Vedic Astrology Series

Laghu Jatakam
Varaha Mihira's Exposition
of Profound Principles of
Vedic Astrology

Dr. K S Charak
M.S. (SURGERY)
F.R.C.S. (U.K.)

UMA
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Laghu Jatakam
Dr. K S Charak

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this book or portions thereof in any form whatsoever.

First Edition: April 2008

ISBN 81-901008-8-2

Price :
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15

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Preface
Varaha Mihira is considered the greatest authority on Vedic
astrology after the era of the sages like Parashara. He was born
in Ujjain. His exact time is perhaps not known but he is strongly
believed to have existed during the sixth century AD and to have
embellished the court of the king Vikramaditya. His most
popular works are the Brihat Jatakam and the Brihat Samhita. The
Laghu Jatakam is a rather abridged version of the more detailed
Jataka text.
Like the other works of Varaha Mihira, this small classic is
also presented in the Arya Chhanda. This is a highly charming
meter. The plan of the four quarters of each verse here is like this:
of the odd quarters, i.e., the first and the third quarters, each
consists of 12 letter units; of the even quarters, i.e., the second
and the fourth, each comprises of 18 or 15 letter units, such that
if quarter two is 18 letter units, then quarter four is 15 letter units,
and vice versa.
The Laghu Jatakam is a highly useful work on Vedic astrology
composed by a master of unparalleled astrological wisdom. Easy
to comprehend and rich in substance, it is a classic that must
be studied alike by the novice and the master.
There has been some demand on us by our esteemed readers
to bring out this classic in a book form ever since we started
serializing it in the bimonthly journal, the Vedic Astrology. I
remain beholden to my friend Vinay Aditya for designing the
cover for this book, and to Mr Y S Rawat for helping us in various
stages of its preparation.
April 14, 2008

Dr K S Charak
72 Gagan Vihar,
Delhi-110051 (India)
Ph: 91-11-22543563 .

Contents

Preface

1.

The Strength of Signs

2.

O n the Strength of Planets

32

3.

Planetary Relationships

42

4.

Morphology of Planets

47

5.

O n Impregnation

51

6.

O n Matters Related to Childbirth

64

7.

O n Balarishta

74

8.

O n the Cancellation of Balarishta

84

9.

O n Longevity

94

10.

Planetary Periods and Sub-Periods

105

11.

Chapter on Ashtakavarga

115

12.

Miscellany

127

13.

The Nabhasa Yogas

154

14.

Female Horoscopy

177

15.

Chapter on Death

184

16.

The Lost Horoscopes

189

Index

197

The Strength of Signs

eJi^^^^PH

flr:

11^

II

Shloka 1: Victory unto the Sun, treasure-house of

(brilliant) rays, to w h o m , at the occasions of his
rising and setting, (even) lord Shiva (the threeeyed), whose feet are rubbed by the crowns of the
gods, w i t h folded hands offers worship.
Comments : The Sun is of supreme importance to the astrologer.
Before undertaking this work on astrology, Varahamihira offers
his obeisance to the Sun-god whom even the three-eyed lord
Shiva offers worship at the time of its rising and setting, the
lord Shiva to whom the gods offer their obeisances by bowing
low to Him and rubbing their heads (with their crowns) against
His feet!
^"^^IVIlW j-^4^l f ^ T ^ f ^ T ^ yil^lPui I
4JTIWIUII*(?!^:

wsi^'nftr I R II

Shloka 2: Herein I present the essence, i n the

'Arya' metre, of the (larger) Hora text w h i c h I have
compiled after a careful study of the classics.
Comments: Varahamihira refers to his larger text, the Brihat
Jataka, which he has compiled after studying the works of the
ancient classical writers. The essence of that work he presents
here in the form of the Laghu Jataka. The metre used i n the
text here is the 'Arya Chhanda'.

oH^H\i{ V l l ^ ^ d d ,

cTRf^

^eMirui ^

11^

II

8
Shloka 3: This branch of science (the Hora Shastra)
reveals the good and bad results earned as fruits
of Karmas done i n past lives, just like a (glowing)
lamp (reveals) the objects placed i n darkness.
Comments : The Hora Shastra is a discipline which enables
one to reveal what is not obvious to an ordinary individual.
In that sense, it is comparable to a lamp which reveals the
objects lying in darkness. The Hora Shastra is the Jyotisha or
astrological wisdom as applicable to an individual. It involves
the study of a native's horoscope. By such a study, an assessment
of good or adverse events that lie in store for an individual is
possible. The good and adverse events in a native's life are
actually the fruits of past Karmas indulged in by the native.
These Karmas may belong to his present life or to an earlier
lifetime. Astrological wisdom thus reveals the results (fruits) of
past Karmas of an individual. Varahamihira is careful here to
link a native's future to his past Karmas, even those indulged
in during his previous lifetimes. He thus emphasises on the
existence of past lives and their influence on our present one,
and by derivation the influence of our present life on our future
ones. Here is a wonderful emphasis on the cause and effect
phenomenon which is the basis of all events in the manifest
world. The stress here is not on destiny or fate but on the
cause and the effect.

-SIT^ "Srl TEKUIircjfd TT^^^oTraT:

II

Shloka 4: The (twelve) rashis from Mesha

onwards are the head, mouth (face), upper limbs,
heart, (upper) abdomen, waist, lower abdomen,
private parts, thighs, knees, legs and feet (of the
Kaalapurusha).
Comments: The zodiac of 360 degrees is divided into twelve
rashis (or signs) of 30 degrees each. These twelve rashis are
Mesha (Aries), Vrisha (Taurus), Mithuna (Gemini), Karka
(Cancer), Simha (Leo), Kanya (Virgo), Tula (Libra), Vrishchika
(Scorpio), Dhanu (Sagittarius), Makara (Capricorn), Kumbha

9
(Aquarius) and Meena (Pisces). These twelve rashis represent
the various body parts of the Kaalapurusha (the Eternal Time
represented in human form). Kaalapurusha in a way is the
concept of imagining a human form stretched along the
whole zodiac, from zero degree to 360 degrees (i.e., back to
zero degree). Mesha, the first rashi, represents the head of
the Kaalapurusha. Vrisha represents the face while Mithuna
represents the two upper limbs. Heart (along with the Chest)
occupies the sign Karka. The upper part of the belly, the upper
abdomen, falls in the sign Simha. In Kanya falls the waist while
in Tula the Vasti or the region below umbilicus (including the
pelvic organs). Vrishchika represents the private parts or the
external genitalia, Dhanu indicates the two thighs (and hip
joints) while Makara indicates the two knees. The two legs,
below the knee joints, fall in the Kumbha rashi. Meena, the
last sign, represents the two feet of the Kaalapurusha.
Thus we see that the first four signs represent the body
parts from the head to the level of the diaphragm, the muscular
partition that separates the chest from the abdomen. The next
four signs of the zodiac govern the region below the diaphragm
upto the perineum. Thus, the whole abdomen, pelvis and external
genitalia occupy the middle four signs of the zodiac. The last four
signs represent the lower limbs, from the level of hip joints
to the feet. See the accompanying table (Table 1) and figure
for clarification.
There is a httle conflict of concepts here. Some authorities
believe that while Karka represents the chest of the individual,
the heart actually falls in the region of Simha (Leo).
Varahamihira, however, considers the heart to fall in the sign
Karka.
We have seen that the twelve rashis represent the various
body parts of the Kaalapurusha. The twelve houses of the
horoscope may also be considered similarly. This means
that what is represented by the first sign of the zodiac is
also represented by the first house of the horoscope. What is
represented by the next zodiacal sign is also represented by
the next, the second, house of the horoscope. Thus, the twelve
houses of a horoscopic chart represent what is respectively
represented by the twelve signs of the zodiac.

10
Table 1: Various Rashis and Body Parts
Rashi

English
name

Symbol Extent in
Body part
f/ie zodiac represented
[in degrees)

1.
2.
3.
4.
5.

Mesha
Vrisha
Mithuna
Karka
Simha

Aries
Taurus
Gemini
Cancer
Leo

6.
7.

Kanya
TUla

Virgo
Libra

rtt

150 - 180
180 - 210

8.

Vrishchika

Scorpio

"I

210 -

9.
10.
11.
12.

Dhanu
Makara
Kumbha
Meena

Sagittarius
Capricorn
Aquarius
Pisces

;?

240
270
300
330

0
30
60
90
120

30
60
90
120
150

240

- 270
- 300
- 330
- 360

Head
Face
Upper limbs
Heart (Chest)
Upper
abdomen
Waist
Lower
abdomen
and pelvis)
Eternal
genitalia
Thighs
Knees
Legs
Feet

Shloka 5: One should take into consideration the

body parts of the Kaalapurusha at the time of a
native's birth. The body parts represented by rashis
associated w i t h benefics are healthy while those
represented by rashis associated w i t h malefics are
diseased.
Comments ; A knowledge of the rashis and the body parts
they represent is important. Those rashis which are under the
influence of benefic grahas (planets) are healthy while those
influenced by malefics are likely to be diseased. Of the nine
grahas from the Sun to Ketu, the benefics are Jupiter, Venus,
(well-associated) Mercury and the (full) Moon. These planets
grant health to body parts that they influence. The remaining
ones are malefics. According to Varahamihira, the body parts
of the Kaalapurusha represented by the different rashis are to

11
Mesha
Vrisha
Mithuna Karka
Simha -

Kumbha

Meena'
Rashis and Body Parts
be taken into consideration. This principle can be extended to
the different houses of the horoscopic chart also, as we have
already pointed out. Thus, malefics in the lagna or the first
house may adversely affect the head, those in the second the
face, or the ones i n the twelfth the feet, etc.

Shloka 6: The colours represented by the twelve

rashis are: red (Mesha or Aries), white (Vrisha or

12
Taurus), green (Mithuna or Gemini), p i n k (Karka or
Cancer), pale (Simha or Leo), variegated (Kanya or
Virgo), black (Tula or Libra), brownish (Vrishchika
or Scorpio), tawny (Dhanu or Sagittarius), gray
(Makara or Capricorn), of the colour of a mongoose
(Kumbha or Aquarius), and dirty (Meena or
Pisces).
Comments: Each rashi or sign has its own characteristic
colour or hue. A knowledge of this is important in deciding
the complexion of a native, and the colour of a missing or
stolen object.

Shloka 7: (The signs from Mesha taken i n order

are:) male-female, malefic-benefic, and movablefixed-dual. Mesha, Vrisha, M i t h u n a and Karka, and
their respective fifth and ninth signs represent the
directions from east onwards.
Comments: The twelve sign from Mesha (Aries) onwards are
alternately male and female, as also malefic and benefic. This
means that all odd signs are masculine as well as malefic while
all even signs are feminine as well as benefic.
The Chara (movable), Sthira (fixed) and Dwiswabhava (dual
or mixed or mutable) nature of signs is similarly represented by
signs starting from Mesha. Thus Mesha, Karka. Tula and Makara
are movable signs; Vrisha, Simha, Vrishchika and Kumbha are
fixed signs; while Mithuna, Kanya, Dhanu and Meena are dual
signs. This knowledge helps us to decipher the inherent nature
of an individual.
The different signs also indicate different directions. Thus
the first sign Mesha, and its fifth and ninth signs, viz., Simha
and Dhanu, indicate the east. The second sign Vrisha, and its
trinal signs Kanya and Makara, indicate the south. The third
sign Mithuna, along with Tula and Kumbha, indicates the west.
The fourth sign Karka, along with the signs Vrishchika and
Meena, indicates the north.

13

He<|>|ef>HmvjiM*<tlHlt^Hl<l^l:

n6 II

Shloka 8: Of the (twelve) rashis and the navamshas,

starting from Mesha, the respective lords are
Mars, Venus, Mercury, M o o n , Sun, Mercury, Venus,
Mars, Jupiter, Saturn, Saturn and Jupiter. In the
different signs, starting from the sign Mesha, the
(nine) navamshas (in each sign) commence from
Mesha, Makara, Tula and Karka.
Comments: A lot of information is condensed in this shloka.
The twelve signs starting from Mesha have their planetary lords
which respectively are: (i) Mars (ii) Venus (iii) Mercury (iv)
Moon (v) Sun (vi) Mercury (vii) Venus (viii) Mars (ix) Jupiter
(x) Saturn (xi) Saturn and (xii) Jupiter. The two luminaries, the
Moon and the Sun, own one sign each, i.e., Karka and Simha
respectively. The remaining five planets, from Mars to Saturn,
own two signs each. (See Table 2).
Table-2: Significant features of the twelve signs

1.
2.
3.
4.
5.
6.

Signs

Planetary Gender Nature Quality Colours Direclord

tiqns

Mesha
Vrisha
Mithuna
Karka
Simha
Kanya

Mars
Venus
Mercury
Moon
Sun
Mercury

7. Tula
8. Vrishchika
9. Dhanu
10. Makara
11. Kumbha

Venus
Mars
Jupiter
Saturn
Saturn

12. Meena

Jupiter

Male
Female
Male
Female
Male
Female

Red
White
Green
Pink
Pale
Variegated
Male
Malefic Movable Black
Female Benefic Fixed
Brown
Male
Malefic Mixed
Tawny
Female Benefic Movable Gray
Deep
Male
Malefic Fixed
brown
Dirty
Female Benefic Mixed
white
Malefic
Benefic
Malefic
Benefic
Malefic
Benefic

Movable
Fixed
Mixed
Movable
Fixed
Mixed

East
South
West
North
East
South
West
North
East
South
West
North

14
The lords of the navamshas are also similar in that
Mesha is owned by Mars, Vrisha by Venus, etc. Every sign
comprising of 30 is divided into nine equal parts, each an arc
of 320' which is called as a navamsha. There are thus nine
navamshas in each sign. In Mesha rashi, the first 320' fall in
the Mesha navamsha, the next 320' in Vrisha navamsha, the
third 320' in Mithuna navamsha, and so on. Thus, the last
navamsha of Mesha rashi falls in the sign Dhanu. After that
starts the next sign called Vrisha where the first navamsha
would fall in Makara (after Dhanu, the last navamsha in the
Mesha rashi). The sign Vrisha would thus have the nine
navamshas starting from Makara and ending with Kanya. In
the third sign Mithuna, the first navamsha would be Tula, and
from here the ninth (the last) one would be Mithuna. Karka
would then be the first navamsha in the sign Karka, and
from here the ninth navamsha would be Meena. From Simha
rashi, the order would start afresh, with the first navamsha
in Simha being Mesha. This sequence would continue through all
the twelve signs. It is thus obvious that the order of navamshas in
signs Mesha, Simha and Dhanu would begin from Mesha; in signs
Vrisha, Kanya and Makara, from Makara; in signs Mithuna, Tula
and Kumbha, from Tula; and in signs Karka, Vrishchika and
Meena, from Karka. This would be obvious from Table-3.
Table 3: Navamshas in different signs
Signs ->
1
Navamsha^

10 11 12

1. 320'

10

1 10

10

2. 640'

11

11

11

3. 1000'

12

3 12

12

4.

1320'

10

10

1 10

5. 1640'

11

11

2 11

6. 2000'

12

12

3 12

7. 2320'

10

1 10

1 10

8. 2640'

11

2 11

2 11

9. 3000'

12

3 12

3 12

15
The navamsha is an important division of a rashi or sign.
A navamsha chart is constructed from the birth chart on the
basis of the navamsha signs in which the ascendant and the
planets fall. No horoscopic analysis can be considered complete
without simultaneously studying the navamsha chart. It is said
that in case of any contradiction, the planet would yield results
according to its navamsha disposition more often than according
to its disposition in the natal chart. While the navamsha chart
needs to be studied in all matters, it is also specifically meant for
assessing matters related to the spouse.

re^Mtl^tfi-gl: ^ m i v f i

T:l'^d1}^lli>ri: II<? II

Shloka 9: The lords of twelve parts of a sign, the

Dwadashamshas, are to be considered from the
same sign. The lords of the Drekkanas, the three
parts, of each sign are to be reckoned from the
first, the fifth and the ninth from that sign. A s far
as Hora, one half of a sign, is concerned, i n an
odd sign the order is Sun-Moon, and i n an even
sign it is M o o n - S u n .
Comments: Three further divisions of a sign are indicated in
this Shloka.
The Dwadashamsha is one-twelfth of a sign and is thus
equal to an arc of 230'. Each sign or rashi thus has twelve
Dwadashamshas. In any given sign, the first Dwadashamsha is
the same as the parent sign and thus its lord is also the same.
In the sign Vrisha, for example, the first 230' belongs to Vrisha
Dwadashamsha which is owned by Venus, the lord of Vrisha.
The next Dwadashamsha would belong to the next sign that
falls in natural order. That is, the second Dwadashamsha in
Vrisha would extend from 230' to 500', and would be the next
sign, i.e., Mithuna. Its lord would be Mercury. The same way,
the remaining Dwadashamshas in Vrisha, or in any other sign,
can be worked out (see Table 4). The Dwadashamsha chart is
particularly employed to predict about one's parents.
The Drekkana is one-third of a sign, equivalent to an arc of
10 degrees. Each sign thus has three Drekkanas. In any given

16
Table 4: Dwadashamshas in different signs
Signs
1 2 3 4 5 6 7 8 9 10 11 12
Dwadashamsha nI'
1. 000'-230'
1 2 3 4 5 6 7 8 9 10 11 12
2 3 4 5 6 7 8 9 10 11 12 1
2. 230'-500'
3. 500'- 730'
3 4 5 6 7 8 9 10 11 12 1 2
4. 730'-1000'
4 5 6 7 8 9 10 11 12 1 2 3
5 6 7 8 9 ID 11 12 1 2 3 4
5. 1000'-1230'
7 8 9 10 11 12 1 2 3 4 5
6. 1230'-1500'
6
7 8 9 10 11 12 1 2 3 4 5 6
7. 1500'-1730'
8. 1730'-2000'
8 9 10 11 12 1 2 3 4 5 6 7
9 10 11 12 1 2 3 4 5 6 7 8
9. 2000'-2230'
10. 2230'-2500' 10 11 12 1 2 3 4 5 6 7 8 9
11. 2500'-2730' 11 12 1 2 3 4 5 6 7 8 9 10
12. 2730'-3000' 12
1 2 3 4 5 6 7 8 9 10 11
sign, the first Drekkana (0 to 10) falls in the same sign. Thus,
in Vrisha, the first 10 degrees indicate the Vrisha Drekkana,
owned by Venus. The second Drekkana (10 to 20) falls in the
fifth house from that sign. The second Drekkana of Vrisha would
thus be Kanya, which is fifth in order from Vrisha, and owned
by Mercury. The third Drekkana (20 to 30) falls in the ninth
house from that sign. In Vrisha rashi the third Drekkana would
fall in Makara, which is ninth from Vrisha and owned by Saturn
(see Table 5). The Drekkana chart is particularly examined to
prognosticate about one's siblings.
Table 5: Drekkanas in different signs
Signs ->
Drekkana 4'

10 11 12

1st 0-10

10 11 12

2nd 10-20
3rd 20-30

5
9

6
10

3
7

9 10
1 2

11
3

12
4

1
5

11

8
12

2
6

3
7

4
8

Hora is one-half of a sign, equivalent to an arc of 15. In odd

signs, the first Hora (0 to 15) is the sign Simha that belongs to the
Sun, while the second Hora (15 to 30) is Karka belonging to the
Moon. In even signs, the order is reversed. The first fifteen degrees

17
of the sign here represent Karka owned by the Moon, while the
next fifteen degrees represent Simha owned by the Sun (see
Table 6). Hora gives a clue about a native's prosperity.
Table 6: Table of Horas
Signs ^
Degree 4^

1 2

10

11 12

1st 0-15 S M
2nd 15-30 M S

S
M

M
S

S
M

M
S

S
M

M
S

S
M

S
M

Vcmi\^

M
S

^ ^ J ^ i j r s h i ^ u i r ^ V I I V N I : e h ^ i J I : II?o II

Shloka 10 : In odd signs, the grahas Mars, Saturn,

Jupiter, Mercury and Venus rule over the (five)
Trimshamshas that respectively extend over 5, 5,
8, 7 and 5 degrees. In the even signs, the order
of Trimshamsha lordship is reversed.
Comments: A Trimshamsha is literally one-thirtieth of a sign.
In a Trimshamsha, each sign (of 30 degrees) is actually divided
into five parts. A n odd sign is divided into five segments of
5, 5, 8, 7 and 5 degrees respectively. The rulers of these five
segments are respectively Mars, Saturn, Jupiter, Mercury and
Venus. That is, in an odd sign, the first five degrees, the first
Trimshamsha, belong to Mars, the next five degrees to Saturn,
the next eight degrees to Jupiter, the subsequent seven degrees
to Mercury and the last five degrees to Venus. In the case
of an even sign the order of Trimshamsha lordship along with
its corresponding segments is reversed. Thus, an even sign is
divided into five segments which are respectively 5, 7, 8, 5 and
5 degrees, with their lords being Venus, Mercury, Jupiter, Saturn
and Mars, in that order. (See Table 7 for clarification).
Six important divisions have been discussed above. These
include 'Lagna' (or the rashi chart), Hora, Drekkana, Navamsha,
Dwadashamsha and Trimshamsha. Together, these are called
as the Sbad-vargas or the six important divisional charts.
Sage Parashara considers up to sixteen divisions [Shodasha
vargas). In order to erect all the sixteen charts of Parashara

18
it is of paramount importance to record the birth time with
great accuracy. Otherwise there is a great chance of committing
mistakes. The six vargas are relatively safer, not that the accuracy
of birth time recording is in any way less significant.
Table 7: Table of Trimshamshas

Trimshamsha 4^

ODD Signs
(1, 3, 5, 7, 9, 11)
Degrees
Lord

EVEN Signs
(2, 4, 6, 8, 10, 12)
Degrees
Lord

1.
2.
3.
4.
5.

0-5
5-10
10-18
18-25
25-30

0-5
5-12
12-20
20-25
25-30

Mars
Saturn
Jupiter
Mercury
Venus

Venus
Mercury
Jupiter
Saturn
Mars

It is now possible for us to make the various divisional charts

from a given birth horoscope which may be considered as the
Lagna chart, or the rashi chart, or simply the birth chart. Let
us consider here the example chart of a native born on July 5,
1953; at 3:19 hours 1ST; at 75E34', 31N19'. The Lagna chart
and its other divisional charts, that constitute the Shadvargas,
are being given here.
It is important to note that the planets that fall in odd signs
in the Lagna chart occupy odd signs in the Trimshamsha chart
while those that occupy even signs in the Lagna chart fall in
even signs in the Trimshamsha. It is also appropriate to place
Ketu in the sign seventh from Rahu here. This is to emphasise
the importance of the Rahu-Ketu axis (RKA) in the chart which
ensures that Rahu and Ketu remain 180 degrees apart.
Significance of the Shadvargas
It has been prescribed by sage Parashara and other authorities
that the Lagna chart must be studied along with the vargas
or divisional charts for an accurate analysis. A study of the
Lagna chart alone without considering the vargas is doomed
to failure. It is important to consider the disposition of various
house lords of the Lagna chart in the vargas and to appreciate
whether these house lords gain or lose their strength in the
vargas. The varga charts need to be studied just like the Lagna

19

Rahu

Lagna
Sun
Moon

1806'
1922'
02''23'

Mars
Mercury
Jupiter

2033'
1322'
19"'45'

Venus
Saturn
Rahu

CWll'

ITIT
1014'

20

Moon

Rahu

\^

Venus

Ketu

Sun

\ . 10/
MarsllV
Mars

Saturn

Lagna
Mercury
Jupiter

8
\n

Dwadashamsha

/ 3 \

Sun

\
Moon i V ^

Lagna
Mercury
Jupiter

Ketu

^Lagna
Mercury
Jupiter
Ketu

Moon

/
/

Venus

Sun
Mars

Trimshamsha

* \
Saturn \ ^

Rahu

\ ^ Moon
Venus

\ ^

x'

Sun
Mars

^LagnaX jj
X
Mercury
Jupiter
/ \ .
V Ketu /
\

12/

6\
Rahu

Saturn

/"^

Venus

Rahu

Hora Chart

\
/
X/Satum

21
chart. However, all vargas are not of equal significance. On a
scale of twenty, the sage Parashara ascribes the following relative
significance to the shadvargas:
1.
2.
3.
4.
5.
6.

Lagna
Hora
Drekkana
Navamsha
Dwadashamsha
Trimshamsha

=
=
=
=
=
=

6
2
4
5
2
1

Total

20

This also highlights the importance of the Navamsha which

must always be considered in any chart analysis.
Special significance of each Varga
Each varga has its own special significance also. We give below
what each varga signifies according to the Brihat Parashara
Hora Shastra (BPHS) and also to the lesser-known but highly
acclaimed Maanasaagari (MS):

1.
2.
3.
4.
5.
6.

Lagna
Hora
Drekkana
Navamsha
Dwadashamsha
Trimshamsha

BPHS

MS

Body
Wealth and
Siblings
Spouse
Parents
Miseries

Body and character

Wealth prosperity
Results of past kaimas
All Things combined
Spouse
Death

It may also be worthwhile to consider that only the Sun

and the Moon happen to be the Hora lords. The Hora chart is
for prosperity and wealth. On the other hand, the Trimshamsha
lords include all planets other than the Sun and the Moon. The
Trimshamsha is for miseries and death. This perhaps signifies
the benevolent role that the two luminaries are supposed to
play in Vedic astrology.

22
Shloka 11 : Dwipada (biped) rashis are powerful
i n the east, Chatushpada (quadruped) ones i n the
south, Keeta (insects) i n the west and Jalachara
(those moving i n water) rashis i n the north. Keeta
rashis are i n strength both at dawn and dusk while
Dwipada ones are i n strength during the day and
Chatushpada during the night.
Comments : The twelve rashis or signs of the zodiac have been
divided into four categories according to the next two shlokas
(vide infra). These include the human or biped signs, the animal
or quadruped signs, the insect signs and the signs belonging to
the watery creatures. It has been customary with Vedic seers to
equate important aspects of human existence with nature and
with living creatures. This helps in emphasising by the use of
symbolism certain points which may not be easily explained
without lengthy descriptions.
The biped or human rashis attain strength in the eastern
direction. In the natal chart, the first house or the lagna signifies
the east. The quadruped rashis gain strength when they occupy
the southern direction, which coincides with the tenth house of
the chart. The insect rashis are strong in the western direction,
i.e., the seventh house of a horosocpic chart. The Jalachara
rashis, i.e., those belonging to aquatic creatures, are strong in
the north or the fourth house of the horoscope.
Further, the biped/human signs are strong during the day
(between sunrise and sunset) while the quadruped signs are
strong during the night (between sunset and sunrise). In the
natal chart, the day is indicated by the placement of the Sun in
any of the houses from 8 to 12. Similarly, the night is indicated
by the location of the Sun in any of the houses from 2 to 6.
The insect (as well as watery) signs are strong both in the
morning and the evening, signified in the natal chart by the
position of the Sun respectively in the lagna or the seventh
house. A knowledge of this is of use in undertaking conquests
and similar ventures. Thus, one may set out on an errand at a
time when the sign falling in the lagna is strong.
The above information is also of use in computing the
numerical strength of the different houses. The strength of a

23
house has three components: (a) strength of the house lord; (b)
strength of aspect, which is a balance of benefic and malefic
aspects on the house; and (c) the directional strength of a house.
It is the directional strength that can be determined from the
above information.
We have mentioned above that the biped signs are strong
in the east. That is, a biped sign coinciding with the lagna
confers full directional strength to the lagna. These signs would
be devoid of strength in the seventh house. The quadruped
signs which enjoy full strength in the tenth house would lose
all strength in the fourth house (seventh from the tenth). The
insect signs are strong in the seventh house, hence devoid of
strength in the lagna (seventh from the seventh). Finally, the
watery signs which attain full strength in the fourth house
tend to be without strength in the tenth house (seventh from
the fourth).

chet^d^irvi;
TT^t^Rlxf

f f ^ : -aRfsm: 11^^ II
-Rt^

W E F T : ISJITW: I

fiT8iH<jdiy<i*'yi fsT^TW sfpgrj^mn*^ i i ? ^ ii

Shloka 12 and 13 : Mesha, Vrisha, Simha, latter
half of Dhanu and first half of Makara are called
as Chatushpada (quadruped) rashis; Karka and
Vrishchika are called as Keeta (insect) or Sareesripa
(reptile) rashis. Jalachara (those moving i n water)
rashis include the latter half of Makara and Meena.
Dwipada (human or biped) rashis include Mithuna,
Kanya, Tula, first half of Dhanu and Kumbha.
Comments: Here is an explanation of the four categories of
rashis or signs enumerated in the earlier shloka. The human
or biped signs include Mithuna (Gemini), Kanya (Virgo), Tula
(Libra), first 15 degrees of Dhanu (Sagittarius), and Kumbha
(Aquarius). The quadruped signs are Mesha (Aries), Vrisha
(Taurus), Simha (Leo), last 15 degrees of Dhanu (Sagittarius)
and the first 15 degrees of Makara (Capricorn). The signs Karka
(Cancer) and Vrishchika (Scorpio) are considered as the insect

24
(or reptile) signs. The watery signs include the last 15 degrees
of Makara (Capricorn), and Meena (Pisces). Individuals born
under these signs take up the specific features of these signs.
The various signs also transmit their inherent nature to the
houses they occupy or to the planets that occupy them. A n
understanding of the nature of signs has tremendous utility
in predictive astrology.
Table 8 shows the twelve signs along with their nature,
strength and weakness.
arfsTtf^ 1EJ|- w ^ S T i f t g ^ ^ f ^ - ^ -Jit TT%: I

Shloka 14 : A rashi (sign) occupied or aspected by

its o w n lord, or by Mercury or Jupiter, acquires
strength, provided it is not occupied or aspected
by any other grahas.
Comments: Any sign which is associated with or aspected
by its own lord becomes strong. It gains further strength if
either or both of Mercury and Jupiter occupy or aspect it.
This is confirmed when no malefics occupy or aspect the
sign concerned. We now understand the factors that lead to
the strength of a house. These include, besides the strength of
the house lord, the following:
(a) Occupation of or aspect on the house by its own lord.
(b) Occupation of or aspect on the house by Mercury.
(c) Occupation of or aspect on the house by Jupiter.
(d) No association or aspect of any other planets, particularly
malefics.
(e) Nature of the sign (e.g., biped, quadruped, insect or watery)
and the time of day (e.g., day, night, dusk or dawn).
The above factors need to be considered in particular for the
lagna since that is the most important house in the horoscope.
Also it is possible to some extent to grade the strength of a
house. For example, a house is exceptionally strong when it is
under the combined influence (aspect or association) of its lord.
Mercury as well as Jupiter, and bereft of malefic influence. On

25
the other hand, it becomes exceptionally weak when it is bereft
of the influence of its lord as well as Mercury and Jupiter, being
at the same time under malefic influence. When benefic and
malefic influences combine, mixed results are indicated.

Shloka 15 : From the lagna, the twelve houses are

Tanu, Dhana, Sahaja, Suhrita, Suta, Ripu, Jaayaa,
M r i t y u , Dharma, Karma, Aaya and Vyaya. The
fourth and the eighth are labelled as Chaturasra.
Comments: Here are given the names of the twelve houses
starting from the first house or the lagna. These are called as
[i) Tanu or body; (ii) Dhana or wealth; (iii) Sahaja or co-born;
(iv) Suhrit, a friend or well-wisher; (v) Suta or son; (vi) Ripu or
enemy; (vii) Jaayaa or wife; (vii) Mrityu or death (longevity!); (ix)
Dharma or religious (virtuous) pursuit; (x) Karma or vocation;
(xi) Aaya or income; and (xii) Vyaya or expenditure. Each house
signifies what its label means. Alternative names for the twelve
houses also exist.
A little extension of the above nomenclature is also called
for. For example, the fifth house indicates the son. One must
also consider the daughter from the fifth house. In other words,
progeny is to be considered from the fifth house. Similarly,
while the seventh house has been mentioned to signify wife,
it also signifies the husband. In other words, matters related
to the spouse are to be judged from the seventh house. The
reader may appropriately extend the principles pertaining to
other houses also.
The fourth and the eighth houses together are labelled as
Chaturasra.
i|ldlHr^^*^V4*i^2lst'*iwVl*'^^J^Tra^ I

^ - X T o ^ [iM

W I ^ HiHlchlui ^

11^^ II

Shloka 16 : The fourth house is called by the names

Paataala, Hibuka, Veshma, Sukha and B a n d h u
(close relatives). The fifth and the ninth houses

Table 8: Nature and Strength of Rashis

Rashi

Nature

Direction of Strength

Direction of Weakness

Time when Strong

1.

Mesha

Quadruped

South (lOth house)

North (4th house]

Night

2.

Vrisha

Quadruped

South (10th house)

North (4th house)

Night

3.

Mithuna

Biped

East (lagna)

West (7th house]

Day

4.

Karka

Keeta

West (7th house)

East (lagna)

Dawn & Dusk

5.

Simha

Quadruped

South (10th house]

North (4th house]

Night

6.

Kanya

Biped

East (lagna)

West (7th house]

Day

7.

Tula

Biped

East (lagna)

West (7th house]

Day

8.

Vrishchika

Keeta

West (7th house]

East (lagna)

Dawn & Dusk

9.

Dhanu 0-15
15-30

Biped
Quadruped

East (lagna)
South (10th house)

West (7th house)

North (4th house)

Day
Night

10.

Makara O M 5
IS^-SO"

Quadruped
Watery

South (10th house]

North (4th house)

North 4th house]

South (10th house]

Night
Dawn & Dusk

11.

Kumbha

Biped

East (lagna]

West (7th house]

Day

12.

Meena

Watery

North (4th house]

South (10th house]

Dawn & Dusk

27
are called as trikonas, w h i l e the ninth is (also)
called as tri-trikona.
Comments: Here are several synonyms for the fourth house.
The word meanings indicate the significations of this house.
Thus 'Paataala' is the underworld. The fourth house is opposed
to the tenth, which is the mid-heaven. 'Hibuka' and 'Veshma'
indicate the home or place of residence. The fourth also stands
for 'Sukha' or comforts, and 'Bandhu' or close relatives.
The term 'trikona' or trine is used for the houses five and
nine. In fact, the lagna, the fifth and the ninth are all mutually
trinal and fall under the term 'trikona'. The ninth is also called
'tri-trikona', a trine's trine.

Shloka 17: The fifth house is called as Dhee, the

third as Dushchikya, the seventh as Yaamitra,
Dyoona or Dyuna, the eighth as C h h i d r a and the
twelfth as Rishpha.
Comments : Here are the names for some other houses. The fifth
indicates 'Budhi' (Dhee) or intellect. The third indicates courage.
The seventh house represents the sexual partner. 'Chhidra', or
crevice, is the term for the generally secretive eighth house.
Loss is indicated by the twelfth house.

Shloka 18: Kendra, Chatushtaya and Kantaka are

the terms used for the houses one, four, seven and
ten. The next four houses from these are labelled
as Panaphara, w h i l e the still next four are labelled
as Aapokleema.
Comments: Kendras are the houses one, four, seven and ten.
These are the most important houses in the chart. Of these,
the lagna is of prime importance. Together, these houses are
equivalent to the pillars of a horoscope. They are also known
as Chatushtaya and Kantaka.

28
The four houses next to the kendras are called as Panaphara.
These are thus houses 2, 5, 8 and 11. The last group of four
houses, i.e., houses 3, 6, 9 and 12, are known as Aapokleema.

