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Jaiminis Upadesa Sutras

translated
by

Ernst Wilhelm








Copyright 2009 by Ernst Wilhelm
www.vedic-astrology.net



Preliminaries to the Sutras 1
Preliminaries to the Sutras

Upadesa Sutras is perhaps the most significant astrological text
available; its significance is only paralled by its difficulty. Why the text
is written in such a difficult manner is a question that all those who
attempt to understand it have. The general consensus is that the text
is for only the initiated few who had been given the background
information to understand the Sutras and that the Sutras are actually
exist only to assist them in their memorization. This idea has allowed
many translators and commentators to interject things into the Sutras
that are actually not stated. This unfortunate ideology of knowledge
only being suitable for a select few is perhaps one of the reasons why
so much knowledge has been lost over the last 3,000 years.
My approach to the Sutras has been quite different. Being an
author myself I could not fathom why anyone would desire to write
an incomplete book, one that without intitiation could not be
understood. If the techniques presented in the Sutras are those that
were to be given in private initiation, why write a text at all, it would
be given in the initiation? My belief in the Sutras was that everything
necessary was there in the Sutras, and that a very scientific approach
would yield its fruits. By scientific approach is meant translating
the Sutras in the consistent manner in which they were meant to be
translated for the Sutras are written in a type of code. Any code
requires a consistent set of rules with which to decode so if an
astrologer follows an inconsistent method of decoding, they can only
be following the incorrect code rather no code. I began my
translation of the Sutras after sadly realizing that other translators
where very inconsistent in this respect. In effect, bending the words
and code to meet their understanding, instead of leaving a hole
until the understanding came. And that is just why the Sutras are
written in the difficult manner in which they are, to allow for
understanding to awaken within the mind of the reader.
Upadesa Sutras, Plus 2
The actual techniques in Upadesa Sutras are actually the simplest
astrological techniques in existence - if only they were given in a
simple, accurate and easy to understand form everyone could master
Jaimini in just a short time, but the student would not gain any
understanding. It would be like feeding the techniques to a computer;
the computer would not have any understanding, but could still push
out some surprisingly accurate results. In the form that the Sutras are
written in, they are impossible to understand without the reader
having deep an understanding, an understanding of how the created
universe is manifested along mathematical principles. This includes a
clear understanding of the masculine and feminine principles, the
Gunas, and the other numbers. The beauty of the Sutras is that they
cannot be understood until the understanding happens within, so if
you find yourself mentally stuck on a Sutra or technique, drop it it
is just not time for you to understand. Keep it near you where it can
unravel in time.
This translation is the most literal available, each and every word
has its meaning or meanings given in English, and then a very concise
translation is given. This allows the readers to arrive at their own
conclusions without having to learn Sanskrit. Since the translation is
literal, a Sutra in this translation will often be more difficult to
understand than other, non-literal, and more commentative
translations, which, however, most often contain the translators idea
of the Sutra rather then the actual statement of the Sutra, which may
be misleading in the event that the translator himself is confused a
quite common phenomenom. Following the literal translation of
Jaiminis words, I have added my own commentary on the Sutras
based upon my understanding of the Sutras. This method of a very
literal translation followed by commentary allows the reader to study
the Sutras in the light of their own understanding as well as to benefit
from my understanding.

Following are some important points that will assist in
understanding and decoding the Sutras:

Preliminaries to the Sutras 3
ORDER OF THE SUTRAS
Strict attention to the order in which the Sutras are written is very
important requirement to understanding the Sutras. Oftentimes a
Sutra that appears a mystery will resolve itself if the Sutras following
it or preceeding it are taken in the context of the given Sutra.

KRAMA
Krama is a special manner in reading Sanskrit texts where the
reading proceeds from the first member, either a letter or word, to
the 2
nd
, then the 2
nd
is repeated and connected with the 3
rd
, etc. The
basic idea is that a word can have its own meaning as well a shared
meaning with the word it is next to. This technique is found
occasionally in the Sutras.

LISTS AND
On occasion the author will give a list that consists of many
Sutras. The final Sutra in the list contains the word (ca),
pronounced cha, at the end. Ca means and. Determining when
ca indicates the last and in a list or when it is an and statement
in a particular Sutra is an important requirement in understaning the
Sutras.

LETTERS AND NUMBERS
In Sanskrit texts numbers are often indicated by letters. The
consonants stems of a word correspond to numbers as indicated in
the table below. Vowels are only considered when they are the first
letter of the word, and half-consonants are ignored. The numbers are
read from right to left. Though this is not an unusual technique in
writing Sanskrit texts, in Upadesa Sutras, the number indicated by the
word is divided by 12, the remainder indicates the number to be
considered. The author always uses this method to indicate Bhavas
and Rasis, as well as to indicate Dasa lengths for some Dasas that
have a fixed length.
Upadesa Sutras, Plus 4
As an example, take the word ( (dara): ( (da) is 8, (ra) is
2, reading from right to left is 28, dividing by 12 the remainder is 4,
therefore ( (dara) indicates either the 4
th
Bhava or the 4
th
Rasi
Cancer.

In Upadesa Sutras the author never indicates a Bhava or a Rasi by
the name of the Bhava or of the Rasi, they are always indicated by the
numbers of the letters as per the method illustrated above. This is
described in Sutras 1.1.321.1.34. If a word actually means the name
of a Bhava, or the name of a Rasi, the actual meaning of the word is
ignored, and the letters indicate the Bhava. If, however, the actual
meaning of the word is other than a name of a Bhava or a Rasi, then
the actual meaning of the word is integral to the understanding of the
Sutra as well as indicating a Bhava, Rasi, or Dasa length through the
numbers relating to the letters. This allows the author to give two
meanings to a word.
The following table gives the number associated with each letter:

Varnas (letters) and Numbers

1 2 3 4 5 6 7 8 9 0
T/Ka G/Kha /Ga /Gha =/Nga /Ca 7/Cha =/Ja H/Jha /Nja
/Ta /Tha 7/Da 7/Dha T/Na 6/Ta /Tha (/Da /Dha +/Na
9/Pa T/Pha 4/Ba /Bha P/Ma

4/Ya /Ra /La 4/Va H/Sa 9/Sha B/Sa (/Ha
All
Vowels
All the vowels denote 0: (H/a, Hl/aa, /i, /ii, 7/u, 7/uu, +/ri, +/rii, /lri,
9/e, 9/ai, Hl/o, Hl/au).

Preliminaries to the Sutras 5
In this translation, whenever a word is to be numerically
manipulated in this manner the resulting number appears in brackets
(#) after the word. In the event that the word has a meaning that is
other then the name of a Bhava or Rasi, the meaning of the word is
also given.
Why the author has decided to not use the names of the Bhavas
and Rasis in preference to numbers, and in fact to disregard the
names of the Bhavas and Rasis is also a mystery. My belief is that he
wanted us to think mathematically, to get away from the symbolism
of the Rasis described by their names and get into the bottomline
meaning of numbers, in essence to make the study a mathematical
science instead of a symbolic language. In respect to the Bhavas, I
think the author wants us to broaden our perspective away from the
narrow confines of one Bhava influencing just a few matters, to
realizing that each Bhava of the horoscope can influence many, many
matters through all the intricacies of the horoscope.
The following list gives the names of the Bhavas and Rasis that
are to be ignored and their numerically manipulated result, which
indicates the actual Bhava or Rasi to be considered.


Sanskrit

Meaning
Normally
Indicates
Letter Equals
Number
Left to
Right/12
In Upadesa Sutras
Remainder Indicates
daara Wife 7
th
Bhava da = 8, ra = 2 28/12 = 4 4
th

bhagya Fortune 9
th
Bhava bha = 4, ya = 1 14/12 = 2 2
nd

suula Spike 6
th
Bhava su = 5, la = 3 35/12 = 11 11
th

kaama Desire 7
th
Bhava ka = 1, ma = 5 51/12 = 3 3
rd

rihpha Hurt 6
th
Bhava ri = 2, pha = 2 22/12 = 10 10
th

niica Depressed 6
th
Bhava nii = 0, ca = 6 60/12 = 12 12
th

suta Child 5
th
Bhava su = 7, ta = 6 67/12 = 7 7
th

janma Birth 1
st
Bhava ja = 8, ma = 5 58/12 = 10 10
th

mrityau Death 8
th
Bhava 3
rd

laabhe Gain 11
th
Bhava 7
th

same Pair Gemini 9
th

ripphe Hurt 6
th
Bhava 10
th

dharma Dharma 9
th
Bhava 11
th

ucce Elevated 10
th
Bhava 12
th

karmani
Action 10
th
Bhava 3
rd

Upadesa Sutras, Plus 6
mitau Death 8
th
Bhava 5
th

maataa Mother 4
th
Bhava 5
th

matri Mother 4
th
Bhava 5
th

pitroh Father 9
th
Bhava 1
st

bhagye Fortune 9
th
Bhava 2
nd

kiita Insect Scorpio 11
th

jaayaa Wife 7
th
Bhava 6
th

yugma Pair Gemini 3
rd

vyaye Loss 11
th


In addition to these, there are some words that are not the names
of a Rasi or Bhava, but which are also to be numerically manipulated
to indicate a Bhava, Rasi or Dasa length. These will be detailed in
their appropriate places throughout the Sutras. For these words the
actual meaning of the word is also to be considered, and not ignored,
as is the case when the word actually means a Rasi or Bhava in the
first place.

SAMBANDHAS - CONNECTIONS
The various connections of the planets to the Bhavas, Rasis and
other planets are an important area of differentation in the Sutras that
is not clear at first glance, often resulting in misapplication of the
principles. In astrology there are several different types of
connections that can be made between planets or other astrological
points. The author, however, does not usually state these different
types of connections in the same manner as do other texts. The
conection that the author means, therefore, can be easily
misunderstood if the reader is not clear in his understanding on this
very important point. Occasionally the author uses familiar terms to
refer to a connection, namely, drig, referring to an aspect and
yoga, referring to a conjunction. More often than not, however, it
is the noun case that indicates the type of connection, (unlike in the
English language, in Sanskrit, nouns are given different cases to refer
to the different possibilities in which a noun may be involved):

Preliminaries to the Sutras 7
Locative Case: The most common case that the author uses is the
locative case, which refers to something being in, on, or at the noun
in question. For instance, the locative case of the Sun would refer to
something being in, on, or at the Sun. An interesting thing about
Sanskrit is that there is no difference between something being in, on,
or at the Sun, and the Sun being in, on, or at that thing. So, even
though the locative case of the Sun literally means in, on, or at the
Sun, it also refers to the Sun being in, on, or at something. Therefore,
in cases where a planet is given a locative case, it practically means
that the planet is in some Bhava or Rasi, whereas if the locative case
of a Rasi or Bhava is given it means that something is to be in that
Rasi or Bhava. In this translation, the locative case is generally
translated as in, in order to conform to the normal English manner
of referring to planets being in Rasis and Bhavas, though
occasionally it is translated as at to refer to some previously defined
point being at (meaning in conjunction with) a planet.

Instrumental Case: Also commonly used is the instrumental case,
which generally refers to something being with the noun in question
but, which can also mean that something is being influenced by the
noun. The use of the instrumental case is, therefore, quite tricky as it
can mean an association with, or an aspect by. Sometimes it
means an association only, and other times it means an association or
an aspect. The rule for determining which of these is to be taken is
that the instrumental case follows the dictate given in the previous
Sutra. Therefore, if, in the previous Sutra, the locative in case was
used or if yoga/conjunction was used, then the instrumental case
refers to a conjunction. If, instead, in the previous Sutra drig and
yoga were used, then the instrumental case refers to both an aspect
and an association. And finally, if there was no dicate given in the
previous Sutra, then the instrumental case means with, and refers
to a conjunction only. In the translation, the instrumental case is
generally not given a separate word in translation, because it generally
follows a previous dictate, instead just the planet and its results are
given in the form: planet, result In the event that the
Upadesa Sutras, Plus 8
instrumental case does not follow a previous dictate it is translated as
with.

Sambandha: In addition to the foregoing connections the author
also uses Sambandha. Sambandha means connection and refers to
both conjunctions and aspects.

Since this point on connections is very important, the following table
is given in order to make the connections very clear:

Drig: Aspect
Yoga: Conjunction
Locative Case: Conjunction
Sambandha: Aspect & Conjunction.
Instrumental Case:
Follows previous dictate, or Conjunction if
no previous dictate.

VARIOUS TEXTS AVAILABLE
Some of the available Sanskrit texts of Upadesa Sutras have some
slight differences. These are usually minor, such as a statement that is
just one Sutra in one text being two or three in another. In a few
instances there are a few Sutras that are in a different order in some
texts then in others, and finally, some texts have a few Sutras that are
not in another text. There is obviously some slight corruption of the
texts, and one of the difficulties in accurately deciphering the
meaning of the Sutras lies in accurately determing what is authentic.
This is particularly difficult in the last two chapters of the text, which
have more indications of corruption then the others. Wherever
differences are found in different available texts, the difference is in
brackets (), more then one Sutra is given (one #a, another #b) or the
difference is simple stated after the Sutra.

BRIHAT PARASHARA HORA SHASTRA
Brihat Parashara Hora Sastra parallels much of what is in Upadesa
Sutras; however, a careful study of both texts causes me to believe
Preliminaries to the Sutras 9
that Brihat Parashara Hora Sastra is very corrupt and cannot be relied
upon at all when it comes to the similar techniques illustrated in
Upadesa Sutras. (This is not to condemn Brihat Parashara Hora Sastra
which has many very important chapters dealing with other subjects
that are very useful, particularly the chapters dealing with the
Avasthas and mathematical portion of astrology.) This is unfortunate
since Brihat Parashara Hora Sastra is written in clear and simple
Sanskrit, unlike Upadesa Sutras. Translation of the similar techniques
from Brihat Parashara Hora Sastra are also included in this translation
of Upadesa Sutras with the intention of assisting the reader in
discovering the actual meaning of the Sutras, however, often what is
stated in Brihat Parashara Hora Sastra in respect to these techniques is
not accurate or not complete and should only be used to prompt
thought and eventual understanding. This is particularly so in respect
to the calculation of the various Dasas. Many commentators of
Upadesasa Sutras have simply copied what is written in Brihat Parashara
Hora Sastra and have thus spread the corruption that is in Brihat
Parashara Hora Sastra into English translations of Upadesas Sutras
instead of taking the time to work out the meaning of the Sutras
themselvs.

METHOD OF TRANSLATION
In this translation, the cases of the nouns are given in abbreviated
italic in the translation of the words. Nom. for the nominative case
(the subject), Acc. for the accusative case (the object), Instr. for the
instrumental case (by/with), Abl. for the ablative case (from/because
of), Gen. for the genetive case (of, among), and Loc. for the locative
case (in, on, at). Most cases are in the singular, where they are dual or
plural, it is indicated in italic as dual, or Pl. respectively.
Sanskrit words follow a system of Sandhi, meaning that the last
letter of a word may change dependent upon the first letter of the
next word. In a Sutra, therefore, a letter may end with a different
letter then the word would end in if by itself. In the interpretation of
each word, the word without any change due to Sandhi is given, thus
Upadesa Sutras, Plus 10
the word in the dictionary will often have a differnet last letter than
the word in the Sutra though it is the same word.



Adhyaya 1, Pada 1 11




Upadesa Sutras

Adhyaya 1, Pada 1



In this first Pada of the first chapter of Upadesa Sutras are given
the core principles and directions for utilizing the Sutras. Following
them explicitly throughout the rest of the text is a requirement; any
deviation is sure to land the astrologer amiss and in confusion.



Nature of the Techniques 13
1.1.1
Nature of the Techniques

79(H -4l4lF4lP- + {+
1.1.1. upadesa vykhysymah.
upadesa Acc. instructions, teaching, initiation, formula, communication of
the initiatory technique. vykhy Nom explanation, exposition, paraphrase,
anything that can only be understood by explanation. symah I shall
explain in detail, tell in full.
I shall tell in full the exposition of the teaching/formula/initiatory
technique.

This first Sutra has many meanings. To begin with, all classical
astrological texts begin with a benediction; Upadesa Sutras is no
different in this respect. U is the middle letter of the sacred word
Aum, the Word of God. Pade is feet, and Sa indicates the
general welfare of all. Upadesa therefore hides within it the meaning
of, At the feet of God for the welfare of all.
The first meaning of the Sutra, I shall tell in full the teaching,
indicates that the teaching given in these Sutras is complete; that
there are no loose ends, and that everything necessary to understand
the Sutras is being given in the text. Though everything necessary is
being given in the text, the particular nature and manner of writing
these Sutras makes learning Jaiminis system a very difficult and
contemplative task. Jaiminis Sutras must be read and understood
with complete concentration upon what is being stated; even a slight
deviation from the precise meaning of a Sutra will result in
inaccuracies and confusion.
The second meaning of the Sutra, I shall explain the formula,
indicates that the techniques in the Sutras are logical, step-by-step
procedures. This work and most of the techniques in it fall under the
realm of Upadesa. Upadesa represents the fundamental principles of
any science, the basic plus and minus, multiplication and division.
Upadesa Sutras, 1.1 14
This work therefore represents the very core techniques of what is
available in astrology. This makes it very simple, but very profound.
According to Brihat Parashara Hora Sastra, the 3
rd
Bhava rules
Upadesa. The 3
rd
Bhava rules all logical, step-by-step processes. The
techniques found in this work will be found to be the most step-by-
step, simple plus and minus, and statistically the most accurate.
Unlike these Sutras, most of what is in the medieval astrological
classics are predefined yogas; there are hundreds of yogas that apply
to each area of life such as longevity, marriage, wealth, etc. In these
Sutras simple step-by-step procedures are given to analyze each
important area of life, allowing the astrologer to arrive at accurate
conclusions with the help of only a handful of Sutras instead of
learning hundreds of predefined yogas.
The third meaning of this Sutra, I shall explain the initiatory
techniques, refers to the contents of this first Pada (quarter) of this
first chapter. In this first Pada the author gives the basic thumb rules
necessary for studying the text, as well as some basic astrological
principles relevant to the techniques given in the Sutras. This is the
foundation chapter of the work and must be completely understood
before attempting to understand the techniques given in the
following Padas.
Rasi Aspects 15
1.1.2-3
Rasi Aspects

H|974|-6 +l|T 9l74 + -+
1.1.2. abhipasyanti kni prsvabhe ca.
abhi towards, in front of. pasyanti are seeing. rikshni Nom. Pl.
constellations, Rasis. prsva side, flank, the side of any square. bhe Loc.
Rasi. ca both, and, but.
In front are seeing the Rasis and at the side Rasi, both.

