Om Shri Maha Ganapathaye Namah!

Om Shri Sai Ram!

«banbabamalai -1
By
R. Ramanathan, India
Saptarishis Astrology Team
We continue our mission of translating
ancient works & presented below 1s a
humble attempt of a Tamil work with
commentary by this scribe.

History of Thandavamalai

'Thandava Malai' was compiled by a

scholar 'Shri. Thandava Bhoopathy', who
was a prime disciple of Shri. Appavu
Aiyar, a renowned astrologer.
Shri.Appavu Aiyar was a disciple of Shri.
Govinda Dheekshita, thus goes the Guru
Parampara. The worthy disciple has
compiled his master's teachings in verses
and named after the book by his name.
This book is rich in content and lucid in
style. The verses resemble some verses of
�athan, works as an Assfatant
Brihat Parasara Hora as well as Udu Daya
Pradeepika. The author Shri. Thandava
Sectio11 Officer i11 Tamil Nadu Secretariat.
Bhoopathy is a Sakthi Upasaka. His son
lie is a11 arde11t lover of astroloay a11d
Shri. Kacchhalai Murthy was also a
started leami11$ it from a very you11a aee.
famous personality. Nothing could be
lie is a member of Saptarishis Astroloay ascertained regarding the period of the
Team a11d displays his approach to the text. Roughly, considering the style of the
subject with utmost humility & ope11 verse, this text might not been written
mh1ded11ess which apart from his deep earlier than 17th century.
k11owledee of astroloay is a very 11ote
worthy feature. Normally, authors of astrological treatises
give salutations to God (particularly
Ganesh, Saraswathi or their Ishtadevata)
in their initial verses, so as to complete the
noble task successfully, without any
hindrance. But, Thandavarayar, author of
this text is an exception. Being a Sakthi
Upasaka (vide verse 68 infra) he might

300
have prostrated to Parasakthi in his initial verse hence it 1s assumed that the prostration
verse is possibly lost while copying of the original text.

. .
�6mlJ" (Yl �6UIT �6mlJ"ffi @)LO �6m6lJWIT6l.lL.0
.
�rnrr @�IT(Yl � cg6Urr&,!t�rnrr�� - umfl6l5l,!t��
�rr6ffllTL6lJ LDrrrn6Uuu'¥-(gw �ffi ffi6.il cgBLLJLJ6U6m6l!T
�6ffl!TLQ, 6Tf6ll rrrrrrp516.ilm& (1)

"O men of sixth sense! special effects of Hora (Ascendant), etc. should be
known as per Thandavamalai, which is the result of deep study of various Horas
(astrological texts), etc."

In this verse, the author has utilized the word 'Hora' twice, firstly as 'Ascendant' and
secondly as 'astrological texts'.This usage itself shows the brilliance of the author, since
even if we interchange the words, we can get an appropriate meaning (i.e.) " ....the Hora,
etc. (referring this text Thandavamalai and other texts) should be utilized to understand
the Hora (Ascendant), etc." (here etc. stands for other bhavas) Actually, Hora is the
word, which has multitudes of meanings in astrological parlance. The etymological origin
of the word goes back to 'Ahoratri', which means day and night. Leaving aside the prefix
and suffix, we get 'Hora'. Of course, some of the western commentators assigning Greek
. . .
ong1n to 'Hora' from 'Hour' based on the c 1 ass1c
. "Y avana J ataka" . Hora 1s a common
term referring to any astrological text. More particularly, this may refer to Briha t
Parasara Hora. Whatever, it may be the word 'Hora' stands for 'Astrology' in general.
This can be understood by the following chart.

Jyotisha
(Science of Astrology)

Siddhanta Samhia
(Astnxmmy) (Mundane
Astrology)

Ganitha Gola Nimitta Muhurtba Jataka

(Malhematical) (Sphe1ical) {Hor.ny) (Eleclional) (Natal)

By calling astrologers as 'men of sixth sense', the author tried to establish the rationality
of astrology.

urr&uu(glT 6f6U6UIT Q, Ul LJITll@j@)Q, (gmi.J ('.YlfiDTIDJ

urr&uu�6m�,ffi Q�IT6DTLJIT6l!TIT6DT LJ6DT6fffiW(gffilT6Tf - (g8'&L1�.IDJ):EIT6DT@j
6fL(b'l(gLO urr&uu& 6fw)6Urr& @mriiiGlffilTITlJ(iff)ffi
LOLL6.ilW k!JITll(gffi[f�rrw LO@�� (2)
301
 3

Planetary Aspects

th d th
"All the planets aspect 7 house therefrom; Saturn specially aspects / and 10
th th
house therefrom; Jupiter specially aspects 5 and 9 therefrom; and Mars
. 11y aspects 4th an d 8 th therefrom "
spec1a

This verse onwards, the author has adopted a poetic style known as 'Mahadoo Munnilai'
in Tamil. According to this style, the entire content of the verse will be compiled in a
manner as if it was addressed to a young beautiful girl. In our present translation, those
parts were not included.

This verse is clearly explaining the basic aspects of all the planets. Angular distance
between the planets and the earth are considered as aspects. Astronomically, planets are
classified as inferior and superior. Special aspects were considered for superior planets
only viz. Mars, Jupiter and Saturn, whereas the inferior planets and luminaries were
th
assigned with 7 house aspect only.

The basic presumption is that the superior planets which are in the outer orbits exert
more influence, whereas the inferior planets cannot exert such influence. But they can
°
sway over the angular distance of 180 apart only. In the geocentric approach, this is
quite rational

F or a11 th e p1anets, most o f t h e c1ass1ca

. 1 texts are ass1gn1ng
. . I4
1
rd
aspect on 3 an d 10
th th

houses; z 4 I th
aspect on 5
th th
and 9 ; and 3 4 I th
aspect on 4
th th
. 1
and 8 , bes1.des the specia
aspects of the Saturn, Mars and Jupiter.

The author is not accepting the partial aspects of planets. He has neither adopted the
western-based aspects nor Sage Jaimini's sign aspects. Because, in the entire course of
the text, there is not a single reference of Rasi Dasas.

�,ffi� �6DTUIT 6l!l@UIJ"ITW WIT6lJ& 61JrflW]LD6lJ&

�,!t�u5l6l5lrn uuu6Urnrn wrr!bw61Jrr& - �!E�(YlWJLil
�!DU LIU6U6l!TIT!!)WJ6lJIT& e!Jl6DTWI �!!)ITLil u@Grnrrrn!Dl!b@
�@u@ffi6Tf @ru�6Uffil (grnrr&ffi@) (3)

Nature of Planets

st th th d th
"Whoever comes as (1 ), 5 and 9 Lord will invariably do good and the / , 6
th
and n Lords will do much harm to all the individuals of this Universe"

In this verse, the author is discussing about the beneficence of the trinal lords (1,5 and 9)
and the malfeasance of the Trishadis (3,6 and n). In the subsequent verses he is narrating
302
 4
the nature of the rest of the six
lords.
In fact, three out of five Maha Furusha Yogas are
formed when benefics are in exaltation/ own sign,
Though the author 1s not identical to their angles. l)ut, in actual practice, the
mentioning the lagna lord in
this verse, lagna lord being the
efficac_y of the Maha Furusha Yogas, namel_y

Kendra as well as Trikona Lord, Hamsa, l)hadra and Malav_ya Yogas are
a benefic par excellence, 1s 9uestionable, in most of the cases. The real reason
included m the list. By
is Kendrathipath_y a Dosha.
. . t he wor d' w h oever' ,
mentioning
the functional beneficence of
trinal lords is established irrespective of the naisarghika nature of the planets.

Except the Luminaries, all other planets own two signs. Therefore, merely by lordship of
planets, they may generally be categorized as benefic or malefic for each lagna. Of
course, certain exceptional rules are suggested by the author in subsequent verses. The
classification may be summarized as below:

Bhavas - Verse
- Effect
No.
1,5,9 (Trines) 3 Good
6, n(Trishadis) Bad
_3___, 3
I
4,7,10 (Angles) 4,5 Malefics are good
Benefics are evil
2.,12. (Dhana Vyayesh) 6 Neutral - Conditional
w.r.t. disposition,
association, etc.
8(Randhresh) 7 Bad - Except as Lagna
Lord 1.e. for Aries and
Libra

Altogether, a comprehensive speculum of benefic / malefic for each ascendant will be

appended at the end of those verses.

Q ffilf'¥-(gw rr&ffi6Tf (gffi,!E@IT� (g�rr rrrrffil!!)GlffirrLrr&ffi6Tf

GlffilT'¥-W LJ6U6DTJ:56U(g6Urr& Glffirr(b'luu& - ffiL6U�6ff)L�W
tiff) 6lJW ffi� (g�rr& �rfu ffiL
@j 6ff)6lJ {g61Jfjfff LD6U&6lll w)wrrw
�wuurr '¥-rn!J51 w!J51 (4)

Angular Lords

"If malefics happen to be angular lords, they will not give bad effects.
Similarly, benefics as angular lords, will not confer any good effects"

303
 5
Most of the astro-texts are preferring planets rn Kendras. In some of the Tamil texts,
there are verses which are praising to have atleast a malefic in Kendra. It is said that the
Buddhists of Sri Lanka used to leave their children, who are not having a single planet in
a Kendra either from Lagna or from Moon, in monasteries. Such is the importance of
planets in angles.

Most of the astro-texts are admiring benefics in angles. In fact, three out of five Maha
Purusha Yogas are formed when benefics are in exaltation/ own sign, identical to their
angles. But, in actual practice, the efficacy of the Maha Purusha Yogas, namely Hamsa,
Bhadra and Malavya Yogas are questionable, in most of the cases. The real reason is
Kendrathipathya Dosha. That is what, this verse is indicating. In this regard, the
following shloka 36(2.) of Brihat Parasara Hora Sastra is worth to mention:

ct,.-s=.I f'&t qal4 : l-fl1-lH -;:i- fr!�If;.z1 � Cfic?-ll-{

� �5 !{!� �: '!{11-1<1� blctil =tO q1: �

I.e. natural benefics do not give auspicious effects when they are lords of the angles, and
natural malefics in angles will not promote auspicious effects. Then does it imply that
Hamsa, Malavya and Bhadra Yogas as unfounded? Nay, their effectiveness (atleast for
Dasa predictions) is conditional with reference to their other lordship. This has been
explained by the author in subsequent verses also.
On this context, it is pertinent to point out a verse from Sambu Hora Prakasa as follows:

�: 4irs;_�11 � �: �: I
ijaJ � f.rau �: f41l{lfd�a,: p:ft41l'5l�qHl'l I� · � II
nd
"All the angles occupied by benefics while the z contains malefic planets will cause
endless penury. Further, the person will be a source of fear to his family members" -
Shloka 14(2.)

The abovementioned shloka is a working example of the principles expounded by the

Thandavamalai verse 4 as well as the subsequent verse 6, wherein the author is defining
nd h
the nature of z and 1/ lords. Therefore, it is stated that the benefics in angles and
, 1n
ma1 e f1c , znd causes penury.

�6m!D!E� �IT6l!T� 6U6lJ& WIT61JQ!i;;1L.06irr (gl.06UITW8'

�(jff)

Ga=p5l,ffi� �6}J6lJLJLJ6U6ff)6l!T8' (ga:&uurr& - �p5l,ffi�Q!j6Tf6lJITW

6lJIT&ffi6U6l!TG1 LJIT6l!T 6lJLOLJIT& 6lJ6l!T (Y16m 6ULI k!,ITlJ (gffi[f6m�J:5 6U6UITW
�&ffi6'5l�W @u�6lll Ll..l6Tflf&ffi@j. (5)

Strength of the Lords

"The Lords of the houses (in each group) are progressively stronger m their
effects (either benefic or malefic)"

304
 6

As already commented under the verse 3 supra, the author has classified the house
Lords in three major groups viz. (1,5,9), (3,6,n), (4,7,10) besides the znd, 12.th and 8th
Lords. Assigning strength to houses 1s commonly known as
'Prabhalashchotharotharam'1. Shri Parasara Maharishi has explained this basic principle
as

l?:211--11.:auj-0 \:lffl" t1ri:i!c.11wl=tt -?h1 <1{ !t

Shloka 36(5) of BPHS
In the present verse, Thandavarayar has upheld this and appraised the strengths of
bhavas.

th th
In the group of Trines, 5 Lord is powerful than Ascendant Lord and 9 Lord is
th
powerful than 5 Lord. The effect will be good as far as this group is concerned.
Though, this is a general principle expounded here, Ascendant Lord should not be
th th
treated as comparatively weaker than 5 and 9 Lords. Because, Ascendant being a
Kendra as well as Kana, Ascendant Lord is the strongest representative of the chart as

c?Tlf 4i.:S:.Glc:fil,QJccl I<;, fq :ti� ,QJ 1[11-1Q�1{

th d th
In the Trishadis group, 6 Lord is stronger than l ; and n Lord is strongest among the
three. The effect is bad as explained earlier.
th th th
In the next group, 7 Lord is powerful than 4 Lord and 10 Lord is powerful than the
th
7 Lord. The effect will be good as malefics and bad as benefics.
In consummate, according to the strength, the lords may be arranged in descending order
as below:
1,9,5,10,7,4 as powerful benefics; 8(while not owning ascendant), n,6,3 as stronger
malefics; and 12.,z as neutrals.

