RETROGRESSION | © SARAJIT PODDAR, 19 FEB 2020

1.1
VAKRAGATI

V
akragati or Retrogression has great significance in Jyotiṣaśāstra. This
phenomenon occurs when a Tārāgraha, Bṛhaspati to Śani appear to move in
reverse direction as seen from Pṛthvī. The Grahas, Budha to Yāma move in
elliptical orbits around Sūrya, and their direction of motion is always the same. The orbit
around Sūrya is called Heliocentric Orbit and that around Pṛthvī Geocentric Orbit. It is
only in Geocentric Orbit Grahas “appear” to change directions occasionally, because they
are orbiting Sūrya and not Pṛthvī. A Graha that around Pṛthvī would never change
direction. For the Superior Grahas, Maṅgala to Yāma, the Vakragati occurs when they are
farther from Sūrya (but closer to Pṛthvī), making them bright and strong. This is the
reverse of the Astāṅgata phenomenon, where the Graha is rendered powerless as they are
obscured by Sūrya’s brilliance. Due to their nearness to Pṛthvī, and increased visibility,
Vakragati makes a Graha strong. However, that is not all, as their results also undergo
modification. Vakragati is like a reverse Gear in vehicle, where more effort is required to
accomplish something. Reversing a vehicle is indeed more difficult than when moving
forward. Moving forward is the natural state of the Graha, which is where, a Graha is
expected to bestow his natural results, originating from his ownership, placement, or yoga.
Vakragati denotes extra effort, that the native must put before achieving the desired
results.
Because the direction of the Graha is reversed, it is often understood by the
scholars that the Graha indicate our unfulfilled desires from previous births. The desires
signified by a Vakrīgraha are intense and require serious working by the native to
transcend them. When a Graha is farther from Sūrya, he is endowed with bright rays,
which implies that the indications of this Graha shine brightly in the native’s life. They
are endowed with high Ceṣṭābala, where Ceṣṭā means effort. One having a Vakrīgraha in
his Kuṇḍalī puts excessive effort in the significations of the Graha. Therefore, when a
Graha is Vakrī, we can infer that the native is highly focused the Graha’s significations
that arise due to ownership, placement and yogas.

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1.1.1
ASTRONOMICAL BASIS
Let us now review the astronomical basis of this phenomenon. Vakragati is
recognized from a Graha’s speed, which are classified into 8 different kinds by the
Siddhānta Texts. According to Sūryasiddhānta, the 8 kinds of motions are (1) Retrograde
(Vakra), (2) Somewhat retrograde (Anuvakra), (3) transverse (Kuṭila), (4) slow (Manda),
(5) very slow (Mandatara), (6) even (Sama), (7) very swift (Śīghratara), and (8) swift
(śīghra).

Sūryasiddhānta 2.12.
The motion of the Grahas is of eight kinds: Vakrī (Vakra), somewhat Vakrī
(Anuvakra), transverse (Kuṭila), slow (Manda), very slow (Mandatara), even
(Sama), also, very swift (Śīghratara), and swift (śīghra).

In verse 2.12 Sūryasiddhānta states about these 8 kinds of motion. The details of
these motions are explained in the below table. There are two kinds of Vakrī motion, Vakra,
and Anuvakra. Anu means small, indicating that the Graha is retrograding, but with
smaller speed. This occurs when the Graha starts to retrograde or in the verge of becoming
stationary. The direct motion is of 5 types, which are to be classified into 3 groups, Manda
group, Sama Group, and Śīghra group. Manda means slow, Śīghra fast and Sama even.
Like the two kinds of Vakra motion, the Manda and Śīghra groups also have two kinds. A
Graha is Manda when his speed is lesser than the Madhyagati (Sama, mean speed). When
the Graha is either going into standstill or emerging from it, he is Mandatara. But, at a
higher speed, which is still less than the Madhyagati, the Graha is Manda. In Śīghratara
motion, the Graha is exceedingly fast (Aticārī), nearing his maximum speed. In between
the Sama and Śīghratara motion, lies the Śīghra motion, where the Graha is faster than
his Madhyagati, but not the fastest. The Sama of mean speed is denoted here as
Madhyagati, which is the mean speed of the Graha, based on their Mahāyuga Bhagana.
They are Sūrya 0.985603, Candra 13.176352, Maṅgala 0.524019, Budha 0.985603,
Bṛhaspati 0.083096, Śukra 0.985603 and Śani 0.033439. Notice that for Budha and Śukra,
their Madhyagati is same as Sūrya’s. For the extraneous Grahas, it is Prajapati 0.01177,
Varuṇa 0.006019 and Yāma 0.004013.

Table 1

# Motion Direction Speed Details

When a Graha is moving in reverse direction, he is called Vakrī. This
occurs when the Graha is closer to his maximum speed, i.e., either
Vakra High
moving towards his maximum reverse speed or has crossed it. The
1 Vakrī reverse
(वक्र) highest reverse speed of an outer Graha is attained at 180° from Sūrya
speed
i.e., 7th house. The inner Grahas attain their highest reverse speed
during their Vakrī conjunction with Sūrya.
When a Graha gets into retrogression from being stationary, or coming
to stationary, the reverse speed is milder, and the Grahagati is called
Anuvakra Mild-
Anuvakra. This normally occurs when an outer Graha is in previous or
2 Vakrī reverse
(अनुवक्र) latter house than the 7th (from Sūrya). For inner Graha, this occurs
speed
when the Graha is either going to conjoin Sūrya or left the conjunction,
in Vakragati.
It is the moment when a Graha is stationary. This occurs when the
Kuṭila Graha the Graha is about to change his direction, from direct to
Near-zero
3 Stationary reverse, or vice-versa. The stationary point of a Graha depends on the
(कुटिल) speed
size of the Graha’s orbital circumference and has been explained in the
forthcoming section.

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# Motion Direction Speed Details

Mandatara Manda means slow, and Mandatara means slower. When a Graha is
Mildly
4 Direct leaving his stationary point or moving towards it, in direct motion, he
(मन्दतर) slow speed
attains this motion. This is a very slow motion.
Manda Manda means slow. A Graha attains this when he is either going to
5 Direct Slow speed attain his Madhyagati (from stationary) or leaving his Madhyagati and
(मन्द)
moving towards stationary.
Sama Mean
6 Direct When the Graha is moving with his Madhyagati, he has Sama-gati.
(सम) speed
When a Graha’s speed is higher than his Madhyagati, but has not
Śīghra Higher attained his highest speed, he is said to have Śīghra-gati. This occurs
7 Direct
(शीघ्र) speed when the Graha is moving from Madhyagati to Ati-Śīghra or moving
from Ati-Śīghra to Madhyagati.
When a Graha reaches his highest speed, he is said to have the
Śīghratara Maximum Śīghratara Gati. This occurs when an outer Grahas conjoin Sūrya.
8 Direct
(शीघ्रतर) speed Regarding the inner Grahas, this occurs when the Graha conjoins
Sūrya in Mārgī-Gati.

To understand these motions, let us take the example of Devaguru Bṛhaspati. We

start with the limits of Vakragati. A Graha starts retrograding when he is in a certain
distance from Sūrya in a Kuṇḍalī. This depends on two things, (1) the mean distance of the
Graha from Sūrya (r) and (2) the mean distance of Pṛthvī from Sūrya (re). The mean
distance (r) of a Graha is derived above, which the average of Semi-major axis (a) and the
Semi-minor axis (b). The mean-distance of a Graha is measured in Astronomical unit (AU),
which is the mean distance of Pṛthvī from Sūrya. The modern value of Astronomical unit
is 149597870.7 km. The mean distance of the Grahas are shown in the below table. The
mean distance (r’) indicate the ratio of the Mean distance with respect to Pṛthvī’s from
Sūrya. This is used in the formula below.

Table 2

Semi-major Semi-major Mean Mean

Graha Eccentricity (e)
axis (a) axis (b) distance (r) distance (r’)
Pṛthvī 1.00000018 0.01673163 0.99986020 0.99993019 1
Budha 0.38709843 0.20563661 0.37882552 0.38296198 0.382989
Śukra 0.72332102 0.00676399 0.72330447 0.72331275 0.723363
Maṅgala 1.52371243 0.09336511 1.51705676 1.52038459 1.520491
Bṛhaspati 5.20248019 0.0485359 5.19634875 5.19941447 5.199777
Śani 9.54149883 0.05550825 9.52678802 9.53414342 9.534809
Prajapati 19.18797948 0.0468574 19.16690319 19.17744133 19.17878
Varuṇa 30.06952752 0.00895439 30.06832199 30.06892476 30.071024
Yāma 39.48686035 0.24885238 38.24466001 38.86576018 38.868474

The formula for finding the Angle where a Graha becomes Vakrī is found using the
formula Cos  = – [r½ * re½] / [r – r½ * re½ + re]. Since the value of re is 1, we can simply the
formula as Cos  = – [r½] / [r – r½ + 1]. Let us take Bṛhaspati’s case, whose mean distance
is 5.199777, the point of entry intro Vakragati is found here as Cos  = – [r½] / [r – r½ + 1]
= – [5.199777½] / [5.199777 – 5.199777½ + 1] = -0.581788. Therefore  = acos (-0.581788) =
125.576400°. This can be rounded off to 126°. The point of exit from Vakragati can be found
by subtracting the angle arrived before from 360. Therefore, point of exit = 360 - . For
Bṛhaspati, it is 360 – 126 = 234. The degrees 126 and 234 are the point of inversion of
direction and these are the points where a Graha is stationary. Therefore, we can say that
Bṛhaspati becomes stationary at 126° and 234° from Sūrya. The middle point between the
point of entry and exit, i.e., 126 and 234 is the point of opposition (180°) from Sūrya, where

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the Graha is at his maximum reverse speed. Roughly 6° on either side of the stationary
points is treated as the zone of the Stationarity, where the Graha’s speed is very slow.
The span of Vakragati = is the difference between the exits and entry points. For
Bṛhaspati, the zone is 234 – 126 = 108°. We should remove 6° from the span as that is
allotted to Kuṭila. Therefore, for Bṛhaspati, it is 108 – 6 = 102°. The Vakra span is divided
into Vakra and Anuvakra. The spans of Vakra and Anuvakra can be arrived by dividing
the Vakra span into 4 parts, which in Bṛhaspati’s case is 25.5°. Among them, the first and
last zone are the zone of Anuvakra, where the speed is lesser than the maximum reverse
speed. The middle two portions belong to Vakragati. For Bṛhaspati, 132-158 and 209-234
represent the two Anuvakra zones, whereas 158-209 is the Vakra zone. The table below
gives the zones of Vakra and Anuvakra, depending on the points of stationary and the
Vakra spans. Budha and Śukra are not included in the table, because, they are limited by
their Maximum elongation, therefore, their computations are different. Sūrya and Candra
never become Vakrī, which is why they are also not included.

Table 3

Kuṭila Kuṭila Kuṭila Kuṭila Vakra Anuvakra Anuvakra

# Graha Vakra Zone
Entry Entry Zone Exit Exit Zone Span Zone 1 Zone 2
1 Maṅgala 163 157-169 197 191-203 28 169-176 176-190 190-197
2 Bṛhaspati 126 120-132 234 228-240 102 132-158 158-209 209-234
3 Śani 114 108-120 246 240-252 126 120-152 152-215 215-246
4 Prajapati 106 100-112 254 248-260 142 112-148 148-219 219-254
5 Varuṇa 102 96-108 258 252-264 150 108-146 146-221 221-258
6 Yāma 101 95-107 259 253-265 152 107-145 145-221 221-259

From a Jyotiṣa Siddhānta standpoint, the speed of the Graha depends on the
Graha’s Śīghrakendra. The Śīghrakendra is the difference between a Graha’s
Śighroccasphuṭa and the Madhyasphuṭa. For the Antargrahas, Budha or Śukra, the
Madhyasphuṭa is Sūrya’s Madhyasphuṭa, and the Śighroccasphuṭa is derived from the
Mahāyuga Bhagana (mean revolutions) of Śighrocca. On the other hand, for the
Bahirgrahas, Maṅgala to Yāma, the Madhyasphuṭa is derived from their Mahāyuga
Bhagana, and the Śighroccasphuṭa is Sūrya’s Madhyasphuṭa. This can perhaps become
clear in the following table:

Table 4

# Inner / Outer Graha Madhya Sphuṭa Śighroccasphuṭa

1 Inner Graha Sūrya’s Madhyasphuṭa Madhyasphuṭa of Śighrocca
2 Outer Graha Graha’s Madhyasphuṭa Sūrya’s Madhyasphuṭa

To find the Śighrocca and Madhyasphuṭa of the Grahas, the formulae given in the
below table can be used. They are based on the Madhyagati of the Grahas. The formula
utilizes the epoch as J2000.0, which is JD 2451545, that corresponds to 1.1.2000, 12:00 UT.
To compute the Madhyasphuṭa of the Grahas, one must find the days elapsed from the
epoch (d). Let us say that JD_moment is the Julian day of the moment, then d =
JD_moment – J2000.0.

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Table 5

Madhyasphuṭa Śīghroccasphuṭa Śīghrakendra

# Graha
M S SK = S - M
1 Budha Śīghra 256.496 + 0.985609 * d 228.280 + 4.092339 * d 331.784 + 3.106730 * d
2 Śukra Śīghra 256.496 + 0.985609 * d 158.009 + 1.602130 * d 261.513 + 0.616521 * d
3 Sūrya 256.496 + 0.985609 * d 0.000 Not applicable
4 Maṅgala 331.461 + 0.524033 * d 256.496 + 0.985609 * d 285.035 + 0.461576 * d
5 Bṛhaspati 10.364 + 0.083091 * d 256.496 + 0.985609 * d 246.132 + 0.902518 * d
6 Śani 26.105 + 0.033460 * d 256.496 + 0.985609 * d 230.391 + 0.952149 * d
7 Prajapati 290.232 + 0.011732 * d 256.496 + 0.985609 * d 326.264 + 0.973877 * d
8 Varuṇa 280.252 + 0.005981 * d 256.496 + 0.985609 * d 336.244 + 0.979628 * d
9 Yāma 214.994 + 0.003975 * d 256.496 + 0.985609 * d 41.502 + 0.981634 * d

Let us say, we want to find the Śīghrakendra of Bṛhaspati on 01.01.2020 at 6:00

IST. The JD for the given date and time is 2458849.52. d = 2458849.52 – 2451545 = 7304.52.
Bṛhaspati’s Madhyasphuṭa = 10.364 + 0.083091 * d = 10.364 + 0.083092 * 7304.52 =
257.311, after expunging the multiples of 360. Bṛhaspati’s Śighroccasphuṭa = Sūrya’s
Madhyasphuṭa = 256.496 + 0.985609 * d = 255.897, after expunging the multiples of 360.
Bṛhaspati’s Śīghrakendra= Bṛhaspati’s Śighroccasphuṭa – Bṛhaspati’s Madhyasphuṭa =
255.897 - 257.311 = -1.41 = 358.59. We can directly find the Śīghrakendra from the formula
given in the table, which is 246.132 + 0.902518 * d = 246.131 + 0. 902518 * 7304.52 =
6838.59 = 358.59. The following table gives the value of the Mean speed of Grahas for
different Śīghrakendras at an interval of 5. The entry and exit points of Vakragati are
highlighted. One can easily find the speed of a Graha from his Śīghrakendra. The values
are given from 0 to 180, which is also applicable for degrees from 180 to 360. For the
remaining degrees, one should subtract it from 360. For instance, for Budha’s
Śīghrakendra at 300, the value corresponds to 360 – 300 = 60, where Budha’s speed is
1.685° / day.

Table 6: Daily speed of the Grahas based on thei Śīghrakendra

Śīghra Budha Śukra Maṅgala Bṛhaspati Śani Prajapati Varuṇa Yāma

Kendra Speed Speed Speed Speed Speed Speed Speed Speed
0 1.856 1.244 0.704 0.229 0.124 0.060 0.038 0.028
5 1.854 1.244 0.707 0.228 0.124 0.060 0.037 0.028
10 1.845 1.244 0.707 0.227 0.123 0.059 0.037 0.028
15 1.838 1.244 0.706 0.226 0.122 0.059 0.037 0.028
20 1.835 1.243 0.706 0.224 0.120 0.058 0.036 0.027
25 1.832 1.241 0.705 0.221 0.118 0.056 0.035 0.026
30 1.819 1.240 0.704 0.217 0.115 0.055 0.034 0.025
35 1.799 1.240 0.702 0.213 0.112 0.053 0.032 0.024
40 1.778 1.239 0.701 0.208 0.108 0.050 0.031 0.023
45 1.763 1.237 0.700 0.203 0.104 0.048 0.029 0.022
50 1.749 1.233 0.698 0.197 0.099 0.045 0.027 0.020
55 1.721 1.230 0.695 0.189 0.094 0.042 0.025 0.019
60 1.685 1.227 0.692 0.182 0.088 0.039 0.023 0.017
65 1.647 1.225 0.688 0.173 0.082 0.035 0.021 0.015
70 1.614 1.221 0.685 0.163 0.075 0.031 0.018 0.013
75 1.578 1.216 0.681 0.153 0.068 0.027 0.016 0.011
80 1.530 1.210 0.676 0.142 0.061 0.023 0.013 0.009
85 1.469 1.203 0.670 0.129 0.053 0.019 0.010 0.007
90 1.401 1.197 0.663 0.117 0.045 0.015 0.007 0.005
95 1.336 1.190 0.655 0.103 0.036 0.010 0.004 0.003

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Śīghra Budha Śukra Maṅgala Bṛhaspati Śani Prajapati Varuṇa Yāma

Kendra Speed Speed Speed Speed Speed Speed Speed Speed
100 1.266 1.181 0.646 0.088 0.027 0.006 0.002 0.000
105 1.181 1.169 0.635 0.072 0.018 0.001 -0.001 -0.002
110 1.077 1.153 0.621 0.056 0.009 -0.003 -0.004 -0.004
115 0.961 1.134 0.605 0.039 0.000 -0.007 -0.007 -0.006
120 0.840 1.113 0.586 0.021 -0.009 -0.012 -0.009 -0.008
125 0.714 1.086 0.562 0.004 -0.018 -0.016 -0.012 -0.010
130 0.570 1.051 0.532 -0.014 -0.027 -0.020 -0.015 -0.012
135 0.402 1.003 0.495 -0.032 -0.035 -0.024 -0.017 -0.013
140 0.219 0.940 0.448 -0.049 -0.043 -0.027 -0.019 -0.015
145 0.034 0.860 0.388 -0.066 -0.051 -0.030 -0.021 -0.016
150 -0.150 0.753 0.311 -0.082 -0.058 -0.033 -0.023 -0.018
155 -0.335 0.608 0.214 -0.096 -0.063 -0.036 -0.024 -0.019
160 -0.521 0.410 0.094 -0.108 -0.069 -0.038 -0.025 -0.020
165 -0.695 0.145 -0.046 -0.118 -0.073 -0.040 -0.026 -0.021
170 -0.831 -0.176 -0.191 -0.125 -0.076 -0.041 -0.027 -0.021
175 -0.918 -0.480 -0.309 -0.130 -0.077 -0.042 -0.028 -0.021
180 -0.954 -0.622 -0.358 -0.132 -0.078 -0.042 -0.028 -0.022

If we summarise the above table, and only look at the different speed limits we
notice that the maximum reverse speed is almost half of the maximum forward speed.
When a Graha is moving in reverse direction, we notice that no matter how fast he moves
in the backward direction, he shall always be slower than his speed in the forward
direction. Some Ācāryas recognized this difference and stated that, because a Graha takes
longer time in his reverse motion, there is delay manifestation of results. The table below
gives the maximum forward and reverse speed and the average speed.

