Brihat Parasara Hora Sastra
Brahma Rishi Vasishta was kul guru of Dasharatha
Maha Raja of Ramayana. Sage Vashishta had 100
sons. All of them were killed by a Rakshasa
influenced by Sage Vishwamitra. Sage Vashita could
not retaliate as he was a Brahma Rishi who has
conquered anger. In grief he tired to do suicide.
After failing to end his life by many methods he
came back home sadly. He heard a small voice
telling the Vedas. There he found his eldest son
Shakti’s wife Adrisyanti. His daughter-in-law was
pregnant and the small child inside her was
chanting the Vedas. Parasara was born to Shakti
posthumously. He performed a great sacrifice to
destroy the Rakshasas, for a Rakshasa had killed
his father. He became a Maha Rishi expert in
astrology. The word Parasara means the vivifier of
the dead.
Once, while crossing a river, he calculated that a
great person could be born now. He expressed his
desire to the ferry girl, but she was reluctant. He
convinced her that no blame would attach to her and
that she would regain her virginity after the act.
At last she consented, on the condition that the
odor of fish that clung to her (for she had been
born inside a fish), be changed to fragnance. This
girl was none other than Satyavati, who was later
married to King Shantanu.
They were united in an islet in the middle of the
river. This act was hidden from the prying eyes of
the world, with the aid of a mist, created by the
yogic powers of Parasara. A son was born
immediately to her. Since this was a divine birth,
the child grew to adulthood in minutes and after
promising his mother that he would return whenver
she had a need for him, left to study the
scriptures with his father. This child was Vyasa,
who later composed the Mahabharata. Since he was
dark and born in an island he is also known as
Krishna(dark)-Dwaipayana (born in an island). Sage
Vyas’s son is Sukha Brahma Rishi.
Contents
I prostrate before the lotus-feet of Lord
Vighneswara, offspring of Uma, the cause of
destruction of sorrow, who is served by Mahābhutas
(the five great elements of the universe) etc., who
has the face of a tusker and who consumes the
essence of Kapittha and Jambu fruits.
1-4. Offering his obeisance to all-knowing
Mahārishi Parāśar and with folded hands, Maitreya
said: “O venerable Mahārishi, Jyotish, the supreme
limb of the Vedas, has three divisions, viz. Horā,
Ganita and Samhita. Among the said three divisions
Horā, or the general part of Jyotish is still more
excellent. I desire to know of its glorious aspects
from you. Be pleased to tell me, how this Universe
is created? How does it end? What is the
relationship of the animals, born on this earth,
with the heavenly bodies? Please speak elaborately”
5-8. Mahārishi Parāśar answered. O Brahmin, your
query has an auspicious purpose in it for the
welfare of the Universe. Praying Lord Brahma and
Śrī Sarasvatī, his power (and consort) and Sūrya,
the leader of the Grahas and the cause of Creation,
I shall proceed to narrate to you the science of
Jyotish, as heard through Lord Brahma. Only good
will follow the teaching of this Vedic Science to
the students, who are peacefully disposed, who
honour the preceptors (and elders), who speak only
truth and are godfearing. Woeful forever,
doubtlessly, will it be to impart knowledge of this
science to an unwilling student, to a heterodox and
to a crafty person.
9-12. Śrī Vishnu, who is the Lord (of all
matters), who has undefiled spirit, who is endowed
with the three Gunas, although he transcends the
grip of Gunas (Gunatita), who is the Author of this
Universe, who is glorious, who is the Cause and who
is endowed with valour, has no beginning. He
authored the Universe and administers it with a
quarter of his power. The other three quarters of
Him, filled with nectar, are knowable only to the
philosophers (of maturity). The Principal Evolver,
who is both perceptible and imperceptible in
Vasudeva. The Imperceptible part of the Lord is
endowed with dual powers, while the Perceptible
with triple powers.
13-15. The three powers are Śrī Shakti (Mother
Lakshmi) with Sattva-Gun, Bhū Shakti (Mother-Earth)
with Rajo-Gun and Nīl Shakti with Tamo-Gun. Apart
from the three, the fourth kind of Vishnu,
influenced by Śrī Shakti and Bhoo Shakti, assumes
the form of Shankarshan with Tamo-Gun, of Pradyumna
with Rajo-Gun and of Anirudh with Sattva-Gun.
16-17. Mahatatwa, Ahamkar and Ahamkar Murti and
Brahma, are born from Shankarshan, Pradyumna and
Anirudh, respectively. All these three forms are
endowed with all the three Gunas, with predominance
of the Gun due to their origin.
18-19. Ahamkar is of three classes, i.e. with
Sattvic, Rajasic and Tamasic dispositions. Divine
class, sensory organs and the five primordial
compounds (space, air, fire, water and earth) are,
respectively, from the said three Ahamkaras.
20. Lord Vishnu, coupled with Śrī Shakti, rules
over the three worlds. Coupled with Bhoo Shakti, He
is Brahma causing the Universe. Coupled with Neel
Shakti, He is Shiva, destroying the Universe.
21-24. The Lord is in all beings and the entire
Universe is in Him. All beings contain both Jivatma
and Paramatmāńśas. Some have predominance of the
former, while yet some have the latter in
predominance. Paramatmāńś is predominant in the
Grahas, viz. Sūrya etc. and Brahma, Shiva and
others. Their powers, or consorts too have
predominance of Paramatmāńś. Others have more of
Jivatmāńś.
1. Maitreya: “O Mahārishi Parāśar, are the
incarnations of Vishnu, viz. Śrī Ram, Śrī Krishn
etc., endowed with Jivāńś?
2. Maharishi Parashar: “O Brahmin, the four
incarnations, viz. Ram, Krishn, Narasimh and Varah
are wholly with Paramatmāńś. The other incarnations
(than these, out of the ten) have in them Jivāńś
too.
3-4. The unborn Lord has many incarnations. He
has incarnated, as the 9 (Nava) Grahas to bestow on
the living beings the results due to their Karmas.
He is Janardan. He assumed the auspicious form of
Grahas to destroy the demons (evil forces) and
sustain the divine beings.
5-7. From Sūrya the incarnation of Ram, from
Candr that of Krishn, from Mangal that of Narasimh,
from Budh that of Buddha, from Guru that of Vaman,
from Śukr that of Parashuram, from Śani that of
Kurma (Tortoise), from Rahu that of Varah (Pig) and
from Ketu that of Meen (Fish) occurred. All other
incarnations than these also are through the Grahas.
The beings with more Paramatmāńś are called divine
beings.
8-13. The beings with more Jivatmāńś are
(mortal) beings. The high degree of Paramatmāńś
from the Grahas, viz. Sūrya etc. did incarnate, as
Ram, Krishn etc. After completing the mission, the
Paramatmāńśas (of the respective) Grahas again
merge (in the respective) Grahas. The Jivatma
portions from the Grahas take births, as human
beings and live their lives according to their
Karmas and again merge in the Grahas. And at the
time of Great Destruction the Grahas as well merge
in Lord Vishnu. The one, who knows of all these,
will become versed in the knowledge of the past,
present and future. Without a knowledge of Jyotish
these cannot be known. Hence, everyone should have
a knowledge of Jyotish, particularly the Brahmin.
The one, who, devoid of knowledge of Jyotish,
blames this Vedic Science will go to the hell
called ‘Raurava’ and will be reborn blind.
