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Kalpalataa - 1
By
Shree Somanathacharya
A Mission Saptarishis Initiative

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Commentary by: Jaimini Jyotish Expert Shree Somnathacharya

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Translation by: Koyil Kandadai Ananna Kumar Venkatacharya M.A., B.Ed.
Re-Translated for Saptarishis Astrology by Madhav Deshmukh &
Virendra Battu, India


Pre-Amble By Saptarishis Astrology

housands of years back Sage Parashara and Sage Jaimini gave their teachings in the form of
shlokas & sutras. Sanskrit is known as the mother of all languages and the complexity of the
script makes it very difficult for a present day scholar to decipher the correct meaning of the
original verse. This is because over several generations and also in the absence of expert
mentors, much of the information is lost. Still however existing manuscripts are witness to the rich
knowledge they contain. Translating these Sanskrit slokas into commonly spoken Hindi or several
Indian vernacular languages is an exercise where the meaning of original verse maybe modified or
interpreted in many different ways. There after translating these vernacular books into English is
another daunting task, because English language by itself lacks the rich structure and depth which
Sanskrit may convey. So, while we at Saptarishis Astrology attempt to facilitate the translation of these
treatises for Astrology Students & especially the Jaimini Gurus of today, any mistakes or mis-
interpretation may be attributed to us and our team Madhav & Virendra, who translates them and not
to the original author.

Coming back to Sage Jaiminis original work Jaimini Sutras these verses or sutras are the
most complex example of Sanskrit language, where both mathematical formulae, interpretation and
then the meaning maybe conveyed and contained by the same verse. Of several interpretations of these
Sutras a treatise by the name of Kalpalataa is one of the rarest of rare manuscripts. This is rare
because it is not available and very few Astrologers (counted on finger tips) have access to some very
old copies of Kalpalataa, in that too the full form of Kalpalatta is not available. The dating of this
manuscript some scholars say is 6
th
century and some say 16
th
century. The name Kalpalataa is not
known on internet forums, but its work is quoted in the form of its author Somanatha Mishra via the
form of Somanatha Drekanna and so on. The question honest students of jyotish should ask is what is
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the shloka for calculating the Somanatha Drekanna, why does not anyone quote it? In recent
times Dr Raman tried to uphold the Parampara of Vedic Astrology by insisting on quoting of shlokas as
without that shastra is not to be learned and half baked knowledge comes out causing harm to receiver
of wrong predictions. Revered Dr Raman did this via his magazine and in his classic work My
Experiences in Astrology one can find the importance of quotation of shlokas between his experiences
with his grandfather and also when to let go of the shloka in light of ones experience. Presented below
is first the English translation from Hindi of what the Late Venkatacharya did from Sanskrit in Telegu
lipi and then at the end our team member Mr Shanmukha has translated Telegu lipi sanskrit into
devanigiri sanskrit for other scholars and gurus in Jaimini astrology to decipher and come out with a
better translation and commentary.

et us see how the Transition Of Knowledge happens and how long it takes for it to come out.
Somewhere in a small town by the name of Rajahmundry, Andhra Pradesh there was a man who
freely distributed manuscripts unlike the past tradition of 10,000 years of India where one wont
give a manuscript even to his best friend and especially to his own student unless the student has
done Ph.D in Public Relations on Guru Management. Some decades back this man who has beautiful
ears like Lord Ganapati, face that glows with radiance even at an old age gave the manuscript of
Kalpalatta to Iranganti Rangacharya & also to Koyil Kanddaade Ananna Kumar Venkatacharya from
Hanumakonda, Andhra Pradesh. Shri Venkatacharya in turn translated it in Hindi. Later this Hindi
and also Sanskrit manuscript (Telegu lipi) was given by Ravindra Bhagavat to Saptarishis Astrology,
we in turned passed it on to Mentor No.3
1
, he has translated this along with Virendra Battu, as it is from
Venkatacharyas Hindi work. In all the passing over some of the meaning of the shlokas as written in
Kalpalataa would have been wrongly translated hence we would in the future bring out Sanskrit to English
word to word translation. Since Madura ji had the original manuscript, it is important to note that he
could procure a manuscript of Kalpalatta 3 and 1/4
th
chapters (about 13 quarters of Jaimini out of 16), the
rest is not available at all, if at all there is. If someone has it or some Parampara who claims to have
manuscripts of Jaimini they must kindly share it immediately with all for the betterment of Jyotish
community. So in all it has taken decades for this maybe rudimentary translation to come out in front
of the world jyotish community, you can imagine how long it will take scholars to write a purposeful
commentary on this, then how long it would take you to master each verse and its application. The need
is the topmost 3-4 Jaimini astrology scholars to write translations and commentary on it and then you as
a reader should tooth comb each verse see various opinions in translations and commentaries and form a
complete work, which would take several years but this is the process of how shastra is to be studied and
how it is to be disseminated to the world and hence we would bring out various translations of the same
Kalpalatta which might be confusing for the young ones but for the scholars each variation in
translation is essential and they understand this process of what we talk about.
In the pages to follow would be the translation of Venkatacharya with additional clarifications or
notes from our end. Due to time limitations the Sanskrit shlokas in devanigiri could not be compared
with the translation of Mr Venkatacharya. Without the Sanskrit Shloka it is impossible to identify
what is/could have been Shri Ventakacharyas words vs. Shri Somanatha Mishras words. Kalpalatta
though in prose form is often shied by scholars to do a purposeful translation and commentary as it is
not so easy a work, and can be confusing at times, kindly note this. Also presented below is information
that should be used after due consideration and the reason for presenting this is to only give a Hint to
all of us who think we know Jaimini Astrology but only to see how little we know of Jaimini today. Re-
iterating, this information is not being presented with a view for using the material for immediate
predictions. Without the proper translations of ancient commentaries on Jaimini Sutras, we students of
Jaimini are like blind men trying to show others the path. We remain eternally grateful to Shri Ravindra
Bhagavat for his un-stoppable effort in bringing real Jaimini out. At the same time inspite of sending to a
village in Andhra, a representative of our writer & team member Mr Venkat Ramana, to procure a book
written on 70 dasas of Jaimini as mentioned in Kalpalatta, we failed to procure it. Weeks of planning and
anxiety gone in waste to procure other works of Venkatacharya, if anyone has it please do share. We all

1
Publisher: Mentor No.3 does not wish his name to be revealed and hence writes with a pen name Madhav
Deshmukh which was given to him by a Bhrighu Clan Jyotishi known as the Bhrighus. He was told this is
his spiritual name and hence he must use this name.
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will be grateful. The reason this effort was done is, since today no Jaimini astrologer on internet
knows even the names of 70 types of dasas nor has any astrologer on net forums or parampara forums ever even
mentioned 70 dasas of Jaimini inspite of concentrated upsurge in Jaimini astrology in internet forums in
the last 12 years. Obviously it does not take 12 years to reveal names & calculations of 70 dasas hence this
presumption by us.


