LIGHT ON 'KARAKA'

------ © Dr. Satya Prakash Choudhary

The student of vedic astrology comes across the word 'karaka' quite often in various
contexts. In fact most standard texts devote an entire chapter for the 'karaka'. For instance
Parasara's magnum opus the 'Brihat Parasara Hora Sastra' has an entire chapter titled
'kaarakaadhyaaya'. Even the dasa delineation depends on how accurately one identifies
all the karakas involved. Every prediction is based on these karakatwa s. In fact any
successful astrologer will tell you that your understanding of the chart is directly
proportional to how thorough your knowledge of the karaka s and their appropriate use
is.

The word Karaka means a 'significator' or "one who causes". Karaka of a matter is
the significator of that particular matter and signifies / causes events related to that
matter. Significators can be classified according to various criteria.

Significations may be Natural or Acquired

Natural significations of planets are permanent or fixed in a way and are based on their
innate nature. For instance Sun is the karaka for the soul, Moon for the mind, Mercury for
the intellect, Mars for courage and Jupiter for children. The detailed natural significations
for various planets are given elsewhere.

Planets acquire the power to signify a matter by virtue of their lordships and positions
too. These significations are Acquired and change in each chart. For instance the lord of
the first house (who ever the planet maybe) acquires signification over all the matters
governed by that house. Likewise the second lord acquires signification over matters
governed by the second house such as speech, possessions, food / diet etc. The detailed l
significations for various houses are given elsewhere.

Acquired or Temporary or Variable karakatwas of planets are defined in another way too
in Jaimini system. The Charakarakas of Jaimini are discussed elsewhere in this article.

The above is the simplest and most basic approach to a karaka. As the student progresses,
he / she will come across a more in-depth approach to the concept of karakas.

In accordance with tradition, Somanatha Misra writes in Kalpalata (his vrtti on the
Jaimini Sutras) that Karaka s are of many kinds (Kaarakaa bahu vidhaah) and then
deals with the following five kinds of karakas.

• Karaka
• Atmakaraka

• Swakaraka

• Dasakaraka and

• Bhavakaraka.

Among these five, Jain astrologers are said to favour Atmakaraka and Swakaraka.
Atmakaraka is the most favoured planet in Jaimini system and its extensive use is a
unique feature of Jaimini astrology.

Swakaraka is the most dependable of all in determining the results of a chart though one
should study the chart with reference to other kinds of karakas too. I will deal with the
'swakaraka' later. First let me define each of these karakas.

ATMAKARAKA

Atmakaraka is the planet that has advanced to the highest degree in any sign. I have
written more on the charakarakas and atmakaraka elsewhere in this article.

DASAKARAKA

Dasakaraka is the planet whose influence is prominent during a particular dasa. The lord
of the dasa (in a planetary dasa) is the single most influential planet for that particular
dasa. But planets conjunct or aspecting or aspected by the dasa lord too influence the
dasa. In a rasi dasa, planets in that rasi as well planets involved in aspects with the rasi
also determine the results. All such planets become the Dasa karakas in some manner
though the Dasa lord is the single most influential planet as the Dasakaraka. Simply put
for most practical purposes Dasakaraka is the planet whose dasa is operating.

BHAVAKARAKA

Bhavakaraka is the significator of a house. Bhavakarakas are of two kinds:

Permanent (Nitya) and Temporary (Anitya)

Nitya (Permanent) bhavakarakas:

The permanent significators for the twelve houses are fixed for all charts. Hence the
name Nitya indicating 'permanent'. These are:

1 st house: Sun

2 nd: Jupiter
3 rd: Mars

4 th: Moon, Mercury

5 th: Jupiter

6 th: Mars, Saturn

7 th: Venus

8 th: Saturn

9 th: Sun, Jupiter

10 th: Sun, Saturn, Mercury, Jupiter

11 th: Jupiter

12 th: Saturn

Though the above list is supported by standard works such as Phala Deepika, Sarvartha
Chintamani, Jataka Parijata etc, Parasara mentions only one planet as the significator for
a house. According to the BPHS only Moon is considered for the 4th house, Mars for the
6 th, Jupiter for the ninth and Mercury for the tenth. Who is correct? Depending on the
context both versions are correct. For instance Mars is the significator for the sixth if one
is referring to enemies. But for other general indications Saturn is also appropriate.

