In Search of

Jyotish

5
JANMA:
THE BIRTH
Part A
Conception Chart
Birth Circumstances
Non-Human Birth
Principles of Naming

SARAJIT PODDAR
AN EARNEST JYOTIṢA SEEKER

KINDLE DIRECT PUBLISHING

AUGUST 2021
 JANMA: THE BIRTH (PART A)

Disclaimer:
Jyotiṣa (Vedic Astrology) strives to explain the effects of invisible forces on the
lives of worldly affairs. The past life Karma manifests in the form of Grahas in
specific positions in a Kuṇḍalī, which is used to decipher the effects of the past life
Karma. Nothing stated in this book is absolute. It is about reflecting upon the
symbols which are in the form of Grahas, Rāśis, Bhāvas, Nakṣatras and others.
These reflections are only based on my interpretation and are for guidance only.
What you decide to do, including any actions you take, with the information
stated in this book, is based on your responsibility and choice. Nothing in this
book is to be considered a piece of advice, be it medical, legal, financial, or
psychological and are subject to your interpretation and judgment. The content of
this book is not a substitute for any advice or treatment that you may receive
from a licensed professional such as a lawyer, doctor, financial advisor, or
psychiatrist.

फलािन रह चारेण सूचयनति िमीनिणः।

को वकता िारिम् यस् य िमेकं वेधसं निवा॥
phalāni graha cāreṇa sūcayanti manīṣiṇaḥ।
ko vaktā tāratamyasya tamekaṃ vedhasaṃ vinā॥
For human beings, the fruits of their actions are indicated by the
movement of Grahas. Who, except the creator Brahmā, can tell for sure
what is about to happen!

19 JUNE 2022

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 JANMA: THE BIRTH (PART A)

Dedicated to
my adorable daughter, Triparna, who
had to sacrifice her precious papa-time
to allow me to focus on my writings!

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 JANMA: THE BIRTH (PART A)

ॐ गणािां त्वा गणपतिं हवामहे

कतवं कवीिामुपमश्रवस्िमम् ।
ज्येष्ठराजं ब्रह्मणाम् ब्रह्मणस्पि
आ िः शृण्वन्नूनिन ःसीदसादिम् ॥
ॐ महागणानधपिये िमः ॥

ॐ सह िावविु। सह िौ ुिक्तु ।
सह वीयं करवावहै।
िेजनस्व िावधीिमस्िु मा नवनििावहै।
ॐ शानतिः शानतिः शानतिः॥

om saha nāvavatu। saha nau bhunaktu।

saha vīryaṁ karavāvahai।
tejasvi nāvadhītamastu mā vidviṣāvahai।
om śāntiḥ śāntiḥ śāntiḥ॥
OM! MAY HE PROTECTS US BOTH!
MAY HE NOURISH US BOTH!
MAY WE WORK TOGETHER WITH GREAT ENERGY!
MAY OUR INTELLECT BE SHARP AND STUDY
EFFECTIVE!
LET THERE BE NO ANIMOSITY BETWEEN US!
OM! LET THERE BE PEACE IN ME!
LET THERE BE PEACE IN THE WORLD!
LET THERE BE PEACE IN THE FORCES THAT ACT
ON ME!

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 JANMA: THE BIRTH (PART A)

PREFACE
Birth is an important event that commences one’s life’s journey. One
is born to experience the effects of the past life Karma. Only when the Jīvātmā
is born with a physical body in the world of the mortals (Martyaloka) does it
experiences rewards and punishments. Otherwise, the soul is indestructible; it
does not take birth, age, or die. It carries the impressions of the past life
Karmas to the new birth and manifests as experiences we undergo.
Now, what is birth? It is a moment when the soul is given a new
identity. Like when one acquires the title of a father, a brother, a husband, or
a CEO or President of an organisation, which defines the path of life hereafter,
the soul acquires a new identity when it is born in this world of the mortals.
The identity then defines the course of life’s path. If one is born into a royal
family, he shall have a different course than one born into a low-income family.
The birth is the starting point that can’t be dismissed. Based on one’s family
background, gender, ethnicity, cultural norms, religion etc., one’s life’s
experiences are defined. Even though every individual is unique and has
unique experiences, one cannot detach oneself from one’s birth. This is,
however, the starting point, whereas the ending point depends on the person’s
actions.
There are several definitions of birth, and the Śāstras agree that the
most important of them is the moment of conception, i.e., when the male and
female principles (DNA) fuse together to give rise to a new life, and the new
life in the form of a zygote/embryo grows inside the mother’s womb. The
moment of conception decides the course of the pregnancy and the individual’s
life after birth. It is the most important event in the birthing process. However,
ascertaining one’s conception time is fraught with difficulties and confusion.
The Maharṣis and Ācāryas state that only in the absence of a reliable
conception time one should resort to the next best, the moment of birth. I
became curious to learn about the conception time when I advanced into this
subject. The initial guidance to pursue this further came from my Jyotiṣa Guru,
Pt Sanjay Rath, who delineated the principles handed down by his tradition to
some of his close students. This was a good starting point, but I kept searching
further as I had difficulties reconciling all the principles from the Śāstras. This
led me to have a detailed examination of the principles laid down on this
subject in several classical texts, including Bṛhatparāśara, Jātakapārijāta,
Bṛhajjātaka, Horāsāra, Horāratna and several others. I have narrated my
observations in the chapter of Niṣeka and Ādhāna.
First, I examined how to assess whether a lady has conceived after
coitus and, after that, chalking the course of pregnancy. This knowledge is
immensely helpful because if we can cast the Kuṇḍalī of conception, we can
examine the course of pregnancy. It is useful because, if we foresee issues with
the foetus, that can be addressed using Āyurveda.
However, not in all cases a record of the crucial moments that lead to
pregnancy is kept. And in today’s world, hardly a Jyotiṣī is consulted to
decipher the course of pregnancy. Therefore, even though this science is useful,

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it is not used. I believe that is because of the loss or corruption of knowledge

and the apathy of the medical field. The scientists think that Jyotiṣa is a
superstition and some mumbo-jumbo and, therefore, not worth pursuing. If the
government-funded even a minuscule amount for academic research in this
area, imagine where Jyotiṣa would have been by now. I have spent my life
researching this subject, borrowing time from my family and countless hours
without funding. I believe it would need an army of motivated and selfless
people to bring Jyotiṣa to its old glory to contribute to several fields, including
Medicine.
The next significant topic dealt with in this volume is Birth
Circumstances. When seen closely, it becomes clear that the vibrations that
govern one’s life experiences also govern one’s birth circumstances. Therefore,
by noting one’s birth circumstances, one can judge how the Grahas behave in
one’s Kuṇḍalī. The knowledge of birth circumstances is also useful in rectifying
the birth time. In one case, I successfully confirmed the specific moment of
birth of a baby boy born in the junction of Kumbha and Mīna by examining the
birth circumstances, i.e., doctors and nurses in the delivery room, the presence
of a water body near the hospital etc. This topic is particularly close to my heart
because I was born in an unusual circumstance, taking birth when no one was
around to assist. This is seen from my Vargottama Nīca Candra in the Kuṇḍalī.
I believe one would learn immensely from the detailed elaboration of this
subject.
The following chapter deals with Viyoni Janma. In Sanskrit, Species
is called Yoni, which means female genital and signifies the birthing process.
Mammals are born through the mother’s Yoni and therefore are called Yonija,
and like that, one born from an egg is called Aṇḍaja and so on. Jyotiṣa is not
limited only to humans but covers all creatures, including animals, birds and
trees. The chapter deliberates this in detail and even provides a case study of
the birth of a bull. This reinforces our belief that the principles of Jyotiṣa are
universal and apply everywhere in a similar fashion. We only need an eye to
see that.
The final chapter in this volume deals with the principles of naming.
Nāmakaraṇa is a vital Saṅskāra in the 16 Saṅskāras of the Hindus. We believe
that one’s name has a significant impact on life. Every Akṣara and the Name
has a unique vibration, which indicates the Grahas and Yogas in the Kuṇḍalī
become active when the name is called. One is named not as a coincidence, and
there is a divine pattern behind it. There must be a reason why the names such
as Rāma, Kṛṣṇa, Hanumāna, Śiva, Durgā etc. have lived through aeons. One’s
name should be coined based on robust principles. The deliberation on this
topic is based on the principles taught to me by my Jyotiṣa Guru, Pt Sanjay
Rath, which I have explored further.
This book may not be for one who is interested in learning quick
Jyotiṣa for examining Kuṇḍalī. But this is for one who wishes to learn about
the universal principles which govern everything. This is for those medically
minded seekers who wish to take it further to make it useful for the Medical

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community and help mothers give birth to healthy babies. Of course, healthy
babies become healthy people, making the world a better place to live.
This book contains several unexplored topics of Jyotiṣa, and one can
arrive at an erroneous conclusion. If there are such human errors, I humbly
accept my limitations. I hope that eventually, all such errors will be identified
and resolved. With a sincere bow to Lord Śiva, my Guru, I remain!

Sarajit Poddar
Singapore
August 2021

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JANMA: THE BIRTH (PART A)

[VIII]
 JANMA: THE BIRTH (PART A)

ABOUT ME
I am an earnest seeker of Jyotiṣa, having an unquenching thirst for
learning this discipline. I was born in Dhanu Lagna, Vṛścika Rāśi and
Anurādhā Nakṣatra, on a Navamī Tithi, when Bṛhaspati was in Kumbha, Śani,
in Mithuna, and Sūrya, in Siṅha. I stepped into the world of Jyotiṣa in 1988,
in my thirteenth year, and after that, guided by the divine providence, to study
it seriously. I was guided by my paternal uncle and my first Jyotiṣa Guru, Śrī
Manoj Kānti Poddar, an accomplished Jyotiṣaśastri and a Śakti Sādhaka. My
father was also a Śakti Sādhaka and an accomplished Palmist. Therefore, I am
born into a family of Jyotiṣīs and Śakti Sādhakas, and Jyotiṣa runs down my
family lineage.
I studied palmistry from 1988 to 1993, and eventually, in 1993, I got
introduced to Jyotiṣa through Dr BV Raman’s astrological magazine. I
commenced my learning through the astrological magazine for months. After
that, it continued through a Bengali edition of Bṛhatparāśara and Sarvārtha
Cintāmaṇi that my uncle gave me. In my initial years, I learned immensely
from Dr Raman’s books, Hindu Predictive Astrology and How to Judge a
Horoscope Vol I and II. In 1999, Pt. Sanjay Rath accepted me as his student,
an event I always cherish. It was the beginning of learning advanced Jyotiṣa.
From him, I learned several advanced topics, including Āruṛhas, Argalās,
Vargas, Tithi Praveśa Cakra etc. His books, Crux of Vedic Astrology: Timing
of Events and Jaimini Maharṣi’s Upadeśa Sūtras, remained my constant
companion for several years.
In my studies over thirty-three years, I always endeavoured to uncover
the hidden meaning behind the ślokas and sūtras and reconcile the principles
across several classical texts. My search slowly took the shape of this book,
which is why I named it “In Search of Jyotiṣa”. I started penning down my
thoughts and experiences in a blog, “http://varahamihira.blogspot.com/” in
2004, and later continued to write in other mediums such as Facebook,
Medium.com, and LinkedIn.com. I kept my pen name as Varāhamihira in
honour of the great Jyotiṣaśastri, who adorned the court of King Vikramāditya
as one of his Navaratnas (nine jewels).
Who am I? It is difficult to say who I am. Different people see me in so
many different ways. From my viewpoint, I am a soul trapped inside the world
of illusion! I am not a Pundit, Ācārya, or Guru, who claims to be a master of
this discipline. I am merely a seeker who wishes to share his observations and
experiences with like-minded seekers. I encountered numerous challenges
navigating the arduous path of Jyotiṣa. In this book, I am narrating my
reflections with a sincere prayer that this is of some help to others in their
journey.

