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Kalpalataa - 1
A ‘Mission Saptarishis’ Initiative
¯|l¹|¯||¯| ¯¯||l¯|¯| +||¯¯|
Commentary by: Jaimini Jyotish Expert Shree Somnathacharya
¬¯|l¯|¯| ¬¯¯¯|¯ ¹''|¯| ¬¯¹||¯ ¯|¬¯¯|¯||¯| (¹|. (., ¯||.(¯.
Translation by: Koyil Kandadai Ananna Kumar Venkatacharya M.A., B.Ed.
Re-Translated for Saptarishis Astrology by Madhav Deshmukh &
Virendra Battu, India
Pre-Amble By Saptarishis Astrology
housands of years back Sage Parashara and Sage Jaimini gave their teachings in the form of
shlokas & sutras. Sanskrit is known as the mother of all languages and the complexity of the
script makes it very difficult for a present day scholar to decipher the correct meaning of the
original verse. This is because over several generations and also in the absence of expert
mentors, much of the information is lost. Still however existing manuscripts are witness to the rich
knowledge they contain. Translating these Sanskrit sloka’s into commonly spoken Hindi or several
Indian vernacular languages is an exercise where the meaning of original verse maybe modified or
interpreted in many different ways. There after translating these vernacular books into English is
another daunting task, because English language by itself lacks the rich structure and depth which
Sanskrit may convey. So, while we at Saptarishis Astrology attempt to facilitate the translation of these
treatises for Astrology Students & especially the Jaimini Gurus of today, any mistakes or mis-
interpretation may be attributed to us and our team – Madhav & Virendra, who translates them and not
to the original author.
Coming back to Sage Jaimini’s original work “Jaimini Sutras” – these verses or sutra’s are the
most complex example of Sanskrit language, where both mathematical formulae, interpretation and
then the meaning maybe conveyed and contained by the same verse. Of several interpretations of these
Sutra’s – a treatise by the name of Kalpalataa is one of the rarest of rare manuscripts. This is rare
because it is not available and very few Astrologers (counted on finger tips) have access to some very
old copies of Kalpalataa, in that too the full form of Kalpalatta is not available. The dating of this
manuscript some scholars say is 6
century and some say 16
century. The name Kalpalataa is not
known on internet forums, but its work is quoted in the form of its author Somanatha Mishra via the
form of Somanatha Drekanna and so on. The question honest students of jyotish should ask is what is
the shloka for calculating the Somanatha Drekanna, why does not anyone quote it? In recent
times Dr Raman tried to uphold the Parampara of Vedic Astrology by insisting on quoting of shlokas as
without that shastra is not to be learned and half baked knowledge comes out causing harm to receiver
of wrong predictions. Revered Dr Raman did this via his magazine and in his classic work ‘My
Experiences in Astrology’ one can find the importance of quotation of shlokas between his experiences
with his grandfather and also when to let go of the shloka in light of one’s experience. Presented below
is first the English translation from Hindi of what the Late Venkatacharya did from Sanskrit in Telegu
lipi and then at the end our team member Mr Shanmukha has translated Telegu lipi sanskrit into
devanigiri sanskrit for other scholars and gurus in Jaimini astrology to decipher and come out with a
better translation and commentary.
et us see how the ‘Transition Of Knowledge’ happens and how long it takes for it to come out.
Somewhere in a small town by the name of Rajahmundry, Andhra Pradesh there was a man who
freely distributed manuscripts unlike the past tradition of 10,000 years of India where one won’t
give a manuscript even to his best friend and especially to his own student unless the student has
done Ph.D in Public Relations on Guru Management. Some decades back this man who has beautiful
ears like Lord Ganapati, face that glows with radiance even at an old age gave the manuscript of
Kalpalatta to Iranganti Rangacharya & also to Koyil Kanddaade Ananna Kumar Venkatacharya from
Hanumakonda, Andhra Pradesh. Shri Venkatacharya in turn translated it in Hindi. Later this Hindi
and also Sanskrit manuscript (Telegu lipi) was given by Ravindra Bhagavat to Saptarishis Astrology,
we in turned passed it on to Mentor No.3
, he has translated this along with Virendra Battu, as it is from
Venkatacharya’s Hindi work. In all the passing over some of the meaning of the shlokas as written in
Kalpalataa would have been wrongly translated hence we would in the future bring out Sanskrit to English
word to word translation. Since Madura ji had the original manuscript, it is important to note that he
could procure a manuscript of Kalpalatta 3 and 1/4
chapters (about 13 quarters of Jaimini out of 16), the
rest is not available at all, if at all there is. If someone has it or some Parampara who claims to have
manuscripts of Jaimini they must kindly share it immediately with all for the betterment of Jyotish
community. So in all it has taken decades for this maybe rudimentary translation to come out in front
of the world jyotish community, you can imagine how long it will take scholars to write a purposeful
commentary on this, then how long it would take you to master each verse and its application. The need
is the topmost 3-4 Jaimini astrology scholars to write translations and commentary on it and then you as
a reader should tooth comb each verse see various opinions in translations and commentaries and form a
complete work, which would take several years but this is the process of how shastra is to be studied and
how it is to be disseminated to the world and hence we would bring out various translations of the same
Kalpalatta which might be confusing for the young ones but for the scholars each variation in
translation is essential and they understand this process of what we talk about.
In the pages to follow would be the translation of Venkatacharya with additional clarifications or
notes from our end. Due to time limitations the Sanskrit shlokas in devanigiri could not be compared
with the translation of Mr Venkatacharya. Without the Sanskrit Shloka it is impossible to identify
what is/could have been Shri Ventakacharya’s words vs. Shri Somanatha Mishra’s words. Kalpalatta
though in prose form is often shied by scholars to do a purposeful translation and commentary as it is
not so easy a work, and can be confusing at times, kindly note this. Also presented below is information
that should be used after due consideration and the reason for presenting this is to only give a ‘Hint’ to
all of us who think we know Jaimini Astrology but only to see how little we know of Jaimini today. Re-
iterating, this information is not being presented with a view for using the material for immediate
predictions. Without the proper translations of ancient commentaries on Jaimini Sutras, we students of
Jaimini are like blind men trying to show others the path. We remain eternally grateful to Shri Ravindra
Bhagavat for his un-stoppable effort in bringing real Jaimini out. At the same time inspite of sending to a
village in Andhra, a representative of our writer & team member Mr Venkat Ramana, to procure a book
written on 70 dasas of Jaimini as mentioned in Kalpalatta, we failed to procure it. Weeks of planning and
anxiety gone in waste to procure other works of Venkatacharya, if anyone has it please do share. We all
Publisher: Mentor No.3 does not wish his name to be revealed and hence writes with a pen name Madhav
Deshmukh which was given to him by a Bhrighu Clan Jyotishi known as the Bhrighus. He was told this is
his spiritual name and hence he must use this name.
will be grateful. The reason this effort was done is, since today no Jaimini astrologer on internet
knows even the names of 70 types of dasas nor has any astrologer on net forums or parampara forums ever even
mentioned 70 dasas of Jaimini inspite of concentrated upsurge in Jaimini astrology in internet forums in
the last 12 years. Obviously it does not take 12 years to reveal names & calculations of 70 dasas hence this
presumption by us.
alpalataa was originally written by Shri Somnathacharya (for westerners – the word Shri in
the beginning of a male name is a salutation) in prose form. Shri Somnathacharya was the son
of Shri Krishnamishra – the author of yet another monumental work – Jyotish Phalaratnamala
which is considered as a ‘Shastra in Itself’ and is not a mere book. Yours truly tried to locate
the correct meaning of Kalpalataa, but received indirect interpretations. Kalp [¬¯¯¯|] literally means time,
a time equivalent to 4320,000,000 man years – for this is One day in the life time of Brahma – the creator
of this universe as per Hindu mythology. Kalpadruma [¬¯¯¯|¯¹|] happens to be a tree in Lord Indra’s
paradise – a mystical tree. Yours truly assumes Kalpalataa [¬¯¯¯|¯|¯||] to be a wine in the heavens or
paradise. Our author Shri Somanatha realized the depth and richness of Sage Jaimini’s Sutra’s. Since
this is a mystical wine and in a heavenly space (infinity is the term), one is expected to come across a
variety of flowers or rather bouquet of flowers in the form of teachings and knowledge as one climbs this
wine. Sounds interesting? Welcome dear friends to a journey where a student will come across hitherto
unknown knowledge and a variety of techniques un-revealed so far.
May God bless all those who uphold the true tradition of the Sages.
As written in Venkatacharya’s translation of Kalpalatta
>||¹|¯| ¯|+¹|| ¯¯|¹||¯||¯| ¯|¹|·
Shrimate Laxmi Hayagrivaye Namah
Salutations to Mother Laxmi the giver and sustainer of knowledge and to the 24 incarnations
of Lord Vishnu (Hayagriva happens to be one of these 24 incarnations).
To Sage Jaimini, knower of all knowledge, Greetings
Kalpalataa is one of the best treatises so far. This was handed down to me with the blessings
and goodwill of scientist and astrologer Shree Mathur Krishnamurty Shatri Ji who resides in
The original author of Kalpalataa is Shri Somnathacharya. Where Somnath Ji stayed is
difficult for me to say; only historians can reveal this secret?
According to Shri Somnathacharya Ji, Kalpalataa happens to be an interpretation of
Jaimini Stotras (sutra/verses). Maharshi Jaimini is considered as one of the greatest Sages
who revealed Astrology or the technique of foretelling the future. His method is different
from other lineages. There are other interpretations of Sage Jaimini’s sutra’s, but Kalpalataa
happens to be exhaustive and the best so far.
Kalpalataa is an independent treatise and it has four chapters, each chapter has four
divisions. The one in my possession has three parts of the fourth chapter missing. Nobody
knows where these remaining parts lay hidden?
As providence would have it, am entrusted with the divine task of translating this treatise to
Hindi. I am grateful for the favor and duty entrusted to me.
Am indebted and thankful to all mentors and guides who have blessed me to undertake this
Koyil Kanddaade Ananna Kumar Venkatacharya
Note For Readers: Where ever it is observed that English translation may not convey the entire meaning, notes
by SA Translators will appear as reference notes.
