Jaimini Sutra

English Translation with full notes and original texts in Devanagari and transliteration
by Bangalor Suryanarain Rao and revised and annotated by Dr. Bangalore Venkata Raman
and published by Sri G. K. Ananthram fc IBH Prakashana, 5th Main, Gandhinagar, Bangalore-56000:
Sixth Edition 1984 (c) Dr. B. V. RAMAN, 1984 Price : Rs. 20-00
Printed by H. S. N. Rao, IBH Prakashana Printery, Bangalore-560 054.



CONTENTS

Preliminary Observations : Geneology of Maharishis by Vedavyasa- The
intellectual development of Maharishis by Yoga Literature in Sanskrit-
-Definition of Sutra Difficulties in Translation-Perfect Development
of Sanskrit-Maharishi Jaimini.

Adhyaya 1, pada 1- (Chapter 1, Part 1 ) Meanings of Astrological terms
defined-Aspects of Planets and Zodiacal Signs--Differences of
Principles in Astrology and their reconciliation Necessity for a study
of general and special principles-Pneumonics in Sanskrit Mathematics -
Bad influences and their counteraction-Atma karaka or Lord of Soul,
Kalatrakaraka or Lord of wife, Naisargikakaraka or Permanent Lord
Lordships for Rahu and Ketu-Results of Atma karaka, Amatyakaraka or
Lord of minister, Bhratrukaraka or Lord of brother, Matrukaraka or
lord of mother, Putrakaraka or Lord of son, Gnatikaraka or Lord of
cousins and Darakaraka or Lord of wife-Signification of Planets, Rasi,
Rasi Dasasor Period: of Signs and their results Arudha or Pada Lagna,
Varnada Lagna, Ghatika Lagna, Bhava Lagna, Chandra Lagna, Hora Lagna
and their uses.

Adhyaya 1, Pada 2-(Chapter 1, Part 2) Atmakaraka in different Navamsas-
Planets with Atmakaraka-Gulikakala or Time of the Son of Saturn-
Lordships planets over different times in a day-Hora Drekkana,
Navamsa, Dwadasamsa and the Thrimsamsa explained as per Varaha mihira-
Planets aspecting Atmakaraka Navamsa in Gulikakala-Effects of Planets
in various houses from Karakamsas and their significations -Kemadruma
Yoga.

Adhyaya 1, Pada 3-(Chapter 1, Part 3) Planets in various houses from
Pada Lagna and their results-Uchcha-Graha Samanya-Cornbi nations for
Royalty and Poverty.

Adhyaya 1, Pada 4-(Chapter 1, Part 4) Upapada Lagna and its results-
Combinations for various diseases - Children - Death of brothers,
sisters-Dumbness, stammering, complexion, religious tendencies,
adultery, leadership in community-33 crores of Devatas-Nigraha and
Anugraha forms-Mahamantras or good Vedic Secrets-Kshudra Mantras or
evil incantation.

Adhyaya 2, Pada 1-(Chapter 2, Part 1 ) . Determination of Longevity-
Combinations for Long, Middle and Short lives-Reconciliation of
different systems of Longevity-Karakayogas Kakshya, Hrasa or reduction
or degradation Kakshya Vriddhi or ' increase-Dwara Rasi, Dwarabahya
Rasi and Pakabhoga Rasis explained -Increase of Life and averting
death-Viparitas or Perverts in meaning-Karakayogas and Kartari yogas
detailed-Three kinds of Longevities Alpayu, Madhyayu and Purnayu--
Explanation and results of Rudra, Maheswara and Brahma Rasis -
Different kinds of Yogas.

Adhyaya 2. Pada 2-(Chapter 2, Part 2) Planets causing Death of Mother
and Father in Shoola Dasas-Combinations for deaths due to the
displeasure of Governments-Different kinds of diseases-Bites of
insects and venereal complaints.

Adhyaya 2, Pada 3-(Chapter 2, Part 3) 170-180 Sthira Dasas, Navamsa
Dasas and Prana Dasas detailed-Combinations for deaths of uncles,
cousins and other relations in Shoola Dasas Explanation Shoola Dasas
or periods.

Adhyaya 2, Pada 4-(Chapter 2, Part 4) 180-197 Bhoga Rasis, Bhoga Dasas
and Paka Dasas Combinations for imprisonments and Deaths in Purusha
and Stri Rasis-Yogardha Dasa, Drigdasa and Trikona Dasa. A short
sketch of Prof. B. Suryanarain Rao's life. 199



FOREWORD

By BANGALORE VENKATA RAMAN
Editor: THE ASTROLOGICAL MAGAZINE

I have the pleasure to present herewith the Sixth and revised
edition of the English Translation of the first two Adhyayas of
JAIMINISUTRAS by my revered grandfather late Professor B. Suryanarain
Rao. Jaimini is held in very great esteem throughout India not only
for his philosophical aphorisms but for his astrological writings
also. JAIMINISUTRAS as presented in these pages deals with a system of
astrology that has no parallel in the existing methods. The sutras are
hard nuts to crack and Professor Rao has tried his utmost to explain
the aphorisms as clearly and convincingly as possible. I have not
meddled with either the translation or the NOTES as given by Prof. Rao
for fear of affecting the sense. I have however added my own remarks
by way of annotations wherever I felt that an aphorism or aphorisms
required further elucidation. Professor Rao is the only scholar in
India to have attempted an English Translation of Jaimini. Therefore
the cultured public should feel grateful to him for having enabled
them to have access to a system of astrological literature which is
unique in its own way. My own publication STUDIES IN JAIMINI ASTROLOGY
deals with the Jaimini system in an exhaustive manner with examples.
The Translation herewith presented has been thoroughly revised by me
and it is hoped readers will be highly benefited by a careful study of
his book.

Bangalore B. V. RAMAN



PREFACE

The best Indian sciences, religion, philosophy, dramas,
literature, politics and; epics are the productions of the Maharishis.
These are intellectual giants like the Himalayan Mountains and all
others in the world are pigmies before them. The why of this may not
be known to us, but the facts are there. Works, therefore, from the
brains of the Maharishis stand unrivalled and they are colossal in
nature. Maharishi Jaimini is a great intellect and his sutras are very
valuable. I make no apology to introduce them to the public in the
simplest, English garb. The sutras will and have to speak for
themselves. They are more than five thousand years old and valuable to
command attention and respect from all classes of readers, Indian or
Foreign. Those which have stood brilliantly for 5 or 10 thousand years
without losing their brilliancy are real intellectual gems which
everybody should covet to possess. These five thousand years, instead
of diminishing their lustre, have added further brilliancy to the
sutras.

The commentators have done invaluable service and all their
extensive interpretations and clear arguments cannot be incorporated
or embodied in short notes of mine. If they are to be assimilated into
the real explanations of the sutras, the bulk of the present volume
would increase by ten-fold and cause tremendous discouragement to the
students who would like to pursue the easiest way, and learn something
of Jaimini sutras, which have been sealed letters to the English
knowing public. Even the great Sanskrit scholars find the sutras hard
nuts to crack and often they give them up for want of patience,
devotion and technical difficulties in the way. I have been only a
student in Astrology and kindred sciences, although I have had 55
years of study and practice. Astrology is a grand ocean, containing
four ,. hundred thousand stanzas or verses, and requires certainly
centuries for its grasp and comprehension.

After all our brains can take in only a few stanzas from the
extensive literature, but for brilliant intellects, a knowledge of the
few fundamental principles will enable them to grasp the sciences and
make good progress in the course of a few years I have done my best in
this English Translation, and I leave the readers to judge of my
honest labours in propounding sutraic principles. Within my humble
knowledge none of our learned scholars seem to have taken the trouble,
or made attempts to translate these aphorisms of Maharishi Jaimini and
I am proud to say I am the first in the field of translation to have
undertaken this difficult task. Constructive criticisms are always
welcome and I shall be grateful to them who offer such observations.
Destructive criticisms must be treated with supreme contempt. One who
is not an adept in a subject will be a sorry critic. He can be left
alone.

B. SURYANARAIN RAO



INTRODUCTION

An Introduction to the valuable JAIMINISUTRAS will be an uncatted
for luxury. The profundity and brevity of these sutras have called
forth the highest admiration from all readers during the last fifty
centuries. My pen is too humble to do them justice or bring their
majesty before the public in that dignified form in which the original
sutras stand in Sanskrit. They eloquently speak for their intrinsic
value. To frame short sutras with comprehensive meanings is not given
to ordinary mortals. Maharishis of Aryavartha alone have framed
sutias. None else could do them. No one has done them in the world. It
requires not only the command over the Sanskrit language but it also
requires consummate scholarship in the Science of Astrology and
kindred subject to frame sutras. The readers should particularly
remember that Jyothisha in Sanskrit means light and the sense which
sees and feels the light. It is the clear vision of the Vedas. Of the
Vedic shadangas this is the most important. Without the help of
Jyotisha, Vedas would be blind.

We want clear Light over all our events, past, present, and the
most desirable future. What other sciences can pretend or have
pretended to do this service for mankind ? From where and from what
previous states of existence have we come ? What will be our success
and failures in the present state and where are we going to live after
the separation of Jeeva from the Oeha or the Life from the physical
structure ? What are our thoughts, deeds and aspirations in this life,
and how far do we succeed in our aims and in what manner can we do so
? Do the planets influence us and are we directed under their command
? If not, what have they to do with us ? How do they exercise their
influences over us ? and how can we correctly calculate them and guide
our destinies in their light, averting evils and enhancing good. Who
are the most famous writers on Astrology, and what are their
pretentions ? Are there any other sciences which can help us in these
directions? All these and many more pertinent and relevant questions
are asked, both by believers and non-believers of this science.

Such questions are no doubt very important and are to the point.
I am proud to say that almost all such relevant or irrelevant
questions on Astrology and remedies prescribed by Astrology and
Dharmasastras, have been clearly and convincingly answered by me in my
introduction to the Study of Astrology in the Light of Modern
Sciences. The Introduction extends over 78 pages of closely printed
matter and I must refer my readers to that for fuller details and
information. JAIMINISUTRAS have not been translated into English by
anybody in India, so far as my knowledge goes. Neither is it so very
easy to translate sutras into proper English. The meaning of a small
sutra, sometimes may be developed into stout printed volume: English
language is incapable of framing sutras and much less for their being
translated into concise and short sentences. In its present form and
construction the English language is quite unfit for framing sutras.

These sutras are profound, scholarly and unique in their
composition and defy all competition. They comprehend a vast amount of
knowledge. in the shortest forms possible and have been framed
graciously by Maharishi Jaimini, for the benefit of the world. He
openly says so. In the end of these sutras the author remarks that all
that he has written is quite true, as these truths have been
propounded by the still earlier Maharishis, Pitamaha or Brahma, Vyasa,
Parasara, Vasishta, Garga, Bhrigu, Surya, Chandra, Brihaspathi, Sukra,
Marichi, Palaha, Pulisa, Maya and other eminent scientists. The
treatment of the different Bhavas, Rasis and Planets will be found a
little confusing in the beginning but with some patience, diligence
and practice the peculiarities of his system readily yield themselves
to our comprehension and enable us to read the full horoscopes in the
light in which Jaimini has explained them for our benefit. He gives
various Lagnas, Hora Lagna, Ghatika Lagna, Upapada Lagna, Varnada
Lagna and so forth. His Dasas are mostly founded on Rasis and
Navamsas.

The calculations backwards and forwards for odd and even signs
trouble the reader to some extent. The extent of Dasas differs from
the ordinary conceptions as explained by the general principles of
Astrology. Constellations have not been given prominence. Brahma,
Rudra and Maheswara Dasas are peculiar in these sutras. While the
language is graceful, the interpretations are taxing, difficult and
stiff. A vast amount of general knowledge is needed for the proper
interpretations and comprehension of these sutras. It is asserted by
some that JAIMINISUTRAS extend over 8 Adhyayas. I have seen only four
and have not come across the rest. I am on the look out for them and
by chance I may have the good-luck to discover them in some old palace
or private libraries.
* I shall translate the other two Adhyayas ' Prof. B. Suryanarain
Rao tried his utmost to secure that other two chapters but could not
:succeed.

However I have been able to secure the III and IV Adhyayas
information from which has been incorporated in my book Studies in
Jaimini Astrology An English translation of the III and IV Adhyaya:
has: been made by S. K. Kar. at an early date. The two Adhyayas, I
have now translated, are complete in themselves and will be found to
be of the highest value to the students in astrology. The masterly way
in which the Maharishi has explained the Astrological principles, will
surely make the students masters in this line. The sutras, being short
and sweet, can easily be committed to memory and this is the greatest
advantage Sanskrit sutras possess over other languages in the world. I
have quoted the original sutras in the transliteration system so that
those who know Sanskrit may easily follow the sutras and my
translation and NOTES, and correct any mistakes, which may have crept
into my translations either through ignorance or oversight.

I have given the original Sanskrit words and have explained them
in easy English as I have understood them. Sanskrit alone commands
sutras. We have Brahmasutras or Uttara Mimamsa by Vyasa, Jaimini
Sutras Or Poorva Mimamsa, Grihyasutras, Vyakaranasutras, and other
sutras on various subjects by Maharishis. Such wonderful display of
sutras is quite peculiar to Sanskrit and I have not heard of the
existence of such a system of sutras in any other language in the
world. Those who are better scholars than myself in Astrology,
Astronomy, Sanskrit and English may.point out my inaccuracies, correct
them, for the benefit of the world and thus earn not only my gratitude
but also of the cultured humanity in general. Since this translation
is the first of its kind in the field on Jaiminisutras, I recommend
this work to all lovers in Astrology. Those who do not believe in
Astrology, will do well to read the translation and apply the
principles to their own horoscopes and see how beautifully the results
agree with the positions of planets.

Duty to science and literature requires every sensible man, who
has the good of humanity at heart, not to neglect any branch of
knowledge, without fair and reasonable trials. We have no reason to
reject any science, without proper study and careful application.
There are some persons who say "l don't believe in this or that
science". Reflection shows they are unwise and entirely wrong. In the
first place they do not represent the sum total of all knowledge in
the world. The importance attached to their Ego, by themselves, is
unjustifiable and untenable. I challenge, if there is any man in this
world who knows all branches of knowledge or even the A B C of them.
Some scientists are more narrow-minded and bigoted than the declared
bigots of religion or social customs. When the best and the most
intellectual Maharishis of India have not only believed in Astrology,
but, have also written four hundred thousand stanzas on Astrology,
will it be unreasonable to ask the readers to study the science, put
it into practice and then say, what they think about it. To the
sceptics, only one word of advice by me. Learn the elementary
principles, take your horoscopes and of those who are dear and near to
you. Read them in the light of these sutras and then say honestly what
you think of this science. A handful of experience is worth ten
cartloads of theories. If I am wrong correct me in the light of
experience. If you are wrong correct yourself like a noble soul. Can I
be fairer than this in my advice ?

B. SURYANARAIN RAO



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



ADHYAYA 1- PADA 2


SU. 1-Adhaswamsograhanam. Having determined the Atmakaraka from among
the several planets, ascertain the results of his Navamsa position.

NOTES Among all the planets commencing from Ravi, find out who gets
the greatest number of degrees and minutes and determine. as
principles already explained, who becomes the Atmakaraka. In Sutra 11
of the first pada it has been clearly enunciated that whichever planet
gets the highest number of degrees and minutes, he becomes the
Atmakaraka. Such a planet, whoever he may be among the nine planets,
must occupy some Navamsa. In all the future sutras, the effects of
such Navamsa occupied by the Atmakaraka, the planets who are there and
the planets who aspect such Navamsa will be clearly detailed. Find out
by mathematical calculations the position of all the planets in
degrees and minutes and then the results can easily be foretold in the
light of the following sutras. Find out the Atmakaraka and place him
in the proper Navamsa. Prepare also the Navamsa Chakra correctly.


SU. 2.-Panchamooshikamarjaraha. If the Atmakaraka occupies Mesha
Navamsa, then the person will be subjected to the fears and bites of
rats, cats, and other similar animals.

NOTES Pancha means one or Mesha. Pa stands for 1 in Pavarga. Cha
stands for 6 in the Tavarga. Thus we get 16, reading in the reverse
order we get 61. Divide this by 12 we get the remainder 1 and this
stands for the first sign in the Zodiac or Mesha Navamsa.


SU. 3.--Tathra chatushpadaha. If Atmakaraka is in Taurus Navamsa,
there will be fear from quadrupeds.

NOTES Ta means 6 and Ra means 2 or 62 reversed we get 26, divided by
1.2 we get 2 remainder which means the 2nd house from Mesha or
Vrishabha Navamsa. If Atmakaraka occupies Vrishabha Navamsa the person
will have gains and happiness from quadrupeds like cattle, horses,
elephants, etc. Some commentators say he will have troubles and
worries through them. I think. when Atmakaraka is weak or has evil
aspects or associations troubles should be predicted. Others write
prosperity from them.


SU. 4. Mrithyow kandooh sthotilyam cha. If Atmakaraka occupies Mithuna
the person will suffer from corpulence, itches and cutaneous
eruptions.

NOTES . Ma represents 5 and Ya represents 1 or 51 reading inversely we
get 15. Divided by 12 we have the balance of 3 and this represents the
3rd Navamsa from Mesha or Mithuna.


SU. 5. -Dure jalakushtadih. If the Atmakaraka occupies Kataka Navamsa,
dangers and troubles come from watery places and leprosy.

NOTES Da stands for 8 and Ra represents for 2 or 82. Reversing it, we
have 28. Divided by 12 we get the balance of 4 and this refers to
Kataka as the fourth from Mesha. Dirty form of leprosy or watery
disease rises from blood corruption and the use of filthy water.


SU. 6. --Seshaha s wapadan i. If the Atmakaraka joins Simha Navamsa,
troubles will come through dogs and such canine animals.

NOTES Ssa represents 5 and Sha indicates 6 or 56, reading backwards we
have 65. Divided by 12 we get 5 remainders and Simha counts as the 5th
from Mesha. Here in all these Sutras the class of animals or diseases
is indicated and the reader has to use his intelligence.


SU. 7. Mrithyuvajjayognikanascha. If Atmakaraka is in Kanya Navamsa,
the native will suffer from fire, itches, and corpulence.

NOTES Ja represents 8 and ya denotes 1. We get 81, in the reverse
order we get 18, divided by 12 have the balance 6 and Kanya Navamsa
represents the 6th from Mesha. If the Atmakaraka joins Kanya Navamsa
the person will suffer from the troubles indicated by the 3rd Rasi or
Mithuna and also from fires. But in Mithuna the author only said that
suffering will come from corpulence and itches. From this Sutra it
means that in the Mithunamsa there will also be trouble from tires.


SU. 8. -Labhe vanijyam. If the Atmakaraka joins Thula Navamsa, the
person will make much money by merchandise.

NOTES La denotes 3 and Bha stands for 4, this stands as 34. In the
reverse order it is 43, divided by 12 we get 7 as the remainder. Thula
stands as the 7th Navamsa from Mesha. The various kinds of articles in
merchandise have to be found out by the nature of the Rasi, its lord,
the planets who are in conjunction and the aspects they have.


SU. 9.-Arrajalasareesrupaha sthanyachanischa. If the Atmakaraka joins
Vrischikamsa, the person will have fears and dangers from watery
animals, snakes and he will also have no milk from his mother. Atra:Aa
O-Ra 2-02, reversed it means 20 divided by 12 we get a balance of 8
which signifies Vrischika counting from Mesha Navamsa. When he is a
child he will have to be nursed and suckled by others for want of milk
in his mother's breast. There are some women who have plenty of milk
in their breasts and who nurse their children with their own milk and
sometimes the milk will be sufficient for even two or three children.
Their breasts may not be large or heavy but their lacteal glands do
make brisk work and secrete milk.

There are, on the other hand, a large number of women who have large
lumps of breasts without any milk, but full of flesh and making the
breasts attractive and heavy. The author apparently considers that the
absence of milk in the mother will be a misfortune for the child The
artificial feeding of children from nipples attached to feeding
bottles has removed this misfortune, to some extent. Remember it is
not the mother who feeds the infant. A rubber bottle is not a mother's
holy breast. Nor does it contain the natural milk of the mother with
the maternal love and affection pervading throughout its contents.

SU. 10. - Same vahanaducchaccha kramatpatanam. If the Atmakaraka joins
the Navamsa of Dhanus, the person will have suffering and dangers from
falls, .from conveyances, horses, etc., and also from elevated places
like trees, houses, hills and mountains.

NOTES Sa denotes 7, Ma shows 5, 75 reading reversely we have 57,
divided by, 12 will give us a balance of 9 and Dhanus is the 9th
Navamsa from Mesha. Aeroplanes may be safely included in these falls.
Dangers are indicated by these falls.


SU. 11.-Jalachara khechara kheta kandu dushtagranthayascha riphay. If
the Atmakaraka joins Makara the person will have troubles and sorrows
from aquatic animals from fierce birds, skin diseases, large wounds
and glandular expansions.

NOTES Ri 2 and Pha 2 = 22, divide this by 12 we have a remainder of
10, meaning Makaramsa as it is the 10th from Meshamsa. There will be
troubles from Khetas. Grahas have two important significations, viz.,
planets and evil spirits : some read the sutra as Buchara instead of
Khechara, and include such wild animals as lions, tigers, boars and
other fierce animals found wandering on the earth. Planets and evil
spirits occupy the higher regions. Kha means the sky or the higher
sphere.


SU. 12.--Tatakadayo dharmay. If the Atmakaraka occupies Kumbha Navamsa
the person will do charities in the shape of constructing wells,
tracks, topes or gardens, temples and dharmasalas or chatrams,

NOTES Dha stands for 9 and Ma denotes 5, thus we get 95 reversing we
get 59. Divided by 12 we get remainder 11, denoting Kumbha, the
Navamsa 11 th from Mesha.


SU. 13.-Uchhe dharmanityata kaivalyam cha. If the Atmakaraka occupies
Meenamsa, the person will be fond of vinuous deeds and charities, and
will take residence in Swargadi Lokas or will attain to the final
bliss or what is called by the Sanskrit writers Moksha or final
emancipation or freedom from rebirths.

NOTES U stands for 0, Cha denotes 6, we get 06, reading in the reverse
order we get 60. Divide this by 12 the balance will be 12 and
therefore Meena Navamsa is indicated by the term uchcha. Among the
Yogis and real Vedantists their sole aim or final goal is to get rid
of these punarjanmas or constant birth and get final assimilation with
Para Brahma. The old commentators have offered some valuable
suggestions. I shall quote them here for ready reference. If the
Atmakaraka is in a beneficial Navamsa or if beneficial planets are in
Kendras from the Navamsa he occupies' the person will become very
wealthy or a ruler.

