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Kavya Kanta

Sri. Ganapathi Muni

With the kind permission of the copy right

Jyotisha Ratna


ollakota Vijay, 80 years old, he was born on

09.06.1930 at Yellamanchili, Visakhapatnam

District, Andhra Pradesh. Born in a Vedic family,
Sri Vijay has been attracted towards this subject at
an early age of 22. The power that pulled him
towards this subject is matchmaking and the
influence of Mangalik in match making and
predictions on his longevity. Cause the very basic
verses in astrology reads Karmarjitham
poorvabhave sadadi. which means that
horoscope reads the goods and bad acquired by
the native from his previous birth. Then what is the
fun in match making. Starting this, he went on
quarrying in the subject and thereby went through
various available writings. In that quest he found
some works published in the name of great authors
that had contradicting versions. So, working out
those contradictions, he has brought out a few
works titled Quintessence of Parasara (English),
Prasara Jyothisham (Telugu), Prasaras Vedic
Astrology (English), Yadartha Parasara Hora
Sastram (Telugu). Thus, he has brought out how
Parasara differs from others and what is true
Parasara System.

Ganapati Muni

asistha Kavyakantha Ganapati Muni

belongs to the race of giants who
crowded in the narrow corridors of the
first four decades of the 20th Century writes Shri

K Natesan .
Ganapati Muni was born in Kalavarayai, near
Bobbili in Andhra Pradesh, on November 17,
18782. His parents, Narasimha Sastri and
Narasamamba, had three sons, the Muni being
the second. His was a family of Sri Vidya

His birth time is somewhere around 14:10 pm,

construct his chart and see the beauty of Jup Rahu in
Cap and you would realize that all the books in last
5000 years that say Jup debilitated and Guru
Chandalaya Yoga is bad have only given you one side
of the coin, only when you read his biography you
would realize the greatness of Sri Vasishtha Ganapati
Muni and then you can decipher this Jup-rahu combo
and come to . - SA

A year before his birth his mother Narasamamba had gone to the famous temple dedicated to the
Sun God at Arasavalli, in Andhra Pradesh. It was a holy day (Ratha Saptami) to offer worship to the
Sun God. She stayed overnight in the temple, after worshipping the Lord in due manner. In the early
morning she had a dream in which a woman of supernatural beauty emerged from the corridors of the
temple, approached her with a fine shining pot, put it in her hand and vanished. To her utter astonishment
the fine pitcher assumed the form of a male child the moment it came into contact with her. After her
return home she became pregnant.
The father, Narasimha Sastri, also had a unique experience. He had gone to Banaras (Varanasi or
Kashi) in November 1878. When he was in the temple praying in the presence of the deity Ganapati, he
had the vision of a little child emanating from the deity and entering into him. At the time when
Narasimha Sastri was witnessing this vision in Banaras, his wife Narasamamba gave birth to a male
child in her parental home. This child was born under these auspicious indications given to both parents.
The father appropriately named this son Ganapati, rooted in the conviction that the child was an
emanation of the Lord Maha Ganapati Himself.
Ganapati was educated entirely at home. His father, like his ancestors, was well versed and an expert in
Mantra Sastra, Astrology and Ayurveda. The young Ganapati easily absorbed all these subjects. He
spent many decades doing tapas and high spiritual practices and was one of the first one to discover Sri
Ramana Maharishi. Ganapati Muni was considered a prodigy from early childhood & wrote more than 27
works on spirituality, out of which 3 are on astrology
1. SODASASLOKI: Work on astrology.
2. HORANIRNAYASANGRAHAH: Work on astrology.
We would be bringing the 1st and the 3rd one in English soon.

The following we could gather from the 206 page biography of Ganapati Muni written by
Dr. G. Krishna titled Nayana published in 1978 in Hyderabad. The following is under the
chapter Childhood & sub section Astrology.
By his tenth year he was able to master the preliminary kavyas, mathematics and
astronomy. He could prepare panchanga and in addition to this Ganapati astounded his guru by
inventing a new and easy method for compilation of panchangam. In fact he wrote a chapter of
correction called Suddhi Prakranam incorporating the easy method he invented.
10 years after the birth of Ganapati his mother Narasamamba gave birth to twins. An hour
before the delivery, Narasamamba asked Ganapati about the planetary influences prevailing then
and Ganapati at once replied that the woman who delivered then, would die. It came true. Both
Narasamamba (who was 35 then) and the twins died almost immediately after the delivery. When
others in the family wailed for the departed soul, Ganapati remained stunned.

Making such a great astrological prediction is no mean feat and that too about death and
that too to ones mother. But what is more impressive to us is the spiritual practices he did but what
one learns from these spiritual practices can only be seen when you see it in action. Whenever we
hear of a great predictor ( astrologer), the first thing we ask is Is He a Good Human Being,
How is His Ego - if we get negative answers to these queries then this scribe knows that the
astrologer has just learnt techniques of astrology and not understood even the J of Jyotish. Now
read below from his biography, the true spirituality in action, that you would find maximum 3-5
people to have ever exhibited in the 5000 year history of Indian spirituality and astrology.
The Untouchable caste among Hindus was unvedic according to Ganapati Muni. He had
included in his Kavyas prayer to the deity to protect the freedom of women and to free the
untouchables from misery (western readers should note that inspite of Indias so called Spiritual
evolution, untouchability still exists even among the Spiritual Gurus of today but it disappears if a
dollar visitor comes in front of these Gurus we write with experience). Ganapati Muni used to
initiate women into Mantra Japa and many were the women who were initiated into Gayatri
Vidya which was considered to be a qualification exclusive to men. He had performed the
Upanayanam (thread ceremony of a brahmin) of an Untouchable. He propagated that the
marriage age of a girl should be seventeen years, 3 years after puberty (In India child marriage has
been going on since a long time resulting in a lot of misery).
We wish to thank Sri Y S Sarma Pasumarti from Machilapatnam, Andhra Pradesh without
whose persistent efforts & travels this translation by G Vijay of an epic work of Sri Ganaputi Muni
would never have come out. He travelled to the city of G Vijay ji to bring this work out and Sri Vijay
then consented that this work must be released for the astrology world via SA magazine. We & the World
Astrology Fraternity remains indebted to him, may the blessings of the Sages be on him for having the
pure desire of wanting the astrological community to learn something rare and important, this trait even
the best of predictors dont have inspite of several spiritual penances.
Also we wish to thank Sri Rahul Vedi, from Sydney, Australia who religiously typed the Sanskrit
shlokas in I Translator Software for SA & also typed the whole English document inspite of his busy
schedule. Scholars who re-read this work several times will understand the importance of this work as it
departs at places from what is traditionally known to us as Parasari Jyotish. The duty of every
publisher/editor is to present different views even if it departs from 3000 years of known knowledge.
What is also important for young writers to note is inspite of the hard work done by Mr. Vijay, one finds
his introduction short, crisp and does not boast of ones achievements. He studied every available print of
BPHS and also manuscripts and then came to his conclusion, yet instead of writing a 10 page introduction
which other writers would he has just said it in a page. We would request some good samaratarian to
donate a small amount by cheque payment in the name of G Vijay to this elderly man. You can send the
cheque to us.
Any serious student of astrology will re-read this work 20-30 times in years to come; its another
Laghu Parasari The Gita Of Astrology. - SA Editor