1. Maitreya: “O Mahārishi, you have
affectionately explained about the incarnations of
Grahas. Now kindly detail their characters and
dispositions.
2-3. Paraśar: “O Brahmin, listen to the account
of placement of the heavenly bodies. Out of the
many luminous bodies sighted in the skies some are
stars, yet some are Grahas. Those, that have no
movements, are the Nakshatras (asterisms).
4-6. Those are called ‘Grahas’, that move
through the Nakshatras (or stellar mansions) in the
zodiac. The said zodiac comprises of 27 Nakshatras
commencing from Ashvini. The same area is divided
in 12 parts equal to 12 ‘Rashis’ commencing from
Mesh. The names of the Grahas commence from Sūrya.
The Rashi rising is known, as ‘Lagn’. Based on Lagn
and the Grahas, joining and departing from each
other, the native’s good and bad effects are
deducted.
Addition from Santhanam till Sloka 7. The names
of the 27 Nakshatras are Ashvini, Bharani, Krittika,
Rohini, Mrigasira, Ardra, Punarvasu, Pushya,
Aslesha, Magha, Purvaphalguni, Uttaraphalguni,
Hasta, Chitra, Swati, Vishaka, Anuradha, Jyeshtha,
Mula, Purvashadh, Uttarashadh, Shravana, Dhanishtha,
Satabhisha, Purvabhadra, Uttarabhadra, Revati.
Lagn is a very important point in the horoscope.
It is the Rashi, that rises in the East, on the
latitude of birth. The apparent rising of a Rashi
is due to the rotation of the earth on its own axis
at a rate of motion, causing every degree of the
zodiac seemingly ascend on the eastern horizon.
Approximately, two hours are required for a
Rashi to pass via the horizon, thereby every degree
taking four minutes to ascend. This duration,
however, is actually dependent on the concerned
latitude.
Actually Sūrya has no motion. His motion is an
apparent one, as viewed from the rotating earth.
Other Grahas, including the nodes, have varied
rates of motion. The average daily motions of the
Grahas, which are not, however standard, are, as
follows: Sūrya 1, Candr 13-15, Mangal 30-45’, Budh
65-100’, Śukr 62-82’, Guru 5-15’, Śani 2’, Rahu/Ketu
3’.
With such different motions, a Grah forms
various Drishtis with others. These Drishtis
through longitudinal distances have a great deal of
utility in Jyotish. This is what Maharishi Parashar
suggests to be considered.
7. Details (of astronomical nature) of stars
have to be understood by general rules, while I
narrate to you about the effects of Grahas and
Rashis.
8-9. The positions of the Grahas for a given
time be taken, as per Drikganit. And with the help
of Rashi durations, applicable to the respective
places, Lagn at birth should be known. Now, I tell
you about the castes, descriptions and dispositions
of the Grahas.
10. Names of Grahas. The names of the nine
Grahas, respectively, are Sūrya, Candr, Mangal,
Budh, Guru, Śukr, Śani, Rahu and Ketu.
11. Benefics and Malefics. Among these, Sūrya,
Śani, Mangal, decreasing Candr, Rahu and Ketu (the
ascending and the descending nodes of Candr) are
malefics, while the rest are benefics. Budh,
however, is a malefic, if he joins a malefic.
Addition from Santhanam till Sloka 12-13. When
Candr is ahead of Sūrya, but within 120, she has
medium strength. Between 120 to 240 she is very
auspicious,( see ‘Atishubhapred’). From 240 to 0
she is bereft of strength. This is Yavanas’ view,
vide P. 70 of my English Translation of Saravali.
This view is, however, related to Candr’s strength,
or otherwise, while waning Candr (Krishna Paksh,
dark half) is a malefic and waxing Candr (Shukla
Paksh, bright half) is a benefic. Should Candr be
Yuti with a benefic, or receiving a Drishti from a
benefic, she turns a benefic, even if in a waning
state. As regards Budh, we have clear instructions
from Maharishi Parashar, that he becomes a malefic,
if he joins a malefic. If waning Candr and Budh are
together, both are benefics.
12-13. Grah governances. Sūrya is the soul of
all. Candr is the mind. Mangal is one’s strength.
Budh is speech-giver, while Guru confers Knowledge
and happiness. Śukr governs semen (potency), while
Śani denotes grief.
14-15. Grah cabinet. Of royal status are Sūrya
and Candr, while Mangal is the Army chief.
Prince-apparent is Budh. The ministerial Grahas are
Guru and Śukr. Śani is a servant. Rahu and Ketu
form the Grah Army.
16-17. Complexions of Grahas. Sūrya is
blood-red. Candr is tawny. Mangal, who is not very
tall is blood-red, while Budh’s hue is akin to that
of green grass. Tawny, variegated and dark are
Guru, Śukr and Śani in their order.
18. Deities of Grahas.
Fire (Agni) (?), Water (Varuna), Subrahmanya
(Lord Shiva’s son, following Ganesh), Maha Vishnu,
Indra, Shachi Devi (the consort of Lord Indra) and
Brahma (?) are the
presiding deities of the 7 Grahas in their order.
19. Gender of the Grahas. Budh and Śani are
neuters. Candr and Śukr are females, while Sūrya,
Mangal and Guru are males.
20. Primordial compounds. The Panchabhutas,
space, air, fire, water and earth, are,
respectively, governed by Guru, Śani, Mangal, Śukr
and Budh.
21. Castes of Grahas. Guru and Śukr are
Brahmins. Sūrya is a royal Grah, while Candr and
Budh belong to commercial community. Śani rules the
Sudras (4th caste).
22. Sattvic Grahas are the luminaries and Guru,
Śukr and Budh are Rajasik, while Mangal and Śani
are Tamasic.
23. Description of Sūrya. Sūrya’s eyes are
honey-coloured. He has a square body. He is of
clean habits, bilious, intelligent and has limited
hair (on his head).
24. Description of Candr. Candr is very windy
and phlegmatic. She is learned and has a round
body. She has auspicious looks and sweet speech, is
fickle-minded and very lustful.
25. Description of Mangal. Mangal has blood-red
eyes, is fickle-minded, liberal, bilious, given to
anger and has thin waist and thin physique.
26. Description of Budh. Budh is endowed with an
attractive physique and the capacity to use words
with many meanings. He is fond of jokes. He has a
mix of all the three humours.
27. Description of Guru. Guru has a big body,
tawny hair and tawny eyes, is phlegmatic,
intelligent and learned in Shastras.
28. Description of Śukr. Śukr is charming, has a
splendourous physique, is excellent, or great in
disposition, has charming eyes, is a poet, is
phlegmatic and windy and has curly hair.
29. Description of Śani. Śani has an emaciated
and long physique, has tawny eyes, is windy in
temperament, has big teeth, is indolent and lame
and has coarse hair.
30. Description of Rahu and Ketu. Rahu has smoky
appearance with a blue mix physique. He resides in
forests and is horrible. He is windy in temperament
and is intelligent. Ketu is akin to Rahu.
31. Primary ingredients (or Sapth Dhatus).
Bones, blood, marrow, skin, fat, semen and muscles
are, respectively, denoted by the Grahas: Sūrya,
Candr, Mangal, Budh, Guru, Śukr and Śani.
32. Abodes of the Grahas. Temple, watery place,
place of fire, sport-ground, treasure-house,
bed-room and filthy ground: these are,
respectively, the abodes for the seven Grahas from
Sūrya onward.
