Ishtaliokka and Kashtaliokka Effects

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Brihat Parasara Hora Sastra's

Formula For Yoga Judgment
Ernst Wilhelm
www.astrology-videos.com
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Ishta and Kashta

The Desirable and Ill Behavior of the Grahas
atha ceñöamaniñöaà ca grahãëãà kathayãmyaham,
yadvaçãcca @prayacchanti çubhã’çubhadaçãphalam.
“Now the (good) behavior and undesirable of the Grahas I tell by means of which are extended the auspicious and
inauspicious Dasa effects.”
Brihat Parasara Hora Shastra: Ishta Kashta, 1
Thus Brihat Parasara Hora Shastra introduces the reader to three specific calculations necessary for determining
a Graha’s auspicious to inauspicious ratio. Each individual uses each Graha somewhat differently. One person will
use Venus more graciously than another, who may be completely devoid of decorum. Another person may use
Mars more logically than another, whose every action follows no strategy. Each person also has a different degree
of merit attached to each Graha, which also affects a Graha's auspicious and inauspicious ratio. One of the first
things, therefore, which the astrologer must determine is a Graha's strength for producing desirable effects when it
is in a favorable position and its strength for producing undesirable effects when it is unfavorably placed. Brihat
Parasara Hora Shastra has provided three calculations for this purpose, the first of which is Ishtha and Kashtha.
Ishta means, “desired” and indicates the ability with which a Graha is being used. Contrarily, Kashta means
“ill” and indicates the disability, or illness, the lack of health, with which the Graha is being used. Ishta and Kashta
are just one of three parts of a greater calculation used for determining a Graha’s auspicious and inauspicious ratio.
Ishta and Kashta used by themselves will not give accurate results. The other two parts will be dealt with in the
following chapters.
CALCULATING ISHTA AND KASHTA

To calculate a Graha’s Ishta, first the Graha’s Uccha Bala and Chestha Bala must be calculated. (Uccha
Bala and Chestha Bala are also a part of the Shadbala calculations.)
Ucca Bala
Uccha Bala, or Exaltation Strength, is based on how close a Graha is to its highest point of exaltation, thus
to calculate Uccha Bala the exaltation and debilitation points of the Grahas must be known. Each Graha is exalted
in some Rasi and debilitated in the Rasi opposite its exaltation Rasi. Within its exaltation Rasi, a Graha has a point
of highest exaltation and exactly opposite its point of high exaltation is the Graha’s point of lowest debilitation.
Degree of Highest Degree of Lowest

Exaltation Debilitation
Sun 10 Degrees Aries 10 Degrees Libra
Moon 3 Degrees Taurus 3 Degrees Scorpio
Mars 28 Degrees Capricorn 28 Degrees Cancer
Mercury 15 Degrees Virgo 15 Degrees Pisces
Jupiter 5 Degrees Cancer 5 Degrees Capricorn
Venus 27 Degrees Pisces 27 Degrees Virgo
Saturn 20 Degrees Libra 20 Degrees Aries
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When a Graha is at its deep point of debilitation, its Uccha Bala is zero. When a Graha is at its deep point
of exaltation, its Uccha Bala is 60. If the Graha is between its exaltation and debilitation points, its Uccha Bala is a
fraction of 60. To calculate a Graha’s Uccha Bala:
1. Determine the distance, in degrees, between the longitude of the Graha and its deep degree of debilitation.
a. If the Graha is moving towards its deep debilitation point, subtract the longitude of the Graha from its
debilitation point.
b. If the Graha is moving away from its deep debilitation point, subtract the debilitation point from the
longitude of the Graha.
2. Divide the degrees found in step 1 by 180.
3. Multiply the fraction found in step 2 by 60; the result is the Graha’s Uccha Bala.
Uccha literally means “high” and refers to where the planet operates at its highest, in an exalted fashion. The
greater a Graha’s Uccha Bala, the higher it is capable of operating, the more close to perfection it can realize
something.
Cheshta Bala
Cheshta means “moving,” but in the sense of motion being action and thus the determinative behavior. In
fact, Cheshta also means “behavior.” Cheshta Bala is the strength of a Graha due to its motion, which determines
its behavior. Roughly speaking, the closer a Graha is to Earth in its revolution around the Sun, the greater is its
Cheshta Bala. It is at that point that a Graha is the most brilliant in the sky.
Grahas that revolve outside the Earth’s orbit, namely Mars, Jupiter and Saturn, have their greatest Cheshta
Bala when opposite the Sun, at which point they are retrograde. They have their lowest Cheshta Bala when
conjunct the Sun, at which point they are fully combust, or Asta “set,” or Nashta “lost.” This is shown in the
diagram below:
SaR Ju R MaR Earth Ma Ju Sa

Sun
Closest to Earth when Retrograde. Furthest from Earth when Direct and Combust
Grahas that revolve inside the orbit of Earth, namely Mercury and Venus, have their highest Cheshta Bala
when between the Earth and Sun, at which point they are retrograde and in inferior conjunction with the Sun.
They have their lowest Cheshta Bala when behind the Sun, at which point they are fully combust or Asta and in
superior conjunction with the Sun. This is shown in the diagram below:
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Earth
VeR MeR Sun Ve
Me
Closest to Earth when Furthest from Earth when
Retrograde Direct
during Inferior Conjunction. during Superior Conjunction.
The five starry Grahas: Mars, Mercury, Jupiter, Venus and Saturn have the greatest Cheshta Bala when
retrograde and the lowest when combust. It is no simple matter to calculate the Cheshta Bala for these five starry
Grahas and though the modern astrologer does not have an apprentice to perform his routine calculations for
him, he most fortunately has software that will do so. (So don’t worry, you will not need to follow the method
given below, it is only being given as educational material. Software developers will be particularly interested as the
calculations given are the most accurate available, much more accurate than those found in previous astrological
books.)
1. Add together the mean and true tropical longitudes of a Graha and divide by 2.
a. For the Sun, the mean longitude is determined thus: 280.466449 + (36000.7698231)T + (0.00030368)T2 +
(0.000000021)T3.
b. For Mars: 355.433275 + (19141.6964746)T + (0.00031097)T2 + (0.000000015) T3
c. For Mercury: 252.250906 + (149474.0722491)T + (0.00030397)T2 - (0.000000018)T3
d. For Jupiter: 34.351484 + (3036.3027889)T + (0.00022374)T2 + (0.000000025)T3
e. For Venus: 181.979801 + (58519.2130302)T + (0.00031060)T2 + (0.000000015)T3
f. For Saturn: 50.07741 + (1223.5110141)T + (0.00051952)T2 - (0.000000003)T3
Note: T = (Julian Day - 2451545) / 36525
2. Reduce the average found in step 1 from the apogee of the Graha. If this results in a negative value, drop the
negative and treat as a positive.
a. Take the mean longitude of the Sun for the apogees of Mars, Jupiter and Saturn.
b. Determine the apogee of Mercury thus: @do you really want to know?
c. Determine the apogee of Venus thus: @do you really want to know?
3. If the value arrived at in step 2 is greater than 180, then subtract the value from 360.
4. Divide the result found in step 2 or 3, as the case may be, by 3 to arrive at the Cheshta Bala of the Graha.
The Moon’s Cheshta Bala is greatest during full Moon, when it is 180 degrees from the Sun, and least during
new Moon when it is exactly conjunct the Sun. To calculate the Cheshta Bala of the Moon:
1. Determine the distance, in degrees, between the longitude of the Moon and the Sun.
a. If the Moon is waning, subtract the longitude of the Moon from that of the Sun.
b. If the Moon is waxing, subtract the Sun’s longitude from that of the Moon.
2. Divide the degrees found in step 1 by 180.
3. Multiply the fraction found in step 2 by 60; the result is the Moon’s Cheshta Bala.
The Sun’s Cheshta Bala is calculated a bit differently. For the Sun, its Ayana Bala becomes its Cheshta Bala.
The Sun moves north and south of the equator in its apparent revolution around Earth. At its most southern
point in its apparent revolution, the Sun’s Ayana Bala is at its least. At this point the Sun is at zero degrees tropical
Capricorn. At its most northern point in its apparent revolution, the Sun’s Ayana Bala is at its greatest. At this
point the Sun is at zero degrees tropical Cancer. To calculate the Sun’s Ayana Bala:
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“Forty-five, thirty-three, twelve are the shares of the three parts of the course. Add together the values equal to the
parts past by the tropical Graha and add the excess degrees multiplied by the share divided by thirty. If in the half
of Libra-Aries, add three Rasis to Saturn and the Moon. Likewise for Mars, the Sun, Jupiter and Venus when in
the opposite; always for Mercury. These degrees are divided by thirty to know Ayana Bala.”
Brihat Parasara Hora Sastra – Spashta Bala, 15-17
Note: Many astrological books recommend a simpler, though less accurate method of determining the Ayana Bala, which is simply
based on the Declination of the Sun:
(23.45 + Declination of the Sun)60/46.90
Declination is the degrees that the Sun is north or south of the equator. Northern declination is taken as a positive value, while
southern declination is taken as a negative value. 23.45 is the maximum declination possible due to the tilt of Earth’s axis being 23.45
degrees. While using this method is acceptable if you have to make the calculations by hand, if using astrological software, make sure
it makes the calculation with the more accurate method.
The greater a Graha’s Cheshta Bala, the brighter and closer to Earth is the Graha, thus more apparent is
the Graha’s good behavior. The Graha behaves more brilliantly and it is also utilized with greater confidence.
Calculating Ishta
After calculating a Graha’s Uccha and Cheshta Balas, Ishta and Kashtha are very easily determined. Ishta is
simply the average of the Graha’s Uccha Bala and Cheshta Bala. The combination of how high the Graha’s nature
and how brilliant and confident its behavior is its Ishta – its ability to behave in such a manner as to bring about
favorable effects.
1. Add the Uccha Bala and Cheshta Bala.

2. Divide by 2; the result is the Graha’s Ishta.
The greatest Ishta possible is 60.
Calculating Kashta
Kashta is simply the inverse of Ishtha. The greatest Ishta possible is 60, whatever is not Ishta is Kashta, thus
subtract a Graha’s Ishta from 60 to arrive at its Kashta. Kashta is simply a measure of the desired that the Graha is
unable to give – which is its illness. A person who is 70% sick and who can thus only work at 30% capacity is still
capable of doing good works, but not as much as if they were 90% well and only 10% sick. Ishta and Kashta are
similarly. A Graha with 15 Virupas of Ishta has a Kashta of 45 Virupas, so to say it is 75% ill and only capable of
fulfilling 25% of its desired, as indicated by its Ishtha of 15.
Note: Most software will calculate Ishta and Kashta, but some software does not calculate Cheshta Bala correctly, which will create a
large error in the Ishtha and Kashta calculation, a much larger error than is acceptable. So check your Ishta and Kashta calculations
with those of the example chart at the end of this chapter to verify them for accuracy.
Ishta and Kashta mathematically explain the well-known principle that a debilitated Graha that is retrograde
maintains some ability for good. This is because a retrograde Graha has high Cheshta Bala, thus if its Uccha Bala is
low (which is the case for a debilitated Graha), the average of its Cheshta and Uccha will be okay.
Ishta and Kashta also dismiss the myth that an exalted Graha that is retrograde will be problematic. An exalted
Graha will have a high Uccha Bala. A retrograde Graha will have a high Cheshta Bala. Thus the Ishta will be very
high and the Graha will behave in a very grand manner.
Note: The method given for calculating Ishta and Kashta is based on that given by Brihat Parasara Hora Sastra. The author of Sri Pati
Padhati calculates the Ishta and Kashta differently. Instead of taking the average of the Graha’s Uccha Bala and Cheshta Bala, Sri Pati
Padhati multiples the Uccha Bala by the Cheshta Bala and then takes the square root of the product as the Graha’s Ishta. The
problem with Sri Pati’s method is that a Graha with zero Uccha Bala will always have Ishta of zero, no matter the Cheshta Bala. For
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instance, if the Uccha Bala is 0, and the Chestha Bala 60, zero multiplied by sixty is zero, the square root of which is zero, thus the
Graha’s Ishta is zero. When it comes to the mathematical portion of astrology, Brihat Parasara Hora Sastra is the most complete text
available and has important calculations not found in Sri Pati Padhati. I, therefore, recommend the method given by Brihat Parasara
Hora Sastra.
Note: Ishtha and Kashta are astronomically centered calculations that are calculated only in the Rasi chart with the
results, as determined in the Rasi, affecting all the Vargas.
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Subha and Asubha Phala

The Auspicious and Inauspicious Fruit
Subha and Asubha Phala are the second consideration for evaluating the auspicious/inauspicious ratio of a
Graha. Subha and Asubha Phala simply mean, “auspicious and inauspicious fruit.” Subha and Asubha Phala are
simply calculated, as per Brihat Parasara Hora Shastra:
svocce mUlatrikoNe ca svabhe’dhisuhRdISTabhe,

samabhe zatrubhe caadhizatrubhe nIcabhekramAt.
SaSTiriSvabdhaystriMzadAkRtistithayo gajAH,
catvAro dvau ca zUnyaM ca zubhametatphalaM gRhe.
SaSTitaH patitaM caitaccheSaM svAdazubhaM gRhe,

tadardhamanyavargeSu j~eyaM vipra zubhA’zubham.
“In exaltation, Mulatrikona, own Rasi, very friendly, friendly Rasi, neutral Rasi, inimical Rasi, very inimical
Rasi and in debilitation Rasi, from that order, 60, 45, 30, 22, 15, 8, 4, 2 and 0 are the Subha Phala in the Rasi
chart. Sixty minus that listed are the Asubha in the Rasi chart. Half of that, in any other Varga, is known, Vipra,
the Subha and Asubha.”
Brihat Parasara Hora Shastra: Ishta Kashta, 7-9
This is to say that in exaltation a Graha has 60 Subha Phala, in Mulatrikona 45, in own Rasi 30, in great
friend’s Rasi 22, in friend’s Rasi 15, in neutral’s Rasi 8, in enemy’s Rasi 4, in great enemy’s Rasi 2, and in
debilitation a Graha’s Subha Phala is zero. Deducting a Graha’s Subha Phala from 60 provides its Asubha Phala.
Thus a Graha in exaltation has 0 Asubha Phala, in Mulatrikona 15, in own Rasi 30, in great friend’s Rasi 38, in
friend’s Rasi 45, in neutral’s Rasi 52, in enemy’s Rasi 56, in great enemy’s Rasi 54 and in debilitation a Graha’s
Asubha Phala is 60.
Rasi Subha Phala Asubha Phala
Exaltation: 60 0
Mulatrikona: 45 15
Own Rasi: 30 30
Great Friend’s Rasi: 22 38
Friend’s Rasi: 15 45
Neutral’s Rasi: 8 52
Enemy’s Rasi: 4 56
Great Enemy’s Rasi: 2 58
Debilitation: 0 60
The above calculation is for determining the Graha’s Subha Phala in the Rasi chart. In the other Vargas,
the Subha and Asubha Phala is half that of the Rasi:
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Varga Subha Phala Asubha Phala