Table 7

Budha Śukra Maṅgala Bṛhaspati Śani Prajapati Varuṇa Yāma

Max reverse speed -0.954 -0.622 -0.358 -0.132 -0.078 -0.042 -0.028 -0.022
Average speed 0.998 0.989 0.527 0.085 0.035 0.012 0.006 0.004
Max forward speed 1.856 1.245 0.709 0.229 0.124 0.060 0.038 0.028

I have given below Graphs that show the relationship of the speed of a Graha based
on their Śīghrakendra. It gives us a rough estimate of how fast a Graha increases or
decreases his speed. We notice that Śukra is special, because he changes his speed very
rapidly, giving the graph a sharp trough. On the other hand, for Bṛhaspati and the outer
Grahas the change is gradual.

Table 8: Śīghrakendra vs. Speed

# Graha Speed Graph Graha Speed Graph

1 Budha 5 Śani

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# Graha Speed Graph Graha Speed Graph

Prajapat
2 Śukra 6
i

3 Maṅgala 7 Varuṇa

Bṛhaspat
4 8 Yāma
i

I was curious about how much time does a Graha remain Vakrī in a period. To
determine this, I did some research on grahas speed for a span of 1096 days based on actual
planetary positions and tabulated my findings in the below table. Among the 5 Tārāgrahas,
from Maṅgala to Śani, Śani remains Vakrī for the largest amount of time i.e., 33.12%,
followed by Bṛhaspati. Extending this logic, we can say tha, about 33% of the Kuṇḍalīs
should have Vakrī Śani, and 24% Vakrī Bṛhaspati. Maṅgala remains for the least amount
of time followed by Śukra. Therefore, it is hard to find Vakrī Maṅgala or Śukra in a
Kuṇḍalī.

Table 9

# Graha Direct Retro Retro%

1 Budha 895 201 18.34%
2 Śukra 1012 84 7.66%
3 Mangala 1027 69 6.30%
4 Bṛhaspati 832 264 24.09%
5 Śani 733 363 33.12%
6 Prajapati 633 463 42.24%
7 Varuṇa 615 481 43.89%
8 Yama 620 476 43.43%

Now, if we want to find out how many days after conjunction of Sūrya does a Graha
becomes Vakrī? And, after he becomes Vakrī, how often does the Graha remain in Vakrī
state. To ascertain this, we shall use the formula given above. Firstly, we find out the
Śīghrakendra when a Graha becomes Vakrī and then exit this state, and thereafter find
the days when a Graha achieves the Śīghrakendra. Let us take the example of Bṛhaspati.
We identified before that Bṛhaspati enters into Vakragati at 125.56358 Śīghrakendra.
Bṛhaspati’s Śīghrakendra formula is 246.131 + 0.902504 * d. Let us say that d = - 272.72,
the Śīghrakendra = 246.131 + 0.902504 * (-272.72) = 0. Let us find out the “d” when the
Śīghrakendra = 125.56358. It is d = (125.56358 - 246.131)/0.902504 = -133.59. Now the

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difference in “d” shall tell us about the days from conjunction, the Graha attains Vakragati,
which is d’ = -133.59 - (- 272.72) = 139.128 days. Likewise, the days from conjunction,
Bṛhaspati exit Vakragati = (360 - 125.56358 - 246.131) /0.902504 = -12.96 days. Therefore
d” = -12.96 - (- 272.72) = 259.76 days. The duration for which Bṛhaspati remains in
Vakragati = 259.762 - 139.128 = 120.634 days. In a year of 365.2422 days, if Bṛhaspati
remains in Vakragati for 120.634 days, it is 33.02%, which is close to what we arrived in
our actual observations. The values for the other Grahas are as follows. These are more
accurate compared to the above table, as these are based on astronomical constants.

Table 10

Entry Exit Entry Exit Vakrī %age

# Graha
Degree Degree Days Days Duration Of time
1 Budha 144.427 215.573 46.489 69.390 22.901 6.27%
2 Śukra 167.005 192.995 270.912 313.072 42.160 11.54%
3 Maṅgala 163.215 196.785 353.624 426.359 72.735 19.91%
4 Bṛhaspati 125.564 234.436 139.128 259.762 120.634 33.03%
5 Śani 114.491 245.509 120.246 257.851 137.605 37.67%
6 Prajapati 106.090 253.910 108.937 260.724 151.786 41.56%
7 Varuṇa 102.379 257.621 104.509 262.982 158.473 43.39%
8 Yāma 100.589 259.411 102.473 264.268 161.795 44.30%

We notice here that on an average Budha remains Vakrī for about 23 days in a
year, followed by Śukra at 42 days and Maṅgala at 73 days. The outer Grahas remain Vakrī
for longer duration. Yama remains Vakrī for almost half of the year. How does this table
help us? If we know the date of conjunction of a Graha with Sūrya, we can estimate when
a Graha iscome Vakrī and remain in Vakrī state. Maṅgala becomes Vakrī after 354 days
from conjunction with Sūrya (look under the entry days against Maṅgala). Let us take an
example to verify this. Maṅgala and Sūrya conjoin on Sept 2, 2019. Maṅgala becomes Vakrī
on 10 Sept 2020, which 374 days later, nearly 20 days after our estimate, which is not far.
The deviation is because, what we have estimated our values based on Madhyagati (Mean-
motion) of Grahas. The actual value can fluctuate by few days from the days arrived above,
because of their Sphuṭagati (True motion).

1.1.2
ASTROLOGICAL EFFECTS
Retrogression is a difficult topic to decipher, which is why there are diverse and
often conflicting opinions among the scholars. Although a clear direction on this topic is
inconspicuous, nonetheless, the Jyotiṣaśastras are replete with principles which can help
in uncovering the mysteries. Therefore, we must review these principles stated in the
classical texts, and then form our opinions. It might be even surprising to many that these
principles are consistent, and the direction given by them are unambiguous. The classical
texts tell us that a Vakrī Graha is strong like a Uccagraha, which is why they don’t suffer
from reduction of longevity when they are in a Śatrurāśi (Śatrukṣetra Haraṇa). Maṅgala,
whose name is Vakra, is also exempted from the Śatrukṣetra Haraṇa. The association of
Maṅgala with Vakra is significant to note, because the characteristics of a Vakrīgraha can

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be deciphered from the Maṅgala’s nature, who is fight prone and highly enterprising. A
Vakrīgraha is also always eager to put effort, overcome challenges, and move ahead
notwithstanding.

1.1 .2 .1
RE V IEW O F C LA SSI CA L TE XT S

I have culled out the principles of Vakragati from several classical texts, including
Bṛhatparāśara Horāśāstra, Phaladīpikā, Sārāvalī and Saṅketanidhi. A thorough study of
these principles could help in getting a thorough grasp of the working of a Graha in this
state. I have given extensive explanation for one to follow these principles. A Vakrīgraha
is very strong due to his closeness to Pṛthvī. They are also strong because his visibility is
not obscured by Sūrya and shine very brightly because of his placement farther from Sūrya,
like Candra having strong Pakṣabala. Even Budha and Śukra, when they conjoin Sūrya in
their Vakrī state, do not lose all their potency. Such a Graha must be capable of protecting
the significations of his house which he owns and shall fight tooth and nail for that. A
Vakrīgraha is so strong that he is not subdued by enemies (exempt from Śatrukṣetra
Haraṇa) or diminished by Nīcatva. They are endowed with Ceṣṭābala or motional strength,
which makes them strong. The only challenge of this state is that it takes inordinately long
time to realize the effects pertaining to this Graha, be it due to his ownership, occupation
or yoga. The following principles address several of these topics.

Table 11

# References
BPHS 9.3-6. Alpāyu yoga: If a Śubhagraha is Vakrī in
Ari, Randhra, or Vyāya Bhāva, receiving Krūradṛṣṭi,
1 •
death occur within a month of birth. This is especially
true when Lagna is devoid of Śubhayuti.
BPHS 27.21-23. Eight kinds of motions are attributed to
Grahas from Maṅgala to Śani. These are Vakra
(Vakragati), Anuvakra (entering the previous Rāśi in
Vakrī motion), Vikala (devoid of motion), Manda
(somewhat slower motion than usual), Mandatara
2 This reinforces the fact that a Vakrīgraha is very
(slower than the previous), Sama (somewhat increasing
in motion), Cara (faster than Sama) and Aticāra
(entering next Rāśi in accelerated motion). The
strengths, allotted due to such 8 motions are 60, 30, 15,
30, 15, 7.5, 45 and 30.
Remarks
• Vakrī Śubhagraha is highly Śubha, however, his
position in a Dusthāna (6, 8, 12) and further
afflicted by Krūradṛṣṭi cause early demise of a child.
If the child survives due to other protections in the
Kuṇḍalī, this Graha proves to be a source of
suffering, with regards to health, Bhāva ownership
and the naisargika Kārakatva.
The native is protected from early demise when the
Lagna or the Kendras are occupied by a powerful
Śubhagraha. A similar dictum is found in Sārāvalī
10.23-24., which states that, a Śubhagraha (Mārgī)
in a Dusthāna aspected by a Vakrī Krūragraha
cause similar results. The Śloka however indicates
that the Śubhagrahas are not Vakrī, but aspected by
Krūra Vakrīgraha.
• Maharṣi Parāśara narrates eight kinds of motion,
and the strength allotted to the Grahas based on
these. These eight kinds of strengths can be found in
Sūryasiddhānta and other Siddhānta texts. Here,
the Maharṣi calls the stationary state as Vikala,
whereas Sūryasiddhānta calls this Kuṭila. The
source of strength assigned to a Graha is called
motional strength of Ceṣṭābala. Ceṣṭā means motion.
A Graha gets the full 60 virupa in Vakrāvasthā.
strong. Scholars who believe that a Vakrīgraha is
weak are incorrect. The strength of a Vakrīgraha is
derived from his distance from Sūrya, which makes
his rays shine with brilliance.
• The reverse is the case, when a Graha is conjunct
Sūrya, which causes combustion, where the Graha’s
rays are overcome by Sūrya’s brilliance. The Vakrī
state is like Pūrṇimā and the Phases of Candra
before and after that. Vakrāvasthā is comparable to