If the next planet to Atmakaraka occupies a beneficial sign or
Navamsa, or found in his own house or beneficial sign or in exaltation
or in good Navamsas, he will have residence, after death, in
Swargalokas according to merit. If both of them are auspiciously
situated, the person will get good Bliss and after a prosperous and
happy career will go to Heaven. If they have mixed positions,
conjunctions and aspects, he will have some good and some bad. If both
of them are badly situated combined and aspected, he will suffer
miseries, poverty and will take residence, after death, in various
Hells enumerated in the Hindu Sastras like Kumbhipatha, Andha,
Tamisra, etc. There are fourteen Lokas mentioned and principally three
namely Swarga tenanted by the Devatas who are headed by Indra, Bhuloka
inhabited by mortals called Martya, and Patala inhabited by special
creatures called Nagas. A person in Gandharva or Siddhaloka is not so
happy as one in Indra Loka.

One who resides in Brahmaloka enjoys superior Bliss to that which he
can have in Devaloka. When evil planets predominate the temperament
will be mixed and his deeds will be bad and sinful. When benefics
predominate they produce favourable results both here and also enhance
his pleasure in Heaven after his death. As for the comparison of
pleasures, see Anandavalli Upanishad and also numbers 11 and 12 Of
VOL. 19 Of THE ASTROLOGICAL MAGAZINE.


SU. 14.-Tatra ravou rajakaryaparaha. If the Sun occupies the
Karakamsa, the person will be fond of public service and will work in
political activities.

NOTES Here it means, that Ravi must be in conjunction with the
Atmakaraka in the Navamsa. His success here may be determined both by
the nature of the Navamsa and also by his relation to the Atmakaraka
who may change to be his friend, bosom friend, neutral or enemy or
bitter enemy. All these different stages are suggested by the
Maharishi in compliance with the general principles of Astrology,
which he enumerates.


SU. 15. -Poornendusukrayorbhogee vidyajeevee cha. If Full Moon and
Venus join Atmakaraka in the Navamsa, the person will command great
wealth and all comforts attendant on wealth and he will also earn
money and live by the profession of education.

NOTES In all these the strength, position and association of
Atmakaraka will have great influence in determining the rank and
position in the line. A school authority will be great or small as he
gets fat or low salary. Ii.


SU. 16.-Dhatuvadee kountayudho vahnijeevee cha bhoume. When Kuja joins
Atmakaraka in the Navamsa, the person becomes great in the preparation
of various medical mixtures, will bear arms like kuntayudha and other
weapons, and live by profession involving preparations in or near
fire.

NOTES The gunners, cooks, engine drivers and those engaged in various
preparations in or near fire are indicated. Alchemy comes in this line
of work.


SU. 17.-yanijatantuvayaha silpino vyavaharavidascha soumye. If Budha
conjoins the Atmakaraka in the Navamsa, the persons become merchants,
weavers and manufacturers of clothes, artists and persons clever in
preparing curios, and those well versed in the affairs of social and
political matters.

SU. 18.-Kairmagnunanishta vedavidascha jeevay. When Guru joins the
Navamsa with Atmakaraka, the person will be well versed in Vedic or
religious rituals, will have religious wisdom, well known in the rules
of sacrificial functions and will have good knowledge in Vedanta and
will be a religious man. .

SU. 19.-Rajakeeyaha kaminaha satendriyascha sttkre. . If Sukra joins
the Atmakaraka in the Navamsa, the person will become a great official
or political personage, will be fond of many women and will retain
vitality and sexual passions till he is hundred years old.

NOTES He will be fond of women and sexual pleasures and in spite of
these sexual excesses he will retain passions for a very long period.
. Sexual passions are as various and as curious as any other
phenomena. Some get prematurely old and lose their sexual vitality.
Other retain sexual vigour for more than a hundred years.


SU. 20.--Prasiddhakarma jeevaha sanow. If Sani joins Atmakaraka in the
Navamsa, he will produce a famous person in his own line of business.

NOTES The author apparently means that when Sani joins the Atmakaraka
in the Navamsa, a person will be able to achieve greatness -and
reputation in whatever walk of life he may be engaged. There are great
writers, painters. sculptors, speakers, merchants, warriors,
statesmen, travellers, inventors, discoverers, scientists, musicians
and so forth, the profession or line of work being determined by other
combinations in the horoscope. Sani with the Atmakaraka in the Navamsa
lifts the person to a high position in that line and gives him great
reputation and name.


SU. 21.-Dhanushkaschouvrascha jangalikalohayantrinascha rahow. It Rahu
joins the Atmakaraka in Navamsa the person will live by the skilful
use of warlike instruments, he will earn bread as thief and dacoit; he
becomes a doctor dealing in poisons, manufacturer of gold, silver,
copper and other metallic machinery

SU. 22.--Gajavyavaharinaschourrascha kethau. 'When Ketu joins the
Atmakaraka in the Navamsa the persons born under such combination
trade in elephants or become thieves and robbers.

NOTES Between thieves and dealers in elephants the line of demarcation
seems to be delicate.


SU. 23. -Ravirahubhyam sarpanidhranam. If Ravi and Rahu join
Atmakaraka in the Navamsa the person dies by snake-bites.


NOTES Snakes are of. various kinds and the nature of the causes will
be determined by other planetary positions.


SU. 24. -Subhadrislhte thannivrittihi. If benefics aspect the Yoga
mentioned above, there will be no deaths from snake-bites.

NOTES He may have snake-bites, but relief proper will be at hand and
the person will get over the danger.


SU. 25.-Subhamatrasambandhajjjanagulikaha. If Ravi and Rahu join
Atmakaraka in the Navamsa and have only beneficial aspects the person
will have no snake-bites, but will become a doctor who deals solely in
poisonous matters.

SU. 26-Kujarnatradrishtegrihadahako agnido va. If Ravi and Rahu join
Atmakaraka in the Navamsa, and have the evil aspect of Kuja, the
person will burn houses or lend fire and other help to the
incendiaries.

NOTES There is some difference in the guilt of the person who burns a
house and one who helps him in his diabolical deeds.


SU. 27.-Stukradrish te na dahaha. If Ravi and Rahu join Atmakaraka in
the Navamsa and have the aspect of Sukra, the person will not burn the
houses himself, but will lend fire to the rogues who do it.

NOTES The abettor is equally culpable in the eye of law and the
delicate difference of burning the house and lending fire to burn the
house, seems to be a nice point for consideration of the Dharmasastras
and legal luminaries.


SU. 28.-Gurudrishte twasameepagrihat. If Ravi and Rahu join Atmakaraka
in the Navamsa, but have the aspect of Guru alone, the person will
burn houses at a distance from his own house. N OT ES Apparently
Sukra's aspect will intensify the evil tendencies and aggravate the
offences, by burning houses close to one's own house.

SU. 29. - Sagulike vishado vishahato va. If the Karaka Navamsa falls
in Gulikakala or the time governed by Gulika, the person will
administer poison to others and kill them or be killed by such
administrations of poison by others.

NOTES Here we have to learn what is meant by Gulikakala and the time
governed by him. Ravi, Chandra, Kuja, Budha Guru, Sukra and Sani are
called Grahas. They have Upagrahas or their sons. Sukra and Chandra
have not been given any Upagrahas. The latter are Sani - Gulika, Guru-
Yamaghantaka, Kuja-Mritya, Ravi-Kala and Budha-Ardhaprahara. Divide
the duration of the day by 8 and proceed to count from the lord of the
day. Take Sunday and suppose the *duration of the day is 30 ghatis.
Then each part gets 30/8 or 3.75 ghatis. The first 3.75 ghatis are
governed by Ravi the lord of that day. The second 3.75 ghatis are
under the rule of Chandra. The third 3.75 ghatis are governed by Kuja.
The fourth 3.75 ghatis are under the lordship of Budha. The fifth 3.75
ghatis are ruled by Guru. The sixth 3.75 ghatis are under Sukra. The
seventh 3.75 ghatis are ruled by Sani. The 8th 3.75 ghatis have no
lord and Gulika who is next to Sani becomes the lord.

These 3.75 ghatis are called Gulikakala and if the Atmakaraka Navamsa
falls in this time, the results above named must be predicted. 3.75
ghatis is called a Yama in Sanskrit. * If the duration of day is more
or less than 30 ghatis than each part is indicated by the actual
duration of day divided by 8. Take Chandrawara or Monday. First
Chandra 3.75 ghatis. Fourth Guru 3.75 ghatis Second Ku a 3 " Fifth
Sukra " .Third Budha 3.75 " Sixth Sani 3z " ..All these six give 22.5
ghatis Seventh Gulika 3.75 ghatis Eighth Ravi 3.5 " After this comes
in Gulikakala extending from 22.5 ghatis on Monday and lasting upto
26.25 ghatis. On Tuesday or Kujawara we commence from Kuja thus : 1.
Kuja 3.75 ghatis 5. Sani 3.75 ghatis 2. Budha 33 " 6. Gulika 3.75 " 3.
Guru 3.75 " 7. Ravi 3.75 " 4. Sukra 3.75 " 8. Chandra 3.75 "

The first 5 yamas give us l8.75 ghatis. From that time till 22.5
ghatis after sunrise, there will be Gulikakala and if the Atmakaraka
Navamsa falls in this, the evil results indicated above will happen.
The Gulikakala has been so stated by the commentators. I have another
authority for the Gulikakala. Mandapan watapariansam chaturgunyam
dwihinakam.Tatkala gulikognayaha sarva karya vinasakritu. Count from
Saturday to the weekday required. Take the number so obtained and
multiply it by four. Then take or deduct 2 from the number so
obtained. Then Gulikakala commences at the time and continues upto
3.75 ghatis more. The results differ in these two systems. Take Monday
and find out the Gulikakala as per the above rule. Monday counts as
the 3rd from Saturday. Multiply this 3 by 4 and we get 12. Deduct two
out of that and we get 1Q ghatis. Gulika kala falls on Monday from
22.5 ghatis to 2G.25 ghatis after sunrise.

The process to find out the Gulikakala in the night is thus stated by
the old commentators. Take the fifth planet from the lord of the
weekday arid count from him and then the 8th in the order given above
will be Gulikakala. Take for example Sunday, the 5th from him is Guru.
Now take Guru. Dropping Guru we have Sukra and Sani covering the first
and second period, and the 3rd period falls under Gulika on Monday.
the second period on Tuesday, the 8th period on Wednesday, the 7th on
Thursday, the 6th on Friday and the 5th on Saturday. When there are
differences of opinion on such matters among the old writers we have
to look to the opinion of the best among them, and to verify and
support the theory we must also bring our large experience to help us
in such interpretations. Take Hora, Varahamihira and his school. Say,
that in odd signs the first Hora is governed by Ravi and the second by
Chandra.

In the even signs the first is governed by Chandra and the second by
Ravi. But there is a different school. Some say that first Hora is
governed by the lord of the house and the second by the lord of the
11th. In Drekkana more than two systems are recommended. Varahamihira
says the lords of the three Drekkanas are the lords of 1st, 5th and
9th. There are some others who say that the lords of the 3 Drekkanas
are the lords of 1st, 12th and 11 th houses. There are some others who
say that in chara or movable signs, the lords of the Drekkanas are the
owners of the 1st, 5th and 9th. But in fixed and double bodied signs
their order is quite changed. In all such cases of difference of
opinion among the Maharishis I cannot pretend to say which is correct
and which is not. Both may be correct as the authors, by their Divya
Drishti, may have approached from different directions and may have
found their observations proving quite true.

I leave the readers to judge of these differences in the light of
their intelligence, knowledge and personal experiences. When two
Maharishis differ I must frankly tell my readers that I have no means
at my command to ascertain which is better and more correct. Both of
them are Mahatmas and both looked into these details by their Divya
Drishti or expanded mental vision. I possess no such Divya Drishti and
therefore am not in a position to go beyond the phenomena and
ascertain the true causes. I have to trust the learned commentators.


SU. 30. - Chandrudrishtau chorapahritadharnaschouro va. If Chandra
aspects the Atmakaraka Navamsa falling in Gulikakala, the person will
be a receiver of stolen property or will become himself a thief.

NOTES I think there is not much difference between the moral and
spiritual offences between these two worthies.


SU. 31.- Budhamatradrishte brihadbeejaha. If the Atmakaraka Navamsa
falls in Gulikakala and possesses only the aspect of Budha, the person
will have enlarged testicles.

NOTES Here Budha alone must aspect the Navamsa without the aspect of
any other planets. Hydrocele is a nasty form of disease and disgusting
before the public.


SU. 32. -Tathra kethow papadrishte karnachchedaha kurnarogo va. If
Ketu joins the Atmakaraka Navamsa the person will have his ears cut
off or will have serious ear complaints.

SU. 33.-Sukradrishte deekshitaha. If Atmakaraka and Ketu in the
Navamsa, have the aspect of Sukra, the person will become a Deekshita
or performer of Yagnyas or religious sacrifices.

NOTES Formerly such persons were held in high esteem. They had to lead
scrupulously clean, simple and holy lives.


SU. 34.-Buidhasanidrishte nirveeryaha If the Atmakaraks with Ketu in
the Navamsa has the aspects of Budha and Sani, the bind of an impotent
or eunuch should be predicted.

NOTES Veerya is virility in a person and one who has no veerya is
impotent.


SU. 35.-Btrdhasukradrishte pounah puniko dasipttree va. If the
Karakamsa Rasi with Ketu has the aspect of Sukra and Budha, the person
will talk repeating and repeating the same ideas or will be the son of
a prostitute or dancing woman.

NOTES Dasees are a special class of dancing women who were devoted to
the service of Gods in the temples and had no strictness in sexual
matters.


SU. 36. -Sanidrishte tapaswee preshyo va. If the Karakamsa with Ketu
has the aspect of Sani, he will become a Tapaswi or recluse or be a
dependent and servant under somebody.

NOTES There is a great gulf of difference between the position of a
man devoting all his energies on the contemplation of God and one who
is dependent on others. Why both the results are ascribed to the same
combination is not clear.


SU. 3 7. - Sanimatradrish te sanyasabhasaha. If in the above
combination there is only the aspect of Sani and there is no other
planetary aspect, he will put on the appearance of a sanyasi but will
not be a true or real sanyasi. He will be an impostor.

SU. 38.-Tatra ravisukradrishte rajapreshyah. If Ravi and Sukra aspect
the Karakamsa the person will be employed by royal or political
personages to do their work. He will be their confident.

SU. 39. - Ripphe budhe budhedrishte va mandavat. If the tenth from the
Karaka Navamsa possesses the aspect of Budha, he will get similar
results as have been given by Sani.

NOTES This means that the person will follow some notable profession.
Ripha means, Ra 2, pha means 2 = 22 divided by 12, will give us 10,
10th house is indicated by Ripha.


SU. 40.-Shzubhadrishte stheyaha. If in the 10th from Karakamsa, there
is beneficial aspect, the person will be one of great determination
and never capricious.

NOTES The other benefics are Guru and Sukra. It cannot mean anything
else.


SU. 41.-Ravow gurumatradrishzte gopalahu. If the 10th from the
Karakamsa, there is Ravi possessing only the aspect of Guru and no
other aspects, the person will have success through the sales of cow,
bulls and other cattle.

SU. 42.-Dare chandrasukradigyogatprasadaha. If the lord of the 4th
from the Karakamsa is joined or aspected by Chandra and Sukra, the
person will be blessed with storeyed houses.

NOTES Da means 8, Ra means 2 = 82, reversed it means 28, divided by 12
we get 4 balance. This shows signs of wealth. Prasada means houses
with compounds,


SU. 43.- Ucchagrahe api. If the fourth from the Karakamsa is occupied
by an exalted planet, the person will have many fine and splendid
houses.

SU. 44. - Rahusan ibhyam silagriham: If the fourth from the Karakamsa
is occupied by Rahu and Sani, the houses will be constructed with
rough stones not well plastered.

SU. 45. -KujaKetubhyamaishtikam. If the 4th from Karakamsa is occupied
by Kuja and Ketu, the houses will be constructed of bricks, lumps of
earth.

SU. 46. -Guruna daravam. If the 4th from Karakamsa is occupied by Guru
wooden houses will be constructed by the native.

SU.47. - Tharnamravina. If the 4th is occupied by the Sun, the houses
will be constructed from thatch and grasses.

NOTES The above three sutras give an idea of the nature of the house
property possessed by different persons depending upon the
dispositions of planets with reference to Karakamsa.


SU. 48.-Same shubhayogaddharmanityaha satyavaadee gtinubhaktascha. If
the 9th from Karakamsa is occupied or aspected by benefics, the person
will have truth as his ideal and motto. He will be righteous in
conduct, lover of truth and will be faithful and dutiful to elders,
preceptors and Gurus.

NOTES Sa stands for 7 and Ma denotes 5 - 75, reversed it is 57,
divided by 12, we get a remainder of 9. Sama means 9th from Karakamsa.
Ninth is the house of piety and represents devotion and faith in Gods
and Goddesses.


SU. 49.-A nyatha papaihi. If the 9th from Karakamsa has evil
conjunction or aspects, he will be quite the reverse in character. He
will be a liar, uncharitable and sinful, and will have no faith and
respect for Gurus and elders.

SU. 50.-Sanirahubhyam gutrudrohaha. If Sani and Rahu occupy or aspect
the 9th from Karakamsa, the person will become ungrateful to Gurus and
will prove a traitor to them.

NOTES Cheating is a sin. But there are many grades and its heinousness
depends upon the nature of the parties concerned.


SU. 51.-Ravigurubhyam girovavisvasaha. If Guru and Ravi occupy or
aspect the 9th from Karakamsa, he will not love his parents, elders
and preceptors.

SU. 52.-Tatra bhrigwongaraka varge paradarikaha. If the 9th from
Karakamsa falls in one of the shadvargas of Sukra and Kuja, he will be
fond of others' wives.

NOTES There are two classes of villains. One set taking sexual
gratifications with women of immoral tendencies and another set always
tempting the wives of other persons, and ruining their families.
Adultery is sinful, but even here there are various grades of sins.
`Shadvargas are (1 ) Lagna. (2) Hora, (3) Drekkana, (4) Navamsa, (5)
Dwadasamsa, and (6) Thrimsamsa. Adultery with motherly relations,
friends, wives, spouses of Gurus and other prohibited relations is
more sinful than adultery with other women. Corrupting family and
innocent women is a horrible form of sin.


SU. 53.-Drigyogabhyamndhikabhyamamuranam. If Kuja and Sukra join or
aspect the 9th from Karakamsa, the person will have the evil habit of
seducing and keeping illegal gratifications till the end of his life.

NOTES The conjunctions and aspects are more powerful than 'the
Shadvargas. In the latter he will keep up the vicious habit for some
time, but in the former, this vice will continue till the end of life.
With some persons, males and females. * This has been clearly
described in my work Manual of Hindu Astrology. these morbid
sensations of lust and sexuality will continue for some time and then
they turn a new chapter in their lives, but there are others, who do
not give up the vicious habits till their death. Some are rascals only
for a time but there are others who are rascals and cheats throughout
their lives. Even on death-beds their thoughts run on unholy deeds.


SU. 54.-Ketuna pratibandhaha. If the 9th from Karakamsa has the
conjunction or aspect of Ketu, he will be fond of women for some time
and then give up the bad tendency.

SU. 55.-Guruna strainaha. If the 9th from Karakamsa has the
conjunction or aspect of Guru, he will be excessively fond of other
women..

SU. 56.-Rahunarthanivrittihi. If the 9th from Karakamsa is joined or
aspected by Rahu, the person will lose all his wealth by female
excesses.

NOTES Even in these vices there are some prudent men financially. Some
get money by adultery, some enjoy for nothing, there are others who
lose all their wealth and health by such Vices.


SU. 57.-Labhe chandragurubhyam sundaree. If Guru and Chandra occupy
the 7th from the Karakamsa, the wife will be handsome and loving.

NOTES La means 3, Bha denotes 4-34, reading backwards we have 43,
divided by 12., we have 7 remainder. Labha therefore means 7. It will
certainly be a great blessing to have handsome wife provided she is
faithful. But when she is fair and unfaithful life becomes miserable.
He will have a Hell on Earth. . .


SU. 58.-Rahuna vidhava. If the 7th from the Karakamsa joins with Rahu
or has his aspect, the person will have widows for connection.

NOTES There are some worthies who are extremely fond of widows. They
hunt after them. They like them in preference to others.


SU. 59.-Sanina vayodhika roginee tapaswinee va. . If the 7th from
Karakamsa is occupied or aspected by Sani, the wife will be older or
will be sickly or will be a tapaswini or a woman who will be engaged
in religious meditations.

NOTES While some persons like younger people there are others both
males and females who hunt after old people. Temperaments are curious.


SU. 60. -Kujena vikalangee. If Kuja joins or aspects the 7th from
Karakamsa, the wife will be deformed or there will be defect in her
limbs.

SU. 61.-*Ravina swakule gupta cha. If Ravi occupies or aspects the 7th
from Karakamsa, the wife will be protected from the members of the
husband's family and will have no defects in her limbs. (*Another
version reads as Ravina kata gutpthacl Ja.)

SU. 62.-Budhena kalavatee. If Budha joins or aspects the 7th from
Karakamsa, the wife will be well versed in music, arts, dancing and
other fine accomplishments.

SU. 63.-Chape chandrenanavrite dese. If Chandra occupies the 4th from
Karakamsa the first sexual union of the wives, mentioned in the above
sutras, will take place in an open place uncovered by root or ceiling.



NOTES Cha means 6, po means 1= 61, reversing we have 16 divided by 12,
the balance 4 shows the 4th house from the Karakamsa. There are some
people who cannot control their passions and who have sexual unions in
open places. .


SU. 64.-Karmani pape shooraha If the 3rd from the Karakamsa contains
evil planets, the person becomes courageous and a warrior.

NOTES Ka means 1, Ma means 5 -15, reading backwards we have 51,
divided by 12, we have the remainder 3. I n general astrology, the
third house from Lagna shows brothers, sisters and courage.


SU. 65.-Subhe kataraha. if the 3rd from Karakamsa has benefics, the
person becomes a coward.

SU. 66.-Mrityuchintyayoh pape karshakafha. .If the 3rd and 6th from
Karakamsa are occupied by malefics, the person lives by ploughing and
agriculture.

NOTES Ma 5, ya 1= 51, reversing we have 15. Cha 6, Tha 6 - 66,
reversing we have 66. Divide them by 12, we get 3 and 6. Malefics are
considered to give auspicious results in 3, 6 and 11. Thrishedaya
gatahpapaha.


SU. 67 : Same gurow viseshena. If Guru occupies the 9th from.
Karakamsa, he will become a great agriculturist.

SU. 68. - Ucche shurbhe shubhalokaha. If benefics occupy 12 from
Karakamsa, the person goes to superior Lokas.

NOTES U 0, Cha 6 = 06., reversed we get 60, divided by 12, we have 12.
Indian sciences and religions mention many Punya Lokas or happy
regions in the universe.


SU. 69.-Ketow kaivalyam. If a benefic occupies Karakamsa; the person
will have Moksha or Final Bliss.

NOTES Ka meana 1, Ta signifies 6 =16. 16 reversed - 61. Divided by 12,
we get balance of 1. We may also take ucche from the previous Sutra
and say that if Ketu is found in 12th there will be final Bliss.


SU. 70. -Kriyochapayorviseshena. If Karakamsa is Mesha or Dhanus with
benefics there, the subject gets Moksha. If Mesha or Dhanus happens to
be the 12th from Karakamsa and Ketu is there, the person will get
Moksha.