This very important Sutra gives the aspects of the Rasis. In Vedic
Astrology, aspects are the sights of the planets, or in this case, of the
Rasis. The first part of the Sutra states that the Rasis aspect, or see, in
front. The front is in their opposite direction. Aries and Taurus
represent the East, Gemini the Northeast, Cancer and Leo the North,
Virgo the Northwest, Libra and Scorpio the West, Sagittarius the
Southwest, Capricorn and Aquarius the South, and Pisces the
Southeast. As can be seen, each of the eight directions consists of a
moveable and fixed component: East has as its moveable component
Aries and Taurus as its fixed component. North has as its moveable
component Cancer and Leo as its fixed component. West has as its
moveable component Libra and Scorpio as its fixed component.
South has as its moveable component Capricorn and Aquarius as its
fixed component. The intermediate directions, ruled by the dual
Rasis, only require one Rasi to give them a moveable and fixed
component because a dual Rasi is both moveable and fixed. The
front, therefore, of Aries and Taurus is Libra and Scorpio. However,
Aries only aspects Scorpio and not Libra, and Taurus only aspects
Libra and not Scorpio; the moveable Rasi only aspects the fixed Rasi
in its front and the fixed Rasi only aspects the moveable Rasi in its
front.
The second part of the Sutra, and at the side, both, lets us
know that the Rasis do not only aspect their front, but also their side,
Upadesa Sutras, 1.1 16
and not just one side, but both sides. Again, this is based on the
directions with the side in this case meaning the direction at right
angles. One side of East, Aries and Taurus, is North, Cancer and
Leo, the other side is South, Capricorn and Aquarius, but again, the
moveable Rasi aspects the fixed Rasi only and the fixed Rasi aspects
the moveable Rasi only. Similarly is it for the other moveable and
fixed Rasis. The dual Rasis are more simple: the sides are the Rasis
which are at right angles, namely the other dual Rasis.
Now that the idea of the Rasi aspects is understood, clearly given
are the Rasi aspects:

A moveable Rasi aspects the fixed Rasis, except the fixed Rasi
right next to it.
Aries aspects Leo, Scorpio, and Aquarius.
Cancer aspects Scorpio, Aquarius, and Taurus.
Libra aspects Aquarius, Taurus, and Leo.
Capricorn aspects Taurus, Leo, and Scorpio.

A fixed Rasi aspects the movable Rasis except the movable
Rasi right next to it.
Taurus aspects Capricorn, Libra, and Cancer.
Leo aspects Aries, Capricorn, and Libra.
Scorpio aspects Cancer, Aries, and Capricorn.
Aquarius aspects Libra, Cancer and Aries.

A dual Rasi aspects the other dual Rasis.
Gemini aspects Virgo, Sagittarius, and Pisces.
Virgo aspects Gemini, Pisces and Sagittarius.
Sagittarius aspects Pisces, Gemini, and Virgo.
Pisces aspects Sagittarius, Virgo and Gemini.

As can be seen, this is a very difficult Sutra, one of the most
difficult in the entire text. It is, therefore, very surpising that this is
perhaps the one important Sutra over which there is no controversy
and the meaning of which everyone, from the ancient commentators
to the present astrologers, agrees upon. This causes me to be of the
Rasi Aspects 17
opinion that Rasi aspects were in relatively common use at the time
that the ancient commentators worked on these Sutras, else it would
be highly unlikely that such a difficult Sutra would have been agreed
upon in a work where everything else of similar importance is
controversial. This, and the fact that Rasi aspects are detailed at the
beginning of Brihat Parashara Hora Sastra (before giving any yogas),
much before the planetary aspects (which come after many yogas
have been given), has caused me to believe that Rasi aspects have a
much wider application than only the techniques given in Jaimini
Sutras.
Another important point regarding Rasi aspects is the numerical
correspondence of the Rasis and why this creates the aspects of the
Rasis. Moveable Rasis are the One, the creative, intiative Rasis. Fixed
Rasis are the Two, the receptive Rasis that are a reflection of the
One, or fixed Rasis. Dual Rasis are that which happens between the
One and the Two and therefore contain the principle of One and
Two within them. Energy can only flow from positive to negative to
positive, etc. One is positive, intititiave, active, Two is negative,
receptive and reflective, therefore the moveable Rasis aspect the fixed
Rasis and vice versa. The dual Rasis are both One and Two and
therefore aspect each other. The Rasis also have polarity based on
their element, whether One fire, Two water, Three air, and
Four earth, but for Rasi aspects we consider the polarity based on
moveable, fixed and dual.
Rasi aspects present an interesting concept: Moveable Rasis are
creative; they create and are therefore changeable. The fixed Rasis are
the reflections of the moveable Rasis, they themselves are therefore
not changeable; they can only change after the moveable Rasis have
changed. Each fixed Rasi is aspected by three moveable Rasis;
therefore a fixed Rasi can only change after changes have occurred in
the three moveable Rasis. In order to change those things in a fixed
Rasi, the Bhavas and planets in the aspecting moveable Rasis must
first be changed; and changing those things in a moveable Rasi always
brings about some change in the Bhavas and planets falling in the
aspected fixed Rasis.
Upadesa Sutras, 1.1 18

In Brihat Parashara Hora Sastra, after simply and clearly giving the
aspects of the Rasis as have just been given, the following is stated:

dritacakramaham vakye yathvad brahmanoditam.
yasya vinysamtrena dritabhedah praksyate.
The aspect chakra I now mention, as stated by Brahma, with which
the arrangements of the aspects easily become visible.

prci meavriau lekhyau karkasimhau tathottare.
tulle pascime vipra mrigakumbhau ca dakine.
East write Aries/Taurus, then Cancer/Leo at North, Libra/Scorpio
at West, Vipra, and Capricorn/Aquarius at South.

sa kone tu mithunam vyavye kanyakm tath.
nairritym cpamlikhya vahnikone jhaam likhet.
And at the Northeast corner Gemini, then at the Northwest Virgo,
Southwest Sagittarius, at the Southeast Pisces one should write.

evam caturbhujkram vrittkramaypi v.
dritacakram pravinyasyaivam tato dritam vicrayet.
In this way make a square or also a circle. In this way after
arranging the aspect chakra that one can judge the aspects.

Following this directive from Brihat Parashara Hora Sastra on the
square South Indian style chart easily reveals the Rasi aspects. Notice
how on the South Indian chart each Rasi is aspecting the side Rasis
on right angles and the Rasi it is directly facing. Sutra 1.1.2. becomes
very clear with the help of the South Indian chart. A deep study of
this chakra has much to offer:

Rasi Aspects 19
E E
W W
S
S
N
N
NE SE
SW NW


6|Ul7 66 + (+
1.1.3. tannithsca tadvat.
tan thus. nihthh Nom. Pl. being in or on, situated in. ca and, both,
also. tadvat likewise.
Thus, those situated in also do likewise.

On account of a planet being in a Rasi, it aspects those same
Rasis as the Rasi it is in and influences any other planets that may be
in the Rasis that the Rasi it is in is aspecting. Upadesa Sutras contains a
primarily Rasi based system, rather than a planetary based system of
astrology. The planets modify the Rasis, make them more or less
auspicious and foculize what is manifesting through a Rasi, but it is
the Rasi that is most important. Mars will make the Rasi it is in hot;
Upadesa Sutras, 1.1 20
therefore, any Rasis aspected by that Rasi also become hot. Jupiter is
the Karaka, or producer, of children; therefore, the Rasi that Jupiter
is in is a Rasi through which children will be produced. This is a
subtle, but important distinction, which will become more obvious
later in the Sutras.
In practice, Rasi aspects give much more concrete results then
planetary aspects. When judging those things that the individual will
be connected with it is Rasi aspects rather than planetary aspectst that
are important. Planetary aspects, on the other hand, are more
important with respect to qualifying and quanifiying the influence of
planets.
Argala 21
1.1.4-9
Argala

(ll4H Fl l |+\4l6 - + v+
1.1.4. drabhgyaslasthrgal nidhytuh.
dra (4). bhgya (2). sla (11). sthh Nom. Pl. place, standing or
existing in, refers to a Bhava. argal Nom. Pl. wooden bolts or pins for
fastening a door or lid. nidhytuh one ought to consider.
Those standing in the 4
th
, 2
nd
and 11
th
places one ought to consider
Argalas.

In this Sutra the author begins to describe the second most
important interaction between planets and Bhavas following Rasi
aspects Argala. An Argala is a bolt that was used for fastening a
door or a lid. Argala is, essentially, a fastener. In astrology, a planet
forming Argala is bolted down and fastened and thus becomes a
major part of an individuals fate.
The idea of Argala can be fathomed by imagining standing in the
lagna in a horoscope, then taking a step with one foot into the 2
nd

Bhava, then taking a step with the
other foot. Now the step with the
2
nd
foot would not go to the 12
th

Bhava, but to the 11
th
. Watch how
you walk, you dont take a step, and
then place the next step in line with
the first step, but ahead of the 1
st

step. The third step would then be
to the 4
th
Bhava. These are the three
Argala places mentioned so far, the
2
nd
, 11
th
and 4
th
: Each step is a step in the direction of making the
indications of the Bhava come alive; each step is an effort in growing
and producing the effects of the Bhava and any planets or points in
the Bhava. For any Bhava, planet or point to really be significant it
1st Step
Argala
2nd Step
Argala
3rd Step
Argala
Upadesa Sutras, 1.1 22
has to have Argala to it, without which it will not be able to grow into
anything significant. Not considering Argala is one of the prime
reasons that horoscopes with great Yogas dont give what is expected
of them. If the Yoga forming planets are not forming Argalas to the
appropriate places (generally the lagna), they can never give anything
great.

TlPFl (6) 4Bl 9l9l+lP + -+
1.1.5. kmasth (tu) bhyas ppnm.
kma (3). sthh Nom. Pl. place, standing or existing in, may refer to a
Bhava or house. (tu and, now, then, but.) bhyas Instr. more, more
numerous, greater. ppnm Gen. Pl. boding evil, inauspicious, malefic.
(And) the 3
rd
places with more of those inauspiscious.

Some copies of Upadesa Sutras have the tu and while some do not;
it is therefore included in parenthesis.

Argala is also formed if there are more inauspiscious Grahas in
the 3
rd
from a Rasi then there are auspiscious Grahas. Even one
inauspiscious Graha in the 3
rd
without an auspiscious Grahas causes
Argala. The tu, meaning and/but, in the brackets in the Sutra is
only in some versions of the text. Tu is used to indicate that
though normally planets in the 3
rd
places do not form Argala, that
there is this exception.

|-T+lTlPFl |4l +-+ \+
1.1.6a. rihphancakmasth virodhinah.
rihpha (10). nca (12). kma (3). sthh Nom. Pl. places, standing or
existing in, means a Bhava or house. virodhinah Nom. oppossers,
preventers, obstructers, contenders.
Obstructers are those standing in the 10
th
, 12
th
and 3
rd
places.

Argala 23
|-T+lTlPFl |4l +-+ \+
1.1.6b. ripphancakmasth virodhinah.
rippha (10). nca (12). kma (3). sthh Nom. Pl. places, standing or
existing in, means a Bhava or house. virodhinah Nom. oppossers,
preventers, obstructers, contenders.
Obstructers are those standing in the 10
th
, 12
th
and 3
rd
places.

The planets in the 10
th
, 12
th
and
3
rd
obstruct the Argalas formed by
the planets in the 4
th
, 2
nd
and 11
th

respectively as shown in the chart at
right. This obstruction is known as
Virodhina. Some sources have this
Sutra beginning with rihpha and
others with rippha, the meaning
and effect in either case is the same,
though it is interesting to note that
occasionally there are such small differences between texts.
In order to understand Virodhina, imagine once again taking a
step from the lagna with one foot into the 2
nd
, this is the start of
motion and energy, if you then take a step with the other foot into
the 12
th
(the Virodhina place) you step inline with the first step,
bringing the motion to an end the Argala is obstructed. All the
Virodhina places are inline with the Argala forming places, effectively
stopping the motion and obstructing the Argala, thereby preventing
any significan growth or production.
When Argala is obstructed, those things that would have grown
into something larger and become more significant do not, due to
time and energy being devoted instead to the Virodhina planets and
places.
We have now learned that planets in the 3
rd
obstruct any Argala
formed by planets in the 11
th
, however, as already mentioned, if there
are more inauspiscious Grahas in the 3
rd
than auspiscious Grahas,
Argala
Argala
Argala
Virodhina
Virodhina
Virodhina
Upadesa Sutras, 1.1 24
they actually form Argala even though obstructing the Argala of any
Grahas in the 11
th
. Brihat Parashara Hora Sastra, therefore calls the
Argala formed in the 3
rd
by inauspiscius Grahas as Vipareet (reverse)
Argala (though it is given no special name in Upadesa Sutras):

Tritiiye vyaadhikaah paapaa yatra Maitreya baadhakaah.
Tatraapi caArgalaa jneyaa vipareetaa Dvijottama.
Tathaapi Khetabhaavaanaam phalamargalitam viduh.
More inauspiscious Grahas in the 3
rd
are obstructers, Maitreya. And
this is also Argala, known as Vipareeta Argala, Dvijottama. In this
the planets and Bhavas give way to effects.

+ -4 +l |44l7+ +
1.1.7. na nyn vibalsca.
na not, no. nynh Nom. Pl. less, diminished, destitute, deprived of. vi
opposite, negation. balh Nom. Pl. power, strength, validity. ca and, also.
Not those less and without strength.

If the Virodhina planets obstructing the Argala are less than those
forming the Argala and without strength, then the Argala is not
obstructed. The author is very clear on stating that the Virodhina
planets must be fewer than the Argala planets and without strength.
The fact that the author requires the planets to be less and without
strength brings a difficult element into understanding this Sutra.
Firstly, we are not guided here in how to determine the strength. In
Chapter 2, Pada 3, the author provides us with four methods of
determining the strengths. Amongst these four methods, only one
will always conclusively reveal whether the planets in the Argala place
or the Virodhina place are stronger (the other methods will often
indicate both places being equally strong, which will not help us in
this matter). This is the one method that can be relied on for this
purpose, which method is termed the First Source of Strength. The
first source of strength has several tiers of measurement. The first tier
is to determine which Rasi has more Karakas in it, by Karakas is
Argala 25
meant the seven Grahas leaving aside Rahu and Ketu. The Rasi with
more Karakas is the strongest. If one Rasi has more Karakas in it, the
strength is decided, but if both the Rasis have an equal amount of
Karakas then the second tier is to be considered, and so on. This
Sutra requires the Virodhina planets to be less and without strength
in order to not obstruct the Argala. In order to understand this, keep
in mind that Rahu and Ketu are used for Argala determination but
they are not used for the First Source of Strength. If there are two
embodied planets plus Rahu in the Argala place, for a total of three
planets, and two embodied planets in the Virodhina place, then there
are less planets in the Virodhina place, but the Argala will still be
obstructed if the Virodhina planets are stronger than the Argala
planets, which is possible because Rahu and Ketu are not considered
for measuring the First Source of Strength. In the opposite case, if
two embodied planets are in the Argala place and two embodied
planets and Rahu are in the Virodhina place, the Argala will always be
obstructed even if the Argala place is stronger according to the First
Source of Strength.
Following is a brief outline of the First Source of Strength to the
point required for Argala purposes:

1. The Rasi with a Karaka (meaning one of the seven embodied
planets the Sun through Saturn) is the stronger.
2. If they both have a Karaka, that with more is the stronger.
3. If they both have the same amount of Karakas, then the Rasi
with planets in higher dignity will be stronger.
4. If the planets are in the same dignity, then the modality of the
Rasi determines which is stronger: dual Rasi are stronger than
the fixed and the fixed are stronger than the moveable.
5. If both the Rasis are the same modality, then consider the
lord of the Rasi in the same manner as the Rasi has been
considered.
6. If both the lords are the same strong according to the above
measures, then the lord who has the highest degrees within
Upadesa Sutras, 1.1 26
the Rasi it is in is the stronger, and thus its Rasi will be the
stronger.

There is one last tier of strength, but for Argala purposes that tier
will never be resorted to since the lord of the Argala place and the
Virodhina place will never be the same. The First Source of Strength
will be further discussed in Chapter 2, Pada 3.

An obstruction that is not strong and significant enough to
destroy the Argala effects is never as good as not having an
obstruction in the first place. Virodhina planets, even if fewer than
the Argala planets and weak, will still be a distraction that will take
some energy away from the Argala forming planets, but the end
result is that the native will put their energy into the Argala forming
planets, which increase the significance and effects of the Bhava,
planets and points to which they are forming Argala.

9l46 |TlT + <+
1.1.8. prgvattrikone.
prgvat as before (praak to advance, promote, still more so, vat as, like).
trikone Loc. trine, triangle.
As before, more so, at the trine.

This Sutra, though simple, is difficult and, therefore, there are
different opinions regarding its proper meaning. The obvous
meaning of the Sutra is that Argala is also formed at the trine, and
that this Argala is more significant praak still more so, than the
others. The tricky part of the Sutra is what is meant by the trine?
Most commentators believe that the 5
th
is the Argala place and the 9
th

the Virodhina place, which view is also supported by the available
version of Brihat Parasara Hora Sastra. As mentioned, the available
version of Brihat Parashara Hora Sastra reads largely like a modern
commentary on Upadesa Sutras when it comes to the similar
Argala 27
techniques, so it is not unlikely that the available Brihat Parashara Hora
Sastra could be wrong on this point.
Let us us examine what we have so far learned about Argala in
order to arrive at the meaning of this Sutra. Again, taking steps from
the lagna as before, after the 3
rd
step to the Argala place in the 4
th
, the
4
th
step goes to the 9
th
, not to the 5
th
. It is, therefore, more logical to
consider the 9
th
as the Argala place and the 5
th
as the Virodhina place.
In the third Pada of this first chapter, where the author describes the
use of Argala, other factors supporting the 9
th
to indeed be the Argala
place and the 5
th
the Virodhina place will be presented.

|49l6 T6l-+ +
1.1.9. vipartam ketoh.
vipartam Acc. reversed. ketoh Abl. Ketu.
From Ketu reversed.

The Argala forming places and the Virodhina places are taken in
the reverse from the Rasi that Ketu occupies. Some are of the mind
that it is not from Ketu that the Argalas are counted in the reverse,
but for Ketu, meaning that, to see if Ketu forms an Argala to some
Bhava go in the reverse direction. But this is not so as the author
specifically uses the ablative case of Ketu, namely Ketoh, which
means from Ketu.
Some are also of the opinion that the author infers that this holds
true for Rahu as well; however, in other Sutras where both Rahu and
Ketu are meant the author states both Rahu and Ketu, so it is not in
line with the general nature of the Sutras to infer that Rahu is also
meant in this Sutra.
This fact, of Argala being considered in the reverse from Ketu,
becomes very significant when Ketu is in the lagna or the 7
th
, in
which case Argala will make or break the horoscope and thus those
with Ketu in the Lagna or 7
th
are more likely to be very unique
individuals or live very meaningless lives depending on the Argalas
and Virodhinas. Ketu in the lagna or the 7
th
and the influences of
Upadesa Sutras, 1.1 28
Argala will be described in the third Pada of this chapter where
Jaimini gives the effects of Argala.

Brihat Parashara Hora Sastra has a few additional points concerning
Argala:

Ekagrahaa kanishtaa saa dvigrahaa madhyamaa smritaa.
Argalaa dvayadhikotpannaa munibhih kathitottamaa.
One planet causing Argala gives little, two planets give medium,
more then two planets give greatest results, thus is taught by the
sages.

The more planets forming Argala to a Bhava the more that
Bhava, and anything in it, flourishes and grows. For any Bhava to
give particularly large effects, more than two planets must be forming
Argala to it.

Raasito grahatascaapi vinjeyaa dvividhaaArgalaa.
Nirbaadhakaa suphaladaa viphalaa ca sabaadhakaa.
Argala is known in two ways, from the Rasi and as well as from the
planet. Without obstruction there are benefic results, with
obstruction no results.

Argala does not only support the growth and production of a
Rasi, but also that of any planets in the Rasi, making them more
significant as well.

Yatra raasau sthitah khetastasya paakaantaram yadaa.
Tasmin kaale phalam jneyam nirvamsamkam Dvijottama.
When the Dasa at the Rasi where the planet (forming Argala) to
that is situated runs, at that time the results are known without
doubt, Dvijottama.

