โหราศาสตร์พระเวท(ภารตะ)

PRELIMINARY OBSERVATIONS

The name of Maharishi Jaimini is held in high esteem and
reverence among the Sanskrit writers of eminence and probably he is
held only next to Maharishi Vedavyasa. Jaimini is the disciple of
Vyasa, and besides being a writer of various treatises and the Epic
Jaimini Bharata, he is the famous author of Poorva Mimamsa Sastra, and
these able aphorisms in Astrology called after his name as the
JAIMINISUTRAS. The Maharishis, so far as their intellectual
development was, concerned, stood altogether on a unique pedestal
unapproached by any other authors in the world. They expanded their
intellects not by ordinary study, patient labour and devotion but by
the mystic processes of Yoga. Thus expanding their mental vision by a
peculiar process still unknown to the greatest scholars of the present
day, they were able to grasp the causes and effects of the celestial
and terrestrial phenomena with the greatest ease and on. a scale of
understanding and comprehension of facts at which the present
generations stand surprised and wonderstruck.

Take Maharishi Vedavyasa the great grandson of Vasishta, the
grandson of Sakti, the son of Parasara and the father of Maharishi
Shuka who is held in the highest esteem by the great Rishis themselves
for this piety, Brahmagnana, and unalloyed purity of life. Vyasa has
written 18 Puranas including the Mahabharata, enclosing the immortal
Bhagavadgita, great Siddhanta after his name on Astronomy, several
works on Astrology and the most profound Brahmasutras, called Uttara-
Mimamsa. This colossal collection of literature relating to all
branches of human knowledge stands as a monument to the grandeur of
his glorious intellect and it will be a real surprise to the cultured
public, if any other name in the world could be ,compared to this
intellectual giant. In addition to all these works, he was able to
systematise and put in proper order the Four Vedas and thus earn the
most envious title of Vedavyasa or one who put the Vedas in their
present form and sequence. Jaimini was a worthy disciple of Vedavyasa
and has bequeathed to humanity, many valuable works among which stand
foremost Jaimini Bharata, Poorva-Mimamsa and the Jaiminisutras on
Astrology.

In the various branches of the Sanskrit Sciences the sutras are a
wonder of Sanskrit literature. We do not know if there is any other
language in this world which has anything like the sutras. A sutra may
thus be defined as the shortest in form with the largest meaning
possible. JAIMINISUTRAS ere said t0 have been composed in eight
chapters. Though brief, they contain a large quantity of meaning. Many
technicalities are used throughout these sutras and I will try to
explain them as best as I could. In translations from a rich and
comprehensive language to a poor and ill-equipped tongue, it is
extremely difficult to bring out the force, the dignity, the
sweetness, the majesty and the flow of the original language. The
translators, however learned they may be and however brilliant their
intelligence may be, have to remember the great gulf which separates
their intelligence with that of the great Maharishi who is their
original author.

At best the translator can only explain and illustrate what he
understands and conceives to be the meaning of the original author. It
may be the correct interpretation of the author or what may have been
understood to be the meaning by the translator. In the case of the
works of the Maharishis, I may not be very wrong if I say that none of
the commentators or the translators could ever hope to come up to
their standard. However, a man can do at best what he honestly knows
to be the meaning; and I can assure my readers that in the translation
of these difficult sutras I have taken the greatest care to bring out
the correct meaning of the Maharishi in his inimitable work the
JAIMINISUTRAS. Everyone cannot compose a sutra. A sutra, to be a sound
one. must have certain characteristic features and unless these
conditions are satisfied they cannot pass muster under the heading of
a sutra. In English, so far as my humble knowledge and practical
experience go, it looks impossible to frame a sutra as the Sanskrit
authors have composed and conceived it. The defects of languages
cannot be set right by ordinary men, and it is hopeless to make such
attempts.

Jaimini, through his great sympathy and love for the people,
framed these sutras and they have to be interpreted on certain
principles which the Sanskrit writers have laid down for our guidance
and education. The brevity of a sutra is its distinguishing feature,
and it can easily be committed to memory even by the ordinary
students. Somehow or other, Sanskrit language seems to have a close
affinity to strengthen and improve memory. Have we ever seen an
advocate or a judge who is able to repeat a few sections of any legal
book ? Is there any English knowing person who can repeat a play of
Shakespeare or a few pages of any dictionary? In Sanskrit,
Dasopanishads are easily committed to memory. There are Dwivedis and
Thrivedis who easily commit to memory one, two and three Vedas and
repeat them with an ease which surprises the listeners. There are many
who have committed to memory the Sanskrit lexicon "Amara" and quote
its stanzas offhand with the greatest ease. Bhagavata, Bharata,
Ramayana and other extensive works are easily committed to memory.
Kavyas and Natakas. Epics and Dramas form no exception. Astrological
literature, whether it be astronomical calculation or astrological
Phalabhaga has been committed to memory and I can repeat more than 2
or 3 thousand slokas, without any paper or pencil.

The discussion of the learned Brahmin Pandits is a source of
great delight to the audience. They bring neither books, nor notes,
nor papers, nor any references when they come for great assemblies
where their knowledge in the several branches of Sanskrit will be
tested and where they receive due rewards. The greatest Indian Pandit
has hardly anything which deserves the name of a library, whereas the
poorest equipped English reader keeps up a decent library. Are not
then the heads of these Pandits more valuable than the heads of the
greatest English scholars who have to refer to books for constant
renewal of their memories ?





ADHYAYA 1-PADA 1


SU. 1.- Upadesam vyakhyasyamah. I shall now explain my work for the
benefit of the readers and shall give them proper instructions to
understand the subject.

NOTES Upadesa means literally bringing one close to the object and
make him understand the truth. Upa samip disanti cause to sit-taking
one close to the true object of his search, making him sit there and
see clearly with his mental vision, the truths of the Science. Jaimini
observes that he will take the subject of Astrology in Phalabhaga or
Predictive portion, introduce the readers and disciples to the
principles of Astrology and make them see the truths and realise their
grandeur by personal experiences. He expands the subject in his own
inimitable style and tries his best to put vast quantities of
Astrological knowledge in the fewest possible Aphorisms called the
Sutras. This word Upa occurs in Upanayana as making a man, see the
grandeur of Parabrahma, and Upanishad or taking one nearer to God and
Upasana carrying the same idea and making the person see the object of
his search and bring him into closer contact with it.


SU. 2.-Abhipasyanti rikshani. The zodiacal signs aspect each other (in
their front).

SU. 3.-Parswabhe cha. Excepting. the next zodiacal signs to them.

SU. 4.- ?ihann ishthascha tadvat. Those planets which occupy such
signs will also aspect the planets found in such houses.

NOTES Unless easy explanations are offered and illustrations are given
the meanings of these Sanskrit Sutras will not become intelligible and
convincing to the readers. The second Sutra can be explained thus. The
zodiacal signs aspect each other which are in their front. I do not
exactly understand what is meant by the word front. The commentators
who have done invaluable services to humanity by their lucid
explanations and the removal of all reasonable doubts thus observe :
Mesha has Vrischika, Vrishabha has Thula, Mithuna has Kanya, Kataka
has Kumbha, Simha has Makara, Kanya has Dhanus, Thula has Vrishabha.
Vrischika has Mesha, Dhanus has Meena, Makara has Simha, Kumbha has
Kataka and Meena has Mithuna as the signs in front and aspect them.