� rnrr @®Uffiffi�@6irr �@u&ffi6Tf 6f6fflll��6Urrw

�w
(g8'Q,LD61J& �ITllffiLITllffi6Tf 8rflLffi@) - (g):E ITIT@)Ul
�!!JULI LJ6U6lIT6lJIT& �6ff)6UffiL6U 6ff)6lJWffi�@6U
6fUL51!!) 6lll (gwrr&ffi@ u5l®.ffi� (6)

I
'Prabhalashchotharotharam' is a concept as taught to scribe that denotes "assigning strength" in
progressive manner among any group. As we know, the Lords are classified as (1,5,9), (1,4,7,10),
(3,6,11), (1:z,:z,8) (vide shlokas 36(:z) to 36(5) of BPHS). In each group, the lords are progressively
stronger as per this 'Prabhalashchotharotharam' concept (vide Shloka 36(5) of BPHS). The very word
'Prabhalashchotharotharam' was used in that Shloka. According to this concept, among the (1:z,:z,8)
th
group, g lord is strongest. This was supported by the above shloka, wherein the word
"Vyayadwithiyarandhresh" was utilized to denote (1:z,:z,8) group and "Sthananthranurogathe" was
utilized to denote "Progressive strength" by the Rishi. In Tamil, this is called 'Prabhala Utharam',
which means 'Known answer' (of astrology). This denotes 'assigning strength', of course, probably
originating from BPHS.

305
 7
Nature of znd and 12.th

"By nature, the Lords of two neighboring houses of Ascendant (i.e. znd and 12.th
lords) will be neutral and feeble in strength. But, by association and disposition
they will confer good or bad results, effectively"

In this verse, a valuable but unfamiliar principle is propounded by the author. In

general, second house is considered as a Marakasthana and twelfth as Vyayasthana. But,
here the author has projected both the houses as value-neutral, by nature. That is, on
their own they can't confer any (positive or negative) results, effectively. But, by their
association, ownership (of second sign) and disposition, they can be effectual.

According to Brihat Parasara Hora Shloka 36(5),

&4:q fsJf1 :q{rffl: UI�� :qfq_ lficl$1'GI:

th th
nd
i.e.,
· and 8 house give
th e 1 ords of 12. , z · effects accord'ing to their
· association
· · and give
.
th
effects according to their second sign. But, Shri. Thandavarayar has not included 8
Lord in this verse and he reserved next verse exclusively for randhresh for the reasons to
be explained there under.

In astrology, the znd and 12.th houses represent the right and left eyes of Kalapurusha
respectively as it is said.

QO. fc41rfl.ft �?1+:f'111

vide Shloka 1(30) of Jataka Tatva

Both good and evil can be seen by eyes in general, i.e. neutrally. Subsequent, thoughts,
perception, etc. are not controlled by the eyes. But, the objects / events, seen by the eyes
will certainly be the root cause of our thought patterns. Similarly, znd and 12.th Lords are
neutral on their own. But, by their association, ownership of other sign and disposition
they are conferring the results accordingly. The assessment should be in the following
order:

nd h
I. Lords of z /1/ confer results according to the lord that associates.

z, If those lords are disposited lonely, then they confer results according to the
ownership of their second sign. If these lords don't own a second sign as in the
case of Sun and Moon, then results should be assessed according to their
disposition. The assessment is not over with this.

nd h
3. When Sun or Moon happens to be z or 1/ Lord and the respective lords are in
their own sign, then the results are according to the natural karakatwa of Sun or
Moon and their respective stellar position.

306
 8
�� LLDrr@u@mlrn- @)6ffllTLil

urrffiffilw ):Elfa:�@rn!!)WITLil urr61J��rr Gl6ULL@urn-

ruffi @j61JL() urr&(Yl6m6UWITW (gL.0@6fffl(gwrr& - ffilTffiffiu5l6Urr�
�rn-uw 61Jrn- @61J(g6l!T @l"Wcg61Jrr rrrr@u(g6l!Tru
@rn-uw 61Jffi @61J(g6l!T (7)

Nature of Eighth Lord

h th
"Eighth Lord, being 1/ Lord from the 9 (Bhagyasthana) will not confer good
results. But, when he happens to be Ascendant Lord also he will bestow good
results"

nd th th
As stated earlier, Parasara Maharishi has explained the nature of 2. , 12. and 8 house
Lords in shloka 36(5) of Brihat Parasara Hora. Among these three lords, Thandavarayar
has reserved this verse exclusively for randhresh. Because, though all the three lords
th
give effects according to their association and second sign, 8 lord being strongest (as per
the concept of 'Prabhalashchotharotharam') will confer results according to their second
sign effectively. Therefore, while they are owning ascendant also, their malfeasance will
be nullified.

In order to elucidate the nature of Randhresh, Thandavarayar has adopted 'Bhavat

Bhavam' principle. According to the course of the text, group of trines (viz. 1,5,9) is
highly benefic among all other groups and bhavas. Within this group of trines, the ninth
th
(bhagyasthana) house is superior. In the Bhava Phala N irnaya, 12. house stands for
h
"Destruction" (Vyaya). Therefore, destruction to any bhava is symbolized by the 1/
th
there from. Accordingly, the 8 house (Randhrasthana) is the destruction-house of the
th th
9 house (Bhagyasthana). Hence, the 'destroyer of the supreme benefic', i.e. 8 Lord is a
first-rate malefic.

The author has included a conditional clause also in the verse. When the Randhresh
th st
(8 Lord) happens to be Lagnesh (1 Lord) also, he will do good to the native. This is
the case with Aries or Libra ascendants for which Mars and Venus are Lagnesh-cum­
Randhresh, respectively.

Here, as already explained, Ascendant being a Kendra as well as Kana, is a natural

yoga-karaka and a strong representative of the chart, irrespective of its other house
lordship. But, we cannot extend this principle effectively to Taurus and Scorpio
th st
ascendants for which Venus and Mars happens to be 6 -cum-1 lord. The reason is the
Moolatrikona houses of Mars and Venus are Aries and Libra respectively. Therefore,
th st
comparatively the strength of 6 house is powerful than 1 for Scorpio and Taurus
st th
ascendants. But, for Aries and Libra, the strength of 1 house is powerful than 8 .
Therefore, in the Aries / Libra ascendant charts, Randhresh could not be considered as
malefic.

However, the other considerations of the Ascendant-cum-Eighth Lord need not be

overlooked. Because, their association, disposition, etc. will alter the results
considerably. But, the general implication is 'that Randhresh' is not malefic for Aries /
Libra Ascendants'.

307
 9

ffi6ffl!TL�� � @UIJ"ITUl LJITLJ�@!b ffirrrflrn ffiW [TU)

Q ffilT6ffllTL@) Q!j Q 61J6TTorfl Q ffilT'¥-W rfl61J& �6ffl!TLITL.06U
�Llj 6.iJw� @® LILJITl}"IT LOITffil 6ffl6UW LJ5l 6Urr
�ITLLj6lllW@) Gmu@@61Jrr& �ITll@) (8)

Kendrathypathya Dosha

"As angular Lords (by sign), the Jupiter and Venus are dominant killers, if they
occupy 12.th (Vyaya) to the 8th (Ayushthana) i.e. 7th house"

In this verse, the erudite author has narrated the marakatwa of Jupiter and Venus.
Though, he has not utilized the word 'maraka', he has adopted the word "Ayu Viyam" in
Tamil which means 'destruction or loss to life' i.e. Ayush Bhanga.

This is a perfect mixture of two principles viz. "Kendrathypathya Dasha" and

th t th
"Bhavat Bhavam". By being the 12. to the 8 \ the 7 house is a maraksthana. As angular
lord, benefic in angles is condemned as Kendrathypathya Dasha, that too the first-rate
benefics viz. Jupiter and Venus will increase the gravity of dosha. In this regard, it is
appropriate to refer shloka 36(10) of Brihat Parasara Hora as

i.e. the malfeasance due to the angular rulership of the natural benefics should be
considered more significant m the ascending order for the benefics as per
'Prabhalaschottarathram'.

Among the planets, Venus, Jupiter, well associated Mercury and waxing Moon are
shub grahas in the order of their natural beneficence (naisargika Shubatwa). Therefore,
'higher the beneficence greater the dosha-gravity' is the inference.

Jupiter is the angular Lord for Gemini, Virgo, Sagittarius and Pisces. Venus is the
angular Lord for Aries, Taurus, Cancer, Leo, Libra, Scorpion, Capricorn, and Aquarius.
Among the above possibilities, Jupiter as Ascendant Lord will not do much harm to
Sagittarius and Pisces natives. As far as the dosha caused by Venus, for Capricorn and
Aquarius Venus as yogakaraka and for Taurus and Libra as Ascendant Lord will not do
much harm to these ascendants also. Hence, the remaining ascendants, which can suffer
effective doshas are Gemini & Virgo by Jupiter and Aries, Scorpion, Cancer & Leo by
th
Venus. When the respective planets Qupiter / Venus) occupy the 7 house, this verse is
effective. Here also, the other side of the effective dosha may be tabulated as below:
t
7 house Other side of the
disposition of dosha
--!---
1) Gemini & Virgo Jupiter Hamsa Yoga

308
 10
z) Aries & Scorpion Venus Malavya Yoga

Cancer & Leo Venus Venus in intimate

friend's house

In all the above said three sets of Ascendants, the respective planets are powerful by
disposition. But, the intensity of dosha in respect of Sl.N os.1 and z are more, inspite of
the presence of Panchamahapurusha Yoga. Because, they are marakas not only by
disposition but also by ownership. Here, a natural question arises as to whether the
Panchamaha Purusha Yogas are defunct in the above said cases or not. Certainly they
are not defunct, but doshapeeditha, i.e. they may give good results but not without
maraka or equivalent to that effect.

In spite of all the above said assessments, our humble opinion are that the
th
Randhrasthana (8 house) being not only the house of secrecy but also suddenness 1s a
hard nut to crack. Therefore, nothing could be deterministic in this regard.

L51rnrnrru LJIT61J�@!D (gu&Q Li rflwrn LOIT6UIT@) LO

L51rnrn& �6lJ6DT �,ffi6m� {gLJ8iITllffilT6U - @,[E@6U�@6U
6fLLrrLO @L�� �@uG'lrr6ffllT6ffffft!!J GuQ,LOUrr6lJLO
ffilLLrr� rr6ll!LD@ffi@ (9)

Same as above

"Then Mercury is next powerful to cause such dosha, followed by his father
(i.e. Moon). The Sun and Moon will not be subjected to blemish due to eighth
house lordship"

This verse is the extension of the previous one. As explained above, the degree of
naisargika shubatwa (natural beneficence) decides the intensity of the dosha. Therefore,
naturally well associated Mercury and Moon are following next to Venus and Jupiter in
their degree of beneficence. Therefore, the intensity of dosha caused by Mercury and
Moon will also be regressive in the order.

Mercury is the angular lord for dual signs. By being Ascendant lord Mercury can't be a
th
maraka for Gemini and Virgo natives. For the rest, disposition of 7 house Mercury
causes "Bhadra Yoga", one among the Pancha Maha Purusha Yogas. Here also the yoga
may be effective but not without maraka effect.

Moon is the angular lord for Movable signs. By being Ascendant lord Moon can't be a
maraka for Cancer natives. For the rest of the signs also, the blemishes of Moon will be
far lesser. The reason may be ascribed to the following:

1) Moon's degree of natural beneficence is far less. Therefore, intensity of dosha too.

z) Moon is having neutral relationship with all the signs of the zodiac in her sojourn.

309
 11
Therefore, in the absence of enmity, Moon is in a pleased mood to confer well.

3) Moon, being manah karaka (significator of mind), is supposed to promote the

bhava in which she is posited.
th
In the earlier verse, while discussing the nature of ashtamesh (8 lord), the author has
stated that the ashtamesh is a malefic, if he doesn't own ascendant also simultaneously.
Extending this, we can understand that the other house lordship of ashtamesh amplifies
th
the malfeasance of the 8 lord. When there is no other house to own, as in the case of
Sun and Moon, (i.e. for Capricorn and Aquarius ascendants) how to judge ashtamesh?
The later part of the verse answers this question. That is, the blemishes of Sun and
Moon as eighth lord is not much. Later part of this verse is the explanation of the shloka
36(7) of Brihat Parasara Hora as

�!!J!!)ffi 6mlT,ffi �ITITll ffi6fflll LIT@ffi ffi� �IT6fff8iLJ Ul

ffQ,!!)!!J (gffilT6ffllT��IT!!) 8&Qu Q, (gL.O - 61JITQ,!!)!!J
Q ffilTITiJ6mffiW ITWffi ffil'fB'ITrn6U e.!:P&�@@JLDIT IT,!E rn�w 1T6irr
l'fl ITll ffilTIT L.OITITll ffiLffil'f 8& (1 0)

Y ogakaraka for Cancer Ascendant

"Mars as Lord of rnth and 5th is a best yogakaraka (for Cancer Ascendant). My
son, Kachchalai Murthy's Cancer Ascendant proves the same"

In the preceding verses, the author has narrated the basic principles to decide the
nature of planets. Accordingly, the best yoga, which can confer Yogakaraka status to any
planet, is any association between Kendra Lord and Kona Lord. By virtue of this single
condition alone, Ascendant Lord is invariably a yogakaraka to any ascendant.

Here, for Cancer Ascendant, Mars is the Lord of Karmasthana (10th), which is the
strongest among the Angles and Lord of Poorvapunyasthana (5th) also. Therefore,
naturally Mars is the Yogakaraka par excellence for Cancer natives.