alpalataa was originally written by Shri Somnathacharya (for westerners the word Shri in
the beginning of a male name is a salutation) in prose form. Shri Somnathacharya was the son
of Shri Krishnamishra the author of yet another monumental work Jyotish Phalaratnamala
which is considered as a Shastra in Itself and is not a mere book. Yours truly tried to locate
the correct meaning of Kalpalataa, but received indirect interpretations. Kalp [|] literally means time,
a time equivalent to 4320,000,000 man years for this is One day in the life time of Brahma the creator
of this universe as per Hindu mythology. Kalpadruma [||] happens to be a tree in Lord Indras
paradise a mystical tree. Yours truly assumes Kalpalataa [||||] to be a wine in the heavens or
paradise. Our author Shri Somanatha realized the depth and richness of Sage Jaiminis Sutras. Since
this is a mystical wine and in a heavenly space (infinity is the term), one is expected to come across a
variety of flowers or rather bouquet of flowers in the form of teachings and knowledge as one climbs this
wine. Sounds interesting? Welcome dear friends to a journey where a student will come across hitherto
unknown knowledge and a variety of techniques un-revealed so far.

May God bless all those who uphold the true tradition of the Sages.




Preface
As written in Venkatacharyas translation of Kalpalatta

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Shrimate Laxmi Hayagrivaye Namah

Salutations to Mother Laxmi the giver and sustainer of knowledge and to the 24 incarnations
of Lord Vishnu (Hayagriva happens to be one of these 24 incarnations).


To Sage Jaimini, knower of all knowledge, Greetings

Sir,

Kalpalataa is one of the best treatises so far. This was handed down to me with the blessings
and goodwill of scientist and astrologer Shree Mathur Krishnamurty Shatri Ji who resides in
Rajamahendravaram.

The original author of Kalpalataa is Shri Somnathacharya. Where Somnath Ji stayed is
difficult for me to say; only historians can reveal this secret?

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According to Shri Somnathacharya Ji, Kalpalataa happens to be an interpretation of
Jaimini Stotras (sutra/verses). Maharshi Jaimini is considered as one of the greatest Sages
who revealed Astrology or the technique of foretelling the future. His method is different
from other lineages. There are other interpretations of Sage Jaiminis sutras, but Kalpalataa
happens to be exhaustive and the best so far.

Kalpalataa is an independent treatise and it has four chapters, each chapter has four
divisions. The one in my possession has three parts of the fourth chapter missing. Nobody
knows where these remaining parts lay hidden?

As providence would have it, am entrusted with the divine task of translating this treatise to
Hindi. I am grateful for the favor and duty entrusted to me.

Am indebted and thankful to all mentors and guides who have blessed me to undertake this
task.

In Gratitude

Koyil Kanddaade Ananna Kumar Venkatacharya

Note For Readers: Where ever it is observed that English translation may not convey the entire meaning, notes
by SA Translators will appear as reference notes.




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Shrimate Laxmi Hayagrivaye Namah

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First Bouquet
ere our author has raised the status of Maharshi Jaimini or Sage Jaimini to that of
God, and he says that in the first four chapters Sage Jaimini reveals the secrets of
time and space. Since this is a mortal world and every event happens at a particular
time, it is important to have the knowledge of time, to not only know the event, but to
predict when and where such an event may take place. Sage Jaimini does so by revealing the
mathematics or formulae to predict the event. Thereafter Sage Jaimini reveals the
methodology how to interpret the results and divine the fruits or predict the event. Events
such as lifespan of a living organism, life after death, karaka or planetary significators for
houses and events, ascendants, drekannas, navamsa are described by Sage Jaimini.

What will mankind gain by revelation of such knowledge? The author says people
gain knowledge of time and space, and they realize that their existence is limited or no one
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on this mortal plane is immortal. They will die one day!! This creates fear in the
minds of people. Since it is difficult to know what may happen after death when deeds committed
during lifetime are judged, people take a hint and restrict or change their lifestyles to live a life of self-
righteousness and piety. Once people turn to religion for guidance, there is an overall purity of the soul
and mind. When mind becomes pure, automatically people gain knowledge of the universe or the whys
and hows of this creation. Having gained such knowledge people may gain Salvation or Moksha.
Hence, Sages considered this knowledge as part and parcel of Vedas or one of the limbs of
Vedas (Vedang). Once this treatise gained the importance of being one of the limbs of
Vedas, it automatically gained importance and people saw the need to know or gain
knowledge of such treatises. It is said in Mahabharata that one who gains the knowledge of
all the limbs of the Vedas, becomes the all knower or the sum total knowledge that needs to
be gained. Hence this treatise is deemed important!!

In the first chapter topics on techniques, karaka (significators), pad (arudha in
common language), Rajyoga (combination of planets promising prosperity or kingly status)
are mentioned. In the second chapter topics on ascendant, karaka, longevity and their dasa
(see notes below) periods and dasa calculations are mentioned. Third chapter has topics or
rather descriptive analysis of Drekanna division. This is because knowledge about
ascendant, karaka etc. etc., is considered as Bahirrang Shastra or subjects which describe the
Outer Manifestation Of A Native. Studying the Drekanna one gets to know what kind of efforts
a native will put in, thus this involves studying the Innermost Efforts or rather the expressed fruits for
a native. Hence the study of Drekanna is also known as Antarrang Shastra. Of these
Antarrang Shastra is of prime importance. Others have laid importance of the study of Amsas,
so why is study of Drekanna given importance? This is because Daivagyas like Varaha
Mihira too gave importance to Drekanna, hence it is importance for a student of astrology to
study Drekanna. Drekanna is nothing but a house in a chart divided into three parts
equaling ten degrees. Varaha Mihira gave the method to derive Drekanna divisions but did
not give methods to judge these divisions.

Kalpalataa mentions three different interchangeable (Parivrutti) methods to arrive at
Drekanna chart. These methods are Savya (direct), Apsavya (reverse order). For example,
by Savya method house divisions for Aries (odd signs) are counted beginning with Aries
and then in the direct order. For Taurus (even signs) and in the Apsavya method, divisions
will begin from Pisces. Thus using three different interchangeable methods a student can
arrive at 12 signs X 3 divisions that is 36 drekannas.

ow Amsa divisions are described, unlike other books, Kalpalataa mentions a
different method to arrive at these Amsas.


Navamsa Divisions
For Aries, Leo and Sagittarius (trikona rasis or trines), navamsa divisions will be counted by
the Savya or direct method beginning with Aries. For Taurus, Virgo and Capricorn,
navamsa divisions will be counted in the Apsavya or reverse order beginning with Virgo.
For Gemini, Libra and Aquarius, navamsa divisions begin in the Savya or direct method
beginning with Libra. For Cancer, Scorpio and Pisces, navamsas will be counted in the
Apsavya or reverse order beginning with Pisces.