From the 3rd sutra it is signified that the zodiacal sign next to
Aries, viz., Vrishabha is not aspected, the sign Mithuna is not
aspected by Vrishabha, Kataka is not aspected by Mithuna, Simha is not
aspected by Kataka and so forth. Following this rule alt the Chara
Rasis or movable signs aspect all the Sthira Rasis or fixed signs
excepting that which is next to it and all the fixed signs aspect the
movable signs excepting that which is next to it. The double bodied
signs aspect each other. In none of the current astrological books is
mentioned the fact of the aspecting of zodiacal signs or the planets
which are in them in this particular manner. In the 4th sutra,
reference is made to planets occupying those houses, and exercising
aspectal influences as the houses themselves are said to do. I will
give a few illustrations to exemplify the above enunciated principles.
Meena Mesha Vrishabha Mithuna Kumbha I Kataka I DIAGRAM I Makara j
Simha Dhanus Vrischika Thula Kanya

*Chara Rasis aspect Sthira Rasis, Sthira Rasis aspect Chara Rasis and
Dwiswabhava Rasis aspect the Dwiswabhavas. Mesha is movable and
Vrishabha next to it is fixed Mesha is said to aspect the fixed signs
except the one which is next to it. Mesha aspects the fixed signs
Simha, Vrischika and Kumbha but not Vrishabha which is close to it.
Vrishabha a fixed sign, aspects the movable signs Kataka, Thula and
Makara but not Mesha which is close to it. Mithuna, Kanya Dhanus and
Meena the four double-bodied or common house; aspect each other and
there is no difficulty about them. Kataka a movable sign, aspects
Vrischika, Kumbha and Vrishabha, but not Simha which is close to it.
Thula a movable sign aspect; Kumbha, Vrishabha and Simha but not the
fixed sign Vrischika next to it. Vrischika, a fixed sign, aspects
Makara, Mesha and Kataka but not Thula which is close to it. Makara a
movable sign aspects these fixed signs Vrishabha, Simha and Vrischika
but not Kumbha which is close to it.

These aspects of Rasis have peculiar influences and they are taken
into consideration in these Jaiminisutras. According to the above
sutras and the explanations a; understood by me, the following
aspects. have to be noted in the example given on next page. Ravi is
in a movable sign and does not aspect Budha but aspects Simha,
Vrischika and the planet Sani in it and Kumbha and Chandra in it.
Budha aspects Kataka, Thula and Makara and Kuja who is in that sign.
As per above principles, Rasis aspect each other and also the planets
in them. The planets aspect each other and also the Rasis mentioned in
the sutras. In the above illustration Sukra aspects Kanya with Guru in
it, Dhanus and Meena and Guru aspects Dhanus, Meena and Mithuna with
Sukra in it.

As per general principles in use in astrology, the aspects of planets
in the above diagram are thus Budha and Sani aspect each other, Sani
aspects Kuja and Simha, 3rd and 10th. Guru aspects Kuja, Meena and
Budha, the 5th, 7th and 9th, Kuja aspects Mesha with Ravi in it Kataka
and Simha or the 4th, 7th and 8th houses and planets in them. Chandra
aspects Simha. These are details which have to be borne in mind by the
readers, who are anxious to master the technicalities of these Sutras.
Jaimini is very cautious in his statements. He asks his readers to
study the general principles of astrology, and along with their
applications to the practical side of horoscopes he directs them to
remember the general and special principles which he has explained in
his learned work and make predictions, taking both the influences
mentioned in the general works and also the principles he has
explained with particular care and on his own responsibility, into
consideration- Ravi and Sani in the diagram according to ordinary
astrology do not aspect each other, but in making predictions, we have
not only to ascribe the general 6th and 8th positions of the Sun and
Saturn from each other but also the special aspect influences which
Jaimini has named here.

For a novice in general astrology, these observations of the Maharishi
may appear quite novel but a little practice of these principles along
with those of the general principles current with the astrologers,
will show that there will be no difficulty and the predictions based
on these combined influences will be found to be more accurate and to
the point. The preliminaries should be carefully studied and
remembered and the readers should put them cautiously into practice.
Theory and practice will make a man perfect.


SU. 5. - Darabhagyasulasthargala nidhyatuh. The fourth, second and
eleventh places (or planets in them) from the aspecting body are
Argalas.

SU. 6.-Kamasthathu bhuyasa papanam. Malefics in the third from the
aspecting planet give rise to evil Argala.

SU. 7.-Rihpha neechakamastha virodhinah. Planets in the tenth, twelfth
and third from Argala cause obstruction to such Argala.

SU. 8.-Na nyun4 vibalascha. If planets obstructing Argala are fewer or
less powerful than those causing Argala, then the power of Argala
cannot be affected.

SU. 9.-PrQgvastrikone. The houses or planets in trikonas (5 and 9)
similarly influence the Argala.

SU. 10. - yipareetQm ketoh In the case of Ketu the formation of Argala
and obstruction to it must be calculated in the reverse order. .

NOTES These sutras require elaborate NOTES as they are highly
technical in nature. Unless these are properly understood, further
progress in Jaiminisutras will become difficult and doubtful. I n
Sanskrit Mathematics, pneumonics of a peculiar kind are used and these
must be properly mastered. In, Sutras 32 and 33 of this Pada, Jaimini
gives a clue to the decipherment of his Sutras. I have to anticipate a
few of the future Sutras here, for the great author himself does so.


SU. 23. -Sarvatra savarna Bhava Sasayah.

SU. 33.-Na grahah. In the indication or designation of the Rasis and
the Bhavas (Signs and Significations) the author has used, for the
sake of abbreviation, varnas or single letters. But in the case of
planets he has not done so, which means he has used the proper names
of the planets and not any letters to indicate them. I shall explain
these differences in the NOTES below. We have in Sanskrit a sutra
called Ka, Ta, Pa, Yadi. These are also called the Vargas - Kavarga,
Tavarga, Pavarga
and Yavarga. Kavarga contains Kadi Nava or nine letters commencing
from Ka thus -Ka, Kha, Ga, Gha, Jna, Cha, Chha, Ja, Jha, or nine
letters. Tavarga or Tadinava-nine letters beginning with Ta-Tu, Tta,
Da, Dha, Na, Tha, Thha, Da, Dha, or the nine letters of Ta varga.
Pavarga or Padi Pancha-five letters commencing from Pa. They are Pa,
Pha, Ba, Bha, Ma five letters. Yavarga yadyahrau or eight letters from
Ya. They are Ya, Ra, La, Va, Ssa. Sha, Saand Ha, for the 8 letters of
Ya varga. After having learnt these the next sutra in Sanskrit
Mathematics is Ankanum Vamato ghtihi.

· Though Suryanarain Rao has elucidated the abbreviations used by
Jaimini to imply numerals I propose to make some observations for the
benefit of the reader The system of pneumonics employed here is called
Katapayadi system. The consonants of the Sanskrit alphabet have keen
used in the place of the numbers 1-9 and zero to express number:.
There are different variant: of this system but I shall explain the
most commonly accepted method.  (n) and  (n) and the vowels denote
zero.