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# References
BPHS 31.2-9. Argalā. Grahas in the 4th, 2nd and the
11th cause Argalās, while obstructers of the Argala is
those in the 10th, 12th and 3rd (from a Bhāva or Graha).
3
As Rāhu and Ketu are Vakrī, the Argalās and
Virodhārgalā are counted accordingly in a reverse
manner.
BPHS 43.9. Excepting Śukra and Śani, the contributions
(Āyur), made by others, is halved, when they are eclipsed
4 Vakrī or the Graha is Maṅgala. We can say that a
by Sūrya. One third is reduced, if the Graha is in its
Śatrurāśi. This does not apply to the one in Vakragati.
BPHS 47.3-4. The effects of the Daśās of the Grahas are
in accordance with their strength. The effects of a Graha
in the first Dreṣkāṇa are realized at the commencement
of the Daśā. The Graha in the second Dreṣkāṇa makes its
effects felt in the middle of the Daśā. The effects of the
5
Graha in the third Dreṣkāṇa are experienced at the end
of the Daśā. If the Graha is Vakrī, these effects would be
in the reverse order. The Daśā effects of Rāhu and Ketu,
who are always Vakrī, always be realized in the reverse
order.
Page 10 of 36
Remarks
Uccāvsthā, and Astāṅgata Nīcāvasthā. Vakrāvasthā
is like Pūrṇimā and Astāṅgata is like Amāvasyā.
• In the context of Argalā, which is caused by a Graha
who is in 4, 2, 11 from a Rāśi or a Graha, Maharṣi
Parāśara states that the Argalā and Virodhārgalā
are counted in reverse for a Vakrīgraha. This means
that Argalā and Virodhārgalā of Rāhu and Ketu are
reversed. Meaning, Rāhu/ Ketu causes Argalā from
10, 12, and 3, and Virodhārgalā from 4, 2, and 11
from a Graha or Rāśi.
• It can also be interpreted as – when Rāhu/ Ketu is
in a Rāśi, then the Argalā and Virodhārgalā on that
Rāśi is seen in reverse. My recommendation is to opt
for the 1st interpretation, which is, Rāhu cause
Argalā to a Rāśi or a Graha from 10, 12, 3 and
Virodhārgalā from 4, 2, 11.
• Can we say that this rule that applies to Rāhu/
Ketu, also applies to Vakrīgraha? This is likely the
case as per Śloka BPHS 47.3-4., whereby Maharṣi
clarifies that the results of a Graha in the 1st, 2nd or
3rd portion of a Dasa is reversed for Rāhu/ Ketu and
a Vakrīgraha.
• In Āyurnirṇaya, or computation of Āyu using
mathematical model such as Piṇḍāyu, there is a
reduction (Haraṇa) called the Śatrukṣetra Haraṇa.
This Haraṇa occurs when a Graha is in a Śatrurāśi,
whereby 1/3rd of the longevity (Granted by the
Graha) is reduced.
• This however does not occur when the Graha is
Vakrīgraha’s strength is not diminished by his
disposition in a Śatrurāśi, as he is capable of fight
the odds denoted by the Rāśi.
• The details regarding this can be found in the
Āyurnirṇaya chapter, where the computations of
Piṇḍāyu, Añśāyu and Nisargāyu have been
explained with examples.
• The Mahādaśā of a Graha is relatively long, and
they are sub-divided into Bhukti, Pratyantara, and
further. Normally, the bearing of a time is more
correlated with the Bhukti lords. The question is,
does the Mahādaśā lord gives his results throughout
its period, or that is concentrated in a particular
section?
• The answer is that, this depends on the Dreṣkāṇa
occupied by the Graha. If the Graha is in 1st
Dreṣkāṇa, the results of the Mahādaśā lord is
experienced strongly in the 1st portion, 2nd Dreṣkāṇa
– 2nd portion, and 3rd Dreṣkāṇa – 3rd portion.
• This order is however reversed for Rāhu/ Ketu and
Vakrī Graha. In general, such reversals are seen
even in other situations where the Vakrīgrahas are
involved. The results of Budha, however, depends on
Budha’s Dreṣkāṇa placement.
• For instance, when Budha Daśā – Bṛhaspati Bhukti
is operational, the results of Bṛhaspati is more
evident during the period. If Budha is in 1st
Dreṣkāṇa, then Budha’s own results shall be
experienced in the 1st 1/3rd of the Mahādaśā.
However, if Budha is Vakrī, Budha’s results are
experienced in the last 1/3rd potion. It is often seen
that when a Graha is Vakrī, the results promised by
the Graha is experienced only after much effort and
toil.
• In Gocara, it is said that Maṅgala gives results in
the 1st Dreṣkāṇa, Guru/Śukra in 2nd Dreṣkāṇa, Śani
in the last Dreṣkāṇa. We should also expect reversal
of this when the Graha is Vakrī – meaning, when
Śani is Vakrī (in Janmakuṇḍalī), he should start
giving results immediately after entering the Rāśi,
instead of waiting till the end.
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# References
BPHS 50. 84-87. The Daśās of other Grahas become
auspicious and augment the fortune, if the Lord of
Dharma and Guru are in any way related with Yoga,
Kendra, or the Bhāva concerned etc. The Graha with
Yoga of good fortune at birth produces good effects, when
6 he is free from Vakragati and becomes direct. The
weakness, inabilities and Yogas of other Grahas should
also be considered in judging their effects. All those
Daśās give full, medium and little effects in accordance
with the disposition of the Grahas in the Kendra,
Panaphara and Apoklima.
BPHS 80.42. The woman concerned becomes a
destructor of her husband’s family and her father’s
7 family, if at her birth Candra and Lagna be subjected to
Pāpakartari Yoga (direct Krūragrahas in 12th and Vakrī
Krūragrahas in 2nd).
Phaladīpikā 4.2: Candra’s Pakṣabala and Sūrya’s
Āyanabala is their Ceṣṭābala. For other Grahas, they get
this Bala when they are in Vakrī motion. In a
Grahayuddha, those that are posited in the north
(declination) and who have got brilliant rays (farther
from Sūrya) is considered as victorious. Grahas have
8 their Ceṣṭābala when they are Vakrī. Candra gets it
their full Uccabala when in their highest Ucca. As
regards directional strength, the Sūrya and Maṅgala are
strong in the 10th; Śukra and Candra in the 4th; Budha
and Bṛhaspati in the 1st and Śani in the 7th. Budha,
Śani and Candra have their Āyanabala in their southerly
course. The rest have the same in their northern.
Phaladīpikā 4.4: A Graha is said to possess strength
when he is Vakrī and his rays are full and brilliant,
though posited in a depression or inimical Rāśi or Añśa.
9 •
Like Candra, a Graha though occupying an Ucca,
friendly or his own Rāśi or Añśa becomes weak, should
his rays be overpowered or eclipsed.
Page 11 of 36
Remarks
• Maharṣi Parāśara clarifies here the impact of
Vakragati on the Daśā. A Graha is capable of giving
good fortune during his period when he is involved
in a Yoga, or associated with a powerful Bhagyeśa,
or Bhāgyakāraka Bṛhaspati.
• However, if the Graha is Vakrī, the results are not
experienced right away, and the native must put
exceeding effort indicated by the Kārakatva of the
Yogakāraka, for the results to be experienced, near
the end of the period.
• In general, the Daśā/ Bhukti of a Vakrīgraha is
experienced only after the native puts much effort
indicated by the Naisargika and Tatkālika
Kārakatva of the Graha.
• In the context of Pāpakartari yoga, Śrī Santhanam
gives his comment under Śloka 80.42 of BPHS,
which deals with Strī Jātaka. It states that, if in a
Strī Kuṇḍalī, both the Lagna and Candra Lagna are
subjected to Pāpakartari, this indicates danger to
both her parents’ as well as he husbands’ family.
• In a Pāpakartari yoga, direction of motion of the
Grahas to improve the accuracy of the assessment.
If the Graha in the 2nd is Vakrī, i.e., move towards
the Lagna, and one in the 12th is Mārgī, moving
towards the Lagna, the Pāpakartari is complete as
the two Grahas fully grasp the Graha in their
clutch.
• This idea is applied elsewhere i.e., formation of a
yoga. For instance, if in a yoga, the fast moving
Graha is behind a slow moving Graha, then it
means that the slow moving Graha meet the fast
moving Graha in future, forming a formative yoga –
called Itthaśāla yoga in Tajik. The reverse gives rise
to a separative yoga – called Esarapha yoga in
Tajik.
• Śrī Mantreśvara explains here the several sources of
strength, starting with the Ceṣṭābala. He clarifies
that the Grahas excluding Sūrya and Candra get
from his Pakṣabala, and Sūrya Āyanabala. Sūrya
and Candra are separated out, because they do not
become Vakrī.
• When a Graha is Vakrī, the rays of the Graha is full
and brilliant, because the Graha is farther from
Sūrya. From an astronomical viewpoint, the Graha
and Sūrya are in the opposite sides from Pṛthvī,
causing the Graha to shine brightly.
• This is different in the case of the inner Grahas,
Budha and Śukra, which is explained in the
astronomical section, because they can never be
separated from Sūrya beyond their maximum
elongation, which is 28° and 47°. When they are
Vakrī, they closer to Pṛthvī, in between Sūrya and
Pṛthvī.
Some scholars interpret this as that a Graha
becomes strong when either Vakrī or when its Rays
are full and brilliant. Normally, when a Graha is
Ucca, even then we say that the Rays of the Graha
are full and brilliant. But, this is not intended here,
because, the author states another condition, which
is even if the Graha is in Nīca Rāśi, or Añśa, the
Graha is considered strong. A Graha can’t be Nīca
and Ucca at the same time. Therefore, this can only
mean that, when a Graha is Vakrī and is endowed
with powerful rays, the Graha is deemed powerful,
even though the Graha may be in a Nīca Rāśi or
Añśa.
 RETROGRESSION | © SARAJIT PODDAR, 19 FEB 2020
# References
Phaladīpikā 4.5: All Grahas are strong when they are
in Ucca. Candra is strong and auspicious when she has
her full Paksha bala and the Sūrya when he has his full
Dig-bala (i.e., when he is the 10th house). The other five
non-luminous Grahas are strong when they are Vakrī.
10
Rāhu in Karka, Vṛṣabha, Meṣa, Kumbha and Vṛścika
and Ketu in Mīna, Kanyā, Vṛṣabha and the latter half of
Dhanu, in Pariveṣa and Indracāpa, and strong if there is
conjunction of Candra and the Sūrya and the time be
night.
Phaladīpikā 7.3: Even a single Graha, though in
depression, is capable of making the person born a king’s
equal, provided he be with brilliant rays, Vakrī in motion
and occupy an auspicious house (i.e., other than the 6th,
11 8th or 12th). Should there be two or three such Grahas at
a birth the native is come a King. If there are many such
posited in auspicious Rāśis or Añśas, they usher a king
endowed with all the insignias of royalty such as a
crown, umbrella and waving Cāmara.
Phaladīpikā 9.20: When a Graha is Vakrī in his motion,
he produce effects similar to those that arise from his
occupying his Uccarāśi, even though the Graha is posited
12
in a Śatru or Nīca Rāśi. The effects produced by a Graha
situated in his Svakṣetra– is ascribed to him similarly
when he happens to occupy a Vargottamāñśa.
Phaladīpikā 20.14: The effects of the Daśā periods of
Grahas that are Vakrī or that occupy their Sva, Ucca or
Mitra Rāśis or are placed in Śubhabhāvas (besides the
6th, the 8th or the 12th) is as those described so far. I
shall now set forth the effects of the Daśā of Grahas
occupying Śatru or Nīca Rāśi, or that have been eclipsed
(become invisible) or a Dusthāna.
Phaladīpikā 20.15: When Lagneśa is badly placed, the
13 person concerned during the Dasa of that Graha is
imprisoned. He leads the life incognito, suffers from fear,
disease and mental anxiety, participates in funeral rites,
suffers loss of position and other misfortunes. If the lord
of the 2nd house is similarly disposed, the person during
the Graha of the concerned Graha behaves stupidly in a
public assembly, not true to his word or his family,
receives evil tidings, write bad letters, suffers eye-
trouble, is foul-tongued, spends heavily and incurs Royal
displeasure.
Phaladīpikā 20.37: If the Graha whose Bhukti is in
progress should during the course of his transit at the
14 time pass through his Śatru or Nīca Rāśi or become
eclipsed there is much misery. Should he pass through
his own, Ucca house or be Vakrī, the effects then be good.
Phaladīpikā 22.18: The Rāśis, degrees, minutes, etc., of
a Graha is converted into minutes, and as many
15 multiplies of 2400 as may be found necessary is
subtracted from the same. The remainder represents the
Āyuṣkalās of the Graha. The same is divided by 200 = 10
Page 12 of 36
Remarks
• We can say that when a Graha is Vakrī, its power is
not diminished by Nīca Rāśi or Añśa. Although this
is not explicitly said so, we can say that the Graha
attains Nīcabhanga. The reverse is of eclipse (Asta)
when the rays of a Graha is obscured by Sūrya’s
brilliance, rendering him weak, as though he is in
his Nīcarāśi. It is logical to treat a Vakrīgraha like a
Uccagraha.
• Some specific positions of strength are mentioned by
Śrī Mantreśvara. According to him, a Vakrī Graha is
very strong. Candra is strong when he has strong
Pakṣabala and Sūrya Āyanabala or Dikbala.
• Rāhu and Ketu are unlike other Grahas. Rāhu
becomes strong in 5 Rāśis, Karka, Vṛṣabha, Meṣa,
Kumbha and Vṛścika. Likewise, Ketu becomes
strong in 4 Rāśis, Mīna, Kanyā, Vṛṣabha, 2nd Horā of
Dhanu. Furthermore, Ketu is strong when two
atmospheric phenomenon occurs, that are, firstly
there is a Halo around Candra (Pariveṣa), or there is
a rainbow in the sky (Indracāpa). Ketu is also strong
during Amāvasyā, at night, i.e., when there is
complete darkness.
• A Graha loses his depression when Vakrī in such a
place. According to Śrī Mantreśvara, the native can
even rise to become a King, when such a Vakrīgraha
is in a Śubhabhāva (non-Dusthānas).
• If the Vakrīgraha is in a Śubha Rāśi or Añśa
(instead of Nīca), in a Śubhabhāva, the native is a
recognised king, with royal insignia, crown,
umbrella and Cāmara etc.
• Śrī Mantreśvara clearly states that a Vakrīgraha is
like a Uccagraha, regardless of its position in a
Śatru or Nīca Rāśi. A Graha in Śatru or Nīca Rāśi is
not considered weak, rather strong, when the Graha
is Vakrī.
• Likewise, when a Graha is in Vargottama, he gets
the strength like Svakṣetra, even though the Graha
may be in a Śatru or Nīca Rāśi. In summary, a
Nīcarāśi Vargottama Graha behaves strong, as
though he is in his Svarāśi.
• Śrī Mantreśvara gives the general results of a
Graha placed in good and bad condition. The results
are favourable, when the Graha is well placed in a
Śubharāśi (sva, ucca, mitra etc.) or Śubhabhāva
(kendra, koṇa, dhana, lābha), and the results are
favourable in the Daśā of the Graha.
• While describing the results, Śrī Mantreśvara
classifies Vakragati in the same league the
Śubhabhāvas and Śubharāśis. This reinforces that
the fact that Vakrīgrahas are considered strong, and
their Daśās favourable. Sārāvalī however clarifies
that, this is applicable only to the Śubha
Vakrīgrahas, whereas Krūra Vakrīgrahas are
troublesome.
• When a Graha becomes Vakrī in Gocara, the results
of such a Graha is favourable, like what we would
expect when the Graha is Ucca. Vakrāvasthā is
equated with Uccāvsthā. The reverse is true when
the Graha is in its Śatru or Nīca Rāśi or Asta.
Vakrāvasthā is the reverse of Astāvasthā. The Daśā
lord when passes through his Uccarāśi or is Vakrī
gives favourable results.
• In the computation of Añśāyurdaya, Śrī
Mantreśvara affirms Śrī Satyācārya’s view
regarding the increase of longevity under specific
conditions. In this regard, Śrī Mantreśvara states
that when a Graha is Ucca or Vakrī, the Āyuṣa
 RETROGRESSION | © SARAJIT PODDAR, 19 FEB 2020
# References
or 0, 0, = 2. The quotient gives the number of years,
months and days in the Añśāyurdaya contribution
towards the span of life by a Graha according to its
Degree, etc., according to Satyācārya.
If the Graha be Vakrī or in Ucca, this quotient has to be
trebled; If the Graha be in his own Rāśi or Navāṃśa,
Dreṣkāṇa or Vargottamāñśa, the Ayurdaya has to be
doubled; if in depression, it has to be reduced by half. If
the Graha be eclipsed, then also the reduction is half.
But this last reduction not apply to Śukra and Śani.
Phaladīpikā 26. Sarvatobhadra Cakra: When a
Graha is Vakrī in motion, the aspect is towards the right.
It is on the left when the motion is direct (swift). When it
is mean one, it is towards the front. This is with
reference to the five, Grahas from Maṅgala onwards.
In the case of Rāhu and Ketu, which are always Vakrī,
the Vedha is on the right, and in the case of the Sūrya
and Candra which move direct (and have no Vakrī
motion), the Vedha is on the left.
Owing to there being no uniformity in motion among the
other Grahas, three kinds of Vedhas have been
mentioned, Krūragrahas when Vakrī, cause intense evil
if they are in Vedha position, while Śubhagrahas do
immense good. Krūragrahas and Śubhagrahas when in
rapid motion (Aticāra) partake of the nature of the
Grahas they are associated with.
In the Sūrya’s Vedha there misunderstanding in that of
Maṅgala, loss of wealth; in that of Śani, trouble through
sickness; in those of; Rāhu and Ketu, obstacles. In
16
Candra’s there is mixed effects; in that of Śukra, sexual
enjoyment; in that of Budha, intelligence; in that of
Bṛhaspati, an all-round good effect.
When the Graha causing the Vedha is Vakrī, the effect is
two-fold; it is thrice when he is in Ucca; when his motion
is rapid (aticāra), the usual (sama) effect; and when in
Nīca, the effect is only half.
Any Tithi, Rāśi or Añśa or Nakshatra hit by a
Krūragraha is scrupulously avoided in all auspicious
under takings. A marriage celebrated during a Vedha not
prove prosperous; any journey undertaken not prove
prosperous; any treatment given to a patient not end in
cure; and any business started is not successful.
If a Vedha caused by a Krūragraha should occur during
the time of sickness, it culminates in death if the motion
be Vakrī. if the motion be Mārgī, the sickness soon
subside. If there be Vedha caused by a Krūragraha in
one’s own week day (Janmavāra), the person not have
peace of mind and he suffer from mental pain.
Sārāvalī 4.36. Kālabala and Ceṣṭābala. The Sūrya,
Bṛhaspati and Śukra acquire strength during daytime,
while Śani, Candra and Maṅgala become strong during
night-time. Budha acquires vigour at all times. The Hora
17 Bala goes to Hora Lord, Masa Bala to the Lord of the
month, Dinabala to the weekday lord of birth and
Abdabala is credited to the Lord of the year of birth.
Krūragrahas get strength in Dark Half, while
Śubhagrahas become strong in Bright Half. The Graha,
that is victorious in war, that is in its Vakrī motion, or,
that is not combust become strong. The Luminaries get
strength in northern course. This is how Satyācārya
detailed motional strength.
Sārāvalī 5.14. Ucca Vakra. If a Graha is Vakrī, while
in Ucca, it produces no (good) effect. This is the view held
by some. Even, if he is in Ucca by its entry in Vakrī
18
motion from the next Rāśi (for example Bṛhaspati
entering from Siṅha to Karka) the effect is same, for it
takes unduly long time in such transit.
Page 13 of 36
Remarks
contribution is trebled, which is much higher than
state such as Sva, Rāśi, Navāñśa, Dreṣkāṇa or
Vargottamāñśa, where the contribution is only
doubled. On the other hand, weakness such as
disposition in a Śatru or Nīca Rāśi or being Asta
cause reduction of half.
• Regarding Astāṅgata, Śrī Mantreśvara clarifies that
Śukra and Śani are not affected by this condition,
and they do not suffer this Haraṇa.
• In Sarvatobhadra Cakra, the motion of a Graha
affects the direction of aspect (Vedha) in the
forward, reverse or frontal direction. When the
Graha is Mārgī (Śīghra, Śīghratara) the aspect is on
the forward direction. If the Graha is Retrograde
(Anuvakra, Vakra), the aspect is in reverse, and if
the Graha is in steady motion (Mandatara, Manda,
and Sama), the aspect is frontal.
• It is clarified again that Vakrī Krūragrahas
are Mahākrūra (extreme malevolent or
fearsome), whereas Vakrī Śubhagrahas are
Mahāśubha (extremely benevolent).
• The author further states that effect of Vedha
caused by a Vakrīgraha is 2 times the normal. It is
normal when the Vedha causing Graha is either
moving fast (Śīghra, Śīghratara) or steady (Sama,
Manda and Mandatara). The effect is half, when the
Graha is Nīca. Undoubtedly, a Vakrīgraha is very
powerful.
• If a sickness commences when there is a
Krūravedha on Janma Nākshatra or other sensitive
nakshatras (Saṅghātika etc.), and the Krūragraha is
Vakrī, then the sickness can be fatal. If on the other
hand, the Krūragraha is Mārgī, the sickness
subsides eventually. If a Krūragraha causes Vedha
to one’s Janmavāra, in the Sarvatobhadra Cakra,
the person loses his mental peace, and Vakrī
Krūragraha can cause extreme mental suffering
amounting to madness.
• Śrī Kalyāṇavarmā re-iterates the opinion of Maharṣi
Parāśara and Śrī Mantreśvara. A Graha that is
Vakrī is to be seen in the same league as one who is
victorious in a Grahayuddha. Both these Grahas are
very powerful, so much so, that their strength is not
diminished by their placements in even a Śatru or
Nīca Rāśi.
• Some Ācāryas believe that when a Graha is Vakrī,
Śubha results are missing. There can be 2 different
interpretations of this statement - (1) If the Graha is
below the longitude of the Svoccāñśa (highest
exaltation point), then the Graha does not reach the
exaltation point because of the reverse motion –
which means that instead of Ārohī, the Graha is
Avarohī. (2) The Graha’s strong desires are seen
from the 7th from the Graha, which is the Nīca Rāśi,
indicating that instead of desiring for the Ucca
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# References
Sārāvalī 5.39. Effects of Vakrī Grahas. A
Śubhagraha, if Vakrī, is strong and is capable of
19
conferring kingdom. If a Krūragraha is Vakrī, it causes
grief and purposeless wandering.
Sārāvalī 10. 5. If Śani is Vakrī in a Rāśi of Maṅgala,
20 while Candra is in 6th, 8th, or a Kendra, casting his dṛṣṭi
on Maṅgala, the child born lives for two years.
Sārāvalī 10. 23. Should Śubhagrahas be in 6th, or 8th
23 and be aspected, or conjoined with Vakrī Krūragraha,
without Śubhadṛṣṭi, the child lives only for one month.
Sārāvalī 36.7-9. If a Graha is in a Mitra Dvādaśāñśa,
double the product, as obtained above. If it is in its
Svadvādaśāñśa, Svarāśi, Vakrāvasthā, or Uccāvsthā the
product is trebled.
If it is in its Śatru Dvādaśāñśa, 1/16th of the rays is lost.
24
The same applies to a Nīcāvasthā. An Asta Graha,
excepting Śukra and Śani, loses all the rays. A Graha,
that has just begun to Vakrī have two-fold rays, while
the one, that has just assumed direct motion from
Vakragati lose only 1/8th of the number of rays.
Page 14 of 36
Remarks
results, the Graha craves for the Nīca results, which
is self-destructive.
• This is a topic of great debate among the scholars
and there is no unanimity on the interpretation. The
issue is, if a Vakrīgraha is powerful, full of brilliant
rays, then how can the Graha not give good results,
in a position which makes the Graha even stronger
(which is Ucca)? A Uccagraha is also said to have
resplendent with brilliant rays. Therefore, when a
Vakrīgraha is in Ucca, should we not expect that the
Graha is extremely strong?
• From a Ṣaḍbala standpoint, the Graha shall
invariably have great strength, however, the dṛṣṭi of
the Graha on the 7th causes the problem. In the
latter section, we shall review the views of Śrī
Santhanam, an eminent astrologer, who
painstakingly compiled the results of Vakrī grahas
in different Rāśis. There we shall see that for
Vakrīgrahas, must of the results are derived from
the 7th Rāśi. That should explain, why a Ucca
Vakrīgraha, despite having great strength does not
give good results. Śrī Kalyāṇavarmā says that this
is the view of some Ācāryas, as if, he himself is
hesitant in accepting it.
• Regarding the speed of transit, we have seen above
that a Graha moving in reverse gear in its
maximum speed is still slower than its speed when
moving in a forward direction. Evidently, the time
taken is longer in such transit. Śrī Kalyāṇavarmā
asserts that, even if a Graha is on its way to reach
its Svoccāñśa, or its Ucca Rāśi in reverse direction,
the results are either delayed or denied, because of
the exorbitantly longer time taken by the Graha for
such a transit.
• Extending this principle, we can say that, when a
Graha is moving into its Ucca Rāśi, or its Svoccāñśa,
the swiftness with which one gets the results of
Uccarāśi, depends on the Graha’s speed. If the
Graha is moving swifter than its means speed, the
good results are experienced faster than normal.
• Śrī Kalyāṇavarmā endorses the idea that a Śubha
Vakrīgraha becomes Mahāśubha, whereas a Krūra
Vakrīgraha becomes Mahākrūra.
• Śani being a Krūragraha is in Maṅgala’s Rāśi,
where he is either Nīca (Meṣa), or hostile (Vṛścika)
causes early demise to the child, provided Candra is
afflicted by being in 6/8 or having low Pakṣabala in
a Kendra. The longevity of such a child is merely 2
years, provided there is no Ariṣṭabhaṅga yogas.
Normally, a powerful Śubhagraha in a Kendra offers
great protection.
• Śubhagrahas in 6/8 having yuti-dṛṣṭi of a Vakrī
Krūragraha, the longevity of the child is merely 1
month. Maharṣi Parāśara states that a Vakrī
Śubhagraha in a Dusthāna having Krūradṛṣṭi or
subjected to Pāpakartari yoga does not live long
either.
• In the computation of Planetary Rays, Śrī
Kalyāṇavarmā clarifies here is that the number of
Rays allotted to a Graha due to his distance from
the Svoccāñśa (highest exaltation point), is doubles
or trebled due to the good placement of the Graha.
In this context, he equates Vakrīgraha with a
Uccagraha, and states that the Rays are trebled.
• A Graha loses his rays when in a bad state, such as
in Śatru Rāśi or Añśa, Nīca Rāśi or Añśa, Asta etc.
Śukra and Śani do not lose their rays due to
combustion, like Varāhamihira states. A Graha who
has just commenced to become Vakrī (Anuvakra)
has double the rays, and one that has assumed
direct motion (Mandatara), loses only 1/8th of the
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# References
Sārāvalī 40.6-7. The contribution made by a Graha, that
is in Vargottama, Svarāśi, Svadreṣkāṇa, or Svanavāñśa
is doubled. If he is Vakrī, or in Uccāvsthā the figure is
25 trebled. If a Graha’s contribution gets doubled by virtue
of position in Svarāśi, Svadreṣkāṇa etc. and further
warrants trebling by virtue of Vakragati or Uccāvsthā,
then trebling should also be done. So, say the learned.
Sārāvalī 40.16. In the case of Piṇḍāyurdaya also the
same multiplications and rectifications apply. Leaving
26 aside a Vakrī Graha, one in Śatrurāśi loses a third, while
the one in fall retains only half of the contribution. The
Graha in Ucca retains the entire contribution.
Sārāvalī 41.66-68. Those Ucca in the Lagna confer
rulership of a province in their Daśās, while those in
Ucca in other Kendras bestow, wealth, conveyances and
rulership of a country. If a Graha is in the 6th, the native
is subjected to evils, misfortunes etc. In the Daśā of a
27 Graha placed in the 8th, death is inflicted.
There only be confinement in the Daśā of an Asta Graha.
The Daśā of a Vakrī Graha cause wanderings, like that
of a wheel, evils and enmity. This applies only to
Krūragrahas in Vakragati, but not to Śubhagrahas.
Saṅketanidhi 2.11. In this Śloka some more clues have
been given to find out the number of female attendants.
If in the visible half, there is a Vakrīgraha or a
Uccagraha, the number of attendants would be thrice the
number of such Grahas. If Grahas be in their Svarāśi,
Svanavāñśa Svadreṣkāṇa etc. the number of attendants
would be twice the number of such Grahas. If there be
Grahas which are combust, or in Nīca or Śatru Rāśi or
Trikasthāna (6th, 8th or 12th), the number of attendants
would be half of the number of such Grahas.
If Lagna is Meṣa or Mīna the number of attendants
would be two. In the case of Makara, Tulā, Vṛścika,
Siṅha, Kanyā or Mithuna Lagnas, the number of
attendants would be three. In Vṛṣabha or Kumbha
28
Lagnas, the number of attendants would be four. In case
of Karka or Dhanu Lagna, the number of attendants
would be five.
Saṅketanidhi 3.9-10. If Candra Rāśyādhipati is posited
in Randhra Bhāva in conjunction with the Lagneśa
aspected by Krūragrahas, the child dies in four months.
If the Rāśipati is in 7th house conjoined by a Krūragraha
and the Lagneśa receives Krūradṛṣṭi, the child dies
within eight months. If Bṛhaspati is in the Randhra
Bhāva, aspected by all the Krūragrahas, without
receiving any Śubhadṛṣṭi, he inflicts harm to the child. If
Bṛhaspati in Maṅgala’s Rāśi, the evil is even more
severe. If Vakrī Śani is in a Kendra, 6th or 8th in a
Maṅgala’s Rāśi, the child likely passes away in 3 years.
Saṅketanidhi 6.102. The effects of the lords of various
houses when posited in different houses as described
above (in the previous Śloka), would be realised in
proportion to the strength or weakness of the Grahas,
29 house concerned and their vargas.
Maṅgala when Vakrī, would specially show the effects of
the house that is fourth from it. Bṛhaspati produces
particularly the effects of the house fifth from it, Budha
would show the effects of the house fourth from it. Śukra
Page 15 of 36
Remarks
Rays, when the Graha is in a Durāvasthā (bad
state).
• In Āyuṣa computation (Añśāyurdaya), the Āyuṣa
granted by a Graha is doubled when the Graha is in
Svarāśi, Svanavāñśa or Svadreṣkāṇa. The same is
trebled when the Graha is Vakrī or Ucca. When a
Graha is say, Vakrī or Ucca in Svanavāñśa, the
value is both doubled and trebled according to Śrī
Kalyāṇavarmā. However, Śrī Varāhamihira
suggests that, areas which attract both doubling and
trebling, trebling alone is done. I agree to Śrī
Varāhamihira’s point of view. The details regarding
this can be read from the Āyur determination
chapter.
• This also endorses that a Vakrīgraha in a Śatrurāśi
does not lose strength in the Piṇḍāyurdaya
computation. This is called Śatrukṣetra Haraṇa,
which does not apply to a Vakrīgraha or Maṅgala.
• Śrī Kalyāṇavarmā gives here the results of a Graha
in his Daśā arising out of its placement in several
Rāśi, Bhāva and other Avasthās.
• The results are favourable, when the Graha is in a
Śubharāśi (Sva, Ucca, Mitra etc), in a Śubhabhāva
(Kendra, Koṇa, Dhana, Lābha). This is reverse when
the Graha is in a Aśubharāśi or Aśubhabhāva.
• The Daśā of a Vakrīgraha cause wandering due to
high Ceṣṭābala or motional strength, and this is
mainly seen for Krūra Vakrīgraha. For Śubha
Vakrīgraha, the trouble due to traveling is much
lesser, and the native gets the results from the effort
relatively quickly.
• Earlier we noticed that the longevity contributed by
a Graha is trebled if the Graha is Ucca or Vakrī and
doubled when the Graha is in Sva, Rāśi, Navāñśa,
Dreṣkāṇa etc., then it is doubled.
• The same principle is also applied in the case of
ascertaining female attendants present during
delivery of a child. According to Śrī Varāhamihira
(BJ 5.22), the number of women assisting a delivery
must be determined by the number of planets
between Candra and the Lagna. They are inside the
room (covered) if they are in invisible half and
outside (under the sky), if they are in visible half.
Whatever number is indicated by the Grahas are to
be multiplied by a factor depending on whether the
Graha is Vakrī, Ucca or in Sva Rāśi or Añśa.
• Śrī Rāmadayālu goes on to state that conditions of
Bālāriṣṭa, which happens when Candra
Rāśyādhipati is ill placed, and afflicted by Krūra
yuti-dṛṣṭi. At the same time, the Lagneśa should
also be weak and afflicted. Bṛhaspati having
Krūradṛṣṭi, mainly in a Maṅgala’s Rāśi indicate
danger. Furthermore, Śani when Vakrī, is to be
treated with utmost care. When such Śani is in a
Kendra or Ṣaṣṭāṣṭama, the longevity is low. Here, it
reinforces the fact that a Krūra Vakrīgraha becomes
Mahākrūra, and the ideal place for such as Graha is
3rd or 11th. In a Kendra/ 6th/ 8th, they become
dangerous. Normally Śani in the 6th gives power to
withstand great opposition, but when Śani is Vakrī
in this Bhāva, the Śatrus (or troubles, wounds and
injuries) never cease to occur.
• In the previous Ślokas, Śrī Rāmadayālu stated the
results of placement of the Bhāva lords in another
Bhāva. Here he clarifies that the effects is evaluated
against the strength and weaknesses of the Grahas
arising out of the Graha’s Rāśi and Varga
placements.
• Thereafter, the author states a unique principle, not
found elsewhere, which is when Maṅgala is Vakrī,
he gives results of 4th from it. Should we say that if
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# References
of the house seventh from it and Śani of the house ninth
from it. Candra cause effects of the house second to it at
the time of its transit through the Equinoctial point.
Saṅketanidhi 8.36-37. Praśnalagna falls in a Cara Rāśi
and one of the four Grahas, Śani, Budha, Śukra (all
Mārgī) and Sūrya is in Lagna, the querist would set out
on his journey soon.
30 If Praśnalagna falls in a Sthira Rāśi and Śani and
Bṛhaspati occupy or aspect Lagna, the querist would not
start on his journey.
The same would be the result if in the first mentioned
disposition, Śani, Budha or Śukra is in Vakragati.
Saṅketanidhi 8.41. The return of the person who has
gone away from his home, is predicted if the Dāreśa from
Praśnalagna is Vakrī. The return would be in a month in
which the Vakragati commences.
Another method to determine the time of return is to
consider the distance between the strongest Graha in the
31 Praśnakuṇḍalī and Lagna. The return would be in as
many months as there be Rāśis between Lagna and the
strongest Graha. The actual number of days that may
elapse before the return of the traveller would be
indicated by the product of the number denoting the
Bhāva (counted from Lagna) occupied by the strongest
Graha and 12.
Saṅketanidhi 8.46. Find the number of letters uttered
by the Praśnakartā. That number is multiplied by 6 and
1 added to the product. The sum so arrived at may be
divided by 7. The effects to be declared about the person
who has gone away from his home would be as follows as
32 the remainder is from 1 to 7. 1. The traveller is anxious
to return. 2. He is now half way. 3 He is coming back
soon. 4. He is coming back with gains. 5. He is sick. 6. He
is in distress. 7. He is making efforts to come back. If the
lord of the 2nd house be not in Vakragati the
traveller should quite safe.
Saṅketanidhi 9.2. If the lord of Hora in which Lagna
falls at a Praśna, be associated with a Krūragraha or a
Vakrīgraha, the eyes and face of the querist would not be
33 good looking.
He would have an ugly face with deformed teeth, tongue,
lips etc. if Sūrya and Candra together or Candra
separately be under the influence of two Krūragrahas.
Horāsāra 3.7-9. Maṅgala is strong, when is victorious in
34 a Grahayuddha, when Vakrī, when brilliant (Ucca), in
Makara, Kumbha or Mīna, in southern declination, at
night, in Sva Navāñśa, or Svarāśi, on Maṅgalavāra and
Page 16 of 36
Remarks
Maṅgala is in 2nd house, Maṅgala give the results of
as if he is in 4th from 2nd, i.e., 5th? Likewise,
Bṛhaspati gives the results of 5th from himself,
Budha 4th, Śukra 7th and Śani 9th. I think, we should
count the Rāśis from the Grahas, and see what
Bhāvamadhya is there, to decipher the results. This
is because, as per Śrīpati Bhāva, more than one
Bhāvas may fall in one Rāśi.
• Candra, who does not become Vakrī, has a special
rule, which is when Candra passes through the
equinoctial point, which is Meṣa 0° and Tulā 0°, he
gives the results of 2nd from himself.
• Śrī Rāmadayālu gives a practical application of the
Vakragati principle in Praśna. In a Praśna relating
to traveling, Cara Rāśi, Śani and the fast moving
Grahas are important. When Śani and the fast
moving Grahas, Budha and Śukra are in a Cara
Lagna, along with Sūrya, the native sets out for
journey, because these factors show movement.
• On the other hand, if the Śani and a slow moving
Graha, Bṛhaspati is in a Sthira Lagna, or they cast
their dṛṣṭi on a Sthira Lagna, then the travel does
not occur.
• If the 3 Grahas in Cara Rāśi showing movement,
Śani, Budha and Śukra are Vakrī, then they show
reversal of the original indication, i.e., the travel
does not occur.
• The return of a traveller is known from the
disposition of the Dāreśa in a Praśnakuṇḍalī. If the
Dāreśa is Vakrī, the person is inbound home, else
not.
• The Dāreśa in these Praśna denote the traveller and
the Vakragati of the Graha denote that the traveller
shall return back.
• To find the month in which the Traveller shall
return we must ascertain the Rāśi in which the
Vakrīgraha became Vakrī. When Sūrya comes to
that Rāśi, in that month the person shall return.
• There are several other methods of timing the
return, which is explained by the author as well.
• There is yet another method of knowing the
whereabout of the traveller and whether he is
returning from a Praśna. This involves counting the
number of letters uttered by the Praśnakartā.
• Besides finding the result from the ensuing
computation and the remainder, the disposition of
the 2nd lord is also checked. 2nd is the house of
family. If the 2nd lord is vakrī, the traveller is not
likely to unite with his family as that indicate
unduly long time.
• Here is a Śloka that gives the impact of a
Vakrīgraha on the body parts. Vakrīgraha denote
crookedness of facial features and body parts. It is
often seen that the body parts ruled by the Graha
has some deformity (bent or crocked). If the Horeśa
of the Lagna in the Praśnakuṇḍalī is either conjunct
a Krūragraha or a Vakrīgraha, we should expect
some deformity of the eyes and face. For instance, in
a Praśnakuṇḍalī, Lagna is 2nd Horā of Karka, that is
governed by Sūrya. If Sūrya conjoins Śani or Vakrī
Bṛhaspati, then some deformity of eyes and face is
expected. Horā is the 2nd division of the zodiac, and
is connected with the 2nd house, denoting face. This
principle works in Janmakuṇḍalī as well. For
instance, Bṛhaspati governs nose. Therefore, when
Bṛhaspati is Vakrī in a Janmakuṇḍalī, the nose is
likely to be crooked.
• Horāsāra gives us the strength of the 5 Tārāgrahas,
who undergo the eight kinds of motions. The author
Pṛthuyaśa clearly states that all of them are strong
in their Vakrāvasthā. He furthermore adds that
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# References
in Sva Dreṣkāṇa. He has full strength in the 10th. He is
full of strength in the 1st Dreṣkāṇa, low in strength in the
middle and moderate in the 3rd Dreṣkāṇa.
Horāsāra 3.10-11. Budha after Helical rising. He is
strong in Dhanu, Kanyā and Mithuna Rāśi and Añśa.
During the whole day and night. He is strong in Vakrī
except, when eclipsed by Sūrya. He is moderately strong
in 1st Dreṣkāṇa, weak in 2nd and very strong in the 3rd
Dreṣkāṇa. He is strong in Sva-Dreṣkāṇa
Horāsāra 3.12-13. Bṛhaspati is exceedingly strong in
Dhanu, Mīna, Karka, Vṛścika, the time between
Sūryodaya and Noon, in northern declination, in Sva
Navāñśa and Dreṣkāṇa, and after being victorious in a
Grahayuddha. He is moderately strong in 1st Dreṣkāṇa,
very strong in the 2nd and weak in the 3rd. He is strong in
Vakrāvasthā in all the Rāśis except in Makara where he
is Nīca.
Horāsāra 3.14-15. Śukra is strong in 3rd, 6th or 12th from
the Lagna. He is strong in Vakrāvasthā (when not
combust), after the noon and before Sūryāsta, in
Uccarāśi and in northern declination. Śukra is weak in
1st Dreṣkāṇa, Strong in the 2nd, and moderately strong in
the 3rd. He is also strong in the company of Candra, or
when victorious in a Grahayuddha.
Horāsāra 3.16-17. Śani is strong in Kṛṣṇapakṣa,
between Sūryāsta and Sūryodaya. He is strong in
Vakrāvasthā, in Makara, Kumbha and Tulā, in southern
declination. He is strong in the Lagna, when having
Manda or Mandatara Gati, when victorious in a
Grahayuddha. He is weak in 1st Dreṣkāṇa, moderately
string in 2nd Dreṣkāṇa and string in the 3rd. Some
scholars say that he is strong in all the 3 Dreṣkāṇas.
Horāsāra 11.2-3. Maṅgala Daśā yield moderate results,
as though in exaltation, notwithstanding Ārohī or
Avarohī when he is Vakra or Anuvakra. Results is
35
predicted after knowing whether a Graha is Vakra or
Anuvakra. For the five Tārāgrahas from Maṅgala to Śani
such evaluations is made.
Horāsāra 16.2. During the Daśā of a Vakrī Graha, one
shall have prestige, valour and wealth. If the Graha is in
a Śubha Rāśi, Navāñśa and Bhāva (not in 6 or 8), one
acquires a kingdom of his own. However, if the Vakrī
36
Graha is in his Nīca or Śatru Rāśi, then, in such as Daśā,
one indulges in ignoble acts. He is reviled by his
relatives, live outside his home country and community,
and is dependent on others.
Horāsāra 22.15. If the Añśeśa is in a Cara Rāśi/Añśa,
the native earns in a foreign land and be happy; if the
37 Añśeśa is in a Sthira Rāśi/Añśa, the earnings is only in
his homeland and, if the lord of the Añśa is placed in a
Dvisvabhāva Rāśi, or Añśa, the earnings are anywhere.
Page 17 of 36
Remarks
Budha and Śukra when Vakrī should not be
combust, else, their strength attained due to their
being Vakrī is diminished.
• Maṅgala is special among all, in a way that he is
strong even in his Śatru Rāśi. We noticed previously
that Maṅgala’s Āyuṣa contribution is not diminished
by Śatrukṣetra Haraṇa, which means that he is
strong in all places in a Kuṇḍalī, be it a Svarāśi,
Mitrarāśi, or a Śatru Rāśi. Uttarakālāmṛta states
“bhaumarige va bali” which means Maṅgala is
strong even in Śatru Rāśi.
• All Grahas are strong when they are victorious in a
Grahayuddha and not combust. It is also said
before, that Śukra is never defeated a war, and he
along with Śani do no suffer from Astāṅgata
Haraṇa, which is the reduction of the Āyuṣa
contribution due to being combust.
• Śrī Pṛthuyaśa makes another important
observation, regarding Bṛhaspati’s strength. He
states that Vakrī Bṛhaspati is strong in all the
Rāśis, be it Sva, Ucca, Mitra, or Śatru, but not in his
Nīca Rāśi Makara. Some scholars believe that a
Vakrī Graha in Nīca Rāśi is like Ucca and in a
Uccarāśi is like Nīca. But this view is not accepted
by the learned author.
• Regarding the Dreṣkāṇa bala, the Dreṣkāṇas in
which a Graha attain strength are also reversed.
For instance, Bṛhaspati is moderately strong in 1st
Dreṣkāṇa, strong in the 2nd and weak in the 3rd.
When Bṛhaspati is Vakrī, then he becomes strong in
3rd Dreṣkāṇa and weak in 2nd Dreṣkāṇa. The
Dreṣkāṇa where he is moderately strong remain
unaltered.
• Śrī Pṛthuyaśa specifies here that the effects of a
Vakrīgraha must also be seen in Daśā. The Daśā
results are affected by several conditions, and one of
them is Aroha and Avaroha designation of the Daśā
lord. The Aroha Daśā occurs when the Graha is
moving towards the Ucca Rāśi, and Avaroha when
he is moving towards his Nīca Rāśi. When a Graha
is Vakrī, regardless of the Graha being Ārohī or
Avarohī, he acquires strength, as if he is Ucca, and
the results are so experienced. Likewise, the results
due to a Graha’s motion must be judged in the
Graha’s Daśā.
• In this Śloka, Śrī Pṛthuyaśa shatters the idea that a
Vakrī Graha in Nīcarāśi gives the results of Ucca.
However, this must be seen in right perspective.
Firstly, a Vakrīgraha is a exceedingly strong. When
such a Graha is in a Nīca or Śatru Rāśi, the Graha
overcomes the weakness caused by such a
placement. However, if the Graha is in Ucca or
Mitra Rāśi, there is no blemish, and the Graha is
successful in bestowing good results. One important
condition here is that, the Vakrīgraha must be in a
Śubha sthāna, such as Kendra, Koṇa, Dhana or
Lābha, and not in a Dusthāna. A Vakrī Graha is
known to intensify the results of the Bhāva he
occupies, as the circumstances of the Bhāva often
recur in life. Therefore, in a Dusthāna, a Vakrīgraha
manifests the evil indications of the Bhāva several
times in life. Furthermore, a Śubha Vakrī Graha is
exceedingly Śubha, and a Krūra vakrī Graha is
exceedingly Krūra. Therefore, the ideal place of a
Krūra vakrī Graha is 3 and 11. In the 6th, a Krūra
Vakrī Graha manifests ongoing conflicts, hence, not
ideal.
• Horāsāra states that the earning of a person can be
known from the Añśeśa of the Karmeśa. Let us say
that in a Kuṇḍalī of Dhanu Lagna, Vṛścika Candra
Lagna, and Siṅha Sūrya Lagna, Sūrya Lagna is the
strongest. The Karma Bhāva from Sūrya Lagna is
Vṛṣabha, and the Karmeśa is Śukra. Śukra is in
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# References
Horāsāra 22.16. Should the lord of the said Añśa be in
retrograde motion money is acquired through several
ways. And one’s earning shall be proportionate to one’s
own luck. The results have already been enumerated in
full.
Bṛhajjātaka 7.2: Where a Graha is debilitated he cuts
away half of the term of life and in the middle Rāśis he
gives terms of life as per rule of three. The Lagna is
supposed to give that number of years, which is
38
represented by its Añśa, while others say the number is
similar to the Rāśi. A Graha in a Śatrurāśi cuts one-third
of his term unless he is Vakrī. A combust Grahas, except
Śukra and Śani, cut off half their term of life.
Bṛhajjātaka 7.11: A Graha in exaltation or
retrogression give 3 times the term of his life. If he is in
39 Vargottama or in his own house or Navāṃśa or Dreṣkāṇa
he gives double the period. This is the speciality named
by Satyācārya.
Remarks
Dhanu Navāñśa. This indicate that Bṛhaspati
becomes the determinant of earning – its sources,
and quantum. The Navāñśa lord of the Karmeśa is
the Karmeśa Añśeśa, who determines the
characteristics of the earning.
• Depending on whether the Añśeśa is in a Cara,
Sthira or Dvisvabhāva Rāśi, the earning can be in a
foreign land, homeland or a place that is nearby. Śrī
Pṛthuyaśa also states that of the said lord Vakrī,
then the native earns from several sources, as Vakrī
Graha indicate plenty of effort in several directions.
• Śrī Varāhamihira specifies here that the Haraṇas,
or the reduction of longevity due to several kinds of
weaknesses borne by a Graha due to his Avasthā.
Although a Graha loses 1/3rd of his Āyuṣa, this does
not happen when the Graha is Vakrī. This implies
that a Vakrīgraha is not weakened by his placement
in a Śatrurāśi. Likewise, Śukra and Śani are exempt
from the losses that occur due to combustion. This
implies that the strength of these two Grahas are
not diminished when they are obscured by Sūrya.
• Śrī Varāhamihira quotes Śrī Satyācārya, saying
that a Graha is 3 times more powerful than the
average strength of the Graha, and one in Svarāśi,
Svanavāñśa, Svadreṣkāṇa or Vargottama is 2 times
as strong. Evidently, a Vakrīgraha is stronger than
a Vargottama, and Sva-Añśa Graha.