Shloka 19: The houses 3, 6, 10 and 11 are called

as Upachaya w h i l e the remaining ones are labelled
otherwise. In the rashis Chara, etc., the vargottama
navamshas happen to be (repeatedly) the first, the
middle, and the last.
Comments: Houses 3, 6, 10 and 11 are labelled as Upachaya
houses, or houses indicating expansion or improvement. These
houses are important for material gains and progress. The
remaining houses are called as the Apachaya or Anupachaya
houses. These latter indicate restriction and material loss or
wastage, or even loss of friends.
The term Vargottama is used for the lagna or a graha (planet)
when it occupies the same rashi in the navamsha chart as it
does in the natal chart. In the Chara (movable) rashis, the
first navamsha (i.e., the first 320') is vargottama. That is, a
planet (or the lagna) falling within the first 320' of a Chara
rashi would fall in the same rashi in the navamsha chart, and
would be considered as vargottama. Rashis 1, 4, 7 and 10 are
Chara rashis.
In the Sthira (fixed) rashis, the middle navamsha (i.e., the arc
1320' to 1640') is vargottama. That is, a planet (or the lagna)
falling within 1320' to 1640'. of a Sthira rashi would fall in
the same rashi in the navamsha chart, and would be considered
as vargottama. Rashis 2, 5, 8 and 11 are Sthira rashis.
In the Dwiswabhava (dual) rashis, the last navamsha (i.e.,
the arc 2640' to 3000') is vargottama. That is, a planet (or
the lagna) falling within 2640' to 3000' of a Dwiswabhava
rashi would fall in the same rashi in the navamsha chart, and
would be considered as vargottama. Rashis 3, 6, 9 and 12 are
Dwiswabhava rashis.
The state of being vargottama confers a lot of strength on
the lagna or the planet. However, being vargottama is only

29
one factor that confers strength. One has to judge additional
attendant factors before assessing the results of a vargottama
planet. Thus a vargottama planet would yield different results
in different situations like exaltation, debilitation, combustion,
adverse placement or malefic/benefic association or aspect.

^^t^

f5rlTTa[^: f ? R W ^ ^^TCRlt

II?o ||

Shloka 20: Four rashis considered from Mesha,

and Dhanu as w e l l as Makara are strong during
the night (the rest attain strength during the day).
These, except M i t h u n a , rise by their rear ends. The
remaining ones rise by their head ends. Meena
rises both by the head and the rear.
Comments: The signs Mesha, Vrisha, Mithuna, Karka, Dhanu
and Makara are considered strong during the night (i.e, from
sunset to sunrise). The remaining signs, i.e., Simha, Kanya,
Tula, Vrishchika, Kumbha and Meena, attain strength during
the day (i.e., from sunset to sunrise). The signs Mesha, Vrisha,
Karka, Dhanu and Makara rise in the horizon by their rear ends
facing us. The signs Mithuna, Simha, Kanya, Tula, Vrishchika
and Kumbha rise in the horizon with their head ends facing
us. The sign Meena rises both by the head and the rear. This
information is useful to understand the circumstances of child
birth. It is also useful in Prashna or horary astrology.
31vj)<^Myj||^4Hlehre*5MlHc(rUMI>|c*)rtc<HI^^T:|l: I
<Vlfvlte*^'<il^c^^i'l^dfdyl^s^4^^^^c^fWv^bi

iR^ii

Shloka 21: Mesha 10, Vrisha 3, Makara 28, Kanya

15, Karka 5, Meena 27 and Tula 20 respectively
are the points of exaltation for the seven grahas
from the S u n onwards.
Comments : Here are given the points of exaltation for the seven
planets. Thus, the Sun gets exalted at Mesha 10, the Moon at
Vrisha 3, Mars at Makara 28, Mercury at Kanya 15, Jupiter
at Karka 5, Venus at Meena 27 and Saturn at Tula 20.
A planet in exaltation is considered extremely strong.

30

Shloka 22: The seventh from the point of exaltation

is the site of debilitation. The Trikonas (Moolatrikonas) for the Sun, etc., are Simha, Vrisha,
Mesha, Kanya, Dhanu, Tula and Kumbha.
Comments: The site of debilitation of a planet falls in the
seventh house from the site of its exaltation. The exact point
of debilitation of a planet is 180 degrees away from its exact
exaltation. Thus the Sun is debilitated at Tula 10, the Moon at
Vrishchika 3, Mars at Karka 28, Mercury at Meena 15, Jupiter
at Makara 5, Venus at Kanya 27 and Saturn at Mesha 20. A
planet in debilitation is extremely weak and fails to produce
the desired results.
Another situation of strength for a planet is its Moolatrikona
sign. The Moolatrikona signs for the seven grahas from the Sun
to Saturn are Simha, Vrisha, Mesha, Kanya, Dhanu, Tula and
Kumbha. The classics have given for each graha a range of
degrees which represent its Moolatrikona arc in a given sign.
Table 9 gives information about exaltation, debilitation and
Moolatrikona of grahas.
Table 9: Exaltation, Debilitation and
Moolatrikona of Grahas
1.
2.
3.
4.
5.
6.
7.

Grahas

Exaltation

Debilitation

Sun
Moon
Mars
Mercury
Jupiter
Venus
Saturn

Mesha
Vrisha
Makara
Kanya
Karka
Meena
Tula

Tula
Vrishchika
Karka
Meena
Makara
Kanya
Mesha

10
03
28
15
05
27
20

Moolatrikona
10
03
28
15
05
27
20

Simha
Vrisha
Mesha
Kanya
Dhanu
Tula
Kumbha

00-20
04-20
00-12
16-20
00-10
00-15
00-20

Shloka 23: Of whichever graha the Griha (Lagna),

Hora, Drekkana, Navamsha, Dwadas-hamsha and

31
Trimshamsha have been mentioned, these (six)
happen to be the vargas of that graha.
Comments: The six divisions described here are the Griha
(Lagna), Hora, Drekkana, Navamsha, Dwadashamsha and
Trimshamsha. These are called as the vargas. The strength and
disposition of each planet in the different vargas needs to be
assessed in order to make a correct prediction. Parashara makes
a mention of a total of sixteen vargas. However, a very accurate
recording of birth time is essential if all the sixteen vargas are
to be taken into consideration. For general predictive purposes,
the six vargas (Shad-vargas) as described by Varahamihira should
suffice.
Sage Parashara also indicates the relative numerical
significance of each of the six vargas (out of a total value of 20
units) as follows:
Varga
1.
2.
3.
4.
5.
6.

Relative Value

Griha/Lagna
Hora
Drekkana
Navamsha
Dwadashamsha
Trimshamsha

6
2
4
5
2
1

Total

20 units

This means that predictions should not be made on the basis

of the Lagna chart alone. At least the above six vargas must
be considered, and each varga given the relative importance as
indicated by sage Parashara. Certainly, no predictions should be
made without at least considering the Navamsha along with the
Lagna chart.

Thus ends the first chapter of the Laghu Jatakam of Varahamihira

titled 'The Strength of Signs'.

2
O n the Strength o f Planets

Shloka 1: Of the Kaalapurusha, the S u n represents

the soul, the M o o n the m i n d , Mars represents valour,
Mercury speech, Jupiter wisdom and comforts, Venus
sexual urge, w h i l e Saturn represents suffering.
Comments: In this and the subsequent five shlokas,
Varahamihira describes some important features of the various
grahas. The actual treatment of the subject of planetary strength
starts from the seventh shloka onwards.
It is customary in astrology to imagine the ever existing
time as 'Kaalapurusha' or the Time-Personified. The several
planets, from the Sun to Saturn, rule over the different aspects
of the Kaalapurusha. Thus, the Sun represents the soul of the
Kaalapurusha. he Moon represents his mind. Courage and
strength are ruled by Mars. Mercury represents his speech.
Wisdom and comforts fall under the domain of Jupiter, the
preceptor of the gods. Venus rules over his sexual urge. A l l
miseries and discomforts are represented by Saturn. What
applies to the Kaalapurusha also applies to the native. Thus,
in a natal chart, the Sun signifies the soul of the native; it also
represents his father. The disposition of the Moon represents
the mental status of a native. The strength of Mars represents
his physical strength and courage. Mercury represents a
native's intelligence and eloquence. The disposition of Jupiter
in a chart indicates the native's level of wisdom and comforts.
Sexual drive, sexual aberrations, and also diseases related to
(uro-)genital system are indicated by the disposition of Venus in

33
the chart. Similarly, the disposition of Saturn is an indicator of
a native's suffering.

Shloka 2: W h e n the Sun, etc., are strong, the

soul, etc., also gain strength. W h e n they are weak,
these too are weak. Saturn should be considered
contrarily.
Comments: The different aspects of the Kaalapurusha (soul,
mind, valour, etc.) are represented by the different planets as
mentioned above. A l l these various aspects are strong when
their respective planets are strong. Thus, a strong Mars indicates
great strength and courage. Or a strong Mercury indicates a
strong intellect. When any of these planets is weak, the feature
represented by it also lacks eminence. For example, a weak
Jupiter may deprive the native of wisdom and comforts. Or a
weak Venus may rob the individual of sexual pleasures and
also affect the marital life adversely.
With Saturn, the reverse is true. That is, a strong Saturn
does not strengthen suffering while a weak Saturn does.

^ag^fnT ^ ^ ^ M ^

r-i^i^d

w r q ; 11^ II

Shloka 3: The S u n and the M o o n are kings.

Mars is the Commander-in-Chief. Mercury is the
prince. Jupiter and Venus are ministers. Saturn is
the servant. The strong planet i n the natal chart
confers its relevant nature upon the native.
Comments : A native acquires the qualities of a planet (planets)
which is (are) strong in the horoscopic chart. The Sun and
the Moon are royal planets and, when strong, make a native
royal or kingly. A strong Mars makes a person dominant, brave
and aggressive. A strong Mercury makes one intelligent and
young in looks. Jupiter and Venus in strength confer wisdom

34
and knowledge upon the native. Saturn makes one servile or
prone to indulge in physical labour. A strong Saturn can also
make one a leader of the masses, and is an asset in the charts
of leaders in a democratic set-up.

Shloka 4 : Of the (eight) directions from east

onwards, the lords are the Sun, Venus, Mars,
Rahu, Saturn, the M o o n , Mercury and Jupiter. A
weak M o o n , the Sun, Saturn and Mars are (natural)
malefics as is Mercury associated w i t h them.
Comments: The four main directions and the four corners in
between constitute the eight directions, viz., (i) east, (ii) southeast (also called the Agni-Xbna, or the corner of the Fire-god), (iii)
south (iv) south-west (also called Nairritya-Kona, or the corner of
the goddess of destruction), (v) west, (vi) north-west (also called
Vaayu-Kona, or the corner of the Wind-god), (vii) north, and
(viii) north-east (also called Isliaana-Kona, or the corner of
lord Shiva or Vishnu). The lords of these eight directions are
the Sun (east), Venus (south-east). Mars (south), Rahu (south
west), Saturn (west), the Moon (north-west). Mercury (north)
and Jupiter (north-east). A knowledge of the directions ruled
by different planets is very important in predictive astrology.
It is helpful in such situations as travel, transfer from a job,
direction taken by a missing person or a thief, the location of
a misplaced or stolen object, etc.
The Moon is considered strong from the Ashtami (eighth
lunar date) of the Shukla-Paksha (brighter half) to the Saptami
(seventh lunar date) of the Krishna-Paksha (darker half). During
the rest of the days, it is to be considered as weak. In addition,
Rahu and Ketu are also malefic by nature.
The shloka under consideration implies that a full (strong)
Moon, Jupiter, Venus and Mercury are (natural) benefics.
cWlstMdl ^sref^

-cJ-^rWdl iTirMdl ^jurf MT: I

apTsi^^Tm^rg^rmfsnTT Jj*f4lu<"MlMn4di: im ii

35
Shloka 5: Mercury and Saturn are the rulers of the
eunuchs. The M o o n and Venus rule over women.
The rest rule over men. Of the Rig-Veda the lord
is Jupiter, of the Atharva Veda Mercury, of the
Saama-Veda Mars and of the Yajur-Veda Venus.
Comments: The Sun, Mars and Jupiter are masculine planets.
They, therefore, represent the males. The Moon and Venus
are feminine planets, and represent the females. Mercury and
Saturn are eunuchs and, therefore, they represent the eunuchs.
This information can be used to identify a thief.
There are four Vedas. They are: the Rik, the Saama, the Yajur
and the Atharva. These are ruled by the planets Jupiter, Mars,
Venus and Mercury respectively. Astrology is considered to be
a Vedanga, a limb of the Vedas. A chanting of hymns from the
appropriate Veda could be a method to propitiate the planetary
lord of the Veda when that planetary lord is afflicted.

?|^lfsnT: VlP^l^d; ?T^W: ^<eh<'Mc|HlH^ ||^ II

Shloka 6: Jupiter and Venus rule over the
Brahmins. The S u n and Mars rule over Kshatriyas.
The M o o n lords over the Vaishyas. The Shudras
have their lord i n Mercury. Saturn rules over the
mixed-ups.
Comments: In the Vedic times, the society was divided into
four main castes. These were the intellectuals, called the
Braiimins, the warriors, called the Ksliatriyas, the traders, called
the Vaisliyas, and the unskilled ones, called the Siiudras. A
fifth category described here consists of the mixed ones who
were not considered in any esteem in those ancient times.
There was perhaps very little rigidity in this classification
in the beginning and the assignment to a category depended
upon a native's field of interest. As rigidity set in later, the
classification became dependent upon birth. Thus, an illiterate
son of an intellectual (a Brahmin) would also be considered a
Brahmin while a highly educated son of an unskilled labourer
(a Shudra) would still be called a Shudra only. Mercifully, this

36
rigid concept is fast losing its relevance in India today although
it may be added that the different vocations the world over may
still be classifiable under the same four major categories. It was
a misuse of this eminently scientific concept that resulted in
untold miseries here in India.
The planets Jupiter and Venus are themselves Brahmins, and
they represent Brahmins or the intellectual class, the scientists,
the researchers, the teachers, etc. The Sun and Mars are
Kshatriyas, and they represent the Kshatriyas, or the warriors,
the army and the police forces, the administrators, the rulers,
etc. The Moon is Vaishya, and represents the Vaishyas or traders,
businessmen, industrialists, the financial institutions and those
working therein, etc. Mercury is Shudra, and represents the
Shudras or unskilled labourers, and those who serve.
According to sage Parashara, Jupiter and Venus are Brahmins,
the Sun and Mars are Kshatriyas, the Moon and Mercury are
Vaishyas and Saturn is Shudra. There is no separate class of
'Sankaras' or mixed-ups according to Parashara.

Shloka 7: A planet attains strength when it

occupies its own house, is exalted, occupies its own
navamsha, falls i n its friend's house or is aspected
by a benefic. The M o o n and Venus attain strength
i n feminine rashis while the rest do so i n masculine
rashis.
Comments: Here is a treatment of the Sthana-Bala or
positional strength of a planet. A planet derives its strength
from its location in its own house or its friend's house, from
its exaltation, or from being in its own house in the navamsha.
It also derives strength from benefic aspect, i.e., from being
aspected by one or more of the natural benefics, viz., Jupiter,
Venus, full Moon and a well-associated Mercury. When a planet
is located in a situation other than those mentioned here, it
is considered weak.
The Moon and Venus gain strength by their location in
feminine or even rashis (rashis 2, 4, 6, 8, 10, 12) while the

37
remaining planets (Sun, Mars Mercury, Jupiter, Saturn) do so by
occupying masculine or odd rashis.
Shripati and others have given elaborate accounts of how
to calculate the planetary strength in exact numerical terms.
Sthana-Bala or the positional strength of a planet is one of the
six constituents of Graha-Bala known as the Shadbala. The
standard unit of strength is known as a Rupa. Its sub-unit is
called as the Shashtyamsha or one-sixtieth of a Rupa. According
to the Sthana-Bala, a planet gets the maximum strength of one
Rupa (or 60 Shashtyamsha) when it occupies its exact point
of exaltation. It gets 'zero' Shashtyamsha or no strength when
it lies at its exact point of debilitation. In between exaltation
and debilitation, its strength is proportionately determined. The
strength of a planet when it occupies the various other positions,
like its Moolatrikona, its own house, a friend's house, its enemy's
house, etc., has been variously described by Shripati.
yiT^lPc^ti -^tSf^ ^gzrff^ %tlMR: VIVII^chRtdfl I
6A'\H^ VIPVI^-MT g # P S ^ f F T T S l f ^ ^ ^ - g 116 II
Shloka 8: Jupiter-Mercury, Sun-Mars, Saturn, and
Moon-Venus are strong i n the four directions from
the east onwards.
The S u n and the M o o n are strong w h e n
i n Uttarayana. The others are strong w h e n i n
retrogression, and w h e n they appear bright and
prominent.
Comments : The first half of the shloka deals with Dig-Bala or
directional strength of planets. Here, Jupiter and Mercury attain
strength when they are in the East, i.e., in the lagna. They
get a strength of one Rupa or 60 Shashtyamshas when they
are exactly on the lagna degree. Exactly 180 away from here,
i.e., on the seventh house degree, their directional strength is
zero. The Sun and Mars are strong in the South, i.e., the tenth
house. They would lose all strength if 180 away from the tenth
house, i.e., in the fourth house. Saturn is strong in the West,
i.e., the seventh house. It would have zero directional strength
when placed exactly on the lagna. The Moon and Venus gain
directional strength in the North, i.e., the fourth house.

38
The second half of the shloka deals with what is called the
Cheshta-Bala or motional strength of a planet. The Sun and the
Moon possess Cheshta-Bala by Virtue of being in Uttarayana or
northerly course, i.e., when they are in any of the signs Makara
(Capricorn), Kumbha (Aquarius), Meena (Pisces), Mesha (Aries),
Vrisha (Taurus) and Mithuna (Gemini). The other planets
gain strength when they are retrograde, or when they appear
prominent and lustrous, which happens when they are about
to resume a retrograde motion.
The actual mathematical determination of the Cheshta-Bala
of a planet requires a thorough understanding of astronomical
principles involved in the apparent motion of planets, from
direct motion to retrogression and from the slowest to the
fastest motion. The reader is refered to the Shripati Paddhati
for the relevant details.

Shloka 9: The Sun, Jupiter and Venus are strong

during daytime; Mercury is strong both during
daytime as w e l l as night-time; the Moon, Mars
and Saturn are strong during night-time.
A l l planets are strong during their o w n days,
etc. The malefics are strong during Krishna-paksha
while the benefics are strong during Shuklapaksha.
Comments: The shloka above describes the constituents
of Kaala-Bala or temporal strength of planets. The Sun,
Jupiter and Venus attain maximum strength (of 1 Rupa or 60
Shashtyamshas) at exact local noon while they are bereft of
strength at exact local midnight. The Moon, Mars and Saturn
are fully strong at exact local midnight while they get zero
strength at exact local noon. In between, the strength of planets
gets altered proportionately. Mercury always gets full strength
under this particular head, technically labelled as Nata-Unnata
Bala.
Planets also get strength on their respective weekdays,
months, years, Horas, etc. This means that the lord of a

39
particular weekday is strong on that day. Also, the lord of the
first weekday of the month, or that of the first weekday of the
year, of birth, obtains strength.
Additionally, planets are also subject to Paksha-Bala or
strength dependent upon the phase of the lunar cycle. Thus,
the natural benefics (Moon, Mercury, Jupiter, Venus) are strong
during the Shukla paksha, maximally strong when the Sun and
the Moon are 180 degrees apart. The natural malefics (Sun,
Mars, Saturn) are strong in Krishna paksha, maximally so when
the Sun and the Moon are conjunct.

Shloka 10: Saturn, Mars, Mercury, Jupiter, Venus,

the M o o n and the S u n are progressively strong, i n
this order. This natural strength of planets is to
be considered if the strength according to methods
described earlier happens to be equal (in case of
two or more planets).
Comments: The grahas have their inherent Naisargika-Bala
or natural strength. According to this, the weakest planet is
Saturn. Mars is stronger than Saturn while Mercury is stronger
than Mars. Similarly, Jupiter is stronger than Mercury, Venus
stronger than Jupiter and the Moon stronger than Venus. The
Sun, by nature, is the strongest of planets. Varahamihira states
that the Naisargika-Bala needs to be considered when there is
an equality amongst planets in their total strength as determined
by the other methods (Sthana-Bala, Dig-bala, Cheshta-Bala and
Kaala-Bala) described above.
feJlr^
fe<^bct,|u|

fc|^1<|4J| W ' M c U H l e b l u l
fdR^ ^

^THTf^ERTT:

I
11^^ II

Shloka 10: A l l grahas are strong when they are

i n a friend's house, i n exaltation, i n their o w n
Hora, i n their o w n house and o w n Moolatrikona,
i n own Drekkana, i n o w n Navamsha, and on their
o w n day.

40
Comments: The quaUfications mentioned above are basically
the constituents of Sthana-Bala or positional strength. Strength
on its own day indicates the Kaala-Bala or temporal strength
of a planet.
^yra-fwl^ ^ - T T o s : ^ rt^yfbdi) " S F C ^ ^ i

Shloka 12: Increasing by a quarter, the planets

aspect tenth-third, ninth-fifth, fourth-eighth, and
the seventh houses. Their effects from aspect vary
accordingly.
Comments: A l l planets aspect their third and tenth houses by
a quarter aspect. They cast two-quarters or half an aspect on
houses five and nine from themselves. A three quarter-aspect
is cast by planets on houses four and eight from themselves.
A l l of them aspect their seventh house fully. The effects from
their aspects also vary according to the amount of aspect they
cast on any houses or their occupants.

Shloka 13: Saturn fully aspects the third and the

tenth houses; Jupiter casts full glance on houses
five and nine; Mars aspects the fourth and the
eighth houses fully. Venus, Sun, Mercury and
M o o n fully aspect (only) their seventh house.
Comments : Here are described the special aspects of the outer
planet, viz., Mars, Jupiter and Saturn. A l l planets aspect their
seventh house fully. In addition. Mars also fully aspects the
fourth and eighth houses from its house of occupation. Jupiter
has its full aspect on houses five and nine. Also, Saturn fully
aspects the houses three and ten. The extent of aspect that
a planet receives from other planets, and a balance between
benefic and malefic aspects, indicates the Drig-Bala or aspectual
strength of a planet.
Varahamihira has thus briefly described the Shad-Bala
(or sixfold strength) method of determining the strength of

41
planets. The six constituents of this are: (i) Sthana-Bala or
positional strength; (ii) Dig-Bala or directional strength; (iii)
Cheshta-Bala or motional strength; (iv) Kaala-Bala or temporal
strength; (v) Naisargika-Bala or natural strength; and (vi) DrigBala or aspectual strength. The actual numerical calculation of
planetary strength is outside the scope of our work.

Thus ends the second chapter of the Laghu Jatakam of

Varahamihira titled "On the Strength of planets".

Planetary Relationships

Shloka 1: Of the Sun, Jupiter is friend. The

Moon's friends are Mercury and Jupiter. Of
Mars, the friends are Mercury and Venus. A l l
except the S u n are Mercury's friends. A l l except
Mars are the friends of Jupiter. The friends of
Venus are all except the S u n and the M o o n .
Saturn's friends are the ones other than the Sun,
the M o o n and Mars. The others [not mentioned
as friends) are the enemies. This is the view held
by some.
Comments: Varahamihira here gives the view of the Yavanas
about planetary relationships. According to this view, the
planetary relationships are as follows: Jupiter is the friend of the
Sun; the remaining planets (Moon, Mars, Mercury, Venus, Saturn)
are his enemies. Jupiter and Mercury are the friends of the
Moon; the remaining ones (Sun, Mars, Venus, Saturn) are his
enemies. Mercury and Venus are the friends of Mars; the rest
(Sun, Moon, Jupiter, Saturn) are his enemies. Only the Sun is
the enemy of Mercury; the remaining ones (Moon, Mars, Jupiter,
Venus, Saturn) are his friends. Only Mars is the enemy of
Jupiter; the others (Sun, Moon, Mercury, Venus, Saturn) are
his friends. The friends of Venus include Mars, Mercury,
Jupiter, Saturn; the luminaries (Sun, Moon) are his enemies.
Saturn's friends are Mercury, Jupiter and Venus; his enemies
include the Sun, the Moon and Mars. This is not Varaha's
own view.

43
^

i t - ^ R l r f l T W g ^ T f ^ M t Pn^lPui
"p:^

^l^R4dM4l

fdr^lc^

Tfg^

?NrT: W :

T%?fhrTt: t

TCTSlTtsq^ T^^^mT

xT t^!i>INg<'*i^^'^f'=lln^H ^

"

Shlokas 2 and 3: Saturn and Venus are the enemies

of the Sun, Mercury is his equal w h i l e the rest
(Moon, Mars, Jupiter) are his friends. The S u n
and Mercury are the friends of the M o o n ; the
rest (Mars, Jupiter, Venus, Saturn) are his equals.
Jupiter, the M o o n and the S u n are the friends of
Mars, Mercury his enemy w h i l e Venus and Saturn
are his equals. Of Mercury, the S u n and Venus
are friends, the M o o n enemy w h i l e the rest (Mars,
Jupiter, Saturn) are his equals.
Jupiter's enemies are Mercury and Venus, Saturn
is his equal w h i l e the remaining ones (Sun, M o o n ,
Mars) are his friends. Of Venus, Mercury and
Saturn are friends, Mars and Jupiter are equals,
and the remaining ones (Sun and Moon) are
enemies. M e r c u r y and Venus are the friends of
Saturn, Jupiter is his equal, w h i l e the others (Sun,
Moon, Mars) are his enemies. Grahas situated i n
houses 2, 3, 4, 10, 11 and 12 from any Graha are
its 'on-the-spot' friends.
Comments: In the above two shlokas dealing with planetary
relationships, Varahamihira gives the view of Satyacharya with
which be himself agrees. Here he details the 'Naisargika' or
natural mutual relationship of planets. Table III-l shows the
natural mutual relationship of planets as given in the text.
In the last line of shloka 3, the celebrated author makes
a mention of the "Taatkaalika" or "on-the-spot" or temporal
friendship which depends on the location of planets. According

44
to this, a planet's friends are those planets which occupy from
it houses 2, 3, 4, 10, 11 and 12. The others are naturally the v
enemies (see next shloka). Table III-2 shows the temporal
relationship of planets as applied to the example horoscope
referred to in Chapter 1.
Table III-l: Natural mutual relationship of planets
Planet

Friends

Enemies

Equals/Neutrals

Sun

Mon, Mar, Jup

Venus, Saturn

Mercury

Moon

Sun, Mercury

Mar, Jup, Ven, Sat

Mars

Sun, Mon, Jup

Mercury

Venus, Saturn

Mercury - Sun, Venus

Moon

Mar, Jup, Sat

Jupiter

Sun, Mon, Mar

Mer, Ven

Saturn

Venus

Mer, Sat

Sun, Moon

Mars, Jupiter

Saturn

Mer, Ven

Sun, Mon, Mar

Jupiter

Rahu

Table III-2: Temporal or on-the-spot relationship of planets

Sun

Moon

Mars

Mer

Jup

Ven

Sat

Mer Sat Jup Ven Mer Sat Sat Mon Sun Mar Mars
Sun
Mar
Friends Mon Jup Sun Mar Mon Jup Jup Ven Mer Mon Sun
Ven
Mer
Ven
Sun Mar
Mer Mon Mer
Enemies Mar

Sat

Sun

Ven Sat

Jup Sat

Mon Jup
Ven

45

Shloka 4: For a given planet, any planet i n any

of the house 5, 6, 9, 8, 1 or 7 from itself is its
temporal enemy.
Comments: Here is a mention of inimical mutual relationship
of planets depending upon thier location in the horoscope. Any
planets located in houses 1, 7, 5, 9, 6, 8 as reckoned from any
other planet are the temporal enemies of the latter. This shloka
complements whai has been said about temporal friends in the
previous shloka.
The term 'Moolatrikona' here is being taken to mean the
fifth house while 'Trikona' is being taken as the ninth house.
The reader is also referred to the Briliat Jatalca by Varahamihira,
chapter 2, shloka 18, concerned with the determination of
temporal relationship.

^ s f & t ^ ^ P ' M ^ ^ ^ I ^ ^ I H t i M r ^ d l P ^ T ^ I ' r ^ l : im II

Shloka 5: Those considered natural friends,

enemies or equals must be considered along w i t h
their temporal relationships so as to determine
Adhimitra, Mitra, Sama, etc.
Table III-3: Five grades of planetary relationships
Natural

Temporal

Resultant relationships

1.

Friend

Friend

Bosom Friend

2.

Friend

Enemy

Neutral

3.

Neutral

Friend

Friend

4.

Neutral

Enemy

Enemy

5.

Enemy

Friend

Neutral

6.

Enemy

Enemy

Bitter enemy

Comments : The natural relationship of planets considered along

with the on-the-spot relationship in a given horoscope results
in five grades of relationships. These are Adhimitra (bosom
friend), Mitra (friend), Sama (neutral), Shatru (enemy) and

46
Adhishatru (bitter enemy). Table III-3 indicates how the five
grades of relationships emerge.
The above information applied to the example horoscope
is shown in Table III-4.
Table III-4: Planetary relationships in the example chart
Sun
Bosom
friend

Moon

Mars

Mer

Mon Jup Sun Mer Mon Jup Sun Ven

Friends Mer

Ven

Sat

Sun Mon Mer

Mar

Mer

Mar

Mer Sun Mon Mar Mer

Jup Sat

Sun
Mon
Sat

Sun
Mar
Ven

Mar Jup Ven Sat

Ven

Neutral Mar Sat

Ven

Jup

Enemy

Sat

Sat

Jup

Jup

Bitter
enemy

Ven

Mon

Thus ends the third chapter of the Laghu Jatakam of

Varahamihira titled "Planetary Relationships".

Morphology of Planets

Shloka 1: A squarish build, m e d i u m stature, scanty

hair, bilious nature, strong bones, valorous, red
eyes, dark red complexion and a stout body; such
are the attributes of the S u n .
Comments: In this chapter, the author describes the nature of
the various planets and their physical attributes. These offer
valuable clues in predictive astrology. Thus, the Sun in the
lagna generally causes scanty hair. Biliary disease and diseases
of bones result when the Sun is afflicted and adversely located
in a natal chart.
Wt

^fl<>^T:)MH: ehihctlf^ehl ^SffsTTOTT: I

Shloka 2: Very clean, full of discriminating wisdom,

of whitish complexion, restless, w i t h phlegm and
w i n d i n its disposition, blessed w i t h excess of
blood, sweet-tongued, full of mercy, liked by
friends, having a s l i m but roundish body and a
tall stature; such are the attributes of the M o o n .
Comments: The diseases caused by the Moon have Kapha
and Vaata as important factors. Thus, respiratory problems,
tuberculosis, pleurisy, fluid collections in body cavities and
some of the blood disorders result from an adversely disposed
Moon in the natal chart. Being the fastest of the grahas, the
Moon confers on the native a restless nature, although it also
rules over discriminative wisdom.

48

Shloka 3: Fierce, of small stature, youthful, palered eyes, bilious nature, uncontrollable, fickle, fair
as w e l l as reddish complexion, and a body replete
w i t h marrow; such are the attributes of Mars.
Comments: Mars is cruel in nature, and eager to injure or kill.
Diseases of muscle, marrow and those of the biliary tract fall
under the domain of Mars. Accidents and injury too are the
business of Mars. Extending this principle further. Mars also
rules over surgical treatment and is an important graha in the
charts of surgeons. Mars controls the muscular strength of the
native.
trs^TOWT: f s n r a n ; (^cifv^^lH: PVKMdl f = t ^ : I
T^cjjTRHfeRSjTiT:

c(>?(yd: IIM II

Shloka 4 : Of m e d i u m build, sweet to talk to, dark

green complexion like the Durva grass, protruding
nostrils, skilful, healthy skin, w i t h w i n d , bile and
phlegm i n his disposition, and ever cheerful; such
are the attributes of the Moon's son (Mercury).
Comments : Mercury controls speech. Witty speech and speech
with multiple meanings fall under his domain. Mercury is the
graha for logic and reasoning. The health of a native's skin also
concerns Mercury. Mercury when afflicted, leads to skin and
speech disorders. Along with the Moon, an afflicted Mercury
causes various types of mental disorders. With all three elements
of Vaata, Pitta and Kapha in its nature. Mercury can cause a
variety of ailments. Diseases that last for a shorter duration, or
which show fluctuations in their course, fall under Mercury.
q g P m w i V qf^TOT^trf^rmm: *i+>l^ch)

i M f d ^ ^ ' H ^ v V l ) ^ r W f r T J ^ ^ H ^ im II

Shloka 5: W i t h eyes pale like honey, blessed w i t h

wisdom, obese, w i t h excess fat i n his body, of
phlegmatic disposition, fair-complexioned, some-

49
what brownish hair, and a large body; such are the
attributes of Guru (Jupiter).
Comments ; Jupiter is the best benefic and rules over a native's
wisdom. It also confers on the native lithargy and obesity. Thus,
diseases which have obesity as an important component fall
under the domain of Jupiter.

Shloka 6: Dark complexion, broad joints, curly

hair, ever i n joy, bright i n looks, w i t h w i n d and
phlegm i n his disposition, sweet-tongued and w i t h
excessive seminal fluid; such are the attributes of
the son of Bhrigu (Venus).
Comments: A strong Venus confers good looks on the native.
When afflicted, Venus can cause a host of disorders. Diseases
of the genito-urinary tract are under his domain. Diseases that
result from over-indulgence in pleasure and sex are under the
control of Venus.
j>Vlt{lv[; PM^-MI^: ^ W T ; pMi)^'il6H^')6PddtJc^Pd: I
^?Htel<'d<lm V l ^ r l i ) H I ^ ^ H ^

IIV9II

Shloka 7: Tall and lean body, pale-red eyes, dark

complexioned, a back-biter, lazy, w i t h a w i n d y
disposition, having large nails, teeth and hair,
and prominent nerves; such are the attributes of
Saturn.
Comments : This graha can confer ugly looks, and diseases that
last long. Saturn is a slow planet and leads to diseases that are
chronic in nature. Incurable or complicated diseases are also
the concern of Saturn. With Vaata as a predominant constituent
of Saturn, it causes diseases that affect widespread areas of the
body, like multiple joint afflictions and joint pains.

sff^^ET

-mum fimi n6

ii

50
Shloka 8: The strong grahas i n the natal chart confer
their individual attributes upon the native. W h e n
several grahas are strong, the attributes conferred
upon the native are appropriately mixed.
Comments : The author summarises the chapter by stating that
any strong planet in the chart would confer its own physical
characters on the native. When multiple planets attain strength,
the characteristics conferred on the native are mixed.

Thus ends the fourth chapter of the Laghu Jatakam of

Varahamihira titled "Morphology of Planets".

3Tr 3TTSrrTTSm^:
On Impregnation
3TraT%s?<njf

tiTiWIcd) % ^

-^cnx

Shloka 1: The nature of sign falling i n the

seventh house from the lagna rising at the time of
cohabitation indicates the method of sexual u n i o n
indulged i n by a man. W h e n the seventh from
the lagna is occupied or aspected by a malefic,
the u n i o n involves effort and discord; if benefics
occupy or aspect the seventh house, the u n i o n is
enjoyable.
Comments : The seventh house is important at the time of sexual
union. The nature of union is indicated by the nature of sign
or rashi that occupies the seventh house from the lagna at the
time of sexual union. Depending upon whether the sign falling
in the seventh house is quadruped, biped or reptile, the sexual
union indulged in by the man would be likewise. The union
would be amorous and enjoyable if benefics occupy or aspect
the seventh house. If malefics do so, the act would involve
effort, discontent and quarrel. When mixed planetary influences
are in operation, the results too would be mixed.
Time of conception is supposed to be very important in
predictive astrology. Conception means that the ovum or egg
from the female is fertilized by the sperm from the male. Sage
Parashara gives an elaborate method of determining the time
of conception from the birth chart of a native. According to
the sage, all good and adverse events pertaining to a native
must be judged from a chart for the time of conception. The
life and death of parents too must be judged from this chart,
according to him.

52
Pregnancy is likely to result when the sexual union
between two healthy partners occurs around the time of a
woman's mid-cycle so that the sperm has of a chance to
unite with the ovum from the female. A sperm can survive
up to forty-eight hours after its release into the female genital
tract. The ovum, which is released around the middle of
the menstrual cycle of the female, is capable of surviving
for about seventy two hours. The duration of the time for
conception thus could extend for a period of one hundred
and twenty hours. Conception is not possible during the rest
of the menstrual cycle. Wide variations in this do occur. The
time of release of the ovum, however, is not fixed. The sperm,
after release at the time of sexual act, may itself take an hour
to reach the site where the ovum is supposed to be, in the
uterine tube. The exact time of conception, which is the
fertilisation of the ovum by the sperm, is difficult, or virtually
impossible, to find out. On the other hand, the time of sexual
union is easier to determine. It appears from the classics,
however, that the time of conception rather than that of the
sexual act is of paramount importance.