· The letter: in succession beginning with Ka (), Ta (), Pa (q)
and Ya () denote the digits ; in a conjoint consonant, e.g., Kya ()
only the last one denotes a number According to this system therefore
the letters ka () ta () pa C_) Ya () denotes 1. kha () tta (Ґ) pha
() ra () " 2. 9a () da (s) ba () la () " 3. gha () dha () bha
() va () " 4. nga () na () ma (), ssa () " 5. cha (s) tha (_)
sha () ., 6. chha () thha () sa () " 7. a () da () ha () " 8.
jha () dha () " 9. A right to left arrangement Is employed in the
formation of chronograms i.e., the letter denoting units figure is
first written, than follows the letter denoting the tens figure and so
on, e.g., ra me ` 2 6- 62. Jaimini divides the figure so obtained by
12 and takes the remainder as denoting a particular sign of the zodiac
as reckoned from Mesha.


All figures in Astronomy, Inscriptions and Mathematics should be read
in the reverse order or as the Mohammedans read from right to left.
The explanations of the following sutras make these aphorisms easy to
understand. . Jaimini uses the word Argala to mean a sort of
obstruction or impediment for the free flow of planetary influences. A
planet in a certain house from any desired Bhava or signification or
planet, prevents or obstructs the progress of the influence and
thereby diminishes its value and. usefulness. These five Sutras give
explanations about these Argala. influences and obstructions and they
must be carefully treasured up. There are two varieties of Argala :
shubha or beneficial, and papa or malefic.

Dara contains two Sanskrit letters da and ra. Da according ' to
Tavarga given above, represents the 8th letter in that group and hence
stands for the figure 8. Ra represents the 2nd letter in the Yavarga,
and hence stands for the digit 2-thus we have by the word dara 82.
Reading this by the above mathematical Sutra in the reverse order we
get 28. There are 12 signs or Rasis and when 28 is divided by 12, we
get 4 as the remainder. Therefore Dara means the fourth house,
representing the Argala from any desired significance or planet. Now
the peculiarity is this Dara in Sanskrit language means wife and in
general astrology, when we say Dara or Darasthana, we signify the 7th
house from Lagna for a male horoscope. But Dara in Jaimini by the
rules he has laid down means Four and not Seven. Bhagya. By the letter
interpretation process-Bha is the fourth in the Pavarga and stands
therefore for 4, Gya in Sanskrit is composed of Ga, and Ya the letter
underneath the former Ga, and in all compound or conjoined letters the
lower letter has to be taken into account and not the upper. Thus we
have here Ya, and it is the first letter in Yavarga and stands for 1.
We have therefore 41.

Reading in the reverse order we get 14 and this divided by 12 will
give us a remainder of 2. Bhagya-2. Therefore the 2nd house or planet
from any given Bhava also becomes an Argala planet or obstruction.
Sula is composed of Ssa and La. In the Vavarga, Ssa stands as the
fifth letter and represents 5. La represents the 3rd letter in Yavarga
and therefore stands for 3. We thus get the figure 53. But reading in
the reverse order we have 35, Divided by 12 we get a remainder of 11
and therefore Sula stands for 11. Those planets which are in 4, 2 and
11 from any planet or Bhava in question or under consideration, become
classified as Argala and obstruct their influences. In Sutra 6 if many
evil planets, more than two as the plural is used, are found in Kama
or 3rd house, they also then become Argala. Ka stands as in Kavarga
and Ma stands as 5 in the Pavarga. Therefore we have 15. Reading in
the reverse order we get 51. Divide this by 12 and we have the
remainder 3.

Therefore Kama stands for the 3rd house. Kama in Sanskrit means Cupid,
passions, wife and desires. In the general astrological literature,
Kama means the 7th house representing husband or wife as the horoscope
may belong to a female or a male human being. But by the
interpretation by letters as directed by the author, it means the
third. As it is stated here the planets become Argala in the 3rd only
when there are more than 2 evil planets in the 3rd from the
questioning planets or Bhava. But suppose there is only one evil
planet in the 3rd house, then by implication it does not become Argala
for the planet or Bhava. In Sutra 7, Ripha means 10, Ra in Yavarga
stands for 2 as it is the second letter from Ya and Pha is the second
letter .in the Pavarga and therefore represents 2, putting together we
get 22. Divide this by 12 we have a balance of 10. Neecha stands for
12. Na represents O in the Tavarga as it stands as the 10th from Ta
and therefore represents cipher.

We have only 9 Ankas or digits and the 10th shows a zero. Cha stands
as the 6th letter from Tavarga and represents 6, putting together we
have 06. Reading in the reverse order we have 60. Divided by 12 there
will be no balance, but the author asks the readers to take always the
last balance and when 60 is divided by 12 it goes four times (48) and
the last balance is 12. Therefore Neecha stands for 12. Kama, we have
already seen, means 3. Those planets which are in 10, 12 and 3 form an
obstruction to the Argala mentioned in Sutra 5. Here probably the
meaning is that the Argala influences, formed by planets mentioned in
Sutra 5, good or bad, are themselves modified or obstructed by the
planetary positions mentioned in this Sutra.

Those planets which are in the 5th and 9th or Trikonas counteract the
influences of the Argala planets as explained before. It has been
already stated that certain planets in certain house cause Argala or
obstruction and those which are in the 5th and 9th counteract these
Argala influences. Coming to Sutra 8, if fewer planets or powerless or
disabled planets cause obstruction in Sutra 7 to the Argala generated
in Sutra 5, then they will not affect the power of that Argala. Here
it means that the obstructive Argala created in Sutra 7, unless the
planets are strong, will not be able to obstruct the Argala influences
caused by planetary positions mentioned in Sutra 5.

Sutra 9 is clear and needs no further explanation. With reference to
Ketu the order must be reversed (Sutra 10). The 9th from Ketu becomes
Argala and the 5th from him becomes Pratibandhaka or obstruction. The
name of Rahu is not mentioned in the original, but some commentators
are of opinion that the mention of Ketu is enough to include Rahu.
Sutras are short and certainly require clearer explanations. Those
beneficial planets who are in Dara 4, Bhagya 2, and Shula 11 from Ketu
do not form Argala. The malefics in the 3rd and 8th from Ketu do not
form Papargala or evil obstruction. Argala seems to be a sort of force
or energy, caused by certain positions of the planets, and this energy
may be beneficial or malicious. Power may be good or bad as it is
used. In the case of Rahu and Ketu the Argala results must be
calculated in the reverse order. From the 11 th Sutra Jaimini gives
the rules which will guide the student in determining the lordship of
the various relations and events, which have to be taken into
consideration, in the career of an individual.


SU. 11.-Atmadhikaha kaladibhirna bhogassaptanamashtamva. " Of the
seven planets from the Sun to Saturn, or the eight planets from the
Sun to Rahu, whichever gets the highest number of degrees becomes the
Atmakaraka.

NOTES The word Ashtanamva is emphasised because Rahu, instead of being
mixed with other planets, seems to have been separated for a certain
set purpose. The meaning becomes evident when we refer to Parasara
according to whom also, Rahu fills up the gap-when two planets (of the
seven) possess the same number of degrees. If two or three planets
obtain the same Ka/as or degrees and minutes, they are all merged into
one Karaka or Lordship over some event in the human life. The
vacancies caused by the merges of two or three planets into one have
to be supplied by Rahu in the reverse of order. The other Karaka will
be supplied by the Naisargika Karakas or permanent lords.

