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Kalpalataa - 1 By Shree Somanathacharya A ‘Mission Saptarishis’ Initiative
कलथािभधान eÉæÍqÉlÉÏrÉ erÉÉåÌiÉwÉ pÉÉwrÉ xÉÉåqÉlÉÉjÉÉcÉÉrÉï Commentary by: Jaimini Jyotish Expert Shree Somnathacharya AlÉÑuÉÉSÉMü MüÉåÌrÉsÉç MülSÉQæû AhhÉlÉ MÑüqÉÉU uÉåÇMüOûÉcÉÉrÉï LqÉ. L., oÉÏ.LQû.
Translation by: Koyil Kandadai Ananna Kumar Venkatacharya M.A., B.Ed.
Re-Translated for Saptarishis Astrology by Madhav Deshmukh & Virendra Battu, India Pre-Amble By Saptarishis Astrology
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housands of years back Sage Parashara and Sage Jaimini gave their teachings in the form of shlokas & sutras. Sanskrit is known as the mother of all languages and the complexity of the script makes it very difficult for a present day scholar to decipher the correct meaning of the original verse. This is because over several generations and also in the absence of expert mentors, much of the information is lost. Still however existing manuscripts are witness to the rich knowledge they contain. Translating these Sanskrit sloka’s into commonly spoken Hindi or several Indian vernacular languages is an exercise where the meaning of original verse maybe modified or interpreted in many different ways. There after translating these vernacular books into English is another daunting task, because English language by itself lacks the rich structure and depth which Sanskrit may convey. So, while we at Saptarishis Astrology attempt to facilitate the translation of these treatises for Astrology Students & especially the Jaimini Gurus of today, any mistakes or misinterpretation may be attributed to us and our team – Madhav & Virendra, who translates them and not to the original author.
Coming back to Sage Jaimini’s original work “Jaimini Sutras” – these verses or sutra’s are the most complex example of Sanskrit language, where both mathematical formulae, interpretation and then the meaning maybe conveyed and contained by the same verse. Of several interpretations of these Sutra’s – a treatise by the name of Kalpalataa is one of the rarest of rare manuscripts. This is rare because it is not available and very few Astrologers (counted on finger tips) have access to some very old copies of Kalpalataa, in that too the full form of Kalpalatta is not available. The dating of this manuscript some scholars say is 6th century and some say 16th century. The name Kalpalataa is not known on internet forums, but its work is quoted in the form of its author Somanatha Mishra via the form of Somanatha Drekanna and so on. The question honest students of jyotish should ask is what is 618
the shloka for calculating the Somanatha Drekanna, why does not anyone quote it? In recent times Dr Raman tried to uphold the Parampara of Vedic Astrology by insisting on quoting of shlokas as without that shastra is not to be learned and half baked knowledge comes out causing harm to receiver of wrong predictions. Revered Dr Raman did this via his magazine and in his classic work ‘My Experiences in Astrology’ one can find the importance of quotation of shlokas between his experiences with his grandfather and also when to let go of the shloka in light of one’s experience. Presented below is first the English translation from Hindi of what the Late Venkatacharya did from Sanskrit in Telegu lipi and then at the end our team member Mr Shanmukha has translated Telegu lipi sanskrit into devanigiri sanskrit for other scholars and gurus in Jaimini astrology to decipher and come out with a better translation and commentary.
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et us see how the ‘Transition Of Knowledge’ happens and how long it takes for it to come out. Somewhere in a small town by the name of Rajahmundry, Andhra Pradesh there was a man who freely distributed manuscripts unlike the past tradition of 10,000 years of India where one won’t give a manuscript even to his best friend and especially to his own student unless the student has done Ph.D in Public Relations on Guru Management. Some decades back this man who has beautiful ears like Lord Ganapati, face that glows with radiance even at an old age gave the manuscript of Kalpalatta to Iranganti Rangacharya & also to Koyil Kanddaade Ananna Kumar Venkatacharya from Hanumakonda, Andhra Pradesh. Shri Venkatacharya in turn translated it in Hindi. Later this Hindi and also Sanskrit manuscript (Telegu lipi) was given by Ravindra Bhagavat to Saptarishis Astrology, we in turned passed it on to Mentor No.31, he has translated this along with Virendra Battu, as it is from Venkatacharya’s Hindi work. In all the passing over some of the meaning of the shlokas as written in Kalpalataa would have been wrongly translated hence we would in the future bring out Sanskrit to English word to word translation. Since Madura ji had the original manuscript, it is important to note that he could procure a manuscript of Kalpalatta 3 and 1/4th chapters (about 13 quarters of Jaimini out of 16), the rest is not available at all, if at all there is. If someone has it or some Parampara who claims to have manuscripts of Jaimini they must kindly share it immediately with all for the betterment of Jyotish community. So in all it has taken decades for this maybe rudimentary translation to come out in front of the world jyotish community, you can imagine how long it will take scholars to write a purposeful commentary on this, then how long it would take you to master each verse and its application. The need is the topmost 3-4 Jaimini astrology scholars to write translations and commentary on it and then you as a reader should tooth comb each verse see various opinions in translations and commentaries and form a complete work, which would take several years but this is the process of how shastra is to be studied and how it is to be disseminated to the world and hence we would bring out various translations of the same Kalpalatta which might be confusing for the young ones but for the scholars each variation in translation is essential and they understand this process of what we talk about. In the pages to follow would be the translation of Venkatacharya with additional clarifications or notes from our end. Due to time limitations the Sanskrit shlokas in devanigiri could not be compared with the translation of Mr Venkatacharya. Without the Sanskrit Shloka it is impossible to identify what is/could have been Shri Ventakacharya’s words vs. Shri Somanatha Mishra’s words. Kalpalatta though in prose form is often shied by scholars to do a purposeful translation and commentary as it is not so easy a work, and can be confusing at times, kindly note this. Also presented below is information that should be used after due consideration and the reason for presenting this is to only give a ‘Hint’ to all of us who think we know Jaimini Astrology but only to see how little we know of Jaimini today. Reiterating, this information is not being presented with a view for using the material for immediate predictions. Without the proper translations of ancient commentaries on Jaimini Sutras, we students of Jaimini are like blind men trying to show others the path. We remain eternally grateful to Shri Ravindra Bhagavat for his un-stoppable effort in bringing real Jaimini out. At the same time inspite of sending to a village in Andhra, a representative of our writer & team member Mr Venkat Ramana, to procure a book written on 70 dasas of Jaimini as mentioned in Kalpalatta, we failed to procure it. Weeks of planning and anxiety gone in waste to procure other works of Venkatacharya, if anyone has it please do share. We all 1
Publisher: Mentor No.3 does not wish his name to be revealed and hence writes with a pen name Madhav Deshmukh which was given to him by a Bhrighu Clan Jyotishi known as the Bhrighus. He was told this is his spiritual name and hence he must use this name. 619
will be grateful. The reason this effort was done is, since today no Jaimini astrologer on internet knows even the names of 70 types of dasas nor has any astrologer on net forums or parampara forums ever even mentioned 70 dasas of Jaimini inspite of concentrated upsurge in Jaimini astrology in internet forums in the last 12 years. Obviously it does not take 12 years to reveal names & calculations of 70 dasas hence this presumption by us.
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alpalataa was originally written by Shri Somnathacharya (for westerners – the word Shri in the beginning of a male name is a salutation) in prose form. Shri Somnathacharya was the son of Shri Krishnamishra – the author of yet another monumental work – Jyotish Phalaratnamala which is considered as a ‘Shastra in Itself’ and is not a mere book. Yours truly tried to locate the correct meaning of Kalpalataa, but received indirect interpretations. Kalp [MüsmÉ] literally means time, a time equivalent to 4320,000,000 man years – for this is One day in the life time of Brahma – the creator of this universe as per Hindu mythology. Kalpadruma [MüsmÉSìÓqÉ] happens to be a tree in Lord Indra’s paradise – a mystical tree. Yours truly assumes Kalpalataa [MüsmÉsÉiÉÉ] to be a wine in the heavens or paradise. Our author Shri Somanatha realized the depth and richness of Sage Jaimini’s Sutra’s. Since this is a mystical wine and in a heavenly space (infinity is the term), one is expected to come across a variety of flowers or rather bouquet of flowers in the form of teachings and knowledge as one climbs this wine. Sounds interesting? Welcome dear friends to a journey where a student will come across hitherto unknown knowledge and a variety of techniques un-revealed so far. May God bless all those who uphold the true tradition of the Sages.
Preface As written in Venkatacharya’s translation of Kalpalatta
´ÉÏqÉiÉå sɤqÉÏ WûrÉaÉëÏuÉÉrÉ lÉqÉÈ Shrimate Laxmi Hayagrivaye Namah Salutations to Mother Laxmi the giver and sustainer of knowledge and to the 24 incarnations of Lord Vishnu (Hayagriva happens to be one of these 24 incarnations). To Sage Jaimini, knower of all knowledge, Greetings Sir, Kalpalataa is one of the best treatises so far. This was handed down to me with the blessings and goodwill of scientist and astrologer Shree Mathur Krishnamurty Shatri Ji who resides in Rajamahendravaram. The original author of Kalpalataa is Shri Somnathacharya. Where Somnath Ji stayed is difficult for me to say; only historians can reveal this secret? 620
According to Shri Somnathacharya Ji, Kalpalataa happens to be an interpretation of Jaimini Stotras (sutra/verses). Maharshi Jaimini is considered as one of the greatest Sages who revealed Astrology or the technique of foretelling the future. His method is different from other lineages. There are other interpretations of Sage Jaimini’s sutra’s, but Kalpalataa happens to be exhaustive and the best so far. Kalpalataa is an independent treatise and it has four chapters, each chapter has four divisions. The one in my possession has three parts of the fourth chapter missing. Nobody knows where these remaining parts lay hidden? As providence would have it, am entrusted with the divine task of translating this treatise to Hindi. I am grateful for the favor and duty entrusted to me. Am indebted and thankful to all mentors and guides who have blessed me to undertake this task. In Gratitude Koyil Kanddaade Ananna Kumar Venkatacharya Note For Readers:
Where ever it is observed that English translation may not convey the entire meaning, notes by SA Translators will appear as reference notes.