I believe that the explanation of the Ślokas from the classical texts given above
should help in attaining a holistic understanding of Vakrāvasthā, but for some it may be
also be confusing. Therefore, I am presenting here the key understanding. Firstly,
Vakrīgrahas are exceedingly strong, as they are full of brilliance, due to their position
closer to Pṛthvī (distance), and farther from Sūrya (angular distance). They are so strong
that, they are often equated with a Uccagraha. Vakrīgraha is often treated as Ucca, and
Astāṅgata Nīca, which is also reflected in the Ṣaḍbala computation. Although a Vakrīgraha
is exceedingly strong, the reversal of the direction attaches some blemish – which is
inordinate delay in attaining results. This tells us that, the speed of a Graha indicate the
speed of achieving the results signified by the Graha. Reversal of direction indicate that
the Graha has to put extraordinary effort, which is reflected in the results. In the Daśā of
a Vakrīgraha, the results are attained near the end of the Graha. In Gocara, the results
given by a Graha based on his placement in 1st, 2nd or 3rd Dreṣkāṇa is also reversed. It is
said that a Vakrīgraha in Ucca does not give the good results of being Ucca, however, this
is not entirely true. If the Vakrīgraha is Ārohī, i.e., moving towards the Uccasphuṭa, the
good results are experienced, however, only after elapse of considerable time, mainly due
to the slower reverse speed. Saṅketanidhi mentions a unique, hidden but an important
principle, which is Vakrī Maṅgala gives strong results of 4th from himself, Bṛhaspati 5th,
Budha 4th, Śukra 7th and Śani 9th. For instance, if Bṛhaspati is Vakrī in a Kuṇḍalī, then in
his Daśā, Bhukti and other sub-periods, the results of the Bhāvas, and Grahas falling in
the 5th from him shall be strongly experienced. Another interpretation of this is that
Bṛhaspati shall give results as if he is in the 5 th from his natal position. For instance, if
Bṛhaspati is in the 3rd house in Kuṇḍalī, then the results shall be experienced as if
Bṛhaspati is in the 7th, which is 5th from the 3rd.
There is significant impact of a Vakrīgraha on the physical body – as he shows
some crookedness in the body part governed by the Graha. In a Praśnakuṇḍalī, A