33. Grah periods. Ayan, Muhurta, a day
(consisting day and night), Ritu, month, fortnight
and year: these are the periods allotted to the
Grahas from Sūrya to Śani.
34. Tastes of the Grahas. Pungent, saline,
bitter, mixed, sweet, acidulous and astringent are,
respectively, tastes lorded by Sūrya, Candr, Mangal,
Budh, Guru, Śukr and Śani.
35-38. Strengths of Grahas. Strong in the East
are Budh and Guru. Sūrya and Mangal are so in the
South, while Śani is the only Grah, that derives
strength in the West. Candr and Śukr are endowed
with vigour, when in the North. Again, strong
during night are Candr, Mangal and Śani, while Budh
is strong during day and night. The rest (i.e.
Guru, Sūrya and Śukr) are strong only in daytime.
During the dark half malefics are strong. Benefics
acquire strength in the bright half of the month.
Malefics and benefics are, respectively, strong in
Dakshinayan and Uttarayan. The Lords of the year,
month, day and Hora (hour of Grah) are stronger
than the other in ascending order. Again, stronger
than the other in the ascending are Śani, Mangal,
Budh, Guru, Śukr, Candr and Sūrya.
39-40. Related to trees. Sūrya rules strong
trees (i.e. trees with stout trunks), Śani useless
trees, Candr milky trees (and rubber yielding
plants), Mangal bitter ones (like lemon plants),
Śukr floral plants, Guru fruitful ones and Budh
fruitless ones.
41-44. Other matters. Rahu rules the outcaste,
while Ketu governs mixed caste. Śani and the nodes
indicate ant-hills. Rahu denotes multi-coloured
clothes and Ketu rags. Lead and blue gem belong to
Rahu and Ketu. Sūrya, Candr, Mangal, Budh, Guru,
Śukr and Śani in their order govern red silken,
white silken, red, black silken, saffron, silken
and multi-coloured robes.
45-46. Seasons of Grahas. Vasanta, Greeshma,
Varsh, Sarad, Hemanta and Sisir are the six Ritus
(or seasons), respectively, governed by Śukr,
Mangal, Candr, Budh, Guru and Śani. Rahu and Ketu
denote 8 months and 3 months, respectively.
47. Dhatu, Mool and Jiva Divisions. Dhatu Grahas
are Rahu, Mangal, Śani and Candr, while Sūrya and
Śukr are Mula Grahas. Budh, Guru and Ketu rule
Jivas.
48. Age. Out of all the Grahas Śani is the
eldest. He bestows maximum number of years in
Naisargik Dasha.
49-50. Exaltation and Debilitation. For the
seven Grahas, from Sūrya on, the exaltation Rashis
are, respectively, Mesh, Vrishabh, Makar, Kanya,
Kark, Meen and Tula. The deepest exaltation degrees
are, respectively, 10, 3, 28, 15, 5, 27 and 20 in
those Rashis. And in the seventh Rashi from the
said exaltation Rashi each Grah has its own
debilitation. The same degrees of deep exaltation
apply to deep fall.
51-54. Additional Dignities. In Simh the first
20 degrees are Sūrya’s Mooltrikon, while the rest
is his own Bhava. After the first 3 degrees of
exaltation portion in Vrishabh, for Candr, the rest
is her Mooltrikon. Mangal has the first 12 degrees
in Mesh, as Mooltrikon with the rest therein
becoming simply his own Bhava. For Budh, in Kanya
the first 15 degrees are exaltation zone, the next
5 degrees Mooltrikon and the last 10 degrees are
own Bhava. The first one third of Dhanu is the
Mooltrikon of Guru, while the remaining part
thereof is his own Bhava. Śukr divides Tula into
two halves keeping the first, as Mooltrikon and the
second, as own Bhava. Śani’s arrangements are same
in Kumbh, as Sūrya has in Simh.
55. Natural Relationships. Note the Rashis,
which are the 2nd, 4th, 5th,
8th, 9th and 12th
from the Mooltrikon of a Grah. The Grahas ruling
such Rashis are its friends, apart from the Lord of
its exaltation Rashi. Lords other than these are
its enemies. If a Grah becomes its friend as well,
as its enemy (on account of the said two
computations), then it is neutral, or equal.
56. Temporary Relationships. The Grah, posited
in the 2nd, 3rd, 4th,
10th, 11th, or the 12th
from another, becomes a mutual friend. There is
enmity otherwise. (This applies to a given Janm
Kundali)
57-58. Compound Relationship. Should two Grahas
be naturally and temporarily friendly, they become
extremely friendly. Friendship on one count and
neutrality on another count make them friendly.
Enmity on one count combined with affinity on the
other turns into equality. Enmity and neutralship
cause only enmity. Should there be enmity in both
manners, extreme enmity is obtained. The Jyotishi
should consider these and declare horoscopic
effects accordingly.
59-60. Ratio of Effects. A Grah in exaltation
gives fully good effects, while in Mooltrikon it is
bereft of its auspicious effects by one fourth. It
is half beneficial in its own Bhava. Its
beneficence is one fourth in a friendly Rashi. In
an equal’s Rashi one eighth of auspicious
disposition is useful. The good effects are nil in
debilitation, or enemy’s camp. Inauspicious effects
are quite reverse with reference to what is stated.
61-64. Non-luminous UpaGrahas (Sub-Grahas). Add
4 Rashis 13 degrees and 20 minutes of arc to
Sūrya’s longitude at a given moment to get the
exact position of the all inauspicious Dhoom.
Reduce Dhoom from 12 Rashis to arrive at Vyatipat.
Vyatipat is also inauspicious. Add six Rashis to
Vyatipat to know the position of Parivesh. He is
extremely inauspicious. Deduct Parivesh from 12
Rashis to arrive at the position of Chap (Indra
Dhanus), who is also inauspicious. Add 16 degrees
40 minutes to Chap, which will give Ketu (UpaKetu),
who is a malefic. By adding a Rashi to UpaKetu, you
get the original longitude of Sūrya. These are the
Grahas, devoid of splendour, which are malefics by
nature and cause affliction.
65. Effects of Sub-Grahas. If one of these
afflicts Sūrya, the native’s dynasty will decline,
while Candr and Lagn, respectively, associated with
one of these, will destroy the longevity and
wisdom. So declared Lord Brahma, the Lotus-Born.
66-69. Calculations of Gulik etc. The portions
of Sūrya etc. up to Śani denote the periods of
Gulik and others. Divide the day duration (of any
week day) into eight equal parts. The eighth
portion is Lord-less. The seven portions are
distributed to the seven Grahas commencing from the
Lord of the week day. Whichever portion is ruled by
Śani, will be the portion of Gulik. Similarly make
the night duration into eight equal parts and
distribute these, commencing from the Lord of the 5th
(by) week. Here again, the eighth portion is
Lord-less, while Śani’s portion is Gulik. Sūrya’s
portion is Kaal, Mangal’s portion is Mrityu, Guru’s
portion is Yamaghantak and Budh’s portion is
Ardhaprahar. These durations differently apply to
different places (commensurate with variable day
and night durations).
70. Gulik’s Position. The degree, ascending at
the time of start of Gulik’s portion (as above),
will be the longitude of Gulik at a given place.
Based on this longitude only, Gulik’s effects for a
particular nativity be estimated.
71-74. Calculation of Pranapad. Convert the
given time into Vighatis and divide the same by 15.