Shloka 2: W h e n at the time of birth or of

conception, the M o o n occupies a navamsha of
Saturn or is i n a watery sign (Karka, Meena or
the latter half of Makara), or is i n association
w i t h Saturn or is i n the fourth from lagna, and is
unaspected by the Sun, the birth or conception
takes place i n darkness, i n the absence of a lamp.
If the M o o n is i n the seventh from the Sun, the
birth or conception takes place w h e n the lamp is
burning (or there is light).
Comments : Such combinations are not as relevant today as they
were in the past when births used to take place in the homes
rather than in the hospitals. Several texts on astrology mention
about the presence or absence of a lamp in the room where a
patient delivers her child, the nature and number of attendants

53
inside tlie room, and other such matters. These were important
to confirm the authenticity of the horoscope. However, these
have little predictive value today. The changing times must be
given their due importance in astrological analysis.
^EFgt - M M r H ^ ^ gT^^mPt f^^^lfnT^ W r l ^ l

Shloka 3: Whichever Dwadashamsha the M o o n

occupies i n a sign at the time of impregnation,
the birth occurs w h e n the M o o n falls i n that sign
(indicated by the Dwadashamsha at impregnation),
in a Dwadashamsha of similar order.
Comments: At the time of impregnation (or conception),
the Moon would occupy a particular sign, and a particular
Dwadashamsha in that sign. At the time of birth, in the tenth
month after impregnation, the Moon would occupy a sign
which is indicated by its Dwadashamsha sign at impregnation.
It will also occupy the similar number of Dwadashamsha at
the time of birth. That is, its degree of longitude in the newly
acquired sign would be approximately the same as at the time
of impregnation.
Let us assume that impregnation occurs at a time when
the Moon occupies the sign Makara (Capricorn) at 21. The
Dwadashamsha occupied by the Moon is the ninth in Makara,
i.e., Kanya (Virgo). At the time of birth, which would happen
approximately ten lunar months later, the Moon would
occupy the sign Kanya wherein it would occupy the ninth
Dwadashamsha; that is, it would be in Vrisha Dwadashamsha
at the time of birth. This information is of use in predicting the
time of birth and the Moon-sign at birth. It may be noted that
the Dwadashamsha chart is extremely important and needs to
be given far greater attention than is usually given to it. The
Dwadashamsha has a great relevance in medical astrology.
A normal menstrual cycle has a duration of about 28 days,
considering from the first day of menstruation. Ovulation
generally occurs on or around the fourteenth day of the cycle.
The duration of pregnancy in human beings averages 270 days
from fertilisation, i.e., the time when the sperm and the ovum

54
fuse. Or it is about 284 days from the first day of the menstrual
period preceding conception. The human pregnancy thus has
a duration of roughly ten lunar months. If we know the time
of impregnation (conception), we can find out the approximate
time of birth of a child using the information provided in
the shloka under consideration. Needless to say that these
principles have to be tested in numerous charts before they
may be considered as scientifically authentic.
<ic^4|fd J^^^l'vl ^ M M ^

P?|J|P<dP*<^

TT^

4iPdclc^6Pn -prqr in II

Shloka 4: W h e n conception occurs at a time v^^hen

the lagna is i n a navamsha of Saturn (Makara or
Kumbha), and Saturn occupies the seventh house
from the lagna, the birth takes place after three
years (of conception). If a similar situation occurs
i n respect of the M o o n (navamsha of Karka, and
the M o o n i n the seventh from the lagna), the
conception yields its results i n tv^^elve years.
Whatever has been mentioned i n respect of the
time of conception (or impregnation), that too
applies to the lagna chart.
Comments: The results indicated above are
unacceptable.

scientifically

Shloka 5: A t the time of impregnation, if Mars and

Saturn together occupy the seventh from the Sun,
there is likelihood of illness to the male partner; if
i n the seventh from the M o o n , they result i n illness
to the female partner. W h e n they are on either side
of, or w h e n one of them associates w i t h and the
other aspects, the S u n or the M o o n , the death of
the male or the female partner ensues.

55
Comments : Here are some combinations which are detrimental
to the partners in sex. Here, affliction to the Sun is detrimental to
the male partner while affliction to the Moon harms the female
partner. A combined malefic influence of Mars and Saturn on
any of the luminaries is harmful to the sexual partners. When
Mars and Saturn together occupy the seventh house from the
Sun at the time of impregnation, the male partner suffers illness.
When they occupy the seventh from the Moon, the female
partner suffers i l l health. When Mars and Saturn surround
the Sun, the male partner dies; when the Moon falls between
them, the female partner dies. Similarly, when any one of Mars
and Saturn associates with the Sun while the other aspects
the Sun at the time of impregnation, the male partner suffers
death. The female partner meets a similar fate when any one
of Mars and Saturn associates with the Moon while the other
one aspects the Moon.
It may be noted here that affliction of the Sun and the
Moon by the malefics Mars and Saturn has been indicated to
be adverse for the two partners indulging in sex. No mention
is made here of the lagna rising at the time of impregnation
or the houses involved for the chart in question. The author
thus suggests that sexual union must be avoided when the Sun
and the Moon are afflicted. Another time when the scriptures
forbid sexual indulgence is the time of eclipse when both the
Sun and the Moon are afflicted by the RKA.

TJt^ TTcTf r'<a)r^?ir44(^:

IIV9 II

Shlokas 6 and 7: For the seven months

characterised by (i) the formation of the embryo,
(ii) solidification, (iii) appearance of limbs, (iv)
bones, (v) skin, (vi) hair, and (vii) beginning of
consciousness, the rulers respectively are Venus,
Mars, Jupiter, S u n , M o o n , Saturn and Mercury.
Further, (viii) when the fetus absorbs nutrition from

56
the mother, (ix) when it becomes restless, and [x)
when the delivery takes place, the rulers are the
lord of the lagna, the M o o n and the Sun. W h e n
a particular ruler is afflicted, e.g., by combustion,
etc., the fetus suffers during its appropriate month.
W h e n any ruler is defeated i n Graha Yuddha, a
miscarriage occurs during its corresponding
month. W h e n the lord of a particular month is
unafflicted, the fetus remains i n sound health
during that month.
Comments : Here is a detailed account of the development of the
fetus from the time of conception to the time of delivery. The
ten lunar months, which indicate the total period of gestation,
are each ruled by a planetary lord.
The first lunar month is ruled by Venus, starting from the
moment of conception when the embryo is like a 'bubble', a
combination of 'blood and semen', or a fertilised ovum which
starts as a single cell resulting from a union of sperm and
ovum. This single cell undergoes rapid successive divisions
that result in innumerable cells which eventually form a
mature fetus. During the second month, because of rapid
increase i n the number of cells the developing mass becomes
more solid. The planetary ruler for this month is Mars. Limbs,
upper and lower, appear during the third month ruled by
Jupiter. In the fourth month ruled by the Sun, the bones appear.
The fifth month characterised by the formation of the skin
is ruled by the Moon. The hair begins to grow in the sixth
month, and the planetary ruler during this period is Saturn.
Consciousness is infused into the growing fetus in the seventh
lunar month of gestation. The planetary ruler for this period
is Mercury.
The eighth month of gestation is characterised by 'eating' or
deriving nourishment from the mother through the umbilical
cord. The lord of the lagna at the time of conception is the
planetary ruler for this month. In the ninth month, the fetus
becomes restless in order to be released from the womb. The
Moon rules over this month of gestation. The last month of
gestation, the tenth lunar month, is ruled by the Sun. During this

57
period, the actual delivery takes place. Table V-1 summarises
the above information.
Table V-1: Planetary lordship for the
ten lunar months of gestation

1.
2.
3.
4.
5.
6,
7.
8.
9.
10.

Month of
gestation

Prominent
characteristic

Planetary
lord

First
Second
Third
Fourth
Fifth
Sixth
Seventh
Eighth
Ninth
Tenth

A 'bubble'; 'Hquid'
Solid mass of cells
Appearance of limbs
Bony skeleton
Formation of skin
Growth of hair
Infusion of consciousness
Derivation of nutrition
Restless to be released
Delivery

Venus
Mars
Jupiter
Sun
Moon
Saturn
Mercury
Lagna lord
Moon
Sun

The knowledge of planetary lords as rulers of the various

months of the gestation period helps us to understand the
development of the fetus from conception to its delivery as
a newborn babe, and allows us to determine beforehand the
status of health of the growing fetus. A l l references have to
be taken from the time of conception. If a particular planet is
afflicted, by combustion or malefic association, at the time of
conception, the growth of the fetus suffers during the month
ruled by such a planet. When any planetary lord is defeated
in Graha Yuddha at the time of conception, a miscarriage is
likely during the month ruled by such a defeated lord. The
fetus remains in sound health during the period ruled by an
unafflicted planet.
Susruta on gestation: Susruta, the father of ancient Indian
surgery, describes the development of the fetus in his own
Ayurvedic language, during the nine solar months of gestation.
According to him, the first month is characterised by a liquid
or bubble-like formation resulting from a union of a sperm
with an ovum. In the second month, there results a solid mass

58
as the elements of Vaata, Pitta and Kapha introduce into this
formation the five elements of air, water, fire, earth and space.
If this solid mass is round in outline, the conception results in
a male child; if it is egg shaped, more elongated, a female child
is born; if it appears as an irregular lump of flesh, the result is
a eunuch. In the third month, the Hmb buds become manifest,
along with indication of the head and face. The remaining body
parts are still in subtle form.
Further differentiation occurs during the fourth month
so that the fetal heart becomes apparent (and can be heard
beating). This coincides with the development of consciousness
in the fetus. Since the fetal heart starts active function during
this month, the pregnant woman is called as "Dau-Hridinee"
(<hR-n) or twin-hearted. According to Susruta, if the longings
of a 'twin-hearted' lady are not fulfilled, the child born tends
to have varied physical defects at birth.
Further according to Susruta, in the fifth month the mind
becomes more active. The sixth month is characterised by the
establishment of intelligence. In the seventh month, the limbs
and other body parts are sufficiently differentiated to be easily
identifiable. During the eighth month of gestation, the life
force of the fetus is unstable. A childbirth during this month
is considered detrimental to the survival of a child. After this,
a normal delivery can occur during any of the ninth, tenth,
eleventh and twelfth months. Beyond this, the continuation of
pregnancy must be considered abnormal.
Susruta's description may not provide the finest
details about our understanding of the process of intra-uterine
development of a fetus today but it is a brilliant exposition
considering the fact that he described it all over two millenia
ago. We cannot charge him with lack of understanding of the
subject when he says that a particular organ develops during one
particular month and another organ during another particular
month. He was fully aware that all body parts started developing
simultaneously although grossly they appeared to manifest at
different times. In this connection, it is interesting to present
here the views of different authorities of those times on the way
the organs developed (Susruta Samhita, Section III, Shareera
Sthana, Chapter 3, Shloka 32):

59
"According to Shaunaka rishi, the head of the fetus develops
first of all since head is the basis of all sense organs. The
heart, according to Kritaveerya, is the first to develop since
heart is the abode of mind and intelligence. Parashara thinks
it is the umbilicus that appears first because it is from here
that the fetus derives its sustenance. The hands and feet are
responsible for all the manifest urges of the fetus according
to sage Markandeya; hence they must be the first to develop.
Gautam rishi considers that the middle part of the body is
the first to develop as the rest of the body derives its support
from here only. Dhanvantari (the preceptor of Susruta; the
celestial physician who emerged from the Ocean as a result
of its churning by the gods and the demons) holds the view
that all these opinions expressed by the various rishis are
incorrect. According to him (and this is the correct view),
all body parts of the developing fetus grow simultaneously;
however, they are in a very subtle form during that early phase
of development and hence do not manifest simultaneously. It is
only after sometime that they acquire gross forms so as to become
identifiable. This is exactly like the mango fruit which has no
specific parts identifiable when it is very young. It is only with
time that the skin, the flesh, the seed and its cotyledons become
distinct."
Varahamihira is aware of these Ayurvedic concepts and
gives us valuable astrological clues to the status of health of
the developing fetus and identification of possible congenital
defects in the foetus.

Shloka 8: W h e n strong S u n and Venus, i n their

own signs or navamshas, occupy Upachaya houses
i n the horoscope of the male, or w h e n the M o o n
and Mars are i n a similar disposition i n the
horoscope of the female, the impregnation tends
to take place.
Comments : A l l sexual activity does not result in pregnancy. It is
only when the planetary disposition is appropriate does a sexual

60
union result in pregnancy. The conditions prescribed here are
a strong Sun and a strong Venus, occupying their own signs
or navamshas at the time of the sexual act, and at the same
time transiting the Upachaya houses (houses 3, 6, 10 and 11)
in the chart of the male partner. The same result is indicated
in the chart of the female partner when strong Moon and Mars,
in their own signs or navamshas at the time of the sexual act,
happen to transit Upachaya houses in her chart. Needless to
say, all these principles need a thorough testing before being
applied to any given charts.

Shloka 9: While a strong Jupiter may occupy the

lagna, the fifth or the ninth, such yogas prove
fruitless for the natives without virility, even as
the "Veena" is for the deaf.
Comments : This shloka needs to be read along with the
preceding one. Strong Sun and Venus or the Moon and Mars,
in their own signs or navamshas, in Upachaya houses, or a
strong Jupiter in any of the trines, are the planetary dispositions
that result in impregnation. This, however, is possible only
if the native is virile. If the native is not physiologically
(or anatomically) competent to procreate, the yogas promising
progeny are as worthless as is the sound of the "Veena", the
musical instrument of the goddess Saraswati, for a person
who is incapable of hearing. It is thus important for the
astrologer to understand that while a planetary disposition
in the chart, whether a Prashna chart or a chart for the sexual
act, indicating conception may exist, it is necessary for
the native to be anatomically sound and to have a normal
spermatogenesis, in order to actually father a child. The
shloka above states that for those without the "seed", the yogas
become 'fruitless".
fm^^

fm^f^

JoSrsigjn:

^Twdi^ j]+.vivii-^*HHichf: i

ITT?^

41 Pud I

flUdcllVMIdl; II ?o ||

61
Shloka 10: Jupiter, the Sun, the M o o n and the
lagna i n odd signs and odd navamshas result i n
a male birth; i n even signs and even navamshas,
they result i n a female birth.
Comments : Here is an indication about whether a male or a
female birth would take place. The principle has to be applied
to the Prashna chart or the chart at the moment of impregnation.
The odd signs (Mesha, Mithuna, Simha, Tula, Dhanu and
Kumbha) are masculine while the even signs (Vrisha, Karka,
Kanya, Vrishchika, Makara and Meena) are feminine. When the
Sun, the Moon, the lagna and Jupiter occupy the masculine
signs in a chart, the child born is a male. When, however, they
occupy the feminine signs, a female child is born.

Shloka 11: Strong S u n and Jupiter i n an odd

navamsha result i n male birth w h i l e strong Mars,
M o o n and Venus i n an even navamsha give rise
to a female birth. If these fall i n the Dwiswabhava
(mixed or mutable) signs i n the navamsha and
receive the aspect of Mercury, twins of the
respective sex are born.
Comments : The Dwiswabhava rashis (mutable signs) and the
effect of Mercury tend to give rise to the birth of twins. Thus,
if the Sun and Jupiter occupy the odd Dwiswabhava rashis
(Mithuna and Dhanu) in the navamsha and receive the aspect
of Mercury, the twins are both males. If the Moon, Mars and
Venus occupy the even Dwiswabhava rashis (Kanya and Meena)
in the navamsha chart and receive the aspect of Mercury, the
twins are both females. When planets belonging to both the
groups occupy the Dwiswabhava rashis in the navamsha and
receive the aspect of Mercury, the twins are dissimilar, i.e.,
they are one male and one female.

rd'lPcid^lJNHNdAtclHlcH) f g f ^

W^:

II?? II

62
Shloka 12: Saturn i n an odd house from the lagna
gives rise to the birth of a male c h i l d . The birth of
a male or a female c h i l d must be pronounced after
a careful assessment of the strength and weakness
of the various yogas.
Comments : When Saturn occupies an odd (third, fifth, seventh,
ninth or eleventh) house from the lagna, it indicates a male
birth. Else, a female child will be born. This disposition of
Saturn needs to be seen in the Prashna chart or the conception
chart. The author makes it a point to stress that the sex of the
child to be born must be determined with utmost care, taking
into account the potency of the different, sometimes conflicting,
planetary combinations.
It may not be out of place to mention here of a verse from
the other, larger, classic of Varahamihira, the Brihat Jataica,
wherein be gives combinations for the birth of eunuchs. The
relevant shloka (Ch IV, Shloka 13) is as follows:

According to this shloka, the following six combinations

indicate the birth of a eunuch:
1. The Sun and the Moon in mutual aspect (i.e., in
opposition).
2. Mercury and Saturn in mutual aspect (i.e., in
opposition).
3. Mars aspecting the Sun which occupies an even sign.
4. The Moon and the lagna being in odd signs and aspected
by Mars.
5. The Moon in an even sign and Mercury in an odd sign,
both aspected by Mars.
6. The Moon, the lagna and Venus in odd signs in the
navamsha.

63
The above six combinations lead to the birth of a eunuch.
These combinations are effective only when the yogas indicating
the birth of a normal child, a male or a female, are not present
in the chart for the moment of conception or in the Prashna
Chart.

Thus ends the fifth chapter of the Laghu Jatakam of

Varahamihira titled 'On Impregnation'.

On Matters Related to Childbirth

Shloka 1: Jupiter, the M o o n and the S u n are

characterised by Sattva, Venus and Mercury by
Rajas, and Saturn and Mars by Tamas. These
bestow upon the native their corresponding
qualities.
Comments: Sattva, Rajas and Tamas are the three Gunas
or qualities that are present in each individual in different
proportions. Sattva stands for all that is virtuous, benevolent
and spiritually elevating. Rajas indicates constructive action
and reaction, and activity in general. Tamas stands for
sluggishness, inactivity, darkness, and all that is negative and
forbidden. Jupiter and the two luminaries have Sattva as their
essential nature. Mercury and Venus represent Rajas. The two
malefics. Mars and Saturn, represent Tamas. A strong planet in
the horoscope confers its own essential nature as a dominant
feature on the native. It is not usual for a native to have only
one of the three Gunas and totally lack the other two. Often
there are varying proportions of the three Gunas in each
individual, with one or the other dominating according to the
strength of the planets. Even the variations in the dashas and
transits tend to bring out certain qualities in a native while
suppressing the others, according to the Gunas of the dominant
planets, at different times.
^TT^

I^JIWMI

"Jf^ ^ I W ^ I ^ e h ^ l

^frFT: 'FTf^ft ""jR^^S^ afT ^iPdc^icH^VIIt

65
Shloka 2: A native's essential quality of Sattva,
Rajas or Tamas must be deciphered from the nature
of the lord of the sign occupied by the S u n i n the
Trimshamsha. H i s physical appearance should be
judged from the strongest planet i n the chart. Also,
his caste, family and country must be considered
in deciding his appearance.
Comments : The author here underlines the importance of the
Trimshamsha in determining the inherent nature of a native. It
is the lord of the sign occupied by the Sun in the Trimshamsha
which indicates this. Since the Sun and the Moon do not own
any Trimshamsha, the Sun could only occupy a sign belonging
to any of the planets from Mars to Saturn.
In this as well as the subsequent shloka, the author gives
clues about how to judge the physical appearance of a native.
While the strongest planet in the chart has a dominant role
in determining the appearance of the native, the author also
stresses the importance of a native's lineage as well as the
country of his origin. By caste is meant the likely profession
of the native. A n unskilled labourer working in the open is
likely to have a darker complexion than someone working in
a more shielded ambience. Geographical factors also play an
important role in affecting the appearance and complexion of
an individual. These latter are independent of the planetary
disposition in the chart.

zft W "lift B<rH<4Wr*lc^ d l ^ v d

11^ II

Shloka 3: The native's appearance resembles the

features of the lord of the navamsha rising i n the
lagna. Or his appearance resembles that of the
strongest planet at that time.
Comments : The lord of the navamsha lagna is important too
in deciding the physical characteristics of a native. Each planet
has its own specific physical features which it confers on the
native.
We have thus the following factors to consider in deciding
the physical appearance of a native:

66
(i) The strongest planet 'at that time', i.e., at the time of birth, in
the natal chart.
(ii) The lord of the navamsha lagna.
(iii) Profession, heredity and geographical factors.

Shloka 4: W h e n the M o o n does not aspect the lagna,

or the M o o n is located between Venus and Mercury,
or Saturn occupies the lagna, or Mars is located i n the
seventh, the birth takes place i n the absence of the
father.
Comments : Here are some combinations for the birth of a child
occurring at a time when the father is not present close by and is
away either in the same or in a foreign country. These are:
(i) Lack of aspect of the Moon on the ascendant.
(ii) Placement of the Moon with Mercury on its one side and
Venus on the other; the three could be located in the same
sign or the Moon could have its twelfth and second houses
occupied, one by Mercury and the other by Venus.
(iii) Location of Saturn in the lagna.
(iv) Location of Mars in the seventh house.
In the Brihat Jatalca of Varahamihira, the first shloka of
chapter V goes as follows:

That is: The father is absent from the place of birth

if the Moon at birth does not aspect the lagna; and
he is in a distant place or a foreign country if the
Sun is in a movable sign located in the ninth or the
eighth house.
If only the Moon does not aspect the lagna, the father is
absent from home. If in addition, the Sun is in a movable sign
and located in the ninth or the eighth house, the father is far

67
away. Commentators further elaborate that if the Sun is in a
fixed sign, in the eighth or the ninth house, the father is in town
but not where the birth look place. If the Sun is in a mutable
sign, the father is returning home. The other combinations for
father's absence at the time of birth given in the Brihat Jatalca
are the same as the ones already mentioned here. It is possible
that more than one combination needs to be present in the
same chart to produce the said effect.

Shloka 5: W h e n the Sun and the M o o n i n the

same sign are associated v\^ith a malefic, or v\^hen
Jupiter aspects neither the lagna nor the Moon,
or when Jupiter does not aspect the Sun-Moon
conjunction i n a chart, the native is 'begotton by
another' (illegitimate).
Comments: Here are some combinations that indicate an
illegitimate birth. These include:
(i)

Sun-Moon conjunction afflicted by the association of

another malefic like Mars or Saturn.

(ii) Lack of Jupiter's aspect on the lagna or the Moon.

(iii) Sun-Moon conjunction bereft of Jupiter's aspect.
It may be pointed out that prediction about a native's legitimacy
or otherwise should not be made lightly. Jupiter's influence
is considered to be important in ensuring legitimacy. When
the Moon or the lagna in the navamsha fall in the signs of
Jupiter, the native must not be declared as illegitimate despite
the presence of above-mentioned combinations.

{|it1W^t;'MI<^ elH^R-^d; ^^^PH^VI: II^ II

Shloka 6: From the planet i n the kendra judge

the direction of the door. W h e n the kendras are
vacant, judge the same from the rashi or sign i n
the lagna. From the position of the S u n judge the

68
(location of the) lamp. The w i c k is to be judged
from the lagna and the o i l from the M o o n .
Comments: This and the subsequent shlokas indicate the
ambience in which a native is born. These help rectify the
horoscope. Howerve, the modern births occur mostly in
hospitals whereas the shlokas here are chiefly relevant to the
home deliveries which have been, and still remain, in vogue
in rural India.
The direction of location of the door of the room wherein
the native is born is to be judged from the planet occupying
a kendra. If more than one planet occupy the kendras, the
strongest of them is to be considered. If several such planets
(in kendras) are strong, there is more than one door in the
lying-in chamber. If there are no planets in the kendras, the
direction of location of the door is to be decided on the basis
of the direction indicated by the sign rising in the lagna.
The Sun's position indicates the direction in which the oil
lamp, meant to illuminate the lying-in chamber, is placed. Thus,
if the Sun is in the lagna or around it (houses 12, 1 and 2),
the lamp is located in the east. If the Sun is in the seventh
house or around it (houses 6, 7 and 8), the lamp in the west.
The Sun in the tenth or around the tenth (houses 9, 10 and 11}
indicates that the lamp is located in the South. The Sun in the
fourth or around the fourth (houses 3, 4 and 5} indicates that
the lamp is placed in the northern side of the chamber.
From the lagna is judged the length of the wick in the
lamp. If the lagna is in the beginning of a sign, the wick
is complete. If the lagna is in the middle of a sign, the
wick is half consumed. If the lagna is at the end of a sign, most
of the wick has been already consumed and it is approaching
its end.
From the Moon is judged the amount of oil in the lamp. If
the Moon is in the beginning of the sign, the lamp is full; if it
is in the middle of a sign, the oil is half consumed; if the Moon
is approaching the end of a sign, the lamp is near-empty.

3Tf5 W T r

irflTTT v^luftj^i

69
Shloka 7: Depending on w h i c h of the grahas from
the S u n onwards happens to be the strongest
(in the horoscope), the lying-in chamber of the
woman w o u l d be weak, newly built, burnt by fire,
colourful, of strong build, very charming, and w o r n
out respectively. Each house close by should be
similarly judged.
Comments : The condition of the house or the room wherein
delivery of the child occurs is to be judged from the strongest
planet in the horoscope. If the Sun happens to be the strongest
planet in the native's chart, the birth takes place in a house
or chamber which is weak and fragile. If the Moon is the
strongest of all, it is a newly-built house. If it is Mars that is
the strongest, the chamber would be (partly) burnt by fire. A
strong Mercury indicates that the chamber is colourful (painted
in varied colours). Jupiter in strength indicates a strongly built
house. A strong Venus indicates a highly beautiful, very fine,
artistically built house. When Saturn happens to be the strongest
planet in the chart, the house wherein the delivery takes place
is old and worn out.
Houses or rooms adjacent to the lying-in chamber can also
be similarly judged. The seventh house from the strongest
planet indicates the room opposite to the lying-in chamber.
The first house indicates the room behind. The tenth and the
fourth houses indicate the rooms on the right and the left of
the lying-in chamber. Planets located in these houses of the
chart indicate the state of rooms around the chamber wherein
the delivery takes place.

Shloka 8: Exalted Jupiter i n the tenth indicates a

two-, three- or four-storey house. A strong Jupiter
i n Dhanu (Sagittarius) indicates a three-storeyed
house. In other Dwiswabhava (mutable) rashis, it
indicates a two-storeyed house.
Comments : Again here, an indication about the house wherein
the native is born is given. When Jupiter is exalted in the tenth

70
house, it ensures that the house wherein the native is born is
a two-storeyed or three-storeyed or four-storeyed house. Jupiter,
in the tenth house, on its exact point of exahation (Karka 5)
ensures a four-storeyed house. If it is approaching its point
of exaltation, the house is three-storeyed. When it is past its
exaltation point, it indicates two-storeyed house. In Dhanu, its
Moolatrikona sign, it indicates a three-storey house. In other
Dwiswabhava rashis (mutable signs), i.e., in Mithuna (Gemini),
Kanya (Virgo) and Meena (Pisces), it indicates birth in a twostoreyed house.

Shloka 9: Houses three, six, nine and twelve

indicate the four legs of the cot. The house where
an even sign is located indicates that part of the
cot w h i c h is bent, w h i l e the location of a malefic
i n a particular house indicates that part of the cot
w h i c h is damaged.
Comments : The shloka indicates the disposition of the cot on
which the delivery takes place. The traditional cot in India
is a wooden structure with four horizontal poles as its sides,
and four legs for its support. In the horoscope, the third, sixth,
ninth and twelfth houses indicate the four corners, hence the
four legs of the cot. If the head-end is taken to be east, the
third house indicates the south-east and the sixth house the
south-west; similarly, the twelfth house indicates the north-east
and the ninth house the north-west. These four houses thus
indicate the four corners of the cot as well as its four legs. The
intenvening houses indicate the four sides of the cot, or the
four poles that connect the four legs. The first and the second
houses indicate the east (short pole at the head end), the fourth
and the fifth houses indicate the south (long pole on the right
hand side of the viewer), the seventh and the eighth houses
indicate the west (short pole at the foot end), while the tenth
and the eleventh houses indicate the north (long pole on the
left hand side of the viewer), thus completing the rectangle.
In whichever house there falls an even sign, that indicates

71
the part of the cot which is bent under pressure. The location
of a malefic in any house indicates that the part of the couch
indicated by that house is damaged.

(IV4vi^<^Vl TTlt

H I H ^ r ^ d : l l ? o II

Shloka 10: W h e n Saturn or Mars occupies Mesha

(Aries), Simha (Leo) or V r i s h a (Taurus) lagna, the
sign identical w i t h the navamsha lagna indicates
the body part surrounded by the cord.
Comments : A child may be born with the umbilical cord
surrounding any part of its body. When the lagna is one of
Mesha, Vrisha or Simha, and occupied by either Mars or Saturn,
the part of the Kaalapurusha indicated by the sign identical
with the navamsha lagna is the one which is surrounded by
the umbilical cord. Generally harmless, the cord around the
neck may create some problems.
Varahamihira gives another combination in his Brihat Jatalza
in this connection (Gh V, Sh 3):
VIVII^j MIMH^^ "^T ^ ^ ^ ^ r f W i p t I
^l^r^rl'iild:

fnlfd^Ptddl^PM

^11

That is: If the Moon or an evil ascendant happen

to fall in the Drekkana of the lord of Vrishchika
(Scorpio), and if there be benefics in the second and
the eleventh houses, the native is born a serpent or
is born with a serpent coiled around his body.
The above shloka gives a combination for one being born
with a 'serpent' (umbilical cord) wrapped around his body. Here,
either the Moon should happen to fall in a Drekkana of Mars
(lord of Vrishchika) or a malefic ascendant (owned by Mars or
Saturn) should do so. We know that the first Drekkana of Mesha,
the second of Dhanu and the third of Simha fall in Mesha, one
of the signs owned by Mars. Similarly, the second Drekkana of
Karka, the third of Meena and the first of Vrishchika happen
to fall in Vrishchika, the other sign of Mars. For the Moon to
occupy a Drekkana of Mars, it has to fall in the signs indicated

72
above. Of the malefic ascendants, the signs of Saturn (Makara
and Kumbha) do not have a Drekkana of Mars. Only the first
Drekkanas of the ascendents of Mars (Mesha and Vrishchika)
qualify for a malefic ascendant indicated in the shloka. The
combination given here suggests that the native would be born
with an umbilical cord surrounding his body so that it may
cause harm to the native.

3tef>f^siHdr<n: 'fg^siT^ %^ vJl^ipM

II??H

Shloka 11: From the strongest of the grahas from

the S u n onwards must be considered copper,
gems, gold, white copper, silver, pearls and iron
respectively. W h e n Jupiter occupies its o w n house,
it indicates gold.
Comments : Here is an indication of the various objects that lie
inside the lying-in chamber or are worn as ornaments by the
mother of the native at the time of delivery. When the strongest
planet in the chart is the Sun, it indicates that the lady is
wearing ornaments of copper on her body. When the Moon
is the strongest, she is wearing gem stones. With Mars as the
strongest planet, it is the ornaments of gold that are indicated.
Mercury indicates white copper, Jupiter silver, Venus pearls
and Saturn indicates iron. When Jupiter in strength occupies
its own sign, Dhanu or Meena, it too indicates gold.
It may be added here that the Sun in exaltation, or near
exaltation, also indicates ornaments of gold.

Shloka 12: The number of grahas between the

M o o n and the lagna indicates the number of female
attendents. The grahas i n the invisible half of the
chart indicate the attendants inside the room; those
i n the visible half indicate those outside.
Comments : The number of grahas between the Moon and the
lagna is supposed to equal the number of female attendants

73
present around the lady who undergoes delivery, i.e., the mother
of the native. The number of such attendants who are inside
the lying-in chamber is equal to the number of such grahas
between the Moon and the lagna as lie in the invisible part of
the horoscope. The number of those waiting outside the lying-in
chamber is indicated by the number of such grahas between the
Moon and the lagna as lie in the visible part of the horoscope.
Houses 1 to 7 constitute the invisible half while houses 7 to 1
constitute the visible half of the horoscope.
Several authorities consider the opposite view as valid. Thus,
according to them, the number of grahas between the lagna and
the Moon (and not between the Moon and the lagna) indicates
the number of female attendants present around the woman.
Still others consider that grahas in the visible half indicate the
attendants inside the room while those in the invisible half of
the chart indicate the attendants waiting outside.

Thus ends the sixth chapter of the Laghu Jatakam of

Varahamihira titled 'On Matters Related to Childbirth'.

7
On Balarishta

Shloka 1: The M o o n i n the sixth or the eight house,

under malefic aspect, causes immediate death.
W h e n benefics aspect it, the death occurs i n eight
years. W i t h both benefics and malefics aspecting
it, the death occurs i n four years.
Comments : In this chapter, the author presents combinations for
'Balarishta' or suffering to the newborn (Bala: a child; Arishta:
suffering). The presence of these combinations in the chart has
been supposed to cause the death of the native either soon after
birth or during early life. As we shall see, certain death resulting
from these combinations is not a rule. Physical (and sometimes
mental) suffering is more likely and tends to manifest as illness.
Only when these combinations are present in their 'pure' from,
in the presence of a weak lagna lord, must death be expected. One
must also carefully identify any planetary dispositions which
cause a cancellation of such adverse results, before considering
death as a consequence of Arishta combinations.
The combination given i n the above shloka is a standard yoga
of Balarishta. When the Moon is grossly afflicted, the newborn
babe is vulnerable to ill-health and even death. The author here
mentions as adverse the presence of the Moon in the sixth or the
eight house under malefic aspect. When this combination obtains
in a chart, death is supposed to result soon after birth. When,
however, thereis benefic aspect on the Moon so located, without
malefic aspect, the child is supposed to survive upto eight years
only. A combined benefic and malefic aspect on the Moon results

75
in deatli by the age of four. It is logically understood that when
the Moon, located in the sixth or the eight house, receives no
aspect, whether benefic or malefic, the Balarishta does not
materialise.
According to the sage Parashara, the location of the Moon in
any of the houses 6, 8 or 12, under malefic aspect, causes
Balarishta. Thus, Parashara considers all the Trika houses as
adverse for the placement of an ill-aspected Moon.
Parashara states in the chapter on Balarishta that Balarishta
applies upto the age of twenty-four years. His advice to the
practising astrologer, therefore, is to not venture into the assessment
of a native's longevity until he is twenty-four years of age.
Elsewhere, in the chapter on longevity, the sage states that the age
upto which Balarishta yogas are relevant is eight years. It may be
pointed out that it is the general view that eight years is the age
upto which Balarishta combinations are considered to be relevant.
We do not intend to refute any of the views stated above
although we would like to make our own humble submission in
view of a large number of horoscopes with Arishta-yogas studied
by us. We have found that when an Arishta Bhanga yoga or a yoga
of cancellation of Balarishta is present in the chart, the native does
not meet early end as is indicated in the classical description of
the yoga. However, the Arishta yoga persists as a weakness in the
horoscope which gets activated in the presence of an appropriate
dasha. In other words, in the presence of a combination for
cancellation of Balarishta, the Balarishta becomes subject to the
influence of dasha and transits.
Chart VII-1 (male native, born on July 31,1976; at 20:05 hours
1ST; at Delhi, 28N39, 77E13] shows Kumbha (Aquarius) lagna
with the Moon located in the eighth house aspected by Saturn from
the sixth house. It is a classical combination for Balarishta. The
benefic Jupiter too aspects the Moon from the fourth house. Here
is thus a Moon which is ill-placed, and under a combined malefic
and benefic aspect. Another two points to be considered here are
that (a) the Moon is surrounded on both sides by malefics Mars
and Rahu; and (b) the lagna lord Saturn is fully combust, being
very close to the Sun and, therefore, adversely affecting the health.
The native has survived the likelihood of an early death, thanks
to the cancellation of Arishta (which will be discussed in the next

76
chapter) present in the chart. He, however, suffers from severe
health problems in the form of juvenile rheumatoid arthritis which
has resulted in pain and stiffness in his both hips to the extent
that his general mobility has been grossly curtailed and he is
unable to get up from the bed on his own. He has been advised
joint replacement.