Argala is Dasa dependent, just like most Yogas. The Dasa of the
Rasi holding the planets that are forming Argala, or the Dasa of the
planets forming Argala, will support the growth and production of
Argala 29
those things the planets are forming Argala to. During these Dasas,
involvement with those things indicated by the Argala forming
planets will support the growth of those things the planets are
forming the Argala to.

SubhagrahaArgalaayaam tu saukhyam bahuvidham bhavet.
Madhyam paapaArgalaayaam ca misraayaamapi cottamam.
A benefic planet forming Argala causes many kinds of happiness. A
malefic Argala is middling, and mixed is best.

Benefics forming Argala support the growth and productivity of
that which they are forming Argala to easily, quickly, harmoniously
and enjoyably. Malefics forming Argala do so stressfully, with
difficulty or delay, and because one has to or is forced to by
circumstance.
It is interesting to note that Brihat Parashara Hora Sastra prefers
Argala formed by both benefics and malefics. In this event, the
malefics become more productive on account of forming Argala and,
due to being with benefics, the stress they bring eventually contribute
to comfort and so the stress is found very worthwhile which can
mean any difficulties are not felt as stress.
It is not only important to consider whether a planet forming
Argala is a benefic or malefic, is is also important to consider the
Karakaship of the planet and what it lords over in the horoscope.
What the planet is indicating on account of any Yogas it is forming is
also very important.
The actual use of Argala is described by Jaimini in Adyaya 1, Pada
3.

Atma etc. 31
1.1.10-19
Atma, etc.

Next are given the Cara Karakas. Cara means changeable, a
Karaka is that which produces something. It is the Cara Karakas are
most important for producing the individuality and character of the
native and that of others in the natives life.

HltPl|T- Tl|(|+ l - B-6l+lP7l+l 4l+ {+
1.1.10a. tmdhikah kaldibhirna bhogah saptnm
atnm v.
tma Nom. self, individual soul, character, essence. adhikah Nom. more
numerous. kal minutes of a degree. (Also the seven dhatus of the body.)
dibhih Instr. Pl. etc. na expresses deficiency, less. bhogah Nom.
passage through a Rasi. saptnm Gen. Pl. seven. atnm Gen. Pl.
eight. v or.
The atma is, less the Rasi, the more numerous in minutes, etc.
amongst the seven or eight.

HltPl|T- Tl|(|+ l - B-6l+lP7Pl-4 4l+ {+
1.1.10b. tmdhikah kaldibhirna bhogah saptnm
atamnyam v.
tma Nom. self, individual soul, character, essence. adhikah Nom. more
numerous. kal minutes of a degree. (Also the seven dhatus of the body.)
dibhih Instr. Pl. etc. na expresses deficiency, less. bhogah Nom.
passage through a constellation. saptnm Gen. Pl. seven. atama eighth.
anyam Acc. Sg. other, differenent. v or.
The atma is, less the Rasi, the more numerous in minutes, etc.
amongst the seven or the different eighth.

Upadesa Sutras, 1.1 32
This is a very important Sutra, it tells how to determine the
Atmakaraka, upon which the destiny of the native and all that he is is
depends. The Atmakaraka is that which has the highest degrees in a
Rasi. This becomes the self-indicator of greatest importance. The
author says that the Atmakaraka is determined from amongst the
seven or eight. This statement has created a lot of controversy and
the results are two schools of thought; one considers the seven
planets Sun through Saturn, the other considers eight factors, the Sun
through Rahu. The school that considers eight planets counts the
degrees Rahu has moved through its Rasi in the reverse due to its
retrograde motion. The author of the Sutras does not here say that
Rahus degrees are counted in the reverse, but later in the Sutras,
when determining the Brahma planet, he does state to count Rahus
degrees in the reverse. Why doesnt he do so now, in this first
chapter? That raises a question upon which eight factors to consider.
So the first thing to be answered is what are the eight factors?
Another version of this Sutra gives a hint regarding the eigth factor
where it states that the atmakaraka is taken from amongst the seven
or the different eigth. Different meaning, not a Graha and the eight is
actually the Lagna, not Rahu. If Rahu were to be considered, then
one would also have to consider Ketu, or the stronger of the two, but
no such inference is made. The Lagna being grouped into a group of
eight along with the seven Grahas has a precedence in Ashtakavarga,
so to consider the Lagna as the 8
th
is sensible and logical, and it
works.
Then there is the controversy of whether to use seven factors or
eight. The author of this work, Jaimini, is thought by some to be the
Rishi Jaimini. If so, he must be faultless in his knowledge and it
makes no sense for him to give two schools of thought, he should
rather give the simple correct instruction to use seven, or to use eight.
Unless, of course, both are to be used, that in some cases seven are to
be used in some cases eight, and in some cases both, which, in my
opinion, is the correct asumption. In the 4
th
Pada of the First Chapter
we are actually instructed to use both.
Atma etc. 33
Brihat Parashara Hora Sastra similar suggests using seven or eight
Karakas. Contrary to Jaimini Sutras, Brihat Parashara Hora Sastra states
very clearly that when using eight Karakas that Rahu should be used,
though I am not of the opinion that what is given by Brihat Parashara
Hora Sastra in this context is necessarily correct (due to the
corruption as stated previously):

Athaaaham sampravakshyaami grahaanaatmaadikaarakaan.
Saptaravyaadisanyantaan raahvantaan vaaashtasamkhyakaan.
BPHS, Karakas, 1
I now explain Atmakaraka, etc, from the seven planets, Sun
Saturn, or from the 8 including Rahu.

Amsaih samaugnahau dvau cedraahvantaan cintayet tadaa.
Saptaiva kaarakaanevam kecidashtau pracakshate.
BPHS, Karakas, 2
When two planets have equal degrees then Rahu is considered, then
there are only seven Karakas; Others consider always eight.

Aatmaa suuryaadikhetaanaam madhye hyamsaadhiko grahah.
Amsasaamye kalaadhikyaat tatsaamye vikalaadhikah.
BPHS, Karakas, 3
The planet that has the greatest degrees through the Rasi amongst
the planets, Sun, etc., is known as the Atma. If the degrees are equal,
through the minutes, that equal, through the seconds.

Budhai raasikalaadhivayaad graahyo naivaatmakaarakah.
Amsaadhikah kaarakah syaadalpabhaagoantyakaarakah.
BPHS, Karakas, 4
The learned should not only consider the Atmakaraka planet from
the Rasi minutes. The Karaka with the least degrees is the
Antyakaraka (smallest Karaka).

Madhyaamso madhyakhetah syaadupakhetah sa eva hi.
Vilomagamanaadraahoramsaah sodhyaah khavahnitah.
Upadesa Sutras, 1.1 34
BPHS, Karakas, 5
With middle degrees is the Madhyakheta (middle planet) also
known as Upaketa. Due to retrograde motion, the remainder of
Rahus degrees are counted.

The author of Brihat Parashara Hora Sastra places importance on
not only the planet with the highest degrees, the Atmakaraka, but also
that which the least degrees and that with the middlemost degress.
The planet with the middlemost is actually termed as Upaketa,
secondary mark and so is of secondary importance following the
Atma Karaka. A planet with middlemost is only possible when seven,
not eight, factors are considered. The planet with highest degrees, as
mentioned, is the self-indicator, the planet with the lowest degrees
represents the spouse, and when seven planets are considered, the
planet with the middlemost degrees represents the children. We live
our lives, to some degree, through our spouse and children, so these
Karakas are signaled out as primary importance. Even if the
Atmakaraka is not strong, if these two other Karakas are well situated
the native can do well in life. These other two Karakas do not only
represent the spouse and children, they also have a say on the success
and stature of the native. The conjuntion or Rasi aspect between any
two of these three Karakas produces a Raja Yoga.

B 7 4-Pl4l-+ {{+
1.1.11. sa te bandhamoksayoh.
sa possessing, having. te to own, to be master of, capable of. bandha
bondage, conceiving, the body, attachment to the world. moksayoh Gen.
Dl. liberation.
Having, the master of, bondage and liberation.

This Sutra refers to the importance the Atmakaraka has on the
life of the native, it is the most important single factor in the
horoscope. The wellbeing of the Atmakaraka determines to what
extent the native is in touch with their true self. The better disposed
Atma etc. 35
the Atmakaraka, the happier the native will be, regardless of the
circumstances they find themselves in. An afflicted Atmakaraka
indicates a native whose soul force is weak and who is therefore
trampled by the difficulties of life. The second Pada is one of the
longest in the text and deals exclusively with the Atmakaraka. Brihat
Parashara Hora Sastra places similar importance on the Atmakaraka:

Amsakramaadadhoadha sthaasCaraakhyaah kaarakaa iti.
Aatmaakhyakaarakasteshu pradhaanam kathyate Dvija.
BPHS, Karakas, 6
Lower and lower on degrees are the Cara (changeable) Karakas.
Amongst these Karakas the Atmakaraka is chief.

Sa eva jaatakaadhiiso vijneyo Dvijasattama.
Yatha bhuumai pRasiddhoasti naranaam kshitipaalakah.
BPHS, Karakas, 7
Only he has a prime say on the native, Dvijasattama, like the
sovereign is the most perfected of all men on earth.

Sarvavaartaadhikaarii ca bandhakrinmokshakrit tathaa.
BPHS, Karakas, 8
The head of all affairs, effecting bondage and liberation.

Yathaa raajaajnayaaVipra, Putraamaatyaadayo janaah.
Samarthaa lokakaaryeshu tathaivaanyepi kaarakaah.
BPHS, Karakas, 9
Just like, by the kings command, his son, ministers, etc. have a
similar object in the province, just so are the other Karakas.

Aatmaanukuulamevaatra Bhavanti phaladaayakah.
Pratikuula yathaa bhuupe sarveamaatyaadayo Dvija.
Kaaryam kartum manushyaanaam na samarthaa Bhavanti hi.
Tathaaaatmakaarake kruure naaanye svasubhadaayakah.
BPHS, Karakas, 10 11
Upadesa Sutras, 1.1 36
Dvija, only the course of the Atmakarakas results are caused,
against this course all is contingent; the Amatyakarakas, etc.
affairs desired to be done amongst man are not competently
produced. If the Atmakaraka is cruel, no others can give their own
good.

Anukuule nripe yaddat sarveamaatyaadayo Dvija.
Naasubham kurvate taddanaanye svaasubhadaayakaah.
BPHS, Karakas, 12
According to the course of the king, are all the minister, etc. Dvija, if
he is not inauspicious, then no others can give their own
inauspicious effects.

6F4l+ BTl(Plt4-+ {-+
1.1.12. tasynusarandamtyah.
tasya to that. anusarant Abl. following, going after. amtyah Nom.
minister, companion of the king, belonging to the same group or family.
Following to that is the minister/companion.

In this and the next Sutras the remaining factors are given their
assignments. Amongst the eight, the next highest in degrees is the
Amatyakaraka, or producer of the minister/companion. This planet
specifically indicates those that the native is close to and in
confidence with, such as friends and companions.

6F4 Hl6l+ {(+
1.1.13. tasya bhrt.
tasya to that. bhrt Nom. brother.
To that, the brother.

The next higest in degrees is the Bhratukaraka, literally the
producer of the brothers, but also the producer of sisters.
Atma etc. 37

6F4 Pl6l+ {v+
1.1.14. tasya mt.
tasya to that. mt Nom. mother..
To that, the mother.

The next higest in degrees is the Matakaraka, or Matrukaraka, the
producer of the mother.

6F4 |96l+ {-+
1.1.15. tasya pit.
tasya to that. pit father.
To that, the father.

The next higest in degrees is the Pitaakaraka, or Pitrikaraka, the
producer of the father.

6F4 9 - + {\+
1.1.16. tasya putrah.
tasya to that. putrah Nom. son, child.
To that, the child.

The next higest in degrees is the Putrakaraka, the producer of the
children.

6F4 l|6-+ {+
1.1.17. tasya jntih.
tasya to that. jntih Nom. kinsmen, a near relation.
To that, the relative.
Upadesa Sutras, 1.1 38

The next higest in degrees is the Jnatikaraka, the producer of
relatives.

6F4 (ll7+ {<+
1.1.18. tasya drsca.
tasya to that. drh Nom. Pl. wives. ca and.
And to that, the wives.

Lastly, that with the least degress is the Darakaraka, literally the
producer of the wife, but also the producer of the husband. Notice
the ca at the end of the Sutra, indicating that we have come to the
end of the list of Cara Karakas.
Eight important people have been mentioned, the self, the
minister/companion, siblings, mother, father, children, relatives and
spouse, and thus eight Karakas.

Pll B( 9 P T + {+
1.1.19a. mtr saha putrameke.
mtr Instr. mother. saha together with. putram Acc. son, child. eke
Loc. one, identical, same.
The Maatra (mother) together with the Putra (son) as one.

Pll B( 9 P T BPlP+|-6+ {+
1.1.19b. mtr saha putrameke sammananti.
mtr Instr. mother. saha together with. putram Acc. son, child. eke
Loc. one, identical, same. sammananti hand down by tradition.
Traditionally, the Maatra (mother) together with the Putra (son) as
one.

Atma etc. 39
When seven are considered, the Putrakaraka is taken as the same
Graha as the Matrukaraka, thus one planet takes on the responsibility
for producing two types of people.
Brihat Parashara Hora Sastra similarly takes the Putrakaraka along
with the Matrukaraka when using the seven Karaka scheme:

Carakhyakaarakaa eti braahmanaa kathitaah puraa.
BPHS, Karakas, 15
These (after listing 8 Karakas) are the changeable Karakas
reckoned by the Brahmans of old.

Maatrakaraakamevaaanye vadanti sutakaarakam.
BPHS, Karakas, 16
Others say the Matrakaraka and Suta(putra)karaka are identical.

Dvau grahau bhaagatulyau cejjaayetaam yasya janmani.
Tadagrakaarakasyaivam lopo jneyo Dvijottama.
Sthirakaarakavasaattasya phalam jneyam subhaaasubham.
BPHS, Karakas, 16 17
If two planets have equal degrees then they become the same Karaka
and there is a deficiency in Karakas, Dvijottama. In this case from
the fixed Karaka the auspiciousness and inauspiciousness is known.

This Sutra from Brihat Parashara Hora Sastra hints at an important
point regarding the Sthira Karakas. If two factors have the exact same
degrees, minutes, seconds, etc. Then they both become the Karaka
for the same person and there is a deficiency in a Karaka. In this case
the Sthira Karaka takes the place of the missing Cara Karaka. If the
positions of the planets are calculated accurately and down to decimal
fractions of a degree, two planets being in exactly the same degree is
a rarity that most astrologers will never have to deal with. The
important point is that if a Sthira Karaka can be substituted for a
Cara Karaka, they must have some strong similarities. So even
though the Cara Karakas are more important for determing the
character and nature of the people in the natives life, the Naisargika
Upadesa Sutras, 1.1 40
natural Karakas must be similarly judged or else important details
will be missed, therefore, in many techniques given throughout this
text both the Cara and Naisargika Karakas need to be considered.
Naisargika Karakas 41
1.1.20-24
Naisargika Karakas

Naisargika or natural Karakas are the planets that produce the
important people in the life of the native. Naisargika Karakas are
most important for judging whether or not the people indicated by
the Karaka will be present in the natives life. They are also important
for judging the physical wellbeing of the people and secondarily
important for judging the character and nature of the people. Many
of the Naisargika Karakas as given in this text will be different then
those given in the medievel texts. They will also be more accurate, so
stick to the Upadesa Sutras view on Karakas. Both the Cara and
Naisargika Karakas have some crossover, and for most practical
purposes they can be similarly used. Naisargika Karakas are
sometimes known as Sthira fixed Karakas.

|-4l6- 74l- T+l4l+ =++l |6+ -+
1.1.20. bhaginyratah sylah kanyn janan ceti.
bhagin Nom. sister, also casually for brother. ratah from Mars (aara -
brass, iron, a sting, an angle, a corner). sylah Nom. wifes brother, later a
brother in law. kanyn Nom. youngers, younger brothers or sisters. janan
Nom. mother. ca and, as well as. iti includes under one head a number
of separate objects grouped together.
From Mars sister, brother in law, younger brothers and sisters, and
mother as well under the same.

From Mars are produced all sisters, both younger and older,
younger brothers and the mother.
The producer of the mother is considered to be Mars, whereas
the common texts consider the Moon to be the Karaka for the
mother. There is an important concept behind considering Mars for
the mother. It is well known that the mother is represented by the 4
th

Bhava, she is also represented by the 4
th
Cara Karaka. If we take a
Upadesa Sutras, 1.1 42
look at the chakras with Leo and Cancer being the third eye, Gemini
and Virgo being the throat chakra, Libra and Taurus representing the
heart chakra, and Aries and Scorpion representing the navel chakra,
then if we count four from Leo, we arrive at Scorpio, ruled by Mars,
and if we count four in reverse from Cancer, since Cancer is a even
Rasi, we arrive at Aries, also ruled by Mars. The navel is where we are
attached to our mother while in the womb, this center being ruled by
Mars, so it is rational to consider Mars as a Karaka for the mother.
Elsewhere in the text, for longevity purposes, the stronger of the
Moon or Mars becomes the Karaka for the mother. Please also read
about Mars as the active role of the mother in my Graha Sutras book.

Pl6 l(4l 4-4l Pl6 B=l|64l t4 6- + -{+
1.1.21. mtuldayo bandhavo mtrisajty ityuttaratah.
mtuldayah Nom. maternal uncle, etc. bandhavah Nom. relatives,
associates, kinsmen. mtrisajtyh Nom. mothers castemen, like the
mother. iti includes under one head a number of separate objects grouped
together. uttaratah Nom. from the next.
Maternal uncle, etc. relatives, those like the mother, mothers
castemen, under the next.

|96lP(l 9|69 l|4|6 6P Gl( 4 =l+l4l6 + --+
1.1.22. pitmahau patiputrviti gurumukhdeva jnyt.
pitmahau Nom. Dl. paternal grandparents. pati husband. putrau
Nom. Dl. children. iti includes under one head a number of separate objects
grouped together. guru any venerable or respectable person, preceptor,
Jupiter. mukh chief, principle, best. deva divine, deity. jnyt Abl.
one may know.
Paternal grandparents, husband and children under Jupiter, and the
principle divine preceptor one may know from Jupiter.

Naisargika Karakas 43
The paternal grandparents are noted from Jupiter, commonly
Rahu and Ketu are said to rule the paternal grandfather and paternal
grandmother respectively. While Rahu and Ketu do have a say on
ones ancestoreal lineage, ones grandparents are considered from
Jupiter and Venus with Jupiter being the paternal grandparents and
Venus being the maternal grandparents.

9t+l |96l HB l Pl6lP(l t4-6 4l|B+- + -(+
1.1.23. patn pitarau svasurau mtmah ityantevsinah.
patn Nom. wife, mistress. pitarau Nom. Dl. parent. svasurau Nom. Dl.
father in law, mother in law. mtmah Nom. Pl. maternal grandparents. iti
includes under one head a number of separate objects grouped together.
antevsinah Nom. Venus, a pupil who lives in the house of his teacher.
Wife/mistress, parents especially the father, mother and father in
law, maternal grandparents and student under Venus.

The father is considered from Venus, though common texts
subscribe the father to the Sun. Venus is well known to rule semen,
and thus his link to the father is established. Elsewhere in the text,
for longevity purposes, the stronger of the Sun or Venus becomes
the Karaka for the father.
The maternal grandparents are also considered from Venus
though commonly Rahu and Ketu are assigned to the maternal
grandmother and maternal grandfather respectively.
Students are assigned to Venus as well, though commonly Jupiter
is erronsously considered the Karaka for students Jupiter is, as is
well known, the teacher or Guru.