The resultant Rashi, degrees etc. be added to Sūrya,
if he is in a Movable Rashi, which will yield
Pranapad. If Sūrya is in a Fixed Rashi, add 240
degrees additionally and, if in a Dual Rashi, add
120 degrees in furtherance to get Pranapad. The
birth will be auspicious, if Pranapad falls in the
2nd, 5th, 9th, 4th,
10th, or 11th from the natal
Lagn. In other Bhavas Pranapad indicates an
inauspicious birth.
Notes. Ardhaprahar, Yamaghantak, Mrityu, Kaal
and Gulik are the 5 Kaal Velas, suggested by
Maharishi Parashar. The day duration, according to
altitude, is divided into eight equal parts. The
eighth portion is unlorded. The first portion is
allotted to the weekday Lord. Other portions follow
in the order of weekday Lords. We consider 5
portions of Grahas, ignoring that of Candr and Śukr.
The portions of Sūrya, Mangal, Budh, Guru and Śani
are, respectively, called Kaal, Mrityu, Ardhaprahar,
Yamaghantak and Gulik.
In the case of night the durations, or 1/8th
parts are allotted in a different order. The first
portion goes to the Grah, ruling the 5th
weekday Lord, counted from the day in question. The
others follow in the usual order. Here again, the 8th
part is Lord-less. The portions of Grahas from Kaal
to Gulik are the same in nomenclature in the night
also.
Keeranuru NataRaja of Jatakalankaram (Tamil
version) gives Rashis of dignities for these
UpaGrahas and Gulik etc. (UpaGrah & Gulik etc.:
Exaltation, Debilitation, Swakshetra (own Rashi))
Dhoom: Simh, Kumbh, Makar; Vyatipat: Vrischik,
Vrishabh, Mithun; Parivesh: Mithun, Dhanu, Dhanu;
Indrachap: Dhanu, Mithun, Kark; UpaKetu: Kumbh,
Simh, Kark; Gulik: -, -, Kumbh; Yamaghantak: -, -,
Dhanu; Ardhaprahar: -, -, Mithun; Kaal: -, -, Makar;
Mrityu: -, -, Vrischik.
From Sūrya to Śani no one is exalted in the
above-mentioned exaltation Rashis, nor debilitated
in the above-mentioned debilitation Rashis.
Out of the 5 Kaal Velas, viz. Gulik etc., four
except Kaal (related to Sūrya) have their own Rashi
system in the respective Rashis, ruled by their
fathers. Gulik, son of Śani, has Kumbh, as his own
Bhava. Guru’s son, Yamaghantak, has it in Dhanu.
Ardhaprahar, Budh’s son, is in own Rashi, if in
Mithun. Mrityu, son of Mangal, has Vrischik, as own
Bhava. It is not known, why Kaal, a son of Sūrya
shifted to Makar, a Rashi of his brother (Śani),
leaving his father’s Simh. Obviously, Śani has
given his Mooltrikon to his son Gulik, while he
gave Makar (a secondary Rashi) to his ‘brother’
Kaal.
1-2. Importance of Hora. The word Hora is
derived from Ahoratr after dropping the first and
last syllables. Thus Hora (Lagnas) remains in
between Ahoratr (i.e. day and night) and after
knowing Hora the good and bad effects of a native
be known. Śrī Vishnu, the Invisible is Time
personified. His limbs are the 12 Rashis,
commencing from Mesh.
3. Names of Rashis. The 12 Rashis of the zodiac
in order are Mesh, Vrishabh, Mithun, Kark, Simh,
Kanya, Tula, Vrischik, Dhanu, Makar, Kumbh and Meen.
4-4½. Limbs of Kaal Purush. Kaal Purush (or Time
personified) has his limbs, as under with reference
to the 12 Rashis, respectively: Head, face, arms,
heart, stomach, hip, space below navel, privities,
thighs, knees, ankles and feet.
5-5½. Classification of Rashis. Movable, Fixed
and Dual are the names given to the 12 Rashis in
order. These are again known, as malefic and
benefic, successively. Similarly are male and
female. Mesh, Simh and Dhanu are bilious. Vrishabh,
Kanya and Makar are windy. Mithun, Tula and Kumbh
are mixed, while the rest are phlegmatic.
6-7. Mesh described. The Mesh is blood-red in
complexion. lt has a prominent (big) physique. It
is a quadruped Rashi and strong during night. It
denotes courage. It resides in the East and is
related to kings. It wanders in hills and
predominates in Rajo-Gun (the second of the three
constituent qualities and the cause of great
activity in living beings). It rises with its back
(a Prishtodaya Rashi) and is fiery. Its ruler is
Mangal.
8. Vrishabh described. Vrishabh’s complexion is
white and it is lorded by Śukr. It is long and is a
quadruped Rashi. It has strength in night and
resides in the South. It represents villages and
businessmen. An earthy Rashi, Vrishabh rises with
its back.
9-9½. Mithun described. The Rashi Mithun rises
with its head and represents a male and a female,
holding a mace and lute. It lives in the West and
is an airy Rashi. It is a biped Rashi as well and
is strong in nights. It lives in villages and is
windy in temperament. It has an even body with a
green (grass like) hue. Its ruler is Budh.
10-11. Kark described. The Rashi Kark is
pale-red. It resorts to forests and represents
Brahmins. It is strong in nights. It has many feet
(i.e. it is a centipede Rashi) and has a bulky
body. It is Sattvic in disposition (seen in gods)
and it is a watery Rashi. It rises with its back
and is ruled by Candr.
12. Simh described. Simh is ruled by Sūrya and
is Sattvic. It is a quadruped Rashi and a royal
Rashi. It resorts to forests and rises with its
head. It has a large, white body. It resides in the
East and is strong during daytime.
13-14. Kanya described. This Rashi is a hill-resorter
and is strong in daytime. It rises with its head
and has a medium build. It is a biped Rashi and
resides in the South. It has grains and fire in its
hands. It belongs to the business community and is
variegated. It relates to hurricanes (‘Prabharanjani’).
It is a Virgin and is Tamasic (a disposition of
demons). Its ruler is Budh.
15-16½. Tula described. Tula is a Seershodaya
Rashi, rising with its head; Tula is strong in
daytime. It is black in complexion and is
predominant with Rajo-Gun. It relates to the
western direction and resorts to land. It is
destructive, or mischievous (‘Dhatin’). It
represents Sudras, or the 4th Varna. It
has a medium build physique and is a biped Rashi.
Its Lord is Śukr. Vrischik described. Vrischik has
a slender physique and is a centipede Rashi. It
denotes Brahmins and resides in holes. Its
direction is North and it is strong in daytime. It
is reddish-brown and resorts to water and land. It
has a hairy physique and is very sharp (or
passionate). Mangal is its ruler.
17-18½. Dhanu described. The Rashi Dhanu rises
with its head and is lorded by Guru. It is a
Sattvic Rashi and is tawny in hue. It has strength
in night and is fiery. A royal Rashi, Dhanu is
biped in first half. Its second half is quadruped.
It has an even build and adores an arch. It resides
in the East, resorts to land and is splendourous.
19-20. Makar described. Makar is lorded by Śani
and has predominance of Tamo-Gun (a disposition,
seen in demons). It is an earthy Rashi and
represents the southern direction. It is strong in
nights and rises with back. It has a large body.
Its complexion is variegated and it resorts to both
forests and lands. Its first half is quadruped and
its second half footless, moving in water.
