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translated
by
Ernst Wilhelm
KRAMA
Krama is a special manner in reading Sanskrit texts where the
reading proceeds from the first member, either a letter or word, to
the 2nd, then the 2nd is repeated and connected with the 3rd, etc. The
basic idea is that a word can have its own meaning as well a shared
meaning with the word it is next to. This technique is found
occasionally in the Sutras.
1 2 3 4 5 6 7 8 9 0
k/Ka o/Kha g/Ga " /Gha '/Nga c/Ca D/Cha j/Ja H/Jha |/Nja
q/Ta Q/Tha f/Da F/Dha [/Na t/Ta w/Tha d/Da x /Dha n/Na
All the vowels denote 0: (A/a, Aa/aa, #/i, $/ii, %/u, ^/uu, \/ri, §/rii, ¤/lri,
In addition to these, there are some words that are not the names
of a Rasi or Bhava, but which are also to be numerically manipulated
to indicate a Bhava, Rasi or Dasa length. These will be detailed in
their appropriate places throughout the Sutras. For these words the
actual meaning of the word is also to be considered, and not ignored,
as is the case when the word actually means a Rasi or Bhava in the
first place.
SAMBANDHAS - CONNECTIONS
The various connections of the planets to the Bhavas, Rasis and
other planets are an important area of differentation in the Sutras that
is not clear at first glance, often resulting in misapplication of the
principles. In astrology there are several different types of
connections that can be made between planets or other astrological
points. The author, however, does not usually state these different
types of connections in the same manner as do other texts. The
conection that the author means, therefore, can be easily
misunderstood if the reader is not clear in his understanding on this
very important point. Occasionally the author uses familiar terms to
refer to a connection, namely, “drig,” referring to an aspect and
“yoga,” referring to a conjunction. More often than not, however, it
is the noun case that indicates the type of connection, (unlike in the
English language, in Sanskrit, nouns are given different cases to refer
to the different possibilities in which a noun may be involved):
Preliminaries to the Sutras 7
Locative Case: The most common case that the author uses is the
locative case, which refers to something being in, on, or at the noun
in question. For instance, the locative case of the Sun would refer to
something being in, on, or at the Sun. An interesting thing about
Sanskrit is that there is no difference between something being in, on,
or at the Sun, and the Sun being in, on, or at that thing. So, even
though the locative case of the Sun literally means in, on, or at the
Sun, it also refers to the Sun being in, on, or at something. Therefore,
in cases where a planet is given a locative case, it practically means
that the planet is in some Bhava or Rasi, whereas if the locative case
of a Rasi or Bhava is given it means that something is to be in that
Rasi or Bhava. In this translation, the locative case is generally
translated as “in,” in order to conform to the normal English manner
of referring to planets being “in” Rasis and Bhavas, though
occasionally it is translated as “at” to refer to some previously defined
point being “at” (meaning in conjunction with) a planet.
Drig: Aspect
Yoga: Conjunction
Locative Case: Conjunction
Sambandha: Aspect & Conjunction.
Follows previous dictate, or Conjunction if
Instrumental Case:
no previous dictate.
that Brihat Parashara Hora Sastra is very corrupt and cannot be relied
upon at all when it comes to the similar techniques illustrated in
Upadesa Sutras. (This is not to condemn Brihat Parashara Hora Sastra
which has many very important chapters dealing with other subjects
that are very useful, particularly the chapters dealing with the
Avasthas and mathematical portion of astrology.) This is unfortunate
since Brihat Parashara Hora Sastra is written in clear and simple
Sanskrit, unlike Upadesa Sutras. Translation of the similar techniques
from Brihat Parashara Hora Sastra are also included in this translation
of Upadesa Sutras with the intention of assisting the reader in
discovering the actual meaning of the Sutras, however, often what is
stated in Brihat Parashara Hora Sastra in respect to these techniques is
not accurate or not complete and should only be used to prompt
thought and eventual understanding. This is particularly so in respect
to the calculation of the various Dasas. Many commentators of
Upadesasa Sutras have simply copied what is written in Brihat Parashara
Hora Sastra and have thus spread the corruption that is in Brihat
Parashara Hora Sastra into English “translations” of Upadesas Sutras
instead of taking the time to work out the meaning of the Sutras
themselvs.
METHOD OF TRANSLATION
In this translation, the cases of the nouns are given in abbreviated
italic in the translation of the words. Nom. for the nominative case
(the subject), Acc. for the accusative case (the object), Instr. for the
instrumental case (by/with), Abl. for the ablative case (from/because
of), Gen. for the genetive case (of, among), and Loc. for the locative
case (in, on, at). Most cases are in the singular, where they are dual or
plural, it is indicated in italic as dual, or Pl. respectively.
Sanskrit words follow a system of Sandhi, meaning that the last
letter of a word may change dependent upon the first letter of the
next word. In a Sutra, therefore, a letter may end with a different
letter then the word would end in if by itself. In the interpretation of
each word, the word without any change due to Sandhi is given, thus
10 Upadesa Sutras, Plus
the word in the dictionary will often have a differnet last letter than
the word in the Sutra though it is the same word.
Adhyaya 1, Pada 1 11
Upadesa Sutras
Adhyaya 1, Pada 1
In this first Pada of the first chapter of Upadesa Sutras are given
the core principles and directions for utilizing the Sutras. Following
them explicitly throughout the rest of the text is a requirement; any
deviation is sure to land the astrologer amiss and in confusion.
Nature of the Techniques 13
1.1.1
Nature of the Techniques
^pdez VyaOyaSyam> . 1.
1.1.1. upadesa vyākhyāsyāmah.
upadesa – Acc. instructions, teaching, initiation, formula, communication of
the initiatory technique. vyākhyā – Nom explanation, exposition, paraphrase,
anything that can only be understood by explanation. syāmah – I shall
explain in detail, tell in full.
I shall tell in full the exposition of the teaching/formula/initiatory
technique.
This first Sutra has many meanings. To begin with, all classical
astrological texts begin with a benediction; Upadesa Sutras is no
different in this respect. “U” is the middle letter of the sacred word
Aum, the Word of God. “Pade” is feet, and “Sa” indicates the
general welfare of all. Upadesa therefore hides within it the meaning
of, “At the feet of God for the welfare of all.”
The first meaning of the Sutra, “I shall tell in full the teaching,”
indicates that the teaching given in these Sutras is complete; that
there are no loose ends, and that everything necessary to understand
the Sutras is being given in the text. Though everything necessary is
being given in the text, the particular nature and manner of writing
these Sutras makes learning Jaimini’s system a very difficult and
contemplative task. Jaimini’s Sutras must be read and understood
with complete concentration upon what is being stated; even a slight
deviation from the precise meaning of a Sutra will result in
inaccuracies and confusion.
