Grahaguna Swarupa

ग्रहगु ण स्वरूप om gaṇānāṁ tvā gaṇapatiṁ havāmahe
kaviṁ kavīnāmupamaśravastamam |
jyeṣṭharājaṁ brahmaṇām brahmaṇaspata
GRAHAGUṆASVARŪPA ā naḥ śṛṇvannūtibhiḥ sīdasādanam ||
(UNDERSTANDING THE om mahāgaṇapataye namaḥ
My sincere gratitude to my Spiritual Guru The Mother from Pondicherry Ashram and my Jyotiṣaa Guru Pt. Sanjay Rath without whose
NATURE OF THE blessings I could not have taken even a single step .
GRAHAS)
Version 1
02 Feb 2013
© Sarajit Poddar (aka Varahamihira)
Jyotiṣa Guru, SJC
http://www.varahamihira.blogspot.com
sarajit.poddar@gmail.com
Singapore
02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगुणस्वरूप GRAHAGUṆASVARŪPA 1

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण
ु स्वरूप GRAHAGUṆASVARŪPA 2
INVOKING THE BLESSINGS OF GURU
गुरुर्ब्रह्मा गुरुर्वरष्णुगरु
ुर र्दे वो महे श्वरः ।
गरु
ु रे व परं र्ब्ह्म तस्मै श्रीगरु वे नमः ॥१॥
gururbrahmā gururviṣṇurgururdevo maheśvaraḥ ।
gurureva paraṃ brahma tasmai śrīgurave namaḥ ॥1॥

PREFACE
Understanding Grahas is the foundation step in Jyotiṣa. Because, having a good
grasp of the significations of the Grahas is crucial in understanding why they
represent various matters in our life. While it is important to remember the various
significations given in the classical texts, it is even more important to understand the
essence and the reasons why those significations are assigned to the Grahas. If not,
how can anyone apply them to myriad of real-life scenarios? The purpose of this
lesson is to bring out such essences for better understanding and internalization of the
concepts.

SECTION 1
HEAVENLY BODIES

GRAHA VS. NAKSHATRA

BPHS 3.2-3
शणृ ु ववप्र प्रवक्ष्यामि भग्रहाणाां परिस्स्ितिि ्।
आकाशे याति दृश्यन्िे ज्योतिर्बिम्बात्यिेकशः॥ २॥
िेषु िक्षत्रसांज्ञाति ग्रहसांज्ञाति कातिचिि ्।
िाति िक्षत्रिािाति स्स्ििस्िािाति याति िै॥ ३॥
FIXED AND
MOVABLE śṛṇu vipra pravakṣyāmi bhagrahāṇāṁ paristhitim |
ākāśe yāni dṛśyante jyotirbimbātyanekaśaḥ || 2||
BODIES teṣu nakṣatrasaṁjñāni grahasaṁjñāni kānicit |

tāni nakṣatranāmāni sthirasthānāni yāni cai || 3||
Paraśara says “O Brahmin, listen to the account of placement of the

Nakshatra (bha) and Grahas (Graha). Out of the many luminous
bodies sighted in the sky some are Nakshatras and some are
Grahas. Those which are fixed in their positions are the Nakshatras.

NAKSHATRAS AND
GRAHAS
A clear distinction is made between the
nakshatras which are fixed in the sky and the
Grahas which move in the sky with respect to the
nakshatras. Maharishi Parashara has drawn the
attention towards the nakshatras vis-à-vis the
Grahas, however, he has not spoken about the
Rasis, the 12 zodiacal signs. It is also implied
here that the nakshatra is primary while Rasi is
derived (from the nakshatras).
It is also implied that the zodiac that we need to

use Nakshatras as the reference point for
determining the position of the Grahas in the
zodiac. The study of the movement of the
Grahas (Grahas) with respect to the fixed starts
is called sidereal astrology or Nirayana Jyotiṣa.
Rasi and Nakshatra Mandala

WHAT IS A GRAHA?

BPHS 3.4-5
गच्छन्िो भाति गह्ृ णस्न्ि सििां ये िु िे ग्रहः।
भिक्रस्य िगश््यांशा अस्श्वन्यादिसिाह्वयाः॥ ४॥
िददवािशववभागास्िु िल् ु य िेषादिसांज्ञकाः।
प्रमसदधा िाशयः सस्न्ि ग्रहास्त्वकािदिसांज्ञकाः॥ ५॥
gacchanto bhāni gṛhṇanti satataṁ ye tu te grahaḥ |
bhacakrasya nagaśvyaṁśā aśvinyādisamāhvayāḥ || 4||
GRAHA taddvādaśavibhāgāstu tulya meṣādisaṁjñakāḥ |

prasiddhā rāśayaḥ santi grahāstvarkādisaṁjñakāḥ || 5||
DEFINITION That which move through the Nakshatras in the zodiac are called the Grahas. The
said zodiac comprises of 27 Nakshatras commencing from Ashvini. The same
area is divided in 12 parts equal to 12 ‘Rāśis’ commencing from Mesha. The
names of the Grahas commence from Sūrya.
Comment
The Grahas are Sūrya, Candra, Maṅgala, Budha, Bṛhaspati, Śukra and Śani in
the weekday order. Added to the list are the two nodes of Candra, Rāhu and
Ketu.

The nakshatras are
(1)aśvinī, (2)bharaṇī, (3)kṛttikā , (4)rohiṇī, (5)mṛgaśirā ,

(6)ārdrā, (7)punarvasu, (8)puṣya, (9)aśleṣā
27* (10)Maghā, (11)pūrvaphalguni, (12)uttaraphalgunī,

(13)hastā, (14)citrā, (15)svāti, (16)viśākhā, (17)ānurādha,
NAKSHATRAS (18)jyeṣṭhā,
(19)mūlā, (20)pūrvāṣāṛha, (21)uttarāṣāṛha, (22)śravanā,

(23)dhaniṣṭhā, (24)śatabhiṣā, (25)pūrvabhādrapadā,
(26)uttarābhādrapadā , (27)revatī
The nakshatra wheel is also called the bha-chakra which is divided into 27
nakshatras of 13020’ each.
* When Abhijit nakshatra is added to the scheme, it becomes 28

nakshatra schema which is used in Sarvatobhadra chakra etc.
BPHS 3.6
िाशीिािि ु यो लग्िां िदवशािे व जस्न्ििाि ्।
ग्रहयोस्ग्वयोगाभयाां फलां चिन्त्यां शभ
ु ाशभ
ु ि ्॥ ६॥
rāśīnāmudayo lagnaṁ tadvaśādeva janminām |
grahayogviyogābhyāṁ phalaṁ cintyaṁ śubhāśubham
DEFINITION OF LAGNA || 6||
The Rāśi rising in the eastern horizon at the moment of

birth is known as ‘Lagna’. Based on Lagna and the
Grahas joining and departing from each other, the
native’s auspicious and inauspicious results in life are
deducted.

LAGNA IS THE RĀŚI AND
SPHUṬA OF THE
HORIZON

LAGNA – THE
RISING SIGN

COMPUTATION OF PLANETARY
LONGITUDE AND LAGNA

BPHS 3.7
सांज्ञा िक्षत्रवन्ृ िािाां ज्ञेयाः सािान्यशास्त्रिः।
एिच्छास्त्रािस ु ािे ण िामशकेटफलां ब्रव
ु े॥ ७॥
saṁjñā nakṣatravṛndānāṁ jñeyāḥ sāmānyaśāstrataḥ |
etacchāstrānusāreṇa rāśikeeṭaphalaṁ bruve || 7||
GENERAL The name and other details of the nakshatras can be known from
UNDERSTANDING general books (sāmānyaśāstra), while I narrate to you about the
effects of Grahas and Rāśis according to the shastras (siddhantas).
OF NAKSHATRAS Comments
There are many general books on the nakshatras which give the
details of position of those nakshatras on the sky, their rising or
setting time etc. Such details are found in any general astronomy
books and are not reproduced here. It is implied that good
understanding of astronomy is needed before stepping into the
applied discipline of astrology.

BPHS 3.8
यस्स्िि ् काले यिः खेटा यास्न्ि दृगगणणिै
् किाि ्।
िि एव स्फुटाः कायािः दिक्कालौ ि स्फुटौ ववि॥ ८॥
yasmin kāle yataḥ kheṭā yānti dṛggaṇitaikatām |
tata eva sphuṭāḥ kāryāḥ dikkālau ca sphuṭau vida || 8||
The positions of the Grahas for a given time to be known as per Drikganit.
COMPUTATION BPHS 3.9
OF THE GRAHA स्वस्विे शोदभवैः साध्यां लग्िां िाश्युियैः स्फुटि ्।

अिािौ वस्च्ि खेटािाां जातिरूपगण
ु ािहि ्॥ ९॥
svasvadeśodbhavaiḥ sādhyaṁ lagnaṁ rāśyudayaiḥ sphuṭam |
AND LAGNA athādau vacmi kheṭānāṁ jātirūpaguṇānaham || 9||
The lagna to know by computing the sign rising at the place at the moment of birth. Now, I tell you
about the caste, appearance and dispositions (jātirūpaguṇāna) of the Grahas.
Comments:
Maharishi suggested that the computation of the Grahas and lagna can be studied from general
works on astronomy also called the siddhantas. He refrained from repeating those principles here
again. He assumed that those who started studying astrology to have good understanding of
astronomy. Now a days the computations are easily done using numerous computer programs.

NAMES OF THE GRAHAS

BPHS 3.10
अि खेटा िववश्िन्रो िङ्गलश्ि बुधस्ििा।
NAMES OF गरु ः शक्र

ु ः शिी िाहुः केिश्ु िैिे यिाक्रिि ्॥ १०॥
atha kheṭā raviścandro maṅgalaśca budhastathā |
GRAHA guruḥ śukraḥ śanī rāhuḥ ketuścaite yathākramam || 10||
The names of the Graha are Sūrya (ravi), Candr, Maṅgala, Budha,
Guru, Śukra, Śani, Rāhu and Ketu in that order

GRAHAS
The Grahas are always written in the order of weekdays starting from Sūrya. Since this
knowledge predates any other knowledge, the names of the weekdays are derived from
Jyotiṣa-shastra.
The knowledge is likely to be borrowed by the world from India.
The beginning of the week be reckoned from Sūrya instead of Candra as per the
weekday order as Sūrya represent the start of creation while Candra just sustains it.
This knowledge of starting weekday from Ravivāra could have become corrupted with time
due to influence of Kali yuga, and therefore, we start a weekday on Somavāra.

The weekday order is:
THE WEEKDAY Sunday – Sūrya → Monday – Candra → Wednesday

– Budha → Tuesday- Maṅgala → Thursday-
ORDER Bṛhaspati → Friday – Śukra → Saturday – Śani
The order is followed by Rāhu and Ketu after Śani

The weekday order is derived from Hora or the ruler of the hours.
Vedic sages divided the day into 24 hora (which are now known as
hours) and widely accepted division of a day. The hora is a vedic
concept and is derived from “ahoratra” which means day and
night. Many think division of day into hours is contribution of
DERIVATION OF western civilization. This is however not true as vedic literature

contains the basis on which the hora is derived.
THE WEEKDAY The hora ruler-ship is based on the speed of a Grahas which is-
ORDER Candra > Budha > Śukra > Sūrya > Maṅgala > Bṛhaspati >
Śani
The weekday lord is the lord of the first hora at the time of Sunrise.
The subsequent weekday always start from the 5th hora counted
from previous weekday. This is illustrated in the next page

Starting Hora of
the day =
Weekday lord
HORA (HOUR) LORDS

ON VARIOUS DAYS
OTHER NAMES
OF THE GRAHAS

सूर्र sūrya शुक्र śukra
हे मल िपि दििकृि दििकि भािु पूषा अरण का्य मसि भग ृ ुसुि अच्छ आस्फुस्जि ्
अकि िािवेज्य
heli tapana dinakṛta dinakara bhānu pūṣā kāvya sita bhṛgusuta accha āsphujit
aruṇa arka dānavejya
चन्द्रमा candramā शतन śani

शीिदयतु ि सोि उडुपति ग्लौ िग ृ ाङ्क इन्ि ु छायासिू ु ििणणििय कोण आर्कि िन्ि
GRAHA NAMES- śītadyuti soma uḍupati glau mṛgāṅka indu
मङ्गल maṅgala
chāyāsūnu taraṇitanaya koṇa ārki manda
राहु rāhu
JĀTAKA आि वक्र क्षक्षतिज रचधि अङ्गािक क्रूििेत्र

āra vakra kṣitija rudhira aṅgāraka
krūranetra
सपि असुि फणण िि सैंदहकेय
sarpa asura phaṇi tama saiṁhikeya
PĀRIJĀTA बुध budha

सौम्य िािाििय ववि ् बोधि इन्िप
ु त्र
ु
केतु ketu
ध्वज मशखी
dhvaja śikhī
saumya tārātanaya vit bodhana induputra
बहृ स्पतत bṛhaspati

िन्त्री वािस्पति गुर सुिािायि िे वेज्य जीव
mantrī vācaspati guru surācārya devejya
jīva

Sūrya
Heli, Surya (BJ); Aditya, Arka, Ravi, Bhanu, Bhaskara. Divakara,
Marthanda, Savita, Teekshnamsu and Ina (HS)
SŪRYA, Candra
CANDRA, Chandrama, Sitarasmi (BJ); Sasi, Sasanka, Vidhu, Soma, Nisakara,
Seethamsu (HS)
MAṄGALA Maṅgala
Ara, Vakra, Kruradrik, Avanaya (BJ); Aara, Vakra, Maheeja
Rudhira, Rakta, Angaraka and Krudradrik (HS); Bhumisuta (SV)

Budha
Hemno, Vit, Gna, Bodhana and Induputra (BJ); Saumya, Vid, Jna,
Somaja, Bodhana, Kumar and Vidhusuta (Budh is Candr’s son and
BUDHA AND hence known, as Somaja and Vidhusuta) (HS)
BṚHASPATI Bṛhaspati
Jiva, Angira, Suraguru, Vachasampathi and Ijya (BJ); Jeeva,
Angirasa, Suraguru, Mantri Vachaspati, Arya, Bṛhaspati, Suri and
Vageesh (HS); Ida (SV)

Śukra
Sukra, Bhrigu, Brigusuta, Sita and Aspujit (BJ); Bhrigu, Bhrigusuta,
ŚUKRA AND Ahpujit, Sita, Usanas, Vaitya Pujya, Kavya and Kavi(HS)
ŚANI Śani
Kona, Manda, Suryaputra and Asita (BJ); Kona, Manda, Sani,
Krishn, Surya Putra, Yama, Pangu, Sanaischara, Sauri, Kala and
Chayasuta (HS)

Rāhu
RĀHU AND Tamas, Agu and Asura (BJ); Tamas, Asura, Swarbhanu, Vidhuntuda,
Pata, Sainhikeya, Bhujanga and Ahi (HS)
KETU Ketu
Sikhi (BJ); Sikhin, Dhvaja, Dhuma, Mrityu Putra and Anala (HS)

NATURE OF THE GRAHAS

BPHS 3.11
ित्राकिशतिभप ू त्र
ु ाः क्षीणेन्ििु ाहुकेिवः।
क्रूिाः शेषग्रहा सौम्याः क्रूिः क्रूियुिो बुधः॥ ११॥
tatrārkaśanibhūputrāḥ kṣīṇendurāhuketavaḥ |
NATURE OF krūrāḥ śeṣagrahā saumyāḥ krūraḥ krūrayuto budhaḥ || 11||
GRAHAS Among these Sūrya (ārka), Śani, Maṅgala (bhūputra), weak

Candra (kṣīṇendu), Rāhu and Ketu are krūra (fierce), while the rest
are saumya (amicable). Budha however, is a krūra if he joins a
krūra Graha.
Note: if Budha joins krūra Candra, it does not become krūra but
remain saumya.

KṢĪNA AND PŪRṆA
CANDRA | KRŪRA
AND SAUMYA
krūra and saumya classification
1. krūra : like Sūrya, Śani,
Maṅgala, Rāhu and Ketu
2. saumya: like Bṛhaspati, Budha
and Śukra

KṚṢṆA AND ŚUKLA
PAKṢA CANDRA|
PĀPA AND PUṆYA
Pāpa and Puṇya classification:
1. Pāpa : like Śani, Maṅgala,
Budha and Śukra, Rāhu and Ketu
2. Puṇya : like Sūrya, Bṛhaspati

PHASES OF
CANDRA
4 groups
1. krūra -punya: like Sūrya
(predominantly sattva)
2. krūra - pāpa: like Śani, Maṅgala
Rāhu, Ketu (predominantly
tamas)
3. saumya-punya : Bṛhaspati
(predominantly satva)
4. saumya-papa: Budha, Śukra
(predominantly rajas)
The nature of Candra during

different phases can be
understood from the Grahas
mentioned above.

STRENGTH OF CANDRA-
DIFFERENT VIEW
(JATAKA PARIJATA)
This is another view of Candra’s
strength mentioned in Jataka
Parijata. This definition of strength is
also used in various ways.