´ÉÏqÉiÉå sɤqÉÏ WûrÉaÉëÏuÉÉrÉ lÉqÉÈ Shrimate Laxmi Hayagrivaye Namah
zsÉÉåMü sɤqÉÏ qÉWûÏ xÉåurÉqÉÉlÉÇ μÉåiÉqÉhÉQûsÉ uÉÉÍxÉlÉÇ | WûrÉaÉëÏuÉ qÉWÇû uÉlSå xuÉå¹ MüÉrÉÉïjÉï ÍxÉ®rÉå || First Bouquet ere our author has raised the status of Maharshi Jaimini or Sage Jaimini to that of God, and he says that in the first four chapters Sage Jaimini reveals the secrets of time and space. Since this is a mortal world and every event happens at a particular time, it is important to have the knowledge of time, to not only know the event, but to predict when and where such an event may take place. Sage Jaimini does so by revealing the mathematics or formulae to predict the event. Thereafter Sage Jaimini reveals the methodology how to interpret the results and divine the fruits or predict the event. Events such as lifespan of a living organism, life after death, karaka or planetary significators for houses and events, ascendants, drekannas, navamsa are described by Sage Jaimini.
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What will mankind gain by revelation of such knowledge? The author says people gain knowledge of time and space, and they realize that their existence is limited or no one 621
on this mortal plane is immortal. They will die one day!! This creates fear in the minds of people. Since it is difficult to know what may happen after death when deeds committed during lifetime are judged, people take a hint and restrict or change their lifestyles to live a life of selfrighteousness and piety. Once people turn to religion for guidance, there is an overall purity of the soul and mind. When mind becomes pure, automatically people gain knowledge of the universe or the why’s and how’s of this creation. Having gained such knowledge people may gain Salvation or Moksha. Hence, Sages considered this knowledge as part and parcel of Vedas or one of the limbs of Vedas (Vedang). Once this treatise gained the importance of being one of the limbs of Vedas, it automatically gained importance and people saw the need to know or gain knowledge of such treatises. It is said in Mahabharata that one who gains the knowledge of all the limbs of the Vedas, becomes the all knower or the sum total knowledge that needs to be gained. Hence this treatise is deemed important!! In the first chapter topics on techniques, karaka (significators), pad (arudha in common language), Rajyoga (combination of planets promising prosperity or kingly status) are mentioned. In the second chapter topics on ascendant, karaka, longevity and their dasa (see notes below) periods and dasa calculations are mentioned. Third chapter has topics or rather descriptive analysis of Drekanna division. This is because knowledge about ascendant, karaka etc. etc., is considered as Bahirrang Shastra or subjects which describe the Outer Manifestation Of A Native. Studying the Drekanna one gets to know what kind of efforts a native will put in, thus this involves studying the Innermost Efforts or rather the expressed fruits for a native. Hence the study of Drekanna is also known as Antarrang Shastra. Of these Antarrang Shastra is of prime importance. Others have laid importance of the study of Amsas, so why is study of Drekanna given importance? This is because Daivagya’s like Varaha Mihira too gave importance to Drekanna, hence it is importance for a student of astrology to study Drekanna. Drekanna is nothing but a house in a chart divided into three parts equaling ten degrees. Varaha Mihira gave the method to derive Drekanna divisions but did not give methods to judge these divisions. Kalpalataa mentions three different interchangeable (Parivrutti) methods to arrive at Drekanna chart. These methods are Savya (direct), Apsavya (reverse order). For example, by Savya method house divisions for Aries (odd signs) are counted beginning with Aries and then in the direct order. For Taurus (even signs) and in the Apsavya method, divisions will begin from Pisces. Thus using three different interchangeable methods a student can arrive at 12 signs X 3 divisions – that is 36 drekanna’s.
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ow Amsa divisions are described, unlike other books, Kalpalataa mentions a different method to arrive at these Amsas.
Navamsa Divisions For Aries, Leo and Sagittarius (trikona rasis or trines), navamsa divisions will be counted by the Savya or direct method beginning with Aries. For Taurus, Virgo and Capricorn, navamsa divisions will be counted in the Apsavya or reverse order beginning with Virgo. For Gemini, Libra and Aquarius, navamsa divisions begin in the Savya or direct method beginning with Libra. For Cancer, Scorpio and Pisces, navamsa’s will be counted in the Apsavya or reverse order beginning with Pisces.
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Now Dwadasamsa divisions are described. Like all other books on this subject, Kalpalataa too mentions dwadasamsa divisions in the Savya or direct method to arrive at 12 divisions for each signs. Hora Division Now Hora division is described. Hora finds mention in Brihajjatak as well as other well known books, but the method described in Kalpalataa is different. First Method: For both Bhava and Rasi, first half division (Hora) begins with the same rasi, second half division belongs to the Labhapati. According to Varaha Mihira there are a total of five different methods to construct a hora chart. Second Method: This type of Hora division is best for judging Nashta Jataka and Longevity. Here the first half division in Aries belongs to Aries, and the second half belongs to Taurus. First half of Taurus belongs to Gemini and the second half belongs to Cancer. Likewise hora divisions of other signs can be calculated. This type of Hora division is helpful for judging Rajyoga and longevity calculations also. Third Method: In this method the first half belongs to the same rasi, and the second half belongs to the sign where 8th lord from the rasi (under consideration) is placed2 !! Some use this hora for judging longevity only. There is yet another variation to the above method; some people take the sign where lagna lord is situated, calculate the Ashrum Rasi [AwÉ×qÉ UÉÍzÉ] from this point, and take this as lagna in hora chart3. This version they say is helpful in judging life after death for a native. Thus, these five variants of Hora technique need to be analyzed and their results divined by learned daivagyas accordingly. Ghati Lagna Now Ghati Lagna is being described, some say the calculation should begin with the ascendant in the natal chart, but Kalpalataa mentions this differently. Find out which out of the two – ascendant or the 7th sign is stronger, if the native is male calculate Ghati Lagna in the direct fashion, if the native is female consider reverse order.4 This is the main difference to be found in Kalpalataa. This book mentions various karakas, in the order mainly Atman Karka, Svakaraka, Dasha karaka, Bhava karaka. Of these five5 are most important. 1) Atman Karka is one which covers most distance in a sign and finds mention in other shastra’s too. 2) Swakaraka is the lord of the ascendant, which will be described in the coming chapters. 3) Planet whose dasa period is prevailing at the instant becomes the Dasa karaka and this too will be described further. 2
SA Translators: For example we are calculating second hora division for Taurus – the 8th sign from Taurus is
Sagittarius, find out where Jupiter is located in the chart, and again if for example Jupiter is in the sign of Cancer, then the second hora of Taurus will belong to Cancer 3 SA Translators: Please note that no such word as Ashrum exists in Hindi dictionaries, so it is left to the reader to try and find out what this really means – please do share your research with us 4 SA Translators: Please note that no distinction between male female charts is being done in Jaimini softwares and net forums on calculation of Ghati Lagna, this is a remarkable feature found in Kalpalatta. 5 SA Translators: There is discrepancy in the original text - only four are mentioned - the line starts on image file 10 and continued on image file 11 speaks of ONLY four karakas, while the next sentence mentions them as a total of five!! So, in totality one of the karaka's is not mentioned!! 623
4) Bhava karaka are of permanent and variable type. Bhava karaka can be of all the houses in a horoscope. These are also described in Krishniya shastra (another treatise). 6
People who follow Jainism , they do not differentiate between swakaraka and atman karaka. They sometimes use other karakas too. Considering this variation, swakaraka is of utmost importance. Karakas have an important role to play as far as fruits or results are concerned, hence it is important to know which planet gets signification of which karaka. It is equally important for a student to listen to his mentor carefully, without his guidance it is difficult to divine properly. It is also important to know which lineage is followed by a mentor, above karakas and their meanings will be different for different lineages. If a student does not follow or know the religion of his mentor, he will be ridiculed in public. Hence it is important for a student to pray and follow his Guru or mentor. Next he must pray and worship Bhagwati Tripura Sundari. As a third step, a student must attentively listen to the words of his mentor, and visualizing the deity he must divine the results as they are mentioned in the shastras. If the results are not based on methodology of shastras, contrary results and discrepancies may occur. Maharshi Vyas has said that a Jyotisha and a practical person can easily become Brahmaghataka or the destroyer of Brahm Vidya (Astrology is considered Brahm Vidya or divine knowledge). Hence it is important that method be followed and both good and bad results be opined in a clear and honest manner. Results should not be given as a written down text, it is forbidden by shastras. If a daivagya gives a written prediction, it may not come true. Whatever method is mentioned in the shastras, they will be followed in true letter and in spirit.
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he first chapter has four sub divisions. The first division gives us definitions and specific terms; second division gives us results to be opined about the swakaraka. Third division gives us information about Pad or Arudha, and the last and the fourth division gives us information about marital issues. Second chapter has description about forty (40) different dasa systems, third chapter has description about drekanna and Rajyoga thereof, longevity and sixteen different dasa systems to judge longevity and lastly Stri Jataka or Female horoscopy. Fourth Chapter has description about circumstances of death of a native, travel and then information about netherworlds (after death) using fourteen different dasa systems. A Daivagya is supposed to have in-depth knowledge about sutras and then all the seventy7 dasa’s to divine results for a native. Having known all of the techniques mentioned in sutras, results so divined will definitely come true. Misfortunes if indicated in a horoscope, must be confirmed by two to three different methods and only then the message be conveyed to the native. On the contrary even if ONE Raj Yoga is indicated in a chart, the same MUST be conveyed immediately. Other indications in the chart maybe checked using four or five different techniques and the results conveyed to the native. Likewise misfortunes indicated by evil houses may be checked accordingly, but in this case only one
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Publisher: Deviating from the sentence one must comment that Shri Madura Krishnamoorthy Shastri one of the oldest scholars of Jaimini Astrology alive today has indicated to us that in olden periods Jain Muni’s of India had concentrated a lot on Jaimini Astrology and even wrote commentaries on it. This is news since nothing has come out from those quarters in available works in Jaimini to the astrological community.