Anitya (Temporary) bhavakarakas:

As already stated a temporary significator of a bhava (house) is a planet that acquires the
power to signify matters governed by that house by virtue of its lordship, position,
aspects etc in the chart under question. So the lord of the second house, planets in the
second house and planets aspecting, all these become the bhavakarakas for the second
house in a particular chart.

STHIRA & CHARA KARAKAS

Jaimini makes a distinction between Sthira (Fixed) and Chara (Variable) karakas.

STHIRAKARAKAS

As indicated by the name, these significations of a planet are fixed or permanent in

nature. For instance Sun is the karaka for the soul, Moon for the mind, Mercury for the
intellect, Mars for courage and Jupiter for children. These are to be learnt from other
standard texts. Most texts agree on a majority of the common significations in a general
way. The detailed natural significations for various planets, based on standard texts, are
given in another article. Here I will confine myself to a few important differences.

Generally it is acceptable to take the Sun as the karaka for father and Moon for the
mother. But certain authorities make a distinction between night and day births.

In Brihat Jataka, Varahamihira suggests that Sun is the significator for father and Venus
for mother in case of day birth. Likewise Saturn is the significator for father and Moon
for mother for night births. Parasara has something else to suggest though it has no
distinction between day and night births. The stronger one between Sun and Venus is the
significator for father, while the stronger one between Moon and Mars is the significator
for mother.

My own observation is that Varahamihira is more accurate in this regard. One thing
should be kept in mind though. In spite of considering Venus and Saturn too for the
mother and father according to day or night birth the general signification of Sun for
father and Moon for mother should not be ignored. It works well in practice.

As for Parasara's suggestion, it could be reframed. Though it does not seem appropriate
to take the stronger one between Sun and Venus for father, Venus does have a role in
another way. Venus is the significator for 'shukla' or 'semen' and in that sense indicates
the male fecundity factor. Likewise Mars is the significator for 'sonita' and in that sense
indicates the female fecundity factor at least. Perhaps this may have a bearing on the
conception chart. Since no valid research or study has been done on conception charts by
anyone so far, I will not speculate.

It is accepted by all that that Venus is the karaka for 'beeja' (seed) and Mars for the
'kshetra' (field), a concept that has been used by Mantreswara in calculating the 'beeja
sphuta' and 'kshetra sphuta' in assessing the fecundity / fertility factor. The sphuta is
calculated in a male chart by adding the longitudes of Sun, Venus and Jupiter. In a female
chart it is done by adding the longitudes of Moon, Mars and Jupiter. Jupiter is the fixed
karaka for children for all charts. Additionally Sun, Venus for males and Moon, Mars for
females are taken by Mantreswara in accordance with the above mentioned logic.
Parasara's suggestion too could be founded on a similar principle and could be useful in a
different context. But for all general purposes Varahamihira is more acceptable while the
standard significations of Sun for father and Moon for mother should be kept in mind at
all times.

CHARAKARAKAS

As already stated karakas may be fixed or variable. In conventional vedic astrology (also
referred to as the Parasari system by some), each planet and house governs certain
significations called "Karakatwas" and these are constant in all charts. For instance in all
charts the fixed natural significator for the soul and father is Sun. Likewise the Moon for
mother and so on. In Jaimini system karakas are classified as Sthira (fixed) and Chara
(Variable). The "charakarakas" are assigned according to the longitude of the planets. The
same "karaka" may be indicated by one planet in one horoscope and by another planet in
another horoscope depending upon the longitude. In other words the significators are not
constant or fixed and are variable in this system and hence referred to as 'Chara Karakas'.
.

Sthira Karakas (Fixed significators) are seven in number. In this, only 7 planets are
considered excluding Rahu and Ketu.

Chara Karakas (Temporary / Variable significators) are 7 or 8 in number. Traditionally

astrologers seem to have been divided as to whether the charakarakas are 7 or 8 in
number since the texts give scope for both interpretations. Both camps have their
votaries. The seven Karaka School continues the seven fold planetary significations just
like the sapta (seven) sthira karakas (fixed significators) which too are seven in number.

In the scheme of 7 chara karakas, only 7 planets are considered excluding Rahu and Ketu
and it does not have a significator for father. In the 8-planet scheme, Ketu is not
considered and the additional planet is placed in the 5 th position bringing in a
significator for father.