hile I was going through the different works of Parasara, I found certain
contradictions and mistakes. I found in the beginning of these books the
sloka Sarve Trikona Netarou

sveR ikae[ netarae ha> zu)lda>

pty i;fayana< yid pap)lda> -

Meaning that all the Lords of the Konas will give good results and the Lords of three, six
and eleven evil results. The Lords of one, five and nine that give good results are the odd
bhavas, so also three and eleven as opposed to nine and five respectively. The even
number six in the middle made me think and study how far it is correct. It may be a later
interpolation or a mistake in writing.
The benefics which give good results are one five and nine and the evil bhavas, which are
opposed to them must be seven, eleven and three respectively. Hence, as stated in these
works, the malefics houses cannot be three, six and eleven but should be three, seven and
eleven. There are some complications with regard to some even bhavas too. In order to
verify my thesis I pursued different printed works, manuscripts and palm leaves. In the
Brihat Parasara Hora Sastram published by Messers Kheladilal Sankata Prasad,
Publishers and Printers, 61/92 Bulanala, Varanasi-1, the terms Trimadaya is found
instead of TRISHADAYA in page no. 187 (see Appendix). Trimadaya means three seven
and eleven.
When I started writing Quintessence of Parasara, I came across Hora Nirnaya
Sangraham of Kavyakanta Ganapati Muni. The following sloka found in this work
reinforced my thesis.

Intelligence, Penance, Birth (bhavas five, nine, one) are called Konas and the seventh
bhavas of these are pratipas or negatives. Six, eight and twelve are Trikas and the rest are
In the Telugu Version of this work, some mistakes, not correctly representing the
original, and in some places, what are contrary to the original are found.
Ganapathi Muni has expounded Parasaras doctrine in a simple manner for the scholars
who lived in Gokarna Kshetram. It is but difficult for the beginners to understand this
work. Hence, in order to make it easier for the students the HORA NIRNAYA
SANGRAHA of the Great Ganapati Muni, I have undertaken the ambitious venture of
writing commentary to it. It is also necessary to find out how far Ganapathi Muni agrees
with Parasara and also the differences if any. This work is joined as a second part to
PARASARAs VEDIC ASTROLOGY. It is for the readers to judge how far I am
successful in my venture.
Jyotish Ratna

Chapter 1

hor niraya sagraha

|| prathama smnyasajdhyya ||

Simple Fundamentals

kalya kacidasmka karotu jyoti pati |
yasya viuvadhsaudhakavoddhan kar || 1 1

May the Lord of luminaries whose rays open the gates of the abode of Vishnus spouse bless us
with prosperity.
The author of this great work, Sri Ganapati Muni prays the king of planets, Sun (Surya),
in this verse, to bless the readers with prosperity.

matamlocya ktasya maharedrghadarina |

daivajn mude kurmo hornirayasagraht || 1 2 ||

Following the theory of the Sage Parasara, the son of Sakthi, I present this Hora Nirnaya
Sangraham for the delight of astrologers.
The author says that he is presenting here the substance of Hora Sastra as indicated by
Parasara, for the delight of astrologers.
From various works and contributions of astrology, one can come to the conclusion, that
the Hora Sastram of astrology was enunciated by the Great Sage Parasara. Hence, we

have reasons to believe after going through Sri Ganapathi Munis contribution that the
whole thinking has revolved round Parasaras contribution and none else.

zuaaitzua deva dETya> papaitpaipn>

pr lokaca sayogo grhyau sabadhaabdata |
sayogamtre sayogayogasasargasagam ||
grhy pddidica divcakaabdata |
ubhctiubh dev daity pptippina || 1 3 ||

(I) Wherever the word

(SAMBANDHA) is used in this text it should be understood as

the Full Aspect (POORNA DRISTI) of the planets concerned or their conjunction.

(II) Wherever the word





(SANGAMA) are used, it should be understood as conjunction only.

(III) Wherever the word

DRISTI (aspect) is used it should be understood as


DRISTI (full aspect).
(IV) Whenever the word DEVA is used it should be understood as Subha or Ati Subha (benefic
or major benefic).
(V) Whenever the word DAITYA is used it should be understood as Papa or Ati Papa (malefic
or Major malefic).
Now for the benefit of readers an interpretation for the above is given below. The author
has given here the meaning of a few words used in this work.

Sambandha =

The conjunction or full aspect of planets. It is an association or relation.

(Samyoga) or

(Yoga) or

(Samsarga) or

(samgama) = conjunction

of planets only.

(Dristi) any one of the aspects of the planets (Generally 180 degrees

full aspect, 90 degrees aspect, 45 degrees aspect, 135 degrees aspect. These
four are said to be evil aspects. The rest 30, 60, 72, 120, 144, 150 are benefic aspects.)
(Deva) = Subha (Benefic) and Ati Subha (major benefic)
(Daitya) = Papi (malefic) and Ati Papi (major malefic).
These terms should be carefully understood as interpreted by Ganapathi Muni.
Ganapathi Muni in the following verse gives the fundamental rules of Parasara.

dhstapojanmakoni pratpatu tadastabham |
trika ahamtyni eo bhoga ihocyate || 1 4 ||

Of the twelve bhavas of a horoscope, the ascendant, the fifth and the ninth bhavas are named
KONAS (trines). The opposite bhavas of these (Seventh Eleventh Third) are named
PRATIPAS (meaning opposite of trines). Sixth, Eighth and twelfth bhavas are names Trikas and
the remaining bhavas two, four and ten are named Bhoga (enjoyment of profit gain etc.)
The author explains how Parasara has divided the twelve bhavas into four groups. There
are six odd and six even bhavas.
Bhavas one, five and nine are Konas. The opposites of these bhavas Seven, Eleven and
Three respectively are Pratipas. Sixth, Eighth and Twelfth Bhavas are named Trikas.
The rest, Bhavas Two, Four and Ten are Bhogas. Of the above said four groups, some
are again renamed thus,

dakiadhanaaj savy sukhamtivyay |

ram''khyau mtdaamau vivkhyau bhgyapacamau || 1 5 ||

Four and ten bhavas are named Lakshmi Sthanams, five and nine Vishnu Sthanams, two, six and
ten are Dakshnams; and four, eight and twelve are Savyams.
Here a deep study reveals that Dakshinas and Savyaas are mutually opposite bhavas (ten to
four; six to twelve; two to eight). This is just like Partipas opposing trines (eleven to
five; seven to one; three to nine).
In this way the twelve signs are divided into four main groups. The two groups Konas
(Trines) and Pratipas are odd and mutually opposite bhavas.
Similarly, the two groups Dakshinams and Savyas are even and mutually opposite
Among Konas (Trines), the fifth and ninth are named Vishnu Sthanams.
bhogas (gains), the fourth and tenth are named Lakshmi Sthanams.