Exaltation: 30 0
Mulatrikona: 22.5 7.5
Own Rasi: 15 15
Great Friend’s Rasi: 11 19
Friend’s Rasi: 7.5 22.5
Neutral’s Rasi: 4 26
Enemy’s Rasi: 2 28
Great Enemy’s Rasi: 1 29
Debilitation: 0 30
TALLYING UP THE SUBHA AND ASUBHA PHALAS

Sri Pati Padhati directs us to add up the Subha Phalas of a Graha as found in the Saptavargas: the Rasi, Hora,
Drikkana, Saptamsa, Navamsa, Dwadasama and Trimsamsa, and divide by 4, which will yield a number between 0
and 60 Virupas. Similarly can be done for the Asubha Phalas or, more simply, one can simply subtract the
combined Subha Phala from 60 to arrive at the combined Asubha Phala. These final Subha/Asubha Phala values
represents the Graha’s auspiciousness as dependent upon its placement in the all important Sapta Vargas.
One will note that only the Saptavargas are used to determine a Graha’s combined Subha Phala. The reason
for this is that it is only in the context of these Vargas that we generate favorable and unfavorable fruits of our
Karmas, for it is these Vargas that concern themselves with the living beings we are surrounded by, including our
self.
Rasi – Greater Self

Hora – Individual Human Self
Drikkana – Siblings
Saptamsa – Children and Procreation
Navamsa – Spouse
Dvadasamsa – Parents
Trimsamsa – Living in balance with the living environment, animals and nature, which also means healthy
living.
Brihat Parasara Hora Shastra itself does not mention tallying up the Subha Phalas in the manner in which Sri Pati
Padhati does, however, in a later context, to do so makes sense. Unfortunately, the chapter in Brihat Parasara Hora
Shastra which has these calculations is somewhat corrupt and it appears that at least a Sutra or two missing.
A Graha’s Subha Phala represents the merit it has achieved in respect to how it has treated others. Its Asubha
Phala represents its demerit in this regard.
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AUSPISCIOUS AND INAUSPISCIOUS GRAHAS

After providing the Subha and Asubha Phala, Brihat Parasara Hora Shastra provides the favorable and
unfavorable dignities of the Grahas:
Pa~casviSTaphalaM cAdyAt samaM SaSThe tataH param,

azubhaM triSu vijneyamiti zAtreSu nizcitam.
“Desired effects in the first five, neutral in the sixth, and inauspicious in the last three is it known as ascertained by
the Shastras.”
Brihat Parasara Hora Shastra: Ishta Kashta, 10
This Sutra lets us know that Grahas in the first five mentioned dignities: exaltation, Mulatrikona, own Rasi,
great friend’s Rasi and friend’s Rasi are the Grahas that have acquired merit for the individual. Grahas in the
sixth dignity, namely neutral Rasi, are the Grahas that have not acquired merit, nor have they acquired demerit.
Grahas in the last three dignities: enemy’s Rasi, great enemy’s Rasi and debilitation are those that have acquired
demerits.
It will be noted that when a Graha is in an inauspicious dignity, its inauspicious value is relatively high as
compared to the auspicious value of a Graha in an auspicious dignity. A Graha is, however, in an auspicious
dignity more often than in an inauspicious dignity. This means that one inauspicious Graha can ruin the effects of
several auspicious Grahas. Life is seen to be that way; many people have several good qualities, only to have one
bad quality ruin all that is good in their life.
If the auspicious points are totaled for all the auspicious dignities in the Rasi, one arrives at 172
(60+45+30+22+15 = 172). If the inauspicious points are totaled for all the inauspicious dignities in the Rasi one
arrives at 174 (56+58+60). Thus, the auspicious and inauspicious values are relatively equal and there is roughly a
50/50 spread in auspicious and inauspicious values in the average horoscope. While it appears to be a bit stacked
towards ill effects, it is not so on account of the fact that most Grahas have more friends than enemies and so it is
more likely that Grahas are in favorable dignity – it is actually stacked very slightly towards the good.
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Dig Bala
Dig Bala represents a Graha’s ability to be directed along the path that will result in fulfillment
and productivity. An individual may possess talent and merit, but if that talent is not directed,
nothing will come off it. It is Dig Bala that indicates such direction. It is very, very important,
therefore, that a Graha have some degree of Dig Bala.
Brihat Parasara Hora Sastra dictates the calculation of Dig Bala:
sUryAt kujAt sukhaM jIvAj~AccA’staM lagnamArkitaH,

dazamaM ca bhRgozcandrAd hitvA SaDbhAdhike sati.
cakrAd vizodhya tadbhAgAstribharbhaktAzca digbalaM,
“From the Sun and Mars, the happy; from Jupiter and Mercury the setting; from Saturn the
Lagna; and the 10th from Venus and the Moon. If the remaining is greater than six Rasis, subtract
from the Circle and divide the degrees by three to obtain Dig Bala.”
Brihat Parasara Hora Sastra – Spashta Bala, 7-8
The Sun and Mars will have the greatest Dig Bala when located at the 10th Bhava cusp; Jupiter
and Mercury when located at the Lagna cusp; Saturn when located at the 7th cusp; and Venus and
the Moon will have the greatest Dig Bala when located at the 4th Bhava cusp. Opposite these cusps
the Bhava will have no Dig Bala. The difference from the planet to the opposite cusp is taken and
divided by 3 to yield a Dig Bala value between 0-60 Virupas. The difference from the planet to the
opposite cusp should be measured in Bhava degrees, not in zodiacal degrees.
The direction lacking in a Graha is determined by subtracting the Graha’s dig Bala from 60. This
indicates the degree to which a Graha is not focused and directed towards success and productivity.
DIG BALA RAJA YOGA

When three or more Grahas have Dig Bala, which is to say that they are found in the Bhava in
which they have full Dig Bala, a person is said to become a king, or individual of power and
outstanding success. This Raja Yoga reveals the importance of Dig Bala. Grahas not being directed
successfully will simply not amount to much. Grahas in the Bhava opposite where they have full Dig
Bala will not be very productive Grahas.
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A Graha’s Auspicious/Inauspicious Ratio

A Graha’s auspicious potential is dependent upon its Ishta, Dig Bala and Subha Phala. These
three factors are all measured in Virupas. A Virupa is 1/60th of a full measure, known as a Rupa.
Thus the highest value for Ishta, Subha Phala or Dig Bala is 60 Virupas or 1 Rupa. To determine
how these three measurements will work together in a Graha:
Ishta x (Subha Phala/60) x (Dig Bala/60)
A perfect Graha, which has an Ishta of 60, Subha Phala of 60 and a Dig Bala of 60, will have
an overall auspicious value of 60 Virupas, or one full measure of 1 Rupa. Such a "perfect" Graha is
never encountered. Just one of these three scores being low will dramatically hamper a Graha’s
ability.
Subtracting a Graha's auspicious potential from 60 yields its inauspicious potential.
When a Graha is in favorable position, or a good Yoga, it is its auspicious value that must be
used. When a Graha is in an unfavorable position, or a bad Yoga, then it is its inauspicious value
that must be used.
Auspicious and Inauspicious Values of Rahu and Ketu

Rahu and Ketu do not have exaltation points, dignities, Dig Bala or Cheshta Bala so it is not
possible to calculate values for them. Instead, Saturn's value may be used for Rahu and Mars's value
for Ketu. Occasionally, dependent on the Yoga being analyzed, the values of Rahu and Ketu's lords
or Grahas conjunct them may be the value to use.
Auspicious and Inauspicious Aspect Value

A Yoga will often call for an aspect to a Bhava or a Graha. In this event, to judge the Yoga
influence, multiply the auspicious or inauspicious value of the Graha by its aspect and divide by 60.
This will provide the auspicious or inauspicious aspect value.
Auspicious and Inauspicious Conjunction Value

All conjunctions do not appear to be equal, whether conjunctions to Bhava cusps or to
another Graha. While a Graha is considered to be conjunct any point in the same Rasi that it is in,
the strength of the conjunction varies according to the proximity of the Graha to that which it is
conjunct.
A conjunction to the exact degree, minute and second of arc is an exact conjunction and
provides a conjunct value of 60 Virupas, or one full measure. A conjunction that is exactly 15
degrees apart provides only half that value. At 30 degrees the conjunct value drops to a value of
zero. Essentially, each degree of separation causes a loss of 2 points to the conjunct value. To
calculate the conjunction value:
1. Find the difference in degrees between the two conjunct things.
2. Subtract the difference from 30.
3. Multiply the balance by 2.
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After arriving at the conjunct value, the auspicious and inauspicious conjunction value can
be determined by multiplying the auspicious or inauspicious value of the Graha by its conjunct value
and dividing by 60.
There are many ways in which these values can be used depending on the Yoga that is being
analyzed. Kala Vedic Astrology Software has tables that provide for all the possibilities that may be
analyzed.
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144 Bhava Yogas