21-21½. Kumbh described. The Rashi Kumbh
represents a man holding a pot. Its complexion is
deep-brown. It has medium build and is a biped
Rashi. It is very strong in daytime. It resorts to
deep water and is airy. It rises with its head and
is Tamasic. It rules Sudras, the 4th
Varna and the West. Its Lord is Śani, Sūrya’s
offspring.
22-24. Meen described. Meen resembles a pair of
fish, one tailed with the head of the other. This
Rashi is strong at night. It is a watery Rashi and
is predominant with Sattva-Gun. It denotes
resoluteness and is a water-resorter. It is
footless and has a medium build. It rules the North
and rises with both head and back. It is ruled by
Guru. This is how the twelve Rashis, each of 30
degrees extent, are described to evaluate gross and
specific effects.
25-30. Nishek Lagn. O excellent of Brahmins, now
is a step explained to arrive at the Nishek Lagn,
when the natal Lagn is known. Note the angular
distance between Śani and Mandi (Gulik). Add this
to the difference between the Lagn Bhava (Madhya,
or cusp) and the 9th Bhava (cusp). The
resultant product in Rashis, degrees etc. will
represent the months, days etc., that elapsed
between Nishek and birth. At birth, if Lagn Lord is
in the invisible half (i.e. from Lagn cusp to
descendental cusp), add the degrees etc., Candr
moved in the particular Rashi, occupied by her, to
the above-mentioned product. Then Lagn at Nishek
can be worked out and the good and bad, experienced
by the native in the womb, can be guessed. One can
also guess with the help of Nishek Lagn effects,
like longevity, death etc. of the parents.
1. Oh excellent of the Brahmins, I explain below
again some special Lagnas, viz. Bhava Lagn, Hora
Lagn and Ghati Lagn.
2-3. Bhava Lagn. From sunrise to the time of
birth every 5 Ghatis (or 120 minutes) constitute
one Bhava Lagn. Divide the time of birth (in Ghatis,
Vighatis etc.) from sunrise by 5 and add the
quotient etc. to Sūrya’s longitude, as at sunrise.
This is called Bhava Lagn.
4-5. Hora Lagn. Again from sunrise till the time
of birth Hora Lagn repeats itself every 2½ Ghatis (i.
e. 60 minutes). Divide the time past up to birth
from sunrise by 2½ and add the quotient etc. in
Rashis, degrees and so on to the longitude of Sūrya,
as at the sunrise. This will yield Hora Lagn in
Rashi, degrees etc.
6-8. Ghati Lagn (Ghatik Lagn). Now listen to the
method of working out Ghati Lagn. This Lagn changes
along with every Ghati (24 minutes) from the
sunrise. Note birth time in Ghatis and Vighatis.
Consider the number of Ghatis past, as number of
Rashis, or Ghati Lagnas. The Vighatis be divided by
2 to arrive at degrees and minutes of arc, past in
the said Ghati Lagn. The product so arrived in
Rashis, degrees and minutes be added to Sūrya’s
longitude, as at sunrise, to get the exact location
of Ghati Lagn. So say Maharishis, like Narada.
9. Use of Special Lagnas. Keeping the Grahas at
birth, as it is, prepare various Bhava Kundalis
with respect to each special Lagn and analyze, as
done for the natal Lagn.
10-13½. Varnad Dasha. I now detail Varnad Dasha,
just by knowing which one can deal with the
longevity of a native. If the natal Lagn is an odd
Rashi, count directly from Mesh to natal Lagn. If
the natal Lagn is an even Rashi, count from Meen to
the natal Lagn in the reverse order. Similarly, if
the Hora Lagn is an odd one, count from Mesh to
Hora Lagn in direct order. If the Hora Lagn is an
even one, count from Meen to Hora Lagn in the
reverse order. If both the products are odd Rashis,
or even Rashis, then add both the figures. If one
is odd and the other is even, then know the
difference between the two products. If the latest
product in this process is an odd one, count so
many Rashis from Mesh in a direct manner; if an
even one, count so many Rashis from Meen in reverse
order. The Rashi so known will be the Varnad for
Lagn.
14-15. Effects of Varnad. Now listen to the use
of the above. Out of the two, viz. natal Lagn and
Hora Lagn, whichever is stronger, from there Varnad
starts. If the natal Lagn is an odd Rashi, the
counting of Dashas is clockwise, otherwise
anticlockwise. Lagn Dasha years will equal the
number of Rashis, intervening between the natal
Lagn and Varnad. Similarly for other Bhavas.
16-20. Effects of Varnad (cont.). Should a Kon
from Lagn’s Varnad be occupied, or drishtied by a
malefic, the native will live only up to the Dasha
of the said Rashi. Just, as the Rudra Grah in Sool
Dasha is capable of causing evils, the
above-mentioned Grahas related to Varnad’s Kon be
treated. The Varnad Lagn be considered, as natal
Lagn, while the 7th from Varnad will
denote the longevity of the spouse, the 11th
longevity of elder brothers and sisters, the 3rd
longevity of younger brothers and sisters, the 5th
the longevity of sons, the 4th longevity
of mother and the 9th longevity of
father. The Dasha of the Sool Rashi will inflict
greater evils.
21-24. Effects of Varnad (cont.). Similar
assessments be made with reference to the Varnad of
each Bhava, commencing the first, and the evils and
goods due to a nativity be known. These Varnad
Dashas are only for Bhavas (Rashis) and not their
occupants. The sub period of each Dasha will be one
twelfth of the Dasha and the order will also be
clockwise, or anti-clockwise, as explained earlier.
The natal Lagn is to be calculated according to
birth place, while Bhava Lagn, Hora Lagn etc. are
common to all places.
1. O Mahārishi Parāśar, I have known from you
about the Grahas, Rashis and their descriptions. I
desire to know the details of various divisions of
a Rashi, will you please narrate.
2-4. Names of the 16 Vargas. Lord Brahma has
described 16 kinds of Vargas (Divisions) for each
Rashi. Listen to those. The names are Rashi, Horā,
Dreshkan, Chaturthāńś, Saptāńś, Navāńś, Dashāńś,
Dvadashāńś, Shodashāńś, Vimshāńś, Chaturvimshāńś,
Saptavimshāńś, Trimshāńś, Khavedāńś, Akshavedāńś
and Shashtiāńś.
5-6. Rashi and Horā. The Rashi, owned by a Grah,
is called its Kshetra. The first half of an odd
Rashi is the Hora, ruled by Sūrya. While the second
half is the Hora of Candr. The reverse is true in
the case of an even Rashi. Half of a Rashi is
called Hora. These are totally 24, counted from
Mesh and repeated twice (at the rate of 12) in the
whole of the zodiac.
7-8. Dreshkan. One third of a Rashi is called
Dreshkan. These are totally 36, counted from Mesh,
repeating thrice at the rate of 12 per round. The 1st,
5th and the 9th Rashis from a
Rashi are its three Dreshkanas and are,
respectively, lorded by Narada, Agasthya and
Durvash.
9. Chaturthāńś. The Lords of the 4 Kendras from
a Rashi are the rulers of respective Chaturthāńś of
a Rashi, commencing from Mesh. Each Chaturthāńś is
one fourth of a Rashi. The deities, respectively,
are Sanak, Sanand, Kumar and Sanatan.
10-11. Saptāńś. The Saptāńś (one seventh of a
Rashi) counting commences from the same Rashi in
the case of an odd Rashi. It is from the seventh
Rashi thereof, while an even Rashi is considered.