On this context, it is pertinent to point out a Shloka 1(12.) from Laghu Parasari
Sidhant, which says Mars, a malefic, gives good results not by being the Karmathipa
th
only but by being Konathipa (5 Lord) also as below:

Shri. Thandavarayar has admired the Mars as Yogakaraka for Cancer natives. At the
same time, Mars is the Yogakaraka for Leo natives also, by being Lord of Bhagyasthana
(9th), the strongest trine as well as Lord of Sukasthana (4th). But, the author has not
mentioned anything about this. This proves the intelligence of the author, as the
310
 12
blemish-ness of Bhadhakasthana attached to 9th house for Leo (a fixed sign) denigrates
the Yogakaraka status of Mars to some extent. Hence, even though, Mars is a
yogakaraka for Leo natives, being a Bhadhka also and thereby it can't be placed on par
with Cancer natives' Mars.

In this verse, the author has proudly announced that his son Shri. Kachchalai Murthy
was Cancerian native and Mars proved to be a Yogakaraka for him.

wrrG�rr® urr61J�{g�rr6irr wrrG�rr® urr{g61JB'W]L6irr

��!DB' (gff&,!E@LLIT 6l)�6l!TLJ 6U6l!Tffi6Tf - ffilT�!D{g61J!!)
ffi6ffllT6ffllTITW ffi(b)riii (gffilfLffi6Tf ffilT l'fl6Ml uSI @_]6Tf6IT61J&ffiL@)
6f6ffllT6ffllTITL.06U FF61J& @Q!j,[E� (11)

Nature of Rahu and Ketu

"Rahu and Ketu confer results to the men of this world according to the lords of
their disposition and association"

In the preceding verse, the author has narrated the beneficence/ malfeasance of all the
planets, as lords of signs. But, how to assess the nature of Rahu and Ketu, which are
houseless? Here comes the necessity of this verse.

In Vedic astrology, among N avagrahas, Rahu and Ketu are included as Chayagrahas.
Actually, Rahu and Ketu are only celestial points intercepting at where the orbit of the
Moon cuts the orbit of the Sun. In other words, Rahu and Ketu are nothing but nodal
points and thereby do not have any physical presence, unlike the rest of the grahas.

Based on this (inclusion of Rahu and Ketu in N avagrahas) one may question the
scientific nature of astrology. But, the planetary status conferred to Rahu and Ketu are
quite rational in Vedic Astrology, considering the subtle difference between a 'planet'
and a 'graha'. Because, 'graha' means 'which a bsorbs' while the 'planet' doesn't mean so.
Therefore, strictly speaking 'a planet' is not equivalent to 'a graha'. Adopting the
meaning as "which absorbs", the N avagrahas are being addressed to as such.

Without understanding this, the conception of N avagrahas, which obviously

includes five planets (Mars to Saturn), one star (Sun), one satellite (Moon) and two
nodal points (Rahu and Ketu) is not only illogical but also meaningless. Of course, the
planetary ownership assigned to the planets (Leo to Capricorn in clockwise and Cancer
to Aquarius in anti-clockwise) in absolutely scientific in geocentric point of view. This
arrangement was explained well as 'Planetary Cabinet' by Parasara Maharishi in Brihat
Parasara Hora Sastra.

In the absence of any mass, shape or substance, the Rahu and Ketu were not allotted
with exclusive signs. Of course many classics on astrology are differing in their opinions
even in the co-ownership of Rahu and Ketu. Therefore, nothing can be inferred
concretely. In the absence of any consensus on the dignity of these Chayagrahas, the best
recourse is to adhere to the natural astro-principle, viz. 'association decides the strength'.
311
 13
Thus, this verse of Thandavamalai.

8iLJ(gwrr ffiLil

(gffirr6ffllTffi (gffirr6Tf ffi6ffllTLffi (gffirr6Tf BiLL@.JL (grn urr&��6U

{gLJ�!!)WJ �Q,61Jrfl6U6'5l!!) GlLJL.J.�L(g6l!T - ffilT�!!)WJ
�Q,61J!!)!!)ITIJ"IT ffil �wl.ffi(g�IT Q,!!)ITL06U
@® JE6U�6m� Ff61JIT rfl61J&ffi@) (12)

Subha Yoga

"When there exist any relationship between angular lords with trinal lords, like
conjunction, mutual aspect, mutual exchange, etc. and if these lords do not own
evil houses (3,6,8 & 11), then they will confer dual prosperity to the individuals."

In this verse, Thandavarayar has explained the best among the Rajayogas. According to

ic.�1 r1' -=q- � .f?...11 {:"cl'" 1.f1 (-i..11..f �c:f{IJJJc:fil{

c.t"s ... ...
ci I�Il.! I* .f:-11-cii!..4:{I s=_l..;jil-1IJI : ,9;1 iifud : ��
Shloka 43(2.8) of BPHS,

the angles are known as V ishnusthana, while the trines are called Lakshmisthana. The
relationship between their lords causes RajaYoga. All astro-classics are hailing this
relationship in unison. That too, when there is no involvement of evil houses viz. 3, 6, 8
and n, the Raja Yoga is undoubtedly par excellence. In this regard, the following shlokas
of Brihat Parasara Hora are worth to be mentioned here:

*�1-0) q d''1 .f?.lIdi q,(.p::J{11�q1r)

Q.ch"q it ft:llJl c.rrfr:r �cn�.s....qa,c: ft!ll a: ��
s._JJf�ei) F� Cl� q I fq rJ.j2TI' qiJIchI(1 c9GT
GflTrSf<:i:F( :..itI�fl � Fct (o.i.,u dl cfT � � ��
The present verse is a replica of the above said shlokas 36(n) and 36(12.) of Brihat
Parasara Hora. Under this verse, this relationship between trinal and angular lords may
be categorized as below:

1. Parivarthana or Mutual exchange;

z, Sama darshana or Mutual aspects;

3. Asama dhristi or Unilateral aspect (i.e. one planet aspects the other but not
aspected by the concerned other planet)

4. Sangama or Conjunction.
nd
Thandavarayar has clarified the planets as Trines, Angles, Trishadhis and z and
h nd h
1/ . As the z and 1/ are value-neutral by nature (vide verse 6 supra), their association

312
 14
with Raja Yoga combination of trines-angles will not alter the effects. But, the
association of Trishadhis with the Raja Yoga combination of Trines-angles will
certainly denigrate the Raja Yoga. In order to explain this, the author has reserved the
next verse.

As the current verse is exclusively dealing with unblemished Raja Yoga.

Thandavarayar has granted both material as well as spiritual prosperity as effects. He
has adopted the Tamil phrase 'lru Nalamum', which means 'two types of prosperity'.
This selective usage of this phrase exhibits the erudition of the author. Because, here
material prosperity was represented by Lakshmisthanas and spiritual prosperity by
V ishnusthanas.

6lJ60l wITQ!jITll ffi6ffllTLffi (gffi[f 6Tf 6lJITW,!E �(gffi[f 6ffllT ffi (gffi[f6Tf
J:560lwrr&ffi mrrffilWJ(gLD �ru6U& - 8'60lwrrLD6U
ffiL'¥-6l!T L.OIT�@IT�@!D G'lffi1TL()LJ6ff)6l!TWITW �IT6ffllTL6lJ6DT�(jfff
L5@w(g�6Tf 8Qrr6iirw (gu8i (13)

Raja Yoga

"When the Lords of powerful trine and angle, i.e. 9th and rnth lords associate,
an extraordinary Rajayoga results, even if their other sign falls on evil houses
(i.e. 3,6,8 or 11). For this witnesseth the Scorpio ascendant of Thandavan"

According to 'Prabhalashchotharotharam', strongest among the trines is 9th and

strongest among the angles is 10th. When those lords are associating with each other, a
Raja Yoga results. This yoga is known as 'Dharmakarmathipathi Yoga'. As these lords
are strongest benefics, the Raja Yoga will also be powerful.

In the preceding verse, Thandavarayar has explained the unblemished yoga caused
by angular-trinal lords' association. But, in this verse, the author has established that this
Dharmakarmathipathi yoga is effective even if the lords are associating with the lords of
Trik houses (3, 6, 8, n), because of the strongest angular and trinal lords involved in this
yoga. In this regard the author has quoted his own chart of Scorpio ascendant as proof of
this Yoga.

Here also association includes the four kinds of relationships viz. mutual exchange,
mutual aspect, unilateral aspect and conjunction.

In this verse, due to the high beneficence of this Dharmakarmathipathi yoga, the
author has overlooked other negative factors, if any. That is why; he praised this
blemished yoga also. But, in our humble view, no shloka or verse can be taken on its face
value alone. Because, astrology as a science of permutations and combinations, 1s more
about exemptions than about rules.
th h
For example, for Aries ascendant for which Jupiter is 9 and 1/ lord and thereby
th th
benefic if associates with benefics. Saturn is 10 and n lord and thereby highly malefic.
Association of these two planets is known as Dharmakarmathipathi Yoga, as Raja Yoga
313
 15
(blemished). In the current verse, Thandavarayar has praised this yoga. But, in actual
practice, results are negating. Shri. Ramanujacharya has emphatically denied this Raja
Yoga in Shloka 1(4) for Aries Ascendant in Bhavartha Ratnakara as

i'I¥•=- !I :at'RI� l(i-ii>.i\an if �� l.

�1•c4.(i�'8 �-·'Et+fl.»tfg: if ��: II 'i II

In this regard, Dr.B.V .Raman has furnished the following chart and quoted* "the
native lost his appointment in Jupiter Dasa Saturn Bhukti though both the lords are
th
placed in the 5 house aspected by exalted Mars." Here, Jupiter and Saturn combination,
that too in a trine house has not rendered benefit to the individual during its dasa
bhukthi periods.

As GL

�L
SL Ke
Rasi

Ra
Example i\le Gk Sa
Ma October 18, 1860 Ju
Md
19:00:00 (5: 1 O east)
77 E 35, 12 N 59

HL Me
Mo Su

As: 26 Ar 58 Su: 3 Li 30 (GK) Mo: 27 Sc 21 (AK) Ma: 17 Cp 38 (PiK)

Me: 20 Li 25 (BK) Ju: O Le 38 (DK) Ve: 18 Le 29 (MK) Sa: 14 Le 19 (PK)
Ra: 5 Cp 35 (AmK) Ke: 5 Cn 35 HL: 5 Sc 51 GL: 25 Ge 10
Source: Bhavartha Ratnakara by B.V .Raman, UBS Publishers' Distributors Ltd., New
Delhi

�rnLOffirn LO uu@ffi LriiJ ffiorfl!D!DIT LOITp51LL.J cgLO

�rn6ffflw LOITW �ITllffiL @)6ffl!!)LL.ju5lL�� - @6DlU(YlL6DT
�!!)p5l(b'l6lJITl}"ITffil Q 6UITorfl6lJ6m6ITWIT @ru6l.16U(gffi1T&
Gu!bp51@6lJIT& WIT6lJ& Gurfl� (14)

Same as above

The Lords of Dharmasthana and Karmasthana will do much good when they are in
exchange or in their own houses. Even in the other houses (i.e. in indignity also), they
will confer benefits to all the individuals.

314
 16
This verse can be treated as an extension of the earlier verse. The relationship
discussed here may be ordered according to beneficence as below:

1) Exchange of 9
th th
and 10 Lords
th th . own signs
.
z) B oth 9 an d 10 L ords are 1n
3) Both the 9
th th
and 10 Lords are not in own signs.

Among the above three, exchange is considered as superior as the own sign
disposition. In the exchange, Trinal Lord will be in the powerful angle and angular Lord
will be in the powerful trine and thereby both of them are strengthened. This is not the
case with own sign disposition. Because, even though the Lords are gaining dignity, the
th
chance of Kendrathipathya Dosha cannot be ruled out for benefics as 10 Lords. Not
only that, the other house Lordship of those Lords may downsize the beneficence of
them. Hence, own sign disposition is held next to exchange. Obviously, other house
disposition is least beneficial among the three.

Considering its high beneficence, this yoga can safely be extended to the strongest
th th
trine (9 ) and strongest angle (10 ) by adopting Bhavatbhavam principle. This is what
is done by both V enkatesa Daivagna as well as Kalidasa as below:
.
4
if1�ijI¢+fi l,:J;f41 f�ff �- �!.�I;.»:IIql(i:.Ii:htt(l
I-IIii ce; IH1.« IJ 41 ti '4i . �- ti f�ftl p;p=.ql1.?4 '(I f.:ii11 ft4c'IT
w-41�aiOJ�--?,� rl1 ifl'�I .
mm- .q ifi\t*til '41r� :r� ti'9.Cl�
: 811 "4�q�i: �-
j �; 11 -�·�· 11

J ataka Parijatha 7(2.1)

ijif:J.J;7:fq�iiq1 ti� �r 01.1;7.fefilftNq1

i:n.:rt:,.,�Qqtfiijq' ctH.tq���qr�ifim:· �11,� 1

ij fiJr�SJ�ij�a1 =q «il�T:1;:ql;f.f'-;:,:1f;,1a1
�tr'ifi�<lHl�.fl�'1i�a1 �tlff �;ft tqf�f: II � II

U ttara Kalamrita 4(4)

th th
According to these, if the lords of 9 and 10 houses counted from (i) the Lagna; (ii)
t th
the 9 \ and (iii) the 10 be in conjunction, occupy each sign owned by the other, or
occupy mutually aspecting Kendras or be associated with the Lord of the second house,
the person born will be wealthy.