In this chapter the effects for each Bhava lord placed in each Bhava are given for a total of
144 permutations known as Yogas. Yoga means, “yoking, joining, attaching.” A Yoga is any
planetary permutation that “yokes” the native to some specific effects. The placement of a Bhava
lord in a particular Bhava always gives such specific effects. These effects detail the role of the
Bhava lord as it manages the indications of its Bhava. These Yogas are unique to Brihat Parasara Hora
Sastra, I have not seen the effects of the Bhava lords in each Bhava given in any other classical
astrology text.
These 144 Yogas are a good group of Yogas to begin with in one's study of Yogas as their
many contradictions will teach how to use Yogas correctly and effectively.
LAGNA LORD
Lagna lord abiding in the Lagna – gallant armed and graced with an agreeable body, one is sensible,
moving to and fro and maintains two spouses or also relates to another.
Lagna lord abiding in Wealth – the one born profits, is learned, happy, amiably disposed, righteous and
esteemed with many wives possessed of virtues.
Lagna lord in Sibling – born with a bold lion-like advance, one is united to all successes, esteemed,
intelligent and maintains two spouses.
Lagna lord in Happiness - one born is possessed with happiness from mother and father, joined with
many siblings and possessed of beautiful qualities.
Lagna lord in the Offspring – the person will have but mediocre happiness with children and lose their
first child. They will be wrathful, dear to kings and perchance esteemed.
Lagna lord abiding in Sixth – one born is deprived of physical welfare and, if there is the joining of a
Papa without the aspect of a Saumya, one will be squeezed by enemies.
Lagna lord in Seventh in a Papa – the spouse will not live; in Subha – one will roam about or be poor or
indifferent or even a king.
Lagna lord abiding in Eighth – one born will be experienced in sacred knowledge, diseased, a thief, with
great anger and a gamer/gambler going to other’s wives.
Lagna lord abiding in Fortune – one born will be fortunate, dear to people, a Vishnu devotee, an intense
speaker and joined with wife, children and wealth.
Lagna lord in Tenth – one born is possessed with happiness from father, respected by kings, known to
people, and will without doubt have self-acquired wealth.
Lagna lord abiding in Gain – one born will always be possessed of profit, be of amiable disposition and
famous and maintaining many spouses united with virtue.
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Lagna lord standing in the Loss Bhava – one born is deprived of physical welfare, a vain spender and a
very angry person if the Lagna lord is devoid the aspect or conjunction of a Subha.
SECOND LORD
Wealth lord abiding in the Lagna – one born possesses children, is joined with wealth, a thorn in the
household, lustful, harsh and performing other’s business.
Wealth lord abiding in Wealth – one born possesses wealth, is joined to (healthy) pride, maintaining two
spouses or many spouses, and deficient in children though unrestrainedly procreating.
Wealth lord in Brother – one born is courageous, intelligent, virtuous, lustful and eagerly desiring if
mixed with a Subha. Mixed with a Papa – blaming divinity.
Wealth lord standing in the Happy Bhava – fully endowed with all success. Joined with Jupiter and in
exaltation the person becomes like a king. With Jupiter, Venus or also in exaltation one is king-like.
Wealth lord standing in the Offspring Bhava – one born is fully endowed with wealth and in the habit of
acquiring wealth; so also those children born of the native.
Wealth lord standing in the Rogue Bhava – with a Subha, wealth through enemies; with a Papa,
deprivation through enemies and defective thighs.
Wealth lord in the Seventh – one born is fond of other’s wives and a healer; and if a Papa aspects or
joins, the spouse goes astray.
Wealth lord abiding in the Eighth – one born is joined to abundant land and wealth. There is little cause
for happiness with spouse or mistress and no happiness on account of the elder sibling.
Wealth lord standing in Dharma Bhava – a rich person, with zeal and diligence in undertakings, keen,
sick in childhood but happy later and going on pilgrimages, following religion, performing spiritual
practices, etc.
Wealth lord abiding in Karma – one born is lustful, esteemed, learned, joined with many wives and
great wealth, though happiness from children is abandoned.
Wealth lord standing in the Gain Bhava – fully endowed with all gains, high in assemblies, esteemed
and praised by people.
Wealth lord standing in the Loss Bhava – rash, deprived of wealth, fond of other’s prosperity and by no
means will there be happiness on account of the eldest child.
THIRD LORD
Abiding in the Lagna, the lord of Brother – one born possesses wealth gained through their own hands,
is familiar with worship, rash/cruel, and devoid of learning though intelligent.
15
In the Second, the lord of Brother – stout, with courage not won, neither very little enterprise nor
happiness, and perchance longing after other’s wives and wealth.
In the Sibling, the lord of Brother – endowed with the happiness of co-borns, joined with wealth and
children, one is merry and delightfully comfortable.
Standing in the Happy, the lord of Brother – possesses happiness and is joined with wealth, the one born
is wise and endures supporting a spoilt spouse.
Standing in the Offspring, the lord of Brother – having children, joined with good qualities. Maintains a
cruel spouse if that is joined or aspected by a Kruura.
In the Sixth Bhava, the lord of Brother – inimical siblings, excessively rich, the person is hostile with
maternal uncles, but dear to the maternal uncle’s wife.
In the Seventh, the lord of Brother – having nothing to do but serve the king, the person is afflicted in
childhood but without doubt happy at the end of life.
In the Eighth, the lord of Brother – the person born is a born thief, disposed to slaving away for his
livelihood and dies at a king’s door.
In the Ninth, the lord of Brother – deprived of paternal happiness, fortune through women, and joined
with pleasant children, etc.
In the Tenth, the lord of Brother – the born is attended by all pleasures, wins with his own hands that
gained and supports a spoiled woman.
Abiding in the Eleventh, the lord of Brother – always one gaining in his business/profession, intelligent
though deficient in learning, rash and one serving another.
Standing in the Loss place, the lord of Brother – expenses on evil actions, their father is cruel, they are
fortunate through women.
FOURTH LORD
The lord of Happiness abiding in the Lagna – the born is adorned with knowledge and character, and
joined with land and vehicles and endowed with maternal happiness.
The lord of Happiness abiding in the Wealth – the born will be devoted to enjoyments and possessed of
every kind of wealth, associated with family, esteemed, rash and deceptive.
The lord of Happiness in the Sibling – the born is a valorous and virtuous one joined with servants and
one who, illustrious, free from disease and charitable, has acquired wealth with his own hands.
The lord of Happiness standing in the Happy Bhava – a minister/one doing mantras, endowed with all
riches, clever, possessed of good character, esteemed, knowledgeable, beloved by women and happy.
16
The lord of Happiness standing in the Child Bhava – Happy, beloved by all, a virtuous Vishnu devotee,
who is esteemed and who has acquired wealth with his own hands.
The lord of Happiness standing in the Rogue Bhava – deprived of maternal happiness, angry, a thief
and an evil enchanter, one is of bad disposition, acting according to their own pleasure.
The lord of Happiness in the Seventh – the one born is endowed with great knowledge, will forsake the
wealth acquired by his father and an assembly will cause him to be like a mute.
The lord of Happiness standing in the Cavity Bhava – wanting of house and related comforts, the one
born has little cause for parental happiness and will be equal to a eunuch.
The lord of Happiness standing in the Fortune Bhava – the one born is beloved by all, devoted to the
divine, virtuous, esteemed and accompanied by every comfort.
The lord of Happiness standing in the Karma Bhava – the person born is honored by royalty, an
alchemist, very merry, enjoying comforts and the conqueror of his senses.
The lord of Happiness abiding in the Gain – the one born is distressed by hidden disease, virtuous,
endowed with good qualities, charitable and gratified by benefiting others.
The lord of Happiness standing in the Loss Bhava – wanting of house and related comforts, the one born
has bad propensities, is at a loss, and is always full of sloth.
FIFTH LORD
The lord of Offspring abiding in the Lagna – the one born is knowledgeable, endowed with pleasurable
children, a miser, crooked minded and one who takes other’s property.
The lord of Offspring abiding in Wealth – the one born will possess many children and wealth and be
the supporter of the family. Being very famous in the world, one is esteemed and dear to woman.
The lord of Offspring abiding in the Sibling – the one born is dear to their siblings,
treacherous/slanderous and miserly, and always intent upon his own enterprises.
The lord of Offspring standing in the Happy Bhava – a happy one, endowed with maternal happiness,
joined to Lakshmi, of wise understanding and either a king, minister or guru.
The lord of Offspring standing in the Offspring Bhava – joining a Subha, the person will have children.
Joining a Papa, one will be wanting in children, though endowed with good qualities and devoted to
friends.
The lord of Offspring standing in the Rogue Bhava – causes children like enemies, or else dead/useless
offspring, or else the one born is granted a purchased child.
The lord of Offspring in the Seventh – esteemed, endowed with all Dharma, joined with happiness from
children, and so on, and fond of helping others.
17
The lord of Offspring standing in the Cavity Bhava – endowed with only little happiness from children,
joined with cough along with asthma, angry and deprived of happiness.
The lord of Offspring abiding in Fortune – children, a lustrous lord or like that or an author of one’s one
accord, famous and illuminating the family.
The lord of Offspring standing in the Royal Bhava – brings Raja Yoga to the one born, the enjoyment
of many comforts and mentioned as celebrated among men.
The lord of Offspring abiding in Gain – the one born is learned, beloved by the people, an author, of
great expertise and joined with many children and much wealth.
The lord of Offspring standing in the Bhava of Loss – the one born is abandoned by the happiness of
children or joined with a given child or else possessed of a purchased child.
SIXTH LORD
The Sixth lord abiding in the Lagna – the one born is sickly, joined to fame, his own are enemies, and
endowed with good qualities, he is rich, esteemed and rash.
The Sixth lord standing in the Wealth Bhava – rash/cruel, famous in his community, belonging to a
distant country, happy and always devoted to his work.
The Sixth lord in the Sibling – the born is an angry one, devoid of any deliberate course/courage, thrown
together with inimical siblings and impertinent servants.
The Sixth lord standing in the Happy Bhava – devoid of happiness of the mother, intelligent,
treacherous/slanderous, hostile, fickle-minded and very opulent.
The Sixth lord abiding in the Offspring – fluctuating wealth, etc. enmity with children and friends,
happy, self-industrious and attended by compassion.
The Sixth lord standing in the Rogue Bhava – hostility in the circle of his own kinsman, in friendly
company with others, moderate happiness, wealth, etc.
The Sixth lord standing in the Wife Bhava – the one born abandons the comfort of his wife, is famous,
endowed with good qualities, esteemed, rash and joined with wealth.
The Sixth lord abiding in the Eighth – the one born is diseased, an enemy of the wise, into other’s
property, fond of other’s wives and foul.
The Sixth lord abiding in the Fortune – the one born works in wood and stone, sometimes scarcity and
sometimes increase produced in business.
The Sixth lord in the Tenth Bhava – enjoying honor, famous in his community/family, and no devotion
for the father, a speaker, in another country and happy.
18
The Sixth lord abiding in the Gain – to the one born enemies are a source of wealth, endowed with good
qualities, rash, esteemed but also deprived of the happiness of children.
The Sixth lord standing in the Loss Bhava – always making expenses on vices, hostile to the learned, the
person born is eagerly engaged in harming living beings.
SEVENTH LORD
The lord of Wife standing in the Lagna – the one born is among other’s wives and a libertine. Wicked,
conspicuous and imprudent the person is filled with Vata pain.
The lord of Wife standing in the Wealth – the one born possesses many women, acquires wealth from the
union with his wife and is a procrastinating person.
The lord of Wife in the Brother – the person born dies on account of water. At some time a daughter may
be born, or also, with difficulty, a son may live.
The lord of Wife standing in the Happy Bhava – the wife is not living under one’s will. One is oneself
endeared to truth, intelligent, virtuously souled and joined to dental disease.
The lord of Wife in the Fifth – the one born is esteemed, accompanied by all qualities, and likewise
always joined to bristling joy, a ruler of all wealth.
The lord of Wife standing in the Rogue Bhava – the wife is accompanied by pain or perhaps a powerful
desire for women; one is oneself inimical, angry and abandoning happiness.
The lord of Wife in the Seventh Bhava – endowed with marital happiness, the one born is wise,
conspicuous, intelligent and merely Vata diseased.
The lord of Wife standing in the Death Bhava – the one born is abandoned by marital happiness; the
wife is continually joined to disease as well as badly disposed and incompatible.
The lord of Wife standing in the Dharma Bhava – union with various women, the native’s mind is taken
away by his wife, the person is the performer of many undertakings.
The lord of Wife standing in the Karma Bhava the wife will follow her own will; oneself is devoted to
Dharma, the one born is joined with wealth, children, etc.
The lord of Wife standing in the Gain Bhava – needs come together through the wife and only little
happiness from children, etc. the person produces daughters.
The lord of Wife abiding in the Loss – the one born is poor, or also wretched, his wife is also constantly
disposed to spend. The person earns his livelihood through clothes.
19
EIGHTH LORD
The Eighth lord in the Body, the one born is deprived of bodily well-being, scorning Devas and
Brahmins, and joined with wounds/ abscesses/tumors.
The Eighth lord in the Wealth - born with many strength deficiencies, causes a little wealth, lost
possessions are not regained.
The lord of Flaw in the Co-born Bhava – not born with fraternal happiness, languid and forsaken by
servants, the one born is destitute of strength.
The lord of Flaw standing in the Happy Bhava – deprived of mother in infancy, destitute of happiness
from house and land, and without doubt a false friend.
The lord of Flaw standing in the Offspring Bhava – a dull witted one is born, with very little
discernment; the one born is long-lived and wealthy.
The lord of Flaw standing in the Rogue Bhava – the person conquers enemies; in childhood the body is
joined with disease, and there is fear from snakes and water.
The lord of Flaw standing in the Wife Bhava – causes two wives; and in his profession there will be
permanent failure if joined with a Papa.
The lord of Flaw standing in the Death Bhava – the one born is joined to long life; without strength then
medium longevity. Perhaps a thief and blamable while also blaming others.
The Eighth lord in the Tapas place – milking Dharma and an atheist, the lord of a wicked dependent
wife and stealing another’s properly.
The lord of Flaw standing in the Karma Bhava – deprived of paternal happiness,
slanderous/calumnious, professionally deprived; not so if a benefic in aspect.
The lord of Flaw standing in the Gain Bhava – with a Papa, without wealth; joined with a Subha,
afflicted in childhood, happy afterwards, and long lived.
The lord of Flaw standing in the Loss Bhava – bad actions always produce loss; short lived, especially
when with a Papa.
NINTH LORD
The lord of Fortune abiding in the Lagna – the one born is fortunate, praised by the king, of good
conduct, of beautiful form, learned and honored by the people.
The lord of Fortune standing in the Wealth Bhava – a Pandit (scholar), dear to the people, wealth, a
gallant lover and accompanied by happiness from woman, children, etc.
20
The lord of Fortune standing in the Sibling Bhava – the one born is accompanied by fraternal
happiness, wealthy and also of quality stock and possessed of a beautiful form.
The lord of Fortune standing in the 4th Bhava – endowed with happiness from house and vehicles, joined
with all fulfillment and devoted to mother is the person.
The lord of Fortune standing in the Offspring Bhava – the person is full of fortune from offspring,
devoted to Guru, wise, a Dharmic soul, and a Pandit (scholar).
The lord of Fortune standing in the Rogue Bhava – the person has only little fortune, devoid of happiness
from the maternal uncle, etc. and always suffering through enemies.
The lord of Fortune standing in the Wife Bhava – more and more happiness from the union with the
wife, virtuous and praised Dvijasattama.
The lord of Fortune standing in the Death Bhava – causes the person to be devoid of fortune, and he will
not have the happiness from an elder sibling.
The lord of Fortune standing in the Fortune Bhava – endowed with abundant fortune, perfect in virtue
and noble conduct, and great happiness from the co-born.
The lord of Fortune standing in the Karma Bhava – the one born is a king or equal to one, a king’s
counselor or the lord of an army, virtuous and honored by the people.
The lord of Fortune standing in the Gain Bhava – acquiring wealth day in and day out, devoted to the
venerable, virtuous and also righteous.
The lord of Fortune standing in the Loss Bhava – producer of the loss of fortune, constant expense/loss on
good deeds and without wealth on account of the desire for guests.
TENTH LORD
The lord of Karma abiding in the Lagna – the one born is learned, well known, wealthy, insightful,
diseased in childhood, happy later, with wealth increasing day by day.
The lord of Royalty standing in the Wealth Bhava – wealthy, joined with virtue, respected by the king,
bountiful and joined with paternal, etc. happiness.
The lord of Karma in the Sibling – the one born is endowed with happiness from brothers and servants,
valorous, perfected in virtue, loquacious and an honest person.
The lord of Karma standing in the Happy Bhava – happy, devoted to helping their mother, the lord of
vehicles, land and houses, virtuous and also wealthy.
21
The lord of Karma standing in the Offspring Bhava – endowed with all knowledge, always joined with
bristling joy, wealthy and also having children.
The lord of Karma standing in the Rogue Bhava – devoid of paternal happiness; notwithstanding being
clever, he is wanting in wealth and pressed by enemies.
The lord of Royalty standing in the Wife Bhava – the one born is accompanied by marital happiness,
sensible, virtuous, loquacious, and devoted to truth and Dharma.
The lord of Karma standing in the Flaw Bhava – causes the person to be devoid of occupation; long-
lived the one born defames others as his primary goal.
The lord of Royalty abiding in the Fortune – the one born is a king if born from a royal family, like that
if born in a different family; joined with wealth, children, etc.
The lord of Karma standing in the Royal Bhava – skillful in all works, happy, valorous, speaking truth,
and a person devoted and fond of Gurus.
The lord of Royalty standing in the Gain Bhava – the one born is accompanied by wealth and children,
full of joy and also of quality stock, speaking truth and always happy.
The lord or Royalty standing in the Loss Bhava – expense at royal buildings, fearing enemies constantly,
and also clever and reflective.
ELEVENTH LORD
The lord of Gain abiding in the Lagna – the one born is Sattvic, wealthy, happy, looking at all
impartially, insightful, loquacious and always endowed with profit.
The lord of Gain standing in the Wealth Bhava – the one born is endowed with all kinds of wealth,
joined with all accomplishments, giving, righteous and always happy.
The lord of Gain in the Sibling – the one born is competent in all works, wealthy, having fraternal
happiness, and sometimes fearing a painfully sharp disease (gout).
The lord of Gain standing in the Happy Bhava – causes gain from the mother’s family and journeys to
holy places; the one born is endowed with happiness from house and land.
The lord of Gain standing in the Offspring Bhava – produces joy creating children and also learned and
of good conduct; one is oneself devoted to Dharma and happy.
The lord of Gain standing in the Disease Bhava – the one born is connected with disease, cruel minded,
dwelling abroad and pressed by enemies.
22
The lord of Gain standing in the Wife Bhava – always profiting from the wife’s family and illustrious; a
gallant lover submissive to the wife.
The lord of Gain standing in the Flaw Bhava – brings about deficiencies in matters; life to him will be
long, the wife will die first.
The lord of Gain standing in the Fortune Bhava – produces a fortunate person, ingenious, a truthful
speaker, honored by the king and a lord of wealth.
The lord of Gain standing in the Karma Bhava – praised by the king, endowed with qualities, devoted
to his native Dharma, intelligent, truth speaking, and a conqueror of the senses.
The lord of Gain standing in the Gain Bhava – gaining in all his works, his scholarship and happiness
increase day by day.
The lord of Gain standing in the Loss Bhava – always expense on good deeds, longing, many mistresses,
and fraternizing with foreigners/barbarians.
TWELTH LORD
The lord of Loss abiding in the Lagna – the one born is in the habit of spending, weak and Kapha
diseased, and deprived of wealth and learning.
The lord of Loss standing in the Wealth Bhava – always spending on good deeds, Dharmic, speaking
lovely and endowed with qualities and happiness.
The lord of Loss in the Sibling – the one born is deprived of fraternal happiness, dislikes other people and
supports his own person.
The lord of Loss standing in the Happy Bhava – deprived of maternal happiness, day by day decrease
among his land, vehicles, etc.
The lord of Loss standing in the Offspring Bhava – deprived of offspring and learning, and for the goal
of a child there will be expenses to him and the person roams far for holy places.
The lord of Loss standing in the Rogue Bhava – the one born acts inimically with his own people; angry,
evil and miserable, the person is gratified by other’s wives.
The lord of Loss standing in the Wife Bhava – the wife is always making expenses; he will not have
marital happiness and be deprived of strength and knowledge.
The lord of Loss standing in the Death Bhava – the one born is always attended by profit, speaking
pleasantly; medium lived, joined fully with good qualities.
23
The lord of Loss standing in the Fortune Bhava – causes the person to be hostile to Gurus, and inimical
to friends and also fully devoted to furthering his own goals.
The lord of Loss standing in the Royal Bhava – causes expense through the royal family, and he only
has a little happiness on account of the father.
The lord of Loss standing in the Gain Bhava – produces deficits in profits, things and maintained by
others, the person sometimes gains through them.
The lord of Loss standing in the Loss Bhava – produces excessive expenses, no bodily happiness, he will
be angry and person disliking others.
EVALUATING BHAVA YOGAS