The order of Grahas in terms of decreasing beneficence and increasing
maleficence is as follows:
Bṛhaspati > Śukra > Well associated Budha > Waxing Candra >
Ketu > Waning Candra > Badly associated Budha > Sūrya >
ORDER OF Maṅgala > Śani > Rāhu
BENEFICENCE Different classics have suggested minor variations in the order,

especially the order of strong and weak Budha and Candra. Bṛhaspati
is the most benevolent and Rāhu is the most malevolent Graha
AND
MALEFICENCE
Jaimini
When a bhāva is aspected by Bṛhaspati, Budha and its lord that bhāva
is rendered very strong.
Other classics
Aspect of bhāva by Bṛhaspati, Śukra, Budha and its lord then the bhāva
is rendered very strong

Krura (Fierce) Saumya (Gentle)
Masculine- Dominant, independent, competitive, rational, forceful, Feminine- Submissive, dependent, emotional, receptive, intuitive,
assertive, analytical, strong, brave, courageous, bold, ambitious, content, passive, cooperative, sensitive, compassionate, sympathetic,
active, insensitive, aggressive, alienated, stoic, logical, analytical, tender, understanding, warm and yielding, nurturing, graceful,
outspoken, outwardly oriented, initiating, leading, decisive, communicative, motherly, inwardly oriented, responsive, conservative,
individualistic, self-reliant, adventurous, risk taker following, relational, group oriented
KRURA AND SAUMYA TRAITS

Jyotiṣaa Kalpadruma 2.88-89/ Jataka Parijata 2.8
PRAKASHADI ▪ Sūrya and Candra are the Prakasha Graha
▪ Maṅgala, Merc, Jup, Śukra and Śani are the Tara Graha
PANCHA ▪ Rāhu and Ketu are the Tamo Graha
PRAKARA Comments
GRAHA ▪ Sūrya and Candra are called the Luminaries

▪ The remaining 5 Grahas are called the Tara Graha and they
VIGNANAM
are governor of the five tattvas. They appear as star in the sky.
▪ Rāhu and Ketu are the nodes of Candra and are called the
Tamo Graha or bodies without light (complete darkness)

SECTION 2
GRAHA GOVERNANCES

BPHS 3.12-13
सवाित्िा ि दिवािािो ििः कुिुिबान्धवः।
सत्त्वां कुजो बुधैः प्रोक्िो बुधो वाणीप्रिायकः॥ १२॥
िे वेज्यो ज्ञािसख ु िो भग ृ व
ु ीयिप्रियकः।
ऋवषमभः प्राक् ििैः प्रोक्िश्छायासूिुश्ि िःु खिः॥ १३॥
sarvātmā ca divānātho manaḥ kumudabāndhavaḥ |
GRAHA sattvaṁ kujo budhaiḥ prokto budho vāṇīpradāyakaḥ || 12||
devejyo jñānasukhado bhṛgurvīryapradayakaḥ |
GOVERNANCES ṛṣibhiḥ prāktanaiḥ proktaśchāyāsūnuśca duḥkhadaḥ || 13||
Sūrya (divānātho) is the soul of the world (sarvātmā), Candr

(kumudabāndhavaḥ) is the mind (manaḥ), Mangal is the strength
arising from righteousness (sattva), Budh governs speech
(vāṇīpradāyaka), Guru governs happiness and wisdom
(jñānasukhado), Śukra governs the potency (vīrya), while Śani
governs over grief (duḥkha).

Parashara and many other classics mention that Maṅgala rules Sattva
although its nature is of Tamas. Maṅgala is also the karaka for strength. This
indicates that the real strength comes from Sattva.
GRAHA GOVERNANCES
मनोबद्
ु धर्हं कार चित्ताति िाहां
ि ि श्रोत्रस्ज्हे ि ि घ्राणिेत्रे
ि ि ्योि भूमििि िेजो ि वायुः
चििािन्िरूपः मशवोऽहि ् मशवोऽहि ्
manobuddhyahaṃkāra cittāni nāhaṃ
ATMA SHATAKAM na ca śrotrajihve na ca ghrāṇanetre
na ca vioma bhūmir na tejo na vāyuḥ
BY ADIGURU cidānandarūpaḥ śivo'ham śivo'ham
SHANKARACHARYA I am not mind, nor intellect, nor ego, nor the reflections of inner
self.
I am not the five senses. I am beyond that.
I am not the ether, nor the earth, nor the fire, nor the wind.
I am indeed, That eternal knowing and bliss, Shiva, love and pure
consciousness.

GRAHA CABINETS

BPHS 3.14-15
िवविन्रौ िु िाजािौ िेिा ज्ञेयो धिात्िजः।
बुधो िाजकुिािश्ि सचिवौ गुरभागिवौ॥ १४॥
ravicandrau tu rājānau netā jñeyo dharātmajaḥ |
budho rājakumāraśca sacivau gurubhārgavau || 14||
प्रेष्यको िववपत्र
ु श्ि सेिा स्वभाििप ु च्
ु छकौ।
KING’S CABINET एवां क्रिेण वै ववप्र सूयाििीि ् प्रववचिन्ियेि ्॥ १५॥
preṣyako raviputraśca senā svarbhānupucchakau |
evaṁ krameṇa vai vipra sūryādīn pravicintayet || 15||
Of royal status are Sūrya and Candr, while Mangal is the Army
chief. Prince-apparent is Budh. The ministerial Grahas are Guru
and Śukr. Śani is a servant. Rāhu and Ketu form the Army.

KING’S CABINET
The role of various Grahas in king’s court is given here. Each
Graha holds a portfolio. Sūrya and Candra are the royal
Grahas and represent the King and the Queen respectively.
The prince (would be king) is Budha.
The protection of the kingdom is in the hands of chief of
military Maṅgala while the advisor on the military matters is
Śukra. Bṛhaspati is the advisor on spiritual matters, those
which make the state righteous and follower of dharma.
Rāhu and Ketu rule the Army and follow the order of
Maṅgala, the army chief. They have to do with the border-
while Rāhu rules bringing external influences within, Ketu
protects the boundary from inside. While headless Ketu is a
strict followers of the order (military discipline), Rāhu uses his
sharp eyes to gather intelligence- things which are essentially
hidden.
Śani represent menial worker (Shudra) whose primary work
is work for the comfort of the royal couple and the prince.
Hard labour falls in his domain.

COMPLEXION OF THE GRAHAS

BPHS 3.16-17
िक्िश्यािो दिवाधीशो गौिगात्रो तिशाकिः।
िात्यच्
ु िाङ्गः कुजो िक्िो िव ू ािश्यािो बध
ु स्ििा॥ १६॥
गौिगात्रो गुरज्ञेयः शक्रु ः श्यावस्ििैव ि।
कृष्णिे हो िवेः पत्र
ु ो ज्ञायिे दववजसत्ति॥ १७॥
raktaśyāmo divādhīśo gauragātro niśākaraḥ |
COMPLEXION nātyuccāṅgaḥ kujo rakto dūrvāśyāmo budhastathā || 16||

gauragātro gururjñeyaḥ śukraḥ śyāvastathaiva ca |
kṛṣṇadeho raveḥ putro jñāyate dvijasattama || 17||
Sūrya is dark complexioned like the blood, Candr is fair

complexioned, Mangal, who is not tall and is blood-red
complexioned, Budha’s complexion is darker like that of durva
grass, Guru is fair complexioned, Śukra is darker complexioned
and Śani’s complexion is very dark.

DARK, FAIR AND
RUDDY COMPLEXION
There are three major classification of
complexion. Among them there are lighter and
darker shades. The Grahas belonging to the
three different groups are mentioned below. In
each group, the Grahas are written in the order
of decreasing fairness.
Fair complexion
Candra and Bṛhaspati
Dark complexion
Śukra, Budha and Śani
Ruddy complexion
Sūrya and Maṅgala

COMPLEXION IS
RELATIVE
Complexion is relative and differ among
different ethnic groups. One should use
judgement to determine the complexion
of the people governed by the Grahas
within each ethnic groups. One should
not compare skin tone of Indians with
that of Chinese or Caucasians else, one’s
judgment will be fraught with flaws.
Ruddy
Ruddy means having a reddish hue in complexion.
King William II of England was called William Rufus
("the Red") because of his ruddy complexion. The
Irish surname Rogan (from Ruadhán) referred to a
person with red hair, or a ruddy complexion. The
surname Gough is derived from the Welsh goch or
coch, meaning "red" or "ruddy."

02 Feb 2013
Candra
Bṛhaspati
Bṛhaspati
Śukra
Budha
Śani
Source: http://blog.evoderma.com/wp-
content/uploads/2012/06/evoderma-fitzpatrick-skin-tone-scale.png
A Skin tone model is suggested by Fitzpatrick. One can study this to understand
the different kinds of skin tone and relate that to different Grahas.
© SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण
50 ु स्वरूप GRAHAGUṆASVARŪPA
HOW TO DETERMINE THE COMPLEXION?
Judge the complexion from the lord of Candra Navāñśa. Sometimes,
the complexion is also shown by a powerful Graha in the Navāñśa
Lagna, or the most powerful Graha in the Kuṇḍalī, even though that
Graha is not related to the Lagna.

DEVATĀ/ ADHI DEVATĀ

BPHS 3.18
वह्न्यम्बमु शणखजा ववष्णवु वढौजः शचिका दववज।
सूयाििीिाां खगािाां ि िे वा ज्ञेयाः क्रिेण ि॥ १८॥
vahnyambuśikhijā viṣṇuviḍhaujaḥ śacikā dvija |
ADHI DEVATĀ sūryādīnāṁ khagānāṁ ca devā jñeyāḥ krameṇa ca || 18||
Fire (vahn), Water (ambu), Skanda (śikhijā), Vishnu, Indra

(viḍhaujaḥ), Shachi Devi (śacikā) and Brahma (dvija) are the
presiding deities of the 7 Grahas starting from Sūrya in the
weekday order.

SURYA | AGNI
Agni is one of the most important of the Vedic gods. He is
the god of fire and the acceptor of sacrifices. The sacrifices
made to Agni go to the deities because Agni is a messenger
from and to the other gods. He is ever-young, because the
fire is re-lit every day, and also immortal.
Agni, the Vedic god of fire, has two heads, one marks
immortality and the other marks an unknown symbol of life.
The link between heaven and earth, the deities and the
humans, he is associated with Vedic sacrifice, taking offerings
to the other world in his fire. In Hinduism, his vehicle is the
ram.
The Rigveda often says that Agni arises from water or dwells
in the waters. Other Rigvedic names, epithets or aspects of
Agni include Matarishvan, Jatavedas, or Bharata.
Source: http://en.wikipedia.org/wiki/Agni

CANDRA | JALA
OR VARUṆA
Varuna is a god of the sky, of water and of the celestial
ocean, as well as a god of law and of the underworld. A
crocodile named Makara is his mount. In Hindu mythology,
Varuna continued to be considered the god of all forms of
the water element, particularly the oceans
As chief of the Adityas, Varuna has aspects of a solar
Devatā though, when opposed to Mitra (Vedic term for
Surya), he is rather associated with the night, and Mitra with
the daylight. He is mostly concerned with moral and societal
affairs than being a deification of nature. Together with
Mitra–originally 'agreement' (between tribes) personified—
being master of ṛtá, he is the supreme keeper of order and
god of the law. The word ṛtá, order, is also translated as
"season“
Source: http://en.wikipedia.org/wiki/Varuna

MAṄGALA |
SKANDA
Karthik or Kartikeya, son of Lord Siva also called , Skanda
and Subrahmanya, called in Tamil language as Murugan, is a
popular Hindu Devatā.
Kartikeya symbols are based on the weapons - Vel, the
Divine Spear or Lance that He carries and His mount the
peacock. He is sometimes depicted with many weapons
including: a sword, a javelin, a mace, a discus and a bow
although more usually he is depicted wielding a sakti or
spear. This symbolizes His purification of human ills. His
javelin is used to symbolize His far reaching protection, His
discus symbolizes His knowledge of the truth, His mace
represents His strength and His bow shows His ability to
defeat all ills. His peacock mount symbolizes his destruction
of the ego.
His six heads represent the six siddhis bestowed upon yogis
over the course of their spiritual development.
Source: http://en.wikipedia.org/wiki/Murugan

BUDHA | VIṢṆU
Vishnu is a main Vedic God venerated as the Supreme Being
in Vaishnavism. The Vishnu Sahasranama declares Vishnu as
Paramatman (supreme soul) and Parameshwara (supreme
God). It describes Vishnu as the All-Pervading essence of all
beings, the master of—and beyond—the past, present and
future, one who supports, sustains and governs the Universe
and originates and develops all elements within. This
illustrates the omnipresent characteristic of Vishnu. Vishnu
governs the aspect of preservation and sustenance of the
universe, so he is called "Preserver of the universe".
In the Puranas, Vishnu is described as having the divine
colour of water filled clouds, four-armed, holding a lotus,
mace, shankha (conch) and chakra (discuss). Vishnu is also
described in the Bhagavad Gita as having a 'Universal Form'
(Vishvarupa) which is beyond the ordinary limits of human
perception or imagination.
Source: http://en.wikipedia.org/wiki/Vishnu

GURU | INDRA
Indra or Śakra is the leader of the Devas or gods and Lord
of Svargaloka or heaven in Hindu mythology. He is the God
of war and thunderstorms. His weapon is the lightning bolt
(vajra). Indra is one of the chief deities in the Rigveda. He is
the twin brother of Agni and hence said to be born of Dyaus
Pitar (Father Heaven) and Prithvi Mata (Mother Earth). He is
also mentioned as an Aditya, a son of Aditi. His home is
situated on Mount Meru. He has many epithets, notably vṛṣan
the bull, and vṛtrahan, slayer of Vṛtra, meghavahana "the
one who rides the clouds" & Devapati "the lord of gods or
devas".
On the other hand, he also commits many kinds of mischief
(kilbiṣa) for which he is sometimes punished. In Puranic
mythology, Indra is bestowed with a heroic and almost brash
and amorous character at times.
Source: http://en.wikipedia.org/wiki/Indra

ŚUKRA | SACHI
Shachi who is also known as Indrani (queen of Indra), Aindri,
Mahendri andPoulomi is the goddess of wrath and jealousy,
and a daughter of Puloman, an Asura who was killed by
Indrani's future husband, Indra. She is one of the seven
Matrikas (mother goddesses). She is described as beautiful
and having one thousand eyes. She is associated with lions
and elephants. With Indra, she is the mother of Jayanta,
Midhusa, Nilambara, Rbhus, Rsabha and Chitragupta. The
meaning of 'Shachi' is 'bwah' also, and in Hindu epics, she is
also described as 'The Endless Beauty'.
Source: http://en.wikipedia.org/wiki/Sachi

ŚANI | BRAHMA
Brahmā is the god (deva) of creation and one of the
Trimūrti, the others being Viṣņu and Śiva. According to the
Brahmā Purāņa, he is the father of Manu, and from Manu all
human beings are descended. In the Rāmāyaņa and the
Mahābhārata, he is often referred to as the progenitor or
great grandsire of all human beings.
He is not to be confused with the Supreme Cosmic Spirit in
Hindu Vedānta philosophy known as Brahman, which is
genderless.
Brahmā's wife is Saraswati. Saraswati is also known by
names such as Sāvitri and Gāyatri. Saraswati is the Vedic
Goddess, revered as Vedamāta, meaning Mother of the
Vedas. Brahmā is often identified with Prajāpati, the
progenitor.
Source: http://en.wikipedia.org/wiki/Brahma

Graha Placement Devatā
Sūrya All signs except 1st & 2nd Drekkana Lord Shiva
of Dual signs
1st Drekkana of Dual signs Kartikeya
2nd Drekkana of Dual signs Ganapati
OTHER VIEWS Candra Strong

Weak
Durga
Kali
HARIHARA Maṅgala
Martian signs (Aries & Scorpio)
Odd signs
Chamundi
Male Deities like Kartikeya
PRASNA MARGA
& Bhairava
Even Signs Chamundi, Bhadrakali and
other female Martian deities
Budha Movable & Dual signs Sri Vishnu Avatar
1st & 2nd Drekkana of fixed sign Sri Krishna
3rd Drekkana of Fixed sign Sri Vishnu Avatar
Bṛhaspati All signs Maha Vishnu or Narayana
Śukra Signs of satwik Grahas Annapoorneswari
Signs of Rajasik Grahas Lakshmi
Signs of Tamasik Grahas Yakshi
Śani All signs Shastha & Kiratha
Rāhu All signs Sarpa
Ketu All signs Ganapati
Graha Devatā
Sūrya Shiva
Candra Gauri
Maṅgala Skanda
Budha
Bṛhaspati
Vishnu
Sambasiva
MAHARISHI JAIMINI
Śukra Lakshmi
JAIMINI SUTRAS
Śani Narayana
Rāhu Durga
Ketu Ganapati

VISHNU AVATARA – DIVINE INCARNATIONS OF
LORD VISHNU
BPHS 2.5-6
िािोऽविािः सय ू स्
ि य िन्रस्य यिि
ु ायकः।
Graha Avatara
िमृ सांहो भूमिपुत्रस्य बुदधः सोिसुिस्य ि॥ ५॥ Sūrya Rama

वाििो ववबध ु ेज्यस्य भागिवो भागिवस्य ि। Candra Krishna
कूिो भास्किपुत्रस्य सैंदहकेयस्य सूकिः॥ ६॥ Maṅgala Nṛsiṁha
Budha Buddha (Balarāma)

rāmo'vatāraḥ sūryasya candrasya yadunāyakaḥ |
nṛsiṁho bhūmiputrasya buddhaḥ somasutasya ca || 5|| Bṛhaspati Vāmana
vāmano vibudhejyasya bhārgavo bhārgavasya ca | Śukra Parashurama

kūrmo bhāskaraputrasya saiṁhikeyasya sūkaraḥ || 6|| Śani Kūrma (Tortoise)
Rāhu Varāha (Wild boar)
Ketu Matsya (Fish)

Dvadasa Jyotirlinga Stotra
सौिाश्रे सोििािां ि श्रीशैले िस्ल्लकाजि

ुि ां।
उज्जतयतियाां िहाकालां ॐकािििलेश्विां ॥
पिल्याां वैदयिािां ि डार्कन्याां भीिशङ्किां ।
सेिुबन्धे िु िािेशां िागेशां िारकाविे॥ The Jyotirlingas are based on the
वािणस्याां िु ववश्वेशां त्र्यम्बकां गौििेिटे । exaltation sign of the Grahas.
दहिालये िु केिािां घ्रश्ु िेशां ि मशवालये॥
DVADASA
No Grahas except Candra get
एिाति ज्योतिमलिङ्गाति सायां प्रािः पठे न्ििः। exalted in the Sthira Rasis
सप्िजन्िक्रुिां पापां स्ििणेि वविश्यति॥
JYOTIRLINGA saurāśṭre somanāthaṁ ca śrīśaile mallikārjunaṁ|

ujjayiniyāṁ mahākālaṁ omkāramamaleśvaraṁ||
paralyāṁ vaidyanāthaṁ ca ḍākinyāṁ bhīmaśaṅkaraṁ|
setubandhe tu rāmeśaṁ nāgeśaṁ dārukāvane||
vāraṇasyāṁ tu viśveśaṁ tryambakaṁ gautameetaṭe|
himālaye tu kedāraṁ ghruśneśaṁ ca śivālaye||
etāni jyotirliṅgāni sāyaṁ prātaḥ paṭhennaraḥ|
saptajanmakrutaṁ pāpaṁ smaraṇena vinaśyati||

GRAHAS AND
DASA-
MAHAVIDYA

GENDER

GENDER
BPHS 3.19
क्लीवौ दवौ सौम्यसौिी ि यव ु िीन्िभ
ु ग
ृ ू दववज।
ििाः शेषाश्ि ववज्ञेया भािुभौिो गुरस्ििा॥ १९॥
klīvau dvau saumyasaurī ca yuvatīndubhṛgū dvija |
narāḥ śeṣāśca vijñeyā bhānurbhaumo gurustathā || 19|| Male Female Neuter
Two Grahas are neuters viz., Budha (saumya) and Śani Bṛhaspati Śukra Budha
(saurī). The Two female (yuvatī) Grahas are Candra (indu) Sūrya Candra Śani
and Śukra (bhṛgū) . The male (nara) Grahas are Sūrya Maṅgala
(bhānu), Maṅgala (bhauma) and Bṛhaspati (guru).