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Publisher: Kindly note the reference of the seventy dasas mentioned in Kalpalata, Venkatacharya from Andhra is heard to have worked on these 70 dasas and written a book. We are still trying to procure this. We still have not read full Kalpalatta as it is being translated but we remember conversation with Mr Shastri that there is a rare text by the name of Moola Shastra by Kalidasa which mentions the calculation of these dasas. This was told to us by Madura Shastriji and one will notice that net forums have never mentioned the word Moola Shastra work/manuscript ever. Mr Shastriji has searched through 18 libraries all over India for this work and accepts failure in locating it. In previous article of Mr Shastri published in SA in his article he has mentioned Moola Shastra reference via Kalpalatta. 624
or two techniques are enough. If Raj Yoga is indicated in a horoscope, find the appropriate dasa when Raj Yoga will manifest, death maybe predicted during the last part of such a dasa. If indications indicate death within such a Dasa period, using two to three different techniques, death for the native may be conveyed for that particular period. It is the duty of a Daivagya to test such techniques on sufficient horoscopes and gain proficiency in diving results for a native. For natives born in or with Raj Yoga, results maybe conveyed to the native in a pleasant manner. Phalit Dasas Now Phalit Dasa systems are described. 1) One finds mention about forty dasa systems in the second chapter, of these ONLY eleven such dasa systems are indicated for natives born with Raj Yoga. A Daivagya must know these dasa’s and techniques to convey results to a native. 2) For natives born with extraordinary destines, only five dasa systems are indicated. 3) There are several ordinary dasa’s, but for Raj Yoga only four dasa’s give results of Raj Yoga. These four dasa’s are Yogardha Dasa (Raj Yoga causing planets), Labhadipati’s Drekkana Dasa, Bhava Rahasya Dasa, Mandooka Pulit Dasa. For a native born with Raj Yoga, even if one dasa system indicates period where kingly status may be conferred on the native, it must be conveyed appropriately. 4) Ordinary dasa’s are Nakshatrabhed Dasa, Nakshatraja Dasa, Nisargdasa, Chardasa, Charparyaya Dasa, Sthirparyaya Dasa, and Gochar (transit planetary) Dasa. In the absence of any good Yoga’s in a horoscope, these ordinary dasa’s maybe used to divine results for a native. 5) For longevity predictions all natives are covered by four dasa’s, mainly Brahma Dasa, Varnada Dasa, Chardasa and lastly Charparyaya Dasa. Other dasa’s can be used wherever applicable. 6) If Brahma amongst planets cannot be easily identified, taking the rasi of the native, a Daivagya may calculate imaginary Brahma and dasa’s maybe calculated to divine results for the native. Varnada Varnada Lagna maybe calculated in the following manner – Add or subtract (the words used in original devnagri script are Milaker aur Vibhakta kerna) the longitudes of Hora lagna and Ascendant (Udaya Lagna), find the weakest trikona from this spot and calculate dasa accordingly. Hence four different Varnada Lagna’s and dasa’s maybe calculated. A Daivagya must use his sense of judgment to find which of these four calculations agree with each other and divine death for the native. Whenever death inflicting period is known, a Daivagya may use Kaksha Vriddhi and Kaksha Hrasa to adjust death inflicting dasa and then divine death for a native. In the chapter on Drekanna, several methods of longevity are described, but a Daivagya may use his skills to judge longevity to arrive at conclusions. He MUST then use Ghatika Lagna and calculate Ghatika’s and then calculate dasa’s and divine death or travel towards the ending portion of such a dasa.
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Aspects
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ow salient features of drishti or aspects are being mentioned. Aspect of a weak moon (kshina chander) can modify a good yoga into a weak or evil yoga. During a death inflicting dasa, if periods belonging to such weak planets exist, it will surely bring death for the native. Without the involvement of a weak moon if auspicious period is predicted during such a dasa, inauspicious results will come to pass. By a different school of thought, such results are also predicted for Rahu, but by Kalpalataa both Rahu and Mars can give inauspicious results. If these planets are supposed to give auspicious fruits, a Daivagya is supposed to study planetary strengths and divine results accordingly. Yogada 9 If Mars is a yogadata (yoga causing planet or yogakaraka) or if an exalted Mars is the cause of Raj Yoga, such combinations maybe divined accordingly. 9 Usually Mars, Saturn and Rahu are the cause of death for a native. However if these planets are the cause of Raj Yoga for a native, careful study is needed. 9 If Sun is yogada, the native will achieve kingly status. If such a Sun (yogada) is aspected by a full moon (opposition), such a native will definitely achieve kingly status in a land surrounded by water or near water. 9 If Mercury becomes yogada, the native will achieve fame because of others (friends, relatives). 9
If Jupiter becomes yogada, the native will definitely be a learned person or an advisor.
9 If Venus becomes a yogada in a horoscope, such a native will either be interested in the arts or seeking company through opposite sex. 9 If Saturn is a yogada, the native will achieve status at a small place or be a keeper of the forests or live in a forest. 9 If Rahu becomes a yogada, the native will obey a king or he will be a tale bearer, a wicked person, a backbiter, a backstabber or a sycophant. 9 If Ketu becomes a yogada, the native will be a follower of Lord Shiva or a keeper of such a temple. In likewise manner, results maybe divined for a native studying all aspects in a chart. 9 If multiple planets become yogada in a chart, study the natural strengths of planets and divine accordingly. Without studying strengths, it will be a futile exercise to announce results arbitrarily. A native can become a King amongst Kings, if auspicious planets combine to give yoga. 9 If Yogkaraka8 planet is aspected by one planet, the native will be King amongst Kings, if two or more planets aspect a yogada planet, results will come to pass or be nullified. 8
Translator: Suddenly this is where yogakaraka word creeps up while discussing yogada theory 626
Special Combination
9 If a yoga karaka planet receives aspect by Rahu, the native will become a poor Brahmin or a pauper. If such a combination (yoga karaka aspected by Rahu) happens to be in a horoscope belonging to a barbarian, a man of low birth, an outcaste or a wicked person, such a 9 native will be a King amongst his clan . 9 If Saturn aspects such a combination (mentioned in above sentence), the native (outcaste) will be rule a small territory, if such a combination happens to be in a chart belonging to a Brahmin, such a Brahmin (in older days Brahmins were considered an upper caste or hierarchy in Hindu culture) will become one who sells betel leaves for a living or offers betel nuts and leaves for a living. 9 If such a combination receives drishti (aspect) of Mars, the native will become a commander of armies; in a Brahmin chart the same combination makes the Brahmin a devotee of fire.10 9 If Jupiter aspects, the native will be a King who follows and upholds religion and be learned person. If Venus aspects, the native will have many horses around his place of residence (in modern times this may be applicable to conveyances). 9 If Chander (Moon), Rahu and Saturn aspect a yogada planet, the native will die of a snakebite. Such results maybe carefully divined while considering exaltation and debilitation of planets. 9
If a chart does not have a single Yogakarka planet, the native will live an ordinary life.
9 Some school of thought believe that if yoga karaka planet is in combination with an arudha, it is a yoga by itself, but by Kalpalataa it is not so11. The reason is, in Kalpalataa understanding of Arudha is included along with Lagna. From Lagna or ascendant one may judge a native’s lineage, father, characteristics (guna) and his physical form. Only then a daivagya divines or studies other matters from a horoscope. Caste 9 A native’s caste maybe judged from swakaraka, if labha sthana (11th house) from such a swakaraka has Jupiter in it or in conjunction with it, the native will have characteristics of a Brahmin. Krushniya shastra mentions a lot about such a labhadhipati (11th Lord) and one gets to know much about a native’s caste. 9 If swakaraka or the 11th Lord from swakaraka receives conjunction with Rahu, the native will be a chandal or a person performing funeral rites in a crematorium. 9
SA Publisher: We had referred to this shloka in one of our commentaries in this issue, this is a very very important verse showing how a same combination can give 2 different and opposite results in different men of different castes, such kind of verse is rarest of rare and has not been seen before in our limited studies. On this aspect more will be written later by us as space restricts.
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Translator: Think here ends the rules for special combination, not sure
Translators: This sentence
is in direct contradiction to the last stanza’s where arudhas are mentioned and at the same time Venkatacharya at places, within a sentence uses the word yogada and also in the same sentence yogakaraka, though both are different classically speaking. 627
9 If Saturn and Rahu are both involved, the native will be a malaich or a person of lowly birth. 9
If Mars is conjoined in such a manner, the native will belong to forbidden caste.
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If Venus is so conjoined, the native will achieve Kingly status.
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If an exalted Saturn is so conjoined, the native is a shudra (low caste).
9 If Saturn is debilitated the native belongs to Shankar (mixed lineage/parentage or hybrid) caste. 9
If Mercury exclusively is involved, the native belongs to Vaishya or trading caste.
9 If multiple planets exist in the 11th from swakaraka or aspect this sign, the strongest amongst such planets will define the caste of the native. Dasa Years Specifics While calculating the dasa years for planets one needs to consider Kakshahrasa and Kakshavriddhi to adjust dasa systems like say for example Sun gets 3 years, Kshina or weak Moon gets 1 year, Strong Moon gains 6 years, exalted Jupiter gains 12, debilitated Jupiter gets 6, mercury gets 3, Venus gets 6, exalted Venus gains again 6, rahu gets 1, and ketu and Sun gets 3. Depending on strength of Saturn it gets 5 or 6 or maybe 7 years. Mars gets 2 or 3. For Longevity or yoga Mercury, strong Moon, Venus, Mars and Jupiter get 1, 2, 3, 4 additional years respectively as vriddhi. As for Saturn, Mars and Rahu, these get 1, 2, 3, and 4 years of vriddhi. Ketu simply gets 1.5 additional years. Some schools of thought do not apply such vriddhi in case of Sun. If Rahu is in conjunction with auspicious planets, then add another 1.5 years vriddhi for that particular planet. For inauspicious planets in the like manner, 1.5 years needs to be deducted. Exaltation and debilitation of planets should always be considered. When more than one auspicious planets combine, then Kakshavriddhi and Kakshahrasa rules are not applicable, since this is like a congregation. While considering fractional aspects, a planets exaltation and debilitation needs to be considered. In the like manner Vriddhi and Hrasa needs to be considered in fractional proportions. Auspicious Inauspicious Planets 9 If auspiciousness or inauspiciousness of planets needs to be addressed, first calculate their strengths. 9 Amongst auspicious planets strong Moon, Venus and Jupiter come ahead of all others. Amongst inauspicious planets Mars, Saturn and Rahu are leaders. 9
In this case Sun and Ketu are considered as Shubh or auspicious planets.