#it te kiwt ivà Évezna< c yt! )lm!,
bla=blivveken sveR;a< tTsmaidzet!.145.
iÖrazIzSy oeqSy ividTvaeÉywa )lm!,
ivraexe tuLy)lyaeÖRyaenaRz> àajayte.146.
iviÉÚyaeStu )lyaeÖRyae> àaiÝÉRvRÏ+‚vm!,
¢he pU[Rble pUnRmxRmxRble )lm!.147.
pad< hInble oete }eiymTw< buxEirit,
%´< ÉavSwtana< te Éavezana< )l< mya.148.
iti te kathitaà vipra bhävezänäà ca yut phalam,

baläbalavivekena sarveñäà tatsamädizet.
dviräzézasya kheöasya viditvobhayathä phalam,
virodhe tulyaphalayordvayornäzaù prajäyate.
vibhinnayostu phalyordvayoù präptirbhaveddhruvam,
grahe pürëabale pürnamardhamardhabale phalam.
pädaà hénabale khete jïayamitthaà budhairiti,
uktaà bhävasthatänäà te bhäveçänaà phalaà mayä.
“Thus have I spoken, Vipra, about the Bhava lords and their effects; by considering the strength and
weakness these are indicated. Both the percieved effects of a planet that owns two Rasis; in opposition,
causes the like effects and loss of the two different kinds. And if the two effects are of separate behaviours
then they will certainly occur. A Graha in full strength, full effects; half in half strength. A planet in
deficient strength, one quarter, thus it is understood by the wise.”
Brihat Parashara Hora Sastra: Bhava Lord Effects, 145-148
24
If a Graha owns more than one Bhava, it will give the effects of all the Bhavas that it rules.
If the effects given for the different Bhava lordships are completely opposite (poverty on the one
hand and wealth on the other, for example), then the effects negate each other, though the Bhava
lord will still give any effects that are not in opposition. If the effects given for the two different
Bhava lord placements are of a different sort, then they both happen, even if one is a good effect
and the other an ill effect. The degree of effects can be measured mathematically by looking at the
auspiscious and inauspiscious conjunction valuse of the Graha to the Equal Bhava Cusp that it is
conjunct. Pay particular attention to any Grahas in an unfavorable placement with a very high
inauspiscious value and to Grahas with a favorable placement with a very high auspiscious value as
these will be the yogas that typify the indiviudal.
25
6
Kendra/Kona Raja Yogas

There is a chapter in Brihat Parasara Hora Sastra entitled Yoga Karakas in which he describes in
great detail the complex method of determining which planets become capable of causing Yoga: of
uplifting the individual, making them great, successful, powerful and important personalities. In
order to capably determine these Yoga producing planets, a few principles must first be learned.
kArakAMzavazAdevaM phalaM proktaM mayA dvija,

atha bhAvAdhipatyena grahyogaphalaM zrRNu.
kendrAdhipatayaH saumyA na dizanti zubhaM phalam

krUrA naivA’zubhaM kuryuH zubhadAzca trikoNapAH.
“A Saumya angle lord doesn’t produce auspicious effects, a Kruura likewise no inauspicious effects,
and auspicious is a trine lord.”
Brihat Parasara Hora Shastra, Yogakaraka Chapter, 2
The 4th, 7th and 10th represent the most significant actions of the individual. Actions can be
productive or destructive and thus these lords are neutral in producing greatness or Yoga.
The 1st, 5th and 9th lords represent Dharma, following the inspiration of one's innate
nature. Doing this is auspicious and leads to all prosperity and greatness.
lagnaM kendratrikoNatvAd vizeSeNa zubhapradam,
pa~camaM nvamaM caiva vizeSadhanasucyate.
The Lagna is both an angle and trine and particularly auspicious, the 5th and 9th are particularly
wealth producing.
Brihat Parasara Hora Shastra, Yogakarakas, 3
saptamaM dazamaM caiva vizeSasukhamucyate,
The 7th and 10th particularly produce happy comfort,

The 7th and 10th Rasi lords are said to be productive of Sukham, which literally means, “a
good hole” and refers to a wheel with a good axle hole providing a comfortable and happy ride. The
word is generally translated simply as happy.
triSaDAyAdhipAH sarve grahAH pApaphalAH smRtAH.
“Trishadaya lords in all ways are mentioned as Grahas of evil effects.”

Trishadaya is a compound word, Tri means three, Shad means six and Aya means gain, the name
of the 11th, thus Trishadya refers to the 3rd, 6th and 11th Rasis. The lords of these three Rasis are taken
as Papa, “evil” as they create obstacles to success. The 3rd represents desires and ideas that can
hamper the pursuit of Dharma and the success that comes from doing so. The 6th represents
obligations that must be paid and which thus reduce the pursuit of Dharma. The 11th represents
strong desires and goals which the individual hopes for due to social conditioning and the desire of
social recognition and which dramatically use up time that could otherwise be spent in the pursuit of
Dharma.
26
vyayadvitIyarandhrezAH sAhacaryAt phalapradAH,
“The 12th, 2nd and 8th lords from their association the effects caused,”
The Yoga producing nature of the 12th, 2nd and 8th lords is dependent upon the other lords
that they join or rule. If they do not rule or join any other lords, then they are neither helpful nor
harmul to producing Yoga. These lords can dramatically alter the greatness or loss of greatness of
the indivual. If they are joined with a Yoga producing Graha, they make the person so much the
more greater. If they are joined the evil 3rd, 6th or 11th lords, then disruptions to greatness and
success become much greater.
sthAnAntarAnurodhAtte prabalAzcottarottaram.
“The related Bhavas in ascending order are increasingly stronger.”

This Sutra points out the difference in power between the different lords within the different
groups of Bhava lords: the angular lords, the trine lords, the Trishadaya lords, and the 12th, 2nd and
8th lords. In the angular group, the 7th lord is stronger than the 4th, and the 10th lord is stronger than
the 7th lord. In the trine group, the Lagna lord, who is only a secondary trine, is the weakest, the 5th
lord is stronger and the 9th lord is the strongest. In the Trishadya group, the 3rd lord is the weakest,
the 6th lord is stronger and the 11th lord is the strongest for bringing about difficulties. In the 12th, 2nd
and 8th lord’s group, the 2nd lord is stronger than the 12th and the 8th stronger than the 2nd.
In the event that a Graha rules two Rasis, the strongest Bhava must be considered in respect
to this principle in order to determine the Graha's capacity to create Yoga.
tatra bhAgyavyayezatvAdrandhrezo na zubhapradaH, trimadAyAdhipatve’tho koNapatve tu satphalaH.
“The lord of the ninth’s 12th is likewise the 8th lord and, therefore, doesn’t cause auspicious effects,
likewise if also the 3rd, 7th or 11th lord, but good effects if also a trine lord.”
The 8th lord is a tricky character and thus some additional information is provided for him.
th
The 8 lord will, in general, cause some trouble to the native since it represents loss of fortune, loss
of purpose, loss of faith, loss of culture, loss of direction, etc. due to being the 12th lord from the 9th
Bhava. The influence, however, of the 8th lord will largely depend upon the other Rasi ruled. If the
8th lord also rules a trine, he will have the capacity to produce Yoga; if it also rules the 3rd, 7th or 11th
it can particularly disrupt Yoga.
ukteSveSu balI yogo nirbalasya prabAdhakaH,
“Of the mentioned lords joining, the strong resists the weaker;”
When lords of contrary Yoga producting natures join, the stronger will resist the weaker.
Thus if the 5th and 11th lords join, the 11th lord will resist the 5th lord since the 11th lord is stronger.
On account of being resisted the 5th lord will not be able to produce Yoga.
na randhrezatvadoSo’tra sUryAcandramasorbhavet.
27
th
“No blemish of 8 lordship is caused the Sun and Moon.”
Normally, the 8th lord will always cause the native some stress to greatness as mentioned on
account of being the 12th lord from the 9th. But this is not the case for the Sun and Moon, who
representing the core of the native himself. Whether the Sun or Moon will actively assist in
producing Yoga or not depends on the the lords that they join.
guruzukrau zubhai proktau candro madhyama ucyate,

udAsIno budhaH khyAtaH pApA ravyArkibhUmijAH.
“Jupiter and Venus are spoken of as auspicious, the Moon is said to be mediocorely so, Mercury is
indifferent, called evil are the Sun, Saturn and Mars.”
pUrNenduj~ejyazukrAzca prabalA uttarottaram,

kSINendvarkArkibhUputrAH prabalAzca yathottaram.
“The full Moon, Mercury, Jupiter and Venus are more and more strong, and the waning Moon, the
Sun, Saturn and Mars’s strength suceed one another.”
kendrAdhipatyadoSo yaH zubhAnAM kathito hi saH,

candraj~guruzukrANAM prabalAzcottarottaram.
“The blemish of angular lordship of the auspicious is, therefore, reckoned more and stronger for the
Moon, Mercury, Jupiter and Venus.”
kendrakoNapatI syAtAM parasparagRhopagau,

ekabhe dvau sthitau vA’pi hyokabhe’nyataraH sthitaH.
purNadRSTyekSitau vA’pi mithau yogakArau tathA,
yoge’smin jAyate bhUpo vikhyAto vA jano bhavet.
“An angular and trinal lord being in each other’s house, both standing in one Rasi, either of the two
in the other’s Rasi, or also both mutually aspecting with full aspect are Yogakarakas. The person
born in this Yoga is a lord of the earth or famous.”
Brihat Parasara Hora Shastra, Yogakarakas, 11-12
Now that the background rules have been given, this Sutra describes the the requirements
for a planet to be able to produce Yoga. These permutations are commonly known as Raja Yogas
and are one of the first things that most astrologers learn, though incompletely.
An angle lord becomes capable of producing success and greatness when:
1. The angle lord and a trine lord interchange each other’s angle and trine.
2. The angle lord and a trine lord are in the same Rasi.
3. The angle lord is placed in a trine.
4. The angle lord and a trine lord aspect each other from opposite Rasis (full Drishti), except
for Saturn and Mars which can also do so when Mars is in the 10th Rasi from Saturn.
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A trine lord becomes capable of producing success in the context of the Varga in which it is
found when:
1. The trine lord and an angle lord interchange each other’s trine and angle.
2. The trine lord and an angle lord are in the same Rasi.
3. The trine lord is placed in an angle.
4. The trine lord and angle lord aspect each other from opposite Rasis (full Drishti), except for
Saturn and Mars which can also do so when Mars is in the 10th Rasi from Saturn.
These possible permutations are known as Sambandha, "with connection."

These combinations produce Yoga because they indicate an individual who is active (due to
angles) in their own nature (due to Dharma of the trines).
kendrakoNAdhipAveva pApAsthAnAdhipau yadA, tathoH sambandhamAtreNa na yogaM labhate naraH.
konezatve yadaikasya kendrezatvaM ca jAyate,