This is a difficult Sutra and requires some clear explanations. While
all the planets have got movements from left to right or direct. Rahu
and Ketu move in the reverse order or from right to left. The first is
called the Savyam or Pradakshinam (dextral) and the Other is called
Apasavyam or Apradakshinam (sinistral). Rahu and Ketu have no houses
but, Jaimini gives lordship of Kumbha to Rahu and Vrischika to Ketu.
They have been given lordships over some human events. In any
horoscope, the first duty of an honest astrologer is to find out the
exact positions of all the planets. This implies a good knowledge in
Astronomy and astrologic-mathematics. Then the degrees, minutes and
seconds of the positions of the planet are calculated and placed
correctly, then the student will be able to find out which planet has
got the highest number of Kalas or degrees in a horoscope. Whoever has
got the highest number of Kalas, becomes the Atmakaraka.

These Karakatwas or Lordships, therefore, can be acquired according to
these Sutras by any planet. Whereas in Naisargika, Karakas or
permanent lordships are fixed for ever. In Naisargika, the Karakas or
Lordships are thus detailed : In Brihat Jataka, Ravi, Chandra, Sani
and Sukra are given different Karakaships: Diva arkasukrow pitru.
matru soungnitou. This means that persons born during the day have the
Sun and Venus as lords of the father and mother respectively.
Sanaischarendu nisi tadviparyayat. For persons born during the nights,
Sani becomes Matrukaraka and Indu or Chandra becomes the lord of
father. I have simply drawn the attention of the readers to the
various versions given by the different authors. Here we may have
Pitrukaraka (1) Ravi in the Naisargika 'method', (2) Chandra as
Pitrukaraka for those who are born in the night and (3) any planet out
of the nine who gets or contains the largest number of degrees in a
horoscope.

Then the question arises as to how a student has to be guided in
determining the prosperity and adversity of a person's father. Suppose
in the Jaimini system Sani becomes Pitrukaraka : Chandra becomes
Pitrukaraka by the direction of Brihat Jataka and by the general or
Naisargike system, Ravi becomes the Pitrukaraka. These three planets,
viz., Ravi, Chandra and Sani are thoroughly different in
characteristics and these variations, expounded by the learned in
Astrology, instead of helping a student in the progress of the studies
will confound him and launch him into greater doubts and confusion.
When different systems, apparently contradictory, are enunciated by
eminent Maharishis the wisest thing would be, in my humble opinion and
experience, to take all of them into careful consideration, add his
own experience, judge all of them with a diligent eye and make a
harmonious whole so that all of them may prove successful and
satisfactory.

Take half a dozen medical experts in remote corners of the world. They
experiment and hit upon certain herbs or roots as efficacious for
certain diseases. Each one succeeds with a certain class, and thinks
they may prove useful. If all of them have succeeded and the results
of their experiments satisfactory, then a wise physician carefully
NOTES the characteristics of such of those drugs and roots and he may
succeed even better than any one of the original experimenters, by a
judicious use of them suitable to times and conditions of life.
Maharishis, by their expanded vision, watched and recorded their
experiences from different mental visions, and gave principles in. all
such sciences, which, though contradictory on the surface, will be
found to be agreeable on a deeper analysis.

Different systems have mentioned different periods for death and other
important events of human life. Bhattotpala, the great commentator of
Varahamihira's works; hits on a nice system of reconciliation and I
refer my readers for clearer explanations on my NOTES to Dasantardasa
chapter in Brihat Jataka. A man may live upto 70 or 80 years and may
have passed through various critical conditions. He will be killed in
the period of the strongest death-inflicting planet and have critical
dangers during other evil periods. Take the longevity question. We
have the Udu Dasa or length of life measured by the planets according
to the constellations ruling at birth. We have secondly Kalachakra
Dasas and the longevity given by them.

Third, we have the Graha Datta Pindayuryoga or the term of life given
by the planets to the Foetus at the time of conception. Fourth, we
have the Amsayurdaya recommended by Satyacharya and followed by
Varahamihira. Fifth, we have the longevity determined by the Gochara
movements of the planets. Sixth, the longevity as determined by the
kendra Ayurdaya. Seventh, we have the Dasantardasa Ayurdaya. Then,
eighthly, we have the Ashtakavarga Bindusodhana Ayurdaya. These eight
systems certainly give divergent views and different terms. If so,
what should the astrological student do when all the eight systems
give eight different periods.

Bhattotpala, whom we have not seen a more learned commentator on
astrological works in recent times, reconciles these different systems
in the following manner : say a person lives for 50 years and gets
various periods of longevity from 3 years to 50 years. The suggestion
of Bhattotpala stands to reason. Suppose the eight systems give the
following terms of life -3,10,15, 20, 27, 35, 40 and 50 we are asked
to prescribe the longest term obtained as the longevity, and the terms
indicated by the other systems will be periods in the life of the
person which will be very critical and during which he. will suffer
from severe diseases, dangers, or accidents, but he will manage to get
over them and live upto the longest term, viz., 60 years as shown by
one of those systems.

Jaiminisutras offer the same explanations. In the typical case Sani,
Chandra and Ravi, representing father in the case of a single person,
then the age and prosperity of the father will be determined by the
most powerful among them. It may also happen that by the three
systems, Ravi may become the lord of father. Then he will live longer
and be more prosperous and happy. The merging of two or three planets
into one karaka has to be fully explained. Unless I give some
illustration, the readers will not be able to follow these sutras. The
sutra says that whichever planet gets the highest number of degrees,
becomes the Atmakaraka. Suppose in a horoscope two planets get the
same number of degrees ; then both of them will become Atmakaraka.
Take Sani and Chandra in a horoscope, and say they have got each 29
degrees and ten minutes.

As per the above sutra, both of them become merger into one, viz.,
Atmakaraka. When both of them become representing one event, viz.,
Atmakaraka, there will be a vacancy for some other karakatwa say
Chandra has merged into Sani and his place, representing matrukaraka
or some other karaka, falls vacant. This, Jaimini says, will be
supplied by- Rahu. As Rahu and Ketu move in the reverse, they will be
considered as getting the highest number of degrees when they are at
the beginning of a sign. In the above illustration, suppose Sani has
29o and 10' in Aries as also Chandra. Then they will naturally have
travelled all over Mesha and will be within fifty minutes from
Vrishabha.

Sani and other planets move from Mesha to Vrishabha, Mithuna, Kataka,
and so forth, whereas Rahu moves in the reverse order, viz., from
Vrishabha . to Mesha and Mesha to Meena. Rahu will have obtained 29a
and 10' when he is 50' from Meena, for Rahu gains each degree as he
enters Mesha from Vrishabha and moves on to the 1St degree of Mesha
before he enters into the next sign Meena. Here as Chandra has merged
into Sani, Rahu takes that karakatwa which Chandra as a separate
planet would have taken. Suppose Budha also gets the same degrees, and
these three represent one karakatwa or signification. Suppose now
brothers have to be represented. Then Jaimini says take the Nisarga
Karaka, Kuja, and give him the control over brothers. etc., attributed
to Kuja in the general literature in Astrology.