USE OF GENDER
The gender of the Grahas are used in determination of the sex of children and
siblings. This can be done through use of divisional charts Saptāñśa for children and
Dreṣkāṇa for siblings.

Why is Budha is
denoted as a Neuter?
BUDHA, ŚUKRA,
MAṄGALA,
CANDRA AND
SŪRYA

Neuter
Lack of
sexual drive
which is
signified by
young and
old age
BṚHASPATI AND ŚANI

Rāhu is considered as a male and Ketu is considered as a female. Note that this
is the reverse of Śani and Maṅgala. The dictum Shanivat Rāhu and Kujavat Ketu
does not apply here.
Usually they represent widower and widow respectively.
Cues to remember
RĀHU AND Grahas in the weekday order have gender alternating, excluding the nodes,
where it is reversed-
1) Sun- Male
KETU? 2) Candra- Female
3) Maṅgala- Male
4) Budha- Female**
5) Bṛhaspati- Male
6) Śukra- Female
7) Śani- Male**
8) Rahu- Male
9) Ketu- Female

BUDHA AND Although Budha and Śani are neuter, they are considered as
female and male respectively for the purpose of determining
SHANI siblings and children.

TATTVA
(PRIMORDIAL ELEMENTS)

BPHS 3.20
अस्ग्िभूमििभस्िोयवायवः क्रििो दववज।
भौिािीिाां ग्रहाणाां ि ित्त्वािीति यिाक्रिि ्॥ २०॥
TATTVA
agnibhūminabhastoyavāyavaḥ kramato dvija |
bhaumādīnāṁ grahāṇāṁ ca tattvānīti yathākramam || 20||
Fire (agni), earth (bhūmi), ether (nabha), water (toya), airy

(vāyavaḥ) are governed by the Grahas in the order of Maṅgala
i.e., Maṅgala, Budha, Bṛhaspati, Śukra and Śani respectively.

SARAVALI ON Akasha (38.6) Jala (38.7) Vayu (38.8) Agni (38.9) Prthvi
EFFECT OF TATTVA (38.10)
One with The native with One of One with One with Earthy
predominant predominant predominant predominant nature will
Saravali 38.5 characteristics of Watery nature Airy nature will Fiery character, emanate the
Ether will be skilful in will be quite have an will be valorous, good smell of
The strongest of the Graha will grammar and charming, will emaciated body, be hunger- camphor, of
impart corresponding temperament, meanings, be an endure heavy be easily given stricken, be very jasmine and of
viz. windy, bilious, or phlegmatic. If expert in justice, be loads, will speak to anger, be sharp, learned, blue lotus from
bold, knowledgeable, sweetly, be deeply merged emaciated, fair his person, will
many Grahas attain strengths, these will have a broad tremulous in in his work, be of in complexion, enjoy
derivations will be mixed. face and peculiar appearance, will wandering inimical, will abundantly, will
physical joints, weak have many disposition, be have beautiful possess voice,
hands and feet and friends, be a liberal, fair in arms, will be a akin to that of a
be quite tall. king and will not complexion and voracious eater (roaring) lion, or
be lastingly be an inviolable and be tall. clouds, be firm in
bold. king. disposition and
be endowed
with prowess.

Akasha Jala (38.12) Vayu Agni Prthvi
(38.11) (38.13) (38.14) (38.15)
SARAVALI ON One born with One born with One born with the One born with One born with the
FORTUNE DUE TO
the reflection of the reflection of reflection of Vayu the reflection of reflection of
Akasha tattva will Jala tattva will Tattva will be Agni Tattva will Prthvi Tattva will
be endowed with be glossy, will akin to black be bright as the emanate smell of
PREDOMINANCE a physique with

the brightness of
crystal and gem.
have the
complexion of
white Durva
clouds, emanate
foul smell, be
very foolish, will
burning flame,
will confer severe
punishments, will
earth (when
sprinkled with
fresh drizzles)
OF TATTVA Just as wealth

confers happiness
this reflection will
grass, will
receive
protection from
have a dirty and
coarse physique,
be subjected to
conquer all his
enemies and the
earth by his own
from body. He
will have pleasant
teeth, nails, hair
make one the mother and great miseries valour, will and body. He will
achieve effects of will prosper. and will possess jewels, attain merits and
Tri vargas* (i.e. experience gold etc., will happiness and be
Dharma, Artha poverty, diseases, attain success in dear to all.
and Kaama). evils and financial all his
destruction. undertakings and
*Moksha or final will be free from
liberation is diseases and
excluded here. grief.

ether (nabha) = Union
Wisdom, knowledge, sharp intelligence, ability to bind things together, unite, hold
together, pervade everywhere, boundless, expansive
Fire (agni) = Creativity

Creative, assertive, aggressive, knowledge, masculine, extrovert, active, fluid,
changeable,
enthusiasm, luster and brilliance, power, courage, adventure, war loving, dark-red
NATURE OF THE complexion, is victorious over enemies, discrimination, cruel temperament.
TATTVAS earth (bhūmi) = Stability

Sustenance, stability, form and structure, steady, fixed, rigid, stubborn, unchangeable,
ability to hold and withstand, substratum, firmament
water (toya) = Dissolution

Care, empathy, compassions, pursuit of knowledge, spirituality, introvert, passive,
feminine
airy (vāyavaḥ) = Intelligence

Very fluid, Introspection, philosophy, imagination, growth, mental ability

Pali Canons (Theravada Buddhism)
In canonical texts, the four Great Elements refer to elements that are both "external"
(that is, outside the body, such as a river) and "internal" (that is, of the body, such as
blood). These elements are described as follows:
Fire element (teja-dhātu)

Internal fire elements include those bodily mechanisms that produce physical warmth,
TATTVAS AND
ageing, digestion, etc.
Earth element (pruṭhavī-dhātu)
BODILY Internal earth elements include head hair, body hair, nails, teeth, skin, flesh, sinews,
bone, organs, intestinal material, etc.
CONSTITUENTS Air (or wind) element (vāyu-dhātu)

Internal air elements includes air associated with the pulmonary system (for example,
for breathing), the intestinal system ("winds in the belly and ... bowels"), etc.
Water (or liquid) element (āpa-dhātu)

Internal water elements include bile, phlegm, pus, blood, sweat, fat, tears, nasal mucus,
urine, etc.
Source: http://en.wikipedia.org/wiki/Taittiriya_Upanishad

FIRE

EARTH

AIR

WATER

ETHER

Tattva Governing Senses Sense Offerings Meaning Pancha Tattva Devatā
Graha organs Devatā
Prthvi Budha Smell Nose Gandha Scent (as in Ganesha Brahmā

sandal paste)
Agni Maṅgala Sight Eyes Deepa Lamp Surya Śiva
Aakasha Bṛhaspati Hear Ears Pushpa Flower Vishnu Sadashiva
Vayu Śani Touch Skin Dhoopa Incense Shakti Īśāna
Jala Śukra Taste Tongue Naivedya Food Shiva Viṣṇu
TATTVA AND OFFERINGS

CASTE (VARNA)

BPHS 3.21
गरु शक्र
ु ौ ववप्रवणौ कुजाकौ क्षर्त्रयौ दववज।
शमशसोम्यौ वैश्यवणौ शतिः शर ू ो दववजोत्ति ्॥ २१॥
guruśukrau vipravarṇau kujārkau kṣatriyau dvija |
śaśisomyau vaiśyavarṇau śaniḥ śūdro dvijottam || 21||
Guru and Śukra are Brahmins. Sūrya is a royal Grah, while Candr
GRAHA VARNA and Budh belong to commercial community. Śani rules the Sudras
(4thcaste).
BPHS 3.41 (a)

िाहुश्िाण्डालजातिश्ि केिुजाित्यन्ििस्ििा।
rāhuścāṇḍālajātiśca keturjātyantarastathā |
Rāhu rules the chandala (social outcaste) while Ketu governs mixed
caste

Chandala- Rāhu
Engaged in jobs which are considered very lowly in the society and
not many are forthcoming in doing such jobs such as working in
cremation or burial ground. They are usually considered
GRAHA VARNA untouchables
Mixed caste- Ketu

Ketu indicate someone whose caste is can’t be accurately
determined (or the social order of that person is not understood)

Brahmana – Bṛhaspati and Śukra
Engaged in the pursuit of knowledge
Kshatriya- Maṅgala and Sūrya
MEANING OF Engaged in expansion and protection of land and territory
THE CASTES Vaishya- Candra and Budha

Engaged in the pursuit of trade and commerce
Shudra- Śani
Engaged in all kinds of menial jobs which are primarily semi-skilled
or unskilled in nature

NITI (WORKING STYLE)

Rudrabhat (quoted in Jataka Parijata 2.26)
The working style of the Grahas are derived from their castes. They
are-
साम sāma – Amicable reconciliation

Brahmana Graha – Bṛhaspati and Śukra
WORKING STYLE र्दाम dāma – To bribe or pay money to settle the matter
(NITI) Vaishya graha- Budha and Candra
र्दण्ड daṇḍa – To punish, use force to crush the opposing party

Kshatriya Graha – Sūrya and Maṅgala
भेर्द bheda- Dissention, make two parties fight and lose

Sudra Graha – Śani

Jyotiṣaa Kalpadruma 2.83-84
Bṛhaspati and Śukra- sāma
Maṅgala and Sun- daṇḍa
WORKING STYLE Candra – dāma

Merc, Satrun, Rāhu and Ketu- bheda
(NITI) Check the strongest Grahas among 1, 3, 4, 6, 7, 10 and 11. Also

check the navamsa lords of the Grahas placed in the above
mentioned places. The strongest navamsa lord will indicate the
predominant niti of the person. Check the combination in various
proportions.

BIRTH RELATED MATTERS

Jyotiṣa Kalpadruma 2nd Kanda, 2nd Shakha
उत्पन्िोहकिः कमलङ्गेसु यिुिायाञ्ि िन्रिाः।

अङ्गािकस्त्ववन्त्याञ्ि िागधेसु दहिाङ्शुजः॥१७
सैन्धवेसु गर
ु जाििः शुक्रो भोजकटे ििा।
शिैश्ििस्ि सौिाष्रे िाहुविै ादटके पिु े ।
अन्िवेदयािां ििा केिरु ित्येिा ग्रहभुियः॥१८
JANMA STHANA utpannoharkaḥ kaliṅgesu yamunāyāñca candramāḥ|

aṅgārakastvavantyāñca māgadhesu himāṅśujaḥ||17
saindhavesu gururjātaḥ śukro bhojakaṭe tathā|
śanaiścarasta saurāṣṭre rāhurvaināṭike pure|
antarvedyātaṁ tathā keturityetā grahabhumayaḥ||18
Sūrya is born in Kalinga, Candra in Yamuna, Maṅgala in Avanti, Budha

in Magadha, Bṛhaspati in Sindh, Śukra in Bhoja, Rāhu in Vainatika and
Ketu in Antarvedi.

Jyotiṣa Kalpadruma 2nd Kanda, 2nd Shakha
आदित्यः काश्यपो गोत्र आत्रेयश्िन्रिा भवेि ्।

भिदवाजो भवेद भौिस्ििात्रेयश्ि सोिजः॥१९
सूिपुज्योहङ्चगिा गोत्रः शुक्रो वै भागिवस्ििा।
शतिः काश्यपगोत्रः स्याद िाहुः पैठीिमसस्ििा।
केिवो जैमििेयाश्ि ग्रहा लोक-दहिावहाः॥२०॥
GOTRA OF ādityaḥ kāśyapo gotra ātreyaścandramā bhavet|
GRAHAS bharadvājo bhaved bhaumastathātreyaśca somajaḥ||19
sūrapujyohaṅgirā gotraḥ śukro vai bhārgavastathā|
śaniḥ kāśyapagotraḥ syād rāhuḥ paiṭhīnasistathā|
ketavo jaimineyāśca grahā loka-hitāvahāḥ||20||
Sūrya and Śani are of Kaashyapa gotra, Candra and Budha are of
Aatreya gotra, Maṅgala is of Bhardvaaj gotra, Devaguru Bṛhaspati is
of Angiras gotra, Rāhu is of Pathinaasa gotra and Ketu is of Jaimini
gotra.

There are 9 Rishis who govern then the 9 Grahas. The rishis can be
propitiated for getting blessings pertaining to certain Grahas on
our lives. The rishis governing the Grahas are as follows:
RISHIS Sun- Kashyapa
ASSOCIATED Candra- Atri

Maṅgala- Kratu
WITH THE Budha- Pulastya

Bṛhaspati- Angirasa
GRAHAS Śukra- Bhrigu
Śani- Kahyapa
Rahu- Paitinasa
Ketu- Jaimini

GUNA

BPHS 3.22
जीवसूयेन्रवः सत्त्वां बुधशक्र
ु ौ िजस्ििा।
सय ू प
ि त्र
ु भिापत्र
ु ौ ििःप्रकृतिकौ दववज॥ २२॥
GRAHA GUNA jīvasūryendravaḥ sattvaṁ budhaśukrau rajastathā |

sūryaputrabharāputrau tamaḥprakṛtikau dvija || 22||
Sattvik Grahas are the luminaries and Guru, Śukra and Budha are
Rajasika, while Maṅgala and Śani are Tamasic.

Sattva (Righteousness) Rajas (Passion) Tamas (Ignorance)
If Sattva is predominant in One with predominant With Tamo Guna

a native, he will be highly Rajo Guna will be predominant, the native
merciful, will possess many valorous, be skilful in fine will be foolish, indolent,
wives and attendants, will arts and literature, be will cheat others, be
be firm in disposition, will fond of uniting with irascible, miserable, be a
be a sweet and truthful women, be skilful, showy, talebearer, be devoid of
speaker, will honour Gods jocular, spirited and be good conduct, unkempt.
and Brahmins and will be interested in music and blind due to lasciviousness,
of forgiving temperament. gambling. miserly and careless.
SARAVALI
ON 3 GUNAS
SECTION 3
APPEARANCE AND
DISPOSITION

SŪRYA

NAVAGRAHA
STOTRA- SŪRYA
जपाकुसि ु सांकाशां काश्यपेयां िहादयतु िि ्।
ििोरिां सविपपाघ्िां प्रणिोऽस्स्ि दिवाकिि ्॥१॥
japākusumasaṁkāśaṁ kāśyapeyaṁ
mahādyutim|
tamoriṁ sarvapapāghnaṁ praṇato'smi
divākaram ||1||
One who is red coloured like the hibiscus flower

(japākusumasaṁkāśaṁ), born from Maharishi
Kashyapa (kāśyapeyaṁ), resplendent
(mahādyutim), one who destroys all darkness
(tamoriṁ) and destroy all evils and
unrighteousness (sarvapapāghnaṁ), obeisance
to that Sūrya, the causer of the day
(praṇato'smi divākaram)

SŪRYA
BPHS 3.23
िधवु पङ्गलदृक्सय ू श्ि िििु स्रः शचु िदिववज।
वपत्तप्रकृतिको धीिाि ् पुिािल्पकिो
दववज॥ २३॥
madhupiṅgaladṛksūryaścaturasraḥ
śucirdvija |
pittaprakṛtiko dhīmān pumānalpakaco
dvija ||
Sūrya’s eyes are honey coloured; he has

a square body; he is of clean habits,
bilious, intelligent and has limited hair
(on his head)

Brihat jataka
Well proportioned body, is bilious and possesses pingala
(tawny) eyes, has short hairs (BJ);
Horasara
Sun’s body is square; his eyes are pink in colour and he has
sparse hair on his body and head. He does not live for a
long time in one place. He is of lazy disposition. His knees
SŪRYA are weak. He has pleasing face and delivers pleasing

speech.
Saravali
Sūrya has curly hair, sharp mind, prominent appearance,
majestic voice and is not very tall. His eyes are honey-
coloured; he is courageous, steady and of a complexion,
which has a mix of red and green. His feet are not
conspicuous (small in size). He is bilious and has sturdy bones.
He is great and majestic, has fiery rays and square body
and wears saffron-coloured apparels.