>||¹|¯| ¯|+¹|| ¯¯|¹||¯||¯| ¯|¹|·
Shrimate Laxmi Hayagrivaye Namah
¯|+¹|| ¹|¯| -|¯¯|¹||¯| μ|¯|¹|'|¯¯| ¯||l-|¯| ¦
¯¯|¹||¯| ¹|¯ ¯|¯¯ -¯|2 ¬¯|¯||°| l-|7¯| ¦¦
ere our author has raised the status of Maharshi Jaimini or Sage Jaimini to that of
God, and he says that in the first four chapters Sage Jaimini reveals the secrets of
time and space. Since this is a mortal world and every event happens at a particular
time, it is important to have the knowledge of time, to not only know the event, but to
predict when and where such an event may take place. Sage Jaimini does so by revealing the
mathematics or formulae to predict the event. Thereafter Sage Jaimini reveals the
methodology how to interpret the results and divine the fruits or predict the event. Events
such as lifespan of a living organism, life after death, karaka or planetary significators for
houses and events, ascendants, drekannas, navamsa are described by Sage Jaimini.
What will mankind gain by revelation of such knowledge? The author says people
gain knowledge of time and space, and they realize that their existence is limited or no one
on this mortal plane is immortal. They will die one day!! This creates fear in the
minds of people. Since it is difficult to know what may happen after death when deeds committed
during lifetime are judged, people take a hint and restrict or change their lifestyles to live a life of self-
righteousness and piety. Once people turn to religion for guidance, there is an overall purity of the soul
and mind. When mind becomes pure, automatically people gain knowledge of the universe or the why’s
and how’s of this creation. Having gained such knowledge people may gain Salvation or Moksha.
Hence, Sages considered this knowledge as part and parcel of Vedas or one of the limbs of
Vedas (Vedang). Once this treatise gained the importance of being one of the limbs of
Vedas, it automatically gained importance and people saw the need to know or gain
knowledge of such treatises. It is said in Mahabharata that one who gains the knowledge of
all the limbs of the Vedas, becomes the all knower or the sum total knowledge that needs to
be gained. Hence this treatise is deemed important!!
In the first chapter topics on techniques, karaka (significators), pad (arudha in
common language), Rajyoga (combination of planets promising prosperity or kingly status)
are mentioned. In the second chapter topics on ascendant, karaka, longevity and their dasa
(see notes below) periods and dasa calculations are mentioned. Third chapter has topics or
rather descriptive analysis of Drekanna division. This is because knowledge about
ascendant, karaka etc. etc., is considered as Bahirrang Shastra or subjects which describe the
Outer Manifestation Of A Native. Studying the Drekanna one gets to know what kind of efforts
a native will put in, thus this involves studying the Innermost Efforts or rather the expressed fruits for
a native. Hence the study of Drekanna is also known as Antarrang Shastra. Of these
Antarrang Shastra is of prime importance. Others have laid importance of the study of Amsas,
so why is study of Drekanna given importance? This is because Daivagya’s like Varaha
Mihira too gave importance to Drekanna, hence it is importance for a student of astrology to
study Drekanna. Drekanna is nothing but a house in a chart divided into three parts
equaling ten degrees. Varaha Mihira gave the method to derive Drekanna divisions but did
not give methods to judge these divisions.
Kalpalataa mentions three different interchangeable (Parivrutti) methods to arrive at
Drekanna chart. These methods are Savya (direct), Apsavya (reverse order). For example,
by Savya method house divisions for Aries (odd signs) are counted beginning with Aries
and then in the direct order. For Taurus (even signs) and in the Apsavya method, divisions
will begin from Pisces. Thus using three different interchangeable methods a student can
arrive at 12 signs X 3 divisions – that is 36 drekanna’s.
ow Amsa divisions are described, unlike other books, Kalpalataa mentions a
different method to arrive at these Amsas.
For Aries, Leo and Sagittarius (trikona rasis or trines), navamsa divisions will be counted by
the Savya or direct method beginning with Aries. For Taurus, Virgo and Capricorn,
navamsa divisions will be counted in the Apsavya or reverse order beginning with Virgo.
For Gemini, Libra and Aquarius, navamsa divisions begin in the Savya or direct method
beginning with Libra. For Cancer, Scorpio and Pisces, navamsa’s will be counted in the
Apsavya or reverse order beginning with Pisces.
Now Dwadasamsa divisions are described. Like all other books on this subject, Kalpalataa
too mentions dwadasamsa divisions in the Savya or direct method to arrive at 12 divisions
for each signs.
Now Hora division is described. Hora finds mention in Brihajjatak as well as other well
known books, but the method described in Kalpalataa is different.
First Method: For both Bhava and Rasi, first half division (Hora) begins with the same rasi,
second half division belongs to the Labhapati. According to Varaha Mihira there are a total of
five different methods to construct a hora chart.
Second Method: This type of Hora division is best for judging Nashta Jataka and Longevity.
Here the first half division in Aries belongs to Aries, and the second half belongs to Taurus.
First half of Taurus belongs to Gemini and the second half belongs to Cancer. Likewise hora
divisions of other signs can be calculated. This type of Hora division is helpful for judging
Rajyoga and longevity calculations also.
Third Method: In this method the first half belongs to the same rasi, and the second half
belongs to the sign where 8
lord from the rasi (under consideration) is placed
!! Some use
this hora for judging longevity only. There is yet another variation to the above method;
some people take the sign where lagna lord is situated, calculate the Ashrum Rasi [¹¯|¹| ¯|l7|]
from this point, and take this as lagna in hora chart
. This version they say is helpful in judging
life after death for a native. Thus, these five variants of Hora technique need to be analyzed
and their results divined by learned daivagyas accordingly.
Now Ghati Lagna is being described, some say the calculation should begin with the
ascendant in the natal chart, but Kalpalataa mentions this differently. Find out which out of
the two – ascendant or the 7
sign is stronger, if the native is male calculate Ghati Lagna in
the direct fashion, if the native is female consider reverse order.
This is the main difference
to be found in Kalpalataa. This book mentions various karakas, in the order mainly Atman
Karka, Svakaraka, Dasha karaka, Bhava karaka. Of these five
are most important.
1) Atman Karka is one which covers most distance in a sign and finds mention in other
2) Swakaraka is the lord of the ascendant, which will be described in the coming
3) Planet whose dasa period is prevailing at the instant becomes the Dasa karaka and this
too will be described further.
SA Translators: For example we are calculating second hora division for Taurus – the 8
sign from Taurus is
Sagittarius, find out where Jupiter is located in the chart, and again if for example Jupiter is in the sign of Cancer,
then the second hora of Taurus will belong to Cancer
SA Translators: Please note that no such word as Ashrum exists in Hindi dictionaries, so it is left to the reader to try
and find out what this really means – please do share your research with us
SA Translators: Please note that no distinction between male female charts is being done in Jaimini softwares and
net forums on calculation of Ghati Lagna, this is a remarkable feature found in Kalpalatta.
SA Translators: There is discrepancy in the original text - only four are mentioned - the line starts on image file 10
and continued on image file 11 speaks of ONLY four karakas, while the next sentence mentions them as a total of
five!! So, in totality one of the karaka's is not mentioned!!
4) Bhava karaka are of permanent and variable type. Bhava karaka can be of all the
houses in a horoscope. These are also described in Krishniya shastra (another treatise).
People who follow Jainism
, they do not differentiate between swakaraka and atman karaka.
They sometimes use other karakas too. Considering this variation, swakaraka is of utmost
importance. Karakas have an important role to play as far as fruits or results are concerned, hence it
is important to know which planet gets signification of which karaka. It is equally important for a
student to listen to his mentor carefully, without his guidance it is difficult to divine
properly. It is also important to know which lineage is followed by a mentor, above karakas and their
meanings will be different for different lineages. If a student does not follow or know the religion
of his mentor, he will be ridiculed in public. Hence it is important for a student to pray and
follow his Guru or mentor. Next he must pray and worship Bhagwati Tripura Sundari. As a
third step, a student must attentively listen to the words of his mentor, and visualizing the
deity he must divine the results as they are mentioned in the shastras. If the results are not
based on methodology of shastras, contrary results and discrepancies may occur. Maharshi
Vyas has said that a Jyotisha and a practical person can easily become Brahmaghataka or the
destroyer of Brahm Vidya (Astrology is considered Brahm Vidya or divine knowledge).
Hence it is important that method be followed and both good and bad results be opined in a
clear and honest manner. Results should not be given as a written down text, it is forbidden by
shastras. If a daivagya gives a written prediction, it may not come true. Whatever method is
mentioned in the shastras, they will be followed in true letter and in spirit.
he first chapter has four sub divisions. The first division gives us definitions and
specific terms; second division gives us results to be opined about the swakaraka.
Third division gives us information about Pad or Arudha, and the last and the
fourth division gives us information about marital issues. Second chapter has description
about forty (40) different dasa systems, third chapter has description about drekanna and
Rajyoga thereof, longevity and sixteen different dasa systems to judge longevity and lastly
Stri Jataka or Female horoscopy. Fourth Chapter has description about circumstances of
death of a native, travel and then information about netherworlds (after death) using
fourteen different dasa systems.
A Daivagya is supposed to have in-depth knowledge about sutras and then all the
dasa’s to divine results for a native. Having known all of the techniques mentioned
in sutras, results so divined will definitely come true. Misfortunes if indicated in a
horoscope, must be confirmed by two to three different methods and only then the message be
conveyed to the native. On the contrary even if ONE Raj Yoga is indicated in a chart, the
same MUST be conveyed immediately. Other indications in the chart maybe checked using
four or five different techniques and the results conveyed to the native. Likewise
misfortunes indicated by evil houses may be checked accordingly, but in this case only one
Publisher: Deviating from the sentence one must comment that Shri Madura Krishnamoorthy Shastri one of the
oldest scholars of Jaimini Astrology alive today has indicated to us that in olden periods Jain Muni’s of India had
concentrated a lot on Jaimini Astrology and even wrote commentaries on it. This is news since nothing has come out
from those quarters in available works in Jaimini to the astrological community.