�w.!t�cgffirr 6ffllT � �rn6U6lJ rrrrcgrrwi LDrrLD6lJcg1Trr

(gLtiJ,!E �8'Ul Li,!E �LI) 6mlJ",ffi�6lJ& ffi@) - 6lJITW.!t@@(gl.06\)
rn6lJW LDffilrn LO�® LO 6lJIT� �6Urrw �rr6ffllTL6lJfifff (gurr 6U
Gla:ww ffil.06ff)6U l'fl!!J,[E� (15)

Same as above

315
 17
"If any of the T rinal Lord happens to associate with the rnth Lord, it will
bestow the native fame of the world"

th
In the preceding verses, it was established that the association of 9 Lord with the
th
10 Lord as top Raja Yoga. Here, Thandavarayar has extended the yoga to other trinal
th h th
Lords also, i.e. to association of (a) first and 10 Lords; (b) l and 10 Lords. The author
has highlighted 'fame of the world' to the native as effects. He has adopted the phrase
5 th th
'fame of the world' in an appropriate sense. Because, 1 \ 5 and 9 houses stand for
nd th th
'Dharma Trikona' of the individual and z , 6 and 10 houses stand for 'Artha Trikona'.
th
Among the Artha Trikona, 10 is strongest as per 'Prabhalashchotharotharam' and
Dharma Trikona houses are highly auspicious. When there exists any association
between the Trinal Lords with Karmathipa, surely individual's public activities are good
and renowned. Therefore, naturally this yoga paves way for 'world fame'.

In this regard, the following shloka 7(10) from Bhav Kutuhalam is pertinent to be
pointed out

'tl'-il .\:.!) � .=JqlIT�.=f �'fl �: �

q.,.=q11·+t1q�.=f T.f ifol)�a� g�.=f 'irt{ I� mer
�<.'f'lJT cf1, ';l cfl cf l'lJTftfcf lcf 'J.'+-lxT
•lufc&)c!<t>ittlql'(DIElc!lj:fjl:.:al 'tl'1.=til'\�c'l I l'lO 11
th th
i.e. if in a horoscope there is some kind of relation of the 10 and the 9 Lord or they
th
have any relation with the 5 Lord and these relation-making planets are endowed with
strength, then all the four quarters are completely filled with the echoes of the sound of
the groups of elephants and horses in the army of such a king, and the Lord of the
enemies is conquered by him even without making war.

(gwrrffi @rna:u51rr6fflll'¥- WJ6fflll@@6irr (g!!Jrr6irr@rna:u..iw

(gwrrffi u6Urnorfl�� G'16Urr6Tforflw�6irr rnrrffiLJ
uLL.Ornrnw 6lJ6U @)6UITW urrrfl6fffl6Uffi (gffirr6Tfffi6Tf
!!LLWJ6m!!)� 60J6irr(g!!) !!L6m(T (16)

"The dasas of both (Kendra and Kona Lords) are yoga dasas and the dasas of the
planets posited therein also be Yoga dasas"

In the preceding verses, the author has narrated the austerity of Trinal and Angular
Lords and their inter-relationship. Due to such high austerity, those trinal and angular
Lords and the planets deposited in trines and angles are supposed to offer good results
during their directional periods.

Thandavarayar has utilized the word "of both" very intelligently. Because, he
doesn't express what this 'both' stands for, as it may convey the following two
meanings:

(a) The dasas of Yoga Karaka (i.e. Kendra-cum-Kana Lord) and the planets deposited in
the angles or/ and trines.

316

(b) The dasas of Kendra Lords and
Kana Lords and the planets posited in the
angles or/ and trines.
In our view, (a) is superior to (b). But, the
course of the text warrants (b) only.
Readers may take according to their own
intellect.
This verse loosely confers 'Yoga Dasa'
status to all the dasas of the planets which
are posited in the angular houses. This can
be treated as a general rule only and should
not be taken for granted. Because, negative
factors such as Kendrathipathya Dasha,
Other house lordship of Trishadi houses
(3, 6, 8, n), etc. should not be overlooked.
Due care should be taken to confer yoga­
dasa status to the planets, when they are
deposited in angles. When the trinal lords
are in angular houses, or angular lords are
in trinal houses, such lords are capable of
giving benefits to the individuals during
their Dasas. Parasara Maharishi
praised this in the shloka 50(13) of BPHS
as
4i�f?I: c@{!JiiIcH.{).f: cM�1?I: 41.-s(lfl �
a���1i � 1ll§�fii:�11€Afoc;'1 �:
To be continued .......... .
18
�iatioll ill a Malltra:
Kalaprakasika, 1Qth chapter
1) Moveable sia11s are eood, comm011 sia11s
are lleutral; fixed sia11s are useless for this
fullctioll
2) The effects of leamill8 a malltra vary
accordill8 to the mollth ill which the
illitiatioll takes place. Chythra produces
misery; Vysakha brillas aah1 of eems;
Jyestha is fatal; Ashada seriously affects
relatiolls; Sravalla illdicates exalted status;
Badhrapadha leads to loss of childrell;
Aswayuja shows well beill$; Krithika
favors melltal developmellt; Maraasira
produces evil; Pushya illclilles to ruill of the
illtellect; Maeha tellds to illtellectual
erowth; pale1.ma makes the disciple liked
alld loved by all.
3) The 8th house from the risill8 si811 at the
has time of illitiatioll should be vacallt ,...,1Qth
Chapter of Kalaprakasika
G�dana. Gopala Yoga
a) The lords of the asc & the 7th house
��
should be ill exchallee. Olle of them should
be ill the compally of Vellus. What thell
formed is called Madalla Gopala Yoaa
which mealls such llatives will have
associatioll with mally females
b) Vellus ill exaltatioll ill the 7t1� house
alld ill aspect to the 7th lord will lead olle to
elljoy a hulldred womell ,..., Chapter 2,
Shloka 199 of Jyotishamava Navallitam, a
classic as taueht by Lord Shiva to Goddess
Parvati
317

^JRamanatlian, works as an Assistant
Section Officer in Tamil Nadu Secretariat.
He is an ardent lover of astrology and
started learning it from a very young age.
He is a memker of our Saptarisliis Astrology
Team and displays liis approacli to tlie
sukject witli utmost kumility Of open
mindedness.
160
flEImnfrabamalai - 2
By
R.Ramanathan, India
'Thandava Malai' was compiled by a
scholar 'Shri. Thandava Bhoopathy', who
was a prime disciple of Shri. Appavu
Aiyar, a renowned astrologer.
Shri.Appavu Aiyar was a disciple o f Shri.
Govinda Dheekshita, thus goes the Guru
Parampara. The worthy disciple has
compiled his master's teachings in verses
and named after the book by his name.
This book is rich in content and lucid in
style. The verses resemble some verses of
Brihat Parasara Hora as well as Udu Daya
Pradeepika. The author Shri. Thandava
Bhoopathy is a Sakthi Upasaka. His son
Shri. Kacchhalai Murthy was also a
famous personality. Nothing could be
ascertained regarding the period of the
text. Roughly, considering the style of the
verse, this text might not been written
earlier than xyth century.
Continued From Previous Edition

17. (SffimlffiLmb Glurreueurrffi errrreorrTg^Lb

eumlffibooieooimLJ 6iJ6u(S6un"0 LeoreuiLirLJCgiii - arrilLipffii
□^^(iperarGlLiT) eje^ii 6iJiJjrLJ(gQun"i#lu L|<s(SffiiT)u^
^(B^l(bl6iJij yjUrreuij ejmi

"Even (functional) malefics are capable of bestowing yoga results to any individual,
(during their dasa-bhukthis) according to their own strength, ownership and relationship
with other (functional) benefics"

As already Thandavarayar has explained the functional nature of planets sufficiently

in the earlier verses supra, here by calling 'malefics', he is addressing those planets which
are not owning any angular / trinal houses for the ascendant, in question. They may be
summarized as below:

Table-I

A sc. Perfect Malefic Asc. Perfect Malefic

Aries Mercury (3,6) Libra Jupiter (3,6), Sun (11)

Taurus Moon(3), Jupiter Scorpion Mercury (8,11)

(8,11)

Gemini Sun(3), Mars (6,11) Sagittarius Saturn (2,3), Venus

(6,11),
Moon (8) when not in
Cancer

Cancer Mercury (3,12) Capricorn Jupiter (3,12),

Sun(8) when not in Leo

Leo Mercury (2,11) Aquarius Moon(6), Jupiter(2,ii)

Virgo Moon(11), Mars (3,8) Pisces Venus(3,8), Sun(6),

Saturn (11,12)

According to this verse, even the above said mal efics are capable of conferring good to
the native, if they are establishing any relationship with functional benefics.

The author has succinctly defined the terms to assess the quantum of beneficence
(yoga-phal) that can be generated by any planet, in the earlier verses themselves.
Accordingly they may be categorized as below in the descending order of that
beneficence.

i) Perfect Yogakaraka viz. single planet owning both angle and trine and Rahu or
Ketu when posited in trine.

ii) A planet owning a trine simultaneously possessing a neutral lordship, but

favorably disposed.

iii) A planet owning a trine simultaneously holding a Trishadi Lordship, but

favorably disposed.

They may be tabulated as below, so as to cater to the need of better understanding of

161
 3
verse 19 infra also.

Table-II

Ascendant Perfect Yogakaraka Next degree Least degree Yogakaraka

* Y ogakaraka
(iii)
(0 (ii)
Aries " Sun(5), Mars(i,8)
Jupiter(9,i2) (if in 8th house)

Taurus Saturn (9,10) Mercury(2,5) V enus(i,6)

Gemini Mercury (1,4) V enus(5,i2) Saturn(8,9)

Cancer Mars (5,10) Moon(i) Jupiter(6,9)

Leo Mars (4,9) Sun(i) Jupiter(5,8)

V irgo Mercury(i,io) V enus(2,9) Saturn(5,6)

Libra Saturn(4,5) Mercury(9,i2) Venus(i,8)

(if in S1*1 house)

Scorpion " Jupiter(2,5), Mars(i,6)

Moon(9)

Sagittarius Jupiter(i,4) Mars (5,12), ■*

Sun(9)

Capricorn V enus(5,io) Saturn(i,2),

Mercury(6,9)

Aquarius V enus(4,9) Saturn (1,12) Mercury(5,8)

Pisces Jupiter (1,10) Moon(5),

Mars(2,9)

* Rahu / Ketu is a perfect yogakaraka when posited in a trinal house. Here, it is to be

noted that both the nodes can never be in trines simultaneously.

Coming back to this verse, it can be summarised as below:

1. The directional influences of any planet mentioned in Table-I is good to the native
inspite of its maleficence, provided such malefic should establish any
relationship/association with the corresponding yogakaraka mentioned in the
Table-II.

2. The quantum of such benefit will be in congruence with the status of the benefic
which establishes relationship in Table-II in the descending order from columns (i)
to (iii). For example, for a Taurus Ascendant let us consider Jupiter establishes
relationship with Saturn (9, iotl1) then the Jupiter's Dasa or Bhukthi will be
favorable to the native inspite of its Trishadi Lordships. Similarly, any relationship
by Jupiter with Mercury (2, 5tl1) or Venus (ist, 6th) will also infer favorable
directional influences of Jupiter. But, the difference is in benefit quantum in
descending order, viz. Saturn, Mercury and Venus respectively.

The author has very carefully utilized the phrase 'vayangu posippirkerpa', which

162
 4
inherently conveys that the rulership of those planets should not be overlooked in tune
with the basic canons of astrology.

For example, let us consider a Leo native whose Mercury associated with Jupiter.
Then whenever the individual undergoes the directional influences of Mercury, he can
reap very good financial prosperity as Mercury is the Lord of zn and n' . But, at the same
time Mercury's association with Jupiter (being S'11 Lord also) will have its own evil
potential. Therefore, the individual may have to face severe strain, accidents, struggles,
etc. also duringthe Mercury's Dasa, Bhukthi and Antara.

The efficacy of this verse can be verified with the following case study. This is the
chart of Dr. Rajendra Prasad.

(Sa) GL SL
Ke AL Mo HL Ma Su
Me
Md 10 As 8 Ve
11 7
Gk Gk
Md \,
Rasi
Ke 129 6 Ra
Dr. Rajendra Prasad
SL 3
HL Decembers, 1884 Ju , ■
8:45:00 (5:30 east)
\ /
85 E 10, 25 N 36 AL Ju
1 . 5
Ma Me 2 /4\
As Su Ve Ra GL /Z \
Mo (SajN \ \.

As; 21 Sg 15 Su; 19Sc11(BK) Mo: 24 Ta 06 (AmK) Ma; 5 Sg 57 (GK)

Me: 4 Sg 28 (DK) Ju: 13 Le 04 (MK) Ve: 12 Li 58 (PK) Sa (R): 29Ta15(AK)
Ra; 20 Vi 02 Ke; 20 Pi 02 HL; 29 Cp 23 GL; 14Ta51

(Source: Chart No.53 of Notable Horoscopes by Dr. B.V.Raman).

It was during the Moon (S'11 Lord) bhukthi of Mercury Dasa he was elected as the First
President of the Indian Republic. The bhukthinath Moon has conferred Raja Yoga,
inspite of its being randhresh to Sagittarius Ascendant. Note that the exalted Moon
(malefic vide Table-I) was aspected by 9 Lord Sun (Rajya Karaka and shown as Second
degree yogakaraka for Sagittarius in Table-II) and thereby generated a powerful Raja
Yoga. Of course, Moon being 8 Lord in 6 indicates a Vipareeth Rajayoga, which is
always favorable for political pursuits. Hence, this Chart is the perfect explanation of
Verse 17 of Thandavamalai.

ffierorLaGarr 6inn"s^ff5l0jT,si ffitSlmGaniL®®

ClffeheumtJ - @6rorQi_n"Ls
^j^luGeBrrr Leuemr 6i51i_^gj6ror(Di_rg fftbujB^iij
(Sffirr^leuGLun" ffimQarrQuurnJ gn-ijnjgi

163
 5
"If either of the nodes is deposited in an angle or a trine and establishes relationship with
the Lord of any other trine or angle than its original dispositor, then the periods of that
node will confer unblemished yoga"

As mentioned by Thandavarayar in verse n supra, being Chaya grahas without any

sign ownership, Rahu and Ketu are fully dependant on their positional strength.
Considering this fact as base, the author has composed this verse. The three conditions
stipulated in this verse may be substantiated as follows:

Condition for Rahu / Substantiation

Ketu

i. Should be in angle or Planets deposited in angle or trine show

trine. positional strength.