pacamasya ca rjyasya dvitya atrurtmata |
vyayacaturthatapasordvaya lagnasya sasmaram || 1 6 ||

To the fifth bhava and the tenth bhava, their second bhavas are inimical. To the ninth bhava and
the fourth bhava, their twelfth bhavas are inimical. For the Ascendant, both its second and twelfth
are inimical. The seventh to each of them is inimical.
To be clearer, nearest Trikas to Vishnu Sthanams and the nearest Pratipas to Lakshmi
Sthanams are inimical to them.

svatatr ayujo bhv paratatr yujo mat |
koabhog ubh prokt e pp svabhvata || 1 7 ||

All the odd bhavas are independent, all the even bhavas, are dependent. Konas and the Bhogas are
Benefics Trikas and Pratipas are malefics.

nisargapadasadbhve pp sryasutdaya |
ubh gurvdayaceti jeya smnyastrata || 1 8 ||

By nature Sani etc., are malefics, Guru etc., are benefics. This can be known from other works.

phalnyati ubhdn dasveva vinirdiet |
klnapeka vaktavya rjayogdi jtake || 1 9 ||

The results of a horoscope can be predicted in the dasas of ati shubha grahas and so on. But Raja
Yoga should be predicted irrespective of time.
Regarding Ati Subha etc. is explained in the following chapters.
The term Ati Subha will be defined in the next chapter.
Ganapathi Muni declares that Rajayoga (Dhanayoga etc.) should be predicted to a person
without considering the dasa or bhukti period. Hence, Rajayoga may hold good for the
whole span of life.

rpate avidhavrya sajrie varhata |
phalni vindannetasmddaivajo vijayo bhavet || 1 10 ||

After learning the Shadbalas of planets from Sripathis work, and the fundamentals and
Balaristha from Varahamihiras works, if one attempts to predict according to this work, that
person will never face any defeat.

From this it is very clear that Ganapathi Muni approves of Sripathis Shadbala and
Varahas fundamentals and Balaristas only.

The twelve houses have been divided into two main groups odd and even signs (bhavas).
Again among the odd bhavas one, five and nine are called KONAS (Benefics). Three
Seven Eleven are called Pratipas (the opposite of Konas and hence malefics).
Similarly, the even bhavas are also divided as:
Six Eight Twelve the Trikas (asubhas or malefics)
Two Four ten bhogas (Subhas or benefics)
Again Trikas and Bhogas are rearranged thus: two, six and ten are Dakshinas (the
succeeding bhavas to Konas), Four, eighth and twelfth are Savyas (the preceding bhavas
to Konas), of the even bhavas, four and ten are named Lakshmi Sthanams; of the odd
bhavas, five and nine Vishnu Sthanams.
For the Lakshmi Sthanas, their nearest Pratipas are inimical to them. For the Vishnu
Sthanas, their nearest Trikas are inimical to them. For the Lagna (ascendant) both the
preceding and the succeeding bhavas are inimical to it.
Thus to fourth bhava third bhava is inimical.
to tenth bhava eleventh bhava is inimical
to fifth bhava Sixth bhava is inimical
to ninth bhava eighth bhava is inimical
to Lagna second and twelfth bhavas are inimical
Generally, for any bhava, its opposite bhava is inimical to it.
The odd bhavas are independent while the even bhavas are dependent.
Ganapathi Muni approves the SHADBALAS of Sripati and the fundamentals and
BALARISHTAS of Varahamihiras works.

Sambandha - conjunction of planets or full aspect of planets.

Samyooga, Yoga, samsarga and sangama means only conjunction of planets.

Drishti - any kind of aspect of the planets.
Deva - Benefic or Major Benefic
Daitya - Malefic or Major Malefic.
Chapter 2

viia sajdhyya

Fundamentals - Particular

koabhogapati koatrikedbhogapratpapa |
trikapratpapo bhaumamukhyevati ubhdaya || 2 1 ||

The Lord of a Kona and a Bhoga; the Lord of a Kona and a Trika; the Lord of a Bhoga and a
Pratipa; and the Lord of a Trika and a Pratheepa are said to be Major Benefics, etc. for the planets
starting from Mars.
The Tara grahas, Mars, Mercury, Jupiter, Venus and Saturn the Lords are of two bhavas
each. One is odd while the other even. No planet can get the Lordship of two odd
bhavas or two even bhavas. They are said to be Ati Subha, Subha, Papa and Ati Papa as
explained below. Ati Subh (Major benefic) is the Lord of a Kona and Bhoga. Subha
(benefic) is the Lord of a Kona and Trika. Papa (malefic) is the Lord of a Bhoga and
Pratipa. Ati papa (Major malefic) is the Lord of a Trika and Pratipa.

api svabhvata ppa paratatratay trikam |
koena balin lia bhavati kavikramam || 2 2 ||

Even though the Lord of dependent Trikas are malefic, by being the Lord of a Kona also, they
cannot be Malefic.

As stated in the previous chapter (sloka 8), a planet gets the Lordship of an odd sign and
an even sign. The odd sign Lordship being stronger, the Kona being an independent
benefic (Subha), the malefic results of the dependent Trika is over-powered by the
benefic results of a Kona. Hence, the planet which is both a Kona and Trika Lord
becomes Subha.

paratatratay bhoga svabhvena ubho'pisan |

ppapratpasaledbhavati svaguccyuta || 2 3 ||

Even though the Lord of Bhogas are benefics, begetting the Lord of Praptipas they cannot do good.
Just as the malefic Trika Lord becomes a benefic by being the Lord of a Kona too, the
benefic dependent Bhoga Lord by its Second Lordship as an independent malefic pratipa,
becomes a malefic.

tano smnyato mitramapi atrurvieata |

dvityo'tastayoro nmngrayo'nantara phale || 2 4 ||

Generally, even though the second bhava and its Lord are friendly to the Ascendant, they are said
to be more inimical to it. Name sake they are great, but in giving results they are the least. (This
will be explained in the next chapter)

koni svasampasthatrikayujiubhni cet |

nnvaydbhvaaktn dveisvavyayayo kayt || 2 5 ||

Though the Lords of Konas are benevolent, if they join the Lords of the nearest Trikas, they cannot
do good. So, if they are in the nearest Trikas they cannot do good as they lose power (see slokas 7
chap 1)
Here the relation between the Lords of Konas (one-five-nine) and their nearest Trikas is
explained. The Konas are one, five and nine bhavas; Trikas Six, Eight, Twelve bhavas.
For the first Kona (ascendant) the twelfth is the nearest. So if the Lord of ascendant is in
twelve or if he joins the Lord of twelve he cannot do good. Similarly, the relationship
between the five and six and that of nine and eight are not beneficial.
Till now the author has dealt with the five Tara grahas, Mars Mercury Jupiter
Venus and Saturn, in the following verses he refers to the Mandala Grahas Sun and

aSv<tae di][a> sVya> zIta<zae> sVydi][a>

zuazuayae> kae[tIpeitzuazue
bhsvato daki savy to savyadaki |
ubhubhdvayo koapratpetiubhubhe || 2 6 ||