Publisher: Kindly note the reference of the seventy dasas mentioned in Kalpalata, Venkatacharya from Andhra is
heard to have worked on these 70 dasas and written a book. We are still trying to procure this. We still have not read
full Kalpalatta as it is being translated but we remember conversation with Mr Shastri that there is a rare text by the
name of Moola Shastra by Kalidasa which mentions the calculation of these dasas. This was told to us by Madura
Shastriji and one will notice that net forums have never mentioned the word Moola Shastra work/manuscript ever. Mr
Shastriji has searched through 18 libraries all over India for this work and accepts failure in locating it. In previous
article of Mr Shastri published in SA in his article he has mentioned Moola Shastra reference via Kalpalatta.
or two techniques are enough. If Raj Yoga is indicated in a horoscope, find the appropriate
dasa when Raj Yoga will manifest, death maybe predicted during the last part of such a dasa. If
indications indicate death within such a Dasa period, using two to three different
techniques, death for the native may be conveyed for that particular period. It is the duty of
a Daivagya to test such techniques on sufficient horoscopes and gain proficiency in diving
results for a native. For natives born in or with Raj Yoga, results maybe conveyed to the
native in a pleasant manner.
Now Phalit Dasa systems are described.
1) One finds mention about forty dasa systems in the second chapter, of these ONLY eleven
such dasa systems are indicated for natives born with Raj Yoga. A Daivagya must know these
dasa’s and techniques to convey results to a native.
2) For natives born with extraordinary destines, only five dasa systems are indicated.
3) There are several ordinary dasa’s, but for Raj Yoga only four dasa’s give results of Raj
Yoga. These four dasa’s are Yogardha Dasa (Raj Yoga causing planets), Labhadipati’s
Drekkana Dasa, Bhava Rahasya Dasa, Mandooka Pulit Dasa. For a native born with Raj
Yoga, even if one dasa system indicates period where kingly status may be conferred on
the native, it must be conveyed appropriately.
4) Ordinary dasa’s are Nakshatrabhed Dasa, Nakshatraja Dasa, Nisargdasa, Chardasa,
Charparyaya Dasa, Sthirparyaya Dasa, and Gochar (transit planetary) Dasa. In the
absence of any good Yoga’s in a horoscope, these ordinary dasa’s maybe used to divine
results for a native.
5) For longevity predictions all natives are covered by four dasa’s, mainly Brahma Dasa,
Varnada Dasa, Chardasa and lastly Charparyaya Dasa. Other dasa’s can be used
6) If Brahma amongst planets cannot be easily identified, taking the rasi of the native, a
Daivagya may calculate imaginary Brahma and dasa’s maybe calculated to divine results
for the native.
Varnada Lagna maybe calculated in the following manner – Add or subtract (the words used
in original devnagri script are Milaker aur Vibhakta kerna) the longitudes of Hora lagna and
Ascendant (Udaya Lagna), find the weakest trikona from this spot and calculate dasa
accordingly. Hence four different Varnada Lagna’s and dasa’s maybe calculated. A Daivagya
must use his sense of judgment to find which of these four calculations agree with each other
and divine death for the native. Whenever death inflicting period is known, a Daivagya may
use Kaksha Vriddhi and Kaksha Hrasa to adjust death inflicting dasa and then divine death
for a native.
In the chapter on Drekanna, several methods of longevity are described, but a
Daivagya may use his skills to judge longevity to arrive at conclusions. He MUST then use
Ghatika Lagna and calculate Ghatika’s and then calculate dasa’s and divine death or travel towards
the ending portion of such a dasa.
ow salient features of drishti or aspects are being mentioned. Aspect of a weak
moon (kshina chander) can modify a good yoga into a weak or evil yoga. During a
death inflicting dasa, if periods belonging to such weak planets exist, it will surely
bring death for the native. Without the involvement of a weak moon if auspicious
period is predicted during such a dasa, inauspicious results will come to pass. By a different
school of thought, such results are also predicted for Rahu, but by Kalpalataa both Rahu and
Mars can give inauspicious results. If these planets are supposed to give auspicious fruits, a
Daivagya is supposed to study planetary strengths and divine results accordingly.
9 If Mars is a yogadata (yoga causing planet or yogakaraka) or if an exalted Mars is the
cause of Raj Yoga, such combinations maybe divined accordingly.
9 Usually Mars, Saturn and Rahu are the cause of death for a native. However if these
planets are the cause of Raj Yoga for a native, careful study is needed.
9 If Sun is yogada, the native will achieve kingly status. If such a Sun (yogada) is
aspected by a full moon (opposition), such a native will definitely achieve kingly status in a
land surrounded by water or near water.
9 If Mercury becomes yogada, the native will achieve fame because of others (friends,
9 If Jupiter becomes yogada, the native will definitely be a learned person or an advisor.
9 If Venus becomes a yogada in a horoscope, such a native will either be interested in
the arts or seeking company through opposite sex.
9 If Saturn is a yogada, the native will achieve status at a small place or be a keeper of
the forests or live in a forest.
9 If Rahu becomes a yogada, the native will obey a king or he will be a tale bearer, a
wicked person, a backbiter, a backstabber or a sycophant.
9 If Ketu becomes a yogada, the native will be a follower of Lord Shiva or a keeper of
such a temple. In likewise manner, results maybe divined for a native studying all aspects in
9 If multiple planets become yogada in a chart, study the natural strengths of planets
and divine accordingly. Without studying strengths, it will be a futile exercise to announce
results arbitrarily. A native can become a King amongst Kings, if auspicious planets combine
to give yoga.
9 If Yogkaraka
planet is aspected by one planet, the native will be King amongst Kings,
if two or more planets aspect a yogada planet, results will come to pass or be nullified.
Translator: Suddenly this is where yogakaraka word creeps up while discussing yogada theory
9 If a yoga karaka planet receives aspect by Rahu, the native will become a poor
Brahmin or a pauper. If such a combination (yoga karaka aspected by Rahu) happens to be in a
horoscope belonging to a barbarian, a man of low birth, an outcaste or a wicked person, such a
native will be a King amongst his clan
9 If Saturn aspects such a combination (mentioned in above sentence), the native
(outcaste) will be rule a small territory, if such a combination happens to be in a chart
belonging to a Brahmin, such a Brahmin (in older days Brahmins were considered an upper
caste or hierarchy in Hindu culture) will become one who sells betel leaves for a living or
offers betel nuts and leaves for a living.
9 If such a combination receives drishti (aspect) of Mars, the native will become a
commander of armies; in a Brahmin chart the same combination makes the Brahmin a
devotee of fire.
9 If Jupiter aspects, the native will be a King who follows and upholds religion and be
learned person. If Venus aspects, the native will have many horses around his place of
residence (in modern times this may be applicable to conveyances).
9 If Chander (Moon), Rahu and Saturn aspect a yogada planet, the native will die of a
snakebite. Such results maybe carefully divined while considering exaltation and debilitation
9 If a chart does not have a single Yogakarka planet, the native will live an ordinary life.
9 Some school of thought believe that if yoga karaka planet is in combination with an
arudha, it is a yoga by itself, but by Kalpalataa it is not so
. The reason is, in Kalpalataa
understanding of Arudha is included along with Lagna. From Lagna or ascendant one may
judge a native’s lineage, father, characteristics (guna) and his physical form. Only then a
daivagya divines or studies other matters from a horoscope.
9 A native’s caste maybe judged from swakaraka, if labha sthana (11
house) from such
a swakaraka has Jupiter in it or in conjunction with it, the native will have characteristics of
a Brahmin. Krushniya shastra mentions a lot about such a labhadhipati (11
Lord) and one
gets to know much about a native’s caste.
9 If swakaraka or the 11
Lord from swakaraka receives conjunction with Rahu, the
native will be a chandal or a person performing funeral rites in a crematorium.
SA Publisher: We had referred to this shloka in one of our commentaries in this issue, this is a very very important
verse showing how a same combination can give 2 different and opposite results in different men of different castes,
such kind of verse is rarest of rare and has not been seen before in our limited studies. On this aspect more will be
written later by us as space restricts.
Translator: Think here ends the rules for special combination, not sure
Translators: This sentence is in direct contradiction to the last stanza’s where arudhas are mentioned and at the
same time Venkatacharya at places, within a sentence uses the word yogada and also in the same sentence
yogakaraka, though both are different classically speaking.
9 If Saturn and Rahu are both involved, the native will be a malaich or a person of lowly
9 If Mars is conjoined in such a manner, the native will belong to forbidden caste.
9 If Venus is so conjoined, the native will achieve Kingly status.
9 If an exalted Saturn is so conjoined, the native is a shudra (low caste).
9 If Saturn is debilitated the native belongs to Shankar (mixed lineage/parentage or
9 If Mercury exclusively is involved, the native belongs to Vaishya or trading caste.
9 If multiple planets exist in the 11
from swakaraka or aspect this sign, the strongest
amongst such planets will define the caste of the native.
Dasa Years Specifics
While calculating the dasa years for planets one needs to consider Kakshahrasa and
Kakshavriddhi to adjust dasa systems like say for example Sun gets 3 years, Kshina or weak
Moon gets 1 year, Strong Moon gains 6 years, exalted Jupiter gains 12, debilitated Jupiter gets
6, mercury gets 3, Venus gets 6, exalted Venus gains again 6, rahu gets 1, and ketu and Sun
gets 3. Depending on strength of Saturn it gets 5 or 6 or maybe 7 years. Mars gets 2 or 3. For
Longevity or yoga Mercury, strong Moon, Venus, Mars and Jupiter get 1, 2, 3, 4 additional
years respectively as vriddhi. As for Saturn, Mars and Rahu, these get 1, 2, 3, and 4 years of
vriddhi. Ketu simply gets 1.5 additional years. Some schools of thought do not apply such vriddhi
in case of Sun. If Rahu is in conjunction with auspicious planets, then add another 1.5 years
vriddhi for that particular planet. For inauspicious planets in the like manner, 1.5 years needs
to be deducted. Exaltation and debilitation of planets should always be considered. When
more than one auspicious planets combine, then Kakshavriddhi and Kakshahrasa rules are
not applicable, since this is like a congregation. While considering fractional aspects, a
planets exaltation and debilitation needs to be considered. In the like manner Vriddhi and
Hrasa needs to be considered in fractional proportions.