Royal and fierce appearance, honey coloured
eyes, majestic voice, square and well proportioned
SŪRYA’S APPEARANCE body, not very tall, clean habits, bilious

temperament, courageous, steady, sharp and
intelligent, curly hair and baldish (older age),
(SUMMARY) sparse hair on the body, lazy disposition,
wanderer, weak knees, ruddy complexion,
inconspicuous feet, strong bones, wears saffron-
coloured apparels

CANDRA

NAVAGRAHA
STOTRA
िचधशङ्खिष ु ािाभां क्षीिोिाणिवसम्भवि ्।
ििमि शमशिां सोिां शम्भोिक ुि ु टभष
ू णि ्॥२॥
dadhiśaṅkhatuṣārābhaṁ
kṣīrodārṇavasambhavam|
namami śaśinaṁ somaṁ
śambhormukuṭabhūṣaṇam||2||
One who has white lustre akin to natural yoghurt

and conch (dadhiśaṅkhatuṣārābhaṁ), born from
ocean of milk (kṣīrodārṇavasambhavam),
obeisance to that Candra (namami śaśinaṁ)
who rules the soma juice (somaṁ) and adorns
the head of lord Shiva Sambho
(śambhormukuṭabhūṣaṇam)

CANDRA
बहुवािकफः प्राज्ञश्िन्रो बत्त
ृ ििुदिववज।
शभु दृङ्िधव
ु ाक्यश्ि िञ्िलो िििाििु ः॥
२४॥
bahuvātakaphaḥ prājñaścandro
bṛttatanurdvija |
śubhadṛṅmadhuvākyaśca cañcalo
madanāturaḥ || 24||
Candr is “very windy” and phlegmatic.

She is knowledgeable and has a round
body. She has auspicious looks and
sweet speech, is fickle-minded and
lustful.

Windy and phlegmatic, learned, round body,
pleasant appearance, sweet speech and
CANDRA’S mellifluous voice, fickle-minded, libidinous,
beautiful eyes, has an emaciated body, tall,
APPEARANCE tender-natured, kind, skilled in policy or politics,

wears white and clean robes and ornaments, fair
complexion, youthful, curly and short hair, learned,
soft, sattvik disposition, amicable to friends

MAṄGALA

NAVAGRAHA STOTRA
धिणीगभिसम्भूिां ववदयुत्कास्न्िसिप्रभि ्।
कुिािां शस्क्िहस्िां िां िङ्गलां प्रणिाम्यहि ्॥३॥
dharaṇīgarbhasambhūtaṁ vidyutkāntisamaprabham|
kumāraṁ śaktihastaṁ taṁ maṅgalaṁ praṇamāmyaham||3||
One who is born from the womb of mother earth (dharaṇīgarbhasambhūtaṁ), has lustre akin to
lightning bolt (vidyutkāntisamaprabham), is adolescent (kumāraṁ) and one who belolds the power
in his hand (śaktihastaṁ), obeisance to that Maṅgala (taṁ maṅgalaṁ praṇamāmyaham)

MAṄGALA
क्रूिो िक्िेक्षणो भौिश्िपलोिाििूतििकः।
वपत्तप्रकृतिकः क्रोधी कृशिध्यििद
ु िववज॥
२५॥
krūro raktekṣaṇo
bhaumaścapalodāramūrtikaḥ |
pittaprakṛtikaḥ krodhī
kṛśamadhyatanurdvija || 25||
Mangal has blood-red eyes, is fickle-

minded, liberal, bilious, given to anger
and has thin waist and thin physique.

Blood-red eyes, unsteady and wavering, liberal,
MANGALA’S bilious, short-tempered, thin waist, thin physique,

youthful, inflict injuries, wrathful, rough and rude
voice, modest, has curly and shining hair, short
APPEARANCE stature, strong body, bright as burning fire, wears
red-coloured robes. Intelligent, courageous,
orator, adventurous

BUDHA

NAVAGRAHA
STOTRA
वप्रयङ्गक
ु मलकाश्यािां रूपेणाप्रतििां बध ु ि ्।
सौम्यां सौम्यगुणोपेिां िां बुधां प्रणिाम्यहि ्॥४॥
priyaṅgukalikāśyāmaṁ rūpeṇāpratimaṁ
budham|
saumyaṁ saumyaguṇopetaṁ taṁ budhaṁ
praṇamāmyaham||4||
One whose complexion is darker as that of the

bud of priyaṅgu herb (Priyaṅgukalikā śyāmaṁ),
having an extremely pleasant appearance
(rūpeṇāpratimaṁ), is intelligent (budham), who
is the son of Soma (saumyaṁ), endowed with
pleasant nature (saumyaguṇopetaṁ),
obeisance to that Budha (taṁ budhaṁ
praṇamāmyaham)
Priyaṅgu= Callicarpa Macrophylla

BUDHA
वपुःश्रेष्ठः स्श्लष्टवाक्ि
ह्यतिहास्यरचिबध ुि ः।
वपत्तवाि ् कफवाि ् ववप्र िारिप्रकृतिस्ििा॥
२६॥
vapuḥśreṣṭhaḥ śliṣṭavākca
hyatihāsyarucirbudhaḥ |
pittavān kaphavān vipra
mārutaprakṛtistathā || 26||
Budha is endowed with an attractive

physique and the capacity to use words
with many meanings. He is fond of jokes.
He has a mix of all the three humours.

Attractive physique, eloquent, fond of jokes, mix of
all the three humours, air, phlegm and bile, dark
BUDHA’S eyes, well-versed in politics (or in policy-making),

medium height, sometimes firm and sometimes
unsteady, jolly natured, in touch with all kinds of
APPEARANCE news, witty, scholarly, well proportioned body,
sweet spoken, stammering, moderately beautiful,
skilful and sinewy, agreeable to all in dressing and
speech, wear green robes

BṚHASPATI

NAVAGRAHA
STOTRA
िे वािाां ि ऋशीिाां ि गर ु ां काञ्ििसस्न्िभि ्।
बुदचधभि ू ां र्त्रलोकेशां िां ििामि बहृ स्पतिि ्॥५॥
devānāṁ ca ṛśīnāṁ ca guruṁ
kāñcanasannibham|
buddhibhūtaṁ trilokeśaṁ taṁ namāmi
bṛhaspatim||5||
One who is the preceptor of the deva and the

rishis (devānāṁ ca ṛśīnāṁ ca guruṁ), who is
resplendent with golden lustre
(kāñcanasannibham), is embodiment of
intelligence (buddhibhūtaṁ), lord of the three
worlds (trilokeśaṁ) obeisance to that Bṛhaspati
(taṁ namāmi bṛhaspatim)

BṚHASPATI
बहृ दगात्रो गुरश्िैव वपङ्गलो िूदिधजेक्षणे।
कफप्रकृतिको धीिाि ् सविशास्त्रववशाििः॥
२७॥
bṛhadgātro guruścaiva piṅgalo
mūrddhajekṣaṇe |
kaphaprakṛtiko dhīmān
sarvaśāstraviśāradaḥ || 27||
Guru has a big body, tawny hair and

tawny eyes, is phlegmatic, intelligent
and learned in Shastras.

Corpulent body, golden or tawny hair and eyes,
phlegmatic, intelligent and learned in Shastras,
moral, tall physique, eyes are neither big nor
BṚHASPATI’S small, intelligent, well-versed in politics and policy

making, prominent bilious composition, very
eloquent, wears yellow robes and jewels and is of
APPEARANCE noble disposition, virtuous, majestic voice
resembling that of a lion, firm and prominently
sattvik, his physical complexion is akin to pure
gold, broad and prominent chest, fond of virtues
and is modest, large eyes, forgiving disposition.

ŚUKRA

NAVAGRAHA STOTRA
हहमकुन्द्र्दमण
ृ ालाभं र्दै त्र्ानां परमं गुरुम ्।
सवरशास्रप्रवक्तरम ् भागरवं प्रणमाम्र्हम ्॥६॥
himakundamṛṇālābhaṁ daityānāṁ paramaṁ gurum|
sarvaśāstrapravaktaram bhārgavaṁ praṇamāmyaham||6||
One who has the lustre akin to a ball of snow and that of a lotus (himakundamṛṇālābhaṁ), is the
highest preceptor of the daityas (daityānāṁ paramaṁ gurum), one who can narrate all the shastras
(sarvaśāstrapravaktaram), obeisance to that son of maharishi Bhrgu (bhārgavaṁ praṇamāmyaham)

ŚUKRA
सुणख कान्िवपु श्रेष्ठः सुलोििो भग
ृ ोः
सुिः।
का्यकिाि कफाचधक्योऽतिलात्िा
वक्रिधू ज
ि ः॥ २८॥
sukhi kāntavapu śreṣṭhaḥ sulocano
bhṛgoḥ sutaḥ |
kāvyakartā kaphādhikyo'nilātmā
vakramūrdhajaḥ || 28||
Śukra is charming, has a splendourous

physique, is excellent, or great in
disposition, has charming eyes, is a poet,
is phlegmatic and windy and has curly
hair.

Charming appearance and eyes, splendorous
physique, poetical, phlegmatic and windy, curly
hair, fond of pleasure, handsome, fortunate,
ŚUKRA’S broad-minded, stout bodied, tendency to submit to
women (opp. Sex), deceiving nature, broad eyes,
APPEARANCE long hands, broad chest and face, is very seminal,

splendorous, has dark, short and extended hair,
sensuous, fortunate, wears multi-coloured apparels,
rajasic disposition, sportive, intelligent, prominent
shoulders

ŚANI

NAVAGRAHA STOTRA
िीलञ्जिसिाभासां िववपुत्रां यिाग्रजि ्।
छाया िाििण्डसम्भि
ू ां िां ििामि शिैश्ििि ्॥७॥
nīlañjanasamābhāsaṁ raviputraṁ yamāgrajam|
chāyā mārtaṇḍasambhūtaṁ taṁ namāmi śanaiścaram||7||
One whose lustre is that of collyrium (nīlañjanasamābhāsaṁ), is the son of Sūrya (raviputraṁ) and
the elder brother of Yama (yamāgrajam), born out of the union of chāyā and Sūrya (chāyā
mārtaṇḍasambhūtaṁ), obeisance to that Śani (taṁ namāmi śanaiścaram)

ŚANI
कृश्िीर्िििुः शौरिः
वपङ्गदृष््यतिलात्िकः।
स्िलू िन्िोऽलसः पांगःु खििोिकिो दववज॥
२९॥
kṛśdīrghatanuḥ śauriḥ
piṅgadṛṣṭyanilātmakaḥ |
sthūladanto'lasaḥ paṁguḥ
khararomakaco dvija || 29||
Śani has an emaciated and tall

physique, has tawny eyes, is windy in
temperament, has big teeth, is indolent
and lame and has coarse hair.

Emaciated and long physique, has long hands and
feet, tawny eyes, dark complexioned, windy
ŚANI’S temperament, big teeth, indolent and lame, coarse
hair, large nails and teeth, depressed eyes, windy
APPEARANCE temperament, prominent veins, deceptive, indolent,

worried, talebearer, muscular, unkind, foolish,
unclean and untidy, tamasic, fierce, short-tempered
and adorned with old and black clothes.

RĀHU AND KETU

NAVAGRAHA STOTRA- RĀHU
अधरकार्ं महावीर्रम ् चन्द्राहर्दत्र्र्वमर्दर नम ्।
ससंहहकागभरसम्भत ू ं तं राहुं प्रणमाम्र्हम ्॥८॥
ardhakāyaṁ mahāvīryam candrādityavimardanam|
siṁhikāgarbhasambhūtaṁ taṁ rāhuṁ praṇamāmyaham||8||
One whose body is severed from the head (ardhakāyaṁ), one who is extraordinarily powerful
(mahāvīryam), who opresses Sūrya and Candra (candrādityavimardanam), born out of the womb of
Simhika rakshasi (siṁhikāgarbhasambhūtaṁ), obeisances to that Rāhu (taṁ rāhuṁ
praṇamāmyaham)

Palāśa = Butea monosperma
NAVAGRAHA
STOTRA- KETU
पलाशपष्ु पसङ्काशं तारकाग्रहमस्तकम ्।
रौरं रौरात्मकं घोरं तं केतुं प्रणमाम्र्हम ्॥९॥
palāśapuṣpasaṅkāśaṁ
tārakāgrahamastakam|
raudraṁ raudrātmakaṁ ghoraṁ taṁ ketuṁ
praṇamāmyaham||9||
One whose lustre is that of Butea flower

(palāśapuṣpasaṅkāśaṁ), one who is the chief
of the stars and Grahas
(tārakāgrahamastakam), extremely fierce
(raudraṁ) and who is the embodiment of
fierceness (raudrātmakaṁ), violent and
terrible (ghoraṁ), obeisances to that Ketu
(taṁ ketuṁ praṇamāmyaham)

RĀHU AND KETU
धूम्राकािो िीलििुवि
ि स्िोऽवप भयांकिः।
वािप्रकृतिको धीिाि ् स्वभाििस्
ु ित्सिः
मशखी॥ ३०॥
dhūmrākāro nīlatanurvanastho'pi
bhayaṁkaraḥ |
vātaprakṛtiko dhīmān
svarbhānustatsamaḥ śikhī || 30||
Rāhu has smoky appearance with a blue

mix physique. He resides in forests and
is horrible. He is windy in temperament
and is intelligent. Ketu is akin to Rāhu.

SECTION 4
DHĀTU AND DOṢA

SAPTA DHĀTU

BPHS 3.31
अस्स्ि िक्िस्ििा िज्जा त्वग ् वसा वीयििेव ि।
स्िायुिेषािधीशाश्ि क्रिाि ् सूयािियो दववज॥ ३१॥
SAPTA DHĀTU
asthi raktastathā majjā tvag vasā vīryameva ca |
snāyureṣāmadhīśāśca kramāt sūryādayo dvija || 31||
Bones (asthi), blood (rakta), marrow (majjā), skin (tvag), fat (vasā),
semen (vīrya) and muscles (snāyu) are, respectively, denoted by the
Grahas: Sūrya, Candra, Maṅgala, Budha, Guru, Śukra and Śani.

Asthi = Bone
Bone is any of the pieces of hard, whitish tissue making up the
skeleton in humans and other vertebrates.
Snāyu = Sinew
DEFINITION OF tendon, sinew, muscle

Sinew is piece of tough fibrous tissue uniting muscle to bone or bone
WORD USED to bone; a tendon or ligament.
Vīrya = Semen
manliness, valour; power, potency, efficacy; heroic deed; manly
vigour, semen virile
Semen is the male reproductive fluid, containing spermatozoa in
suspension.

Majja = Marrow
Marrow is a soft fatty substance in the cavities of bones, in which blood cells are
produced (often taken as typifying strength and vitality).
Rakta = Blood
DEFINITION OF Blood is the red liquid that circulates in the arteries and veins of vertebrate
animals, carrying oxygen to and carbon dioxide from the tissues
WORD USED Tvag= Skin

Skin is the thin layer of tissue forming the natural outer covering of the body of a
person or animal.
Vasā= fat
Fat is something that is present in abundance or amplitude; well-stocked

Sūrya – Bone
To provide structure and form
Candra – Blood
To nourish
Maṅgala- Marrow
To provide strength to do heroic work, to be victorious (over others)
IMPLIED Budha- Skin
MEANING To communicate with external environment and to relay information to the brain
through neurons
Bṛhaspati- Fat
To store food in the form of fat representing the ability to store wealth
Śukra- Semen
To be potent and sustain high energy level (Śukra is the keeper of fire)
Śani- Sinew
To labour

Sūrya Candra Maṅgala Budha Bṛhaspati Śukra Śani Rāhu Ketu
asthi rakta majjā tvag vasā vīrya snāyu n.a. n.a.
Bones Blood Marrow Skin Fat, Brain Semen Muscles n.a n.a.
(BJ) Nerves (BJ)
Structure Nourishment Strength Communication Storage Reproduction Labour
SAPTA DHĀTU
SAPTA DHĀTU
Muscular Skeletal system Circulatory Nervous Lymphatic

system system system (immune)
Sūrya
Śani Candra Budha system
Śukra

SAPTA DHĀTU

र्त्रिोष TRIDOṢA
(VATA, PITTA, KAPHA)

Grahas Vata Pitta Kapha
Sūrya 
Candra  
GRAHAS AND
Maṅgala 
TRIDOṢA
Budha   
(PARASHARA)
Bṛhaspati 
Śukra  
Śani 
Rāhu 
Ketu 
EFFECT OF Saravali 38.16-17
Benumbed with cold and shivering, talkative, walk fast, fond of
PREDOMINANCE moving in boats (fast moving vehicles), valorous, spiteful, sickly,

unfortunate, unjust, not friendly disposed, have knowledge of music,
emaciated, skilful in acquiring friends, day dreaming, devoid of
OF VATA courage and gratitude, have rough hair, have splay feet and
crooked arms, irascible, lost splendour, face financial losses.

EFFECT OF
PREDOMINANCE OF
PITTA
Saravali 38.18-19
Emanate foul smell, distressed,
greatly intelligent, easily satisfied,
have large transparent nails, large
eyes, hands and feet, resemble an
old man, suffer due to heat (fever),
scholar, fearless, fond of cold
articles, extremely courageous,
affectionate to all, fond of eating
(high metabolism), dream about gold,
Sūrya, light, forest fire, kimsuka
(palasha), precious stones, karnikara,
red lotus, eunuch, blood and
lightning.

EFFECT OF
PREDOMINANCE OF
KAPHA
Saravali 38.20-21
Wealthy, have clung joints,
courageous and strong, bright and
charming physique, receive gifts,
sattvik, voice akin to the sound of a
drum and roaring clouds, enduring,
fair complexioned, reddish eyes,
enjoy sweet drinks, be highly inimical
(when agitated), grateful, friendly to
all, honour elders, dream of seas,
rivers, coral stones, lakes, swan,
conch, stars, lily, snowfall

SECTION 5
ABODE, TASTES ETC.

ABODE

BPHS 3.32
िे वालयजलां वस्ह्िक्रीडािीिाां ििैव ि।
कोशशय्योत्किाणान्िु िािाां सूयािियः क्रिाि ्॥ ३२॥
devālayajalaṁ vahnikrīḍādīnāṁ tathaiva ca |
kośaśayyotkarāṇāntu nāthāṁ sūryādayaḥ kramāt || 32||
ABODE Temple, watery place, place of fire, sport-ground, treasure-house,

bed-room and filthy ground: these are, respectively, the abodes for
the seven Grahas from Sūrya onward.
Brihat Jataka 2.12

Sūrya governs Devastana, Candra watery place, Maṅgala the
fireplace, Budha the gaming place, Bṛhaspati the treasury, Śukra
the bed-room, and Śani the heap of dirt.