The planet that attains the highest degree of longitude in a sign is called "Atma Karaka"
and the sign occupied by this planet in Navamsa chart is called the "Karakamsa Lagna".
In descending order of the degrees of the longitude occupied by other planets in the
horoscope the other six (or seven) karakas are determined. According to BPHS if three or
more planets have the same longitude (in degrees, minutes and seconds) the gap is filled
by bringing in the natural karakas.

The seven Karaka School accepts only seven planets and brings in Rahu only when two
planets attain the same longitude in any sign. The eight Karaka School always includes
Rahu in the karakas list. The longitude of Rahu is reckoned from the end of the sign (30
degrees minus actual longitude in the sign) since generally speaking Rahu is retrograde.
But one is free of this controversy by getting rid of Rahu altogether from the list of
Karakas.

Seven karakas in order of decreasing longitude:

Starting from the highest degree down to the lowest degree

Atma (Soul)

Amatya (Intellect / Mind)

Bhratri (Siblings)

Matri (Mother)
Putra (Children)

Gnati (Collateral relatives)

Dara (Spouse)

There are variant readings which give rise to some differences. According to one such
reading the karaka for mother is followed by the karaka for father while matrukaraka and
putrakaraka are one and the same.

Eight karakas in order of decreasing longitude:

Atma (Soul)

Amatya (Intellect / Mind)

Bhratri (Siblings)

Matri (Mother)

Pitru (Father)

Putra (Children)

Gnati (Collateral relatives)

Dara (Spouse)

Note than an additional planet is placed in the 5 th position bringing in a significator for
father.

Let us see what the texts and various commentators say about the seven fold and eight
fold karakas. As far as the text of Jaimini Sutras is concerned we do not know if the sutra
for the additional karaka has been inserted into or deleted from the original since both
versions seem to exist in the available manuscripts. The popular version of BPHS
mentions both the methods though there are at least two variant versions of the BPHS that
mention only seven karaka s. Commentators like Neelakantha and Venkateswara have
clearly indicated their preference for the seven charakaraka method.

Somanatha Misra defines the atmakaraka as the planet that attains the highest longitude
among the seven or eight planets thus giving scope for both the versions though he
actually favors the eight karaka scheme for the charakaraka s. He discusses the merits
and demerits of both the schools quoting other authors and in the end gives the reader the
impression that the eight karaka scheme has its own merits. In this discussion Somanatha
touches upon a few issues. Since the karaka concept is a basic one to all systems of
astrology that use both fixed and variable significators, he deals with the issue from a
broader perspective. Generally speaking karakas are five or seven or eight or nine
depending on the context. In the following paragraphs I have used Somanatha 's
discussion as the seed though I have developed it further by citing the instances. The
argument is on similar lines though I have not arrived at the same conclusion as
Somanatha.

Varahamihira has dealt with only seven karakas in his Brihat Jataka though in a different
context. The seven karaka scheme is used in most basic approaches. The seven
weekdays, the planetary hours (hora), shadbala (dignities and debilities in Vedic
astrology) are all such instances. In some systems eight karaka s too are used as in the
case of Ashtottari and Yogini dasa s. In other contexts the nine graha s have been
employed. For all general purposes the seven and nine karaka schemes are more popular
though the eight karaka scheme is also not altogether uncommon. Somanatha actually
favors the eight karaka scheme for the charakarakas saying that it is quite useful. The
'Jataka Rajeeya' also indicates its preference for eight charakaraka s.

Some authors argue that the signification of father is an important one and hence their
preference for the eight charakarakas. But even in the seven charakaraka scheme, a
variant reading solves this by stating that the karaka for mother is followed by the karaka
for father while matrukaraka and putrakaraka are one and the same. A few modern
astrologers say that under the sevenfold scheme the father is indicated by the bhratri
karaka. Dr. KS Charak has published an article with some case studies on the same. Even
Sri KN Rao mentions this in his book 'Predicting though Jaimini's Chara Dasha'.

In a nutshell I will state my position. Since the karaka concept is a basic one in all
systems (both fixed and variable), the argument in favor of the seven karaka school is
quite logical to me. In fact it is logical to assume that the seven karaka scheme is the
earlier one. Moreover the system is kept simple and consistent by adhering to the seven
karaka method and works very well in practice. Adherents of the karaka scheme should
demonstrate how the additional karaka makes difference. The conclusion should be based
on actual cases where the additional karaka makes a perceivable difference in the chart.
Here I should clarify that I am only stating my preference for the seven karaka scheme,
but not denying the eight karaka scheme as untraditional or absolutely illogical.