Auspicious Inauspicious Planets
9 If auspiciousness or inauspiciousness of planets needs to be addressed, first calculate
9 Amongst auspicious planets strong Moon, Venus and Jupiter come ahead of all others.
Amongst inauspicious planets Mars, Saturn and Rahu are leaders.
9 In this case Sun and Ketu are considered as Shubh or auspicious planets.
9 If Mercury joins them, it is considered strong.
9 Likewise Jupiter is strong in the first
and Moon is considered strong in Venusian
SA Translators: What does J upiter strong in the first mean? Image file no 14 second line - the author himself does not
clarify, so I have left the translation as it is. Hint - maybe he is referring to Aries or Martian signs??
When considering results it is important to consider planetary positions and signs in a chart.
9 If planets are in the ascendant, they are considered strong, likewise if planets exist in
trikona (trines) or 5, 9 positions, they are strong too, because they give fruits or results
during their time.
9 If auspicious planets are in Kendra (angles - 1, 4, 7, 10 houses), they are less stronger
than planets in ascendant. In Kalpalataa both auspicious and inauspicious planets get equal
strength (while calculating their strength).
Exaltation and debilitation of planets need to be understood as mentioned in Brihatjataka
(another treatise) and other treatises.
9 Some exceptions are mentioned here – Mars when conjoined with Sun in a
sign/house, Sun is considered exalted.
9 When Sun conjoins Venus, it is considered as debilitated.
9 Moon is considered exalted if Venus conjoins with Moon.
is exalted if it conjoins Saturn.
9 If Moon joins such a combination
, it is considered as debilitated.
9 Mercury is considered as debilitated if it conjoins Jupiter.
9 Mercury is exalted if it conjoins Rahu, but it will be wise if exaltation and debilitation
of Mercury is calculated based on other treatises.
9 So, Mercury becomes gentle or auspicious if it is not conjoined with any other planet.
Same rule maybe applied to Jupiter, Venus and other planets. Exaltation and debilitation is
particularly helpful when calculating quantum of Kingly status (Raj Yoga) or Longevity
(Aayu). The sutras (verses) also take exaltation and debilitation of planets into
consideration in judging whether the chart belongs to other species except humans (Viyoni)
or animal births (Pashuyoni).
We will now be looking into the secrets revealed by the Sutras.
9 If Moon is in the Chatushpada (four legged sign) drekkana (D3 division) and in the
Chatushpada Navamsha (four legged navamsa of 9
divisional chart), a four legged creature
is said to be born. If a favorable yoga exists, during its time the person may become an able
king or a leader (apparently here the reference is for a person born with more than one pair
Publisher: Mars with Saturn in some charts we have seen it give results of exaltation
Which combination is not clear
Publisher: author is definitely speaking about exaltation of mercury, but he does not mention names of other
treatises or methods of calculating mercury's exaltation
9 If this combination receives aspect of Ketu, the person will be a leader amongst beasts
or those involved in animal husbandry or cattle herdsmen.
9 If instead of Ketu, Rahu aspects such a Moon, cattle/herdsmen are destroyed.
9 If Moon is weak and receives aspect of Mars, cattle maybe stolen or kidnapped by
9 In the same case if Moon is strong and receives the aspect of inauspicious Mercury
cattle is drowned in a watery place. These results are based on Krishniya Shastra and the
example given relates to Moon in Chatushpada lagna or ascendant. In horary charts these rules
can be easily adopted.
9 If the ascendant in drekanna is in a Chatushpada sign and receives aspect of Saturn
and Mercury, the chart belongs to Viyoni or any other creature except humans.
9 If the 11
sign from ascendant in drekanna receives the aspect of a weak moon, again
Viyoni birth or non-human birth can be predicted. By another school of thought the rule is
about drekanna ascendant and not applicable from Navamsa lagna.
9 There are different types of Navamsa and Drekanna, but Drekanna finds more weight
and importance in this shastra. Some school of thought consider Hora Lagna and Ghati lagna as
more important, some use Bhava Lagna.
9 But in Kalpalataa a different method where a sign where Karaka is located is
considered as the Lagna or as ascendant and then other house and planets are used to divine
results for a native. Results divined with whatever is being described or the techniques being
discussed must be conveyed to a native secretly.
Jaimini Sutras have key sutras like for example, “Atha Iti” – this happens to be the key sutra
and finds mention in first, second, third and the fourth chapter. These are the “keys” to
unlock other sutras. Sutra’s described in the first chapter; first stanza will be used elsewhere
too. A thorough study of Bhava must be done with the help of earlier shastra (here the
reference to a particular shastra is not clear).
9 In Kalpalataa the following is considered – fifth bhava (house) from the ascendant is
taken as the “Pita” or father, ninth
bhava is taken as the “Putra” or the progeny. The rest
are calculated accordingly.
9 In female horoscope seventh bhava from ascendant is taken as the “Soubhagya
Sthana” or the longevity of married life, eight bhava is then taken as the “Pati” bhava or the
9 The twelfth bhava is given different significance from each of Ascendant, Karaka,
Drekanna and Navamsa.
9 In a Drekanna chart the sign where lord of the ascendant (from the natal or rasi chart)
occupies is known as the Drekanna lagna or ascendant. Similar rule is applicable to
“Dhanadhish” or the lord of the second bhava. Take the lord of the second bhava, find its
Publisher: If we remember well it was only in the Late S K Krar commentary that he has mentioned 9H for children,
nowhere else one finds it. Note the new concept of 5H for father.
location in the drekanna chart, the sign so occupied with be known as the “Dhana
bhava” or the house of finances in Drekanna chart. Similar rule applies to other bhava’s.
Now the author is describing Arudhas. Arudha has the same significance as the
house/planet for which it is calculated. Like a natal chart, planetary positions and results
must be calculated and judged from Arudhas. A daivagya must take into consideration
various bhava’s and then divine results using Arudhas and dasa systems included. Some
important rules of using Arudha are now described.
9 If Arudha Lagna (arudha of the first house) is in a male sign (signs have gender mainly male,
feminine and neutral) the calculation is in a forward order
9 If Arudha lagna is in a feminine sign the calculation is in the reverse order. First identify the
ascendant, locate its position in the navamsa chart, then calculate the arudha, similarly calculate
arudha for other houses. A daivagya must then judge other Arudhas so obtained with respect
to Arudha Lagna.
9 For example, if Moon and Venus is in the second from Arudha Lagna, the native will
be very rich.
9 If the fourth house from Arudha Lagna is a “Chara Rasi” or a movable sign, results are not
favorable for the fourth house.
9 If the fourth from Arudha Lagna belongs to a fixed sign, results are of medium nature,
but if the fourth sign belongs to a dual sign “Dviswabhav rasi” results are obtained in full.
9 Even if the horoscope does not indicate any good yoga’s, the native will receive fruits as judged
from the arudha.
9 If planets in arudha are not exalted, but instead inauspicious or evil planets have
aspect on such arudha, the native will be a pauper.
9 If an exalted planet or an auspicious planet is located at an arudha or the arudha
receives aspects from exalted planets or auspicious planets, the native may have Raj Yoga.
9 A similar rule must be applied to the ascendant too. Always look at the fourth and fifth
houses from ascendant or its arudha, if these house are not conducive (has evil planets or receives
aspect from evil planets), even Raj Yoga otherwise observed may be nullified or of lesser
Acharya Ji did not wish to write a voluminous treatise; likewise father did not mention marginal issues.
With the blessings of my Guru Ji, I (here “I” refers to the original writer of Kalpalataa and not
Venkatacharya or Translators) have collected information from various other treatises and mentioned
them here for reference to students and experts alike.
End of First Bouquet!!
Publisher: In this editorial we had mentioned 5 types of arudha calculation in vogue in different parts of India as per
our limited knowledge and in one type there are two opinions thereby adding the numbers.