2. Should not conjoin When the sign lord gets own position,
with that sign ruler in the radiance of that planet,
(i.e. dispositor) Rahu/Ketu being the chaya griha, will
ultimately lose its positional strength.

3. Should conjoin with As already established any

any other Lord of interrelationship between Angles and
Trine or Angle Trines is known as Yoga par-
excellence. Hence, when the node
deposited in an angle conjoined with a
trinal lord; and deposited in a trine
conjoined with an angular lord are two
unblemished Raja Yogas. (Here, it
should be noted that both the nodes can
never be in trines simultaneously.)

Ve
Ke GL Su Me HL
/Ra \ y
SL w As Mo
Gk AL Ma
Md Sa /Gk x
s.
Rasi
Ju 7 Md \
Reputed Scientist 10v 4
Sa Ma 1
Ju Mo \
November 23, 1902
5:16:00 (5:30 east)
72 E 40, 23 N 6 Ke GL
11 . . 3
AL Ve Me Ra /^\ 2
SL Su As HL
\ /
/

As; 14 Li 03 Su; 7Sc15(PK) Mo; 15 Le 35 (MK) Ma; 24 Le 10 (AmK)

Me: 26 Li 22 (AK) Ju: 18Cp43(BK) Ve: 5 Sc 46 (GK) Sa: 1 Cp 17 (DK)
Ra; 2 Li 19 Ke; 2Ar19 HL; 13 Vi 54 GL; 25 Ge 17

164
 6
(Source: Chart No.70 of Notable Horoscopes by Dr.B.V.Raman).

This is a chart of an internationally reputed scientist. In this chart, mark the disposition
of Rahu in ist house, which is a Trine-cum-Angle. Hence, it itself is a fine placement. In
addition to this, his association with Mercury, which is a second degree yoga-karaka for
Libra natives (vide Table-II supra) makes Rahu an absolute yogakaraka. Let me reproduce
the comments of Dr. B.V.Raman on the Rahu Dasa of the individual in the Notable
Horoscopes as " it was only during Rahu dasa that the official position of the native
was built up until he reached the present enviable position o f all-1 ndia importance
Rahu conferred on the native great name and fame as scientist of international repute and
gave wide travelling all over the world, great distinction, respect and responsibility."
This case study stands as testimony for the efficacy of verse-17 of Thandavamalai.

(SffijB^lij (Sffinwrsi ^emeueuijGffiil ^deun^euGlijein"

rQrrjTjdilrriDn" (SiLirra meTfluurrrorGlrQn" - evj.i7j5^06J?ij
^jeoreofliLi (Sffinems^euGeorrr LmjnujjTj ^©Lbueueffrffierr
ffreinwrreu ^rfjleusinib iT-[LJ(gj

"When a planet holds ownership of both a trine as well as an angle, undoubtedly it

confers yogaphal to the native. Further, if it conjoins with any other trinal lord, how can
I measure the austerity of that planet?"

This verse is a consummation of principles propounded in verses iz to 15 supra. The

real intention of the author for repeating the concept is to reinforce the basic canons of
astrology.

Angles are known as Vishnusthanas and Trines are known as Lakshmisthanas as per
shloka 43 (28) of Brihat Parasara Hora Sasthra. Association of these Lords infers that the
native can reap both spiritualistic as well as materialistic pursuits of life during the
directional influences of that Lords.

When a same planet plays the dual role of angular and trinal lordship, he represents
himself as unblemished yogakaraka to the native. Association of other trinal lord with
this lord is still more auspicious. That is why; Thandavarayar has composed this
association in an exclamatory form.

In the verse-16 supra, the author has narrated the beneficent effects of the malefic (in
Table-I) while they are associating with the yogakarakas (in Table-II mentioned
thereunder). Now, in this verse, he has narrated the propitious results of yogakarakas
(mentioned in Table-II alone). Firstly, he has praised the austerity of Angular-cum-
Trinal Lords, which are tabulated in column (i) of Table-II. Next, he has upheld the
inter-relation of perfect yogakaraks (column-I) with other yogakaraks [Columns (ii) and
(iii)] mentioned in Table-II therein. Obv iously, the yogakaraks bestow highest
beneficence to the natives during their directional influence.

165
 7
Ra HL Sa Md Sa Gk Md
Ju Mo As Me Me Mo
Gk
SL HL
Su As 12 Ju
Ve SL Ve Ra
Su
Rasi
GL 5 11
Shaw, George
July 26, 1856 GL
0:00:00 (0:25 west)
6 W 15. 53 N 20 Ke ID
AL AL
Ma Ke
Ma

As; 16 Ta 01 Su; 11Cn17(GK) Mo: 29Ar18(AK) Ma: 5Li17(DK)

Me: 26 Ge 10 (AmK) Ju: 17 Pi 19 (BK) Ve: 12Cn46(PK) Sa: 15Ge44(MK)
Ra: 26 Pi 54 Ke: 26Vi54 HL; 4 Pi 43 GL; 26Le04

(Source: Chart No.31 of Notable Horoscopes by Dr.B.V.Raman).

Th is is the chart of George Bernard Shaw. In this chart, Angular-cum-Trinal Lord is

Saturn and thereby qualifies for perfect yogakaraka. He conjoins with Mercury another
trinal lord. Their association is the major strength of the chart. He won the Nobel Prize
for literature in Mercury Dasa. Most of his accomplishments were in the Mercury Dasa.
That is why, Dr. B.V.Raman has rightly observed about the Mercury Dasa of Bernard
Shaw as "Mercury Dasa commenced in 1923 and Shaw's reputation reached a climax."
Thus, verse 19 of Thandavamalai has been testified.

20. fgroriDaroriD ^luu^la LrrQuul© Lroru^Qrornw

njeifrejemeueij rrm^leuiflein" gleifruymirQ - fBeBreBriu^CSffij
ffiiuiifgffi fgrrGeu ffas^jperr GerrmjfgiDacgjffi
fgiiueuemeBr F-iurrQixeorp ffrngp

"The Dharma-Karmathipas will not confer their yoga results to the individual, if they are
simultaneously owning or n'11 houses also"

We can come across some texts, which are saying that the Dharmakarmathipa Yoga is
ineffective for the Aries and Gemini individuals. For Aries natives, Jupiter is the 9 -cum-
I2t'1 lord and Saturn is lo'^-cum-ii^Mqrd. 3
Hence, their Dharmakarmathipa Yoga is not

Publisher: Mr. Shaws other time is 00.55 am by which ones gets Gemini Asc, Dr. Ramans views have
been kept above of Ta Asc.
"2,
Publisher: Bhavartha Ratnakara the book of exceptions says in Clip I Verse 4, that for Aries Asc Jup
Saturn do not confer rajayoga but so far scholars have been unable to decode the exact reasoning for
such a statement, the above is a source that gives a strong hint as to the reasoning of it.
166
 8
effective. For Gemini natives, Jupiter is the 7 -cum-10 1 lord and
Saturn is the S^-cum-g1111 lord. Hence, their Dharmakarmathipa
Yoga is also not effective.

Some astrologers used to say the same thing in a different

manner. They mention that the association of Jupiter and
Saturn is not conducive to produce any benefic results. They are
assigning a peculiar reason also for this as below:

Jupiter and Saturn being the mega-size planets by volume-mass,

their association is denoting a strong graha yuddha (planetary war) and thereby depriving
both the planets or atleast one as defeated or weak. Therefore, the yoga that can be caused
by their association is also feeble. If we extend this principle, the Dharmakarmathipa
Yoga of Taurus is also null and void, if Saturn associates with Jupiter.

Though this argument appears to be rational, this is not exhibiting the real astro-
perspective with reference to the established tenets of astrology. This verse of
Tha ndavamalai alleviates this deficiency, which can be understood as follows:

The houses are classified by the Thandavarayar as four major groups viz. (1,5,9),
(1,4,7,10),(3,6,11),(2,12,8) in the initial verses themselves of this text. It was also established
that the strengths are progressive in nature within every group. There fore, 9th is the
strongest in the first grou^p, io'11 in the second, n'11 in the third and S'11 in the fourth groups
respectively. While the 9 and 10 lords are benefic in nature, 8 and 11 lords are malefic
in nature. Therefore, the inter-relationship between these strong benefic and malefic lords
(as per prabhalaschothram) is conducive to nullify the beneficence of the
Dharmakarmathipa Yoga.

Therefore, in consummate, the effective Dharmakarmathipa Yoga is not at all poss ible
for Aries and Gemini ascendants and ineffective in respect of Taurus, if Saturn associates
Jupiter. For rest of the ascendants, it is ineffective, if S'11 or n'11 lord associates with g'11 or
io' lords.

21. ffnlLrrtb ^lijerorLemeorLLi mmtiOeueorp

LSOTjijf/ilfT.gi ^njeurr -
mrrija Qmeorp eu^s^njeunuj mrrmuSKDeu
(Lgii)L|6iJlLL| errmjacg)

"The 8th house and S'11 from the 8th house (i .e. 3rd house) are the houses of longevity.
Twelfth from these two houses (i.e. and 2Ild) are Maraka houses"

In the preceding verses, Tha ndavarayar has explained the nature of various bhavas
and modes for ascertaining strength of yogakarakas, and some prominent yogas like
Dharmakarmathipa Yoga, etc.

After explaining yoga and yogabhavas, the author has attempted to narrate the
ayurbhava from this verse onwards. In order to enjoy the yoga results, one must have
sufficient life to live. Therefore, the author has now explained the Maraka effects, etc.

This verse is based on the principle of 'Bhavat Bhavam'. As we know, S'11 house is the
house for longevity and 8 therefrom reckons to 3r house. Therefore, 8 and 3r houses
are the houses for longevity. Again extending this principle with reference to twelfth
167
 9
from these houses for longevity, we get 7 and z" houses, which are known as
Marakasthanas. Here, one natural question arises as to why with reference to twelfth
alone taken for deciding Marakasthanas.

The iz'11 bhava stands for spending of anything and thereby, iz'11 to any bhava destructs
the bhava concerned in slow pace. Therefore, iz to Ayushthanas are denoting spending
of life or destruction of life and fully qualified to become marakas.

Thus, the individual's longevity can be determined by the strengths of the Ayushthana
Lords viz. 8 and 3 Lords, whereas the risk of life i.e. maraka effects can be expected
during the directional influences of znd and Lords.

However, in our humble opinion death is a complicated knot. Nobody can untie it
without divine will. Moreover, even a competent astrologer will get perplexed to
delineate the period of death. That is why; there are umpteen numbers of rules prescribed
for ascertaining the maraka period in various texts. This text is also not an exception.
That we may see in the subsequent verses.

ijffimglijfflnmy. eurrdiliililep GmfgueuGlLDfiBrp

mimnw euijffiQ^yiemrr Guj^emtpiLinuj - ^jtbLDrr
^j6U0i_(D6nr i5n.(5lii
^juuiyGiu lurni.

"Among these two Mara kathipas (znd and y'*1 Lords), comparatively znd Lord is a powerful
Maraka than the 7th. The planets disposited in these Maraka houses as well as that are
associated with the Marakathipas are also confer Marakaphal"

In the last verse, the author has defined the two Marakasthanas. H ere, he explains
further about their comparative strengths. Among the two Marakathipas, z" Lord is
stronger in conferring Marakaphal than y'*1 Lord to any native. This is based on the
fundamental nature of bhava lords explained in earlier verses.

Earlier we have seen that the znd Lord is neutral by nature, and y'*1 Lord (being a
Kendra Lord) is benefic by nature. Therefore, while conferring Marakaphal, znd Lord
presides over y'*1 Lord. Astro results are dependant not only on disposition, but also
association. Therefore, the planets associating with znd Lord/House are also holding the
sway of Marakaphal.

The word 'Marakaphal' does not necessarily imply to 'death' alone. Because, for all
natives, except Aries and Libra natives, both the Marakathipas (viz. z" d and 7th L ords)
may hold other rulerships also. Therefore, the marakaphal is subject to modification w.r.t.
their other rulership as well as association.

Even if other factors are also supporting, the markathipas not necessarily exclusively
imply death. Because, as stated earlier 'death' is undoubtedly a mystery. Of course
umpteen numbers of methods are aval lable in astro-texts to assess the longevity of a
person. They may point to an outline of a person's longevity, that too approximately.
That is the reason, there is availability of manifold methods in astro-literature, to assess
the longevity of a person.

168
 10
23. ^eueueuij^raj Gl^emffGlurrrflui^leu
GlffeueuG^ lurrmijenirrtg GlffULirajarreb - eueueuemmidleu
^leuemeuiun" mrr^sr L^leor^emeuF- irrrf^L^G^rretn"
fBeueu Gl^emffidl eoreiJIeu

"In the dasa of the planets, that are associated with the maraka houses, the native may
face death (or death-like danger). When the native has no chance to come across the dasa
of those maraka planets, then death (or death-like danger) may be predicted for the native
during the li'11 Lord's period"

In the earlier verses the marakathipas were defined. When the individual has no
chance to come across dasas of such planets, which are associated with the and
houses, then the iz Lord will take hold of such maraka role during its main period.