kendre kone sthito vA’sau vizeSAdyogakArakaH.
“A trine lord and angle lord being one and the same standing in an angle or trine is particularly a
Yogakaraka.”
Occasionally, one Graha will rule both an angle and trine. In this event the Graha becomes a
prime Yoga producer if it is placed in an angle or trine. The important stipulation that most
astrolgers neglect is that the planet who rules both an angle and trine must be placed in an angle or
trine in order to produce Yoga, or it must produce Yoga via one of the above rules.
kendrezatvena pApAnAM yA proktA zubhakAritA,
sA trikoNAdhipatye’pi na kendrezatvamAtrataH.
"The auspiciousness mentioned of an evil angular lord is brought about when it is also a trine lord,
not when it is only an angle lord."
So as not to misinterpret the Sutra above which states that a Kruura angular lord will not be
inauspisciousness this Sutra clarifies that a Kruura angular lord only becomes auspiscous when it
also rules a trine.
"Whenever an angle or trine lord also lords an evil Bhava, the person does not gain the Yoga by the
Sambandha."
“Evil lords” are are most notably those that rule the 3rd, 6th and 11th, though for certain
Lagnas other lords can also become evil. These lords create obstacles to the individual pursuing their
Dharma, to following their inspiration, and thus ruin Yoga producing qualities.
In actual practice Yoga Karakas produced by these principles are of four types:
Stainless: When the Grahas involved only rule angles and trines and maybe the 12th, 2nd or 8th.
Furthermore the Yoga producing Grahas are not joined or fully aspected by unubstructed lords of
the 3rd, 6th or 11th or other unubstructed Grahas deemed as troublesome for a particular Lagna.
29
Flawed: When the Grahas involved also rule the 3rd, 6th or 11th. In this event, egocentricity hampers
true greatness and while the individual may get ahead and appear great for a while, the greatness is
not lasting nor true. Brihat Parasara Hora Shastra does not even consider such planets capable of
producing Yoga. In this event, the inauspicious value of the Yoga forming planet that is also the 3rd,
6th or 11th lord is subracted from its auspicious value - which will in most cases render the
auspicious value as negative and thus no Yoga effects are to come.
Ruined: When the Yoga producing Grahas involved are joined by the lords of the 3rd, 6th or 11th or
by other lords termed as evil for a particular Lagna and the Yoga producing Grahas are weaker in
their order than the joining 3rd, 6th or 11th lord. In this event the Yoga will not produce results
Yoga due to the joining 3rd, 6th or 11th lord obstructing the Yoga producing planet.
Stained: When the Yoga producing Grahas involved are joined or fully aspected by the unubstructed
lords of the 3rd, 6th or 11th or by other lords termed as evil for a particular Lagna. In this event the
Yoga will not produce as perfect results as it would had these evil lords not been influencing. The
inauspicious influence of the influencing Graha is the degree of stain or reduction to the Yoga. If
the stain is large enough, the Yoga ceases to produce.
Thus while Raja Yogas formed by angle and trine lords are common, it is not so common
for them to be powerful and pure.
yadbhAvezayutau vApi yadyadbhAvasamAgatau,
tattatphalAni prabalau pradizetAM tamograhau.
yadi kendre trikoNe vA nivasetAM tamograhau,
nAthenAnthatareNADhyau dRSThau vA yogakArakau.
"Of that Bhava joined, or also with whatever it comes together declare that as imporant for the Dark
Grahas (Rahu & Ketu).
Inhabitting an angle or trine and joined or aspected by the lord of the other then the Dark Grahas
are Yogakarakas"
Thus the general principles have been given for determining a Grahas capacity to produce
Yoga. When a Graha produces such Yoga of a Stainless type, then any unfavorable 144 Bhava Lord Yoga results
that would reduce the individual's succes do not do so.
There are many subtlties to these general principles and each lord behaves somewhat
differently for each of the twelve Lagnas. Brihat Parasara Hora Sastra clarifies the subtleties for each
Lagna next. It is the planetary permuations dependent upon these subleties that make or break an
Aries Lagna, Taurus Lagna, etc. - that make or break a great individual of that Lagna.
BHAVA LORDS FOR ARIES LAGNA
randhrezatve’pi bhUputro bhavecchUbhasahAyavAn.
mandasaumyasitAH pApAH zubhau gurudivAkarau, na zubhaM yogamAtreNa prabhavecchanijIvayoH.
pAratantrayeNa jIvasya pApakarmApi nizcatam, zukraH sAkSAnnihantA syAlmArakatvena lakSitaH
mandAdayo’pi hantAro bhaveyuH pApino grahAH, meSalagnodbhavasyaivaM phalM j~eyaM dvijottama.
"Though the 8th lord, Mars causes auscpisciouness in association with an auspicious. Saturn,
Mercury and Venus are evil, auspicious are Jupiter and the Sun, not auspicious is the simple Yoga of
Saturn and Jupiter. Jupiter’s dependence also insures evil action, Venus is a particular killer with the
qualaties of a Maraka. Saturn and evil Grahas are also killers. Thus the effects are known as caused
by Aries Lagna, Dvijottama."
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BHAVA LORDS FOR TAURUS LAGNA

jIvazukrendavaH pApAH zubhai zanidivAkarau, rAjayogakaraH saurirbudhastvalpazubhapradaH.
jIvAdayo kujazcApi santi bharakalakSaNAH, vRSlagnodbhasyaivaM phalAnyUhyAni sUribhiH.
"Jupiter, Venus and the Moon are evil, auspiscsious are Saturn and the Sun, Rajayoga producing is
Saturn, Mercury offers less auspiciousness. Jupiter, etc. and also Mars destroy having Maraka
qualities. Thus the the modified results caused by Taurus Lagna according to sages."
BHAVA LORDS FOR GEMINI LAGNA

bhaumajIvAruNAH pApAH eka eva kaviH zubhaH, zanaizcareNaH jIvasya yogo meSabhavo yathA.
zazI mukhyanihantA’sau sAhacaryAcca pAkadaH, dvandvalagnodbhavasyaivaM phalAnyUkyAni paMDitaiH.
Mars, Jupiter and the Sun are evil, Venus is the only auspicious one, Jupiter’s yoga with Saturn is
like that caused for Aries. The Moon is the principle killer who produces effects according to
association. Thus the modified results caused by Gemini Lagna according to the learned.
BHAVA LORDS FOR CANCER LAGNA

bhArgavendusutay pApau bhUsutejyendavaH zubhAH, pUrNayogakarakaH sAkSAnmaNgalo maNgalapradaH.
nihantA’rkasuto’rkastu sAhacaryAt phalapradaH, karkalagnodbhavasyaivaM phalaM proktaM manISibhiH.
Venus and Mercury are evil, Mars, Jupiter and the Moon are auspicious, a full Yogakaraka is Mars
causing fortune. A killer is Saturn and the Sun from association gives effects. Thus the results caused
by Cancer lagna stated by the wise.
BHAVA LORDS FOR LEO LAGNA

saumyazukrArkajAH pApAH kukejyArKA zubhAvahAH, prabhavedyogamAtreNa na zubham guruzukrayoH. mArakastu zanizcandraH sAhacaryAt phalapradaH,
siMhalagne prajAtasya phalaM j~eyaM vipazcitA.
Mercury, Venus and Saturn are evil, Mars, Jupiter and the Sun produce auspiciousness. The simple
yoga of Jupiter and Venus is not productive of fortune. A Maraka is Saturn and the Moon from
association produces affects. The learned know these results of those born in Leo Lagna.
BHAVA LORDS FOR VIRGO LAGNA

kujajIvenduvaH pApAH budhazukrau zubhAvahau, bhArgavendusutAveva bhavetAM yogakArakau.
Marako’pi kaviH sUryaH sAhacaryaphalapradaH, kanyAlagnodbhavasyaivam phalAnyUhyAni sUribhiH
“Mars, Jupiter and the Moon are evil, Mercury and Venus are certainly auspicious, Venus and
Mercury involved are also Yogakarakas. A Maraka is also Venus, the Sun causes results according
to association. Thus the modified results caused by Virgo Lagna according to sages.”
BHAVA LORDS FOR LIBRA LAGNA

jIvArkabhUsutAH pApAH zanaizcarabudhau zubhau, bhavetAM rAjayogasya kArakau candratatsutau.
kujo nihanti jIvAdhAH pApA mArakalakSaNAH, zukraH samaH phalAnyevaM vij~eyAni tulodbhave.
Jupiter, the Sun and Mars are evil, Saturn and Mercury are auspicious, productive of Rajayoga are
the Karakas Moon and Mercury. Mars kills, Jupiter and the other evil have Maraka qualaties,
Venus is neutral. Thus the different effects caused by Libra are known.
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BHAVA LORDS FOR SCORPIO LAGNA
sitaj~zanayaH pApAH zubhau, guru nizAkarau, sUryAcandramasAveva bhavetAM yogakArakau. Kuja samaH sitAdhAzcara pApA mArakalakSaNAH, evaM phalaM ca
vij~eyaM vriszikodayajanmanaH.
Venus, Mercury and Saturn are evil, auspicious are Jupiter and the Moon, the Sun and Moon are
Yogakarakas. Mars is neutral, and Venus and the other evil have Maraka qualaties. Thus the effects
are known for the Scorpio rising born.
BHAVA LORDS FOR SAGITTARIUS LAGNA

eka evam kaviH pApaH zubhau bhaumadivAkarau, yogo bhaskarasaumyAbhyAM nihantA bAsKarAtmajaH.
guruH samaphalaH khyAtaH zukro mArakalakSaNaH, dhanurlagnodbhavasyaivaM phalaM j~eyaM vipazvitA.
Venus is the one evil, auspicious are Mars and the Sun and the union of the Sun and Mercury, a
killer is Saturn. Jupiter causes neutral effects, Venus has Maraka characteristics. The effects caused
by Sagittarius Lagna the learned thus know.
BHAVA LORDS FOR CAPRICORN LAGNA

kujaJivendavaH pApAH zubhau bhArgavacandrajau, mandaH svayaM na hantA syAd hanti pApAH kujAdayaH
sUryaH samaphalaH proktaH kavirekaH suyogakRt, mRgalagnodbhavasyaivam phalAnyUhyAni sUribhiH.
Mars, Jupiter and the Moon are evil, auspicious are Venus and Mercury, Saturn will not kill himself,
the killers are Mars and the other evil. The Sun is said to cause neutral effects, Venus is the only
auspicious yoga producer. Thus the modified results caused by Capricorn Lagna according to sages.
BHAVA LORDS FOR AQUARIUS LAGNA

jIvacandrakujAH pApAH sukrasUryAtmajau zubhau, rAjayogakarako j~eyaH kavireva bRhaspatiH sUryo bhaumazca hantAro budho madhyaphalaH smRtaH,
kumbhalagnodbhavasyaivaM phalAnyUhyAni sUribhiH.
Jupiter, the Moon and Mars are evil, Venus and Saturn are auspicious, Only Venus is known to
produce Rajayoga, Jupiter, the Sun and Mars are killers, Mercury is said to give medium effects.
Thus the modified results caused by Aquarius Lagna according to sages.
BHAVA LORDS FOR PISCES LAGNA

mandazukrAMzumatsaumyAH pApA bhaumavidhU zubhau, mahIsutaguru yogakArakau ca mahIsutaH.
mArako’pi na hantA’sau mandaj~au mArakau smRtau, mInalagnodbhavasyaivaM phalAni paricintayet.
Saturn, Venus the Sun and Mercury are evil, Mars and the Moon are auspicious, Mars and Jupiter
produce yoga and Mars is also a Maraka but will not kill, Saturn and Mercury are stated as
Marakas. Thus the effects caused by Pisces Lagna are fully to be known.
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7
Vipareet Yoga
The Yoga forming Grahas taught by Brihat Parasara Hora Sastra and detailed in the previous
chapter put a person firmly on the path of Dharma, of following the inspiration that comes from
their own nature and creative intelligence. Essentially in that chapter Brihat Parasara Hora Sastra gives
the rules for determining how smooth or not the path of life is. Following inspiration makes for the
most smooth path possible and helps a person sail over the troubles and pains that plague man.
Certain Grahas, as detailed in the previous chapter, can obstruct this smooth sailing path of
Inspiration. But what are those potentially obstructing Grahas doing when they are not obstructing
Yoga producers? They allow us to take care of those other parts of life that are also necessary to
survival, balance and happiness - they represent all the other things that we have to do in life in
order to survive and grow. Some people do this very effectively, others do it inefficiently and thus
they have less time to devote to their inspirations. This is different from when a Graha obstructs an
inspired Yoga Graha, in that case the inspiration flounders. Taking care of other areas of life does
not flounder the inspiration, it only gives less time to do it. Thus the individual who is most
productive in their inspiration is the one who not only has unstoppable inspiration, but who also
takes care of the less exciting aspects of life very effectively, thereby leaving an abundant amount of
time to fulfill their inspirations.
There is a term in Vedic Astrology used by astrologers. That term is Vipareet Raja Yoga. The
idea of this Yoga is that something unpleasant both in the horoscope and likely in life becomes the
cause to springboard them to success, thus the name Vipareet, "reversal." These Yogas are not
something mentioned in most classical texts though the source appears to be Uttarakalamrita, which
requires the 6th, 8th or 12th lord to be placed in one of the 6th, 8th or 12th without the conjunction
or mutual aspect of any other Graha. (I believe Uttarakalamrita to be perhaps the worst of the
classical texts ane while it is littered with techniques, the majority of techniques in it have not been
found accurate.) Some astrologers feel that they these Yogas do not exist while other's swear by
them. If one studies the results attributed to these placements by Brihat Parasara Hora Sastra in the
chapter of the 144 Bhava Yogas, it is seen that these positions are not given good effects other than
the 12th lord being favorable in the 8th. Brihat Parasara Hora Shastra does not appear to believe these
permutations to form Vipareet Raja Yogas. Phaladipeeka does not mention such Vipareet Raja Yogas,
rather he attributes misery to the interchange of any of the 6th, 8th and 12th lords with each other.
In light of the principles of Yoga forming and obstructing Grahas set forth by Brihat Parasara
Hora Sastra I would set forth that Vipareet Yoga to occur when:
1. The lords termed as evil (the Yoga obstructing Grahas) by Brihat Parasara Hora Sastra join or
form mutual full aspects to each other, which is to say they are opposite each other or Mars is in
the 10th from Saturn.
2. These lords interchange each other's Rasis that cause the Graha to be termed as evil.
3. One of these lords is in the Rasi that causes another lord to be termed as evil.
4. One of these lords is fully aspected by another such lord.
The results of these placements is that the individual very effectively takes care of the
necessary parts of life that these Grahas rule and so has a great deal more time to fulfill their
33
inspirations. Furthermore, such placements create a great capacity for overcoming problems, both
the unexpected and the regular problems that are a natural part of life on Earth. As a result, the path
of life becomes as smooth as possible. Cases three and four are weaker in effect than cases one and
two.
In all these cases the evil Graha cannot join or aspect any Graha that is not termed as evil.
Any non-evil Graha caught in the Vipareet Yoga is a planet that indicates a very rough part on the
path of life.
MATHEMATICAL EVALUATION OF VIPAREET YOGA

The Auspicious Value of a Graha forming Vipareet Yoga is the extent of its Yoga effects.
The Auspicious influence of the Graha with which it forms Vipareet Yoga is also to be added to the
Graha's value and this will be felt in the mutual Dasa/Antardasa of the two Grahas.
The stress that any non-evil Graha that is influenced by the Vipareet Yoga forming planet
receives is that of the Vipareet Yoga Graha's Inauspicious influence to the non-evil Graha.
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8
Artha, Kama & Moksha Yogas