Ketu

Jupiter

1 \

Lagna

\ l 2 /
Ketu \ /
Lagna

Chart V l I - 1
BirtJi Chart
July 31, 1976

Rahu

Lagna
Sun
Moon

0220'
1458'
1423'

Sun
Venus
Saturn
Mercury
Mars

Moon

Mercury

3 \ ^

\
/ 7
Mercury \ .
/
Mars
/ ( . Rahu

/
Sun
/Venus, S a t u r n \ /

Mars
Mercury
Jupiter

2r34'
orio'
0351'

Moon

Moon

Venus
Saturn
Rahu

Sun
Saturn

Jupiter
Rahu

X's

Ketu

\ 7 /
10^4

Navamsha
Ketu

Lagna
Mars

26-56'
1322'
1428'

Lagna \
Mars

Sun
Saturn

0 /

Jupiter

\^
Venus

\ l

11 \ .
Jupiter\/
RahuXX

^ \

Mercury

Vl2\
/

Venus

/ ^ \
Moon

PIT^ mu|<|; f j ; MIMPvitdl HHMV^I^fl II ? II

Shioka's 2: Aspected by retrograde malefics and
unaspected by benefics, the natural benefics yield

'
\

77
the same results as the M o o n . The lagna lord,
defeated by a malefic, and located i n the seventh
house, causes death i n one month.
Comments: Two combinations for Balarishta are mentioned here.
When natural benefics are located in either of the houses 6 or
8, and aspected by retrograde malefics, they too lead to the same
effect as the Moon in such a disposition. That is, they too would
result in death soon afterbirth. Death, however, would not ensue
if such ill-placed benefics are under benefic influence or if the
aspecting malefics are not retrograde. The state of retrogression
adds an extra element of affliction which is not conducive to good
health or to survival.
When the lagna lord occupies the seventh house and lies in close
association with a malefic, defeated by it in graha-yuddha, the death
of the child occurs by one month. A n affliction of the lagna lord
is an adverse factor for health and longevity. Two planets, other than
the luminaries, are said to be in graha-yuddha ('planetary war')
when they are posited within one degree of each other. The general
opinion is that the planet which is on the lesser degree is the winner
while the one that is further advanced is the loser. In any case, a
very close association of the lagna lord to a malefic seriously affects
health. In the example given above (chart VII-1), the lagna lord
Saturn is placed very close to its enemy, and a natural malefic, the
Sun. This close association (not graha-yuddha!) with the Sun also
renders the lagna lord combust and, therefore, bereft of any vitality.
It is further afflicted by its placement in the sixth house, in a watery
sign belonging to its enemy, the Moon.

gr^: SR^TcR^:

VlVH^cbmOv^ II ^ II

Shloka 3: Death (also) occurs when birth occurs at

sunset, i n Moon's Hora, w i t h a l l malefics i n
Rashyanta, or when the M o o n and a l l malefics
occupy the kendras.
Comments: Two more combinations are given here, indicating
death soon after birth. According to the first one, when the birth
occurs at sunset, in Moon's Hora, and all the malefics are in

78
Rashyanta, the native dies soon after birth. By Rashyanta is meant
the end of a rashi or sign. When a graha occupies a sign at 29
or above, i.e., when it is in the thirtieth degree of a sign, it is
considered to be in Rashyanta. Rashyanta is the junctional region
of two rashis. Another junctional region considered in this
combination is the time of sunset, or the junction of the day and
night. The junctional regions are weak points and as such are
adverse for health as well as for survival.
The other combination that leads to death after birth is the
presence of the Moon and all malefics in the kendras. It is to be
appreciated that the kendras are not the best places for the malefics
to occupy. The health is best protected when natural benefics, and
not malefics, occupy the kendras. When the Moon is also in one
of the kendras, according to this yoga, the malefics happen to be
in kendras both from the lagna as well as the Moon, rendering
the chart highly susceptible to ill-health. If there are also benefics
in the kendras, they tend to neutralise or lessen the affliction.

Shloka 4: Death results when, i n case of Karka and

Vrishchika lagna, malefics occupy the eastern half
and benefics the western half. Death (also) ensues
w h e n malefics occupy the kendras and the eighth
house while a weak M o o n occupies the lagna.
Comments : Here is a combination known as 'Vajra-MushUyoga'
or the yoga of death-inflicting fist. When the lagna is either Karka
(Cancer] or Vrishchika (Scorpio), and the natural malefics and
benefics occupy respectively the eastern and the western halves
of the horoscope, the newborn babe meets an early end. The
eastern half of the horoscope extends from the mid-point of the
tenth house to the mid-point of the fourth house. Similarly, the
western half of the chart extents from the mid-point of the fourth
house to the mid-point of the tenth house. In this combination,
the malefics are supposed to lie in or around the lagna while the
benefics are located at a distance. It could be an adverse yoga for
any lagna though the classics impute these results to Karka and
Vrishchika lagnas only.

79
Some commentators consider the houses one to seven as the
eastern half and houses seven to one as the western half.

Shloka 5: W h e n the M o o n i n association w i t h

malefics occupies the seventh, the eight or the
twelfth house or the lagna, without benefic aspect,
and w h e n no benefics occupy the kendras, the
death (of the newborn babe) may be pronounced.
Comments: It is being repeatedly pointed out that the Moon in
association with the malefics, with no benefic influence on it to
lessen its affliction, is adverse for the survival of the newborn.
Another point that is being highlighted repeatedly is that natural
benefics in the kendras have a highly protective influence against
ill-health and death.
^ 5 1 ^ THWT: tIMI-dW W f t M<UKIdl I
<ic^i|J|d1

WtmfTTftST^: t n ^ : II ^ II

Shloka 6: The M o o n becomes a death-giver when,

surrounded by malefics, it occupies the fourth or
the eighth or the seventh house, or w h e n it
occupies the lagna while the malefics occupy the
seventh house.
Comments : It is generally accepted that the Moon surrounded by
planets on either side gives rise to the highly benefic Durudhara
yoga. However, when the planets on either side of the Moon
happen to be natural malefics, an adverse Paapakartari yoga
results. This latter yoga is an affliction which is likely to become
fatal if it occurs around a Moon that occupies any of the fourth,
the seventh or the eighth houses. Chart VII-2 (female native, born
on January 6, 1965; at 1:45 hours 1ST; at 22N45', 88E21') shows
such a Moon which occupies the fourth house and is surrounded
on its two sides by the Sun and Saturn. The native died of chronic
myeloid leukemia (a form of blood cancer) in May 1990. There are
severe afflictions to the lagna here in the form of a Paapakartari

80
yoga around the lagna and a very close association of the lagna/
eighth lord with Ketu.
The second part of the shloka states that when the Moon occupies
the lagna and all the malefics occupy the seventh house, the
planetary disposition thus obtained leads to death. In this situation,
the lagna as well as the Moon are both opposed by all the malefics
from the seventh house. For this yoga to give full results, there
should be no benefic influence on the lagna/Moon or the seventh
house.
^1u|-<{l ? [ I ^ M HHIbdMilfvifirWri: TTT^: I

\
Jupiter
(R)

Ketu Venus / \ .
Mars
\Mercury/
\
\ 6
/
Sun\ v
Lagna

Rahu

Saturn

Chart VII-2

\
('

Birth Chart
Moon

Moon

Lagna
Sun
Moon

Ketu
Venus
Mercury

Lagna

1937'
2157'
24''08'

Mars
Mercury

Navamsha
Moon

Saturn

Jupiter
Sun

Jupiter (R)

'

Rahu

Mars

Lagna
Mercury
Venus
Ketu

Mars

June 1, 1965
Saturn

Sun

loV'4

Rahu

01''43'
2858'
2247'

Venus
Saturn
Rahu

2832'
08''23'
2931'

81
Shloka 7: W h e n a weak M o o n occupies the twelfth
house, the malefics occupy the lagna and the eight
house, and the kendras are bereft of benefics, early
death may be pronounced.
Comments : The yoga is self-explanatory.

Shloka 8: W h e n the M o o n associated w i t h

Rahu occupies the lagna along w i t h (another)
malefic, and Mars occupies the eighth house,
the death of the newborn along w i t h its mother
occurs. W h e n the M o o n is replaced by the Sun,
the death of the mother-child duo results from
a weapon
Comments : Here; multiple adverse influences on the Moon and
the lagna are mentioned. The Moon should occupy the lagna along
with Rahu and another malefic. Placement of Mars in the eighth
house would be an additional adverse factor. When such a
situation occurs, the newborn babe as well as its mother meet their
end. When it is the Sun in the lagna associated with Rahu (or
Ketu according to some!) and another malefic, while Mars occupies
the eighth house, the death of the mother as well as the child
results from a weapon. This could also mean an early postoperative death of the mother and child where the birth has
necessitated some form of surgical intervention.

Shloka 9: W h e n the M o o n , Saturn, the S u n and

Mars respectively occupy the lagna, the twelfth
house, the ninth house and the eighth house, w h e n
Jupiter (too) is not strong, the combination results
i n the death of the newborn.
Comments: In case Jupiter in the chart is strong, it protects against
early death.

82

Shloka 10: The M o o n under malefic association

and located i n any of the houses 5, 7, 9, 12, 1 and
8, leads to early death after birth if it is bereft of
association or aspect of strong Venus, Mercury and
Jupiter.
Comments : A n ill-associated Moon in any of the houses 1, 5, 7,
8, 9 and 12 is supposed to cause death unless it has the aspect
or association of strong natural benefics, i.e.. Mercury, Jupiter and
Venus. It may be pointed out that benefic influence, in the form
of association or aspect of natural benefics, on the lagna, the
kendras and the eighth house, and not necessarily on an illassociated Moon only, may also have a protective effect.
jfr^ T S i r f M d d f d alPHdV-d-^

rTfJpTSrar I

Shloka 11: W h e n a strong M o o n , aspected by a

malefic, happens to transit the strongest planet i n
the chart, or the position of the natal Moon, or the
lagna, w i t h i n the first year, the death of the child
ensues. So say the wise.
Comments : Here the author gives the likely time of death of the
newborn babe, within the first year of its life, as a consequence
of the above-mentioned combinations wherein the exact time of
death is not mentioned. Wherever the time of death is mentioned,
e.g., early death or death within one month, etc., there the dictates
of the yoga hold sway. In the remaining yogas, one must watch
the transit of the Moon. When the transiting Moon passes over
the lagna or over its own natal position or over the strongest planet
in the horoscope, that would be the likely time of death of the
newborn.
We must conclude this chapter by emphasising that any of the
above-mentioned yogas must not be applied literally to the natal
charts. It is necessary to identify any benefic or protective factors
in the chart before pronouncing the results of a certain Arishta

83
yoga. One must also remember that an Arishta yoga is a weakness
in the horoscope and even when some sort of a cancellation of
an Arishta yoga exists, an appropriate adverse dasha can still
activate such a yoga and cause ill-health. Thus, while 'Balarishta'
is a very important aspect of astrology, its principles need a highly
judicious application.

Thus ends the seventh chapter of the Laghu Jatakam of

Varahamihira titled 'On Balarishta'.

On the Cancellation of Balarishta

HHRyd; yVIMV yUMM^n

rar?lT

VicilM<yuim:

II? II

Shloka 1: A strong and bright (not combust!)

Jupiter, alone i n the lagna, neutralises several
intense afflictions (in the chart) as does a devotional
salutation to lord Shiva.
Comments: Lord Shiva, the all-powerful, can remove intense
afflictions from the lives of His devotees. In the horoscopic chart,
this vital function is performed by a strong Jupiter in the lagna.
This strong Jupiter must be fully luminescent and should not be
combust.
We have discussed several combinations in the previous
chapter which deal with the indication of affliction in the chart.
The present chapter deals with Arishta-Bhanga, i.e., combinations
that neutralise Balarishta. A strong, non-combust Jupiter in the
lagna is supposed to be the best cancellation for any affliction. The
classics extol the presence of the best benefic Jupiter in the lagna.
Needless to say, no adverse prediction based on the knowledge
of Balarishta (see previous chapter!) may be made without first
looking for combinations for cancellation of Balarishta.
HHirMylifd6<HcJH!i{i'|4^b<i:

T H ^ ^ i r M l f ^ r e M r r a r I I ? II

85
Shloka 2: A very strong lagna lord, unaspected by
malefics, aspected by benefics located i n kendras,
after removing (the promise of) death, grants long
life, several good qualities and vast w^ealth.
Comments: A strong lagna lord is a great protection against ill
health and ensures long life. Its strength, and thus its protective
potential, is enhanced when it is bereft of the aspect of natural
malefics. The aspect of natural benefics, which have the additional
positional advantage of being in the kendras, adds further strength
and benevolence to the lagna lord. We all know that natural
benefics in the kendras are a strong protective factor against
affliction. With such a powerful lagna lord, the native enjoys long
life, is blessed with several good qualities, and has great wealth.
This as well as the previous combination are very effective
factors indicating cancellation of Arishta or affliction.
H H K b d M d ^ P n ^iMJJ'MMic<^eh|UH|>-c|^; |

Shloka 3: The M o o n located even i n the eighth

house from the lagna provides definite protection
to the native against death if it is located i n the
Drekkana of Mercury, Jupiter or Venus.
Comments: We have been told in the previous chapter that the
Moon afflicted in the eighth house causes certain death of the
newborn baby. Here, however, is a yoga that cancels such an
affliction of the Moon. If the Moon in the eighth house is located
in the Drekkana of any of the three benefics. Mercury, Jupiter and
Venus, the affliction of the Moon due to its placement in the birth
chart is neutralised. Such a Moon then loses its potential to kill
and tends to provide protection to the native. Here is an important
clue about the influence of the signs owned by natural benefics.
Even a natural malefic would tend to shed its maleficence to some
extent by being located in the sign of a benefic. There is also an
indication about the significance of the Drekkana in which a
planet is located. We hold the view that the consideration of the
Drekkana chart is essential while analysing a horoscope for
medical astrology.

86

Shloka 4: Full M o o n , posited i n the sign of a

benefic, surrounded by benefics, destroys Arishta
(affliction); more so, w h e n it receives the aspect
of Venus.
Comments : A full Moon is a strong Moon. Its placement in the
sign of a benefic increases the benevolence, hence the protective
potential, of the Moon. When such a Moon is surrounded by
natural benefics, it receives further strength. This strength receives
additional potentiation when Venus aspects such a highly
strengthened Moon. With Moon being strong in the chart, the
Balarishta tends to disappear.
It may be pointed out that the Moon is inherently a weak graha
and needs some sort of support from other grahas. When there
is no planet on either side of the Moon, a highly malefic
Kemadruma yoga results. This yoga tends to destroy the good
effects of any other benefic yogas in the chart. When the Moon
is surrounded by planets on its both sides, the highly benefic
Durudhara yoga is the result. The attention of the reader is,
however, drawn towards the nature of the planets that surround
the Moon in this yoga. It should not be difficult to appreciate that
the Moon surrounded by natural malefics would not be as useful
as when it is surrounded by natural benefics. This then brings
us to the concept of the Kartariyogas, the Shubha Kartari and the
Paapa-Kartari, around the Moon. In the Shubha-Kartari, the Moon
is surrounded on either side by natural benefics. In the PaapaKartari, the natural malefics surround the Moon. The author here
is categorical that, in order that the Arishta be neutralised, the
Moon in the chart must be surrounded by natural benefics.

Shloka 5: A n y one of Mercury, Venus and Jupiter,

i n strength, occupying a kendra, even if associated
w i t h a malefic, soon destroys Arishta.

87
Comments : Any strong benefic located in a kendra is supposed
to destroy Arishta. It is, however, understandable that the best
protection would be possible when any of these benefics occupies
the lagna in preference to the other kendras. Also, the more
number of benefics there are in the kendras, the better the
protection they afford against Arishta.
The degree of protection would also depend upon which one
of the three benefics mentioned here, in strength, is located in one
of the kendras. The classics state that Jupiter provides the best
protection, followed next by Venus and lastly by Mercury. Based
on this knowledge, with the above shloka under consideration,
we may assume that:
(a) of the three benefics, Jupiter, Venus and Mercury, the best
protection against Arishta is provided by Jupiter;
(b) the protection is more when the benefic in question occupies
the lagna in preference to one of the other kendras; and
(c) the more the number of natural benefics in the kendras, the
better the protection.
Here is a related shloka from the Saaraavali.

il^lPtbd r^-t^lS^ Til^lPtbd'

^ II

That is: Jupiter and Venus (both) in kendras grant the

native a lifespan of a hundred years, destroying
afflictions arising from blemished grahas as well as from
blemished Moon.
ft^^TWrnlsfxT

W5

JJ^r^dTd^lfit^^chlUIW: I

^IPK^d t r f t r ^ R ^ Pioyf^JiHi 11611

Shloka 6: The M o o n i n the sixth house provides

certain protection to the native if it occupies the
Drekkana of Jupiter, Venus or Mercury, even as
Garuda protects the one bitten by a serpent.
Comments: Please see comments to Shloka 3, vide supra.

faVlMlRfcd^'dl

sj'jI^^^IHlchf^ ^TF^

ll\9ll

88
Shloka 7: A full M o o n , posited between two
benefics, destroys all Arishta even as Garuda
destroys hordes of snakes.
Comments: This shloka is similar to shloka 4, vide supra. It
emphasises the strength bestowed upon the Moon by its mere
location between two natural benefics. A strong Moon protects
health during childhood. When additional factors, like the location
of this well-surrounded Moon in the sign of a benefic, or the aspect
on it of Venus (vide shloka 4 above), are added, the protection
to the native becomes obviously more certain.

Shloka 8: W h e n the birth happens at night time,

w i t h the M o o n full-bodied, i n Shukla Paksha, the
native suffers no Arishta from the placement of the
M o o n i n the sixth or the eighth house.
Comments : Here is a potent combination for Arishta Bhanga or
cancelation of the blemish arising from a malplacement of the
Moon in the sixth or the eighth house. The conditions that need
to be fulfilled are:
(a) the birth should be during night time;
(b) it must be Shukla-Paksha or the waxing phase of the lunar
cycle; and
(c) the Moon must be full-bodied, i.e., approaching its fullness,
from something like Dwadashi (the twelfth lunar date) to
Poornima (the full Moon).

Shloka 9: With a bright and strong, clearly visible

Jupiter i n a kendra, a l l afflictions are silenced.
Comments: We have already observed at the beginning of this
chapter (Shloka 1) that a strong Jupiter, which is not combust,
located in the lagna, removes all afflictions from the chart. Here

89
we see that a strong, non-combust, clearly visible Jupiter in a
kendra [not necessarily the lagna) removes all afflictions. The
emphasis here, as well as earlier, is on a Jupiter which appears
bright and clear in the sky, without suffering combustion. Our
author could have easily avoided this shloka by incorporating this
one in the first shloka of this chapter where the location of Jupiter
in the lagna is extolled. We know that the lagna too is a kendra.
The reason for this apparent repetition is not far to see. There is
a difference in the degree of cancellation of Arishta that Jupiter
effects by being in the lagna on the one hand and in any of the
other kendras on the other. Without doubt, the best cancellation
of Arishta results from a strong Jupiter located in the lagna.
^lu^-iidHlMiiidl: ^"iwtlVlch'll: ^"iwi^obiuiw; |

Shloka 10: W h e n the M o o n , Jupiter, Venus and

Mercury occupy benefic houses, and are located i n
the navamshas and Drekkanas of benefics, they
cause destruction of a l l afflictions.
Comments: A n important point in the cancellation of affliction is
a favourable disposition of the natural benefics. According to the
shloka under consideration, all the natural benefics, viz., Mercury,
Jupiter, Venus and the Moon, must be located in benefic houses.
The benefic houses are the kendras and trikonas. When the natural
benefics occupy these favourable houses, they tend to neutralise
all afflictions that the chart may otherwise harbour. These natural
benefics derive further strength by being in the navamshas and
Drekkanas owned by natural benefics.
^-^imiRtdiivl^POT-:

^jpnFt ^TSPT I

^muTti Rtd^lJf mmPH ^rm ^ R W U I H ^ i i n n

Shloka 11: The lord of the rashi occupied by the
Moon, or any other natural benefic, when located
i n a kendra, removes the effects of an Arishta yoga
even as the sins are removed by the worship of lord
Vishnu.

90
Comments: Here is another simple combination for the cancellation
of an Arishta yoga. The author states that the placement in a kendra
of the lord of the Moon sign, or of any natural benefic, is sufficient
to remove Arishta. The simple principle here is that benefics
located in the kendras remove affliction and protect against ill
health. Once again, it is important to stress that the degree of
cancellation of Arishta would vary with the nature of the benefic
and the specific kendra involved. Thus, the best protective
combination is the location of Jupiter in the first kendra, i.e., the
lagna. The classics also mention that whereas Mercury (through
its beneficence) is capable of neutralising a thousand afflictions,
Venus in its place would neutraUse ten thousand afflictions while
Jupiter would cancel a hundred thousand of them.

PdViP-d

fTB?

fd<Thl

^qfW: II U II

Shloka 12: W h e n malefics occupy the vargas of

benefics and receive the aspect of benefics w h i c h
are themselves located i n the vargas of auspicious
house lords, they annihilate Arishtas i n the same
manner as does a distraught woman her husband.
Comments : The conditions for neutralising affliction here are as
follows:
(a) The malefics which are supposed to be the cause of Arishta
must occupy the vargas of natural benefics. The vargas or
divisions considered here are generally the Shad-vargas (the
six divisions) of Parashara, viz., Rashi, Hora, Drekkana,
Navamsha, Dwadashamsha and Trimshamsha.
(b) The above-mentioned malefics must receive the aspect of
natural benefics.
(c) The aspecting benefics must themselves fall in the vargas of
auspicious house lords. The most significant auspicious
house is the ninth. The fifth house, the other trikona, too may
be considered as auspicious. This means that the aspecting
benefics must occupy the signs owned by the fifth and ninth
lords in the varga charts.

91

Shloka 13: Rahu located i n any of the houses 3, 6

and 11 from the lagna, aspected by natural
benefics, destroys all afflictions immediately like
the gush of w i n d that destroys a heap of cotton.
Comments : The houses 3, 6 and 11 are special houses which sage
Parashara considers as Upachaya, or houses of expansion, on the
one hand and as naturally malefic houses on the other. Location
of natural malefics in these houses is considered to be a factor that
protects against i l l health. Rahu in these houses has a special
propensity to protect the native against ill health especially when
it receives the additional aspect of natural benefics. This one is
a fairly potent combination for Arishta Bhanga.
vRtn^^^ TTf^rj

JHHirMdlRlH:

yc^fdw-xsiiRtti fdHl>y<^ t^dRtdpHwq; ii

ii

Shloka 14: W i t h all grahas, i n their natural form,

located i n the Sheershodaya rashis at the time of
birth, the Arishtas melt away even like ghee placed
in fire.
Comments : Sheershodaya rashis are the signs of the zodiac that
rise by the head. These include Mithuna (Gemini), Simha (Leo),
Kanya (Virgo), Tula (Libra), Vrishchika (Scorpio) and Kumbha
(Aquarius). When all planets occupy these above-mentioned signs,
afflictions in the chart are supposed to disappear.
By "in their natural form" is meant that the grahas should not
be combust, nor defeated in planetary war with another planet.
Two planets, other than the luminaries, are said to be at war when
they are situated within one degree of each other.
In Chart VIII-1, a majority of planets are located in Simha (Leo)
and Vrishchika (Scorpio), both Sheershodaya signs. Only Jupiter
falls outside this group. However, as will be seen, all the occupants
of the fourth house are deeply combust. Mars and Venus, the latter
also the lagna lord, are also in graha-yuddha or planetary war.
Generally, of the two, the planet ahead is supposed to be the loser.

92

Rahu

Lagna
Sun
Moon

1913'
0723'
10''26'

Mars
Mercury
Jupiter (R)

0733'
12''20'
0600'

Venus
Saturn
Rahu

0749'
2053'
0853'

Thus, here, the lagna lord Venus is deeply combust and also a
loser in planetary war with a natural malefic Mars. Aspects of
Saturn and a retrograde eighth lord Jupiter further compound the
affliction. This female child died within eight days of her birth.

-tlVI^Pd ^cliRtd,' - q r ^ ^ M I c l M I ' l ^ W f :

H?mi

Shloka 15: When, at the time of birth, even one

natural benefic, victorius i n planetary w^ar, is
aspected by natural benefics, it causes certain
destruction of A r i s h t a even as strong w i n d
(destroys) vegetation.
Comments: Here is another combination that underlines the
protective influence of even a single strong natural benefic in a
given chart.
tr^

?nTrg

raftT ^

-qf^ ^Rjqf

f9T^

i f ^

II

II

Shloka 16: W i t h birth at night i n Shukla Paksha,

or during day i n Krishna Paksha, the M o o n located

93
i n the sixth or the eighth house, though aspected
by benefics or malefics, protects the native even
like a father who does not k i l l his o w n child.
Comments: This is another potent combination for the cancellation
of Balarishta. We are aware that when the Moon is located in the
sixth or the eighth house, it causes Arishta whether it is aspected
by malefics or by benefics. This injunction, however, does not
apply if the birth of the native occurs under any of the two
conditions: (a] Shukla Paksha (the waxing phase of the Moon] and
birth at night (between sunset and sunrise]; or (b] Krishna Paksha
(the waning phase of the Moon) and birth during day (between
sunrise and sunset). The reader is here referred to chart VII-1. In
that chart, the Moon in the eighth house receives the aspects of
Saturn and Jupiter, thus justifying the presence of Balarishta.
However, the birth in this case occurred at night time (see the Sun
in the sixth house), and the Shukla-Paksha (the waxing phase of
the Moon) was in operation (see the Moon in the third house from
the Sun).

Thus ends the eighth chapter of the Laghu Jatakam of Varahamihira

titled 'On the Cancellation of Balarishta'.

On Longevity

Shloka 1: M u l t i p l y the Rashi, A m s h a and Kala

of a graha by 'twelve nines'. Remove the
multiples of twelve. The remainder indicates
respectively the years, months, days and Ghatis
(of longevity).
Comments: Here is a method for mathematical calculation of
longevity. Known as the Amshayu method of determination of
longevity, the author has picked this one up perhaps because
this is the more reliable of some of the other methods
available for this purpose.
Rashi, Amsha and Kala respectively mean the sign, degrees and
minutes of longitude of a planet. A Ghati is a time span of some
twenty-four minutes. There are sixty Ghatis in a day which
extends from one sunrise to the next. The method indicated in
this shloka helps us determine the contribution, to longevity, of
each of the seven grahas from the Sun to Saturn. This method
is as under:
Place the three elements, viz., the sign, degrees and minutes
of longitude of each planet (from Sun to Saturn, separately), in
three different places. Multiply each of the three by 'twelve nines',
or one hundred and eight (12x9=108). When multiples of twelve
are removed, we get the years, months, days and Ghatis of
longevity contributed by a given graha. Repeat this exercise with
all the seven grahas (from Sun to Saturn).
Let us see how this works out in an example (Chart IX-1).

95
Longitude of the Sun
4S

X108 =

T-12

3
324

49'
5292

(days)

(Ghatis)

^30

H-60

432

36

10

24

(years)

(months)

(days)

88
y

(days)

12
(Ghatis)

+88'^
=

36

10

112

12

(years)

(months)

(days)

(Ghatis)

36

13

22

12

(years)

(months)

(days)

(Ghatis)

^ 12
=

36

(years)
+

22

12

(year) (month) (days)

(Ghatis)

1 1 ^

37

(years)

(month)

12

22
(days)

(Ghatis)

Removing multiples of 12 from years, we get the Sun's

contribution as: 1 year 1 month 22 days 12 Ghatis.
Applying the above method to all the seven planets, we
get their contributions to longevity as follows:
years

months

days

Ghatis

Sun

22

12

Moon

22

12

Mars

36

Mercury

25

12

Jupiter

27

36

Venus

12

Saturn

10

24

The basis of this method, if understood, makes the whole

calculation look rather simple. Amshayu is essentially the
Navamshayu. Each navamsha is equivalent to one year of

96

Saturn

Rahu
Chart IX-1
Birth Chart

Ketu

^agna
August 20, 1944 SunMon
Merjup
Venus
Mars

Lagna
Sun
Moon

ori2'
2834'
12 12'

Mars
Mercury
Jupiter

1436'
0349'
1709'

Ketu
Saturn

Jupiter

Moon
\ ^ Venus /
\ 6 /

Sun

Jupiter

is'sg'
WIS'

Venus
Saturn
Rahu

Lagna
Rahu
\

Mercury

/
Sun

Navamsha
Mars

Lagna
Rahu
Moon
Venus

9 \ ^

Mercuip/
/ i o \
/

Ketu
Saturn

/ ^

Mars

longevity. There are nine navamshas in a sign. Each sign, starting

from Mesha (Aries), can contribute nine years of longevity. There
are a total of one hundred and eight navamshas in the twelve signs
of the zodiac. The planet at the very end of Meena (Pisces) occupies
the one-hundred-and-eighth navamsha. However, the maximum
age contributed by any planet can only be twelve years. So, we
go on adding the navamshas from zero degree Mesha up to the
longitude of the planet, removing the multiples of twelve to get
the age contributed by a planet in years. Please understand the
following steps:
(A) When we multiply a sign or rashi by 108 and divide it by 12,
we are essentially multiplying it by nine only. This is because each

97
completed rashi (consisting of nine navamshas or thirty degrees)
contributes nine years of longevity. Two completed signs would
contribute eighteen (9x2) years of longevity, though this would
actually mean six years when we remove twelve from eighteen.
(B) Each degree is equal to 1/30 rashis (30 degrees make one rashi)
and has 9/30 navamshas (each rashi has nine navamshas). It thus
contributes
9
years of longevity
30
or

^^^^ months of longevity

30

or

Q^^^^^Q
30

days of longevity

i.e., 108 days of longevity.

Thus we multiply the degrees by 108 to get the number of days
of longevity contributed by them. Days divided by 30 give us
months, and months divided by twelve yield years.
(C) Each minute of longitude is equal to 1/60 degrees or
or

1
60x30

rashis.
9

Multiplied by 9, we get

^Q^^Q years of longevity

contributed by each minute of planetary longitude. This means

months
60x30
or

9x12x30 ^ays
60x30

or ^ 2 x 3 0 x 6 0 _ ^^^^^^
60x30
i.e., 108 Ghatis of longevity. This means that we get 108 Ghatis
of longevity from each minute of longitude. Hence we multiply
the minutes by 108 to get the number of Ghatis of longevity
contributed by them.

98
Alternate Method
A n alternate method of calculatation of longevity would be as
follows:
1. Convert the signs, degrees and minutes of longitude of a graha
into minutes.
2. Divide the above value by 200 (because 200 minutes of arc are
equal to one navamsha which, in turn, is equivalent to one
year of longevity].
3. If the quotient is more than 12, divide it by 12 to obtain the
number of years.
4.

The remainder obtained from step 2 gives the fraction of the

year (in months, days, etc.).

5. Repeat the process with all the grahas from the Sun to Saturn.
Let us apply the above method to the longitude of the Sun in
the chart under consideration.
Longitude of the Sun :
4^
3
49'
123

49'
7429'

Dividing the longitude of the Sun by 200, we get

7429 ^ 200 = 37.145 years
or 1.145 years (removing the multiples of 12 from the
quotient).
This is equivalent to 1 years 1 month 22 days 4 hours and
48 minutes which is equivalent to 1 year 1 month 22 days 12
Ghatis obtained above.
Ignoring the fraction of hours and minutes from the above, we can
tabulate the longevity contributed by all the seven grahas as follows:
years (decimal)
1. Sun
2. Moon
3. Mars
4. Mercury
5. Jupiter
6. Venus
7. Saturn

1.145
5.145
9.360
8.570
3.660
5.595
10.265

or
or
or
or
or
or
or
or

years
1
5
9
8
3
5
10

months
1
1
4
6
7
7
3

days
22
22
10
25
28
4
5

99
We prefer this alternate method for its ease of calculation. One
also need not calculate the months and days until the final stages
of longevity calculation and may stick to the decimal fraction of
the years of longevity as arrived at above. Once the final span of
longevity, as we shall see subsequently, is arrived at, the decimal
fraction can be conveniently converted into years, months
and days.
^^<l4l4i6U)c< dH^Thl^lPt ^iPvidc^lPt I
dulrui Hm^T:t^ril jyMlT>c|li!'|cblRl>HH. II ? II
Shloka 2: Lagna's contribution is to be similarly
determined. In case the lagna is strong, the number
of years equivalent to the rashi obtaining i n the
lagna must be added, one rashi being equal to one
year and the degrees indicating a proportional
duration.
Comments : The contribution of dasha from the lagna to the
total dasha from the seven grahas (from the Sun to Saturn)
must now be made. The duration of lagna's contribution is to
be obtained i n the same manner as i n the case of the grahas.
Subjecting the rashi and degrees of lagna to the same treatment
as we have done with the grahas, we get from the lagna a dasha
duration of:
4 years
or

4 months

16 days

48 Ghatis,

4.380 years (which is equivalent to

4 years 4 months 17 days (approx.) according

to our alternate method discussed earlier.
Varaha Mihira here suggests that if the lagna is particularly
strong, an additional contribution from it (the lagna) must be
incorporated. The lagna here is quite strong, being associated with
its own lord, the Sun, along with all the natural benefics, viz.,
the Moon, Mercury, Jupiter and Venus. It is vargottama in addition.
Therefore, this additional contribution must be added according
to Varaha Mihira.

100
Our lagna is:
4^
14
36'
4S = 4 years
1436' = 4 months 16 days 48 Ghatis
(is =
= 1 year or 360 days)
The lagna's additional contribution thus is 4 years 4 months
16 days and 48 Ghatis. This is equivalent to 4.487 years (equal
to 4 years 4 months and approximately 17 days when rounded
off, according to the alternate method mentioned in relation to
Shloka 1).
The lagna's total contribution would thus be:
4.380 + 4.487 = 8.867 years
Not all authorities add up this additional contribution (4.487
years in this case).
The lagna's contribution along with the contribution from the
seven grahas gives us the span of life of an individual. However,
this must be subjected to certain other modifications and
refinements. These are being mentioned below.

S h l o k a 3: For vargottama, ow^n rashi, o w n Drekkana

and own navamsha, the contribution is doubled
once. For retrogression and exaltation, the
contribution is trebled once. Where there are
indications for both doubling and trebling, only
one trebling is to be resorted to.
Comments : We now resort to what are termed as 'Bharanas' or
additions. When a graha is vargottama, or in its own rashi (sign),
its own Drekkana or its own navamsha, the contribution made by
it must be doubled. This doubling is to be done only once even
though the graha may fulfil more than one of the above mentioned
four dispositions.
If a graha is exalted or retrograde, its contribution is trebled.
However, when a graha qualifies for doubling as well as trebling
its contribution, only the larger contribution, obtained from
trebling, needs to be applied.

101
Let us have a look at the dasha contributions (in years) in our
example:
Lagna
:
8.867
Sun
:
1.145
Moon
:
5.145
Mars
:
9.360
Mercury
:
8.570
Jupiter
:
3.660
Venus
:
5.595
Saturn
:
10.265
The Bharanas (additions), as mentioned above, are applicable
as follows:
(a) The Sun is in its own house (rashi) and own Drekkana. Its
contribution is doubled (once) to 2.290 years.
(b) Jupiter is in its own Drekkana. Its contribution is doubled to
7.320 years.
(c) Saturn is in its own Navamsha. Its contribution is doubled
to 20.530 years.
The contribution from the remaining grahas remains unchanged.
We now have revised contributions to longevity as under:
Lagna
Sun
Moon
Mars
Mercury
Jupiter
Venus
Saturn

8.867
2.290
5.145
9.360
8.570
7.320
5.595
20.530

Shloka 4: One third of a graha's contribution, w^ith

the exception of Mars, is to be deleted if it occupies
an enemy's house. Half the contribution is to be
removed if the graha is either neecha (debilitated)
or combust. Venus and Saturn are exempted from
the effects of combustion.