अथ सोमनाथाचायर कृ त क~लथािभधान जै िमिन सू ऽभा* ूारं भः
atha somanāthācāryakṛta kalpalathābhidhāna jaimini sūtrabhāṣya prāraṁbhaḥ
अथ भगवानाचयर ः कालपिरजानाथ गिणत शाUं सू ऽा7ाय चतु 9यं िन-7 त3ारा सव षां ज~ू नामिप
फळपिरजानाथ ूभु रं जनाथ च आय
जा र न परलोकजानाथा च कारक लP िेTण नवां शािदिभः
उपदे शा7ाय चतु 9यं ूकतीकितर ।
शाUUं ित ूयोजनोकौ स~ां काल पिरजाने सित अि~ परलोक इित िच~ा
सं प0ते । िच~या भयावि9। भये न कमर िन9ा। त3ारा िच¬शु ि4। िच¬शु ि43ारा ॄGजानं । ॄRजाने न
मोकवाि8ः। तHादU शाUU वे दा\~ं । वे दा\~ा~ादावँयम7े त7म
। तथाच भारते
वे दवे दा\~जः परं ॄRािधग¬ित। ॄRवे द~प
यजः इित ॄRिवदोिव]ः॥ इित वे दा\U ौे 9तया
atha bhagavānācaryaḥ kālaparijñānārthaṁ gaṇita śāstraṁ sūtrādhyāya catuṣṭayaṁ nirūpya
tadvārā sarveṣāṁ jantūnāmapi phaḻaparijñānārthaṁ prabhuraṁjanārthaṁ ca āyurjñāna
paralokajñānārthāṁ ca kāraka lagna drekkaṇa navāṁśādibhiḥ upadeśādhyāya catuṣṭayaṁ
atra tāvat kiṁ tāvat śāstrasyaṁti prayojanokau satyāṁ kāla parijñāne sati asti paraloka iti cintā
saṁpadyate| cintayā bhayāvaṣṭi | bhayena karmaniṣṭā | tadvārā cittaśuddhi | cittaśuddhidvārā
brahmajñānaṁ | bramhajñānena mokṣavāptiḥ| tasmādasya śāstrasya vedāṅgatvaṁ|
vedāṅgatvātvādāvaśyamadhyetavyam | tathāca bhārate vedavedāṅgatvajñaḥ
paraṁbramhādhigaccati | bramhavedastap yajñaḥ iti bramhavidoviduḥ || iti vedāṅgasya
śreṣṭatayā nirūpitvāt |
शाUे ूथमा7ाये सं जा कारक पद राजयोगा िन-7ते । ि3तीय7ाये तु लP कारक आय
दा र य
दशा िवशे षा। तृ तीया7ाये तु लP कारक ूवृ ¬ शाUU बिहरं ग~ात िेTण शाUU अ~\र~ात
अ~\र बिहर\योः अ~र\ो बमीयािनित Fाये न अ~र\शाUU Iगाणरी~ै व फलािधकिमित Fाये न
Iगाणा7ायः ूवृ ¬ः। नन
Iगाणां शकापे कया अं शक िवधायक शाUU बलव~ािदित चे 7।
अं शकापे कया IगाणUा7~रं ग~ात। IगाणUतु ऽे धा िवभागः। तथाच लPिऽभागो िेTण इित
Fाये न बृ हतजातकािदष
ूिसधदU िेTाणU अिन-िप~ात
शाUे पिरवृ ि¬ ऽयिसधद एव
िेTाण पिरवृ ¬ौिवशे षः। मे षU तु मे षािद। वृ षU तु मीनािद एवमFऽायू Gं । अं शक िवभाग~
पू वl*शाUरी~े ित न। मे षU मे षािद। वृ षU तु कFािद। िमथु नU तु तु मािद। किक नो मीनािद एवं
3ादशां श िवभाग~
बमे नै व। एवमं शक पिरजानं कृ ~ा होरािवर चारणीया। होरालPिवशे ष~
पं चधा। बृ ह=ातका ूिसधदा। होरातु काचन। तUामयं िवशे षः। भावU पू वा र लाभािदपते ः ि3तीयातु
न9जातक ू+ािद=ग~7ा। अिHन
शाUे मे षलPUतु ूथम होरा मे षे । ि3तीया वृ षभे । वृ U िमथु ने ।
। इयं तु राजयोगाय
दा र यिवधाय उपकरोित। पु नरिप काचन होरा। साच
अ9मािधपि¹त रािशरे व। नवीना~
वदि~। ~Uाः आय
दा र यिवधािन उपयोगः। के िच¬
राशे र9ममे व होरालPं वणर यि~। साच परलोकिवषये । एवं होराः प¾ािप िवजाय
सं धे यम
। घिटका लPिनणर य~
लPािदतः बमे णै वे ित के िचत
लPस8मयोः बलाबलं िवचायर पु 6ष¾े त
बमे ण Uीचे त
~मे णे ितिवशे षः। कारककिनणर य~
बçिवधा। तऽ कारक आ~कारक ~कारक दशाकारक भावकारक¾े ित प¾धा। कारकोनाम
ूिसधदः। शाUा~रौरे वावग~7ः। ~कारक~
तãलाबलूकारं तु उ¬रऽव÷ते । दशाकारक~
यUां दशायां ये व÷~े त एव। ता7
िन~ािन~~े न पिरगिणताः। िपऽािद भावानां कारकाः च। ते च कृ 9ीये P9म
। जै ना~
कारकाणां म7े आ~कारक ~कारकाये व बçशा वणर यि~। इतरानिप यथोपयोगं उपय
मते तु ~कारक एव। एते शामिधकारं बçफलूदशः। कारकानिप िवचायर अिHन
फलपया र लोचनायाः िसधद~ात
। अUशाUU फलबलािनव*7ािन। एत~वर मिप ग
6मु खादे व
-7ितरे के ण सं ूदायािसिधदः। सं ूदायाभावे फल7ितकरः फल7ितकरे ण
। शाUUािप लाघवं भवित अत एव ग
-मारा7 िऽपु रसु ¬रlम~
6ं च दे वानां च 7ा~ा शाUो~री~ा फलािन वदे त
। शाU7ितबमे ू~वायबाç~ं । तथाचो~ं
7ासे न 7ोितषं 7वहारं च ॄRघातकिमित Fाये न शाUरी~ै व फलािन व~7ािन। शु भमशु भं वा
समका एव वदे त
। कदािचदिप िलिख~ा न ूदे यम
। िलिखते सित फलािन न फलि~। अथािHन
ूयोजन पारं परी 7ा~ायते ।
asmin śāstre prathamādhyāye saṁjñā kāraka pada rājayogā nirūpyate | dvitīyadhyāye tu lagna
kāraka āyurdāya daśā viśeṣā | tṛtīyādhyāye tu lagna kāraka pravṛtta śāstrasya bahiraṁgatvāta
drekkaṇa śāstrasya antarṅgatvāt antarṅga bahiraṅgayoḥ antaraṅgo bamīyāniti nyāyena
antaraṅgaśāstrasya dṛgāṇarītyaiva phalādhikamiti nyāyena dṛgāṇādhyāyaḥ pravṛttaḥ | nanu
dṛgāṇāṁśakāpekṣayā aṁśaka vidhāyaka śāstrasya balavatvāditi cenna | aṁśakāpekṣayā
dṛgāṇasyāpyantaraṁgatvāta | dṛgāṇasyatu tredhā vibhāgaḥ | tathāca lagnatribhāgo drekkaṇa iti
nyāyena bṛhatjātakādiṣu prasidhdasya drekkāṇasya anirūpitvāt | asmin śāstre parivṛtti
trayasidhda eva drekkāṇa parivṛttauviśeṣaḥ | meṣasya tu meṣādi | vṛṣasya tu mīnādi
evamanyatrāuyūhyaṁ | aṁśaka vibhāgastu pūrvoktaśāstrarītyeti na | meṣasya meṣādi | vṛṣasya
tu kanyādi | mithunasya tu tumādi | karkino mīnādi evaṁ dvādaśāṁśa vibhāgastu kramenaiva |
evamaṁśaka parijñānaṁ kṛtvā horārvicāraṇīyā | horālagnaviśeṣastu | horātu paṁcadhā |
bṛhajjātakā prasidhdā | horātu kācana | tasyāmayaṁ viśeṣaḥ | bhāvasya pūrvā lābhādipateḥ
dvitīyātu naṣṭajātaka praśnādiṣvagantavyā | asmin śāstre meṣalagnasyatu prathama horā meṣe |
dvitīyā vṛṣabhe | vṛsya mithune | evamanyatrāpyūhyam| iyaṁ tu rājayogāyurdāyavidhāya
upakaroti | punarapi kācana horā | sāca aṣṭamādhipasthita rāśireva | navīnāstu vadanti| stasyāḥ
āyurdāyavidhāni upayogaḥ | kecittu lagnādhipasthitāt rāśeraṣṭamameva horālagnaṁ varṇayanti |
sāca paralokaviṣaye | evaṁ horāḥ pañcāpi vijñāya tattudupayogatayā anusaṁdheyam | ghaṭikā
lagnanirṇayastu lagnāditaḥ krameṇaiveti kecit | asmin matetu lagnasaptamayoḥ balābalaṁ
vicārya puruṣaścet krameṇa strīcet vyutkrameṇetiviśeṣaḥ | kārakakanirṇayastu bahuvidhā | tatra
kāraka ātmakāraka svakāraka daśākāraka bhāvakārakaśceti pañcadhā | kārakonāma bhāgādhikaḥ
| ātmakārakastu prasidhdaḥ | śāstrāntaraurevāvagantavyaḥ | svakārakastu vilagnādhipaḥ |
tadbalābalaprakāraṁtu uttaratravakṣyate | daśākārakastu yasyāṁ daśāyāṁ ye vakṣyante ta eva |
tāāpyuttaratravivṛṇumaḥ | bhāva kārakastu nityānityatvena parigaṇitāḥ | pitrādi bhāvānāṁ
kārakāḥ ca | teca kṛṣṇīye spaṣṭam | jaināstu kārakāṇāṁ madhye ātmakāraka svakārakāyeva
bahuśā varṇayanti | itarānapi yathopayogaṁ upayujantica| asmin matetu svakāraka eva|
eteśāmadhikāraṁ bahuphalapradaśaḥ| kārakānapi vicārya asmin śāstre phalaparyālocanāyāḥ
sidhdatvāt| asyaśāstrasya phalabalānivaktavyāni| etatsarvamapi gurumukhādeva jānīyāt|
gurūvyatirekeṇa saṁpradāyāsidhdiḥ| saṁpradāyābhāve phalavyatikaraḥ phalavyatikareṇa
parihāsanilayatvāt| śāstrasyāpi lāghavaṁ bhavati ata eva gurūmārādhya