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Now Dwadasamsa divisions are described. Like all other books on this subject, Kalpalataa
too mentions dwadasamsa divisions in the Savya or direct method to arrive at 12 divisions
for each signs.

Hora Division
Now Hora division is described. Hora finds mention in Brihajjatak as well as other well
known books, but the method described in Kalpalataa is different.

First Method: For both Bhava and Rasi, first half division (Hora) begins with the same rasi,
second half division belongs to the Labhapati. According to Varaha Mihira there are a total of
five different methods to construct a hora chart.

Second Method: This type of Hora division is best for judging Nashta Jataka and Longevity.
Here the first half division in Aries belongs to Aries, and the second half belongs to Taurus.
First half of Taurus belongs to Gemini and the second half belongs to Cancer. Likewise hora
divisions of other signs can be calculated. This type of Hora division is helpful for judging
Rajyoga and longevity calculations also.

Third Method: In this method the first half belongs to the same rasi, and the second half
belongs to the sign where 8
th
lord from the rasi (under consideration) is placed
2
!! Some use
this hora for judging longevity only. There is yet another variation to the above method;
some people take the sign where lagna lord is situated, calculate the Ashrum Rasi [|| |l7|]
from this point, and take this as lagna in hora chart
3
. This version they say is helpful in judging
life after death for a native. Thus, these five variants of Hora technique need to be analyzed
and their results divined by learned daivagyas accordingly.

Ghati Lagna
Now Ghati Lagna is being described, some say the calculation should begin with the
ascendant in the natal chart, but Kalpalataa mentions this differently. Find out which out of
the two ascendant or the 7
th
sign is stronger, if the native is male calculate Ghati Lagna in
the direct fashion, if the native is female consider reverse order.
4
This is the main difference
to be found in Kalpalataa. This book mentions various karakas, in the order mainly Atman
Karka, Svakaraka, Dasha karaka, Bhava karaka. Of these five
5
are most important.
1) Atman Karka is one which covers most distance in a sign and finds mention in other
shastras too.
2) Swakaraka is the lord of the ascendant, which will be described in the coming
chapters.
3) Planet whose dasa period is prevailing at the instant becomes the Dasa karaka and this
too will be described further.

2
SA Translators: For example we are calculating second hora division for Taurus the 8
th
sign from Taurus is
Sagittarius, find out where Jupiter is located in the chart, and again if for example Jupiter is in the sign of Cancer,
then the second hora of Taurus will belong to Cancer
3
SA Translators: Please note that no such word as Ashrum exists in Hindi dictionaries, so it is left to the reader to try
and find out what this really means please do share your research with us
4
SA Translators: Please note that no distinction between male female charts is being done in Jaimini softwares and
net forums on calculation of Ghati Lagna, this is a remarkable feature found in Kalpalatta.
5
SA Translators: There is discrepancy in the original text - only four are mentioned - the line starts on image file 10
and continued on image file 11 speaks of ONLY four karakas, while the next sentence mentions them as a total of
five!! So, in totality one of the karaka's is not mentioned!!
623
4) Bhava karaka are of permanent and variable type. Bhava karaka can be of all the
houses in a horoscope. These are also described in Krishniya shastra (another treatise).

People who follow Jainism
6
, they do not differentiate between swakaraka and atman karaka.
They sometimes use other karakas too. Considering this variation, swakaraka is of utmost
importance. Karakas have an important role to play as far as fruits or results are concerned, hence it
is important to know which planet gets signification of which karaka. It is equally important for a
student to listen to his mentor carefully, without his guidance it is difficult to divine
properly. It is also important to know which lineage is followed by a mentor, above karakas and their
meanings will be different for different lineages. If a student does not follow or know the religion
of his mentor, he will be ridiculed in public. Hence it is important for a student to pray and
follow his Guru or mentor. Next he must pray and worship Bhagwati Tripura Sundari. As a
third step, a student must attentively listen to the words of his mentor, and visualizing the
deity he must divine the results as they are mentioned in the shastras. If the results are not
based on methodology of shastras, contrary results and discrepancies may occur. Maharshi
Vyas has said that a Jyotisha and a practical person can easily become Brahmaghataka or the
destroyer of Brahm Vidya (Astrology is considered Brahm Vidya or divine knowledge).
Hence it is important that method be followed and both good and bad results be opined in a
clear and honest manner. Results should not be given as a written down text, it is forbidden by
shastras. If a daivagya gives a written prediction, it may not come true. Whatever method is
mentioned in the shastras, they will be followed in true letter and in spirit.

he first chapter has four sub divisions. The first division gives us definitions and
specific terms; second division gives us results to be opined about the swakaraka.
Third division gives us information about Pad or Arudha, and the last and the
fourth division gives us information about marital issues. Second chapter has description
about forty (40) different dasa systems, third chapter has description about drekanna and
Rajyoga thereof, longevity and sixteen different dasa systems to judge longevity and lastly
Stri Jataka or Female horoscopy. Fourth Chapter has description about circumstances of
death of a native, travel and then information about netherworlds (after death) using
fourteen different dasa systems.
A Daivagya is supposed to have in-depth knowledge about sutras and then all the
seventy
7
dasas to divine results for a native. Having known all of the techniques mentioned
in sutras, results so divined will definitely come true. Misfortunes if indicated in a
horoscope, must be confirmed by two to three different methods and only then the message be
conveyed to the native. On the contrary even if ONE Raj Yoga is indicated in a chart, the
same MUST be conveyed immediately. Other indications in the chart maybe checked using
four or five different techniques and the results conveyed to the native. Likewise
misfortunes indicated by evil houses may be checked accordingly, but in this case only one

6
Publisher: Deviating from the sentence one must comment that Shri Madura Krishnamoorthy Shastri one of the
oldest scholars of Jaimini Astrology alive today has indicated to us that in olden periods Jain Munis of India had
concentrated a lot on Jaimini Astrology and even wrote commentaries on it. This is news since nothing has come out
from those quarters in available works in Jaimini to the astrological community.

7
Publisher: Kindly note the reference of the seventy dasas mentioned in Kalpalata, Venkatacharya from Andhra is
heard to have worked on these 70 dasas and written a book. We are still trying to procure this. We still have not read
full Kalpalatta as it is being translated but we remember conversation with Mr Shastri that there is a rare text by the
name of Moola Shastra by Kalidasa which mentions the calculation of these dasas. This was told to us by Madura
Shastriji and one will notice that net forums have never mentioned the word Moola Shastra work/manuscript ever. Mr
Shastriji has searched through 18 libraries all over India for this work and accepts failure in locating it. In previous
article of Mr Shastri published in SA in his article he has mentioned Moola Shastra reference via Kalpalatta.
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or two techniques are enough. If Raj Yoga is indicated in a horoscope, find the appropriate
dasa when Raj Yoga will manifest, death maybe predicted during the last part of such a dasa. If
indications indicate death within such a Dasa period, using two to three different
techniques, death for the native may be conveyed for that particular period. It is the duty of
a Daivagya to test such techniques on sufficient horoscopes and gain proficiency in diving
results for a native. For natives born in or with Raj Yoga, results maybe conveyed to the
native in a pleasant manner.