The second meaning of the Sutra, “I shall explain the formula,”
indicates that the techniques in the Sutras are logical, step-by-step
procedures. This work and most of the techniques in it fall under the
realm of Upadesa. Upadesa represents the fundamental principles of
any science, the basic plus and minus, multiplication and division.
14 Upadesa Sutras, 1.1
1.1.2-3
Rasi Aspects
This very important Sutra gives the aspects of the Rasis. In Vedic
Astrology, aspects are the sights of the planets, or in this case, of the
Rasis. The first part of the Sutra states that the Rasis aspect, or see, in
front. The front is in their opposite direction. Aries and Taurus
represent the East, Gemini the Northeast, Cancer and Leo the North,
Virgo the Northwest, Libra and Scorpio the West, Sagittarius the
Southwest, Capricorn and Aquarius the South, and Pisces the
Southeast. As can be seen, each of the eight directions consists of a
moveable and fixed component: East has as its moveable component
Aries and Taurus as its fixed component. North has as its moveable
component Cancer and Leo as its fixed component. West has as its
moveable component Libra and Scorpio as its fixed component.
South has as its moveable component Capricorn and Aquarius as its
fixed component. The intermediate directions, ruled by the dual
Rasis, only require one Rasi to give them a moveable and fixed
component because a dual Rasi is both moveable and fixed. The
front, therefore, of Aries and Taurus is Libra and Scorpio. However,
Aries only aspects Scorpio and not Libra, and Taurus only aspects
Libra and not Scorpio; the moveable Rasi only aspects the fixed Rasi
in its front and the fixed Rasi only aspects the moveable Rasi in its
front.
The second part of the Sutra, “and at the side, both,” lets us
know that the Rasis do not only aspect their front, but also their side,
16 Upadesa Sutras, 1.1
and not just one side, but both sides. Again, this is based on the
directions with the side in this case meaning the direction at right
angles. One side of East, Aries and Taurus, is North, Cancer and
Leo, the other side is South, Capricorn and Aquarius, but again, the
moveable Rasi aspects the fixed Rasi only and the fixed Rasi aspects
the moveable Rasi only. Similarly is it for the other moveable and
fixed Rasis. The dual Rasis are more simple: the sides are the Rasis
which are at right angles, namely the other dual Rasis.
Now that the idea of the Rasi aspects is understood, clearly given
are the Rasi aspects:
A moveable Rasi aspects the fixed Rasis, except the fixed Rasi
right next to it.
Aries aspects Leo, Scorpio, and Aquarius.
Cancer aspects Scorpio, Aquarius, and Taurus.
Libra aspects Aquarius, Taurus, and Leo.
Capricorn aspects Taurus, Leo, and Scorpio.
opinion that Rasi aspects were in relatively common use at the time
that the ancient commentators worked on these Sutras, else it would
be highly unlikely that such a difficult Sutra would have been agreed
upon in a work where everything else of similar importance is
controversial. This, and the fact that Rasi aspects are detailed at the
beginning of Brihat Parashara Hora Sastra (before giving any yogas),
much before the planetary aspects (which come after many yogas
have been given), has caused me to believe that Rasi aspects have a
much wider application than only the techniques given in Jaimini
Sutras.
Another important point regarding Rasi aspects is the numerical
correspondence of the Rasis and why this creates the aspects of the
Rasis. Moveable Rasis are the One, the creative, intiative Rasis. Fixed
Rasis are the Two, the receptive Rasis that are a reflection of the
One, or fixed Rasis. Dual Rasis are that which happens between the
One and the Two and therefore contain the principle of One and
Two within them. Energy can only flow from positive to negative to
positive, etc. One is positive, intititiave, active, Two is negative,
receptive and reflective, therefore the moveable Rasis aspect the fixed
Rasis and vice versa. The dual Rasis are both One and Two and
therefore aspect each other. The Rasis also have polarity based on
their element, whether One – fire, Two – water, Three – air, and
Four – earth, but for Rasi aspects we consider the polarity based on
moveable, fixed and dual.
Rasi aspects present an interesting concept: Moveable Rasis are
creative; they create and are therefore changeable. The fixed Rasis are
the reflections of the moveable Rasis, they themselves are therefore
not changeable; they can only change after the moveable Rasis have
changed. Each fixed Rasi is aspected by three moveable Rasis;
therefore a fixed Rasi can only change after changes have occurred in
the three moveable Rasis. In order to change those things in a fixed
Rasi, the Bhavas and planets in the aspecting moveable Rasis must
first be changed; and changing those things in a moveable Rasi always
brings about some change in the Bhavas and planets falling in the
aspected fixed Rasis.
18 Upadesa Sutras, 1.1
In Brihat Parashara Hora Sastra, after simply and clearly giving the
aspects of the Rasis as have just been given, the following is stated:
SE E E NE
S N
S N
SW W W NW
tiÚóaZc tÖt! . 3.
1.1.3. tanniśthāsca tadvat.
tan – thus. niśhthāh – Nom. Pl. being in or on, situated in. ca – and, both,
also. tadvat – likewise.
Thus, those situated in also do likewise.
therefore, any Rasis aspected by that Rasi also become hot. Jupiter is
the Karaka, or producer, of children; therefore, the Rasi that Jupiter
is in is a Rasi through which children will be produced. This is a
subtle, but important distinction, which will become more obvious
later in the Sutras.
In practice, Rasi aspects give much more concrete results then
planetary aspects. When judging those things that the individual will
be connected with it is Rasi aspects rather than planetary aspectst that
are important. Planetary aspects, on the other hand, are more
important with respect to qualifying and quanifiying the influence of
planets.
Argala 21
1.1.4-9
Argala
darÉaGyzUlSwagRla inXyatu> . 4.
1.1.4. dārabhāgyasūlasthārgalā nidhyātuh.
dāra – (4). bhāgya – (2). sūla – (11). sthāh – Nom. Pl. place, standing or
existing in, refers to a Bhava. argalā – Nom. Pl. wooden bolts or pins for
fastening a door or lid. nidhyātuh – one ought to consider.
Those standing in the 4th, 2nd and 11th places one ought to consider
Argalas.
has to have Argala to it, without which it will not be able to grow into
anything significant. Not considering Argala is one of the prime
reasons that horoscopes with great Yogas don’t give what is expected
of them. If the Yoga forming planets are not forming Argalas to the
appropriate places (generally the lagna), they can never give anything
great.
Some copies of Upadesa Sutras have the tu “and” while some do not;
it is therefore included in parenthesis.
ir>)nIckamSwa ivraexn>. 6.
1.1.6a. rihphanīcakāmasthā virodhinah.
rihpha – (10). nīca – (12). kāma – (3). sthāh – Nom. Pl. places, standing or
existing in, means a Bhava or house. virodhinah – Nom. oppossers,
preventers, obstructers, contenders.