Sun as Lord of Dakshinas (two six ten bhavas) is benefic but as Lord of Savyas (four eight
twelve bhavas) malefic. Moon as Lord of Dakshinas (two six ten) malefic, but as Lord of
Savyas (four eight twelve) benefic. As Lord of Konas both are Benefics and as Lords of
Pratipas both are malefics.
Sun and Moon are getting Lordship of a Single sign. As Lords of Konas and Pratipas
they give the same results, as the Tara grahas. As Lords of even signs the Mandala
grahas, give different results. The beneficial Lordship for Sun is malicious to Moon and
vice-versa. The reason for this is explained in the next slokas.

ahantha sahasrucadro radhrntyanyaka |

lagnantha uhtvena nappvityata ubhau || 2 7 ||

Sun as Lord of sixth bhava, Moon as Lord of eighth bhava or twelfth bhava are not malicious.
Moreover, they are Benefics as they are friendly to the Lord of Ascendant.
Sun is the Lord six for Meena Ascendant. Moon is the Lord eight for Dhanus Ascendant
and Lord of Twelve for Simha Ascendant. So this rule is applicable to those ascendants.
As stated in sloka eight of chapter one, the Lords of the Trikas (six- eight twelve) are
malefics, But Sun and Moon for the said Ascendants are not evil as they are friendly to
the Lords of these Ascendants. This rule will be clear in the next chapter.

n zuaivTyt> papaivmaE vahnkmRpaE

lagnanthsuhtvena daurbalydapi taddii |
na ubhvityata ppvimau vhanakarmapau || 2 8 ||

Sun as Lord of fourth bhava and Moon as Lord of tenth bhava are not benefics, but on the other
hand, they are malicious as they are inimical to the Lord of Ascendant.
Sun is the Lord of four for Vrishabha lagna (Ascendant) and Moon is the Lord of ten for
Tula Ascendant. So, this is applicable to these two ascendants only. A deep study of the
above conditions reveal the following facts:
For any ascendant, Lord of one (Ascendant), five and nine are benefics. The Lords of
Three Seven and Eleven are malefics.
If odd signs (Mesha Mithuna Simha Tula Dhanus Kumbha) are Ascendants,
the Lords of Dakshinas (the succeeding bhavas of Konas: two six ten) are malefics.
The Lords of Savyas (the preceding bhavas: four eight twelve) are benefics.
If even signs (Rishabha Karkata Kanya Vrischika Makara Meena) are
Ascendants, then the Lords of Dakshinas (two six ten) are benefics and the Lords of
Savyas (four eight twelve) are malefics.
Thus the benefics and malefics of any ascendant may be determined. In the next verse,
the conditions for the chaya grahas Rahu and Ketu are explained.

phale tamograhau syt sabaddhagrahasannibhau |

tadabhve samrharinyaka sanibhau ||

Rahu and Ketu will give the results similar to that of the planets with whom they combine. If this
does not occur, they give the results similar to that of the Lords of the bhavas they are positioned

1. Dual Lordship of planets: (for Tara grahas only)
A) If a planet is a Lord of both a Kona (one, five or nine) and bhoga (two four or ten)
it becomes a Major Benefic.
B) Lordship of a Kona (one five or nine) and Trika (six eight or twelve) Benefic.
C) Lordship of a Bhoga and Pratipa (three seven eleven) Malefic.
D) Lordship of a Trika and Pratipa Major Malefic.
2. Sun and Moon:
A) Sun being the Lord of succeeding bhavas to Konas is a benefic.
B) Sun as Lord of preceding bhavas to Konas is malefic.
C) Moon as the Lord of succeeding bhavas to Konas is Malefic.
D) Moon as the Lord of preceding bhavas to Konas is benefic.
3. Rahu and Ketu:
A) If conjunct with any planet, give the results of that planet either malefic or benefic.
B) If positioned alone, they give the results of the Lord of that Bhava which may be
good or bad.

Chapter 3


Planetary Relationship To Ascendants

measya sryojvracadr saurisitau budha |
anijau bhrgavo bhnucarndrraguruvo ve || 3 1 ||
yugmasya saumya ukrrk candrejyau ravibhsutau |
bhaumend jvabhsvantau ukro jrk ca karkii || 3 2 ||
bhaumrkau gurut ukrasaumyau anirharau |
striysitabudhau mando gurvarkvindubhsutau || 3 3 ||
mandojaukrau candrrau sryajvau ca taulin |
candrajvau ravikujau manda ukrabudhvalau || 3 4 ||
dhanuyarkagur bhaumacandrau budhaan sita |
ukramandau budho bhaumarav candragur mge || 3 5 ||
ghae ukro budhaan bhaumenduguravo ravi |
kujendugurava srya saumya anisitau jhae || 3 6 ||
dvdanmatiubh kramdeva ubh api |
ppinactippca lagnn samudht || 3 7 ||



Ati Subha







Ati Papa
Sat Venus Mercury



Mars Sun Jupiter

Mercury Venus
Sun Mars

Mercury Saturn
Moon - Jup




Sun Mars




Mars Sun

Moon Jup

For the twelve Ascendants the major benefic, benefic, malefic and major malefic are
given in the above table. Rahu and Ketu are not mentioned in this table since they give
results of the planets with which they combine or that of the Lord of the bhava in which
they are placed.

yathpurva bala jya pratiyoga suparvam |

yathottara ca daityn tratamyaviniraye || 3 8 ||

In the case of conjunction of planets, the strength of a planet has that of the other planet, which has
more strength as mentioned in the above gradation. This will be explained in the ensuing chapter.
In each yoga the quality of yoga has to be assessed as per the strength of the planets i.e
subhaati subha and paapaati papa planets.

aniukrabudhark mitare daityasajak |
trayaste cetarark daityabhinn divaukasa || 3 9 ||

For the bhavas owned by Saturn, Venus and Mercury, the bhavas owned by other planets become
Daityas (malefics). These three bhavas owned by (Saturn Venus and Mercury) are the
Daityas (malefics) for the other bhavas.
Simplifying Parasaras version, Ganapathi Muni has divided the seven planets into two
1. Saturn, Mercury and Venus
2. Sun, Moon, Mars and Jupiter
Each group is malefic to the other group.