tripurasundarīṁmatyupāsya sabhāntarāle guruṁca devānāṁca dhyātvā śāstrotkarītyā phalāni
vadet| śāstravyatikrame pratyavāyabāhulyaṁ| tathācotkaṁ vyāsena jyotiṣaṁ vyavahāraṁ ca
bramhaghātakamiti nyāyena śāstrarītyaiva phalāni vatkavyāni| śubhamaśubhaṁvā samakṣā eva
vadet| kadācidapi likhitvā na pradeyam| likhite sati phalāni na phalanti| athāsmin śāstre
prayojana pāraṁparī vyākhyāyate|
ूधमा7ाये ूथमपादU सं जािन-पणम
। ि3तीयपादU तु ~कारकािधि9त फलिन-पणम
तृ तीयपादU तु पदािधि9त फलिन-पणम
। चतु थर पादU तु कलऽािधि9त फलािन-पणम
ि3तीया7ाये च~ािरं शत
। तृ तीयध
अये िेTण वै षियक राजयोगाय
दा र या~\र
षोडशदशानयन Uीलकणािन च। चतु था र 7ाये मृ ितलकण नानादे शसं चार परमोकफलिवधायक चतु दर शा
। इित म-U फलूयोजनािन च~ारी सू ऽा7ायािन अिप पया र लो¯ स8ितरिप
दशाHमामोT सवर मिप फलजातं वदे त
। अवशा]~ाFािप न मृ षा भवि~। तथाच ि3िऽसं वाद¹ले
। शु भानं शु भानां तु बलािधक राजयोगदशा सJावे एकिH7िप राजयोगाJावU पलं
। ते षां तु अशु भािदकमिप त3दे व एकि3सं वादे व~7म
राजयोगदशावशाने एकदशासं वादे िप मृ ितवा र ¯ा। राजयोगदशाम7े अशु भदशानां ि3िऽसं वादे िप
राजयोगदशावशानपयर ~ं न मृ तीित िन*षर ः। ूाये ण पलािनरजामे व ॄू यात
। कदािचदिप न मृ षा
भवित। एवं च बçजातकािन I¶ा शाUं सवर मिप जा~ा मृ ]मध
राकरं राजयोगोJवानामे व िनकटे
। अथ फलािददशानां िनणयर य उ¯ते । ि3तीय सू ऽा7ायो* च~ािरं शत
राजयोगोJवानामे व दशािभदर शािभः फलािन व~7ािन। ूभू णां प¾। इतरा~
साधारणये न। तऽािप
राजयोगूदायक दशाः च~ाय व। ता¾योगाथर लाभािधपU िेTाण भावरहU मणड
ताUम7े राजयोगोJवU एकािप दशा फलािन। ि3सं वादे अवUं व*7म
नकऽजा दशािनसगर चर चरपया र य ि¹रपया र य गोचर दशािभः ूभू णां योगहीनानां च फलािन व*7ािन।
यथासं भववं पया र लोचनीयाः। आय
दा र यिवशे षे तु सव षामिप ज~ू नां चतु धा र । ॄR
वणर दचरत~या र यै ः ूधाFे न इतरा¾ दशाः त¬दन
णं वणर नीयाः। सव =िप जातके ष
ॄRणं पिरक~ तदन
सारे ण दशाः पिरक~ वदे त
। वणर द पिरक~नमिप होरािवलP
* ]बर ल िऽकोण वशात
पिरक~ नीया। एव चतु िभर ः ूकारै ः पया र लो¯ सं वाद¹ले नृ णां
मृ ितं िन¾यात व*7म
। तऽ यथासं भवमाय
िष िवजाने क÷ा वृ िधद ॑ासाविप तऽ पया र ये ष
। अथ घिट लPनाय
िवर चायर ~
िष िवजाते एकािH7े व दशावसाने
मृ ित ूवासािदकं क=ते ।
pradhamādhyāye prathamapādasya saṁjñānirūpaṇam| dvitīyapādasya tu svakārakādhiṣṭita
phalanirūpaṇam| tṛtīyapādasya tu padādhiṣṭita phalanirūpaṇam| caturtha pādasya tu
kalatrādhiṣṭita phalānirūpaṇam| dvitīyādhyāye catvāriṁśat daśānirūpaṇam| tṛtīyadhaye
drekkaṇa vaiṣayika rājayogāyurdāyāntarṅga ṣoḍaśadaśānayana strīlakṣaṇāni ca| caturthādhyāye
mṛtilakṣaṇa nānādeśasaṁcāra paramokaphalavidhāyaka caturdaśā daśā nayanam| iti granthasya
phalaprayojanāni catvārī sūtrādhyāyāni api paryālocya saptatirapi daśāssamāmokya sarvamapi
phalajātaṁ vadet| avaśādutkānyāpi na mṛṣā bhavanti| tathāca dvitrisaṁvādasthale prāmāṇyam|
śubhānaṁ śubhānāṁ tu balādhika rājayogadaśā sadbhāve ekasminnapi rājayogādbhāvasya
palaṁ vatkavyam| teṣāṁ tu aśubhādikamapi tadvadeva ekadvisaṁvāde vatkavyam|
rājayogodbhāvasya rājayogadaśāvaśāne ekadaśāsaṁvādepi mṛtirvācyā| rājayogadaśāmadhye
aśubhadaśānāṁ dvitrisaṁvādepi rājayogadaśāvaśānaparyantaṁ na mṛtīti niṣkarṣaḥ| prāyeṇa
palānirajñāmeva brūyāt| kadācidapi na mṛṣā bhavati| evaṁ ca bahujātakāni dṛṣṭvā śāstraṁ
sarvamapi jñātvā mṛdumadhurākṣaraṁ rājayogodbhavānāmeva nikaṭe vatkavyam| atha
phalādidaśānāṁ nirṇyaya ucyate| dvitīya sūtrādhyāyokta catvāriṁśat daśāsu
rājayogodbhavānāmeva daśābhirdaśābhiḥ phalāni vatkavyāni| prabhūṇāṁ pañca| itarāstu
sādhāraṇyena| tatrāpi rājayogapradāyaka daśāḥ catvāryeva| tāścayogārthalābhādhipasya
drekkāṇa bhāvarahasya maṇḍūkaplutayaḥ| tāsyamadhye rājayogodbhavasya ekāpi daśā phalāni|
dvisaṁvāde avasyaṁ vaktavyam| sadhāraṇadaśāstu nakṣatrabheda nakṣatrajā daśānisargacara
caraparyāya sthiraparyāya gocara daśābhiḥ prabhūṇāṁ yogahīnānāṁ ca phalāni vaktavyāni|
tāstu yathāsaṁbhavavaṁ paryālocanīyāḥ| āyurdāyaviśeṣetu sarveṣāmapi jantūnāṁ caturdhā|
bramha varṇadacaratatparyāyaiḥ pradhānyena itarāśca daśāḥ tattadanuguṇaṁ varṇanīyāḥ|
sarveṣvapi jātakeṣu bramhāsadbhāve rāśivaśāt bramhaṇaṁ parikalpya tadanusāreṇa daśāḥ
parikalpya vadet| varṇada parikalpanamapi horāvilagna saṁyukta viyukta durbala trikoṇa vaśāt
parikalpya nīyā| eva caturbhiḥ prakāraiḥ paryālocya saṁvādasthalenṛṇāṁ mṛtiṁ niścayāta
vaktavyam| tatra yathāsaṁbhavamāyuṣi vijñāne kakṣyā vṛdhdi hrāsāvapi tatra paryāyeṣu jñātvā
samyagvadet| atha ghaṭi lagnanāyurvicāryastu drekkaṇādhyāyarītyā āyuṣi vijñāte ekāsminneva
daśāvasāne mṛti pravāsādikaṁ kathyate|
अथ Iि9 िवशे षः। कीणे Q I9े शु भमिप अशु भम
भवित। एतत िकं िचदशु भसमये मृ ितरे व। तथाच
पयर विसतोयमथर ः शु भाशु भािन सवर दा चEाॐयं िवना बलव7फलं ित। अथ राçरिप त3दे वे ित जै नानां
। अिH¬ते तु अशु भसं ब~ो राçकु जाये व ूयोजकौ। शु भसं ब~े तु सं य
। अथ कु जयोगः राजयोगिवशे षे । उ¬ कु जIि9रिप Tिचत
फलित। सवर था शिन
कु ज फणीEाः मरण एव उपकु वर ि~। राजयोगिवषये महाणां तारतFं उदाि॑यते । योगूदो रिव¾े त
राजा भवित। स व पू णा र चE िनरीिकतः चे त
जमूाय जलूदे शािधकािर। योगदः चE¾े त
समु िािधकारी। योगदः कु ज¾े त
से नापितः ब
शु ब¾े त
िवषयोपभोगरिसकः कामोपजीव¾। म¬¾े त
कु िदे शािधकारी काननोपि7वासी।
र~रः पै शु F जीवीवा। के तु ः िशवपू जािनरतः िशवालयिधि9तनगरने ता इित महाणां ~भाव
पिरजानं कृ ~ा त¬Iि9सं ब~ािदकमिप िवचायर फलािनद शः कतर 7ः। बçमहाणां योगे िनसगर तयै व
बलिनणर यः कतर 7ः। Tिचदिप बलिनणर यं िवनै वन फलि~। न चे त
िवपयर यः सावर भौम जातके ष
शु भबाç~वृ ¬दे व योगद ि9ारं िवनै व योगूाि8ः। तं योगकारकं यिद एकोिप पँयित सावर भौमः। यिद
3ौ वा ऽयोवा शु भUां पँयि~ िकं िचFू नं । यिद बहवो ¹हाः पँये यन
तदपे कया Fू नो भवित। तथा च
योगकारकU राçयोगे भाR¾े त
दिरिः। @े ¾ःचे त
सावर भौमः। स एव शिन वीिकत¾े त
कु िदे शािधकारी ि3ज¾े त
तां बू लदाता। स एव कु जवीिकत¾े त
राजा बçसे नािधकारी। ॄR¾े त
धिमर 9 राजा भवित जानी वा। स एव शु बवीिकत¾े त
बçतु रगसे वी। स एव
चEराç वीिकत¾े त
योगदः शिनराçवीिकतः चे त
। सं ~ापिरमाणं च उ¬~नीच~
जातके नाि~ त=ातके सवर था7शु भं वदे त
। के िचत
सं ब~ं योगहे तु िरित वणर यि~। त7 पदिवधायक शाUU लPिवधायक शाUे िप
। तथाच वं शिपतृ ग
णकृ तीिवचायर त¬दन
सारे ण फलिनद शः कतर 7ः जाित7व¹ा च
~कारकमादायै व माGा। त§भादीशो ग
6ः चे त
ि3जः। इतरे षां महाणां त¬िी~ै व कृ 9ीयै री~ा
जाित7व¹ा लाभािधपमादायै व व*7ा। तऽ च