The names of the seven divisions in odd Rashis are
Kshaar Ksheer, Dadhi, Ghrith, Ikshu, Ras, Madhya
and Suddh Jal. These designations are reversed for
an even Rashi.
12. Navāńś. The Navāńś calculation are for a
Movable Rashi from there itself, for a Fixed Rashi
from the 9th thereof and for a Dual
Rashi from the 5th thereof. They go by
designations Deva (divine), Manushya (human) and
Rakshasa (devilish) in a successive and repetitive
order for a Movable Rashi. (Manushya, Rakshasa and
Deva are the order for a Fixed Rashi, while
Rakshasa, Manushya and Deva are a Dual Rashi’s
order)
13-14. Dashāńś. Starting from the same Rashi for
an odd Rashi and from the 9th with
reference to an even Rashi, the 10 Dashāńśas, each
of 3 degrees, are reckoned. These are presided over
by the ten rulers of the cardinal directions, viz.
Indra, Agni, Yama, Rakshasa, Varuna, Vayu, Kuber,
Isan, Brahma and Ananth in case of an odd Rashi. It
is in the reverse order, that these presiding
deities are reckoned, when an even Rashi is given.
15. Dvadashāńś. The reckoning of the Dvadashāńś
(one twelfth of a Rashi, or 2½ degrees each)
commences from the same Rashi. In each Rashi the
presidentship repeats thrice in the order of Ganesh,
Ashvini Kumar, Yama and Sarpa for the 12
Dvadashāńśas.
16. Shodashāńś (or Kalāńś). Starting from Mesh
for a Movable Rashi, from Simh for a Fixed Rashi
and from Dhanu for a Dual Rashi, the 16
Shodashāńśas (16th part of a Rashi, i.e.
of 1°52’30”) are regularly distributed. The
presiding deities of these repeat in the order
Brahma, Vishnu, Shiva and Sūrya four times in the
case of an odd Rashi. It is reverse in the case of
an even Rashi, that these ruling deities are
understood.
17-21. Vimshāńś. From Mesh for a Movable Rashi,
from Dhanu for a Fixed Rashi and from Simh for a
Common Rashi: this is how the calculations of
Vimshāńśas (1/20th of a Rashi, or 1°30’
each) are to commence. The presiding deities of the
20 Vimshāńśas in an odd Rashi are, respectively:
Kali, Gauri, Jaya, Lakshmi, Vijaya, Vimal, Sati,
Tara, Jvalamukhi, Sveta, Lalita, Bagalamukhi,
Pratyangir, Shachi, Raudri, Bhavani, Varad, Jaya,
Tripura and Sumukhi. In an even Rashi these 20
deities, respectively, are Daya, Megha, Chinnasi,
Pisachini, Dhumavathi, Matangi, Bal, Bhadr, Arun,
Anal, Pingal, Chuchchuk, Ghora, Vaarahi, Vaishnavi,
Sita, Bhuvanesvari, Bhairavi, Mangal and Aparajit.
22-23. Chaturvimshāńś. The Chaturvimshāńś (1/24th
part of a Rashi, or 1°15’ each) distribution
commences from Simh and Kark, respectively, for an
odd and an even Rashi. In the case of an odd Rashi
the ruling deities repeat twice in the order of
Skand, Parusdhar, Anal, Vishwakarma, Bhag, Mitr,
Maya, Antaka, Vrisha-Dwaja, Govinda, Madan and
Bhima. Reverse these from Bhima twice to know the
deities for the Chaturvimshāńś in an even Rashi.
24-26. Saptavimshāńś (Nakshatrāńś, or Bhāńś).
The Saptavimshāńś Lords are, respectively, the
presiding deities of the 27 Nakshatras, as under:
Dastra (Ashvini Kumar), Yama, Agni, Brahma, Candr,
Isa, Adhiti, Jiva, Ahi, Pitar, Bhag, Aryama, Sūrya,
Tvasht, Marut, Chakragni, Mitr, Vasava, Rakshasa,
Varuna, Vishwadeva, Govinda, Vasu, Varuna, Ajap,
Ahirbuddhnya and Pushya. These are for an odd
Rashis. Count these deities in a reverse order for
an even Rashi. The Saptavimshāńś distribution
commences from Mesh and other Movable Rashis for
all the 12 Rashis.
27-28. Trimshāńś. The Trimshāńś Lords for an odd
Rashi are Mangal, Śani, Guru, Budh and Śukr. Each
of them in order rules 5, 5, 8, 7 and 5 degrees.
The deities, ruling over the Trimshāńśas, are,
respectively, Agni, Vayu, Indra, Kuber and Varuna.
In the case of an even Rashi the quantum of
Trimshāńś, Grah lordship and deities get reversed.
29-30. Khavedāńś (or Chatvarimshāńś, 1/40th
part of a Rashi). For odd Rashis count from Mesh
and for an even Rashi from Tula in respect of
Khavedāńśas (each of 45’ of arc). Vishnu, Candr,
Marichi, Tvasht, Dhata, Shiva, Ravi, Yama, Yaksh,
Gandharv, Kaal and Varuna repeat successively, as
presiding deities, in the same order for all Rashis.
31-32. Akshavedāńś (1/45th part of a
Rashi). Mesh, Simh and Dhanu are the Rashis, from
which the distributions, respectively, commence for
Movable, Immovable and Common Rashis. In Movable
Rashis Brahma, Shiva and Vishnu; in Immovable
Rashis Shiva, Vishnu and Brahma and in Common
Rashis Vishnu, Brahma and Shiva repeat 15 times the
presidentship over these Akshavedāńśas.
33-41. Shashtiāńś (1/60th part of a
Rashi, or half a degree each). To calculate the
Shashtiāńś Lord ignore the Rashi position of a Grah
and take the degrees etc. it traversed in that
Rashi. Multiply that figure by 2 and divide the
degrees by 12. Add 1 to the remainder, which will
indicate the Rashi, in which the Shashtiāńś falls.
The Lord of that Rashi is the Grah, ruling the said
Shashtiāńś. In odd Rashis the names of Shashtiāńśas
are 1. Ghora, 2. Rakshasa, 3. Deva, 4. Kuber, 5.
Yaksh, 6. Kindar, 7. Bhrasht, 8. Kulaghna, 9. Garal,
10. Vahni, 11. Maya, 12. Purishak, 13. Apampathi,
14. Marutwan, 15. Kaal, 16. Sarpa, 17. Amrit, 18.
Indu, 19. Mridu, 20. Komal, 21. Heramba, 22.
Brahma, 23. Vishnu, 24. Maheshwara, 25. Deva, 26.
Ardr, 27. Kalinas, 28. Kshitees, 29. Kamalakar, 30.
Gulik, 31. Mrityu, 32. Kaal, 33. Davagni, 34. Ghora,
35. Yama, 36 Kantak, 37. Suddh, 38. Amrit, 39.
PurnaCandr, 40. Vishadagdha, 41. Kulanas, 42.
Vamshakshaya, 43. Utpat, 44. Kaal, 45. Saumya, 46.
Komal, 47. Sheetal, 48. Karaladamshtr, 49.
Candramukhi, 50. Praveen, 51. Kaalpavak, 52.
Dhannayudh, 53. Nirmal, 54. Saumya, 55. Krur, 56.