P-(l 574l4l+ (9 + -v+
1.1.24. mandoajyyn graheu.
Upadesa Sutras, 1.1 44
mandah Nom. Saturn (slow, tardy, lazy, sluggish, apathetic, indifferent,
weak, silly, stupid, miserable, addicted to intoxication). ajyyn Nom.
superior, stronger, most excellent, elder. graheu Loc. Pl. planet.
Saturn the elder amongst the planets.

Saturn represents any and all important elders not ruled by other
Grahas, the most noteable of which is the elder brother.

Though many of the Karakas are different in this text as
compared to the common texts, and though some of them appear
very unusual, they have proven themselves to actually work much
better in practice. It is quite interesting to note that no Karakaships
have been assigned to the Sun, the Moon or the nodes. Nor has a
Naisargika Karaka been assigned to the native himself. Based on
other classical texts, we can safely assign the Sun as a Karaka for the
native himself, and it is well known that the Moon is also a significant
self-planet for the native himself. Sun is the Atman, soul, and Moon
is Manas, which contains the Jeeva, the self, along with Ahamkara,
the ego, the idea of separate existence. Thus both Sun and Moon
indicate the native. Rahu and Ketu are not considered Karakas of
concrete people for the simple reason that Rahu and Ketu themselves
have no physical body as do the other Grahas.




Forward and Reverse for the Rasis 45
1.1.25-27
Forward and Reverse for the Rasis

9ll||49P9 + --+
1.1.25a. prcvrittir viamabheu.
prc directed forward or toward. vrittih Nom. behavior, rule, common
practice. viama odd. bheu Loc. Pl. Rasis of the zodiac.
Forward rule at the odd Rasis.

9ll||49P9 + --+
1.1.25b. prcvrittir viameu.
prc directed forward or toward. vrittih Nom. behavior, rule, common
practice. viameu Loc. Pl. odd.
Forward rule at the odds.

The odd, masculine Rasis move forwards. This means that when
counting Rasis from some point or for determing the direction of
Rasi Dasas, the rule of thumb is that odd Rasis move forwards from
Aries to Taurus to Gemini, etc.

9l|x4l9+ -\+
1.1.26. parvrittyottareu.
par opposite. vritty Instr. behavior, rule, common practice. uttareu
Loc. Pl. what remains or is left.
Opposite rule at what is left.

The remaining are the even, feminine Rasis. When counting Rasis
from some point or for determing the direction of Rasi Dasas, from
even Rasis count and move in the reverse direction; from Pisces to
Aquarius to Capricorn, etc.
Upadesa Sutras, 1.1 46
This rule can come as a shock to those who have always counted
in a forward direction. Many astrologers believe that these two Sutras
are only relevant to Dasa calculations, and not to counting Rasis. The
very fact that the author presents these rules in this first chapter in
view of the fact that he also specifies forward for odd and reverse for
even for the specific Dasas in the chapters on the Dasas makes it
quite obvious that he means for us to count Rasis in the reverse from
even Rasi in other cases than for calculating Dasas. If he only meant
for this rule to apply to the Dasas, why mention it here as well as in
the Dasa chapters to come? That would be redundant, not a quality
of Sanskrit texts of this caliber. The very fact that it is mentioned in
the opening chapter of the basic fundamentals with no mention of
Dasas lets us know that this is a rule to be followed always unless
specified elsewhere.
This Sutra must be followed very carefully, Rasis, not Bhavas, but
only Rasis are to be counted in this manner. Bhavas, which are
formed due to the rotation of the Earth due to the East point
intersecting different Rasis, are always counted forwards. The Rasis
themselves, do not move, therefore their polarity determines whether
we count forwards or backwards. When counting Rasis, always count
forwards when counting from an odd Rasi and always count reverse
when counting from an even Rasi. When counting Bhavas, always
count forwards only. One of the most important and difficult
requirements to using the techniques correctly is determining when
the author wants us to count Rasis and when we are to count Bhavas.
He provides subtle clues that must be consistently followed.

+ 14|6 + -+
1.1.27. na kvacit.
na not. kvacit sometimes, somewhere, in certain cases.
Not sometimes.

Forward and Reverse for the Rasis 47
The author now states that in certain cases the rule for even Rasis
to move in the reverse is not followed. What are these certain cases?
The simplicity of this Sutra has led to many controversial
speculations, all of which may be safely ignored. The certain cases
are, in fact, being listed under this Sutra, which serves as a sort of
heading.
Before moving on to the following Sutras and revealing the
certain cases there is one controversial point that must be clarified.
Most believe that the certain cases where these rules are not followed
are for Leo and Aquarius, and Taurus and Scorpio. They believe that
Leo and Aquarius move in the reverse, even though they are od
Rasis, and that Taurus and Scorpio move forward, even though they
are even Rasis. This misconception is the result of the author stating,
in a later chapter, that for Drig Dasa the movement is in the reverse
for Leo and Aquarius. Then through inference, or rather guesswork,
other commentators have come to the conclusion that the other two
fixed Rasis, Taurus and Scorpio, must also be reversed from their
norm, which makes them move in a forwards direction. But this is in
fact nowhere stated in the text. The author says to move in the
reverse of Leo and Aquarius for the purpose of Drig Dasa due to the
fact that Leo and Aquarius are fixed Rasis, all four of which, in Drig
Dasa, must move in the reverse. This matter will be dealt with more
in the chapter detailing Drig Dasa.
Dasa Length 49
1.1.28
Variable Dasa Length

+ll-6l- BPl- 9l4 T+ -<+
1.1.28. nthnth samh pryena.
nthh Nom. Pl. owner, lord, occupied by, anth Nom. Pl. boundary,
border, whole amount. samh Nom. Pl. year (sama equivalent). pryena
mostly, generally, as a rule.
Generally, the whole amount of years are equivalent to the borders
occupied by the lords.

One of the certain cases where the rule that even Rasis are
counted in the reverse is not adhered to is for the purpose of
determing the length of the variable length Dasas. The length of
many Rasi Dasas is dependent upon how far the lord of the Rasi has
moved from the Rasi. Since planets move in the forwards direction
from Aries to Taurus, etc. the Dasa lengths are always counted in the
forward direction, no matter whether the Rasi under consideration is
odd or even.
If the lord of the Rasi is in the Rasi itself then the length of the
Dasa is 12 years. If the lord of the Rasi is in the second from the
Rasi, then the length of the Dasa is one year, and so on.
Some commentators also believe that Rahu and Ketu should be
considered as co-lords of Aquarius and Scorpio and that they also
have a say on the Dasa length, but this view is erroneous and not
supported anywhere in the Sutras. It does find support in Brihat
Parashara Hora Sastra, but I am not of the opinion that the version of
that text that we have available to us is accurate on this point. Not
even a hint of such an idea is found in Jaimini Sutras.
Another similarly erroneous view is that if the lord of the Rasi is
exalted, one year is added to the Dasa length, and that if the lord of
the Rasi is debilitated one year is subtracted. Again, this is nowhere
supported in Jaiminis Sutras, though it is stated in Brihat Parashara
Upadesa Sutras, 1.1 50
Hora Sastra. One obvious problem with the idea of subtracting a year
for a planet in debilitation, as pointed out by KN Rao who does not
follow that idea, is that for Sagittarius Jupiter in Capricorn would give
a Dasa length of 0 years how can Sagittarius Dasa not have any
time?

Padas 51
1.1.29-31
Padas

4l4(lHl~4 9(P lTlP + -+
1.1.29. yvadssrayam padam knm.
yvat up to, for as great as, for as far. sa ruler, lord, owning. srayam
Acc. seat, that on which something rests. padam Nom. step, trace, vestige,
mark, foot. riknm Gen. Pl. Rasi.
As far as the lords resting place among the Rasis, as many from the
lords resting place is the Pada.

Another of the cases where the rule for moving in the reverse for
even Rasis is not adhered to is for the determination of the Padas.
The number of Rasis that the lord of a Rasi has traveled from its Rasi
is added to the Rasi that the lord of the Rasi is in; this gives the Pada
for the Rasi in question. Since Padas are dependent upon the
movement of the Rasi lord, which is always in the forward direction,
they rule for counting in the reverse for even Rasis is not followed.
Padas are a very important fundamental principle of Vedic
Astrology, without which only mediocre astrology can be done; not
using Padas is like only using half of the Bhavas. The lagna is
considered the head, its Pada the foot, the head is the beginning and
the foot is the end, it is always the beggining and the ending that are
important, therefore the Pada is just as important a consideration as
is the lagna itself.
Padas are calculated for each of the Bhavas, and in Chapter 1,
Pada 3, Padas will be examined in detail.

F4F (ll-+ ({+
1.1.30. svasthe drh.
sva (4), owner, master. sthe Loc. standing in, place. drh (4) Nom..
The owner standing in the 4
th
place the 4
th
.
Upadesa Sutras, 1.1 52
This Sutra, and the next, describes exceptions to the rule for
calculating the Padas. If the lord of the Rasi is in the 4
th
from the Rasi
in question, then that 4
th
becomes the Pada, rather then the 7
th
. From
this rule we are to infer that the Pada can not fall in the 7
th
and if it
does, then it actually falls in the 4
th
. This also happens when the lord
is in the 10
th
. When the lord is in the 10
th
, the 10
th
from the 10
th
is the
7
th
, but that is not the Pada, rather the Pada becomes the 4
th
. This
inference is explicity stated in Brihat Parashara Hora Shastra.

B 6F =-P+ (-+
1.1.31. sutasthe janma.
suta (7). sthe Loc. standing in, place. janma (10) Nom.
Standing in the 7
th
place the 10
th
.

If the lord of the Rasi is in the 7
th
from the Rasi, then the Pada
becomes the 10
th
from the Rasi in question, rather then the 1
st
. From
this rule we are to infer that the Pada can not fall in the 1
st
either so if
it does, it actually moves to the 10
th
. This also happens when the lord
is in the 1
st
, in which case the pada moves to the 10
th
. This inference
is explicity stated in Brihat Parashara Hora Shastra.

The following table shows where the Padas are to be found
depending on the placement of a lord as counted from its own
Bhava.

Bhava Lord in Pada in
1
st
or 7
th
10
th
4
th
or 10
th
4
th
2
nd
or 8
th
3
rd
3
rd
or 9
th
5
th
5
th
or 11
th
9
th
6
th
or 12
th
11
th

Padas 53
It is seen that when the lord is in opposite places, the Pada is the
same.
The effects and use of Padas are described in the 3
rd
Pada of the
1
st
Chapter.

Numerical Naming of Rasis and Bhavas 55
1.1.32-34
Numerical Naming of Rasis and Bhavas

B4 B4T l l4llHl47+ (-+
1.1.32. sarvatra savarn bhvrsayasca.
sarvatra everywhere, in every case, at all times. sa having the same,
equality. varn Nom. Pl. letter. bhv Nom. Pl. becoming, being, existing,
state, condition, that which is, the astrological houses. rsayah Nom. Pl.
zodiac sign, a Rasi, heap, mass, group. ca and, as well as.
At all times the Bhavas and Rasis are equal to the letters.

This Sutra refers to the numerical method of presenting the
Bhavas and the Rasis. This has been covered in the earlier chapter,
Preliminaries to the Sutras.

+(l-+ ((+
1.1.33. nagrahh.
na not. grahh Nom. Pl. planet, (seizing, holding, catching, receiving).
Not the planets.

The author now states that the numerical method does not apply
to the planets which means that when a name of a planet is given it
means the name of the planet and that it is not to be numerically
adapted into the number of a Bhava or Rasi. It also means that the
number derived from the letters in a word are never referring to a
planet. Unfortunately, many translators of Jaiminis Sutras do not
adhere to this rule and so make the mistake of taking the numbers of
a planets letter and then considering a Bhava rather than the Graha
as meant. In so doing, they calculate some of Jaiminis Dasas
incorrectly.

Upadesa Sutras, 1.1 56
4l4|4 TPl| l+lP + (v+
1.1.34. yvadvivekamvrittirbhnm.
yvat just, until, for as long as, throughout, while, up to, for as great as, for
so much of, for as many, for as far. vivekam Acc. (12) discrimination,
distinquishing, consideration, discussion, true knowledge. vrittih Nom.
recurrence to the same point, course, direction, going around, turning towards,
entering. bhnm Gen. Pl. zodiac sign, a Rasi.
The course of the Rasis is for as long as distinquished. / The going
around of the Rasis is just twelve.

This Sutra has double meaning in which the author gives
additional indications relevant to the numerical method of defining
the Bhavas and Rasis. The first meaning, as long as the distinction is
the course of the Rasis, means that the numbers derived from the
letters indicates the length of a Rasi Dasa when it is not a variable
length Dasa; the author gives the Dasa length through the numerical
format, rather then stating the length of a Dasa in years.
The 2
nd
meaning, going around, among the Rasis are just 12
distinctions, tells us to divide the number derived from the letters by
12, since there are 12 Rasis and 12 Bhavas. This is an important point
in the Sutras. The method of deriving numbers from the letters in a
word is not uncommon in astrological texts, it is, rather, the norm,
however, it is not so common to divide the number by 12; generally
the number is taken as it is. When the Sutras are thus properly
understood, we find that the author gives us the subtleties that are
necessary to come to correct conclusion.



Vargas, Kaala and Authoratative Works 57
1.1.35
Vargas, Kaala and Authoratative Works

(l l(4- |B&l-+ (-+
1.1.35. hordayah siddhh.
hora hora varga, horoscopy, an hour- refers to Kaala (time). dayah
Nom. Pl. etcaetera, beginning with. siddhh Nom. Pl. accomplished, gained,
perfected, thoroughly skilled or versed in, admitted to be true or right.
Authoratative horoscopy, etc. / Skilled in Hora Varga, etc. / Skilled
in hours, etc.

With this Sutra the author recommends us to other authoritative
texts and teachers for the Varga calculations and other aspects of
astrology that are common knowledge and not covered in this text.
In respect to making any predictions, Vargas are key. The effects of
Kaala, time, also crudely known as Hora, are also very important. In
essence Jaimini lets us know that he has completed the list of new
principles required for his techniques and that for other principles we
are to follow that given in standard texts the best of which is Brihat
Parashara Hora Shastra. I have begun a multi volume translation and
commentary of Brihat Parashara Hora Shastra, the first volume, Graha
Sutras, is currently available, and the second volume, Rasi Sutras is
currently available as an audio course.



Adhyaya 1, Pada 2 59



Upadesa Sutras
Adhyaya 1, Pada 2





In this Pada are given the means for determing who the native is
and what their life consists of. Details regarding many important
areas of the natives life, and even their afterlife, are determined as
outlined in this section. I consider this the most important Pada in
the Sutras because in this section are shown how to determine the
most important things about the native, which are not accurately
addressed in any other astrological text.


Svamsa 61
1.2.1-13
Svamsa

H F4lHl (lTlP+ {+
1.2.1. athasvo grahm.

atha now, then. sva owner, lord, master, ones own, his own,
their own, etc.; the ego, self, the human soul. amah Nom. portion,
part, division, in the context of astrology often refers to a Navamsa.
grahm Gen. Pl. planet.

Now the self-division of the Grahas.

Jaimini gives great emphasis to the Svamsa, but just what the
Svamsa is is is not agreed upon by commentators. Literally Svamsa
means self-division. But what division? When amsa is used in an
isolated sense without a number in front of it, it refers to the
Navamsa, the 9
th
division. Svamsa therefore refers to something in
the Navamsa and this something represents the self. Jaimini lets us
know that this something is a Graha (of the Grahas). A Graha
makes sense for it is the Grahas that are the conscious entities and
since Sva represents the soul, it must be conscious and so the Svamsa
can not have anything do to with a Bhava cusp such as the Lagna
(which a few astrologers believe). Furthermore, we have already
learned that the conscious individualities (the people) in a persons
life are indicated by the Cara Karakas. Svamsa is simply, therefore,
the Navamsa of a Cara Karaka Graha, from amongst the seven
Karakas. It is not from amongst the eight Karakas because the
Svamsa has to be of a Graha and so can not be the Lagna.
Depending upon which individual to be studied, a different Svamsa is
used. If one wants to study the native it is the Navamsa of the Atma
Karaka. If one wants to study the spouse it is the Navamsa of the
Dara Karaka. The term Svamsa, when used alone, represents the
Upadesa Sutras, 1.2 62
Navamsa of the Atma Karaka, while the Svamsa of the spouse would
be called the Svamsa of the Dara Karaka, or the spouses Svamsa.

Note on choosing to use seven Karakas for Svamsa: The Sutra reads, Now the
Svamsa amongst the planets. Which means the results of the Svamsa are
to be detailed. The question is, why does the Sutra read, amongst the
planets? In other Padas in the initiating Sutra Jaimini aften says, Now.,
but he states it simply, such as, Now the Pada, in 1.3.1. Not, Now the
Pada amongst the planets. The only explanation for stating amongst the
planets in this Sutra is that the sva, or Karaka planets, is to be chosen
amongst the seven Karaka planets, rather than from amongst the seven
planets and the Lagna. Therefore, when using the Sutras in this Pada,
consider the Karakas from amongst the seven planets, the Sun through
Saturn, and consider the Putrakaraka identical with the Matrukaraka.
Other commentators have translated this Sutra as, the results of the
planets from the Svamsa, though that is not actually the meaning of the
Sutra. Furthermore it does not hold up, since the next set of Sutras give
the effects of the Rasis of the Svamsa, not the planets.

The Svamsa is amongst the first part of the horoscope I analyze.
I have found it to be of the greatest significance in determining the
core character and nature of a native. Without beginning an
examination of this I have found it to be a risky venture to make any
judgement about the inidvidual.

SVAMSA RASI
In the following 12 Sutras Jaimini gives the effects of the Svamsa
falling in Aries-Pisces. The effects begin with the word Panca.
Panca is generally interpreted as afflicted, tormented and causes
one to believe that, more often then not, Svamsa indicates a specific
affliction. However, Panca also means to ripen, to mature, to
bring to perfection; meanings quite contrary to afflicted or
tormented. This comes as no surprise when we consider that
Panca also means Five. In all occult traditions the number five has
both positive and negative meanings and it depends on the particular
school of thought as to which meaning is considered. This is
demonstrated in Jyotish with Paasa yoga, one of the Nabhasa yogas,
Svamsa 63
formed by the placement of all the planets in five Rasis only, which
some authorities consider as a giver of good results, and other
authorities as a giver of ill effects. Occultly speaking; five is the
number of manifested duality, Gods expression as good and evil in
the world. It is the challenge to fulfillment, through challenge and
adversary. It is the change that occurs due to unhappiness or the
prodding of difficulties. It is the recognition of evil and the pursuit of
the truth that vanquishes the idea of evil. Ultimately it is the
knowledge of good and evil, while pursuing the good, without
disparagement of the lesser qualities. In respect to the Svamsa, Panca
refers to the torments and hardships which ripen the self realization
of the individual. The Svamsa is, therefore, indicative of the most
core challenge that leads to happiness and to the wellbeing of the
individual.
The results of the Svamsa are largely related to animals. This can
literally mean that the actual effects may have to do with an animal,
but more often then not it has to do with those things symbolized by
the animals. If the native is having difficulties in those things
symbolized by the animals then he may actually experience suffering
on account of them as a warning indicator, or omen, in his life. If the
native is excelling at those things symbolized by the animals then he
may come across the animals in a favorable manner as an auspicious
omen.