NOTES The commentators have put on two different kinds of
interpretations. I shall explain both of them. The splendid power of
sutras and their brevity capable of long interpretations are only
possible in Sanskrit: No other language in the world possesses such
facilities for brevity and at the same time containing a world of
meaning. If Mesha or Dhanus becomes Karakamsa with a benefic there,
there will be the highest Bliss: If Mesha or Dhanus - becomes the 12th
from Karakamsa and Ketu is there, there will be the highest Bliss or
Moksha. Ketu is not a full benefic. Ketu becomes a benefic in Chara
Dasa and not otherwise. Therefore he cannot be classified as
asubhagraha. But astrology ascribes to him the highest spiritual power
of emancipation from all births and re-births and gives man Moksha. .


SU. 71:--Papair Qnyatha. : If the 12th from the : Karakamsa is
occupied by evil planets, he will go to hell and will have no Bliss.

NOTES Heaven and Hell are not seen. But there is the universal belief
in their existence and all religions lend support- to this faith.


SU. 72.-Raviketubhyam shive bhaktihi. If Ravi and Ketu are in
Karakamsa, the person will become a Saivite or one who worships Shiva.

NOTES Worship of God is as different a8 there are differences in
temperaments. Matha is a peculiarity of Mathi or mind.


SU. 73. - Chandrena gauryam. If Chandra joins Karakamsa, the person
will worship Gouri, wife of Shiva. ,

SU. 74.-Sukrena lukshmyom. If Sukra joins Karakamsa, he will worship
Lakshmi spouse of Vishnu.

SU. 75.-Kujena skande. If Kuja occupies Karakamsa, he becomes a
worshipper of Skanda or Shanmukha the warrior son of Shiva.

SU. 76.-Budhasanibhyam vishnow. If Budha and Sani join. Karakamsa, he
will worship Vishnu.

NOTES Different temperaments have different tastes and their selection
of Gods follows their temperaments. As all rivers fall into the ocean,
so also all forms of worship reach the Almighty.


SU. 77.-Guruna sambasive. It Karakamsa is joined by Guru, he will
worship Sambasiva or Parvati and Paramesvara.

SU. 78:-RahurJa thamasyam durgayam cha. If Rahu joins Karakamsa, the
person will worship evil spirits end Durga.

NOTES There are about 56 varieties of evil spirits mentioned in the
Mantrasastras. There are two principal divisions among the Mantras.
Kshudra Mantras devoted to the invocation of evil spirits and actions:
performed by them and Maha Mantras or incantations to Divine and
angelic spirits and work that can be done by them. I shall mention a
few names of evil spirits: Bhuta, Preta, Pisacha, Sakini, Dhakini,
Mohini, Jalini, Malini, Bhetala, etc. The Maha Mantras invoke Gayatri,
Savitri, Saraswati, Brahma, Vishnu, Maheswara, Lakshmi, Lalita, Durga,
Ganapati, Skanda, Surya, etc.


SU. 79. - Ketuna ganese skande cha. z-If Ketu joins Karakamsa, the
person becomes a devotee of Ganesa and Kumaraswami.

SU. 80.-Paparkshe mande kshudradevata. If Sani occupies the Karakamsa
falling in an evil sign, the person becomes a great devotee of evil
spirits.

NOTES There are Devil and Spirit worshippers of various grades. The
existence of spirit-world has been proved by the best intellects and
by personal experience. A handful of experience is worth ten cart
loads of theories.


SU. 81.- Sukre cha. If Sukra occupies the evil Karakamsa, the person
will worship devils, spirits, etc.

NOTES There are 56 varieties of Devils or Pisachas headed by the
powerful Bhetala. See my NOTES in Sarwartha Cintamani.


SU. 82.-Amatyadasay chaivam. If the 6th from Amatyakaraka joins evil
Karakamsa, the person devotes himself to the worship of evil spirits.

NOTES The planet who Bets the highest number of degrees becomes the
Atmakaraka. The planet who gets the next highest number of degrees
becomes the Amatyakaraka. If the 6th planet from Amatyakaraka-
counting from Ravi in the regular order occupies the evil Karakamsa,
the person will be devoted to evil spirits. Always the order. of the
planets are as follows :-Ravi, Chandra, Kuja, Budha, Guru, Sukra and
Sani, the order of the week--days. Somebody must become Amatyakaraka,
suppose Sani becomes so. .The 6th from Ravi is Sukra and If Sukra
joins the evil Karakamsa, the person devotes, his time to evil
spirits. These Mantras are called Kshudra or Sabara and count as 9
crores, a bewildering number.


SU. 83.--?i'rikone popadwaye mantrikaha. If the 5th and 9th from the
Karakamsa are occupied by evil planets,. the person becomes a -
Mantrika or magician and will be able to exercise devils and evil
spirits.

SU. 84.-Papadrishte nigrahakaha. If the evil planets in the 5th and
9th from Karakamsa have evil conjunctions or aspects, the person
becomes a great Mantraic and will be able to root out all evil
spirits.

SU. 85.- ShubhadrishtenuJgrahakaha. . If the evil planets in the 5th.
and from Karakamsa have beneficial aspects or conjunction, the person
will help the people and do them good.

SU. 86. ~Sukrendou sukr Qdri.shte rasavadee. If Sukra aspects
Karakamsa and the Moon, the person becomes an alchemist.

SU. 87.-Budhadrishte bhishak. If Karakamsa and Chandra have the aspect
of Budha, the person becomes a medical man.

NOTES His eminence and capacity will depend upon the strength of
Budha.


SU. 88.-Chape chandre sukr.adrishte pandusswithee. If Moon is in the
4th from Karakamsa and has the aspect of Sukra, the person will suffer
from white leprosy.

NOTES Cha 6, Pa 1= 61 reversed 16, divided by 12, will give a balance
of 4. Hence Chape means 4th house from the Karakamsa.


SU. 89. -Kujadrishte maharogaha. It Kuja aspects Chandra in the 4th
house from the Karakamsa, the man will have serious form of leprosy.

SU. 90.-Kethtdrishte reelaku,shtam. If Chandra in the 4th from the
Karakamsa is aspected by Ketu, the person will have black leprosy.

NOTES There are many hideous and repulsive forms of this loathsome
disease.


SU. 91.-Tata mritow va kujarahubhyam kshayaha. If the 4th or 5th from
Karakamsa is joined by Kuja and Rahu, the person will suffer from
consumption or pthysis. :VOTES He will have a mild attack of disease.

SU. 92.-ChQndradrishte nzschayena. If such Kuja and Rahu, started in
the above sutra, have the inner aspect, certainly the person will have
serious form of consumption.

SU. 93.-Kujena pitakadihi. If the 4th or 5th from the Karakamsa is
occupied by Kuja, the person will suffer from excessive sweating,
cuts, itches or boils and sores in the body.

SU. 94.-Ketuna grahani jalarogo va. If Ketu joins the 4th or 5th from
Karakamsa, the man will suffer from Grahani or a kind of glandular
disease and from watery diseases like dropsy, diabetes, loose motions,
etc.

SU. 95.- Rahrugulikabhyam kshudra vfshuni. If the 4th or 5th from the
Karakamsa is joined by Rahu and Gulika, there will be suffering from
the poisonous effects of rats, cats, etc.

SU. 96.-Tatra sanow dhanushkaha. If the 4th from the Karakamsa is
joined by Sani, the person becomes an expert in inflicting wounds.
This means he will be skilled in the use of deadly arms.

SU. 97.-Ketuna ghutikoyanthree. If Ketu joins the 4th from Karakamsa,
the person becomes skilful in preparing clocks, watches and other time
indicating machines.

NOTES I have shown in the Introduction and also in the prefatory
remarks that Jaimini flourished 5,000 years ago. He was a contemporary
of Vedavyasa and was his worthy disciple. Ghatikayantras or machines
showing time were in existence as this Sutra proves and confirms.
Suryasiddanta mentions many Yantras.


SU. 98.---Budhena paramahamso lagudee va. If the 4th from the
Karakamsa is combined by Budha, the person becomes a paramahamsa or a
great yogi, or one who bears *Palasa Danda, etc., showing Brahmacharya
or Sanyasayoga of particular kind.

SU. 99.--Rahuna lohayantree. *Palasa means Blitear frondosa If the 4th
from the Karakamsa is occupied by Rahu, he will become proficient in
preparing machinery out of metals or a clever mechanic.

SU. 100.-Ravina khadgee. If Ravi joins the 4th from Karakamsa, the
person lives by his sword.

NOTES Many kinds of swords are mentioned in the ancient works. Swords
are terrible weapons then as well as now at close quarlers,


SU. 101.-Kujena Xunthee. If Kuja joins the 4th from Karakamsa, he will
live by the profession of using Kuntayudha, m_ aces and long sticks.

SU. 102. Matapitroschandragturubhyam grantha If Chandra and Guru are
in the Karakamsa or in the 5th from it, the person will become an
author and will live by writing books.

NOTES Ma 5, Ta 6 - 56, reversing we get 65, divided by 12, there is a
balance of 5. Pa 1, Ta 6 =16, inverse order 61 divided by 12, we have
1. Fifth is the house of intelligence in astrology as also of
children.


SU. 103. - ·Sukrena kinchidoonam. If Chandra and Sukra join Karakamsa
or the 5th house from it, the person becomes an ordinary author.

SU. I 04.-Bzidhena tato api. The person becomes still less famous than
in the above Sutra if Budha joins Chandra instead of Sukra in
Karakamsa or the 5th from it.

SU. 105.-Sukrena kavirwagmee kavyagnascha. If Sukra joins Karakamsa..
or the 5th from it, the person becomes a great poet; an eloquent
speaker and well versed in poetry and literature.

SU. I06.~Guruna s rvavid granthikascha If Guru joins the Karakamsa or
the 5th from it, he will be an all-round man and will know many
branches of knowledge, well read in sciences and author of various
works. He becomes a versatile genius.

SU. 107.-Na vagmee. In the above combination of Guru, though a person
becomes learned he will not become a good speaker nor possess powers
of eloquence.

NOTES Some have the gift of the gab while many have it not.


SU. 108.-yissishyavaiyyakarano vedavedanthavichha. If Guru joins
Karakamsa or the 5th from it, the person becomes learned in Vyakarana
or Grammar, Vedic literature and Vedangas.

NOTES The last are named as Siksha, Vyakarana, Chandas, Nirukta,
Jyotishs and Kalpa. Without a proficiency in these six Angas or limbs,
no scholar can interpret the Vedas properly. Vedas simply mean
repositories of knowledge useful for all ages, claims and nations.
Whatever might have been the origin of these intellectual mines, there
are no books extant in the world, which can compare with these deep
mines o1 thought, knowledge and highest conceptions of human
intellectual flights. The commentaries of Bhatta Bhaskara and
Vidyaranya are the two eyes for the Vedas through which we can
approach the Vedas and seen them to. some extent.

The first and earliest commentators is Bhatta Bhaskara and he must
have flourished in the remote ages. Vidyaranya's age is fixed clearly
by the inscription (see my History of Vijayanagar) as 1258 Salivahana
Saka or 1336 A.D. This illustrious intellectual giant not only founded
the Empire of Vijayanagar, but was also the pontifical Head of the
Sringeri Mutt of Adi Sankaracharya. He obtained Samadhi in 1386 after
having seen Harihara I, Bukka I and Harihara II, ruling the Empire
founded by him in great prosperity, peace and progress. Practically
there seems to be no difference in the combinations given in Sutras
106 and 108. If in this combination Guru is exalted or himself has
beneficial aspects or Shadvargas, the knowledge in the man may be more
profound, and the intellect more Comprehensive and piercing. The
strength of the planet, of the Rasi, the power of the Atmakaraka and
combinations and aspects determine the extent of the proficiency.


SU. 109.-Sabhajadaha sanina. . . If Sani joins Karakamsa or the 5th
from it, the person becomes nervous in an assembly.

NOTES He may be a learned man, but will feel shy and nervous and thus
cut an awkward figure, in a General Assembly or public discussion.


SU. 110.-Bzidhena nmeemamsakaha. If Budha joins 1st or 5th of
Karakamsa, he w ill shine as a Meemamsaka.

NOTES There are two principal divisions here. Poorvameemamsa by
Jaimini himself, explaining rituals of Karma and their effects end
Uttarameemamsa or Brahmasutras by Vyasa relating to Brahmagnana.


SU. 111.-Kujena nayyayikaha. If Kuja joins 1st or 5th of Karakamsa,
the person will become a great logician.

SU. 112. -Chandreana sankf_iyayogagnaha sahityagno gayakascha. . If
Chandra joins 1st or 5th of Karakamsa, the person becomes clever in
sankhyasastra, learned in language, poetry, drama and attendant
subjects, will have great proficiency in music and other
accomplishments. .

NOTES Sankhya is a portion of Sanskrit Science, which deals with
numbers and their interpretations. Sankhya also means s system of
Philosophy.


SU. 113.-Ravina vedanta geetagnascha. If Ravi combines in 1st or 5th
of Karakamsa, the person will become a great Vedantist and musician.

SU. 114.-Ketuna ganithagnaha. If Ketu combines in above houses, the
person becomes well versed in mathematics.

SU. 115.--Gurusambandhena sampradayasiddhih. If in the above
combinations of planets, Guru joins or aspects, knowledge in the
different branches will be well founded and regularly trained as per
principles of those sciences.

SU. 116.-Bhagye chaivam. The results ascribed for planetary positions
in the 1st and 5th from Karakamsa will also hold good for similar
positions in the 2nd from Karakamsa.

SU. 117.-Sada chaiyamityeke. Bha stands for 4 and Ya denotes 1= 41,
reversed we get 14, divided by 12, the remainder is 2. Sada =Sa stands
for 7, Da stands for 8 = 78, in the inverse order we have 87, divided
by 12, the balance is 3. By this the author means, all those results
from the positions of the planets in the 1st and the Karakamsa must or
may be predicted by the combination of the above planets in the 2nd
and 3rd houses from the Karakamsa.

SU. 118.-Bhagye kethowpapadrishte stabdhavak. Ketu in the 2nd from
Karakamsa, aspected by evil planets, will make the person indistinct
or a slow speaker.

NOTES Second house describes speech, eloquence, eyes, face and riches.


SU. 119. -Swapitrupadadbhagyarogayoho papasamye kemadrtmaha. If evil
planets are found in the 2nd and 8th houses from Janma Lagna or the
Arudha Lagna, the person will suffer from Kemadruma Yoga or
combination for great poverty. The same results apply to the positions
of planets in the 3rd from Karakamsa.

NOTES Bha 4, ya 1= 41, reversed 14, divided by 12, we get 2. Ra 2 and
Ga 3 = 23, reading backwards we get 32, divided by '12, we have 8
balance ; therefore, Bhagya and Roga denote 2 and 8, respectively.
Compare Kemadruma as explained by Varahamihira and others (See my
translation of Brihat Jataka - Nabhasa Yogas). When there are no
planets on either side of Chandra the combination is called Kemadruma
by him.


SU. 120.-Chandradrishtow viseshena. If Chandra aspects the evil
planets in the above combination, the person suffers from abject
poverty. The majority consider poverty as a great curse.

SU. 121.-Sarvesham chaiva pake. The results, mentioned in all the
combinations above named, will be experienced during all the Dasas of
Rasis or in their Antardasas or periods and subperiods of the zodiacal
signs.

End of Second Pada of the First Adhyaya.



ADHYAYA 1 - PADA 3


SU. 1.-Atha padam. Results based on Pada Lagna will be described in
this chapter.

NOTES In Sutra 29 of the First Pada Jaimini has clearly illustrated
the meaning of Pada or Arudha Lagna. In this chapter he will give the
results of planets occupying from Pada Lagna. In the previous chapter
he gave the results of planets in Swamsa and Karakamsa. Remember
Karaka always has been used for Atmakaraka.


SU. 2.- yyaye sagrahe grahadrishteva sreemantaha. If the 11 th house
from Pada Lagna is occupied or aspected by planets, the person becomes
a sreemanta or a wealthy man. Take an example. Here the lord of Lagna
is Sukra and he is placed in the 8th house from Lagna. The eighth from
Sukra becomes Pada or Arudha Lagna and this falls in Kataka the 8th
from Sukra. The I 1 th from Kataka is Vrishabha and this is aspected
by Kuja and Ketu and therefore the person will be in affluent
circumstances. The term sreemanta applies to one who has not seen
poverty from birth to death.

SU. 3. -Shubhairnyayallabhaha. When the 11th from Pada is aspected or
joined by benefics the wealth will come from proper channels. The
gains will be from fair and lawful means.

SU. 4. - Papairamargena. If the aspecting or joining planets in the
above are evil, the wealth will come through sinful and illegal means.

NOTES Unfortunately we have seven evil and only two good planets.


SU. 5. - Ucchadibhirviseshath. If the 11th from Arudha Lagna is well
combined and aspected by benefics or those in exaltation, moola=
thrikona, etc., the person will acquire plenty of wealth through
justifiable means.

NOTES Here Uccha has two significations. U 0, Cha 6 = 06 reading
reversely we get 60, divided by 12, the balance will be 12. Uccha also
means, the planets in exaltations, etc. When the planets aspecting the
11 th or joining it are exalted, in good Vargas, in Moolathrikona, or
in their own houses and are benefics in nature, the wealth will come
in plenty and will always be legally and rightly acquired but when
such planets are malefics, the person will get riches on a large
scale, but through unfair and illegal manner. In both cases he will be
rich but in the case of benefics he will be a good man and will earn
money honestly and by labour. In the case of evil planets, the wealth
will be thoroughly ill-gotten and criminal. These Yogas will occur
when the 12th house is not aspected by any planet.


SU. 6.-Neeche grahadrigyogadwayadhikyam. If there are planets in the
12th house from Lagna, or Pada Lagna, the person will spend more than
he earns,

NOTES Na 0, Cha means 6 = 06 reversing we get 60, divided by 12, the
balance is 12, and the 12th house is indicated. If evil planets occupy
the 12th, the expenditure will be on immoral and sinful deeds. If
there are benefics in the 12th, the expenditure will be on charitable
and religious purposes such as building temples or places of worship,
tanks, wells, charitable institutions and helping the poor and the
distressed. But when the planets are bad the expenditure will be on
drinking, whoring, gambling, unjust litigation and other sinful
actions. .


SU. 7.--Ravirahusukrairnrupath. If Ravi, Rahu and Sukra occupy or
aspect the 12th from Lagna or Pada Lagna, the person will lose money
through kingly displeasure or fines and confiscations.

SU. 8.-Chandradrishtau nischayena. If in the combination in Sutra 7
there is the aspect of Chandra, the losses will certainly occur
through governing bodies:

SU. 9.-Budhena gnathitho vivadadwa. If Budha occupies the 12th house
from Pada or Lagna or aspects it, there will be losses from cousins,
relations and litigations.

SU. 10.-Guruna karamoola th. If Guru joins or aspects the 12th from
Pada Lagna or Lagna, the man loses money by paying heavy government
taxes.

SU. 11.-Kujasanibhyam bhratrumukhat. If the 12th from Lagna or Pada
Lagna is joined or aspected by Kuja and Sani, the person will suffer
losses through brothers.

SU. 12.-A etairvyaya aevam labhaha. The results have been given for
the 12th house from Lagna or Pada Lagna and the various sources of
losses have been indicated. If those planets are in the 11th house,
then instead of losing money he will gain money through those sources
which have been shown to the credit of planets. If the planets are in
the 12th house, he will lose money ; if they are in the 11th house, he
will gain.

SU. 13. --Labhe rahuKetubhyamudararogaha. If the 7th house from Pada
has conjunction or aspect of Rah u or Ketu, th e person suffers from
stomach diseases.

SU. 14.--Tatra Ketuna jhatithi jyanilingani. If Ketu occupies the 2nd
house from Pada Lsgna, the person will display signs of old age.
though he may be young in years. He will show wrinkles beyond his
proper age. If in the 6th house from Pada Lagna evil planets combine,
he will become a thief. If the 2nd and 6th from Pada Lagna are
occupied by benefics without evil aspects, the person will be a
governor of many countries.

SU. 15. -Chandragurusukreshtt sreemantaha. If Chandra, Guru or Sukra
occupy the 2nd from Pada Lagna, he will become a rich man. Here all
these planets may be in the second or any one of them.

SU. 16.- Uchhena va. If the evil or good planets are in the second
house from Pada in exaltation; the person becomes rich.

NOTES It has already shown if the exalted planet is a benefic, the
person acquires wealth. by lawful means but if an evil planet is in
the second exalted, the person becomes rich through unlawful and
sinful ways.


SU. 17.-Svamsavadanyatprayena. All the results explained in the above
sutras will have application and reference as they have had in the
Karakamsa.

SU. 18.-Lnbhapade kendre thrikone va sreeman taha. If the Arudha Lagna
falls in the 7th from Janma Lagna or Karakamsa or in the Kendras or
Konas the person becomes extremely rich.

SU. 19.-Anyatha dusthe. If the Arudha Lagna does not fall in Kendra or
Thrikona from Lagna but falls in Dusthas 6, 8 and 12, . the results
will be bad.

NOTES That is instead of becoming a sreemanta the person becomes a
poor man. They are called Dusthas or Dusthanas or bad places.


SU. 20.-Kendrathrikonopachayeshu dwayormaitree. . . If the
Saptamarudha falls in Kendras, Thrikonas or the Upachayas from Janma
Lagna, excepting the 6th which is classified as a Dusthana, there will
be great agreement between the wife and the husband.

NOTES The couple will lead an agreeable life. A good wife is Heaven on
Earth. A bad one is Hell on Earth.


SU. 21. -Ripurogachintasti vairam, If the Arudha Bhavas fall in 6, .8
and 12 from Lagna, they denote evils to such Bhavas.

NOTES Ra 2, Pa 1-21=12 Ra 2, Ga 3 = 23 = 32, divided by 12 we get 8.
Cha 6, Ta 6 - 66, divided by 12 we get 6 balance.


SU. 22.--Patneelabhayordishtya nirabhasargalaya. If the Arudha Lagna
and the 7th from it have no obstructive Argalas, the person becomes
fortunate.

NOTES Pa 1, Na 0 -10, reversed it is 01, or it describes the first
house. La 3, Bha 4 = 34 reversed we get 43, divided by 12, we get a
balance of 7. For subha and papa Argalas see my NOTES on Sutras 5 to 9
in Pada 1 of Adhyaya 1.


SU. 23.-Shtibhargale dhanasamriddhihi. If Arudha Lagna and the 7th
from it have beneficial Argalas, there will be plenty of money. .

NOTES If the Argala happens to be malicious, there will be ordinary
wealth. If there is a mixture of subha and papa Argalas, the person
will have financial ups and downs or he will be tossed from wealth to
poverty and from poverty to wealth.


SU. 24.-Janmakalaghatikaswekadrishtasu rajanaha. If a planet aspects
Hora Lagna, Ghatika Lagna and Janma Lagna, the person becomes a ruler
or one equal to him.

NOTES For an explanation of these various Lagnas see Sutra 32 of 1st
Pada. What is meant here is that if one planet aspects all these three
different Lagnas at the same time, the person attains to eminent
position ; if not he will become a King. In some places Ministers are
more powerful than Kings.