102
Comments: Here we deal with what are called as 'Haranas' or
reductions. The 'Shatru-Kshetra Harana' implies that a graha
(other than Mars) loses one-third of its contributed longevity if it
occupies the house of an enemy. In our example chart, Mars
occupies the house of Mercury, its enemy, but Mars is an exception
here. So, the reduction does not apply here. Venus occupies the
house of the Sun, an enemy, and loses a third of its contributed
longevity which now comes to be 3.730 years. It may be mentioned
here that retrograde planets too are exempted from this reduction.
'Astangata Harana' or reduction consequent upon combustion
of a planet removes half its contributed longevity (with the
exceptions of Venus and Saturn). Jupiter is combust here and a
removal of half its contributed longevity leaves it with 3.660 years.
Lagna
Sun
Moon
Mars
Mercmy
Jupiter
Venus
Saturn

:
:
:
:
:
:
:
:

8.867
2.290
5.145
9.360
8.570
3.660
3.730
20.530

Shloka 5: A malefic loses its full, half, one-third,

one-fourth, one-fifth or one-sixth contribution by
its occupation from the lagna of the twelfth, the
eleventh, the tenth, the ninth, the eighth or the
seventh house respectively. A benefic loses half of
what a malefic does. W i t h more than one graha
occupying any of the above mentioned houses,
only the strongest one loses its respective share.
Comments : Here is what is known as the 'Chakrapaata Harana'.
This means a reduction in contributed longevity consequent upon
the placement of planets in six houses, from the seventh to the
twelfth, from the lagna. The reduction is maximum with a planet

103
occupying thie twelftii house. It is progressively less as the planets
occupy houses 11, 10, 9, 8 and 7. Natural benefics cause half the
loss as compared to natural malefics (see Table IX-1).
Table IX-1 Chakrapaata Harana
House occupied

Loss from
malefics

Loss from
benefics

12

whole

one-half

11

one-half

one-fourth

10

one-third

one-sixth

one-fourth

one-eighth

one-fifth

one-tenth

one-sixth

one-twelfth

When there are multiple planets in one house, all of them do

not add up their reductions. Only the strongest planet loses its
appropriate share of contribution.
In our example, only Saturn (a malefic) occupies the eleventh
house and the rest of the houses from 7 to 12 are vacant (Rahu
is not being considered here). Saturn thus loses half its contributed
longevity according to this rule. Its final contribution would thus
be 10.265 years.
We now have the final contribution to longevity in years, from
the several factors, as follows:
Lagna
Sun
Moon
Mars
Mercury
Jupiter
Venus
Saturn

8.867
2.290
5.145
9.360
8.570
3.660
3.730
10.265 _

Total

51.887 years

It may be noted here that our native died in an explosion on

May 21, 1991, three months before completing forty-seven. Our
calculated longevity thus exceeds his actual longevity by about five

104
years. We have seen that mathematical methods of longevity
calculation are not extremely accurate and must be taken for general
guidance only. In this particular case, if we do not add up the
additional contribution (of 4.487 years) from the lagna, as several
authorities do, our result would be close to the actual longevity,
which would then come to 47.4 years. Further accuracy must be
attained by applying dashas and transits.

Thus ends the ninth chapter of the Laghu Jatakam of Varaha Mihira
titled 'On Longevity'.

10

Planetary Periods and

Sub-Periods

S h l o k a 1: The duration of longevity contributed by

any planet, after reductions and additions as
mentioned earlier, should be considered as the
dasha period of that planet. A l l planets give their
results during their dasha periods.
Comments: A horoscope may be considered to have two important
aspects, the static and the dynamic. The static aspect concerns
itself with the fixed promise that a chart holds for the native. This
is apparent from the planetary disposition in the natal chart as
well as the several vargas or divisions of the natal chart. The
planetary disposition in the natal chart and its vargas shows what
all can be expected from a chart although all such indications may
not necessarily attain fruition. In addition, all that lies inherent
in the chart does not manifest at once or at random. There is a
definite order or system that governs the sequence of events in
a native's life. The system that deals with the determination of
sequence of events in the life of an individual is the dynamic
aspect of the horoscope. This dynamic aspect is under the sway
of the dasha (and transit) of planets.
The dasha of a planet indicates that segment of one's life span
during which this planet would exert its influence predominantly.
A l l other planets would exercise their effect only within the limits
defined by the ruler of the particular dasha period. We have, in
the previous chapter, determined the contribution of various
planets (and the lagna) to a native's longevity. The author states

106
that a planets's contribution to longevity should be considered the
duration of its dasha as well. A planet would produce effects
expected of it during its dasha period.
We shall now see how to decide about the order of the different
dashas during the lifespan of a native.

S h l o k a 2: The first dasha belongs to the strongest

of the lagna, the S u n and the M o o n . T h e n follow
the dashas of planets i n kendras, Panapharas and
Apoklimas (in this order) i n accordance w i t h their
strengths.
Comments: The first dasha has to be that of the lagna or the Sun
or the Moon, whichever is the strongest of the three. Then come
the dashas of planets which fall in kendras (house 1, 4, 7 and
10) from the strongest of the lagna, the Sun and the Moon. As
there may be more than one planet in the kendras from the above
reference point, their dashas would depend on their order of
strength, the stronger one having its dasha earlier than the
weaker one. The last dasha belongs to the weakest in the group.
After the dashas of the occupants of the kendras come the
dashas of planets falhng i n Panapharas (houses 2, 5, 8 and 11)
from the above-mentioned reference point. Finally, the planets
occupying the ApokHmas (houses 3, 6, 9 and 12) have their
dasha periods.
Considered from the first dasha, if there are no planets in
kendras, automatically the occupants of Panapharas are to be
considered. If there are none in kendras as well as Panapharas,
the occupants of Apoklimas have their dasha periods in
operation. The strength of planets has to be judged, from the sign
and the house occupied by a planet, its disposition in the vargas
and its own inherent natural strength. It may be worthwhile to
resort to the more detailed method of Shad-Bala to determine the
planetary strength accurately. We shall take into consideration
here the natal chart, the navamsha, the Drekkana, laying
emphasis on the houses, signs and association of planets in these
divisions. In case two planets are equal in strength in any one

107
of the three categories [Kendras, Panapharas, Apoklimas)
mentioned above, the planet whose dasha period is longer has
his dasha first.
Let us take up the example dealt with in the last chapter
(Chart IX-1). Of the lagna, the Sun and the Moon, the lagna
happens to be the strongest since it is vargottama, occupied by
its own lord, and contains all the natural benefics. In the Drekkana
too, the lagna is associated with its own lord. Thus, the dasha
of the lagna comes first. Let us take its duration to be 4.380 years
or 4 years, 4 months 17 days. We here are not taking the additional
contribution from the lagna (of 4.487 years) as suggested by Varaha
Mihira. Next we take up planets falling in kendras from the lagna.
The Sun comes next as it occupies its own house in the natal as
well as the Drekkana chart and occupies the tenth house in the
navamsha. Its dasha duration is 2.290 years or 2 years 3 months
14 days.
Mercury and Jupiter come next. Jupiter appears strong, being
in the lagna, exalted in the navamsha, and occupies its own house,
the lagna, in the Drekkana. It is, however, combust. We thus take
Mercury first with its dasha duration being 8.570 years or 8 years
6 months 27 days. Next comes Jupiter whose dasha period is 3.660
years or 3 years 7 months 28 days.
The remaining planets in the lagna (in kendra from the first
dasha!) are the Moon and Venus. The Moon has its dasha duration
of 5.145 years or 5 years 1 month 22 days. The duration of Venus
dasha is 3.730 years or 3 years 8 months 23 days.
Next we move to the Panapharas considered from the first
dasha, i.e., the lagna. We here have Mars in the second house
and Saturn in the eleventh house. Saturn is stronger because of
its location in the eleventh from the lagna in the house of a
friend, its occupation of its own navamsha and its exaltation
in the Drekkana. Its dasha would thus come before Mars. The
duration of the dasha of Saturn is 10.265 years or 10 years
3 months 5 days. That of Mars is 9.360 years or 9 years 4 months
10 days.
There are no planets in the Apoklima houses from the first
dasha (i.e., the lagna).
We may thus tabulate the dasha duration and dasha order for
our native here as in Table X-1.

108
Table X-1: Dasha order and duration
(DOB: August 20, 1944)
S.N.

Dasha

Duration
m
d
y

1.

Lagna

17

1949

2.

Sun

14

21

1951

3.

Mercury

27

18

11 1959

4.

Jupiter

28

16

1963

5.

Moon

22

08

1968

6.

Venus

23

01

1972

7.

Saturn

10

05

1982

8.

Mars

10

16

1992

Total

Ends on
d m
y

47 years 4 months 26 days

It needs to be pointed out here, even at the risk of repetition,

that methods of mathematical calculation of longevity are not
exact. One has to be very careful in predicting longevity.
When the longevity is finally decided, it is important to apply the
dashas and transits in order to accurately decipher the time of
death. There are several methods of longevity determination
described in the classics. For such an important matter as
longevity, it is important to use several of them before making a
prediction.

wlT^rtipHtHirMuimrit ^ g -af^

r c m 4 q w H i H , II ? II

S h l o k a 3: The dashas of planets i n exaltation,

friendly house, o w n house or i n similar navamshas
are auspicious, as also of a planet w h i c h is
Uchchabhilashi.
T h i s does not hold true if the
contrary conditions exist.
Comments : As has been pointed out, planets express themselves
in the form of a native's destiny during their dasha periods.
When a planet is in exaltation, i n a friendly house or in own

109
house in the natal chart, it is capable of yielding auspicious
results. Its disposition in the navamsha in a similar manner is
auspicious too. The same is true of a planet in its Uchchabhilashi
rashi. A planet is considered as Uchchabhilashi (Uchcha:
exaltation, Abhilashi: one who desires; that is, longing for
exaltation!) when it occupies a sign previous to its sign of
exaltation. Thus, the Sun in Kanya (Virgo), the Moon in Mesha
(Aries), Mars in Dhanu (Sagittarius), Mercury in Simha (Leo)
Jupiter in Mithuna (Gemini), Venus in (Kumbha), (Aquarius) and
Saturn in Kanya (Virgo) are considered in their Uchchabhilashi
rashis. A n Uchchabhilashi planet gives auspicious results during
its dasha period.
When the above conditions do not apply, the auspicious
results do not occur.

rgVlO^ TdU/ldl

q|i)bdttii;^ji4iHI l U I I

S h l o k a 4: The dasha of a lagna i n a Chara rashi

happens to be auspicious, mediocre and ordinary
depending upon its Drekkana. This order is
reversed i n case of a Dvi^isw^abhav\/a rashi. In case
of a Sthira lagna, the dasha w o u l d be malefic,
auspicious and mediocre i n this order (depending
upon the Drekkana).
Comments : Here is an important clue about the nature of results
to be expected from the dasha of the lagna. These results will
depend upon not only the nature of rashi (Chara, Sthira or
Dwiswabhava) in the lagna but also on the Drekkana in which such
a lagna falls. We know that there are three Drekkanas in each sign,
each Drekkana a measure of 10 arc. For a lagna falling in a Chara
or movable rashi (signs 1, 4, 7, 10), if it is the first Drekkana (010), the results of the lagna dasha are auspicious, if the second
Drekkana (10-20), they are mediocre, and if it is the third
Drekkana (20-30), the results are ordinary or adverse. When the
lagna falls in a Dwiswabhava or mutable rashi (signs 3, 6, 9, 12),
the results are reversed. That is, the first Drekkana yields adverse
results, the second Drekkana mediocre results and the third
Drekkana auspicious results. In the case of a Sthira or fixed rashi

110
(signs 2, 5, 8, 11) falling in the lagna, the first Drekkana proves
adverse, the second auspicious and the third mediocre. These
observations may be tabulated as follows (Table X-2).
Table X-2: Nature of the dasha of the lagna
Sign in the lagna
Drekkana

Chara

Sthira

Dwiswabhava

1.

First
(0-10)

Auspicious

Adverse

Adverse

2.

Second
(10-20)

Mediocre

Auspicious

Mediocre

3.

Third
(20-30)

Adverse

Mediocre

Auspicious

S h l o k a 5: The Antardasha of a planet associated

w i t h the mahadasha lord is half, that of a planet
i n a trikona from the mahadasha lord is one-third,
that of the one i n the seventh is one-seventh, and
that of the one i n the fourth or the eighth is onefourth of the total mahadasha.
Comments : Having determined the mahadasha (MD) of different
planets (as well as the lagna) and their order, it is now important
to work out the Antardashas (AD's) or subperiods of planets. A n
MD is a long period and is not suitable for precise predictions.
A n AD operating within an MD is a smaller period of time and
thus more suitable for timing an event. Even then, one needs to
integrate transits with the dasha-antardasha to reach at a final
conclusion.
The dasha system described by Varaha Mihira is at variance
with the dasha systems of ftirashara. In the more often used
Vimshottari dasha of Parashara, all the nine 'planets' (including
Rahu and Ketu) run their AD's in any given MD. The proportion
of their AD's is also fixed. In the dasha system being described

Ill
here, all planets may not run their AD's in any given M D .
The proportion of their AD-duration also varies with the
placement of the AD lord in relation to the MD lord. The first
AD in a given MD of course belongs to the MD lord. The next
AD belongs to a planet associated with the MD lord. The third
AD belongs to a planet placed in a trikona (houses 5, 9) from
the MD lord. The fourth A D belongs to a planet placed in
the seventh from the MD lord. The fifth or the last AD belongs
to a planet occupying the fourth or the eighth house from the
MD lord.
The proportion of the various AD's is also fixed depending
upon where the AD lords are located in relation to the MD lord.
This is as follows:
(a)

MD lord: Its own A D comes first of all and has a 'full'

duration.

(b) Associate of MD lord: Half duration.

(c) In trikona from MD lord: One-third.
(d) In the seventh from MD lord. One-seventh.
(e) In the fourth or eighth from MD lord: One-fourth.
Some points here need to be elucidated:

In any given MD, only the planets located in the specific

houses in relation to the MD lord will have their AD's.

Planets falling in houses other than those mentioned above

in relation to an MD lord do not get represented within the
MD of that planet.

When several planets qualify to have their AD's because of

location in a single house in relation to the MD lord, only the
strongest of these would have its AD and not the others.

When there are planets in both the fourth and the eighth
houses from the MD lord, only the one which is the strongest
of all must be taken for AD consideration.

One can have a maximum of five AD's in a given MD. Their

relative proportions would be 1,1/2,1/3, 1/7, and 1/4, in this
order.

112

S h l o k a 6: From the fractions representing each

Antardasha, get the individual share of each
Antardasha by making a common denominator (for
all fractions) and then ignoring the denominator.
For deciding on the duration of each Antardasha
separately, from a given duration of mahadasha,
the sum total of shares of a l l Antardashas obtained
above works as a denominator and the individual
share of an Antardasha as a multiplier.
Comments : Here is the technique for finding out each AD within
a given MD.
Find out all the AD's relevant to an MD, and note down the
fractions of MD applicable to each of them. These could be all the
five (1,1/2,1/3,1/7 and 1/4) or any number less than that. Reduce
the relevant fractions to have a common denominator. The
numerators would obviously be different. Each numerator
separately stands for the share of AD belonging to an AD lord.
Ignore the denominator and add up the numerators. The sum of
all the numerators represents the relative proportions of all the
AD's combined. Now, divide the MD period by the sum total of
all numerators, and separately multiply the quotient obtained thus
by each of the numerators. This will give the AD duration of each
AD lord.
For example, let us consider that an MD lord qualifies to have
all the five AD's during its dasha span, i.e., it has an associated
planet, it has a planet in a trikona from itself, and also in the
seventh as well as in the fourth/eighth from itself. The different
AD's would be in the proportion of 1, 1/2, 1/3, 1/7 and 1/4.
Reducing this to a common denominator, we get 84, 42, 28, 12
and 21, all with a common denominator 84. Ignoring the
denominator, we get the numerators 84, 42, 28,12 and 21. Adding
all these, we get 187.
Now, let the duration of MD as worked out earlier by us be
'x'. The duration of each AD operating within the given MD would
be arrived at as follows:

113
(i)

First AD

187
(ii)

Second AD :

Third A D :

Fourth AD :

Fifth AD

42

28

12

21

187
(v)

187
(iv)

84

187
(iii)

187

In our example chart, let us take up AD's in the MD of the

Sun. The total duration of the Sun's MD is 2.290 years. The first
AD here would be that of the Sun. The next AD would be that
of its associate. Since the Sun is associated with several planets,
only the strongest one would have its AD during the MD of the
Sun. We have seen earlier that Mercury is the next in strength in
the whole conglomeration of planets. Mercury's share would be
half of that of the Sun. There are no planets in the trikonas, the
seventh or the fourth/eighth from the Sun. So there will be only
two AD's, those of the Sun and Mercury, in a ratio of 1--|-.
Reducing them to a common denominator, we get
Removing
the denominator, we get the numerators 2 and 1, and their sum
as 3. The AD's will be as follows:
(i) AD of the Sun:

x 2=

(ii] AD of Mercury: - ^ ^ | ^ x 1 =

or 1.527 years
or 0.763 years.

In the same chart, let us consider the AD's in the MD of Saturn.

The duration of Saturn MD is 10.265 years. The first AD will be
that of Saturn. Saturn has no associate. There is no planet in a
trikona from it, nor any in the seventh from it. However, there
is Mars in the fourth from Saturn, and the share of Mars would
be one-fourth of Saturn. So there will be two AD's only in the

114
MD of Saturn, those of Saturn and Mars, in a ratio of 1:-^.
Reducing them to a common denominator, we get

Removing

the denominator, we get the numerators 4 and 1, and their sum

as 5. The AD's in Saturn M D would be as follows:
(i) A D of Saturn:

X 4 = J i ^ = 8.212 years.

(ii) AD of Mars: I f i ^ ^ ^ = 10-265^ 2.053 years.

Thus ends the tenth chapter of the Laghu Jatakam of Varaha Mihira
titled 'Planetary Periods and Sub-periods'.

11

3T&||bdchc|JfsniT:
Chapter on Ashtakavarga
Ashtakavarga is a unique system of Vedic astrology. It provides
information about the strength and weakness of various houses
of the horoscope in numerical terms. It is a highly elaborate system
and, used judiciously, enables its practitioner to make extremely
accurate predictions. While primarily this system deals with the
effects of the transit of planets, it can be profitably integrated with
the dasha scheme for greater accuracy. Sage Parashara, the father
of Vedic astrology, states that this method is appropriate for those
born in Kaliyuga because of their limited intellect!
Basis of Ashtakavarga

The term Ashtakavarga' implies that this system takes into

consideration eight (Ashtaka' eight] key points in the
horoscope. These eight key points are the lagna and the seven
grahas [from the Sun to Saturn). Rahu and Ketu are generally
not taken into account here.

Each of the seven grahas beneficially influences certain houses

considered from each of the eight key points referred to above.
The houses that earn benefic points are marked by rods or dots,
one rod or dot for one benefic point. The number of benefic
points, out of a maximum of eight possible points, earned by
a house indicates the strength as well as beneficence of that
house in numerical terms. Lack or paucity of benefic points
in a house indicates its weakness.

Each of the seven grahas is entitled to its own Ashtakavarga

chart, called as the Bhinnashtakavarga [the 'individual'
Ashtakavarga). When the Bhinnashtakavarga points of all the
seven grahas are combined, it results in the Sarvashtakavarga
[Samudaayashtakavarga, or combined Ashtakavarga).

116
The maximum number of benefic points in Bhinnashtakavarga
chart of a graha is fixed. Thus, the Sun contributes a total of
48 benefic points in its Bhinnashtaka, the Moon contributes
49 points. Mars 39 points, Mercury 54 points, Jupiter 56
points, Venus 52 points and Saturn 39 benefic points. This
makes a total of 337 benefic points in a Sarvashtakavarga chart.
In the text that follows, Varahamihira gives a brief account of
the system of Ashtakavarga. We shall apply the principles
mentioned here to our example horoscope which is being given
here again for the benefit of the reader.

Rahu

HHI^MTiiqd'^otjqf^d: ?ftR: itW:

II ? II

Ashtakavarga of the Sun

Shlokas 1 and 2: The S u n is benefic, from itself as
v\rell as from Saturn and Mars, i n houses 1, 4, 7, 10,
11, 8, 2 and 9. From Venus, it is benefic i n houses
6, 7 and 12; from Jupiter, i n houses 6, 11, 5 and 9;
from the M o o n , i n houses 3, 6, 10 and 11; from
Mercury, i n houses 3, 6,10, 11, 9, 12 and 5; and from
the lagna, i n houses 3, 6, 10, 11, 4 and 12.

117
Comments: The Sun in its own Bhinnashtakavarga is beneficial
in the houses indicated against each of the eight cardinal points,
as follows:
1.
2.
3.
4.
5.
6.
7.
8.

Sun
Moon
Mars
Mercury
Jupiter
Venus
Saturn
Lagna
Total

1, 2, 4, 7, 8, 9, 10, 11
3, 6, 10, 11
1, 2, 4, 7, 8, 9, 10, 11
3, 5, 6, 9, 10, 11, 12
5, 6, 9, 11
6, 7, 12
1, 2, 4, 7, 8, 9, 10, 11
3, 4, 6, 10, 11, 12
48 benefic points.

The Sun's Bhinnashtakavarga chart, relevant to the example

chart, is depicted here as Chart XI-1. It will be seen here that in
the Sun's Bhinnashtaka, houses 2, 5,11 and 12 are strong, houses
3, 6, 8, 9 and 10 are average, and houses 1, 4 and 7 are weak.

Ashtakavarga of the Moon

Shlokas 3 and 4: The M o o n is beneficial i n the
Upachaya houses (3, 6, 10 and 11) from the lagna.

118
From itself, it is beneficial i n houses 3, 6, 10, 11,
1 and 7. From Mars, the M o o n is beneficial i n
houses 3, 6, 10, 11, 2, 9 and 5; from the Sun, i n
houses 3, 6, 10, 11, 8 and 7; from Saturn, i n houses
3, 6, 11 and 5; from Mercury, i n houses 1, 4, 7, 10,
3, 5, 11 and 8; from Jupiter, i n houses 12, 11, 8,
1, 4, 7 and 10; and from Venus, i n houses 3, 4, 5,
9, 10, 7 and 11.
Comments: The Moon in its own Bhinnash-takavarga proves
beneficial in the houses indicated against each of the eight cardinal
, as follows:
1.
2.
3.
4.
5.
6.
7.
8.

Sun
Moon
Mars
Mercury
Jupiter
Venus
Saturn
Lagna
Total

3, 6, 7, 8, 10 11
1, 3, 6, 7, 10, 11
2, 3, 5, 6, 9, 10, 11
1, 3, 4, 5, 7, 8, 10, 11
1, 4, 7, 8, 10, 11, 12
3, 4, 5, 7, 9, 10, 11
3, 5, 6, 11
3, 6, 10, 11
49 benefic points.

The Moon's Bhinnashtaka chart, relevant to the example chart,

is depicted here as Chart XI-2. It will be seen here that houses
3, 7, 9, 10, 11 and 12 are strong, the 10th being particularly so.
Houses, 1, 2, 5 and 8 are weak, the 2nd house being the weakest.
Houses 4 and 6 are average.

Chart XI-2
Bhinnashtaka
Chart
MOON

4\.

V 3

sVii
/

Moon/'

119

^J|d1.S^M^tdlJ)i>e<rf<dl<A'^iqdc|c|^b^

II ^ II

Ashtakavarga of Mars
Shlokas 5 and 6: From its o w n position, M a r s
is beneficial i n houses 11, 2, 8, 1, 4, 7 and 10.
From Mercury, it is beneficial i n houses 3, 11, 6
and 5; from Jupiter, i n houses 10, 11, 6 and 12;
from the S u n , i n houses 3, 6, 10, 11 and 5;
from the lagna, i n houses 3, 6, 10, 11 and 1; from
the M o o n , i n houses 3, 6 and 11. Mars accords
neutral results to the tenth house from the
M o o n . It is beneficial i n houses 12, 6, 8 and 11
from Venus; and i n houses 1, 4, 7, 10, 11, 9 and
8 from Saturn.
Comments: Mars in its own Bhinnashtakavarga is beneficial in the
houses indicated against each of the eight cardinal points, as
follows:
1.
2.

Sun

3, 5, 6, 10, 11

Moon

3.
4.
5.

Mars
Mercury
Jupiter

3, 6, 11
1, 2, 4, 7, 8, 10, 11

6.
7.

Venus
Saturn

6, 8, 11, 12
1, 4, 7, 8, 9, 10, 11

8.

Lagna
Total

1, 3, 6, 10, 11

3, 5, 6, 11
6, 10, 11, 12

39 benefic points.

The Bhinnashtaka chart of Mars, relevant to the example chart,

is depicted as Chart XI-3. It will be noted here that houses 4, 7
and 9 are very weak while houses 11 and 12 are strong.
It is generally meant that houses with benefic points become
strong and beneficial while those not entitled to benefic points

120

Chart XI-3
Bhumashtaka
Chart
MARS

Mars

\0
4\

Mars
3

/\

/
y

2
/

/ O QN

/
.

1 /

become weak and adverse. The author here makes a special

mention about the tenth house from the Moon. While Mars does
not grant a benefic point to the tenth from the Moon, the house
is only to be treated as neutral and not adverse!

Ashtakavarga of Mercury
Shlokas 7 and 8: From the position of the S u n i n
the natal chart, Mercury is beneficial i n houses 12,
6, 9, 11 and 5. From its ovim position, it is
beneficial i n houses 12, 6, 9, 11, 5, 3, 1 and 10.
From the M o o n , Mercury is beneficial i n houses 2,
6, 10, 11, 8 and 4; from the lagna, i n houses 2, 6,
10, 11, 8, 4 and 1; from Venus, i n houses 1, 4, 11,
2, 8 and 9, along w^ith houses 3 and 5; from Saturn
and Mars, it is beneficial i n houses 1, 4, 11, 2, 8,
9, 10 and 7; and from Jupiter houses 12, 11, 6
and 8.
Comments: Mercury its own Bhinnashtakavarga chart is beneficial
in the houses indicated against each of the eight cardinal points,
as follows:

121

Chart XI-4
Bhinnashtaka
Chart
MERCURY

\ 3 /
MercuryX'

Mercury

\
/

/ Q\
O

Sun
Moon

5, 6, 9, 10, 12

3.
4.

Mars
Mercury
Jupiter
Venus

1,
1,
6,
1,

Saturn
Lagna

1, 2, 4, 7, 8, 9, 10, 11
1, 2, 4, 6, 8, 10, 11
54 benefic points.

8.

Total

/ .0

1.
2.

5.
6.
7.

\ i

/9\

2, 4, 6, 8, 10, 11
2,
3,
8,
2,

4, 7, 8, 9, 10, 11
5, 6, 9, 10, 11, 12
11, 12
3, 4, 5, 8, 9, 11

Mercury's Bhinnashtaka chart, relevant to the example chart,

is depicted here as Chart XI-4. It will be seen that houses 1, 2,
3, 5, 8,11 and 12 are strong. Houses 6 and 10 are average. Houses
4, 7 and 9 are weak.

Ashtakavarga of Jupiter
Shlokas 9 and 10: Jupiter happens to be beneficial
for houses 2, 11, 8, 1, 4, 7 and 10 from Mars.
From the Sun, it is beneficial for houses 2, 11, 8,

122
1, 4, 7, 10, 9 and 3; from its (Jupiter's) o w n
position, it is beneficial for houses 2, 11, 8,
I, 4, 7, 10 and 3; from Venus, for houses 9, 10,
I I , 2, 5 and 6; from the M o o n , for houses 7,
9, 5, 2 and 11; from Saturn, for houses 3, 6, 5 and
12; from Mercury, for houses 9, 10, 4, 1, 5, 2, 11
and 6; and from the lagna, for houses 9, 10, 4, 1,
5, 2, 11, 6 and 7.
Comments: Jupiter in its own Bhinnashtakavarga happens to be
beneficial for the houses indicated against each of the eight cardinal
points, as follows:
1.
2.

Sun
Moon

2, 5, 7, 9, 11

3.
4.

Mars
Mercury

1, 2, 4, 7, 8, 10, 11
1, 2, 4, 5, 6, 9, 10, 11

5.

Jupiter
Venus

6,
7.
8.

1, 2, 3, 4, 7, 8, 9, 10, 11

1, 2, 3, 4, 7, 8, 10, 11
2, 5, 6, 9, 10, 11
3, 5, 6, 12
1, 2, 4, 5, 6, 7, 9, 10, 11
56 benefic points

Saturn
Lagna
Total

The Bhinnashtaka chart of Jupiter, relevant to the example

chart, is depicted as Chart XI-5. It will be noted that houses 2,
4, 8, 9, 10 and 11 are strong while houses 1, 3, 5, 6 and 7 are
average. The 12th house is weak.

JUPITER

Chart XI-5
Bhinnashtaka
Chart
JUPITER

\\ 1 /
JUPITER V l 2

3 //

/ \

\
<^

/ox.

123

c(fe|^|I)tc(ehf?|c<f<4(HmH>i>MiR^d1
?T<i;f^^dHc<|A||Rbc(|tH^HIM')fdt^tl^

^d([^

<*l'^l^

I
II

II

Ashtakavarga of Venus
Shlokas 11 and 12: Venus is beneficial for houses
1 to 5, 9, 8 and 11 from the lagna. From the M o o n ,
it is beneficial for houses 1, 2, 3, 4, 5, 9, 8, 11 and
12; from its (Venus') ow^n position, it is beneficial
for houses 1, 2, 3, 4, 5, 9, 8, 11 and 10; from Saturn,
for houses 3, 4, 5, 8, 10, 9 and 11; from the Sun,
for houses 8, 12, and 11; from Jupiter, for houses
9, 10, 11, 8 and 5; from Mercury, for houses 3, 5,
9, 11 and 6; and from Mars, for houses 11, 5, 3, 6,
9 and 12.
Comments: Venus in its own Bhinnashtakavarga is beneficial for
the houses indicated against each of the eight cardinal points, as
follows:
1.

Sun

8, 11, 12

2.

Moon

1, 2, 3, 4, 5, 8, 9, 11, 12

3.

Mars

3, 5, 6, 9, 11, 12

4.

Mercury

3, 5, 6, 9, 11

5.

Jupiter

5, 8, 9, 10, 11

6.

Venus

1, 2, 3, 4, 5, 8, 9, 10, 11

7.

Saturn

3, 4, 5, 8, 9, 10, 11

8.

Lagna

1, 2, 3, 4, 5, 8, 9, 11

Total

52 benefic points

The Bhinnashtaka chart of Venus, relevant to the example

chart, is depicted as Chart XI-6. Here, houses 1, 8, 9 and 11 are
strong, the lagna particularly so. Houses 2, 3, 4, 5, 7, 10 and 12
are average. The 6th house is particularly weak with only one
benefic points.

124

vErws

3 /

VENUS

Chart XI-6
Bhinnashtaka
Chart

VENUS

">a2

2 /
/ ft \

/lO

WliUfcdcfcT^^llichf-c^Sbltl^m^JlTtJHI'^
I W S m T T : !iHVII<*l^iill<

II

II

I^*4'll6y "5^; I

^dM<citqNJ|l ^ o i j ^ N R ^ r ^ ^ ' t e H b d ^ :

II^UII

Ashtakavarga of Saturn
Shlokas 13 and 14: From its o w n position, Saturn
is beneficial for houses 3, 5, 11 and 6. It is
beneficial for houses 3, 5, 11, 6, 12 and 10 from
Mars. From the S u n , it is beneficial for houses 2,
11, 8, 1, 4, 7 and 10; from Venus, for houses 6, 12
and 11; from the M o o n , for houses 3, 6 and 11;
from the lagna, for houses 3, 6,11, 4,1 and 10; from
Jupiter, for houses 5, 6, 12 and 11; and from
Mercury, for houses 12, 11, 6, 10, 9, and 8.
Comments: In its own Bhinnashtakavarga, Saturn is beneficial for
the houses indicated against each of the eight cardinal points, as
follows:
1.
2.
3.
4.
5.

Sun
Moon
Mars
Mercury
Jupiter

1,
3,
3,
6,
5,

2,
6,
5,
8,
6,

4, 7, 8, 10, 11
11
6, 10, 11, 12
9, 10, 11,12
11, 12

125
6.
7.
8.

Venus
Saturn
Lagna
Total

:
:
:

6, 11, 12
3, 5, 6, 11
1, 3, 4, 6, 10, 11
39 benefic points

The Bhinnashtaka chart of Saturn, relevant to the example

chart, is depicted here as Chart XI-7. Houses 11 and 12 are strong
here. Houses 6 and 10 are average. Houses 1, 2, 3, 4, 5, 7, 8 and
9 are weak.

S h l o k a 15: The above-mentioned places i n relation

to the eight cardinal points indicate benefic
influence. The rest are harmful. The grahas confer
benefic and malefic results during their transits.
Comments: In the above-mentioned shlokas, the benefic places
mentioned in relation to the eight cardinal points indicate benefic
influence of the relevant planets. Adverse influence is indicated
in the remaining houses. A n exception that we have mentioned
above is the tenth house from the Moon in the Bhinnashtaka chart
of Mars. For this house. Mars neither happens to be beneficial
nor harmful.
Ashtakavarga system is a highly sophisticated system which
is to be employed along with the transit of planets. When planets
transit houses with greater number of benefic points, they give

126
benefic results. Their transit through houses wherein there is
scarcity of benefic points proves harmful.
Sarvashtakavarga (SAV)
The benefic points of all the seven Bhinnashtaka charts when
combined in the form of a single chart give us what is called as
the Sarvashtakavarga chart. The SAV chart relevant to the example
chart is being depicted here as Chart XI-8. In this chart, a total
f

@)

@)
Chart XI-8
Sarvashtakavarga

of 337 benefic points are distributed in the twelve houses. Each

house can have a maximum of 56 benefic points (a maximum of
8 in one Bhinnashtaka chart; a maximum of 8 x 7 or 56 in a
Sarvashtaka chart). Half this value (i.e., 28) is considered
reasonably adequate. Twenty or less indicates weakness. Anything
above 28 indicates that the house is strong. In this particular SAV
chart, the 10th, 11th and 12th houses are particularly strong.
When planets transit houses with strength, they yield benefic
results. Adverse results ensue when they transit weak houses.
For a detailed account of the Ashtakavarga system of prediction,
the reader is referred to the 'Dots of Destiny' by Vinay Aditya.

Thus ends the. eleventh chapter of the Laghu Jatakam of Varaha

Mihira titled Ashtakavarga'.

12

Miscellany

Shlokas 1: Placement of any planet, other than the

Sun, i n the twelfth from the M o o n produces the
Anapha w h i l e that i n the second from the M o o n
results i n the Sunapha. Location of planets on
both sides of the M o o n gives rise to the Durudhara.
The absence of these three yields the Kemadruma.
i^y^tA r c m i l ^ t s l l P c I d

Oi4ird^Tt)m4>l^lH, I

^ H * M i s i h n * i n i 4 i T h m r m n > ? r l ^ 4 H , II ^ II

Shlokas 2: One born i n the A n a p h a yoga is of good

character, blessed w i t h worldly comforts, of high
status and very renowned. Birth i n the Sunapha
yoga blesses the native w i t h wisdom, wealth, fame
and prosperity earned through his o w n efforts.

^:fwIR ^

II ^ II

Shlokas 3: Blessed w i t h many servants, having a

large family, undertaking several ventures, and
enjoying numerous comforts is the one born i n the
Durudhara. The one born i n the Kemadruma is
servile, miserable, and bereft of wealth.