9
If Mercury joins them, it is considered strong.
9 Likewise Jupiter is strong in the first12 and Moon is considered strong in Venusian signs. 12
SA Translators: What does Jupiter strong in the first mean? Image file no 14 second line - the author himself does not clarify, so I have left the translation as it is. Hint - maybe he is referring to Aries or Martian signs?? 628
When considering results it is important to consider planetary positions and signs in a chart. 9 If planets are in the ascendant, they are considered strong, likewise if planets exist in trikona (trines) or 5, 9 positions, they are strong too, because they give fruits or results during their time. 9 If auspicious planets are in Kendra (angles - 1, 4, 7, 10 houses), they are less stronger than planets in ascendant. In Kalpalataa both auspicious and inauspicious planets get equal strength (while calculating their strength). Exaltation and debilitation of planets need to be understood as mentioned in Brihatjataka (another treatise) and other treatises. 9 Some exceptions are mentioned here – Mars when conjoined with Sun in a sign/house, Sun is considered exalted. 9
When Sun conjoins Venus, it is considered as debilitated.
9
Moon is considered exalted if Venus conjoins with Moon.
9
Mars13 is exalted if it conjoins Saturn.
9
If Moon joins such a combination14, it is considered as debilitated.
9
Mercury is considered as debilitated if it conjoins Jupiter.
9 Mercury is exalted if it conjoins Rahu, but it will be wise if exaltation and debilitation of Mercury is calculated based on other treatises.15 9 So, Mercury becomes gentle or auspicious if it is not conjoined with any other planet. Same rule maybe applied to Jupiter, Venus and other planets. Exaltation and debilitation is particularly helpful when calculating quantum of Kingly status (Raj Yoga) or Longevity (Aayu). The sutras (verses) also take exaltation and debilitation of planets into consideration in judging whether the chart belongs to other species except humans (Viyoni) or animal births (Pashuyoni). Some Secrets We will now be looking into the secrets revealed by the Sutras. 9 If Moon is in the Chatushpada (four legged sign) drekkana (D3 division) and in the Chatushpada Navamsha (four legged navamsa of 9th divisional chart), a four legged creature is said to be born. If a favorable yoga exists, during its time the person may become an able king or a leader (apparently here the reference is for a person born with more than one pair of legs). 13 14
Publisher: Mars with Saturn in some charts we have seen it give results of exaltation Which combination is not clear
15
Publisher: author is definitely speaking about exaltation of mercury, but he does not mention names of other treatises or methods of calculating mercury's exaltation 629
9 If this combination receives aspect of Ketu, the person will be a leader amongst beasts or those involved in animal husbandry or cattle herdsmen. 9
If instead of Ketu, Rahu aspects such a Moon, cattle/herdsmen are destroyed.
9 If Moon is weak and receives aspect of Mars, cattle maybe stolen or kidnapped by enemies. 9 In the same case if Moon is strong and receives the aspect of inauspicious Mercury cattle is drowned in a watery place. These results are based on Krishniya Shastra and the example given relates to Moon in Chatushpada lagna or ascendant. In horary charts these rules can be easily adopted. 9 If the ascendant in drekanna is in a Chatushpada sign and receives aspect of Saturn and Mercury, the chart belongs to Viyoni or any other creature except humans. 9 If the 11th sign from ascendant in drekanna receives the aspect of a weak moon, again Viyoni birth or non-human birth can be predicted. By another school of thought the rule is about drekanna ascendant and not applicable from Navamsa lagna. 9 There are different types of Navamsa and Drekanna, but Drekanna finds more weight and importance in this shastra. Some school of thought consider Hora Lagna and Ghati lagna as more important, some use Bhava Lagna. 9 But in Kalpalataa a different method where a sign where Karaka is located is considered as the Lagna or as ascendant and then other house and planets are used to divine results for a native. Results divined with whatever is being described or the techniques being discussed must be conveyed to a native secretly. Jaimini Sutras have key sutras like for example, “Atha Iti” – this happens to be the key sutra and finds mention in first, second, third and the fourth chapter. These are the “keys” to unlock other sutras. Sutra’s described in the first chapter; first stanza will be used elsewhere too. A thorough study of Bhava must be done with the help of earlier shastra (here the reference to a particular shastra is not clear). 9 In Kalpalataa the following is considered – fifth bhava (house) from the ascendant is taken as the “Pita” or father, ninth16 bhava is taken as the “Putra” or the progeny. The rest are calculated accordingly. 9 In female horoscope seventh bhava from ascendant is taken as the “Soubhagya Sthana” or the longevity of married life, eight bhava is then taken as the “Pati” bhava or the spouse. 9 The twelfth bhava is given different significance from each of Ascendant, Karaka, Drekanna and Navamsa. 9 In a Drekanna chart the sign where lord of the ascendant (from the natal or rasi chart) occupies is known as the Drekanna lagna or ascendant. Similar rule is applicable to “Dhanadhish” or the lord of the second bhava. Take the lord of the second bhava, find its 16
Publisher: If we remember well it was only in the Late S K Krar commentary that he has mentioned 9H for children, nowhere else one finds it. Note the new concept of 5H for father. 630
location in the drekanna chart, the sign so occupied with be known as the “Dhana bhava” or the house of finances in Drekanna chart. Similar rule applies to other bhava’s. Arudhas Now the author is describing Arudhas. Arudha has the same significance as the house/planet for which it is calculated. Like a natal chart, planetary positions and results must be calculated and judged from Arudhas. A daivagya must take into consideration various bhava’s and then divine results using Arudhas and dasa systems included. Some important rules of using Arudha are now described. 9 If Arudha Lagna (arudha of the first house) is in a male sign (signs have gender mainly male, feminine and neutral) the calculation is in a forward order17. 9 If Arudha lagna is in a feminine sign the calculation is in the reverse order. First identify the ascendant, locate its position in the navamsa chart, then calculate the arudha, similarly calculate arudha for other houses. A daivagya must then judge other Arudhas so obtained with respect to Arudha Lagna. 9 For example, if Moon and Venus is in the second from Arudha Lagna, the native will be very rich. 9 If the fourth house from Arudha Lagna is a “Chara Rasi” or a movable sign, results are not favorable for the fourth house. 9 If the fourth from Arudha Lagna belongs to a fixed sign, results are of medium nature, but if the fourth sign belongs to a dual sign “Dviswabhav rasi” results are obtained in full. 9 Even if the horoscope does not indicate any good yoga’s, the native will receive fruits as judged from the arudha. 9 If planets in arudha are not exalted, but instead inauspicious or evil planets have aspect on such arudha, the native will be a pauper. 9 If an exalted planet or an auspicious planet is located at an arudha or the arudha receives aspects from exalted planets or auspicious planets, the native may have Raj Yoga. 9 A similar rule must be applied to the ascendant too. Always look at the fourth and fifth houses from ascendant or its arudha, if these house are not conducive (has evil planets or receives aspect from evil planets), even Raj Yoga otherwise observed may be nullified or of lesser value. Acharya Ji did not wish to write a voluminous treatise; likewise father did not mention marginal issues. With the blessings of my Guru Ji, I (here “I” refers to the original writer of Kalpalataa and not Venkatacharya or Translators) have collected information from various other treatises and mentioned them here for reference to students and experts alike.