Phalit Dasas
Now Phalit Dasa systems are described.
1) One finds mention about forty dasa systems in the second chapter, of these ONLY eleven
such dasa systems are indicated for natives born with Raj Yoga. A Daivagya must know these
dasas and techniques to convey results to a native.
2) For natives born with extraordinary destines, only five dasa systems are indicated.
3) There are several ordinary dasas, but for Raj Yoga only four dasas give results of Raj
Yoga. These four dasas are Yogardha Dasa (Raj Yoga causing planets), Labhadipatis
Drekkana Dasa, Bhava Rahasya Dasa, Mandooka Pulit Dasa. For a native born with Raj
Yoga, even if one dasa system indicates period where kingly status may be conferred on
the native, it must be conveyed appropriately.
4) Ordinary dasas are Nakshatrabhed Dasa, Nakshatraja Dasa, Nisargdasa, Chardasa,
Charparyaya Dasa, Sthirparyaya Dasa, and Gochar (transit planetary) Dasa. In the
absence of any good Yogas in a horoscope, these ordinary dasas maybe used to divine
results for a native.
5) For longevity predictions all natives are covered by four dasas, mainly Brahma Dasa,
Varnada Dasa, Chardasa and lastly Charparyaya Dasa. Other dasas can be used
wherever applicable.
6) If Brahma amongst planets cannot be easily identified, taking the rasi of the native, a
Daivagya may calculate imaginary Brahma and dasas maybe calculated to divine results
for the native.

Varnada
Varnada Lagna maybe calculated in the following manner Add or subtract (the words used
in original devnagri script are Milaker aur Vibhakta kerna) the longitudes of Hora lagna and
Ascendant (Udaya Lagna), find the weakest trikona from this spot and calculate dasa
accordingly. Hence four different Varnada Lagnas and dasas maybe calculated. A Daivagya
must use his sense of judgment to find which of these four calculations agree with each other
and divine death for the native. Whenever death inflicting period is known, a Daivagya may
use Kaksha Vriddhi and Kaksha Hrasa to adjust death inflicting dasa and then divine death
for a native.
In the chapter on Drekanna, several methods of longevity are described, but a
Daivagya may use his skills to judge longevity to arrive at conclusions. He MUST then use
Ghatika Lagna and calculate Ghatikas and then calculate dasas and divine death or travel towards
the ending portion of such a dasa.


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Aspects
ow salient features of drishti or aspects are being mentioned. Aspect of a weak
moon (kshina chander) can modify a good yoga into a weak or evil yoga. During a
death inflicting dasa, if periods belonging to such weak planets exist, it will surely
bring death for the native. Without the involvement of a weak moon if auspicious
period is predicted during such a dasa, inauspicious results will come to pass. By a different
school of thought, such results are also predicted for Rahu, but by Kalpalataa both Rahu and
Mars can give inauspicious results. If these planets are supposed to give auspicious fruits, a
Daivagya is supposed to study planetary strengths and divine results accordingly.
Yogada
9 If Mars is a yogadata (yoga causing planet or yogakaraka) or if an exalted Mars is the
cause of Raj Yoga, such combinations maybe divined accordingly.
9 Usually Mars, Saturn and Rahu are the cause of death for a native. However if these
planets are the cause of Raj Yoga for a native, careful study is needed.
9 If Sun is yogada, the native will achieve kingly status. If such a Sun (yogada) is
aspected by a full moon (opposition), such a native will definitely achieve kingly status in a
land surrounded by water or near water.
9 If Mercury becomes yogada, the native will achieve fame because of others (friends,
relatives).
9 If Jupiter becomes yogada, the native will definitely be a learned person or an advisor.
9 If Venus becomes a yogada in a horoscope, such a native will either be interested in
the arts or seeking company through opposite sex.
9 If Saturn is a yogada, the native will achieve status at a small place or be a keeper of
the forests or live in a forest.
9 If Rahu becomes a yogada, the native will obey a king or he will be a tale bearer, a
wicked person, a backbiter, a backstabber or a sycophant.
9 If Ketu becomes a yogada, the native will be a follower of Lord Shiva or a keeper of
such a temple. In likewise manner, results maybe divined for a native studying all aspects in
a chart.
9 If multiple planets become yogada in a chart, study the natural strengths of planets
and divine accordingly. Without studying strengths, it will be a futile exercise to announce
results arbitrarily. A native can become a King amongst Kings, if auspicious planets combine
to give yoga.
9 If Yogkaraka
8
planet is aspected by one planet, the native will be King amongst Kings,
if two or more planets aspect a yogada planet, results will come to pass or be nullified.

8
Translator: Suddenly this is where yogakaraka word creeps up while discussing yogada theory
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Special Combination
9 If a yoga karaka planet receives aspect by Rahu, the native will become a poor
Brahmin or a pauper. If such a combination (yoga karaka aspected by Rahu) happens to be in a
horoscope belonging to a barbarian, a man of low birth, an outcaste or a wicked person, such a
native will be a King amongst his clan
9
.
9 If Saturn aspects such a combination (mentioned in above sentence), the native
(outcaste) will be rule a small territory, if such a combination happens to be in a chart
belonging to a Brahmin, such a Brahmin (in older days Brahmins were considered an upper
caste or hierarchy in Hindu culture) will become one who sells betel leaves for a living or
offers betel nuts and leaves for a living.
9 If such a combination receives drishti (aspect) of Mars, the native will become a
commander of armies; in a Brahmin chart the same combination makes the Brahmin a
devotee of fire.
10

9 If Jupiter aspects, the native will be a King who follows and upholds religion and be
learned person. If Venus aspects, the native will have many horses around his place of
residence (in modern times this may be applicable to conveyances).
9 If Chander (Moon), Rahu and Saturn aspect a yogada planet, the native will die of a
snakebite. Such results maybe carefully divined while considering exaltation and debilitation
of planets.
9 If a chart does not have a single Yogakarka planet, the native will live an ordinary life.
9 Some school of thought believe that if yoga karaka planet is in combination with an
arudha, it is a yoga by itself, but by Kalpalataa it is not so
11
. The reason is, in Kalpalataa
understanding of Arudha is included along with Lagna. From Lagna or ascendant one may
judge a natives lineage, father, characteristics (guna) and his physical form. Only then a
daivagya divines or studies other matters from a horoscope.
Caste
9 A natives caste maybe judged from swakaraka, if labha sthana (11
th
house) from such
a swakaraka has Jupiter in it or in conjunction with it, the native will have characteristics of
a Brahmin. Krushniya shastra mentions a lot about such a labhadhipati (11
th
Lord) and one
gets to know much about a natives caste.
9 If swakaraka or the 11
th
Lord from swakaraka receives conjunction with Rahu, the
native will be a chandal or a person performing funeral rites in a crematorium.