Sarajit Poddar
(Varāhamihira)

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JANMA: THE BIRTH (PART A)

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 JANMA: THE BIRTH (PART A)

CONTENT

5 JANMA: THE BIRTH ............................................................................... 1

5.1 NIṢEKA AND ĀDHĀNA ............................................................................. 1
5.1.1 The Fundamentals ......................................................................... 2
5.1.1.1 Niṣeka vs Ādhāna .............................................................................12
5.1.1.2 The Niṣeka vs Ādhāna Lagna...........................................................15
5.1.1.3 Opportune Time for Coitus ...............................................................17
5.1.1.4 The Key Dates in Pregnancy ............................................................21
5.1.2 Niṣekakuṇḍalī from Janmakuṇḍalī............................................. 24
5.1.2.1 The Principles ...................................................................................25
5.1.2.2 Interpretations by the Scholars........................................................26
5.1.2.3 The Niṣeka Sūrya..............................................................................32
5.1.2.3.1 Śani-Guḻika Correction ..............................................................32
5.1.2.3.2 Lagneśa Adṛśyārdha Correction................................................33
5.1.2.3.3 Adjustment for Prolonged Pregnancy .......................................34
5.1.2.4 The Ādhāna Candra..........................................................................35
5.1.2.4.1 Method 1: Ādhāna Dvādaśāñśa Candra Method ......................35
5.1.2.4.2 Method 2: Kendra Candra Method............................................38
5.1.2.4.3 Reconciling the Two Methods ....................................................38
5.1.2.4.4 Ācārya Pṛthuyaśa’s Views .........................................................40
5.1.2.5 The Ādhānalagna ..............................................................................40
5.1.2.5.1 The Ādhāna Lagnasphuṭa .........................................................42
5.1.2.6 Śrī Rāmadayālu’s Views ...................................................................45
5.1.2.7 Proposed Steps ..................................................................................46
5.1.2.8 Case Studies ......................................................................................49
5.1.2.8.1 Case 1: Male Native I.................................................................50
5.1.2.8.2 Case 2: Male Native II ...............................................................52
5.1.2.9 Śrī Sepharial’s Method .....................................................................53
5.1.2.9.1 Computation Steps.....................................................................54
5.1.2.9.2 Case Study..................................................................................55
5.1.3 ĀdhānaKuṇḍalī from Garbhādhāna ........................................... 56
5.1.3.1 Menses Leading to Conception .........................................................56
5.1.3.2 Yogas for Conception ........................................................................58
5.1.3.2.1 Candra’s Upacaya ......................................................................59
5.1.3.2.2 Favourable Yogas for Conception ..............................................61
5.1.3.2.3 Characteristics of the Male Partner ..........................................68
5.1.3.3 Details of the Sexual Union ..............................................................70
5.1.3.3.1 Characteristics of the Sexual Union .........................................70
5.1.3.3.2 Posture of the Sexual Union ......................................................71
5.1.4 Yogas in the Ādhānakuṇḍalī ....................................................... 73
5.1.4.1 Fate of the Pregnancy .......................................................................73
5.1.4.1.1 Safe Delivery vs Miscarriage .....................................................74
5.1.4.1.2 Safe Pregnancy...........................................................................75
5.1.4.1.3 Miscarriage .................................................................................77
5.1.4.1.4 Miscarriage Through Śodhya Rāśi ............................................80
5.1.4.1.5 Unusually Prolonged Pregnancy ...............................................82
5.1.4.2 Fate of the Parents ...........................................................................83
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5.1.4.2.1 Danger to the Parents ............................................................... 83

5.1.4.2.2 Danger to the Mother ................................................................ 85
5.1.4.3 Well-Being of the Relations ............................................................. 89
5.1.4.3.1 The Kārakas for the Mother and Father.................................. 90
5.1.4.3.2 The Strength of the Kārakas .................................................... 91
5.1.4.4 Characteristics of the Birth ............................................................. 94
5.1.4.4.1 Illegitimate Birth ...................................................................... 94
5.1.4.4.2 Birth with Teeth........................................................................ 95
5.1.4.4.3 Birth of a Dwarf or a Lame ....................................................... 96
5.1.4.4.4 Deaf, Mute and Dull-witted ...................................................... 97
5.1.4.4.5 Unusual Birth ........................................................................... 99
5.1.4.4.6 Eye Defects .............................................................................. 101
5.1.4.4.7 Bodily Defects .......................................................................... 102
5.1.4.4.8 Breech Birth ............................................................................ 106
5.1.4.4.9 Coiled by the Umbilicus .......................................................... 108
5.1.4.5 Gender, Twins and Other Details ................................................. 113
5.1.4.5.1 Gender of the Child ................................................................. 113
5.1.4.5.2 Birth of a Eunuch .................................................................... 118
5.1.4.5.3 Multiple Births ........................................................................ 121
5.1.4.5.4 Birth of Twins.......................................................................... 122
5.1.4.5.5 Male-Female Twins ................................................................. 125
5.1.4.5.6 Kośaveṣṭita Janma .................................................................. 126
5.1.4.5.7 Birth of Triplets....................................................................... 127
5.1.4.5.8 Many Children ........................................................................ 129
5.1.4.5.9 Yogas from Horāratna ............................................................ 130
5.1.4.6 Characteristics of the Child ........................................................... 132
5.1.4.6.1 Knowledgeable Child .............................................................. 132
5.1.4.6.2 Brave or Timid Child .............................................................. 132
5.1.4.6.3 Nature of the Child ................................................................. 133
5.1.4.7 Destiny of the Relations from Varṇada Lagna ............................. 136
5.1.5 Development and Timing .......................................................... 138
5.1.5.1 Development of the Foetus ............................................................ 138
5.1.5.1.1 The Month-wise Development ................................................ 141
5.1.5.1.2 Principles from Horāratna ...................................................... 145
5.1.5.1.3 Disposition of the Foetus ........................................................ 147
5.1.5.1.4 Tastes for Various Eatables .................................................... 148
5.1.5.1.5 Medical Intervention in Delivery ........................................... 149
5.1.5.2 Timing Delivery ............................................................................. 151
5.1.5.2.1 Normal or Premature Delivery ............................................... 151
5.1.5.2.2 Delivery Month........................................................................ 152
5.1.5.2.3 Candra’s Position .................................................................... 154
5.1.5.2.4 Day or Night at Birth .............................................................. 157
5.1.5.2.5 Usage of Praśna in Timing Delivery ...................................... 159
5.1.6 Reading an Ādhānakuṇḍalī ...................................................... 161
5.1.6.1 Dvādaśāñśa and Yoni .................................................................... 161
5.1.6.2 Janma Ātmakāraka ....................................................................... 163
5.1.6.3 Sūrya’s Position in Ādhāna Ṣaṣṭyāñśa .......................................... 164
5.1.6.4 Diseases and Disabilities ............................................................... 164
5.1.6.5 Skills and Abilities ......................................................................... 165
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5.1.6.6 Disposition of the Ādhāna Lagneśa ...............................................167

5.1.6.7 Prarabdha Karma ...........................................................................167
5.1.6.8 Case Study: Swami Vivekananda ..................................................168
5.2 BIRTH CIRCUMSTANCES ..................................................................... 172
5.2.1 Yamala Janma: Birth of Twins ................................................ 173
5.2.2 Nālaveṣṭita/Sarpaveṣṭita Janma .............................................. 176
5.2.2.1 Yoga 1: Nālaveṣṭita Janma .............................................................176
5.2.2.2 Yoga 2: Sarpaveṣṭita Janma ...........................................................177
5.2.2.3 Case Studies ....................................................................................179
5.2.2.3.1 Case 1: Pablo Casals ................................................................179
5.2.2.3.2 Case 2: Monserrat Caballé ......................................................180
5.2.3 Nauka Janma ............................................................................ 182
5.2.3.1 Yoga 1: Candra in Karka Rāśi etc. .................................................183
5.2.3.2 Yoga 2: Purṇacandra in Budha’s Rāśi............................................184
5.2.3.3 Yoga 3: Candra in the Janmalagna................................................184
5.2.3.4 Yoga 4: Candra in Saptamabhāva..................................................184
5.2.3.5 Yoga 5: Purṇacandra aspecting the Lagna ....................................185
5.2.3.6 Yoga 5: Candra in the Sukha or Karma.........................................186
5.2.3.7 Case study: Mora MacDonald.........................................................187
5.2.4 Inside or Outside Home ............................................................. 188
5.2.5 Whose Place? .............................................................................. 191
5.2.6 Exposed Place ............................................................................. 194
5.2.7 The Delivery Home ..................................................................... 197
5.2.7.1 Houses in the Vicinity.....................................................................199
5.2.7.2 The Number of Apartments within the Building ..........................201
5.2.7.3 Location of the Delivery Room in the House .................................201
5.2.7.4 Number of Stories in the Building .................................................202
5.2.7.5 Birth in a Suspended Place ............................................................203
5.2.7.6 The Location of the Delivery Cot ....................................................203
5.2.7.7 Direction of Entrance into the Delivery Room...............................204
5.2.7.8 Characteristics of the Delivery Room ............................................205
5.2.7.9 Characteristics of the Delivery Cot ................................................206
5.2.7.10 The Condition of the Mother’s Body in Labour ...........................208
5.2.8 Birth Circumstances .................................................................. 209
5.2.8.1 Kārāgṛha Janma .............................................................................209
5.2.8.2 Dungeon or Underground Chasm ..................................................210
5.2.8.3 Playgrounds, Temple, or Barren Land...........................................211
5.2.8.4 Places of Human Activities .............................................................212
5.2.8.5 Forest or a Lonely Place .................................................................214
5.2.8.6 Hill, Forest, or a Fortress ...............................................................216
5.2.8.7 Birth in Darkness ...........................................................................216
5.2.8.8 Birth on the Bare Ground ...............................................................218
5.2.9 Regular vs Breech Birth ............................................................. 220
5.2.10 Comfortable Delivery? .............................................................. 222
5.2.11 Number of Attendants .............................................................. 225
5.2.11.1 Inside or Outside the Room ..........................................................227
5.2.11.2 The Multiplication Factors ...........................................................228
5.2.11.3 Disposition of the Attending Midwives ........................................229
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5.2.12 Body Structure etc. .................................................................. 231