End of First Bouquet!! 17
Publisher: In this editorial we had mentioned 5 types of arudha calculation in vogue in different parts of India as per our limited knowledge and in one type there are two opinions thereby adding the numbers. 631
Kalpalatta (Devanigiri script)
अथ सोमनाथाचायर्कृत कलथािभधान ज ैिमिन सूऽभा ूारंभः atha somanāthācāryakṛta kalpalathābhidhāna jaimini sūtrabhāṣya prāraṁbhaḥ
अथ भगवानाचयर्ः कालपिरज्ञानाथ गिणत शां सूऽााय चतु यं िन तारा सवषां जूनामिप ु ार्न परलोकज्ञानाथा च कारक ल िेण नवांशािदिभः फळपिरज्ञानाथ ूभरंु जनाथ च आयज्ञ उपदेशााय चतु यं ूकतीकितर्।
अऽ तावत ् िकं तावत ् शांित ूयोजनोकौ सां काल पिरज्ञान े सित अि परलोक इित िचा
संपते। िचया भयावि। भयेन कमर्िना। तारा िचशिु । िचशिु ारा ॄज्ञानं। ॄज्ञान ेन मोक्षवािः।
ताद
शा
वेदााादावँयमेतम।्
वेदां।
तथाच
भारते
वेदवेदाज्ञः परंॄािधगित। ॄवेदप ् यज्ञः इित ॄिवदोिवः॥ इित वेदा ौेतया
िनिपात।्
atha bhagavānācaryaḥ kālaparijñānārthaṁ gaṇita śāstraṁ sūtrādhyāya catuṣṭayaṁ nirūpya tadvārā sarveṣāṁ jantūnāmapi phaḻaparijñānārthaṁ prabhuraṁjanārthaṁ ca āyurjñāna paralokajñānārthāṁ ca kāraka lagna drekkaṇa navāṁśādibhiḥ upadeśādhyāya catuṣṭayaṁ prakatīkarti| atra tāvat kiṁ tāvat śāstrasyaṁti prayojanokau satyāṁ kāla parijñāne sati asti paraloka iti cintā saṁpadyate| cintayā bhayāvaṣṭi | bhayena karmaniṣṭā | tadvārā cittaśuddhi | cittaśuddhidvārā brahmajñānaṁ | bramhajñānena mokṣavāptiḥ| tasmādasya śāstrasya vedāṅgatvaṁ| vedāṅgatvātvādāvaśyamadhyetavyam | tathāca bhārate vedavedāṅgatvajñaḥ paraṁbramhādhigaccati | bramhavedastap yajñaḥ iti bramhavidoviduḥ || iti vedāṅgasya śreṣṭatayā nirūpitvāt |
अिन ्शाे ूथमााये संज्ञा कारक पद राजयोगा िनते। ितीयाये त ु ल कारक आयदु ार्य
दशा िवशेषा। तृतीयााये त ु ल कारक ूवृ शा बिहरंगात िेण शा अर्ात ् अर् बिहरयोः अरो बमीयािनित ायेन अरशा गाणरी ैव फलािधकिमित ायेन
गाणाायः ूवृः। नन ु गाणांशकापेक्षया अंशक िवधायक शा बलवािदित चे। अंशकापेक्षया गाणारंगात। गाणत ु ऽेधा िवभागः। तथाच लिऽभागो िेण इित
ायेन बृहत्जातकािदष ु ूिसध्द िेाण अिनिपात।् अिन ् शाे पिरवृि ऽयिसध्द एव 632
िेाण पिरवृौिवशेषः। मेष त ु मेषािद। वृष त ु मीनािद एवमऽायू।ं अंशक िवभाग ु
ु पूवशारीेित न। मेष मेषािद। वृष त ु कािद। िमथन त ु तमु ािद। किक नो मीनािद एवं
ादशांश िवभाग ु बमेन ैव। एवमंशक पिरज्ञानं कृ ा होरािवर्चारणीया। होरालिवशेष।ु होरात ु
पंचधा। बृहातका ूिसध्दा। होरात ु काचन। तामयं िवशेषः। भाव पूवार् लाभािदपतेः ितीयात ु ् ु । नजातक ूािदगा। अिन शाे मेषलत ु ूथम होरा मेष।े ितीया वृषभे। वृ िमथने
ु ू म।् इयं त ु राजयोगायदु ार्यिवधाय उपकरोित। पनरिप एवमऽा काचन होरा। साच
अमािधपित रािशरेव। नवीना ु वदि। ाः आयदु ार्यिवधािन उपयोगः। के िच ु लािधपितात ् राशेरममेव होरालं वणर्यि। साच परलोकिवषये। एवं होराः पािप िवज्ञाय
ु ु धये म।् घिटका लिनणर्य ु लािदतः बमेण ैवेित के िचत।् अिन ् मतेत ु तपयोगतया अनसं
ु णिे तिवशेषः। कारककिनणर्य ु ु लसमयोः बलाबलं िवचायर् पषे त ् बमेण ीचेत ् मे बिवधा। तऽ कारक आकारक कारक दशाकारक भावकारकेित पधा। कारकोनाम भागािधकः। आकारक ु ूिसध्दः। शाारौरेवावगः। कारक ु िवलािधपः।
ु रऽिववृणमु ः। तलाबलूकारंत ु उरऽवते। दशाकारक ु यां दशायां ये वे त एव। ता
भाव कारक ु िनािनेन पिरगिणताः। िपऽािद भावानां कारकाः च। तेच कृ ीये म।् ज ैना ु
ु िच। कारकाणां मे आकारक कारकायेव बशा वणर्यि। इतरानिप यथोपयोगं उपयज
अिन ् मतेत ु कारक एव। एतेशामिधकारं बफलूदशः। कारकानिप िवचायर् अिन ् शाे ु ख ु ादेव फलपयार्लोचनायाः िसध्दात।् अशा फलबलािनवािन। एतवर्मिप गम
जानीयात।्
ु गितरे केण
संूदायािसिध्दः।
संूदायाभावे
फलितकरः
फलितकरेण
ु ु ु रम ु पिरहासिनलयात।् शाािप लाघवं भवित अत एव गमारा िऽपरस पा सभाराले गंु च देवानांच ाा शाोरीा फलािन वदेत।् शाितबमे ूवायबां। तथाचों
ासेन ोितषं वहारं च ॄघातकिमित ायेन शारी ैव फलािन वािन। शभु मशभु वं ा
् समक्षा एव वदेत।् कदािचदिप िलिखा न ूदेयम।् िलिखते सित फलािन न फलि। अथािन शाे
ूयोजन पारंपरी ाायते। asmin śāstre prathamādhyāye saṁjñā kāraka pada rājayogā nirūpyate | dvitīyadhyāye tu lagna kāraka āyurdāya daśā viśeṣā | tṛtīyādhyāye tu lagna kāraka pravṛtta śāstrasya bahiraṁgatvāta 633
drekkaṇa śāstrasya antarṅgatvāt antarṅga bahiraṅgayoḥ antaraṅgo bamīyāniti nyāyena antaraṅgaśāstrasya dṛgāṇarītyaiva phalādhikamiti nyāyena dṛgāṇādhyāyaḥ pravṛttaḥ | nanu dṛgāṇāṁśakāpekṣayā aṁśaka vidhāyaka śāstrasya balavatvāditi cenna | aṁśakāpekṣayā dṛgāṇasyāpyantaraṁgatvāta | dṛgāṇasyatu tredhā vibhāgaḥ | tathāca lagnatribhāgo drekkaṇa iti nyāyena bṛhatjātakādiṣu prasidhdasya drekkāṇasya anirūpitvāt | asmin śāstre parivṛtti trayasidhda eva drekkāṇa parivṛttauviśeṣaḥ | meṣasya tu meṣādi | vṛṣasya tu mīnādi evamanyatrāuyūhyaṁ | aṁśaka vibhāgastu pūrvoktaśāstrarītyeti na | meṣasya meṣādi | vṛṣasya tu kanyādi | mithunasya tu tumādi | karkino mīnādi evaṁ dvādaśāṁśa vibhāgastu kramenaiva | evamaṁśaka parijñānaṁ kṛtvā horārvicāraṇīyā | horālagnaviśeṣastu | horātu paṁcadhā | bṛhajjātakā prasidhdā | horātu kācana | tasyāmayaṁ viśeṣaḥ | bhāvasya pūrvā lābhādipateḥ dvitīyātu naṣṭajātaka praśnādiṣvagantavyā | asmin śāstre meṣalagnasyatu prathama horā meṣe | dvitīyā vṛṣabhe | vṛsya mithune | evamanyatrāpyūhyam| iyaṁ tu rājayogāyurdāyavidhāya upakaroti | punarapi kācana horā | sāca aṣṭamādhipasthita rāśireva | navīnāstu vadanti| stasyāḥ āyurdāyavidhāni upayogaḥ | kecittu lagnādhipasthitāt rāśeraṣṭamameva horālagnaṁ varṇayanti | sāca paralokaviṣaye | evaṁ horāḥ pañcāpi vijñāya tattudupayogatayā anusaṁdheyam | ghaṭikā lagnanirṇayastu lagnāditaḥ krameṇaiveti kecit | asmin matetu lagnasaptamayoḥ balābalaṁ vicārya puruṣaścet krameṇa strīcet vyutkrameṇetiviśeṣaḥ | kārakakanirṇayastu bahuvidhā | tatra kāraka ātmakāraka svakāraka daśākāraka bhāvakārakaśceti pañcadhā | kārakonāma bhāgādhikaḥ | ātmakārakastu prasidhdaḥ | śāstrāntaraurevāvagantavyaḥ | svakārakastu vilagnādhipaḥ | tadbalābalaprakāraṁtu uttaratravakṣyate | daśākārakastu yasyāṁ daśāyāṁ ye vakṣyante ta eva | tāāpyuttaratravivṛṇumaḥ | bhāva kārakastu nityānityatvena parigaṇitāḥ | pitrādi bhāvānāṁ kārakāḥ ca | teca kṛṣṇīye spaṣṭam | jaināstu kārakāṇāṁ madhye ātmakāraka svakārakāyeva bahuśā varṇayanti | itarānapi yathopayogaṁ upayujantica| asmin matetu svakāraka eva| eteśāmadhikāraṁ bahuphalapradaśaḥ| kārakānapi vicārya asmin śāstre phalaparyālocanāyāḥ sidhdatvāt| asyaśāstrasya phalabalānivaktavyāni| etatsarvamapi gurumukhādeva jānīyāt| gurūvyatirekeṇa saṁpradāyāsidhdiḥ| saṁpradāyābhāve phalavyatikaraḥ phalavyatikareṇa parihāsanilayatvāt| śāstrasyāpi lāghavaṁ bhavati ata eva gurūmārādhya tripurasundarīṁmatyupāsya sabhāntarāle guruṁca devānāṁca dhyātvā śāstrotkarītyā phalāni vadet| śāstravyatikrame pratyavāyabāhulyaṁ| tathācotkaṁ vyāsena jyotiṣaṁ vyavahāraṁ ca bramhaghātakamiti nyāyena śāstrarītyaiva phalāni vatkavyāni| śubhamaśubhaṁvā samakṣā eva vadet| kadācidapi likhitvā na pradeyam| likhite sati phalāni na phalanti| athāsmin śāstre prayojana pāraṁparī vyākhyāyate|