Obstructers are those standing in the 10th, 12th and 3rd places.
Argala 23
irP)nIckamSwa ivraexn>. 6.
1.1.6b. ripphanīcakāmasthā virodhinah.
rippha – (10). nīca – (12). kāma – (3). sthāh – Nom. Pl. places, standing or
existing in, means a Bhava or house. virodhinah – Nom. oppossers,
preventers, obstructers, contenders.
Obstructers are those standing in the 10th, 12th and 3rd places.
they actually form Argala even though obstructing the Argala of any
Grahas in the 11th. Brihat Parashara Hora Sastra, therefore calls the
Argala formed in the 3rd by inauspiscius Grahas as Vipareet (reverse)
Argala (though it is given no special name in Upadesa Sutras):
n NyUna ivblaZc. 7.
1.1.7. na nyūnā vibalāsca.
na – not, no. nyūnāh – Nom. Pl. less, diminished, destitute, deprived of. vi –
opposite, negation. balāh – Nom. Pl. power, strength, validity. ca – and, also.
Not those less and without strength.
If the Virodhina planets obstructing the Argala are less than those
forming the Argala and without strength, then the Argala is not
obstructed. The author is very clear on stating that the Virodhina
planets must be fewer than the Argala planets and without strength.
The fact that the author requires the planets to be less and without
strength brings a difficult element into understanding this Sutra.
Firstly, we are not guided here in how to determine the strength. In
Chapter 2, Pada 3, the author provides us with four methods of
determining the strengths. Amongst these four methods, only one
will always conclusively reveal whether the planets in the Argala place
or the Virodhina place are stronger (the other methods will often
indicate both places being equally strong, which will not help us in
this matter). This is the one method that can be relied on for this
purpose, which method is termed the First Source of Strength. The
first source of strength has several tiers of measurement. The first tier
is to determine which Rasi has more Karakas in it, by Karakas is
Argala 25
meant the seven Grahas leaving aside Rahu and Ketu. The Rasi with
more Karakas is the strongest. If one Rasi has more Karakas in it, the
strength is decided, but if both the Rasis have an equal amount of
Karakas then the second tier is to be considered, and so on. This
Sutra requires the Virodhina planets to be less and without strength
in order to not obstruct the Argala. In order to understand this, keep
in mind that Rahu and Ketu are used for Argala determination but
they are not used for the First Source of Strength. If there are two
embodied planets plus Rahu in the Argala place, for a total of three
planets, and two embodied planets in the Virodhina place, then there
are less planets in the Virodhina place, but the Argala will still be
obstructed if the Virodhina planets are stronger than the Argala
planets, which is possible because Rahu and Ketu are not considered
for measuring the First Source of Strength. In the opposite case, if
two embodied planets are in the Argala place and two embodied
planets and Rahu are in the Virodhina place, the Argala will always be
obstructed even if the Argala place is stronger according to the First
Source of Strength.
Following is a brief outline of the First Source of Strength to the
point required for Argala purposes:
the Rasi it is in is the stronger, and thus its Rasi will be the
stronger.
There is one last tier of strength, but for Argala purposes that tier
will never be resorted to since the lord of the Argala place and the
Virodhina place will never be the same. The First Source of Strength
will be further discussed in Chapter 2, Pada 3.
àaGvt! iÇkae[e . 8.
1.1.8. prāgvattrikone.
prāgvat – as before (praak – to advance, promote, still more so, vat – as, like).
trikone – Loc. trine, triangle.
As before, more so, at the trine.
ivprIt< ketae>. 9.
1.1.9. viparītam ketoh.
viparītam – Acc. reversed. ketoh – Abl. Ketu.
From Ketu – reversed.
The Argala forming places and the Virodhina places are taken in
the reverse from the Rasi that Ketu occupies. Some are of the mind
that it is not from Ketu that the Argalas are counted in the reverse,
but for Ketu, meaning that, to see if Ketu forms an Argala to some
Bhava go in the reverse direction. But this is not so as the author
specifically uses the ablative case of Ketu, namely Ketoh, which
means from Ketu.
Some are also of the opinion that the author infers that this holds
true for Rahu as well; however, in other Sutras where both Rahu and
Ketu are meant the author states both Rahu and Ketu, so it is not in
line with the general nature of the Sutras to infer that Rahu is also
meant in this Sutra.
This fact, of Argala being considered in the reverse from Ketu,
becomes very significant when Ketu is in the lagna or the 7th, in
which case Argala will make or break the horoscope and thus those
with Ketu in the Lagna or 7th are more likely to be very unique
individual’s or live very meaningless lives – depending on the Argalas
and Virodhinas. Ketu in the lagna or the 7th and the influences of
28 Upadesa Sutras, 1.1
Argala is Dasa dependent, just like most Yogas. The Dasa of the
Rasi holding the planets that are forming Argala, or the Dasa of the
planets forming Argala, will support the growth and production of
Argala 29
those things the planets are forming Argala to. During these Dasas,
involvement with those things indicated by the Argala forming
planets will support the growth of those things the planets are
forming the Argala to.
1.1.10-19
Atma, etc.
s $ò bNxmae]yae>. 11.
1.1.11. sa īśte bandhamoksayoh.
sa – possessing, having. īśte – to own, to be master of, capable of. bandha –
bondage, conceiving, the body, attachment to the world. moksayoh – Gen.
Dl. liberation.
Having, the master of, bondage and liberation.
the Atmakaraka, the happier the native will be, regardless of the
circumstances they find themselves in. An afflicted Atmakaraka
indicates a native whose soul force is weak and who is therefore
trampled by the difficulties of life. The second Pada is one of the
longest in the text and deals exclusively with the Atmakaraka. Brihat
Parashara Hora Sastra places similar importance on the Atmakaraka:
tSyanusr[admaTy>. 12.
1.1.12. tasyānusaranādamātyah.
tasya – to that. anusaranāt – Abl. following, going after. amātyah – Nom.
minister, companion of the king, belonging to the same group or family.
Following to that is the minister/companion.
In this and the next Sutras the remaining factors are given their
assignments. Amongst the eight, the next highest in degrees is the
Amatyakaraka, or producer of the minister/companion. This planet
specifically indicates those that the native is close to and in
confidence with, such as friends and companions.
Lastly, that with the least degress is the Darakaraka, literally the
producer of the wife, but also the producer of the husband. Notice
the “ca” at the end of the Sutra, indicating that we have come to the
end of the list of Cara Karakas.
Eight important people have been mentioned, the self, the
minister/companion, siblings, mother, father, children, relatives and
spouse, and thus eight Karakas.