9
SA Publisher: We had referred to this shloka in one of our commentaries in this issue, this is a very very important
verse showing how a same combination can give 2 different and opposite results in different men of different castes,
such kind of verse is rarest of rare and has not been seen before in our limited studies. On this aspect more will be
written later by us as space restricts.
10
Translator: Think here ends the rules for special combination, not sure
11
Translators: This sentence is in direct contradiction to the last stanzas where arudhas are mentioned and at the
same time Venkatacharya at places, within a sentence uses the word yogada and also in the same sentence
yogakaraka, though both are different classically speaking.

627
9 If Saturn and Rahu are both involved, the native will be a malaich or a person of lowly
birth.
9 If Mars is conjoined in such a manner, the native will belong to forbidden caste.
9 If Venus is so conjoined, the native will achieve Kingly status.
9 If an exalted Saturn is so conjoined, the native is a shudra (low caste).
9 If Saturn is debilitated the native belongs to Shankar (mixed lineage/parentage or
hybrid) caste.
9 If Mercury exclusively is involved, the native belongs to Vaishya or trading caste.
9 If multiple planets exist in the 11
th
from swakaraka or aspect this sign, the strongest
amongst such planets will define the caste of the native.
Dasa Years Specifics
While calculating the dasa years for planets one needs to consider Kakshahrasa and
Kakshavriddhi to adjust dasa systems like say for example Sun gets 3 years, Kshina or weak
Moon gets 1 year, Strong Moon gains 6 years, exalted Jupiter gains 12, debilitated Jupiter gets
6, mercury gets 3, Venus gets 6, exalted Venus gains again 6, rahu gets 1, and ketu and Sun
gets 3. Depending on strength of Saturn it gets 5 or 6 or maybe 7 years. Mars gets 2 or 3. For
Longevity or yoga Mercury, strong Moon, Venus, Mars and Jupiter get 1, 2, 3, 4 additional
years respectively as vriddhi. As for Saturn, Mars and Rahu, these get 1, 2, 3, and 4 years of
vriddhi. Ketu simply gets 1.5 additional years. Some schools of thought do not apply such vriddhi
in case of Sun. If Rahu is in conjunction with auspicious planets, then add another 1.5 years
vriddhi for that particular planet. For inauspicious planets in the like manner, 1.5 years needs
to be deducted. Exaltation and debilitation of planets should always be considered. When
more than one auspicious planets combine, then Kakshavriddhi and Kakshahrasa rules are
not applicable, since this is like a congregation. While considering fractional aspects, a
planets exaltation and debilitation needs to be considered. In the like manner Vriddhi and
Hrasa needs to be considered in fractional proportions.
Auspicious Inauspicious Planets
9 If auspiciousness or inauspiciousness of planets needs to be addressed, first calculate
their strengths.
9 Amongst auspicious planets strong Moon, Venus and Jupiter come ahead of all others.
Amongst inauspicious planets Mars, Saturn and Rahu are leaders.
9 In this case Sun and Ketu are considered as Shubh or auspicious planets.
9 If Mercury joins them, it is considered strong.
9 Likewise Jupiter is strong in the first
12
and Moon is considered strong in Venusian
signs.

12
SA Translators: What does J upiter strong in the first mean? Image file no 14 second line - the author himself does not
clarify, so I have left the translation as it is. Hint - maybe he is referring to Aries or Martian signs??
628

When considering results it is important to consider planetary positions and signs in a chart.
9 If planets are in the ascendant, they are considered strong, likewise if planets exist in
trikona (trines) or 5, 9 positions, they are strong too, because they give fruits or results
during their time.
9 If auspicious planets are in Kendra (angles - 1, 4, 7, 10 houses), they are less stronger
than planets in ascendant. In Kalpalataa both auspicious and inauspicious planets get equal
strength (while calculating their strength).
Exaltation and debilitation of planets need to be understood as mentioned in Brihatjataka
(another treatise) and other treatises.
9 Some exceptions are mentioned here Mars when conjoined with Sun in a
sign/house, Sun is considered exalted.
9 When Sun conjoins Venus, it is considered as debilitated.
9 Moon is considered exalted if Venus conjoins with Moon.
9 Mars
13
is exalted if it conjoins Saturn.
9 If Moon joins such a combination
14
, it is considered as debilitated.
9 Mercury is considered as debilitated if it conjoins Jupiter.
9 Mercury is exalted if it conjoins Rahu, but it will be wise if exaltation and debilitation
of Mercury is calculated based on other treatises.
15

9 So, Mercury becomes gentle or auspicious if it is not conjoined with any other planet.
Same rule maybe applied to Jupiter, Venus and other planets. Exaltation and debilitation is
particularly helpful when calculating quantum of Kingly status (Raj Yoga) or Longevity
(Aayu). The sutras (verses) also take exaltation and debilitation of planets into
consideration in judging whether the chart belongs to other species except humans (Viyoni)
or animal births (Pashuyoni).
Some Secrets
We will now be looking into the secrets revealed by the Sutras.
9 If Moon is in the Chatushpada (four legged sign) drekkana (D3 division) and in the
Chatushpada Navamsha (four legged navamsa of 9
th
divisional chart), a four legged creature
is said to be born. If a favorable yoga exists, during its time the person may become an able
king or a leader (apparently here the reference is for a person born with more than one pair
of legs).