Chapter 4


Relationship & Position Of Planets:

As stated in the earlier chapters, Sambandha or relationship implies conjunction of

planets or mutual full aspect or the full aspect of one planet on another. Sthiti refers to
the position of a planet in a bhava.


tray punarhyn dvayo ratiubhdiu |

sayogevavaro yog reha svvarasajaka || 4 - 1 ||

Of the three planets, Major Benefic, Benefic and Malefic, if any two combine, the inferior planet
gives good results but the superior can not be as effective as it should be.
If a Major Benefic (Lakshmi Sthanathipathi without Konadhipatyam) combines with a
malefic (Lakshmi Sthanathipathi with pratipadhi patyam) only the malefic gives good
results, but the results of the major benefic get reduced. If the malefic (Lakshmi
Sthanathipathi with Prateepadhipatyam) combines with a benefic (konadhipatyam with
trikonadhipatyam) it gives good results reducing the results of the benefic.

rkeaveayoryoge devayoryoginvubhau |
daityaradhrtyapatyoca yoge dvvapi yoginau || 4 - 2 ||

If a Lord of Lakshmi Sthana (Lord of 4 or 10) not having the Lordship of a Pratheepa (3, 7, 11)
joined the Lord of a VISHNU STHANA (five or nine) both will give superb results. Similarly,
if the Lords of eight and twelve having Pratipadhipatyam (the DAITYAS three, seven, eleven)
conjoin both the planets give superb results.
A deep study reveals that the first part of the 1st line of the sloka is applicable to odd signs
LAGNAS, and the second part to that of the even signed. In the case of odd signs, if the
fourth house Lord combines with the Lord of fifth or ninth both the Lords four and five
give superb results. In the case of even signed lagnas the Lords of ten should conjoin
with fifth or ninth Lords.

The term Devayoh or divine in the first line indicates that the Lakshmi Sthanas four
and ten should not be a Daitya (the Lord of three, seven or eleven). Similarly, in the
second line Daitya indicates that the eight and twelfth Lord should not be a Kona Lord.
The first condition is applicable to the odd signed lagnas only, and the second to the even
signed lagnas.


sarvebhvdhipataya savaraghasasthite |
savarasya ca sayogtprabhaviyamti yogina || 4 - 3 ||

If Lord of all the bhavas are placed in the houses of the planets of their groups, or conjoin with the
Lords of the same group, they give good results.
For example, if any two of the planets, Saturn, Venus and Mercury conjoin or are placed
in their bhavas, they give good results. Similarly, the other planets Sun, Moon, Mars and
Jupiter should conjoin with Planets within the group or be positioned in any of their

sarveveteuyogeu prloke parasparam |
balvarobhavedyog baldhikamadayan || 4 - 4 ||

In all these above said yogas of three (Major Benefic, Benefic and malefic) in the case of their
mutual full aspects, the weaker planet gives good results but the strength of the stronger planet
does not get reduced by the aspect of the weaker.


sarveveteu yogeu jyyas pramkita |

tamapayankanymca yogti samudhta || 4 - 5 ||

In all these yogas, if the stronger planet fully aspects the weaker, though the weaker does not
aspect the stronger, the weaker planet gives good results.

devar haripau viudevargau tu yoginau |
daitya padmlayntha ubho dmodarasthita || 4 - 6 ||

If Lakshmi Sthanadipathi with Konadhipatyams (Major Benefic) stays in a Vishnu Stanam and
Vice-versa they both give good results. If a Lakshmi Sthanadhipathi with a pratipadhipatyam
(Papi) is positioned in a Vishnu Sthanam, it becomes a Benefic.
From the second line we can infer that the Vishnusthnathipathi positioned in the
pratipasthanam gets weakened.

atipptiubhayoryoge prva ubho bhavet |
aparo bhavitppa sagajhi gugu || 4 - 7 ||

When a Major Malefic conjoins a Major Benefic, the former becomes a Benefic but the latter (the
Major Benefic) becomes a Malefic. Their qualities interchange by conjunction.

yukta ubhe ntippa ppena ca ubho bhavet |
naptayecchubha ncairuccairrohayetparam || 4 - 8 ||

If a Major Malefic joins a Benefic or a Malefic, the Major Malefic gives good results. Here, the
strength of the Benefic does not get reduced but enhanced.
In this combination, two Lords or Trikas one having the Lordship of a Kona and the
other of a Prateepa are considered.

Major Malefic Lord of Trika (six eight twelve) and also a Prateepa (three, seven
Benefic Lord of a Trika (six eight twelve) and also a Kona (one five nine)
Major Malefic gives good results
Benefic Becomes stronger in giving good results
For Mesha Lagna, if Jupiter (Benefic being Lord of nine and twelve) and Mercury (Major
Malefic Lord of three and six) combine, Jupiter gives superb yoga.

trydn bhinnajtn yoge jyynpatatyadha |
kanycchubhasaja sydyogino madhyavartina || 4 - 9 ||

When any three planets (of the four categories) conjoin, the superior loses its strength, the inferior
becomes a subha and the middle one will give superb yoga.
Of the four categories Major Benefic, Benefic, Malefic and Major Malefic following
combinations are possible:
1. Major Benefic, Benefic, Malefic
2. Major Benefic, Malefic, Major Malefic
3. Major Benefic, Benefic, Major Malefic
4. Benefic, Malefic, Major Malefic
In the first three cases Major Benefic loses its strength. Similarly, the Benefic in the
fourth case loses its strength.
2. Malefic or Major Malefic becomes Benefic.
3. The middle one gives superb yoga.

Chapter 5


Study of Longevity

svaya lagnripaya tath lagnrisasthit |
lagnripayut daity mrak syuryathottaram || 5 - 1 ||

Lords of bhavas inimical to Lagna, planets in those places (bhavas), and Pratipas on conjunction
with these Lords in gradation cause death.
Lords of bhavas inimical to the Lagna are twelve, two and seven

vyayedvittapastasm tsaptameo'dhiko'sura |
eva sthitau ca sasarge nimittabalaniraya || 5 - 2 ||

The Lord of two is a greater evil than the Lord of twelve, and the Lord of seven is a greater evil
than the Lord of two. Similarly, the strength of the Pratipas positioned in these bhavas and those
conjoined with the Lords of these bhavas have to be determined.
Lord of the second bhava is stronger than the Lord of twelve, Lord of seventh bhava is
stronger than the Lord of the second bhava.
A planet positioned in the twelfth bhava is stronger than the Lord of seven. A planet
positioned in the second bhava is stronger than the planet in the twelfth. A planet in the
seventh bhava is stronger than the planet in the second.
A Prathipadhipathi in conjunction with the Lord of twelve is stronger than the planet in
the seventh bhava. A pratipadhipathi in conjunction with the Lord of two is stronger
than the Pratipadhipati in conjunction with the Lord of twelve. A pratipadhipathi in
conjunction with the Lord of seven is stronger than the Pratipadhipathi in conjunction
with the Lord of the second bhava.