1.1.20-24
Naisargika Karakas
From Mars are produced all sisters, both younger and older,
younger brothers and the mother.
The producer of the mother is considered to be Mars, whereas
the common texts consider the Moon to be the Karaka for the
mother. There is an important concept behind considering Mars for
the mother. It is well known that the mother is represented by the 4th
Bhava, she is also represented by the 4th Cara Karaka. If we take a
42 Upadesa Sutras, 1.1
look at the chakras with Leo and Cancer being the third eye, Gemini
and Virgo being the throat chakra, Libra and Taurus representing the
heart chakra, and Aries and Scorpion representing the navel chakra,
then if we count four from Leo, we arrive at Scorpio, ruled by Mars,
and if we count four in reverse from Cancer, since Cancer is a even
Rasi, we arrive at Aries, also ruled by Mars. The navel is where we are
attached to our mother while in the womb, this center being ruled by
Mars, so it is rational to consider Mars as a Karaka for the mother.
Elsewhere in the text, for longevity purposes, the stronger of the
Moon or Mars becomes the Karaka for the mother. Please also read
about Mars as the active role of the mother in my Graha Sutras book.
Saturn represents any and all important elders not ruled by other
Grahas, the most noteable of which is the elder brother.
1.1.25-27
Forward and Reverse for the Rasis
àacIiìiÄvR;mÉe;u . 25.
1.1.25a. prācīvrittir viśamabheśu.
prācī – directed forward or toward. vrittih – Nom. behavior, rule, common
practice. viśama – odd. bheśu – Loc. Pl. Rasis of the zodiac.
Forward rule at the odd Rasis.
àacIiìiÄvR;mÉe;u . 25.
1.1.25b. prācīvrittir viśameśu.
prācī – directed forward or toward. vrittih – Nom. behavior, rule, common
practice. viśameśu – Loc. Pl. odd.
Forward rule at the odds.
The odd, masculine Rasis move forwards. This means that when
counting Rasis from some point or for determing the direction of
Rasi Dasas, the rule of thumb is that odd Rasis move forwards from
Aries to Taurus to Gemini, etc.
praiìÅyaeÄre;u. 26.
1.1.26. parāvrittyottareśu.
parā – opposite. vrittyā – Instr. behavior, rule, common practice. uttareśu
– Loc. Pl. what remains or is left.
Opposite rule at what is left.
The remaining are the even, feminine Rasis. When counting Rasis
from some point or for determing the direction of Rasi Dasas, from
even Rasis count and move in the reverse direction; from Pisces to
Aquarius to Capricorn, etc.
46 Upadesa Sutras, 1.1
This rule can come as a shock to those who have always counted
in a forward direction. Many astrologers believe that these two Sutras
are only relevant to Dasa calculations, and not to counting Rasis. The
very fact that the author presents these rules in this first chapter in
view of the fact that he also specifies forward for odd and reverse for
even for the specific Dasas in the chapters on the Dasas makes it
quite obvious that he means for us to count Rasis in the reverse from
even Rasi in other cases than for calculating Dasas. If he only meant
for this rule to apply to the Dasas, why mention it here as well as in
the Dasa chapters to come? That would be redundant, not a quality
of Sanskrit texts of this caliber. The very fact that it is mentioned in
the opening chapter of the basic fundamentals with no mention of
Dasas lets us know that this is a rule to be followed always – unless
specified elsewhere.
This Sutra must be followed very carefully, Rasis, not Bhavas, but
only Rasis are to be counted in this manner. Bhava’s, which are
formed due to the rotation of the Earth due to the East point
intersecting different Rasis, are always counted forwards. The Rasis
themselves, do not move, therefore their polarity determines whether
we count forwards or backwards. When counting Rasis, always count
forwards when counting from an odd Rasi and always count reverse
when counting from an even Rasi. When counting Bhavas, always
count forwards only. One of the most important and difficult
requirements to using the techniques correctly is determining when
the author wants us to count Rasis and when we are to count Bhavas.
He provides subtle clues that must be consistently followed.
n Kvict!. 27.
1.1.27. na kvacit.
na – not. kvacit – sometimes, somewhere, in certain cases.
Not sometimes.
Forward and Reverse for the Rasis 47
The author now states that in certain cases the rule for even Rasis
to move in the reverse is not followed. What are these certain cases?
The simplicity of this Sutra has led to many controversial
speculations, all of which may be safely ignored. The certain cases
are, in fact, being listed under this Sutra, which serves as a sort of
heading.
Before moving on to the following Sutras and revealing the
certain cases there is one controversial point that must be clarified.
Most believe that the certain cases where these rules are not followed
are for Leo and Aquarius, and Taurus and Scorpio. They believe that
Leo and Aquarius move in the reverse, even though they are od
Rasis, and that Taurus and Scorpio move forward, even though they
are even Rasis. This misconception is the result of the author stating,
in a later chapter, that for Drig Dasa the movement is in the reverse
for Leo and Aquarius. Then through inference, or rather guesswork,
other commentators have come to the conclusion that the other two
fixed Rasis, Taurus and Scorpio, must also be reversed from their
norm, which makes them move in a forwards direction. But this is in
fact nowhere stated in the text. The author says to move in the
reverse of Leo and Aquarius for the purpose of Drig Dasa due to the
fact that Leo and Aquarius are fixed Rasis, all four of which, in Drig
Dasa, must move in the reverse. This matter will be dealt with more
in the chapter detailing Drig Dasa.
Dasa Length 49
1.1.28
Variable Dasa Length
One of the certain cases where the rule that even Rasis are
counted in the reverse is not adhered to is for the purpose of
determing the length of the variable length Dasas. The length of
many Rasi Dasas is dependent upon how far the lord of the Rasi has
moved from the Rasi. Since planets move in the forwards direction
from Aries to Taurus, etc. the Dasa lengths are always counted in the
forward direction, no matter whether the Rasi under consideration is
odd or even.
If the lord of the Rasi is in the Rasi itself then the length of the
Dasa is 12 years. If the lord of the Rasi is in the second from the
Rasi, then the length of the Dasa is one year, and so on.
Some commentators also believe that Rahu and Ketu should be
considered as co-lords of Aquarius and Scorpio and that they also
have a say on the Dasa length, but this view is erroneous and not
supported anywhere in the Sutras. It does find support in Brihat
Parashara Hora Sastra, but I am not of the opinion that the version of
that text that we have available to us is accurate on this point. Not
even a hint of such an idea is found in Jaimini Sutras.
Another similarly erroneous view is that if the lord of the Rasi is
exalted, one year is added to the Dasa length, and that if the lord of
the Rasi is debilitated one year is subtracted. Again, this is nowhere
supported in Jaimini’s Sutras, though it is stated in Brihat Parashara
50 Upadesa Sutras, 1.1
Hora Sastra. One obvious problem with the idea of subtracting a year
for a planet in debilitation, as pointed out by KN Rao who does not
follow that idea, is that for Sagittarius Jupiter in Capricorn would give
a Dasa length of 0 years – how can Sagittarius Dasa not have any
time?