Atisheetal, 57. Amrit, 58. Payodhi, 59. Brahman,
60. CandraRekha (InduRekha). The reverse is the
order for even Rashis in so much, as these names
are cased. Grahas in benefic Shashtiāńśas produce
auspicious, while the opposite is true in case of
Grahas in malefic Shashtiāńśas.
42-53. Varg Classification. Maitreya, explained
now are the sum effects of classifications of
different divisions (or Vargas, so far narrated).
These are four kinds, viz. Shad Varg, Sapth Varg,
Dasha Varg and Shodasha Varg. In the ShadVarg
classification the Varg designations are Kimshuk,
Vyanjan, Chamar, Chatr and Kundal, according to a
Grah being in 2 to 6 combinations of good Vargas.
Next is the Sapth Varg, in which these
classifications continue in the same manner up to
six combinations of good Vargas, the 7th
additional Varg getting classified, as Mukut. In
the Dasha Varg scheme the designations commence
from Parijata etc., such as 2 good Vargas -
Parijatha, 3 Uttama, 4 Gopur, 5 Simhasan, 6
Paravata, 7 Devaloka, 8 Brahmaloka, 9 Sakravahana
and 10 Vargas - Shridham. In the Shodasha Varg
scheme the combinations of Vargas go with
designations thus: two good Vargas - Bhedak, 3
Kusum, 4 Nagapushpa, 5 Kanduk, 6 Kerala, 7 Kalpa
Vriksha, 8 Chandan Vana, 9 PurnaCandr, 10
Uchchaisrava, 11 Dhanvantari, 12 Sūryakant, 13
Vidrum, 14 Chakra-Simhasan, 15 Golok and 16 Vargas
- Śrī Vallabh. In these divisions the divisions,
falling in the Grah’s exaltation Rashi, Mooltrikon
Rashi, own Rashi and the Rashis, owned by the Lord
of a Kendra from the Arudha Lagn, are all to be
considered (as good Vargas). The divisions of a
combust Grah, defeated Grah, weak Grah and a Grah
in bad Avasthas, like Sayan, be all ignored to be
auspicious, for these destroy the good Yogas.
1-8. Use of the 16 Divisions. Now I will explain
the use of these sixteen divisions. The physique
from Lagn, wealth from Hora, happiness through
co-born from Dreshkan, fortunes from Chaturthāńś,
sons and grandsons from Saptāńś, spouse from Navāńś,
power (and position) from Dashāńś, parents from
Dvadashāńś, benefits and adversities through
conveyances from Shodashāńś, worship from Vimshāńś,
learning from Chaturvimshāńś, strength and weakness
from Saptavimshāńś, evil effects from Trimshāńś,
auspicious and inauspicious effects from Khavedāńś
and all indications from both Akshavedāńś and
Shashtiāńś: these are the considerations to be made
through the respective Vargas. The Bhava, whose
Lord is in a malefic Shashtiāńś, will diminish; so
say Garga and others. The Bhava, whose Lord is in a
benefic Shodashāńś, flourish. This is how the 16
Vargas are to be evaluated.
9-12. After assessing the 20 point strength of
the ascending degree, of other Bhavas and of the
Grahas, the good and bad effects be declared. I
explain below the method of knowing the Vimsopak
strength (20 point strength), just by knowing which
an idea of the results of actions of this birth and
of former birth will clearly emerge. The Grahas
from Sūrya on get full strength, when in
exaltation, or in own Rashi and are bereft of
strength, when in the 7th (from
exaltation). In between the strength be known by
the rule of three process. In the case of a Grah,
owning two Rashis, distinction of placement in
odd/even Rashi identical with own Rashi be made.
13-16. Horā, Dreshkan and Trimshāńś Effects.
Guru, Sūrya and Mangal give (pronounced) effects in
the Hora of Sūrya. Candr, Śukr and Śani do so, when
in Candr’s Horas; Budh is effective in both the
Horas. In the case of an even Rashi the Hora of
Candr will be powerful in effects, while Sūrya’s
Hora in an odd Rashi will be so. Full, medium and
nil will be the effects, respectively, in the
beginning middle and the end of a Hora. Similar
applications be made for a Dreshkan, Turyāńś,
Navāńś etc. As for Trimshāńś effects, Sūrya is akin
to Mangal and Candr is akin to Śukr. The effects,
applicable to Rashi, will apply to Trimshāńś.
17-19. Vimshopak Bal. The Shad Vargas consist of
Rashi, Hora, Dreshkan, Navāńś, Dvadashāńś and
Trimshāńś. The full Bal for each of the divisions,
respectively, are 6, 2, 4, 5, 2 and 1. This is the
Vimshopak Bal, relating to Shad Varg division.
Adding the Saptāńś to the Shad Vargas, we get Sapt
Varg, the Vimshopak Bal for which is 5, 2, 3, 2½,
4½, 2 and 1. These are gross strengths, while
subtle ones should be understood by exact
positions.
20. Add Dashāńś, Shodashāńś and Shashtiāńś to
the said Sapt Varg Divisions to get the scheme of
Dasha Varg. The Vimshopak Bal in this context is 3
for Rashi, 5 for Shashtiāńś and for the other 8
divisions 1½ each.
21-25. When the 16 divisions (Shodash Varg
Scheme) are considered together, the Vimshopak
score goes thus: Hora 1, Trimsāńś 1, Dreshkan 1,
Shodashāńś 2, Navāńś 3, Rashi 3½, Shashtiāńś 4 and
the rest of the nine divisions each a half. The
Vimshopak Bal remains as 20, only when the Grah is
in own Bhava Vargas. Otherwise, the total strength
from 20 declines to 18 in Pramudit Vargas, to 15 in
Shant Vargas, to 10 in Svasth divisions, to 7 in
Duhkhit Vargas and to 5 in Khal Vargas. (These
figures are called Varg Vishwa)
26-27. Vimshopak Proportional Evaluation.
Multiply the figure due to full strength for the
division by the Varg Vishwa and divide by 20 to get
the exact strength of the Grah. If the total is
below 5, the Grah will not be capable of giving
auspicious results. If it is above 5, but below 10,
the Grah will yield some good effects. Later on up
to 15 it is indicative of mediocre effect. A Grah
with above 15 will yield wholly favourable effects.
28-29. Other Sources of Strength. Maitreya,
there are other kinds of sources, as I explain
below. Grahas in the 7th from Sūrya will
be fully effective. One with an identical longitude
in comparison to Sūrya’s will destroy the good
effects. Rule of three process be applied to the
Grah in between these positions.
30-32. Dasha effects with Vimshopak Bal.
Maitreya, after assessing the Vimshopak Bal through
the various divisions, the rising and setting of
the Grahas be considered. The Vimshopak Bal is
classified under Purna, AtiPurna, Madhya, AtiMadhya,
Heen, AtiHeen, Swalpa and AtiSwalp. Thus should be
classified the Vimshopak Bal and the Dasha period
results declared accordingly.
33-36. Kendras, Konas etc. defined. O Maitreya,
listen to other matters, which I am explaining. The
Kendras are specially known, as Lagn (the ascendent),
Bandhu Bhava, Yuvati Bhava (the descendant) and
Karm Bhava (mid-heaven). Dhan, Putr, Randhr and
Labh Bhava are Panapharas (succedents), while Sahaj,
Ari, Dharm and Vyaya Bhava are called Apoklimas (cadents).