tatrasthiteu daityeu bal naisargika ubha |
tena yukteu daityeu ppo naisargiko bal || 5 - 3 ||

Of the pratipas (Lords of three, seven, eleven) staying in these Bhavas the strongest is the natural
Benefic. Of the Pratipas which join the Lords of twelve or two or seven, the Naisargika papi
(natural malefic) is stronger.
Of the Pratipas (Lords of three, seven or eleven) staying in the bhavas of twelve or two
or seven, a natural benefic (Full Moon, Jupiter, Venus or Mercury) is stronger. If a
natural malefic (Sun, Mars, Saturn, New Moon) being a Pratipa (Lord of three seven
eleven bhavas) joining the Lord of twelve, two or seven, becomes stronger in causing

albhehatdaityasya dev mrakalaka |
prguktatratamyena kalpyat jvitpah || 5 - 4 ||

If it is not possible to find the Maraka planet among the pratipas (Lords of three or seven or
eleven), the Lord of twelve or two with Konadhipatyam becomes the Maraka, in the above said
Supposing if a prathipa Lord is not found having the above stated conditions then either
the Lord of twelve or two being the Lord of a Kona also with the above given conditions
will take away the life.

atrtiubhata rehamaamea pracakate |
upahat''yuritvtsahi pryea nyua || 5 - 5 ||

Here, it is said that the Lord of the eighth Bhava is more auspicious than the Major Benefic, as the
Lord of Ayusthanam he does not cause death.

From this sloka it is very clear that the Lord of eight is definitely not the Maraka as
according to Parasara.

vakyamena mrgea drghamadhylpakyua |
nicityajtaknpactkurynmraka nirayam || || 5 - 6 ||

The time of death has to be fixed after determining the span of life as long, middle and
short as explained in the following chapters.


(a) Bhavas 12, 2 & 7 are enemies of Lagna. Any Lord of 12, 2 or 7 in the
ascending order is stronger in causing death.
(b) Planets positioned in these Bhavas in the same order are stronger. In this
case natural benefics are powerful than the natural malefics.
(c) Pratipas in conjunction with the Lords of 12, 2 or 7 in the same gradation
are the strongest in causing death in this case. Natural Malefics are more
powerful than the Natural Benefics.


If the above conditions are not found a Kona Lord having the Lordship of 12
or 2 (in the ascending order) is a Maraka.
The Lord of 8 enhances the span of Life instead of causing death

Chapter 6


Dasa - Vidasa

rprad svadakle vyayeolbhanyaka |
bhogevaro viu patihitatve tu yathottaram || 6 - 1 ||

If the Lords of twelve, eleven, two, four, ten, five, nine in the ascending order, are in good relation
give wealth in their periods.
If these Lords are not afflicted (well placed and aspected) they give wealth in their dasa

rhar svadakle vivo bhoganyaka |
atyeyearandhro ahitatveyathottaram || 6 - 2 ||

The Lords of nine, five, ten, four, two, twelve, eleven and eight in the ascending order, if afflicted
cause destruction of wealth in their periods.

dasudehasukhad ahesteavryap |
randhreo lagnanthaca hitatve tu yathottaram || 6 - 3 ||

Lords of six, seven, three, eight and Lagna in given order give bodily comfort if they are in good
relation (with respect to the Lagna).

dasu dehakaya lagnea atrunyaka |

tath lagnadvi nth ahitatve yathottaram || 6 - 4 ||

If the Lords of one, six, twelve, two, seven are not in good relation to lagna cause bodily (physical)
discomfort in that order.

agatauj surodeya svasajtya bhuktiu |
phala dadydgataujstu bhinnajtyabhuktiu || 6 - 5 ||

The Lord of a Kona if not afflicted gives its good results in its dasa in the vidasas (bhuktis) of the
other Kona Lords. If afflicted it gives its good results in the vidasas of the Prathipa planets

agatauj phala devo bhinnajtya bhuktiu |
mira dadydgataujstu svasajtyabhuktiu || 6 - 6 ||

The Lord of Kona when not afflicted gives mixed results in its opposite Pratipa bhuktis. When
afflicted gives mixed results in Kona Lords bhuktis.
The term affliction is explained in the sloka ten of this chapter. Venus as a Benefic Lord
of Kona (for Kanya Lagna) if not afflicted gives its good results in the Bhuktis of the
other Kona Lords, Saturn and Mercury. It gives mixed results in the bhuktis of Pratipas.
If it is afflicted, it gives its good results in the bhuktis of the Pratipa Lords (three, seven,
eleven) and mixed results in the bhuktis of its own group.
In other words, if this Venus, is in conjunction with any of the opposite planet (Lords of
three, seven, eleven) or aspected by it, the good results of Venus will be given in the
bhuktis of the Pratipa planets.

agatauj phala daityo bhinnajtya bhuktiu |

deya dadydgataujstu svasajtya bhuktiu || 6 - 7 ||

The Lord of Pratipa (three, seven or eleven) if not afflicted, gives its evil results in the bhuktis of
Kona Lords of its dasa. If afflicted (by Kona Lord) it gives its results in other Pratipa graha

agatauj phala dadyt svajtya bhuktiu |
mira daityo gataujstu bhinnajtya bhuktiu || 6 - 8 ||

The Lord of Pratipa when not afflicted gives mixed results in Pratipa graha bhuktis, if afflicted
(by the Lord of Kona) gives mixed results in the bhuktis of the Lords of Konas.
If Guru the Pratipa Lord (malefic) is not afflicted, its evil results will be given in Saturn
Venus, Mercury (Kona Lords) bhuktis and mixed results in Pratipa graha bhuktis. If
Guru is afflicted, in the bhuktis of Sun, Moon, Mars bad results occur, and mixed results
in the bhuktis of Kona Lords.

yena svamojodaityasya vihanyeta suparva |
tasyapi bhuktau phalada svasajtya bhuktivat || 6 - 9 ||

In the bhukti of the afflicting planet, the result will be the same as of the group.
If a Kona Lord is afflicted by a Pratipa Lord, then in the bhukti of that Pratipa Lord of
that Konadhipati dasa, it gives good results. If a Pratipa Lord is afflicted by a
Konadhipati, in the bhukti of that Konadhipati of that Pratipa dasa it gives mixed results.

ppatvamojasohni ubhtiubhayoriha |
ubhatvamojasohni stathpptippayo || 6 - 10 ||

Malignancy damages (afflicts) the splendour of a benefic or major benefic.