5.2.13 Miscellaneous Matters ............................................................. 233
5.2.13.1 Nature of cry of the Newborn ...................................................... 233
5.2.13.2 Sneezing immediately after birth ................................................ 234
5.2.13.3 Who the Child looks like? ............................................................ 234
5.2.14 Whereabouts of the Father ...................................................... 236
5.2.14.1 The Father Absent from the Birth Scene .................................... 236
5.2.14.1.1 The Father Traveling Overseas ............................................ 240
5.2.14.1.2 The Father’s Imprisonment .................................................. 240
5.2.14.1.3 The Father’s Death ............................................................... 241
5.2.14.1.4 Yogas from Other Classics .................................................... 242
5.2.15 Condition of the Lamp ............................................................. 246
5.2.15.1 The Oil in the Lamp ..................................................................... 247
5.2.15.2 The Wick of the Lamp .................................................................. 248
5.2.15.3 The Characteristics of the Flame ................................................ 249
5.2.15.4 Lights in the Delivery Room ........................................................ 249
5.2.15.5 The Use of Lamps in Prognostication ......................................... 250
5.2.16 Janma Lakṣaṇa ....................................................................... 253
5.2.17 Illegitimate Birth ..................................................................... 258
5.2.17.1 Jāraja yogabhaṅga ....................................................................... 259
5.2.17.2 The Jāraja yogas .......................................................................... 260
5.2.17.2.1 The Universally Accepted Yogas .......................................... 260
5.2.17.2.2 The Other Yogas.................................................................... 262
5.2.17.3 Case Studies ................................................................................. 267
5.2.17.3.1 Leonardo Da Vinci................................................................. 268
5.2.17.3.2 Sophia Loren ......................................................................... 270
5.3 VIYONI JANMA ................................................................................... 272
5.3.1 Birth of Catuṣpāda .................................................................... 277
5.3.1.1 Añśa of Saumyas and Kruras ........................................................ 279
5.3.1.2 The Dvādaśāñśa Kuṇḍalī ............................................................... 280
5.3.1.3 Body parts of the Quadrupeds ....................................................... 281
5.3.1.4 Skin colour of the Quadrupeds ...................................................... 282
5.3.2 Birth of Pakṣi ............................................................................. 284
5.3.3 Birth of Trees ............................................................................. 287
5.3.3.1 Kinds of Trees ................................................................................ 289
5.3.3.2 the Dwelling Place ......................................................................... 291
5.3.4 Further References ..................................................................... 292
5.3.4.1 Jātakapārijāta ................................................................................ 293
5.3.4.2 Sārāvalī .......................................................................................... 296
5.3.5 Case Studies ............................................................................... 300
5.3.5.1 Birth of a Human ........................................................................... 300
5.3.5.2 Birth of a Bull................................................................................. 302
5.4 PRINCIPLES OF NAMING..................................................................... 305
5.4.1 The Akṣaras................................................................................ 306
5.4.2 Akṣara Characteristics .............................................................. 313
5.4.3 Akṣaras and Nakṣatras ............................................................. 319
5.4.4 Graha Akṣara Varga ................................................................. 322
[XIV]
 JANMA: THE BIRTH (PART A)

5.4.4.1 Sūrya’s Varga ..................................................................................322

5.4.4.2 Maṅgala’s Varga .............................................................................322
5.4.4.3 Śukra’s Varga ..................................................................................323
5.4.4.4 Budha’s Varga .................................................................................323
5.4.4.5 Bṛhaspati’s Varga ...........................................................................324
5.4.4.6 Śani’s Varga ....................................................................................324
5.4.4.7 Chandra’s Varga .............................................................................325
5.4.5 Rāśi and Akṣara ......................................................................... 326
5.4.6 The Effects of the Name ............................................................. 333
5.4.6.1 The Nāmāruṛha and Nāmagraha...................................................333
5.4.6.2 The Naming Principles ...................................................................334
5.4.7 Case Studies ............................................................................... 337
5.4.7.1 Case 1: Rāmakṛṣṇa Paramahaṃsa.................................................337
5.4.7.2 Case 2: Aḍolf Hiṭlar.........................................................................338
5.4.7.3 Case 3: Naming a Newborn Child ..................................................340
5.4.8 Some Suggestive Names ............................................................ 343
5.4.8.1 Few Common Indian Names (Female)...........................................343
5.4.8.2 Few Common Indian Names (Male)...............................................343
5.4.8.3 1000 Names of Lord Viṣṇu ..............................................................354
5.4.8.4 1000 Names of Lord Śiva ................................................................357
5.4.8.5 108 Names of Devi Lakṣmī .............................................................361
5.4.8.6 108 Names of Devi Durgā ...............................................................362
5.4.8.7 108 Names of Devi Sarasvatī .........................................................362
5.5 APPENDIX ........................................................................................... 364
5.5.1 The Preliminaries....................................................................... 365
5.5.2 About the Book Series ................................................................ 404

[XV]
 5.1
NIṢEKA AND ĀDHĀNA

C
onception is perhaps the most important event in creatures born
from a womb, i.e., humans and mammals. Therefore, several
Jyotiṣa classics such as Nārada Saṅhitā, Bṛhajjātaka, Horāsāra,
Sārāvalī, Jātakapārijāta etc., dedicated separate chapters to this.
The development of the foetus has a significant bearing on a person’s life,
such as the developmental stages of the foetus in the womb, health,
physical strengths or disabilities, bodily features, the fate of the parents
etc. According to Ācārya Kalyāṇavarmā, the analysis of a Kuṇḍalī is not
complete without the analysis of the Ādhānakuṇḍalī. He states:
SĀRĀVALĪ 8.1.
WITHOUT KNOWING CONCEPTION TIME, ONE CAN NOT
UNDERSTAND THE EFFECTS OF THE VARIOUS VARGAS,
LIKE RĀŚI. THAT IS WHY I EXPLAIN BELOW ABOUT
CONCEPTION, WHICH IS THE CAUSE OF BIRTHS OF ALL
ANIMALS.
Ācārya Kalyāṇavarmā further states that whatever has been
stated in the matter of Ādhāna can be suitably applied to the
Janmakuṇḍalī, where appropriate. And conversely, the rules applicable in
the Janmakuṇḍalī can also be applied to the Ādhānakuṇḍalī. Therefore,
Ādhānakuṇḍalī is a significantly useful tool to complement the
Janmakuṇḍalī in a complete analysis of nativity. In fact, Ādhānakuṇḍalī is
considered even more crucial in prediction compared to the Janmakuṇḍalī,
so much so that it is said that the Janmakuṇḍalī should be used when the
Ādhānakuṇḍalī is not available. However, the usage of the Ādhānakuṇḍalī
is not in vogue as its construction is shrouded in mystery.
SĀRĀVALĪ 8.62.
WHATEVER IS STATED IN THIS CHAPTER SHOULD BE
SUITABLY APPLIED TO JANMALAGNA, WHERE
APPLICABLE. AND THE RULES STATED ELSEWHERE
REGARDING NATIVITY MAY BE USED REGARDING ĀDHĀNA
ALSO, IF NEED BE.
 T H E FUNDAMENTALS

5.1.1
THE FUNDAMENTALS

A
dhāna is a complex topic, so we must adequately understand the
principles. To understand the hidden nuances of the principles, I
studied several classical texts and their translations. I noticed that
Śrī R Sānthānām had done significant research on this matter. His
translation of Bṛhatparāśara not only contains a step-by-step method of
casting this Kuṇḍalī, but he has also detailed the methods in at least two
other books, Naṣṭajātaka and Essentials of Predictive Hindu Astrology.
Undoubtedly, he made a great effort to delineate the principles with
examples coherently.
His two books, “Bṛhatparāśara” and “Essentials of Predictive
Hindu Astrology”, contain a case study of an individual born on the 17th of
Feb 1984, 22:35 IST in New Delhi and whose birth time was carefully
recorded by the doctors upon request. The coitus was also recorded on the
4th of Jun 1983, 22:40 IST, and the LMP was recorded on the 31st of May
1983. Śrī Sānthānām states that the coitus was astrologically planned and
diligently recorded. Therefore, the margin of errors in the recorded times
is incredibly low. I think this is a great service to the Jyotiṣa community
because without such case studies, applying the principles learnt from
Jyotiṣa classics comes to a halt.
Now, in his writing, Śrī Sānthānām considers Niṣeka as coitus and
that the Niṣeka moment derived from Maharṣi Parāśara’s method gives us
the moment of coitus. However, not all scholars seem to agree with this,
and it is widely believed among the scholars that the moment denoted by
Maharṣi Parāśara in Bṛhatparāśara gives us the moment of conception or
impregnation. A lady becomes pregnant when a sperm from the father
impregnates or fertilises her ovum.
It is the moment when a new life manifests in the womb that
develops into a foetus and, after that, a child and an adult. Therefore, the
Ādhāna must mean this special moment of fertilisation. The Ādhāna can
also mean implantation, where the fertilised egg establishes itself on the
wall of the mother’s uterus or womb. However, from my studies, I found
that the moment of fertilisation should be treated as Ādhāna, not
implantation.
Śrī Sānthānām gives a detailed exposition of the method on pages
128-131 of Naṣṭajātaka. I am narrating them here to help understand the
principles before embarking upon a more detailed study of this subject.
1. A child spends nine sauramāna months or ten lunar revolutions in
its mother’s womb. This period starts from the moment of coitus till
birth. Ācārya Kalyāṇavarmā states in śloka 8.10 that, to suffer or

[2]
 NIṢEKA AND ĀDHĀNA

enjoy the fruits of the past Karma, the native whose soul has already
formed part of the semen of man enters the womb of the woman after
coitus and conception ensues. The entry of the semen with
appropriate biological considerations causes the “birth” after the due
period is over.
The duration of 1 Sauramāna month is 365.2563/12 = 30.438025,
and that of 1 Lunar revolution is 27.32 days. This gives rise to 273.942225
days from Sūrya or 273.2 days from Candra. The average duration of
pregnancy is 273 days. From Sūryasiddhānta, we learn that Candra makes
57753336 revolutions in a Mahāyuga, having 1577917828 days. This shows
that the mean revolutions of Candra is 1577917828/57753336 =
27.32167416268387 = 27:19:18:1:37:8:54:10:42:27 = 27 days 19 Ghaṭikā, 18
Vighaṭika, 1 Tatpara, 37 Vitatparas. In the same period Sūrya makes
4320000 revolutions, therefore, 1 Sauravarṣa is 1577917828/4320000 =
365.2587564814815 = 365:15:31:31:24 = 365 days 15 Ghaṭikā, 31
Vighaṭika, 31 Tatpara, 24 Vitatparas.
2. The duration of 9 solar months is a matter of theory. That conception
time is nothing but the time of coitus that leads to the formation of
the foetus is borne by the reference of Śrīmad Bhāgavata, 3rd Kanda,
Ch 31, Śloka 2. Normally, seminal drops take 5 days to harden and
form into an embryo. According to western medical pundits, a female
is fit to conceive five days before the occurrence of the monthly course
or five days after menstrual disappearance.
3. A normal pregnancy lasts 273 days. Candra takes 27.32 days to
complete one round of the zodiac. Therefore, lunar revolutions make
37.32 days. A solar month is approx. 30 days 26 ghaṭis 17 vighaṭis 32
tatparas and 30 vitatparas. Our Hindu astrologers have known the
minutest division of the day, divided into 4665 crores and 60 lakh
units.
The duration given is equivalent to 30.438206018519 days. This
yield a Sauravarṣa of 365.258472. It is unclear what the source of this
information is. But, according to Sūryasiddhānta, there are 4320000
revolutions of Sūrya in a Mahāyuga of 1577917828 days. This yield a year
of 365.258756481482 days and a month of 30.438229706790. When
converted to Ghaṭikās and Vighaṭikās etc., we have 30 days, 26 ghaṭis, 17
vighaṭis, 37 tatparas and 37 vitatparas.
4. Manuṣyajātaka, Adhyāya 5, Śloka 2 states that 273 days is the
expected duration of pregnancy, as mentioned above. See guṇa
tārakāni, where “guṇa” is three and “tāraka” is 27. When reversed, it
becomes 273. However, all births are not practically regulated to
exact 273 days only. About 30% of deliveries occur in 273 days, 5% in
252 days, 40% in 280 days, 5% in 301 days and 20% are different
from those.