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Vakrīgraha plays a significant role. If the Graha becomes a significator of the Bhāva to
which Praśna belongs, the results of the Bhāva shall be attained only after considerable
delay. In a Yatra Praśna, the return of the traveller is assured when the Dāreśa is Vakrī.
However, a Vakrī Dhaneśa diminishes the chances of the traveller uniting with the family.
In longevity matters, the Āyuṣa granted by a Vakrīgraha is trebled, which is much higher
when compared to a Graha being in Svarāśi, Añśa or Mitra Rāśi or Añśa. We should end
this discourse on Vakrīgraha by stating that Vakrī Śubha Graha is Mahāśubha, whereas
a Vakrī Krūragraha is Mahākrūra. Whether Śubha or Krūra, a Vakrī Graha always
strengthens the Bhāva he owns. However, such a Graha must not be placed in a Dusthāna.
If in a Dusthāna, a Śubha Vakrīgraha is afflicted by a Krūradṛṣṭi, Krūrayuti, or
Pāpakartari, he causes intense suffering and even threat to life.

1.1 .2 .2
CEṢ Ṭ ĀB AL A | M OTI ONA L ST RE NG TH

Ceṣṭābala is the motional strength of a Graha and is an important component of

Ṣaḍbala. It is the fourth source among the six, Sthānabala, Dikbala, Kālabala, Ceṣṭābala,
Naisargikabala and Dṛgbala. Ceṣṭā means movement or effort – therefore this source of
strength means how much effort a Graha is putting (in its movement). The effort is less
when the Graha is moving steadily (sama), and high when Vakrī. Vakrāvasthā is like
moving against the river current, which is effort intensive. Movement of Sūrya and Candra
are always steady, and they never have Vakrāvasthā, hence their Ceṣṭābala equals their
Āyanabala and Pakṣabala respectively (BPHS 27.18.). For the Tārāgrahas however, the
Ceṣṭābala is computed based on their eight kinds of motion given in the Siddhānta texts.
The Ceṣṭābala is deciphered from the speed of a Graha. The computation involves
determining the mean position and the true position and identifying the difference to
determine the speed. The computation is complex; hence an approximate method is
suggested. The approximation introduces only a small error in Ceṣṭābala which is
acceptable for all practical uses. The maximum Ceṣṭābala attainable by a Graha is 60
Virupa. The speed of a Graha can be known from any standard ephemeris or an astrological
software and compared with the average speed. The strengths in virupas, allotted due to
such 8 motions are 60 (Vakra), 30 (Anuvakra), 15 (Vikala), 30 (Manda), 15 (Mandatara),
7.5 (Sama), 45 (Cara) and 30 (Aticāra). The 8 different kinds of motions and their allotted
strengths are: (1) Vakra: Retrogression and moving in reverse gear: 100% strength, (2)
Anuvakra: Vakrī, and is either gaining speed or coming to halt: 60% strength, (3) Vikala:
Devoid of motion i.e., standstill: 15%, (4) Manda: in direct motion, but slowing down: 30%,
(5) Mandatara: Slowing down and coming to standstill 15%, (6) Sama: moving steadily:
7.5%, (7) Cara: moving in forward direction and gaining speed: 45%, (8) Aticāra: Moving
in a forward direction at a high speed: 30%. Cara is same as Śīghra, and Aticāra Śīghratara
as per Sūryasiddhānta.
BPHS 27.21–23. 8 kinds of motions. Eight kinds of motions are attributed to
Grahas. These are Vakra, Anuvakra, Vikala, Manda, Mandatara, Sama, Cara and Aticāra.
The strengths allotted due to such 8 motions are 60, 30, 15, 30, 15, 7.5, 45 and 30.

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BPHS 27.24–25. Ceṣṭābala of Maṅgala to Śani. Add together the mean and true
longitudes of a Graha and divide the one by two. Reduce this sum from the Śighrocca of
the Graha. The resultant product indicates the Ceṣṭākendra of the Graha from 12 Rāśis.
The Rāśi, degrees and minutes so arrived is converted into degrees, minutes etc. and
divided by 3, denote the motional strength of the Graha.
We have seen before how to derive the Madhyasphuṭa, Śīghroccasphuṭa and the
Śīghrakendra of a Graha, that is utilized for computation of his Spaṣṭasphuṭa (True
position). To understand the computation of Spaṣṭasphuṭa of a Graha from his
Śīghroccasphuṭa and Madhyasphuṭa, one should refer to the Siddhānta chapter of this
book. For computation of the Ceṣṭābala, both Madhyasphuṭa and Spaṣṭasphuṭa of a Graha
is utilized, along with the Śighroccasphuṭa. We have seen before that Śīghrakendra =
Śīghroccasphuṭa – Madhyasphuṭa. in this context however, we use Ceṣṭākendra, which is
= Śīghroccasphuṭa – (Madhyasphuṭa + Spaṣṭasphuṭa) / 2. Some scholars mix the two terms
Śīghrakendra and Ceṣṭākendra, which is inappropriate. For Ceṣṭābala, we must always
find the Ceṣṭākendra, and not Śīghrakendra. We have previously seen that, for
Bahirgrahas, Bṛhaspati to Yama, Śīghroccasphuṭa = Sūrya’s Madhyasphuṭa. On the other
hand, for the Antargrahas, Budha and Śukra, the Śīghroccasphuṭa is their the
Madhyasphuṭa of their Śīghra. The Spaṣṭasphuṭa of a can be know from a ephemeris or
software; therefore the formulae for computation of their Śīghroccasphuṭa and
Madhyasphuṭa are given here. They were given before but are repeated here for the ease
of reference.

Table 12

Śīghrakendra
# Graha Madhyasphuṭa Śīghroccasphuṭa
SK = S - M
1 Budha 256.496 + 0.985609 * d 228.280 + 4.092339 * d 331.784 + 3.106730 * d
2 Śukra 256.496 + 0.985609 * d 158.009 + 1.602130 * d 261.513 + 0.616521 * d
3 Sūrya 256.496 + 0.985609 * d 0.000 Not applicable
4 Maṅgala 331.461 + 0.524033 * d 256.496 + 0.985609 * d 285.035 + 0.461576 * d
5 Bṛhaspati 10.364 + 0.083091 * d 256.496 + 0.985609 * d 246.132 + 0.902518 * d
6 Śani 26.105 + 0.033460 * d 256.496 + 0.985609 * d 230.391 + 0.952149 * d
7 Prajapati 290.232 + 0.011732 * d 256.496 + 0.985609 * d 326.264 + 0.973877 * d
8 Varuṇa 280.252 + 0.005981 * d 256.496 + 0.985609 * d 336.244 + 0.979628 * d
9 Yāma 214.994 + 0.003975 * d 256.496 + 0.985609 * d 41.502 + 0.981634 * d

To simplify the computation, we can remove the Spaṣṭasphuṭa from the

computation, in which case, we can right away use the Śīghrakendra formula given in the
table as a substitute for Ceṣṭākendra. We must reduce the Ceṣṭākendra to 0 to 180, which
we can do by subtracting it from 360, if is exceeds 180. The Ceṣṭābala is arrived by dividing
the Ceṣṭākendra by 3, where the maximum Ceṣṭābala derivable is 60 Virupa or 1 Rupa,
which is attained when the Graha is 180° away from Sūrya. The following table gives the
mean speed, and the maximum forward and reverse speeds of the Grahas. This help in a
quick assessment of whether a Graha is Sama, Manda/Mandatara, or Śīghra/Śīghratara,
or Vakra/Anuvakra.

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Table 13

Max Min
Mean
# Graha Forward Reverse
Speed
Speed Speed
1 Budha 0.985609 1.856 -0.954
2 Śukra 0.985609 1.244 -0.622
3 Maṅgala 0.524033 0.707 -0.358
4 Bṛhaspati 0.083091 0.229 -0.132
5 Śani 0.033460 0.124 -0.078
6 Prajapati 0.011732 0.06 -0.042
7 Varuṇa 0.005981 0.038 -0.028
8 Yāma 0.003975 0.028 -0.022

We can also roughly estimate the speed of a Graha from their Śīghrakendra based
on the following ranges of degrees. We shall use the entry point of a Graha into
Vakrāvasthā (Vakrapraviṣṭa), and Vakra span (Vakrāvadhi). Bṛhaspati’s Vakrapraviṣṭa is
126° and his Vakrāvadhi is (180 - 126) * 2 = 108°. Based on this Bṛhaspati’s span of the
several states and his entry and exit points are shown in table below. Based on this, he is
Vakra between 153° to 207°, and Anuvakra between 126°–153° and 234°–246.6°. Bṛhaspati
is Kuṭila between 113°–126° and 234°–246°.

Table 14

Bṛhaspati’s
Motion Formula Span Multiplier Span Entry Exit
Multiplier
Aticāra 0.20 * vakrapraviṣṭa 0.2 Vakrapraviṣṭa 126 25.2 0 25.2
Cara 0.20 * vakrapraviṣṭa 0.2 Vakrapraviṣṭa 126 25.2 25.2 50.4
Sama 0.10 * vakrapraviṣṭa 0.1 Vakrapraviṣṭa 126 12.6 50.4 63
Manda 0.20 * vakrapraviṣṭa 0.2 Vakrapraviṣṭa 126 25.2 63 88.2
Mandatara 0.20 * vakrapraviṣṭa 0.2 Vakrapraviṣṭa 126 25.2 88.2 113.4
Vikala 0.10 * vakrapraviṣṭa 0.1 Vakrapraviṣṭa 126 12.6 113.4 126
Anuvakra 0.25 * vakrāvadhi 0.25 Vakrāvadhi 108 27 126 153
Vakra 0.50 * vakrāvadhi 0.5 Vakrāvadhi 108 54 153 207
Anuvakra 0.25 * vakrāvadhi 0.25 Vakrāvadhi 108 27 207 234
Vikala 0.20 * vakrapraviṣṭa 0.1 Vakrapraviṣṭa 126 12.6 234 246.6
Mandatara 0.20 * vakrapraviṣṭa 0.2 Vakrapraviṣṭa 126 25.2 246.6 271.8
Manda 0.20 * vakrapraviṣṭa 0.2 Vakrapraviṣṭa 126 25.2 271.8 297
Sama 0.10 * vakrapraviṣṭa 0.1 Vakrapraviṣṭa 126 12.6 297 309.6
Cara 0.20 * vakrapraviṣṭa 0.2 Vakrapraviṣṭa 126 25.2 309.6 334.8
Aticāra 0.20 * vakrapraviṣṭa 0.2 Vakrapraviṣṭa 126 25.2 334.8 360

In the table below, given are the duration of the eight motions for the Grahas from
Budha to Yāma. For instance, Budha’s duration for Aticāra and Cara, 28.89° are the spans
of Aticāra and Cara, Sama 14.44°, Manda 28.89° and so on. These are to be used for
determination of the starting and ending point of the eight motional states. For usage in
the table, the Śīghrakendra of 0° to 360° is divided into two parts, Part I - 0° to 180° (Aticāra
→ Vakrī) and then Part II - 180° to 360° (Vakrī → Aticāra). Regarding the 2nd Part, if we
subtract Śīghrakendra from 360 to arrive at a Śīghrakendra that is same as Part I. For
instance, if the Śīghrakendra is say 220, then it is same as 360 - 220 = 140°.

Table 15

# Graha Vakrapraviṣṭa Vakrāvadhi Aticāra Cara Sama Manda Mandatara Vikala Anuvakra Vakra
1 Budha 144.43 71.15 28.89 28.89 14.44 28.89 28.89 14.44 17.79 35.57

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# Graha Vakrapraviṣṭa Vakrāvadhi Aticāra Cara Sama Manda Mandatara Vikala Anuvakra Vakra
2 Śukra 167.01 25.99 33.40 33.40 16.70 33.40 33.40 16.70 6.50 13.00
3 Maṅgala 163.22 33.57 32.64 32.64 16.32 32.64 32.64 16.32 8.39 16.79
4 Bṛhaspati 125.56 108.87 25.11 25.11 12.56 25.11 25.11 12.56 27.22 54.44
5 Śani 114.49 131.02 22.90 22.90 11.45 22.90 22.90 11.45 32.75 65.51
6 Prajapati 106.09 147.82 21.22 21.22 10.61 21.22 21.22 10.61 36.96 73.91
7 Varuṇa 102.38 155.24 20.48 20.48 10.24 20.48 20.48 10.24 38.81 77.62
8 Yāma 100.59 158.82 20.12 20.12 10.06 20.12 20.12 10.06 39.71 79.41

In the table below, given are the ending moments of the eight different states of
motions, based on their Śīghrakendras. For instance, Budha is Aticāra between 0 to 28.9°,
Cara from 28.9° to 57.8°, Sama from 57.8° to 72.2°, Manda from 72.2° to 101.1°, Mandatara
from 101.1° to 130°, Vikala (Kuṭila) from 130° to 144.4°, Anuvakra from 144.4° to 162.2°
and Vakra from 161.2° to 180°. In this manner, the 8 motional states of the Grahas can be
known for Budha to Yāma, when Śīghrakendra is between 0° to 180°.

Table 16: Part I: Aticāra → Vakra

Mandat Anuvak
# Graha Aticāra Cara Sama Manda Vikala Vakra
ara ra
1 Budha 28.9 57.8 72.2 101.1 130.0 144.4 162.2 180
2 Śukra 33.4 66.8 83.5 116.9 150.3 167.0 173.5 180
3 Maṅgala 32.6 65.3 81.6 114.3 146.9 163.2 171.6 180
4 Bṛhaspati 25.1 50.2 62.8 87.9 113.0 125.6 152.8 180
5 Śani 22.9 45.8 57.2 80.1 103.0 114.5 147.2 180
6 Prajapati 21.2 42.4 53.0 74.3 95.5 106.1 143.0 180
7 Varuṇa 20.5 41.0 51.2 71.7 92.1 102.4 141.2 180
8 Yāma 20.1 40.2 50.3 70.4 90.5 100.6 140.3 180

The table below gives the ending moment of the eight motions for Śīghrakendras
from 180° to 360°. The same can be known from the previous table by transforming the
Śīghrakendra to 360 – Śīghrakendra, and reckoning the same way, as we did before.
However, for the ease of reference, we can use the Part II table. The usage is the same as
we saw before. Budha is Vakrī from 180 to 197.8, Anuvakra from 197.8 to 215.6, Vikala
from 215.6 to 230°, Mandatara from 230° to 258.9°, Manda from 258.9° to 287.8°, Sama
from 287.8° to 302.2°, Cara from 302.2° to 331.1°, and Aticāra from 331.1° to 360°.