SU. 25.-Patneelabhayoscha rasyamsakadrikanairva. If Chandra Lagna,
Navamsa Lagna, Drekkana Lagna and the 7th houses from these three are
aspected by one planet, the person becomes a great ruler or a
Maharaja.

NOTES Some old commentators observe thus : If one has connection,
conjunction or aspect, with Lagna, the 7th from it, Chandra Lagna,
Navamsa Lagna and Drekkana Lagna, the person becomes a Maharaja or a
great powerful ruler.


SU. 26.-Theshwekasminnyune nyunam. If out of the 6 Lagnas, viz.,
Lagna, Ghatika Lagna, Hora Lagna, Chandra Lagna, Navamsa Lagna and
Drekkana Lagna- one planet sees five and not all the six, the person
will have ordinary Rajayoga.

NOTES This combination occurs only in real Rajayogas or royal
combinations. If an exalted. planet occupies the Arudha Lagna or
Chandra, Guru and Sukra are there and evil obstructive Argalas are not
there, while, where there are beneficial Argalas, the person will
attain to royal position.


SU. 27. -Evamamsa to drikanatascha. If the Navamsa, Hora and Ghatika
Lagnas or Drekkana, Hora and Ghatika Lagnas are aspected by one
planet, there will be Rajayoga.

NOTES Some commentators are of opinion that 2.5 ghatis exactly in the
middle of the Day and the Night are auspicious and such times produce
Kings and their equals. The mid-day goes under the name of Abhijit and
is considered as very auspicious for all work. It cuts away all evils.
Abhijit sarva doshghnam.


SU. 28.-Sukrachandrayormitho drishtayoh simhasthayorva yanavantaha. It
Sukra and Chandra aspect each other or if they are in the 3rd house
from each other, the person will be blessed with various conveyances.

NOTES Simha means 3, Sa denotes 7, Ha shows 8 = 78, reversed 87,
divided by 12, gives 3 as remainder.


SU. 29.-SukrakujaKetushu vaithanikaha. If Sukra, Kuja and Ketu have
mutual aspects or if they are in the 3rd house from each other the
person will , have aristocratic surroundings from his ancestors.

NOTES He will belong to an old and respectable family which has royal
traditions and marks of honour. Some commentators say that the person
will be proficient in all the details of religious sacrifices.


SU. 30.-Swabhagyadaramatrubhavasameshu subheshu rajanaha. If the 2nd,
4th and 5th Bhavas become equal to the Karaka or if benefics occupy
them, the person becomes a Raja or his equal in position.

NOTES We have de facto and de jure rulers. We have Karakas for all
events. The Bhavas and planets have to be taken with reference to the
various Karakas or lords of events. Some commentators interpret Bhava
in the above Sutra as Bha 4 and Va 4 = 44, divided, by 12 will give us
the remainder as 8. They say that if the 2nd and 4th houses from the
Karaka are equal or if benefics occupy them or if the 5th and 8th
houses are equal or have beneficial planets in them, there will be
Rajayoga.


SU. 31.--Karmadusayoh papayoscha. If the 3rd and 6th houses from
Atmakaraka are equal or if they are joined by malefics, there will be
Rajayogas.

NOTES Ka 1, Ma 5 =15, reversed 51, divided by 12, the balance Da 8, Sa
7 = 87, reversed 78, divided by 12, we have a balance of 6. When he
says equal he means that the sources of strength and weakness must
balance equally.


SU. 32.-Pitnulabhadhipaschaivam. If from the lords of Lagna. or 7th
benefics occupy the 2nd, 4th, 5th and 8th, there will be Rajayogas.

NOTES Jaimini confuses his readers, unless they happen to be very
intelligent, by referring to Lagna, Pada Lagna, Ghatika, Hora Lagna,
Atmakarakamsa and other amsas and unless we have able commentaries,
the readers will be launched in a rough sea doubts. Pitu, Pa 1, Ta 6
=16, reversing we get 61, and divided by 12, we have the first house
or Lagna. Labha 7, La 3, Bha 4 - 34, reversed, we have 43, divided by
12, we have a balance of 7 ; therefore the 7th house from Lagna is
indicated.


SU. 33.-Misre samaha. If there is a mixture of benefics and malefics
in the above combination, the person will attain to ordinary
positions.

SU. 34.-Daridro vipareethe. If evil planets occupy beneficial signs
and benefics evil signs, the person will be poor.

SU. 35. -Matari gttrow sukre chandre va rajakeeyaha. If to the lord of
Lagna or to the lord of 7th, the 5th house is occupied by Guru, Sukra
or Chandra, the person becomes a high Government official and wields
political powers.

SU. 36.-Karmani dase va pape senanyaha. If evil planets occupy the 3rd
and 6th from the lords of Lagna or the lord of the 7th, the person
becomes a military commander.

NOTES Karmani 3, Dasa 6. Ka 1, Ma 5 -15, reversed we have 51, divided
by 12 we have the remainder 3. Da 1, Sa is 7 - 87, reading backward we
have 78, divided by 12 we get the balance 6. Commanders often lead
their victorious armies against their employers and become rulers
themselves. Hyder, Napoleon, Shivaji, Hindenberg, Wellington and
others became rulers.


SU. 37.-Swapitrubhyam karmadasasthadrishtya tadeesadrishtya
matrtunathadrishtya cha dheemantaha. If the lords of the 3rd and 6th
from Lagna and Atmakaraka aspect the latter or if the planets in those
houses aspect them and if the lord of the 5th aspect them, the person
becomes extremely intelligent.

NOTES Pitru 1, Swa 1, Karma 3, Dasa 5, Matru 6. These have already
been explained in Ka, Ta, Pa, Yadi Sutra rules.


SU. 38.-Daresadrishtya sukhinaha. If Lagna and Karaka Lagna have the
aspect of the lord of the 4th, the person will be happy.

NOTES Dara 4. Happiness, it must be remembered, does not entirely
depend upon position or wealth. There are some people who are
extremely rich and powerful, but they are most miserable. There are
some who are very ordinary but who are perfectly happy. Physical and
mental conditions have great deal to do with happiness and specially
some temperaments have the knack of making themselves agreeable
alround and create happiness for themselves.


SU. 39.-Rogesadrishtya daridraha. If the lord of the 8th from Lagna
and Karaka Lagna aspect them, the person suffers from poverty.

NOTES Roga 8, Ra 2, Ga 3 = 23, reversed 32, divided by 12 we have
balance 8.


SU. 40.-Ripunathadrislitya vyayaseelaha. If the lord of the 12th from
Lagna and Karaka Lagna aspect them, then the person becomes a
spendthrift or extravagant.

SU. 41. - Swamidrishtya prabalaha. If the lord of Lagna aspects the
Lagna and if the lord of the Karaka Lagna aspects that Lagna, the
person will have very good Rajayogas.

SU. 42.-Pacshadripubhagyayorgrahasamye bandhah konayo ripujayayoho
keetayugmayordarariphcyoscha. If from Lagna-the 2nd and 12th or 5th or
9th or 12th and 6th or 4th and 10th have the same number of planets
posited, the person will be imprisoned.

NOTES This seems to be the longest Sutra I have had to deal since the
commencement of this work and it requires a clear explanation. If any
of these have Grahasamya then Ripu-12 the person will have chains'
beating imprisonment and the displeasure of the Bhagya- governing
authorities. If there is one planet in the 2nd, there must be one
Konayoho 5 and 9 planet in the 12th. If there are 2 planets in the 2nd
the twelfth also must have Ripu-12 2 planets. If there are 3 planets
in the 5th, there must also be 3 in the 9th. Jaya-6 This is Grahasamya
or equality in the number of planets. If there are evil Dara-4
combinations or aspects for these houses or for their lords, the
punishments are Ripha-10 certain and the man will suffer.

If there are good planetary combinations or Kita-11 aspects for these
houses or their lords, the person will have trials and troubles Yugma-
3 and prosecutions, but will be let off after trials and persecutions.
Here five sets of houses have been named and the presence of planets,
in each set, of equal number in each of the houses indicate
imprisonments and tortures. But I gather from the commentaries that
when the number of planets is not equal or properly matched, these
troubles may not be indicated.


SU. 43.-Sukradgounapadastho rahuh suryadrishlo netraha. If the 5th
from Arudha Lagna is occupied by Rahu and Ravi aspects him, the person
will lose his sight.

NOTES Sukra 1, Sa means 5, Ra denotes 2 - 52, reversed 25, divided by
12, we have 1, denoting Lagna. Gauna 5, Ga shows 3, Na denotes 5 = 35,
reversed 63, divided by 12, we have the balance of 5, denoting the 5th
house. Each Lagna has its Arudha. Take the 5th in the undergiven
horoscope. Here the 5th is Kataka. Its lord is in the 11 th from the
5th. The 11 th from Chandra falls in Meena and if I understand the
sutra properly, it means the fifth Arudha falls in Meena, is occupied
by Rahu and Ravi aspects him, the person will lose his sight.


SU. 44.-Swadaragayoh suk rac_ handrayoratodynm rajachinhani cha. , If
Sukra and Chandra occupy the 4th from Atmakaraka, the person will have
the paraphernalia of royalty, viz., Nagara or drums, Noubhat, music
Chatras umbrellas, Chamaras or tufts of hair-fans which attendants
keep waving about the royal personage and other signs and emblems of
royal state.

NOTES We can easily infer that if Sukra and Chandra in this
combination are exalted, have good conjunctions and aspects, the
person will have these royal insignia on a grand scale and if they are
weak or have evil aspects and conjunctions, the royal paraphernalia
will be on small or poor scale. There are Rajas with a few lakhs and
emperors with many crores. There are Kings and Kings, rulers and
rulers, emperors and all these have different grades and different
insignia. In all these sutras, taking the original commentaries and my
NOTES the readers will see that they have to shift through a lot of
conflicting evidence and confusing principles.

I have tried my best to make the explanations, notes, examples as
clear and convincing as possible. But in spite of all my efforts the
readers may find doubts and difficulties. Here in such cases my sound
advice to them would be that they should read the sutra well twice or
thrice, read the translations I have given and examples by way of
illustrations. And after doing so, if they still have doubts they must
think over well, for a few days, read the previous and the future
stanzas and I may assure them, that suddenly they will hit upon the
correct idea or meaning and their doubts will be solved and fresh and
glorious mental light will flash on their brains.

End of Third Pada of the First Adhyaya



ADHYAYA 1 - PADA 4


SU. 1.- Upapadam padam pitraitucharat. Take the 12th house from Lagna.
Find out - its Pada Lagna or Arudha Lagna. This becomes upapada.

NOTES For ordinary Pada we take the lord of Lagna and we count again
the same number of Rasis from him as he has advanced from Lagna and
this becomes Pada or Arudha Lagna. For Upapada we have to take from
the lord of the 12th from Lagna and count again that number of Rasis
from the position of its lord and the sign which falls in that number
will be Upapada. The meaning will not be clear unless I give one or
two examples: Vrishabha is Lagna. Its lord Sukra joins Dhanus the 8th
from Lagna. Counting again the 8th from Sukra we get Kataka and this
is called Pada or Arudha Lagna (see Sutra 29 of Pada 1 ). Now we have
to find Upapada. Take the lord of the 12th from Lagna. The 12th from
Lagna is Mesha. Its lord is Kuja and he is found in the 7th from it.
The seventh from him is again Mesha and in this horoscope Arudha Lagna
falls in Kataka and it goes under the name of Pada. The Upapada will
fall in Mesha, and the results in this chapter will be predicted with
reference to Upapada.

Take another horoscope. Here calculate the Pada and the Upapada
Lagnas. The lord of Lagna is Sani and he is in the 4th from Lagna. The
fourth from him or Simha will be Arudha or Pada Lagna. Now calculate
the Upapada Lagna. Take the 12th from Lagna. This falls in Makara. Its
lord is Sani. He is in the 5th house from it or Vrishabha. Now take
the 5th from him, it will fall in Kanya. For this person Pada Lagna
falls in Simha and Upapada falls in Kanya. Take another example. In
this horoscope the lord of Lagna is Guru. He is in Mithuna or the 4th.
Count from him to the 4th ; we see that it falls in Kanya. This will
be the Pada Lagna for this native. Now take the 12th house from Lagna.
This will be Kumbha. Its lord is Sani. He is found in the 4th from
that house in Vrishabha. Count the 4th from him and it will be Simha
and this will be his Upapada Lagna.

All Lagnas and Bhavas have their Pada and Upapada and Jaimini seems to
pay great attention to Atmakarakamsa, Pada Lagna and Upapada Lagna.
Some commentators say-Upapadam Labhaditi. This means-take the 7th from
Lagna and find out the Arudha from it. This becomes the Upapada Lagna
Take the horoscope given below. Labha means. - La 3, Bha 4 - 34,
reversed it becomes 43, divided by 12, we get a remainder of 7, and
therefore the 7th house is meant by this sutra. The 7th from Lagna
becomes Kanya (see chart on p.109). Its lord Budha occupies the 6th
house from it in Kumbha. The 6th from Kumbha is Kataka. Therefore for
this horoscope the Upapada becomes Kataka according to this sutra.
Thus in this horoscope according to one theory Upapada becomes Simha
and according to the tatter upapada becomes Kataka. This makes a great
deal of difference. I have indicated the differences and Ieave the
readers to follow their own judgement; experience and personal
reading.


SU. 2. - Tatra papasya papayoge pravrajya daranasova. If the upapada
has evil conjunction or aspect or if the 2nd from it has an evil
planet, the wife will die or he will embrace pravrajya or sanyasa or
asceticism.

NOTES Brihaspathi is quoted here. If there is a malefic planet in the
Arudha Lagna from the 7th or Jamitra or an evil planet in the 7th or
2nd or Rahu is found in the 9th, the wife of the person will be
destroyed.


SU. 3.- Upapadasyapyarudhatwadeva natra ravihi papaha. If the second
from the Upapada is occupied by Ravi he does not become a malefic. .

NOTES Somehow all astrological writers have classified Ravi as an evil
planet. Jaimini says that Ravi is not an evil planet when he is in the
2nd house from Upapada.


SU. 4.-Shzubhadrigyoganna. If, in the above combinations in Sutras 2
and 3 there are beneficial aspects or conjunctions, the evil results
should not be predicted.

NOTES It means that his wife will not die or he will not take sanyasa.
The wife must die some day or other. What is meant here is that during
those evil times indicated by the planets death will not happen.


SU. 5. -Neeche daranasaha. If the 2nd from upapada falls in Neechamsa
or has the conjunction of a Neecha or debilitated planet there will
surely be death to wife in that evil period.

SU. 6. - Ucchey bahudaraha. If, in the 2nd from upapada there is an
exalted planet or the second falls in an exalted Navamsa the person
will have many wives. N OT ES I do dot know if many wives add pleasure
or misery to a person. His lust may be satisfied but he will be
miserable. I-t is a question to be solved by each man for himself.

SU. 7.-=Yugme cha. . - If the 2nd from upapada falls in Mithuna, the
person will have many wives.

SU. 8.-Tatra swamiyukte swarkshe va tadhhetazittnrayushi nirdaraha. If
the 2nd from upapada is combined by the Atmakaraka or by the lord of
that 2nd sign, the person will have no wife in the latter part of his
life.

NOTES Here the conjunction of its lord seems to act prejudicially. .


SU. 9.- Ucche thasmin,nuttamakuladdrira labhaha. . If the lord of the
2nd from upapada is found in exaltation his wife will come from a
respectable family.

NOTES Family traditions and previous histories have great influence in
social circles. .


SU. 10. - Neeche viparyayaha. If the lord of the second from the
upapada joins a debilitated sign, the case will be reversed.

NOTES It means the wife will come from a despicable or mean family.
Social stigmas are often unpleasant.


SU. 11. -Shubhasambandhatsundaree. If the second from the upapada has
beneficial aspects or conjunctions, the wife will be a very beautiful
woman. .

NOTES It is both a fortune and misfortune to have a very beautiful
wife. Her moral behaviour and the temperament of the husband should
decide this complicated problem.


SU. 12.-Rahusanibhyamapavadatyago naso va. If Sani and Rahu occupy or
aspect the second house from upapada, the wife will die or will be
rejected by the husband for social scandals.

SU. 13. -Stikrakettibhyam raktapradaraha. It Sukra and Ketu occupy or
aspect the second from Upapada the wife will suffer from bloody
discharges or blood complaints.

NOTES Females have these menstrual and bloody complaints very often
and they lead to consumption.


SU. 14.-Astisravo budhaKetubhyam. If the second from Upapada has the
aspect or conjunction of Budha and Ketu the wife of the person will
suffer from a disease wherein her bones will be melted and dropped
down.

SU.15.=Saniraviruhubhirastijvaraha. It Sani, Ravi and- Rahu join or
aspect the 2nd house from Upapada the wife will suffer from chronic or
persistent low fever.

NOTES In the Ayurvedia system, there is the Raktasrita Jwara or fever
found persistent in blood and Astigata Jwara or fever which has
penetrated to the bones and which cannot easily be eradicated. , The
first fever is milder while the second is more serious. Fever is the
monarch of all diseases and brings in its train various complications.


SU. 16.-BudhaKetubhyam sthaulyam. If the second from Upapada is
aspected or conjoined by Ketu and Budha, the wife becomes clumsily
corpulent.

NOTES I believe great corpulence and accumulation of fat in the body
of man or woman is a great misfortune. There is a limit to corpulence.
When it is unwieldy it gives great inconvenience.


SU. . 17. -Budhakshetre mandarabhyam nasikarogaha. If the second from
Upapada falls in one of the signs of Budha, viz., Mithuna or Kanya and
possesses the aspect or conjunction of Sani and Kuja, the wife will
suffer from nasal diseases or complaints of the nose.

SU. 18.-Ktijakshetre cha. If the second house from Upapada falls in
one of Kuja's houses, viz., Mesha or Vrischika and has the aspect of
Kuja and Sani, the same nasal diseases will trouble the man's wife.

SU. 19. -Gurusanibhyam karnarogo narahaka cha. If the second from
Upapada falls in any one of the houses of Kuja or Budha and has the
aspect or conjunction of Guru. and Sani, the wife will have ear
complaints and also nervous diseases.

SU. 20.-Gururahubhyam dantarogaha. If the second from Upapada falls in
any of the houses of Budha or Kuja and has the aspect of Guru and
Rahu, the wife will suffer from tooth diseases. .

NOTES In Sanskrit it is stated that four forms of diseases are the
most painful to endure, viz., Akshi= eyes, Kukshi= stomach, Sira =
head Dants = teeth. These aches are very painful.


SU. 21.-Sanirahubhyam kanyathulayoho Pangurvatarogo va. If the second
from Upapada falls in Kanya or Thula and has the aspect of Sani and
Rahu, the wife will be defective in limbs or will suffer from windy
complaints.

NOTES Ayurveda says that when the three Dhatus Vata, Pitta, and
Sleshma-are properly distributed, the body keeps good health. When any
one of them is excited, diseases appear.


SU. 22. -Subhadrigyoganna. If in the combinations given above there
are beneficial conjunctions or aspects, the evils will disappear and
bad should not be predicted.

SU. 23. Saptamamsagrahebhyaschaivam. The above results may also be
predicted by the 7th from Upapada; by the Kalatra Karakamsa and by the
lords of those houses.

NOTES This means that all the above results good and bad may be
predicted by the lord of the 7th from Upapada, and by the 7th house
from Upapada, by the Kalatra Karakamsa and also by its lord. For each
Bhava so many combinations have to be examined that astrological
predictions are not easy matters. Great devotion is needed.


SU. 24.-Budhasanisukreshwanapatyaha. If the 7th from Upapada and its
lord and the lord of the Kalatra Karakamsa and its lord-if all these
four are aspected or conjoined by Budha Sani and Sukra, the person
will have no issues.

SU. 25.-Putreshu ravirahugurubhirbahuputraha. If the 5th house from
the 7th, from Upapada, its lord, the Kalatra Karakamsa and its lord
have the aspects or conjunctions of Ravi, Rahu and Guru, the person
will have many children.

NOTES Rahu seems to exercise very peculiar influences.


SU. 26.-Chandrenaikaputraha. If in the combination given in Sutra 25,
the fifth has only Chandra's aspect or conjunction, the person will
have only one son.

SU. 27. Misre yilambatnpuitraha. If the 5th in Sutra. 25 has
combinations and aspects, both for many issues and no issues, then
predict an issue later on in life.

NOTES What the author means is, when there are combinations for many
children and no children, the person will have issues later on in
life. The problem of children is curious and various. Some beget
children very early in life and get as many as 20 or 25 by one wife.
Others get even 30 to 35 children by two or three wives one after the
other or simultaneously by several wives. There are some who get only
a limited number. Some get an issue early in life and get no more.
Some get one child in the middle of their life and there are others
who get only one child towards the close of their lives. God's
creation presents puzzles and confusion all round us.


SU. 28.-Kujasanibhyam dattaputrahu. If the 5th house, in the
combinations given in Sutra 25, has the aspect or conjunction of Kuja
and Sani, the person will have an adopted son.

NOTES I have shown the importance of children in the previous NOTES.
There are 14 varieties of children mentioned by the Hindu Law.


SU. 29.--Oje bahuputtaha. If the 5th from. the combinations mentioned
in Sutra 25 falls in an odd sign, the person will have many children.

SU. 30.-Yugme alpaprajaha. If the 5th sign in the above combinations
falls in even signs, there will be few issues.

SU. 31. - Gruhakramatkukshitadeesapanchamamsagrahebhyaschaivam. Just
as you find out from Janmalagna, particulars about children, so also
inquire into. the 5th house by considering Upapada and its lord, and
Putra Karakamsa Rasi and its lord.

NOTES In General Astrology the significations of the 12 Bhavas have
been well explained. As we take the Rasis, their lords, the planets,
who conjoin and aspect them and determine the results in reference to
them so also Jaimini advises the students to determine the various
results with reference to Upapada, its lord and the lord of the Putra
Karakamsa and the various aspects and conjunctions these houses have
as also their lords. In fact the same procedure should be adopted as
in the examination of the 12 Bhavas. Only these are taken with
reference to birth Lagna and the author says instead of the
Janmalagna, take the Upapada, its lord and Putra Karakamsa. . .


SU. 32.-Bhratrubhyam sanirahubhyam bhralrunasaha. If Sani and Rahu
occupy the 11th or the 3rd from Upapada and its lord, the elder and
the younger brothers die respectively. , . .

NOTES The 11 th house denotes elder brothers and elder sisters and the
3rd indicates the younger brothers and sisters. This is well known in
General Astrology. We take these from Janmalagna. Here Jaimini takes
them from Upapada.


SU. 33-Sukrenavyavahitagarbhanasaha: If Sukra joins the 3rd or the
11th. from Upapada and its lord, the younger and the elder brothers
will die.

NOTES I have already shown that the 3rd indicates younger and the 11
th elder brothers and sisters.