Benefic and Malefic Aspect to Svamsa
Naasubham subhasamdriste nasubham paapaveekshite.
BPHS, Effects of Karakamsa, 8 1/2
No inauspiciousness when under benefic aspect; no auspiciousness when
under malefic aspect.

Brihat Parashara Hora Sastra lets us know that malefic aspects
bring about more torment in order to ripen and mature the indivudal
while benefic aspect reduces the stress necessary to mature the
individual. Conjunctions emphasize the quality of the Rasi.
Additionally, the Svamsa can only give good effects if the
Upadesa Sutras, 1.2 64
Atmakaraka itself is well influenced in the Rasi. An Atmakaraka
afflicted in the Rasi indicates a life with great burdens.

9 P |9T Pl= ll-+ -+
1.2.2. panca mika mrjr.

panca (1) five. mika mice, rats (root stealer, thief). mrjr
Nom. Pl. cats, (root mrja to cleanse or purify).

Aries five rats and cats.

Grihe mooshakamaarjaraa meshaamse hyaatmakaarake
sadaa bhayapradaa vipra! Paapayukte viseshatah.
BPHS, Effects of Karakamsa, 2
When the Atmakaraka is in Aries Navamsa, fear is produced and
one is wasted into despondency by the besiegement of rats and cats.
A malefic joining makes this more certain.

Panca after numerical manipulation also indicates Aries. The
Atmakaraka falling in Aries Navamsa indicates the affliction or
maturation of those things symbolized by mice and cats. These are
relatively harmless creatures that by themselves can do no more then
create small disturbances. When the Atmakaraka falls in the Navamsa
of Aries the native has a tendency to let the small things get in the
away of the bigger things they hope to accomplish. Mice symbolizes
scrutiny, therefore the native may over scrutinize things and take
inconsequential things as important. The root of mooshika, moosha,
means thief, indicating the small things which may steal away valuable
time, or cause one to actually have things stolen which are not being
put to good use. Cats symbolize cleanliness taken to an extreme, thus
their finicky reputation. Aries Navamsa therefore indicates an attitude
that finds the fault of lack of perfection with things, and the small
excuses of why something is not possible. Ones sense of self may be
threatened by the many small conflicts that are part of day to day
life. One also tends to concentrate on their imperfections or the
Svamsa 65
many small areas of lack in life while being unable to appreciate the
important good things one has. Underneath all these potential issues
is the desire for purification.
In the event that Aries is under benefic aspect the native learns to
see the small things in life as part of the whole rather then as
disturbances. The small things come as opportunities and signals that
are part of moving through life rather then as things to be threatened
by. The little things come to remind them of the good things they
have in life. Small conflicts come as opportunities for self
development rather then as threats to ones sense of self. The native
takes advantage of the small things, including small allotments of
time in which to do great things.
Aries is a Kshatriya Rasi and so likes to do big things. They are to
learn however, that it is the little things that matter for only by
finding happiness in the little things can one fine happiness in the big
successes.
Parashara additionally says that one will be besieged and pine away
due to mice and cats. This is indicative of the tendency to let the
small things as mentioned, waste ones life away, a complaint or
anxiety at a time.

6 6 !9l(-+ (+
1.2.3. tatra chatupda.

tatra there, in that place, in that case. chatupda Nom.
quadruped, four divisions.

In that place, Taurus, a quadruped.

Vrishaamsakagate svasmin sukhadaasca catusPadaah.
BPHS, Effects of Karakamsa, 3
The Atmakarka in Taurus amsa indicates pleasures and
quadrupeds.

Upadesa Sutras, 1.2 66
Tatra is a very importantly used word by Jaimini. Jaimini uses
Tatra to let us know that the sutra is not to be used in conjunction
with the effects of the previous sutra, but that it is to be used in the
same technique as the previous sutra. So here it means that the
technique of the Svamsa Rasi effects are to continue, but that they
have nothing to do with the effects of Aries Svamsa. Numerically,
Tatra also becomes the number two indicating that this Sutra pertains
to Taurus.
A quadruped is a symbol of wealth, but more importantly it
symbolizes stability and security in the material world. Quadruped
literally means four divisions, or four parts. In occult language, the
physical realm is the realm of four divisions. The Atmakaraka falling
in Taurus Navamsa indicates self development through establishing
material wellbeing. There are thus potential challenges to ones
material wellbeing, stability and productivity; with resulting mental
anxiety and insecurity as well. When the Svamsa is under benefic
influences ones ability to manage his resources and develop material
stability is productive of comfort, happiness, and security.
Taurus is a Vaishya Rasi and as such it is intent upon developing
its resourcefulness and abilities.
Brihat Parashara Hora Sastra gives good results to the Atmakaraka
falling in Taurus Navamsa and says it is productive of pleasure and
delight, meaning it is conducive to a pleasurable, secure, and stable
material existence. Malefic influences, however, prevent the
realization of this.

P t4l T'7 - Fl -4 + v+
1.2.4. mrityau kadh sthaulyam ca.

mrityau (3) Loc. kadh Nom. Pl. itch, (root kand to separate).
sthaulyam Nom. stoutness, thickness, grossness, excessive size or
length, density of intellect. ca and.

In Gemini itches and stoutness/density.

Svamsa 67
Mithunaamsagate tasmin kandvaadivyaadhisambhavah.
BPHS, Effects of Karakamsa, 3 1/2
That in Gemini Navamsa causes itches, etc. disorders.

Mrityau after numerical manipulation indicates Gemini. There
seems to be some significance to mrityu death, in this sloka as
those natives whos Atmakaraka falls in Gemini Navamsa seem to
have a higher percentage of their fame continuing after death, they
may also tend t be overly concerned with death. Other then that, the
results are that the native is afflicted by itches and stoutness. Itches
are symbolic of mental concepts, or ideas, that dont find realization
and therefore cause irritation to the native. There is a need to free
one from mental concepts that give the idea of what should, or
shouldnt be; and to see beyond the separation caused by these
concepts. The lord of Gemini, Mercury, is presided by Lord Vishnu,
the All, who is both the giver of the fruits of life, its receiver, as well
as the fruits itself. In short, the truth of no separate existence. Then
why the need for concepts that create the idea of separation, along
with the irritation and anxiety created by the thoughts of differences?
The itching is also symbolic of ones need to separate themselves
from those factors that are distractions to developing and focusing
their talents and skills.
Stoutness is symbolic of not only physical grossness, but
congestion that leads to stagnation of any sort. Gemini being a
mental sign indicates the tendency to clutter ones intellect with
useless, but interesting information. In truth, anything that is true is
simple, but the intellect is capable of weaving such a web of
fascinating details that the virtue of a simple truth gets lost. The
Atmakaraka falling in Gemini Navamsa indicates ones need to keep
their thinking focused and simple, to keep what works, and not
enravel themselves with their playful intellect. It is interesting to note
that the word staulyam, indicating stoutness, also means density of
intellect, letting us know that holding to many trivial facts, or
thinking too much, can actually impair ones ability to discern the
truth.
Upadesa Sutras, 1.2 68
When the Atmakaraka falling in Gemini Navamsa has benefic
influences the native is capable of seeing past a realm of information
to the heart of a matter as well as having a precise quality of
discrimination which allows them to separate what is true and useful
from what is not.

( = T !l|(-+ -+
1.2.5. dre jala kuhdih.

dre (4) Loc. far away, distant, remote, a long way off. jala water,
frigidity whether mental, moral or physical. kuhha leprosy, a sort
of poison. dih Nom. etc.

In Cancer at a distant place, water/frigidity, leprosy, etc.

Karkaamse ca jalaadbhiitih
BPHS, Effects of Karakamsa. 4
And in Cancer Navamsa, fear from water.

Duure after numerical manipulation indicates Cancer. The
Atmakaraka falling in Cancer Navamsa indicates the native to be far
away from their place of birth, or to have attachments to foreign or
far away places (Remember that Cancer is the sign that signifies
oversea journeys). These far away places can be conducive to
happiness or unhappiness depending upon the benefic or malefic
influences upon the Karakamsa.
Jala indicates watery afflictions, which simply means emotional
imbalances and neediness, that are the result of inner emptiness,
which can be fulfilled only through inner awakenings. The affliction
of this causes one to suffer constantly from inner feelings of lack,
despondency and depression along with a lack of receptivity to the
small happiness that are available to them. Cancer as the Karakamsa
can also give a lack of courage that comes from deep seated
emotional despondency. If benefics influence the Karakamsa the
native will develop the skill to keep the mind anchored in the heart,
Svamsa 69
and thereby find fulfillment inwardly, and courage in their own
capacity for renewal.
Coldness of limbs is often an effect of Cancer note how Mars is
debilitated in Cancer and so Mars problems are more likely.
Leprosy is a blood disorder and symbolizes that negativity, and
emotional frustration, have beset ones attitude and disrupted the flow
of happiness that could otherwise be available. Growing through this
results in the capacity to adjust ones attitude to meet the difficulties
in life with cheer and optimism. Additionally, Cancer can bring about
various other blood disorders and toxicities as per the etc. used in
the Sutra.
Cancer is a Brahmin Rasi and so offers greater potential for
spiritual growth. This is symbolized by the water of Cancer.

H 9l- H4l9(l|++ \+
1.2.6. seh vpadni.

seh (5) Nom. Pl. that which remains or is left, all the others, end,
result. vpadni Nom. Pl. beasts of prey, wild beasts, tigers, ones
own place.

Leo Remaining wild beasts of prey. / Ones own place remains.

Sihaamse svaPadaad bhayam.
BPHS, Effects of Karakamsa, 4
In Leo Navamsa there is fear of wild beasts.

Seshaah after numerical manipulation indicates Leo. The
Atmakaraka falling in Leo Navamsa gives effects of wild beasts, lions,
tigers, and dogs. Large cats are symbols of leadership, therefore the
Atmakaraka falling in Leo Navamsa indicates challenges in respect to
leadership. If the Karakamsa is afflicted there is an abuse of
leadership, a lack of development in leadership, or a tendency to
follow others at ones own expense. This is said in some traditions to
attract the displeasure of the king of beasts, the lion. Under beneficial
Upadesa Sutras, 1.2 70
influence the Atmakaraka falling in Leo Navamsa may create an able
and noble leader, who has as his strength loyalty to his subjects.
Svaapada also indicates dogs, which symbolize loyalty. Under
beneficial influences the Atmakaraka here gives a loyal nature, under
malefic influences one may be self-serving and thus unable to
maintain any loyalty or devotion, or one may be weak willed and
insecure and therefore unable to maintain loyalty towards ones own
nature.
Svapada also means one's own place, so "remaining in one's
own place" is also a core challenge for those with the Svamsa falling
in Leo. "Remaining in one's own place" means to possess dignity,
whether in poor and humble circumstances, or in successful and
commanding positions, without a need to validate one's self-esteem
by being "more."

P t4 47=l4l|+TT7+ +
1.2.7. mrityuvajjygnikanaca.

mrityu (3). vat like, resembling. jy (6), Nom. wife. agnikanah
Nom. fire particle, a spark, or small fire. ca and, as well as.

Virgo like Gemini, as well as small fire.

Kandooh sthaulyana kanyaamse tathaa vahnikanaad bhyam.
BPHS, Effects of Karakamsa, 4 1/2
In Virgo Navamsa there is fear from itches, stoutness, density, and
fire, digestive fire.

Mrityuvat after numerical manipulation means like the third, or
Gemini. Jaayaa after numerical manipulation indicates Virgo. So
the results of Virgo are as they are for Gemini. In addition there is
trouble from fire, especially the digestive fire (Parashara uses the
word vahni which is particularly the digestive fire.) This is a symbol
of frustration that stems from being unable to assimilate the many
difficult experiences the world offers as well as frustration that is
Svamsa 71
brought forth from the difficulties as mentioned under Gemini.
These frustrations are only slight as it is a fire particle, and not a
raging burn. Jaayaa also indicates the wife and this is symbolic of
relationship and sexual frustration, etc. which if we consider that
Venus is debilitated in Virgo, we can see how an emphasis on Virgo
can give problems relating to Venus. In fact the planet that is
debilitated in the Navamsa Rasi of the Atmakaraka gives some clues
to the results of the Svamsas.
In the event of benefic influences on the Svamsa one will grow
above sexual difficulties and manage relationships effectively and be
capable of developing an approach to life that that allows for a
healthy integration and benefit from worldly experiences.

l 4l|T74P + <+
1.2.8. lbhe vijyam.

lbhe (7) Loc. vijyam Nom. traffic, trade, commerce,
merchandise (root vaani - value).

In Libra trade.

Tulaamse ca vaniga jaato vastraadinimitau patuh.
BPHS, Effects of Karakamsa, 5
In Libra Navamsa the native is a merchant skillful in making
garments.

Laabhe after numerical manipulation indicates Libra. The
Atmakaraka falling in the Navamsa of Libra gives one the capacity
for trade - to attain, enjoy, or have the knowledge of merchandise.
This does not necessarily make one a merchant, but only indicates the
strong desire to obtain and enjoy what is of value to oneself. Malefics
influencing the Svamsa reduce the natives capacity to gain those
things. The root of vaanijyam is vaani, which means a weaver loom,
or value. Parashara supports this and states that one will be skillful in
fabricating garmets, but the word he uses is patuh meaning clever,
Upadesa Sutras, 1.2 72
skillful, capable of, hard, intense, and keen. We can therefore deduce
that the native is very determined in the acquisition of what they
value, or what they weave and create in their life.

H =BlB 9l- F6-4(l|+H+ +
1.2.9. atra jalasarsriph stanyahnica.

atra (8) devourer, demon. jala water, frigidity mental, moral or
physical. sarsriph Nom. Pl. any creeping animals, reptiles, snakes,
name of Vishnu. stanya contained in the female breast, milk. hnih
Nom. abandonment, laying aside, deprivation, damage, loss,
insufficiency, non-existence. ca and.

Scorpio demons, water, serpents/Vishnu and deprivation of that
contained in the breast.

Alyamse sarpato bhiitih piidaa maatuh payodhar.
BPHS, Effects of Karakamsa, 5 1/2
In Scorpio Navamsa there is fear of snakes, and harm to the
mother's breast.

Atra after numerical manipulation indicates Scorpio. The
Atmakaraka in Scorpio Navamsa indicates the effects of water in the
same manner as mentioned for Cancer. Further there are the effects
of demons, both the internal emotional demons as well as a higher
frequency of psycic and emotional disorders. The effects of snakes
represents the transmutative effects of Scorpio and gives a life
dedicated to transmutations of perceived needs, etc. which gives
generally little comfort or peace. Snakes also are symbolic of the
kundalini and its spiritual potential as well as its destructive
possibilities. The word used in the Upadesa Sutras for snakes is
sareesripa, which is also a name for Lord Vishnu, representing the
spiritual potential of having Scorpio as the Karakamsa. Parashara uses
the word sarpata, a snake as well as a serpentine demon. Benefic
influences on the Karakamsa gives a capacity to rise above ones
Svamsa 73
inner demons, and a maturation of the kundalini force which is
conducive to a deep spiritual life.
The Atmakaraka falling in Scorpio Navamsa also indicates that
one has experienced a lack of breast milk. This symbolizes emotional
loss, abandonment, etc, that has left a void where generally there is
nurturing in life. The milk of the mothers breast is the first tangible
security and fulfillment an infant receives; a lack of this symbolizes a
life of insecurity and lack of fulfillment. If, however there are benefic
influences on the Karakamsa one may abandon the attachment to
external forms of security and need fulfillment, and find it inwardly
through spiritual awakenings.
Scorpio, being a Brahmin Rasi and being related to Vishnu
indicates that Scorpio as the Svamsa has great spiritual potential.

BP 4l(+l(l 4Pl6 96+P+ {+
1.2.10. same vhand ucccca kramt patanam.

same (9) Loc. vhant Abl. the act of making effort, carrying,
conveying, any vehicle, horse. ucct Abl. high, deep. ca and.
kramt Abl. proceeding, going course, a position taken before
making a spring or attacking, regular progress. patanam Acc. who
or what flies or falls, the act of flying, falling or coming down,
throwing oneself down or into, decline, loss of caste, miscarriage.

In Sagittarius while proceding, a fall from a vehicle and a height.

Dhanuramse kramaaducchaat patanam vaahanaadapi.
BPHS, Effects of Karakamsa, 6
In Sagittarius Navamsa there is a fall from one's regular course and height
as well as from a vehicle.

Same after numerical manipulation indicates Sagittarius. The
Atmakaraka falling in Sagittarius Navamsa indicates a tendency to
reach for high ideals that one is unable to maintain, and this causes a
fall of some sort, and the disruption of order or discipline. The fall
Upadesa Sutras, 1.2 74
may be an actual physical fall or a fall from position. If the
Karakamsa has beneficial aspects one is able to live a just and upright
life.

= G G T'7 ( !-47 |T + {{+
1.2.11. jalacara khecara khea ka duthagranthayaca
ripphe.

jalacara water-goer, an aquatic animal. khecara moving in the
air, a bird, any aerial being, Rakshasa, a planet, the number nine,
quicksilver, name of Siva. khea a village, residence of peasants
and farmers, kapha in the body, snot, glanders, a horse, the club of
Balarama, hunting chase, shield, expressing defectiveness or
deterioration, grass, low, vile, armed. ka itches, scratching (root
kand to separate). dutha spoilt, corrupted, defective, false,
wrong, wicked, malignant, offensive, inimical, culpable, sinning
through or defiled with, a kind of noxious animal, a bad or unchaste
woman, sin, guilt. granthayah Nom. Pl. knot, bunch or
protuberance of any kind, joint of the body, a complaint, swelling
and hardening of the vessels, difficulty, doubt. ca and. ripphe
(10) Loc.

Aquatic animals, things moving in the air/planets/birds/demons,
villages/kapha, itches, defects/guilt and tumors/joints in
Capricorn.

Makaraamse jalodbhutairjantubhih kheCarastathaa.
Samkha muvtaa pravaalaadyai Bhavati niscitah.
BPHS, Effects of Karakamsa, 6 1/2 7
In Capricorn Navamsa animals living in water, and birds cause
fear. There will certainly be gains of shells, pearls, and edible
vegetables produced in water.