Sūrya
Sūrya is the karaka for dharma (righteousness and religiosity), temples and religious
institutions. Sun’s energy is very strong in temples and all the places of worships such as
Churches, Mosques etc. Inside the house, this rules the place where gods are
worshipped.
Candra
Candra is a watery Graha, hence rules all kinds of watery places such as ocean, rivers,
lakes and reservoirs.
ABODE OF Maṅgala
GRAHAS (1/2) Maṅgala is a fiery Graha and Tamasic in nature. It rules all the places where fire is
present or things are burnt such as cremation ground, kilns, metal manufacturing plants
etc. Inside the house it rules the places of fire such as kitchen, fire-hearth etc.
Budha
Budha is the most fun loving and jovial Grahas among all. It rules all kinds of games
and sports. Hence it is rules all the places where people play games or sports or
amuse themselves. Places such as stadium, playgrounds, etc. are ruled by Budha. Inside
the house Budha rules the living or drawing room where one have fun and games or
watch Television etc. In addition Budha rules trade, hence places such as market, stock
market etc. are governed by Budha. Budha also rules places where things are
collected especially books such as library etc.

Bṛhaspati
Bṛhaspati is the Karaka for wealth. Hence it rules over all the places where wealth is
stored such as Bank, Treasury houses. Within a house, it governs over the places where
cash and jewellery are stored.
ABODE OF Śukra
Śukra is the karaka for comfort, relaxation and sleep. Hence this rules all the places
GRAHAS (2/2)
where one gets physical comfort such as spa, massage parlour, manicure-pedicure
parlour. Inside the house Śukra govern the bed-room where one sleep or have sexual
pleasures.
Śani
Śani is the karaka for anything that is useless or dirty. Hence it rules over all the places
which is dirty and not fit for any activities. It governs over all the waste disposal
grounds, burial grounds etc. Inside the house it rules toilets and washrooms.

GRAHA PERIODS

BPHS 3.33
अयिक्षणवाििुि ि ासपक्षसिा दववज।
सयू ाििीिाां क्रिाज्ज्ञेया तिवविशांकां दववजोत्ति॥ ३३॥
ayanakṣaṇavārartumāsapakṣasamā dvija |
sūryādīnāṁ kramājjñeyā nirviśaṁkaṁ dvijottama || 33||
PERIODS RULED Ayana, Kshana, Vara, Ritu, māsa, Paksha and samā these are the periods allotted
to the Grahas from Sūrya to Śani.
BY GRAHA Comment
The concept of planetary period is extensively used in prasna for determining
the time of manifestation of various events, in nasta jataka (lost horoscopy) for
fixing the year, month, season etc. of birth. There are many other uses of this in
places where we need to determine the duration for something such as cure of
diseases etc.
The longest duration is ruled by the slowest Graha Śani and the shortest duration
is ruled by the fastest Graha Candra. The rulership of time is as follows:

1 year – Śani
The year is the longest duration allotted to a Grahas. There are longer periods
of time which do not have an allotment and their rulers are determined using
different methods. Sun’s entry into Aries marks the beginning of a new year.
6 months (Ayana) – Sūrya

When a year is divided into 2 parts we arrive at Ayana. Ayana is the period
where Sūrya moves from one tropic to another. Movement of Sūrya from Tropic
GRAHA of Capricorn to Tropic of Cancer is known as Uttarayana (movement of Sūrya
towards North) and movement of Sūrya from the tropic of Cancer to Tropic of
PERIODS (1/2)
Capricorn is known as Dakshinayana (movement of Sūrya towards South). Sun’s
entry into Capricorn and Cancer marks the onset of an Ayana. One year of Śani
has 2 Ayanas of Sūrya.
2 months (Season- Ritu) – Budha

When an ayana is divided into 3 parts we arrive at Season. 2 months make a
seasons and there are 6 seasons in a year viz., Vasanta (spring), Greeshma
(summer), Varsha (rainy), Sarad (Autumn), Hemanta (Cool) and Sisir (Winter).
Sun’s movement into even signs namely Taurus, Cancer, Virgo, Scorpio, Capricorn
and Pisces marks the onset of a Season. There are 3 seasons of Budha in one
Ayana of Sūrya.

1 month (Masa)- Bṛhaspati
When the season is divided into 2 parts we arrive at Month. There are 12 months
in a year and each month commences when Sūrya enters into a new zodiac sign.
There are 2 months of Bṛhaspati in one Season of Budha.
1 fortnight (Paksha) - Śukra

When the month is divided into 2 parts, we arrive at a fortnight. There are 24
GRAHA fortnights in a year and each of them commences on Shukla and Krsna Partipada
(the 1st day of Waxing or Waning Candra)
PERIODS (2/2) 1 day (Vara) - Maṅgala

There are 15 days in a fortnight and 360 days in a year. The duration of a day
is from the moment of one Sunrise to another Sunrise.
1 moment (kshana)- Candra

Candra rules a very short period called kshana or the moment. However, most
commentators have assigned a muhurtha to Candra. A muhurtha is of 48 minutes
duration which is equivalent to 2 ghatis in a day of 60 ghatis.

TASTE

BPHS 3.34
कटुक्षाितिक्िमिश्रिधिु ाम्लकषायकाः।
क्रिेण सवे ववज्ञेयाः सूयाििीिाां िसा इति॥ ३४॥
GRAHA kaṭukṣāratiktamiśramadhurāmlakaṣāyakāḥ |
krameṇa sarve vijñeyāḥ sūryādīnāṁ rasā iti || 34||
TASTES Pungent (kaṭu), saline (kṣāra), bitter (tikta), mixed (miśra), sweet
(madhura), acidulous (āmla) and astringent (kaṣāya) are
respectively the tastes lorded by Sūrya, Candra, Maṅgala, Budha,
Guru, Śukra and Śani.

Pungent- Sūrya
Fierce, hot, burning, repulsive, sharp, cutting,
painful
TASTES- KEY Salty- Candra

CHARACTERISTICS Among two watery Grahas, while Candra is salty
(Basic), Śukra is Acidic in nature. Taste enhancer,
(1/3) attractive, essential ingredient in most food
Bitter- Maṅgala
Both fiery Grahas Sūrya and Maṅgala rule
tastes that are repulsive and liked only by few
people.
Harsh, bitter tongued, rashness, bitterness in
relationship, belligerent, easily provoked.
Mixed- Budha
Lack of a distinct taste, mixture of more than
one taste, friendly, flexibility, adaptability,
amalgamation, reconciliation
Sweet- Bṛhaspati
Among the two Guru’s Bṛhaspati rules sweet and
TASTES- KEY Śukra rules Sour.
Sweetness in speech, relationship, behaviours,
CHARACTERISTICS pleasant, wisdom, forge new relationship, union
etc.
(2/3) Acidic (Sour)- Śukra

Rejuvenation, love and compassion, lust, passion,
counter pungency in food, soothing, too much
sour is not agreeable to taste – indicate sour
relationship
Mild sour → too sour= Love → Lust,

compassion→ Passion

TASTES- KEY CHARACTERISTICS (3/3)
Astringent- Śani
"Astringent taste is dry, cooling and heavy by nature," writes Thomas Yarema, author of "Eat, Taste, Heal."
It creates a puckering sensation in the mouth or a dry, chalky feeling." Astringent foods can also be called
"kashai," according to The Council of Maharishi Ayurveda Physicians.
All legumes, including peanuts, beans, peas and lentils, have astringent qualities. So do many raw
vegetables and fruits, especially those with bitter tastes. Examples include cranberries, pears, apples,
pomegranates, dried fruits, cruciferous vegetables and root vegetables. Grains such as buckwheat,
quinoa and rye are also astringent, as are both coffee and tea. Certified yoga instructor and ayurveda
educator Gary Gran names more than a half dozen herbs and spices that are astringent, including thistle,
chamomile, dandelion, jasmine and turmeric
Read more: http://www.livestrong.com/article/501182-list-of-astringent-foods/#ixzz2GJLxAoSB

SECTION 6
STRENGTH OF THE GRAHAS

DIRECTIONAL STRENGTH
(DIK BALA)

BPHS 3.35
बुधेज्यौ बमलिौ पूवे िववभौिौ ि िक्षक्षणे।
पस्श्ििे सय
ू प
ि त्र
ु श्ि मसििन्रौ ििोत्तिे ॥ ३५॥
budhejyau balinau pūrve ravibhaumau ca dakṣiṇe |
paścime sūryaputraśca sitacandrau tathottare || 35||
DIRECTIONAL Strong in the East are Budha and Guru. Sūrya and Maṅgala are so in the South,
while Śani is the only Graha, that derives strength in the West. Candra and Śukra
STRENGTH
are endowed with vigour, when in the North.
Comments
The dikbala of the Grahas are mentioned here. Various houses in a horoscope
represent different directions. Lagna represent East, the 7th house represent the
West, the 10th house represent the north and the 4th house represent south.
The dikbala of the nodes are not mentioned here. Since śanivat rāhu kujavat ketu,
the nodes follow Śani’s and Maṅgala’s directions respectively.

DIKBALA OF
GRAHAS (IN 4
KENDRAS)

DIVA-RATRI BALA

The balancing factors
Diva Bala (Day Ratri Bala (Night
strength) strength) Day strong Night strong
Sūrya, Bṛhaspati Candra, Śani, Sūrya Candra
and Śukra Maṅgala
Bṛhaspati Śani
Budha strong throughout the day Śukra Maṅgala
BPHS 3.36
तिशायाां बमलिश्िन्रकुजसौिा भवस्न्ि दह।
सवििा ज्ञो बली ज्ञेयो दििे शेषा दववजोत्ति॥ ३६॥
DIVA- RATRI niśāyāṁ balinaścandrakujasaurā bhavanti hi |
BALA sarvadā jño balī jñeyo dine śeṣā dvijottama || 36||
While Candra, Maṅgala and Śani gain strength at night, Budha is

strong throughout (day and night). The remaining Guru, Sūrya and
Śukra are strong only in daytime.

PAKSHA AND AYANA BALA

BPHS 3.37
कृष्णे ि बमलिः क्रूिाः सौम्या वीयियि
ु ाः मसिे।
सौम्यायिे सौम्यखेटो बली याम्यायिेऽपिः॥ ३७॥
PAKSHA AND kṛṣṇe ca balinaḥ krūrāḥ saumyā vīryayutāḥ site |

saumyāyane saumyakheṭo balī yāmyāyane'paraḥ || 37||
AYANA BALA During the waning phase of Candra (krsna paksha) krura Grahas
are strong. Saumya Grahas acquire strength in the waxing phase of
Candra. Krura Grahas and Saumya Grahas are respectively strong
in Dakshinayana and Uttarayana.

Some Grahas are strong during Shukla Paksha while others are
stronger during Krsna Paksha.
(a) The Shubha Grahas Chandra, Budha, and Guru and Śukra gets
PAKSHA AND highest on this strength during Purnima.
(b) The Krura Graha gets highest on this strength during during
AYANA BALA Amavashya.

At other times, this strength is proportionally reduced. Shubha
Grahas get 60 virupa during Purnima and 0 during Amavashya.
The reverse is true for Papa Grahas. The Sum-total of the Shubha
and Papa Graha Paksha Bala is always 60 virupas.

UTTARĀYAṆA AND DAKṢIṆĀYANA
Vernal equinox
Uttarayana
Sun’s northerly
course from Bṛhaspati Maṅgala Śukra Budha Summer
tropic of
Solstice
Capricorn to
the Tropic to
Cancer
Śani Candra
Śani Sūrya
Winter
Solstice Dakshinayana
Sun’s southerly course
Bṛhaspati Maṅgala Śukra Budha from tropic of Cancer
to the Tropic to
Capricorn
Autumnal equinox

KALA AND NAISARGIKA BALA

BPHS 3.38
वषििासाहहोिाणाां पियो बमलिस्ििा।
शिांबुगुशि
ु ांिादया वद
ृ चधिो वीयिवत्तिः॥ ३८॥
varṣamāsāhahorāṇāṁ patayo balinastathā |
KALA AND śamaṁbuguśucaṁrādyā vṛddhito vīryavattaraḥ || 38||
NAISARGIKA The lords of the year, month, day and hora are stronger than the
other in ascending order. Again, stronger than the other in the
BALA ascending are Śani, Maṅgala, Budha, Guru, Śukra, Candra and
Sūrya.
Natural order of strength

Sūrya > Candra > Śukra > Bṛhaspati > Budha > Maṅgala >
Śani

KEY STRENGTHS OF GRAHAS

GRAHA STHANA BALA
KEY STRENGTHS Sūrya 1. Exaltation
OF GRAHAS 2.
3.
Own sign
Own Drekkana, Hora and Navamsa
JATAKA PARIJATA 4.
5.
Sunday
During Uttarayana
2.61-69 6.
7.
First drekkana of a sign
Friend’s Drekkana, Hora and Navamsa
(1/4)
8. In the 10th house
Candra 1. In Cancer and Taurus

2. On Monday
3. In Own Drekkana, Hora and Navamsa
4. Last drekkana of a sign
5. Aspected by benefics
6. At night
7. In the 4th house
8. During Dakshinayana
9. On Full Candra
10. When not in rasi sandhi

KEY STRENGTHS GRAHA STHANA BALA
OF GRAHAS Maṅgala 1.
2.
On Tuesday
Own Drekkana, Navamsa and other vargas
JATAKA PARIJATA 3.
4.
In Pisces, Scorpio, Aquarius, Capricorn and Aries
At night
2.61-69 5.
6.
When retrograde
In Southern direction (10th)
(2/4) 7.
8.
First drekkana of a sign
Even in Cancer while in the 10th house
Budha 1. In Virgo and Gemini

2. On Wednesday
3. In own division
4. In Sagittarius if not placed with Sūrya
5. Both during day and night
6. In the middle drekkana
7. In the lagna

GRAHA STHANA BALA
KEY STRENGTHS Bṛhaspati 1. In Pisces, Scorpio, Sagittarius and Cancer
OF GRAHAS 2.
3.
4.
Own divisions
On Thursday
Middle part of the day
JATAKA PARIJATA 5.
6.
During Uttarayana
Middle drekkana of a sign
2.61-69 7.
8.
In Aquarius
Even in debilitation sign Capricorn, Bṛhaspati is strong
(3/4) 9. If in Lagna, Fourth or 10th, give much wealth
Śukra 1. Exaltation sign

2. Own divisions
3. On Friday
4. Middle drekkana of a sign
5. In fourth house
6. During Noon
7. In planetary war
8. Placed with Candra (Samagama)
9. While retrograde
10. Placed ahead of Sūrya

G R A HA S T HA N A BA LA
KEY STRENGTHS Śani 1. In Libra, Capricorn, Aquarius
OF GRAHAS 2.
3.
In 7th house
During Dakshinayana
JATAKA PARIJATA 4.
5.
6.
In own drekkana
On Saturday
In the 3rd drekkana of a sign
2.61-69 7.
8.
In planetary war
In all the signs during Krsna Paksha (waning Candra)
(4/4) 9. When retrograde
Rāhu 1. In Aries, Scorpio, Aquarius, Virgo, Taurus, Cancer

2. In the 10th house
Ketu 1. In Virgo, Pisces, Taurus and Sagittarius

2. At night
3. When rising (refer to Brhat Samhita chapter 46)
4. At rising time (JP chapter 11)

DIGNITY OF GRAHAS

BPHS 3.49-50
िेषो वषृ ो िग ृ ः कन्या कको िीिस्ििा िल ु ा।
सूयाििीिाां क्रिािे िे कचििा उच्ििाश्यः॥ ४९॥
भागा िश त्रयोऽष्टाश््यस्स्िथ्योऽक्षा भमििा िखाः।
उच्िाि ् सप्ििभां िीिां िैिेवाांशःै प्रकीतिििि ्॥ ५०॥
EXALTATION meṣo vṛṣo mṛgaḥ kanyā karko mīnastathā tulā |

sūryādīnāṁ kramādete kathitā uccarāśyaḥ || 49||
AND DEBILITY bhāgā daśa trayo'ṣṭāśvyastithyo'kṣā bhamitā nakhāḥ |

uccāt saptamabhaṁ nīcaṁ tairevāṁśaiḥ prakīrtitam || 50||
For the seven Grahas, from Sūrya on, the exaltation Rāśis are,
respectively, Mesha, Vrishabha, Makara, Kanya, Karka, Meena and
Tula. The deepest exaltation degrees are, respectively, 10, 3, 28,
15, 5, 27 and 20 in those Rāśis. And in the seventh Rāśi from the
said exaltation Rāśi each Grah has its own debilitation. The same
degrees of deep exaltation apply to deep fall.