In the previous chapter I detailed the method given by Brihat Parasara Hora Sastra to
determine which Grahas are producing Yoga and thus inspired, Dharmic action. Those Yogas are
Dharma Yogas, as they indicate one joined to the actions of Dharma. Using these same principles it
is possible to judge the degree to which the person is active in Artha, Kama and Moksha.
In review of the previous chapter we now know that the angle lords: The 4th, 7th and 10th
lords are the active lords. They are also the initiating lords. The 4th lord initiates activities for
Moksha; the 7th lord initiates activities for Kama; the 10th lord initiates activities for Artha.
The trine lords: The 1st, 5th and 9th lords indicate Dharma. The 1st lord is the Dharma
given by the natural process of life - the Dharma of being what one naturally is. The 5th lord is the
Dharma of creation, to create in accordance with the divine intelligence within us through the
procreation of children and through the use of the creative intelligence. The 9th is the Dharma of
serving something greater than oneself, whether one's parents, a spiritual path, a marriage, or an
ideal. The 5th and 9th lords particularly give wealth - this is a very important consideration. The 5th
from the inspired use of one's intelligence and creativity, the 9th from achieving merit. The 1st lord
is primarily a trine lord, but secondarily an angle lord and so it is also an active lord, a lord active in
Dharma. The 1st lord causes the individual to act in accordance with one's innate nature and thus is
the foundation to the personality.
As the 1st, 4th, 7th and 10th are the action places, an individual will be active in those things
indicated by the Grahas in angles. The individual will be just as active in those things indicated by
the Grahas joining, mutually in full aspect, or interchanged with the angle lords. Additionally, the
individual will be active in those things indicated by the placement of the angular lords. The
principles of Yoga Karakas follow these rules in respect to the angular lords connecting to trines and
trine lords, since being active in Dharma is the most important consideration that gives foundation
for prosperity and spiritual liberation while finding meaning and happiness in the moment. Actions
in other areas are also necessary, so the astrologer should examine the horoscope for activity in
Artha, Kama and Moksha as well.
Angles and their lords in Sambhanda with the 2nd, 6th and 10th and their lords indicate
significant action in Artha.
• The 2nd represents actions taken towards those people and things that they are immediately
responsible towards, including their own material well being.
• The 6th represents actions taken towards overcoming the hardships, setbacks and lack that are a
natural part of maintaining life on a material planet.
• The 10th represents actions taken towards those things that one is obliged to do as a result of
position, status, ability, etc. The 10th demands that if one can be responsible it is their duty to be
responsible.
35
Angles and their lords in Sambhanda with the 3rd, 7th and 11th and their lords indicate
significant action in Kama.
• The 3rd represents actions taken towards hobbies, interests, skills and associates that these
things bring us in contact with.
• The 7th represents actions taken for partnership and to be loved by someone important to us.
• The 11th represents actions taken to be loved and validated by groups, peers and society.
Angles and their lords in Sambhanda with the 4th, 8th and 12th and their lords indicate
significant action in Moksha.
• The 4th represents actions taken towards establishing happiness and a safe, peaceful place where
one can retreat from the demands of the world.
• The 8th represents the transformations required for liberation.
• The 12th represents the contemplation that is, when perfect, liberation.
RAHU & KETU

Rahu and Ketu will form these Yogas in the same manner that they may form Yoga, but simply with
different lords. Rahu and Ketu in an angle in Sambandha with an Artha lord will form Artha Yoga,
in Sambandha with a Kama lord a Kama Yoga and in Sambandha with a Moksha lord a Moksha
Yoga. They will also do so when placed in an Artha, Kama or Moksha place when in Sambandha
with an angle lord.
INFLUENCE OF THE 5TH & 9TH

Brihat Parashara Hora Shastra tells us that the 5th and 9th are particularly fortunate. Artha,
Kama and Moksha Yogas forming in these places or influenced by the lords of the 5th and 9th
become more fortunate, they can provide a great abundance and they come into the life more
readily.
MATHEMATICAL EVALUATION OF ARTHA, KAMA & MOKSHA YOGAS

The auspicious values and influences of the Grahas forming these Yogas represents the
strength of these Yogas. The influence of any Subha Grahas to these Artha, Kama and Moksha
Yoga forming Grahas boosts the Yoga to the degree of the Subha Grahas auspicious influence. The
influence of any Papa Grahas to these Artha, Kama and Moksha Yoga forming Grahas that are not
Papa Grahas themselves reduces the Yoga to the degree of the Papa Grahas inauspicious influence.
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9
Karaka Arishta Yoga

Brihat Parashara Hora Sastra provides Yoga principles for judging the effects of Saumya and
Kruura Grahas upon Karakas in the following Sutras:
Éanu> ipta c jNtUna< cNÔae mata twEv c,
papd&iòyutae Éanu> papmXygtae=ip va. 43.

bhänuù pitä ca jantünäà candro mätä tathaiva ca,
päpadåñöiyuto bhänuù päpamadhyagato’pi vä.
ipÇir:q< ivijainyaiCDAzaejRatSy iniZctm!,
Éanae> ;:Qa:qm]RSwE> papE> saEMyivvijRtE>,
suoÉavgtEivRap ipÇit:q< ivinidR;et!. 44.

pitrariñöaà vijänéyäcchiçorjätasya niçcitam,
bhänoù ñañöhäñöamarkñasthaiù päpaiù saumyavivarjitaiù,
sukhabhävagatairväpi pitratiñöaà vinirdiçet.
@v< cNÔat! iSwtE> papEmaRtu> kò< ivcaryet!,
bla=blivveken kò< va m&Tyumaidzet!. 45.

evaà candrät sthitaiù päpairmätuù kañöaà vicärayet,
balä'balavivekena kañöaà vä mõtyumädiçet.
“The Sun is the father of all offspring and the Moon is similarly the mother. A Paapa aspecting or
joining, or the Sun situated between Paapas is known to certainly harm (Arishta) the native’s father.
The Paapas standing in the Sun’s 6th and 8th Rasis as well as the 4th, without Saumyas, indicate
harm to the father. Similarly the position of Paapas from the Moon should be considered to ill the
mother. Judge the strength and weakness to determine illness (Kastha) or death (Mrityu).”
Brihat Parashara Hora Shastra: Aristhas, 43-45
Krura Grahas aspecting, joining, hemming, or in the 4th, 6th and 8th from a Karaka stress
the wellbeing of those which the Karaka Graha represents. If the stress is great enough, the stress
overwelms and destroys the Karaka. Saumya Grahas in these places reduce stress, regenerate and
enliven those which the Karaka Graha represents.
Karaka joining a Kruura Graha

A Krura Graha joining the Karaka harms the Karaka. The degree of harm is indicated by the
unfavorable influence of the Krura Graha. If the unfavorable influence of the Krura Graha is greater
than the favorable strength of the Karaka, the Krura Graha destroys the Karaka. If the unfavorable
influence of the Krura Graha is less than the favorable strength of the Karaka, then the Karaka is
only stressed, not destroyed.
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Karaka joining a Saumya Graha
A Saumya Graha joining the Karaka supports the wellbeing of the Karaka. The degree of
benefit to the Karaka is indicated by the favorable influence of the Saumya Graha.
Karaka planetary aspected by a Krura Graha

A Kruura Graha aspecting the Karaka harms the Karaka. The degree of harm is indicated by
the unfavorable influence of the Krura Graha. If the unfavorable influence of the Krura Graha is
greater than the favorable strength of the Karaka, the Krura Graha destroys the Karaka. If the
unfavorable influence of the Krura Graha is less than the favorable strength of the Karaka, then the
Karaka is only stressed, not destroyed.
Karaka planetary aspected by a Saumya Graha

A Saumya Graha Graha aspecting the Karaka supports the wellbeing of the Karaka. The
degree of benefit is indicated by the favorable influence of the Saumya Graha.
Karaka hemmed by Krura Grahas

Krura Grahas hemming the Karaka harm the Karaka. The degree of harm is indicated by
adding the unfavorable influence of the Krura Grahas to the 2nd from the Karaka to the unfavorable
influence of the Krura Grahas to the 12th from the Karaka and dividing by two. If this average
unfavorable value of the Krura Grahas is greater than the favorable strength of the Karaka, the
Krura Grahas destroy the Karaka. If this average unfavorable value of the Kruura Grahas is less
than the favorable strength of the Karaka, then the Karaka is only stressed, not destroyed.
Karaka hemmed by Saumya Grahas

Saumya Grahas hemming the Karaka support the wellbeing of the Karaka. The degree of
benefit is indicated by adding the favorable influence of the Saumya Grahas to the 2nd from the
Karaka to the favorable influence of the Saumya Grahas to the 12th from the Karaka and dividing by
two.
Krura Graha in the 4th, 6th or 8th from the Karaka

A Krura Graha in the 4th, 6th or 8th from the Karaka harms the Karaka. The degree of harm
is indicated by the unfavorable influence of the Krura Graha to the 4th, 6th or 8th from the Karaka
as the case may be. If the unfavorable influence of the Krura Graha is greater than the favorable
strength of the Karaka, the Krura Graha destroys the Karaka. If the unfavorable influence of the
Krura Graha is less than the favorable strength of the Karaka, then the Karaka is only stressed, not
destroyed. In the event that the Krura Graha also Graha aspects the Karaka, then consider only
higher value, not the value of both the aspect and the 4th, 6th or 8th placement.
Saumya Graha in the 4th, 6th or 8th from the Karaka

A Saumya Graha in the 4th, 6th or 8th from the Karaka supports the wellbeing of the Karaka.
The degree of benefit is indicated by the favorable influence of the Saumya Graha to the 4th, 6th or
8th. In the event that the Saumya Graha also Graha aspects the Karaka, then consider only the
higher value, not the value of both the aspect and the 4th, 6th or 8th placement.
38
RAHU AND KETU’S INFLUENCE
Rahu and Ketu are Krura Grahas, but have no separate unfavorable strength. Consider the
unfavorable strength of Saturn to be the unfavorable strength of Rahu and the unfavorable strength
of Mars to be the unfavorable strength of Ketu. Rahu and Ketu do not influence through Graha
aspects, but they do influence through conjunction, hemming and be being in the 4th, 6th and 8th.
DASA EFFECTS OF KARAKA ARISHTA YOGAS

During the Dasa of a Karaka and the Antardasa of the above influencing Grahas, the Karaka
will have its ups and downs. Ups in the Antardasas of influencing Saumya Grahas and downs in the
Antardasas of the influencing Kruru Grahas. During the Antardasa of an influencing Kruru Graha
that is much stronger in its unfavorable influence than is the favorable strength of the Karaka, the
Karaka is destroyed.
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10
Evaluating Named Yogas

The Yogas thus far explained are those that will be found in every horoscope, which makes
them the best Yogas to learn as they can be used in every horoscope. In addition to these Yogas
there are three other types of Yogas: Foundation Yogas, which create a foundation for life and
behavior but which are not Dasa dependent; Named Yogas, which are Dasa dependent and used to
time success, wealth and greatness - in addition these yogas indicate successful character qualities;
and Bhava Yogas of which there are untold amounts.
There are not many Foundation Yogas, but they are all very important. I have covered these
Yogas in the first half of my Core Yogas book and in the audio course Astrology of Character. These are
critical yet simple to apply yogas that every astrologer must know if he hopes to handle horoscopes
well. These Yogas reveal the strength of a person, the foundation of thier life and they are not Dasa
dependent. They are not used for timing events. Solar Yogas, Lunar Yogas, Nabhasa Yogas, Malika
Yogas, Kalasarpa Yoga and the Pancha Mahapurusha Yogas are examples of Foundation Yogas.
The Named Yogas are those Yogas that have been given special names such as Lakmshi
Yoga, Gajakesari Yoga, Srinatha Yoga, Parijitha Yoga, etc. These Yogas are singled out in
importance by having special names. All these Yogas give qualities of character and indicate periods
of success, wealth and promotion. I have covered all of these Yogas in the second half of my Core
Yogas book. I will now show a more accurate method of evaluating the Named Yogas than I did in
Core Yogas. Rather than using the Subha/Asubha method of Satya Jatakam, I will be using the Brihat
Parashara Hora Shastra method of Ishta, Subha Phala and Dig Bala as shown in this text.
Bhava Yogas are of untold amounts. One can never learn all the Bhava Yogas, and
fortunately, it would not be a good idea to learn them all. The majority of the Bhava Yogas are
simply reiterations of basic Bhava judgment principles and it is better to learn the principles in a
systematic way then it is to remember countless yogas. A few Bhava Yogas, however, are gems that
can help an astrologer make a great prediction. These gems do not appear to follow the bacis
principles, yet they give correct results, so they are well worth knowing. The problem is in seperating
the gems from the reiterations. It is better to first learn how to judge the Bhavas and the horoscope
with the help of Bhava principles and the Avasthas, after which the astrologer can specalize in
certain areas of life by seeking out the few unique Bhava Yogas relevant to that area of life that are
worth knowing. These Yogas should be evaluated in light of the principles shown here and as shown
in examples of the Named Yogas.
Below you will find a quick search guide to finding the Named Yogas that are Dasa
dependent and which should be evaluated in light of the principles given in this course. The page
numbers of the Yogas are the page in Core Yogas where the Yoga is found.
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Requires Parivartana (Exchange)
Indra Yoga: Parivartana between the 5th & 11th & the Moon in the 5th. Pg.154
Devendra Yoga: The lagna lord & 11th lord in parivartana, the 2nd & 10th lords in parivartana & a fixed lagna. Pg.155
Chapa Yoga: The 4th & 10th lords in parivartana & the lagna lord exalted. Pg.173
Khadga Yoga: Parivartana between the 2nd & 9th lords, & the lagna lord in an angle or trine. Pg.177
Requires Planets in Own or Exaltation Rasis & in Angle or Trine

Avataraja Yoga: Saturn exalted, & Jupiter, Venus & Saturn in angles. Pg.145
Srinatha Yoga: The 7th lord exalted in the 10th, & the 9th & 10th lord joined. Pg.150
Lakshmi Yoga: The 9th lord in an angle in own or exaltation, & the lagna lord strong. Pg.151
Lakshmi Yoga: The 9th lord in an angle in moolatrikona, & the lagna lord exalted. Pg.151
Lakshmi Yoga: The 9th lord in highest exaltation in an angle aspected by a benefic, & the lagna lord strong. Pg.151
Lakshmi Yoga: The 9th lord & Venus in own or exaltation rasi, & in an angle or trine. Pg.152
Chamara Yoga: The lagna lord exalted in an angle & aspected by Jupiter. Pg.172
Kubera Tulya Raja Yoga: Jupiter or the Moon exalted in the 10th, 4th, or 7th. Pg.155
Gauri Yoga: The navamsa lord of the 10th lord joins the lagna lord in the 10th & is exalted. Pg.153
Parvata Yoga: The dispositor of the lagna lord is in its exaltation rasi or own rasi, & in an angle or trine. Pg.133
Kahala Yoga: The dispositor of the lord of the rasi occupied by the lagna lord is in exaltation rasi or own rasi, & in an
angle or trine. Pg.133
Mridanga Yoga: The lord of the navamsa of an exalted planet is in an angle or trine, & an occupant of the angle or
trine is strong in own or exaltation rasi, while the lagna lord is strong. Pg.134
Gauri Yoga: The 9th lord in own or exaltation rasi & in an angle or trine, & the Moon in own or exaltation rasi & in
an angle or trine aspected by Jupiter. Pg.153
Requires Planets in Own or Exaltation Rasis