128

"3^:

W p x T T ftcrr 4l'll<;Me)|: i j W ; II ^ II

Shlokas 4 a n d 5: Mars is courageous, aggressive

and very wealthy. Mercury is learned and skilful.
Venus enjoys prosperity and worldly comforts.
Jupiter has good qualities and enjoys the reverance
of the ruler.
Saturn has several servants, commences many
ventures, earns respect because of his qualities,
and is an elder (mature and respected). Whichever
planets give rise to the above mentioned yogas,
they confer their o w n qualities on the native.
Comments: Some of the important-Chandra (lunar) yogas are
referred to here. When there are one or more planets, other than
the Sun, in the twelfth house from the Moon, the resulting yoga
is called as the Anapha. Similarly, one or more planets, other than
the Sun, in the second house from the Moon result in the Sunapha
yoga. The Durudhara yoga forms when there are planets on both
sides of the Moon; here too, the Sun is not to be considered of
consequence. In the absence of the Anapha, the Sunapha and the
Durudhara yogas, the resulting disposition is called as the
Kemadruma yoga.
It is said that the Chandra yogas are certain to produce their
results even in preference to several other yogas in the chart. They
must, therefore, always be considered in astrological analysis.
Parashara states:

^ ^ ( ^ yt^^ldlPd ^

- q r n ^ farf^^fTilr^l I

That is: The Chandra yoga definitely yields its own

results and removes the results of any other yoga. The
wise must carefully consider this.
Both Anapha and Sunapha yogas are supposed to yield good
results, ensuring for the native fame and prosperity. There is
perhaps some difference between the two yogas in that the Anapha
(with planet(s) in the twelfth from the Moon) lays emphasis
primarily on worldly enjoyments while the Sunapha (with

129
planet(s) in the second from the Moon) primarily emphasises on
prosperity.
When there are planets on either side of (i.e., in the twelfth as
well as the second house from) the Moon, a highly beneficial
Durudhara yoga results. This yoga ensures for the native wealth as
well as worldly comforts, and a high status. Such a native is
supposed to be highly active and begins several important ventures.
One of the most unfortunate yogas results when the Moon has
no planet in either the second or the twelfth house from itself.
This yoga, which goes by the name of Kemadruma yoga, makes
one servile and lead a miserable life. Many important and
beneficial yogas in the chart lose their potency in the presence of
a Kemadruma. The Moon, it appears, needs support from other
planets, on either or both sides of it. Without support, it creates
a major weakness in the chart.
The nature of planet or planets that cause the Anapha, the
Sunapha and the Durudhara yogas also affects the results of the
yoga. Each planet has its own qualities and these qualities are
conferred upon the native by the planet causing the yoga. Thus,
Mars has courage, aggression and wealth as its qualities. Mercury
possesses learning and competence. Jupiter is dignified, noble and
revered by the ruler. Venus enjoys prosperity and worldly
comforts. Saturn has servants to serve him, and also enjoys
undertaking activities that provide service to others. When these
planets cause the above mentioned Chandra yogas, they confer
their own qualities on the native.
Chart XII - 1 (male native, born on September 9, 1966; at 10.30
hours 1ST; at 28N39', 77E13') belongs to a native who has the
Moon in the ninth house and two planets. Mars and Jupiter, in
the second house from it. Mars in the second house from the Moon
has conferred on him courage, aggression as well as wealth. The
debilitation of Mars is cancelled by its association with an exalted
Jupiter. Jupiter itself confers on the native the qualities of nobility
and dignity. The native is an adept in martial arts and an actor
of some repute in the film world.
Note: It is mentioned that the Anapha, the Sunapha and the
Durudhara yogas result from the presence of planets, in the
manner described above, in the twelfth house and the

130

Saturn

Moon

Rahu

9 \

/
/

6 / Sun
"><^ Mer
/
XVenus

Lagna
Ketu

Chart XII-I
September 9, 1966

Mars
Jupiter

Sun
Mercury
Venus

7
/
Mars
10^4
Jupiter

Rahu
/ 1 2 \

Lagna
Ketu
Lagna
Sun
Moon

2007'
2241'
0622'

/
Mars
Mercury
Jupiter

\
/

\^Moon
2 \

Saturn
1552'
2140'
0334'

Venus
Saturn
Rahu

0653'
0341'
24-55'

second house from the Moon. It may be argued that when

there is a mention of house (instead of sign) in the formation
of a yoga, the Bbava Chart may be of greater relevance. In
the example under consideration, the Mars-Jupiter duo in
the second house from the Moon would get separated in
the Bhava chart. Considering a Bhava to be of 30 degrees
(15 degrees on either side of the degree of the Lagna, etc.),
the Moon would remain in the ninth house and Mars in
the tenth. But Jupiter would shift from the tenth house to
the ninth. The Sunapha yoga here would thus be formed
solely by Mars.
Variations of Anapha, Sunapha and Durudhara
Assessment of a given yoga in the chart needs a careful analysis.
Several variation in the yoga formation have to be contended with
before a reliable prediction can be pronounced. The five planets
from Mars to Saturn can result in numerous variations of the
Anapha, Sunapha and Durudhara yogas. Says Varaha Mihira in
his Brihat Jataica:

^-I'^H'^Hstll; Nptd^^ ^ h 5 ^
That is: There are thirty-one varieties of Sunapha yoga,
thirty one varieties of Anapha yoga, and one hundred
and eighty varieties of Durudhara yoga.

131
Let us see how this works out. Taking up the case of the Sunapha
yoga, the following variations may be encountered:
(i)

Only one planet is the second house from the Moon: 5

variations.

(ii) Two planets (in different combinations) in the second house

from the Moon: 10 variations.
(iii) Three planets (in different combinations) in the second house
from the Moon: 10 variations
(iv) Four planets (in different combinations) in the second house
from the Moon: 5 variations.
(v) A l l five planets in the second house from the Moon: 1
variation.
This gives us a total of thirty-one variations of the Sunapha
yoga. There would similarly be thirty-one variations of the Anapha
yoga as well.
In case of the Durudhara yoga, the one hundred and eighty
variations may be formed as follows:
(i)

One planets in the second and one in the twelfth from the
Moon: 20 variations.

(ii) One planet in the second and two in the twelfth, or two
planets in the second and one in the twelfth from the Moon:
60 variations.
(iii) One planet in the second and three in the twelfth, or three
in the second and one in the twelfth from the Moon : 40
variations.
(iv) One planet in the second and four in the twelfth, or four in
the second and one in the twelfth from the Moon : 10
variations.
(v) Two planets in the second and two in the twelfth from the
Moon: 30 variations.
(vi) Two planets in the second and three in the twelfth, or three
in the second and two in the twelfth from the Moon: 20
variations.
It must be pointed out that the result would also be modified
according to the house that the Moon occupies and also according

132
to the lordship of the Moon on the one hand and that of the yoga
causing planet or planets on the other.
Results of a Durudhara yoga
The Saravali gives some indications of the results of a Durudhara
yoga formed by the placement of different planets in the two houses
surrounding the Moon. This emphasises on the fact that not merely
is the formation of a yoga important but the planets that constitute
it also have a great influence on the outcome of a yoga. The different
pairs of planets causing the Durudhara are likely to yield the
following results according to the classic mentioned above:
(i)

Mars and Mercury: Untruthful, wealthy, clever, very wicked,

avaricious, addicted to an unchaste elderly woman, respected in his own family.

(ii)

Mars and Jupiter: Renowned, wealthy, inimical towards

many, easily angered, generally contented, protector of his
near ones, accumulates wealth.

(iii) Mars and Venus; Argumentative, pious, very efficient,

athletic, handsome, valorous and blessed with a lovely wife.
(iv) Mars and Saturn: Addicted to unchaste women, a hoarder,
engaged in (and tormented by his own) wicked deeds, easily
angered, a backbiter, annihilator of enemies.
Note: The Moon hemmed between two malefics suffers from
what is known as a Riapa-Kartariyoga which does not
yield favourable results.
(v)

Mercury and Jupiter: Engaged in religious pursuits, versed

in scriptures, eloquent, wealthy, a poet, a renunciant, very
famous.
Note: Here is a Moon hemmed between natural benefics.
This produces highly desirable effects. Compare this
with the succeeding yoga as well.

(vi) Mercury and Venus: Sweet tongued, dignified, good in looks,

fond of dance and music, one who deserves to be served,
heroic, a minister.
(vii) Mercury and Saturn: Travelling from one country to another
in pursuit of wealth, opposed to his kith and kin, revered
by others, of ordinary learning.

133
(viii) Jupiter and Venus : Blessed with wisdom, valour and
steadfastness, prosperous, very renowned, in the service of
a king.
Note: Here too, it is a Durudhara caused by two natural
benefics.
(be) Jupiter and Saturn: Blessed with comforts and wisdom,
sweet of tongue, learned, dignified, wealthy, of beautiful
looks and a quiet temperament.
(x)

Venus and Saturn: Of mature thinking, head of his family,

competent, liked by women, prosperous favoured by the
king, earns a lot of wealth.

The above mentioned results come to pass if the planets

causing the yoga are strong, i.e., i n their own or friendly signs,
in their exaltation, and strongly disposed in the navamsha chart.
Proximity of the Moon to the Sun or to the Rahu-Ketu axis (RKA)
too diminishes the intensity of favourable results.

dT^t^y^^Tt; ^sr#T ^ t d l ^ ^

r d H H H . II ^ II

S h l o k a 6: The second house from the S u n has been

termed as 'Veshi' by the Yavanas. W h e n this house
is associated w^ith a benefic planet, the native is
engaged i n several deeds right from the time of his
birth.
Comments: The second house from the Sun is termed as 'Vesiii'.
A highly desirable yoga results when a natural benefic occupies
this house. Such a disposition is also desirable when one decides
to undertake a journey or any other specific work.
According to the sage Parashara, three different yogas are given
rise to by the placement of planets, other than the Moon, in relation
to the natal position of the Sun:
(a)

Veslii yoga: One or more planets i n the second house from

the Sun.

(b) Voslii yoga: One or more planets in the twelfth house from
the Sun.

134
(c)

Ubhayachariyoga: Planets, in any combination, excluding the

Moon, on either side of the Sun (i.e., both in the second as
well as the twelfth house from the Sun).

One born in Veshi yoga is characterised by a balanced outlook,

truthfulness, large body, laziness, general comforts and wealth.
With the Voshi yoga, the native is skilled in work, of a charitable
disposition, blessed with fame, wealth and learning. The
Ubhayachari yoga makes the native royal in bearing, and generally
comfortable. The nature of these yogas would obviously be
modified according to the nature of planet or planets engaged in
the formation of these yogas. When natural benefics from any of
the above yogas, the results produced are highly desirable and
benevolent. If natural malefics contribute to the formation of these
yogas, the outcome would be adverse.
As can be seen, the Veshi, the Voshi and the Ubhayachari yogas
formed in relation to the Sun are equivalent to the Sunapha, the
Anapha and the Durudhara yogas formed in relation to the Moon
(vide supra). There is no equivalent of the Kemadruma yoga among
the solar yogas.
Varaha Mihira here mentions about the Veshi yoga in a rather
partial manner. There is no stipulation that the Moon should
remain out of this combination, and he gives importance to the
placement of only benefics in the 'Veshi' house without labelling
it as a benefic 'Veshi yoga'.

^ r a ^ TTTTTTrf

^ ^T^gfrf ^ I

Shlokas 7: W h e n the Sun associates w i t h any

planet from the M o o n onwards, the native is a
knower of 'Yantras', sinful, skilled, cruel, earning
by the weapon and a metallurgist respectively.
Comments: This and the subsequent three shlokas briefly describe
the results of two-planet combinations. When the Sun and the
Moon are placed together in any sign or house, the native is wellversed in the making or functioning of the 'Yantras' or machines,
tools and various implements. The Sun-Mars combination makes
one indulge in sinful activities. The Sun-Mercury combination

135
goes by the name of 'Budha-Aditya yoga', and is a highly
intellectual and scholarly combination. Combination of the Sun
with Jupiter makes one cruel and aggressive. When the Sun
combines with Venus, the native is skilled in wielding weapons
(or surgical instruments). The Sun-Saturn combine confers on the
native a knowledge of metallurgy.
The results of two-planet combinations involving the Sun, as
given in the Saravali, are as under:
Sun-Moon:

Easily submitting to women, harsh, deceptive (or

diplomatic), very wealthy, seller of fruits and
liquids, skilled in work.

Sun-Mars:

Illustrious, bold, courageous, foolish, strong, a liar,

sinful, cruel and aggressive.

Sun-Mercury: Servile, of unstable wealth, sweet of tongue,

excessively renowned, a noble, a favourite of the
king, powerful, of good looks, wealthy and
scholarly.
Sun-Jupiter. Highly religious, a minister with the king, wealthy,
earning money with the help of friends, a preceptor.
Sun-Venus: Adept in wielding weapons, prosperous, of a weak
eyesight, well versed in entertainment skills,
gaining the wealth of his near ones with the help
of women.
Sun-Saturn: Skilled in the science of metals, religiously inclined,
engaged in the pursuit of his own Dharma, bereft
of wife and progeny, graceless, follows his traditions to fame.

oteic^o^K^' sRipTT T f M g ^Enfq- l u i i

Shlokas 8: W h e n the M o o n associates w i t h Mars
and other planets, the results produced i n respective
order are: versed i n deceptive pursuits, polite i n
speech, respected i n his family, adept i n the
business of garments, and the son of a woman
remarried.

136
Comments: The results of various two-planet combinations
involving the Moon have been described. When the Moon
associates with Mars, the native is engaged in pursuits whereby
he can deceive others. Association of the Moon with Mercury
makes the native polite and graceful in speech. The Moon-Jupiter
combination is a highly desirable form of a yoga that goes by the
name of Gaja-Kesari yoga. This yoga, in its highest form, confers
on the native kingship and a lot of benevolence and dignity. The
Moon-Venus combination is favourable for weaving and trading of
clothes and garments. When the Moon is associated with Saturn,
the native is the son of a woman who has remarried either after
the death of her first husband or after separation from him.
The Saravali has the following to say in connection with twoplanet combinations involving the Moon:
Moon-Mars:

Brave, a victor in battle, a wrestler, suffering from

blood disorders, adept in metal craft, earthenware
and animal skins, a knower of deceptive arts.

Moon-Mercury: Very well versed in writing poetry and prose,

wealthy, a follower of his wife, good in looks,
jovial, religiously inclined, blessed with good
qualities.
Moon-Jupiter.

Of stable friendship, sweet of tongue, respects his

near and dear ones, wealthy, gentle, ever engaged
in the service of God and guru.

Moon-Venus:

Blessed with garlands and good clothes, versed

in the details of any undertaking, a poet, loved
by his family, lazy, adept in sale and purchase of
things.

Moon-Saturn:

Addicted to an older woman, tends horses and

elephants, bereft of grace, subservient to others,
devoid of wealth, subjugated.
T^SST^NrrTJt ^:(slinc|d:

Shlokas 9: W h e n Mars associates w i t h Mercury

and others, the native is brave, a protector,
addicted to women of others, and miserable

137
respectively. He is a musicologist, an orator and
a wizard respectively when M e r c u r y associates
w i t h Jupiter, etc.
Comments: Mars-Mercury combination makes one strong and
brave, even a wrestler or a boxer. When Mars combines with
Jupiter, a highly benevolent and desirable yoga is formed. This
goes by the name of Guru-Mangala yoga which ensures success
and status through the native's personal efforts. A combination of
Mars and Venus has been decried by Varaha-Mihira in his Brihat
Jataka as productive of a moral wreck. The native is likely to be
addicted to the wives of others. A Mars-Saturn conjunction is
generally not considered favourable. The native tends to suffer a
lot in life. This conjunction falling in the tenth house of the chart
may not be considered too bad.
When Mercury and Jupiter combine in any house or sign, the
native is well versed in the science and art of music, and is an
intellectual. Mercury-Venus conjunction confers eloquence on the
native. Mercury and Saturn together make the native a magician.
We have here the results of the above mentioned combinations
according to the Saravali:
Mars-Mercury: Suffers misfortune because of his wife, not too
rich, deals in gold and iron, a man of skills, looks
after a widow or a base woman, adept in making
medicines.
Mars-Jupiter:

A sculptor, versed in scriptures, very intelligent,

a skilful lecturer, revered by the learned.

Mars-Venus:

Revered, a leader among men, a mathematician,

addicted to the wife of someone else, given to
gambling, lies and cheating, an actor.

Mars-Saturn:

Adept in metals and magic, a betrayer, a skilled

thief, bereft of Dharma, quarrelsome, has danger
from poison or weapon.

Mercury-Jupiter: Well versed in the arts of dance, singing and

music, learned, wise, blessed with comforts.
Mercury-Venus: Extremely wealthy, versed in scriptural learning,
a fine sculptor, a knower of secrets, sweet-

138
tongued, singer, ever mirthful, fond of perfumes,
garlands, etc.
Mercury-Satum: Ever in debt, a cheat, haughty, skilful learned,
sweet of tongue, fond of travel.

^iM

R4drtelf^<i^c{ ihcHlP-t

II ?o II

Shlokas 10: W h e n Jupiter combines w i t h Venus,

the native is blessed w i t h several good qualities.
Jupiter w i t h Saturn makes one a potter. Venus
joining w i t h Saturn makes one earn w i t h the
help of his wife. The results of three-planet
combinations may also be pronounced similarly.
Comments: Jupiter and Venus are the two highly potent benefics.
Their association bestows on the native several good qualities.
There, however, appears to be a little conflict here since Jupiter is
a planet of renunciation while Venus signifies indulgence. JupiterSaturn combination makes one skilful in making earthenware.
When Venus and Saturn combine, the native becomes
financially sound after marriage or his spouse contributes to his
prosperity.
Here are the results of the above-mentioned combinations
according to the Saravali:
Jupiter-Venus: Makes his living through his learning and
knowledge, well-established in his defined Dharma,
blessed with a virtuous wife, very wise and
wealthy.
Jupiter-Satum: Brave, very wealthy, the head of a town or city,
renowned, leader of a village, an organisation or
a group of people.
Venus-Saturn: Adept in woodcraft, a barber, a sculptor or a
painter, a fighter, fond of travel, owns herds of
catde.
Varaha Mihira states that the wise astrologer should interpret
three-planet combinations in a manner similar to two-planet
combinations.

139

d^ollJifdlcIrM; ?gmT cHiltr^ch^d n ? ? | |

Shlokas 11: Four or more grahas i n a sign cause
'Pravrajya'. The strongest of the grahas confers its
Pravrajya on the native. W h e n several grahas are
strong, they all cause their Pravrajya, w i t h the
strongest one causing the first Pravrajya and the
remaining ones following according to their
strength.
Comments: 'Pravrajya' here means 'Samnyasa' or renunciation.
When one leaves one's home, relations and material possessions,
one becomes a renunciant. When four or more planets are
concentrated in one sign, they tend to incline the native tov^^ard
renouncing worldly possessions in order to attain higher spiritual
goals. Each planet has its own specific nature and the type of
Samnyasa that one acquires depends on the nature of the
strongest amongst the conglomeration. When several planets in the
conglomeration are strong, the strongest one confers its results
before others. The next one in strength confers its effects next, and
so on.
Renunciation has been held to be a virtue not only in India
but almost everywhere. In India in particular, the renunciant is
held in very high esteem. In ancient times, when the Vedic culture
was in vogue, Samnyasa was an integral part of one's worldly
existence. The human life span, of roughly a hundred years, was
divided into four quarters, each one called an 'Ashrama'. The first
one was the 'Brahmacharya Ashrama' which was characterised by
strict discipline and studying usually with a teacher. The second
one, the 'Grihastha Ashrama', was perhaps the most important;
this was the phase of being a house-holder, i.e., getting married,
having children, earning and performing most of the worldly
duties, including sustaining the remaining three 'Ashramas'. The
third one, the 'Vanaprastha Ashrama', involved leaving the home
for the woods and spending time in contemplation and meditation.
According to one view, this Ashrama' would qualify to be
considered as 'Pravrajya'. 'Samnyasa Ashrama' was the fourth
phase when the individual would be completely cut off from his

140
earthly yearnings and transmit his spiritual benevolence on
others.
Samnyasa may also be taken up directly, without going through
any of the other three phases.

rHif-^IHI dleti?d^ MilP^^; iJT>t^fd4lHfiT: II

II

Shlokas 12: The different types of Samnyasins

represented by the planets from the Sun onwards
are respectively an ascetic, a Kapalika or worshipper
of Shakti, a Buddhist monk wearing red cloth, an
Aajivika (a class of Vaishnavites), a B h i k s h u (a
Samnyasin who lives on alms alone), a Charaka
(one wearing a circular discus) and a Naga (one
without robes). If the Pravrajya-causing graha is
subjugated i n 'graha-yuddha', the native takes up
Samnyasa indicated by the winner.
Comments: The type of Samnyasa taken up by a native differs with
the nature of the strongest of the grahas in the multi-planetary
combination giving rise to Samnyasa. When the Sun is the cause
of Samnyasa, the native becomes an austere ascetic living on roots
and fruits, and busies himself in divine meditation. The Moon
makes him a Kapalika or one who worships Shakti. With Mars
as the causative graha, one becomes a monk who wears a red robe.
Mercury makes him an Aajivika or a certain Vaishnavite. When
Jupiter causes Samnyasa, the native leaves his home and his
possessions, and lives on alms only. A strong Venus in the multiplanetary conglomeration gives rise to a Samnyasin who carries
a circular discus. Saturn makes him a naked ascetic. The above
results only occur if the graha has not been defeated in grahayuddha or planetary warfare. When the graha loses in planetary
warfare, the native gives up the Samnyasa conferred by the loser
and changes to the one indicated by the winner. Two grahas, other
than the Sun and the Moon, are considered to be involved in
graha-yuddha when they are located on the same degree of
longitude. Of the two planets in graha-yuddha, the one placed
northward is generally considered the winner over the one placed
southward.

141

i n f % R T ^ t ^ arfcTf^; t r n f ^ i ^ T = ! l f s ^ II

II

Shlokas 13: W h e n the graha causing Samnyasa is

combust due to its proximity to the Sun, the native
devoutly follows the respective Samnyasa without
formal i n i t i a t i o n into the order. W h e n the
Samnyasa-causing graha is subjugated (in grahayuddha) by a strong planet or is aspected by a
strong planet, the native desires to be formally
initiated into the Samnyasa order but does not get
initiation (by a guru or preceptor).
Comments: Being initiated into the Samnyasa order by a competent
guru or an enlightened master is something highly desirable.
It may be clarified that the mere presence of four or more grahas
together in a single sign does not confirm the fructification of this
yoga. The grahas should not be combust nor defeated in grahayuddha for an unblemished Samnyasa. Also, the yoga should form
in benefic houses like the kendras or trikonas or in the second
or the eleventh house.
Several different combinations of four or more planets can form
in a sign or house, giving rise to a large variety of Samnyasa yogas.
It may, however, be pointed out that a multiplanetaiy conglomeration
in one house or sign is only one way of causing a Samnyasa yoga.
There are numerous other combinations described in the classics
which ensure that the native gives up his worldly attachments and
takes up the path of renunciation or Samnyasa. We mention
hereunder some of the Samnyasa yogas as described in the
Saravali.

When the Moon occupies the Drekkana of Saturn and receives

the aspects of Mars and Saturn, the native takes up Samnyasa.

The Moon in the navamsha of Mars aspected by Saturn

produces a Sanyasin. The nature of Samnyasa taken up is
decided by the lord of the navamsha occupied by the Moon
(i.e., by Mars).

When the lord of the sign occupied by the natal Moon is

aspected by Saturn alone and by none else, the lord of the

142
Moon sign confers its own Pravrajya or Samnyasa upon the
native. It is desirable here to take into consideration the already
mentioned factors (like the strength of the Moon-sign lord or
its combustion, etc.).

When a weak and debilitated lord of the natal Moon sign

aspects a strong Saturn located in a kendra, the native is
luckless and takes up Samnyasa.

When even one amongst the Moon, the Sun and Jupiter is
without weakness and occupies the lagna or the tenth or the
twelfth house, and is aspected by a powerful Saturn, the native
is a suffering Samnyasin.

If a strong Moon, in the navamsha of a benefic, occupies the

tenth house while the remaining planets obtain exaltation, and
a strong Saturn aspects them all, the native happens to be an
independent Samnyasin even while he is a king.

A very strong Moon, in Shukla Paksha (waxing phase of the

Moon), aspecting a debile lagna lord, produces a Samnyasin
who is penurious, without his near and dear ones, tormented
by sorrows and managing his sustenance with difficulty only.

The native takes to Samnyasa if Saturn, occupying the

navamsha of a benefic, aspects the Moon and also other grahas
which latter get exalted in the navamsha.

The ancient masters declare that the lord of the natal Moon
sign aspected by all the remaining grahas situated in a single
sign confers certain Samnyasa.

When the Sun is the graha causing Samnyasa, the native builds
his Ashrama on a mountain or a river bank, and worships the
Fire-god. Or he is engaged in the worship of the Sun-god. He
is a devotee of lord Ganesha or of Parvati (the spouse of lord
Shiva), chants the Gayatri mantra in the forest, bathes in the
sacred Ganga and remains a celibate.

When the Moon causes Samnyasa, the native is a Kapali

(begging in a 'skull'), applies sacred ash to the body, worships
lord Shiva, renounces the social bonds to devote himself to
the Mother Goddess, a lover of solitude, attracted toward
sacred scriptures, harsh.

143

With Mars as the graha causing Samnyasa, the native is a

follower of Buddhism, without the tuft of hair on the head,
a Samnyasin in white robes, one wearing fine red clothes, with
control over his senses.

Mercury as the graha causing Pravrajya makes one live by

cheating others, a devotee of Garuda, versed in the 'Mayura'
and 'Rakshasa' Tantras (or baser spiritual disciplines).

Jupiter makes one a Samnyasin that carries a single or a triple

staff, wearing ochre robes, a follower of Vanaprastha (the
philosophy of voluntarily renouncing worldly possessions),
living on milk and fruits, following strict rules of the Grihastha
Ashrama (the phase of a house-holder), a celibate, bathing in
places of pilgrimage.

When Venus causes Pravrajya, the renunciant follows discipline

appropriate to the yajna of lord Shiva, or gets initiated in the
Vaishnava system, and is a wanderer.

When Saturn causes Samnyasa, the native is arrogant, a naked

saint, a beggar, indulges in rigorous practices under a dwarf
tree.

The above-mentioned yogas must be carefully identified and

their results assessed keeping in mind their strength or
weakness, their location in the horoscope, their lordship over the
various houses of the chart, and the operation of appropriate
dashas.

ftSTT^

dPsnOd

^MlP-cId <il%:<*

II

II

TgVlffl rtJHI^d c^d?l*jrHir^d rdPcHM^tdH.

i l | U ) K U 4 | M l H X ' M c | < i r V I ^ Pci^lTycl dxtJ^HI-l^ II

II

Shlokas 14 and 15: W i t h the M o o n i n a Chara

rashi, the native has unstable fame as vi^ell as
friendship, a volatile nature, inclination tovirard
aimless wandering, and inability to stick to his
resolve. W h e n the M o o n is i n a Sthira rashi, the
reverse is true; such a native is of a forgiving nature
and lazy or indecisive.

144
In a Dwiswabhava rashi, the native is of a
charitable nature, grateful, courageous, and capable
of undertaking varied ventures. W h e n the M o o n
falls i n a biped, a quadruped or i n a water-related
sign, the native acquires the qualities of such
rashis.
Comments: The seven shlokas from shloka 14 to shloka 20 are
concerned with the nature of rashis or zodiacal signs, and with
the houses.
When the Moon occupies a Chara or a movable rashi, the native
has fleeting fame and fortune. His friendship is unstable and so
is his nature. He is unable to stay at one place for long and,
therefore, is physically mobile. The promises that he makes
seldom get fulfilled and the discipline that he intends to enforce
on himself does not last long. The Chara or movable rashis are
the signs Mesha (Aries), Karaka (Cancer), Tula (Libra) and Makara
(Capricorn). There signs are characterised by motility and
changeability. There is an element of nimbleness in such natives.
The negative aspect of this is unreliability in relationships and
inability to stick to any decision or idea for a long time. However,
since there is both mental and physical agility, the native is able
to take quick decisions and to adapt to changing circumstances.
They come out with new ideas but are themselves unable to stick
to them long enough to fulfil them.
The Sthira or fixed rashis are Vrisha (Taurus), Simha (Leo),
Vrishchika (Scorpio) and Kumbha (Aquarius). These signs are
characterised by fixity or lack of change. When the Moon occupies
a Sthira rashi, the results are the reverse of what has been said
about the Chara rashis. That is, the native enjoys lasting fame
and fortune. He has stable friendships and a reliable nature. He
tends to change his place of residence less often and is thus
physically stable. He is capable of fulfilling his promises and of
sticking to his resolve. The positive aspect of all this is his
reliability and trustworthiness. However, he takes long to take a
decision and is unable to adapt quickly to changing circumstances.
He is physically lazy and lacks the nimbleness of a native with
the Moon in a movable sign. Such a native also has a forgiving
nature.

145
The Dwiswabhava or mutable rashis are Mithuna (Gemini),
Kanya (Virgo), Dhanu (Sagittarius) and Meena (Pisces). These signs
possess the qualities of both the Chara rashis as well as the Sthira
rashis. It is generally believed that the first half (0 to 15) of a
Dwiswabhava rashi has a predominantly fixed nature as this
part of it lies close to a fixed sign, while the second half (15 to
30) of it has a predominantly movable nature as it lies close
to a movable sign. The Dwiswabhava rashis belong to Mercury
and Jupiter, both natural benefics as well as planets of intellect
and wisdom. The placement of the Moon in these signs confers
on the native the qualities of these signs. The native in
such a situation has a generous disposition and a tendency to
provide for others. He tends to remember any act of kindness
done to him. Unafraid, he is highly capable and takes up varied
ventures during his lifetime. He is highly enthusiastic and
resourceful.
When the Moon occupies a biped or a quadruped or a waterrelated sign, the native tends to acquire the qualities which are
specific to that sign. Thus, a biped sign (any of rashis Mithuna,
Kanya, Tula, Kumbha and first half of Dhanu) indicates that the
native loves to stay in a village or a town, not away from human
company. If the Moon occupies a quadruped sign (any of rashis
Mesha, Vrisha, Simha, later half of Dhanu, first half of Makara),
he likes forests, hilly terrains and wilderness. The native is fond
of water as well as watery places if the Moon occupies a waterrelated sign, like Karka (Cancer), Meena (Pisces) and the second
half of Makara (Capricorn). If the Moon occupies Vrishchika
(Scorpio), the native is fond of both human habitations as well
as jungles.
Varaha Mihira thus gives a lot of importance to the sign
occupied by the Moon.

VlfVlPi ^LiWr^iint^^^rit I W ^ I
^beh|U||>|eh|c|f -TFT: -^ftilr:
- T O ^ : II
II

^:fyi4fl-^ti

Shlokas 16: W h e n the M o o n is aspected by the

lord of the sign occupied by it, the native becomes
a king. W h e n aspected by a friend of such a lord,
the native becomes w^ealthy. The M o o n attains

146
auspiciousness if it is aspected by benefic lords of
its Drekkana, Navamsha, Dv^^adashamsha and
Trimshamsha, not by others.
Comments: Aspect on the Moon, by the lord of the sign occupied
by the Moon, is considered auspicious and makes the native a king
or equivalent to a king. When the Moon is aspected by the friend
of the lord of the sign occupied by it, the native does not become
a king but is wealthy. In the divisional charts also, particularly
in Drekkana, Navamsha, Dwadashamsha and Trimshamsha charts,
the aspect on the Moon by the lord of the sign occupied by it in
the respective divisional chart makes it auspicious and beneficial,
particularly when such a lord is a benefic by nature. If such a sign
lord is other than a benefic (i.e., a^alefic!], the good results do
not happen.
i^wjiPd !5!FT rraR|j5rf#^

^ ' f ^ d i ; mm: i

-^trm: MbiiRiHI: W^iRbil oi|A)|bdi|MI: II %^ II

Shlokas 17: Benefics nourish the lagna and the
other houses by their location there w h i l e malefics
destroy them. Benefics i n the sixth destroy the
enemies. A l l planets attain maleficence when they
occupy the twelfth or the eighth.
Comments: Here are some simple rules about which houses would
prosper and which would suffer. When natural benefics occupy
any house, that house tends to prosper. Natural malefics have the
contrary effect; they tend to destroy or harm the significations of
the house that they occupy.
The sixth house is the house of enemies. Natural malefics in
the sixth house tend to destroy the enemies of the native.
According to Varaha Mihira, natural benefics in the sixth
house also destroy the native's enemies. As far as the eighth and
the twelfth houses are concerned, all planets, whether natural
benefics or natural malefics, behave as malefics when they occupy
these houses. We may add that planets in the sixth, the eighth
and the twelfth have a special relevance in matters pertaining to
health. Their dasha periods affect the health of the native
adversely.

147

rc(*)Cdl^<M^<Rs^l:

PciVlMd:

II U II

Shlokas 18: The M o o n i n the Mesha, Vrisha or

Karka lagna makes the native good looking and
wealthy. In the remaining rashis, it renders the
native disabled, stupid and penurious, more so if
the birth coincides w i t h Krishna Paksha.
Comments: The Moon in the lagna is not praised much unless
the sign in the lagna happens to be either Mesha (Aries], Vrisha
(Taurus) or Karka (Cancer). When any of these three signs falls
in the lagna and the Moon too is there, the native has good looks
and is prosperous. In any other sign in the lagna, the Moon
produces adverse results. These adverse results, which manifest
as physical disability, poverty and mental deficiency, are
particularly severe when it is Krishna Paksha, i.e., the Moon is
in its waning phase.

f^^^gfe": chPej^Pui - ^ n i f t oqznV

II n

II

Shlokas 19: The native has poor vision if the S u n

occupies the lagna. If the lagna happens to be
Mesha and the S u n occupies it, the native suffers
from haziness of vision. W i t h Simha lagna, there
occurs night blindness. If the lagna is Karka, there
is instability of the eyes. If the S u n or the M o o n
occupies the twelfth from the lagna, the native is
one-eyed.
Comments: Placement of the Sun in the lagna is not good for eyes
as well as vision. This placement is adverse even if the Sun is
exalted in the lagna or in its own house or in the house of its bosom
friend, the Moon. Understandably, it is far more adverse for vision
when it is debilitated or placed in an inimical sign in the lagna.
The Sun and the Moon are also adverse when placed in the
twelfth house. They make the native one-eyed when they are
individually located in the twelfth house. The Sun in the twelfth
house is likely to damage the right eye while the Moon there

148
damages the left eye. It is important to note, however, that
predictions on these matters must be made only very carefully as
the adverse effects do not manifest if the chart does not have
sufficient additional affliction to merit such a serious disability as
the loss of an eye or complete loss of vision.

Shlokas 20: The desired effects increase by a

quarter as the planet occupies its friend's house,
its o w n house, its Moolatrikona and its exaltation.
In the sign of an enemy, the good effect is meagre
only. The effect of one close to the S u n is only
adverse and not beneficial.
Comments: The desired effects of a planet are one quarter in
quantity if the planet is in the house of its friend. It is two quarters
if the planet occupies its own house. When the planet occupies
it Moolatrikona sign, the good effects produced by it are three
quarters. Fully beneficial effects are produced when the planet is
in its sign of exaltation. If the planet occupies the house of its
enemy, the good effects are largely lost. When the planet is combust
because of its proximity to the Sun, it only produces adverse
results and no good effects.

Shlokas 21: The results of various navamshas

falling i n the lagna, from Mesha on^vards are: a
thief, one who enjoys physical pleasures, intelligent,
wealthy, a king, impotent, fearless, penurious,
wicked, a sinner, agitated and virtuous.
Comments: Six shlokas, from shloka 21 to shloka 26, here deal
with specific dispositions of grahas and signs and this subject has
been labelled as Ashrayayoga-Mrupana or exposition of planetary
placements. The above shloka briefly indicates the results of
various signs identical with the navamsha lagna, starting from the
sign Mesha.

149
When Mesha (Aries) happens to be the navamsha lagna, the native
tends to be a thief.
With Vrisha (Taurus) as the navamsha lagna, the native enjoys
varied pleasures of life.
Mithuna (Gemini) as the navamsha lagna renders the native highly
intelligent or a genius, a quality of the sign lord Mercury.
With Karka (Cancer) as the navamsha lagna, the native is wealthy.
Simha (Leo) identical with the navamsha lagna makes the native
royal, a king or an overlord.
When Kanya (Virgo) happens to be the navamsha lagna, the native
is likely to be impotent, another quality of the sign lord Mercury.
Tula (Libra) as the navamsha lagna makes the native unafraid.
When Vrishchika (Scorpio) happens to be the navamsha lagna, the
native tends to be poor.
Dhanu (Sagittarius) as the navamsha lagna makes one wicked.
When Makara (Capricorn) happens to be the navamsha lagna, the
native indulges in sinful deeds.
Kumbha (Aquarius) as the navamsha lagna makes one agitated,
aggressive and violent.
Meena (Pisces) as the navamsha lagna confers on the native virtue
and benevolence.
It may be noted that the results mentioned here pertain to the sign
falling in the navamsha lagna irrespective of the sign rising in the
lagna chart.

Shlokas 22: Starting form one planet i n its o w n

sign, and increasing by one, the native is appropriate
to his family i n status, prominent i n his family,
revered by his dear ones, wealthy, enjoying
worldly pleasures, equivalent to a king, and a
renowned king himself. If the planets occupy the
signs of their friends, the effects are somewhat
diminished i n intensity.