SU. 34.-Pi tnubhave sukradrishtepi. If the Lagna or the 8th house from
it has the aspect of Sukra, loss must be predicted for elder and
younger brothers. Pitru One-Pa 1, Ta means 6 =16. reversed it becomes
61, divided by 12, we get the Lagna or one. Bhava = 8, Bha stands for
4 and Va stands for 4 = 44, divided by 12, we have the remainder 8.
The commentators refer simply to Lagna and Ashtama and we have to take
them from Janmalagna. How Ashtama or the 8th has anything to do with
elder and younger brothers, cannot be traced. The Sutra is clear and
we have to take it as given by the Maharishi.

SU. 35.-Xzujagurzichandrabudhalrbahu bhrataraha. , If the 11th and 3rd
from Upapada and its lord are joined by Kuja, Guru, Chandra and Budha,
the person will have many brothers, elder and younger included. .

SU. 36. - Sanyarobhyam drishte yathaswam bhratrunasaha. ~ ' . . . If
the 3rd and 11th from Upapada have the aspect of Sani and Kuja, the
person will have his brothers destroyed.

NOTES What the 3rd has evil aspects, the younger and when the 11th has
aspects, the elder brothers will die. If both have evil aspects, then
the younger as well as the elder brothers will die. Sisters are
included in brothers. Brethren refers to those who are born with a
person, males and females included.


SU. 37.-Sanina swamatraseshascha. If the 3rd and 11th from Upapada and
its lord are aspected by Sani he person will lose all his brothers and
sisters and he will remain alone.

SU. 38.- Kethau bhagineebahti lyam. .If the 3rd and 11th from Upapada
and its lord has the conjunction of Ketu, the person will have many
sisters.

SU. 39.-Labhes1dbhagyabheh rahau damstra van. If Rahu joins the 2nd
from the 7th from Upapada, the person will have large teeth or no
teeth or will become dumb. .

SU. 40.-Kethau stabdhavak If Ketu joins the 2nd house from the 7th
from Upapada, the person will be an indistinct speaker or possesses
bad pronunciation. .He may also have stammering.

SU. 41. Mande Kuroopaha. If Sani joins the 2nd house from the lord of
the 7th house from Upapada, the person becomes ugly and repulsive.

SU. 42.-Swamsavasadgowraneelapeetadivarnaha. The colour or complexion
of the person, yellow dark, golden or white must be predicted from the
nature of the Navamsa occupied by the Atmakaraka.

NOTES Similarly Jaimini hints to find out the colours of the various
relations from the Navamsas occupied by their respective Karakas,
Varahamihira says ' Lagna Navamsapa Thulya Tariusyet. ,judge the
colour, etc., of the person by the Navamsa occupied by the lord of
Lagna. .


SU. 43.-Amaryanucharaddevatabhaktihi. Take the planet next in degrees
to Amatya. karaka and find out from him the religious tendencies of
the person, .

NOTES As per those rules the next planet in degrees to Amatyakaraka
will be Bhratrukaraka. If that planet happens to be evil, the man will
be devoted to the worship of evil spirits, if he happens to be good,
then he will worship good Gods. In the all-powerful Time are embedded
33 crores of Devatas or forces or Energies for purposes of creation,
protection and destruction. Eleven crores. of energies are under the
control of Brahma and his Spouse Saraswathi, representing a)I
education, gnana and intelligence for creative or generative
functions. Eleven crores of energies are under the rule of Vishnu with
Lakshmi, for functioning protection.

Money is needed for protection and Lakshmi's grace is wanted. Eleven
crores of forces are under the control of Mahesvara with Durga for
destructive purposes. By tapas man gets psychological energy. This
enables him to issue orders to the different forces, generative,
protective and destructive as he develops one of these three. Nigreha
and Anugreha forms are different. The education department increases a
man's knowledge ; the District Magistrate has power to offend ; the
Sessions Judge can hang a man or let him off from the gallows. The
postal man can transport news and money and small articles. The police
and the revenue have different functions. All are orders or mental
forces but each has a different functions. By keeping company with a
scavenger a man gets dirty stink. By associating with a scent merchant
he gets perfumes. All these 33 crores of energies are called Devatas
and by analogy Gods. The psychology of a person differs considerably
from others.

While one cultivates the art of charity and philanthropy, another
cultivates the art of cruelty-and destruction. In this sutra the man's
devotion is shown by the planets. When they are bad he invokes evil
spirits or forces. When good, he invokes the beneficial powers. I
refer my readers to the wilderness of Mantra Sastras. There are sapta
koti mahamantras and navakoti kshudra mantras. The former enable a
person to do beneficial actions by the help of Mahamantras or
beneficial forces. The latter enable the person to call evil powers
and do mischief to the people. We have Dakshinachera or good and
Vamachara or bad.


SU. 44.-Swaritse kevalapapasambandheparajataha. If evil planets occupy
Atmakarakamsa Rasi, the person will be born of adultery.

SU. 45.-Notrapapath. If the Atmakaraka is himself evil and other evil
planets are not with him, then the evil in the above sutra should not
be attributed.

NOTES This means he will be legitimate and born to his father.


SU. 46.-Sanirahubhyam prasiddhihi. It Sani and Rahu are in conjunction
with Atmakarakamsa Rasi, the person will become a notorious rake. .

NOTES People indulge in sexual embraces, but many do so with some
sense of honour. But there are many who are shameless in such matters.


SU. 47.-Gopanamanyebhyaha. If in the Atmakarakamsa other evil planets
than Sani and Rahu are conjoined, the person will not be born to
another's seed, but his mother will be immoral,

NOTES A person 's mother may be an immoral woman, but he may be the
product of legitimate embrace.


SU. 48.-Shubhavarge apavadamatram. . If shubha Shadwarga arises in the
Atmakarakamsa in the above-mentioned yogas, there will be scandal
about his legitimacy but he will be really born of his father's seed.
.

NOTES There will be unfounded suspicions about his birth but they will
not be true.


SU. 49.-Dvigrahe kulamukhyaha. If there are two planets in the
Atmakarakamsa, the person will become a leader in his community.

NOTES Persons, males as well as females, have peculiar temperaments.
To be a leader in his own community, family, religion, science, art,
or sect, trade or line of profession is a great ambition which they
often try to emulate. Even in vices there are leaders and
subordinates. The leader of a dacoit gang will have hundreds or
thousands of persons under him and the leadership is courted by his
followers and admirers. Take any line of work, there are leaders and
those who follow them as menials and subordinates of various grades.
In this leadership, there is much good or evil the leader can do. If
there are two or more evil planets in the Karakamsa, the person will
be cruel and sinful in his deeds. If there are benefics, we may expect
the prominence in good and virtuous ways.

End of Fourth Pada of the First Adhyaya



ADHYAYA 2-PADA 1


SU. 1.-Aayuh pitrudinesabhyam. Longevity of a person has to be
determined with reference to Lagna and the 8th from it.

NOTES Pitru -1, Oina = 8 ; Pa 1, Ta means 6, 16 reversed will be = 61,
divided by 12 we have a reminder 1. Therefore the 1st house. Di = 8,
Na = 0, reversed we get 08, Therefore 8th house from Lagna is
signified. Jataka Chandrika, following Parasara, lays down 8th and 3rd
as houses of longevity.


SU. 2.-Prathamayonittarayorva deergham. . If the lords of the 1st and
8th are in movable or common signs or if one of them is in a movable
and the other in a common sign, there will be longevity.

SU. 3.-J Prathamadwiteeyayorantayorva madhyam. If the lords of the 1st
and 8th are found in Chara and Sthira Rasis-movable and fixed-or if
both of them are in double. bodied signs, there will be middle life.

SU. 4. --Madhyayoradyantayorva heenam. If the lords of the 1st and 8th
are found in fixed signs or one in Chara and other in Dwiswabhava,
there will be short life. In the second sutra the last portion repeats
the same idea.

SU. 5. - Evam mandachandrabhyam. The rules he has given in the first
four sutras must also be, applied to Chandra Lagna and the Lagna.

NOTES Manda =1, Ma 5, Da 8= 58, reversed we have 85 divided by 12, we
get 1 or first house. Therefore apply the above rules for Lagna and
Chandra. Here he drops the lord of the 8th.


SU. 6. -Pitruka latascha. Poorna Madhya Alpa 1Long 1Middle 1Short
1life 2life 3life 2Long 2Middle 2Short 3life 1life 2life 3Long 3Middle
3Short 2life 3life 1life Long, middle and short lives may also be
ascertained from Lagna and Hora Lagna. 1. Chara-Movable. 2. Sthira-
Fixed. 3. Dwiswabhava-Common or Double bodied sign. Long life is
ensured when the above-mentioned lords are. 1. In two movable signs.
2. In fixed and common signs. 3. In common and fixed signs. Middle
life When the two lords are in 1. Movable and fixed signs. 2. Fixed
and movable signs. 3. Common and common signs. Short life 1. Movable
and common. 2. Fixed and fixed. 3. Common and movable: This table
enables the reader to readily ascertain from the lords of Lagna,
Chandra and Hora Lagna and the lord of the 8th, the term of life of a
person.

SU. 7.--Sam vadatpramanyam. Whichever longevity is determined by the
greater number of combinations of planets, that term of life should be
predicted and it will happen certainly. . .

NOTES This system of calculation and comparison is called samvada.
Three systems have been given, viz,. 1. From the position of the lords
of Lagna and the 8th .,: in the movable, fixed and common signs. 2.
From the position of the lords of Lagna and Chandra Lagna in the above
Rasis. 3. From the position of the Lagna and Hora Lagna in the above
signs. I have already explained what is meant by Hora Lagna. If the
terms of life given by any of these two are opposed to or vary from
the term of life indicated by one system, then the former will
prevail. 1f the calculations from these three systems agree, then
certainty the person will have that term which they show. .


SU. 8. - yisamvade piitrukalataha. If three terms of life are
indicated by the three systems, then the terms obtained by the Lagna
and Hora Lagna should be preferred and accepted.

NOTES If by one system we get tong life, by another system middle life
and by the third short Iife, accept that term which you get- by the
Lagna and Hora Lagna and reject - the other terms obtained by other
calculations.


SU. 9.-Pitrulabhage chandre chandramandabhyam. If Chandra is in the
7th from Janma Lagna then the longevity obtained. from the lord of
these two must be taken as the definite term of a man's life. Alpayu
or short life extends from birth to 32 years. Madhyayu or middle life
extends from 33 to 66 years. Paramayu or long life extends from 67 to
100 years. Each Rasi has 30 Bhagas or 30 degrees and the positions of
planets and houses will have to be taken with reference to degrees and
minutes they occupy. If the lords of Lagna and 8th are in the first 10
degrees of the Rasis indicating long life, the person will have the
full benefit of purnayu. If they are in the end of those Rasis, death
must be predicted at the commencement of longevity.If they are in the
middle, then the extent of the term in longevity must be found out by
the rule of three. '

The rule of three should be thus applied. For each degree of the Rasi
we get 1 year and 36 days as per explanations of the old commentators.
If purnayu counts 34 years from 66th year to one hundred, then this
has to be divided by 30 degrees composing a Rasi. We get 1 year and 48
days and not 36: as explained by them. A purnayu man under that
technical term may die from his 67th year's age to his 100th year.
Find out the degrees passed by the lords of Lagna- and 8th in the
respective houses they are and then by rule of three find out how many
degrees and minutes and seconds they have passed in those Rasis and
ascertain how many years they give. Add this to 66 and the years so
obtained will be the term of life, the person will have in the
longevity period. Say they are in 16 degrees 20 minutes and 50
seconds.

What would be the term of life ? We have taken this in the purnayu. If
each degree gets 1 year and 48 days, what will be the number of years,
months and days for 16 degrees, 20 minutes and 5C1 seconds ? This is
simply a question of the rule of three. We get 18 years, 6 months, 9
days and 40 ghatis. This added to 66, the term of middle life, we get
84-6-9-40. The longevity of the person will be 84 years, 6 months. 9
days and 40 ghatis and his death must be predicted after this age.
Similarly the age must also be ascertained by Hora as well as by
Chandra Lagna. If there are differences, take the majority and decide.
In the second and third divisions of Madhya and Alpayus or middle or
short lives the same procedure has to be followed. This gives a clue
to predict the correct time of death.

The author in these sutras has not spoken anything about the
Balarishta, Madhyarishta and Yogarishta. A very large number of
infants die before they are eight years of age and this is described
as death from Balarishta. Then Madhyarishta extends from 8 to 20
years, and we have a large number of deaths. Then we have the
Yogarishta extending from 20 to 32. Probably Jaimini includes all
these three different periods in the Alpayuryoga which extends upto 32
years (see my NOTES in Brihat Jataka and Sarvanhachintamani on these
various terms of life). Unless we have a full knowledge of Balarishta
the calculation of Jaimini will not be found useful or accurate. An
infant dies in the womb, a few minutes after birth or months-how can
these Yogas apply to them ? See Pindotpatti or foetal development
given by me in Brihat Jataka.


SU. 10. -Sanow yoga.hetou kakshyahrasaha. If in the above combinations
Sani causes the Purnayuryoga, then place it as Madhyayuryoga. If he
causes Madhyayuryoga, then put it in Alpa and if he causes Alpa, then
consider it as still less and predict very early death.

SU. 11.- y Jcpureetamityanye. Some others are of opinion that when the
longevity is caused by Sani there; should be no Kakshya Hrasa or
deduction or degradation. They mean that the term indicated by Sani
should hold good.

SU. 12.--Na. swarkshathungage saure. If Sani causing longevity
occupies his own or exalted house, Kakshya Hrasa-or reduction should
not be applied. .

SU. 13.-Kevalpapadrigyogini cha. If Sani, causing longevity, has many
evil aspects and conjunction, then, Kakshya. Hrasa should not be
predicted. .

SU. 14.-Pitrulabhage gurow kevala shubhadrigyogini cha
kakshyavriddhihi. If Guru occupies the Lagna or the 7th has no evil
conjunctions or aspects, but beneficial aspects and conjunctions, he
will cause increase or Kakshyavriddhi.

NOTES This means, if short life is revealed by the planetary
conjunctions, he will push it into middle life, if middle life is
denoted by the planetary positions, he will cause long life, if long
life is indicated, then he will grant the person life term beyond a
hundred years. .


SU. 15. Maline dwarabahye na vamse n idhanam dwaradwaresayoscha
malinye, : If Dwarabahya Rasis are malefic signs or if malefics occupy
these Dwarabahya Rasis, or if the lord of Dwarabahya Rasi is a
malefic, death will happen in the Navamsa Dasas of such Dwarabahya
Rasis.

NOTES Dwara Rasi is the sign which commences the period for a man.
This will be some sign from the Lagna. Like the Pada Lagna, that sign
from it which bears the same number from Dwara Rasi will be called
Dwarabahya Rasi.- Suppose the 4th from Lagna is the Dwara- Rasi; which
commences the Dasa, the 4th from it or the 7th forms the Dwarabahya
Rasi. In the Jaiminisutras later on will be explained the Rasi Dasas
or periods and sub-periods and when a man would be killed. This method
of attributing Dasas and Bhuktis to Zodiacal signs is not even hinted
at in other books. There the Dasas and Bhuktis are attributed to
planets and constellations. In the Amsayurdaya of Satyacharya, Lagna
in any sign contributes its own term of life. These Dwarabahya Rasis
are also called Pakabhoga Rasis. Paka means Dasa. 1f these two
Dwarabahya Rasis are evil signs, death will result in the period of an
evil Navamsa in them. If the lords of these two Rasis have evil
aspects or conjunctions, death must be predicted in the period of the
evil Navamsa. Death always happens under the greatest malefic planet
and malefic Rasi.

*The sutra is very tough and even the commentators have not come to
our rescue. It has reference to Maraka or death and has been dealt
with by me in my Studies in Jaimini Astrology. The Rasi in which Dasa
begins at birth is Dwara Rasi. Suppose the Lagna is Meena and tha
Dwara Rasi is the 5th from it, viz. Kataka. Than the 6th from Kataka,
viz. Vrischika will be called Bahya (Dwarabahya) Rasi. Dwara Rasi is
also called Paka Rasi while Bahya Rasi is also known as Bohga Rasi.


SU. 16. -Shubhadrigyoganna. If to the Dwarabahya Rasis, and the Rasi
occupied by Dwarabahya there are beneficial aspects and conjunctions;
there will be no death in the Navamsa periods of those Rasis.

SU. 17.--Rogese- tunge navamsavriddhihi. If the lord of the 8th from
Lagna joins exaltation, there will be increase of life in the Dasa of
the Navamsa thus averting the death indicated in the above
combinations.

SU. 18.-Tatrapi padesadasante padanavamsadasayam pitrudinesatrikone
va. . If there is an increase of; life as per Sutra 17, then death
will happen in Navamsa Dasa of the Rasi occupied by
Arudhalagnadhipathi; in the Dasas of Rasis which are in trikona to
lords of Lagna and 8th ; in the Navamsa Dasa of the Rasi containing
Arudha Lagna.

NOTES Pitru 1, Pa stands for 1, Ta denotes 16, reversed it is 61,
divided by 12, we have 1 remainder, and it means Lagna. Oina 8, Da
stands for 8 and Na 0 = 80, reversed it means 08, or the 8th house. If
in the Vriddhi paksha named in Sutra 17, the death does not happen
then, when can the person expect death. Jaimini here gives the periods
when death may be expected. The Arudhadhipathi or the lord of Pada
Lagna occupies some Rasi. Death may be predicted in the Navamsa Rasi
Dasa. Death may also happen in the Dasas of the Trikonas from Lagna
and the 8th or in the Navamsa Dasa of the Arudha Rasi from Lagna. He
has given here three sets of combinations. 1. Death may occur in the
Dasas of Trikonas from Lagna and the 8th. 2. Death may occur in the
Navamsa Dasa of the Arudha Rasi. ' 3. It may happen in the Navamsa
Dasa from the Rasi occupied by the lord of Arudha Lagna.


SU. 19.-Pitrulobharogesapranini kantcrkadisthe swatoschaivam thridha.
If the lord of the 8th from Lagna and the lord of the 8th from the
7th, .from Lagna are powerful and occupy Kendras, Panaparas and
Apoklimas, then they cause long, middle and short lives respectively.

NOTES The lord of the 8th from Lagna and the Lord of the 8th from the
7th from Lagna must 6e powerful. If they occupy Kendras, they give
long life. If they occupy Panaparas, .they produce middle life. If
they occupy Apoklimas, they produce short life. Kendras are 1, 4, 7
and 10 from Lagna. Panaparas are 2, 5, 8 and 11 from Lagna. Apoklimas
3, 6, 9 and 12 from Lagna. ,


SU. 20.--Yogatsame swasmin vipareetam. If Atmakaraka joins the 7th
from - the 7th (Lagna), the meaning conveyed in Sutra 19 will have to
be differently interpreted.

NOTES In this sutra he is going to show some special results. These
are called Viparitas or perverts in meaning. The 7th from the 7th will
be Lagna itself. If by Sutra 19 longevity is indicated, then call it
middle life, if they indicate middle, call it short life, if short
life is shown say there will be a very little term of life. If it is
long, say it will be short, if it is short, say long, if it is middle,
then call it middle. Commentators give some more hints. If the lord of
the 8th from Lagna is in exaltation, then he will give one-half more
than what could be expected from him. If he occupies a debilitated
Rasi, then he will cut off one half of what he would have given under
normal conditions. Similarly when there are exalted and debilitated
planets in the 8th we have to draw inferences and add or take away
from the terms of life indicated 6y them.


SU. 21.--Rasitaha pranaha. The strength of the Rasis must be properly
ascertained.

NOTES Jaimini gives particular strength to Rasis, other Shastras also
attach importance to Rasis. He details Karakayogas shortly. He says
that much strength need not be attached to Amsa.


SU. 22.-*Rogesayoh swata aikye yoge va madhyam. If the 8th houses
from' Lagna and the 7th are joined by their.: Karakas or if they
happen to be themselves Karakas, if the lords of the 8th house from
Lagna and the 7th are occupying Kendras, Panaparas or Apoklimas, then
the terms of life ascertained from the combinations shown in Sutra 19
will have to be reduced.

* I have not meddled 'with the ' English rendering of this sutra by
Prof. B. Suryanarain Rao. I understand it thus: "If the lord of tha
8th from Lagna or the 8th from the 7th is himself Atmakaraka; or are
in conjunction with Atmakaraka, the terms of life mentioned in sutra
19 are to be reduced." The rest is clear from Prof. Rao’s NOTES.

NOTES If the life indicated is long, then convert it into middle, if
it is middle, then reduce it to short. and if it is short, then fix
death very early. This kind of increase or decrease depends on the
particular positions of planets and the Rasis they occupy and these
matters should be particularly and carefully studied and the positions
of the planets should be properly understood.


SU. 23.-Pitrulabhayoh papamadhyatwe kone papayoge.va
k,aksh..yahrasaha. If Lagna and 7th from it lie between evil planets,
or if evil planets are in the Trikonas from Lagna arid Saptama,
Kakshyahrasa or deductions and additions must be made for terms of
life which are obtained by planetary positions.

SU. 24. -Swasminnapyevam. If the Karaka is between the evil planets or
evil planets conjoin the Trikonas from him, Kakshyahrasa should be
made.


SU. 25.-~rhasminpope neeche-atunge-ashubhasamyukte chn. If the Karaka
joins Neecha or does not join the exaltation or if he is not in
conjunction with benefics, Kakshyahrasa should be made.

NOTES A house or planet is said to be between malefics when the 2nd
and 12th from it are occupied by evil planets. When two evil planets
are on both sides of a Lagna or a planet, it forms Kartariyoga and
acts prejudicially to the Bhava indicated by the Rasi or the planet.


SU. 26. - Anyadanya tha. If Lagna and Saptama (7th) or if Karaka and
the 7th from him are between beneficial planets or if the Trikonas
from Janma and Karaka Lagnas are occupied by benefics, if the Karaka
happens to be a benefic, if he is in exaltation and not in
debilitation or has beneficial conjunction, there should be no
Kakshyahrasa made.

SU. 27. -Gurou cha. If Guru happens to be Karaka and has evil planets
in 2nd, 12th, 6th and 8th and in the houses forming Trikonas from him
or has evil planets with him or he is not in exaltation or joins
Neecha Rasi, Kakshyahrasa should be made. And in cases where these
combinations are reversed increase must be predicted.

SU. 28.--Purnendusukrayorekarasivriddhihi. If Purna Chandra and Sukra
become Karakas and occupy the positions named in the above sutras,
they will give an increase of one Rasi Dasa. .

NOTES A certain Rasi Dasa becomes death inflicting but when such a
combination is present, this Dasa will pass off and the next Dasa will
cause death. This means they will increase the longevity of the
person.


SU. 29.-Sanau vipareetham. If Sani becomes Karaka and is found in the
places named in the previous sutras, he causes Kakshyahrasa in the
earlier Dasa than tha maraka.

NOTES This means he will cut short the life by one Dasa and therefore
earlier than the allotted time; when Chandra, Sukra and Sani become
powerful in these directions, we need not take other planets into
consideration and there will be no decreases.