~कारक त§ाभािधपU के वल राçIगयोगे
चणडालयोिनजननं । शिनय
त राçIगयोगे @े =जाितः। कु जIयोगे िनषाद पु िल¬ः। शु ब Iगयोगे
राजानो भवित। शिन6=गत चे त
शू िः। नीचः चे त
सं कर। के वल ब
धसं ब~े वै ँयो भवित। तऽ
महाणािदिभः त=ाितिनणर यः कतर 7ः। ब[नां योगे यथाबलतः बलवत
महजाितवर *7ा। अथ दशासु
क÷ामह वषा र िनणर यः िबयते । रवे ः ऽीिण। कीणे ¬ोरे कं । पू णर ष9ः। ग
66=गतU 3ादश। अFऽ
षट ् । ब
धU ऽीिण। सु बU षट ् उ¬गतस
अिप त3दे व। राहोः पया र यः के तोः रिववत
। शनोः बलाबलं
िवचारे ण प¾षटस8माGाः। कु जUि3िऽवषर 7े व। एवमाय
दा र य योगिवषये िप ब
धपू ण Qशु बजीवानां
एकि3िऽचतु वर षा र िण वृ िढदः। शिनकु जफणीनां एकि3िऽचतु वर षा र णी। के तोः तु वषा र ढ । राç नीचगतU
मास3यं । उ¬गतUतु वषा र थ के िचतु रवे ः ने ित वदि~। सपर सं य
*महाणां शु भ~ सित एकै कUाथर वषर
सं ~या वृ िधदयlजनीया। पाप~े स~िप तथै व ॑ासः। उ¬नीच~ािदकमिप यथा सं भवमालोचनीयम
ब[नां शु भमहाणां योगोिप वृ िधद॑ास पया र यिधकता यऽकु ऽािप न सं भवतीित सं ूदायः। तऽ च अं शका
उ¬नीच सJावे िप वृ िधद॑ासौ िच~नीयौ। ूाये णां शक िवधानादे वृ िधद॑ासयोः ूाब~ं ।
शु भाशु भपिरजाने बलवत
जानोपायः क=ते । शु भे बिलतः पू ण Qशु बग
रवः। अशु भे कु जशिनराç रिव
के तु समौ। ब
। एकः जीवबृ ग
के ऽचEके ऽगतः सव षामिप बलीयान
फलिनणर ये रािशवशात
बलमु ¯ते । िऽकोणे शु भयोगः चे त
फलदः। के Eे
शु भमहयोगः चे त
िवलPमहापे कया िकं िचत
Fू नं । अऽतु पापाना7
¬~े शु भसहश~ं वणर यि~। उ¬
नीच~ं च बृ ह=ातख़िद शाUआ~रे णावग~7म
। अऽ तु िवशे षः। रिवि¹तराशौ कु ज¾े त
भवित। तऽै व शु ब¾े 7ीचौ भवित। चEि¹तराशौ शु ब¾े त
। कु जि¹तराशौ शिन¾े त
कु जU उ¬~म
। चE¾े 7ीच~म
। के िचत
धि¹तराशौ राç¾े त
धU उ¬~ं वणयर ि~। त7। अिHन
मतरी~ा उ¬नीच~ ब
ःअवादे वे व ब
धU सौF~ं शाUा~रे ष
।तथािह य0े कः सौF~दानl अितशु भो भवित। त3दे व ग
रो¾। बृ गवादीनामिप महाणाम
योजना कतर 7ा। एवमु ¬नीचािदकं सवर मिप अिHन
दा र यिवषये उपकरोित।
एवमु ¬नीचािदकं जा~ा िवयोिन पशु योFािदकं सवर मिप ॄू यात
। अU अथर U सू ऽे सं ूो*~ात
अिधगF 7ाकु मर ः। लPे चतु 9Jे Tाणसिहते चतु 97वां शके चEे लPिनरीिकके वा जातः
ि3पदे िवलPे पू वl*री~ा ि¹ितः ते चतु 9ाद एव। एवं नराणामिप दशाकाले
ि¹तं चे त
चतु ना र यक
भबित। शिनवीिकते गजािदने ता। के िच¬
के तौ िनरीकके मिहषीणामगमो भवित।
तऽै व राç वीिकते नाशः। ततै व कीणे Qपापब
धवीिकते ूवाहािदना नाशः। एवमF~वर मिप
कृ 9ािदशाUं सFक
पया र मो¯ फलं व*7म
। तOलमिप चतु 9ाििशगते चEे फलित।
ू+काले चै वमे वा-ू Gम
। अथ िवयोिनसं जालPे चतु 9दे म¬ब
धवीिकते लाभे कीणे Qय
िेTाण वाची। एवं पू वl*ं सवर मिप फलजातं िेTUा7वग~7म
। के िच¬
नवां शकवशािद=ाि~। त0ु *म
। नवाशकापे कया िेTाणU अिHन
शाUे अ-िह ~ात
तथाचायमथर ः। लPिे Tाणनवां शकयोः िेTाणU एव ूाब~म
। के िच¬
होरामिधकृ ~ व÷ि~। परे तु
घिटकालPमिधकृ ~ व÷ि~। के िच¬
भावलPं कृ ~ा तदपे कया ि3तीयािद भावानिप महान
पया र मोचनीयम
। इदं पू वl* सवर मिप रहUते एव व*7म
। अथ अिधकार सू ऽािण व÷~े ।
atha dṛṣṭi viśeṣaḥ| kṣīṇendu dṛṣṭe śubhamapi aśubham bhavati| etata kiṁcidaśubhasamaye
mṛtireva| tathāca paryavasitoyamarthaḥ śubhāśubhāni sarvadā candrāsrayaṁ vinā
balavannaphalaṁti| atha rāhurapi tadvadeveti jainānāṁ matam| asminmatetu aśubhasaṁbandho
rāhukujāyeva prayojakau| śubhasaṁbandhetu saṁyuktagrahavaśāt balābalāṁnirūpaṇīyam| atha
kujayogaḥ rājayogaviśeṣe| ucca kujadṛṣṭirapi kvacit phalati| sarvathā śani kuja phaṇīndrāḥ
maraṇa eva upakurvanti| rājayogaviṣaye grahāṇāṁ tāratamyaṁ udāhriyate| yogaprado raviścet
rājā bhavati| sa va pūrṇācandra nirīkṣitaḥ cet jamaprāya jalapradeśādhikāri| yogadaḥ candraścet
samudrādhikārī| yogadaḥ kujaścet senāpatiḥ budhāścet anyaprābalyopajīvī| guruścet vidvān
amātyaḥ| śukraścet viṣayopabhogarasikaḥ kāmopajīvaśca| mandaścet kṣudradeśādhikārī
kānanopannivāsī| rāhurajñādhurandharaḥ paiśunya jīvīvā| ketuḥ śivapūjānirataḥ
śivālayadhiṣṭitanagaranetā iti grahāṇāṁ svabhāva parijñānaṁ kṛtvā
tattadṛṣṭisaṁbandhādikamapi vicārya phalānirdeśaḥ kartavyaḥ| bahugrahāṇāṁyoge
nisargatayaiva balanirṇayaḥ kartavyaḥ| kvacidapi balanirṇayaṁ vinaivana phalanti| na cet
viparyayaḥ sārvabhauma jātakeṣu śubhabāhulyavṛttvadeva yogada draṣṭāraṁ vinaiva
yogaprāptiḥ| taṁ yogakārakaṁ yadi ekopi paśyati sārvabhaumaḥ| yadi dvau vā trayovā
śubhasyāṁpaśyanti kiṁcinyūnaṁ| yadi bahavo grhāḥ paśyeyan tadapekṣayā nyūno bhavati|
tathā ca yogakārakasya rāhuyoge bhāmhaścet daridraḥ| mleścascet sārvabhaumaḥ| sa eva śani
vīkṣitaścet mleścaḥ kṣudradeśādhikārī dvijaścet tāṁbūladātā| sa eva kujavīkṣitaścet rājā
bahusenādhikārī| bramhaścet āhitāgniḥ| guruścet dharmiṣṭa rājā bhavati jñānī vā| sa eva
śukravīkṣitaścet bahuturagasevī| sa eva candrarāhu vīkṣitaścet yogadaḥ śanirāhuvīkṣitaḥ cet
sarpanidhanam| saṁkhyāparimāṇaṁ ca uccatvanīcatva vyavasthayā draṣṭavyam| yogakārakastu
yasmin jātake nāsti tajjātake sarvathāpyaśubhaṁ vadet| kecit pasyāpi yogakārak saṁbandhaṁ
yogaheturiti varṇayanti| tanna padavidhāyaka śāstrasya lagnavidhāyaka śāstrepi
upabrahmakatvāt| tathāca vaṁśapitṛguṇakṛtīvicārya tattadanusāreṇa phalanirdeśaḥ kartavyaḥ
jātivyavasthā ca svakārakamādāyaiva grāhyā| tallabhādīśo guruḥ cet dvijaḥ| itareṣāṁ grahāṇāṁ
tattadrītyaiva kṛṣṇīyai rītyā jātivyavasthā lābhādhipamādāyaiva vaktavyā| tatra c svakāraka
tallābhādhipasya kevala rāhudṛgyoge caṇḍālayonijananaṁ| śaniyuta rāhudṛgyoge mlecchajātiḥ|
kujadṛyoge niṣāda pulindaḥ| śukra dṛgyoge rājāno bhavati| śanirucchagata cet śūdraḥ| nīcaḥ cet
saṁkara| kevala budhasaṁbandhevaiśyo bhavati| tatra grahāṇādibhiḥ tajjātinirṇayaḥ kartavyaḥ|
bahūnāṁ yoge yathābalataḥ balavat grahajātirvaktavyā| atha daśāsu kakṣyāgraha varṣā nirṇayaḥ
kriyate| raveḥ trīṇi| kṣīṇendorekaṁ| pūrṇa ṣaṣṭaḥ| gururucchagatasya dvādaśa| anyatra ṣaṭ|
budhasya trīṇi| sukrasya ṣaṭ uccagatasapi tadvadeva| rāhoḥ paryāyaḥ ketoḥ ravivat| śanoḥ
balābalaṁ vicāreṇa pañcaṣaṭasaptagrāhyāḥ| kujasyadvitrivarṣapyeva| evamāyurdāya
yogaviṣayepi budhapūrṇenduśukrajīvānāṁ ekadvitricaturvarṣāṇi vṛḍhdiḥ| śanikujaphaṇīnāṁ
ekadvitricaturvarṣāṇī| ketoḥ tu varṣārḍhaṁ| rāhu nīcagatasya māsadvayaṁ| uccagatasyatu
varṣārthaṁ kecitu raveḥ neti vadanti| sarpasaṁyuktagrahāṇāṁ śubhatva sati ekaikasyārtha varṣa
saṁkhyayā vṛdhdiryojanīyā| pāpatvesatyapi tathaiva hrāsaḥ| uccanīcatvādikamapi yathā
saṁbhavamālocanīyam| bahūnāṁ śubhagrahāṇāṁ yogopi vṛdhdihrāsa paryāyadhikatā