Auspiciousness damages (afflicts) the vigour of a malefic or a major malefic.
Malignancy = If a Kona Lord is in conjunction with or aspected by a Pratipa Lord or
placed in the bhava of a Pratipa.
Auspiciousness = If a Pratipa Lord is in conjunction with or aspected by a Kona Lord or
positioned in the bhava of a Kona.

anyonyabhuktau ukrrk vieeaphalapradau |
surau yadi surrcet kadcinn'ubha pradau || 6 - 11 ||

If Venus and Saturn are Benefics or Major Benefics to any Lagna (Lords of Konas) they will give
peculiarly contrary results in their bhuktis. If they are pratipas for any Lagna, they never give
evil results in their bhuktis.
For Rishabha, Mithuna, Kanya, Tula, Kumbha and Makara Lagnas, Saturn and Venus
are Benefics. For these Lagnas during Sani dasa, Sukra bhukti and Sukra dasa, Sani
Bhukti instead of giving their good results, peculiarly they give bad results. For the other
Lagnas, they will not give malefic results.

yog nimittabhtasya bhuktau reya phalaprada |
yog nimittabhtasya bhuktau reya phalaprada || 6 - 12 ||

In a yoga graha dasa, a planet that is the cause of that yoga gives good results in its bhuktis.
Similarly, if the dasa of a planet occurs in between two yoga karaka dasas, of its own group, it will
give good results
1. For Dhanu lagna Kuja and Guru are yogakaraka grahas and their dasas are yoga

Rahu dasa which comes between these two dasas also gives good results.
2. Guru dasa has given good results. The dasa of Budha aspected by Guru gives good
results. The Sani dasa which comes in between does not give bad results.

ya ubho vyatirekea ya ppo vyatirekata |
phala vadettaddaayo bhuktinthnusrata || 6 - 13 ||

In the dasa periods of Sun and Moon, the results of the bhuktis of the other planets should be
predicted according to the Lords of the bhuktis.
According to Chapter II sloka six, surya as Lord of two, six, ten is Benefic, but for the
same bhavas Chandra is malefic. The Lordship of four, eight and twelve bhavas is
malicious for Sun, but benefic for Moon. The terms Vyatireka Subha and Vyatireka
Papa are applicable to Sun and Moon only in this sense. So in the dasas of these two
planets, the results should be predicted for the bhuktis, based not on the dasa Lord as in
the previous cases.

phalamiamania v devo daityo'thav grah |
svabhuktau na dienn mrakastu diektvacit || 6 - 14 ||

The Lord of Kona or Pratipa in its own bhukti cannot give either good or bad results. Rarely death
occurs in a bhukti (of any planet either good or bad).3
If a maraka graha conjoins a yogakaraka graha death occurs in the swabhukti of the
yogakaraka graha dasa.
Reference from Jataka Chandrika
3 Reference

sveRip c dzanawa SvsjatIy ui;u

jatke_y> y<it zu< vaPyzu< )lm!

Aar<ae rajyaegSy veNmark ui;u

wyiNt tmar_y mz> papuy>
tTs<biNx zuana<tu twa punrs<yuja
mzuana< smTvena s<yaegae yaegkair[am!
zuana< SvivyuSy dzaya<yaegkarka>
Svui;u yDaiNt kicNmark<)lm!
In any yoga karaka dasa, Raja Yoga starts in the bhukti of a Maraka Graha who is related
(who gets aspect of Yoga Karaka Graha) to that dasa lord (Yoga Karaka). The Raja Yoga
which started thus increases gradually in the bhuktis of malefic (papa) grahas and
(subha) benefic grahas related to the Yoga Karaka dasa lord. If they are not related, (to
the said yoga karaka dasa lord) the Rajayoga is maintained to the same extent in the
bhuktis of asubha grahas, yogakaraka grahas, and subha grahas (without any increase or
If a Yogakaraka Graha is in conjunction (yuti) with a maraca graha then death occurs in
the Yogakaraka Graha dasa swabhukti itself after giving Raja Yoga.

yurvicrya prathama tratamyamanataram |
nirta mraka bryddhatra daityabhuktiu || 6 - 15 ||

The longevity is to be determined first, the good and bad yogas of the planets have to be decided
later. After fixing the Maraka planet, death should be predicted in the Pratipa (Lords of three,
seven, eleven) bhukti.

nirdhrya skmay budhy tsu caikvinirdiet |
yurmnvirodhena tratamya vicitayan || 6 - 16 ||

The time of death has to be fixed with great ingenuity by selecting the maraka planet considering
their relative strengths without any consideration to the span of life.

Chapter 7



adhyye yatrayatrsminnman ubhappayo |
tatratatra nisargeetyadhyhrya vicakaai || 7 - 1 ||

In this chapter wherever the term subha and papa are used they refer to natural Benefics and
Natural Malefics respectively.
The natural benefics are full Moon, Jupiter, Venus and Mercury and the natural
Malefics, New Moon, Sun, Saturn and Mars (see chapter 1 sloka 9).

patyu pratpakamal koasvarkoccasasthiti |
sabadhaveaubhayo bhvasya phalavddhye || 7 - 2 ||

If the Lords of Pratipas (three, seven, eleven), Kamalas (four, ten) and the Konas (one, five, nine)
are placed in their own houses in their exalted houses they are stronger. If that bhava is aspected
by or occupied by its Lord or if that bhava is aspected by or occupied by a natural benefic, that
bhava is stronger.
1. Lords of three, seven, eleven, four, ten, one, five and nine if placed in their own
houses (bhavas) or their exalted houses, they become stronger.

2. If a bhava is aspected by a Natural Benefic or occupied by a natural benefic, or if the

bhava is aspected by or occupied by its own Lord then that bhava becomes stronger (in
giving bad4 or good results).

tratamya pratpdau mitrmitrarkacitant |
tebhya svarka tatastuga sabadho balavstata || 7 - 3 ||

While judging the strength of the planets amongst the (above said) Pratipas etc. in their friends or
enemies houses those planets placed in their own houses or exalted houses or related to natural
benefics (either by aspect or conjunction) are to be considered stronger in the ascending order.
(a) In these two verses, (two and three); if the Lords of Pratipas, Lakshmi Sthanas
and Konas are in their own bhavas they are strong in giving results.
(b) If they are in their own or exalted places, which should not be their enemys place,
they are stronger than the first condition. If a planets exalted bhava happens to
be its enemys house as in the case of Mars (in Makara), Venus (in Meena) and
Moon in Rishaba) it loses its strength.
(c) A particular bhava is related to its own Lord or to a natural benefic it gets
strength. Here relation implies either position or full aspect.
Among the three conditions a, b, c, C is the strongest. Though exalted a planet should
not be in its enemys house.
The lords of Pratipas and Konas get Trikas as their 2nd bhava. Even if they stay in these
Trikas, they give the same results as the Lords of Konas or Pratipas. 5