The Atmakaraka and the sign occupied by him in the navamsa play an important role in
Jaimini system. The Atmakaraka gives benefic or malefic results depending on his
disposition and dignities or his association / aspects with benefics and malefics. Aspects
are as per Jaimini system (ie rasi drishti)

The Atmakaraka indicates the soul and heart of the native. When he is beneficially
disposed, he liberates (or gives benefic results) the native and if he has malefic
disposition or association, he subjects the native to bondage (or gives malefic results). We
may be able to ascertain the individual's constitution, nature, outlook, general health and
fortune from the Atmakaraka.
As Parasara says in the 'kaarakaadhyaaya' in BPHS, the Atmakaraka is the most
important planet and has a prime say on the individual. Just as the king is the most
famous among the men of his country and is the head of all affairs and is entitled to arrest
and release all men, the Atmakaraka too is vested with the power to give auspicious or
inauspicious results.

Just as the minister can not go against the king, the other Karaka s, namely the
Putrakaraka, Amatyakaraka etc. can not prevail over the Atmakaraka. If the Atmakaraka
is adverse, other Karakas too can not give their benefic effects. Similarly, if Atmakaraka
is favourable, other Karakas can not predominate with their malefic influences. This
unique power of the Atmakaraka in Jaimini methodology is somewhat akin to the role of
the Moon in conventional Parasari system. If the Moon is afflicted, especially if he is
Ksheenachandra (if he is within 24 degrees of the Sun in an applying aspect), even other
planets can not bestow the auspicious results which are otherwise indicated in the chart.
But if the Moon is strong (full) and unafflicted the auspicious results indicated by other
planets too manifest fully. That is why the Atmakaraka gets the highest strength in
'Amsabala'.

SWAKARAKA

Swakaraka is the lord of the Ascendant.

Though simply put the swakaraka is none other than the lord of the Ascendant, a question
arises as to which ascendant should be considered since Jaimini methodology employs
many ascendants. Somanatha defines 'swakaraka' as the 'Vilagnaadhipati', meaning the
lord of Vilagna. But he does not clarify the issue further. We have to look elsewhere for
further guidance. Somanatha's father Krishna Misra has dealt with this extensively in his
'Jyotisha Phala Ratnamala'.

The following ascendants are all considered for Vilagna.

• Tripravana Lagna

• Yogada Lagna

• Indu Lagna

• Sree Lagna

• Rahusthita Rasi: the sign in which Rahu is placed

• Lagnadhipasthita Rasi: the sign in which the Ascendant (rising sign) lord is placed

• Hora Lagna

• Chandrasthita Rasi: Moon sign

• Ghati Lagna

I have defined three of the above here. The remaining have been explained in another
article. Krishna Misra suggests that the lord of the strongest from the above should be
treated as the 'Swakaraka'.

Among the above mentioned nine lagnas the first four should be employed in judging
Raja (status or power conferring) yogas and Dhana (wealth conferring) yogas. The lords
of the last five lagnas namely Rahu sign, Asc lord sign, Moon sign, Hora and Ghati
lagnas contend for the 'Swakaraka'

It is not uncommon among expert jyotishis to analyze the chart from three or four
ascendants. If one arrives at the same results by reckoning from most of the lagans, the
prediction will not fail. The above mentioned five lagnas are all important in a regular
full delineation of the chart.

Likewise all yogas (both status and wealth conferring) should be reckoned from the first
four lagnas in order to ascertain how fixed the karma is. If the yogas are present in spite
of reckoning from more than two or even three of the first four lagnas, the astrologer
concludes that one is looking at a karmic pattern that indicates fixed karma (dhridha
karma). The prediction given in such cases will not fail.

Analysing the bhavakarakas

Finally I should mention another concept that is on similar lines as the above one. In
analyzing 'bhavakarakas' too, one comes across a similar concept. Bhavas (houses) are
reckoned in more than one way. Bhavas are reckoned in at least four ways.

Bhavas may be judged from:

• Lagna

• Karaka

• Drekkana and

• Arudha (also referred to as Arudhamsa)

The first way of reckoning is obvious and is the most popular method and involves the
Rising sign. The second one too is not uncommon. For instance if you are analyzing
marriage in a chart, judge the 7 th from Venus (as Venus is the karaka for marriage).
Likewise judge third from Mars for co-borns, fourth from the Moon for mother, fifth
from Jupiter for children, sixth from Mercury for maternal uncle, eighth from Saturn for
longevity / death ninth from the Sun for father, and so on.
Alternately the entire chart may be judged from the karaka, but it should be kept in mind
that the results pertain only to that particular theme of life. In other words if you judge
the entire chart taking the sign in which Venus is placed as the ascendant, you should
keep in mind that the indication are applicable only for Spouse / marriage / relationships
and Vehicles (all natural karakatwas of Venus). This exercise may be done even with
house lords.