SU. 12.--Saeeshtay bandhamokshayoh. Atmakaraka gives bad and good
results by virtue of malefic and benefic dispositions such as
debility, exaltation, etc.

NOTES When the Atmakaraka is in exaltation or in beneficial Rasis or
conjunctions, though the person is imprisoned he will be liberated,
will live in holy places and will have Moksha or Final Emancipation.
But when he is in Neecha Rasi or with evil conjunctions and aspects he
will be imprisoned, will suffer from chains and other tortures, and
will not have Moksha. But it this debilitated planet has beneficial
aspects or conjunctions, he will be liberated. The idea seems to be
the securing of final salvation. If the Atmakaraka is exalted and has
beneficial aspects and conjunctions without any malicious influences
the man will get the final Bliss called Moksha, so ardently coveted by
all devotees and the yogis. They desire nothing more than this state
of bliss. Here Bandha and Moksha may be interpreted as malefic and
benefic results.


SU. 13,-Thasyanusaranadamatyaha. The planet who is next in kalas or
degrees to Atmakaraka will become Amatyakaraka. .

NOTES By careful mathematical calculations the student should first
find out the positions of planets correctly in degrees and minutes.
Then fix them up in the horoscope and place the Lagna also in degrees
and minutes. It will be very easy to fix all the planets and also the
Lagna in their vargas or minute divisions by proper calculations.
Unless this part of the work is done satisfactorily the application of
the principles of Astrology, enunciated by Jaimini or other
Maharishis, will not be possible. And when the foundation is not well
laid and solidly built, the superstructure can never be durable or
lasting. After the planets are placed correctly in their degrees and
minutes, it becomes easy for a student to find out who gets the
highest number of degrees of Kalas. whoever gets the largest number
take him as the Atmakaraka. The planet who gets the next highest
degrees will be Amatyakaraka. Probably when the Amatya or Mantrikaraka
is powerful and well combined and aspected the person will become a
great Minister or Councillor. But when he is ill combined and badly
aspected and debilitated he becomes an evil Councillor or an adviser
who brings disgrace on himself and also on those to whom he offers his
counsel.


SU. 14,-Tasya bhratha. The planet who gets the highest number of
degrees next to Amatyakaraka becomes Bhratrukaraka or gets lordship
over brothers.

NOTES If the Bhratrukaraka is debilitated, joins evil planets and has
malicious aspects then there will be ruination to brothers. He, will
have no brothers or, if he gets them, they will die or become
wretched, poor and disgraceful. If, on the other hand, the
Bhratrukaraka is exalted, well combined and well aspected there will
be plenty of brothers and prosperity and success will attend on them.
In the world we have experience of various sorts and all these are
indicated by the astrological authors.


SU. 15. - Tasya mriatha. - The planet who gets the highest number of
degrees next to Bhratrukaraka becomes lord of the mother or
Matrukaraka.

SU. 16. - Tasya putraha The planet who is next in power in degrees to
Matrukaraka becomes the lord of the children or Putrakaraka.

NOTES The Sanskrit Sciences have attached the greatest importance to
the birth of children. Without children a home is designated as a
burial ground or smasana or cemetery. Aputrasya gatirnasti observe the
Vedas. This means that a man who has no children will have no heaven
or Moksha. There is a special Hellish River called the Put. One who no
Putra will not be able to cross this river Put. He is called a Putra
who enables the parents to cross this river. If he does not cross it,
he will have no salvation and he cannot go to regions of bliss. In
this world what can give a person greater pleasure than the possession
of healthy, intelligent, obedient and prosperous children ? What can
delight the hearts of the parents more than the playing round about
them of their happy children ? Can the work of creation continue
without children 1 If there are no children, then the human species
must cease to exist and the world will be depopulated.

Children thus become an absolute necessity, for the continuation of
the human species. But in getting children, there is a very great
variety. Temperaments are various and curious. It is no doubt a source
of great pleasure for a man to have children but what is the good of
getting bad, deformed, repulsive, ungrateful, depraved and rascally
children who are antagonistic to their parents, who are immoral,
cheats and otherwise quite undesirable to society, to the nation and
to the family. Where the Putrakaraka is well situated, exalted, in
good Shadvargas, in beneficial conjunctions and aspects, the children
will be blessed with all the virtues which make them agreeable, happy,
prosperous and dutiful to parents. The greatest Epic in India, viz.,
Ramayana teaches the excellent duties of children towards their
parents and Sri Rama is the noblest conception and embodiment of the
duties towards the parents, relations, friends and the public citizens
under his royal care. It is better to have no children than to have
bad and ungrateful ones.


SU. 17.-Thasya gnathihi. The planet who gets less degrees than those
of Putrakaraka becomes Gnathikaraka or lord of the cousins. Among all
the nations of the world, cousins form one important item, in making
the domestic circle happy or unhappy. This is specially so among the
Hindus, whose laws of inheritance and succession to property are
peculiar and very complicated. There are maternal and paternal cousins
and nephews. The last are the most formidable, when they are adversely
situated and most favourable when they are sympathetic and loving. The
condition of the planets who become Gnathikarakas will determine the
attitude of the cousins and the rules for judging of these have
already been laid down in the previous NOTES and explanations.


SU. 18. - Thnsya darascha. The planet who gets less degrees than the
gnathikaraka becomes Darakaraka or lord of wife.

NOTES The use of cha in this sutra indicates plurality and includes
the examination of the various Bhavas or significations from Lagna,
Pada Lagna and Upapada Lagna, which technicalities will be explained
later on in the NOTES. Jaimini suggests that the results should not be
foretold simply by the consultations of the karakas alone, but also by
the Bhavas from Lagna; Pada Lagna and Upapada Lagna. The Science of
astrology, specially the foretelling of the future, is highly
complicated and requires the highest form of intelligence, and the
most profound forms of analytical powers to unravel its mysteries and
make the future predictions correct. This science as well as other
sciences require great intelligence and erudition, and this will be so
specially with astrology which deals with all the phenomena in the
world and which, therefore. requires the most comprehensive and
grasping intellect to understand its principles.


SU. 19. -Matra saha putrameke samamananthi. Some Acharyas or authors
hold that the Matru and putrakarakas may be represented by one and the
same planet, that is these two Bhavas, lordship of mother and children
may be judged by the same planet.

NOTES Here this union may be interpreted in two ways, viz, Matrukaraka
includes Putrakaraka, and therefore these two Bhavas may be foretold
by the lord of mother or by the lord of children. The planet next in
degrees to Bhratrukaraka becomes Matrukaraka, and the planet next in
degrees to Matrukaraka becomes Putrakaraka. What Jaimini apparently
means is that by the planet next in degrees to Bhratrukaraka, may be
foretold about the prosperity and adversity of the mothers and the
children. Since Jaimini gives pada, ghatika and upapada Lagnas as also
the Lagna for the consultation for results, difficulties and confusion
have been removed and the welfare and misfortunes of mother and
children may be easily analysed and predicted.