Padas 51
1.1.29-31
Padas
Another of the cases where the rule for moving in the reverse for
even Rasis is not adhered to is for the determination of the Padas.
The number of Rasis that the lord of a Rasi has traveled from its Rasi
is added to the Rasi that the lord of the Rasi is in; this gives the Pada
for the Rasi in question. Since Padas are dependent upon the
movement of the Rasi lord, which is always in the forward direction,
they rule for counting in the reverse for even Rasis is not followed.
Padas are a very important fundamental principle of Vedic
Astrology, without which only mediocre astrology can be done; not
using Padas is like only using half of the Bhavas. The lagna is
considered the head, its Pada the foot, the head is the beginning and
the foot is the end, it is always the beggining and the ending that are
important, therefore the Pada is just as important a consideration as
is the lagna itself.
Padas are calculated for each of the Bhavas, and in Chapter 1,
Pada 3, Padas will be examined in detail.
This Sutra, and the next, describes exceptions to the rule for
calculating the Padas. If the lord of the Rasi is in the 4th from the Rasi
in question, then that 4th becomes the Pada, rather then the 7th. From
this rule we are to infer that the Pada can not fall in the 7th and if it
does, then it actually falls in the 4th. This also happens when the lord
is in the 10th. When the lord is in the 10th, the 10th from the 10th is the
7th, but that is not the Pada, rather the Pada becomes the 4th. This
inference is explicity stated in Brihat Parashara Hora Shastra.
If the lord of the Rasi is in the 7th from the Rasi, then the Pada
becomes the 10th from the Rasi in question, rather then the 1st. From
this rule we are to infer that the Pada can not fall in the 1st either so if
it does, it actually moves to the 10th. This also happens when the lord
is in the 1st, in which case the pada moves to the 10th. This inference
is explicity stated in Brihat Parashara Hora Shastra.
It is seen that when the lord is in opposite places, the Pada is the
same.
The effects and use of Padas are described in the 3rd Pada of the
st
1 Chapter.
Numerical Naming of Rasis and Bhavas 55
1.1.32-34
Numerical Naming of Rasis and Bhavas
n¢ha>. 33.
1.1.33. nagrahāh.
na – not. grahāh – Nom. Pl. planet, (seizing, holding, catching, receiving).
Not the planets.
The author now states that the numerical method does not apply
to the planets which means that when a name of a planet is given it
means the name of the planet and that it is not to be numerically
adapted into the number of a Bhava or Rasi. It also means that the
number derived from the letters in a word are never referring to a
planet. Unfortunately, many translators of Jaimini’s Sutras do not
adhere to this rule and so make the mistake of taking the numbers of
a planet’s letter and then considering a Bhava rather than the Graha
as meant. In so doing, they calculate some of Jaimini’s Dasas
incorrectly.
56 Upadesa Sutras, 1.1
yaviÖvekmaìiÄÉRanam!. 34.
1.1.34. yāvadvivekamāvrittirbhānām.
yāvat – just, until, for as long as, throughout, while, up to, for as great as, for
so much of, for as many, for as far. vivekam – Acc. (12) discrimination,
distinquishing, consideration, discussion, true knowledge. āvrittih – Nom.
recurrence to the same point, course, direction, going around, turning towards,
entering. bhānām – Gen. Pl. zodiac sign, a Rasi.
The course of the Rasis is for as long as distinquished. / The going
around of the Rasis is just twelve.
1.1.35
Vargas, Kaala and Authoratative Works
Upadesa Sutras
Adhyaya 1, Pada 2
In this Pada are given the means for determing who the native is
and what their life consists of. Details regarding many important
areas of the native’s life, and even their afterlife, are determined as
outlined in this section. I consider this the most important Pada in
the Sutras because in this section are shown how to determine the
most important things about the native, which are not accurately
addressed in any other astrological text.
Svamsa 61
1.2.1-13
Svamsa
Aw Sva<zae ¢ha[am!. 1.
1.2.1. athasväàço grahäëäm.
atha – now, then. sva – owner, lord, master, one’s own, his own,
their own, etc.; the ego, self, the human soul. amçah – Nom. portion,
part, division, in the context of astrology often refers to a Navamsa.
grahäëäm – Gen. Pl. planet.
Jaimini gives great emphasis to the Svamsa, but just what the
Svamsa is is is not agreed upon by commentators. Literally Svamsa
means “self-division.” But what division? When amsa is used in an
isolated sense without a number in front of it, it refers to the
Navamsa, the 9th division. Svamsa therefore refers to something in
the Navamsa and this something represents the self. Jaimini lets us
know that this something is a Graha (“of the Grahas”). A Graha
makes sense for it is the Grahas that are the conscious entities and
since Sva represents the soul, it must be conscious and so the Svamsa
can not have anything do to with a Bhava cusp such as the Lagna
(which a few astrologers believe). Furthermore, we have already
learned that the conscious individualities (the people) in a person’s
life are indicated by the Cara Karakas. Svamsa is simply, therefore,
the Navamsa of a Cara Karaka Graha, from amongst the seven
Karakas. It is not from amongst the eight Karakas because the
Svamsa has to be of a Graha and so can not be the Lagna.
Depending upon which individual to be studied, a different Svamsa is
used. If one wants to study the native it is the Navamsa of the Atma
Karaka. If one wants to study the spouse it is the Navamsa of the
Dara Karaka. The term Svamsa, when used alone, represents the
62 Upadesa Sutras, 1.2
Navamsa of the Atma Karaka, while the Svamsa of the spouse would
be called the Svamsa of the Dara Karaka, or the spouses Svamsa.
Note on choosing to use seven Karakas for Svamsa: The Sutra reads, “Now the
Svamsa amongst the planets.” Which means the results of the Svamsa are
to be detailed. The question is, why does the Sutra read, “amongst the
planets?” In other Padas in the initiating Sutra Jaimini aften says, Now….,
but he states it simply, such as, “Now the Pada,” in 1.3.1. Not, “Now the
Pada amongst the planets.” The only explanation for stating “amongst the
planets” in this Sutra is that the sva, or Karaka planets, is to be chosen
amongst the seven Karaka planets, rather than from amongst the seven
planets and the Lagna. Therefore, when using the Sutras in this Pada,
consider the Karakas from amongst the seven planets, the Sun through
Saturn, and consider the Putrakaraka identical with the Matrukaraka.
Other commentators have translated this Sutra as, “the results of the
planets from the Svamsa,” though that is not actually the meaning of the
Sutra. Furthermore it does not hold up, since the next set of Sutras give
the effects of the Rasis of the Svamsa, not the planets.