Table 17: Part II: Vakra → Aticāra

Anuvak Mandat
# Graha Vakra Vikala Manda Sama Cara Aticāra
ra ara
1 Budha 197.8 215.6 230.0 258.9 287.8 302.2 331.1 360
2 Śukra 186.5 193.0 209.7 243.1 276.5 293.2 326.6 360
3 Maṅgala 188.4 196.8 213.1 245.7 278.4 294.7 327.4 360
4 Bṛhaspati 207.2 234.4 247.0 272.1 297.2 309.8 334.9 360
5 Śani 212.8 245.5 257.0 279.9 302.8 314.2 337.1 360
6 Prajapati 217.0 253.9 264.5 285.7 307.0 317.6 338.8 360
7 Varuṇa 218.8 257.6 267.9 288.3 308.8 319.0 339.5 360
8 Yāma 219.7 259.4 269.5 289.6 309.7 319.8 339.9 360

The two tables given above gives the ending limits of Śīghrakendra from which we
can easily decipher whether a Graha is classified as Vakrī, Anuvakra, Vikala or any of the
eight motions. The Siddhānta and Jyotiṣa texts have given the classification of the eight
kinds of motions. But, hardly much guidance is found regarding when a Graha must be

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treated as one of these eight kinds. In modern times, we are mostly concerned about only
3 classifications, Vakrī, Mārgī and Kuṭila, and hardly care about the other 5 kinds of
motion. Hardly we notice the difference between Śīghra and Manda, Śīghratara or
Mandatara. One of the reasons for this is the absence of clear guidance on when a Graha
must be treated as what. I have endeavoured here to work out a method of classifying them
depending on their Śīghrakendras. It is only based on my limited understanding, I can
never vouch for its accuracy – mainly because, it is not endorsed by a Siddhānta or Horā
text. Siddhānta is beautiful, but it is suffering from inattention from modern day scholars.
I am sincerely hoping that the elucidation given here should pave the way for renewed
interest on this and several other Siddhānta areas.

1.1 .2 .3
OTH E R C HA RA C TE RI ST IC S

After having studied the classical texts regarding Vakrāvasthā of Graha, let us
zoom into some specific characteristics of the Graha. The question is whether it matters
when the Graha is a Śubha vs. Krūragraha, or whether the Graha is in a Sva, Ucca etc.,
Rāśi or Añśa. What is the impact of conjunction of a Vakrīgraha with another Graha? What
happens to the significations of the Graha originating from his natural characteristics
(Naisargika Kārakatva), ownership, and placement. Let us review these matters.

1.1.2.3.1
ŚUBHA VS. KRŪRA GRAHA

Sārāvalī 5.39. states that a Śubhagraha, if Vakrī, is strong and is capable of

conferring kingdom. If a Krūragraha is Vakrī, it causes grief and purposeless wandering.
This tells us that a Śubha Vakrīgraha is Mahāśubha and Krūra Vakrīgraha is Mahākrūra.

Table 18

Śubha/
# Effect Remarks
Krūra
The Vakrī status of a Graha intensifies the natural qualities of the Graha. If the Graha
who is Vakrī happens to be a Śubhagraha, he becomes Mahāśubha. Since, a Vakrīgraha
is known to exert more effort, it is as if a noble person is exerting more effort in making
his surrounding a better place for others. The Graha is brilliant, and resplendent. The
Bhāva occupied by the Graha gains immensely because of this exuberance of the good
qualities flowing from this Graha. The Bhāvas that are aspected by this Graha also
gain immensely. The only catch here is that, this does not come easily, as the intensity
1 Śubhagraha Mahāśubha of effort needed to achieve the promised good things in life is to be put by the native.
Since, the good qualities of a Vakrīgraha is experienced near the end of his Daśā etc.,
from an overall life standpoint, we can say that good things promised by this Graha is
experienced in the 3rd part of life. Another important thing about a Śubha Vakrīgraha
is that the Graha must not be in a Dusthāna, where the Dusthāna significance of the
Graha shall prevail throughout. If the Graha is in a Pāpakartari of aspected by a
Krūragraha, then during the period of such a Graha, excessive suffering or even death
is imminent.
A Vakrī Krūragraha becomes even more Krūra, like Rāhu or Ketu, who are Krūra and
are mostly Vakrī. Krūragrahas damage the indications of the Bhāvas they conjoin or
aspect but protect the Bhāva they own. Since, the Krūragraha becomes even more
powerful due to their brilliant Krūra rays and their vicinity to Pṛthvī, we can say that
the negative impact due to his placement and aspect is multiplied manifold. Like
2 Krūragraha Mahākrūra Sārāvalī states, this Graha causes endless grief and purposeless wandering. The
wandering comes from the fact that a Vakrīgraha has high motional strength or
Ceṣṭābala. This makes a person not be able to take rest, and move about, without
achieving the desired results. One of the aspects of Vakrīgraha is recurrence of events –
meaning whatever negative things indicated by this Graha not only happen ones but
they recur. If the Graha is in Śatru Bhāva, the enemies re-appear in the native’s life

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Śubha/
# Effect Remarks
Krūra
time and again. The same can be said when the Śatru lord is Vakrī. The ideal place for
a Krūra Vakrīgraha is 3rd and 11th, as these the places where the Graha gives the
ability to put extraordinary effort, display extraordinary courage, but also have
extraordinary gains.

1.1.2.3.2
DIGNITY AND VAKRĪGRAHA

A Vakrīgraha is undoubtedly strong and dignified, and often equated with a

Uccagraha. He is so strong that, he is not affected by Haraṇas in Ayurdaya such as
Śatrukṣetra Haraṇa. His strength is not diminished by being a Śatrurāśi, like Maṅgala.
One of the names of Maṅgala is Vakra, which implies that a Vakrīgraha imbibes the
qualities of Maṅgala, the fighter, and the god of war. A Vakrīgraha is undaunted by
obstacles and endowed with immense abilities to fight the odds. Undoubtedly, one gets
several challenges in the area of life signified by a Vakrīgraha in a Kuṇḍalī, but the native
also fights them with courage and perseverance. If the Lagneśa is Vakrī in a Kuṇḍalī, the
native never gives up despite facing multitude of challenges throughout life – mainly so if
the Lagneśa is in Nīca/ Śatru Rāśi or Dusthāna. If the Vakrī Lagneśa is however in a
Śubharāśi or Śubhabhāva, the native becomes highly successful in life after overcoming all
challenges. When a Graha is Vakrī, one thing is certain - the challenges pertaining to that
Graha’s significations shall be plenty. However, if the Graha is well placed in the Kuṇḍalī,
the native overcomes them, and become successful. On the other hand, if the Graha is badly
placed, the native gives up, but may end up losing his life fighting. What is also certain is
that the native never gives up on the matter signified by the Vakrīgraha.
Uttarakālāmṛta 1.2.6 states “vakrī svoccabalaḥ savakrasahite madhyaṃ
balaṃ tuṅgabhe vakrī nīcabalaḥ svanīcabhavane vakrībalaṃ tuṅgajam।
uccasthena yuto’rddhavīryamiti cennīce tu śūnyaṃ balaṃ mitraiḥ pāpakhagaiḥ
śubhai ripukhagairyukto’pi cārdha balaṃ॥”, which means A Vakrī Graha’s strength

is equivalent to its Ucca position (स्वोच्चबल). A graha conjoined with a Vakrīgraha is of

middling strength (मध्यं बलं). A Graha in its Uccarāśi (तुङ्गभे) being Vakrī has strength

equivalent to its Nīca position (नीचबल). A Graha in its Nīcarāśi (स्वनीचभवने) being Vakrī

has strength equivalent to its Uccarāśi (तुङ्गजम ्). A Graha conjoined with an Uccagraha

(उच्चस्थेन) attains middling strength (अर्द्धवीय्). A Graha conjoined with a Nīcagraha

(चेन्नीचे) gets zero in strength (शन्

ू यंबलं). A Graha conjoined with a Pāpagraha (पापखगैः) who
are his Mitra (ममत्ैः), or with Śubhagraha (शभ
ु ) who is his Śatru (रिपुखग), gets middling
strength (अध् बलं). This verse is the source of too much confusion, as the author, Śrī
Kālidāsa points out that although a Vakrīgraha is like Ucca, but disposition of the Graha
in a Uccarāśi makes him behave like Nīca and in a Nīcarāśi makes him behave like Ucca.
Śrī Pṛthuyaśa, the illustrated son of Śrī Varāhamihira disagrees to this, and clearly states
in Horāsāra 3.12-13. that, Bṛhaspati is strong in Vakrāvasthā in all the Rāśis except in
Makara where he is Nīca. Now, who to believe? Śrī Kalyāṇavarmā seems to concur with
Śrī Kālidāsa, because he states in Sārāvalī 5.14. that, if a Graha is Vakrī, while in Ucca,

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he produces no (good) effect. This is the view held by some. Even, if he is in Ucca by its
entry in Vakrī motion from the next Rāśi (for example Bṛhaspati entering from Siṅha to
Karka) the effect is same, for it takes unduly long time in such transit.
An important aspect of a Vakrīgraha is that he gives predominant results based on
the 7th house aspect. It is a fact that Grahas give results due to placement and aspects.
However, distinction is made for the Vakrīgraha, who due to their reverse motion are not
backward, as if wanting to go to where they started i.e., the 7th. There is deep philosophical
meaning behind this aspect of a Vakrīgraha. Sūrya is the Sarvātma i.e., the source of all
Ātma, or the Paramātmā. All Grahas gain their splendour only from Sūrya. When they are
conjunct with Sūrya – they are as if merged with the Paramātmā – i.e., lack their own
identity. Then they emerge from the Paramātmā and assume their own identity, develop
their ego and move forward as an independent being. However, at some point, the being
realizes that it must go back to where he started and reverses his gear, which is the
Vakragati. Therefore, when a Graha is Vakrī, he intently aspects on the 7th, where he
expects the Paramātmā to be, his starting point. Of course, it is not always so, but it is only
when the Graha is peak of his Vakragati, Sūrya is in precisely in opposite direction (180°
away). Nonetheless, the Graha looks at his 7th intending to go back where he started. At
the beginning of Sṛṣṭi, all Grahas were conjunct Sūrya, i.e., combust, which is the original
starting point of the soul. In my experience, we must differentiate two kinds of results of a
Vakrīgraha – (1) the Path and (2) the destination. The Path is what the Graha takes to
arrive at the destination. For a Vakrīgraha, the path is indicated by the 7th house and
Destination – 1st house. Meaning, when a Vakrīgraha is Ucca, the life is full of struggle,
because the path i.e., the 7th is his Nīcarāśi. However, near the end of the life, i.e., when
the native reaches his destination, the Graha’s Uccarāśi results are experienced. For
instance, a spiritual aspirant, struggled throughout life to attain spiritual knowledge and
attain this eventually. In short, the results promised by the placement of a Graha in Rāśi
is eventually experienced, even though, the journey to the results may be different.

Table 19

# Dignity Effect Remarks

• Vakrīgraha is brilliant and resplendent. He is strong, like he is Ucca.
However, strength does not always imply benevolence. Because, a
Krūragraha in Uccarāśi becomes benevolent, but when Vakrī, he becomes
Mahākrūra. A Ucca Śani in the Lagna can grant kingdom, but a Vakrī Śani
in the Lagna can cause lifelong wandering. Therefore, regarding a
Vakrīgraha, one cannot assume that the Graha is Ucca and must bestow
good results, as he does when Ucca. What he does is – he grants longevity
because of his strength, but not necessarily opulence. Only a Śubha
Vakrīgraha grant opulence, but a Krūra Vakrīgraha, lifelong struggles and
fights.
• Now, what happens when a Vakrīgraha is Ucca? Does he become Śubha
Vakrīgraha in because of Ucca or retain his natural quality of Śubha/ Krūra? That
1 Nīcāvastha
Uccarāśi depends on whether the Graha is Śubha or Krūra. Like Śrī Pṛthuyaśa say,
a Śubha Vakrīgraha in Ucca makes him exceedingly powerful in giving
good results. However, a Krūra Vakrīgraha in Ucca does not bestow the
promised Śubha results due to Ucca, because it takes inordinately long time
and much struggle to attain the good results, perhaps something that is
achieved near the end of life. Moreover, a Krūragraha becomes Mahākrūra,
which diminishes his inherent good qualities and manifests his negative
qualities – which exceeds the good qualities indicated by the Ucca
placement. Therefore, what is stated by Śrī Kālidāsa and Śrī Kalyāṇavarmā
must be considered.
• We must also note whether the Graha is Ārohī and Avarohī when in Ucca
or nearing the Uccarāśi. If Ārohī, some Śubha results are experienced in

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# Dignity Effect Remarks

life, else, the results are different. The Ārohī and Avarohī status of the
Graha can be known from his placement before or after the Uccasphuṭa. If
the Vakrīgraha is after the Uccasphuṭa, he is Ārohī, else, Avarohī. Like Śrī
Kalyāṇavarmā states, even though a Vakrīgraha may be Ārohī, but the
good results are still not experienced much due to the inordinate delay in
receiving such results.
• The strong results bearing from the 7 th house, due to the 7th aspect of the
Graha indicate that the Nīca results of the Graha shall be plenty, which is
why Śrī Kālidāsa states that Vakrīgraha in Ucca appear as if he is Nīca.
• Nīca is a weakness, which is reflected in the computation of Sthānabala.
However, Vakragati adds Ceṣṭābala to the Graha, which overcomes the
weakness due to the placement in a Nīcarāśi. Therefore, we can say that
the a Vakrīgraha attains suo-moto Nīcabhanga. At least from a Longevity
standpoint, a Vakrīgraha’s Āyuṣa contribution is not diminished by being in
a Śatru or Nīca Rāśi.
• The 7th aspect on the Uccarāśi indicate that the Graha behaves as if he is
Ucca, which also indicate Nīcabhanga, but due to a different reason. When
a Graha is Nīca when Vakrī, the life is undoubtedly full of challenges in the
initial part, because that is what the Graha indicate, i.e., overcoming the
Vakrīgraha in Nīca state. Therefore, firstly, there must be a Nīca state (fallen state, or a
2 Nīcabhanga
Nīcarāśi terrible state), which is overcome (Nīcabhanga).
• One having a Vakrīgraha in a Nīcarāśi may have a life (portion of life
indicated by the Vakrīgraha), whereby he attains Ucca results (fame,
opulence etc.) during the course of the period, but eventually, this is
removed because the Graha is in a Nīcarāśi. If a Krūragraha is in a
Nīcarāśi, a meteoric rise follows a meteoric fall. On the other hand, a
Śubhagraha in a Nīcarāśi only promises the transient gain within a limit,
so that the fall is not so harsh
• Regardless of what the Graha gives at various times, the Graha must come
back to the Rāśi avasthā in which he is in, eventually.
• When a Vakrīgraha, be it Śubha or Krūra is in a Śubha Rāśi, which is
Mūlatrikoṇa, Sva or Mitra Rāśi, the results are very good. Unlike the
Uccarāśi or Nīcarāśi, where many things are conditional, in a Śubharāśi,
the Graha is comfortable being in a good place. The results of such a
Vakrīgraha in position is very good, unless the Graha is in a Dusthāna, where things are
3 Mūlatrikoṇa, Sva Excellent spoilt. Even if a Graha is in Svarāśi in a Dusthāna, the Graha causes the
or Mitra Rāśi. Dusthāna indications to recur, which means in Śatrurāśi, there is
recurrence of enemies, in Vyāya, recurrence of expenditure, and in
Randhra, recurrence of mishaps and calamities. The troubles caused by
Śubhagrahas in a Śubharāśi in a Dusthāna is much lesser than a
Krūragraha.
• A Vakrīgraha is endowed with great fighting power, which is why he is not
undaunted by Śatrurāśi. The Āyuṣa contribution of a Vakrīgraha is not
diminished by the Graha being in a Śatru or Nīcarāśi. A Vakrīgraha in a
Śatrurāśi gives great fighting power, provided that Graha is not in a
Vakrīgraha in Moderately Dusthāna. When a Vakrīgraha is in a Śatrurāśi in a Kendra, Koṇa or
4
Śatrurāśi good Lābha, the native attains success after fighting battles. When a
Śubhagraha is Vakrī in a Śatrurāśi, the native is overwhelmed by enemies,
but eventually emerges victorious. On the other hand, when a Krūragraha
is Vakrī in a Śatrurāśi, the native is endowed with great fighting spirit and
he overwhelms his enemies.

1.1 .2 .4
RĀ ŚI EF FE CT S

After having understood the high-level results of the Grahas in their Ucca, Nīca,
Śubha or Śatru Rāśis, let us delve deeper into the results of the Grahas in different Rāśis.
Here, one might ask, why the results of the Vakrīgrahas in Bhāvas are not given. That is
because, the results of a Grahas are not altered by their being Vakrī, they merely undergo
following changes – (1) delayed and are achieved after much effort, and (2) the events in
the Bhāva recur several times in life, as if they are returning back and visiting the native.
The Rāśis are however important, as that shapes the quality of the Grahas, their Aura,
and shape their Personality and Mood. The Bhāva results are attained in different
manners, depending on the mood and personality of the Graha. At times, the Rāśi

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indications overrides or shapes what Bhāva results shall be experienced over the others.
The results given here are excerpted from Śrī R Santhanam’s “essentials of predictive
Hindu astrology”. This is significant, because it is not possible to find such results in the
classical texts. More or less the results are built upon the Graha-Rāśi indications that are
given in the classical texts such as Sārāvalī etc., but they highlight some critical aspects of
the Rāśi placements, which are typical to a Vakrīgraha. I have tried to provide detailed
explanations of these results, and I am hoping that the readers shall find them useful. My
recommendation is that the reader must try to understand the overall theme instead of
focusing on the specifics. That can help in developing a broader understanding of the
results and eliminate the need to memorise the specifics.

1.1.2.4.1
MAṄGALA

Maṅgala, the warrior and the general of Devatās’ army is a powerful fighter. His
name is Vakra, because he eager to fight all odds. He is undaunted by his enemies, which
is why he does not lose potency in his Śatrurāśi. In fact, for Maṅgala, his presence in a
Śatrurāśi makes him stronger, as there is no better place for an Army general than a
battlefield. Maṅgala is the Kāraka for masculinity, and Vakrāvasthā gives him strong
libido. He is like a bachelor, who is derived from the company of females for long and is
forced to Brahmacharya (also Maṅgala’s indications). But, being Vakrī, Maṅgala wants to
break his Brahmacharya vow, and want to enjoy sexual pleasures. But the long-term
deprivation leads to a tendency towards overindulgence and resorting to uncommon means
to satisfy his desires. In Meṣa, Vṛṣabha and Tulā, the native experienced several ordeals
in marriage in sex life. He is devoid of care from his parents, when he is in Karka, the Rāśi
of childhood, and mother’s love. In the Rāśis of Śani, his results are mixed. In his Uccarāśi
Māraka, he becomes a control freak, and a terrible boss. And, in Kumbha he suffers from
several health hazards, mainly heart troubles (Kumbha = Hṛdroga). The health troubles
are also seen in Kanyā, Maṅgala’s Śatrurāśi, and is Naisargika 6th house, the house of
disease. Kumbha is 6th from 6th, the 11th. In Bṛhaspati’s Rāśis, Maṅgala affects one’s
livelihood and profession. In Dhanu, the native changes his professions several times in
life, and in Mīna, the profession leads the native out of his comfort zone, his homeland.