SU. 20.-Bhaginyurathassyalaha kaniyajjananee cheti. . Some say that
from Kuja should be ascertained particulars regarding brothers and
sisters, brother-in law, younger brothers and step-mothers. Some
others hold that predictions relating to step-mother should be made
from the 8th house. However this latter view is not approved by all.

NOTES From Ara or Kuja the sisters. wife's brothers, younger brothers
and mother must be examined. In Sutras 15 and 16 reference to find out
the lord of mother has been made. Why then again mention about mother?
Here from Mars we have to find elder and younger sisters, brothers of
wife, younger brother, step-mother and the maternal aunts. Ara or Kuja
is the permanent or Naisargika Bhratrukaraka or lord of brothers. Some
authors by pronouncing Aratha in short A, make it A = 0, Ra = 2 and
Tha 6 =0.26 and reading it in the reverse order we get 620. This
divided by 12 will give us remainder 8. And ask the readers to find
out the above events from the 8th house from Lagna. Jaimini does not
approve of it. .


SU. 21.-Mathuladayo bandhavo matrusojatiya ittyuttarataha. From
Mercury should be ascertained details relating to maternal uncles,
maternal aunts and other maternal relations.

NOTES Take the planet next to Ara or Kuja and he will be Budha. The
order of the planets must always be remembered as in the weekdays-
Ravi; Chandra, Mangala, Budha, Guru, Sukra and Sani. Therefore when
the author says Uttarataha or take the next planet, it clearly means
Budha. From Budha, maternal aunts, maternal uncles and other maternal
relations like step-mothers should be found out. Thus say some others.
This means that Jaimini is not in agreement with the views of these
writers. Like Kechit in Brihat Jataka, Ekey in Jaimini is used to
indicate other schools of thought in Astrological predictions.


SU. 22.-Pitamahou pathiputraviti gurumukhadeva janiyat. From Guru the
paternal grandmother and grandfather, the husband and children must be
found out.

SU. 23.-Patnipitarau swasurou matamaha ityante vasinaha. From the next
planet from Guru, viz., Sukra, the parents of the wife, or parents-in-
law, paternal and maternal aunts, maternal grandfather and
grandmother, and Ante Vasina or disciples must be found out.

NOTES If two or three planets get the lordship by getting the same
degrees, then find out who has got the greater number of minutes and
seconds, and if the planets are equal in all these degrees and minutes
and seconds then we are recommended to take the Nisarga or permanent
lords for the welfare of the particular events. I shall give here the
Naisargika lordships of planets. . Ravi.-Atmaprabhavasakti or soul
force, reputation, vitality and father. , Chandra.-Manas, Matru, Mani-
Mind, Mother and Gems. Kuja.-Bhumi, Satwa, Bhratru-Lands, Strength and
Brothers. Budha.-Pragnya, Matula, Buddhi, Vacha-intelligence, uncle,
wisdom and speech. Guru.-putra, Vidya, Dhana, Grtana-Children,
Education, Wealth and Spiritual development. Sukra.-Kama, Indriasukha,
Kalatra-passion, sense pleasures and wife. Sani.-Ayushyam,
Jeevanopayam, Maranam-longevity, means of livelihood and death. Rahu.-
Matamaha or maternal grandfather, Vishakaraka or lord governing
poison. Keru.-- Pitamaha or paternal grandfather and Kaivalyakaraka or
one who gives final basis. . I have given here only the most salient
points and for greater details I refer my readers to my English
translation of Sarwarthachintamani.


SU. 24. - Monzdojyayan Grah eshu. Among all the planets, Ravi,
Chandra, Kuja, Budha, Guru, Sukra and Sani, Saturn is the least
powerful.

NOTES Varaha Mihira observes in ascribing the Veeryabala thus -Sa, Ku,
Bu, Gu, Su, Cha, Ra meaning Sani is the least powerful in Veeryabala ;
next comes Kuja, then Budha, then Guru, then Sukra, then Chandra and
Ravi represents the .strongest in, Veeryabala. Some writers and
commentators give the following interpretation which may also be
acceptable. Mandojyayan ltyuttarataha. Next to Sukra comes Sani in
Sutra 23. Therefore from Sani must be found out the prosperity and
misfortunes of the elder brothers.


SU. 25.-Pracheevruttirvishamabheshu. In all odd signs the counting
must be in the right direction.

NOTES Mesha, Mithuna, Simha, Thula, Dhanus and Kumbha are odd signs.
In all these signs the counting must be from left to right. I will
explain in clearer terms. Say we want the 5th from Mesha. Then count
as Mesha, Vrishabha, Mithuna, Kataka, Simha and so forth.


SU. 26. - Paravrutyottareshu. In even signs the counting must be in
the reverse order.

NOTES Take Vrishabha and we want the 6th from it. There we get
Vrishabha, Mesha, Meena, Kumbha, Makara and Dhanus. Take Thula. It is
an odd sign, suppose we want the 4th. Then Thula, Vrischika, Dhanus
and Makara. Take Vrischika and we want the 6th from it. Then we have
Vrischika, Thula, Kanya, Simha, Kataka and Mithuna. In fact, in all
odd signs the procedure is in the right direction. in even signs we
count backwards like the movements of Rahu and Ketu in reverse order.
Then follows a short but very difficult Sutra. Brevity may be the soul
of composition, but it will be the thorny path to the commentators and
readers, with ordinary intelligence and education.


SU. 27.-Nakwachit. In some places or signs this does not apply.

NOTES Here the brevity of the Sutra offers the greatest confusion.
What are the places or signs where these rules do not apply. When a
general principle is laid down why should there be any exceptions ? If
we had excellent commentators, who were almost equal to the original
authors and some of whom were even superior to their originals, many
of the Sanskrit Sciences would have been sealed letters and none of
the modern scholars, though brilliant, have got that spiritual
capacity and concentration of mind to enable them to go beyond the
screens and find out the literary gems which were hidden in the deep
mines of Sanskrit Literature. If the ancient authors have been held as
great benefactors to the literary world, .the commentators for those
works should. be considered even greater benefactors.

What would have been the use of the Vedas, if they had not been
handled by the renowned two commentators Bhatta ' Bhaskara and
Vidyaranya. Sanskrit Sciences are put in technical styles and Sutras
and unless the commentators are scholars of great genius and of equal
capacity, the original works would have remained almost inaccessible
and unintelligible to the modern generation. For in this Sutra there
are two words Na negative and Kvachit, at times are occasions. We have
no clue to when and how these two words have to be used or
interpreted. Gathering information from the ancient commentators this
Sutra signifies while the general rule is to count regularly in all
odd signs and in the reverse order in the even signs, this rule does
not apply to Vrishabha or Vrischika and to Kumbha and Simha. Here it
means that in the even signs of Vrishabha and Vrischika, instead of
counting in the reverse order we have to count in the right way and in
Kumbha and Simha instead of counting in the right way, we have to
count in the reverse order. In other signs where such exceptions
obtain they will be pointed out in their proper places.


SU. 28:-Nathaanthahasamapruyenu. Many of the writers are of opinion,
that the *Rasi Dasa (period of the sign) extends over such number of
years which are counted from the Rasi to the place where its lord is
located.