As stated earlier, the li'11 (vyaya) bhava being the house of destruction of any bhava,
destruction of self can be delineated through the li'11 to the Ascendant, i.e. li'11 Lord.
Vyaya bhava to the Ayushthanas viz. z"^ and houses have already been identified as
marakasthanas. Next, vyaya bhava to the Ascendant (denoting se If) has been qua lified
fo r mar a ka.

In the Vimshottari Dasa System, cyclically many dasas rule the destiny of the native.
In that cycle, the dasas of planets associated with z" , y and iz houses are empowered to
confer marakaphal.

24. ^leueOTGl^emffuSl efileiirGfr) @6U6of1i_^^1 gujbfr)

^eueurGlejemff u^l^rr^gjeii mearCSfD -
GfsQmrrySKSuj fBeuGeumj enlifL^G^rretn"
fBrru] eoretfleu

"Death may be predicted during the dasas of these (zncl / 7th /^th) Lords or during the
dasas of the planets deposited in these (zncl / y^ / li'11) Houses. If these periods do not
prove fatal, predict end during S'11 Lord's dasa".

25. ^rajaajrEperr jgleuemeuGujeu ^eueurrej ffifbfDeuijgiii

@[ij(g fglemffitfleu S-emijaffiQeurarnyij - @raj(g|UJit|B(S^n"[r
Glffuilileormj LDrnjarajaerr Glffiueu^nJI lurrgjaJli^eur
@ul|6I51LL| (Serrmjffifgi awpGm

"If there is no chance to come across the dasas of planets (that are associated with the z"^
/ y^ /iz^ /8th houses by ownership or disposition), then the dasas of perfect malefics are
dangerous to the life of the native"

26. urruueu emeorffiQarr©®®!!) uraJcgGlffirrerrGeun" 0i_(S6or

(Sffijueuejejrreu ffreuGeurremij inmOffrfl^gi - ^uijinmua
OarreueuGlemwa (Sarr^mLJ (geueuiu^^l ^jeTrerreuijaL
^euffSleufQn? emeuiumi ^ilildli

169
 11
"If Saturn is associated with Maraka planets (discussed in the preceding verses), he will
take the sway presiding over the rest of the planets to cause death "

From the verse 21 onwards, Thandavarayar has narrated the maraka dasas. They may
be serialized as below according to their hierarchy to confer marakaphal:

1) The Lords of 2nd and 7th houses.

2) The Planets deposited in 2nd and houses.

3) The Lord of I2t'1 house.

4) The Planets deposited in 12th house.

In this list, by verse, the author has added S'*1 house and the planets deposited in
8th house also to confer marakaphal. Here, 8th house is not only known as Ayushthana
but also as Randhrasthana. Therefore, the planets associated with the S'*1 house are also
empowered to confer marakaphal.

By 25t'1 verse, the author has added the dasa of perfect malefics also in the list. If the
native has no chance to come across all the above dasas, which is quite rare, then the
perfect malefic of his ascendant will take the sway to give death during its dasa. The list
of perfect malefics for each ascendant is presented in Table-I under verse 17 supra.

In the 26t'1 verse, Thandavarayar has substantiated the role of Saturn in causing death.
As he is the significator of death, when associated with any maraka planets discussed in
the verses 21 to 25 supra, Saturn will automatically taking precedence over other planets to
end the life of the native. Here, when Saturn doesn't associate with any maraka planet
then such Saturn is not empowered to cause death. There is a view among astrologers that
any significator in the significatory house will destroy that bhava i.e. karako bhavanasthe.
But, Saturn is an exception to this rule. That is Saturn will not kill the native, even
though he is in the 8th house. This is supported by the following shloka of Brihat Parasara
Hora Shastra:

H IWTTWI fd ^rl [

TvTiH ^ i

Shloka 46(9) of BPHS

In this shloka, emphasis is given on the words 'papakrichani' (ill-disposed) and 'marak
griha sambandhanni' (associated with Marak planets) in order to mention them as
prerequisite conditions to declare Saturn as Maraka.

In consummate, for any horoscope, the qualified planets to bestow marakaphal during
their dasas are many. That is what the verses 21 to 26 of Thandavamalai speak. But, then
how to delineate the period of death accurately? To our humble opinion, this is the area
wherein the Brahmalipi (i.e. the destiny of the native) is under perfect mystery. Time and
again, we wish to insist upon this point.

However, besides some specific combinations regarding longevity, some methods are
prescribed by various classics to ascertain the longevity like Pindayu, Amsayu,
Naisargika Ayu, Jeevayu, Mishrayu, Jaimini method, etc. Readers may refer to these
methods and then the life-span of the native be classified as Short or Medium or Full.

170
 12
According to this classification, the dasa period discussed above be correlated to arrive at
the best of the judgment.

(SffimlffiGlerreu eumis^b (geueij Gl^emffGlurrrflui^leu

(SffiluOiigleij Glffuuifliu - mrraffiLma®
F-iumf ueumjeurora Glerrrreorpji, ^LDaGafgrg
(SffiLiifla ffierormrrCD^ GlffUL)

"The Dasanath, whoever may be, will not confer fruits according to his own nature
during his own Bhukthi (Swabhukthi)"

From the verse 27 onwards, Thandavarayar has narrated the nature of Dasa-Bhukthis.
The Lord of the main-period will not confer fruits to the native according to his swabhava
(own nature) during his sub-period.

Normally, the course of the life or life-events could not be compartmentalized

according to the ruling planets o f the individual. Because, life -events of any native are not
subject to change over-night. Life is like an evolution and not as revolution. Rarely, some
unexpected happenings may suddenly alter the life course of the individual, for which
there should be strong yoga/avayoga in support of such happenings.

Hence, the impact of the earlier dasa's end bhukthi (known as dasa-chidra in
astrological parlance) will be felt in the subsequent dasa's starting bhukthi. This is what
this verse conveys. Therefore, the originality of the operating Dasa could not be noticed
in its first Bhukthi (i.e. his own sub-period). But, when the Dasa Lord himself involves in
a strong Yoga/Avayoga, then the favorable/unfavorable results of the Dasa Lord could be
felt in his Swabhukthi itself. In order to explain this case, the author has reserved some of
the subsequent verses.

In th is verse, the 'nature' of the Dasa Lord stands for his status such as yogakaraka,
maraka etc.

To Be Continued

www.saptadskisasti'olo^tj .com

171
 Om Shri Maha Ganapathaye Namah!
Om Shri Sai Ram!

anm£al'5

Ey

R.Ramanathan, India

Readership Level: Intermediate To Advanced

'Tkandava Malai' was compiled by a

scholar 'Shri. Thandava Bhoopathy', who
was a prime disciple of Shri. Appavu
Aiyar, a renowned astrologer.
Shri.Appavu Aiyar was a disciple of Shri.
Govinda Dheekshita, thus goes the Guru
Parampara. The worthy disciple has
compiled his master's teachings in verses
and named the book by his name. This
Ramanatkan, works as an Assistant
book is rich in content and lucid in style.
Section Officer in Tamil Nadu Secretariat. The verses resemble some verses of Brihat
Parasara Hora as well as Udu Daya
He is an ardent lover of astrology and
Pradeepika. The author Shri. Thandava
started learning it from a very young age.
Bhoopathy was a Sakthi Upasaka. His son
He is a member of our Saptariskis Astrology
Shri. Kacchhalai Murthy was also a
Team and displays kis approack to tke
famous personality. Nothing could be
sukject witk utmost kumility & open
ascertained regarding the period of the
mindedness. text. Roughly, considering the style of the
verse, this text might not been written
earlier than 17th century.

507
28. LLimx@06uix S}Li)(Lpi_(S6ffr 2_n]ron"i7 ^LDaor^aij
LurrixeuijaeTr ujn"0 LD0ii)QurTrflLJi5l6U - 6un"ixQrB©fija6ffor
LorrCJsj LDrreMruij ueurrueoeBraerr
(Sarr^rraQarreTr enaQarr^uumj Qarreirar©

"The effects of the Dasa Lord can be fully felt without fail during its major
period in the sub-periods of
i) the planets, which are establishing relationship with the Dasa Lord;
or
ii) the planets, which are of similar nature as that of the Dasa Lord."

Thandavarayar has already established in the preceding verse N0.27, that the
swa-bhukthis (own periods) won't confer their natural results unless otherwise some
extraordinary yogas involved with the Dasa Lord.

Among the subsequent bhukthis also, which bhukthis are qualified to confer the
results of the Dasa Lord? To answer this question, the author has compiled this
verse.

The author has prescribed two parameters for the bhukthi-lords viz., (i)
relationship; and (ii) nature, in order to assess whether they are capable to confer the
results of the Dasa Lord or not.

(i) By 'relationship', he mentions the association / combination, mutual

aspect, interchange, etc. between the dasa Lord and bhukthi Lord.

(ii) By 'nature', the author prefers to test the functional nature of the planet
only, irrespective of its natural (naisargika) status. In the verse 3 supra
itself, the author has categorized the functional beneficence or malfeasance
of planets in five categories viz. Trines (1,5,9), Trishadis (3,6,11), Angles
(4,7,10), Dhana-Vyayesh (2,12) and Randhresh (8).

Therefore, on two counts, the bhukthi Lords will exhibit the results of the Dasa
Lord, firstly while establishing relationship and secondly coming under the similar
category of planetary nature.

To elicit further, suppose we consider the period of a benefic Dasa Lord (Lord of
a Trine as well as an Angle), the benevolent results can be felt during the bhukthis of

1) the planets that are establishing relationship, by association / combination /

mutual aspect / interchange with the Dasa Lord.

2) the Trinal or Angular lords.

29. ^ebeurr ^euifGlurri^luLlileb ^ffireofliumrr muueueffraerr

5T6u(D6un"0ii) F-eudnwCSng glecru^pLeffr - OffrrebefilQerfij"
(SarreTfkcr eueiSlLLiih (gsrortLpmrfflrngji
eurrerflffir rBLUueuifCSurreb eumgi.

508
 \
"During the sub-periods of the planets, who are not establishing any
relationship (with the Dasa Lord), they (Bhukthi Lords) will confer results
according to their own nature and strength. You should foretell results only
after weighing these things with due care, as if, a person walking on the edge
of a razor."

In the earlier verse, the results of Bhukthi Lords who are related with the Dasa
Lord or of similar nature, were discussed. When the Bhukthi Lord is neither related
with the Dasa Lord nor of similar nature, how the results should be? Thus
Thandavarayar has compiled this verse.

When the Bhukthi Lord is neither related with the Dasa Lord nor of similar
nature, then the results could be felt with reference to their functional nature and
according to their bhala (strength) in the horoscope. Here, the originality of the
Bhukthi Lord could be felt during its sub-period.

Naturally, this implies that the Dasa Lords have no role to play during the sub-
periods of unrelated Bhukthi Lords. But, this is not correct. Because, the Bhukthi
Lords are either promoting or preventing the results denoted by the Dasa Lord. As a
result, always mixed results could be felt during the sub-periods of unrelated Bhukthi
Lords. Therefore, in this case, the results should be arrived at by the joint merit of
both the planets, concerned.

As the planets discussed here, are unrelated and from different

compartments/categories, the results during their mutual periods and sub-periods,
are invariably of mixed nature. The author has insisted the astrologers to take due
care to assess their comparative strengths so as to decide the predominant nature of
results, either beneficence or malfeasance. Thandavarayar, has made emphasis on
'due care', by quoting the example 'as if walking on the edge of the razor'.

30. ffjfiCrQsjfjlDfFlfilfib (SarTbOOl Sj fg6ifl6U6U6frr<K6TOT l_£5f56m6U6U6OT

siffirQum^ludilfT) ngnweTfluu - ^esreureuguih
^uui^CSiu iun"(gii] prfimTfliLirDff
Clffuu^Lecr rftemDerfluuffir #17.

"In the Trinal Lord's main period and the sub-period of the Angular Lord or
vice-versa, auspicious results can be expected, if they are mutually related.
Even if they are unrelated, inauspicious results couldn't be expected,
provided the trinal Lord will not be associated with the malefics (3 , b'11 and rd

In an earlier verse (No.iz supra), Thandavarayar has hailed the relationship

between angular lords with trinal lords. This view was supported by almost all the
classical texts in unison. Because, angles are known as Vishnusthanas and trines as
Lakshmisthanas.

When the Dasa Lord and Bhukthi Lord are coming under these two categories
(trinal-angular or angular-trinal) and if they are related, then it signifies

509
 \
fructification of a perfect Raja Yoga. Therefore, the results should certainly be
auspicious.

Further, the author has stated that these two lords won't confer any inauspicious
results, even if they are unrelated. This is a significant departure from the tenets
enunciated in the preceding verses 29 and 30 for an unrelated planet. Because, in the
absence of any relationship between the Dasa Lord and Bhukthi Lord, the Bhukthi
Lord supposed to exhibit its effect according to its functional nature. In other words,
there won't be any effective Raja Yoga in operation. Then, the logic behind the
author's statement "Even if they are unrelated inauspicious results couldn't he expected" is
questionable. Logical solution to this point is on the following two perspectives:

(i) Verse 16 supra runs as, the dasas of both (Kendra and Kona Lords) are yoga
dasas and the dasas of the planets posited therein also be yoga dasa."
Therefore, with reference to this, both of them are qualified for conferring
auspiciousness.