ूधमााये ूथमपाद संज्ञािनपणम।् ितीयपाद त ु कारकािधित फलिनपणम।्
तृतीयपाद त ु पदािधित फलिनपणम।् चतथु र् पाद त ु कलऽािधित फलािनपणम।् ् ितीयााये चािरंशत ् दशािनपणम।् तृतीयधअये िेण वैषियक राजयोगायदु ार्यार्
र् ा षोडशदशानयन ीलक्षणािन च। चतथु ार्ाये मृितलक्षण नानादेशसंचार परमोकफलिवधायक चतदु श
दशा नयनम।् इित म फलूयोजनािन चारी सूऽाायािन अिप पयार्लो सितरिप दशामामो सवर्मिप फलजातं वदेत।् अवशााािप न मृषा भवि। तथाच ििऽसंवादले
ूामाण्यम।् शभु ानं शभु ानां त ु बलािधक राजयोगदशा सावे एकििप राजयोगााव पलं वम।्
तेषां
तु
अशभु ािदकमिप
तदेव 634
एकिसंवादे
वम।्
राजयोगोाव
ु राजयोगदशावशान े एकदशासंवादेिप मृितवार्ा। राजयोगदशामे अशभदशानां ििऽसंवादेिप राजयोगदशावशानपयर् ं न मृतीित िनष र्ः। ूायेण पलािनरज्ञामेव ॄूयात।् कदािचदिप न मृषा
ु भवित। एवं च बजातकािन ा शां सवर्मिप ज्ञाा मृमधराक्षरं राजयोगोवानामेव िनकटे
वम।् अथ फलािददशानां िनण्यर्य उते। ितीय सूऽाायो चािरंशत ् दशास ु राजयोगोवानामेव दशािभदर्शािभः फलािन वािन। ूभूणां प। इतरा ु साधारण्येन। तऽािप
राजयोगूदायक दशाः चायव। तायोगाथ र्लाभािधप िेाण भावरह मण्डूक ुतयः। तामे राजयोगोव एकािप दशा फलािन। िसंवादे अवं वम।् सधारणदशा ु नक्षऽभेद
र् र चरपयार्य िरपयार्य गोचर दशािभः ूभूणां योगहीनानां च फलािन वािन। नक्षऽजा दशािनसगच
ता ु यथासंभववं
पयार्लोचनीयाः।
आयदु ार्यिवशेषते ु सवषामिप
जूनां
चतधु ार्।
ॄ
ु वणर्नीयाः। सविप जातके ष ु ॄासावे वणर्दचरतयार्य ैः ूधाेन इतरा दशाः तदनगु णं ु ण दशाः पिरक वदेत।् वणर्द पिरकनमिप होरािवल रािशवशात ् ॄणं पिरक तदनसारे
ु िवय ु बर्ल िऽकोण वशात ् पिरक नीया। एव चतिु भर्ः ूकारैः पयार्लो संवादलेनण ृ ां संय
मृितं िनयात वम।् तऽ यथासंभवमायिु ष िवज्ञान े का वृिध्द ॑ासाविप तऽ पयार्यषे ु ज्ञाा
सग्वदेत।् अथ घिट लनायिु वर्चायर् ु िेणाायरीा आयिु ष िवज्ञाते एकािेव दशावसान े मृित ूवासािदकं कते। pradhamādhyāye prathamapādasya saṁjñānirūpaṇam| dvitīyapādasya tu svakārakādhiṣṭita phalanirūpaṇam| tṛtīyapādasya tu padādhiṣṭita phalanirūpaṇam| caturtha pādasya tu kalatrādhiṣṭita phalānirūpaṇam| dvitīyādhyāye catvāriṁśat daśānirūpaṇam| tṛtīyadhaye drekkaṇa vaiṣayika rājayogāyurdāyāntarṅga ṣoḍaśadaśānayana strīlakṣaṇāni ca| caturthādhyāye mṛtilakṣaṇa nānādeśasaṁcāra paramokaphalavidhāyaka caturdaśā daśā nayanam| iti granthasya phalaprayojanāni catvārī sūtrādhyāyāni api paryālocya saptatirapi daśāssamāmokya sarvamapi phalajātaṁ vadet| avaśādutkānyāpi na mṛṣā bhavanti| tathāca dvitrisaṁvādasthale prāmāṇyam| śubhānaṁ śubhānāṁ tu balādhika rājayogadaśā sadbhāve ekasminnapi rājayogādbhāvasya palaṁ vatkavyam| teṣāṁ tu aśubhādikamapi tadvadeva ekadvisaṁvāde vatkavyam| rājayogodbhāvasya rājayogadaśāvaśāne ekadaśāsaṁvādepi mṛtirvācyā| rājayogadaśāmadhye aśubhadaśānāṁ dvitrisaṁvādepi rājayogadaśāvaśānaparyantaṁ na mṛtīti niṣkarṣaḥ| prāyeṇa palānirajñāmeva brūyāt| kadācidapi na mṛṣā bhavati| evaṁ ca bahujātakāni dṛṣṭvā śāstraṁ sarvamapi jñātvā mṛdumadhurākṣaraṁ rājayogodbhavānāmeva nikaṭe vatkavyam| atha phalādidaśānāṁ nirṇyaya ucyate| dvitīya sūtrādhyāyokta catvāriṁśat daśāsu rājayogodbhavānāmeva daśābhirdaśābhiḥ phalāni vatkavyāni| prabhūṇāṁ pañca| itarāstu sādhāraṇyena| tatrāpi rājayogapradāyaka daśāḥ catvāryeva| tāścayogārthalābhādhipasya drekkāṇa bhāvarahasya maṇḍūkaplutayaḥ| tāsyamadhye rājayogodbhavasya ekāpi daśā phalāni| dvisaṁvāde avasyaṁ vaktavyam| sadhāraṇadaśāstu nakṣatrabheda nakṣatrajā daśānisargacara caraparyāya sthiraparyāya gocara daśābhiḥ prabhūṇāṁ yogahīnānāṁ ca phalāni vaktavyāni| 635
tāstu yathāsaṁbhavavaṁ paryālocanīyāḥ| āyurdāyaviśeṣetu sarveṣāmapi jantūnāṁ caturdhā| bramha varṇadacaratatparyāyaiḥ pradhānyena itarāśca daśāḥ tattadanuguṇaṁ varṇanīyāḥ| sarveṣvapi jātakeṣu bramhāsadbhāve rāśivaśāt bramhaṇaṁ parikalpya tadanusāreṇa daśāḥ parikalpya vadet| varṇada parikalpanamapi horāvilagna saṁyukta viyukta durbala trikoṇa vaśāt parikalpya nīyā| eva caturbhiḥ prakāraiḥ paryālocya saṁvādasthalenṛṇāṁ mṛtiṁ niścayāta vaktavyam| tatra yathāsaṁbhavamāyuṣi vijñāne kakṣyā vṛdhdi hrāsāvapi tatra paryāyeṣu jñātvā samyagvadet| atha ghaṭi lagnanāyurvicāryastu drekkaṇādhyāyarītyā āyuṣi vijñāte ekāsminneva daśāvasāne mṛti pravāsādikaṁ kathyate|
अथ ि िवशेषः। क्षीणे े शभु मिप अशभु म ् भवित। एतत िकं िचदशभु समये मृितरेव। तथाच
पयर्विसतोयमथ र्ः शभु ाशभु ािन सवर्दा चाॐयं िवना बलवफलं ित। अथ रारिप तदेविे त ज ैनानां
मतम।्
अितेत ु अशभु संबो
राकुजायेव
ूयोजकौ।
ु महवशात ् शभु संबेत ु संय
बलाबलांिनपणीयम।् अथ कुजयोगः राजयोगिवशेष।े उ कुजिरिप िचत ् फलित। सवर्था शिन
कुज फणीाः मरण एव उपकुवर्ि। राजयोगिवषये महाणां तारतं उदाि॑यते। योगूदो रिवेत ्
राजा भवित। स व पूणार्च िनरीिक्षतः चेत ् जमूाय जलूदेशािधकािर। योगदः चेत ् ु त ् िवान ् अमाः। ु त ् अूाबोपजीवी। गे समिु ािधकारी। योगदः कुजेत ् सेनापितः बधाे
ु ेत ् िवषयोपभोगरिसकः शब
कामोपजीव।
मेत ् क्षिु देशािधकारी
काननोपिवासी।
ु ु जीवीवा। के तःु िशवपूजािनरतः िशवालयिधितनगरनते ा इित महाणां भाव रारज्ञाधररः प ैश
पिरज्ञानं कृ ा तिसंबािदकमिप िवचायर् फलािनदशः कतर्ः। बमहाणांयोगे िनसग र्तय ैव
बलिनणर्यः कतर्ः। िचदिप बलिनणर्य ं िवन ैवन फलि। न चेत ् िवपयर्यः सावर्भौम जातके ष ु
शभु बावृदेव योगद िारं िवन ैव योगूािः। तं योगकारकं यिद एकोिप पँयित सावर्भौमः। यिद
ौ वा ऽयोवा शभु ांपँयि िकं िचनू ।ं यिद बहवो हाः पँयेयन ्तदपेक्षया नू ो भवित। तथा च
योगकारक रायोगे भाेत ् दिरिः। ेःचेत ् सावर्भौमः। स एव शिन वीिक्षतेत ् ेः
ू दाता। स एव कुजवीिक्षतेत ् राजा बसेनािधकारी। ॄेत ् क्षिु देशािधकारी िजेत ् तांबल ु त ् धिमर् राजा भवित ज्ञानी वा। स एव शब ु वीिक्षतेत ् बतरु गसेवी। स एव आिहतािः। गे चरा वीिक्षतेत ् योगदः शिनरावीिक्षतः चेत ् सप र्िनधनम।् संापिरमाणं च उनीच
् ् वया िम।् योगकारक ु यिन जातके नाि तातके सवर्थाशभु ं वदेत।् के िचत पािप
योगकारक ् संबं योगहेतिु रित वणर्यि। त पदिवधायक शा लिवधायक शाेिप