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 T H E FUNDAMENTALS

5. Manuṣyajātaka continues to correlate the Janmakuṇḍalī’s Graha

positions with that of Ādhānakuṇḍalī. If Candra’s Sphuṭa is like
Lagna’s, devoid of Rāśis, the birth should have been 273 days. This
rule of Manuṣyajātaka does not tally with Saṅketanidhi’s rule. If
Candra is in the 7th Bhāva, it is 258 days. And it is 288 days if
Janmarāśi is in the 8th or 9th Bhāva. The exact period should be
worked from the concerned Bhāvamadhya.
6. If Candra is Śuklapakṣi and in Dṛśyārdha, or Kṛṣṇapakṣi and
Adṛśyārdha, then the birth is before 273 days. Should it be otherwise,
i.e., Candra is Śuklapakṣi, and in Adṛśyārdha or Kṛṣṇapakṣi and
Dṛśyārdha, the delivery is more than 273 days. Dṛśyārdha is 7th
Bhāvamadhya to Lagna Bhāvamadhya, and Adṛśyārdha is Lagna
Bhāvamadhya to 7th Bhāvamadhya.
In summary, if both the Pakṣa and visibility are concurrently
darker or lighter, the duration is less than 273. On the other hand, if they
are reversed, i.e. the Pakṣa is brighter, and the visibility is darker, or vice-
versa, the duration is more than 273 days. Śrī Sānthānām gives a case
study of an individual born on the 9th of Jun 1979, at 06:50 IST, in
Faridabad (77E22, 28N25). The LMP of the mother was the 31st of Aug
1978. The lady was married on the 16th of Aug 1978. The delivery was
after 275-276 days from conception - more than 273 days. This is because
Candra is Śuklapakṣi and in Adṛśyārdha (6th house).
Note that according to Śrī Sānthānām, the conception occurred on
the 6th/7th of Sept, which is the 6th/7th day from the LMP. This cannot be
the moment of fertilisation because it occurs nearly 14 days from LMP.
Therefore, the moment given must be the time of coitus. According to Śrī
Sānthānām, it is the moment of coitus that should be treated as
Niṣeka/Ādhāna and not the moment of fertilisation. Quickly, I looked up
the stated date and time details and found the following: Lagna 73.282113,
MC 329.935281, IX 304.384225, Śani 134.185159, Candra 215.224555,
Dina Guḻika 52.852384. Lagneśa is in Dṛśyārdha; therefore, the Candra
factor is 0. According to Maharṣi Parāśara, Pregnancy duration = (Guḻika
– Śani) + (IX – I) + Candra factor = (22.852384 - 14.185159) + (304.384225
- 73.282113) + 0 = 239.769337° = 239.769337 days = 1978-10-12 12:22:09
IST.
There is more than 30 days difference between the conception
duration given by Śrī Sānthānām (275/276 days) and what we calculated
from Maharṣi Parāśara’s dictum. However, if we took X Bhāvamadhya of
329.935281, then the duration would have been ((22.852384 - 14.185159) +
(329.935281 - 73.282113) + 0) = 265.320393 = 1978-09-16 23:08:38 IST.
This is reasonable because it is within the fertilisation window, normally
LMP+12 to LMP+16. Therefore, it is likely that the coitus on the 6th/7th led
to the conception on the 16th. It could very well be the results of coitus done

[4]
 NIṢEKA AND ĀDHĀNA

after the 6th/7th, i.e., 10th to 16th of September, but the author did not
mention it. In my opinion, the moment derived from Maharṣi
Parāśara gives us the fertilisation date, not coitus.
7. Śuklapakṣi Candra indicates that Ādhāna Candra is in the Rāśi of
Janmalagna. Kṛṣṇapakṣi Candra indicate the position of Ādhāna
Candra in the 7th from the Janmalagna.
8. Either the Janma Lagna or Saptama corresponds to the Ādhāna
Candra. Alternatively, the Ādhānalagna or Saptama corresponds to
the Janmarāśi. Therefore, there is correspondence between the
Lagna and Candra, between the Janma and Ādhānakuṇḍalī.
Whether the Lagna or the Saptama will depend on the Śuklapakṣa or
Kṛṣṇapakṣa birth. Birth in Śuklapakṣa indicates Janmarāśi is
identical to the Ādhānalagna. On the other hand, birth in
Kṛṣṇapakṣa denotes Janmarāśi in the 7th from the Ādhānalagna.
Alternatively, the Ādhānalagna can correspond to the Janmarāśi or
Ādhāna Candra, to the Janmalagna. Or the Janmarāśi and
Janmalagna can be in the 7th house from Ādhānalagna.
9. The Ādhānalagna and the Ādhana Candra can be worked out from
the place where the mother lived at the time of obtaining pregnancy,
while the Janmakuṇḍalī of the child should be worked for the place of
delivery. If the Last Menses Period (LMP), as doctors note on the
carrying female’s case sheet, it helps confirm the facts. Of course,
rectification is made much easier if attention is paid to the birth
moment. Further, all may not retain or note LMP unless one is
serious in Jyotiṣa.
10. What is the Janmalagna? According to Dakṣa Smṛti, the Janmalagna
is same as Ādhānalagna for Satya yuga, Jalodaya Lagna for
Tretāyuga, Śirodaya Lagna in Dvapara yuga, and Bhūpatana Lagna
for Kaliyuga. Therefore, the Lagna should be cast when the child is
completely out of the mother’s womb for the present yuga. Since the
time in the birth report is not mostly immediate and prompt, one
must rectify the Lagna by various rules enumerated in the Śāstras.
11. Now, let us see a few principles of western astrology. Śrī Sepharial, a
noted tropical astrologer, has four principles. Śrī Sānthānām states
that apparently, he borrowed the concept from eastern school. Śrī
Sepharial suggests a method to know the number in excess or short
of 10 lunar months as under:
a. If Candra is in Adṛśyārdha, note the distance between
Candra and Lagna Bhāvamadhya. If Candra is in
Dṛśyārdha, then note the distance between Candra and
Saptama Bhāvasphuta.
b. Śrī Sānthānām notes that, in either case, the angular
distance is the shortest one. Suppose Candra is in the 8 th

[5]
 T H E FUNDAMENTALS

house; the angular distance between Candra and the 7th

house is needed. One should not count 9th, 10th etc. and then
reach the 7th house in terms of longitude. The influence,
being by longitudinal distance, the count of longitude should
be the shortest.
c. The difference in longitude must be divided by 12, indicating
the number of days in excess or short of the ten lunar
months. Śrī Sānthānām states that, for more information on
prenatal epoch, refer to the Manual of Astrology, which,
however, deals with Tropical astrology. Since we dealt with
only the longitudinal distance, it makes no difference in this
article.
According to Manuṣyajātaka, the base pregnancy duration is 273
days. Now, should it be counted from coitus or fertilisation? According to
modern medical science, the average human gestation period is 280 days,
counted from the LMP. When a lady is pregnant, the expected day of
delivery (EDD) is determined by adding 280 days or 40 weeks to the LMP.
Since the Ovulation occurs nearly 14 days from LMP, if we consider that
to be the date of fertilisation (or conception), the mean duration of
conception to delivery is 280 – 14 = 266 days (38 weeks), which is near
about the end of 9th month. If we consider the coitus at least seven days
after the LMP, we arrive at 273 days. Therefore, what Śrī Sānthānām
states, which is that the Niṣeka or Ādhāna refers to the moment of coitus,
has some validity. However, it is not logical because not all coitus gives rise
to a pregnancy, and a new life is formed only when the sperm (Śukra) fuses
with the ovum (Candra).
Therefore, Ādhāna must refer to the moment of
fertilisation. The moment of coitus can only tell us whether the
conditions are favourable for the fertilisation (Ādhāna) to take
place or not, but that moment is not the Ādhāna by itself. Depending
on the moment of coitus, the Ādhāna can occur anytime between that
moment to about a week because the sperms can stay alive as many as
seven days from the time they are deposited into the womb waiting for the
ovum to be released. In most cases, fertilisation is expected on the 14th day
of LMP, but it can vary between 12 to 16 days. Ācārya Vaidyanātha states
that pregnancy can occur when the coitus happens on the 4 th Night (which
gives rise to a short-lived male), which means that Ovulation must occur
on the 10th/11th day; else, how can the sperm be alive?
Now, the validity of the 273 days is from Manuṣyajātaka, which is
used by several scholars, including Pt Sanjay Rath and his school.
According to Pt Rath, the Base Pregnancy Duration is 273 days. To this,
the difference between Guḻika and Śani is applied. It is added when the
pregnancy is longer than 273 days and subtracted when shorter. There is

[6]
 NIṢEKA AND ĀDHĀNA

yet another correction which is based on whether Lagneśa is in Dṛśyārdha

or Adṛśyārdha. According to my notes taken in 2002 from the personal
teachings of Pt Rath, there is a Pakṣa correction of 1 Pakṣa (15 days),
depending on the disposition of the Lagneśa. If the Lagneśa is in
Dṛśyārdha, 15 days are added, whereas if it is in the Adṛśyārdha, no
addition is needed. I cannot vouch for its accuracy because I do not know
whether I recorded it accurately. According to Maharṣi Parāśara, however,
if Lagneśa is in Adṛśyārdha, then Candrasphuṭa should be added.
Maharṣi Parāśara, however, has a different opinion regarding the
Base Pregnancy Duration of 273 days. According to esteemed Maharṣi, the
duration should be computed based on the distance between Lagna and the
9th house. For this, we must use the Bhāvasphuṭas computed using
Śrīpati’s method, the notable astronomer and astrologer. Now, Śrīpati
Bhāva is a misnomer because he did not invent it but merely wrote about
something that Maharṣi Parāśara and other Ācāryas already narrated.
The Bhāva computation can be found in the Bṛhatparāśara edition of Śrī
Gaṇeśa Dutt Pāthak and Śrī Tārāchand Śāstrī but is conspicuously
missing from other editions of Śrī Sitārām Jhā, Śrī Sānthānām, Śrī
Padmanābha Śarmā and other scholars.
The construction of Ādhānakuṇḍalī is confounding because of the
prevalence of several opinions and the lack of case studies. Regarding the
determination of the Ādhāna Candra, almost all great Ācāryas, including
Ācārya Varāhamihira, Ācārya Pṛthuyaśa, Ācārya Vaidyanātha, Maharṣi
Gārgi states a computation based on the Dvādaśāñśa. Now, what is a
Dvādaśāñśa? It is a Rāśi within a Rāśi. If we take a Rāśi, say Karka, and
divide it into 12 parts, and assign them to 12 Rāśis, then each of the 12
parts becomes a Dvādaśāñśa. The Dvādaśāñśas are always counted from
the concerned Rāśi, to which the Dvādaśāñśa belongs. Therefore, the 1 st
Dvādaśāñśa of Karka is Karka, 2nd is Siṅha, 3rd is Kanyā and so on. The
Dvādaśāñśa Varga is connected to birth and the parents.
According to this principle, check Candra’s Dvādaśāñśa in the
Ādhāna/Praśna Kuṇḍalī. From the Dvādaśāñśa, when Candra moves as
many Dvādaśāñśa, birth is like to occur. For instance, say, Candra is in
the 5th Dvādaśāñśa of Kanyā, which is Makara. Now, when Candra is in
the 5th Rāśi of Makara, i.e., Vṛṣabha, birth occurs. This is such a crucial
dictum that almost all Ācāryas are unanimous about it. Sometimes, the
birth can occur when the specific Dvādaśāñśa counted from Meṣa, i.e., in
this case, the 5th Dvādaśāñśa from Meṣa is Siṅha, indicating that the birth
can occur when Candra moves into Siṅha.
Sometimes, when the Añśeśa of Candra Navāñśa is stronger, the
Dvādaśāñśa of Candra’s Navāñśa is reckoned for ascertaining the
Janmarāśi. For instance, if Candra is in Vṛṣabha Navāñśa, and Mithuna
Navāñśa Dvādaśāñśa, then the birth can occur in 2nd from Mithuna, i.e.,