13
Publisher: Mars with Saturn in some charts we have seen it give results of exaltation
14
Which combination is not clear
15
Publisher: author is definitely speaking about exaltation of mercury, but he does not mention names of other
treatises or methods of calculating mercury's exaltation
629
9 If this combination receives aspect of Ketu, the person will be a leader amongst beasts
or those involved in animal husbandry or cattle herdsmen.
9 If instead of Ketu, Rahu aspects such a Moon, cattle/herdsmen are destroyed.
9 If Moon is weak and receives aspect of Mars, cattle maybe stolen or kidnapped by
enemies.
9 In the same case if Moon is strong and receives the aspect of inauspicious Mercury
cattle is drowned in a watery place. These results are based on Krishniya Shastra and the
example given relates to Moon in Chatushpada lagna or ascendant. In horary charts these rules
can be easily adopted.
9 If the ascendant in drekanna is in a Chatushpada sign and receives aspect of Saturn
and Mercury, the chart belongs to Viyoni or any other creature except humans.
9 If the 11
th
sign from ascendant in drekanna receives the aspect of a weak moon, again
Viyoni birth or non-human birth can be predicted. By another school of thought the rule is
about drekanna ascendant and not applicable from Navamsa lagna.
9 There are different types of Navamsa and Drekanna, but Drekanna finds more weight
and importance in this shastra. Some school of thought consider Hora Lagna and Ghati lagna as
more important, some use Bhava Lagna.
9 But in Kalpalataa a different method where a sign where Karaka is located is
considered as the Lagna or as ascendant and then other house and planets are used to divine
results for a native. Results divined with whatever is being described or the techniques being
discussed must be conveyed to a native secretly.
Jaimini Sutras have key sutras like for example, Atha Iti this happens to be the key sutra
and finds mention in first, second, third and the fourth chapter. These are the keys to
unlock other sutras. Sutras described in the first chapter; first stanza will be used elsewhere
too. A thorough study of Bhava must be done with the help of earlier shastra (here the
reference to a particular shastra is not clear).
9 In Kalpalataa the following is considered fifth bhava (house) from the ascendant is
taken as the Pita or father, ninth
16
bhava is taken as the Putra or the progeny. The rest
are calculated accordingly.
9 In female horoscope seventh bhava from ascendant is taken as the Soubhagya
Sthana or the longevity of married life, eight bhava is then taken as the Pati bhava or the
spouse.
9 The twelfth bhava is given different significance from each of Ascendant, Karaka,
Drekanna and Navamsa.
9 In a Drekanna chart the sign where lord of the ascendant (from the natal or rasi chart)
occupies is known as the Drekanna lagna or ascendant. Similar rule is applicable to
Dhanadhish or the lord of the second bhava. Take the lord of the second bhava, find its

16
Publisher: If we remember well it was only in the Late S K Krar commentary that he has mentioned 9H for children,
nowhere else one finds it. Note the new concept of 5H for father.
630
location in the drekanna chart, the sign so occupied with be known as the Dhana
bhava or the house of finances in Drekanna chart. Similar rule applies to other bhavas.
Arudhas
Now the author is describing Arudhas. Arudha has the same significance as the
house/planet for which it is calculated. Like a natal chart, planetary positions and results
must be calculated and judged from Arudhas. A daivagya must take into consideration
various bhavas and then divine results using Arudhas and dasa systems included. Some
important rules of using Arudha are now described.
9 If Arudha Lagna (arudha of the first house) is in a male sign (signs have gender mainly male,
feminine and neutral) the calculation is in a forward order
17
.
9 If Arudha lagna is in a feminine sign the calculation is in the reverse order. First identify the
ascendant, locate its position in the navamsa chart, then calculate the arudha, similarly calculate
arudha for other houses. A daivagya must then judge other Arudhas so obtained with respect
to Arudha Lagna.
9 For example, if Moon and Venus is in the second from Arudha Lagna, the native will
be very rich.
9 If the fourth house from Arudha Lagna is a Chara Rasi or a movable sign, results are not
favorable for the fourth house.
9 If the fourth from Arudha Lagna belongs to a fixed sign, results are of medium nature,
but if the fourth sign belongs to a dual sign Dviswabhav rasi results are obtained in full.
9 Even if the horoscope does not indicate any good yogas, the native will receive fruits as judged
from the arudha.
9 If planets in arudha are not exalted, but instead inauspicious or evil planets have
aspect on such arudha, the native will be a pauper.
9 If an exalted planet or an auspicious planet is located at an arudha or the arudha
receives aspects from exalted planets or auspicious planets, the native may have Raj Yoga.
9 A similar rule must be applied to the ascendant too. Always look at the fourth and fifth
houses from ascendant or its arudha, if these house are not conducive (has evil planets or receives
aspect from evil planets), even Raj Yoga otherwise observed may be nullified or of lesser
value.
Acharya Ji did not wish to write a voluminous treatise; likewise father did not mention marginal issues.
With the blessings of my Guru Ji, I (here I refers to the original writer of Kalpalataa and not
Venkatacharya or Translators) have collected information from various other treatises and mentioned
them here for reference to students and experts alike.
End of First Bouquet!!

17
Publisher: In this editorial we had mentioned 5 types of arudha calculation in vogue in different parts of India as per
our limited knowledge and in one type there are two opinions thereby adding the numbers.
631
Kalpalatta
(Devanigiri script)

~ *
atha somanthcryakta kalpalathbhidhna jaimini strabhya prrabha

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atha bhagavncarya klaparijnrtha gaita stra strdhyya catuaya nirpya
tadvr sarve jantnmapi phaaparijnrtha prabhurajanrtha ca yurjna
paralokajnrth ca kraka lagna drekkaa navdibhi upadedhyya catuaya
prakatkarti|
atra tvat ki tvat strasyati prayojanokau saty kla parijne sati asti paraloka iti cint
sapadyate| cintay bhayvai | bhayena karmani | tadvr cittauddhi | cittauddhidvr
brahmajna | bramhajnena mokavpti| tasmdasya strasya vedgatva|
vedgatvtvdvayamadhyetavyam | tathca bhrate vedavedgatvaja
parabramhdhigaccati | bramhavedastap yaja iti bramhavidovidu || iti vedgasya
reatay nirpitvt |

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asmin stre prathamdhyye saj kraka pada rjayog nirpyate | dvityadhyye tu lagna
kraka yurdya da vie | ttydhyye tu lagna kraka pravtta strasya bahiragatvta
633
drekkaa strasya antargatvt antarga bahiragayo antarago bamyniti nyyena
antaragastrasya dgartyaiva phaldhikamiti nyyena dgdhyya pravtta | nanu
dgakpekay aaka vidhyaka strasya balavatvditi cenna | aakpekay
dgasypyantaragatvta | dgasyatu tredh vibhga | tathca lagnatribhgo drekkaa iti
nyyena bhatjtakdiu prasidhdasya drekkasya anirpitvt | asmin stre parivtti
trayasidhda eva drekka parivttauviea | measya tu medi | vasya tu mndi
evamanyatruyhya | aaka vibhgastu prvoktastrartyeti na | measya medi | vasya
tu kanydi | mithunasya tu tumdi | karkino mndi eva dvdaa vibhgastu kramenaiva |
evamaaka parijna ktv horrvicray | horlagnavieastu | hortu pacadh |
bhajjtak prasidhd | hortu kcana | tasymaya viea | bhvasya prv lbhdipate
dvitytu naajtaka prandivagantavy | asmin stre mealagnasyatu prathama hor mee |
dvity vabhe | vsya mithune | evamanyatrpyhyam| iya tu rjayogyurdyavidhya
upakaroti | punarapi kcana hor | sca aamdhipasthita rireva | navnstu vadanti| stasy
yurdyavidhni upayoga | kecittu lagndhipasthitt reraamameva horlagna varayanti |
sca paralokaviaye | eva hor pacpi vijya tattudupayogatay anusadheyam | ghaik
lagnanirayastu lagndita krameaiveti kecit | asmin matetu lagnasaptamayo balbala
vicrya puruacet kramea strcet vyutkrameetiviea | krakakanirayastu bahuvidh | tatra
kraka tmakraka svakraka dakraka bhvakrakaceti pacadh | krakonma bhgdhika
| tmakrakastu prasidhda | strntaraurevvagantavya | svakrakastu vilagndhipa |
tadbalbalaprakratu uttaratravakyate | dakrakastu yasy day ye vakyante ta eva |
tpyuttaratravivuma | bhva krakastu nitynityatvena parigait | pitrdi bhvn
krak ca | teca kye spaam | jainstu krak madhye tmakraka svakrakyeva
bahu varayanti | itarnapi yathopayoga upayujantica| asmin matetu svakraka eva|
etemadhikra bahuphalapradaa| kraknapi vicrya asmin stre phalaparylocany
sidhdatvt| asyastrasya phalabalnivaktavyni| etatsarvamapi gurumukhdeva jnyt|
gurvyatirekea sapradysidhdi| sapradybhve phalavyatikara phalavyatikarea
parihsanilayatvt| strasypi lghava bhavati ata eva gurmrdhya
tripurasundarmatyupsya sabhntarle guruca devnca dhytv strotkarty phalni
vadet| stravyatikrame pratyavyabhulya| tathcotka vysena jyotia vyavahra ca
bramhaghtakamiti nyyena strartyaiva phalni vatkavyni| ubhamaubhav samak eva
vadet| kadcidapi likhitv na pradeyam| likhite sati phalni na phalanti| athsmin stre
prayojana prapar vykhyyate|