ु तीिवचायर् तदनसारे ु ण फलिनदशः कतर्ः जाितवा च उपॄकात।् तथाच वंशिपतृगणकृ 636
ु चेत ् िजः। इतरेषां महाणां तिी ैव कृ ीय ै रीा कारकमादाय ैव माा। तभादीशो गः
जाितवा लाभािधपमादाय ैव वा। तऽ च ् कारक ताभािधप के वल राग्योगे ु ु ग्योगे चण्डालयोिनजननं। शिनयतु राग्योगे ेजाितः। कुजयोगे िनषाद पिलः। शब
ु बेवँै यो भवित। तऽ राजानो भवित। शिनगत चेत ् शूिः। नीचः चेत ् संकर। के वल बधसं
महाणािदिभः ताितिनणर्यः कतर्ः। बनां योगे यथाबलतः बलवत ् महजाितवर्ा। अथ दशास ु ु कामह वषार् िनणर्यः िबयते। रवेः ऽीिण। क्षीणेोरेकं। पूण र् षः। गगत ादश। अऽ
् तदेव। राहोः पयार्यः के तोः रिववत।् शनोः बलाबलं ु ु षट ्। बध ऽीिण। सब षट ् उगतसअिप
ु ण ु जीवानां शब िवचारेण पषटसमााः। कुजििऽवष र्ेव। एवमायदु ार्य योगिवषयेिप बधपू एकििऽचतवु षर् ार्िण वृिढ्दः। शिनकुजफणीनां एकििऽचतवु षर् ार्णी। के तोः त ु वषार्ढ। रा नीचगत
ु महाणां शभु सित एकै काथ र् वष र् मासयं। उगतत ु वषार्थ के िचत ु रवेः न ेित वदि। सप र्संय
संया वृिध्दयजनीया। पापेसिप तथ ैव ॑ासः। उनीचािदकमिप यथा संभवमालोचनीयम।्
बनां शभु महाणां योगोिप वृिध्द॑ास पयार्यिधकता यऽकुऽािप न संभवतीित संूदायः। तऽ च अंशका उनीच सावेिप वृिध्द॑ासौ िचनीयौ। ूायेणांशक िवधानादे वृिध्द॑ासयोः ूाबं।
ु ु गरवः। शब शभु ाशभु पिरज्ञान े बलवत ् ज्ञानोपायः कते। शभु े बिलतः पूण अशभु े कुजशिनरा रिव
ु ऽचक्षेऽगतः सवषामिप बलीयान।् ु ु मौ। बधसं के तस योगवशात ् ूाबम।् एकः जीवबृगक्षे
ु । िऽकोणे शभु योगः चेत ् रािशितमहवत ् फलदः। के े फलिनणर्य े रािशवशात ् बलमते
ु े शभु सहशं वणर्यि। उ शभु महयोगः चेत ् िवलमहापेक्षया िकं िचत ् नू ।ं अऽत ु पापाना
् रिवे नीचं च बृहातख़िद शाआरेणावगम।् अऽ त ु िवशेषः। रिवितराशौ कुजेत स
् ु ेीचौ भवित। चितराशौ शब ु ेत च भवित। तऽ ैव शब उम।् कुजितराशौ शिनेत ्
ु ीचम।् के िचत ् बधितराशौ ु ु कुज उम।् चेीचम।् बधितराशौ गे राेत ्
् ् ु ु बध उं वण्यर्ि। त। अिन मतरीा उनीच बःअवादे ववे बध सौं शाारेष ु
् ु अवगम।तथािह येकः सौदान अितशभु ो भवित। तदेव गरो। बृग्वादीनामिप महाणाम ्
ु नीचािदकं सवर्मिप अिन ् शाे राजयोगायदु ार्यिवषये उपकरोित। योजना कतर्ा। एवम
ु नीचािदकं ज्ञाा िवयोिन पशयु ोािदकं सवर्मिप ॄूयात।् अ अथ र् सूऽ े संूोात।् रह एवम 637
ु ेाणसिहते चत ु वांशके चे लिनरीिक्षके वा जातः शाेष ु अिधग ाकुमर्ः। ले चत ु ात ्भवित। िचत ्िपदे िवले पूवरीा िितः ते चत ु ाद एव। एवं नराणामिप दशाकाले चत
ितं चेत ्चतनु ार्यक ् भबित। शिनवीिक्षते गजािदन ेता। के िच ु के तौ िनरीक्षके मिहषीणामगमो भवित।
ु तऽ ैव रा वीिक्षते नाशः। तत ैव क्षीणेपापबधवीिक्षते ूवाहािदना नाशः। एवमवर्मिप
ु ाििशगते चे फलित। कृ ािदशां सक ् पयार्मो फलं वम।् तलमिप चत ु ु दे मबधवीिक्षते लाभे क्षीणेयतु े िवयोिनः। ूकालेच ैवमेवाूम।् अथ िवयोिनसंज्ञाले चत
लश ु िेाण वाची। एवं पूवं
सवर्मिप फलजातं िेावगम।् के िच ु
ु ।् नवाशकापेक्षया िेाण अिन ् शाे अिहात।् नवांशकवशािदाि। तम
तथाचायमथ र्ः। लिेाणनवांशकयोः िेाण एव ूाबम।् के िच ु होरामिधकृ वि। परे त ु घिटकालमिधकृ वि। के िच ु भावलं कृ ा तदपेक्षया ितीयािद भावानिप महान ् कृ ा
पयार्मोचनीयम।् इदं पूव सवर्मिप रहते एव वम।् अथ अिधकार सूऽािण वे।
atha dṛṣṭi viśeṣaḥ| kṣīṇendu dṛṣṭe śubhamapi aśubham bhavati| etata kiṁcidaśubhasamaye mṛtireva| tathāca paryavasitoyamarthaḥ śubhāśubhāni sarvadā candrāsrayaṁ vinā balavannaphalaṁti| atha rāhurapi tadvadeveti jainānāṁ matam| asminmatetu aśubhasaṁbandho rāhukujāyeva prayojakau| śubhasaṁbandhetu saṁyuktagrahavaśāt balābalāṁnirūpaṇīyam| atha kujayogaḥ rājayogaviśeṣe| ucca kujadṛṣṭirapi kvacit phalati| sarvathā śani kuja phaṇīndrāḥ maraṇa eva upakurvanti| rājayogaviṣaye grahāṇāṁ tāratamyaṁ udāhriyate| yogaprado raviścet rājā bhavati| sa va pūrṇācandra nirīkṣitaḥ cet jamaprāya jalapradeśādhikāri| yogadaḥ candraścet samudrādhikārī| yogadaḥ kujaścet senāpatiḥ budhāścet anyaprābalyopajīvī| guruścet vidvān amātyaḥ| śukraścet viṣayopabhogarasikaḥ kāmopajīvaśca| mandaścet kṣudradeśādhikārī paiśunya jīvīvā| ketuḥ śivapūjānirataḥ kānanopannivāsī| rāhurajñādhurandharaḥ śivālayadhiṣṭitanagaranetā iti grahāṇāṁ svabhāva parijñānaṁ kṛtvā tattadṛṣṭisaṁbandhādikamapi vicārya phalānirdeśaḥ kartavyaḥ| bahugrahāṇāṁyoge nisargatayaiva balanirṇayaḥ kartavyaḥ| kvacidapi balanirṇayaṁ vinaivana phalanti| na cet viparyayaḥ sārvabhauma jātakeṣu śubhabāhulyavṛttvadeva yogada draṣṭāraṁ vinaiva yogaprāptiḥ| taṁ yogakārakaṁ yadi ekopi paśyati sārvabhaumaḥ| yadi dvau vā trayovā śubhasyāṁpaśyanti kiṁcinyūnaṁ| yadi bahavo grhāḥ paśyeyan tadapekṣayā nyūno bhavati| tathā ca yogakārakasya rāhuyoge bhāmhaścet daridraḥ| mleścascet sārvabhaumaḥ| sa eva śani vīkṣitaścet mleścaḥ kṣudradeśādhikārī dvijaścet tāṁbūladātā| sa eva kujavīkṣitaścet rājā bahusenādhikārī| bramhaścet āhitāgniḥ| guruścet dharmiṣṭa rājā bhavati jñānī vā| sa eva śukravīkṣitaścet bahuturagasevī| sa eva candrarāhu vīkṣitaścet yogadaḥ śanirāhuvīkṣitaḥ cet sarpanidhanam| saṁkhyāparimāṇaṁ ca uccatvanīcatva vyavasthayā draṣṭavyam| yogakārakastu yasmin jātake nāsti tajjātake sarvathāpyaśubhaṁ vadet| kecit pasyāpi yogakārak saṁbandhaṁ yogaheturiti varṇayanti| tanna padavidhāyaka śāstrasya lagnavidhāyaka śāstrepi upabrahmakatvāt| tathāca vaṁśapitṛguṇakṛtīvicārya tattadanusāreṇa phalanirdeśaḥ kartavyaḥ jātivyavasthā ca svakārakamādāyaiva grāhyā| tallabhādīśo guruḥ cet dvijaḥ| itareṣāṁ grahāṇāṁ tattadrītyaiva kṛṣṇīyai rītyā jātivyavasthā lābhādhipamādāyaiva vaktavyā| tatra c svakāraka tallābhādhipasya kevala rāhudṛgyoge caṇḍālayonijananaṁ| śaniyuta rāhudṛgyoge mlecchajātiḥ| kujadṛyoge niṣāda pulindaḥ| śukra dṛgyoge rājāno bhavati| śanirucchagata cet śūdraḥ| nīcaḥ cet 638