SU. 30. - Sthiradasayam yathakhandam nidha nam. Three sections for
Ayurbhava or longevity have been explained, viz., long, middle and
short lives: In the Sthira Dasa suppose the term of - life is settled
as middle. If a death-inflicting planet or Dasa comes in the period.
of Alpayu, the person will not die, but will suffer sickness and
misery at the time.

NOTES For death he must wait for the middle term and the maraka there.
Sthira Dasas seem to -prolong life to a certain extent.


SU.. 31.-Tatrarkshaviseshaha: . In the matter of death, note the
peculiarity of the Rasi. That is death will happen in the Dasa of the
Marana Karaka Rasi. -

NOTES Divide the 12 signs into 3 Khandas or sections and predict the
death for short life in the first Khanda, for middle life in the
second Khanda, and for long life in the third Khanda in that Rasi Dasa
which is cruel or which possesses the power to inflict death. Suppose
a man gets Alpayu or short life as the result of the planetary and
sign peculiarities foreshadowed in the previous sutra on longevity;
then his death must be and will be caused by the most cruel in the
first Khanda, or the first four signs. Middle life wilt have death in
next four signs and the long life will have an end in the most cruel
of the last four Rasi Dasas.


SU. 32.-, Papamadhye papakone ripturogayoh pape va. . . If the Dasa is
between malefics or has evil planets in its Trikonas, or has evil
planets in 12 and 8, such a Dasa will cause death to the person.

SU. 33. -Tadeesayoho kevalaksheenendusukradrishtow va. If the lords of
the 12th and 8th are aspected by Ksheenachandra and Sukra, the Dasa of
the 12th or 8th will inflict death.

NOTES Ksheenachandra is powerless or New-Moon Sukra must also be weak
-- or powerless. Here Jaimini seems to hint that those lords should
have no other planetary aspects to kill the person. When a combination
is given, there should be no disturbing agencies to produce the
result. *

* This is a rather tough stanza and Professor Rao's notes are not
clear. Of the several Rasi Dasas which are capable of causing maraka,
death is likely to occur (1) In the first Rasi Dasa (2) Find tha lord
of the 6th from the Rasi whose Dasa is the first. See what Navamsa
this lord aspects. Death will take place in the sub-period of that
Navamsa Rasi. Suppose Dhanus Is the first Rasi Dasa. Death will happen
either in this or the 6th from Dhanus. viz.. Taurus and the lord of
Taurus is Venus. Suppose he aspects Kanya in Navamsa. The death will
happen in the sub-period of this Kanya Navamsa Rasi.


SU. 34.-Tatrapyadyarksharinathadrisyannvabhagadva. Of the Rasi Dasas
which have the power to cause death, death is likely to happen in the
first Rasi Dasa and the sub-period of Rasi of the Navamsa Rasi which
is aspected by the planet who is lord of the 6th from the Rasi whose
Dasa is the first.

NOTES As per principles explained in the previous sutras the author
determines the period of death. The First Rasi which commences the
Dasa and the Dasa which its 6th sign furnishes, find out their lord
and see what Navamsas they aspect, death will happen in the sub-period
of that Navamsa Rasi which they aspect. These are referred to in the
Navamsa Kundali or Diagram.


SU. 35.-Pitrulabhabhavesapranee rudraha. Whoever is stronger among the
lords of the 8th from Lagna he gets the name. of Rudra.

NOTES The symbol of Rudra will be given to the lords of the Rasis
which are stronger in the 8th houses from Lagna and Saptama or 7th.


SU. 36.-, Apranyapi papadrishtaha. If the weaker among the lords of
the two houses, 8th from Lagna and 7th, is aspected by malefics, he
will also get the name of Rudra.

NOTES Thus sometimes there may be two Rudras instead of one.


SU. 37.-Pranini subhadrishte rudrasulanthamvyuhu. If the powerful
Rudra is aspected by benefics, death may be predicted in the Rudra
Rasi, or in the periods of its Trikona Rasis 1, 5 and 9.

NOTES First classify and find out under what heading the term of life
falls and then predict death at the end of the Dasa which is cruel. .


SU. 38. -Tatrapi subhayogay. Even, if the weaker of. the planets, when
he has evil aspects get the name of Rudra, has beneficial conjunctions
or aspects he will extend the length of life, to the Rudra Rasi Dasa
or the Dasas 5th and 9th from it.

NOTES Trikona Dasas are what are technically called Shoola Dasas.
Trikonas are 1, 5 and 9.


SU. 39. - yyarkapapayoge na. The above results should not be predicted
if other planets than the Sun, should be in the 5th and 9th from the
two Rudras.

NOTES If Ravi is there, he will not obstruct the results above
mentioned. In some Yogas the presence of the Sun does not count. In
Sunapha, Anapha, Dhurdhura and Kemadruma, the presence of the Sun is
not taken into account.


SU. 40.-Mandarendudrishtesubhayogabhave papayogepi va shubhadrishtow
va parataha. If the two Rudras become evil, death will come in the
first Shoola Dasa; if one of them becomes evil, death will happen in
the second Shoola Dasa; and if both of them are favourable, death will
come in the last of the 3rd Shoola Dasa.

NOTES This means that if both Rudras are bad, early death, if one of
them is bad. longer life and if both of them are good, the longest
term of life will be enjoyed in the periods to be determined by the
principles already explained. Sutras are unpardonably short, sweet,
suggestive and comprehend a great deal which the readers are expected
to know, analyse and remember. These general sources of knowledge and
the constructive capacity of the language enabled those intellectual
giants of India, viz., the great Maharishis to frame rules and Sastras
and Sutras with great ease and facility and bequeath to the later
generations mines of intellectual treasures, whose depths have not yet
been completely explored or examined by the greatest cultured brains
of the present day.

It is not possible for the greatest scholars in Sanskrit to frame a
single Sutra, which can compare favourably with the Sutras of the
ancient Maharishis. They had the Tapobala to their credit, led the
most simple lives, developed the brain power to the greatest
conceivable extent and set examples of devotion and contemplation on
sublime subjects, which gave them vast mental resources, and made them
write works, which are the admiration of the most profound scholars of
the present age. This sutra requires lengthy explanation and I shall
make no apology to do so for the benefit of my readers. The
commentators have called the following from ancient writers. Jaimini's
views and explanations sometimes differ considerably from Varahamihira
and others. Ravi, Kuja, Sani and Rahu are classified as evil planets,
one stronger than the other.

Rahu is the most powerful malefic, next to Sani, next to Kuja and then
to Ravi ; Guru, .Ketu, Sukra and Budha are benefics, one stronger than
the other. Guru is the most beneficial, next comes Ketu, next Sukra
and Budha comes last. If Chandra has the conjunction of Kuja, he is
classified as evil, otherwise he is good. If Ravi and other evil
planets occupy evil signs, they become more and more evil. If they
occupy beneficial signs, they become good. If Guru and other benefics
occupy beneficial signs, they become very favourable. If they occupy
evil signs, they become bad., Budha becomes a benefic if he is in
exaltation or is in an independent sign. Guru and Sukra in the house
of Budha, viz., Kanya and Mithuna become very beneficial so also in
other beneficial signs.


SU. 41. -Rtudrasrayepi prayena. Death may happen sometimes in the Rasi
Dasa occupied by Rudra.

NOTES The word prayena means death may happen in them, earlier or the
later Dasa from the Rudra Dasa.


SU. 42.-Kriye pitari viseshena. If the Lagna falls in Kriya or Mesha,
death often takes place in the Rudra Dasa.

NOTES Pitari means Lagna. Pa 1 Ta 6=61, divided by 12 the balance is
1, hence Janma Lagna.


SU. 43.-Pratjhamamadhyamottanteshu va tattadayusham. To persons having
short, middle and long lives, death happens in the first, second and
third Shoola Rasi Dasas.

NOTES The sub-period, when the death happens, will be the Antardasa of
a cruel Rasi Dasa in their respective periods or sections. I have
already shown in the previous chapter how the rule of three should be
applied to get the correct date of death.


SU. 44.-Swabhaveso maheswvaraha. The lord of 8th house from Atmakaraka
goes under the name of Maheswara.

NOTES Atmakaraka has great significance in Jaimini Sutras.


SU. 45.--Swochhe swabhe ripubhavesapranee. If the lord of the 8th from
Atmakaraka is exalted or is in his own house, then the stronger of the
two, viz., the lords of the 8th. and 12th from the Karaka will also go
under the name of Maheswara.

NOTES If both of them are equally strong, then both become Maheswaras.

SU. 46.- Patabhyam yoge swasya tayor va roge tataha. If Atmakaraka has
conjunction with Rahu or Ketu, or if the 8th from Atmakaraka has
conjunction with Rahu or Ketu, then the 6th planet counting regularly
from the Sun will become Maheswara.

NOTES Thus we have 3 Maheswaras. Counting the 6th from the Sun will be
the Sun; Moon, Mars, Mercury, Jupiter and the 6th will be Venus or
Sukra. On the above combination Sukra becomes Maheswara. Of the three
varieties of Maheswaras, he alone becomes Maheswara who is the
strongest among these three. Rog in this Sutra means 8, Patabhya has
been rendered as Rahu and Ketu. I cannot understand how this has been
interpreted as Rahu and Ketu by the commentators - Pata 1, Bha 2.
Probably after the 7th planets, Bhya - Bhya the 1st is Rahu and the
second is Ketu. Patha may specially mean Rahu and Ketu.


SU. 47.-Prabhubhavavaireesapranee pitrulabhapranyanucltaro.
vishamastha brahma. Find out which is the stronger of the two Rasis
Lagna and Saptama or 7th. Then find out which of the lords of the 6th,
8th and 12th from it is stronger, and if he occupies an odd sign in
the Parswa Rasis from the stronger of Lagna or Saptama, (7th), he will
be named as the Brahma planet.

NOTES He is going to explain in this sutra the planet who goes under
the peculiar signification of Brahma. The Parswa Rasis or side signs
are the 7th, 8th, 9th, 10th, 11th and 12th from Lagna. The 6 signs
from Lagna. viz., 1st, 2nd, 3rd, 4th, 5th and 6th are denominated as
Parswa Rasis to the saptama parswas. Odd and even signs are well known
and have been explained in the earlier NOTES. This is rather a
difficult sutra and must be carefully studied and understood. One of
the two signs Lagna and; Saptama will be stronger. Take the lords of
the three houses, 6th, 8th and 12th from the stronger of these two
signs Lagna and 7th. Find out who is strongest of these three lords.
If he is in an odd sign from the Parswa Rasis to the stronger Rasi in
Lagna or Saptama, he becomes the planet called Brahma. To my humble
mind ' the procedure seems to be very complicated. Jaimini is a
Maharishi and he knows best. He has made these sutras as short and as
sweet as possible and our intellects are not competent even to
understand them. Where is then the justification to find fault with
their composition or the interpretations put upon them by the ablest
commentators ? Learned commentators are a great boon to mankind.
Without them many valuable works would have remained sealed letters.


SU. 48.-Brahmani sanaupatayorva tataha. If Sani, Rahu or Ketu becomes
Brahma, the 6th planet from him will be designated as Brahma in which
case the other three will not have the Brahma power.

NOTES The 6th planet must mean planet taken 6th in the regular order,
Ravi; Chandra, Kuja, Budha,, Guru, Sukra. Suppose, Ketu becomes
Brahma, the 6th from him would be Guru. Similarly for other planets.
Thatha - 6 Tha 6, Tha 6 - 66, divided by 12 we get the remainder 6 and
hence the 6th house from the planet is meant. .


SU. 49. -Bahurnam yoge swajateeyaha. If many get the powers of Brahma
(say three or four planets at a time), then that planet becomes Brahma
who is next in degree to Atmakaraka.

NOTES The next in degrees to Atmakaraka will become Amatyakaraka.
Therefore in such cases Amatyakaraka becomes Brahma.


SU. 50.~ Rahuyoge vipareetam. When Rahu also gets Brahmatwa, then the
conditions will be reversed.

NOTES This means that planet becomes Brahma who gets the lowest number
of degrees among the Brahmas. This is perfectly intelligible. Suppose
Guru gets 29 degrees in Mesha, then as per Jaimini rule he becomes
Atmakaraka. These planets move forwards. But suppose in that
horoscope, Rahu has only 20 minutes to pass in Mesha instead of Guru
Rahu becomes the Atmakaraka. He has the backward movement, and
therefore has the largest number of degrees to his credit in the
inverse order-- While Guru has 29 degrees in the forward movement,
Rahu has 29 degrees and 40 minutes in his backward motion. Therefore
Rahu has a longer number of degrees.


SU. 51.-Brahma swabhaveso bftavastlzaha. The lord of the 8th from
Atmakaraka as also the planet who occupies that house becomes Brahma.

NOTES Thus may Brahmas have been enumerated and the reader must
carefully study these rules. Bhava 8, Bha 4, Va 4--44, divided by 12,
the remainder is 8.


SU. 52.- yivade balee. Between the, two planets the lord of the 8th
from Atmakaraka and the planet who joins the 8th, the stronger of the
two becomes Brahma.

NOTES When there are many Brahmas, the strongest of the lot will be
the Brahma. The results flowing from the Brahma and Maheswara planets
will be explained hereafter. Students must be very careful.


SU. 53.- Brahmano yavanJnaheswararkshadasantamayuhu. The longevity
extends through the Rasis commencing from Brahma and counting up to
the Rasi containing Maheswara .

NOTES Jaimini has explained how to fix the planets,- Rudra, Maheswara
and Brahma.


SU. 54.-Tatrapi maheswarabhavesatrikonabde. The period of death must
be determined thus, Maheswara will be in a sign. Take the Dasa of this
Rasi, take the lord of 8th house from Maheswara. Take the Trikonas
from him, viz., 1, 5 and 9. Predict death in the Antardasa of any one
of these Dasas which is strong enough to inflict death.

SU. 55.--Swakarmachittaripuroganathapranee marakha. The strongest
among the lords of 3, 6,12 and 8 from the Atmakaraka will inflict
death.

NOTES First settle about the terms of life, short; middle and long. If
all the four lords mentioned above are of equal strength, predict
death in such period by the evil Dasa, which intervenes at that time.
The lords of 6 and 8 are powerful marakas, of these two, lord of the
6th is more powerful in causing death. Death will happen when the
Dasas of 6 or 8 come. Death will occur in the sub--periods of the
lords of Trikonas from 8th and 6th houses, of these Trikona periods
from the 6th are more powerful. If the lord of the 6th is powerful,
then the Dasas of Trikona Rasis from him would inflict death.


SU. 56. - Thadrukshadasayam nidhanam. Death will happen in the Rasi
Dasa occupied by the maraka planet or in the Dasa of the Rasi of which
he is the lord.

SU. 57. Tatrapi kaladripurogachittnnathapahare. Take Atmakaraka. Find
out the 7th from him. Take Ripu, Roga, Chitta or 12, 8 and 6th from
it. The lords of these occupy some houses. Death may happen in the
Dasas of such signs or the Dasas of the houses owned by these lords.

NOTES After having ascertained such Marakagraha Rasis, he directs his
readers to find out the special sub-periods which would cause death.
Dasas of houses have to be counted from Chara, Shtira and Dwiswabhava
in the particular order named under that section. Some Rasi Dasa
becomes maraka. If there are many Rasis which get the maraka power,
find out the strongest among them and attribute death to it. Suppose
there is a sign without a planet, with a planet who is its lord and a
house with benefics. The last will be the most powerful among the
houses named above. The first without a planet will be the weakest.
The potentialities of planets and the houses have been very
elaborately explained in the earlier Sutras. These principles may also
be learnt from the general study of Astrology. Take Mesha without any
planet, with Sani, with Ravi, with Chandra with Guru, with Sukra and
with Kuja, Rahu or Ketu. Its potentialities vary with the presence or
absence of these planets and other aspects and conjunctions it has.

End of First Pada of Second Adhyaya



ADHYAYA 2-PADA 2


SU. 1.-Ravisukrayoh pranee janakaha. Out of Venus and the Sun, the
stronger will become the maraka for father.

NOTES In the previous section Jaimini has explained about the Maraka
Dasa for a person, when he would die, and which Dasa and Amsa Dasa
would kill him. I must confess here in spite of the elaborate
explanations offered for the fixing of the period of death, the system
seems to be complicated and cannot easily be grasped by the ordinary
students. Even intelligent students will have to pour long hours, and
much devotion to understand these complicated principles and fix
correctly the time of death. For determining the terms of longevity,
the other systems are no doubt hard and laborious, but it may be, they
are simpler than the one illustrated by the Maharishi in his
inimitable sutras, which cannot easily be deciphered by common men. In
this section rules are given to find out the deaths of father, mother
and other important relations.

A man's comforts and peace of mind and happiness in the world depend
greatly upon his relations, his friends and his servants. When these
are inimicable, the man certainly becomes. miserable. Ravi and Sukra
represent father in a horoscope. The stronger of the two will cause
the death of father. in general astrology Ravi and Chandra represent
father and mother respectively. Varahamihira says Divarkasukrau
pitrumatrusamgnitou sanaischarayndu nisftadwiparyayat. For persons
born during the day, Ravi and Sukra represent father and mother
respectively. For those who are born during nights Chandra. and Sani
denote father and mother respectively.


SU. 2. -Chandraarayorjanee. The stronger of the two planets Chandra
and Kuja will kill the mother.

SU. 3.-Apranyapi papadrishtah. Among the four planets Ravi, Sukra,
Chandra and Kuja whoever is weak and possesses evil aspects will cause
the death of father and mother.

NOTES Prany means strength. Aprany denotes want of strength, viz.,
weakness.


SU. 4.-Pranini shubhadrishte tatchule nidha nam matapitroh. If, among
the planets named above Ravi, Sukra, Chandra and Kuja, whoever has got
beneficial aspects, the death of father and mother must be predicted
in the Shoola Dasa-1st. 5th or 9th Rasi Dasa from the powerful planet.

SU. 5 and 6. (5) Tadbhavese spashtabale. (6) Thatchuila ityanye. If
the lord of the 8th from the lords of father and mother is powerful,
then the period of the Shoola Rasis from him will inflict death on the
father and the mother. -

NOTES This opinion is held by some writers. Two planets for father and
two for mother have been named, whoever is stronger out of these two
will have the death arranged in their Shoola Dasas.


SU. 7.--Ayushi chanyat. As deaths have to be predicted for father and
mother by their Karakas, similarly events have to be predicted for
others from their Karakas and the Shoola Dasas from them.

NOTES This means for all events in life there are Rasis and Karakas.
Rules governing the above for mother and father will also apply
similarly for other events.


SU. 8.-Arkagnayoge tadasrithe kriye lagna. meshadasayam piturityeke:
If the 12th house from Lagna falls in any one of these three signs,
viz., Mithuna, Simha or Kanya and has the conjunction of Ravi and
Budha, death happens in the Dasa of the 5th from it.

NOTES Kriya 12, Ka 2, Ya 1= 21, inverted it denotes 12. Mesha means
5th, Ma 5. Sha 6= 56, reversed it gives 65 divided by 12, we have
remainder 5, and fifth house is meant by Mesha. Mesha in ordinary
language means Aries. But in Jaimini it has to be interpreted by Ka,
Ta, Pa, Ya sutra.


SU. 9.- yyarkapapamatradrish tayoht pitroh pragdwadasabdat. Whether
the lords of father and mother are powerful or powerless, if they have
the aspects of evil planets other than the Sun, the death of father
and mother may be predicted before the 12th year of a person's age.

SU. 10-Gurusule kalatrasya. The Dasas of 1st, 5th or 9th Rasis from
the position of Guru will cause the death of his wife.

NOTES He names three Dasas called Shoolas. The worst among them will
kill the wife.


SU. 11.- Thattatchoole tesham. Death will happen to children, uncles,
etc., in the Dasas of 1st, 5th and 9th Rasis from the Karakas who
govern those events.

NOTES Take the Putrakaraka and predict death to children in the Shoola
Dasas from him. Take the Matulakaraka. The Shoola Dasas from him will
kill uncles, etc.


SU. 12.-Karmani papayutadrishte dushtam maranam. If the 3rd from Lagna
or Karaka has the aspect or conjunction of evil planets, death will be
painful and troublesome.

NOTES Death is a peculiar phenomenon about which people have various
conceptions. Some dread it, some welcome it, and others are quite
indifferent.


SU. 13. - Subham subhadrishtiyute. If the 3rd from Lagna or Karaka has
beneficial aspects or conjunctions, death will be easy from slight
complaints. .

NOTES Some have prolonged and most painful complaints before death,
some have ordinary complaints and others have very easy deaths.


SU. 14.-Misre misram. If the 3rd from Lagna or Karaka has mixed
aspects and conjunctions, death will be neither very difficult nor
very easy.

SU. 15.-Adityena rajamoolath. If the 3rd from Lagna or the Karaka is
connected with Ravi, death comes to the person through the kingly or
Government displeasure. -

NOTES He may be hanged, confined, beheaded or executed, thrown into
abysses from tops of forts or mountains - or shot at the cannon's
mouth.


SU. 16.-Ghandrena yakshmanah. If Chandra occupies or aspects the 3rd
from Lagna or Karaka, the person will die through consumption or
Tuberculosis.

NOTES Yakshma means consumption. It is no doubt a nasty disease, but
with some it takes years to bring their ruin, with others it is quick
and active.


SU. 17.-Kujena.vranasastragnidahadyaihi. If Mars occupies or aspects
the 3rd from Lagna or Karaka, the person dies by wounds, injuries,
fire and weapons.

NOTES Karaka in all these Sutras refer to Atmakaraks. Find out the 3rd
house from Lagna or Atmakaraka Lagna, whichever of these two is
stronger, predict the results from it, by the 3rd house-and the planet
who is there. If Kuja is found there, by wounds and injuries, by
weapons, by fire and by burning, he will meet death. Kuja is called
Angaraka or one who robs and injures the bodily organs or Angas,
Lohitanga or bloody planet, Ara or one who injures and burns the
limbs. Bloody diseases and blood corruption lead to many painful
complaints.


SU. 18.-Sanina vatarogat. If Sani is aspecting or combining with the
3rd from Lagna or Karaka, death comes through windy complaints.

NOTES ' Ayurveda or Indian Medical Science mentions three Dhatus or
characteristics for all physical constitution, viz. Vata or wind,
Pitta or bile and Sleshma or phlegm. No disease comes when these are
working in their proper proportions. But when any one of them is
excited beyond its normal quantity. ill--health follows in various
complications and death will result when any one or more of them are
roused and proceed to work out of the normal conditions. All diseases
in the Indian medicine are attribute to the excess or want of these in
proportions.


SU. 19. Mundamandibhyam vishasarpaja lodbandhanadibhihi. If the 3rd
from Lagna or Karaka is occupied by Sani and Gulika, the person will
die from the effects of poison, from snakes; from chains and shakles
and from water.

NOTES ,The latter means drowning or watery diseases like dropsy,
diabetes, etc.


SU. 20:-Kethtina vishucheejalarogadyaihi. If the 3rd from Lagna or
Karaka is occupied or aspected by Ketu, the person dies from
contageous, watery and epidemic complaints.