Table 20

# Rāśi Effects Remarks

• From Meṣa Maṅgala aspects Tulā, the Rāśi of relationship and
Unsatisfactory sex life, sexual desires. Maṅgala is fire, which when mixes with Śukra,
1 Meṣa unfulfilled sexual desires, ignites the sexual desires. The native puts effort in having a normal
delay in marriage and satisfactory sex life, but that is not achieved because of
Maṅgala’s Vakragati.
• Maṅgala in Vṛṣabha Rāśi aspects Vṛścika Rāśi, a secretive Rāśi, and
Misery due to addiction to indicate vices. Maṅgala in Śukra’s Rāśi indulges one into pleasure-
2 Vṛṣabha vices – mostly physical seeking activities, and womanising, and on top of it, Maṅgala’s aspect
suffering than financial, on Vṛścika makes the person mind focus on the darker side of
desires.
• Mithuna is Maṅgala’s Śatru Rāśi, but Maṅgala is not weakened by
his disposition in a Śatru Rāśi. He instead becomes stronger, and
Loss of honour, dispute, eager to fight! Maṅgala in his Śatru Rāśi, and aspecting Dhanu, the
3 Mithuna conflict, calumny, losses in warlike Rāśi indicate that the native is eager to engage in fights even
litigations when it is not needed. Due to Vakragati, he must put more effort in
overcoming his enemies – that indicate that he suffers from loss of
honour i.e., lose in a fight, and several long-drawn litigations.
Maṅgala + Budha normally show embroilment into ligations, because

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# Rāśi Effects Remarks

Budha denote legal system, where Maṅgala denote fights, conflicts,
and legal disputes.
• Maṅgala is Nīca in Karka and aspects Makara, his Uccarāśi. Karka
Rāśi is the Naisargika Bhāva for mother, motherly compassion,
Lack of care from parents happiness, comforts. Vakrī Maṅgala in this Rāśi indicate that the
in childhood, parents are native is has less care from parents in childhood, mainly so, because
4 Karka
less serious about his the parents are less concerned about their child. It is as if the
progress parents have turned their face away from the child. Maṅgala’s dṛṣṭi
on Māraka, the Naisargika Karma Bhāva makes the native strong,
courageous and rise later part of life.
• Śrī Santhanam didn’t give the indications of Maṅgala in Siṅha Rāśi.
Vakrī Maṅgala in Siṅha Rāśi makes one valorous but impatient. He
likes to live in solitude in areas like forests and forts (Siṅha Rāśi).
But, he uses his valour to torment people, grab other’s wealth and
possessions (like a dacoit). There is a streak of violence and cruelty,
5 Siṅha Not available. as indicated by the Rāśi. The native likes to hunt and kill animals
and relish animal flesh. His married life is in doldrum and he likely
lose his first wife and remarry. One positive side of this placement of
Vakrī Maṅgala is that he is highly active in his work and is
progressive. Such native should make a good and fearless Army
general!
• The 6th house is the house of labour (Śrama) and supports the entire
Back pain, spinal disorder, body structure. Maṅgala denotes the strength of the body, including
defective back, the ailments bone marrow, and the strength of the bone. Albeit, the skeletal
do not respond to system is governed by Sūrya. Maṅgala Vakrī in this Rāśi indicate
6 Kanyā
treatments, or it is possibility of spinal column getting crooked, causing severe pain. The
extremely difficult to cure problem is severe and correcting that becomes difficult. The native is
them. advised to undertake yogic practices (Prāṇāyama and Asana) to get
respite.
• Tulā is the 7th Bhāva of the Naisargika Kuṇḍalī and is associated
Ordeal prone married life,
with marriage and relations. Maṅgala and Śukra association ignites
lack of happiness in
7 Tulā the passion and makes one even look outside of marriage. Maṅgala in
companionship and
Tulā makes the married life full of challenges, and the native must
marriage.
work hard to get the marriage going.
• Maṅgala in his Svarāśi in Vṛścika, a violent Rāśi, and the Naisargika
Spiritual path, but success Randhra Bhāva, the house of occult. This makes the person inclined
is difficult to attain unless towards a spiritual path, but besides that the life becomes a path full
8 Vṛścika there is influence of a of obstacles. Maṅgala’s aspect on the Naisargika Dhana and
powerful Bṛhaspati or Kutumba Bhāva, indicating challenges in family and in financial
Śani. matters as well. Bṛhaspati’s and Śani’s aspect on Maṅgala keeps him
restrained, and help removing the obstacles.
• Vakrī Maṅgala in the Naisargika Dharma Bhāva indicating many
reversals of fortune. But Since, Maṅgala is in his Mitra Rāśi and a
Frequent changes in benevolent Rāśi owned by Bṛhaspati, the native progresses in life,
9 Dhanu
professional life. due to self-effort and sharp intellect. Maṅgala also aspects the 3rd,
Mithuna, indicating effort. The native is undoubtedly very
enterprising and is often involved in initiating new things in life.
• Maṅgala attains Dikbala in the 10th house, and in the Naisargika
Never leave things on
10th house, the house of status, honour, leadership and authority,
change, tries to control
10 Makara makes the native a micromanager, and control everything at hand.
everything at hand, control-
Maṅgala’s aspect on his Nīca Rāśi Karka, the Rāśi of mind, indicate
freak.
lack of mental peace, or a search for happiness.
• Maṅgala in his Śatrurāśi, in the Naisargika Lābhasthāna, and
Serious health hazards,
aspecting Siṅha indicate health troubles. Kumbha Rāśi is associated
cardiac diseases likely,
11 Kumbha with heart diseases, and Rāśi is often called Hṛdroga, meaning heart
hardly responds to medical
disease. Sūrya is the governor of heart whose Rāśi Maṅgala aspects
care.
from Kumbha, indicating congenital heart defects.
• Maṅgala in a Mitrarāśi in the Naisargika Vyāya Bhāva, aspecting
the 6th house of effort. Position in a Mitrarāśi indicate that the end
Livelihood in a foreign
12 Mīna results shall be favourable. The native puts effort in a foreign land
land.
and attains success there. The native attain success in the 6th house
matters, such as medicine, surgery, social service, or social activism.

1.1.2.4.2
BUDHA

Budha, the most non-violent and peace-loving Graha when Vakrī attains
tremendous fighting ability, that is contrary to his nature. Budha, the communicator and
negotiator become very argumentative, and eager to establish his point of views in front of

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others. He does not remain meek and submissive like a small child but acquires the courage
to fight back. Maṅgala is Budha’s enemy, but, Vakrī Budha in his Rāśis give excellent
results. In Meṣa, he makes one a fierce debater, and in Vṛścika, the native attains accolades
for his scientific achievements. In Śukra’s Rāśi, the Rāśi of his Mitra, Budha is not as much
a fighter, as there is no one to fight to, but, he focuses all his energy and attention in
achieving success in Śukra’s indications through his own qualities, communication and
negotiation. In Vṛṣabha, the native makes a good businessman and attains great financial
success, whereas in Tulā, the Rāśi of balance, the native becomes a good diplomat. His
results in own Rāśis are full of contradictions – while in Mithuna, he excels in his writing
abilities, and becomes a cherished author, in Kanyā, his Uccarāśi, he causes much troubles,
starting with break in education. He is not at all favourable in the Rāśis of the
Prakāśagrahas, Sūrya and Candra. In Karka Rāśi of Candra, he causes turmoil in
emotional and love life, whereas in Siṅha, he experiences difficulties in the matter of
children, and is bottled up. In Vṛścika and Kumbha, he is scientific and innovative, whereas
in the other Rāśi of Śani, Makara, he experiences strained relationship. Lastly, in the Rāśis
of Bṛhaspati, the native experiences several odds in life. Mainly in Mīna, there is issues
with his co-borns.

Table 21

# Rāśi Effects Remarks

• Budha, the orator is in the Rāśi of battleground, indicating that the
native shall be good in debates and have good fighting abilities using
Fierce debater, stands
words as weapons. Meṣa is a Śatrurāśi for Budha, but a Vakrīgraha in a
1 Meṣa out in an assembly of
Śatrurāśi is undaunted and fights out his situation. The native gets
debaters.
several opportunities for verbal fights and debates, a characteristic of a
Vakrīgraha, that is, recurrence of events.
• Vakrī Budha in a Mitrarāśi, in the 9th from his Mūlatrikoṇa Kanyā. This
2 Vṛṣabha Good longevity, opulence is a good placement and the native derives the best out of Budha’s and
Śukra’s Kārakatva, wealth and longevity respectively.
• Vakrī Budha in Svarāśi, which is an excellent position. Mithuna is the
Good writing skills,
Rāśi of communication and dialogue. Here, the qualities of Budha, such
3 Mithuna extraordinary intellect,
as the writing skills, mental dexterity and scholarship, all flowers
prodigious knowledge.
vigorously.
Numerous emotional
• Budha in a Saumya Śatrurāśi owned by Candra, the Graha of emotions
setbacks, not satisfied
indicate challenges or fights pertaining to the Significations of Karka,
4 Karka with love life, and there
leading to emotional setbacks, discontentment, love and relationships.
are frequent changes in
Due to recurrence of events, there are several changes of love partner.
love partner.
• Vakrī Budha, the child in the Rāśi of Naisargika childbirth, Siṅha
indicate inability to express one’s thoughts and emotions. 5th is also the
Difficulties in begetting house of Citta (inner Harmony), and a Vakrīgraha associated with this
children, inability to indicate that even after repeated trial, the person finds it difficult to
5 Siṅha express oneself, some overcome one’s own inner resistance and hesitation. The lack of
natives may suffer from confidence to express one self leads to stammering. It is not a speech
stammering. defect, but an issue of not having the confidence to express oneself. Like
Budha, Vakrī Bṛhaspati in Siṅha also indicate difficulties in begetting
children.
• Vakrī Budha in his Uccarāśi, indicate issues because of the 7th house
Interruption in
Nīcarāśi rule. The significations of Budha, such as education, and
6 Kanyā education, bad end to
maternal relatives etc. suffer because of this placement. Kanyā is
maternal relatives.
Naisargika Śatru Rāśi and is also a governor of maternal relatives.
• Vakrī Budha in the Rāśi of Balance indicate a fine ability to balance
one’s thoughts and actions, an important requirement for diplomacy.
7 Tulā Diplomatic assignments.
The person is good in communication, shall find it easy to work in a
public relations agency, or to become an ambassador.
• Vakrī Budha in another Śatrurāśi Vṛścika makes one a capable fighter
in the area signified by the Rāśi. The native fights all odds to become a
Lasting scientific
8 Vṛścika capable innovator, and a scientist. Maṅgala is a pioneer, and Vṛścika is
achievements
the Rāśi of research. Vakrī Budha in this Rāśi gives one the ability to
overcome resistance and establish a pathbreaking innovation.

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# Rāśi Effects Remarks

• Vakrī Budha in the Dhanu rāśi, the naisargika Bhāgya Bhāva indicate
several reversals of fortune. The native needs to fight several battles
Series of upheavals in
9 Dhanu with his own luck, indicating the series of upheavals. The Dhanu-
life.
Mithuna axis is conducive for Budha, indicating that the native attains
success after the upheavals, or in the latter part of life.
• Makara and Karka axis indicate relationship issues – in Karka, the
native is discontented and dissatisfied with his love life, whereas in
10 Makara Strained relations. Makara, his relationship with other is strained. Makara is a Mitrarāśi
of Budha, but the relationship issues show up due to the aspect to the
7th.
• Like Vṛścika, Kumbha is another Rāśi of knowledge, research and
pathbreaking innovation. Makara is a Mitrarāśi, and Budha’s aspect on
Fertile brain, innovative
11 Kumbha Siṅha helps in this regard – because, among several other things, Siṅha
ideas.
is also the house of Knowledge, because it is the Naisargika 5th, and
owned by Sūrya, the source of all forms of Knowledge.
Grief on account of co- • Vakrī Budha in his Nīcarāśi must act as Ucca, but in this case this does
12 Mīna borns, co-borns may not happen. This is mainly because of the Naisargika 6-12 axis. It is
pass out early. however unclear why must the co-borns suffer or pass out early.

1.1.2.4.3
BṚHASPATI

Bṛhaspati, the Devaguru, when Vakrī manifests several good things in life, as a
Śubhagraha becomes Mahāśubha. He is the giver of wealth, knowledge and talent, which
is why from his Rāśi placement we should judge such matters. In the Rāśis of rational
Maṅgala and his dear friend, he gives great result. In Meṣa, he makes one a great scientist
and innovator, whereas in Vṛścika, the native focuses on spirituality, and eventually
attains great Spiritual insights, and enlightenment. In the Rāśis of his Śatru, Śukra,
Asuraguru and a knowledgeable Graha, his results are mixed. In Vṛṣabha, the native gains
from Śukra’s healing ability, and becomes an acclaimed healer, doctor or a surgeon. On the
other hand, in Tulā, there are negative experiences pertaining to sexual matters. In the
Rāśi of Saumyagraha Budha, Bṛhaspati gives mixed results. He is good in Mithuna, where
he makes on an acclaimed teacher, in Kanyā, the native suffers from anxiety and lack of
clear direction in life. In the Rāśi of the Prakāśagrahas, the results are not that favourable
either. In his Uccarāśi, Karka, Bṛhaspati indicate obstacles in completing education,
whereas in Siṅha, begetting a child is a big challenge. Bṛhaspati’s results in Śani’s Rāśi is
moderately good. In Makara, Bṛhaspati shines in the latter part of life, whereas in
Kumbha, the native is endowed with great spiritual wealth. In his Svarāśis, Dhanu and
Mīna, Vakrī Bṛhaspati is cut off from material pleasures. In Dhanu, he lacks the sexual
desires, which means, sexual pleasures are out of his reach. Whereas, in Mīna, the native
lacks a clear purpose, and desire to achieve something in life. He just carries on like a
rudderless ship. This is not bad, because, when one acts, without having any desire to
achieve results that suits oneself, less Karma is accrued in the process. This is that path
towards spiritual enlightenment or Mokṣa.

Table 22

# Rāśi Effects Remarks

• Maṅgala is the Graha for rationality, and Vakrī Bṛhaspati in any of
Acclaimed scientist or the Rāśis of Maṅgala makes him a highly rational being. In Meṣa
mathematician, Rāśi, the native is good in scientific knowledge, and is eager to
1 Meṣa difficulties in adjusting in establish something new. The native is a pioneer, acclaimed scientist
marriage, peculiar notions of mathematician. However, there is an issue in the area of marital
about marriage. matters, which Śukra Śukra’s domain – and this is because of
Bṛhaspati’s dṛṣṭi on his Śatru’s Rāśi and the Naisargika house of

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# Rāśi Effects Remarks

marriage, Tulā. On the positive side, some good qualities of Tulā,
which is balancing contradicting ideas are also present in the native.
• Vakrī Bṛhaspati fights certain things in life, when in a Śatrurāśi
Vṛṣabha. What those things are that Bṛhaspati fights? Śukra is the
protector of life, and removes the danger of pre-mature death, as he is
Success in medicine, the Kāraka for the Mahā Mṛtyunjaya Mantra. Bṛhaspati, the Jīva, and
2 Vṛṣabha
expert surgeon. life-giver aspects Vṛścika, the Naisargika house of longevity –
indicating that the native shall fight all odds to save life. He becomes
good in surgery because of his aspect on Vṛścika, that is owned by
Maṅgala, the beholder of arms, weapons, and surgical equipment.
• Vakrī Bṛhaspati in a Saumya Rāśi, Mithuna, the Rāśi of dialogue and
communication, and aspecting Dhanu, the Naisargika 9th, and the
Acclaimed teacher, wide house of teaching – what does this indicate? This indicates that the
3 Mithuna
following. native becomes an excellent teacher, who can have good dialogue with
his students, understand their views, and fight wrong notions. The
native is capable of establishing Dharma over Adharma.
• Vakrī Bṛhaspati in his Uccarāśi indicate several troubles in the first
portion of life, when one focuses on education. As expected, the Ucca
Many upheavals in early
effects of a Vakrīgraha is only experienced in the latter part of life.
4 Karka years, difficulties in
The native however puts great effort in acquiring knowledge,
completing education.
regardless of the difficulties in pursuing education – he does not give
up.
• Normally Bṛhaspati in the 5th house indicate difficulties in begetting
Difficulties pertaining to children, mainly male children. This issue is accentuated when
5 Siṅha children, male issues may Bṛhaspati is Vakrī, indicating that even after repeated effort, this
be absent. issue is difficult to overcome. Siṅha is the natural 5th house, and even
Vakrī Budha in this Rāśi indicate difficulties in begetting children.
• Vakrī Bṛhaspati in a Saumya Rāśi, but in the Rāśi of Naisargika
conflict (Ari) indicate that the native got to fight regarding Bṛhaspati’s
Entrapped in mental indications. Bṛhaspati is the Kāraka for Citta (inner harmony) and
6 Kanyā conflicts, devoid of denote clarity of thought. Vakrī Bṛhaspati in Kanyā indicate that the
parental happiness. native must deal with mental conflicts. The parental happiness is
missing because the Kāraka for happiness is in the natural house of
conflict and fighting for his inner peace.
• Vakrī Bṛhaspati in the natural house of marriage, relationship and
sex, also a Śatrurāśi indicate that the native must fight a blemish
associated with his name, that due to due questionable sexual
conduct. Why must the sexual conduct be questionable? It is because
Infamy due to of strong ignition of sexual fire – due to Bṛhaspati’s aspect on
7 Tulā questionable sexual Maṅgala’s Rāśi (ignition) and his intent of having sexual affair with
conduct. more than one partners. The more than one partner situation is
indicated by the Vakrāvasthā of Bṛhaspati, indicating extra-effort,
and recurrence of things. We have seen before that Vakrī Budha in
Karka indicate frequent changes in love partner, and now, Vakrī
Bṛhaspati in Tulā indicating more than one sexual partner.
• Vakrī Bṛhaspati in Meṣa Rāśi indicate scientific breakthrough, but in
Vṛścika Rāśi, spiritual enlightenment or mystical experiences. This is
8 Vṛścika Spiritual enlightenment. because Vṛścika is the Rāśi of Siddhi – Siddhikāraka Ketu (Gaṇeśa) is
and Maṅgala (Skanda) are the owner of this Rāśi, and it is a hidden
occult Rāśi.
• When Vakrī Bṛhaspati is in Dhanu Rāśi, the native successfully
overcomes sexual desires. Bṛhaspati is excellently placed in his
Svarāśi in Dhanu, the Naisargika house of Dharma and Guru,
indicating that the native has many desirable qualities. The act of sex
9 Dhanu Bereft of carnal desires.
is seen from Mithuna, the Naisargika 3rd house, and Bṛhaspati’s dṛṣṭi
on this from Dhanu indicate that the native puts effort in overcoming
this. Why overcoming and not indulging? Because, Bṛhaspati is well
placed in Svarāśi in the Naisargika house of Dharma.
• Vakrī Bṛhaspati in his Nīcarāśi indicate difficulties in matters
governed Bṛhaspati – which is children and wealth. Like Śrī
Pṛthuyaśa says, Vakrī Bṛhaspati is good in all Rāśis except Makara, it
Difficulties in begetting
is seen in this case. Now, shouldn’t Vakrī Nīcagraha behave like Ucca?
10 Makara children, become
Yes, it does, but to an extent. The aspect of Bṛhaspati on Karka,
progressively wealthier.
indicate that the native gains a beautiful house, vehicles, and
comforts as well – but eventually this is lost, and in the latter part of
life, the Nīca effects of Bṛhaspati shall be experienced.
• We have seen that Vakrī Budha in Vṛścika and Kumbha indicate
Shun material ties to pioneering scientific breakthroughs. Now, Bṛhaspati in these two
11 Kumbha achieve extraordinary Rāśis indicate extraordinary spiritual attainments, such as great
spiritual wealth. spiritual knowledge, knowledge of Agama Śāstra, occult, great
spiritual Guru, and even spiritual enlightenment. The native
struggles throughout life to overcome material bondages – which is

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# Rāśi Effects Remarks

where the struggle denoted by the Vakrāvasthā works in this case.
The thoughts of spiritual progress come very early in this native’s life.
• Vakrī Bṛhaspati in his Svarāśi Mīna has many good qualities as the
Purposeless life like native focuses on spirituality and spiritual subjects, but the
anchorless ship, indications of detachment, a quality of Mīna, the Naisargika 12th
12 Mīna mysterious in nature, house overwhelms the native. The native moves about like a
interests in mystical rudderless ship, which does not have a specified destination. The
subjects. native is highly attached towards mysticism has several mystical
experiences.