yatrakutrāpi na saṁbhavatīti saṁpradāyaḥ| tatra ca aṁśakā uccanīca sadbhāvepi vṛdhdihrāsau
cintanīyau| prāyeṇāṁśaka vidhānāde vṛdhdihrāsayoḥ prābalyaṁ| śubhāśubhaparijñāne balavat
jñānopāyaḥ kathyate| śubhe balitaḥ pūrṇenduśukraguravaḥ| aśubhe kujaśanirāhu ravi
ketusamau| budhasyasaṁyogavaśāt prābalyam| ekaḥ jīvabṛgukṣetracandrakṣetragataḥ
sarveṣāmapi balīyān| phalanirṇaye rāśivaśāt balamucyate| trikoṇe śubhayogaḥ cet
rāśisthitagrahavat phaladaḥ| kendre śubhagrahayogaḥ cet vilagnagrahāpekṣayā kiṁcit nyūnaṁ|
atratu pāpānāpyuccatve śubhasahaśatvaṁ varṇayanti| ucca nīcatvaṁ ca bṛhajjātaadi
śāstraāntareṇāvagantavyam| atra tu viśeṣaḥ| ravisthitarāśau kujaścet sa ravirucce bhavati|
tatraiva śukraścennīcau bhavati| candrasthitarāśau śukraścet candrasya uccatvam|
kujasthitarāśau śaniścet kujasya uccatvam| candraścennīcatvam| budhasthitarāśau
guruścennīcatvam| kecit budhasthitarāśau rāhuścet budhasya uccatvaṁ varṇyanti| tanna| asmin
matarītyā uccanīcatva bḥavādeveva budhasya saumyatvaṁ śāstrāntareṣu avagantavyam|tathāhi
yadyekaḥ saumyastadānīṁ atiśubho bhavati| tadvadeva gurośca| bṛgvādīnāmapi grahāṇām
yojanā kartavyā| evamuccanīcādikaṁ sarvamapi asmin śāstre rājayogāyurdāyaviṣaye upakaroti|
evamuccanīcādikaṁ jñātvā viyoni paśuyonyādikaṁ sarvamapi brūyāt| asya arthasya sūtre
saṁproktatvāt| rahasya śāstreṣu adhigamya vyākurmaḥ| lagne catuṣpaddrekkāṇasahite
catuṣpannavāṁśake candre lagnanirīkṣike vā jātaḥ catuṣpāt bhavati| kvacit dvipade vilagne
pūrvoktarītyā sthitiḥ te catuṣpāda eva| evaṁ narāṇāmapi daśākāle sthitaṁ cet caturnāyak
bhabati| śanivīkṣite gajādinetā| kecittu ketau nirīkṣake mahiṣīṇāmagamo bhavati| tatraiva rāhu
vīkṣite nāśaḥ| tataiva kṣīṇendupāpabudhavīkṣite pravāhādinā nāśaḥ| evamanyatsarvamapi
kṛṣṇyādiśāstraṁ samyak paryāmocya phalaṁ vaktavyam| tatphalamapi catuṣpādraśigate candre
phalati| praśnakālecaivamevābhyūhyam| atha viyonisaṁjñālagne catuṣpade mandabudhavīkṣite
lābhe kṣīṇenduyute viyoniḥ| lagnaśabdastu drekkāṇa vācī| evaṁ pūrvoktaṁ sarvamapi
phalajātaṁ drekkasyāpyavagantavyam| kecittu navāṁśakavaśādicchānti| tadyuktam|
navāśakāpekṣayā drekkāṇasya asmin śāstre abhyarhitvāt| tathācāyamarthaḥ|
lagnadrekkāṇanavāṁśakayoḥ drekkāṇasya eva prābalyam| kecittu horāmadhikṛtya vakṣyanti|
pare tu ghaṭikālagnamadhikṛtya vakṣyanti| kecittu bhāvalagnaṁ kṛtvā tadapekṣayā dvitīyādi
bhāvānapi grahān kṛtvā paryāmocanīyam| idaṁ pūrvokta sarvamapi rahasyate eva vaktavyam|
atha adhikāra sūtrāṇi vakṣyante|
अधीित सू ऽऽयािदिरित सू ऽऽयं च ूथमि3तीय तृ तीय चतु थर पयर ~ं अिधकार सू ऽािण। ूथम पादो*
सू ऽािण सवा र 7िप तऽ उपकिर*ि~। अथ पदिमित आपादसमा8े रिधकारः। एवं तऽ तऽ
अिधकाकारसू ऽािण सवा र 7िप तऽ तऽै व उदाि॑य~े । भाव पया र लोचनात
पू वर शाUरी~ै व। इयान
पं चमU भावU िपता इित सं जा। नवमU पु ऽ इित। इतर~वर मिप P9म
। Uीणां तु स8मं
। अ9मं तु पित¹ानम
। इ~े तावाने व िवशे षः। अथ भाव मकणाF
¯~े । भावादयः
चतु िवर धाः मPतः कारकतः िेTाणतः अमशक¾े ित। तऽा7यं िवशे षः लPािधपU िेTाणं लPं
धनािधपU िेTाणं धनं एवमFऽा7ू Gम
अं शकोनाम आ-ढरािशः आ-ढात
महपया र लोचना कतर 7ा।
एवं भावपया र लोचनां कृ ~ा त¬ïशा~िप एवमे व पया र लो¯ फलव*7म
adhīti sūtratrayādiriti sūtratrayaṁ ca prathamadvitīya tṛtīya caturthaparyantaṁ adhikāra sūtrāṇi|
prathama pādokta sūtrāṇi sarvāpyapi tatra upakariṣyanti| atha padamiti
āpādasamāpteradhikāraḥ| evaṁ tatra tatra adhikākārasūtrāṇi sarvāpyapi tatra tatraiva
udāhriyante| bhāva paryālocanāt pūrvaśāstrarītyaiva| iyān viśeṣaḥ paṁcamasya bhāvasya pitā iti
saṁjñā| navamasya putra iti| itaratsarvamapi spaṣṭam| strīṇāṁ tu saptamaṁ
saumāṁgalyasthānam| aṣṭamaṁ tu patisthānam| ityetāvāneva viśeṣaḥ| atha bhāva
makṣaṇānyucyante| bhāvādayaḥ caturvidhāḥ magnataḥ kārakataḥ drekkāṇataḥ amśakaśceti|
tatrāpyayaṁ viśeṣaḥ lagnādhipasya drekkāṇaṁ lagnaṁ dhanādhipasya drekkāṇaṁ dhanaṁ
evamanyatrāpyūhyam aṁśakonāma ārūḍharāśiḥ ārūḍhāt grahaparyālocanā kartavyā| evaṁ
bhāvaparyālocanāṁ kṛtvā tattaddaśātvapi evameva paryālocya phalavaktavyam|
पदािधकरणे योगिवशे षः ूव÷~े । पदं च पु 6श¾े त
बमे ण Uी चे त
~मे ण लPं
गृ ही~ा तïशा ~दादे व पदिनणर योिप। एवं भू तात
ि3तीये यिद चE शु बौ महाधिननो भवि~।
चतु थ यिद वाहने चरं चतु थ तावदूयोजकम
। ि¹र चतु थ तु म7मम
। उभय चतु थ तु पू णर फलम
एवमे वा-ढU शु भमहा¬ महI9ौ बलवत
फलित। अथं च योगो अFथा योगाभावे ऽिप। तथाच
पयर विसतोऽयमथर ः। पदU उ¬योगं िवना पापIि9ः दािरDकारी। शु भIि9ः उ¬Iि9¾ राजयोगकारी एवं
लPUािप। सवर था लPपादयोः चतु थर पं चमान
कू~ं िवना न राजयोग ितत
prasaṁgavaśāt padādhikaraṇe yogaviśeṣaḥ pravakṣyante| padaṁ ca puruśaścet krameṇa strī cet
vyutkrameṇa lagnaṁ gṛhītvā ta(ddaśā) tpadādeva padanirṇayopi| evaṁ bhūtāt padāt dvitīye
yadi candra śukrau mahādhanino bhavanti| caturthe yadi vāhane caraṁ caturthaṁ
tāvadaprayojakam| sthira caturthaṁ tu madhyamam| ubhaya caturthaṁ tu pūrṇaphalam|
evamevārūḍhsya śubhagrahācca grahadṛṣṭau balavat phalati| athaṁ ca yogo anyathā
yogābhāve'pi| tathāca paryavasito'yamarthaḥ| padasya uccayogaṁ vinā pāpadṛṣṭiḥ dāridryakārī|
śubhadṛṣṭiḥ uccadṛṣṭiśca rājayogakārī evaṁ lagnasyāpi| sarvathā lagnapādayoḥ
caturthapaṁcamānukūlyaṁ vinā na rājayoga tit niṣkarṣaḥ
य3ै पु F ूजिनतभया~ो~माचाथर वय ः
य¬ आदाUPघु िवषयतया ूोिWतं तातपादै ः।
त¬े दानl ग
िव3jे णी िवपु लतरमु दे दिशर तं त¬ये दम
yacca ādāsyammaghuviṣayatayā proñjhitaṁ tātapādaiḥ|
taccedānīṁ gurukaruṇayāgūḍhatantrān vilokya
vidvacchreṇī vipulataramude darśitaṁ tanmayedam||
इित 7ौितषक िशरोमिण दिकनामू ितर चरणारिव¬7ान
िनरत सोमनाथाचायर ूणीत 7ौितषक क~लतायां ूथम ~बकः समा8ः।
iti jyautiṣaka śiromaṇi dakṣināmūrticaraṇāravindadhyān
nirata somanāthācārya praṇīta jyautiṣaka kalpalatāyāṁ prathama stabakaḥ samāptaḥ|
॥ सोमनाथाचायर ~
|| somanāthācāryastu me ||
Education: B. Sc. (Zoology & Botany), Diploma in
Profession: Graphics Artist, Animator, Post Production
for Films and AV media. Acoustic Engineer for Non-
invasive methods of Architectural Acoustics.
Interest in Vedic Astrology: Started at the age of 43
while Ketu Mahadasa was coming to a close. Learned
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