SVAMSA RASI
In the following 12 Sutras Jaimini gives the effects of the Svamsa
falling in Aries-Pisces. The effects begin with the word “Panca.”
“Panca” is generally interpreted as “afflicted, tormented” and causes
one to believe that, more often then not, Svamsa indicates a specific
affliction. However, “Panca” also means “to ripen, to mature, to
bring to perfection;” meanings quite contrary to “afflicted” or
“tormented.” This comes as no surprise when we consider that
“Panca” also means Five. In all occult traditions the number five has
both positive and negative meanings and it depends on the particular
school of thought as to which meaning is considered. This is
demonstrated in Jyotish with Paasa yoga, one of the Nabhasa yogas,
Svamsa 63
formed by the placement of all the planets in five Rasis only, which
some authorities consider as a giver of good results, and other
authorities as a giver of ill effects. Occultly speaking; five is the
number of manifested duality, God’s expression as good and evil in
the world. It is the challenge to fulfillment, through challenge and
adversary. It is the change that occurs due to unhappiness or the
prodding of difficulties. It is the recognition of evil and the pursuit of
the truth that vanquishes the idea of evil. Ultimately it is the
knowledge of good and evil, while pursuing the good, without
disparagement of the lesser qualities. In respect to the Svamsa, Panca
refers to the torments and hardships which ripen the self realization
of the individual. The Svamsa is, therefore, indicative of the most
core challenge that leads to happiness and to the wellbeing of the
individual.
The results of the Svamsa are largely related to animals. This can
literally mean that the actual effects may have to do with an animal,
but more often then not it has to do with those things symbolized by
the animals. If the native is having difficulties in those things
symbolized by the animals then he may actually experience suffering
on account of them as a warning indicator, or omen, in his life. If the
native is excelling at those things symbolized by the animals then he
may come across the animals in a favorable manner as an auspicious
omen.
many small areas of lack in life while being unable to appreciate the
important good things one has. Underneath all these potential issues
is the desire for purification.
In the event that Aries is under benefic aspect the native learns to
see the small things in life as part of the whole rather then as
disturbances. The small things come as opportunities and signals that
are part of moving through life rather then as things to be threatened
by. The little things come to remind them of the good things they
have in life. Small conflicts come as opportunities for self –
development rather then as threats to ones sense of self. The native
takes advantage of the small things, including small allotments of
time in which to do great things.
Aries is a Kshatriya Rasi and so likes to do big things. They are to
learn however, that it is the little things that matter for only by
finding happiness in the little things can one fine happiness in the big
successes.
Parashara additionally says that one will be besieged and pine away
due to mice and cats. This is indicative of the tendency to let the
small things as mentioned, waste one’s life away, a complaint or
anxiety at a time.
tÇ ctu:pad>. 3.
1.2.3. tatra chatuñpädaù.
tatra – there, in that place, in that case. chatuñpädaù – Nom.
quadruped, four divisions.
dUre jl ku:Qaid>. 5.
1.2.5. dūre jala kuṣṭhādih.
dūre – (4) Loc. far away, distant, remote, a long way off. jala – water,
frigidity whether mental, moral or physical. kuṣṭhha – leprosy, a sort
of poison. ädih – Nom. etc.
Karkaamse ca jalaadbhiitih
BPHS, Effects of Karakamsa. 4
And in Cancer Navamsa, fear from water.
ze;a> zvapdain. 6.
1.2.6. seṣāh śvāpadāni.
seṣāh – (5) Nom. Pl. that which remains or is left, all the others, end,
result. śvāpadāni – Nom. Pl. beasts of prey, wild beasts, tigers, one’s
own place.
Leo – Remaining wild beasts of prey. / One’s own place remains.
m&TyuvJjayaiGnk[Zc. 7.
1.2.7. mrityuvajjäyägnikanaśca.
mrityu – (3). vat – like, resembling. jäyä – (6), Nom. wife. agnikanah
– Nom. fire particle, a spark, or small fire. ca – and, as well as.
laÉe vai[Jym!. 8.
1.2.8. läbhe väṇijyam.
läbhe – (7) Loc. väṇijyam – Nom. traffic, trade, commerce,
merchandise (root “vaani” - value).
In Libra – trade.
skillful, capable of, hard, intense, and keen. We can therefore deduce
that the native is very determined in the acquisition of what they
value, or what they weave and create in their life.
AÇ jlsrIs&pa> StNyhainzc. 9.
1.2.9. atra jalasarīsripāh stanyahāniśca.
atra – (8) devourer, demon. jala – water, frigidity – mental, moral or
physical. sarīsripāh – Nom. Pl. any creeping animals, reptiles, snakes,
name of Vishnu. stanya – contained in the female breast, milk. hānih
– Nom. abandonment, laying aside, deprivation, damage, loss,
insufficiency, non-existence. ca – and.
1.2.14-38
Career from the Svamsa
With this Sutra the effects of the planets in the Svamsa and in the
different Rasis from the Svamsa begin. This Sutra, however, begins
with tatra, “continuing,” meaning that the effects of the Svamsa in a
Rasi are continued by the effects of the planet in which the Svamsa
falls in. Tatra is really not necessary to make this clear, tatra is actually
used to give the Sutra a second meaning: That the effects of the
Svamsa in a Rasi are continued; the Svamsa in the Rasi of the Sun
gives a certain effect, in the Moon, another, etc; the effect is not only
given by a planet in the Svamsa, but also by the Svamsa in the Rasi of
80 Upadesa Sutras, 1.2
the planet. Furthermore, treat the Cara Karaka planet for the person
under consideration to naturally give the same effect as if that planet
was in the Svamsa. So if the atmakarka is the Sun, one may be “a
chief in government affairs,” etc.
The full Moon and Venus therein – having and offering enjoyments
and living by education.
When the Moon is not full, the career he gives is dependent upon
other planets joining him or it may give a career in music – these
things Jaimini addresses later in this Pada when he addresses skills
and intelligences.
This is to say that Rahu and Sun along with Gulika makes one
use poison or afflicted by poison.
(According to Brihat Parashara Hora Sastra the Moon must be full, though this has
not been found neccessary).
The last sutra bearing on what the individual will live by is only to
be resorted to if no other possibility is indicated either in the chart as
a whole or by the running Dasa, in which case the individual will
work for the largest employer – the government.
Vargas
Check this also in the Rasi.