[7]
 T H E FUNDAMENTALS

Karka Rāśi. This is explained in the Jātakapārijāta translation by Pt GK

Ojha, who carefully followed the interpretation of Ācāryas such as Śrī
Rudrabhaṭṭa and Śrī Bhātotpala. Even though this is such a crucial
dictum, for some reason this is disregarded by Śrī Sānthānām.
Even the school of Pt Rath disregards this crucial dictum and
professes that birth occurs only when Candra is in a Kendra from the
Janmarāśi. How can a dictum endorsed by several eminent Ācāryas be
disregarded by modern scholars? I am not convinced about their methods
and embarked on a journey towards discovering the real treasures hidden
in our classical texts. That is why this book, “In Search of Jyotiṣa”, is being
written. It is a journey to discover Jyotiṣa!
There is yet another method of determining Janmarāśi, by Ācārya
Pṛthuyaśa. He states in Horāsāra that when Candra comes to the 7th from
Navāñśa Candra in the Ādhānakuṇḍalī, birth ensues. Yet, few other
variations of the Dvādaśāñśa method are narrated by Śrī Vijñānananda in
his translation of Bṛhajjātaka, and they must also be studied. However,
one must not apply them blindly. Many interpretations are likely to be
personal and not supported by the Śāstras.
Another area where a misunderstanding originated from the
writings of Śrī Sānthānām is the principle based on the reversal of
Dinabalī and Rātribalī Rāśi. He states that if the Ādhāna occurs in a
Dinabalī Rāśi, the Janma must occur in a Rātribalī Rāśi, and at Night.
Similarly, if the Ādhāna occurs in a Rātribalī Rāśi, then the Janma must
occur in a Dinabalī Rāśi and during the day. This principle of reversal is
valid for Praśna and not Ādhāna. Not surprisingly, I did not find any
classical text to support this theory, and in fact, the theory is the reverse
of what is stated by Śrī Sānthānām. It is, if Ādhāna is in a Dinabalī Rāśi,
then the birth is during the day, and if Rātribalī Rāśi, then it is during the
Night. The portion elapsed during the day and Night from Sūryodaya and
Sūryāsta, respectively, is known from the extent of Lagna elapsed the
Lagna Rāśi.
According to Ācārya Varāhamihira (Bṛhajjātaka 4.21),
“ित्कालनमतदुसनहिो निरसांशको यस्ित्तुल्यरानशसनहिे पुरिः शशाङ्के । यावािुदने ि
ददिरानिसमाि ाग-स्िावद्गले ददिनिशोःप्रवदनति जतमा ॥२१॥”, meaning, At the time of
Garbhādhāna, whichever number Dvādaśāñśa Candra is in when Candra
transits to the Rāśi, that is as many Rāśi from the Dvādaśāñśa, the
childbirth occurs. Again, If the Lagnasphuṭa rises in a Dinabalī or Rātribalī
Rāśi at Ādhāna, birth occurs after that much portion of day or Night has
elapsed. Sārāvalī states the same in śloka 8.50 “ित्काले ददवसनिशासंज्ञः समुदने ि
रानश ागो यः । यावािुदयस्िावाि् वाच्यो ददवसस्य रािैवाा ॥”. Also note, Maharṣi Gārgi1,

1 Taken from the Hindi translation of Bṛhajjātaka by Śrī Sitārām Jhā, page 82.

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 NIṢEKA AND ĀDHĀNA

“यावत्संख्ये िादशांशे शीिरनममर्व्ावनस्ििे । ित्संख्यो यस्ििो रानशजतमेतदौ िद्गिे वेि् ॥”. Even
Ācārya Balabhadra gives an example in Horāratna, where he shows how a
birth that occurred after certain Ghaṭikās from Sūryodaya when the
Ādhāna was in a Dinabalī Rāśi. Śrī Sānthānām appears to have followed
Ācārya Pṛthuyaśa, but that is different from the majorly accepted opinion.
Pt Sanjay Rath follows the same opinion as Śrī Sānthānām but
suggests a modification. According to Pt Rath, when birth occurs during
the day, the night forces are strong at Ādhāna, and when the birth occurs
at Night, the day forces are strong at Ādhāna. However, since he professes
that the Ādhāna Lagna should be 7th from the Janma Lagna, the Ādhāna
Lagna always does not correspond to the correct day or night force. For
instance, if birth occurs during the Night, in Dhanu Rāśi, the Ādhāna is in
the 7th from Dhanu, i.e., Mithuna. Now, Mithuna is a Rātribalī Rāśi.
But according to the reversal principle, the Dinabalī Rāśi must be
strong in the Ādhāna Lagna. This issue is overcome when the
Dinabalī/Rātribalī Horā is considered. In Mithuna, Sūrya’s Horā is
Rātribalī and Candra’s Horā is Dinabalī. Since it is an Oja Rāśi, 1st Horā
is Sūrya’s, and 2nd Horā is Candra’s. Therefore, Ādhāna must have
occurred in Candra’s or 2nd Horā, which is Dinabalī. Now, the fraction of
Horā elapsed is the same as the fraction of day (Ahas) or Night (Rātri)
elapsed, which should be reckoned from the Sūryodaya and Sūryāsta. The
Horā principle is, Sūrya’s Horā in Dinabalī Rāśi is Dinabalī, and Rātribalī
Rāśi is Rātribalī. This is reversed in Candra’s Horā, which in Dinabalī Rāśi
is Rātribalī, and in a Rātribalī Rāśi, Dinabalī.
The method of Pt Rath is undoubtedly clear and consistent, but
unfortunately, this is not stated by any of the classical texts, be it
Bṛhajjātaka, Sārāvalī or Jātakapārijāta. Therefore, it must be accepted
with caution. The alternate principle is complex and requires years of
practice, but it is supported by the Śāstras. According to this principle,
Dinabalī Rāśi causes daybirth, and Rātribalī Rāśi, nightbirth. However,
the Dinabalī/Rātribalī Rāśi need not always be rising in the Kṣetrakuṇḍalī
(D1), and it can very well be rising in Navāñśa (D9) or Dvādaśāñśa (D12).
Sometimes, the rising is in Navāñśa-Dvādaśāñśa (D108).
In all cases, the Sphuṭa risen should correspond to the fraction of
the day or Night elapsed. The reason for the complexity is the Dvādaśāñśa
rule of the Ācāryas, which under no condition should be violated. In my
experience, I noticed that the Dvādaśāñśa Candrasphuṭa closely
corresponds to the Janma Candrasphuṭa. For this matter, a Dvādaśāñśa is
divided into nine sub-parts, denoting the 9 Nakṣatra Caraṇas. If at Janma,
Candra is in the 5th Caraṇa, then in the Ādhāna Dvādaśāñśa, Candra must
also be in the 5th Caraṇa of the Dvādaśāñśa Rāśi. This is a widely accepted
opinion among the scholars that the Dvādaśāñśa of Ādhāna Candra not
only determines the Rāśi of birth but also what Sphuṭa of Candra must be
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 T H E FUNDAMENTALS

in the Janma Rāśi. Therefore, the closest we must arrive is the Nakṣatra
Caraṇa of Candra. This is explained with clear examples to remove all
doubts and confusion.
Regarding fixing Candra of the Ādhānakuṇḍalī, Pt Rath gives clear
guidance. He states the following conditions, (1) Pregnancy occurs when
Candra occupies a Upacaya from the mother’s Lagna. If Candra is not in
Upacaya, then he must be conjunct (or dṛṣṭied by) Bṛhaspati. (2) In the
conception chart, the Ādhāna Candra should be in a Kendra to the native’s
own Janmarāśi. Therefore, if the mother’s Janma Lagna is known, Candra
of the Ādhānakuṇḍalī can be easily fixed.
Regarding the Ādhāna Lagna, I follow the dictate of Maharṣi
Bādarāyaṇa, which is the Ādhāna Lagna should be on the 7th from the
Janma Lagna. This appears to be an incredibly significant proposition
because the thought prevailing in the mother’s mind at coitus impacts the
characteristics and future of the child. Therefore, it is always advisable for
the parents to lead a pure/sāttvika lifestyle before uniting with the desire
to have a righteous child. Combining under the influence of alcohol, drugs
etc., gives rise to a child whose life shall not be useful to society. Likewise,
children born out of illegitimate sex, rape, etc., which causes apprehension,
fear, pain, and violence in the uniting partner, give rise to offspring that
evoke such negative emotions in the world.
In this context, let us understand the birth of Vidura. Vidura was
born from Niyoga between Maharṣi Vyāsa and Pariśrami, a maid of the
queens Ambikā and Ambālika. Ambikā and Ambālika were wives of king
Vicitravirya, the grandfather to Kauravas and Pāṇḍavas; and the father of
Dhṛtarāṣṭra and Pāṇḍu. Barring Kṛṣṇa, Vidura was most respected as an
adviser by the Pāṇḍava, whom he forewarned on various occasions of
Duryodhana’s. According to Kṛṣṇa, Vidura was considered Dharmaraja,
the governor of righteousness. Kṛṣṇa respected Vidura for his devotion to
people’s welfare and proficiency in every sphere of knowledge. Niyoga is an
ancient tradition of begetting children from the union of another person. A
woman whose husband is either incapable of fatherhood or has died
without a child would request and appoint a man to help her bear a child.
According to this tradition, the chosen man must be or would most likely
be a revered person.
This is an episode of how Kuru, Pāṇḍu, and Vidura are born from
Maharṣi Vyāsa upon the behest of queen Satyavati, Maharṣi Vyāsa’s the
mother, through Niyoga. Queen Satyavati bore Shantanu two sons:
Citrāṅgada and Vicitravirya. Citrāṅgada died young, after which his young
brother Vicitravirya was crowned king. Vicitravirya married the
princesses of Kashi-Kosala: Ambikā and Ambālika, who Bhīṣma won in a
Svayamvara. The childless Vicitravirya met with an untimely death. With
no heir to the throne, Satyavati asked Bhīṣma to make widows of

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 NIṢEKA AND ĀDHĀNA

Vicitravirya pregnant, following the practice of Niyoga and rule as king.

Bhīṣma refused, reminding Satyavati of his promise to her father and his
vow of bachelorhood.
He suggests that a Brāhmaṇa could be hired to father children for
the widows, thus preserving the dynasty. Revealing to Bhīṣma the tale of
her encounter with Maharṣi Parāśara, Satyavati well knew that this was
the time to call her son Maharṣi Vyāsa to aid her. Satyavati, after great
difficulty, obtained the consent of Maharṣi Vyāsa to have “Niyoga” with his
brother’s widows. He argued that Vicitravirya’s wives were like his
daughters; having Niyoga with them was a heinous sin through which no
good could come. Vyāsa finally agreed to that “distasteful task” but
suggested that offspring of perversity cannot be a source of joy. After
convincing Maharṣi Vyāsa, Satyavati managed, with great difficulty, to
obtain the consent of her “virtuous” daughters-in-law.
On a suitable day, Satyavati invited Vyāsa to the bed-chamber of
the elder Queen Ambikā. However, during sex with Vyāsa, Ambikā noticed
his dark appearance and closed her eyes. Vyāsa declared to Satyavati that
due to Ambikā’s act of closing her eyes, her son would be blind but strong
and have a hundred sons – later known as Kauravas. Satyavati considered
such an heir an unworthy king. So she asked Vyāsa to have Niyoga with
her other daughter-in-law. During their Niyoga, Ambālika fell pale due to
Vyāsa’s grim appearance. As a result, the child would be pale, Vyāsa told
his mother, who begged for another child. In due course, the blind
Dhṛtarāṣṭra and the pale Pāṇḍu were born. Satyavati again invited Vyāsa
to Ambikā’s bed-chamber; she remembered Vyāsa’s grim appearance (and
repulsive odour) and substituted a Śudra maid in her place. The maid
respected the Maharṣi and was not afraid of him, and Vyāsa thus blessed
her; her son would be the most intelligent man, and she would no longer
be enslaved. Vyāsa told Satyavati of the deception and then disappeared;
Vidura, an incarnation of the god Dharma, was born to the maid.
The psychological disposition of the mother and the father has a
significant bearing on the child, which is why the 7 th house from the
Ādhāna Lagna becomes crucial. One’s mental disposition at coitus should
be known from the 7th house, which manifests as the Lagna or the Navāñśa
Lagna. Therefore, one’s Lagna can be in the 7th Rāśi from the Ādhāna
Lagna or the Ādhāna Navāñśa Lagna. In some cases, I found the Lagna to
be in the 7th from the Ādhāna Dvādaśāñśa Lagna, as well. Often, I see that
what is seen from the Lagna can also be seen from the Navāñśa Lagna or
the Dvādaśāñśa Lagna. However, among the 3 Kuṇḍalīs, typically, one
among them is predominant. Usually, the Varga Kuṇḍalī, whose Lagneśa
is the strongest, and preferably in the Kendra to Lagna, becomes most
predominant.

