Jaimini’s 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.
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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 Jaimini’s 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 2nd, then the 2nd is repeated and connected with the 3rd, 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 “c”
On occasion the author will give a list that consists of many Sutras. The final Sutra in the list contains the word “c” (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.
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As an example, take the word “dr” (dara): “d” (da) is 8, “r”(ra) is 2, reading from right to left is 28, dividing by 12 the remainder is 4, therefore “dr” (dara) indicates either the 4th Bhava or the 4th 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 1.1.32–1.1.34. 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
k/Ka o/Kha g/Ga " /Gha '/Nga c/Ca D/Cha j/Ja H/Jha |/Nja q/Ta Q/Tha f/Da F/Dha [/Na t/Ta w/Tha d/Da x /Dha n/Na p/Pa )/Pha b/Ba É /Bha m/Ma
y/Ya r/Ra l/La v/Va z/Sa ;/Sha s/Sa h/Ha VowelsAll All the vowels denote 0: (A/a, Aa/aa, #/i, $/ii, %/u, ^/uu, \/ri, §/rii, ¤/lri, @/e, @e/ai, Aae/o, AaE/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 7th Bhava da = 8, ra = 2 28/12 = 4 4th bhagya Fortune 9th Bhava bha = 4, ya = 1 14/12 = 2 2nd suula Spike 6th Bhava su = 5, la = 3 35/12 = 11 11th kaama Desire 7th Bhava ka = 1, ma = 5 51/12 = 3 3rd rihpha Hurt 6th Bhava ri = 2, pha = 2 22/12 = 10 10th
niica Depressed 6th Bhava nii = 0, ca = 6 60/12 = 12 12th
suta Child 5th Bhava su = 7, ta = 6 67/12 = 7 7th janma Birth 1st Bhava ja = 8, ma = 5 58/12 = 10 10th mrityau Death 8th Bhava 3rd laabhe Gain 11th Bhava 7th
same Pair Gemini 9th
ripphe Hurt 6th Bhava 10th dharma Dharma 9th Bhava 11th
ucce Elevated 10th Bhava 12th
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mitau Death 8th Bhava 5th
maataa Mother 4th Bhava 5th matri Mother 4th Bhava 5th pitroh Father 9th Bhava 1st bhagye Fortune 9th Bhava 2nd
kiita Insect Scorpio 11th
jaayaa Wife 7th
Bhava 6th
yugma Pair Gemini 3rd
vyaye Loss 11th
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
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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
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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.
1.1.1
Nature of the Techniques
^pdez VyaOyaSyam> . 1.
1.1.1. upadesa vyākhyāsyāmah.
upadesa – Acc. instructions, teaching, initiation, formula, communication of
the initiatory technique. vyākhyā – Nom explanation, exposition, paraphrase,
anything that can only be understood by explanation. syāmah – 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 Jaimini’s system a very difficult and contemplative task. Jaimini’s 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.
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 3rd Bhava rules
Upadesa. The 3rd 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
AiÉpZyiNt \]ai[ paZvRÉe c . 2.
1.1.2. abhipasyanti åkśāni pārsvabhe ca.
abhi – towards, in front of. pasyanti – are seeing. rikshāni – Nom. Pl.
constellations, Rasis. pārsva – 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,
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.
In Brihat Parashara Hora Sastra, after simply and clearly giving the aspects of the Rasis as have just been given, the following is stated: driśtacakramaham vakśye yathāvad brahmanoditam. yasya vinyāsamātrena driśtabhedah prakāsyate.
The aspect chakra I now mention, as stated by Brahma, with which the arrangements of the aspects easily become visible.
prāci meśavriśau lekhyau karkasimhau tathottare. tulāle pascime vipra mrigakumbhau ca dakśine.
East write Aries/Taurus, then Cancer/Leo at North, Libra/Scorpio at West, Vipra, and Capricorn/Aquarius at South.
īsa kone tu mithunam vāyavye kanyakām tathā. nairrityām cāpamālikhya vahnikone jhaśam likhet.
And at the Northeast corner Gemini, then at the Northwest Virgo, Southwest Sagittarius, at the Southeast Pisces one should write.
evam caturbhujākāram vrittākāramayāpi vā.
driśtacakram pravinyasyaivam tato driśtam vicārayet.
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
tiÚóaZc tÖt! . 3.
1.1.3. tanniśthāsca tadvat.tan – thus. niśhthāh – 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;
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.
1.1.4-9
Argala
darÉaGyzUlSwagRla inXyatu> . 4.
1.1.4. dārabhāgyasūlasthārgalā nidhyātuh.
dāra – (4). bhāgya – (2). sūla – (11). sthāh – Nom. Pl. place, standing or
existing in, refers to a Bhava. argalā – Nom. Pl. wooden bolts or pins for
fastening a door or lid. nidhyātuh – one ought to consider.
Those standing in the 4th, 2nd and 11th 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 individual’s 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 2nd
Bhava, then taking a step with the other foot. Now the step with the 2nd foot would not go to the 12th
Bhava, but to the 11th. Watch how
you walk, you don’t take a step, and then place the next step in line with the first step, but ahead of the 1st
step. The third step would then be to the 4th Bhava. These are the three
Argala places mentioned so far, the
2nd, 11th and 4th: 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
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 don’t 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.
kamSwa (tu) Éuysa papanam! . 5.