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634
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pradhamdhyye prathamapdasya sajnirpaam| dvityapdasya tu svakrakdhiita
phalanirpaam| ttyapdasya tu paddhiita phalanirpaam| caturtha pdasya tu
kalatrdhiita phalnirpaam| dvitydhyye catvriat danirpaam| ttyadhaye
drekkaa vaiayika rjayogyurdyntarga oaadanayana strlakani ca| caturthdhyye
mtilakaa nndeasacra paramokaphalavidhyaka caturda da nayanam| iti granthasya
phalaprayojanni catvr strdhyyni api parylocya saptatirapi dassammokya sarvamapi
phalajta vadet| avadutknypi na m bhavanti| tathca dvitrisavdasthale prmyam|
ubhna ubhn tu baldhika rjayogada sadbhve ekasminnapi rjayogdbhvasya
pala vatkavyam| te tu aubhdikamapi tadvadeva ekadvisavde vatkavyam|
rjayogodbhvasya rjayogadavane ekadasavdepi mtirvcy| rjayogadamadhye
aubhadan dvitrisavdepi rjayogadavanaparyanta na mtti nikara| pryea
palnirajmeva bryt| kadcidapi na m bhavati| eva ca bahujtakni dv stra
sarvamapi jtv mdumadhurkara rjayogodbhavnmeva nikae vatkavyam| atha
phaldidan niryaya ucyate| dvitya strdhyyokta catvriat dasu
rjayogodbhavnmeva dabhirdabhi phalni vatkavyni| prabh paca| itarstu
sdhrayena| tatrpi rjayogapradyaka da catvryeva| tcayogrthalbhdhipasya
drekka bhvarahasya makaplutaya| tsyamadhye rjayogodbhavasya ekpi da phalni|
dvisavde avasya vaktavyam| sadhraadastu nakatrabheda nakatraj danisargacara
caraparyya sthiraparyya gocara dabhi prabh yogahnn ca phalni vaktavyni|
635
tstu yathsabhavava parylocany| yurdyavieetu sarvemapi jantn caturdh|
bramha varadacaratatparyyai pradhnyena itarca da tattadanugua varany|
sarvevapi jtakeu bramhsadbhve rivat bramhaa parikalpya tadanusrea da
parikalpya vadet| varada parikalpanamapi horvilagna sayukta viyukta durbala trikoa vat
parikalpya ny| eva caturbhi prakrai parylocya savdasthalen mti nicayta
vaktavyam| tatra yathsabhavamyui vijne kaky vdhdi hrsvapi tatra paryyeu jtv
samyagvadet| atha ghai lagnanyurvicryastu drekkadhyyarty yui vijte eksminneva
davasne mti pravsdika kathyate|