BPHS 3.51-54 In Simha the first 20 degrees are
िवेः मसम्हे िखाांशाश्ि र्त्रकोणिपिे स्वभि ्। Sūrya’s Mooltrikona, while the rest
उच्िमिन्िोवष िृ े त्र्यांशास्स्त्रकोणिपिें ऽशकाः॥ ५१॥ is his own Bhava. After the first 3
degrees of exaltation portion in
raveḥ simhe nakhāṁśāśca trikoṇamapare svabham | Vrishabha, for Candra, the rest is
uccamindorvṛṣe tryaṁśāstrikoṇamapareṁ'śakāḥ || 51|| her Mooltrikona. Maṅgala has the
first 12 degrees in Mesh, as
Mooltrikona with the rest therein
िेषेऽकाांशास्िु भौिस्य र्त्रकोणिपिे स्वभि ्। becoming simply his own Bhava. For
उच्िां बुधस्य कन्यायािुक्िां पञ्ििशाांशकाः॥ ५२॥ Budha, in Kanya the first 15
degrees are exaltation zone, the
ADDITIONAL meṣe'rkāṁśāstu bhaumasya trikoṇamapare svabham | next 5 degrees Mooltrikona and the
uccaṁ budhasya kanyāyāmuktaṁ pañcadaśāṁśakāḥ || 52|| last 10 degrees are own Bhava. The
first one third of Dhanu is the
DIGNITIES ििः पञ्िाांशकाः प्रोक्िां र्त्रकोणिपिे स्वभि ्।

िापे िशाांशा जीवस्य र्त्रकोणिपिे स्वभि ्॥ ५३॥
Mooltrikona of Guru, while the
remaining part thereof is his own
Bhava. Śukra divides Tula into two
halves keeping the first, as
tataḥ pañcāṁśakāḥ proktaṁ trikoṇamapare svabham | Mooltrikona and the second, as own
cāpe daśāṁśā jīvasya trikoṇamapare svabham || 53|| Bhava. Śani’s arrangements are
same in Kumbha, as Sūrya has in
Simha.
िुले शुक्रस्य तिथ्यांशास्स्त्रकोणिपिे स्वभि ्।
शिेः कुम्भे िखाांशाश्ि र्त्रकोणिपिे स्वभि ्॥ ५४॥
tule śukrasya tithyaṁśāstrikoṇamapare svabham |
śaneḥ kumbhe nakhāṁśāśca trikoṇamapare svabham || 54||

SECTION 7
TREES, ROBES ETC.

TREES

BPHS 3.39-40
सूये जियति स्िूलाि ् िभ ु गि ाि ् सूयप
ि ुत्रकः।
क्षीिोपेिाांस्ििा िन्रः कटुकादयाि ् धिासि ु ः॥ ३९॥
पुष्पवक्ष
ृ ां भगृ ोः पुत्रे गुरज्ञौ सफलाफलौ।
िीिसाि ् सूयप ि ुत्रश्ि एवां ज्ञेयाः खगा दववज॥ ४०॥
PLANTS AND sūrye janayati sthūlān durbhagān sūryaputrakaḥ |
TREES kṣīropetāṁstathā candraḥ kaṭukādyān dharāsutaḥ || 39||

puṣpavṛkṣaṁ bhṛgoḥ putre gurujñau saphalāphalau |
nīrasān sūryaputraśca evaṁ jñeyāḥ khagā dvija || 40||
Related to trees. Sūrya rules strong trees, Śani useless trees, Candr
milky trees, Mangal bitter ones, Śukra floral plants, Guru fruitful
ones and Budh fruitless ones.

SŪRYA
Sūrya
Sūrya stands for strength and durability. Thus, Sūrya rules trees
whose wood is extremely strong and the wood is primarily used
for construction of buildings and furniture's. The wood of such tree
is highly durable and has the ability to sustain change in climates
for long period. For example teak, rose wood etc.

CANDRA
Candra
Candra stands for nourishment and governs over the nourishing
fluid (soma rasa). Thus, Candra rules such trees which has much
latex. It is a complex emulsion consisting of proteins, alkaloids,
starches, sugars, oils, tannins, resins, and gums that coagulates on
exposure to air. One important function of latex is it plays a
defensive role against insect herbivory.

MAṄGALA
Maṅgala
Maṅgala stands for bitter taste and protection (carrier of spear).
Hence the plants rule by Maṅgala usually produce bitter fruits
such as Bitter guard or the leaves are bitter in taste such as
Neem. The health benefits of bitter plants and vegetables are
well known and they tend to build the immune system and
protection mechanism of the body.

BUDHA
Budha
Budha is a eunuch Graha and is incapable of producing children.
This is because this rules the age group of young children who
have not reached puberty. Thus Budha rules those Grahas which
do not bear fruits or flowers such as the crotons and durva grass.
It also rules the young plants before they reached the age of
bearing fruit.

BṚHASPATI
Bṛhaspati
Bṛhaspati is the karaka of children and the giver of the fruits (of
labour). Hence this rules all the fruit trees as they are laden with
sweet and juicy fruits. All fruit trees such as Mango, Jackfruit,
oranges, guava, pomegranate etc. are ruled by Bṛhaspati.

ŚUKRA
Śukra
Śukra governs everything that is beautiful in nature and that
catches our attention. It is the karaka for love and romanticism as
well. Hence Śukra rules all plants that are known to produce
beautiful flower for instance rose, lily, jasmine etc.

ŚANI RULES ALL GRAHAS
AND TREES WHICH DO
NOT SERVE ANY SPECIFIC
PURPOSE. THEY CAN BE
CLASSIFIED AS WEEDS
AND SHRUBS.
Maharishi Parashara
did not give the
significations for the RĀHU AND KETU
nodes.

RĀHU
Rāhu is the like Śani, hence it also rules the useless shrubs,
however, among them those which can hurt people such as thorny
bushes.

KETU
Ketu is a headless Graha and hence cause one to lose his head.
Hence it rules all the plants that are used for producing
psychotropic drugs such as marijuana, cannabis etc.. A
psychotropic drug is a chemical substance that acts primarily
upon the central nervous system where it affects brain function,
resulting in alterations in perception, mood, consciousness,
cognition, and behavior.

ROBES

BPHS 3.42(a)
चित्रकन्िा फिीन्रस्य केिस्ु श्छरयि
ु ो दववज।
citrakanthā phanīndrasya ketuśchidrayuto dvija |
Rāhu denotes multi-coloured clothes and Ketu rags.
BPHS 3.43-44
गुिोः पीिाम्बिां ववप्र भग
ृ ोः क्षौिां ििैव ि।
िक्िक्षौिां भास्किस्य इन्िोः क्षौिां मसिां दववज॥ ४३॥
ROBES बध
ु स्य कृष्णक्षौिां िु िक्िवस्त्रां कुजस्य ि।
वस्त्रां चित्रां शिेवविप्र प्िवस्त्रां ििैव ि॥ ४४॥
guroḥ pītāmbaraṁ vipra bhṛgoḥ kṣaumaṁ tathaiva ca |

raktakṣaumaṁ bhāskarasya indoḥ kṣaumaṁ sitaṁ dvija || 43||
budhasya kṛṣṇakṣaumaṁ tu raktavastraṁ kujasya ca |
vastraṁ citraṁ śanervipra paṭtavastraṁ tathaiva ca || 44||
Bṛhaspati governs over yellow robes, Śukra silken, Sūrya red silken, Candra white
silken, Budha black silken, Maṅgala red robes, Śani multi-coloured robes.

Grahas BPHS (robes) Brihat Jataka- Jataka Parijata – Remarks
Clothes Clothes 2.24
(2.12)
Sūrya Red silken Rough clothes Rough clothes Clothes which are good for protection from
external environment such as woollen clothes.
Clothes which are not built with fine fabrics.
Candra White silken New clothes New clothes Clothes in general are ruled by Jala Grahas.
They rule fine, soft and beautiful fabric. Candra
rules fine new silk.
GRAHAS ROBES Maṅgala Red clothes Burnt clothes Burt clothes Maṅgala is a fiery krura Grahas. Hence these
clothes are either burnt or treated with fire. The
clothes which are protected from fire such as
AND CLOTHES Budha Black silken Soaked Soaked in water or

those worn by firemen are also ruled by
Maṅgala.
Budha governs clothes which are soaked in water
spoiled or those which are protected from water such as
rain coat or swimsuit.
Bṛhaspati Saffron or Yellow Neither old nor Ordinary In the matters of clothes Bṛhaspati governs
new ordinary clothes which do not have any
fashionable value. The clothes worn by
renunciates, ascetics etc.
Śukra Silken Strong clothes Strong clothes Śukra governs those clothes which are strong and
lasting. In addition, Śukra also governs fine
fashionable and silken clothes.
Śani Multi coloured Rags Rags, old clothes Śani governs clothes which are very old.
Rāhu Multi coloured - - Rāhu governs multi-coloured clothes.
Ketu Torn robes and - - Ketu governs clothes which are very old.
rags
SEASON

BPHS 3.45-46
भग ृ ोिृिव
ु स
ि न्िश्ि कुजभान्वोश्ि ग्रीष्िकः।
िन्रस्य वषाि ववज्ञेया शिच्िैव ििा वविः॥ ४५॥
हे िन्िोऽवप गुिोज्ञेयः शिेस्िु मशमशिो दववज।
अष्टौ िासाश्ि स्वभाििोः केिोिािसत्रयां दववज॥ ४६॥
GRAHAS AND bhṛgorṛturvasantaśca kujabhānvośca grīṣmakaḥ |
SEASONS candrasya varṣā vijñeyā śaraccaiva tathā vidaḥ || 45||

hemanto'pi gurorjñeyaḥ śanestu śiśiro dvija |
aṣṭau māsāśca svarbhānoḥ ketormāsatrayaṁ dvija || 46||
Vasanta, Greeshma, Varsh, Sarad, Hemanta and Sisir are the six
Ritus (or seasons), respectively, governed by Śukr, Mangal, Candr,
Budh, Guru and Śani. Rāhu and Ketu denote 8 months and 3 months,
respectively.

SEASONS MAPPED TO
GRAHAS AND RASIS
▪ Maṅgala : Summer
▪ Candra : Rainy season
▪ Budha : Autumn
▪ Bṛhaspati : Cool and pleasant
▪ Śani : Extremely cold
▪ Śukra : Spring
Malefics: Extreme climates. Hot Summers

and Cold Winters.
Benefics: Pleasant climates. Pre-Winter
(cool), Spring, Autumn, Rainy (nourishing).

DHĀTU, MULA, JIVA

BPHS 3.47
िाह्वािपांगि
ु न्रश्ि ववज्ञेया धािख
ु ेििाः।
DHĀTU, MULA, िूलग्रहौ सूयशि क्र

ु ौ अपिा जीवसांज्ञकाः॥ ४७॥
JIVA rāhvārapaṁgucandraśca vijñeyā dhātukhecarāḥ |

mūlagrahau sūryaśukrau aparā jīvasaṁjñakāḥ || 47||
CLASSIFICATION Rāhu, Maṅgala, Śani and Candra are the Dhātu Grahas; Sūrya
and Śukra are the Mula Grahas, Budha, Guru and Ketu are the
Jiva Grahas

NON LIVING THINGS
(DHĀTU)
RĀHU, MAṄGALA,
ŚANI AND CANDRA

PLANT KINGDOM
(MULA)
SŪRYA AND ŚUKRA

ANIMAL KINGDOM
(JIVA)
BUDHA, GURU AND
KETU

Jataka Parijata 2.15 (b)
FROM JATAKA Dhātu – Sūrya and Maṅgala
Mula – Candra and Śani
PARIJATA Jiva- Bṛhaspati and Śukra
Mixed – Budha (combination of Dhātu, Mula and Jiva)

NATURAL AGE

BPHS 3.48
ग्रहे षु िन्िो वद
ृ धोऽस्स्ि आयव
ु द
िृ चधप्रिायकः।
िैसचगिके बहुसिाि ् ििाति दववजसत्ति॥ ४८॥
graheṣu mando vṛddho'sti āyurvṛddhipradāyakaḥ |
naisargike bahusamān dadāti dvijasattama || 48||
Out of all the Grahas Śani is the eldest. He bestows maximum number
NATURAL AGE of years in Naisargika Dasha.
OF GRAHAS Jataka Parijata 2.14

Maṅgala : Child
Budha : Teenager
Bṛhaspati : Adult age of 30
Śukra : 16 years
Sūrya : 50 years
Candra : 70 years
Śani, Rāhu and Ketu: 100 years

SECTION 8
SAMBANDHA
(RELATIONSHIPS)

BPHS 3.55
र्त्रकोणाि ् स्वािस
् ख
ु स्वाऽन्त्यधीधिाियःु स्विुङ्गपाः।
सुहृिो रिपवश्वान्वे सिाश्िोभयलक्षणाः॥ ५५॥
NATURAL trikoṇāt svātsukhasvā'ntyadhīdharmāyuḥsvatuṅgapāḥ |

suhṛdo ripavaśvānve samāścobhayalakṣaṇāḥ || 55||
RELATIONSHIPS Note the Rāśis, which are the 2nd, 4th, 5th, 8th, 9th and 12th from the
Mooltrikona of a Graha. The Grahas ruling such Rāśis are its
friends, apart from the Lord of its exaltation Rāśi. Lords other than
these are its enemies. If a Graha becomes its friend as well, as its
enemy (on account of the said two computations), then it is neutral,
or equal.

BPHS 3.56
िशवन्ध्वायसहजस्वान्त्यस्िास्िु पिस्पिि ्।
ित्काले मित्रिाां यास्न्ि रिपवोऽन्यत्र सांस्स्ििाः॥ ५६॥
TEMPORAL daśavandhvāyasahajasvāntyasthāstu parasparam |
RELATIONSHIP tatkāle mitratāṁ yānti ripavo'nyatra saṁsthitāḥ || 56||
The Graha, posited in the 2nd, 3rd, 4th, 10th, 11th, or the 12th from
another, becomes a mutual friend. There is enmity otherwise.

BPHS 3.57-58
ित्काले ि तिसगे ि मित्रां िेिचधमित्रकि ्।
मित्रां मित्रसित्वे िु शत्रःु शत्रसु ित्वके॥ ५७॥
सिो मित्ररिपत्ु वे िु शत्रत्ु वे त्वचधशत्रि
ु ा।
एवां ववववच्य िै वज्ञो जािकस्य फलां विे ि ्॥ ५८॥
COMPOUND
tatkāle ca nisarge ca mitraṁ cedadhimitrakam |
mitraṁ mitrasamatve tu śatruḥ śatrusamatvake || 57||
RELATIONSHIP samo mitrariputve tu śatrutve tvadhiśatrutā |

evaṁ vivicya daivajño jātakasya phalaṁ vadet || 58||
Should two Grahas be naturally and temporarily friendly, they become

extremely friendly. Friendship on one count and neutrality on another
count make them friendly. Enmity on one count combined with affinity
on the other turns into equality. Enmity and neutrality cause only enmity.
Should there be enmity in both manners, extreme enmity is obtained.
The Jyotiṣai should consider these and declare horoscopic effects
accordingly.

Graha Mulatrikoṇa Svakshetra Svakshetra 2 Exaltation sign Deep ex/ deb
PLANETARY Sūrya
10
Leo
– 200 210
Leo
– 300 10
Aries
– 100
100
DIGNITIES Candra Taurus

40 – 300
Cancer Taurus
10 - 30
30
Maṅgala Aries Aries Scorpio Capricorn 280

10- 120 130 - 300 10 – 280
The degree shown here are the upper
bounds. For instance 3 degree of Budha Virgo Virgo Gemini Virgo 150
Candra mean that Candra should be in 160 – 250 260 - 300 10 – 150
between >2 to <=3 degree. Thus
Candra in 20 0’ 1” to 30 0’ 0” will be
Bṛhaspati Sagittarius Sagittarius Pisces Cancer 50
considered to be in deep exaltation 10 – 100 10 – 50
110 - 300
point.
Śukra Libra Libra Taurus Pisces 270
Thus Grahas in 00 0’1” will be 10- 150 160 – 300 1 – 270
0
considered to be in 10 and Grahas in Śani Aquarius Aquarius Capricorn Libra 200

290 0’ 1” will be considered to be 30. 10 – 200 210 – 300 10 – 200
Rāhu Virgo Aquarius Gemini 200
The degrees are based on the principle 10 – 200
of Trimsamsa which spans for 10 each. Taurus**
Ketu Pisces Scorpio Sagittarius 200
10 – 200
** In the matters of longevity Scorpio**

MŪLATRIKOṆA OF
GRAHAS
EXAMPLE OF
MAṄGALA’S
FRIENDLY SIGNS

Graha Friend Neutral Enemy
Sūrya Candra, Maṅgala, Bṛhaspati, Ketu Budha Śukra, Śani, Rāhu
Candra Sūrya, Budha Maṅgala, Bṛhaspati, Śukra, Śani Rāhu, Ketu
Maṅgala Sūrya, Candra, Bṛhaspati, Ketu Śukra, Śani Budha, Rāhu
Budha Sūrya, Śukra Maṅgala, Bṛhaspati, Śani Candra, Rāhu, Ketu
Bṛhaspati Sūrya, Candra, Maṅgala, Ketu Śani Budha, Śukra, Rāhu
Śukra Budha, Śani, Rāhu, Ketu Maṅgala, Bṛhaspati Sūrya, Candra
Śani Budha, Śukra Bṛhaspati Sūrya, Candra, Maṅgala, Ketu
Rāhu Sūrya, Śukra Maṅgala, Bṛhaspati, Śani Candra, Budha
Ketu Candra, Maṅgala Budha, Śukra, Śani, Bṛhaspati Sūrya
NAISARGIKA SAMBANDHA
TATKALIKA
SAMBANDHA
(TEMPORAL
RELATIONSHIP)

NATURAL TEMPORAL COMPOUND
PANCHADHA- 1 Friend Friend Adhi-mitra
MAITRI 2 Friend Neutral Mitra
SAMBANDHA 3 Friend Enemy Sama
(COMPOUND 4 Neutral Friend Mitra
RELATIONSHIP) 5 Neutral Neutral Sama
6 Neutral Enemy Shatru
7 Enemy Friend Sama
8 Enemy Neutral Shatru
9 Enemy Enemy Adhi-shatru

PANCHADHA- MAITRI SAMBANDHA
(COMPOUND RELATIONSHIP)
The combination of the naisargika and tatkalika
sambandha form 5 different grades of
relationship. They are Adhi-mitra 11%
1. Adhi-mitra: Very dear friend
2. Mitra: Friend Adhi-shatru 11%
3. Sama: Neutral
4. Shatru: Enemy Mitra 22%
5. Adhi-shatru: Extremely inimical
Shatru 22%
The probability of occurrence of various
relationship are as follows
Sama 34%

STRENGTH OF INFLUENCE

BPHS 3.59-60
स्वोच्िे शभ ु ां फलां पण
ू ि र्त्रकोणे पािवस्जििि ्।
स्वक्षेऽधां मित्रगेहे िु पाििात्रां प्रकीतिििि ्॥ ५९॥
पािाधां सिभे प्रोक्िां शन् ू यां िीिास्िशत्रभ
ु े।
िदवदिष्ु टफलां ब्रूयद ्यत्ययेि वविक्षणः॥ ६०॥
STRENGTH OF svocce śubhaṁ phalaṁ pūrṇa trikoṇe pādavarjitam |

svarkṣe'rdhaṁ mitragehe tu pādamātraṁ prakīrtitam || 59||
INFLUENCE pādārdhaṁ samabhe proktaṁ śūnyaṁ nīcāstaśatrubhe |

tadvadduṣṭaphalaṁ brūyad vyatyayena vicakṣaṇaḥ || 60||
A Graha in exaltation gives fully good effects, while in Mooltrikona

it is bereft of its auspicious effects by one fourth. It is half beneficial
in its own Bhava. Its beneficence is one fourth in a friendly Rāśi. In
an neutral Rāśi one eighth of auspicious disposition is useful. The
good effects are nil in debilitation, or enemy’s camp. Inauspicious
effects are quite reverse with reference to what is stated.