(ii) As per the previous verse (No.29) for any unrelated planet results should be
arrived at by the joint merit of both the planets. It implies that, both of
them being meritorious, results are auspicious.

Readers may think about the need for writing this much lengthy justification for
conferring auspicious results to unrelated trinal-angular Lords. Even the famous
Laghu Parasari Shloka IV(32) quotes as follows (of course according to one version):

". . . . The Lord of the Angle in his Dasa and Antar of the Lord of Trine, vice-versa, both give
evil effects when there is no mutual relationship between the two."

This explanation contradicts the earlier shloka No.II(18) of the same text which
runs as

" . . . . even in the Dasas of benefics having no relation with the Lords of the Angles and
Trines (as Yoga haraka planets) Raja Yoga is generally caused"

In light of the above, Thandavarayar's present verse is undoubtedly a significant

departure from unwarranted interpretation of Shloka IV (32) of Laghu Parasari.

lomjsi (SiurrffiuufiusBT

31. ^rrffCoLurr amjiiu mrra

LDijeror merfluCSurTij euijQum^ludileb - euifleroffuSleurrreu
QmeffrCoLDeb eiSlerrriiigi likjjjtyjsjeb urTeuajSjmj
etfirmn" Qun"i£luL|«6TflfT) ngnm.

Auspicious results during Maraka Dasa

"During the sub-periods of a Maraka planet, if a Raja Yoga is in operation,

then the yoga results are increasingly felt in the subsequent sub-periods
(even of malefics) also."

510
 \
The meaning mentioned above is the actual translation of the original verse.
However, according to my limited knowledge, this is against the established tenets
of astrology. As we said earlier, the text Thandavamalai closely follows Laghu
Parasari and Brihat Parasara Hora. This verse seems to be the translation of mis-
spelt version of Shloka IV(33) of Laghu Parasari, which runs as

"Aaramhho Raja Yogasya Bhavedh Maraka Bhukthishu

Prathayanthi Thamaarabhya Kramasa Papa Bhukthaya"

Actually, the correct version should be

"Aaramhho Raja Yogasya Padhedh Karaka Bhukthishu

Prathayanthi Thamaaraptha Kramasa Papa Bhukthaya"

I prefer to revise the meaning of the verse according to the corrected version, as
below:

"During the Dasa of Raja Yoga Karakas, Raja Yoga Phal will be felt from the
very inception of the Dasa, i.e. from the sub-period of Dasa Nath himself and
continue to flow even in the sub-periods of malefics (3' 6tl1 and iitl1 lords)
also."
In verse 26 supra, Thandavarayar has already stated that the Dasanath, whoever
may he, will not confer fruits according to his own nature during his own Bhukthi
(Swahhukthi).

But, current verse is an exception to the earlier one. That is why, in commentary
of verse no.26 itself, it has been commented that the swahhukthi will not give effects
of the Dasa Lord unless otherwise some special yogas are caused by the planet
concerned.

According to this verse, Raja Yoga Phal continues to flow in the subsequent sub-
periods (inclusive of malefics) also.

32. eij-LfeiLiij" (DiumsrA] Qffin"(51<5<§)(5l6uij" eh_i_n"^

rfi^. auitQum^luLlil (SeinTrfTffi - rBm^OeurTiu
ffirrijffiijCDff ijrTffeiuipsfiTr ffirrewnjrTff (Diyrrffiueuein"
urriflgjjerr (D&rrmjffiiejiT-eumj" uiflfigj.

"In the main period of Yoga-Karaka planet, Raja Yoga Phal is certain in the
sub-periods of benefics, irrespective of the fact whether the benefics are
related with the Yoga-Karaka or not. But, due consideration should be given
to the strength of the planets involved"

33. (oLLirTiSii) ^erfluLieuipsfiTr

umsyipii <5[£]ffi6Tr u0ii)Qun"i#ludil6b - (SiLirriSueuein"
Qarr^ffiii QffinQuuQijmp QarreMTLrrfb (gLpfbaesfleumu
eurreTreiSlLpiurTiij rBrr®.

"In the main period of a related benefic, the Yoga-Karaka promotes

511
 \
auspicious results during its sub-period"

In the verses 32 and 33, Thandavarayar has explained the results of Benefic
Bhukthis of Yoga-Karaka Dasa and Yoga-Karaka Bhukthi of Benefic Dasas,
respectively.

When a Yoga-Karaka planet establishes relationship with a benefic, then there

exists a manipulation of an extra-ordinary Raja Yoga. Therefore, irrespective of their
other blemishes, if any, the Yoga-Karaka bestows powerful Raja Yoga results during
the sub-period of the related benefic in its main period on the native.

Even in the absence of any relationship with a benefic, the Yoga-Karaka planet
can confer Raja Yoga results during the sub-periods of the benefics in its main
period. But, the quantum of beneficence in this case will certainly be inferior than
that of the above (related-benefic).

Here, it should be observed that Thandavarayar has not mentioned Raja Yoga
results during the sub-periods of Yoga-Karakas in the main period of any benefic,
whether related or unrelated to Yoga-Karaka. Actually, during the sub-periods of
Yoga-Karakas in the main period of any benefic, auspicious results will be felt, but
not Raja Yoga results.

The intrigue difference between these two lies on the fact that "the Bhukthi Lord is
the ultimate authority to fructify an event, hut his role is limited within the ambit of the
results denoted by Dasa Lord." Therefore, when the Dasa Lord by being a Yoga Karaka
is representing Raja Yoga results, the benefic Bhukthi Lords can promote those Raja
Yoga results. But, when the Dasa Lord is a mere benefic and the Bhukthi Lord is a
Yoga-Karaka, the results are not Raja Yoga but merely auspicious. These can be
summarized as below:

Dasa Lord Bhukthi Lord Condition

Yoga-Karaka Benefic Related Powerful Rajayoga

Yoga-Karaka Benefic Unrelated Rajayoga

Benefic Yoga-Karaka Related Very Auspicious

Benefic Yoga-Karaka Unrelated Auspicious

Thandavarayar, here also has preferred to weigh the strengths of planets to assess
the intensity of auspiciousness / Raja Yoga on the native.

5rL{il6umj auijeiJil ^(SeuiB^l^rrir (Sffrrn"

s}L{iliun"6u rrmaffierr 0iBgjii - aijiliumj
ClurTi^lLiJlfb agpjeij-euLi y,6Mri_r56b6U (Siurrffi^
Q^emffuueu eofeuit Cl^erfliBgj.

"Rahu and Ketu are empowered to confer good results during their main and
sub-periods, provided they are not related with any other planet and

512
 \
deposited either in Trine or in Angle"

As established earlier, in the absence of any mass, shape or substance, Rahu and
Ketu are supposed to confer results according to the lords of their disposition and
association. When they are deposited either in Trine or in Angle, that too without
associating with any planet, they elevate themselves as the sole representative of that
house (i.e. auspicious Trine or Angle).

Here, kind attention of readers may be invited to verse N0.16 supra, which runs
as "The dasas of both (Kendra and Kona Lords) are yoga dasas and the dasas of the planets
posited therein also be Yoga dasas".

By combining the above two perspectives we can

easily infer that the Nodal planets in Trine or Angle
without any association are perfect Yoga Karakas.
Therefore, during the main and sub-periods of the
Rahu and Ketu, auspicious results can be anticipated.
Here, it is to be noted that both the nodes can never be
in trines simultaneously.

35. ijm^) ^euCoijn"©

dilffifbQffrfjlLLin" rBebCoeurnj" QurrrfluJleb uemauueueurrriii
suitQurrrfluLlilfb Qsiueuijeiifb
amxffiiflri) ufruueuek ffinmr.

"The main period of malefic planets will be predicted as

a) Bad in the sub-period of unrelated benefics;
b) Mixed in the sub-period of related benefics; and
c) Worst in the sub-period of unrelated Yoga-karakas"

As stated earlier, "the Bhukthi Lord is the ultimate authority to fructify an event, but his
role is limited within the ambit of the results denoted by Dasa Lord." Therefore, during the
main period of malefic planets, invariably negative karmas in the form of
unfavorable results are about to manifest. When the sub-periods are of malefic, the
Bhukthi Lords execute the evil results stored in congruence with the Dasa Lord. In
the benefic Bhukthis, the results will be mixed in nature.

The entire relationship may be synthesized under the two sets of parameters, viz.
Planetary Status (Yoga-Karaka, Benefic, Malefic and Maraka) and Relationship
(Related and Unrelated), of which some of them are listed below:

513
 Planetary Status of
Condition Results
Dasa Lord Bhukthi Lord

Yoga-Karaka Benefic Related Powerful Rajayoga

Yoga-Karaka Benefic Unrelated Rajayoga

1 Benefic Y oga-Karaka Related Very Auspicious

! Benefic Y oga-Karaka Unrelated I Auspicious

I Malefic Y oga-Karaka Related / I Mixed

Unrelated *

Yoga-Karaka \ Malefic Related / Mixed

Unrelated

Benefic j Benefic i Related j Very Auspicious

Benefic I Benefic Unrelated I Auspicious

Planetary Status of
Condition Results
Dasa Lord Bhukthi Lord

I Malefic I Malefic Related I Worst

i Malefic i Malefic Unrelated

Benefic Malefic Related / | Inauspicious

Unrelated

I Malefic I Benefic Related / Inauspicious

Unrelated

* Though, 'worst' results are specified in the original verse, for the sub-period
of unrelated Yoga-Karaka in the main period of a malefic, 'mixed' results are
mentioned here, purely by logical inference.

mrrira {£)6O)0:iLp (Siurrau ueufpu)

mmjffieor meorgpjii suirQurrrfluJleb

u6MT6MTn"6orglii] mnmeuiriso -
u6OTT6OTii6urT6OT ^esrCl^eiDffuSleb urrifDn" euffi^^euitiBeTr
gi6ffOT"6PP)im OurTrfluJlfb gjeonflrBgj.

Yoga Phal and Maraka Dasa

"During the main period of Maraka planets, maraka phal will not occur
during the sub-period of related benefics. But, they prove their blemishes
during the sub-periods of unrelated malefics"

The Lords of and 7^ are Marakas (Death Inflictors / Killers) for any chart.
The author has compiled this verse also as an extension of the already established

514
principle as below:

"The Bhuhthi Lord is the ultimate authority to fructify an event, hut his role is limited within
the ambit of the results denoted hy Dasa Lord."

Therefore, the Dasa Lord, being a Maraka, sways the death inflicting nature in
store upon the native, during its main period. In the sub-periods of benefics, the
death like dangers could not be fructified, more specifically, when benefics are
related with Dasa Lord. In the sub-periods of malefics, as the Dasa Lord can easily
satisfy his evil intentions, the maraka-phal could not be averted. In the following
table, Maraka Dasas for each ascendant and the probable death inflicting sub-periods
are tabulated.

Table

Marakas (Dasas) Death inflicting Sub-

Ascendant periods during the
7* Lord Maraka Dasas

I Venus (7) Venus (z) | Mercury (3,6)

T aurus Mars (12) Moon (3), Jupiter (8,11)

Moon Jupiter(io) Sun (3), Mars (6,11)

Saturn (8) Mercury (3,12)

Mercury (n) Saturn (6) Mercury (2,11)

Virgo Jupiter (4) Moon (n), Mars (3,8)

Libra Mars (7) Mars (2) Jupiter (3,6), Sun (11)

Scorpion fttprter (5) Mercury (8,11)

Sagittarius Saturn (3) I Mercury(io) Saturn (2,3), Venus

(6,11), Moon (8) when
not in Cancer

Caprice Saturn (1) Moon Jupiter (3,12), Sun (8)

when not in Leo

Jupiter (n) Moon (6), Jupiter (2,11)

Mars (9) Mercury (4) Venus (3,8), Sun (6),

Saturn (11,12)

Other-house lordships are shown in brachets

By nature 2nd Lord is neutral, but become benefic by the other-house ownership.
Therefore, the planets striked-through ar e not of evil nature.

According to this verse, during the main period of Maraka planets, maraka phal will
not occur during the suh-period of related benefics. But, this is an exception to the earlier
verse no.28, wherein it has been stated that the effects of the Dasa Lord can be fully felt
without fail during its major period in the sub-periods of the planets, which are establishing
relationship with the Dasa Lord.

515
 \

fffinfl ueuetfTffifirr

37. L5l0(g^l6iD<3: (Surrn" Qurr^uJleb

Qu0(gau ijaufAjaerr (SueoBfl^ - ^006U6in"
^eirreBreugjj LHUUI^CdUJ LurrL^iB^nSleumi)
lurreuij-ft© Qmeifrp.
Results of Saturn and Venus

"In the world surrounded by water, during the Sub-period of Venus in the
Main-period of Saturn or vice-versa, the results (auspicious or inauspicious)
are enhanced, as the Dasa Lord and Bhukthi Lord are mutually supportive
with each other"

In astrology, Venus and Saturn are known as Ati~mitra (Close friends) to each
other. The very arrangement of Rasi Mandal (Zodiac) itself is facilitating the two
planets such a congruent relationship. That is, for Venus-ascending signs Saturn
becomes either 9 -cum-10 Lord or 4 -cum-5 Lord. Similarly, for Saturn-ascending
tll tl1
signs Venus becomes either 5 -cum-io Lord or 4tll-cum-9tl1 Lord.
It is a well established principle that any planet which owns both Angle as well
as Trine is a Yoga-Karaka, par excellence. Therefore, Venus and Saturn are mutually
Yoga-Karakas, by nature. Hence, these two planets are enhancing the results more.
On this context, it is interesting to point out some shlokas of Kalidasa mentioned
in Uttara Kalamrita 6(28) to 6(31) as below in spite of the fact, the subject has to be
researched thoroughly:

"When Venus and Saturn are strong and equally powerful to cause Yoga,
they will, in their mutual Dasas and Bhukthis make the man concerned a beggar
seeking alms and the powerless being, even though he bom a king or a Kubera. If,
however, one of the two be strong and the other weak, the stronger one will cause the
Yoga. Should both of them be weak and be so mutually placed that one occupies the
12th, 8th or 6th from the other happens to own such places; or be associated with the
lords of these houses, they tend to be auspicious and grant wealth and happiness to the
man concerned. When one of them is the lord of an auspicious Bhava and the other of
an unfavorable one, even then, both of them will produce good results. Should they both
be malefics they will prove extremely favourable to the native."