150
Comments: Here are the results of planets when they occupy their
own signs or those of their friends. When, in a given horoscope,
one planet occupies its own sign, the native has the same social
and financial status as that of his other family members like parents
and siblings, etc. When two planets are located in their own signs
in the chart, the native is prominent amongst his family members.
Three planets located in their own houses in the chart earn him
not just prominence in his family but also reverence of his near
and dear ones. The native becomes wealthy as four planets in the
horoscope happen to occupy their own signs. When five of the
seven planets occupy their own signs, the native is destined to
enjoy varied physical pleasures. With six planets occupying their
own signs, he has a status equal to that of a king. When all the
seven planets (excluding Rahu and Ketu) occupy their own signs,
the native becomes a renowned king himself.
When planets occupy the houses of their friends, instead of
their own houses, the results produced are similar to the ones
described above. However, the intensity of those results is
somewhat diminished.
It is not easy to find charts where all the seven planets would
occupy their own houses. It may also be relevant to consider
the role of such a disposition in the navamsha or in any other
varga chart.
n<y'*^rdr^^x<c|^^qc(^mc(| r a f ^ <lMtH: I

Shlokas 23: W h e n three or four planets are exalted,

a native born i n a royal family becomes a king. If
five or more planets are exalted, one born i n
an ordinary family becomes a king. Similar
results may be expected from planets i n their
Moolatrikonas.
Comments: After mentioning the results of planets occupying their
own or friendly houses, the author goes on to narrate the results
of exaltation of planets. A n exalted planet is specifically disposed
to giving benefic results. The more the number of planets exalted,
the stronger the chart that contains them.

151
When three or four planets in a chart are exalted, a person of
royal lineage becomes a king. A n ordinary individual in such a
situation would only gain a high status but not acquire kingship.
However, if five or more planets in a chart attain the state of
exaltation, even an ordinary individual rises to become a king. We
are told here that similar results may be expected from planets
occupying their Moolatrikona signs. It may be pointed out that
exaltation indicates the strongest disposition of a planet.
Moolatrikona comes next, followed by own sign.

Shlokas 24: Starting from one planet i n its

debilitation or location i n the house of its enemy,
and progressively increasing by one, the native is
poor, troubled, stupid, ailing, incarcerated, ever
tormented, and w^orth slaying.
Comments: When planets occupy their signs of debilitation or
those belonging to their enemies, adverse results are produced.
The extent of adverse results increases directly with the number
of planets thus afflicted. If only one planet in the chart is
debilitated or placed in the sign of its enemy, the native suffers
from poverty. When two planets are debilitated or occupy inimical
signs, the native undergoes suffering in various ways and is
generally troubled. Three planets in debilitation or in inimical
houses in a chart make the native a simpleton or a fool. When
four of the seven planets are either debilitated or occupy inimical
signs, the health of the native suffers and he becomes prone to
ill health. Five planets afflicted in the manner indicated above
confer incarceration on the native. With six planets afflicted thus,
the native is ever tormented, continuously struggling and a failure
in life. When all the seven planets in a given chart are either
debilitated or located in inimical houses, the native is harmful to
his surrounding and deserves to be eliminated.
It is important to note that it is not possible to have all the
planets either exalted or debilitated in a given chart. The exalted
authors of our ancient texts could not have been unaware of such
facts. It is, however, possible to have a situation where all planets

152
are exalted or debilitated in the navamsha chart. It is our humble
suggestion to our readers to attempt to identify such planetary
dispositions in the navamsha chart also. Hasn't it been stressed
in the classics that in case of a disparity between the lagna chart
and the navamsha chart, it is the latter that takes precedence?
The results of planetary dispositions mentioned in shlokas 2224 may now be tabulated (Table XII-1).
Table XII-1: Results of varied planetary dispositions
No. of
Own house/
Planets Friend's liouse

One
Two
Three

Four
Five
Six
Seven

Exaltation 1
Moolatrilcona

Retains family status

High Status
Prominent in the family - do Revered by dear ones
One from royal
family becomes
a king
Wealthy
- do Worldly pleasures
Even a commoner
becomes a king
Equal to a king
- do A renowned king
- do -

^ i M ^ : cii'?0'^'i^rf!)y'<^fdRt{c<rHmH'ra:

Debilitation/
Enemy's house
FOOT

Troubled
Stupid

Ailing
Incarcerated
A failure in life
Worth being slain

iRmi

Shlokas 25: Even one planet i n exaltation aspected

by a friendly planet makes the native a king. Three
or more strong planets i n kendras ensure kingship
for the one born i n a royal family.
Comments: A single planet in exaltation when aspected by a
friendly planet can confer kingship on the native. A l l yogas that
are supposed to make one a king are in reality Raja-yogas that
elevate the stature of the individual. Obviously, when several
planets are exalted and aspected by their friends, the status is
further enhanced. These yogas make their natives prominent
administrators and high officials in the government.
Location of planets in the kendras is also a welcome
disposition. When three or more planets are placed in the kendras

153
in a chart, one born in a royal family becomes a king. A commoner
in such a situation would enjoy high status.

Shlokas 26: A king is born w h e n a vargottama

M o o n or a vargottama lagna is aspected by four or
more planets. The stronger of the yoga-causing
planets confers kingship during its dasha period.
Comments: Being vargottama (i.e., being in the same sign i n the
rashi as well as the navamsha charts] is a disposition of strength.
The native attains prominence when the lagna or the Moon is
vargottama. Further strength is conferred on the lagna or the Moon
if four or more planets aspect either of these. The good results
indicated by this planetary disposition come to pass during the
dasha of the strongest of planets aspecting the lagna or the Moon
as the case may be.

3Tra4KI>^y^|e<|JtT:(|ty|4lirfM^^Shi^uriTt)l:

mV9ll

Shlokas 27: This chapter on "Miscellany" has dealt

w i t h yogas of the M o o n , combination of planets,
nature of rashis, results of aspects, matters
pertaining to houses, exposition of planetary
placements and yogas that confer kingship, i n
this order.

Thus ends the twelfth chapter of the Laghu Jatakam of Varaha

Mihira titled 'Miscellany'.

13
3T8T "^^T^T^fhTTTS^mT:
The Nabhasa Yogas
The Nabhasa yogas deserve a Httle prehminary introduction. These
yogas, the 'yogas of the sky' ('Nabha' = sky), are generally
overlooked or ignored by the casual astrologer. They are, however,
quite important and deserve attention much before any serious
thought is given to the study of a horoscope by the usual approach.
This special group of yogas is so named because these yogas
depend upon the planetary configuration in the heavens without
consideration for their ownership of houses or conjunctions and
aspects. They thus are not lagna-specific. Since these yogas relate
to the planetary configuration in the heavens and not to specific
lagnas, similar yogas are likely to exist in the charts of individuals
born close to each other in time.
The Nabhasa yogas give an overall view of a person's life
pattern. They reveal a native's strengths and weaknesses, his
positive and negative traits, his inclinations, his reactions and his
vulnerabilities. These yogas are said to give their results all
through one's life. They thus do not depend upon any dasha order
to manifest their results. They, for the same reason, cannot be
employed to predict specific events in the life of a native since
they only reveal a pattern. It is a different matter that fluctuations
in dasha order will cause varying fluctuations in fortune, within
the broad limits prescribed by the Nabhasa yogas existing in the
chart.
The classics describe four major categories of Nabhasa yogas.
Each main category has further divisions that provide a total of
thirty-two different sorts of such yogas. Still finer divisions give
us a total of 1800 varieties of Nabhasa yogas. A n important point
that gets stressed by an understanding of these yogas is that planets
('grahas') represent life force. A specific concentration of planets

155
in specific areas of the zodiac or in specific houses of the
horoscope results in concentration of life force in such specific
areas and yields specific results. A little understanding of this
aspect will help us understand these yogas better.
Planets as Life Force
Houses and signs: When planets occupy any given houses, they
exert life force in those areas that they inhabit. Such areas get
activated by their occupation. Similarly, when planets are situated
or concentrated in certain specific signs of the zodiac, the
characteristics of those signs become prominent in the life of the
native. Eventually, the life force represented by the planets finds
expression under the modifying influence of houses and signs.
Extent of Concentration: When several planets congregate only in
a few houses of the chart, they result in tremendous concentration
of energy in a limited area. This may result in expression of
strength in a specific area at the expense of some other areas of
the chart which are deprived of such energy. A concentration of
planets thus represents an imbalance in the chart.
Visible and invisible areas: Houses one to seven represent the
dark or invisible half of the horoscope. Houses seven to one
represent the bright or visible half of the chart. When planets
concentrate in the invisible half, the native tends to remain in
oblivion and his activities don't get fully exposed to the world.
His positive traits don't get recognition and his weaknesses remain
concealed from the world. When the visible half of the horoscope
becomes strong by concentration of planets there, the native tends
to become famous and well known. However, his failings also get
exposed.
Adverse houses: It is important to consider the role of some of
the adverse houses like the sixth, the eighth and the twelfth. These
houses are generally condemned by astrologers. However, there are
certain positive aspects of these houses also. It is important to
consider the inherent nature of each house in detail before it is
possible to understand the effect of concentration of life force in
such areas.
Mutual planetary relations: When planets are mutually
harmoniously placed, the life force represented by them finds a

156
freer expression. Tiius, planets placed in mutual kendras or in
3/11 or 5/9 from each other tend to prove beneficial to each other.
When, however, they are 2/12 or 6/8 from each other, problems
arise and their effects are restricted.
Dasha scheme: We have already stated that Nabhasa yogas are
independent of the dasha scheme in the manifestation of their
results. However, it will be seen that their benefic and malefic
results would be modified i n extent by the nature of operating
dashas. It is, therefore, recommended that Nabhasa yogas be
studied independently as well as with the usual chart analysis.
Major categories of Nabhasa yogas
Four major categories of Nabhasa yogas have been described. These
are as under:
1. Aashraya (i.e., 'refuge'): They are of three types and they
depend upon the congregation of planets in any of the three
major divisions of signs, viz., Chara (movable), Sthira (fixed)
and Dwiswabhava (mutable).
2. Dala (i.e., 'a faction'): There are two of them.
3. Aakriti (i.e., 'appearance'): They have twenty variations. The
names of most of these suggest the likely appearance that the
congregation of planets would acquire in the sky. One of them,
the Gada Yoga, has four variants so that, in effect, there are
twenty-three Aakriti yogas.
4. Saniihya (i.e., 'number'): There are seven of them, depending
upon the number of houses over which the seven planets are
distributed. Depending upon the varying planetary combinations that are possible here, there exist one hundred and
twenty-seven variants of the Sankhya yogas.
Note:
1. We have a total of thirty-two major varieties of Nabhasa yogas.
These include three Aashraya yogas, two Dala yogas, twenty
Aakriti yogas and seven Sankhya yogas (34-2-(-20-)-7=32).
2. Excluding the Aashraya and the Sankhya yogas, there are a total
of one hundred and fifty varieties of Nabhasa yogas. These
include twenty-three Aakriti yogas and one hundred and
twenty-seven Sankhya yogas (23-t-127 = 150).

157
3. Considering that there are one hundred and fifty finer variants
of Nabhasa yogas for any given lagna, there could be eighteen
hundred such variants for all the twelve lagnas (150 x 12 =
1800).
4. Nabhasa yogas depend upon a congregation of planets in a
specific manner in the chart. It may be seen that in a large
number of charts, Nabhasa yogas may not be present strictly
according to the definition of the classics. In such situations
it is important to understand the essence of these yogas and
recognise the presence of these yogas in a modified form so
as to make some analysis possible. The purists, of course,
may not like this view of ours.
After this detailed introduction to the Nabhasa yogas, we now
proceed to the text proper.

Shloka 1: W h e n all planets occupy Chara (movable)

signs, etc., there result Aashraya yogas by the
names Rajju, Musala and Nala. S u c h natives are
respectively jealous, self-respecting and wealthy,
and each one of them is prominent w i t h i n his
family.
Comments: Three Aashraya yogas are described here.
(i) Rajju (a 'tuft'): This yoga results when all planets occupy Chara
(movable) rashis. The result is a jealous individual. Inherent in
his nature is the mobility of the Chara rashis. He is ambitious and
competitive and does not like others to be better than him. The
Rajju yoga additionally makes him capable of taking quick
decisions but also cruel and unreliable. Their fame and friendship
are fleeting. They are unable to stick to one place or one concept.
(ii) Musala (a 'pestle'): When all planets occupy Sthira (fixed)
rashis, the resulting yoga is called as the Musala yoga. The native
with this yoga in his chart is self-respecting. He also tends to be
haughty and arrogant. Fixed signs confer on him the characteristics
of fixity, immobility, stubbornness and reluctance to change his
stand or concept. The positive aspects of this are fame, reliability

158
and fixity of purpose. Such people earn fame and make good
friends.
(iii) Nala (a 'reed'): This yoga arises when all planets occupy
Dwisvabhava (mutable) rashis. The native with this yoga is
wealthy. Additionally, this yoga is supposed to make one good
of looks, resolute, very clever and fond of his near and dear ones.
The Dwisvabhava rashis are the most benevolent and intellectual
signs of the zodiac since they belong to Mercury (intelligence) and
Jupiter (wisdom).
With either of the above yogas in his chart, the native attains
prominence within his family.
It may be pointed out that the Aashraya yogas result when all
planets occupy the specific group of signs as mentioned above.
In case even a single planet strays out of the specified confines,
the classical yoga does not form. However, we have seen that when
most of the planets (e.g., five out of seven) occupy a particular
category of signs, the nature of those signs forms a prominent part
of the nature of the individual, even though the yoga does not
obtain as per the classical description. In addition, it is also
important to identify which signs are not represented in the chart.
For example, if no planets occupy the fixed signs in a chart, the
element of fixity and reliability is missing from the nature of the
individual.

^iJifd^.-HsldHI HMlMi "^RT yHsHI ^

II ^ II

S h l o k a 2: Of the two Dala yogas, the Sarpa yoga

results when the malefics occupy any three
kendras, while the Maala yoga results when the
benefics occupy any three kendras. Birth i n the
Sarpa yoga results i n intense misery while that i n
the Maala yoga gives varied pleasures.
Comments: There are two Dala yogas: Sarpa (a serpent) and Maala
(a wreath). A l l malefics confined to any three kendras produce the
adverse Sarpa yoga while all benefics confined to any three
kendras confer the highly desirable Maala yoga.
(i)

The Maala yoga of the Nabhasa variety is different from

159
another Maala yoga which results when the seven planets
occupy seven consecutive houses without interruption. That
yoga has twelve variants depending upon which house the
'Maala' starts from.
(ii) Kendra houses are the pillars of a horoscope. Malefics located
in the kendras are considered very harmful while benefics
confined to the kendras produce highly benefic results.
(iii) Benefics here mean Mercury, Jupiter and Venus. The Moon
is generally not included amongst benefics in a Dala yoga nor
is it considered a malefic. Because of the mutual proximity
of Mercury and Venus, it occurs less frequently that the two
of them are in different kendras. In other words, it is less
frequent that Mercury, Jupiter and Venus occupy three
different kendras. This makes the Maala yoga of the Nabhasa
type less frequent.
(iv) By 'malefics' is meant the Sun, Mars and Saturn. Rahu and
Ketu are not considered in the classical description of the
Nabhasa yogas.

' ^ ^ ' I I A e h d l ^ . ^ M r l ^ H t l r l t l l ^iTTT^ LhHlMH'M: I

VI*<iMl<^1 <4dP^^<^W'itlch<:^rfc|c^<l^ l U II

S h l o k a 3 and 4: A l l planets i n two adjacent

kendras result i n the Gada yoga. A l l planets i n the
lagna and the seventh house give rise to the
Shakata yoga while all of them i n houses four and
ten form the Vihanga yoga. A l l planets confined to
the lagna, the fifth and the n i n t h houses constitute
the Shringataka yoga.
Planets i n (the trinal) houses other than
Shringataka give rise to the Hala yoga. The results
of these yogas i n the respective order are: a
performer of yajnas, one w h o lives by driving a
cart, a message bearer, one w h o is ever i n comfort,
and a farmer.

160
Comments: We now come to the Aakriti yogas. Five yogas have
been mentioned in the above two shlokas:
(i) Gada (a 'mace']: This yogas results when all the seven planets
are confined to two adjacent kendras. There are thus four
varieties of this yoga depending upon which two adjacent
kendras are occupied by planets. We may thus have:
A l l planets in the lagna and the fourth house. This is called
as the Gada yoga.
A l l planets in the fourth and the seventh houses. This is
' labelled as the Shankha yoga.
A l l planets confined to the seventh and the tenth houses.
This is named as the Vibhuka yoga.
A l l planets located in the tenth house and the lagna. This
has been called as the Dbwaja yoga.
One born in any of the Gada yogas in supposed to be well
versed in mantras, tantras and the conduct of yajnas. He is
wealthy, learned, envious of others and ever engaged in earning
money.
(ii) Shakata (a 'carf]: This yoga forms when all the planets occupy
houses one and seven. When this yoga forms in the chart, the
native is supposed to earn his living by driving a cart. This
yoga results in penury, privations, ill health, discord with wife
and earning only through hard labour.
The Shakata is an adverse yoga which can neutralise the good
effects of several benefic yogas in the chart. Concentration of all
planets in two opposing kendras can create a lot of conflict and
confusion. Those with this yoga in their chart suffer struggles all
through their lives.
(iii) Vihanga (a 'bird']: Also called Vihaga or Pakshi yoga. It results
from all planets being confined to houses four and ten. The
emphasis here shifts to the tenth house and this behaves
as a benefic yoga. The native with this yoga in his chart
is a wanderer, generally in the service of an organisation
or the government, a message bearer or an ambassador.
Under a favourable dasha order, this yoga tends to give
favourable results. This yoga may make the native rise

161
high in his profession. Such people tend to get frequent
transfers during their professional career, or their job involves
travel.
(iv) Shringataka (a 'pinnacle']: When all planets confine themselves to the three trinal houses, viz., the lagna, the fifth and
the ninth, the resultant favourable yoga is called the
Shringataka yoga. With this yoga in the chart, the native is
supposed to lead a highly comfortable life. Other results
attributed to this yoga include courageous nature, liking for
combat, wealth and wisdom. Given a favourable dasha order
in the chart, the native with this yoga tends to rise high in
status.
(v) Hala (a 'plough']: This yoga arises when all planets are
confined to trinal houses other than those mentioned for the
Shringataka yoga. There are thus three variants of this yoga
which depend upon the location of all planets in the trinal
houses:
2, 6 and 10, or
3, 7 and 11, or
4, 8 and 12.
One born with a Hala yoga in his chart tends to live by
agriculture or by farming. Such a native is generally servile, has
a strong appetite, is blessed with friends and is often tormented
by poverty.
The Shringataka and the Hala yogas result when the planets
are confined to one of the four trinal group of houses. These are
Dharma or virtuous deeds: houses 1, 5 and 9.
Artha or material pursuits: houses 2, 6 and 10.
Kaama or sensual pleasures: houses 3, 7 and 11.
Moksha or final emancipation: houses 4, 8 and 12.
When planets are confined to any of the above mentioned trinal
houses, they acquire the qualities of the respective trine. The
results accruing from these yogas must, therefore, be interpreted
keeping in view the inherent characteristics of the relevant trinal
group of houses.

162

q^ 1 ^ dPgMilrlW^^:

r^^dH^^ II ^ II

HHlf^chUdA-gP^T^t^jj^Mr^^iJ^AnMI: I
^J^^^rfrR^n^ c F 5 T ^ * d M f m d ,

-mnt

II ^ II

stHefP^d: ^ m ^ P y ^ R J i i T b M

||\9ll

Shlokas 5, 6 and 7: A l l malefics i n houses 4 and

10, and benefics i n houses 1 and 7 give rise to the
Vajra yoga. Reverse of it constitutes the Yava yoga.
The Kamala yoga results from planets of mixed
nature occupying these (1, 4, 7 and 10) houses.
Placement i n houses other than these forms the
Vaapi yoga.
(5)
From the lagna and each of the kendras, the
placement of planets i n four contiguous houses
give rise to the Yoopa, the Ishu, the Shakti and the
Danda yogas. Next foUow^ the results of the yogas
Vajra, etc., w h i c h are:
(6)
Happy i n early life and o l d age; happy during
the middle portion of his life; wealthy; wanting i n
comforts; a renunciant; fond of violence; bereft of
wealth; and devoid of near and dear ones.
(7)
Comments: Eight different yogas are being referred to in shlokas
5 and 6. Shloka 7 indicates the results of these yogas. It may be
pointed out that such yogas may not obtain strictly according to
the text in most of the charts. Slight variations in their formation
may be accepted. The results would obviously be altered to the
extent there are variations in the yoga formation. Thus, for
example, if the yoga demands for its formation the presence of all
the planets in a specific group of houses, it may still be considered
to be present if one or two of the seven planets stray away from
the strict confines of the houses mentioned, albeit with a slight
modification in the results that are expected of the yoga. Rahu and
Ketu are not to be considered as of significance in the formation
of the Nabhasa yogas according to the classics.

163
We now briefly comment upon the eight yogas mentioned
above, along with the results they produce:
(i) Vajra yoga: Vajra is the 'lethal weapon, the thunderbolt', of
lord Indra, the king of the gods. A Vajra yoga results when all
benefics occupy houses 1 and 7 while malefics occupy houses 4
and 10. The native who possesses this yoga in his chart is
supposed to be happy during his early life and oldage. It may be
noted that malefics opposed to malefics and benefics opposed to
benefics are supposed to be productive of favourable results. Also,
the 'mid-heaven' (4/10 axis] occupied by malefics does not augur
well for the middle portion of life.
According to sage Parashara, one with the Vajra yoga is
comfortable during early life and oldage, brave, good in looks,
unattached, unfortunate, wickedly disposed and opposed to
others.
It is also to be noted that it is not likely for all benefics to be
placed in one set of two opposing kendras and all malefics to be
placed in the other two opposing kendras, unless the Sun is also
considered a benefic. This is because the Sun on the one hand
and Mercury and Venus on the other cannot occupy two different
kendras. That leaves only two malefics, Mars and Saturn, for the
purpose of formation of this yoga. These observations apply to the
next yoga also.
(ii) Yava yoga: Yava is 'an indicator of good luck'. This yoga is
the reverse of the Vajra yoga. It forms when all malefics occupy
houses 1 and 7 while all benefics occupy houses 4 and 10. A
native who possesses this yoga is said to be happy in the middle
portion of his life.
The Yava is supposed to be a good yoga. Benefics in the 4/
10 axis make the middle portion of life more comfortable.
According to sage Parashara, one born in the Yava yoga is given
to restraint and auspicious pursuits, comfortable during his
middle life, blessed with wealth and progeny, of a charitable
disposition, consistent in nature. As noted above, the Sun may
not be considered a malefic here as well.
(iii) Kamala yoga: Kamala literally means 'a lotus'. This yoga
results when planets of mixed nature (i.e., both benefics and
malefics] occupy the four kendras (houses 1, 4, 7 and 10). This

164
yoga is supposed to make ttie native wealthy. According to
Parashara, the Kamala yoga makes the native widely renowned,
virtuous, long lived, wealthy, highly respected, pious, engaged in
the performance of hundreds of noble deeds, of a royal status. It
will be noted that this is a highly desirable yoga. Placement of all
planets in the four kendras strengthens the kendras which are
the pillars of a horoscope. When most of the planets are located
in the four kendras, it is not a classical Kamala yoga though it still
remains a benefic disposition of planets. The dilution of the results
of Kamala yoga in this case would depend upon the extent to
which the planets stray away from the kendras. In Chart XIII-1,
all planets, except Saturn, occupy the four kendras. The Kamala
yoga does not form fully here although the kendras remain highly
protected.

io\

Jupiter

Sun
Mercury
Venus

\
Rahu
Ketu

Chart XIII-1
February 17, 1954

Rahu

/
.
\.

Saturn

,
9 /
X'

Lagna
Mars

Sun
/
Mercury l l / \ 5
Venus / 2
\

\j

Moon
/

Moon
Jupiter
Lagna
Mars

Saturn
(R)

>(

">
4

Ketu

(iv) Vaapi yoga: Vaapi means 'a well' or 'a reservoir of water'. This
yoga results when all planets occupy houses other than the four
kendras. The result attributed to this yoga is: wanting in comforts.
The native with this yoga always feels the pinch of want and
continues to accumulate things that concern his small comforts.
According to Parashara, one born in Vaapi yoga is clever in
accumulating money, of stable wealth and comforts, blessed with
progeny, ever happy with things that are pleasant to the eye, a
king. Varaharnihira thus differs from Parashara as far as the results
of the Vaapi yoga are concerned.
Vaapi yoga is said to have two variants: (a) all planets in the
Panaphara (2, 5, 8,11) houses; and (b) all planets in the Apoklima

165
{3, 6, 9, 12) houses. The nature and extent of results would vary
according to the type of the Vaapi yoga obtaining in the chart.
(v) Yoopa yoga: Yoopa is 'a pole to tie the animal while performing
a yajna'. It results from the occupation of the four contiguous
houses starting from the lagna. That means that all the planets are
placed in the first four houses. The native with this yoga is said
to be a renunciant. According to Parashara, the native with the
Yoopa yoga has the knowledge of the Self; he is engaged in
sacrificial rituals, derives comfort from wife, valorous, renowned
and pursues his worldly duties.
In Chart XIII-2, all planets except Jupiter occupy the first four
houses. Full results of the Yoopa yoga, therefore, are not
experienced though Jupiter in the fifth house has its own benefits.
The houses involved in the Yoopa yoga are the lagna (self), second
(Kutumba or family), third (siblings, neighbours), and fourth
(home, mother, land). When planets occupy the first four houses,
the activities of the individual are concentrated on his own close
surroundings, his family members, his home and his
neighbourhood. He tends to perform his worldly duties and
generally tends to stay and stabilise at home.
(vi) Ishu (or Shara) yoga: The word Ishu or Shara means 'an
arrow'. This yoga is formed when all the planets occupy the four
houses starting from the fourth house. A native with this yoga is
engaged in violent activity. According to Parashara, one born in
Shara yoga is a maker of arrows, a jailor, earning money from
hunting, fond of animal food, cruel, a killer.

Jupiter

166
Shara yoga with some modification is present in
Chart XIII-3. A i l planets are located within the four houses
(houses 4 to 7) starting from the fourth house. The sixth house
is vacant here and, therefore, all four houses are not occupied in
continuity. In fact, the absence of planets in the sixth house takes
away the cruelty from the effects of the Shara yoga to a large extent.
In the Shara yoga, there is a greater adventure and mobility away
from home. In addition to home (fourth house), there is also
emphasis on serious study (fifth house), adventure and competition
(sixth house), and physical enjoyments (seventh house).
(vii) Shakti yoga: Shakti means 'a javelin'. When all planets are
confined to the four houses starting from the seventh, the resulting
disposition is known as the Shakti yoga. This yoga renders the
native bereft of wealth. Sage Parashara too does not approve of this
yoga much. According to him, the native with this yoga is bereft
of wealth, a failure, miserable, ignoble, lazy, long lived, adept in
combat, of a stable nature, good to look at. This yoga involves the
houses seven (physical pleasures, sensual indulgence), eight
(obstacles, scandals, transgression of norms), ninth (virtuous
deeds) and tenth (karma or physical-mental-spiritual activity).
Compared to the preceding two yogas, there is more public
exposure, more fame or notoriety, and more controversy. This yoga
obtains in a somewhat modified form in Chart XIII-4 where all
planets occupy the arc that extends from the seventh to the tenth
house. However, one of the four houses, the ninth house of
virtuous deeds, is vacant. Such a chart indicates an unorthodox
approach to life and is unsuitable for a satisfactory marital life.

167

[viii) Danda yoga: Danda means 'the rod'; it also means

'punishment'. This yoga arises from the confinement of all planets
in the four houses from the tenth to the lagna. This yoga renders
one devoid of near and dear ones.
The Danda yoga has not been praised much by the classical
writers. According to F^rashara, such a native is bereft of progeny,
wife and wealth, without mercy, deserted by near ones, miserable,
serving the ignoble ones. This yoga involves houses concerned
with activity [tenth), earning (eleventh), spending (twelfth) and
health (first). Such natives pursue outdoor activities and become
wanderers. This yoga is not too good for material possessions
though it is good for charitable, spiritual and saintly activities.
However, each chart needs to be examined individually and a
literal application of the classical texts is not called for. Thus, in
Chart XIII-5, all planets occupy the arc between the tenth house

168
and the lagna and no house is vacant. A classical Danda yoga
obtains here. But there is a concentration of planets in the eleventh
house which does no harm to the earning capability of the native.
The lagna lord in the lagna also protects health. Some people
having this yoga in their chart do well in work related to foreign
countries and international relations.

HMlll^Ulcl c t i U i e h l ^ ^ : TCRTtSxfwt' II 6 II
U.chMtrcJHHId,'^<'Mc(HNRy?liIv.,^9hH, I
3Trfw dS^(ifstHly'^rdihHI-i|l|-

^rtJIe^Pd'^l

II II

reJ^lPd^ldtJIiJl^bj, =T^ II ?o II

S h l o k a 8, 9 and 10: Similarly, all planets located

i n seven houses starting from each of the kendras
give rise to the Nauka, the Koota, the Chhatra and
the Kaarmuka (Chaapa) yogas. Starting from any
house other than the kendras, the yoga formed is
called as Ardha-Shashi
(Ardha-Chandra).
(8)
W h e n planets occupy alternate houses starting
from the lagna, the yoga formed is k n o w n as the
Chakra.
Starting from the second house, a
s i m i l a r d i s p o s i t i o n results i n the
Udadhi
(Samudra) yoga. Next follow the results of the
yogas Nauka, etc.
(9)
Very renowned; a liar; one who nurtures his near
and dear ones; valorous; good i n looks; wealthy;
and a king. Those born i n (any of) these twenty
Aakriti-yogas enjoy the fruits of these yogas earned
by their o w n merit.
(10)
Comments: Shlokas 8 and 9 refer to seven different yogas. Shloka
10 mentions the results of these seven yogas. In these yogas, there
is more spread of planets in the chart compared with the preceding
eight yogas, thus ensuring a greater balance in the nature and
outlook of the native. Here too, we would advocate that one need
not stick to the strict definition of the classic and allow for a little

169
variation in tlie planetary disposition here and there, and take such
a variation into consideration while making a prediction.
We shall now briefly comment upon these seven yogas and the
results they produce.
(i)

Nauka yoga: The word Nauka means a 'boat'. This yoga is

formed when all the seven planets occupy the seven
contiguous houses starting from the lagna. The native with
this yoga in the chart is supposed earn great renown. This
yoga involves the first seven houses of the chart. This
constitutes the invisible, or darker, half of the horoscope.
While this yoga does make one famous, several of his
achievements as well as shortcomings do not see the light of
the day and thus remain hidden. Natives with this yoga are
said to have successful dealings or business with distant
places and foreign lands.
According to sage Parashara, one born in the Nauka yoga earns
his livelihood from water-related pursuits, highly ambitious,
famous, cruel, greedy, fickle and miserly.

(ii) Koota yoga: By Koota is meant the 'vertex', or also 'deception'.

This yoga results from planets occupying in continuity the
seven houses from the fourth to the tenth. The presence of
this yoga in the chart makes one a liar. In this yoga, half the
houses involved fall in the invisible part of the horoscope and
half in the visible part. This also involves two adverse
houses, the sixth and the eighth. The classical texts, therefore,
do not praise this yoga much. However, these adverse houses
are also indicative of persistent struggle and deviation from
accepted norms, so that some of the modern-day professions
and activities prosper in the presence of this yoga.
About the native with Koota yoga in his chart, sage Parashara
states that such a native is given to speaking untruth, a jailor,
of no consequence, cruel, ignorant, a resident of forts or hills
or forests, indulging in 'Koota' or deceptive pursuits. It may
also be added that modern diplomacy ma)' be labelled as
'Koota-Neeti', or the doctrine of Koota. We here have a chart
(Chart XIII-6: born on September 23, 1961; at 21:20 hours;
at 48N52', 2E20') where all the planets are confined to the
houses four to ten. The chart does not exactly conform to the

170
definition of Koota as the seventh house is vacant. However,
this can be considered a Koota yoga with a slight variation.
The native used to work in a high position in the embassy
of a foreign country in Delhi.
(iii) Chhatra Yoga: Chhatra means a 'king's crown'. This yoga
results from planets continuously occupying houses
seven to one. The native with this yoga nurtures his near
and dear ones even as a king nurtures his subjects. According
to Parashara, one born in Chhatra yoga is kind of heart,
nurtures his dear ones, of a high status, wise and
learned, comfortable in the early and later parts of his life,
and long-lived.
This yoga involves all the houses falling in the visible half
of the zodiac. Such natives are completely outgoing. It is said
that they derive fame from the ruler and the ruler derives fame
from them. In the present day circumstances, such natives
get involved in public activity and are inclined to neglect their
own family life and domestic duties. The activities of such
natives are known to others, watched and commented upon.
One is inclined here to refer to the chart of Mahatma Gandhi
(Chart XIII-7) wherein a majority of planets occupy houses
seven to one. His life was an open secret, including his
private life. His decision to take a vow of celibacy unilaterally
without the consent of his wife Kasturba was both admired
and condemned. He achieved greatness himself but did not
promote the career of his own children.
This may be compared with the chart of Pt. J L Nehru (Chart
XIII-8) where all planets occupy the invisible half of the chart.
This falls just short of the classical Nauka yoga as the seventh
house remains unoccupied. The native earned great fame. His
private life remained a secret and he escaped any condemnation
which could possibly be his destiny if his houses on the visible
side of the zodiac were involved. Nehru also took pains to
promote his family members.
(iv) Chaapa yoga: Kaarmuka or Chaapa or Dhanusha means a
'bow' to shoot arrows with. This yoga is formed by the
seven planets occupying the seven contiguous houses

171
starting from the tenth house (up to the fourth house). This
yoga makes the native valorous. In general, this yoga confers
on the native success and happiness. Additionally, the native
is well-balanced and has a good deal of wanderlust.
(v) Ardha-Chandra yoga: It means the 'crescent Moon'. This yoga
forms when the seven planets occupy seven contiguous
houses, starting from any houses other than a kendra.
This yoga confers on the native good looks. The native
with this yoga attains a high status and earns the respect
of the ruler. He may become a commander of an army,
and be brave and wealthy. Eight such yogas are possible as
the planets may occupy seven contiguous houses starting
from the second, the third, the fifth, the sixth, the eighth,
the ninth, the eleventh or the twelfth house from the
lagna. The results produced by each of these eight variants
will not necessarily be the same. These would get modified
by the disposition of each planet, the signs involved, and
even the house from which the continuity of placement of
planets starts.
(vi) Chakra yoga: The word Chakra means a 'circle' or the 'discus'
of lord Vishnu. The yoga results from the placement
of the seven planets in six alternate houses, starting from
the lagna. This means that all the odd houses of the chart
are occupied. The native with yoga is extremely wealthy.
Besides, he has lovely looks, is illustrious, and a king or
his equal.
(vii) Samudra yoga: Samudra means the 'Ocean'. When all the
seven planets occupy alternate house, starting from the
second house, this highly beneficial yoga is the result. In this
yoga, the even houses of the chart are occupied. The native
with this yoga is a king or equivalent to a king. Other results
attributed to this yoga include wealth, physical pleasures,
virtue and stability of mind. This as well as the preceding
yoga emphasise the importance of planets placed in alternate
houses. Such a configuration of planets makes them fall in
mutually benefical 3/11, 5/9 or 1/7 positions. Either of these
yogas obtaining in a chart bestow upon the native a very high
status and a lot of wealth to enjoy.

172
The natives who possess any of these above-mentioned twenty
Aakriti 3'ogas enjoy the fruits of these yogas which they earn
on the basis of their own merit.

'ri(rlii<IViH<:^<KmVI<mH2i)41u||:r^: | | ? ? | |
^.-PsIddRtiyMchc^rfcleh-i^.-VncdLlJ^Lifd rHtJUIHIH,!
" ^ i ^ : U'i^l^^Ht^ T T ^ II

II

Shlokas 11 and 12: Keeping aside the abovementioned (Aakriti] yogas, w h e n houses one, etc.,
i n number are occupied by planets, the Samkhyaa
3'ogas by the names Gola, Yuga, Shoola, Kedaara,
Paasha, Daama and Veenaa, are formed.
(11)
Birth i n these yogas makes the native tormented,
poor, a killer, given to agriculture, wicked, one who
tends cattle, and skilled respectively. The comforts
enjoyed by those born i n these yogas depend upon
the well-being of others.
(12)
Conmients: The seven Samkhyaa yogas as well as their results are
mentioned here. The formation of these yogas depends upon the
number of houses the seven planets occupy in a chart. These are
being briefly mentioned hereunder.
(i)

Gola yoga: This results when all the seven planets are
confined to any one house of the chart. The native with this
yoga in his chart is supposed to be miserable and tormented.
This 3'oga indicates quite an imbalance in the chart since only
one of the twelve houses is occupied. The native tends to
be destitute, illiterate, wicked and ever wandering. He tends
to undergo a lot of suffering in life.
According to sage Parashara, the native with Gola yoga is
blessed with physical strength; he is without wealth or
learning, lacks wisdom, is unclear, and ever tormented. This
yoga does not occur frequently in the chart. However, when
it does occur, it is important to use the vargas or divisional
charts carefully for an accurate assessment of the chart.