Svamsa 75
Ripphe after numerical manipulation indicates Capricorn. The
Atmakaraka falling in Capricorn Navamsa gives a potential host of
difficulties. Aquatic animals symbolize frustrated feelings and
emotional disrepair, as well as emotional denial that can lead to
escapist or addictive tendencies. Khechara has to do with anything
moving through the air, this indicates birds which represent mental
thoughts that create frustration and make life intolerable. It also
means spirits and creates a tendency to psychic disorders. Meaning
planets as well, this represents the powerful karmic influences of the
planets, whose momentum is most powerful with respect to
Capricorn, but which the native generally finds frustrating as there is
a great attachment to the use of their will and decisiveness and the
effects these give. This leaves them frustrated without a proper idea
of fate, destiny and freewill. Kheta represents the watery humor in
the body, disorders with this represent the effects of unbalanced,
disturbed or extremely sensitive emotions. Kheta also measn
defectiveness or deterioration, and so those with the Atmakaraka
falling in Capricorn often experience themselves as defective, in the
wrong, on the wrong path, etc, unable to move out of their current
predicament (stuck in a village of peasants another meaning of
Khta), and see their life as going downhill. Kandoo is the same as
for Gemini. Dushtagranthi indicates disorders such as cancer, and
so Capricorn does give a tendency towards cancer as well as a
tendency to not take care of things at the root level when necessary
and this creates other cancers as well. Ripphe indicates a
tendency of deceit and fraud in life and frustration over it. This has a
lot to do with being frustrated with the unfairness of life, which in
reality is very harmonious and fair when considered from a more
knowledgeable perspective.
In the event that the Svamsa has benefic influences one has the
capacity to look inside to see their true needs, and how these needs
are the cause of their suffering. This allows them to live happily,
without any frustration or coldness directed towards those external
factors which do not fulfill the need. The native then is also able to
see how their thoughts are responsible for their frustration or
Upadesa Sutras, 1.2 76
unhappiness, and how through understanding their thoughts, they
can derive mental peace. KheCara is a name of Lord Siva, and this
indicates the potential to destroy the ego through a proper
understanding of ones thoughts. The native also learns that a large
purpose of the life here on Earth is to burn physical karmas, this
gives them a karma yogi attitude or understanding that the human
right is towards activity, not the fruits of ones actions. These fruits
mean not only the material fruits, but even more importantly the fruit
of being validated by others for ones actions, or even validated by
oneself for ones actions. The native has the capacity to destroy at a
root level what is causing suffering, and not just pay attention to the
outer symptoms. They also understand that the human tendency is to
become frustrated at others and events when one doesnt get what
one wants, but that the fault is due to ones own karmas and not to
those others.
Parashara adds that one will certainly gain pearls, shells, and
edibles from the sea. This symbolizes the pearl of great price, the
potential for mental peace and happiness of looking inward, and the
resulting fulfillment.

6lTl(4l P + {-+
1.2.12. atkdayo dharme.

atakdayah Nom. maker of ponds, tanks and things related to
shores. dharme (11) Loc.

Maker of ponds/tanks/things related to shores in Aquarius.

Kumbhaamse ca tadaagadi kaarako jaayate janah.
BPHS, Effects of Karakamsa, 7 1/2
And in Aquarius Navamsa, know that the native is involved with
tanks, etc.

Dharme after numerical manipulation indicates Aquarius.
Building tanks, etc. is related to humanitarian activities. The
Svamsa 77
Atmakaraka falling in the Navamsa of Aquarius makes one devoted
to his dharma and of a humanitarian nature. Devoted to ones
dharma means not only following some code of conduct, but also
being firm in ones svadharma, ones innate nature. This means that
one is completely secure with his individuality. In the event that the
Karakamsa has malefic influences, the individual, though having a
desire to be humanitarian and a doer of good acts, finds themselves
unable to manifest it. Additionally one tends to suffer from
insecurity.

7 P |+t46l T 4-4 + {(+
1.2.13. ucce dharmanityat kaivalyam ca.

ucce (12) Loc. dharma duty. nityat Nom. continual repetition
of, perpetuity. kaivalyam Nom. absolute unity, perfect isolation,
detachment from all other connections, detachment of the soul from
matter or further transmigrations. ca and.

In Pisces elevation, perpetual dharma and kaivalyam.

Meenaamse kaarake jaato muktibhaag dvijasattama!
BPHS, Effects of Karakamsa, 8
The Karaka in Pisces Navamsa indicates that the native has the
good fortune of liberation, Dvijasattama.

Ucce after numerical manipulation indicates Pisces. The
Atmakaraka fallling in Pisces Navamsa indicates one firm in his duty,
doing good deeds, and high minded. This is also an indication for
liberation and great spiritual rewards. Pisces as the Svamsa
particularly indicates that one is in a completion phase, a phase of
completion and surrender to something higher; liberation from a
particular cycle of evolution and consciousness into another.
Parashara states that one will have the good fortune of emancipation
or deliverance. Attaching fortune to this indicates that the beneficial
results of Pisces Svamsa are largely due to Gods grace. Like the other
Upadesa Sutras, 1.2 78
Brahmin Rasis, Pisces is very conducive to spiritual development,
though even more so.
In the event of malefic influences on the Svamsa then the native
finds great difficulty maintaining any constancy in dharma, and
difficult events in life, and a lack of worldly happiness, give rise to
escapism, negative isolation, mental abstractions, etc.

Career from the Swamsa 79
1.2.14-38
Career from the Svamsa


After giving the effects of the different Navamsa Rasis in respect
to the Svamsa, Jaimini proceeds to tell us the effects of the Grahas as
determined from the Svamsa position. With this there is another
point of controversy. There are basically two schools of thought: one
has it that the Grahas in the Navamsa are read from the Svamsa; the
other has it that the Grahas in the Rasi are read from the Svamsa. I
prefer to read from the Svamsa in the Navamsa. Additionally, all the
effects related to the Svamsa, hold true in all vargas, though the
navamsa position is the most important for the fulfillment of the
individuals destiny.

6 4l l=Tl4 9- + {v+
1.2.14. tatra ravau rjakryaparah.

tatra there, therein, in that place, to that place, in that, in that case,
then, therefore. ravau Loc. the Sun. rjakrya a king's duty or
business, state affairs, royal command. parah Nom. chief, engrossed
in, any chief matter or paramount object.

In that, the Sun a chief in state affairs.

With this Sutra the effects of the planets in the Svamsa and in the
different Rasis from the Svamsa begin. This Sutra, however, begins
with tatra, continuing, meaning that the effects of the Svamsa in a
Rasi are continued by the effects of the planet in which the Svamsa
falls in. Tatra is really not necessary to make this clear, tatra is actually
used to give the Sutra a second meaning: That the effects of the
Svamsa in a Rasi are continued; the Svamsa in the Rasi of the Sun
gives a certain effect, in the Moon, another, etc; the effect is not only
given by a planet in the Svamsa, but also by the Svamsa in the Rasi of
Upadesa Sutras, 1.2 80
the planet. Furthermore, treat the Cara Karaka planet for the person
under consideration to naturally give the same effect as if that planet
was in the Svamsa. So if the atmakarka is the Sun, one may be a
chief in government affairs, etc.

9 T -( H 44l l l |4Hl=l4l + {-+
1.2.15. prnenduukrayor bhog vidyjvca.

prnendu full Moon. ukrayoh Loc. dual. Venus. bhog Nom. a
voluptuary, having and offering enjoyments, opulent. vidy Nom.
knowledge, learning. jv Nom. living by, vivified. ca and.

The full Moon and Venus therein having and offering enjoyments
and living by education.

When the Moon is not full, the career he gives is dependent upon
other planets joining him or it may give a career in music these
things Jaimini addresses later in this Pada when he addresses skills
and intelligences.

Poornendau bhogaviin vidvaan, sukradrishte viseshatah.
BPHS, Effects of Karakamsa, 13
At the full Moon, one enjoying pleasures, and a scientist/educationist.
Aspected by Venus makes this particularly so.

l6 4l(l Tl -6l4 l 4|O=l4l l P + {\+
1.2.16. dhtuvad kauntyudho vahnijv ca bhaume.

dhtuvad Nom. metallurgist, alchemist (root dhaatu constituent
part, ingredient, element). kaunt relating to spears and lances.
yudhah Nom. to fight, oppose, move. vahni fire, anything that
conveys, the conveyer of obligations to the gods, name of the
number 3. jv Nom. one who is living by, vivified. ca and.
Career from the Swamsa 81
bhaume Loc. Mars (earthy, relating, dedicated or produced from
Earth).

Mars therein a metallurgist, a spear fighter and living by fire.

4|T=F6-6 4l4l- |H|-9+l -44(l|4(7 Bl P4 + {+
1.2.17. vanijas tantuvyh ilpino vyavahravidaca saumye.

vanijah Nom. traffic, trade, commerce, merchandise. tantuvyh
Nom. Pl. weavers. ilpinah Nom. artisan, craftsman. vyavahra
legal procedure, administration of justice. vidah Nom. knowledge,
discovery. ca and. saumye Loc. Mercury (relating or belonging to
Soma, gentle, auspicious, cheerful, pleasant, worshiper, serum, the
blood before it becomes red, gastric juice, name of the five stars in
Orions head, name of Durga, the left eye, the middle of the hand, an
omen occurring in the sky).

Mercury therein trade, weavers, artist/craftsman and legal
knowledge.

Budhe balayute svaamse kalaasilpavicakshanah.
Vaanijyakusalascaapi buddhi vidyaasamanvitah.
BPHS, Effects of Karakamsa, 14 15
Mercury strong joining the Svamsa indicates one skillful, an artist or
craftsman skilled in any mechanical or fine art, as well as one clear
sighted, wise, skilled in trade, competent, intelligent and educated.

TP l+|+Ul 4 (|4(7 =l4 + {<+
1.2.18. karmajnnanith vedavidaca jve.

karma action, obligation, religious act, work. jnna higher
knowledge, wisdom, knowledge about anything, conscience. nith
Nom. Pl. position, firmness, devotion, application, skill in, certain
Upadesa Sutras, 1.2 82
knowledge of, judgement, perfection. vedavidah knowing the
Veda. jve Loc. Jupiter.

Jupiter therein devoted to work of wisdom and knowing the Veda.

lTl4l- Tl|P+- H6 |-4l7 H 4 + {+
1.2.19. rjakyh kminah atendriyca ukre.

rjakyh Nom. Pl. a kings servant, of or belonging to a king.
kminah Nom. loving, fond, impassioned, amorous. atendriyh
Nom. Pl. having a hundred senses. ca and. ukre Loc. Venus.

Venus therein kings servant, amorous and having a hundred
senses.

|B&TPl =|4- H+l + -+
1.2.20. prasiddhakarm jvah anau.

prasiddha accomplished, well known, celebrated. karm Nom. Pl.
works, deeds. jvah Nom. life, existence, living being. anau Loc.
Saturn (slow moving, name of Siva).

Saturn therein a life of accomplished deeds.

Sanau Svamsagate jaatah svakuliicitakarmakrit.
BPHS, Effects of Karakamsa, 16 1/2
Saturn in the Svamsa indicates the native doing the work of one's own
family.

\l+ !Tl7l l7 =l=|Tl l (4|-T7 l(l + -{+
1.2.21. dhnukscaurca jngalik lohayantrinaca rhau.
dhnukh Nom. Pl. armed with bows. caurh Nom. Pl. thief,
dishonest dealer, usurper. ca and, as well, both. jngalikh Nom.
Career from the Swamsa 83
Pl. snake charmers. loha copper colored, made of copper, made of
iron, in later language any metal. yantrinah Nom. one making any
mechanical contrivance, machine, an amulet. ca and, as well, both.
rhau Loc. Rahu (the Seizer).
Rahu therein archers and thieves as well as snake charmers and a
maker of metal mechanical instruments.

Rahau caurasca dhaanushko jaato vaa lohayantrakrit.
Vishavaidyoathavaa Vipra! jaayate naaatra samsayah.
BPHS, Effects of Karakamsa, 17
At Rahu a thief or an archer, one making metal mechanical instruments,
or a doctor knowledgeable in poisons.

=-44(l|T7l l7 T 6l + --+
1.2.22. gajavyavahrinacaurca ketau.
gaja an elephant, the number 8. vyavahrinah Nom. dealing with,
a man of business. caurh Nom. Pl. thief, dishonest dealer. ca and.
ketau Loc. Ketu (bright appearance, clearness, lamp, daytime,
apparition, form, flag, sign, mark, leader, eminent person, intellect,
judgement, discernment, any unusual or striking phenomenon,
comet, meteor, falling star, disease, an enemy).
Ketu therein an elephant dealer and thief.

6 P-( B94lF6l4 (H4l+ -(+
1.2.23. tatra mandasarpayostmblady. (Not in all editions).
tatra there, therein, in that, to that place, in that case, then,
therefore. manda Saturn. (slow, tardy, idle, lazy, apathetic, weak,
slight, feeble, indulgent, silly, stupid, miserable, languid, sick,
addicted to intoxication). sarpayoh Loc. Dual. Rahu (serpent,
serpent-demon). tmbla betel leaf. dy Nom. impart, consume,
destroy, take part in, repent.
Upadesa Sutras, 1.2 84
Saturn and Rahu in that consuming/imparting betel
leaves.

|4l( -4l B9 |++P + -v+
1.2.24. ravirhubhym sarpanidhanam.
ravi Sun. rhubhym Instr. Dual. Rahu. sarpa snake, serpent-
demon, creeping, tortuous motion. nidhanam Nom. death,
destruction, loss, end.
The Sun and Rahu snake death.

H(! B|4|-+ --+
1.2.25. ubhadrite sannivrittih.
subha benefic. drite Loc. aspect. sannivrittih Nom. avoiding,
desisting from.
A benefic in aspect avoidance.

H Pl B4-l7=l= |T-+ -\+
1.2.26. subhamtra sambandhjjngalikah.
subha benefic. mtra only. sambandht Abl. connection.
jngalikah Nom. snake charmer.
Sambandha from only a benefic a snake charmer.

Raviraahu yadaa svamse sarpaad bhiitih prajaayate.
Subhedrishtau bhayam naiva paapadrishtau mritabhavet.
BPHS, Effects of Karakamsa, 19
Whenever the Sun and Rahu are in the Svamsa, one born has fear from
serpents. Benefic aspect removes the fear, a malefic in aspect brings death.

Subhashadvargasamyuktau vishavaidhyo bhavet tadaa.
BPHS, Effects of Karakamsa, 20
If joining benefic vargas, then knowledge of poisons is indicated.
Career from the Swamsa 85

T=Pl( ! ((l(Tl 5|+(l 4l+ -+
1.2.27. kujamtradrite grihadhako agnido v.
kuja Mars. mtra only. drite Loc. aspect. grihadhakah Nom.
house burner. agnidah Nom. fire giver, incendiary, stomachic. v
or.
Only Mars in aspect burning the house of (the individual) or an
incendiary.


H4(! +(l(-+ -<+
1.2.28. ukradrite nadhah.
ukra Venus. drite Loc. aspect. na not. dhah Nom. burning,
combustion.
Venus in aspect no burning.

-( ! t4lBPl9 (l6 + -+
1.2.29. gurudrite tv sampagriht.
guru Jupiter (heavy, great, large, venerable, excessive, difficult,
hard, violent, vehement). drite Loc. aspect. tv Acc. you. sampa
near, contiguous, adjacent, vicinity. griht Gen. Bhava, home, a
square.
Jupiter in aspect at a house near you.

Bhaumekshite kaarakaamse bhaanusvarbhaanusamyate.
Anyagrahaa na pasyanta svavesmaparadaahakah.
Tasmin budhekshite caapi vahnido naiva jaayate.
BPHS, Effects of Karakamsa, 20 21
Mars in aspect to the Sun and Rahu in the Karakamsa, without another
planet's aspect causes one to burn their own, or that of others. If Mercury is
in also aspecting, then there is no burning.
Upadesa Sutras, 1.2 86

Paaparkse gurunaa drishte samiipagrihadaahakah.
Sukradrishte tu viprendra! Grihadaho na jaayate.
BPHS, Effects of Karakamsa, 22
In a malefic Rasi, Jupiter in aspect, causes a close by Bhava to be burned.
Venus in aspect, Viprendra, causes no Bhava to burn.

B |T |49(l |49(6l 4l+ (+
1.2.30. sagulike viado viahato v.
sa with, accompanied by. Gulike Loc. the upagraha Gulika.
viadah Nom. wielding poison, poisonous, shedding water. via
poison. hatah Nom. slain, hurt, afflicted, come into contact. v or.
Accompanied by Gulika wielding poison or afflicted by poison.

This is to say that Rahu and Sun along with Gulika makes one
use poison or afflicted by poison.

-( ! l l96+7l l 4l+ ({+
1.2.31. candradrite caurpahritadhanascauro v.
candra the Moon. drite Loc. aspect. caurpahrita taken by
robbers. dhanah Nom. any valued object, wealth. caurah Nom. a
thief, robber, dishonest or unfair dealer, usurper, plagiarist. v or.
The Moon in aspect wealth taken by theives or a thief.

(According to Brihat Parashara Hora Sastra the Moon must be full, though this has
not been found neccessary).

4Pl(! 4(l=-+ (-+
1.2.32. budhamtradrite brihadbjah.
budha Mercury (awaking, intelligent, wise, clever, sage, wise or
learned man, a dog). mtra only. drite Loc. aspect. brihadbjah
Career from the Swamsa 87
Nom. having large seeds, abounding in seeds. (Brihad lofty, high,
tall, wide, large, abundant, massive, solid. Biijah seed, semen, any
germ, element, primary cause, source, origin, analysis, marrow,
truth.)
Mercury only in aspect having large seeds (enlarged testicles).

6 T6l 9l9(! TT7(- TTll 4l+ ((+
1.2.33. tatra ketau ppadrite karnaccedah karnarogo v.
tatra there, therein, in that, to that place, in that case, then,
therefore. ketau Loc. Ketu. ppa boding evil, inauspicious. drite
Loc. aspect. karna the ear. chedah Nom. cut, incision, cleft,
separation. karnarogah Nom. ear disease. v or.
Ketu in that, a malefic in aspect a cut ear or ear disease.

H4(! (l|6-+ (v+
1.2.34. ukradrite dkitah.
sukra Venus. drite Loc. aspect. dkitah Nom. one consecrated,
initiate, a priest engaged in religious ceremony.
Venus in aspect a spiritual initiate.

4H|+(! |+4l4-+ (-+
1.2.35. budhasanidrite nirvryah.
budha Mercury. sani Saturn. drite Loc. aspect. nir without.
vryah Nom. manliness, power, strength, energy, heroism, virility,
semen, splendor, dignity, consequence.
Mercury or Saturn in aspect without energy/ virility.

4H4(! 9l+- 9|+Tl (lBl9l 4l+ (\+
Upadesa Sutras, 1.2 88
1.2.36. budhaukradrite paunah puniko dsputro v.
budha Mercury. ukra Venus. drite Loc. aspect.
paunahpunikah Nom. repeated again and again. dsiputrah
Nom. child of a female slave, wretch, or miscreant (daasi female
servant or slave, harlot, fiendish, demonical, impious, barbarous).
vaa or.
Mercury or Venus in aspect repeating again and again or a child of
a female slave/wretch/harlot.

H|+(! 69F4l 9!4l 4l+ (+
1.2.37. anidrite tapasv preyo v.
ani Saturn. drite Loc. aspect. tapasv Nom. ascetic, wretched,
poor, distressed, miserable. preyah Nom. one sent or dispatched,
servant, slave, menial. v or.
Saturn in aspect an ascetic or servant.

H|+Pl( ! B -4lBllB-+ (<+
1.2.38. animtradrite samnysbhsah.
ani Saturn. mtra only. drite Loc. aspect. samnysa laying
aside, renunciation. bhsah Nom. fallacious appearance,
semblance, mere appearance.
Saturn only in aspect merely apparent renunciation.

6 |4H4( ! l=9 !4-+ (+
1.2.39a. tatra raviukradrite rjapreyah.
tatra there, therein, in that, to that place, in that case, then,
therefore. ravi Sun. ukra Venus. drite Loc. aspect. rja king,
sovereign, chief of its kind. preyah Nom. servant.
Sun or Venus in aspect to that a kings servant.
Career from the Swamsa 89

TlTl H |4H 4( ! l=9 !4-+ (+
1.2.39b. krakmse raviukradrite rjapreyah.
The Sun or Venus in aspect to the Karakamsa a kings servant.

The last sutra bearing on what the individual will live by is only to
be resorted to if no other possibility is indicated either in the chart as
a whole or by the running Dasa, in which case the individual will
work for the largest employer the government.

Vargas
Check this also in the Rasi.