Gandharva Yoga: The strong Sun exalted, the 10th lord in a kama house (3rd, 7th, 11th), the lagna lord with Jupiter, &
the Moon in the 9th. Pg.156
Mukuta Yoga: Jupiter in own or exaltation & in the 6th or 8th from the Moon. Pg.94
Lakshmi Yoga: An exalted planet in the 3rd, & Venus vargottama in the 9th, conjunct another benefic. Pg.152
Garuda Yoga: The navamsa lord of the Moon is exalted & birth is during the day in the Shukla Paksha. Pg.155
Bharati Yoga: The navamsa lord of the 2nd, 11th, or 5th lord is exalted, & is the 9th lord, or with the 9th lord. Pg.151
Chamara Yoga: The lagna lord exalted, day birth in Shukla Paksha, & Jupiter in the 2nd or an angle. Pg.172
Go Yoga: The lagna lord exalted, & Jupiter strong in its moolatrikona with the 2nd lord. Pg.175
Kahala Yoga: The 4th lord in own or exaltation rasi joined or aspected by the 10th lord. Pg.176
Vidyut Yoga: The 11th lord deeply exalted with Venus, & in an angle from the lagna lord. Pg.182
Requires Debilitated Planets

Kemadruma Yoga: The malefic Moon debilitated during a night birth. Pg.95
Kemadruma Yoga: The Moon with the Sun, aspected by a debilitated planet, & in a malefic’s navamsa. Pg.94
Reka Yoga: The lagna lord debilitated, the 4th lord aspected by the 6th lord, & the 9th lord in the 5th with the 8th lord.
Pg.221
Reka Yoga: The lagna & 2nd lords debilitated & the 9th lord combust. Pg.221
Jaya Yoga: The 6th lord debilitated & the 10th lord deeply exalted. Pg.175
Requires Combust Planets

Reka Yoga: Jupiter combust & the weak lagna lord aspected by the 8th lord. Pg.221
Reka Yoga: The navamsa lord of the 4th lord is combust & aspected by the 12th lord. Pg.221
Reka Yoga: Three planets debilitated or combust, & the lagna lord is weak or in a dusthana. Pg.221
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Requires Planets in the Lagna
Buddha Yoga: Jupiter in the lagna, the Moon in an angle from Jupiter, Rahu in the 2nd from the Moon, & the Sun &
Mars in the 3rd from lagna (the Moon). Pg.144
Kusuma Yoga: Jupiter in the lagna, the Moon in the 7th & the Sun in the 8th from the Moon. Pg.177
Chandala Yoga: Rahu in the lagna, Mars & Saturn joined in an angle, & benefics in the 12th or 6th. Pg.216
Chandala Yoga: Rahu in the lagna, & the Moon, Mercury, & Venus joined in an angle. Pg.216
Bheri Yoga: The 1st, 7th, 2nd & 7th occupied & the 9th or 10th lord is strong. Pg.171
Dhvaja Yoga: All malefics (not including Rahu & Ketu) in the 8th & all benefics in the lagna. Pg.209
Varaha Yoga: All planets in 1st, 5th, & 4th houses. Pg.143
Matsya Yoga: Benefics in the lagna & 9th, mixed planets in the 5th, & malefics in the 4th & 8th. Pg.144
Requires Planets in Angles & Trines

Raja Yoga: The Moon in the 5th & Jupiter in the 10th. Pg.94
Kurma Yoga: The 5th, 6th, & 7th occupied by benefics in own, exaltation, or friendly rasis or navamsas, while malefics
are in the 3rd, 11th, & 1st in own or exaltation rasis or navamsas. Pg.144
Siva Yoga: The 5th lord in the 9th, the 9th lord in the 10th, & the 10th lord in the 5th. Pg.149
Kusuma Yoga: Venus in an angle, the Moon in a trine with a benefic, Saturn in the 10th, & a fixed lagna. Pg.177
Sarada Yoga: The 10th lord in the 5th, Mercury in an angle, & the Sun with strength in Leo. Pg.181
Parvata Yoga: Benefics in angles, no planets in the 12th & the 8th, while the 9th has an occupant. Pg.179
Requires Planets in Angles

Sarada Yoga: Mercury in an angle & Jupiter in the 11th from Mercury. Pg.181
Gaja Kesari Yoga: Jupiter in an angle from the lagna or the Moon, & joined or aspected by a benefic, avoiding at the
same time debilitation, inimical rasi, or combustion. Pg.173
Makuta Yoga: Saturn in the 10th, Jupiter in the 9th from the 9th lord, & a benefic in the 9th from Jupiter. Pg.178
Bheri Yoga: Venus, Jupiter, & the lagna lord in an angle, & the 9th lord strong. Pg.171
Amala Yoga: Solely a benefic in the 10th from the lagna or the Moon. Pg.207
Parvata Yoga: Benefics in angles & the 6th & the 8th unoccupied or occupied by benefics. Pg.179
Kapata Yoga: A malefic in the 4th, & the 4th lord under malefic influence or hemmed by malefics. Pg.219
Kapata Yoga: Saturn, Mars or Rahu in the 4th with the malefic 10th lord, & the 10th lord aspected by a malefic. Pg.219
Karmasiddhi Yoga: The 10th lord in an angle with a benefic. Pg.176
Amara Yoga: All malefics (not including Rahu & Ketu) in angles or all benefics in angles. Pg.207
Requires Planets in Dusthanas

Kemadruma Yoga: The Sun & Mars in any manner in the 12th &./or 8th, & the Moon, Saturn, & Venus in angles.
Pg.220
Lagnaadhi Yoga: The benefics, Mercury, Jupiter & Venus, in the 6th, 7th & 8th from the lagna. Pg.177
Abhi Yoga: The lagna lord in the 12th, a malefic in the 10th, & the Moon with Mars. Pg.215
Reka Yoga: Benefics in the 6th, 8th, & 12th, while malefics (not including Rahu & Ketu) are in angles & trines & the
11th lord is weak. Pg.221
Daridra Yoga: Jupiter, Mercury, Venus, Saturn, & Mars in the 8th, 6th, 12th, 5th & 10th in any order, & the 12th lord
though debilitated or combust is nevertheless stronger then the lagna lord. Pg.217
Kemadruma Yoga: The 9th lord in the 12th, the 12th lord weak & in the 2nd, & malefics in the 3rd. Pg.220
Dur Yoga: The 10th lord in a dusthana, & a malefic in the 10th. Pg.218
No Special Requirements
Budha Aditya Yoga: Mercury conjunct the Sun. Pg.208
Jala Yoga: The Sun, Moon, & Mars joined in the 1st, 4th, 7th, 10th, 9th or 12th, & all of them without strength. Pg.219
Surya Yoga: The Sun & the 10th lord in the 3rd with Saturn. Pg.156
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Trilocana Yoga: The Sun, Moon & Mars in trines from each other. Pg.150
Bhaskara Yoga: Mercury in the 2nd from the Sun, the Moon in the 11th from Mercury & Jupiter in a trine (5th or 9th)
from the Moon. Pg.156
Chandrika Yoga: The navamsa lord of the 6th lord & the navamsa lord of the 9th lord joins the Sun, & the lagna is
fixed & aspected by the 6th lord. Pg.173
Chandra Mangala Yoga: The Moon conjunct Mars. Pg.208
Kemadruma Yoga: The Moon with Rahu or Ketu, & aspected by a malefic. Pg.94
Kemadruma Yoga: The Moon with Rahu or Ketu, & aspected by a benefic overcome in war. Pg.94
Kemadruma Yoga: The malefic Moon in the 8th, influenced by a malefic during a night birth. Pg.94
Kemadruma Yoga: The malefic Moon conjunct a malefic, occupying, during a night birth, a malefic rasi or navamsa, &
aspected by the 10th lord. Pg.94
Kemadruma Yoga: The Moon in a moveable rasi & navamsa, in a malefic’s navamsa, aspected by an inimical planet, &
not aspected by Jupiter. Pg.94
Kemadruma Yoga: The malefic Moon with a malefic, aspecting the 9th lord, & debilitated in the navamsa. Pg.95
Mahapaataka Yoga: The Moon with Rahu, aspected by Jupiter who himself is under malefic association.Pg.221
Adhi Yoga: The 6th, 7th & 8th from the Moon occupied by Mercury, Jupiter & Venus. Pg.91
Chandra Yoga: The 10th lord in an angle, trine, or 2nd from the Moon. Pg.92
Sakata Yoga: Jupiter in the 6th or 8th from the Moon, & Jupiter not in an angle. Pg.93
Gaja Kesari Yoga: Jupiter in an angle from the Moon. Pg.173
Gaja Kesari Yoga: The Moon aspected by Venus, Jupiter, & Mercury without any of these being debilitated or
combust. Pg.174
Dhana Yoga: Day birth, the Moon aspected by Jupiter, & the Moon in own or great friend’s navamsa. Pg.92
Dhana Yoga: Night birth, the Moon aspected by Venus, & the Moon in own or great friend’s navamsa. Pg.92
Gola Yoga: The bright Moon in the 9th with Venus & Mercury, while Mercury is in the navamsa lagna. Pg.175
Pushkala Yoga: The Moon’s lord joins the lagna lord in an angle, or they are joined in a great friend's rasi or better, &
a strong planet is in, or aspects, the lagna. Pg.180
Indu Yoga: Mars in the 3rd from the Moon, Saturn in the 12th from Mars, Venus in the 7th from Saturn, & Jupiter in
the 7th from Venus. Pg.157
Indra Yoga: Mars in the 3rd from the Moon, Saturn in the 7th from Mars, Venus in the 7th from Saturn, & Jupiter in
the 7th from Venus. Pg.154
Gaja Yoga: The 9th lord from the 11th house is in the 11th with the Moon & aspected by the 11th lord. Pg.173
Virinchi Yoga: Jupiter, the 5th lord & Saturn in angles or trines & in own, friendly or exaltation rasis. Pg.146
Brahma Yoga: Jupiter in an angle from the 9th lord, Venus in an angle from the 11th lord, & Mercury in an angle from
the lagna lord or 10th lord. Pg.149
Marud Yoga: Jupiter in a trine from Venus, the Moon in the 5th from Jupiter, & the Sun in an angle from the Moon.
Pg.154
Sarasvati Yoga: Jupiter in own, exaltation or friendly rasi, & Mercury, Jupiter, & Venus in an angle, trine, or 2nd house.
Pg.151
Kahala Yoga: Jupiter & the 4th lord in mutual angles, while the lagna lord is strong. Pg.175
Kalanidhi Yoga: Jupiter in the 2nd or 5th, joined with or aspected by Mercury or Venus, or in a rasi owned by Mercury
or Venus. Pg.176
Sarada Yoga: Jupiter or Mercury in a trine (5th or 9th) to the Moon, while Mars is in the 11th. Pg.181
Sarada Yoga: Jupiter in the 11th from Mercury, & the 10th lord in the 5th. Pg.181
Sarada Yoga: Jupiter in the 11th from Mercury, & Jupiter in an angle from the Moon. Pg.181
Sarada Yoga: Jupiter in the 11th from Mercury, & Mars in a trine to Mercury. Pg.181
Daridra Yoga: Jupiter as the lagna or 8th lord is stronger than the 9th lord & the weak 11th lord is combust & not in an
angle. Pg.217
Srinatha Yoga: Venus, the 9th lord & Mercury in angles or trines, & in own, friendly or exaltation rasis. Pg.147
43
Muni Yoga: Venus with only malefics in the lagna or a trine, unaspected by benefics, & the said malefics are also in
debilitation or inimical amsas. Pg.209
Daridra Yoga: Saturn in the 9th aspected by malefics, & Mercury, in conjunction with the Sun, is in the lagna in
debilitation navamsa. Pg.217
Chamara Yoga: Two benefics in the lagna, 9th, 10th, or 7th. Pg.172
Susubha Yoga: Only benefics in the 2nd, unaspected by malefics. Pg.210
Srikanta Yoga: The lagna lord, the Sun, & the Moon in angles or trines, & in own, friendly or exaltation rasis. Pg.147
Parijatha Yoga: The dispositor of the lord of the lagna lord, & the navamsa lord of that dispositor must be in an
angle, trine, own rasi or exaltation rasi. Pg.133
Kalpadruma Yoga: The lagna lord, its dispositor, the dispositor of that, & the navamsa lord of the last must be in an
angle, trine, own rasi or exaltation rasi. Pg.134
Brahma Yoga: From the lagna lord, benefics in the 4th, 10th, & 11th. Pg.148
Parvata Yoga: The lagna & 12th lords in angles to each other & aspected by benefics. Pg.179
Bheri Yoga: The lagna lord & Venus in angles to Jupiter, & the 9th lord strong. Pg.171
Sankha Yoga: The lagna lord along with the 10th lord is in a movable rasi & the 9th lord is strong. Pg.180
Hari Yoga: From the 2nd lord, benefics in the 2nd, 12th, & 8th. Pg.148
Kapata Yoga: The 4th lord with Saturn, Rahu, or M&i, & aspected by a malefic. Pg.219
Kahala Yoga: The lords of the 4th & the 9th in angles to each other, & the lagna lord strong. Pg.176
Sankha Yoga: The 5th & 6th lords in mutual angles, & the lagna lord strong. Pg.180
Hara Yoga: From the 7th lord, the 4th, 9th, & 8th occupied by benefics. Pg.148
Vishnu Yoga: The navamsa lord of the 9th lord joins the 10th lord in the 2nd with the 9th lord. Pg.149
Marajadhiraj Yoga: The 10th lord in the 9th in Paravatamsa, the 9th lord in the 2nd, & the 11th lord in Gopuramsa.
Pg.179
Daridra Yoga: All (any) the planets from the Sun to Saturn placed in contiguous houses in such a manner that the
planet next in natural order is in the preceding house. Pg.218
44
11
Mutual Yoga Karakas