(ii) Yuga yoga: A Yuga yoga results when all the seven planets
are confined to just two houses of the horoscope. This yoga

173
is supposed to confer poverty on the native. Additionally, the
native tends to be shameless, socially rejected, bereft of logic
and virtue. A concentration of planetary energy in only two
houses of the horoscope still leaves a lot of imbalance in the
life of the native. Sage Parashara states that the native with
the Yuga yoga in his chart is a heretic, indigent, a social
outcast, rejected by mother and children, and unrighteous.
(iii) Shoola yoga: Confinement of all planets in only three houses
of the chart gives rise to a Shoola yoga. This yoga makes one
a killer, or the one who hurts other. The native tends to be
lazy, cruel, injured, scarred, like a thorn in the flesh of others.
According to sage Parashara, one born in Shoola yoga is
quick of temper, lazy, poor, hurtful, socially rejected,
valorous, conqueror in battle. Natives with this yoga in their
chart may attain a sudden rise in their career, followed by
an equally sudden fall.
(iv) Kedaara yoga: This yoga results when planets are distributed
over four houses of the horoscope. The native tends to take
up agriculture as a result of this yoga. With this yoga, there
is a greater balance in the nature of the individual as the
planets are scattered over a relatively wider area of the chart.
According to Parashara, a native with the Kedaara yoga in his
chart is truthful, doing good to others, wealthy, active,
virtuous, and resorts to agriculture. Such natives are more
balanced in their outlook, not over ambitious, and know
when to withdraw from an activity.
(v) Paasha yoga: This results from the distribution of all planets
in five houses of the horoscope. The native with this yoga
in the chart is supposed to be wicked.
A 'Paasha' is a bondage. According to Parashara, a native
with this yoga is highly skilled, crafty, talkative, shameless,
with several servants and a large family, and tends to suffer
incarceration.
One with this yoga in his chart indulges in numerous
worldly activities. He thus creates for himself a bondage in
the spiritual sense. Such natives tend to have numerous
drawbacks. Given a favourable dasha order, a Paasha yoga
promises success in worldly affairs.

174
(vi) Daama yoga: When planets are distributed over six houses
of the horoscope, the resulting disposition is called as a Daana
yoga, which makes the native look after the cattle. According
to Parashara, the native with this yoga does good to others,
earns his wealth by legitimate means, is very renowned,
learned and blessed with wealth and progeny.
In the case of a Daama yoga, there is a fair distribution
of energy in the chart. Given a suitable dasha order, such
natives earn wide renown and prosperity.
(vii) Veenaa yoga: Here, the seven planets occupy seven different
houses of the chart and render the native highly skillful.
Parashara states that such a native is wealthy, fond of song,
dance and music, highly comfortable, a leader of men, and
blessed with several servants.
One born with this yoga tends to be versed in the sacred
scriptures and looks after the sustenance of many. There is
the maximum spread of planets in the chart which ensures
a balanced individual with several interests. This is in sharp
contrast to the crowding of planets in only a few houses of
the horoscope which tend, to strengthen only those few
houses, at the cost of the rest of the horoscope.
Note: Shloka 11 begins with the statement: "keeping aside the
above-mentioned yogas....". This is to assert that the
Samkhyaa yogas are only to be considered when the
Nabhasa yogas mentioned earlier are not present in the chart
according to their strict scriptural definition. We have
advocated that in general a relatively liberal view of such
definitions may be taken; that has been suggested only to
make the reader understand the nature and the import of
any yoga. However, when no Nabhasa yoga obtains in the
chart as per the strict scriptural definition, the Samkhyaa
yogas need to be considered. These yogas are not to be
considered if any of the other categories of yogas
simultaneously obtain in the chart. Also, if Gola yoga
obtains in the chart, the results of this yoga, and not of any
other (e.g., Aashraya yogas), would apply. Those born in
Samkhyaa yogas have their destinies influenced by the
ones they associate with.

175
Formation and order of the Nabhasa Yogas
Major Category Yogas

Formation

I. Aashraya 1. Rajju
2. Musala
3. Nala

All planets in Chara rashis.

All planets in Sthira rashis.
All planets in Dwiswabhava
rashis.

II. Dala

All malefics in three kendras;

benefics not in kendras.
All benefics in three kendras;
malefics not in kendras.

1. Sarpa
2. Maala (Srak)

III. Aakriti

1. Gada
2.
3.
4.
5.

Shakata
Vihanga
Shringataka
Hala

6. Vajra
7. Yava
8. Kamala
9. Vaapi
10. Yoopa
11. Shara
12. Shakti
13. Danda
14. Nau
15. Koota
16. Chhatra
17. Chaapa

All planets in two adjacent

kendras.
All planets in houses 1 and 7.
All planets in houses 4 and 10.
All planets in trikonas (1, 5, 9).
All planets in houses:
(a) 2, 6 and 10; or
(b) 3, 7 and 11; or
(c) 4, 8 and 12.
Benefits in houses 1 and 7;
malefics in 4 and 10.
Malefics in houses 1 and 7;
benefics in 4 and 10.
All planets in four kendras.
All planets in houses other than
kendras.
All planets in houses 1 to 4.
All planets in houses 4 to 7.
All planets in houses 7 to 10.
All planets in houses 10 to 1.
Planets occupying houses 1 to 7
in continuity.
Planets occupying houses 4 to 10
in continuity.
All planets occupying houses 7
to 1 in continuity.
All planets occupying houses 10
to 4 in continuity.

176
18. Ardha-Chandra The seven planets occupying
seven houses starting from other
than a kendra (8 types).
19. Chakra
Planets in six alternate houses
from lagna onwards (i.e., houses
1, 3, 5, 7, 9 and 11).
20. Samudra

W. Samkhyaa 1.

Planets in six alternate houses

starting from 2nd house onwards
(i.e., houses 2, 4, 6, 8, 10 and
12).

Gola

All planets restricted to 1 rashi.

2.
3.
4.

Yuga
Shoola
Kedaara

All planets restricted to 2 rashis.

All planets restricted to 3 rashis.
All planets distributed over 4
rashis.

5.

ftiasha

6.

Daama

All planets distributed over 5

rashis.
All planets distributed over 6
rashis.
All planets distributed over 7
rashis.

7. Veena

We now tabulate the Nabhasa yogas for easy reference of the

reader.
Nabhasa yogas need to be analysed carefully. Their result, as
already stated, tend to be experienced all through one's lifetime.
They appear to indicate the broad limits within which the destiny
of the native will fluctuate according to his horoscopic chart and
the operation of dasha periods.

Thus ends the thirteenth chapter of the Laghu Jatakam of Varaha

Mihira titled 'The Nabhasa Yogas'.

14

3T8T f^OvjIldcblSSTT^:

Female Horoscopy

Shloka 1: The planetary dispositions i n the chart

affect the woman and the man alike. However, here
(in the female chart) the physical appearance of the
native must be considered from the stronger of the
lagna and the M o o n while her conjugal bliss must
be judged from the seventh house.
Comments: In general, the principles of horoscopic analysis are
identical for both men and women. There are, however, a few
additional features that must be taken note of when examining the
chart of a female native.
In the case of women, physical appearance is the first
significant factor that must be considered. This has not been so
in case of men, until quite recently when some men too have
started paying attention to their appearance. The appearance must
be judged either from the lagna or from the Moon depending upon
which is the stronger of the two.
The other important aspect of the life of a woman, or at least
of a traditional woman, is the conjugal bliss and the nature of her
married life. This must be judged from the seventh house.
Says Parashara:
cTr% ^ g i b d

" t f o ^ yf|c|WfT 11

Mfd^1'i|M4 t s f ^

1%ST% fgF5T I

t ^ d u i i H ^ M ^ zrarrl^ dd+)H d d t d l

11

That is: O' Brahmin! A l l About her physical body

178
(appearance, health) must be judged from the lagna, and
about her progeny (conception, child birth) from the
fifth house. From the seventh must be judged her
Saubhagya, i.e., the nature and quality of her conjugal
life with her husband, while from the eighth must be
judged her widowhood. Whatever does not apply to
the woman must be predicted about her husband.
Sage Parashara lays down another beautiful principle of
astrology here, that of interrelated destinies. After marriage, the
destiny of the man and that of his woman are closely linked so
that the indications in the horoscope of the one automatically
influence the destiny of the other. Thus any indications, for
example, of a professional rise and high status in the chart of a
non-working woman must be pronounced as applicable to her
husband. This concept also suggests the importance of a
foreknowledge of the background of the client in ensuring the
success of a prediction. When predictions are attempted in the case
of an individual whose background is unknown to the astrologer,
the accuracy of the prediction is adversely affected.

^ W ^ J R T ^:?ftHT ^ : % r I T ^

II ^ II

S h l o k a 2: W h e n the lagna and the M o o n happen

to be i n even rashis, the woman is naturally
beautiful, of good character and blessed w i t h many
qualities. W h e n they occupy odd rashis, she is
masculine i n appearance, i l l natured and miserable.
Comments: Odd rashis are masculine in nature while even rashis
are feminine. When the lagna and the Moon in the case of a female
native happen to fall in even rashis, she is blessed with the natural
feminine qualities, is good to look at and has a good character.
When both the Moon and the lagna fall in odd rashis, the woman
acquires masculine qualities, is more crude and lacks the softness
of a woman; she is i l l natured and ever suffering. A natural
derivation of the above mentioned statement of the classic is that
if, out of the lagna and tlie Moon, one occupies an odd rashi and
the other an even rashi, the woman in question would have mixed

179
qualities. That is, she will neither be too soft and effeminate, nor
too rough and crude; and her appearance too would not conform
to any one extreme.
According to Parashara:

^j^^rfr

^g^srqr

^^^^sUP^dl I

That is: The women who has her lagna and the Moon
in even rashis is blessed with natural feminine
characteristics, with qualities appropriate to women,
with good nature as well as physical features. She is
beautiful and enjoys bodily comforts if these (the lagna
and the Moon) are aspected by natural benefits.
Further, the sage continues:
f ^ m ^ 5i*mcbl<l

H^^-^^^T ^

i ^ N c J l f ^ II

PdV^Hd; 11

That is: When (the lagna and the Moon of a female native
are) i n odd rashis, she has a masculine appearance. If
malefics aspect them, she is ill natured. When malefics
conjoin them, she lacks the qualities that embellish a
woman. Mixed results must be pronounced when there
are both malefic and benefic influences (on the lagna and
the Moon). Of the lagna and the Moon, the results
indicated by the stronger one prevail.
Natural feminine qualities include love and affection, politeness,
shyness, mercy and beauty. Dominance, crudeness and rough
physical features are the masculine characteristics. When mixed
(both benefic and malefic) influences operate on the lagna and the
Moon of a native, she is characterised by both masculine and
feminine qualities. With changing times, the concept of what is
desirable in men and women is changing. The rapidly changing
social attitudes must be kept in mind while studying horoscopic
charts.

180

Shloka 3; When the seventh house is bereft of

strength as well as of a benefic aspect, the husband
of the woman is of a w i c k e d nature. If a Chara rashi
[movable sign) falls i n the seventh house, he tends
to live away from home and is a wanderer.
Comments: From the seventh house must be considered the nature
and quality of the husband that a woman would acquire. When
the seventh house is strong and under the aspectual influence of
a natural benefic, the woman is likely to get a man of high status
and benevolent nature for her husband. However, if the seventh
house is weak and without the aspect of a natural benefic, the
husband would be wicked.
A Chara rashi or a movable sign in the seventh house makes
the husband live away from home and be a wanderer. It may be
noted that if the seventh house falls in a Chara rashi, the lagna
too would fall in a Chara rashi only. When a Sthira rashi or a
fixed sign falls in the seventh house, the woman gets a husband
who tends to stay at home or closer to home. He does not like
movement away from home and tends to look after the domestic
duties. With a Dwiswabhava rashi or mutable sign in the seventh
house, the husband of the native has mixed qualities, viz., both
mobility as well as fixity. Here again, if the seventh house falls
in a fixed sign the lagna too would be fixed, and if the seventh
house falls in a mutable sign, the lagna too would be mutable.

Shloka 4: Mars i n the seventh house confers

widowhood on the woman during her youth. Her
husband rejects here if the Sun occupies the
seventh. W h e n Saturn aspected by a malefic
occupies the seventh house, the woman sexually
associates w i t h a man even before she is married.
Comments: Natural malefics in the seventh house are seldom
considered good for co!ijng,d life. Mars has been particularly

181
considered detrimental to marriage when it occupies the seventh
house. The Mangala-Dosha or the blemish of ill-placement of Mars
in the chart is an important factor in deciding marital compatibility
in the charts of a couple. The seventh house placement is one such
adverse placement of Mars. However, it is important to consider
the strength or weakness of Mars, and the presence or absence
of afflictions on Mars, before widowhood is predicted. A strong
Mars, exalted or in its own house, or one that has aspects from
strong benefics, does not lead to widowhood. This adverse
placement of Mars is also neutralised if the husband too has
similar disposition of Mars in his chart.
The Sun in the seventh house tends to cause separation from
the husband, even if temporary. Here again, it is important to
consider the strength and weakness of the Sun, and its benefic
associations and aspects. This factor too can be neutralised by
similar affliction in the chart of the husband.
Saturn in the seventh house aspected by a malefic makes the
native associate with a man even before she is married. Indulgence
in sexual activity before marriage has been considered a taboo until
fairly recently. It still remains a taboo in several communities.
However, the times are changing and pre-marital sex is gradually
becoming a norm rather than an exception. The rules of Vedic
astrology that were framed several millennia ago need to be
modified as the societal norms change. Such adverse combinations,
however, would still convey some sort of serious affliction. For
example, indulging in sex at a much younger age than prescribed,
or pervert sexual behaviour at an early age are some of the likely
implications.
It will be interesting here to peruse some related combinations
from the Briliat Parashara Hora Shastra wherein the sage Parashara
states:

f ^ c i i f d ' l r l : m^:

182

? T f ^ ^TSPT-^^5^ ^ c ' F ^ 1

That is (in a woman's chart):

If the seventh house is vacant and bereft of any benefic aspect,

her husband is incompetent and a wretch.

If there is a Chara (movable) rashi in the seventh house, the

husband stays in a distant place. If Mercury and Saturn occupy
her seventh house, he is impotent.

The husband deserts here if the Sun occupies her seventh

house. If Mars is there, she suffers widowhood. Ill-aspected
Saturn ensures that she attain old age without getting married.
Note: compare this with the combination of Varaha Mihira
mentioned in the shloka being commented upon.

Several malefics in the seventh confer widowhood. Several

benefics ensure a long and healthy married life. Mixed (both
benefic and malefic) planets produce mixed results and
remarriage.
When Mars and Venus exchange houses in the navamsha, the
woman associates with a man other than her husband. (In this
combination) if the Moon occupies the seventh house, she does
so with the consent of her husband.
If the sign in the lagna belongs to Venus or Saturn (i.e., the
lagna is either of Vrisha, Tula, Makara and Kumbha) and the
Moon and Venus occupy it, the native as well as her mother
indulge in adultry.

The above mentioned combinations must be applied very

carefully and any benefic associations or aspects present in the
chart given appropriate importance.

S h l o k a 5: If strong Venus, Mars, Jupiter and

Mercury occupy an even lagna i n the chart of a

183
female, she is a knower of 'Brahma', well-versed i n
the Shastras and highly renowned.
Comments: When an even sign rises in the lagna of a female native,
and there are strong Venus, Mercury, Jupiter and Mars in the lagna,
she acquires several benefic qualities. This disposition of planets
grants her the supreme knowledge, the knowledge of'Brahma'. She
tends to be well-versed in the scriptures and the principles of
'moksha' or emancipation. She earns fame as a consequence.

ciTboi)

u^iii

ji4uinjHi!iiiir<

w ^^ml

i i ^ ii

S h l o k a 6: Whatever is not possible i n the case

of a female must be predicted for her husband,
like acquisition of rulership or damage to the
testicles, etc.
Comments: We have pointed out in the beginning of this chapter
that the planetary dispositions in the chart affect the woman and
the man alike. However, there are certain things that are unlikely
to affect the woman; these must be predicted for her husband. In
the olden times, women were not likely to rule over the states or
to take up administrative functions. Any Raja-yogas in the charts
of females must then confer their results on their husbands. Also,
the adverse combinations indicating such things as the affliction
to (male) genitals, which is not possible in the case of females,
must be pronounced for their husbands. This is another
interesting example of inter-related destinies. This concept could
have some interesting implications in the present era where extramarital affairs and multiple partners have become a not so
infrequent affair.
^

i^t^TTlMgrf^rf^I^ H^^ldcJ.

wIvjIld^lWJIAIV^jJ^VI:

Thus ends the fourteenth chapter of the Laghu Jatakam of Varaha

Mihira titled "Female Horoscopy".

15

Chapter on Death

S h l o k a 1: The Sun, etc., by their location i n the

eighth house cause death by fire, water, weapon,
febrile illness, disease of the digestive system,
hunger and thirst respectively. A Chara rashi i n the
eighth ensures death i n an alien land.
Comments: Different planets, by their occupation of the eighth
house, cause death in different ways depending upon their own
inherent nature. When the Sun occupies the eighth house, the
death is due to fire. If the Moon is located in the eighth, death
occurs due to drowning. Mars here causes death by weapon (or
surgical operation). When Mercury occupies the eighth house,
death occurs due to a febrile illness. Digestive troubles, intestinal
ailments, etc., are the cause of death when Jupiter is in the eighth
house. Venus by its location in the eighth causes death by hunger
and Saturn there by thirst. It is natural to presume that similar
results would be likely if these planets aspected the eighth house.
When multiple planetary influences operate on the eighth house,
there will be multiple factors leading to death.
There is a little controversy here. The text under consideration
states that Venus causes death by starvation and Saturn by thirst.
The expression 'gtiz' indicates this (^j hunger;
thirst) only.
However, the major classic by this same author, the Brihat
Jatalcam, uses the expression "cf^ in this context, meaning that
Venus in the eighth causes death by thirst (ff ^ while Saturn causes
it by starvation (ig^y. The Saravali as well as other classics too
attribute death to thirst if Venus occupies the eighth house, and

185
to starvation if Saturn occupies the eighth. It is likely that an error
has crept in the Sanskrit text under consideration. The shloka
could well read 'cT^ffl^?FEi...,etc., without disturbing the meter.
When a Chara rashi or a movable sign falls in the eighth house,
the death of the native is likely in a place away from his home,
in a distant town or in a foreign country. This further implies that
with a Sthira rashi or fixed sign in the eighth house, the death
of the native occurs in his own home or his own town. A
Dwiswabhava rashi or mutable sign in the eighth house leads to
death while travelling or on the roadside.

Shloka 2: Death results from an imbalance of the

'essential element' of a powerful planet that
aspects the eighth house. Or the twenty-second
drekkana lord from the lagna happens to be the
cause of death.
Comments: When no planet occupies the eighth house, the cause
of death must be determined from the planets that aspect the eighth
house. The strongest of the aspectors generally determines the
cause of death. Each planet has its specific essential nature as is
well known to the practitioners of Ayurveda. The three essential
elements are known as the Vaata, Pitta and Kapha. These three
essential natures are loosely, and rather deficiently, translated into
English as windy, bilious and phlegmatic respectively.
A balance of Vaata, Pitta and Kapha in the body is essential
to maintain sound health. A n imbalance of any one or more of
these elements is considered to be the cause of a host of ailments.
The essential nature of the Sun is Pitta. When a strong Sun aspects
the eighth house, the death results from a disturbance of the Pitta.
The predominant nature of the Moon is Kapha with an element
of Vaata. Mars again has a Pitta nature. Mercury causes death by
a disturbance of all the three elements, viz., Vaata, Pitta and Kapha
(wind, bile and phlegm). The aspect of a strong Jupiter on the
eighth house causes death by an imbalance of Kapha. Venus has
excess of Kapha and Vaata in its nature. Saturn is essentially Vaata
in nature.

186
In case there is no planetary aspect on the eighth house, the
cause of death must be ascertained from the lord of the twentysecond drekkana from the lagna. The twenty-second drekkana is
very significant in matters of health and disease. It can be a leading
cause of death if the eighth house is neither occupied nor
aspected. The twenty-second drekkana from the lagna is that
drekkana which falls exactly in the eighth house from the lagna.
This is normally determined by placing the degrees of the lagna
in the sign identical with the eighth house from the lagna, and
then finding the drekkana sign of such eighth house. For example,
let us say that the native has Karka (Cancer) lagna 15. The eighth
house from the lagna would be Kumbha (Aquarius). Placing the
degrees of the lagna in the eighth house, we now have Kumbha
15. Now, find out the drekkana of Kumbha 15, which is the
second drekkana of Kumbha, i.e., Mithuna (Gemini). The lord of
Mithuna, i.e.. Mercury, happens to be the lord of the twentysecond drekkana.
In the drekkana chart, the twenty-second drekkana falls in the
eighth house. The eighth house lord of the drekkana chart is the
twenty-second drekkana lord. In the above example, with lagna
as Karka 15, the drekkana lagna would be Vrishchika (Scorpio).
The eighth house from Vrishchika would be Mithuna, with
Mercury as its lord.

S h l o k a 3: A strong Jupiter i n the sixth, the seventh

or the eighth house from the lagna ensures that the
native proceeds to the w o r l d of gods after death.
The M o o n and Venus i n these houses take h i m to
the w o r l d of Pitras, the S u n and Mars to the world
of mortals, and Mercury and Saturn to the Narakaloka or lower worlds. Or he goes to the world
indicated by the lord of the drekkana of the sixth
or the eighth house.
Comments: Here is some indication about what happens to the
native when he departs from this world. If there be a strong Jupiter
in the sixth or the seventh or the eighth house, or if Jupiter be

187
the strongest amongst the occupants of these three houses, the
native proceeds to a higher world, the deva-loka or the world of
gods. The Moon and Venus in a similar situation ensure for him
a place in the Pitri-loka, the world of Pitris or ancestors. With the
Sun and Mars similarly disposed, he comes back to this earth,
the world of mortals. Mercury and Saturn in such a situation
indicate that the native attains a lower world or an inferior status
after death. 'Naraka' literally means 'hell'.
Also, the journey or status after death must be judged from
the lords of the drekkanas falling in the sixth and the eighth house.
This stipulation would apply if there be no occupant of the sixth,
the seventh or the eighth house in the chart. The stronger of the
two lords would indicate the "world' that the native would attain
after death. The same rules as above apply here. Jupiter as the
stronger of the two drekkana lords ensures his departure to the
world of gods, the Moon and Venus to the world of ancestors,
the Sun and Mars back to the world of mortals, and Mercury and
Saturn to the inferior worlds.

S h l o k a 4: If at the time of birth or death, an exalted

Jupiter occupies the sixth or the eighth house or
a kendra, or if Jupiter occupies the Meena lagna
while the rest of the grahas are weak, the native
attains Moksha.
Comments: Moksha or final emancipation, a freedom from cycles
of birth and rebirth, is the most desirable of the human goals
according to the scriptures. Two specific dispositions of Jupiter
are said to ensure that the native would attain Moksha after death:
(i) A n exalted Jupiter in the six house or the eighth house or in
one of the kendras;
(ii) Jupiter in Meena (Pisces) lagna, when all the other grahas (or
planets) are bereft of strength.
If one of the above conditions applies at the time of birth or
of death, the native is said to qualify for Moksha. Needless,
however, to mention here that such dispositions must, in some

188
from or the other, be present in the divisional charts too so as to
ensure such an exalted status for the native.

S h l o k a 5: If the drekkana lord of the stronger of

the Sun and the M o o n be Jupiter, the native i n his
previous birth happened to be i n deva-loka, the
world of gods. If such a drekkana lord be one of
the M o o n and Venus, he was i n the Pitri-loka. With
the S u n and Mars i n such a situation, the native
happened to be i n this mortal world. A n d w i t h
Mercury and Saturn so disposed, i n the inferior
world or hell. Whether he enjoyed a high or an
ordinary or a low status i n his respective world is
to be judged from the exaltation, debilitation, etc.,
of the planet concerned.
Comments: Here are some indications about which world the
native inhabited prior to his present life. The drekkana lord of the
stronger of the two luminaries, the Sun and the Moon, decides
this issue. If such lord be Jupiter, the native inhabited the world
of gods before birth. If such lord be one of the Moon and Venus,
he was in the world of Pitras. The Sun and Mars as the drekkana
lords here indicate the world of mortals as the place of residence
of the native prior to his present life. Mercury and Saturn here
indicate that he resided in an inferior world or in hell earlier.
It is also possible to ascertain whether the native enjoyed a high
status or a low status or the status of a commoner in whichever
world he inhabited before birth. This must be judged from the
strength of the deciding planet. If this planet in his chart is exalted,
the native enjoyed a high status; if debilitated, a low status; and
if neither exalted nor debilitated, the status of a commoner.

Thus ends the fifteenth chapter of the Laghu Jatakam of Varaha

Mihira titled "Chapter on Death".

16

3T8T HbdvjiidchlSZrr^:

The Lost Horoscopes

jilVllHI f ^ T ^ M s n f l ^ :

^JTjrf

WgifoTT II ? II

Shloka 1: In case the rashi i n the lagna happens

to be Vrisha/Simha, or Mithuna/Vrishchika, or
Mesha/Tula or Kanya/Makara, multiply the lagna
(reduced to minutes] respectively by 10, 8, 7 or 5.
For the rest, multiply the lagna with the number
indicated by the rashi i n the lagna (4 for Karka, 9
for Dhanu, 11 for Kumbha, 12 for Meena)
(Additional) similar multiplication respectively
(i.e., by 10, 8 or 7 or 5) is to be effected if there is
Jupiter or Mars or Venus or Mercury i n the lagna.
For the rest of the grahas, do as for Mercury
(multiply by 5).
(Thus) the lagna rashi must certainly undergo
multiplication. Multiplication is to be effected i n
respect of (each of) the graha(s), as indicated
(above], that happen(s] to be i n the lagna.
Comments: This chapter has been written to help those who do
not possess their horoscopes, or do not know their times of birth
or have lost their records. The method given here needs to be
applied carefully, cautiously and intelligently. Whatever is already
known about the native need not be re-confirmed using this
method. For example, one may know his year of birth or whether
he was born during daytime or night time. Such facts then need
not be deciphered from the system indicated here. In short, this

190
system has its limitations and it does not have to replace common
sense.
The exercise of constructing the birth chart must be resorted
to if the native is serious about having a birth chart. The
construction of a birth chart for such a native is based on the
moment of time that the native asks the astrologer to find for him
his birth chart. A Prashna chart is constructed for this moment
of time. This Prashna chart forms the basis of further calculation
and derivation of the horoscopic chart for him.
The following steps are to be resorted to:
1.

Convert the signs, degrees and minutes of the Prashna lagna

into minutes.

2. Depending upon the lagna, the above value (the lagna

converted into minutes) is subjected to a process of
multiplication as mentioned below:

3.

Vrisha (Taurus) or Simha (Leo) : Multiply by 10

Mithuna (Gemini) or Vrishchika (Scorpio) :

Multiply by 8

Mesha (Aries) or Tula (Libra) : Multiply by 7

Kanya (Virgo) or Makara (Capricorn): Multiply by 5

Karka (Cancer): Multiply by 4

Dhanu (Sagittarius) : Multiply by 9

Kumbha (Aquarius) : Multiply by 11

Meena (Pisces): Multiply by 12.

The value obtained from '2' above is subjected to further

multiplication if there are one or more grahas in the Prashna
lagna. The multiplier depends upon the nature of graha
occupying the lagna. For example.

Jupiter in the lagna

Multiply by 10

Mars in the lagna

Multiply by 8

Venus in the lagna

Multiply by 7

Mercury, Sun, Moon or Saturn in the lagna:

Multiply by 5 in each case.

191
4. Multiplication as indicated in '3' above is to be done for each
planet that occupies the lagna. The final product of
multiplication is called as the 'Kaala-Pinda' [KP) or simply
Pinda. This is then used for construction of the birth chart.

ybAJ^^diitiirVMVid

mil

S h l o k a 2: M u l t i p l y i n g by seven, and dividing by

twenty-seven, or adding or subtracting nine (and
dividing by twenty-seven), the remainder indicates
the nakshatra (at birth).
Considering the seventh, the third, the fifth and
the sixth as the lagnas (respectively for the wife,
the sibling, the child and the enemy), their (Janma)
nakshatras too may be arrived at.
Comments: The Kaala Pinda as determined above needs to be
subjected to further mathematical processes to arrive at the
nakshatra at birth of the native. This is as follows:

KP is divided by 2 7; the remainder gives the nakshatra of birth.

(KP-l-9) divided by 27; the remainder indicates the birth

nakshatra.

(KP-9)-^27; the remainder happens to be the birth nakshatra

Three options are thus available as far as the birth nakshatra

is concerned. The one that is the closest to the likely date of birth
of the native may be accepted.
There is another view: The nakshatra must be decided from
the remainder obtained after dividing by 27 as follows:
(a) Chara (Movable) rashi in the lagna: (KP -I- 9) ^ 27
(b) Sthira (fixed) rashi in the lagna: (KP H- 27)
(c) Diwaswabhava (Mutable) rashi in the lagna:
(KP - 9)
27
Another celebrated author and commentator (Bhattotpala)
suggests the following:

192
(a) Prashna lagna in first Drekkana: (KP + 9}
(b) Prashna lagna in second Drekkana: KP

27
27

(c) Prashna lagna in third Drekkana: (KP - 9]

^
m\<i^

27

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dclehciHrclvri'yHI'WJIH, 11 ? II

S h l o k a 3: Determination of the year, the season,

the month and the tithi, of the day and the night,
of the nakshatra, and of the time of birth, the
lagna, the navamsha, etc., is to be done using
discrimination. This is done by multiplying (the
Pinda or KP) by ten, etc., and adding or subtracting
nine, and then dividing by the "appropriate
divisors" for the year, etc.
Comments: Other elements appropriate to the natal chart are
now to be determined. Here is some repetition as far as the
determination of the nakshatra is concerned.
The Pinda as obtained above, vide sholka 1, is to be treated
in the following four ways:
(a) Multiply KP by 10, and add or subtract 9. Divide the value
so obtained by the 'appropriate divisor' for the year, the season
and the month, and take into consideration the remainder
which indicates these various elements.
(b) Multiply KP by 8, and add or subtract 9. Divide by the
'appropriate divisor' to obtain the tithi and the day or night
of birth from the remainder.
(c) Multiply KP by 7, add or subtract 9, if and as necessary. Divide
by the 'appropriate divisor' and consider the remainder as the
indicator of the nakshatra at birth.
This has already been dealt with in shloka '2'.
(d) Multiply KP by 5, add or subtract 9. and divide by the
'appropriate divisor' to obtain the time of birth (in Ghatis),
the lagna, the Hora and the navamsha at the time of birth.

193
The 'appropriate divisors' for various elements are as follows:
Year
Season
Month
Paksha
Tithi
Day or Night
Nakshatra
Time of birth
Lagna
Hora
Navamsha

:
:
:
:
:
:
:
:
:

120
6
12
2
15
2
27
Dinamana or Ratrimana (in Ghatis)
12
2
9

A day (from Sunrise to Sunset) consists of roughly 24 hours

or sixty Ghatis. One Ghati is equivalent to 24 minutes of time.
Dinamana is the duration of the day, from sunrise to sunset.
Ratrimana is the duration of the night, from sunset to sunrise.
After it has been decided that the birth has taken place during
the day or the night, the duration of the day or the night is the
'appropriate divisor' for our purpose.
A n indication of the Ritus or seasons may be bad from the
accompanying table. (Table XVI-1)
Table XVI-1: Ritus or Seasons
Name of Ritu Approx period
or season
FYom To

Equivalent montlis Planetary

of Saka Era
Lord of
(National calendar) the Ritu

1. Vasanta
2. Grishma
3. Varsha
4. Sharad
5. Hemanta
6. Shishira

Chaitra-Vaishakha
Jyeshtha-Ashadha
Shravana-Bhadrapad
Ashwin-Kartika
Margashirsha-Pausha
Magha-Phalguna

Mar 21
May 21
Jul 21
Sep 22
Nov 21
Jan 21

May 20
Jul 20
Sep 21
Nov 20
Jan 20
Mar 20

Venus
Mars/Sun
Moon
Mercury
Jupiter
Saturn

Shloka 4: Kaala Pinda multiplied by ten and

divided by the 'appropriate divisor' indicates the

194
years (of age), Ritu (season) and month of birth.
M u l t i p h e d by eight and divided by the 'appropriate
divisor', it yields the Paksha (the brighter or the
darker half of the lunar ninth) and the tithi.
Comments: This shloka is a clarification of the preceding shloka
only. Thus:
KP X 10 ; R = Age in years
120
KP X 10 ; R = Ritu
6
KP X 10 ; R = Month of birth
12
KP X 8 ; R = Paksha
2
KP X 8 ; R = Tithi
15

Shloka 5: M u l t i p l y the Kaala Pinda by 7 and divide

by the appropriate divisor to obtain the day or
night of birth and the nakshatra at birth.
Comments: The method of finding out the nakshatra has already
been indicated. The same is repeated here. In an earlier shloka,
deciding on the day and night has been based on multiplying the
KP by eight (rather than 7, as mentioned here).

Shloka 6: The multiplier to decide the Ishta Kaala

(time of birth), the lagna, the Hora and the
navamsha is 'five'. Thus may the lost horoscope be
constructed.
Comments: Some very important elements of the horoscope are
mentioned here.

195
KP X 5 ; R = Lagna
12
KP X 5 ; R = Hora
2
KP X 5 ; R = Navamsha
9
It needs to be stressad again, at the risk of repetition, that a
lot of care and common sense must be employed to construct the
horoscope for someone who does not have his birth records.

Thus ends the sixteenth chapter of the Laghu Jatakam of Varaha

Mihira titled 'The Lost Horoscopes'.

With this, the Laghu Jatakam comes to an end.

Index
Arishta-Bhanga 84-93
Astiramas 139
Brahmacharya 139
Grihastha 139
Vaanaprastha 139
Ashtakavarga 115-120
Balarishta 74-84
Bharanas 100
Bhinnashtakavarga
115, 116-126
Cheshta-Bala 38
Drekkana 15, 16, 71, 72
Dwadashamsha 15, 16, 53
Eunuch,
combinations for 62
Graha-Yuddha 56, 77
Haranas 102
Hora 16, 17
Kaala-Bala 38
Kaalapurusha 8, 9, 10, 71
Leukemia,
chronic myeloid 79
Naisargika Bala 39

Nata-Unnata Bala 38
Paksha Bala 39
Rashyanta 77, 78
Ritu(s) 193
Sarvashtakavarga 126
Shadvargas 18-21, 90
Sheershodaya 91
Sushruta 57
Trimshamsha 17, 18, 65
Ucchabhilashi 108
Upachaya 28, 59, 60
Vargottama 28, 153
Yoga(s)
Aakriti 156
Aashraya 156, 157
Anapha 127, 128
Ardha-Chandra 168, 171
Arishta-Bhanga 75
Budha-Aaditya 135
Chaapa 168, 170
Chakra 168, 171
Chhatra 168, 170
Daama 174
Dala 156, 158

198
Danda 162, 167
Dhwaja 160
Durudhara 86, 127, 132-33
Gada 159, 160
Gaja-Kesari 136
Gola 172
Hala 159, 161
Ishu 162, 165
Kaarmuka 168, 170
Kamala 162, 163
Kartari,
Paapa 79, 86
Shubha 86
Kedaara 173
Kemadruma 86, 127
Koota 168, 169
Maala 158
Musala 157
Nabhasa 154-176
Nala 158
Nauka 168, 169
P&asha 173
Pravrajya 139

Rajju 157
Samkhya 156, 172-174
Samnyasa 139
Sarpa 158
Shakata 159, 160
Shakti 162, 166
Shankha 160
Shara 165
Shoola 173
Shringataka 159, 161
Sunapha 127, 128
Ubhayachari 134
Vaapi 162, 164
Vajra 162, 163
Vajra-Mushti 78
Veena 174
Veshi 133, 134
Vibhuka 160
Vihanga 159, 160
Voshi 133
Yava 162, 163
Yoopa 162, 165
Yuga 172