Arudha or Amsaka

The fourth way of reckoning is from the respective Arudha lagna. Arudha means
mounted or ascended. How to arrive at the arudha of any house? Count the number of
signs that the lord has progressed from his house. Count as many signs from the lord. The
resulting sign is the Arudha lagna. Thus arudhas can be calculated for all twelve houses
though some commentators recommend for only 8 important houses. Both Jaimini as
well as Parasara deal with this though Jaimini deals with it more extensively. This
concept is not necessarily confined to Jaimini system alone, and is used in standard
Parasari approach too.

The Ascendant in this system is known as "The Lagna Arudha Pada". Apart from Lagna
Arudha as already stated Arudha padas for all the remaining houses can also be arrived at.
Next to the Lagna Arudha is the Upapada Lagna which is equally important. The
'upapada' is nothing but the arudha of the 12 th and is also referred to as 'uparudha' or
'gaunapada'.

Somanatha clearly states that he Arudha lagna or Pada lagna is subordinate to the actual
Rasi or Rasi lagna. This should be kept in mind by the overzealous student.

Apart from Lagnaarudha, arudha padas for the remaining houses also can be calculated.

Arudha Charts Enunciated from Symbol used

• Lagna Arudha or Lagna Pada 1 st house A1

• Dhana Arudha (Pada) 2 nd house A2

• Vikrama / Bhatru Pada 3 rd house A3

• Matru / Sukha Pada 4 th house A4

• Mantra / Putra Pada 5 th house A5

• Roga / Satru Pada 6 th house A6

• Dara / Kalatra Pada 7 th house A7

• Mrutyu / Marana Pada 8 th house A8

• Pitru / Bhagya Pada 9 th house A9

• Karma / Rajya Pada 10 th house A10

• Labha Pada 11 th house A11

• Vyaya / Upa Pada 12 th house Up

Drekkana:

Now I will explain the way to reckon bhavas from the Drekkana (decanate) chart. The
drekkana in which lagna lord is posited should be treated as the lagna in the drekkana
chart. Likewise the drekkana in which the second lord is posited should be treated as the
second bhava, the drekkana in which the third lord is posited should be treated as the
third bhava and so on. This is the method as given in Kalpalata. It should be pointed out
that Somanatha has a unique way of calculating the Drekkana. Various methods of
calculating the Hora and Drekkana charts exist and one should ensure that the appropriate
Drekkana or Hora is being used in the relevant context.

Conclusion:

If one arrives at the same results by reckoning the bhava under scrutiny from more than
two or three of the above four, the prediction will not fail. The astrologer should predict
confidently whenever the results from variant methods of reckoning concur well. To a
beginner all this might sound complex. But to the trained mind, it makes sense. Moreover
with practice comes the ability to discriminate. Three or four lagnas or three or four dasas
are often used compositely for greater clarity. One may use alternate methods to
confound oneself or to attain further clarity. It all depends on the level of understanding
of the practitioner. To one person the answer appears as clear as day; to another, shadowy
as twilight; to a third, dark as night.

There are two paths to gain deeper understanding. The first path is to find an experienced
teacher from whose knowledge, wisdom and experience one may gain. The other is by
regular practice and hard work. As you study more and observe the principles at work
in actual life (charts), you will gain your own insights. Both the paths are valid as long
as one is serious and intellectually honest. Intellectual honesty and critical study
combined with some sadhana are most important if one adopts the second path due to the
unavailability of a good teacher. The first path is superior in a way at least initially. The
second is as good and is definitely safer than resorting to one of the many self proclaimed
false 'gurus'.

But for either of these to happen your chart should have the trikonas (trines) and / or their
lords in good place in the rasi and / or navamsa (can you guess why?). The longer one
practices, the deeper becomes one's understanding of the symbolism of the particular
method employed. No practitioner or user can see in a spiritual tool, anything beyond his
own level of thinking at that stage. Only the user can decide upon the importance and
meaning of a particular method for him or her.