NOTES Vishuchi is a comprehensive term and includes various contageous
and: epidemic complaints such as small-pox, cholera, plague,
influenza, watery diseases or dropsy, diabetes diarrhoea, etc. Here
great margin and latitude are given to the student to use his brain,
practical knowledge and the instructions he get from his Gurus. No
principles of sciences can be explained without sutras. These sutras
are the pleasures of the learned and the pains of the ignorant. In
Sanskrit adi is used often because all the events, which a principle
governs or comprehends, cannot be explained, and if such an attempt is
ever made, it would fill volumes after volumes and there would be no
end to writing. A direction has to be shown to the intelligent student
and they should follow the same with diligence and sometimes achieve
better results than the original principle intended or conceived.
Brain power has no limit. It is able to grasp, when properly developed
and directed, the smallest and the largest objects.


SU. 21.-Chandramandibhyam poogamandannakabaladibh ih kshan ikam. If
the 3rd from Lagna or Karaka has the con. junction of Chandra and
Gulika, death will result immediately from eating hard meals, food end
other indigestible articles.

SU. 22.-Gunina sopharuchivimanadyaihi. If the 3rd from Lagna or Karaka
is combined by Guru, the death will be caused by dropsy, disgust for
food, melancholy and other complaints.

NOTES Dropsy and swellings of the body may be caused by various
causes. The bites of insects are often causes for swellings of parts
of body and through such swellings death may occur.


SU. 23. - Sukrena mehat. If the 3rd is aspected or joined by Sukra
from Lagna or Karaka, death will result from venereal complaints.

NOTES In the flush of passions, people commit all sorts o1 sexual
excesses and bring in their train a series of complicated and horrible
diseases, some of which are loathsome, repulsive, horrible and
excruciating. In painful tortures, the venereal complaints take a
prominent rank and punish the offenders with very serious troubles and
pains.


SU. 24. -Misrem israt. If the 3rd from Lagna or Karaka has the
conjunction or aspect of many planets, then the death will come from
various diseases. .

NOTES Sometimes diseases are sharp and pronounced, but often they are
complicated and throw the doctors on their wit's ends. The noses of
the medical men will have to be expanded before they correctly
diagnose them.


SU. 25.-Chandradrugyogannischayena. It Chandra aspects or joins the
3rd from Lagna or Karaka along with other planets, death is certain to
happen from the causes named in the previous sutras.

NOTES In all deaths, Sani and Chandra must have a hand. Death means
the disruption of mind from the body and mind is represented by
Chandra. Vedas say Chandramamanasojatah. If there are many evil
planets in the 3rd, then death happens under very painful
circumstances. - But when there are many benefics in the 3rd, death
will happen after slight complaints or under easy surroundings. .


SU. 26. -Subhaihi subhadese. If the 3rd from Lagna or Karaka has.;
beneficial aspects or conjunctions, death happens in good or holy
places.

NOTES For various reasons, too numerous to be discussed in short NOTES
like these. people specially religiously inclined. covet death in holy
places or happy surroundings. This is human aspiration.


SU. 27.-Papaih keekate. If the 3rd from Lagna or Karaka has evil
aspects or conjunctions, death will happen- in vicious or sinful
countries and places.


NOTES The commentators have interpreted Keekata Desa as Magadha and
other sinful countries. When benefics are in the 3rd, death happens in
holy places, like Kasi, Tirupathi or other places held holy by the
followers of different religions. Mohamedans hold Mecca and Medina as
holy. The Christians consider Jerusalem as holy. The Buddhists hold
Gaya as holy. The Hindus have many places declared as holy like Kasi,
Rameswaram, Jagannath, Haridwara, Tirupathi, etc. When evil planets
are in the 3rd, death happens in vicious or sinful places. There are
some places which are full of vices and sinful deeds. Death in such
places will be considered as a great misfortune. Say a man dies, near
a cess pool, in night soil, in gambling or whoring dens, or in dirty
wells or dreary forests.

Families, communities, religious sects, villages, towns, cities,
countries and nations have ebbs and flows in their fortunes, and also
in their morals and spiritualities. Sodom and Gamora were destroyed on
account of their abominable vices. We have also many examples of
destruction of these by excesses in sins and vices. It will be a
consolation to take birth in a virtuous place and in the midst of good
and pious people. It will certainly be a misfortune to be born in
dirty and sinful surroundings. To die in an agreeable place and have
the ceremonies performed as per their religious principles will be a
pleasure. To die in dirty and sinful places and be neglected after
death or the body exposed to wild animals and vultures, will be a real
misfortune which every man tries to avoid.


SU. 28.--Gurusukrabhyam gnanapurvakam. If the 3rd from Lagna or Karaka
has the conjunction or aspect of Guru and Sukra, the person dies with
consciousness unimpaired.

NOTES . The word used is Gnana. It may also mean that the person will
die with the full thoughts of Para Brahma in his mind.


SU. 29.-A nyairanyatha. If the 3rd from Lagna or Karaka is aspected or
joined by other planets, unconsciousness prevails at death.

NOTES . There are some miserable people who remain unconscious before
death for weeks and months together. They will have no holy thoughts
in their heads.


SU. 30. -Lepantikhaparmadhye sanirahuketubhihi pitrorna samskartha. If
Sani and Rahu or Sani and Ketu are in conjunction between the 1st and
12 houses, the person will not perform the obsequies of his parents.

NOTES Lepa 1, Khapa -12, La denotes 3, Pa shows 1- 31 reversed 13,
divided by 12 we get 1, and therefore denotes the Lagna or 1st house.
Kha 2, Pa 1= 21, reversed we get 12. The performance of death
ceremonies for parents is held as a sacred duty. If a person does not
do it he will be called an ungrateful wretch and generally communities
outcast him.


SU. 31.-Lepvdipurvardhe janakadyaparardhe. If Rahu and Sani are found
in conjunction in the first 6 houses from Lagna, the death ceremonies
for the mother will not be performed. If they are found in the next 6
houses, viz., from 7th to 12th houses the ceremonies for the father
will not be performed.

NOTES Sani and Rahu or Sani and Ketu are meant here. Their conjunction
is necessary here in the houses indicated above.


SU. 32.-Subhadrigyoganna. If Sani and Rahu or Sani and Ketu have
beneficial aspects or conjunctions these evil results should not be
predicted.

NOTES It means the person performs the death ceremonies properly to
his parents.

End of Second Pada of the Second Adhyaya



ADHYAYA 2 - PADA 3


SU. 1.- yishame tadadirnavamamsah. If the birth falls in an odd sign,
the Navamsa Dasas commence from it.

NOTES Each Rasi Dasa contains 9 Amsas or Navamsas and each Rasi Dasa
counts 9 years. Hence these Dasas are called Navamsa Dasas. Mesha,
Mithuna, Simha, Thula, etc., are odd signs. 2.-Anya tha darsadihi. In
the even signs the Navamsa Dasas commence from the Abhimukha Rasis.

NOTES The commentators explain thus : If a movable sign is Lagna, then
the 8th Rasi from Lagna becomes the commence. ment Dasa. If Lagna
falls in a fixed sign the commencing Dasa will be the 6th Rasi from
it. If Lagna falls in a common sign, the Dasa commences from the 7th
Rasi from it. These are called Abhimukha Rasis and their explanations
have been given in the earlier sutras.


SU. 3. -Sasinandapnvnkah kramadabdajz sthziraldasayam. In the Sthira
or fixed sign Dasa, the movable sign Dasa will be 7. the fixed Dasa
will be 8 years and the Dasa of the common Rasi will extend to 9
years.

SU. 4 -Brahmadiresha. The Sthira Dasa commences from the Rasi occupied
by Brahma.

NOTES Brahma has already been explained in Sutra 47 of Pada 1 of
Adhyaya 2.


SU. 5.-A tlza pranahz. Jaimini now begins to explain the strength of
the planets and the Rasis. Prana, here as well as in the previous
sutras, means sources of strength the planet and the signs get.

SU. 6.-Karakayogah prathamo bihcrnclrmi. That Rasi or sign becomes the
strongest, which has the conjunction of Atmakaraka.

NOTES This combination is supposed to give greater strength than even
the Shadbalas recorded in the other astrological works. This is the
primary source of strength.


SU. 7.-- Saamye bh uyasa. If other sources of strength are equal, then
the conjunction of larger number of planets gives greater strength.

SU. 8.--Thathastungadih. If these sources of strength are equal, then
exaltation, friendly houses, and Moolatrikonas give them vitality.

SU. 9.-Nisargasthathah. Then the Nisarga or permanent sources of
strength must be considered.

NOTES The chara or movable signs are weaker than Sthira Rasis or fixed
signs. These are weaker than the common or Dviswabhava Rasis.


SU. 10.-Thadabhave swamin ithham.bhavah. If the Rasi has one of the
Karakadi sources of strength, then its power will be that which its
lord possesses from the associations of Karaka, etc.

NOTES The strength of the Rasi and the strength of its lord should be
taken into consideration.


SU. 11.-Agrayatto visesliath. According to the Jaimini Sutras the
planets which gets the highest number of degrees among others will
become the most powerful.

NOTES This has been already explained in the earlier portion and the
most forward planet in a Rasi becomes the Atmakaraka and most of the
results previously named are based upon his position and the relative
positions of other Rasis and planets taken with reference to him.
According to this work Atmakaraka supersedes all other planets in
power and potency.


SU. 12.-Prativesikah purushe. In the odd sign, it gets strength from
the planets who occupy the 12th and 2nd from it. =

NOTES Planets in the 2nd and  12th from themselves or from the Rasis
they occupy have special influences. The Rasi will have Kartari Yoga,
as also any planet which has on both sides evil planets. Good planets
may cause this Yoga and probably the results will be beneficial.


SU. 13.-Ithi prathamah. ' The sources of strength named in the above
sutras will be the first set of inquiry into the powers of a Rasi or
its lord.

SU. 14.-Swami gurugnadrigyogo dwiteeyah. The second set of strength
for a Rasi is derived by the aspect of its own lord, Jupiter or
Mercury.

NOTES Now he names the second set of powers which a Rasi Can Command
to its credit. Varahamihira observes thus in his Brihat Jataka : .
Horashyami Gz1rugnya yeekshitaytita Nanyaischa yeeryolkatah. The Lagna
or any Bhavava or Rasi becomes strong when it has the aspect or
conjunction of its lord, Guru or Budha, if not it will not be
powerful. This stanza of Brihat Jataka is nothing but a slavish
imitation of this sutra of Jaimini. The Maharishi Jaimini was the
author of Poorvamimamsa Sutras, Jaimini Bharata and the invaluable
sutras. I am translating. He was the disciple of Veda Vyasa and was,
therefore contemporary of that great Maharishi. I have proved by
indisputable authority that the period of Maha Bharata was more than
5,000 years from now.

There are four copper plate grants given by the Emperor Janamejaya the
son of Parikshit and the grandson of Abhimanyu, the son of Arjuna, the
great hero in that ruinous war and the recipient of the Bhagavadgita
instructions from Lord Krishna himself and written by Veda Vyasa.
Varahamihira, as per date given by himself in stanza 2 of his Brihat
Samhita, Chapter 31, lived in the court of Vikramaditya whose Era
called Samvat Nripasaka is prevalent all over India and counts now as
1988. Varahamihira says that he borrowed all his ideas of Astronomy,
Astrology and Samhita from the still more older writers and the above
quoted of his stanza certainly comes from Jaimini. Any sign becomes
strong when it has the aspect or conjunction of its lord, Guru or
Budha. Six varieties arise from this. The lord aspecting or
conjoining, it gives two. Similarly for the other two planets Guru and
Budha. This is the second source or item of strength. Aspects and
conjunctions are different.


SU. 15. -Swuminastruteeyah. The third set of strength for the lord
will be the one to be detailed below.

SU. 16.-Swatswaminah kantakadislzw--aparaclourbalyam. Those planets
who are in Kendras, Panaparas and Apoklimas from the Atmakaraka become
more and more powerless than him.

NOTES This means those who are in the. Kendras from the Atmakaraka are
powerless. Those who are in the next houses from Kendras are still
more feeble and those who occupy the next houses are worse still in
power. This represents the 3rd source of strength.


SU. 17.-Chaturthah purushe. If the lord of the Rasi falling in Purusha
Rasi (odd sign) has evil conjunctions and aspects, this will become
the 4th source of strength to the Rasi.

SU. 18.-Pitrtilabhaprathamapranyadi shooladasa niryane. Take the
stronger out of the two 1st and 7th. Then from the stronger of these
two, take the Shoola Dasas, viz., 1, 5 and. 9. Find out which of these
Shoola Rasis becomes the strongest. Then ascribe the death period to
it as certain.

SU. 19. -Pitrulabhaputrapranyadiht pitult. Putra 9, Pa 1, Ra 2 =12,
reversed it means 21 divided by 12, we have the balance 9, hence the
9th house is meant. Take the Lagna and 7th and find out the 9th houses
from them. Whichever is stronger in these two ninth houses, take that
and find out their Shoola Dasas and prescribe death to father in the
most unfavourable of these Shoola Dasas, viz,, 1, 5 and 9. _

SU. 20.-Adarsadirnmatuh. Take the most powerful in 1 or 7. Take the
4th from it and find the Shoola Dasas from it, whichever is the most
powerful among the 1st, 5th or 9th predict death to the mother in that
Dasa.

NOTES Darsa 4, Da 8, Ra 2 = 82 reversed 28, divided by 12 we have the
balance 4 and 4th house is meant here.


SU. 21.-Karmadirbhrathujt. Take the 3rd from Lagna or the 7th
whichever is stronger, and ascribe death to brothers and sisters in
the most powerful of the Shoola Dasas from it.

SU. 22. -Matradirbjhngirteeputr ryolt. Take the Lagna or the 7th
whichever is stronger and find the 5th from it. Sons and sisters will
die in the most cruel of the Shoola Dasas from the above 5th house.

NOTES How 5th can have any connection with sisters, I cannot guess.
But the sutra is clear and we have to take it in the sense he has
given.


SU. 23.- vyayadirjaishtasya. Take the 11th from Lagna or 7th
whichever is stronger, and predict death to elder brothers in the most
unfavourable Shoola Dasa from it.

NOTES - The 3rd represents younger brothers and sisters and the 11
th; the elder sisters and brothers in other works on astrology.


SU. 24. --Pitruvatpitruvarge. Take the stronger of the two Lagnas and
the 7th. Find out the 9th from it. From this take the Shoola Dasas and
predict death to paternal uncles, etc., in the evil period among them.

SU. 25.-Brahmadih purushe sama dasanthah. . It the Lagna falls in a
purusha or masculine Rasi, the Dasas or periods commence from the sign
occupied by the Brahma. The extent of the Rasi Dasa is thus
determined. Take the 6th from the Dasa Rasi. Find out the number of
the house the lord of it occupies and that number will be the extent
in years of that Dasa.

NOTES Dasa 6, Da 8, Sa 7 = 87 reversed it gives 78, divided by 12, the
balance is 6, hence the 6th house is. indicated by this figure.


SU. 26.-Stlzanavyatllikarah. When the Janma Lagna falls in an odd
sign, the Dasas commence from the Rasi occupied by Brahma in regular
order. If the` Lagna falls in an even sign, then the Dasas commence
regularly from the 7th house from Brahma.

NOTES This means in odd signs the Dasas commence from the Rasi
occupied by Brahma, and in even signs the Dasas commence from the 7th
Rasi from the sign occupied by Brahma.


SU. 27.--Papadrigyogastungadigrahayogah. The conjunctions and aspects
of malefics are a source of strength for the Rasis. So also is added
another source of strength to (the Rasi) by planets (situated there)
being in exaltation, Moolatrikona and very friendly and friendly
houses.

NOTES Jaimini now gives the fourth source of strength to the Rasis.
The conjunctions and aspects of evil planets are a source of strength
to the Rasis. The states of such planets which have aspects and
conjunctions in the Rasis will also be sources of strength, such state
are exaltations, debilitations, friendly and unfriendly houses,
Moolatrikonas. Benefics influence the Rasis by aspects and
conjunctions when they are in exaltations and other favourable
positions otherwise they do not exercise much influence, such is the
opinion of the commentators. This is fourth source of strength.

SU. 28.--Panchame padu kramat prakpratynktvam. If the 9th from Lagna
happens to be incorporated in an odd sign, take the Rasi Dasas in the
regular order. If it happens to be incorporated in an even sign, take
the Rasi Dasas in the inverse order or backwards. The commencement of
the Dasa should be from the Lagna. Ketu in these cases is considered
as a benefic.

End of Third Pada of Second Adhyaya



ADHYAYA 2 -PADA 4


SU. 1.-DWiteeyam bhavaphalam charanavamse. In the Navamsa Dasa of
Chara Rasi the significations of the second house must be explained in
the manner given in Sutra 14 of the previous section.

NOTES All Bhavas get strength when they are aspected or conjoined by
their lords, by Guru and by Budha.


SU. 2.--Dasasrayo dwaram. The Rasi which commences the Dasa or period
is called the Dwara Rasi or the door for the subsequent Rasi Dasas.

NOTES This Dasa. is called also Paka Rasi.


SU. 3.-Thathastavatitham bahyam. Count as many signs from Dwara Rasi
as Dwara Rasi is removed from Lagna. This will be the Bhoga Rasi. .

NOTES He gives here the definition of what is called Bhoga Rasi. The
commencement of Dasas is given and their, differences in Chara, Sthira
and Dviswabhava Rasis have been shown. The commencing Dasa falls in
some sign from Lagna. Then count from that Rasi to a similar number
and this will be the Bahya Dasa or Bhoga Dasa. Suppose the commencing
Dasa falls in Mesha for a person whose Lagna is Dhanus. Then it will
be 5th from it. Mesha Dasa becomes the Paka or Dwara Dasa and the 5th
from it, viz., Simha becomes the Bahya or Bhoga Dasa.

Some commentators explain thus : If Mesha begins as the Dasa of the
first sign, then counting one from it, the Bhoga Dasa or the second
begins in Mesha alone. Then the second Dasa begins in Vrishabha which
will be called Paka Dasa, and the second from it Mithuna becomes Bhoga
Dasa. The third Dasa commences in Mithuna and it becomes Paka Dasa.
The third from it. viz., Simha becomes the Bhoga Dasa, Kataka becomes
the 4th Dasa and becomes Paka; while the 4th from it, viz., Thula
becomes Bhoga Dasa. In this way Dasas must be calculated till the last
Dasa, which ends the man's existence and kills him. I think I have
made the meaning very clear and simple.


SU. 4.-- pupe bandharogadi: If evil planets are found in the Paka and
Bhoga signs, the person will suffer from imprisonment Chains. diseases
and other mental and physical troubles.

SU. 5.-Swarksheasya thasminnopajeevasya. If the evil planets in the
two Rasis happen to be in their own houses or are very close to Guru,
then the evil results foretold in Sutra 4 will not happen.

SU. 6.-Bhagrahayogoktam sarvamasmin. The results in these Dasas will
have to be foretold, by the strength of the planets and by the sources
of strength and weakness of the Paka and Bhoga Rasis.

NOTES These hints are to be taken not only here but throughout the
whole work. Suppose there are evil planets in debilitation or without
nearness to Guru. 1. These two Rasis have exalted evil planets. .2.
There are beneficial planets with malefics. 3. There are pure
benefics. 4. Benefics in exaltation. 5. Benefics in debilitation. In
all such cases the results will certainly be and must be different.
The strength of the Rasis must also be carefully considered. Then
again, in the Rasi extending over 30 degrees the strength and weakness
of the Rasi will not be uniform. There is a radical difference between
the general astrologers and Jaimini Maharishi.

All the astrological works have their foundations laid in the writings
of the Maharishis. They alone were able to see the differences in
planetary globes, their influences on each other and the wonderful
ways by which they indicated the results of the karma to the credit of
the person at the time of his birth. Jaimini gives great prominence to
the planet who has advanced the largest number of degrees in a Rasi
and calls him Atmakaraka. The Navamsa he occupies plays a prominent
place in the delineation of characteristics and results: But in the
Deepradi Avasthas, the planet who is in the last Navamsa of a Rasi
gets Peeda Avastha or the state of humiliation. No great prominence is
attached to him and on the other hand he becomes weak and powerless.
Difference of opinion among the various authors are found in large
numbers. Take medicine, philosophy, religion, war, law, speculation
and even the so-called most exact science, mathematics. Here one plus
one becomes two and one and one both minus becomes two.

We give a separate value for plus and minus. To reach a place there
may be one thousand and one ways. The differences in all these will
have to be carefully considered and reconciled. Approaching from
different places and directions and experiments and experiences, two
or more persons may reach the same destination or results. A simple
illustration will convince us about the truth of these observations.
A, B and C are each worth one lakh of rupees. By whatever means they
have acquired that wealth, the result is the same, and the money power
of one lakh lies with each of them. Take half a dozen warriors of
exactly equal physical and mental capacities. Each may have taken
different food, born in different conditions, and brought up under
different circumstances but the results are one and the same.
Similarly in astrological sciences. Different Maharishis pursued
different methods and found out the identical results though those
results were produced from apparently different causes. The solar,
planetary and stellar radiations are working: through the various
degrees of the zodiacal signs in mysterious ways. .


SU. 7.-Pitrulabhapranithoyam. These results have to be carefully
predicted from Lagna or the 7th, whichever is the stronger of the two.
For males preference should be given to Lagna and for females the 7th
should be preferred provided it is strong.

SU. 8.- Pralhame prakprathyakt vamz. If the Dasa commences with a
movable sign or Chandra Rasi, then the order of the Rasi Dasas will be
regular in a horoscope.

SU. 9.-Diwiteeye ravitah. If the Dasa commences in the fixed sign or
Sthira Rasi, then the 6th and 7th, etc., from it will be the
successive Dasas.

NOTES These are called Padakrama Dasas. Pada as we know already means
the number of a Rasi, again counted from the Lagna or any other Bhava.
Ravi 6, Ra 2, Va 4 = 24 inverted, 42, divided by 12, we have the
balance of 6, and hence the 6th, the 6th from it and the 6th from it
and so on.


SU. 10.-Pruthakramena th.riteeye chatushtayadi. If the Dasa Rasi
commences in a common sign, then the successive Rasi Dasas will be
determined by the Kendra, Panapara and Apoklima Rasis from it.

SU. 11.--Swakendrasthadyah swamino navamsanam. . . Those who are in
Kendras, Pariaparas and Apoklimas from the Karaka become the lords of
the Navamsa Dasas.


NOTES Here we have to take the planets first in Kendras according to
their strength, then those who are in Panapara and last those who are
in Apoklimas.


SU. 12.-Pitruchatushtayavaishambalastayah sthitah. - .. Those Rasis
which are in Kendras from Lagna furnish the first Dasa.

NOTES . Suppose there are many, then that ; sign which becomes strong
by the various combinations and aspects explained in the previous
sutras becomes the first Rasi Dasa. The Dasa years are 9 for each of
the Rasis.


SU.: 13.- ~Sa.tallabhayoravirrtate. The Karaka will be moving between
: the Lagna and the 7th.