Graha in
Svamsa
Career Aspected by
Sun Leader in Government
Moon Education; Luxuries
Mars Metallurgist; Spear Fighter; Fire
Mercury Trade (Business); Weaver; Arstist;
Craftsman; Legal Career

Jupiter Philosophy; Wisdom
Venus Education; Luxuries; Kings
Servant; Armorous; 100 Senses

Saturn Accomplished deeds
Rahu Archer; Thief; Snake Charmer
(Allopathic Medicine); Mechanical
Instruments /Technology

Ketu Elephant Dealer
Thief
Malefic Cut Ears or Ear Disease.
Venus Initiate/Priest.
Mercury or Saturn without virility.
Mercury or Venus repeating or child
of female slave/harlot/wretch.
Saturn ascetic or servant.
Saturn Only a false ascetic.
Saturn &
Rahu
Drug user; Drug dealer
Sun & Death due to Snake Mars Only House Burnt or an
Upadesa Sutras, 1.2 90
Rahu (Unless benefic aspects, only
benefics makes a snake charmer
(Allopathic Medicine).)
Incendiary. Venus no burning,
maybe a fire fighter.
Jupiter house close by burns.
Moon Robbed or a Thief.
Only Mercury large seeds.
Nothing Venus or Sun Government servant.





Capability from the Svamsas 10
th
91
1.2.40-42
Capability from the Svamsas 10
th


|-T 4 4 ( ! 4l P-(46+ v+
1.2.40. ripphe budhe budhadrite v mandavat.
ripphe (10) Loc.. budhe Loc. Mercury. budha Mercury. drite
Loc. aspect. v or. mandavat like Saturn.
In the 10
th
, Mercury, or Mercury in aspect like Saturn.

Like Saturn refers to the effects of Saturn as given in the previous
Sutra 1:2:20, notably a life of accomplished deeds.

Dasame kaarakaamsaacca budhasukrayuktekshite.
Vyaapaara bahulaabhasca mahatkarmakaro narah.
BPHS, Effects of Karakamsa, 59
The 10
th
from Karakamsa joined or aspected by Mercury or Venus
indicates abundant gains through ones profession or business as well as
one doing great deeds.

H ( ! B 4-+ v{+
1.2.41. subhadrite stheyah.
ubha benefic. drite Loc. aspect. stheyah Nom. stayed in, more
important or worthy of consideration, very firm or strong, very
continuous or constant, very resolute.
A benefic in aspect, staying in resolute/important.

Kaarakaamsaacca Dasame subhakhetyutekshite.
Sthiravitto bhaved baalo gambhiiro balabuddhimaan.
BPHS, Effects of Karakamsa, 57
From the Karakamsa, the 10
th
joined or aspected by a benefic indicates
firm wealth and fame, power, sagaciousness, strength and intelligence.

Upadesa Sutras, 1.2 92
Dasame kaarakaamsaacca paapakhetayutekshite.
Vyaapaare jaayate haanih pitrisaukhyen vajitah.
BPHS, Effects of Karakamsa, 58
The 10
th
from the Karakamsa joined or aspected by a malefic indicates
failure, abandonment, and deprivation of one's business and career as well
as depriving one of paternal happiness.

4l -Pl( ! l 9l-+ v-+
1.2.42. ravau gurumtradrite gopalah.
ravau Loc. the Sun. guru Jupiter. mtra only. drite Loc. aspect.
goplah cowherd, protector of the Earth.
The Sun therein, only Jupiter in aspect a protector of the Earth.

Kaarakaamsaacca Dasame ravicandrayutekshite.
Gurdrishteayute Vipra jaatako raajyabhag bhavet.
BPHS, Effects of Karakamsa, 60
The 10
th
from the Karakamsa joined or aspected by the Sun or Moon, and
joined or aspected by Jupiter, Vipra, indicates a kingdom.

Vargas
Check this also in the Dasamsa and the Rasi









Home from the Svamsas 4
th
93
1.2.42-47
Home from the Svamsas 4
th


From the Svamsa Jaimini considers the 4
th
house for the
seemingly mundane nature of the dwelling a person is likely to
inhabit. However, there is more to these sutras than a simple dwelling
for ones house symbolizes their emotional needs.

(l -H 4(4ll6 9lBl(-+ v(+
1.2.43. dre candrasukradrigyogt prsdah.
dre (4) Loc. candra Moon. sukra Venus. drig aspect. yogt
Abl. union, conjunction. prsdah Nom. terrace, palatial mansion,
palace, temple.
Aspect or conjunction from the Moon or Venus to the 4
th
a palatial
mansion.

Such individuals are sensitive and gentle individuals who enjoy
the goodness in themselves as well as others. They are very hurt by
the antagonisms of others and do their best to treat others gently.
They become emotionally attached very easily and thus miss people
and things when they are away.

7( |9+ vv+
1.2.44. uccagrahepi.
ucca exalted. grahe Loc. planet. api also.
An exalted planet therein also.

An exalted planet makes the best and finest of whatever is
possible, in the house as well as with respect to ones happiness.
Even tough Saturn and efficient Mars find room for joy when
exalted.
Upadesa Sutras, 1.2 94

l( H|+-4l |Hl (P + v-+
1.2.45. rhuanibhym ilgriham.
rhu Rahu. anibhyaam Instr. Dual. Saturn. il stones, rocks.
griham Acc. house, habitation.
Rahu and Saturn a stone house.

This is to say any house made of naturally occurring stones or
concrete that is not fired.
Rahu and Saturn indicate an emotionally simple and tough
individual. These individuals are not very emotionally adaptable, and
so do not warm up to new things easily, though they can handle
anything.

T =T 6 -4lP 7TP + v\+
1.2.46. kujaketubhymaitakam.
kuja Mars. ketubhym Instr. Dual. Ketu. aitakam Acc. made
of brick.
Mars and Ketu made of brick.

This is to day any house made of brick that is fired.
Mars and Ketu indicate emotionally tempered individuals who
can focus their emotions at the task at hand. Emotionally the deal
with situations by keeping their focus on what is important to them,
but if their environment prevents them from working towards their
focus too long they can become frustrated.

-Tl (l4P + v+
1.2.47. gurun dravam.
gurun Instr. Jupiter. dravam Acc. made of wood.
Home from the Svamsas 4
th
95
Jupiter made of wood.

Jupiter indicates individuals that are full of life and who have a
great emotional need for growth and expansion. These individuals
can find a reason for happiness almost anywhere.

6lT |4Tl+ v<+
1.2.48. trnam ravin.
trnam Acc. made of grass. Ravin Instr. the Sun.
The Sun made of grass.

This is to say a house that does not offer much protection from
the elements. These days this would include bungalow type houses.
The Sun indicates an individual who is emotionally secure in their
own self or who prefers to be emotionally isolated and who thus
needs little emotionally. This allows them to behave true to
themselves regardless of where they are.

Mercury
No mention is made of Mercury, however, I have noticed that
Mercury gives the effects of temporary places, much travelling,
working and living on the road, etc.
Such individuals are very, very emotionally adaptable and can find
something interesting, humorous or exciting wherever they are.

Vargas
Check this also in the Chaturthamsa for house and the Shodamsa
for emotional nature.


Dharma from the Svamsas 9
th
97
1.2.49-51
Dharma from the Svamsas 9
th


BP H ( 4l l( P |+t4- Bt44l(l -7+ v+
1.2.49. same ubhadrigyogd dharmanityah satyavd
gurubhaktaca.
same (9) Loc. ubha benefic. drig aspect. yog Abl. union,
conjunction. dharmanityah Nom. constancy in duty. satyavdii
Nom. truthful. gurubhaktah Nom. guru devotee. ca.
To the 9
th
: benefic aspect or conjunction constancy in dharma,
truthfulness and a guru devotee.

Such individuals have the good fortune of having the answers to
their questions provided to them by the available teachers,
philosophy, religion, etc.

l-4l 9l9 -+ -+
1.2.50. anyath ppaih.
anyath otherwise, in a contrary case. ppaih Instr. Pl. malefics.
Otherwise the malefics.

Malefics influencing the 9
th
, indicate an individual who much
search for answers by himself for the world he is born into and the
people who are his teachers are not able to answer the concerns he
has, or somehow, the available teachers or philosophies have hurt
him or created a conundrum in his life.

Svamsaacca navame bhaave paapagrahayutekshite.
Svaadharmanirato baalye mithyaavaadii ca vaardhake.
BPHS, Effects of Karakamsa, 51
Upadesa Sutras, 1.2 98
From the Svamsa the 9
th
Bhava joined or aspected by a malefic planet
indicates one strong in one's dharma as a youth, but prone to falsehood
when aged.

H|+l(-4l -l(-+ -{+
1.2.50. anirhubhym gurudrohah.
ani Saturn. rhubhym Instr. Dual. Rahu. guru preceptor,
teacher. drohah Nom. injury, mischief, perfidy, treachery, wrong,
offence.
Saturn and Rahu offence to the guru.

Navame kaarakaamsacca saniraahuyutekkshite.
Gurudrohii bhaved baalah saastreshu vimukho narah.
BPHS, Effects of Karakamsa, 52
The 9
th
from Karakamsa joined or aspected by Saturn or Rahu indicates
that the native offends or is disloyal to his Guru and abandons the sastras.

|4--4l -l4|474lB-+ --+
1.2.51. ravigurubhym gurvavivsah.
ravi the Sun. gurubhym Instr. Dual. Jupiter. gurau Loc. the
guru, teacher. avivsah Nom. mistrust, suspicion, not inspiring
with confidence.
The Sun and Jupiter mistrust in the guru.

Kaarakaamsaacca navame gurubhaanuyutekshite.
tadaaapi gurudrohii syaat guruvaakyam na manyate.
BPHS, Effects of Karakamsa, 53
Also the 9
th
from the Karakamsa joined or aspected by Jupiter or the Sun
then one surely offends or is disloyal to his Guru, perhaps not sharing the
opinion of the Guru's words and precepts.

Vargas
Check this also in the Dvadasamsa.
Passion from the Svamsa 99
1.2.52-56
Passion from the Svamsa

6 4\lT4 9l(l|T-+ --+
1.2.52. tatra bhrigvangrakavarge pradrikah.
tatra there, therein, in that place, to that place, in that, in that case,
then, therefore. bhrigu Venus. angraka Mars, charcoal, heated
charcoal. varge Loc. division. pradrikah Nom. relating to
another's wife.
In that case, in Venus or Mars Varga adultery.

The word tatra at the beginning of the Sutra lets us know that we
are now again considering the varga of the Atmakaraka, not the 4
th

from the Svamsa. The important Vargas are the Navamsa, Saptamsa
and lastly the Rasi.


Candraaaarabhriguvargatthe kaarake paaradaarikah
viparyastheanyathaa jneyam phalam vicakshanau.
BPHS, Effects of Karakamsa, 12
The Karaka falling in the vargas of the Moon, Mars, or Venus
inclines the native to relate to another's wife. If otherwise it is
reversed, so it is know to the wise.

( 4l l-4lP |Tl-4lPlPTP + -(+
1.2.53. drigyogabhym adhikbhymmaranam.
drig aspect. yogabhym Instr. Dl. union, conjunction. adhikbhym
Instr. Dl. additional, exceedingly, to much, more. maranam until death.
Additionally aspecting or conjuncting more and until death.

Kaarakaamsaacca navame sukrabhaumayutekshite.
Sadvargaadikayoge tu maranam paaradaarikam.
Upadesa Sutras, 1.2 100
BPHS, Effects of Karakamsa, 54
And the 9
th
from the Karakamsa, joined or aspected by Venus or Mars who
are in yoga in the ShadVargas then there is the death of another's wife
with whom the native relates.

Kaarakaamsaacca navame jnenduyuktekshite dvija.
Parastrii sangamaad baalo bandhako Bhavati dhruvam.
BPHS, Effects of Karakamsa, 55
And the 9
th
from the Karakamsa, joined or aspected by Mercury or the
Moon, Dvija, a child is born from the union with the unchaste wife of
another, or from the violation of another's wife, this is certain. (Probably
the previous yoga of Mars and Venus is necessary).

T 6 +l 9|64--+ -v+
1.2.54. ketun pratibandhah.
ketun Instr. Ketu. prati go to meet, near, opposite, by. bandhah
Nom. binding, damming up, arrest.
Ketu meeting arrested.

-Tl N T-+ --+
1.2.55. gurun strainah.
gurun Instr. Guru. strainah relating or belonging to women,
subject to or ruled by women, being among women, worthy of
women.
Jupiter worthy of women.

Navame kevalenaive gurunaa ca yutekshite.
Striilolupo bhavejjaato vishayii caiva jaayate.
BPHS, Effects of Karakamsa, 56
The 9
th
joined or aspected by only Jupiter causes the native to be ardently
longing and covetous for women, as also sensual.

Passion from the Svamsa 101
l( Tl |+4 |-+ -\+
1.2.56. rhunrthanivrittih.
rhun Instr. Rahu. artha aim, purpose, cause, motive, reason,
substance, wealth, property, sense. nivrittih Nom. cessation,
disappearance, abstaining or desisting from, inactivity, destruction,
prevention, denial.
Rahu destruction of wealth/purpose/sense.

Vargas
Check this also in the Saptamsa.

Spouse from the Svamsas 7
th
103
1.2.57-63
Spouse from the Svamsas 7
th


E 6-

+ -+
1.2.57. lbhe candragurubhym sundar.
lbhe (7) Loc. candra the Moon. gurubhym Instr. Dl. Jupiter
sundarii Nom. beautiful woman.
The Moon and Jupiter influencing the 7
th
a beautiful woman.

+ -<+
1.2.58. rhun vidhav.
rhun Instr. Rahu vidhav Nom. a husbandless woman, widow,
bereft of a king or country.
Rahu a widow/one bereft of her country (foreigner).

Rahu does not neccesaryily mean a widow, but often someone
who is broken hearted over someone else.

+ -+
1.2.59. anin vayodhik rogin tapavin v.
anin Instr. Saturn. vayodhik Nom. older. rogin Nom. a
diseased woman. tapavin Nom. a female ascetic, or one wretched,
poor, distressed, miserable, etc. v or.
Saturn older, a diseased woman or a female ascetic.

+ \+
1.2.60. kujena vikalngin.
Upadesa Sutras, 1.2 104
kujena Instr. Mars. vikalngin Nom. a woman having mutilated
or imperfect limbs, an impaired, deformed, crippled, or lame
woman.
Mars a woman with imperfect/ impaired limbs.

l4|+l 74lT 96l l+ \{+
1.2.61. ravin vakule gupt ca.
ravin Instr. the Sun. vakule Loc. in one's own family or race.
gupt Nom. a protected, guarded, hidden, concealed woman; a
married woman who withdraws from her lover's endearments. ca
and.
The Sun in ones own race (country) and a protected woman.

+ \-+
1.2.62. budhena kalvat.
budhena Instr. Mercury. kalvat Nom. skilled in the arts.
Mercury skilled in the arts.

Tatra kaamavatii sukre.
BPHS, Effects of Karakamsa, 47 1/2
Venus in that indicates a loving/enamoured/sexy/affectionate woman.

Vargas
Check this also in the Rasi and Saptamsa.

E + \(+
1.2.63. cpe candrennvrite dee.
cpe (4) Loc. candrena Instr. the Moon. anvrite Loc. uncovered,
open, unenclosed. dee Loc. spot, place.
The Moon influencing the 4
th
at an unenclosed place.
Might from the Svamsas 3
rd
105
1.2.64-65
Might from the Svamsas 3
rd


+ \v+
1.2.64. karmani ppe rah.
karmani (3) Loc. ppe Loc. malefics. rah Nom. strong, mighty,
or valiant man; warrior, champion, hero.
A malefic in the 3
rd
strong/valiant.

+ \-+
1.2.65. ubhe ktrah.
ubhe Loc. benefic. ktrah Nom. cowardly, timid, discouraged,
confused, embarrassed, shrinking, agitated.
A benefic therein cowardly/easily discouraged.

Vargas
Check this also in the Drikkana and Rasi.

Farming from the Svamsas 3
rd
and 6
th
107
1.2.66-67
Farming from the Svamsas 3
rd
and 6
th

~ ~ + \\+
1.2.66. mrityucintayoh ppe karakah.
mrityu (3) Loc. cintayoh (6) Loc. Dl. ppe Loc. malefic. karakah
Nom. one who plows or lives by tillage, a husbandman, also one
who drags, pulls, torments or vexes.
A malefic in the 3
rd
and 6
th
a farmer.

+ \+
1.2.67. same gurau vieena.
same (9) Loc. similar, same. gurau Loc. Jupiter. vieena Instr.
distinguishing, qualifying, excelling, particularly.
At the same (time), Jupiter in the 9
th
particularly.

Svamsaat shashtagate paape karshakii jaayate janah.
Subhagrahealasasceti tritiiyeapi phalam smritam.
BPHS, Effects of Karakamsa, 46
From the Svamsa, the 6
th
with a malefic indicates a native who lives by
tillage. A benefic therein indicates indolence, and faintness. The same from
the third.

Moksha & Bhakti from the Svamsas 12
th
109
1.2.68-82
Moksha & Bhakti from the Svamsas 12
th


+ \<+
1.2.68. ucce ubhe ubhalokah.
ucce (12) Loc. ubhe Loc. benefic. ubhalokah Nom. auspicious
or blissful realm.
A benefic, or an exalted, in the 12
th
a blissful realm.

Kaarakaamsaad vyayasthaane svabhoccasthe subhagrahe.
Sadgatirjaayate tasya subhalokamavaapnuyaat.
BPHS, Effects of Karakamsa, 64
From the Karakamsa, the 12
th
containing a benefic in own or exaltation
indicates that the fortunate native attains a blissful realm.

~

+ \+
1.2.69. ketau kaivalyam.
ketau Loc. Ketu. kaivalyam Nom. absolute unity, perfect isolation,
detachment of the soul from matter or further transmigrations.
Ketu therein liberation.

Kaarakaamsaad vyaye ketau subhakhetyutekshite.
Tadaa tu jaayate muktih saayujyaPadamaapnuyat.
BPHS, Effects of Karakamsa, 65
From the Karakamsa, Ketu in the 12
th
joined or aspected by a benefic
indicates that the native attains liberation and divine union.

+ +
1.2.70. kriyacpayorvieena.
kriya (12). cpayoh (4) Loc. Dl. vieena Instr. particularly.
In Pisces and Cancer particularly.
Upadesa Sutras, 1.2 110

Meshe dhanush vaa ketau kaarakaamsaat vyaye sthite.
Subhakheten sandrishte saayujyaPadamaapnuyaat.
BPHS, Effects of Karakamsa, 66
Ketu in Aries or Sagittarius in the 12
th
from the Karakamsa aspected or
with a benefic indicates divine union.

F+ {+
1.2.71. ppairanyath.
ppaih Instr. Pl. malefic. anyath otherwise, falsely.
Malefics otherwise.

Vyaye ca kevale ketau paapayuktekshitepi vaa.
Na tadaa jaayate muktih subhalokam na pasyati.
BPHS, Effects of Karakamsa, 67
Only Ketu in the 12
th
or a malefic joining or aspecting, or no aspects, then
the native has no liberation and doesn't go to a blissful realm.

-

* + -+
1.2.72. raviketubhym ive bhaktih.
ravi the Sun. ketubym Instr. Dual. Ketu. ive Loc. Siva.
bhaktih Nom. devotion, worship, faith.
The Sun and Ketu faith in Siva.