NOTES Take Mesha ; its lord Kuja. Say he is in Simha. . Count from
Mesha to Simha ; we get 5. This will be the number of years of Rasi
Dasa given by Mesha. In all other works, Dasas and. Bhuktis (periods
and sub-periods) are given only to planets but never to the zodiacal
signs. Jaimini -gives Rasi Dasas as a peculiar feature of his immortal
works. I shall try to explain this Sutra in full as, otherwise my
readers will be surrounded by many doubts and difficulties and may
understand the Sutra altogether in a very perverted sense. The number
of years of the Rasi Dasa is determined by the number of Rasis which
its lord has travelled from it at birth. Take a horoscope and follow
the reasoning.

We want to find out the Dasa period of years given by Mesha. Its lord
is Kuja. He is found in the 7th house from Mesha. Therefore Mesha Dasa
extends for 7 years. We want the Dasa period given by Dhanus. Its lord
is Guru and he is in the 3rd house from Dhanus, and therefore the
length of Dasa of Dhanus will be 3 years. This point is now clear. In
Jaiminisutras the lords of the houses are those which are recognised
by the astrological works in general and I presume the possession of
this elementary knowledge in my readers. The lords of the 12 zodiacal
signs are the following regularly * I have discussed Rasi Dasa at
considerable length in my book Studies in Jaimini Astrology. Chandra
Rahu Lagna Sani Ravi Budha Guru RASI Sukra Ketu from Mesha, viz.,
Kshitija-Kuja, Sita- Sukra, Gna-Budha, Chandra-Moon, Ravi-.Sun, Soumya-
Budha, Sita-Sukra, Avanija--Kuja. Suraguru - Jupiter, Manda-Sani,
Souri-Sani, Guru--Jupiter-vide my translation of Brihat Jataka: These
same planets are also lords of the Amsas or other minuter divisions
like Drekkana, Navamsa and Dwadasamsa.

Differences of opinion obtain in all branches of knowledge. These
differences may arise from various causes. World presents such a
complicated and comprehensive phenomena that two observers trying in
different directions may find different results from the same research
or one result from different substances. Take one illustration. Two
doctors, men of hi h culture with tinges of original genius, far
removed from each other and quite stranger s, may go on experimenting
to find out the best antidote for fever. Each may deal with different
sets of articles and find a resultant, which will have the efficacy of
completely curing fever and all such disorders. Similarly in
Astrology. Temperaments differ so radically in some cases that those
who watch them keenly get puzzled over them and fait to account for,
such strange phenomena. If the lord of the Rasi is in his own house,
the sign gives 12 years of life. If he is in the 12th house the Rasi
gives a similar period. If he is in the second house he gives one
year. Some say he gives two years.

The word prayena signifies a great deal. If the lord of the Rasi is in
exaltation he will add one more year to the number he gives by his
position. Take Vrischika and Kuja in Makara. Here he is in the 3rd
house from Vrischika and therefore gives 3 years. But as he is in
exaltation one more year is to be added and thus the Rasi gives four
years. But if he is in debilitation he takes away one year. Thus if we
take Mesha and find Kuja in Kataka, then he will have to give four
years as Kataka is the fourth from Mesha but his debilitation has
taken away one year and instead of four years he gives only three
years. There are two signs according to Jaimini which have two lords
instead of one granted by the rules of general astrology. Vrischika
has two lords, viz., Kuja and Ketu and Kumbha has Sani and Rahu. In
this case if the two lords are in the sign, then the Rasi gives 12
years of Dasa. If one of them- is not there, then the presence of the
other gives no years. When both of them are not in the Rasi, then find
out the Dasa years by the stronger of the two planets.

Suppose of these two, one is in his own house, and the other in a
different house, then count up and take the planet in his own house in
preference to the other who is in a different house. Take Kumbha. It
has two lords Rahu and Sani. Sani is in Makara and Rahu is in Mesha.
Here we have to prefer Sani to Rahu as he is in his own house and
therefore the longevity or Dasa given by Kumbha will be 12 years as
Makara is the 12th from Kumbha. If out of the two lords, in other
houses one is with another planet or planets, and the second is not
with a planet then take the planet who is in conjunction with another
planet. Suppose both of them are with other planets, Then take the
lord who is in conjunction with a larger number of planets. Suppose
both of them are with the same number of planets. Then find out the
strength of the Rasi and whichever is more powerful, take the planet
in it.

Here I shall explain What is meant by the strength of the Rasi. The
fixed signs are stronger than movable signs. The double bodied signs
are stronger than the fixed ones. If even here the strength of the two
lords is the same, then take that lord who gives the larger number of
years. In this way we have to find out who is the more powerful of the
two lords and ascribe the Rasi Dasa accordingly. If one of them is in
exaltation, he should be preferred. In this way find out the causes of
strength to the planet and then prescribe the Rasi Dasa years to it.


SU. 29. - Ya vadeesasrayam padamrzukshanam. Arudha Lagna is the point
obtained by counting as many signs from the place of lord of Lagna as
the lord of Lagna is removed from Lagna.

NOTES Here Arudha or Pada Lagna is explained. The lord of the Lagna at
birth must occupy some house. The sign which measures from him in the
same number as he is from the Lagna will be called Pada Lagna. Take an
example. Chandra Rahu Lagna Sani . Ravi Budha Guru . RASI Kuja Sukra
Ketu Here we have to find out the Pada Lagna. The lord of Lagna is
Sukra. He is in the 8th house from Lagna. The 8th from Sukra becomes
pada. Here the 8th from Sukra is Kataka. Therefore it becomes the
Arudha or Pada Lagna. The uses for which these various Lagnas are
enumerated here will be explained later on. Jaimini makes his meaning
clear in the next two sutras.


SU. 30. -Swasthe daraha. If Lagnadhipathi is in the 4th, then the 7th
becomes Pada Lagna.

NOTES Dara as we have seen is 28, divided by 12 giving a remainder 4.
If Mesha is Lagna and Kuja occupies Kataka, he will be in the 4th from
it. The 4th from Kataka, viz., Thula will be the Pada Lagna.


SU. 31.-Sutasthe janma. If the lord of Lagna is in the 7th from Lagna,
then Lagna itself becomes Arudha Lagna.

NOTES He gives another example. If the lord of Lagna is in the 7th,
the 7th from it will be Lagna itself and this becomes pada or Arudha
Lagna. Suta-su represents 7 and ta indicates 6. This will be 67.
Divided by 12 we get the remainder 7 and therefore the 7th house is
indicated. The Maharishi gives these two examples so that his readers
may make no mistakes or misinterpretation about the Sutras. I hope my
readers now have fully understood what is meant by Pada Lagna. In this
sutra, as the lord of Lagna is in the 7th, the 7th from it will be
Lagna itself. In this case both Lagna and Pada Lagna are one and the
same.


SU. 32.-Sarvatrasavarna bhavarasayaha. All Rasis and Bhavas are
studied by Varnada Lagna. Hence it will be explained in this aphorism.

NOTES Raghavabhatita, Pantha, Nilakanta and other older commentators
have given the fullest NOTES and details on this sutra and I have to
take the readers along those intricate paths. They have introduced
Varnada Lagna, Ghatika Lagna, Hora Lagna and other details. The
following is the full exposition for all these. Readers are advised to
have a large fund of patience and devote some time to master these
details. In all the following sutras of Jaimini, Varnas or Katapayadi
letters are used to indicate Bhavas and Rasis. But for planets their
various names are used and they should not be interpreted with the
help of such letters. For those who are born in odd signs count from
Mesha in the regular order, for those who are born in even signs count
from Meena backwards till we get to Bhava Lagna and keep these figures
on one side.