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636
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atha di viea| kendu de ubhamapi aubham bhavati| etata kicidaubhasamaye
mtireva| tathca paryavasitoyamartha ubhubhni sarvad candrsraya vin
balavannaphalati| atha rhurapi tadvadeveti jainn matam| asminmatetu aubhasabandho
rhukujyeva prayojakau| ubhasabandhetu sayuktagrahavat balbalnirpayam| atha
kujayoga rjayogaviee| ucca kujadirapi kvacit phalati| sarvath ani kuja phandr
maraa eva upakurvanti| rjayogaviaye grah tratamya udhriyate| yogaprado ravicet
rj bhavati| sa va prcandra nirkita cet jamaprya jalapradedhikri| yogada candracet
samudrdhikr| yogada kujacet senpati budhcet anyaprbalyopajv| gurucet vidvn
amtya| ukracet viayopabhogarasika kmopajvaca| mandacet kudradedhikr
knanopannivs| rhurajdhurandhara paiunya jvv| ketu ivapjnirata
ivlayadhiitanagaranet iti grah svabhva parijna ktv
tattadisabandhdikamapi vicrya phalnirdea kartavya| bahugrahyoge
nisargatayaiva balaniraya kartavya| kvacidapi balaniraya vinaivana phalanti| na cet
viparyaya srvabhauma jtakeu ubhabhulyavttvadeva yogada drara vinaiva
yogaprpti| ta yogakraka yadi ekopi payati srvabhauma| yadi dvau v trayov
ubhasypayanti kicinyna| yadi bahavo grh payeyan tadapekay nyno bhavati|
tath ca yogakrakasya rhuyoge bhmhacet daridra| mlecascet srvabhauma| sa eva ani
vkitacet mleca kudradedhikr dvijacet tbladt| sa eva kujavkitacet rj
bahusendhikr| bramhacet hitgni| gurucet dharmia rj bhavati jn v| sa eva
ukravkitacet bahuturagasev| sa eva candrarhu vkitacet yogada anirhuvkita cet
sarpanidhanam| sakhyparima ca uccatvancatva vyavasthay draavyam| yogakrakastu
yasmin jtake nsti tajjtake sarvathpyaubha vadet| kecit pasypi yogakrak sabandha
yogaheturiti varayanti| tanna padavidhyaka strasya lagnavidhyaka strepi
upabrahmakatvt| tathca vaapitguaktvicrya tattadanusrea phalanirdea kartavya
jtivyavasth ca svakrakamdyaiva grhy| tallabhdo guru cet dvija| itare grah
tattadrtyaiva kyai rty jtivyavasth lbhdhipamdyaiva vaktavy| tatra c svakraka
tallbhdhipasya kevala rhudgyoge calayonijanana| aniyuta rhudgyoge mlecchajti|
kujadyoge nida pulinda| ukra dgyoge rjno bhavati| anirucchagata cet dra| nca cet
638
sakara| kevala budhasabandhevaiyo bhavati| tatra grahdibhi tajjtiniraya kartavya|
bahn yoge yathbalata balavat grahajtirvaktavy| atha dasu kakygraha var niraya
kriyate| rave tri| kendoreka| pra aa| gururucchagatasya dvdaa| anyatra a|
budhasya tri| sukrasya a uccagatasapi tadvadeva| rho paryya keto ravivat| ano
balbala vicrea pacaaasaptagrhy| kujasyadvitrivarapyeva| evamyurdya
yogaviayepi budhaprenduukrajvn ekadvitricaturvari vhdi| anikujaphan
ekadvitricaturvar| keto tu varrha| rhu ncagatasya msadvaya| uccagatasyatu
varrtha kecitu rave neti vadanti| sarpasayuktagrah ubhatva sati ekaikasyrtha vara
sakhyay vdhdiryojany| ppatvesatyapi tathaiva hrsa| uccancatvdikamapi yath
sabhavamlocanyam| bahn ubhagrah yogopi vdhdihrsa paryyadhikat
yatrakutrpi na sabhavatti sapradya| tatra ca aak uccanca sadbhvepi vdhdihrsau
cintanyau| pryeaka vidhnde vdhdihrsayo prbalya| ubhubhaparijne balavat
jnopya kathyate| ubhe balita prenduukragurava| aubhe kujaanirhu ravi
ketusamau| budhasyasayogavat prbalyam| eka jvabguketracandraketragata
sarvemapi balyn| phalaniraye rivat balamucyate| trikoe ubhayoga cet
risthitagrahavat phalada| kendre ubhagrahayoga cet vilagnagrahpekay kicit nyna|
atratu ppnpyuccatve ubhasahaatva varayanti| ucca ncatva ca bhajjtaadi
strantarevagantavyam| atra tu viea| ravisthitarau kujacet sa ravirucce bhavati|
tatraiva ukracenncau bhavati| candrasthitarau ukracet candrasya uccatvam|
kujasthitarau anicet kujasya uccatvam| candracenncatvam| budhasthitarau
gurucenncatvam| kecit budhasthitarau rhucet budhasya uccatva varyanti| tanna| asmin
matarty uccancatva bavdeveva budhasya saumyatva strntareu avagantavyam|tathhi
yadyeka saumyastadn atiubho bhavati| tadvadeva guroca| bgvdnmapi grahm
yojan kartavy| evamuccancdika sarvamapi asmin stre rjayogyurdyaviaye upakaroti|
evamuccancdika jtv viyoni pauyonydika sarvamapi bryt| asya arthasya stre
saproktatvt| rahasya streu adhigamya vykurma| lagne catupaddrekkasahite
catupannavake candre lagnanirkike v jta catupt bhavati| kvacit dvipade vilagne
prvoktarty sthiti te catupda eva| eva narmapi dakle sthita cet caturnyak
bhabati| anivkite gajdinet| kecittu ketau nirkake mahimagamo bhavati| tatraiva rhu
vkite na| tataiva kenduppabudhavkite pravhdin na| evamanyatsarvamapi
kydistra samyak parymocya phala vaktavyam| tatphalamapi catupdraigate candre
phalati| pranaklecaivamevbhyhyam| atha viyonisajlagne catupade mandabudhavkite
lbhe kenduyute viyoni| lagnaabdastu drekka vc| eva prvokta sarvamapi
phalajta drekkasypyavagantavyam| kecittu navakavadicchnti| tadyuktam|
navakpekay drekkasya asmin stre abhyarhitvt| tathcyamartha|
lagnadrekkanavakayo drekkasya eva prbalyam| kecittu hormadhiktya vakyanti|
pare tu ghaiklagnamadhiktya vakyanti| kecittu bhvalagna ktv tadapekay dvitydi
bhvnapi grahn ktv parymocanyam| ida prvokta sarvamapi rahasyate eva vaktavyam|
atha adhikra stri vakyante|

3 ~ *
7 *~ 8
7 ~

U~


U U U ~ P9

U 8
~

9

~ F

~
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P T 7 PU T P
U T F7 G

- -

7
~ ~ *7


adhti stratraydiriti stratraya ca prathamadvitya ttya caturthaparyanta adhikra stri|
prathama pdokta stri sarvpyapi tatra upakariyanti| atha padamiti
pdasampteradhikra| eva tatra tatra adhikkrastri sarvpyapi tatra tatraiva
udhriyante| bhva parylocant prvastrartyaiva| iyn viea pacamasya bhvasya pit iti
saj| navamasya putra iti| itaratsarvamapi spaam| str tu saptama
saumgalyasthnam| aama tu patisthnam| ityetvneva viea| atha bhva
makanyucyante| bhvdaya caturvidh magnata krakata drekkata amakaceti|
tatrpyaya viea lagndhipasya drekka lagna dhandhipasya drekka dhana
evamanyatrpyhyam aakonma rhari rht grahaparylocan kartavy| eva
bhvaparylocan ktv tattaddatvapi evameva parylocya phalavaktavyam|



~ 6

U

7

~ P
~ ~

3 E ~


7




-U I9

F
U I9 D I9 I9
PU P

~

*
prasagavat paddhikarae yogaviea pravakyante| pada ca puruacet kramea str cet
vyutkramea lagna ghtv ta(dda) tpaddeva padanirayopi| eva bhtt padt dvitye
yadi candra ukrau mahdhanino bhavanti| caturthe yadi vhane cara caturtha
tvadaprayojakam| sthira caturtha tu madhyamam| ubhaya caturtha tu praphalam|
evamevrhsya ubhagrahcca grahadau balavat phalati| atha ca yogo anyath
yogbhve'pi| tathca paryavasito'yamartha| padasya uccayoga vin ppadi dridryakr|
ubhadi uccadica rjayogakr eva lagnasypi| sarvath lagnapdayo
caturthapacamnuklya vin na rjayoga tit nikara

3 F ~~
UP W
l

66 H

T
3j


yadvaipumya prajanitabhayntotkamcrthavaryai
yacca dsyammaghuviayatay projhita ttapdai|
taccedn gurukaruayghatantrn vilokya
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vidvacchre vipulataramude darita tanmayedam||

7 7

7 ~ ~ 8
iti jyautiaka iromai dakinmrticararavindadhyn
nirata somanthcrya prata jyautiaka kalpalaty prathama stabaka sampta|

~

|| somanthcryastu me ||


Virendra Battu
Education: B. Sc. (Zoology & Botany), Diploma in
Electronics
Profession: Graphics Artist, Animator, Post Production
for Films and AV media. Acoustic Engineer for Non-
invasive methods of Architectural Acoustics.
Interest in Vedic Astrology: Started at the age of 43
while Ketu Mahadasa was coming to a close. Learned
in Sanskrit.
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