Graha in
Career Aspected by
Svamsa
Sun Leader in Government
Moon Education; Luxuries
Mars Metallurgist; Spear Fighter; Fire
Mercury Trade (Business); Weaver; Arstist;
Craftsman; Legal Career
Jupiter Philosophy; Wisdom
Venus Education; Luxuries; King’s
Servant; Armorous; 100 Senses
Saturn Accomplished deeds
Rahu Archer; Thief; Snake Charmer
(Allopathic Medicine); Mechanical
Instruments /Technology
Ketu Elephant Dealer Malefic – Cut Ears or Ear Disease.
Thief Venus – Initiate/Priest.
Mercury or Saturn – without virility.
Mercury or Venus – repeating or child
of female slave/harlot/wretch.
Saturn – ascetic or servant.
Saturn Only – a false ascetic.
Saturn & Drug user; Drug dealer
Rahu
Sun & Death due to Snake Mars Only – House Burnt or an
90 Upadesa Sutras, 1.2
1.2.40-42
Capability from the Svamsa’s 10th
Vargas
Check this also in the Dasamsa and the Rasi
Home from the Svamsa’s 4th 93
1.2.42-47
Home from the Svamsa’s 4th
From the Svamsa Jaimini considers the 4th house for the
seemingly mundane nature of the dwelling a person is likely to
inhabit. However, there is more to these sutras than a simple dwelling
for one’s house symbolizes their emotional needs.
%Cc¢heip. 44.
1.2.44. uccagrahepi.
ucca – exalted. grahe – Loc. planet. api – also.
An exalted planet therein also.
kujketu_yamEòkm!. 46.
1.2.46. kujaketubhyāmaiṣtakam.
kuja – Mars. ketubhyām – Instr. Dual. Ketu. aiṣtakam – Acc. made
of brick.
Mars and Ketu – made of brick.
Jupiter indicates individuals that are full of life and who have a
great emotional need for growth and expansion. These individuals
can find a reason for happiness almost anywhere.
This is to say a house that does not offer much protection from
the elements. These days this would include bungalow type houses.
The Sun indicates an individual who is emotionally secure in their
own self or who prefers to be emotionally isolated and who thus
needs little emotionally. This allows them to behave true to
themselves regardless of where they are.
Mercury
No mention is made of Mercury, however, I have noticed that
Mercury gives the effects of temporary places, much travelling,
working and living on the road, etc.
Such individuals are very, very emotionally adaptable and can find
something interesting, humorous or exciting wherever they are.
Vargas
Check this also in the Chaturthamsa for house and the Shodamsa
for emotional nature.
Dharma from the Svamsa’s 9th 97
1.2.49-51
Dharma from the Svamsa’s 9th
Vargas
Check this also in the Dvadasamsa.
Passion from the Svamsa 99
1.2.52-56
Passion from the Svamsa
The word tatra at the beginning of the Sutra lets us know that we
are now again considering the varga of the Atmakaraka, not the 4th
from the Svamsa. The important Vargas are the Navamsa, Saptamsa
and lastly the Rasi.
rahu[awRinv&iÄ>. 56.
1.2.56. rāhunārthanivrittih.
rāhunā – Instr. Rahu. artha – aim, purpose, cause, motive, reason,
substance, wealth, property, sense. nivrittih – Nom. cessation,
disappearance, abstaining or desisting from, inactivity, destruction,
prevention, denial.
Rahu – destruction of wealth/purpose/sense.
Vargas
Check this also in the Saptamsa.
Spouse from the Svamsa’s 7th 103
1.2.57-63
Spouse from the Svamsa’s 7th
ु
लाभे चगाम ् री
स ु . 57.
1.2.57. lābhe candragurubhyām sundarī.
lābhe – (7) Loc. candra – the Moon. gurubhyām – Instr. Dl. Jupiter
sundarii – Nom. beautiful woman.
The Moon and Jupiter influencing the 7th – a beautiful woman.
ु न कलावती. 62.
बधे
1.2.62. budhena kalāvatī.
budhena – Instr. Mercury. kalāvatī – Nom. skilled in the arts.
Mercury – skilled in the arts.
Vargas
Check this also in the Rasi and Saptamsa.
े 63.
चापे चेनानािोते देश.
1.2.63. cāpe candrenānāvrite deśe.
cāpe – (4) Loc. candrena – Instr. the Moon. anāvrite – Loc. uncovered,
open, unenclosed. deśe – Loc. spot, place.
The Moon influencing the 4th – at an unenclosed place.
Might from the Svamsa’s 3rd 105
1.2.64-65
Might from the Svamsa’s 3rd
Vargas
Check this also in the Drikkana and Rasi.
Farming from the Svamsa’s 3rd and 6th 107
1.2.66-67
Farming from the Svamsa’s 3rd and 6th
ु
िॆिचयोह ् पापे कष र्कह ्. 66.
1.2.66. mrityucintayoh pāpe karṣakah.
mrityu – (3) Loc. cintayoh – (6) Loc. Dl. pāpe – Loc. malefic. karṣakah
– Nom. one who plows or lives by tillage, a husbandman, also one
who drags, pulls, torments or vexes.
A malefic in the 3rd and 6th – a farmer.
ु िवशेषने . 67.
समे गरौ
1.2.67. same gurau viśeṣena.
same – (9) Loc. similar, same. gurau – Loc. Jupiter. viśeṣena – Instr.
distinguishing, qualifying, excelling, particularly.
At the same (time), Jupiter in the 9th – particularly.
1.2.68-82
Moksha & Bhakti from the Svamsa’s 12th
के तौ कै वम.् 69.
1.2.69. ketau kaivalyam.
ketau – Loc. Ketu. kaivalyam – Nom. absolute unity, perfect isolation,
detachment of the soul from matter or further transmigrations.
Ketu therein – liberation.
िबयचापयोिवर्शषे ने . 70.
1.2.70. kriyacāpayorviśeṣena.
kriya – (12). cāpayoh – (4) Loc. Dl. viśeṣena – Instr. particularly.
In Pisces and Cancer particularly.
110 Upadesa Sutras, 1.2
् भिह ्. 72.
ु ाम िषवे
रिवके त
ु े न लाम.् 74.
शब
1.2.74. śukrena lakṣmyām.
śukrena – Instr. Venus. Lakṣmyām – Loc. Laksmi.
Venus – in Lakshmi.
Skanda – the 7 day old general of the angelic forces, also called
Kartikeya, Subramanya.
ु
बधशिनाम ्
िवंनौ. 76.
1.2.76. budhaśanibyām viṣnau.
112 Upadesa Sutras, 1.2
ु सािशवे. 77.
गना
1.2.77. gurunā sāmbaśive.
gurunā – Instr. Jupiter. Sāmbāśive – Loc. Sambhasiva.
Jupiter – in Sambasiva.
ु 80.
पापक्ष मे क्षिु देवतास.
1.2.80. pāparkṣe mande kṣudradevatāsu.
pāparkṣe – Loc. a malefic Rasi. mande – Loc. Saturn. kṣudradevatāsu
– Loc. Pl. trifling, mean, low, avaricious, small spirits.