State Extent Influence
Exaltation 1.00 
Mooltrikona 0.75 

STRENGTH OF Svakshetra 0.50 
INFLUENCE
Friendly sign 0.25 
Neutral sign 0.125 
Debilitation 0.00 -
Enemy’s sign 0.25 (-) 

SECTION 9
OTHER GOVERNANCES

SUSHKA AND JALAJA

Jyotiṣa Kalpavriksha 2.92
Sūrya, Maṅgala and Śani are dry Grahas (shuska)
Candra and Śukra are wet (Jalaja)
DRY AND WET Budha and Bṛhaspati when placed in wet signs (Jalaja rasi) are wet
(Jalaja)
GRAHAS Comments
The shape of someone’s physical body is dependent on the
predominance of the dry or wet Grahas and signs. Wet Grahas
bestow corpulence and dry Grahas bestow lean physique.

BODY PARTS

Jyotiṣa Kalpavriksha 2.102-104
Sun- Head and face

Candra- Throat and chest
PLANETARY Maṅgala- Backside and belly
Budha- Hand and legs (limbs)
RULERSHIP OF Bṛhaspati – Waist (Kati) and calves (Jangha)
ORGANS
Śukra- Testicles and genitals
Śani – Knee (Jaanu) and Thigh (Uru)
Comments
Dasa of afflicted Grahas cause troubles (aches, injuries etc.) to the
area ruled by the Grahas.

According to Tantra, the Grahas are placed in the following body
parts.
PLANETARY Surya : Naadchakra
RULERSHIP OF Candra : Bindu chakra

Maṅgala : Lochana (eyes)
ORGANS Budha : Hrdaya (Heart)

Brhaspati : Udara (stomach)
(TANTRA) Śukra
Śani
: Śukra (Semen)
: Nabhi (Belly button)
Rahu : Mukha (face)
Ketu : Hasta and Pada (hands and legs)

RISING (UDAYA)

Jataka Parijata 2.11
Pristhodaya – Sūrya, Maṅgala, Rāhu and Śani
Srishodaya – Śukra, Candra, Budha
Ubhayodaya – Bṛhaspati
UDAYA Jyotiṣaa Kalpavriksha 2.89

Sūrya, Maṅgala, Rāhu and Śani are Prithodaya. Śukra, Candra
and Merc are Sirshodaya, Bṛhaspati is Ubhayodaya.
Pristodaya cause destruction, Sirshodaya cause success and

Ubhayodaya gives mixed results.

SVARUPA

Sūrya and Budha – Like birds
Candra – Sarisripa (Serpents)
Bṛhaspati and Śukra – Dvipada (humans)
Maṅgala and Śani – Chatuspada (animals)
GRAHA SVARUPA Comments

Here the animal life forms are divided into four classes. Those with
no legs (serpents), those with 2 legs (human), those with four legs
(most animals) and those who don’t walk but fly.
Aquatic animals such a fishes who don’t have legs should also be
classified in the category of Sarisripa. This groups is also
applicable to those who have more legs such as insects.

PLACED WHERE THE GRAHA
LIKE TO MOVE AROUND
(SANCHAARA DESHA)

Śukra and Candra – Watery places
Bṛhaspati and Budha – In places inhabited by scholars
Maṅgala, Rāhu, Śani and Ketu – in mountains and forests
DWELLING Comments
People of having predominant characteristics of certain Grahas like to move
around certain kinds of places. For example those under predominant influence
PLACES OF THE of Jala Graha Śukra and Candra like to move around watery places such as
sea-shore, rivers, lakes etc. They also like to undertake sea voyages.
GRAHAS Those who have predominant influences of Bṛhaspati and Budha like to be
engage in intellectual discussions with learned and scholars either to establish
their knowledge (Bṛhaspati) or to learn something (Budha). They like to be
surrounded by Books such as in Libraries.
Those under strong influence of malefics such as Maṅgala, Rāhu, Śani and Ketu
love adventures and move around in difficult terrain. They like to do trekking and
get involved in adventure sports

GRAHAS AND VEDAS

GRAHAS AND VEDAS
Jataka Parijata 2.15 (a)
Rkvedha – Bṛhaspati
Yajurvedha- Śukra
Saamaveda- Maṅgala
Atharvaveda- Budha
Pt. Sanjay Rath
There are five heads/faces or mukhas. One for each of the five tattvas.
Gaja-mukha (elephant-Akasha), Hanu-mukha (monkey-agni), Aja-mukha (goat-prthvi),

Haya-mukha (horse-väyu) and Go-mukha (cow-jala).
Whilst the Gaja-mukha relates to all the Vedas, the other heads refer to the following
Vedas specifically: Go-mukha = Rg Veda; Haya-mukha = Yajur Veda; Aja-mukha =
Sama Veda; Hanu-mukha = Atharva Veda

Source: http://hinduism.about.com
Rkvedha: The Book of Knowledge

The Rig-Vedic ‘samhita’ or collection of mantras consists of 1,017 hymns or ‘suktas’, covering about
10,600 stanzas, divided into eight ‘astakas’ each having eight ‘adhayayas’ or chapters, which are
sub-divided into various groups. The hymns are the work of many authors or seers called ‘rishis’.
There are seven primary seers identified: Atri, Kanwa,Vashistha, Vishwamitra, Jamadagni, Gotama
and Bharadwaja.
The Yajur Veda: The Book of Ritual

The Yajur Veda is also a liturgical collection and was made to meet the demands of a ceremonial
religion. The Yajur Veda practically served as a guidebook for the priests who execute sacrificial
acts muttering simultaneously the prose prayers and the sacrificial formulae (‘yajus’). It is similar to
VEDAS ancient Egypt’s “Book of the Dead”. There are no less than six complete recessions of Yajur Veda -
Madyandina, Kanva, Taittiriya, Kathaka, Maitrayani and Kapishthala.
Samaveda: The book of holy songs

he Sama Veda is purely a liturgical collection of melodies (‘saman’). The hymns in the Sama Veda,
used as musical notes, were almost completely drawn from the Rig Veda and have no distinctive
lessons of their own. Hence, its text is a reduced version of the Rig Veda. As Vedic Scholar David
Frawley puts it, if the Rig Veda is the word, Sama Veda is the song or the meaning, if Rig Veda is
the knowledge, Sama Veda is its realization, if Rig Veda is the wife, the Sama Veda is her husband.
The Atharva Veda: The Book of Spell

The last of the Vedas, this is completely different from the other three Vedas and is next in
importance to Rig-Veda with regard to history and sociology. A different spirit pervades this Veda.
Its hymns are of a more diverse character than the Rig Veda and are also simpler in language. In
fact, many scholars do not consider it part of the Vedas at all. The Atharva Veda consists of spells
and charms prevalent at its time and portrays a clearer picture of the Vedic society.

GEMSTONES

1. Sun - Ruby (manikya)
2. Candra - White pearl (bimala muktaa)
3. Maṅgala - Red coral (markata)
GEMSTONES 4. Budha - Green emerald (gaarutmaka)
JATAKA 5. Bṛhaspati - Yellow sapphire (pushparaga)
PARIJATA 2.21 6. Śukra - Diamond (vajra)
7. Śani - Blue sapphire (neelam)
8. Rahu - Hessonite (gomeda)
9. Ketu - Cat’s eye (vidurya)

COLOUR

Jataka Parijata (2.19)
1. Sun - Copper colour
2. Candra - White colour
3. Maṅgala - Red colour
4. Budha - Green colour
5. Bṛhaspati - Yellow colour
COLOUR 6. Śukra
7. Śani
- Variegated (many colours)
- Black
The colours governed by the Grahas are given here. These colours
are the colours of various objects around us such as clothes, wall
paint, etc. These are not the complexion (skin colour) ruled by the
Grahas. There are millions of colours in the world and it is not
possible to assign the whole colour chart to the Grahas. So, one
must be able to extend this to all colours in the natural world.

GRAHAS AND
COLOUR WHEEL

Blue, cooler shades, smaller wavelength, lack of energy
→ Śani
Red, warmer shades, longer wavelength, high energy

→ Maṅgala and Sūrya
Yellow and Green, balance between Red and Blue

→Bṛhaspati and Budha
COLOURS Ultra-violet (Beyond violet), extremely cold, very low energy
→ Rāhu
Infra-red (below red), extremely hot, very high energy

→ Ketu
All colour, all encompassing, unbiased

→ Candra

THE COLOUR
SPECTRUM

THE COLOUR
WHEEL

DIRECTION

PLANETARY
DIRECTION

MATTERS AND MATTERIALS

GRAHAS AND METALS
Graha Jataka Brihat Jataka
Parijata (2.12)
(2.20)
Sūrya Copper Copper

BPHS 3.42 Candra Mani Precious metal
सीसां िहोिीलिणणः केिोज्ञेयो दववजोत्ति॥ ४२॥
sīsaṁ rahornīlamaṇiḥ ketorjñeyo dvijottama || 42||
Maṅgala Gold Gold
Rāhu governs lead and Ketu governs blue gem (?). Budha Oysters Bell metal (Brass
Bṛhaspati Silver Silver (Gold in own

sign
Śukra Pearl Pearl
Śani Iron Iron, Lead

KUNDALINI CHAKRA

Kundalini chakra Meaning Kāraka Key Characteristics
Muladhara Root Chakra Budha Instinct, sensuality, security, survival, stability
Sex hormones, genitourinary system, adrenals,
Sacral reproduction, relationships, creativity, basic
Svadisthana Śukra
Chakra emotional needs, pleasure, enthusiasm, passion,
addictions, violence
KUNDALINI
Metabolic, digestive systems, pancreas, adrenal
cortex, digestion, conversion of food into
Manipura Solar Plexus Maṅgala
energy, personal power, fear, anxiety,
CHAKRAS- introspection, expansiveness, growth

Immune system, endocrine system, compassion,
ENERGY CENTRES Anahata

Heart
Chakra
Śani
tenderness, unconditional love, equilibrium,
rejection, well-being, circulation, spiritually,
devotion
Communication, expression, thyroid hormone,
Throat
Vishuddha Bṛhaspati growth and maturity, Independence, lucid
Chakra
dreaming
Pineal and pituitary gland, melatonin hormone,

Ajna Third Eye Candra vision, sleep and wakefulness, balancing higher
and lower selves, self trust, intuition
Endocrine system, central nervous system,

Crown hypothalamus, universal consciousness, unity,
Sahasrara Sūrya
Chakra awareness of self vis-à-vis supreme
consciousness

Ida nadi
Akasha Tattva Pingala nadi
Vayu Tattva
Agni Tattva
Jala Tattva
Prthvi Tattva
(Quoted from Jyotirnibandha)

Bṛhaspati is lord of Devaloka
Candra and Śukra- Manushya loka
Sūrya and Maṅgala- Pitri loka
Merc and Śani- Tiryaka loka
GRAHAS AND (According to Varaha)
LOKAS Bṛhaspati – Devaloka

Candra and Śukra- Pitriloka
Sūrya and Maṅgala- Tiryaka loka
Śani and Budha- Naraka loka
Usage
Check the stronger of Sūrya and Candra. The loka represented by the lord of
the drekkana will indicate the loka from where the native has come from previous
life.

LOKA (SPIRITUAL PLANES)

Loka Governed by Meaning
LOKA OR HIGHER Bhu Maṅgala

The Graha earth, the plane where
one has to experience the results of
all the past karmas.
SPIRITUAL PLANES Bhuva Sūrya The solar and the planetary system.
The heavens a place of sense
enjoyment. A place where all the
good deeds (done with some selfish
Sva Śukra
motives) are rewarded. Work done
Similar to the lokas, there are 7 lower spiritual with selfless motives take someone
planes governing animal instinct and bestiality to even higher lokas
in human beings. They are Atala, Vitala, The abode of mahapurusha. Those
Sutala, Talatala, Rasatala, Mahatala, Patala. Maha Budha who people who led a very
Those who live life like an animal (although in righteous life.
human form go to these talas after death. The abode of those who dedicated
their life for the upliftment of the
Atala is just below the Bhu loka and less severe Jana Candra
people and redemption of the sinful
and the most severe is the patala. and troubled souls.
The abode of the tapasvis who
Tapa Śani dedicated their life doing tapasya
(severe spiritual penance).
The highest spiritual plane and this is
a place for someone who has
Satya Bṛhaspati
spoken and supported truthfulness
throughout their life.

SECTION 10
OTHER MATTERS

TIMING AND STRENGTH OF
RESULTS

Sūrya and Maṅgala give their results while in the first drekkana of
a sign, Bṛhaspati and Śukra give their result in the middle drekkana
TIMING of the sign, Candra and Śani give their result in the last drekkana
and Budha give its results through out the sign.
MANIFESTATION Comment
OF RESULTS Although the usage is not mentioned, this could be used in following
ways-
1. Transits of Grahas
2. In natal horoscope – to judge the strength of results due to
placement of a Graha in a sign.

GRAHA DOṢA APAHARANAM
(DISAPPEARANCE OF DOṢA OF
GRAHAS)

Jataka Parijata 2.73-74
Rahu’s Doṣa is removed by Budha. Rāhu and Budha’s Doṣa is
removed by Śani. Doṣa of previous three Grahas Rāhu, Budha and
Śani’s Doṣa is removed by Maṅgala. The Doṣa of previously
mentioned four Grahas is removed by Śukra. In this manner the
sequence of Grahas are as follows-
Rāhu  Merury  Śani  Maṅgala  Śukra  Bṛhaspati 

GRAHA DOṢA Candra  Sūrya*
*Especially when Sūrya is Uttaraayana.
APAHARANAM Phaladipika 4.11

Bṛhaspati is the strongest among all Grahas to give auspicious
results and reduction of inauspicious results. Śukra’s ability is half of
Bṛhaspati’s and Budha’s ability is half of that of Śukra. However,
Candra’s strength is the root to the strength of all Grahas.
Ability to remove evil

Bṛhaspati > Śukra > Budha

BADHAKA GRAHA

BADHAKA GRAHA
If a Graha becomes the sign lord of Khara (lord of 22nd
drekkana) or Mandi and simultaneously own the following
houses, it becomes a badhaka Graha
1. For movable sign – lord of the 11the or those occupy the
11th
2. For Fixed signs - lord of the 9th or those occupy the 9th Movable Fixed Dual
3. For dual signs – lord of the 7th or those occupy the 7th
7th
Comments 11th house 9th house
house
The badhaka of all the bhavas need to be determined. They
cause trouble to the bhavas especially if they associate with
Khara or Mandi.

INABILITY TO BESTOW
AUSPICIOUS RESULTS

When Sūrya and Candra are conjoined, Budha is placed in the 4th,
Bṛhaspati in the 5th, Maṅgala in the 2nd, Śukra in the 6th, Śani in the 7th
are ineffective in giving auspicious results.
INABILITY TO Jataka Parijata 2.52

Budha in the 4th house, Bṛhaspati in the 5th house, Śukra in the 7th house
BESTOW don’t give auspicious results. Śani gives good results in the 8th house
AUSPICIOUS Phaladipika 15.26

Sūrya in the 9th, Candra in the 4th, Maṅgala in the 3rd, Bṛhaspati in the
RESULTS 5th, Śukra in the 7th and Śani in the 8th manifest troubles related to the
mentioned houses.
Comment
What mentioned here commonly goes with the term Karako Bhava
Nashaya. As Jataka Parijata mentioned Śani is an exception and is
good in the 8th bhava as it bestows long life.

भ्रािस्
ृ िािगिो जीवो िािस्िािगिः कुजः।
ििा जन्िगिो िन्िो िाहुिव ि ििामशगः॥३४॥
िन्रोिगह ृ ां यािः सय
ू ो रिःफगह ृ ां गिः।
बध ु ः सप्ििभावस्िो भागिवः शत्रिु ामशगः॥३५॥
इत्येवां ििणस्िािां िस्स्िि ् पापयि ु ेऽिवा।
MARANA पापदृष्टे ऽरििीिस्िे िब ु ल
ि े िःु खिाप्िय ु ाि ्॥३६॥
KARAKA bhrātṛsthānagato jīvo dārasthānagataḥ kujaḥ|

tathā janmagato mando rāhurnavamarāśigaḥ ||34||
STHANA (1/2) candromagṛhaṁ yātaḥ sūryo riḥphagṛhaṁ gataḥ|

budhaḥ saptamabhāvastho bhārgavaḥ śatrurāśigaḥ||35||
ityevaṁ maraṇasthānaṁ tasmin pāpayute'thavā|
pāpadṛṣṭe'rinīcasthe durbale duḥkhamāpnuyāt||36||
Bṛhaspati in the 3rd house, Maṅgala in the 7th house, Śani in the lagna, Rāhu in the 9th
house, Candra in the 8th house, Sūrya in the 12th house, Budha in the 7th house, Śukra in
the 6th house are in their Marana Sthanas. If such Graha is conjoined or aspected by
malefics, placed in debility or otherwise weak cause tremendous sorrow (akin to
death).