Planets in angles from each other are considered to be of great importance in all systems of
astrology. Western astrologers place particular emphasis to planets in square, 90 degrees, or 4/10
position from each other. They consider these planets to indicate developmental tension that is a
result of some early stress that the native has to work out and develop into something useful.
Western astrologers consider planets in square to indicate great potential for the native, which one
may be able to utilize with the proper effort. It is only through the techniques offered in Vedic
astrology, however, that it can be determined whether this potential will be utilized. The Mutual
Yoga Karaka Planets will indicate this. These are provided towards the end of the “Karaka” chapter
in Brihat Parasara Hora Sastra. These Yoga Karaka Planets are different than the Yoga Karaka
planets that are determined by the Lagna Rasi and which we covered in depth at the beginning of
this course.
Karaka means: “producer, causer.” Mutual Yoga Karaka Planets are two or more planets that
join forces to produce “yoga,” an attachment to a karmic fruit, in this context that of success. These
planets assist each other in producing success and so they exponentially increase the degree of
effects over that which would be given if they had no support.
Two or more planets in angles identical with own, exaltation, or natural friend’s Rasi
become Yoga Karakas. Some say planets in their own Navamsa qualify as well. Any such
planet in the 10th Rasi from the Lagna is particularly powerful.
Planets placed in mutual angles to each other (1st, 4th, 7th, or 10th) in own, exaltation or
natural friends Rasi, but in houses other than angles, also become Mutual Yoga Karakas,
though of lesser power.
There are some additional rules for judging the inter-relationship of Yoga Karaka Planets:
1. The Sun in the 10th house from the Lagna as a Mutual Yoga Karaka is especially significant for
giving success.
2. The Mutual Yoga Karaka in the tenth house from another Mutual Yoga Karaka is the more
significant for giving success.
1. The planets occupying the 4th and 10th from a planet in the Lagna are the Karakas to the planet in
the Lagna, but the planet in the Lagna is not a Karaka to them. These Karakas in the 4th and 10th
operate to the benefit of the planet in the Lagna.
2. An extension of the above principle applies to a planet not only in the Lagna, but also to any
planet with Yoga Karaka Planets in the 4th and 10th from it. This lends credit to the potential
Western astrologers attribute to the T-square and Grand Cross.
3. Yoga Karaka Planets strengthen the horoscope in the following ways:
• They assist the native in rising above the family average.
• They give success in their Dasas.
• Other Yogas formed by Mutual Yoga Karaka planets significantly improve and are more
productive.
45
12
Timing Yogas with Dasas

Dasa is the termed use for the different planetary periods during which the planet's give their
effects as indicated in the horoscope. The literal meaning of Dasa is a "wick" such as that in a candle
or lantern, thus the Dasa represents the burning away of life until there is nothing left to burn at
which point the body is consumed by death. The fuel that is burnt, which is also the fuel for life, is
that of the fructifying seeds of past actions, or Karmas. As the planetary periods changes, different
seeds give their fruit and are burnt. The fruit of good past Karma are burnt by enjoying them, the
fruit of past ill Karma are burnt through suffering. Through both the soul becomes purified by the
burning of the Dasa, buy the burning of the wick.
The difficulty in making astrological predictions is that there are many Dasas burning at any
given time. Vimshottari, the 120 year Dasa, is the most common Dasa in use. Vimshottari Dasa is a
Nakshatra based Dasa, meaning that it is calculated by the position of the Moon in a Nakshatra. In
addition to Vimshottari Dasa, Brihat Parashara Hora Shastra suggests the use of nine other Nakshatra
based Dasas for horoscopes that meet specific requirements. All these should also be used if the
astrologer hopes to predict all the event in the life. In addition to these Nakshatra based Dasas, there
are several Rasi or sign based Dasas provided by Jaimini. With so many wicks being burnt at the
same time, prediction is no longer a simple matter - no single Dasa will easily reveal all the events in a
person's life, but resorting to using multiple Dasas can become extremely confusing. The trick to
using more than one Nakshatra Dasa effectively is to understand that each Dasa represents a
separate burning of a series of events. For instance, if a Dasa period takes wealth, the wealth that is
taken is the wealth that was given earlier by the same Dasa. If a Dasa period destroys marriage, it will
only destroy the marriage that was given earlier by the same Dasa - it will not destroy the marriage
given by a different Dasa. Each Dasa type must be analyzed in the context of everything that Dasa
has done in the past and not just in the context of what is in the life right now - as much of what is
in the life right now may be the result of a different Dasa. This principle does not hold true for Rasi
Dasas, but it does hold true for Nakshatra Dasas. With that said, it is remarkable how revealing
Vimshottari Dasa is and every astrologer should learn to master Vimshottari Dasa to the greatest
extent possible. Vimshottari Dasa is also recommended by Jaimini, and it has proven to be
extremely accurate when using Jaimini techniques.
THE DASA LORDS BHAVA PLACEMENT

A Dasa lord can more easily produce its effects, including the effects of its Yogas when in
certain Rasis as counted from the Lagna.
punStNvadyae Éava> SwaPyaSte;< zuÉa=zuÉm!,
la_St&tIyae rNØZc zÇus<}xnVyya>. 35.

punastanvãdayo bhãvãù sthãpyãsteñaà çubhã’ çubham,
lãbhståtéyo randhraçca çatrusaàjïadhanavyayãù.
@te Éava> smaOya iÖjsÄm,

46
@;a< yaegen yae ÉavStSy hain> àjayte. 36.

ete bhãvãù samãkhyãtãù krürãkhyã dvijasattama,
eñãà yogena yo bhãvastasya hãniù prajãyate.
Éava ÉÔaZc keNÔaOya> kae[aOyaE iÖjsÄm,
@;a< s<yaegma[ ýzuÉae Évet!. 37.

bhãvã bhadrãçca kendrãkhyãù koëãkhyau dvijasattama,
eñãà saàyogamãëa hyaçubho bhavet.
…the 11th, 3rd, 8th, 6th, 2nd and 12th, understand these Bhavas to be explained as cruel,
Dvijasattama, that joining these Bhavas is damaged. Fortunate Bhavas are angles and trines,
Dvijasattama, that joining these are auspicious.
Brihat Parashara Hora Shastra, Karakas, 35-37
• If the Dasa lord is indicative of desirable effects and in a ready to give Rasi as counted from the
Lagna (an angle or trine), the desirable effects come more readily and more smoothly into the life
of the individual.
• If the Dasas lord is indicative of desirable effects but in a difficult to give Rasi as counted from
the Lagna (the 2nd, 3rd, 6th, 8th, 11th or 12th), then some extra stress is required for the
favorable indications to flow into the individual's life.
• If the Dasa lord is indicative or ill effects but in a ready to give Rasi as counted from the Lagna,
the ill effects are not as disastrous to the greater life of the individual.
• If the Dasa lord is indicative of ill effects and in a difficult to give Rasi as counted from the
Lagna, then the ill effects will more readily have a disastrous effect upon the life of the individual.
Graha in the 2nd

The 2nd represents those things that we are responsible for and which we must take care of. A
Graha in this Rasi, therefore, requires some extra responsibility and care.
Graha in the 3rd

The 3rd is the place of difficulties. A Graha in this Rasi becomes a source of difficulty or
competition and always requires more effort.
Graha in the 6th

The 6th represents delays and obstacles. A Graha in this Rasi has suffers delays and can readily
prove disastrous if indicative of ill effects.
Graha in the 8th

The 8th represents vulnerabilities, crisis and radical change. A Graha in this Rasi is vulnerable,
and if indicative of ill, is readily destructive - if productive of desirable effects, stressful changes
often prompt the desirable effects.
47
Graha in the 11th
The 11th represents the process of acquisition – an item is gained once a condition is fulfilled. A
Graha in this Rasi must be worked towards and there will be conditions that must be fulfilled.
Graha in the 12th

The 12th represents loss and expense. A Graha in this Bhava requires great financial or energetic
expense to bring about its favorable effects, or it can cause severe loss if it is indicative of ill effects.
Graha in Angles and Trines

Grahas in other Rasis, namely angles and trines, will have their favorable effects manifested
much more easily and their ill effects will generally not hamper the entire life of the individual as
great as they would had they been in other Rasis.
SPECIAL DASA RULES FROM BHAVARTHA RATNAKARA

Bhavartha Ratnakara is a wonderful book translated by B.V. Raman. This is a unique text
that gives many unique principles that work extremely well.
1. If the Sun and Mercury are in conjunction with or aspect each other, highly favorable results
will be caused in the Dasa of Mercury while the Sun’s dasa will be ordinary.
2. If the Moon and Mars are in conjunction or aspect each other, fortunate result will be
experienced in the Moon’s dasa while the dasa of Mars will be quite ordinary.
3. If Jupiter and Saturn join or aspect each other, Saturn's dasa will prove very fortunate while
Jupiter's dasa will be ordinary.
4. If Jupiter and Mars conjoin or aspect each other, Mars's dasa will be very fortunate and
5. If Jupiter and the Moon join together, The Moon’s dasa will prove highly prosperous while
6. In Venus’s dasa the native will earn much wealth if Venus is in conjunction with or aspected by
Mercury or Jupiter. The native becomes bereft of wealth in the dasa of Jupiter and mixed
results will be produced in the dasa of Mercury.
7. If the Sun and others combine together, the Sun confers fame and wealth in his dasa, the other
planets give ordinary results.
8. If the 8th and 9th lords are in conjunction or aspect each other, fame and power will be conferred
in the Dasa of the 8th lord. If the 9th and 8th lords combine with or aspect each other, fame and
power will be conferred not in the Dasa of the 9th lord but in the sub-period of the 8th lord.
9. If the 10th and 11th lords combine with or aspect each other, Raja Yoga will be caused in the
dasa of the 11th lord; good and bad results will be equal during the Dasa of the 10th lord.
10. If the 10th and 3rd lords are in conjunction or aspect each other, the native will be deprived of
fortune in the dasa of the 10th lord and he will enjoy fortunate results in the dasa of the 3rd lord.
SPECIAL DASA/ANTARDASA EFFECTS

Venus/Saturn & Saturn/Venus
1. Saturn’s Antardasa in the Venus’s dasa, enhances the results of Venus, and vice versa; the
Antardasa lord gives significant effects of the dasa lord.
48
Venus/Venus & Saturn/Saturn
1. Venus/Venus gives the effects of Venus/Saturn. Saturn/Saturn gives the effects of
Saturn/Venus.
The Sun/Venus & Venus/The Sun

1. The Antardasa of Venus in the dasa if the Sun gives the full effects of the Sun; and vice versa. (I
have not found Venus/Sun consistently giving the full effects of Venus Dasa other than ill
effects of Venus)
Saturn/Saturn & Saturn/Mars & Mars/Mars &Mars/Saturn

1. During Saturn's dasa and his own Antardasa Saturn gives the effects of Mars and during the
Antardasa of Mars he gives his own effects. It is likewise in Mars's dasa as well. (This is only in
the context of Saturn and Mars's giving ill effects, if so, they tend to )

Ishtaliokka and Kashtaliokka Effects

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Brihat Parasara Hora Sastra's

Ishta and Kashta

CALCULATING ISHTA AND KASHTA

Degree of Highest Degree of Lowest

SaR Ju R MaR Earth Ma Ju Sa

1. Add the Uccha Bala and Cheshta Bala.

The greatest Ishta possible is 60.

Subha and Asubha Phala

svocce mUlatrikoNe ca svabhe’dhisuhRdISTabhe,

SaSTitaH patitaM caitaccheSaM svAdazubhaM gRhe,

Varga Subha Phala Asubha Phala

TALLYING UP THE SUBHA AND ASUBHA PHALAS

Rasi – Greater Self

AUSPISCIOUS AND INAUSPISCIOUS GRAHAS

Pa~casviSTaphalaM cAdyAt samaM SaSThe tataH param,

sUryAt kujAt sukhaM jIvAj~AccA’staM lagnamArkitaH,

DIG BALA RAJA YOGA

A Graha’s Auspicious/Inauspicious Ratio

Auspicious and Inauspicious Values of Rahu and Ketu

Auspicious and Inauspicious Aspect Value

Auspicious and Inauspicious Conjunction Value

144 Bhava Yogas

EVALUATING BHAVA YOGAS

bla=blivveken sveR;a< tTsmaidzet!.145.

iÖrazIzSy oeqSy ividTvaeÉywa )lm!,

ivraexe tuLy)lyaeÖRyaenaRz> àajayte.146.

iviÉÚyaeStu )lyaeÖRyae> àaiÝÉRvRÏ+‚vm!,

¢he pU[Rble pUnRmxRmxRble )lm!.147.

pad< hInble oete }eiymTw< buxEirit,

%´< ÉavSwtana< te Éavezana< )l< mya.148.

iti te kathitaà vipra bhävezänäà ca yut phalam,

Kendra/Kona Raja Yogas

kArakAMzavazAdevaM phalaM proktaM mayA dvija,

kendrAdhipatayaH saumyA na dizanti zubhaM phalam

saptamaM dazamaM caiva vizeSasukhamucyate,

The 7th and 10th particularly produce happy comfort,

“Trishadaya lords in all ways are mentioned as Grahas of evil effects.”

vyayadvitIyarandhrezAH sAhacaryAt phalapradAH,

“The related Bhavas in ascending order are increasingly stronger.”

guruzukrau zubhai proktau candro madhyama ucyate,

pUrNenduj~ejyazukrAzca prabalA uttarottaram,

kendrAdhipatyadoSo yaH zubhAnAM kathito hi saH,

kendrakoNapatI syAtAM parasparagRhopagau,

An angle lord becomes capable of producing success and greatness when:

These possible permutations are known as Sambandha, "with connection."

kendrakoNAdhipAveva pApAsthAnAdhipau yadA, tathoH sambandhamAtreNa na yogaM labhate naraH.

konezatve yadaikasya kendrezatvaM ca jAyate,

BHAVA LORDS FOR TAURUS LAGNA

BHAVA LORDS FOR GEMINI LAGNA

BHAVA LORDS FOR CANCER LAGNA

BHAVA LORDS FOR LEO LAGNA

BHAVA LORDS FOR VIRGO LAGNA

BHAVA LORDS FOR LIBRA LAGNA

BHAVA LORDS FOR SAGITTARIUS LAGNA

BHAVA LORDS FOR CAPRICORN LAGNA

BHAVA LORDS FOR AQUARIUS LAGNA

BHAVA LORDS FOR PISCES LAGNA

MATHEMATICAL EVALUATION OF VIPAREET YOGA

Artha, Kama & Moksha Yogas

RAHU & KETU

INFLUENCE OF THE 5TH & 9TH

MATHEMATICAL EVALUATION OF ARTHA, KAMA & MOKSHA YOGAS

Karaka Arishta Yoga