NOTES We have to find him from Lagna or the 7th whichever is stronger,
and count backwards or forwards as the Rasi he occupies is even or
odd. Then he gives the Dasa years as are counted from Lagna or the
7th, taking the Dasa always by the larger number he obtains. . .This
is the extent of Karaka Dasa in years. For other planets, count the
number from them to the Karaka, in the forward or backward reckoning
and ascribe such number of years to the planets.


SU. 14.--Swamibalaphalani cha prugvnth. The results of all these will
be determined, as detailed in the previous sutras, by the examination
of the sources of strength and weakness to the planets, to the lords
of the Dasas and to the Rasis.

NOTES Jaimini has given various sources of strength and weakness to
the planets in general, to the Rasis or signs and to the lords of the
Dasas. He advises his readers to take these into careful consideration
and having regard to times, circumstances and places. predict the
results, so that they may turn out correct and to the point. .


SU. 15.-Sthuladarsa vaishamyasrayo mandukastrikutah. - As the Manduka
or frog jumps from place to place, the two systems of Dasas named by
Jaimini in the previous sutras, viz., Kendra, Panapara and Apoklima,
and the movable, fixed and double bodied signs, also jump from house
to house and hence he calls them Manduka Dasas.

NOTES , As per instructions given in the previous chapters the Dasas
both for planets and Rasis jump from Kendras to Panaparas and from the
latter to Apoklimas. Similarly they jump from Charas to Sthiras and
from Sthiras to Dwiswabhavas. They also jump in Shoola Dasas.


SU. 16.-Niryanalabhadi shooladasa phale. In predicting results the 7th
from the Niryanashoola Dasa should be taken into first account.

NOTES Shoola Dasas are marked as death inflicting. Take the 7th from
the most powerful of these Niryana Rasis and begin to make predictions
from it. . This Niryanashoola is of many kinds. Rudrashoola,
Maheswarashoola and Brahmashoola.


SU. 17. - Purushe samah samanyatah. If the Arambha or commencing. Dasa
falls in Purusha Rasi or masculine sign, then the subsequent Rasi
Dasas will be counted regularly and each Dasa gets 9 years only. .

NOTES If the commencing Dasa falls in a feminine sign, then the
subsequent Dasas have to be counted from the 7th sign from it. In
masculine horoscopes the Arambha Dasa commences from Lagna. In
feminine horoscopes commences from the 7th.


SU. 18.-Siddha ududaye.. Dasas counted from the constellations at
birth have to be learned and taken from Parasara, Gargi, Vyasa and
other well-known writers.


NOTES Jaimini says he has not given them in his work because they can
be learnt from other works and the Dasa periods will be as they are
given there. We have 27 constellations and they have to be counted
from Krittika. Years Krittika-Ravi Dasa - 6
Rohini--Chandra Dasa - 10
Mrigasira-Kuja - 7
Aridra-Rahu - 18
Punarvasu-Guru - 16
Pushyami--Sani " - 19
Aslesha-Budha - 17
Makha--Ketu - 7
Pubba-Sukra - 20
Then from star Uttara repeat the same planetary Dasa with the same
number of years. These are called Udu Dasas, from Udu meaning a
constellation or star. Jaimini has made no reference before to
constellations. He mentions them only in this sutra. Thus each planet
gets 3 stars, with the same number of years. He uses the word Siddha
meaning ready from other works well known in the world.


SU. 19. -Jagattasthushorardham yognrdhe. . The extent of Yogardhadasa
will be half of the two Dasas combined from the Chara and Sthira
Rasis.

NOTES The Yogardhadasa will have to be stronger of the two Rasis,
Lagna and the Saptama or the 7th.


SU. 20.-Sthuladarsa, vaishamyasrayametat. Yogardhadasa begins either
from Lagna or the 7th-house whichever is stronger.

NOTES The sources of strength and weakness have been clearly explained
in the previous pages. Yogardhadasa commences from the stronger of the
two Lagna and the 7th. If the Rasi which commences the Dasa be odd,
then, take the subsequent Dasas in the regular order. If it is even
then count the Dasas backwards. Sthula = Lagna or 1--Tha 7, !a 3 = 73,
reversed 37, divided by 12, we get 1 or Lagna.


SU. 21.-Xujadi strikuta padakramena drigdasa. Drigdasas are formed
commencing with the 9th from Lagna, according to trikonarupa pada.

NOTES Jaimini now speaks about Drigdasa. Kuja = 9, Ka 1, Ja 18,
reversed 81, divided by 12, we get 9. Take the 3 houses from t e
Arambha Rasi, or commencing Rasi, viz., 2nd, 5th and 9th from the 2nd,
the 4th and the 5th and 9th from the 4th, these three sets of
combinations from the Arambha Dasa or the commencing sign from what is
technically called Drigdasa.


SU. 22 &c 23 :--Matrudharmayoh saJnantyam
vipareethamoojiakutayoh.Yatha samanyam.` Those born in even signs will
have the results as described in the previous sutras about the Trikona
Dasa.;

NOTES Matru means 5: Dharma signifies 11. Ma 5, Ta 6.=: 56, reversed
it will be 65, divided by 12, we have the remainder 5. Dha 9, Ma 5=
95, reversed, we get 59, divided by 12, we have the balance 11;
counting from 5th and 11th is considered as samanyam or ordinary,
counting from odd and even signs is called Vyutkrama or special or
peculiar. v.  11 `


SU. 24.-Pitnimatru dharmapranyadistrikone. Among the Trikonas, the
Rasi Dasa commences with the strongest among them.

NOTES The Trikonas are 1, 5 and 9.


SU. 25. - Tatra dwarabahyabhyam tpdwa t. The results which have been
ascribed to Dwarabahya Rasis should also be predicted to the Trikona
Dasas.

NOTES If the Paka and Bhoga Rasis are aspected or joined by evil
planets, the person will suffer from diseases, chains, imprisonments,
etc., similar results have to be predicted for Trikona Dasas when they
have evil aspects and conjunctions. Carefully read my NOTES on Sutra 3
of pada four, on Paka and Bhoga Rasis and the different views
explained by the commentators. Dwara and Bahya Rasis are Paka and
Bhoga Rasis respectively.


SU. 26.-Dhasagairikatpatneekaratkarakaih phaladesah. Results must be
predicted from the Karakas or lords of events and also from the first,
third, seventh and the ninth Rasis.

NOTES About the person himself, the results must be predicted from the
Atmakaraka, from the 7th about elder and younger brothers and,
sisters, virtue and charities. These are well known principles in the
other works on Astrology.


SU. 27. - Tararkamse rrmandaadyo dasesah. Divide the birth
constellation into twelve equal parts corresponding to twelve signs
and find out to which division the time of birth corresponds. The lord
of the Rasi corresponding to this: division becomes the lord of the
commencing Dasa.

NOTES Take the constellation of the day of the birth and divide the
whole duration of the star by 12. Find out in which division the
ghatika of birth falls from the Lagna. Then count the Dasa from that
as per rules already given in the previous sutras. The Dasas here also
must be given as 9 years for each Rasi. Here the meaning is not very
clear. I understand thus : Janma Lagna falls in some Rasi as a matter
of fact. Take the whole duration of the star, and divide it by 12.
Then the birth Lagna falls in one of these 12 divisions. The lord of
that Rasi becomes the lord of the commencing Dasa. These Dasas have to
be counted forwards and backwards in odd and even signs.

The sutra may also be Interpreted like this : A is born at 14 ghatis
after sunrise on the 20th of Kumbha. The balance of Kumbha Rasi at
sunrise will be 1.5 ghatis. I am only giving a rough example. Kumbha
is 1.5 ghatis. Meena and Mesha run for 8 ghatis. This makes 9.5
ghatis. Add Vrishabha 4.5 ghatis. Thus 14 ghatis will conclude
Vrishabha and the person is born in the end of Vrishabha. Say the full
extent of the star Bharani is 60 ghatis on that day after sunrise.
Divided by 12, we get for each part 5 ghatis. Janmakala ghatis fall in
the 3rd division and the 3rd Rasi from Lagna, viz., Kataka may be
taken as the commencing Rasi Dasa. This is taken with reference to
Chandra and hence called Chandra Dasa. I am very diffident about this
explanation.


SU. 28.- Tasm innuchhe neeche va shreemantah. If in the example given
in the above sutra the lord of the Rasi Dasa is in exaltation or
debilitation the person becomes wealthy and influential.

SU. 29.-Swamitrabhe kinchit. If in such a Lagna, its lord occupies a
friendly sign the wealth will be moderate.

SU. 30.- Dugathoaparatah. If the lord of Lagna above mentioned is not
as stated previously, the person becomes poor and wretched. ,

NOTES This will be when he is debilitated or aspected by malefics and
is found in unfriendly houses.


SU. 31.-Swavaishamye yathaswam kramavyuthkramau. If the Karaka
occupies the odd sign, then proceed for the subsequent Dasas in the
regular way, but when he is in an even sign, then go back-wards for
the Rasi Dasas. .

NOTES He has repeated this idea already in several sutras and I
suppose he wants to emphasise the principal point which differs from
other astrological principles.


SU. 32.-Saumye vipareetam. If the Karaka Rasi falls in even signs,
then count backwards.

NOTES This is just opposed to the above sutra, where he refers to the
planet and here he refers to the Rasi.


SU. 33.-Thathatsanavapi veditavyamityeke acharya vadanti. Some
Acharyas say that all the results which have been ascribed to planets
and signs in the previous sutras may also be predicted with reference
to Sani and his position.

NOTES If this sutra is of Jaimini, it speaks eloquently to some facts.
Previous to Jaimini Maharishis existed and wrote works on astrology
and expounded principles, with some of which Jaimini is not in
agreement. Jaimini was a contemporary of Vedavyasa and hence he lived
more than 5,000 years ago. This proves the great antiquity of sutras
and also about Indian Astrology including astronomy and other kindred
sciences. Crooked theories, ascribing to Indian sciences centuries
after A.D., may safely be lodged in the perverted brains of their
authors.


SU. 34.- Antarbhuktyamsayoretat. These details above mentioned in the
various sutras should also be ascribed to the Antardasas or sub-
periods among the major Dasas in the forward and backward countings.

SU. 35.-Shubha dasa shubhayute dhamnyuchhe If the Rasi has beneficial
aspects and conjunctions, or if its lord has similar sources of
strength or is exalted, then all the results will be beneficial.

NOTES The person will prosper in every way during the portion of such
Rasis of lords. But otherwise he will suffer.


SU. 36.---A nyathanyatha. When the above conditions are not present,
the results will be quite the contrary.

NOTES When Rasis are evil, when they have evil aspects or
conjunctions, when debilitated planets occupy the Rasis or when their
lords are debilitated, the beneficial results will be absent, and
malicious results will trouble the person.


SU. 37.-Siddhamanyat. Jaimini says that all the principles explained
in this work are truth propounded in other works and therefore they
hold good in all calculations and predictions.

End of Fourth Pada of the Second Adhyaya



SHORT SKETCH OF THE LIFE OF B. SURYANARAIN RAO

* This sketch was written by Professor Rao in 1933 and it is published
without any altarations.


It is but right, that my history should find a place in my
translations and books. l belong to the Mulakanadu sect of the Andhra
Community of Brahmins, and I have the Gotra of the Venerable Vasishta,
the revered family Guru of Sri Rama and the Solar line of monarchs.
Vasishta, Parasara, Vyasa and Suka are my first progenitors. My
grandfather was a military officer under Hyder and Tippu and changed
the career to civil in his later life. Venkataramaniah, my
grandfather, was born in 1747 and died in 1828. He lost his first wife
Narasamma in his 59th year and married my grandmother Naranamma of
Hegganahalli in his 60th year and got 7 children from her-two
daughters and five sons of whom my father Gopala Rao was 'the 3rd son.
My father was born on Friday 17th July 1816, the 10th Lunar day of the
dark half of the month Ashadha in the Cyclic year Dhatu at 15 15
ghatis after sunrise under the constellation Bharani with the period
of Venus and he was only 12 years old when his father died.

My father was of slender build, energetic, strong and extremely
active in work, qualities which I have inherited to a large extent. My
mother Rukminamma, the daughter of ;Palamanda Subba Rao Pantulu, was
an intelligent, handsome and quiet going lady and died in her 39th
year, when I was about 13 years old. My father could speak and read
about ten languages, and filled various posts in the Ganjam District,
Northern Circars, and finally became Manager or Dewan of Parlakimidi
or Chinnakimidi Zamindari as it is called now. He was an expert in
Mantrasastras, and highly religious and obliging. He would never
flinch from doing an obligation and brought me up with great Iove and
care. The following is his horoscope His tapobala was so great that
with a blade of grass he was able to stop about 1,000 cattle and;
about 30 or 35 cow-herds under the Maha Astra of Sanmohana. All the
cattle and men lost their consciousness, and after an hour of trial
they began to move as if nothing had happened, when my father threw
away the blade of grass. Mark the positions of planets in all the
Kendras. In addition to his onerous duties, he completed the gigantic
task of finishing with his own hand, one crore and twenty-five lacs of
Sri Ramanamas, and concluded the religious rites connected with them
four months before his death.

Guru in Lagna and Sukra and Ravi in the 10th made him a
wonderful man in Mantra sastras and he used to perform miracles when
he. liked. He died in his 16th year on the morning of the 27th August
1891, and was therefore 75 years and 40 days old according to English
calculations. My mother had some abortions and the advice of a sadhu
in Chicacole, after the performance of severe remedies she had four
daughters and two sons, myself being the younger son. My elder brother
Jagannatha Row entered the My sore service and retired as an Amildar
or Tahsildar and died in December 1915. I was born on Tuesday,
Rathasaptami in Magha of the Cyclic year Rakshasa, on 12th February
1856, at about 14 ghatis after sunrise or midnoon at Chicacole in the
Ganjam District and the following is my horoscope. Chandra Lagna lagna
Sani Rahu Rahu Guru Ravi, Budha Guru RASI NAVAMSA Diagram Diagram Ravi
Kuja Budha Ketu Sukra ChanSukra Ketu Sani dra Kuja After my birth my
father wanted to give me the name of his father Venkataramaniah, but
it appears on the fourth day I became seriously ill and in the night
God Surya or the Sun appeared to my father in a dream and ordered my
father to name me as Suryanaraina as I was born at midnoon on the
Rathasaptami, a day held sacred to the Sun and the Moon all over
India.

About 4 miles from Chicacole there is a village called
Arasavalli, where there is a complete temple to the Sun God and which
is considered a sacred shrine by the neighbouring people. My father
most gladly accepted the altered name and to his surprise and that of
my good mother, I was alright he 5th day of my birth. My father was
called Gopala Row. He completed 125 lacs of Ramanamas with his own
hand and died on Gokulashtami held sacred to Sri Krishna and my mother
was called Rukmini, the name of the sacred wife of Krishna. At 12
o’clock in the noon, the Sun is most powerful and the time goes under
the special name of Abhijin Muhurtha, and Abhijit Sarva Doshaghnam or
that noon time which cuts and cures all evil influences. A notable
incident occurred to me in my 5th year, which has influenced all my
life to a considerable extent. My first Aksharabhyasa or beginning of
education began in my 5th year at Parlakimidi where my father was
Dewan for the Raja. On that memorable night, I slept with my father,
and had a wonderful dream. I was taken to Suryaloka to the presence of
the glorious Sun, and made to sit on his lap. His spouse Chayadevi
gave me Payasam (wheat preparation with milk and sugar) and some
fruits and made me eat them. After showing great love and kindness
Surya put his hands on my head, patted me on my back and pronounced
the blessing, that I would live long. have many children, become a
learned and great man, would write many books and become an author,
events which have been most wonderfully verified.

I am now in my *77th year (* This was written in 1933 A.D.), with
a brain as clear and vigorous as it was when I was 30 or 35 years, and
I have completed 67 books on various subjects, including my History of
Vijayanagar or The Never-To-8e-Forgotten Empires. I awoke and related
my dream to my father, who had already anticipated some idea of my
future greatness. In my boyish days I was extremely intelligent, and
possessed an admirable memory, coupled with a strong and piercing
intellect. But as it often happens with intelligent boys, I was
irregular in attendance at school, careless of my studies, fond of
running, jumping and other athletic exercises, and was mischievous to
a considerable extent. All the while I felt I would become a great man
and a scholar, and even challenged my teachers with this idea when
they found fault with my irregular attendance and want of attention to
my lessons. While I was in the Senior B.A. class, in the Central
College at Bangalore, Mr: J. Cook, Mn.A.; Principal, rebuked me for
want of attention to studies and for not copying NOTES, which he gave
us copiously. I was ready with my impertinent answer. I observed in a
determined tone that copying NOTES forms the part of dull headed
students, and superficial teachers and that bright students, like
myself, need no such process.

He remarked that he was a student and amanuensis of Dr. Bain of
Psychological fame and that I should obey him. I told him that I would
become a greater man, than both of them, with the result that I was
turned out of the class for a day. Mr. Cook was a generous Scotch
gentleman. He sent for me next day and questioned me whether my
behaviour was right. I replied that his treatment of students should
be different as the intelligent and spirited could not bear calmly
remarks which dull boys consider as their inheritance. Both being
frank the reconciliation was quick and smooth. When I met him 20 years
after publishing some of my works, specially the History of
Vijayanagar or The Never-To-Be Forgonen Empire, he had the nobility to
address me as a greater man than himself, while I modestly
acknowledged his valuable instructions as the basis for all my
scholarship in English and physical Sciences. I was intended to take
up the legal line and finished my legal studies, and practised for
about 9 years as a Lawyer in Bellary. I kept up a decent
establishment, and my house was open to all classes of professional
experts, the musicians, the Veena-men, the learned pandits, the
religious yogis, the vedantists, the juglers, buffoons and other
artistes would flock to my place.

My astrological instincts were stirred up by Thogaray Ramasastry
at Bangalore while I was in the F.A. class. I picked up my knowledge
in this science by reading books on this subject. I had no high
opinion for English astrological publications and never cared to read
them. - There is neither depth nor inquiry, nor research in them. My
first work on astrology appeared in a dialect form, English and
Kannada, in 1882. My collegiate studies gave me no leisure for
progress in my astrological researches and my Astrological Self
instructor first appeared in 1892, the second, in 1898, and the 3rd in
1900, the interval being taken up by my legal practice. Fourth, fifth,
sixth and seventh followed at longer intervals. An Oriya astrologer,.
in Parlakimidi by name Brahma, soon after my birth foretold my future
greatness. I feel I am under the direct grace of the glorious Sun at
every important turn in my life, and his presence in the 10th house
from my Lagna, and 11 th from Chandra, with Budha and Guru has
inspired me to hold the view that I am destined to become a great man
and write valuable works, on a variety of interesting and instructive
subjects. I first married my maternal uncle's daughter by name
Bhagiratamma and she bore. ten children, of whom five died and *five
are living (*Now only one is Iiving.)

My father-in-law Palamonda Punchanatha Row an Assistant
Commissioner in the Mysore Service, earned a very good name as an
officer. He died 21 years ago. After the death of my first wife in
1903, I married again Subbamma, daughter :of Venkatramasastry. She
bore 5 children, two of whom died soon after birth. I have now two
daughters and one son by- her. I have now 21 grandchildren and one
great grandchild. I have built a spacious bungalow at the side of a
village named Hunsamaranahalli on the Nandi Road, 12 miles due north
of Bangalore. It contains 3 acres of compound, planted with varieties
of fruit and flower trees. I have kept up a decent establishment with
ten servants, and am leading a quiet, honourable and religious life.
My birthdays are celebrated on a grand scale, and I am visited by all
classes, creeds and nationalities of people from all parts of the
world and my home is open to my friends and relations. My eldest son
Nanjunda Row helps me in my publication business. My second son B.
Lakshminarayana Row, e.A., is a Graduate of Philosophy and Logic and
is an Inspector of schools in the Mysore Service.

My third son, Somasekhara Row, was adopted by my late brother. My
fourth son Chandrasekhara Row, aged 13 years, is studying here. My
grandson, B. V. Raman, has been trained by me and he is helping me in
the editing of THE ASTROLOGICAL MAGAZINE and other books. Three
daughters are married and happily settled in life. I have one little
daughter aged 11, to marry yet. God has been graciously pleased to
keep me above want and in comparatively good health for my advanced
age. Though my earnings have been great, my expenses have not been
small. I possess generous instincts and always take delight in helping
others when my aid is needed. I am an admirer of all talents in any
form in any man and my company is pleasant and instructive. I may be
called a jolly hearted fellow, as I never take miseries in a miserable
light. I possess fluent powers of speech and writing in almost equal
degrees and this rare, gift I attribute to the special grace of the
Goddess of learning Saraswathi. I always pray to Her devoutly and get
my promptings through Her Divine Grace. My familiarity with Western
and Eastern Sciences gives me great advantage to lead the people
wherever I may be. t am a great lover of music and other fine arts,
and my residence is generally kept in a fashionable manner.

I have had audiences with Viceroys, Governors and Maharajas and
all of them were pleased with my behaviour, spirit of independence and
capacity in conversation and arguments. I have had suitable khillats
and presents from many Maharajas and aristocrats and the National and
individual predictions, I made about wars, famines, deaths of royal
personages, plagues, epidemics and other phenomena have been
remarkably fulfilled and these facts are well known to the public, who
are in touch with my works. I predicted about the great Anglo-German
War, and the nations who would be involved in its deadly folds. six
months before the war, in my March Magazine for 1914, and said, that
the war would begin in August of that year. My lectures, conversations
and works have been highly appreciated by the cultured public. I have
been leading a religious life, in this age of false allurements, of
false civilisation and of false professions and have felt strongly in
my innermost heart that God protects all those, who entirely,
sincerely and honestly place their faith and confidence in Him. My own
independent life is a great illustration of that principle, which lays
down complete devotion to God and honest and sincere life under His
gracious and omnipotent guidance should be the highest ideal for human
efforts. May He shower His choicest Blessings on all and make the
world happy, cheerful and peaceful, have been my earnest daily prayers
to the Almighty. The aphorism, so beautifully and 'aptly ordained on
every holy Brahmin after his Pujas are over, deserves to be reproduced
here for the benefit of my readers : "Swasti Prajabhyah
Paripalayamntam Nyayena Margena Maheem Mahisah;
Gobrahmanabhyassubhamastu Nityam,Lokassamastah Sukhino Bhavantu ;
Kaley Varshantu Parjanyah Prithvisasyasalinee ; Desoyam
Kshobharahitaah Brahmanah Santu Nirbhayaha; AputrahPuCrinah Santu
Putrinsssantu Poutrinah; Adaanah Sadhanassantu Jeevanti Saradassatam."

Liberally translated the verse means-let all the people live in
happiness, let the rulers be just and sympathetic in their rule, let
the milky cows and Brahmins be blessed everyday, let all the worlds
enjoy perfect happiness, let seasonal rains enrich the lands, let
earth be productive, let the countries enjoy freedom from epidemics,
let Brahmins attend to their prayers without any fear from evil minded
people, let those who have no children beget children, let those who
have no grandchildren be blessed with grandchildren, let those who
have no money, get money and let all people live till they are one
hundred years old. This is a prayer, as tolerant, as honest, as broad-
minded and as sympathetic as possible and when really good men send
these prayers constantly to God with faith and devotion they will
never go in vain.
The End

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