1.1.2.4.4
ŚUKRA

Śukra is the Graha of relationship, love and sex. It is the Graha, who brings
together to bodies, like a gravitational or magnetic attraction, so that the unite and become
one. This gives rise to new life, Jīva, indicated by Bṛhaspati. Śukra also indicate
tremendous fighting skill, as he is the preceptor of the Asuras, and with his Tapasyā
(Penance), he attained the boon of Mahā-Mṛtyunjaya Mantra from lord Śiva. This is the
reason, why he represents stamina, perseverance and tremendous power to overcome all
odds. Vakrī Śukra has many good qualities, as he grants beauty, artistic skills and oratory
abilities, but there are several flipsides of this as well. Relationship is like water, which
must be still, to be clear and transparent. When the water is shaken, it picks up dirt and
becomes turbid. And, when it becomes a vortex, it becomes very violent, and it acquires the
ability to drown everything that comes in contact with him. Vakrī Śukra can give unusual
sexual desires and conduct, dissatisfaction in love life and marriage, shorter married life,
and many changes of love and life partners. One good thing that Vakrī Śukra gives is
victory in battles, war and conflict, as the native becomes a fearsome and strategic fighter.
No one can fight Śukra, which is why he is never defeated in a Grahayuddha. This mainly
happens when Śukra emerges from combustion in Vakragati. Let us review the indications
that arise from Vakrī Śukra in different Rāśis.

Table 23

# Rāśi Effects Remarks

• In Meṣa Rāśi, a highly masculine Rāśi (male Rāśi owned by the lord of
Masculinity Maṅgala), indicate desire to have relationship with same
gender sexual partner. The emotions of Śukra, and the male-female bond
denoted by him are inconspicuous, and Maṅgala ignites the sexual passion
1 Meṣa Homosexuality.
in a way that the focus is to quench the sexual thirst. The idea of
companionship and camaraderie take a very different meaning when Śukra
is in Meṣa, and aspects Tulā, the Rāśi of relationship, conjugal love and
sexual partner.
• Vakrī Śukra in Vṛṣabha Rāśi and aspecting Vṛścika Rāśi indicate failures
in love affairs, leading to several efforts and trials to secure a satisfied love
Failures in romantic
life. The native however is wealthy, as Śukra is in a Saumya Svarāśi, and
2 Vṛṣabha pursuits, however,
Śukra is the Kāraka for comfort, luxury and vehicles. The native may be a
the native is wealthy.
vehicle aficionado, who loves and collects different models of vehicles, or
other artefacts of Śukra.
• Vakrī Śukra in Mithuna Rāśi, a Saumya and Mitra Rāśi, has some good
qualities such as the native is good in communication and negotiation
skills. But, there is a flip side, the native loves to criticise others, and
Relationship with
henpeck other’s mistakes – a quality denoted by both Budha and Śukra.
3 Mithuna mother is not cordial,
Śukra has a eye for details, which is why, even a minor disharmony in a
henpecked.
scheme of things is caught by Śukra. Śukra in this Rāśi can make one a
good critique. The relationship with one’s mother (Candra) is not cordial,
mainly because both Budha and Śukra do not like Candra.
• Śukra is inimical to Candra, which is why, when Vakrī Śukra is in the Rāśi
Instability in of Candra, he is not keen in giving stability to his own indications –
4 Karka
marriage. marriage and relationship. Even Budha in Karka indicate the same and
show frequent changes to the love-partners.

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# Rāśi Effects Remarks

• In the Rāśi of Sūrya, where he shines very Brightly, Śukra is subdued, and
so are his Kārakatva. The native suffers from early loss of father because
Early loss of father,
5 Siṅha Śukra fights Sūrya, and Śukra eventually wins, as he has the ability to
sexual deficiency.
cause fall of Sūrya (Tulā Rāśi). Sexual deficiency, or impotency is seen in
the native as the ability to bring forth life (Sūrya = Ātma) is lacking.
• Vakrī Śukra in the Naisargika Śatru Rāśi, and his fall, indicate Śukra’s
multiplicative effect, which causes more than one marriage. Śukra’s aspect
on his Uccarāśi Mīna, the Naisargika 12th house, and the house of bed
6 Kanyā Two marriages. pleasures, indicate multiple concurrent sexual partners – meaning, the
native shall have more than one wife or sexual partners at the same time.
Where, it is not allowed by the society or law, the native ends up marrying
several times, or at least twice.
• Vakrī Śukra in his Svarāśi, the Naisargika house of relationship and sex,
indicate unusual sexual urges, or rather multiplied sexual urges. The axis
of Meṣa-Tulā indicate unusual sexual desires or conduct. Śukra is the
Unusual sexual Kāraka for sex, and Maṅgala ignites passion, which must always be
7 Tulā
urges, and conduct. controlled. However, the Vakrāvasthā of Śukra ignites this beyond limit,
and it can go out of control. This axis indicates strong drive for satisfying
carnal desires and indicate sex with several partners simultaneously or
orgies.
• The axis of Vṛṣabha-Vṛścika another Śukra-Maṅgala axis behave somewhat
differently than Meṣa-Tulā axis, as in this axis, Śukra is masculine and
Maṅgala feminine. This axis deals with more than one love or sexual
Venereal or urinary partners or relationship, unlike the multiplied carnal desires of the Meṣa-
8 Vṛścika
disorder. Tulā axis. In Vṛṣabha, the native experiences more than one romance, and
in Vṛścika, the native suffers from venereal diseases, or other diseases of
Śukra, which could because of having relationship with more than one
partners.
• Dhanu is the Rāśi of Dharma, a Śatru Rāśi of Śukra, and lorded by
Bṛhaspati, who is highly critical about Śukra’s sexual conduct. Dhanu does
not allow one having questionable sexual conduct, while sustaining one’s
marriage. The marriage is based on the principles of Dharma, which when
Unpleasant and
9 Dhanu violated, does not sustain the marriage. Bṛhaspati does not allow the
short-lived marriage.
marriage to continue, if the native indulges in extra-marital sexual affairs –
thus the marriage life becomes challenging, and often short-lived. However,
if the native behaves, and is committed within the walls of marriage, the
marriage may not break.
• Makara is the Naisargika Karma Bhāva, the house of action, honour and
profession. Vakrī Śukra in this Rāśi can indicate a profession in Śukra’s
matters, which is sex or relationship therapy. If the native pursues a
career, profession or consulting business in these matters, he attains
10 Makara Eminent sexologist.
success. Following the indications of the 10th house give honour, success
and contentment in life. Furthermore, Śani, the Rāśi lord is also the
Karmakāraka and Jīvanakāraka indicating that the influences on Śani can
be judged for deciding one’s profession.
• What is said about Māraka holds true for Kumbha as both are owned by
11 Kumbha Same as Makara
Śani.
• Vakrī Śukra in his Uccarāśi is not conducive of promoting Śukra’s
indications which is relationship and marriage. Like said about Dhanu, the
native has an unpleasant and short-lived marriage. However, in the latter
12 Mīna Same as Dhanu.
part of life, when Śukra’s Uccarāśi quality manifest, the native becomes
well to do financially, and adept in a knowledge area of denoted by Śukra,
such as art, entertainment and music.

1.1.2.4.5
ŚANI

Śani is the Āyuṣkāraka, Karmakāraka and Jīvanakāraka. He is also the governor

of the Dusthānas, 6, 8 and 12. Śani’s Rāśi placement is perhaps the most significant area
of Jyotiṣa as this along with Bṛhaspati and Rāhu shapes the experiences in the entire
Kuṇḍalī. Śani is the Kāraka for labour, stamina and perseverance. He does not rush
through anything in his work and is determined. When Śani is Vakrī and is situated closer
to Pṛthvī, endowed with bright rays of Sūrya, he gives many good things pertaining to his
own qualities, that is hard work, stamina etc. In several Rāśis, he gives superb results. In
his Svarāśis, Makara and Kumbha, he gives very good results befitting the Rāśi
characteristics. Vṛścika and Kumbha are mystical, and good for spiritual attainments and

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enlightenment – here Śani gives knowledge of philosophy and mystical experiences. In

Budha’s Rāśis, where Śani rejoices, he gives many good things in life, again befitting the
Rāśi, such as freedom from diseases for Kanyā (6th), and extraordinary writing abilities for
Mithuna (Budha = writing, 3rd = writing instruments). In other Rāśis, the results are either
bad or mixed, mainly because of relationship with the Rāśyādhipatis and the Rāśi being
Śani’s Ucca or Nīca.

Table 24

# Rāśi Effects Remarks

Long but wretched, and • Vakrī Śani in his Nīcarāśi promises mixed results. His aspect on the
1 Meṣa devoid of respect and Uccarāśi Tulā indicate long life, but his Nīcatva denote that life is
honour. wretched, devoid of honour.
• Vakrī Śani in the Rāśi of his dear friend Śukra indicate gain of good
Strong intuition, good
qualities of Śukra to attain success in life (Śani = Jīvanakāraka). Śukra’s
2 Vṛṣabha trouble-shooter of
qualities include attention to details, knowledge of the Śāstras, and
problems.
ability to foresee before something happens.
• Vakrī Śani in Budha’s Rāśis, Mithuna or Kanyā is excellent. Mithuna is
3 Mithuna Great writing abilities. the Naisargika Rāśi of communication, including writing (3 = palm =
writing instruments).
• Vakrī Graha in Karka Rāśi causes troubles in the matters of emotional
stability and relationships. Śani is inimical to Candra, the lord of Karka,
4 Karka Extra-marital affairs.
causing issues in the area of love matters. Candra is of Jalatattva, and a
key governor of our marriage and relationships.
• Vakrī Śani in Siṅha Rāśi cause alienation of the native from his parents,
5 Siṅha Estranged parents. mainly because of the estranged relationship between Śani and Sūrya,
the lord of Siṅha.
• Vakrī Śani is excellent in Kanyā, like in Mithuna. In the Naisargika
house of wounds, injuries and disease, Śani promises good immunity
6 Kanyā Freedom from diseases.
system, and ability to fight diseases (Kāraka is Śani). However, there
could be troubles to the maternal uncles, and relations.
• Vakrī Śani in his Uccarāśi Tulā indicate that the marriage leading to
Marriage leading to failures in life. There is likely to be separation, and the native may end
7 Tulā
losses. up supporting his spouse financially thereafter. He suffers in business
and trade throughout life, only to attain success in the latter part of life.
• Vakrī Śani in Vṛścika or Kumbha give philosophical knowledge and
mystical experiences like other Grahas in these two Rāśis. Vṛścika is
Śani’s Śatrurāśi and is also a violent Rāśi. Śani in this Rāśi indicate
injuries and violence. However, when Śani is Vakrī in this Rāśi, he fights
Philosophical eminence,
8 Vṛścika the troubles, and attains philosophical insights from them, thus rising as
long-lived spouse.
a philosopher in the latter part of life. The spouse is long lived, due to his
aspect on Śukra’s Rāśi Vṛṣabha in the 7th. This is reversed from Tulā,
where Śani, although is in Śukra’s Rāśi, aspects his Nīcarāśi in the 7th
indicating Nīcatva caused by marriage.
• Vakrī Śani in the Rāśis of Bṛhaspati is not favourable. In Dhanu, he
indicated troubles to Bṛhaspati’s Kārakatva, i.e., children, whereas in
Unhappiness from Mīna, he indicates gains, but that eventually disappears. The
9 Dhanu
children. unhappiness form children are mainly because of the high expectation of
the native from his children, and a constant struggle (Vakrāvasthā) to
make his children Shine, sometimes beyond their capability.
• Vakrī Śani in the Naisargika Karma bhava, and Svarāśi gives excellent
results in professional matters. The native rises in life, attains great
Superb professional
10 Makara honour and recognition among his peers. However, Śani’s aspect on
achievements.
Karka Rāśi indicate anxiety, failures in love life, estranged marriage and
even heart disorder.
Deep interest, and
• Vakrī Śani in the philosophical Rāśi Kumbha, which is also his Svarāśi
research minded in
gives excellent results. The native is deeply philosophical and drawn to
11 Kumbha understanding past life
mysticism. He is keen in understanding human life and death, purpose
and reincarnation
of one’s life, past life, and reincarnation.
matters.
• Vakrī Śani in the Naisargika Vyāya Bhāva, Mīna Rāśi gives abundant
gains throughout life, but because of his Vakrī Avasthā, this is
Abundant gains, which eventually lost. The Gains is indicated because Śani is the Naisargika
12 Mīna
is reversed eventually. Lābheśa (11L) and is in the Vyāya Bhāva, is facing towards that house,
the house of Gains. Śani’s dṛṣṭi on Kanyā Rāśi indicate that the native
does not shy away from putting effort.

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1.1 .2 .5
BHĀ V A EFF E CTS

After understanding the Rāśi effects of a Vakrīgraha, let us understand the Bhāva
effects. A Bhāva is a collection of experiences, grouped in a logical manner into 12 buckets.
A Graha gives results of a Bhāva due to his ownership, placement, aspects and any other
yogas. Let us focus on the ownership and placement first. When a Graha owns a Bhāva, it
is a like a minister who is assigned a portfolio by the King. Whether or not the Minister
likes that portfolio, he must protect that at all cost, and cause progress in that area. It is
the same with the Kingdom of the Grahas. Whatever Bhāva is assigned to a Graha, the
Graha has no choice but to protect it and further its cause. A Vakrīgraha, who is
exceedingly strong, does just the same. He is undaunted by other weaknesses such as
Nīcarāśi or Śatrurāśi, and in all circumstances, he fights tooth and nail to protect his
Bhāva. This is why, the Bhāva governed by a Vakrīgraha hardly fails, because, the
Bhāvadhipa hardly fails.
It is however different for the placement. A Graha utilizes the resources available
in a Rāśi for furthering his cause, one of which is protecting and advancing the
significations of the Bhāva he owns. A Vakrīgraha is highly active and eager. Like a hungry
caterpillar voraciously eats away the leaves before it goes to its hibernating and cocooning
stage, a Vakrīgraha eagerly gathers all that is available to him. Like overmining, it
diminishes the resources of the Rāśi rapidly, and the significations of that Bhāva suffers.
This is truer with the Krūragrahas, because the Saumyagrahas know how to maintain a
fine-balance. While they consume, they never go beyond the point of collapse. Therefore,
the Bhāva, that houses a Krūra Vakrīgraha suffer from overconsumption of its resources.
The people or relations governed by the Graha suffer at the expense of the Bhāva that is
owned by the concerned Krūragraha. Śubhagrahas however, are not much Greedy. They
know that if they keep their workplace healthy and successful, their own needs shall be
protected. Therefore, they do not cause much suffering to the house that they occupy, but
rather they cause advancement to the significations of the concerned Bhāva. However,
from a priority standpoint, the house owned is more successful than the house occupied.
Regarding aspects, the Dṛṣṭi of a Vakrīgraha is very powerful. Dṛṣṭi shows desires,
and Vakrīgrahas are endowed with strong desires, and a single-minded focus of achieving
something in life, mainly pertaining to the significations of the Graha. Normally, one’s
ability to act is far greater at a place where one is, compared to a far place. For instance, I
am at my office, and I wish to be in a Cricket ground wanting to watch the cricket final.
Just because, I have a desire, I might not have the right resources to fulfil my desire, unless
I am strong, and my desire is strong. Vakrīgrahas are strong, and they are capable of
gathering necessary resources to fulfil their desires, even when they are Nīca or in a
Śatrurāśi. This gives them tremendous power to influence the matters of the Bhāvas they
cast their Dṛṣṭi on. Should I say that the aspect of a Vakrīgraha is three times that of a
normal Graha, because the state of Vakrāvasthā is often trebled, as we have seen in the
case of longevity calculations.

1.1.2.5.1
YUTI

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When a Vakrīgraha conjoin another Graha, in many cases, it is possible that the
other Graha is also Vakrī, mainly when they are diagonally opposite to Sūrya. In such a
case, both are powerful, and they strongly try to overcome the influences of other, establish
their own. If two Vakrīgrahas get into a Graha yuddha, it is a terrible yuddha, between
two exceedingly powerful foes, in which the Bhāva that they occupy suffer immensely. The
victorious in this case becomes even more powerful, and the defeated one annihilated.
However, not always, a Vakrīgraha conjoin another Vakrīgraha! In such a case, when a
Vakrīgraha conjoin a Mārgīgraha, the Mārgīgraha loses all his potency, as that is overcome
by the Vakrīgraha. If there is a Grahayuddha between them, undoubtedly the Vakrīgraha
wins, even though the other Graha might be in northern declination, as per the standard
rule.

1.1.2.5.2
PARIVARTANA

Let us know see what happens in a Parivartana with a Vakrīgraha. Suppose, for
Dhanu Lagna, Vakrī Bṛhaspati is in Meṣa Rāśi, and Mārgī Maṅgala is in Dhanu Rāśi.
There is Rāśi Parivartana between Bṛhaspati and Maṅgala. How to interpret such a case?
Bṛhaspati is noticeably stronger due to his Vakrāvasthā, than Maṅgala, therefore, he shall
try to influence Maṅgala being in his Rāśi, to get his (Maṅgala’s) benefits to Dhanu Rāśi.
Normally, if Maṅgala was elsewhere, Bṛhaspati would have anyhow advanced the
Kārakatva of Dhanu Lagna. However, now that Maṅgala is also situated in the Lagna, the
success to the Lagna is even more. Now, life is all about balance. If there is too much gain
in one area, that can imply that some other area might take a beating. In this case,
Maṅgala’s intent of protecting the 5th house shifts to the Lagna. Because, he knows, only if
protects Bṛhaspati’s things, his own significations shall be protected. It is like Maṅgala is
coerced to act, because Bṛhaspati has an upper hand. Our life reflects the world of the
Grahas. A stronger Graha takes advantage of his position, which is also seen in our real
life.

Om Tat Sat

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