1.1.5. kāmasthā (tu) bhūyasā pāpānām.
kāma – (3). sthāh – Nom. Pl. place, standing or existing in, may refer to a
Bhava or house. (tu – and, now, then, but.) bhūyasā – Instr. more, more
numerous, greater. pāpānām – Gen. Pl. boding evil, inauspicious, malefic. (And) the 3rd 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 3rd from a Rasi then there are auspiscious Grahas. Even one
inauspiscious Graha in the 3rd 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 3rd places do not form Argala, that
there is this exception.
ir>)nIckamSwa ivraexn>. 6.
1.1.6a. rihphanīcakāmasthā virodhinah.
rihpha – (10). nīca – (12). kāma – (3). sthāh – Nom. Pl. places, standing or
existing in, means a Bhava or house. virodhinah – Nom. oppossers,
preventers, obstructers, contenders.
irP)nIckamSwa ivraexn>. 6.
1.1.6b. ripphanīcakāmasthā virodhinah.
rippha – (10). nīca – (12). kāma – (3). sthāh – Nom. Pl. places, standing or
existing in, means a Bhava or house. virodhinah – Nom. oppossers,
preventers, obstructers, contenders.
Obstructers are those standing in the 10th, 12th and 3rd places.
The planets in the 10th, 12th and
3rd obstruct the Argalas formed by
the planets in the 4th, 2nd and 11th
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 2nd, this is the start of
motion and energy, if you then take a step with the other foot into the 12th (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 3rd obstruct any Argala
formed by planets in the 11th, however, as already mentioned, if there
are more inauspiscious Grahas in the 3rd than auspiscious Grahas,
Argala Argala Argala Virodhina Virodhina Virodhina
they actually form Argala even though obstructing the Argala of any Grahas in the 11th. Brihat Parashara Hora Sastra, therefore calls the
Argala formed in the 3rd 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 3rd are obstructers, Maitreya. And this is also Argala, known as Vipareeta Argala, Dvijottama. In this the planets and Bhavas give way to effects.
n NyUna ivblaZc. 7.
1.1.7. na nyūnā vibalāsca.
na – not, no. nyūnāh – Nom. Pl. less, diminished, destitute, deprived of. vi –
opposite, negation. balāh – 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
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
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.
àaGvt! iÇkae[e . 8.
1.1.8. prāgvattrikone.
prāgvat – 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 5th is the Argala place and the 9th
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
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 3rd step to the Argala place in the 4th, the
4th step goes to the 9th, not to the 5th. It is, therefore, more logical to
consider the 9th as the Argala place and the 5th as the Virodhina place.
In the third Pada of this first chapter, where the author describes the use of Argala, other factors supporting the 9th to indeed be the Argala
place and the 5th the Virodhina place will be presented.
ivprIt< ketae>. 9.
1.1.9. viparītam ketoh.
viparītam – 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 7th, in
which case Argala will make or break the horoscope and thus those with Ketu in the Lagna or 7th are more likely to be very unique
individual’s or live very meaningless lives – depending on the Argalas and Virodhinas. Ketu in the lagna or the 7th and the influences of
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
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.
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 native’s life.
AaTmaixk> klaidiÉnRÉaeg> sPtanamòana< va. 10.
1.1.10a. ātmādhikah kalādibhirna bhogah saptānām aśtānām vā.
ātmāa – Nom. self, individual soul, character, essence. adhikah – Nom. more
numerous. kalā – minutes of a degree. (Also the seven dhatus of the body.)
ādibhih – Instr. Pl. etc. na – expresses deficiency, less. bhogah – Nom.
passage through a Rasi. saptānām – Gen. Pl. seven. aśtānām – Gen. Pl.
eight. vā – or.
The atma is, less the Rasi, the more numerous in minutes, etc. amongst the seven or eight.
AaTmaixk> klaidiÉnRÉaeg> sPtanamòmaNy< va. 10.
1.1.10b. ātmādhikah kalādibhirna bhogah saptānām aśtamānyam vā.
ātmāa – Nom. self, individual soul, character, essence. adhikah – Nom. more
numerous. kalā – minutes of a degree. (Also the seven dhatus of the body.)
ādibhih – Instr. Pl. etc. na – expresses deficiency, less. bhogah – Nom.
passage through a constellation. saptānām – Gen. Pl. seven. aśtama –eighth.
anyam – Acc. Sg. other, differenent. vā – or.
The atma is, less the Rasi, the more numerous in minutes, etc. amongst the seven or the different eighth.
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 Rahu’s degrees are counted in the reverse, but later in the Sutras, when determining the Brahma planet, he does state to count Rahu’s degrees in the reverse. Why doesn’t 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 8th 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 4th Pada of the First Chapter
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.
BPHS, Karakas, 5
With middle degrees is the Madhyakheta (middle planet) also known as Upaketa. Due to retrograde motion, the remainder of Rahu’s 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.
s $ò bNxmae]yae>. 11.