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5.1 .1 .1
N IṢ E KA VS Ā DH ĀN A

Jyotiṣa deals with precise definitions because a vague definition

confuses. In this regard, conception is a series of events, and if a Kuṇḍalī
must be cast for divining one’s Karma, that is behind one’s birth, then we
must be incredibly precise regarding the moment at which the Kuṇḍalī
must be cast. The terms used regarding conception in Sanskrit Jyotiṣa
literature are Niṣeka and Ādhāna. The series of events involved in one’s
birth are (1) coitus/ejaculation, (2) fertilisation/ implantation and (3)
delivery. The first in the sequence is called Niṣeka; fertilisation is called
Ādhāna and birthing Janma.
In Uttarakālāmṛta 8.1, Kālidāsa refers to the 1st sexual union
where he used the term Niṣeka. He states: “stripumso prathamo niṣeka
uditah sambhogādyantave garvadhānamiti bruvanti vibhudhāstanmāsi
māsyeva hi. hasta svātyanurādha mūladaruna shrisha prajeshottara
svantye caiva niṣeka uttama iti prāgvaccha shuddhadikam.” The first
sexual union (sambhoga) of a man and woman soon after a bath after the
1st menses is called Niṣeka. Union after the regular monthly menses is
referred to as garbhādhāna. The Niṣeka is considered most auspicious
when Candra at the time is in Hastā, Svāti, Anuradha, Mūla, Śatabhiṣā,
Śravaṇa, Rohiṇī, Uttarāphālgunī, Uttarāṣāṛhā, Uttarābhādrapada, and
Revatī. According to Wiseman, at the Niṣeka, Lagna should be auspicious
and free from the occupation of a Graha. The reference to the 1st coitus
is the consummation of marriage. After a woman takes a bath after
her first monthly period after marriage and unites with her
husband, it is called Niṣeka. Some scholars opine that the
following unions are called Ādhāna.
In contrast, Garbhādhāna corresponds to either fertilisation or
implantation of the fertilised egg. Garbha means the womb, which is often
used in several places. In a temple, a Garbhagṛha means inner sanctum.
Garbha is often referred to as the specific number of pregnancies; for
instance, Prathama-Garbha, Dvitīya-Garbha etc., mean 1st and 2nd
pregnancies, etc. Ādhāna means to implant. Therefore, Garbhādhāna
could be the implantation of a fertilised egg on the inner uterine wall.
Fertilisation is often called impregnation, which I shall use
interchangeably with fertilisation. The calculations of Maharṣi Parāśara
indicate that Garbhādhāna could mean fertilisation.
There is a Garbhādhāna ritual, 1st among the 16 Samskaras
performed in a person’s lifetime. The ritual should be performed from the
5th to the 16th day from the start of the woman’s menses. Even in ancient
times, the Ācāryas knew well about the science of conception because the
mentioned period was indeed fertile for an average woman. According to

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 NIṢEKA AND ĀDHĀNA

Manu, coitus must be avoided on the 11th and 13th nights, which becomes
clear from Jātakapārijāta. According to the text, coitus on the 11th Night
produces a female child with some deformity or lacking in physical beauty,
and the 13th Night produces a female who shall be a sinful sufferer. It is
believed that coitus on even nights produces boys and odd nights, girls. The
steps are elaborate, and one must learn this from a knowledgeable person.
I am giving here a simplified version. (1) Step 1: The couple must
remain fresh and happy on the fixed day. Happiness is essential here
because happiness does produce good children. (2) Step 2: At madhyānha
(noon), the couple should perform Gaṇeśa Pujā, (3) Step 3: Before
Sūryāsta, the lady should take a bath, wear new clothes, ornaments and
garlands of fresh flowers, (4) Step 4: The lady should sit in a place fixed
for Pujā and face east (Sūrya). Other married ladies having children should
offer the lady wheat, oats, and coconut while the husband chants a Mantra,
(5) Step 5: In the second part of the Night (9 to 12), the couple should enter
a room decorated for this purpose, clad in white clothes. (6) Step 6: The
lady should lie flat on a soft bed. The husband sits facing east and performs
a Upastha Sparśa Kriya (an act of touching the genital), (7) Step 7: Have
coitus, (8) Step 8: The lady sits up, and the husband performs the final
mantra. The act of having this ritualistic coitus is called Garbhādhāna so
that it manifests a healthy and righteous baby, i.e., one who is a follower
of Dharma.
Now, let us understand the physiognomy of the pregnancy process.
Before the impregnation, the ovum, after travelling through the fallopian
tube, attaches itself to the uterus wall and waits for a spermatozoon for it
to be fertilised. The process starts with Ovulation when the ovum is
released from the ovary. The journey is facilitated by the constant
movement of the lining cells of the interior of the fallopian tube. Only some
ovum reaches the uterus, which, upon reaching there, waits to be
impregnated by a spermatozoon. If the coitus happens within a reasonable
time before or after the ovum’s arrival, it is likely to get fertilised.

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During fertilisation, the sperm and egg unite in one of the fallopian
tubes to form a zygote. Then, the zygote travels down the fallopian tube,
becoming a morula. When it reaches the uterus, the morula becomes a
blastocyst. The blastocyst then burrows into the uterine wall – a process
called implantation. After that, the conception ensues, whereby the ovum
remains attached to the uterus walls and, in time, develops into the foetus.
If the ovum is not impregnated, it gradually loses vitality and is finally cast
off with several uterine secretions known as Menstruation. The following
schedule of events illustrates the process of Ovulation and Menstruation.

1. Ovulation: Each month inside the ovaries, a group of eggs starts to

grow in small, fluid-filled sacs called follicles. Eventually, one of the
eggs erupts from the follicle, called Ovulation. It usually happens
about two weeks before the subsequent onset of Menstruation.
2. Uterus getting ready to receive the ovum: After the ovum leaves
the follicle, the follicle develops into the corpus luteum. The corpus
luteum releases a hormone that helps thicken the uterus lining,
preparing it for the ovum.
3. The journey through the fallopian tube: After the ovum is
released from the ovary, it enters the fallopian tube and starts its
journey towards the uterus through the tube. The uterus is also
called the womb or the Garbha. It is also called Kukṣi or Kokh.

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 NIṢEKA AND ĀDHĀNA

4. Waiting period: The Ovum stays in the fallopian tube for almost 24
hours, waiting for a sperm to fertilise it. All this happens, on average,
two weeks after the last menstrual period.
5. Flushing out: If the ovum is not fertilised, it moves through the
uterus and disintegrates. The hormone levels go back to normal. The
body sheds the thick lining of the uterus, which was prepared for
receiving the impregnated ovum, and with that, the menstrual period
starts.
6. Fertilisation: Fertilisation is also known as impregnation. It is the
act of sperm meeting the ovum and integrating with it. Many sperms
compete to fertilise the ovum, but only the fittest among them can
fertilise it. When fertilised, the ovum cannot be fertilised again. The
baby’s genes and sex are fixed at the instant of fertilisation.
7. Implantation: The egg stays in the fallopian tube for about 3 to 4
days. But within 24 hours of fertilisation, it starts dividing quickly
into many cells. It keeps dividing as it moves slowly through the
fallopian tube to the uterus. It finally attaches itself to the lining of
the uterus. This is called implantation. The term Garbhādhāna
might refer to this moment of implantation. Garbha is the
uterus/womb, and Ādhāna is the act of implantation. This moment of
implantation of the fertilised egg in the uterus seals the child’s fate
for the time to come. The fertilisation may have occurred 3 or 4 days
before the implantation, but that moment only determines how well
the fertilised ovum settles on the uterus lining. Therefore, the
moment of implantation of the fertilised ovum, or the Garbhādhāna,
should be used to divine the fate of the zygote and embryo. Later, we
shall see whether there is a precise method of determining this
moment. The most crucial question is determining the Ādhānalagna,
or the moment of implantation, without the aid of a medical
instrument.
In modern medical terms, we hear several terms for the creature
developing in the womb: zygote, embryo, and foetus. What are they? A
“zygote” is a single-celled organism resulting from a fertilised egg. An
“embryo” is the early stage of development in which organs are critical
body structures are formed. An embryo is termed a “foetus”, beginning in
the 11th week of pregnancy, which is the 9th week of development after
fertilisation of the egg.

5.1 .1 .2
THE N I Ṣ EK A V S Ā D HĀN A LA GN A

Niṣeka and Ādhāna are two different terms for conception; their
difference must be understood. Jātakapārijāta clearly differentiates
Niṣeka from Ādhāna. In śloka 3.19, Ācārya Vaidyanātha states that

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conception ensues when (1) Sūrya occupies Sahajabhāva (3H) from the
Niṣekalagna or (2) He occupies the Trikoṇa from the Ādhānalagna. If the
Niṣeka and Ādhāna were meant to be used interchangeably, there is no
need for coining two terms. Secondly, the author didn’t need to provide two
different yogas, which are supposed to be seen from two different Lagnas,
Ādhāna and Niṣeka.
It is clear that (1) both Niṣeka and Ādhāna are valid concepts, but
(2) they are different, and (3) while Niṣeka refers to coitus, Ādhāna,
conception. The sexual act is not a momentary event but a process that
continues for some time. Then, what is the precise time for the Niṣeka? The
Niṣeka is the moment of ejaculation, concluding the sexual act. From a
practicality and accuracy standpoint, while Niṣeka is subject to physical
verification, Ādhāna is not. Ādhāna can only be mathematically
determined and validated using yogas that support a pregnancy.
Experience shows that it is difficult to be 100% precise about Ādhāna, but
it is not impossible to determine. If the date of the sexual act is known,
then Ādhāna can be determined by studying the prevailing yogas, and it
can occur anytime between a few minutes to a few days from the act.

Jātakapārijāta 3.19.
A child is born when Sūrya occupies the Sahajabhāva (3H) from
the Niṣekalagna. The same can be said when Sūrya occupies
Trikoṇa Rāśi from the Ādhānalagna.