Again count for those who are born in odd signs from Mesha to Hora
Lagna in the regular order and for those born in even signs count from
Meena to Janma Lagna in the reverse order, and deduct the smaller
figures from the larger and counting again from Mesha forwards to the
number of remainder. and fix that Rasi as the Varnada Rasi for odd
signs and for person born in even signs counting back from Meena to
the number of Rasis given by the figure, take that Lagna as the
Varnada Lagna. This will certainly be not intelligible, unless a few
examples are given here to illustrate the principles involved.
Varieties of Lagnas will be explained here. Bhava Lagna-used in
Jaimini-means the ordinary Lagna as is mentioned in the ordinary books
on Astrology. The sign that rises at birth on any particular day.

Chandra Lagna-or the Janma Rasi, is that sign in which Chandra is
situated at the. time of birth. This is determined by constellation
ruling on that day. Pada Lagna-means that sign in number again from
the position of the lord of Lagna which he occupies from Lagna. Hora
Lagna-Take the time of birth from the sunrise and fix it in ghatis.
Then divide this number by 2.5 which is called a Hora and the number
thus obtained represents the Hora Lagna. Take an example. A man was
born on the 3rd of the solar month Kumbha at 14.5 ghatis after
sunrise. Now 14.5 ghatis divided by 2.5 will give us 5 and 2 ghatis as
a remainder. Therefore the Hora Lagna falls in the 6th from Kumbha-
Kanya.

Take a person born on the 2nd of the solar month. Vrischika at about
29 ghatis after sunrise. Dividing this by 2.5 ghatis we get 11 and a
remainder 1.5 ghatis. That is the Hora Lagna will be the 12th from the
sign occupied by the Sun, viz., Vrischika or it falls in Thula the
12th from it. If suppose the man is born on that day at 48 ghatis
after the sunrise then divide this by 2.5 ghatis. We get 19 and a
remainder of 5 ghati. Therefore the Hora Lagna falls in the 20th. As
there are only 12 signs, deduct this figure from 20 and we get 8.
Therefore the e 8th from Vrischika will be the Hora Lagna and it falls
in Mithuna. Here also the order already named for odd and even signs
should be observed.

Ghatika Lagna-From the sunrise to the time of birth find out how many
ghatikas have passed and find out the Rasi which falls at the time and
this will be easy to understand. Say a man is born at 25 ghatis after
sunrise on the 2nd of Vrishabha Masa. Then take 25 ghatis and count
from Vrishabha; whenever, the figure of ghatis is more than 12 deduct
or divide the number of ghatis and find out the remainder. 25 divided
by 12 will give us a balance of 1 after going twice. Thus in this case
the ghatika Lagna falls in one and therefore in Vrishabha itself.
Varnada Lagna-We have already explained this and we will give clearer
explanations later on. As Jaimini insists on Savya-right and Apsasavya
- left for odd and even signs our readers must understand this point
clearly and keep before their vision in all countings for the various
Lagnas.

An Indian ghati means 24 minutes of English time. An hour means 2.5
ghatis. A minute means 2.5 vighatis. The minuteness of the divisions
of time, reached by the Indian astronomers, is simply astounding. The
Europeans have no idea of them. I shall give them here for ready
reference. The European conception of the minute divisions of time is
as follows. A day is divided into 24 hours. An hour is divided into 60
minutes. A minute is divided into 60 seconds. Here ends their
conception of time. 24 x 60 x 60 or one day contains 86,400 seconds.
This is the highest idea of the European conception of the divisions
of time for a day. Take the conception of the division of Time by the
Indian Astronomers.

In the uttara gograhana or the release of the cattle, Arjuna went ta
effect their release and Duryodhana, Emperor of Hasthinapura, takes
objection to the appearance of Arjuna before the stipulated time for
their Agnathavasa or incognito existence for 12 years. Bhishma, the
greatest warrior, saint and philosopher in the whole of Mahabharata,
explains the astronomical details and calculations of time and
convinces Duryodhana, that the time of 12 years imposed on the
Pandavas passed away the previous day and Arjuna was justified in his
appearance for the release of the cattle.According to Aryan
Astronomers a day is divided into 60 ghatis. Each ghati is divided
into 60 vighatis. Each vighati is divided into 60 Liptas. Each lipta
is divided into 60 Viliptas. Each vilipta is divided into 60 paras and
each para is divided into 60 Tatparas. The figures when multiplied
stand thus : one day 60 Gh. x 60 V.G. x 60 L x 60 V.L. x 60 P. x 60
TP. or 60 x 60 x 60 x 60 x 60 x 60. My good readers, this humble
figure when multiplied will give you 46656000000.

Imagine here the conception of the minuteness of time by the Maharshis
and their intellect. A day in the calculation of Hindu astronomers
contains the above number of Tatparas. This can possibly be conceived
by the highest human intellect under the highest yogic and experienced
Divya Drishti or Divine vision and can never be the work of ordinary
mortals however high their genius may be. I leave my readers to judge
of these facts with their own intelligence and not be guided by the
stupid theory of Hindus borrowing their Astrology from the barbarous
Greeks and Chaldeans. Has any man in the world conceived divisions of
time more minute ? If so, who is he and where can we find him.


SU. 33. Nagrahaha. Varnada is not to be applied for the planets but
only for Rasis. In all the sutras of Jaimini, the Ka, Ta, Pa, Yadi
sutra of interpreting the language should not be applied to the
planets. The author means that the grahas or the planets are
designated by their various names and never by the letter system.

SU. 34.-Yavadwivekamavrittirbhanam. Divide Rasi Dasas by 12 and
distribute the same to the 12 Rasis in proportion to the Rasi Dasa
periods to get sub-periods. The counting should be from right to left
if Lagna is odd sign and vice versa if even.

NOTES Interpreting of Viveka-Va -4 Va.-4 Ka-1-or 441 or reading in the
reverse order we get 144. All the Rasis put together at 12 each will
come up to 144. Take the Rasi Dasa year and divide that into 12
bhagas, multiply the Mesha Dasa Rasi by 12. Then divide the total by
12 and the quotient will represent the Antardasa years. Even here the
readers are advised to count and follow the odd and even signs in the
right and left directions as has been already explained. Sutras are
meant really for those who have bright brains.


SU. 35.-Horadayaha siddhaha. . . From the general literature of
Astrology learn all the details about Hora, Drekkana, Saptamsa.
Navamsa, Dwadasamsa, Trimsamsa, Shashtiamsa, etc.

NOTES Where the Maharishi does not differ from the ordinary rules of
Astrology, he says siddaha, meaning they are ready at hand from able
astrologers. Wherever he cuts a new path he indicates the lines of
research on which he proceeds. These commentaries are written by
Neelakanta and go under the name of Subodha. The term Subodha means
that the commentaries are written in such an easy and convincing style
that even ordinary readers and students can easily grasp the ideas
explained by the learned commentator. I have also consulted other
learned commentators.

End of First Pada of the First Adhyaya