Putr and Dharm Bhava are known by the name Kon (or
trine). Evil Bhavas, or Dusthan Bhavas are Ari,
Randhr and Vyaya Bhava. Chaturasras are Bandhu and
Randhr Bhava. Sahaj, Ari, Karm and Labh Bhava are
Upachaya Bhavas.
37-38. Names of Bhavas. Thanu, Dhan, Sahaj,
Bandhu, Putr, Ari, Yuvati, Randhr, Dharm, Karma,
Labh and Vyaya are in order the names of Bhavas. I
explained these briefly and leave it to you to
grasp more, according to your intelligence. As
delivered by Lord Brahma, some further information
is added thus (i.e. in the following verses).
39-43. Indications from Bhavas. Dharm Bhava and
the 9th from Sūrya deal with one’s
father. Whatever effects are to be known from the
Karm and Labh Bhava, be also known from similar
Bhavas, counted from Sūrya. Whatever results are to
be known from Bandhu, Tanu, Dhan, Labh and Dharm
should also be known from the 4th of
Candr, from Kark Rashi itself and from the 2nd,
11th and 9th from Candr,
respectively. Whatever has to be known through
Sahaj Bhava, be also analyzed through the 3rd
from Mangal. The 6th from Budh be also
considered in regard to indications, derivable from
Ari Bhava. The 5th from Guru, the 7th
from Śukr and both the 8th and 12th
from Śani stand for consideration, respectively, in
respect of offspring, spouse and death. The Lord of
the Bhava is equally important, when estimating the
indications of a particular Bhava.
1-3. Rashi Drishtis. O Maitreya, now detailed
are the Drishtis, emanating from the Rashi Mesh
etc. Every Movable Rashi drishties the 3 Fixed
Rashis, leaving the Fixed Rashi adjacent to it.
Every Fixed Rashi gives Drishti to the 3 Movable
Rashis, barring the adjacent Movable Rashi. And a
Common Rashi gives a Drishti to the other three
Common Rashis. The Grah in a Rashi gives the same
Drishti, as the Rashi (in which the Grah is) does.
4-5. Dristhis of the Grahas. A Grah in a Movable
Rashi gives a Drishti to the other 3 Fixed Rashis,
leaving the Fixed Rashi next to it. A Grah in a
Fixed Rashi does not give a Drishti to the next
Movable Rashi, but the remaining 3 Movable Rashis.
The one in a Common Rashi gives a Drishti to the
remaining 3 Common Rashis. Simultaneously a Grah in
the Rashi, that receives a Drishti, is also
subjected to the Drishti concerned.
6-9. Diagram of Dristhis. As depicted by Lord
Brahma, I now narrate the diagram of Drishtis, so
that Drishtis are easily understood by a mere sight
of the diagram. Draw a square, or a circle marking
the 8 directions (4 corners and 4 quarters
thereof). Mark the zodiacal Rashis, as under: Mesh
and Vrishabh in East, Mithun in the North-East,
Kark and Simh in the North, Kanya in the
North-West, Tula and Vrischik in the West, Dhanu in
the South-West, Makar and Kumbh in the South and
Meen in the South-East.
Addition Santhanam till Ch. 9. The Drishtis (as
per the earlier Slokas) can be shown in a square
diagram, or circular diagram (as per convenience).
1. O Brahmin, first of all estimate the evils
and checking factors thereof through Lagn and then
declare the effects of the 12 Bhavas.
2. Evils, causing premature end, exist up to the
24th year of one’s age. As such, no
definite calculation of life span should be made
till such year of age.
3-6. Short-life Combinations (up to Sloka 23).
Should Candr be in Ari, Randhr, or Vyaya Bhava and
receives a Drishti from a malefic, the child will
die soon. If in the process there be a Drishti from
a benefic, it may live up to 8. If a benefic is
retrograde in Ari, Randhr, or Vyaya Bhava,
receiving a Drishti from a malefic, death will
occur within a month of birth. This is true, only
when Lagn is not occupied by a benefic. Should Putr
Bhava be occupied by Śani, Mangal and Sūrya
jointly, (early) death of mother and brother will
come to pass. Mangal, placed in Tanu, or in Randhr
Bhava and be yuti with Śani, or Sūrya, or receiving
a Drishti from a malefic, being bereft of a Drishti
from a benefic, will prove a source of (immediate)
death.
7-11. If Śani and Mangal give a Drishti to Lagn,
as the luminaries are yuti with Rahu (elsewhere),
the child will live a fortnight. Immediate death of
the child along with its mother will occur, if Śani
is in Karm Bhava, Candr in Ari Bhava and Mangal in
Yuvati Bhava. One will immediately go to the abode
of Yama, if Śani is in Tanu Bhava, while Candr and
Guru are in their order in Randhr and Sahaj Bhava.
Only a month will be the span of one’s life, who
had Sūrya in Dharm Bhava, Mangal in Yuvati Bhava
and Guru and Śukr in Labh Bhava. All Grahas (any
Grah) in Vyaya Bhava will be the source of a short
life, specifically the luminaries, Śukr and Rahu.
But the Drishti of these four Grahas (on Vyaya
Bhava) will counteract such evils.
12. Candr is capable of causing early end, if
she is with a malefic in Yuvati, Randhr, or Tanu
Bhava and unrelated to a benefic.
13. Early death will come to pass, if there be a
birth in the morning, or evening junctions, or in a
Hora, ruled by Candr, or in Gandanta, while Candr
and malefics occupy Kendras from Lagn.
14. Definition of Sandhya. 3 Ghatis before the
sight of the semi disc (half) of the rising Sūrya
and a similar duration, following Sūrya’s set, are
called, as morning twilight and evening twilight,
respectively.
15. Early Death. Should all the malefics be in
the oriental half, while benefics are in the
occidental half, early death of one born in
Vrischik, will follow. In this case there is no
need of any rethinking.
16. Malefic in Vyaya and Ari Bhava, or in Randhr
and Dhan Bhava, while Lagn is hemmed between other
malefics, will bring early death.
17. Malefics, occupying Tanu and Yuvati Bhava,
while Candr is yuti with a malefic with no relief
from a benefic, will also cause premature death.
18. Early death will be inflicted on the native,
if decreasing Candr is in Tanu Bhava, while
malefics capture Randhr Bhava and a Kendra. There
is no doubt about that.
19. Candr in Tanu, Randhr, Vyaya, or Yuvati
Bhava and hemmed between malefics will confer
premature death.
20. Should Candr be in Tanu Bhava, hemmed
between malefics, while Yuvati, or Randhr Bhava has
a malefic in it, he will face immediate death along
with his mother.
21. Should Śani, Sūrya and Mangal be in Vyaya,
Dharm and Randhr Bhava without Drishti from a
benefic, the child will face instant death.
22. With a malefic in Yuvati Bhava, or in the
rising Dreshkan, while decreasing Candr is in Tanu
Bhava, death be experienced early.
23. The life span of the child will be either 2
months, or 6 months only, if all Grahas devoid of
strength are relegated to Apoklima Bhavas.
24. Evils to Mother (up to Sloka 33). The mother
of the native will incur evils (will die soon), if
Candr at birth receives a Drishti from three
malefics. Benefics, giving a Drishti to Candr, will
bring good to the mother.
25. Should Dhan Bhava be occupied by Rahu, Budh,
Śukr, Sūrya and Śani, the child’s birth has been
after its father’s death, while even the mother
will face early death.
26. If Candr is in the 7th, or the 8th
from a malefic, be herself with a malefic and
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