Phaladeepika 26.34 Sūrya
2 12
Bṛhas 3 Śani 11
िराष्टिे ि धिणीिियः कलत्रे pati
िाहुः शभ
ु े कववििौ ि गर
ु स्िि
ृ ीये।
1
4 10
अकिः सुिेऽर्किरिये ि बुधश्ििुिे
Budha2
MARANA
7
िािाििहातिििणाति विे दववशेषाि ्॥ ३४॥

5 9 Rāh
KARAKA
Maṅgala
6 8 u
Budha1
cadrāṣṭame ca dharaṇītanayaḥ kalatre Śukra Candra
STHANA (2/2) rāhuḥ śubhe kavirarau ca gurustṛtīye |

arkaḥ sute'rkirudaye ca budhaścaturthe
mānārthahānimaraṇāni vadedviśeṣāt || 34||
Phaladeepika has variation for the marana karaka sthana for

Sūrya and Budha. According to this Sūrya in 5th, Budha in the 4th
cause loss of name, wealth and death.

SECTION 11
IMPORTANT KĀRAKATVAS

1) Sun- Soul, Father, Influence, health and vitality, wealth and
resources
2) Candra- State of mind (chitta), intelligence (buddhi), honour
from the ruler, mother, property and assets
KEY 3) Maṅgala- Sattva (strength and courage), diseases, abilities

(valour, execution abilities), younger sibling, landed property,
SIGNIFICATIONS paternal relatives (gnati – cousins etc.)

4) Budha- Learning, Friends (Bandhu- kith and kins), rationality
(9 NAISARGIKA (vivek), Maternal uncle, skin, profession (ability to work)

5) Bṛhaspati- Intelligence (prgna), wealth, nourishment, children,
wisdom
KARAKA) 6) Śukra- Wife (spouse), vehicles, clothes and ornaments, sexual
drive, trade and commerce, material comfort
7) Śani- Longevity, livelihood, nature of death, danger, sorrow,
property (Sampad - arising out of hard labour)
8) Rahu- Paternal grandfather
9) Ketu- Maternal grandfather

3 CLASSES OF
KARARAKA

All inanimate as well as the animate being the world are signified by the Grahas and
hence the work karaka is associated with them. Karaka means the doer of certain
activities. This means that the karakas represent the influence of various things animate
or inanimate, in our life.
Based on the inherent gunas, Sattva, Rajas and Tamas the karakas are classified in
three categories namely the Naisargik karaka which is predominant in Rajas Guna, the
Chara Karaka which is predominant in the Sattva guna and the Sthira Karaka which is
predominant in the Tamas guna.
DETAILS OF The utility of these karakas can be understood from the standpoint of their gunas. The
sthira-karakas are governed by Shiva and there are 7 such karakas. They represent
KARAKAS
the death of various animate things surrounding us (Rāhu and Ketu, who are the
shadowy Grahas without body cannot die and hence is excluded from the scheme of
the 7 sthira karakas).
The chara-karaka is governed by Vishnu and there are 8 such karakas. They show the
influence of various atmas / souls in our life and thus means our sustenance in this
material world in the form of a social life (having inter relationships with various souls
in this world) and spiritual growth.
The remaining category is the Naisargika karaka governed by Brahma and there are
9 such karakas. They represent the creation process and hence all perceptible and
imperceptible creation of the world are governed by them.

1) Stronger among Sūrya and Śukra- Father
2) Stronger among Candra and Maṅgala- Mother
3) Maṅgala- Younger sister, younger brother brother-in-law, sister-
THE STHIRA in-law

4) Budha- Maternal uncles, aunts and all maternal relatives
KARAKA 5) Bṛhaspati- paternal grand parents, husband (in lady’s chart),

children
6) Śukra- Wife (in a men’s chart), maternal grandparents, father
& mother-in-law, maternal grand parents
7) Śani- Elder brother & Elder sister

Atmakaraka
The Ātmakāraka is the kāraka for the Ātma or the soul. According to Maharṣi Parāśara He is the king
of the Kuṇḍalī and could imprison (Bandhana) or release (Mokṣa) someone. Like the ministers obey a
king, the other Kārakas obey the Ātmakāraka. Being the kāraka of the Ātma, the 12th house of
Mokṣa is seen from the Ātmakāraka’s Navāñśa (Kārakāñśa) to determine one’s Iṣṭa Devatā. This
Devatā guides the Ātma through several births towards Mokṣa.
Amatyakaraka
Amātya means ministers. Whist the Ātmakāraka is like Sūrya, the Amātyakāraka is like Bṛhaspati. The
Amātyakāraka is also like the Queen (Candra), who makes policies and looks after her subjects. We
can also say that the Amātyakāraka signifies the mind. The role of the Amātyakāraka is that of a
Minister or the Queen who advises the king on crucial governance matters. In our life, it is the
THE CHARA- Amātyakāraka who guides the Bhāgya of the person towards attainment of the goals of the Ātmā.
Being the protector of the soul, the Pālanadevatā (deity for sustenance) is seen from the 6th from the
Amātyakāraka in the Navāñśa. The Bhāva of the Amātyakāraka can be considered as the 9th, the
KARAKA (1/2)
Guide. Counting from the 9th, then the 6th is the 2nd, which is the house of sustenance, and the
Kuladevatā (family deity).
Bhratrikaraka
The Bhrātrikāraka is the kāraka of siblings, and cousins who are expected to stand by the native at
times of need. This Kāraka is also known as the Gurukāraka, as next to the Amātya it is only the Guru
who guides the Ātmā towards its goal. The Guru and his influence on one’s life can be seen from the
Bhrātrikāraka in Rāśi/Añśa. In the Navāñśa Kuṇḍalī, this Kāraka shows the promise of how the Guru
would influence one’s life. On the other hand, in the Rāśi Kuṇḍalī, the Kāraka shows how the promise
of the Guru’s guidance is fulfilled.
Matrikaraka
The Mātṛkāraka is the kāraka for the mother. Among the first five Kārakas of prime importance,
Mātṛkāraka represents one who brings the Ātmā into existence, in this world. It is she who has the first
right over the child and who guides the child at all stages to do the right thing in life – to attain glory
and the God. The influence of mother one’s life should be studied from this Carakāraka.

Pitrikaraka
After Mātṛkāraka, comes Pitṛkāraka - the kāraka of father. Father provides his seed (Bīja) in the form
of sperm, that carries the soul that is transmits it to the womb (Kṣetra) of mother. Therefore, he comes
next in order to the mother. The influence of father one’s life should be studied from this Carakāraka.
Putrakaraka
The Putrakāraka denotes children. One’s children holds the future of a person. One’s son (normally
eldest son) performs the last rites of the person. Therefore, this Kāraka gains the sixth place in the
order of relationship of the person. The influence of children on one’s life should be studied from this
THE CHARA-
Carakāraka. Normally this Kāraka is identical with the Mātṛkāraka, as mother, and one who is
originating from her is governed by the same Graha. However, when there is a Añśasāmya between
two Grahas, the this Kāraka splits from the Mother and appears after the Pitṛkāraka.
KARAKA (2/2)
Gnyatikaraka
The next in order is the Jñātikāraka - the kāraka of maternal relatives. The relatives of the person are
the ones who are expected to stand near the person in times of happiness and distress. The influence
of one’s kinsmen one’s life should be studied from this Carakāraka. On the other hand, the influences
of the paternal relatives should be studied from the Pitṛkāraka instead, and likewise, those of in-laws
from the Dārākāraka.
Darakaraka
The last in the order is the Dārākāraka - the kāraka for wife or spouse. The spouse is the ‘Ardhāṅginī’,
meaning, equal partner of the person. From life’s experience standpoint the man and the women
stand together and face the good and bad things in life jointly. This Kāraka is the last Kāraka, and
ends the cycle of Carakārakas, from Ātma to Dārā. The influence of spouse and companion on one’s
life should be studied from the Dārākāraka.

7 OR 8 CARAKĀRAKAS?
The 8 Carakārakas, Ātma, Amātya, Mātṛ/Putra, Pitṛ, Jñāti and Dārā are allotted to 7
Grahas.
However, when two or more Grahas are in the same Añśa (degree), the Kārakas are
assigned to 8 Grahas, from Sūrya to Rāhu. In this case, the Sphuṭa of Rāhu is reckined from
the end of the Rāśi. Also, the Mātṛ and Putra is broken into two Kārakas, and Putrakāraka
falls after the Pitrikaraka.

BHAVA KARAKA
(BASED ON NAISARGIKA
KARAKA PRINCIPLE)

PRIMARY BHĀVA
KARAKA

Bhāva Bhāvakāraka
Lagna Sūrya
2nd house Bṛhaspati
3rd house Maṅgala
JATAKA 4th house
5th house
Candra, Budha
Bṛhaspati
PARIJATA 2.51 6th house Śani, Maṅgala
7th house Śukra
8th house Śani
9th house Sūrya, Bṛhaspati
10th house Sūrya, Budha, Bṛhaspati, Śani
11th house Bṛhaspati
12th house Śani

SECTION 12
DISEASES AND TROUBLES
(FROM PHALADĪPIKĀ)
Affliction of Grahas cause troubles pertaining to their
natural nature among other significations. The details
are given in the subsequent slides.

(1) bile, (2) high fever, (3) burning in the body, (4)
epilepsy, (5) heart diseases, (6) eye troubles (7)
the place below the navel (womb), (8) skin
SŪRYA diseases (9) leucorrhea, (10) danger from enemies,
(11) danger from wood, fire, weapon and poison,
(12) distress from wife and sons, (13) danger from
thieves or quadrupeds, (14) danger from serpents
(15) danger from the king, god Yama and Shiva

(1) Excessive sleepiness or sleeplessness, walking in
sleep (2) lethargy, (3) phlegmatic troubles, (4)
dysentery or diarrhea, (5) carbuncle, (6) typhoid,
flue, pneumonia, (7) danger from horned animals
(such as cows, buffalos, deer etc.) or water
CANDRA creatures (hippopotamus, crocodile, shark, (8) loss
of appetite, (9) loss of taste for food (10) trouble
from women, (11) jaundice, (12) impurity of blood,
(13) danger from water, (14) fatigue, low energy,
(15) fear from Bala-grahas (?), the Goddess
Durga, Kinnaras, God Yama, Serpents and
Yakshini.
Kinnara: In Buddhist mythology and Hindu mythology, a kinnara is a paradigmatic lover, a celestial
musician, half-human and half-horse (India) or half-bird (south-east Asia). Their character is
clarified in the Adi parva of the Mahabharata, where they say: “We are everlasting lover and beloved.
We never separate. We are eternally husband and wife; never do we become mother and father. No
offspring is seen in our lap. We are lover and beloved ever-embracing. In between us we do not
permit any third creature demanding affection. Our life is a life of perpetual pleasure.
Yakshini: A yakshini is the female counterpart of the male yaksha, and they both attend to Kubera,
the Hindu god of wealth who rules in the mythical Himalayan kingdom of Alaka. They both look
after treasure hidden in the earth and resemble that of fairies. Yakshinis are often depicted as
beautiful and voluptuous, with wide hips, narrow waists, broad shoulders, and exaggerated,
spherical breasts.

(1) Excessive thirst, (2) fits due to excessive vayu or
pitta (3) fear or danger from fire, poison or
weapon, (4) leprosy, (5) eye troubles, (6)
appendicitis, (7) epilepsy, (8) injury to the marrow,
MAṄGALA (9) itch in the body, (10) roughness of the body,

(11) bodily deformities, (12) fear from the king,
fire and thieves, (13) quarrels with brothers, sons
or enemies, (14) fighting with the enemies, (15)
diseases in the upper part of the body and (16)
fear from evil spirits, gandharva and frightful
demon.
Gandharvas: In Hinduism, the gandharvas are male nature spirits, husbands of the
Apsaras. Some are part animal, usually a bird or horse. They have superb musical skills.
They guarded the Soma and made beautiful music for the gods in their palaces. A
gandharva means a singer in the court of Gods.
In Hindu theology, gandharvas act as messengers between the gods and humans. In Hindu
law, a Gandharva marriage is one contracted by mutual consent and without formal rituals.
Gandharvas are mentioned extensively in the epic Mahabharata as associated with the
devas (as dancers and singers) and with the yakshas, as formidable warriors. They are
mentioned as spread across various territories.

(1) confusion, delusion, (2) harsh speech or trouble
in vocal organs, (3) eye troubles, (4) diseases of
the throat, (5) nasal diseases, (6) fever caused by
BUDHA imbalance of the three humors viz., wind, bile and

phlegm, (7) poisoning (8) skin diseases, (9)
jaundice, (10) itching and bad dreams, (11)
phobia of fire or Arsonphobia, (12) compulsion to
do heavy-duty labour, (13) evils caused by the
Gandharvas

(1) Peptic ulcer, or injuries to the inner wall of
stomach, Appendicitis (2) fever due to infection of
the intestines (3) fainting, (4) ear diseases, (5)
conflicts in connection with temple matters or legal
BṚHASPATI battles on account of wealth and property (6)

curse of Brahmin (7) stress due to legal battles on
account of bank, treasury, trust etc. (8) oppression
caused by Vidyadhara, Yakhsa, Kinnaras, Gods,
Serpents etc. (9) Punishment inflicted on account of
disrespect of preceptor, elders and failing in
duties towards them.
Vidyadharas: In the Hindu epics, Vidyadharas are described as essentially spirits of the
air. They are described as doing different activities in the epics like gazing at human
prowess with astonishment, strewing flowers watching a combat, rejoicing with music
and laughter, crowned with wreaths and fleeing with their wives from danger. They
possess great magical powers like the ability to diminish their size. They are endowed
with epithets describing them as "doers of good and devoted to joy".

(1) Pale complexion due to Anaemia, (2) Eye
troubles, urinary obstruction, diabetes, diseases of
the generative organs due to imbalance of phlegm
and wind, (4) lack of vitality, (5) inability to have
ŚUKRA sexual inter course (impotency), (6) Pale
complexion, lack of lustre and weakness due to
excessive indulgence in sexual intercourse, (7)
rickets, (8) fear from witches, female ghosts and
female deities (9) break in friendship with dear
friends.

(1) diseases caused by wind and phelgm, (2) Pain
in the legs or becoming lame, (3) fatigue due to
excessive labour, (4) mental aberration, (5)
ŚANI Stomach ache, (6) Excessive heat in the body, (7)

troubles from servants, (8) distress due to wife and
children, (9) injury to some part of the body, (10)
mental anguish (11) oppression by ignominious
goblin and the like, (12) injury from a blow from a
piece of wood or stone (13) misfortune.

Rāhu
(1) Heart diseases, (2) threat of burning, (3)
leprosy, (4) aberration of mind, (4) diseases
caused by poisoning, (5) pain in the legs or injury,
(6) distress from wife and children or distress
caused on their account, (7) trouble from goblins,
serpents or enemies.
NODES AND GULIKA Ketu

(1) Trouble through dispute with Brahmins and
Kshatriyas.
Gulika
(1) fear from seeing dead bodies (2) poison, (3)
bodily pain, (4) sorrow due to the death of a near
relation, (5) fear from evil spirits.

A HUMBLE OFFERING FROM
SARAJIT PODDAR
(AKA VARAHAMIHIRA)
HTTPS://WWW.FACEBOOK.COM
/SARAJIT.PODDAR

OM TAT SAT


Grahaguna Swarupa

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Grahaguna Swarupa

Uploaded by

Copyright:

Available Formats

ग्रहगु ण स्वरूप om gaṇānāṁ tvā gaṇapatiṁ havāmahe

(UNDERSTANDING THE om mahāgaṇapataye namaḥ

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगुणस्वरूप GRAHAGUṆASVARŪPA 1

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगुणस्वरूप GRAHAGUṆASVARŪPA 3

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

BODIES teṣu nakṣatrasaṁjñāni grahasaṁjñāni kānicit |

Paraśara says “O Brahmin, listen to the account of placement of the

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

It is also implied that the zodiac that we need to

Rasi and Nakshatra Mandala

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

GRAHA taddvādaśavibhāgāstu tulya meṣādisaṁjñakāḥ |

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

(1)aśvinī, (2)bharaṇī, (3)kṛttikā , (4)rohiṇī, (5)mṛgaśirā ,

27* (10)Maghā, (11)pūrvaphalguni, (12)uttaraphalgunī,

(19)mūlā, (20)pūrvāṣāṛha, (21)uttarāṣāṛha, (22)śravanā,

* When Abhijit nakshatra is added to the scheme, it becomes 28

The Rāśi rising in the eastern horizon at the moment of

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

COMPUTATION BPHS 3.9

OF THE GRAHA स्वस्विे शोदभवैः साध्यां लग्िां िाश्युियैः स्फुटि ्।

AND LAGNA athādau vacmi kheṭānāṁ jātirūpaguṇānaham || 9||

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

NAMES OF गरु ः शक्र

GRAHA guruḥ śukraḥ śanī rāhuḥ ketuścaite yathākramam || 10||

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगुणस्वरूप GRAHAGUṆASVARŪPA 20

THE WEEKDAY Sunday – Sūrya → Monday – Candra → Wednesday

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

DERIVATION OF western civilization. This is however not true as vedic literature

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

HORA (HOUR) LORDS

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

चन्द्रमा candramā शतन śani

GRAHA NAMES- śītadyuti soma uḍupati glau mṛgāṅka indu

JĀTAKA आि वक्र क्षक्षतिज रचधि अङ्गािक क्रूििेत्र

PĀRIJĀTA बुध budha

बहृ स्पतत bṛhaspati

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

NATURE OF krūrāḥ śeṣagrahā saumyāḥ krūraḥ krūrayuto budhaḥ || 11||

GRAHAS Among these Sūrya (ārka), Śani, Maṅgala (bhūputra), weak

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

The nature of Candra during

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

ORDER OF Maṅgala > Śani > Rāhu

BENEFICENCE Different classics have suggested minor variations in the order,

02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगण

KRURA AND SAUMYA TRAITS

GRAHA ▪ Sūrya and Candra are called the Luminaries