The term Niṣeka is mainly used to specify the moment of coitus. In

contrast, Ādhāna is the moment of either fertilisation or the fertilised egg’s
implantation, which initiates the birthing process. I found that Ādhāna
corresponds to fertilisation and not implantation in my studies. Some
scholars like Śrī Sānthānām consider it to be futile to pursue the moment
of Ādhāna and advises us to focus purely on Niṣeka, i.e., coitus. In this
regard, Śrī. R. Sānthānām observes the following in his writeup on
“Prenatal Epoch” in his work “Essentials of Predictive Hindu Astrology”.
He believes that both Ādhāna and Niṣeka refer to the same moment, i.e.,
the moment of coitus, and disregards the possibility of tracing the
conception (fertilisation) moment.
IF BIRTH TIME IS ACCURATELY NOTED, WE CAN TRACE
OUT THE CORRECT TIME AND DATE OF COITUS THAT
CAUSED THE CONCEPTION IN QUESTION. ĀDHĀNA OR
NIṢEKALAGNA MEANS THE LAGNA THAT PREVAILED AT
THE COITUS AND NOT THE ONE AT CONCEPTION.
Now, in Bṛhatparāśara 4.26, “िदहं सम्प्रवक्ष्यानम मैिेय त्वं नवधारय।
जतमलग्नाि् पररज्ञािं नििेकं सर्वजातिु यि्॥ ”, Maharṣi Parāśara uses the term Niṣeka
(नििेकं) instead of Ādhāna, for casting the conception chart. This may
appear as if Maharṣi Parāśara considers it the moment of the coitus, not

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the conception. But, it can also mean that he refers to conception itself, not
coitus. This becomes clear when we study Sārāvalī. In Sārāvalī, Ācārya
Kalyāṇavarmā uses the term Ādhāna while delineating the indications
from such a Kuṇḍalī.
According to him, the 7th house in the Kuṇḍalī indicates the nature
of the sexual union, which tells us that the Kuṇḍalī should be Niṣeka but
is classified as Ādhāna. From this, it appears that the Ādhānakuṇḍalī can
be analysed for indications prevailing not only during conception and after
that but also the characteristics of the coitus that led to the conception. Of
course, such events can also be identified from a Kuṇḍalī cast at coitus. The
Ādhānakuṇḍalī tells us about the physical and psychological state of the
parents when they mated because that has an impact on the foetus.
Therefore, in several places, Niṣeka and Ādhāna are interchangeably used,
but they mean the same, i.e., conception.

Sārāvalī 8.1.
rashyaadiphalavibhaaga kasya vidheyo vina samutpattim.
“ādhāna”mato vakshye kaaranabhootam samastajantoonam.
Without knowing conception time, one cannot understand the
effects of the various divisions, like Rāśi. That is why I explain
below about conception, which is the cause of births of all
animals.

To dispel all doubts, Maharṣi Jaimini states in Sūtra 3.4.48, रे िः

तसंचि् प्रजाः प्रजिनमनि नवज्ञायिे॥ retaḥ siṃcan prajāḥ prajanamiti
vijñāyate॥, meaning, “the moment of the falling of the sperm that
fertilises the ovum, the moment of conception should be known.” It means
that the moment the sperm meets the ovum is the moment of conception.
Maharṣi Jaimini suggests the use of Ādhāna or fertilisation to create the
Kuṇḍalī for deciphering details about the child in the womb. Even though
the terms Niṣeka and Ādhāna are used interchangeably, we shall use the
term Niṣeka for coitus and Ādhāna for fertilisation/ conception.

5.1 .1 .3
OP P O RT UN E T IM E FO R C OI TU S

The ovary must release an egg for the fertilisation to take place.
After the egg is released, it survives for a day, whereas the sperm stays
alive for a week. Therefore, the sexual union can be timed when the
ovulation date is known. The ovulation time is dependent on the menstrual
period. Although the average menstrual cycle is 28 days, this varies among
women. The menstrual cycle can range from 22 to 36 days, affecting the
ovulation cycle. World Health Organization (WHO) statistics show that
nearly 80% of menstrual cycles last 26 to 32 days.

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Ovulation occurs typically in the middle of the menstrual cycle, i.e.,

the midpoint of two menses’ start date. The cycle can be observed for six
months in women with irregular periods to ascertain the average period.
After understanding the average period, one can establish the approximate
ovulation date. However, it is only an estimate, and the actual date can be
known through physical verification.
To be more certain about the ovulation date, one should examine
the external conditions of the body. As one nears Ovulation, the body
produces more oestrogen, causing the cervical mucus to become stretchy
and clear, like egg white, which helps sperm swim to the egg released
during Ovulation. The fertility window starts before the Ovulation occurs
because sperm can stay alive in the fallopian tube for a week, waiting for
the ovum to be released. Therefore, after the ovulation date is roughly
known, the sexual union can be planned about a week earlier so that
sperms can survive till fertilisation.
Table 1
1st
Quarter 2ndQuarter
3rd Quarter 4th Quarter
# Follicular # Follicular # #
Luteal Phase Luteal Phase
Phase Phase
Thickening of the
Menstruation Possible to Possible to uterus lining
1 8 15 22
(Least fertile) conceive conceive (Unlikely to
conceive)
Thickening of the
Menstruation Possible to Possible to uterus lining
2 9 16 23
(Least fertile) conceive conceive (Unlikely to
conceive)

Ovulation Thickening of the

Menstruation Least chance to uterus lining
3 10 (Best chance of 17 24
(Least fertile) conceive (Unlikely to
conception) conceive)

Ovulation Thickening of the

Menstruation Least chance to uterus lining
4 11 (Best chance of 18 25
(Least fertile) conceive (Unlikely to
conception) conceive)

Ovulation Thickening of the

Least chance to Least chance to uterus lining
5 12 (Best chance of 19 26
conceive conceive (Unlikely to
conception) conceive)

Ovulation Thickening of the Thickening of the

Least chance to uterus lining uterus lining
6 13 (Best chance of 20 27
conceive (Unlikely to (Unlikely to
conception) conceive) conceive)

Ovulation Thickening of the Thickening of the

Least chance to uterus lining uterus lining
7 14 (Best chance of 21 28
conceive (Unlikely to (Unlikely to
conception) conceive) conceive)

Let us consider the period of the menstrual cycle. The menstrual

cycle is the duration between two menstruations’ start dates. If the
[18]
 NIṢEKA AND ĀDHĀNA

menstruation period is 28 days, the Ovulation is expected on the 14th day

from the onset of menses. Assuming a 1-week survival period for the
sperm, the fertility is generally between the 7th to 16th day from the start
of the previous period, seven days before the ovulation date, and one day
after. Coitus during the fertility window leads to pregnancy. In rare
circumstances, fertilisation is till the 20th day. Therefore, a couple desiring
to have a child should ideally have coitus between the 7th to 16th day
counted from the menses start date. Those avoiding pregnancy can have
sex outside the fertility window, i.e., between 4 th-7th and 20th-28th; this is
called the safe sex period.
The average Ovulation happens on the 14th day; it can happen
anywhere between the 13th to the 15th day. Therefore, the fertility window
must be adjusted based on that. To increase the pregnancy chances, one
can have sex a few days before and after the calculated fertility period.

Jātakapārijāta 3.17.
The first 16 nights of women’s Menstruation are the season
(Ṛtukāla). The first four are not fit for impregnation. The other
nights, those that are even, are recommended as conducive to
the conception of male offspring.

According to Jātakapārijāta, from the start of the Menses, four

nights are rejected for coitus, as the woman is not fit for impregnation.
Then, from the 5th to the 16th Night, the women’s body is fit for conceiving;
hence it is called a “ṛtu (season)”. The season of the human pregnancy cycle
corresponds to the fruit-bearing season of the plants, which follows a
similar process of pollination and fertilisation. According to the Hindu
Śāstras, it is advisable to have the sexual union from the 5 th to the 16th
day, i.e., 12 nights. This is calculated in nights because that is the
recommended time for cohabitation by the Śāstras.
Jātakapārijāta further states that coitus on the even nights, i.e.,
the 6th, 8th, 10th, 12th, 14th and 16th from the beginning of menses, are
conducive for a male child, while that on the odd nights, i.e., 5th, 7th, 9th,
11th, 13th and 15th are conducive for a female child. While, as per modern
science, it is impossible to ascertain the gender before the coitus happens,
the Hindu Śāstras provide some clues regarding which days increase the
chance of having a boy vs a girl. We shall see the details of the different
days in the next śloka.

Jātakapārijāta 3.18.
The offspring conceived during the 13 nights commencing with
the 4th after Menstruation is of the following description: 4th
Night: short-lived male child, 5th Night: female child; 6th:
founder of a family; 7th: barren female child; 8th: a male child;
9th: a beautiful female child; 10th: a kingly lord; 11th: a deformed

[19]
 T H E FUNDAMENTALS

female child; 12th: a fortunate male child; 13th: a sinful female

wretch; 14th: a virtuous male child; 15th: the very goddess of
fortune; 16th: an all-wise male child.

The even nights are conducive for male birth and odd nights for
female birth. From the beginning of the cohabitation window (4th Night),
odd nights indicate male birth and even female birth. Jātakapārijāta not
only tells us that the even nights counted from the date of onset of menses
are conducive for male birth and odd nights are conducive for female birth,
but it also gives us some clue on the characteristics of a child borne in the
womb. They are:
1. 1st to 3rd Night: Not conducive
2. 4th Night: This should be avoided as the mother’s body is not fully
ready for conception. But if coitus is done on this day, then a male
child is born who is short-lived.
3. 5th Night: A female child is born.
4. 6th Night: A male child is born who shall continue the lineage, i.e.,
the child shall have male children after he matures.
5. 7th Night: A barren female child is born
6. 8th Night: A male child is born.
7. 9th Night: A beautiful female child is born
8. 10th Night: A male child who becomes a kingly lord or highly
influential is born.
9. 11th Night: A female child is born with some deformity or lacking in
physical beauty
10. 12th Night: A male child is born fortunate and becomes wealthy.
11. 13th Night: A female child is born who shall be a sinful wretch.
12. 14th Night: A male child is born who shall be highly righteous.
13. 15th Night: A Female child is born who shall be the very goddess of
fortune (Śrī Lakṣmī).
14. 16th Night: A Male child is born who shall be wise and become an
expert in the Śāstras.
It is important to observe here that the chance of male and female
conception is nearly the same in a fertility window from the 5th to 16th
Night. Of the 12 nights, six denote male and the other 6, female. Therefore,
there is a natural balance of gender equality. Only human behaviour
causes imbalances in the gender ratio, i.e., through selective pregnancies,
infanticides, negligence towards the health and well-being of one of the
genders, etc.

[20]
 NIṢEKA AND ĀDHĀNA

What is mentioned by Jātakapārijāta must be taken merely as a

rough estimate, as one cannot alter the number of male and female
children promised in the Janmakuṇḍalī unless there are powerful
blessings or curses in the present life which alter one’s Bhāgya indicated
in the Janmakuṇḍalī. The females are the form of Devi Lakṣmī; therefore,
their proper upkeep ensures her blessings on the household.

Jaiminisūtra 3.4.14.
Conception can occur from the eleventh (11th) to the eighteenth
(18th) day from the beginning of the Menstruation.

While Jātakapārijāta focuses on the timing of the coitus (Niṣeka),

Jaiminisūtra focuses on the timing of the conception (Ādhana). According
to Maharṣi Jaimini, the conception can occur from the 11 th to the 18th day
from the Last Menses Date (LMP), which means that the fertility window
is LMP+10 to LMP+17. This is close to the recommendations of modern
science.
Pt Rath (Jaiminisūtras tr.) provides the basis for this
recommendation. “The Triñśāñśa of Bṛhaspati in the Oja Rāśis are from
10-18, and even Rāśis are from 12-20. A direct interpretation of this stanza
as the Gocara of Sūrya in these degrees would amount to saying that
women can conceive only in these eight days every month. Some
astrologers have advised the use of Kaulukās. In the Oja Rāśis, Bṛhaspati
does not own any Kauluka. Does that mean that the women cannot
conceive when Sūrya is in Oja Rāśis?”
Pt Rath continues, “Sūrya transits one Triñśāñśa in a day from the
beginning of the Menstruation, whereby the first five days are ruled by
Maṅgala (bleeding) followed by Śani ruling the next five days (6th to 10th)
indicating the formation of tissues and the likelihood of conception is very
low. However, Bṛhaspati rules the next eight days (11th-18th), and during
this period, the conception occurs as the uterus can receive the egg. The
next twelve days, presided by Budha and Śukra, show the walls’ hardening
and destruction of the tissues. Therefore, Sūrya in Bṛhaspati’s Triñśāñśa
refers to the eight days from the 11th day in the biological month where the
woman can conceive.”