1.1.11. sa īśte bandhamoksayoh.
sa – possessing, having. īśte – 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
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 king’s 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.
Dvija, only the course of the Atmakarakas results are caused, against this course all is contingent; the Amatyakaraka’s, 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.
tSyanusr[admaTy>. 12.
1.1.12. tasyānusaranādamātyah.
tasya – to that. anusaranāt – Abl. following, going after. amātyah – 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.
tSy æata. 13.
1.1.13. tasya bhrātā.
tasya – to that. bhrātā – 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.
tSy mata. 14.
1.1.14. tasya mātā.
tasya – to that. mātā – Nom. mother.. To that, the mother.
The next higest in degrees is the Matakaraka, or Matrukaraka, the producer of the mother.
tSy ipta. 15.
1.1.15. tasya pitā.
tasya – to that. pitā – father. To that, the father.
The next higest in degrees is the Pitaakaraka, or Pitrikaraka, the producer of the father.
tSy puÇ> . 16.
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.
tSy }ait>. 17.
1.1.17. tasya jnātih.
tasya – to that. jnātih – Nom. kinsmen, a near relation. To that, the relative.
The next higest in degrees is the Jnatikaraka, the producer of relatives.
tSy daraZc. 18.
1.1.18. tasya dārāsca.
tasya – to that. dārāh – 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.
maÇa sh puÇmeke. 19.
1.1.19a. mātrā saha putrameke.
mātrā – Instr. mother. saha – together with. putram – Acc. son, child. eke –
Loc. one, identical, same.
The Maatra (mother) together with the Putra (son) as one.
maÇa sh puÇmeke smamniNt. 19.
1.1.19b. mātrā saha putrameke samāmananti.
mātrā – Instr. mother. saha – together with. putram – Acc. son, child. eke –
Loc. one, identical, same. samāmananti – hand down by tradition.
Traditionally, the Maatra (mother) together with the Putra (son) as one.
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 ½
These (after listing 8 Karakas) are the changeable Karakas reckoned by the Brahmans of old.
Maatrakaraakamevaaanye vadanti sutakaarakam.
BPHS, Karakas, 16
Other’s 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 ½ –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 native’s life, the Naisargika
“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.
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 native’s 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.
ÉigNyart> Zyal> knIyan! jnnI ceit. 20.
1.1.20. bhaginyāratah syālah kanīyān jananī ceti.
bhaginī – Nom. sister, also casually for brother. āratah – from Mars (aara -
brass, iron, a sting, an angle, a corner). syālah – Nom. wife’s brother, later a
brother in law. kanīyān – Nom. youngers, younger brothers or sisters. jananī
– 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 4th
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.
matuladyae bNxvae mat¯ sjaitya #TyuÄrt> . 21.
1.1.21. mātulādayo bandhavo mātrisajātīyā ityuttaratah.
mātulādayah – Nom. maternal uncle, etc. bandhavah – Nom. relatives,
associates, kinsmen. mātrisajātīyāh – Nom. mother’s 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, mother’s castemen, under the next.
iptamhaE pitpuÇaivit guémuoadev janIyat!. 22.
1.1.22. pitāmahau patiputrāviti gurumukhādeva jānīyāt.
pitāmahau – 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. mukhā – chief, principle, best. deva –divine, deity. jānīyāt – Abl.
one may know.
Paternal grandparents, husband and children under Jupiter, and the principle divine preceptor one may know from Jupiter.
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 one’s ancestoreal lineage, one’s grandparents are considered from Jupiter and Venus with Jupiter being the paternal grandparents and Venus being the maternal grandparents.
pTnI iptraE ñsuraE matamha #TyNtevaisn> . 23.
1.1.23. patnī pitarau svasurau mātāmahā ityantevāsinah.
patnī – Nom. wife, mistress. pitarau – Nom. Dl. parent. svasurau – Nom. Dl.
father in law, mother in law. mātāmahā – Nom. Pl. maternal grandparents. iti
– includes under one head a number of separate objects grouped together.
antevāsinah – 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.
mNdae =Jyayan! ¢he;u . 24.
mandah – Nom. Saturn (slow, tardy, lazy, sluggish, apathetic, indifferent,
weak, silly, stupid, miserable, addicted to intoxication). ajyāyān – Nom.
superior, stronger, most excellent, elder. graheśu – 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.
1.1.25-27
Forward and Reverse for the Rasis
àacIiìiÄvR;mÉe;u . 25.
1.1.25a. prācīvrittir viśamabheśu.
prācī – directed forward or toward. vrittih – Nom. behavior, rule, common
practice. viśama – odd. bheśu – Loc. Pl. Rasis of the zodiac. Forward rule at the odd Rasis.
àacIiìiÄvR;mÉe;u . 25.
1.1.25b. prācīvrittir viśameśu.
prācī – directed forward or toward. vrittih – Nom. behavior, rule, common
practice. viśameśu – 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.
praiìÅyaeÄre;u. 26.
1.1.26. parāvrittyottareśu.
parā – opposite. vrittyā – Instr. behavior, rule, common practice. uttareśu – 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.