E

+ (+
1.2.73. candrena gaurym.
candrena Instr. the Moon. gaurym Loc. Gauri (brilliant goddess).
The Moon in Gauri.

Candrena samyute ketau kaarakaamsaad vyayasthite.
Gauryaam bhaktirbhavettasya saaktikii jaayate narah.
BPHS, Effects of Karakamsa, 69
Moksha & Bhakti from the Svamsas 12
th
111
Ketu, joined with the Moon, in the 12
th
from the Karakamsa makes the
native have faith in Gauri and a worshiper of Sakti (the power of a deity
personified as his wife).

Gauri Sivas consort, name of Parvati. The gentle aspect of Divine
Mother.

W

+ v+
1.2.74. ukrena lakmym.
ukrena Instr. Venus. Lakmym Loc. Laksmi.
Venus in Lakshmi.

Sukrena samyute ketau kaarakaamsaad vyayasthite.
Laksmyaam sanjaayate bhaktirjaatako sau samriddhiman.
BPHS, Effects of Karakamsa, 70
Ketu, joined with Venus, in the 12
th
from the Karakamsa indicates a
native with faith in Laksmi and a prosperous person.

Laksmi goddess of prosperity who herself, though able to have all
things, clings constanly to the breast of Vishnu.

P + -+
1.2.75. kujena skande.
kujena Instr. Mars. Skande Loc. Skanda, god of war, leader of the
demons of illness that attack children, god of burglars.
With Mars in Skanda.

Skanda the 7 day old general of the angelic forces, also called
Kartikeya, Subramanya.
W

+ \+
1.2.76. budhaanibym vinau.
Upadesa Sutras, 1.2 112
bhudha Mercury. anibym Instr. Dual. Saturn. Vinau Loc.
Vishnu.
Mercury and Saturn in Vishnu.

Vishnu the Pervader

6 F + +
1.2.77. gurun smbaive.
gurun Instr. Jupiter. Smbive Loc. Sambhasiva.
Jupiter in Sambasiva.

Sambasiva Sive accompanied by Divine Mother.
U

]

+ <+
1.2.78. rhun tmasym durgym ca.
rhun Instr. Rahu. Tmasym Loc. Taamasii, the feminine form
of the deity for the destruction of the world. Durgym Loc.
Durgaa, the inaccessible goddess. ca and.
Rahu in Taamasii and Durga.

Taamasii Feminine form of the god of the destruction of the world.
A name of Kali.

Durga The fierce demon fighting form of Parvati. Fearlessness and
patience, self-sufficiency. the inaccessible, the invincible, the
one who can redeem in situations of utmost distress.

Raahunaa taamasii durgam sevate kshudradevataam.
BPHS, Effects of Karakamsa, 72
Influenced by Rahu indicates attending upon Taamasi, Durga, or low
spirits.

Moksha & Bhakti from the Svamsas 12
th
113
P + +
1.2.79. ketun gaee skande ca.
ketun Instr. Ketu. Gaese Loc. Ganesa. Skande Loc. Skanda. ca
and.
Ketu in Ganesa and Skanda.

Bhaktih skandeatha herambhe sikhinaa kevalena vaa.
BPHS, Effects of Karakamsa, 72 1/2
One has faith in Skanda or Herambhe (Ganesh) if only Ketu is there.

+ <+
1.2.80. pparke mande kudradevatsu.
pparke Loc. a malefic Rasi. mande Loc. Saturn. kudradevatsu
Loc. Pl. trifling, mean, low, avaricious, small spirits.
Saturn therein in a malefic Rasi in low spirits.

+ <{+
1.2.81. ukre ca.
ukre Loc. Venus. ca as well.
Venus therein as well.

Vargas: The Navamsa and Rasi are both important with the most
important Varga being the siddhamsa, the 24
th
.

~

+ <-+
1.2.82. amtyadse caivam.
amtya minister, companion. dse (6) Loc. caivam also in the
preceeding way.
The Amaatyas 6
th
also in the preceeding way.
Upadesa Sutras, 1.2 114

Amaatyakaarakaat shashtheapyevameva phalam vadet.
BPHS, Effects of Karakamsa, 74
Also the preceeding results are determined from the 6
th
from the
Amatyakaraka.

Vargas: The Navamsa and Rasi are both important with the most
important Varga being the Trimsamsa, the 30
th
.
Mantra, Alchemy and Healing from the Svamsas Trines 115
1.2.83-87
Mantra, Alchemy and Healing from the Svamsas
Trines

3 H + <(+
1.2.83. trikone ppadvaye mntrikah.
trikone Loc. trine (5
th
and 9
th
). ppa malefic. dvaye Loc. both.
mntrikah Nom. conjurer, enchanter, one knowing sacred spells.
A malefic in both the trine a conjurer.

+ <v+
1.2.84. ppadrite nigrhakah.
ppa malefic. drite Loc. aspect. nigrhakah Nom. suppressing,
injuring.
A malefic in aspect injuring/suppressing.

+ <-+
1.2.85. ubhadritenugrhakah.
ubha benefic. drite Loc. aspect. anugrhakah Nom. confering
benefits, promoting good, facilatating by incantations.
A benefic in aspect promoting good by incantations.

+ <\+
1.2.86. ukrendau ukradrite rasavd.
ukra bright, Venus, clear or pure Soma. indau Loc. the Moon (a
drop, especially of soma, a symbolic expression for the number one).
ukra Venus. drite Loc. aspect. rasavdii Nom. alchemist (root:
rasa elixir, essence, sap or juice of plants, serum, any mineral or
Upadesa Sutras, 1.2 116
metallic salt, a mineral in a state of fusion, the six tastes, the feelings
prevailing in work: love, heroism, disgust, anger, mirth, terror, pity,
wonder, contentment).
The bright Moon therein, Venus in aspect an alchemist.

+ <+
1.2.87. budhadrite bhiak.
budha Mercury. drite Loc. aspect. bhiak Nom. healer,
physician, sanative, remedy, medicine.
Mercury in aspect a healer.
Disease from the Svamsas 4
th
117
1.2.88-90
Disease from the Svamsas 4
th


E Q+ <<+
1.2.88. cpe candre ukradrite pnduvitr
cpe (4) Loc. candre Loc. the Moon. ukra Venus. drite Loc.
aspect. pndu yellowish white, white, pale. vitr Nom. white,
having white leprosy, vitiligo, morbid whiteness of the skin.
The Moon in the 4
th
, Venus in aspect pale whiteness of the skin.

This combination seems to disturb the health of the pituitary gland.
Vitiligo, known as white leprosy in ancient times and in India, is
found in higher percentages of people who suffer from
hyperthyroidism or lack of adrenal cortisol secretion. The pitiuiatry
gland plays an important role in both of these by secreting two
hormones of its own:

Thyroid Stimulating Hormone (TSH or thyrotropin)
Stimulates secretion of the thyroid hormone and growth of
the thyroid gland.
Adrenocorticotropic Hormone (ACHT or adrenocorticotropin)
Stimulates cortisol secretion by the adrenal

With this combination being present it does not always cause vitiligo,
nor is it the only cause of vitiligo, but it can cause pituitary problems
which can be the root cause of a host of misdiagnosed and
undiagnosed health complaints.

+ <+
1.2.89. kujadrite mahrogah.
kuja Mars. drite Loc. aspect. mahrogah Nom. severe disease.
Mars in aspect severe disease.
Upadesa Sutras, 1.2 118
This combination sets a person up for chronic diseases that are due
to organic weakness and not infections in nature.



+ +
1.2.90. ketudrite nlakutam.
ketu. drite Loc. aspect. nla a dark color, dark blue, dark green,
black. kutham Nom. leprosy.
Ketu in aspect black leprosy.


This combination sets a person up to suffer from life long infectious
diseases.

Anytime any of these three combinations are present the
foundation for a persons health is destroyed and so any health
problems otherwise indicated are bound to be much more serious in
nature and uncurable.

Disease from the Svamsa and its 5
th
119
1.2.91-95
Disease from the Svamsa and its 5
th


-

+ {+
1.2.91. tatra mritau v kujarhubhym kayah.
tatra there, therein, in that place, to that place, in that, in that case,
then, therefore. mritau (5) Loc. v or. kuja Mars rhubym
Instr, Dl. Rahu. kayah Nom. abode in Yamas dominion, wasting
away of bodily life, consumption.
Mars and Rahu influencing that place or the 5
th
wasting away of
bodily life.

Both Rahu and Mars influencing through aspect or conjunction
the 1
st
or 5
th
indicates bodily weakness and disease propensity.

E + -+
1.2.92. candradritau nicayena.
candra the Moon. dritau Loc. aspect. nicayena certainly.
The Moon in aspect certainly.

+ (+
1.2.93. kujena pitakdih.
kujena Instr. Mars. pitaka boils, blisters. adih Nom. etc.
Mars boils, etc.

It is Marss aspect that is meant in this Sutra as it follows the
dicate given in the previous Sutra on the Moon.


Svamsaat sukhe sute vaaapi kevalah samsthitah kujah.
Pitakaadirbhavet tasya tadaa rogo na samsayah.
Upadesa Sutras, 1.2 120
BPHS, Effects of Karakamsa, 80 81
From the Svamsa, only Mars abiding in the 4
th
or 5
th
indicates boils, etc.
disorders, there is no doubt about it.

+ v+
1.2.94. ketun grahan jalarogo v.
ketun Instr. Ketu. grahan Nom. an organ that is supposed to lie
between the intestines and stomach. jala water. rogah Nom.
disease. v or.
Ketu grahanii or water disease.

-

+ -+
1.2.95. rhugulikbhym kudravini.
rhu Instr. Rahu. gulikaabym Instr. Dual. Gulika. kudra
trifling, mean, low, avaricious. vini Nom. Pl. poisons.
Rahu and Gulika mean poisons.

Svarbhaanugulikau tatra vishavaidhyo vishaarditah.
BPHS, Effects of Karakamsa, 82
Rahu and Gulika therein makes one a poison doctor or one afflicted by
poison.


From these sutras we learn to keep an eye out for Ketu, Mars and
Rahu aspecting the Svamsa or its 5
th
, as well as both Mars and Rahu
influencing the Svamsa or 5
th
.
Weapons from the Svamsa 121
1.2.96-101
Weapons from the Svamsa

* + \+
1.2.96. tatra anau dhanukah.
tatra there, therein, in that place, to that place, in that, in that case,
then, therefore. anau Loc. Saturn. dhanukah Nom. a bow.
Saturn in that place a bow.
BPHS says only Saturn.

H+ +
1.2.97. ketun ghatikyantr.
ketun Instr. Ketu. ghatikyantr Nom. one involved in a kind of
machine that uses water to indicate time.
Ketu one with time devices.
BPHS says only Ketu.

+ <+
1.2.98. budhena paramahamso lagud v.
budhena Instr. Mercury. paramahamsah Nom. an ascetic of the
highest order, one who has subdued all his senses through
meditation. lagud Nom. armed with a stick, staff, club. v or.
Mercury an ascetic of the highest order, or armed with a staff.

H+ +
1.2.99. rhun lohayantr.
rhun Instr. Rahu. loha reddish, copper colored, made of copper
or iron, in later language any metal, a weapon, fishhook, blood, any
object or vessel made of iron. yantr Nom. one involved with any
Upadesa Sutras, 1.2 122
instrument for holding or restraining, surgical instrument, any
mechanical contrivance, or an amulet.
Rahu one with metal mechanical instruments.
Brihat Parashara Hora Sastra says only Rahu.

}+ {+
1.2.100. ravin khadg.
ravin Instr. the Sun. khadg Nom. one armed with a sword.
The Sun one armed with a sword.
Brihat Parashara Hora Sastra says only the Sun.

~+ {{+
1.2.101. kujena kunt.
kujena Instr. Mars. kunt Nom. one armed with a spear, lance.
Mars one armed with a spear.
Brihat Parashara Hora Sastra says only Mars.
Skills from the Svamsa, its 5
th
, 2
nd
and 3
rd
123
1.2.102-117
Authorship & Intelligence from the Svamsa, its 5
th
,
2
nd
and 3
rd


E 6-

-

+ {-+
1.2.102. mtpitrocandragurubhym granthakrit.
mt (5) pitroh (1) Loc. Dl. candra Moon gurubym Instr. Dl.
Jupiter. granthakrit author.
The 5
th
and 1
st
with the Moon and Jupiter an author.



+ {(+
1.2.103. ukrena kincidnam.
ukrena Instr. Venus. kimcid somewat uunam Acc. deficient,
wanting, inferior.
Venus somewhat inferior.

+ {v+
1.2.104. budhena tatopi.
budhena Instr. Mercury. tato in that place. api expresses
annexing, also, very.
Mercury in that place also.

7+ {-+
1.2.105. ukrena kavirvgm kvyajnaca.
ukrena Instr. Venus. kavih Nom. gifted with insight, intelligent,
wise, prudent, poet, sage, prophet, bard, name of Venus, name of the
Sun. vgm Nom. eloquent. kvya endowed with the qualities of a
sage or poet, prophetic, inspired, name of Venus, wisdom,
Upadesa Sutras, 1.2 124
intelligence, high power and art. jnah Nom. knowing, wise. ca as
well as.
Venus a poet, eloquent and wise as a sage/knowing prophecy.

6 -+ {\+
1.2.106. gurun sarvavid grnthikaca.
gurun Instr. Jupiter. sarvavid all knowing, omniscient, name of
the Supreme Being. grnthikah Nom. a relater, narrator, an
astrologer, one who understands, the joints or divisions of time.ca
and.
Jupiter all knowing and one who understands.

+ {+
1.2.107. na vgm.
na not. vgmii Nom. one speaking well, speaking much, wordy.
Not one speaking well/much.

* + {<+
1.2.108. visiya vaiykarano vedavedngavicca.
visiya particularly, distinct, excel. vaiykaranah Nom. a
grammarian, relating to grammar. veda knowledge. vedngavit
knowing the vedangas, the limbs of the Vedas. ca and.
Particularly a grammarian and knowing the Vedas and Vedangas.
BPHS says only Jupiter.

Some sources have (vedaantavit knowing the Vedas instead of vedangavit.)

+ {+
1.2.109. sabhjadah anin.
Skills from the Svamsa, its 5
th
, 2
nd
and 3
rd
125
sabh assembly, council, meeting, public audience, social party,
society. jadah Nom. frigid, senseless, stunned, stiff, senseless,
stupid. anin Instr. Sani.
Socially senseless/frigid Saturn.

+ {{+
1.2.110. budhena mmmsakah.
budhena Instr. Mercury. miimmsakah Nom. examiner,
investigator, prover, a follower of Miimaamsa (profound thought,
examination, investigation).
Mercury a mimamsaka.

+ {{{+
1.2.111. kujena naiyyikah.
kujena Instr. Mars. naiyyikah Nom. knower of the Nyaaya
philosophy (a system delivered by Guatama consisting of a logical
argument and inference).
Mars a naiyayika.

E ~ ~ + {{-+
1.2.112. candrena samkhyayogajnah shityajno gyakaca.
candrena Instr. the Moon. samkhyayogajnah Nom. knowledge of
the philosophy ascribed to Kapila enumerating 25 tattvas.
shityajnah Nom. knowledge of association, society, harmony,
literary or rhetorical composition, poetry. gyakah Nom. musician.
ca and.
The Moon knowledge of samkhyayoga and social science and a
muscician.

~ + {{(+
Upadesa Sutras, 1.2 126
1.2.113. ravin vedntajno gtajnaca.
ravin Instr. the Sun. vedntajnah Nom. knowledge of the Vedas.
giitajnah Nom. singing, versed in the art of singing, acquainted
with songs. ca and.
The Sun knowledge of the Vedas and a singer.

+ {{v+
1.2.114. ketun ganitajnah.
ketun Instr. Ketu. ganitajnah Nom. knowledge of mathematics,
astronomical calculations.
Ketu knowledge of mathematics/astronomical calculations.

Ketau ca ganitajnah syaajjyotih saastravisaaradah.
BPHS, Effects of Karakamsa, 91
And Ketu indicates knowledge of mathematics and astronomical
calculations, perhaps astrology.

6F~ +4 + {{-+
1.2.115. gurusambandhena sampradyasiddhih.
guru Jupiter. sambandhena Instr. binding connection with.
sampradya bestower, presenter, established doctrine transmitted
from one teacher to another, gift, donation. siddhih Nom. complete
attainment, accomplishment, perfection.
Jupiter Sambandha perfected from an established doctrine.



+ {{\+
1.2.116. bhgye caivam.
bhgye (2) Loc. caivam also in the preceding manner.
At the 2
nd
also in the preceding manner.

Skills from the Svamsa, its 5
th
, 2
nd
and 3
rd
127
~ . 117.
1.2.117. sad caivamityeke.
sad (3) Loc. caivam also in the preceding way. ityeke some
say.
At the 3
rd
also in the preceding manner, say some.

Speech from the Svamsas 2
nd
129
1.1.118
Speech from the Svamsas 2
nd


~=

+ {{<+
1.2.118. bhgye ketau ppadrite stabdhavk.
bhgye (2). ketau Loc. Ketu. ppa malefic. drite Loc. aspect.
stabdha rigid, stiff, paralyzed, senseless, arrogant, slow, stubborn,
hard hearted. vk speech.
Ketu in the 2
nd
, a malefic in aspect stiff/slow/paralyzed speech.

Ketau Svamsaaddvitiiye vaa tritiiye stabdhavaag bhavet.
Paapadrishte viseshena maanavo vaktumakshamah.
BPHS, Effects of Karakamsa, 93 94
Ketu in the 2
nd
or 3
rd
from Svamsa causes stiff/slow/paralyzed speech, a
malefic in aspect makes the person particularly incompetent to speak.

Kemadruma Yoga 131
1.1.119-120
Kemadruma Yoga

~J F + {{+
1.2.119. svapitripaddbhgyarogayoh ppasmye
kemadrumah.
sva self, refers to the Atmakaraka. pitri (1). padt (9) Abl. Pada.
bhgya (2). rogayoh (8) Loc. Dl. ppa malefic. smye Loc.
equality, evenness. kemadrumah.
From the Sva, lagna or Pada, equal malefics in the 2
nd
and 8
th

Kemadrumah.

E + {-+
1.2.120. candradritau viseena.
candra the Moon. dritau Loc. aspect. viseena Instr.
particularly, qualifying.
The Moon in aspect particularly.


Upadesa Sutras, 1.2 132
Sailing from the Svamsas 4
th


E + -v+
cpe candre nvikah. 1.2.24 in some editions.
cpe (4) Loc. candre Loc. Moon. nvikah Nom. one belonging to
a ship, sailor.
The Moon in the 4
th
a sailor.

+ --+
ukra dritau viseena. 1.2.25 in some editions.
ukra Venus. dritau Loc. aspect. viseena Instr. particularly,
distinctively.
Venus in aspect particularly.
3.3. 133
1.2.121
Results from the Dasa Rasi



+ {-{+
1.2.121. sarvem caiva pke.
sarveaam Acc. all, everything. caiva also in the preceding manner. pke
Loc. development of consequences, ripening, result of acts done in previous
lives, refers to the Dasa Rasi.
Everything also in the preceding manner at the ripening (from the
Dasa Rasi).

Dasaapraarambhasamaye salagnaan saadhayed grahaan.
Jneyastatraapi yogoayam paapasaamyeartharandhrayoh.
BPHS, Effects of Karakamsa, 97 98
At the time of the beginning of the Dasa, find out the positions of the
lagna and planets, the similar yoga should be known if there are an even
number of malefics in the 2
nd
and 8
th
.