saṁkara| kevala budhasaṁbandhevaiśyo bhavati| tatra grahāṇādibhiḥ tajjātinirṇayaḥ kartavyaḥ| bahūnāṁ yoge yathābalataḥ balavat grahajātirvaktavyā| atha daśāsu kakṣyāgraha varṣā nirṇayaḥ kriyate| raveḥ trīṇi| kṣīṇendorekaṁ| pūrṇa ṣaṣṭaḥ| gururucchagatasya dvādaśa| anyatra ṣaṭ| budhasya trīṇi| sukrasya ṣaṭ uccagatasapi tadvadeva| rāhoḥ paryāyaḥ ketoḥ ravivat| śanoḥ balābalaṁ vicāreṇa pañcaṣaṭasaptagrāhyāḥ| kujasyadvitrivarṣapyeva| evamāyurdāya yogaviṣayepi budhapūrṇenduśukrajīvānāṁ ekadvitricaturvarṣāṇi vṛḍhdiḥ| śanikujaphaṇīnāṁ ekadvitricaturvarṣāṇī| ketoḥ tu varṣārḍhaṁ| rāhu nīcagatasya māsadvayaṁ| uccagatasyatu varṣārthaṁ kecitu raveḥ neti vadanti| sarpasaṁyuktagrahāṇāṁ śubhatva sati ekaikasyārtha varṣa saṁkhyayā vṛdhdiryojanīyā| pāpatvesatyapi tathaiva hrāsaḥ| uccanīcatvādikamapi yathā saṁbhavamālocanīyam| bahūnāṁ śubhagrahāṇāṁ yogopi vṛdhdihrāsa paryāyadhikatā yatrakutrāpi na saṁbhavatīti saṁpradāyaḥ| tatra ca aṁśakā uccanīca sadbhāvepi vṛdhdihrāsau cintanīyau| prāyeṇāṁśaka vidhānāde vṛdhdihrāsayoḥ prābalyaṁ| śubhāśubhaparijñāne balavat jñānopāyaḥ kathyate| śubhe balitaḥ pūrṇenduśukraguravaḥ| aśubhe kujaśanirāhu ravi ketusamau| budhasyasaṁyogavaśāt prābalyam| ekaḥ jīvabṛgukṣetracandrakṣetragataḥ sarveṣāmapi balīyān| phalanirṇaye rāśivaśāt balamucyate| trikoṇe śubhayogaḥ cet rāśisthitagrahavat phaladaḥ| kendre śubhagrahayogaḥ cet vilagnagrahāpekṣayā kiṁcit nyūnaṁ| atratu pāpānāpyuccatve śubhasahaśatvaṁ varṇayanti| ucca nīcatvaṁ ca bṛhajjātaadi śāstraāntareṇāvagantavyam| atra tu viśeṣaḥ| ravisthitarāśau kujaścet sa ravirucce bhavati| tatraiva śukraścennīcau bhavati| candrasthitarāśau śukraścet candrasya uccatvam| kujasthitarāśau śaniścet kujasya uccatvam| candraścennīcatvam| budhasthitarāśau guruścennīcatvam| kecit budhasthitarāśau rāhuścet budhasya uccatvaṁ varṇyanti| tanna| asmin matarītyā uccanīcatva bḥavādeveva budhasya saumyatvaṁ śāstrāntareṣu avagantavyam|tathāhi yadyekaḥ saumyastadānīṁ atiśubho bhavati| tadvadeva gurośca| bṛgvādīnāmapi grahāṇām yojanā kartavyā| evamuccanīcādikaṁ sarvamapi asmin śāstre rājayogāyurdāyaviṣaye upakaroti| evamuccanīcādikaṁ jñātvā viyoni paśuyonyādikaṁ sarvamapi brūyāt| asya arthasya sūtre saṁproktatvāt| rahasya śāstreṣu adhigamya vyākurmaḥ| lagne catuṣpaddrekkāṇasahite catuṣpannavāṁśake candre lagnanirīkṣike vā jātaḥ catuṣpāt bhavati| kvacit dvipade vilagne pūrvoktarītyā sthitiḥ te catuṣpāda eva| evaṁ narāṇāmapi daśākāle sthitaṁ cet caturnāyak bhabati| śanivīkṣite gajādinetā| kecittu ketau nirīkṣake mahiṣīṇāmagamo bhavati| tatraiva rāhu vīkṣite nāśaḥ| tataiva kṣīṇendupāpabudhavīkṣite pravāhādinā nāśaḥ| evamanyatsarvamapi kṛṣṇyādiśāstraṁ samyak paryāmocya phalaṁ vaktavyam| tatphalamapi catuṣpādraśigate candre phalati| praśnakālecaivamevābhyūhyam| atha viyonisaṁjñālagne catuṣpade mandabudhavīkṣite lābhe kṣīṇenduyute viyoniḥ| lagnaśabdastu drekkāṇa vācī| evaṁ pūrvoktaṁ sarvamapi phalajātaṁ drekkasyāpyavagantavyam| kecittu navāṁśakavaśādicchānti| tadyuktam| navāśakāpekṣayā drekkāṇasya asmin śāstre abhyarhitvāt| tathācāyamarthaḥ| lagnadrekkāṇanavāṁśakayoḥ drekkāṇasya eva prābalyam| kecittu horāmadhikṛtya vakṣyanti| pare tu ghaṭikālagnamadhikṛtya vakṣyanti| kecittu bhāvalagnaṁ kṛtvā tadapekṣayā dvitīyādi bhāvānapi grahān kṛtvā paryāmocanīyam| idaṁ pūrvokta sarvamapi rahasyate eva vaktavyam| atha adhikāra sūtrāṇi vakṣyante|
अधीित सूऽऽयािदिरित सूऽऽयं च ूथमितीय तृतीय चतथु र्पयर् ं अिधकार सूऽािण। ूथम पादो सूऽािण सवार्िप तऽ उपकिरि। अथ पदिमित आपादसमाेरिधकारः। एवं तऽ तऽ
् षः ् वश र् ारी ैव। इयान िवशे अिधकाकारसूऽािण सवार्िप तऽ तऽ ैव उदाि॑ये। भाव पयार्लोचनात पू
पंचम भाव िपता इित संज्ञा। नवम पऽु इित। इतरवर्मिप म।् ीणां त ु समं ु सौमांगानम।् अमं त ु पितानम।् इेतावानवे िवशेषः। अथ भाव मक्षणाे । भावादयः 639
चतिु वर्धाः मतः कारकतः िेाणतः अम्शकेित। तऽायं िवशेषः लािधप िेाणं लं ू म ्अंशकोनाम आढरािशः आढात ्महपयार्लोचना कतर्ा। धनािधप िेाणं धनं एवमऽा एवं भावपयार्लोचनां कृ ा तशािप एवमेव पयार्लो फलवम।्
adhīti sūtratrayādiriti sūtratrayaṁ ca prathamadvitīya tṛtīya caturthaparyantaṁ adhikāra sūtrāṇi| prathama pādokta sūtrāṇi sarvāpyapi tatra upakariṣyanti| atha padamiti āpādasamāpteradhikāraḥ| evaṁ tatra tatra adhikākārasūtrāṇi sarvāpyapi tatra tatraiva udāhriyante| bhāva paryālocanāt pūrvaśāstrarītyaiva| iyān viśeṣaḥ paṁcamasya bhāvasya pitā iti saṁjñā| navamasya putra iti| itaratsarvamapi spaṣṭam| strīṇāṁ tu saptamaṁ saumāṁgalyasthānam| aṣṭamaṁ tu patisthānam| ityetāvāneva viśeṣaḥ| atha bhāva makṣaṇānyucyante| bhāvādayaḥ caturvidhāḥ magnataḥ kārakataḥ drekkāṇataḥ amśakaśceti| tatrāpyayaṁ viśeṣaḥ lagnādhipasya drekkāṇaṁ lagnaṁ dhanādhipasya drekkāṇaṁ dhanaṁ evamanyatrāpyūhyam aṁśakonāma ārūḍharāśiḥ ārūḍhāt grahaparyālocanā kartavyā| evaṁ bhāvaparyālocanāṁ kṛtvā tattaddaśātvapi evameva paryālocya phalavaktavyam|
ु ण लं ु ूसंगवशात ् पदािधकरणे योगिवशेषः ूवे। पदं च पशे त ् बमेण ी चेत ् मे ु ौ महाधिननो भवि। गृहीा तशा दादेव पदिनणर्योिप। एवं भूतात ् पदात ् ितीये यिद च शब
र् लम।् चतथु यिद वाहन े चरं चतथु तावदूयोजकम।् िर चतथु त ु ममम।् उभय चतथु त ु पूणफ
एवमेवाढ् शभु महा महौ बलवत ् फलित। अथं च योगो अथा योगाभावेऽिप। तथाच
पयर्विसतोऽयमथ र्ः। पद उयोगं िवना पापिः दािरकारी। शभु िः उि राजयोगकारी एवं ् र्ः लािप। सवर्था लपादयोः चतथु र्पंचमानकूु ं िवना न राजयोग ितत िनष
prasaṁgavaśāt padādhikaraṇe yogaviśeṣaḥ pravakṣyante| padaṁ ca puruśaścet krameṇa strī cet vyutkrameṇa lagnaṁ gṛhītvā ta(ddaśā) tpadādeva padanirṇayopi| evaṁ bhūtāt padāt dvitīye yadi candra śukrau mahādhanino bhavanti| caturthe yadi vāhane caraṁ caturthaṁ tāvadaprayojakam| sthira caturthaṁ tu madhyamam| ubhaya caturthaṁ tu pūrṇaphalam| evamevārūḍhsya śubhagrahācca grahadṛṣṭau balavat phalati| athaṁ ca yogo anyathā yogābhāve'pi| tathāca paryavasito'yamarthaḥ| padasya uccayogaṁ vinā pāpadṛṣṭiḥ dāridryakārī| śubhadṛṣṭiḥ uccadṛṣṭiśca rājayogakārī evaṁ lagnasyāpi| sarvathā lagnapādayoḥ caturthapaṁcamānukūlyaṁ vinā na rājayoga tit niṣkarṣaḥ
ु ूजिनतभयाोमाचाथ र्वयः यैप
ु य आदाघिवषयतया ूोितं तातपादैः। ् ु तेदान गकणयाग ढू तान िवलो
ु िवे णी िवपलतरम दु े दिशर्त ं तयेदम॥्
yadvaipumya prajanitabhayāntotkamācārthavaryaiḥ yacca ādāsyammaghuviṣayatayā proñjhitaṁ tātapādaiḥ| taccedānīṁ gurukaruṇayāgūḍhatantrān vilokya 640
vidvacchreṇī vipulataramude darśitaṁ tanmayedam||
इित ौितषक िशरोमिण दिक्षनामूितर्चरणारिवान ् िनरत सोमनाथाचायर् ूणीत ौितषक कलतायां ूथम बकः समाः। iti jyautiṣaka śiromaṇi dakṣināmūrticaraṇāravindadhyān nirata somanāthācārya praṇīta jyautiṣaka kalpalatāyāṁ prathama stabakaḥ samāptaḥ|
॥ सोमनाथाचायर् ु मे॥ || somanāthācāryastu me ||
Virendra Battu Education: B. Sc. (Zoology & Botany), Diploma in Electronics Profession: Graphics Artist, Animator, Post Production for Films and AV media. Acoustic Engineer for Noninvasive methods of Architectural Acoustics. Interest in Vedic Astrology: Started at the age of 43 while Ketu Mahadasa was coming to a close. Learned in Sanskrit.
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