Saturn therein in a malefic Rasi – in low spirits.
ु े च. 81.
शब
1.2.81. śukre ca.
śukre – Loc. Venus. ca – as well.
Venus therein as well.
Vargas: The Navamsa and Rasi are both important with the most
important Varga being the siddhamsa, the 24th.
् 82.
अमादासे च ैवम.
1.2.82. amātyadāse caivam.
amātya – minister, companion. dāse – (6) Loc. caivam – also in the
preceeding way.
The Amaatya’s 6th also in the preceeding way.
114 Upadesa Sutras, 1.2
Vargas: The Navamsa and Rasi are both important with the most
important Varga being the Trimsamsa, the 30th.
Mantra, Alchemy and Healing from the Svamsa’s Trines 115
1.2.83-87
Mantra, Alchemy and Healing from the Svamsa’s
Trines
ु
शभु ििंतेनमाहकह ्. 85.
1.2.85. śubhadriṣtenugrāhakah.
śubha – benefic. driṣte – Loc. aspect. anugrāhakah – Nom. confering
benefits, promoting good, facilatating by incantations.
A benefic in aspect – promoting good by incantations.
ु े ौ शब
शब ु ििंते रसवादी. 86.
1.2.86. śukrendau śukradriṣte rasavādī.
śukra – bright, Venus, clear or pure Soma. indau – Loc. the Moon (a
drop, especially of soma, a symbolic expression for the number one).
śukra – Venus. driṣte – Loc. aspect. rasavādii – Nom. alchemist (root:
rasa – elixir, essence, sap or juice of plants, serum, any mineral or
116 Upadesa Sutras, 1.2
metallic salt, a mineral in a state of fusion, the six tastes, the feelings
prevailing in work: love, heroism, disgust, anger, mirth, terror, pity,
wonder, contentment).
The bright Moon therein, Venus in aspect – an alchemist.
ु
बधििंते ् 87.
िभषक.
1.2.87. budhadriṣte bhiṣak.
budha – Mercury. driṣte – Loc. aspect. bhiṣak – Nom. healer,
physician, sanative, remedy, medicine.
Mercury in aspect – a healer.
Disease from the Svamsa’s 4th 117
1.2.88-90
Disease from the Svamsa’s 4th
With this combination being present it does not always cause vitiligo,
nor is it the only cause of vitiligo, but it can cause pituitary problems
which can be the root cause of a host of misdiagnosed and
undiagnosed health complaints.
This combination sets a person up for chronic diseases that are due
to organic weakness and not infections in nature.
1.2.91-95
Disease from the Svamsa and its 5th
्
तऽ िॆतौ वा कुजरााम क्षयह ्. 91.
1.2.91. tatra mritau vā kujarāhubhyām kṣayah.
tatra – there, therein, in that place, to that place, in that, in that case,
then, therefore. mritau – (5) Loc. vā – or. kuja – Mars rāhubyām –
Instr, Dl. Rahu. kṣayah – Nom. abode in Yamas dominion, wasting
away of bodily life, consumption.
Mars and Rahu influencing that place or the 5th – wasting away of
bodily life.
ु
रागिलकााम ् िु िवषािन. 95.
क्ष
1.2.95. rāhugulikābhyām kṣudraviṣāni.
rāhu – Instr. Rahu. gulikaabyām – Instr. Dual. Gulika. kṣudra –
trifling, mean, low, avaricious. viṣāni – Nom. Pl. poisons.
Rahu and Gulika – mean poisons.
From these sutras we learn to keep an eye out for Ketu, Mars and
Rahu aspecting the Svamsa or its 5th, as well as both Mars and Rahu
influencing the Svamsa or 5th.
Weapons from the Svamsa 121
1.2.96-101
Weapons from the Svamsa
ु
तऽ शनौ धनह ्. 96.
1.2.96. tatra śanau dhanuṣkah.
tatra – there, therein, in that place, to that place, in that, in that case,
then, therefore. śanau – Loc. Saturn. dhanuṣkah – Nom. a bow.
Saturn in that place – a bow.
BPHS says only Saturn.
ु वा. 98.
बधु ने परमहम्सो लगदी
1.2.98. budhena paramahamso lagudī vā.
budhena – Instr. Mercury. paramahamsah – Nom. an ascetic of the
highest order, one who has subdued all his senses through
meditation. lagudī – Nom. armed with a stick, staff, club. vā – or.
Mercury – an ascetic of the highest order, or armed with a staff.
1.2.102-117
Authorship & Intelligence from the Svamsa, its 5th,
2nd and 3rd
ु
मातािपऽोगाम ्
मिबत .् 102.
1.2.102. mātāpitroścandragurubhyām granthakrit.
mātā – (5) pitroh – (1) Loc. Dl. candra –Moon gurubyām – Instr. Dl.
Jupiter. granthakrit – author.
The 5th and 1st with the Moon and Jupiter – an author.
ु े न िकिन्चनम.् 103.
शब
1.2.103. śukrena kincidūnam.
śukrena – Instr. Venus. kimcid – somewat uunam – Acc. deficient,
wanting, inferior.
Venus – somewhat inferior.
न वाग्मी. 107.
1.2.107. na vāgmī.
na – not. vāgmii – Nom. one speaking well, speaking much, wordy.
Not one speaking well/much.
ु
गसे
न सदायिसिह ्. 115.
1.2.115. gurusambandhena sampradāyasiddhih.
guru – Jupiter. sambandhena – Instr. binding connection with.
sampradāya – bestower, presenter, established doctrine transmitted
from one teacher to another, gift, donation. siddhih – Nom. complete
attainment, accomplishment, perfection.
Jupiter Sambandha – perfected from an established doctrine.
1.1.118
Speech from the Svamsa’s 2nd
् 118.
भाग्ये के तौ पापििंते वाक.
1.2.118. bhāgye ketau pāpadriṣte stabdhavāk.
bhāgye – (2). ketau – Loc. Ketu. pāpa – malefic. driṣte – Loc. aspect.
stabdha – rigid, stiff, paralyzed, senseless, arrogant, slow, stubborn,
hard –hearted. vāk – speech.
Ketu in the 2nd, a malefic in aspect – stiff/slow/paralyzed speech.
1.1.119-120
Kemadruma Yoga
1.2.121
Results from the Dasa Rasi
् ैव पाके . 121.
सवषाम च
1.2.121. sarveṣām caiva pāke.
sarveṣaam – Acc. all, everything. caiva – also in the preceding manner. pāke
– Loc. development of consequences, ripening, result of acts done in previous
lives, refers to the Dasa Rasi.
Everything also in the preceding manner at the ripening (from the
Dasa Rasi).