This is a very important point missed by even senior most astrologers and something that we have shown in many articles
especially the article series of Jupiter in Dual signs and the articles on Guaranteed Astrologer series. When a house is aspected
by its own lord, it becomes strong but strong to do what good or bad? Most take the word strong to do good but this is not the case.
Sri G Vijay is the first astrologer we have found in our limited experience to put it in print. One would benefit reading
Jatakadesha Marga, a classic from kerala to explore this further.- SA

anappa sabandha patyurncatrikasthit |

bhvasya balanya bhavatti viniraya || 7 - 4 ||

If a Bhava is related (aspected or conjunct) to Natural Malefics (Sun Mars Saturn and
New Moon) other than its Lord, or if the Lord of a Bhava is placed in its Neecha or Trika houses
(six, eight, twelve), the strength of the Bhava gets destroyed.
In other words, any natural Malefics, relation to a Bhava or placement of its Lord in its
Neecha (deblitated) sign or Trika position afflicts the bhava. But the relation of its own
Lord even if it is a natural Malefic does not weaken a Bhava.

smnyarty bhvnmeva proktabalbalam |
yuo niraya vakye vidvatprtyai vieata || 7 - 5 ||

In this manner the strength and weakness of the bhavas have been explained in general. Specially,
for the pleasure of the learned, the determination of the span of life will be explained.

lagnaradhrakn balenyurvicitayet |
trivyurabalevalpa madhylpa hnayordvayo || 7 - 6 ||

ubhayorbalino ee hne synmadhyadrghakam |
eetvahnedrghpla sarve parama bale || 7 - 7 ||

While determining the span of life, the strength of the Lagna, eighth bhava and Chandra Lagna
are to be judged. If all the three are weak, it amounts to short life; and if two are weak moderate
If two are strong and one weak, it is moderately long. If the third one is also not weak, it amounts
to little short of long life. If all are strong the span of life will be long.

yathaivalgandbhvn sarvemanvavekaam |
tath bhavati candrcca sryoccetyapare jagu || 7 - 8 ||

As we analyse the bhavas from the Ascendant, the same (result) happens from Chandra too.
Others study from SUN also.
As all the bhavas are determined from the ascendant, they are also to be judged from
Moon. Some judge from Sun.

Chapter 8



aradhryleadoau dharmakarmdhinyakau |
rjayogakarau syt sabadht parivartant || 8 - 1 ||

The Lords of nine and ten not being the Lords of eighth and eleven respectively, give Raja yoga
either by relationship (full aspect or conjunction) or by exchange of bhavas.
Refer to Part 1, Raja Yoga (p.64) and Part II chap 1.

lagneayogadibhy yogo'ya prabalobhavet |
radhrevarasya daityasya bhavedyogena durbala || 8 - 2 ||

If the Lord of Lagna either aspects or joins this yoga, the yoga gets strengthened. If the Malefic
Lord of eighth joins, the yoga gets ruined.
In this combination, the ninth Lord should not be the eighth Lord and the tenth Lord
should not be the eleventh Lord. Further, the malefic eighth Lord should not join them.
But the same eighth Lord which is also the Lord of five, as in the case of Simha Lagna
(Jupiter is the Lord of eighth & five) does not spoil the yoga if it conjoins Lord of nine
and ten or joins either of them if they exchange places. This yoga gets strengthened
when the Lord of Lagna joins or aspects them.

aahyleadoau buddhikarmdhinyakau |
rjayogakarau syt sabadht parivartant || 8 - 3 ||

If the Lord of five and ten not being the Lord of six or eleven respectively by their relationship or
exchange produce Raja yoga as stated earlier.

aya ca yogo lagneadgyogbhy bal bhavet |
ahevarasya daityasya bhavedyogena durbala || 8 - 4 ||

This yoga becomes stronger by the aspect or conjunction of the Lord of Lagna. It is destroyed by
the conjunction of the malefic Lord of Six.
As the ninth Lord should not be the Lord of eight, the Lord five should not be the Lord of
sixth bhava.

avyayeleadoau lagnakarmdhinyakau |
rjayogakarau prgvat sabadht parivartant || 8 - 5 ||

Similarly, Lords of one and ten produce Raja Yoga if they are not Lords of twelve and eleven

viavayogadibhy yogo'ya prabalo bhavet |
vyayevarasya daityasya bhavedyogena durbala || 8 - 6 ||

This yoga gets strengthened by the conjunction or aspect of the Lords of five or nine. It is
destroyed by the conjunction of the Lord of twelve.

rjayogaparacadro yadi sarvagrahekita |
sarvagrahekita rjya yadi yogo'nyo ucyate || 8 - 7 ||

If Moon is aspected by all the other planets, a Raja yoga is formed. If all the planets aspect the
tenth bhava another kind of Raja yoga occurs.

vidyate yasya bhvasya sarvagrahavilokanam |
yogastadbhvasabadh bhavetkacidanuttama || 8 - 8 ||

If all the planets aspect a Bhava, a yoga which is second to none is formed (in conjunction with that

sarvai naisargikaubhaisria yspadasthitai |

yoga spacayo nma dhanavddhikaro nm || 8 - 9 ||

If all the natural Benefics (Full Moon, Jupiter, Venus, Mercury) are placed in three, six, eleven
and ten it is called SU-UPCHAYA YOGA that increases wealth.

cadratacedaya yogo buddhivddhikaro bhavet |
dhane vyaye cobhayatra ryogo magaldibhi || 8 - 10 ||

If the same yoga occurs from the Chandra Lagna (in three, six, ten, eleven from Moon), it
increases intelligence. If the five planets Mars etc. (tara grahas) are positioned in the second,
twelfth or in both, Sriyoga is formed (which gives wealth).

yoga kemudrimo nma grahbhve prakrtita |
kendrasthite sagrahe v cadrenyamitisthiti || 8 - 11 ||

If there are no planets in the second or twelfth bhavas from Moon, it is called Kemadruma Yoga.
If the Moon is in a Kendra from Lagna, or conjoined with another planet there is no Kemadruma

punacadrtsapatnstaradhrasthairakhilai ubhai |
naisargikai bhave ccheynadhiyogo'dhikrada || 8 - 12 ||

Again from Chandra, if all the Natural Benefics are in six, seven, eighth it is called Adhiyoga
which gives power.

iti smnyata praukta stra gabhramujvalam |
upadeya iy gokare vilasaddhiym || 8 - 13 ||

Like this, the Majestic, excellent sastra is instructed in a simple manner to glittering disciples
residing in Gokarna Kshetra.

iti r bhagavn mahariramatevsino

vsihasya narasiha sno gaapate kti
hornirayasagraha sampt

Thus this Horanirnaya Sangraha expounded by Ganapati, the disciple of Bhagavan Ramana
Maharishi and son of Vasista Narsimha Sastri, is completed.

See Next Page for Appendix

Reference 1

Reference 2
For word Mada for 7H, see below Page 15 of Jatakalankara of Ganesh Kavi, translated by Dr
Satyendra Mishra, Kashi Vishwa Vidyalaya, Varanasi, published by Chaukhambha
Surbharati Prakashan