(oairerrffifiiflfiffr (gfiOTnaisssrr

38. ^emrrQ^rrp (Lpernmii] (SamLigeMTrijaeTr

(Sffij euiflemffiu^mLJff QffuJl^euein" - amjaitailig
arnhLipG^ml aeMTLrrfbGlffrrft arriieiTJBSifr) arriflfitnaiLirriLJ
umhqprBeb ^6b(g6Timn"LLJU urrit^p

516
 \
Characteristics of Planets

"As (per the astro-principles) explained earlier, I now will consolidate and
narrate the characteristics of planets for each sign in the order"

In the earlier verses, Thandavarayar has already propounded the general astro-
rules in order to decide the nature of planets. They may be reproduced as below:

Bhavas Verse Effect

No.
i'5'9 (Trines) Good j
3,6,ii(Trishadis) Bad ~
4,7,m (Angles) Malefics are good

I Benefics are evil

2,12 (Dhana Vyayesh) Neutral - Conditional
w.r.t. disposition,
association, etc.
8 (Randhresh) Bad - Except as Lagna
Lord i.e. for Aries and
Libra

According to that, the author is about to consolidate and narrate the

characteristics of all the planets for all the twelve signs. This description follows on
the lines of Madhya Parasari as well as Brihat Parasara Hora Sastra Chapter 36.

The entire observation regarding the characteristics of planets will be

consolidated in a tabular form and be presented later.

(oLDi— ijirrfluSlfiDr ^auijffieTr

39. mfBSjCWrr® mrrebsrAjiseiFr mrrurreiSl rBebeueuipserr

QamBi56Uij-y,r£j (SarT^mLj (g0glrr6iSl -
^luueueiFr ffirrifKoU-irrQ) (SsjeuLlilijnm (Sffijiisjaffirreb
F-LL|ii] ^6u(D6in"n"Qi_n"fr) ngCSsj.

Benefics and Malefics for Aries Sign

"Saturn, Mercury and Venus are absolute malefics; Jupiter and Sun are
benefics; Jupiter will become malefic if he conjoins with Saturn"

40. mmpsgisju euruu^lujrTLLJ meiFrgu^ejrfD umtaffieuguib

mrnrffigjeinsjff GlffiULLinmerLi] mnweuij-aiajii) - mrnragjeinsjff
QffLueumt ffejjfl^eiFrCDeffrrTit GlffeijeurrLijCDLi] Lib^lfDiBCD^rTitaig
gleheurr petDijudnr jgjl0r|igi]

"The Lord of Marakasthana, Venus will not do Maraka; The planets, Saturn

517
 \
and so on (i.e. Saturn and Mercury) will do maraka; You have to foretell
like this to the Aries ascending natives."

In the verses 39 to 40, Thandavarayar has explained the planetary characteristics

for Aries ascending natives. According to these, Saturn becomes a malefic as he
owns 1 ith house; Mercury becomes a malefic as he owns 3"* and b'11 houses; Venus
becomes a malefic as he owns z"1* and 7^ houses.

Actually, z"1* house is of neutral in nature. But, Venus a natural benefic as an

angular lord (7^) becomes a malefic. Combining these two, i.e. because of co-
ownership of 7tl1, Venus becomes a malefic.

Jupiter, being and Lord is benefic; as 12th is neutral and 9^ a trine. But, if
Jupiter conjoins with Saturn, who is a malefic by being iitl1 Lord, Jupiter looses all its
beneficence. This is in tune with verse no.20 supra which runs as "The Dharma~
Karmathipas will not confer their yoga results to the individual, if they are simultaneously
owning 8th or 11th houses also"

Regarding marakaphal, Venus is an absolute Maraka as he owns both 2ricl and 7^

houses. But, here Thandavarayar has stated that Venus won't kill. Probably, he
might have gone by the saying "Dwaimaraka Na Marakah" . But, this view was not
endorsed by Brihat Parasara Hora, Jataka Chandrika, etc.

The results may be consummated as below for Aries Ascendant:

Malefics Saturn, Mercury, Venus

Benefics Jupiter, Sun

Neutrals Mars, Moon

Special Remark Jupiter will become malefic if

conjoins with Saturn

gli_u ijrrrfluSleffr ffiu

41. (g0 Qeuerrerfl glfBgyQarreMTLrr LrraGlffirnyLLiij

Li]06ij<giUiS (SffirrerrmiB^ ffimnjiry] - ^]06ij0Li]n"
(oLLirrffirAj GlffirrQuunm eurnrnGimCDeu
^(SjQLDfljru urreumu

"Dwimaraka Na Maraka" is a saying for denoting the dual marakatwa (killership) viz. 2nd and 7th
Lordships (both are marana karakas for any ascendant). This is applicable for Aries and Libra
Ascendants, as they are having Venus and Mars respectively as 2nd and 7th Lords (Dwimaraka).
518
 \
Benefics and Malefics for Taurus Sign

"Jupiter, Venus and Moon are malefics; Saturn and Sun are benefics; Saturn
alone is a Raja Yoga Karaka"

(g0 (yj^eurriLja (oarnlaCDerr Qarrebgyii

Li]06)5l6in6in"LLi ijnuj^iilil (oleinwpfB - Cl^iflLLiii
UI^IJ51I_U (SeurTeiDijiJ^eDflfb umjdSleiDff u^fbCo^rTfiurpii
(y]i5j.LL|6ini_ (oiumta^a© ClmrrL^

"The planets Jupiter, and so on (Jupiter, Venus and Moon) will do maraka;
You foretell like this to the Taurus ascending natives in the world."

In the verses 41 & 42, Thandavarayar has explained the planetary characteristics
for Taurus ascending natives. According to these, Jupiter becomes a malefic as he
owns S'11 and nth houses; Venus becomes a malefic as he owns 6^ house; Moon
becomes a malefic as he owns 3"* house.

By owning g'11 and io'11 houses, Saturn becomes a benefic; Sun is a benefic, as he
being a natural malefic owns an angle house. Saturn qualifies himself as a first rate
Yoga Karaka, since he possesses q1*1, a trinal house and io111, an angular house.

Here, categorizing Venus as a malefic is not correct. Because, being a Lagna Lord,
he is a best benefic for Taurus natives. Further, these verses are silent on the nature
of Mars and Mercury. Mars may also be considered as benefic for Taurus natives,
because he owns and 12^ houses. Since, 12^ is neutral in nature and an angular
one, the ownership of Mars on these, confers the status of a benefic. But, due
consideration should be given to the houses of Moolatrikona. Here, Moolatrikona
falls on 12^ i.e. at Aries. Therefore, he is of neutral nature.

Mercury is the Lord of 2"'* and j1*1. Second house is neutral in nature and being 5tl1
Lord, Mercury qualifies himself as benefic.

The results may be consummated as below for Taurus Ascendant:

Malefics Jupiter, Venus and Moon

Benefics Saturn, Sun, Mercury

Neutral Mars

Yoga Karaka Saturn

ifilpfiur irrrrfluSlrar siu ^auijaeTr

519
 \

43. (offiu^eu (SetjrrTCblrreiSl (Sffrrrris

^LULia (Drrn"Qi_n"06u effrrTesrCSffirTeTr - (SffutoLpLurnu
mij^Qetjrn"© mij^liflLLiii] 6ii6MT6mLDLL|i_6OT e^^Qmeureb
rBtBajjCoLi] LUUI^CdUJ rBrr©.

Benefics and Malefics for Gemini Sign

"Mars, Jupiter and Sun are malefics; Venus is the only benefic; If Saturn
conjoins with Jupiter, then derive results as told for Aries natives"

44. ^eBfl^gjQarrebfflnaia ffimjaesr (y^eurnu

rsebeuifpr ijmiSleb - glemffLLifijp
gleurij© ffrenrfDn^^Lpeoi" fDrroih
rBeurAjQanerflrrn" rfla© rseiSleb

"The karaka (Moon) is not capable to kill the native; Mars, Jupiter and Sun
are the marakas; Foretell this to the Gemini ascending natives."

In the verses 43 to 44, Thandavarayar has explained the planetary characteristics

for Gemini ascending natives. According to these, Mars becomes a malefic as he
owns 6th and ii'*1 houses; Sun becomes a malefic as he owns ^ house. Jupiter
becomes a malefic as he owns 7^ and lo'*1 houses; Actually, Jupiter a natural benefic
by being owner of two angular houses viz. and iotl1, suffers Kendrathipathya
Dosha.

When Saturn conjoins Jupiter, then there exists Dharma Karmathipa Yoga akin
to that of Aries Ascendants. In both the cases, the Dharma Karmathipa Yoga is
defunct.

Jupiter, a natural benefic, being 7^ and io'*1 Lord is subject to the blemish of
Kendrathipathya Dosha. Further, Saturn is the Lord of S1*1 and 9^. Therefore,
regarding the sangama of Jupiter and Saturn, the results of Aries were retold here,
which is in tune with verse no.20 supra which runs as "The Dharma-Karmathipas will
not confer their yoga results to the individual, if they are simultaneously owning 8th or 11th
houses also"

Regarding, Maraka phal, Thandavarayar has stated that the Moon will not kill
the native. Actually, the word utilized by the author is 'Karak', which denotes here
the second Lord, Moon. But, some authors interpreted this as 'Ayush Karaka', Saturn
and not that of Moon. However, in view of the controversy, it is preferred to go by
Brihat Parasara Hora, which supports that Moon as a Non-Killer for Gemini natives.

Mars, Jupiter and Sun are marakas by being malefics for Gemini natives.
Further, the marak status to Jupiter should be emphasized as the verse 8 supra runs

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"As angular Lords (by sign), the Jupiter and Venus are dominant killers, if they occupy 12th
CVyaya) to the 8th (Ayushthana) i.e. jth house"

Of course, Mercury, another benefic also, the Ist and 4tl1 Lord for Gemini natives.
However, his beneficence should not be underestimated as Mercury is the Lagna
Lord, a yogakaraka par excellent. But, the present verse is silent upon it.

The results may be consummated as below for Gemini Ascendant:

Malefics Mars, Jupiter, Sun

Benefics Mercury, Venus j

Neutral Moon

Special Remark Dharmakarmathipa Yoga is defunct if

Jupiter conjoins Saturn

Moon will not kill, even though he is

2nd Lord.

ipr^luSlesr au

45. arijaecflmgi (fc^Lprra QanQrAjCBarnlaeTr

mrAjaeueOTLorr (SeufB^eofleuit - gjrAja^Lperren"
rBebCSeurnfa eMrebeu (Diurraa ^lemrDeu eurrT^meueffr
Qanebgiirrfjlrr) y,i#1^6in"n"LLja Qarreb.

Benefics and Malefics for Cancer Sign

"Venus and Son of Moon (i.e. Mercury) are absolute malefics; Jupiter and
Mars are benefics; Mars is capable of conferring best Raja Yoga"

46. Canebeunrnmrr) fDnQijem'gpjrAj Qarrebtpmeuij"

Garrdilsj gjeKija^fTjarAj aeirrtyifjjei) ^gjfTjGfDfrit
aeMrQLfijrp asMrCoLrTp eua^emeurQarrfr) amfleoaiurTLLJ
giJ^l^Co^rTita® rBeiSleb.

"Sun will not kill; Venus, Mercury and Saturn are Marakas; You foretell
like this to the Cancer ascending natives."

In the verses 45 & 46, Thandavarayar has explained the planetary characteristics
for Cancer ascending natives. According to these, Venus becomes a malefic as he
owns 4^ and n'*1 houses; Mercury becomes a malefic as he owns 3^ and 12^ houses;

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 Jupiter is the owner of h'11 and g1*1 houses. Jupiter here is declared as benefic in
spite of his h'11 Lordship. Is it correct? Thandavarayar might have assigned such a
status considering its own nature (i.e. Atmaswabhava), which is very congenial with
luminaries. Of course, thi s is supported by Brihat Parasara Hora.

By owning 5tl1 and io'11 houses, Mars becomes a benefic; Mars qualifies himself as
a first-rate yoga-karaka for Cancer Ascendants. In this regard, attention of readers is
invited to verse no.io, which runs as "Mars as Lord of 10th and 5tl1 is a best yogakaraka
(for Cancer Ascendant) "

While explaining Marakaphal, the author has stated that Sun will not kill the
Cancer natives. In this regard, it may be stated that Thandavarayar has extended the
principle laid down for Moon to Sun also, as both of them are luminaries. Venus,
Mercury and Saturn are Marakas. Saturn is the owner of and S'11 houses also.
Therefore, he is the chief maraka.

The results may be consummated as below for Cancer Ascendant:

Malefics Venus and Mercury

Benefics Mars, Jupiter

Maraka Venus, Mercury and Saturn

Yoga Karaka Mars

Sun will not kill, even though he

Lord.

w ww-sapta f i slrisa siroio^ij .com

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