5.1 .1 .4
THE K EY D AT ES IN P RE GNA N CY

There is a need for precise definitions and a standard language

while discussing complex matters. The difference in the language and
terms often leads to confusion. Below are the key dates that should be
understood while working on the pregnancy calendar and conception
charts. This is based on the average period of Menstruation of 28 days. This

[21]
 T H E FUNDAMENTALS

must be adjusted for the variance in the menstruation period from the
mean period. When a lady reports that she skipped her menses to a
gynaecologist, the gynaecologist asks about the last menses start date
(LMP), which could be 28 days or more from the date of the report. The
lady may be four weeks pregnant at the first report of missed menses. Upon
knowing the LMP and ascertaining that the lady is pregnant, the
gynaecologist determines the expected delivery date (EDD). After the EDD
is known, all other dates are computed from that date. The expected
delivery date is typically considered 280 days from LMP.
1. LMP = Last Menses Period. This is the Start Date of the Last Menses.
This is an important date as this is the basis for the computation of all
the other dates. A lady desirous of having a child should watch the date
on which the menses begin. In Jyotiṣa, the ability to conceive is seen
from the position of Candra and Maṅgala in the Zodiac on this specific
day.
2. EDD = Expected Delivery Date = LMP + 280 days. This is the date on
which the Child is expected to be delivered. This is common among
gynaecologists who derive this date from the LMP after the pregnancy is
confirmed.
3. Expected Conception Date (ECD) = EDD - 266 days (or LMP+14).
The conception usually occurs 14 days from the LMP. This is based on
when the body is most ready to conceive.
4. Expected Cohabitation Date (ECD2) = EDD - 273 days (or LMP+7).
The cohabitation is, on average, assumed to be seven days after the LMP
for a conception to have occurred after 14 days.
5. Fertility Window Start (FWS) = LMP+12 days. The fertility window
starts about 12 days after the LMP when ovulation occurs. Even if the
Cohabitation occurred on the 8th day from LMP, sperms must wait for
the ovum to be released for the fertilization and implantation. Regarding
the fertility and cohabitation window, the following are the important
dates.
a. Fertility Window Start (FWS) = LMP+12
b. Fertility Window End (FWE) = LMP+16
c. Extended Fertility Window Start (EFWS) = LMP+10
d. Extended Fertility Window End (EFWE) = LMP+20
e. Cohabitation Window Start (IWS) = LMP+4
f. Cohabitation Window End (IWE) = LMP+16
The fertility window depends on the day of ovulation, normally 14
days after the last menses period. The day of ovulation is not fixed and
varies between 12 to 15 days. After ovulation, the ovum waits for
fertilization and disintegrates for about a day. The fertilization can occur
a couple of days before and after the standard window due to the variations
in the menses periods. Therefore, the extended fertility window is LMP+10
[22]
 NIṢEKA AND ĀDHĀNA

to LMP+20, but the chances of fertilization outside the usual fertility

window are significantly lower.

[23]
 T H E NIṢEKAKUṆḌALĪ

5.1.2
THE NIṢEKAKUṆḌALĪ

A
Kuṇḍalī can be constructed from the precise moment of ejaculation,
which can be used for deciphering the sexual act and whether the
coitus leads to conception. Let us call this Niṣekakuṇḍalī. The
couples desirous to know the child’s fate inside the womb should
watch the time of their sexual union. But this is faced with two problems,
(1) the couple may have had sex multiple times during the fertility window,
and (2) the couple may not remember the time of each sexual union. Then,
how is it possible to determine the day, let alone time, for which the
Niṣekakuṇḍalī must be cast? These challenges must be overcome before
casting a Niṣekakuṇḍalī. Off-course, once it is cast, it can be used for
determining whether a conception shall ensue or not. Overcoming the
challenges would require precise definitions, experience, and judgment
akin to ancient astrologers.
Regarding the Ādhānakuṇḍalī, there are two methods of casting
this Kuṇḍalī, (1) before the child is born and (2) after the child is born. The
challenge is severe for the 1st case, as, before the child’s birth, the only
available information is the LMP, coitus dates and time. In many
instances, the coitus details are not known or not made available because
of privacy concerns. In the 2nd case, however, after the child is born, the
Ādhānakuṇḍalī can be determined from the Janmakuṇḍalī. In this regard,
Maharṣi Parāśara states in Bṛhatparāśara 4.25-30. that “when the Niṣeka
(Ādhāna) Kuṇḍalī is known, it can be used to verify the accuracy of the
Janmalagna, among other things.”
Let us first study the method of deriving Niṣeka (Ādhāna) Kuṇḍalī
from the Janmakuṇḍalī based on the principles narrated by Maharṣi
Parāśara. Now, regarding the terminology used by Maharṣi Parāśara,
whether Niṣeka means the coitus or conception, there is no unanimity
among the scholars. While Śrī Sānthānām and Śrī Harihara consider this
to be coitus, others consider this to be conception. To prove his point, Śrī
Sānthānām even gave a case study where the coitus was astrologically
planned and recorded. In my experience, the method of Maharṣi Parāśara
yields the conception chart and not the coitus chart.
We shall review this in the forthcoming section. This is relatively
easier between the two methods of casting a conception chart. In modern
times, hardly people record the time of coitus; therefore, casting a Kuṇḍalī
to decipher the course of pregnancy is less prevalent. Where the EDD or
LMP is available, it is possible to cast the Ādhānakuṇḍalī from these
available dates and the Kuṇḍalī of the husband and wife. Regarding the
relevance of casting the Niṣeka (Ādhāna) Kuṇḍalī from the Janmakuṇḍalī,

[24]
 NIṢEKA AND ĀDHĀNA

following Maharṣi Parāśara’s principles, I think it is crucial because it can

reveal to us several secrets behind one’s birth which is usually not seen
from the Janmakuṇḍalī. Due to confusion about the terms Niṣeka and
Ādhāna, we shall use the term Niṣeka for coitus and Ādhāna for
conception. We shall also start with the note that the method
narrated by Maharṣi Parāśara gives us the Ādhānakuṇḍalī, the
conception chart, and not the coitus chart.

5.1 .2 .1
THE P R IN CI P LE S

To determine the Niṣekakuṇḍalī from the Janmakuṇḍalī, Maharṣi

gives a straightforward method that involves determining the angular
distance of Śani and Guḻika and the Lagna and 9th house. To this,
Candrasphuṭa devoid of Rāśi is added when the Lagneśa is in Adṛśyārdha,
the invisible half. The invisible half of the zodiac is between the
Lagnasphuṭa (Lagna) and Saptamasphuṭa (descendent). Although this
method appears straightforward, it is challenging to decipher because of
differences in opinions among prominent scholars.
After studying the scholars’ interpretations and reflecting upon
them for several years, I have narrated what I think is the correct
interpretation. I could not vouch for its 100% accuracy because we would
not have had so many differences in opinions among the scholars if it were
so easy. If I have gone wrong somewhere, I ask for forgiveness from the
discerning readers. The time of an event is known from Bṛhaspati
indicating the year, Sūrya indicating the month, Candra, the day and the
Lagna, the moment. Since conception time is approximately known, we
only must focus on Sūrya, Candra, and Lagna.
If we can accurately determine the Rāśi of Sūrya, Candra, and the
Sphuṭa of Lagna, the time of the conception is accurately known. Therefore,
the principles involve the determination of the Niṣeka Sūrya, Candra and
the Lagna. The approach to determining the Niṣekakuṇḍalī involves
moving from the broader to the narrower periods. Therefore, first, we
determine the month, then the day, and then the time. Although Maharṣi
Parāśara’s method gives us the very moment of Niṣeka, i.e., Māsa, Dina,
Ghaṭikā and Vighaṭika, I have tried to complement this from several other
classical texts that deals with the determination of Ādhāna Sūrya, Candra
and Lagna, from coitus.

Bṛhatparāśara 4.25-30.
O excellent of Brāhmaṇas, now is a step explained to arrive at
the Niṣekalagna when the Janmalagna is known. Note the
angular distance between Śani and Māndi. Add this to the
difference between the Lagna Bhāva and the 9th Bhāva. The

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 T H E NIṢEKAKUṆḌALĪ

resultant product in Rāśis, degrees etc., shall represent the

months, and days, elapsed between Niṣeka and birth. At birth, if
Lagneśa is in the invisible half, add the degrees, etc., Candra
moved to the above-mentioned product in the Rāśi, occupied by
her. Then Lagna at Niṣeka can be worked out, and the good and
bad experiences of the native in the womb can be deciphered.
One can also guess with the help of Niṣekalagna effects, like
longevity, death etc., of the parents. अिािः सम्प्रवक्ष्यानम शृणष्ु व
मुनिपुगं व । जतमलग्नं च संशोध्य नििेकं पररशोधयेि् ॥ २५॥ िदहं सम्प्रवक्ष्यानम मैिय े
त्वं नवधारय । जतमलग्नाि् पररज्ञािं नििेकं सर्वजातिु यि् ॥ २६॥ यनस्मि् ावे नस्ििो
मतदस्िस्य मातदेयदा तिरम् । लग्न ाग्यातिरं योज्यं यच्च रामयादद जायिे ॥ २७॥
मासादद िनतमिं ज्ञेयं जतमिः प्रक् नििेकजम् । यद्यदृमयदलेङ्गेशस्िदेतदो क्त ुा ागयुक्
॥ २८॥ ित्काले साधयेल्लग्नं शोधयेि् पूवव ा त्तिुम् । िस्माच्छु ाशु ं वाच्यं ग स्ा िस्य
नवशेििः ॥ २९॥ शु ाशु ं वदेि् नपिोजीविं मरणं ििा । एवं नििेकलग्नेि सम्यग्
ज्ञेयं स्वकल्पिाि् ॥ ३०॥

5.1 .2 . 2
INT ER P RE TA TI ON S BY T HE S CH OL A RS

This is an incredibly important topic; therefore, before reaching our

conclusion, let us review the interpretations of the ślokas from several
eminent authors and interpreters of Bṛhatparāśara. After studying the
interpretations, I shall provide my understanding and interpretations
along with a case study where a Gynaecologist accurately records the LMP
and EDD of the child. Therefore, the window of coitus and conception is
known. The principles can be verified using that case study. And to
complement that, I shall frequently refer to the case study presented by
Śrī Sānthānām.
We notice that the method involves computation of 3 parts, i.e., the
distance of Guḻika from Śani, 9th house from 1st house, and Candra’s Sphuṭa
only if the Lagneśa is in Adṛśyārdha. Maharṣi Parāśara states that the
sum of the several figures indicates the Month, Day, Ghaṭikā, and
Vighaṭika before the birth moment when the conception took place. The
resultant figures are in Rāśi, Degrees, Minutes and Seconds, which
respectively correspond to Month, Day, Ghaṭikā, and Vighaṭika. Now,
there can be several interpretations of the conversion of the Rāśis etc., to
Months etc. According to some interpretations, the figures of Rāśi etc.,
indicate Cāndramāna, some, Sauramāna and some Sāvanamāna.
How does this matter? It matters because the duration changes
according to the three different measures (māna). Suppose the result is 8s
20°30’45”. This is equivalent to 8.68375 months. Now, the duration of 1
Candramāsa is 29.53 days, 1 Sauramāsa is 30.438025 days, and 1
Sāvanamāsa is 30 days. Therefore, according to the three measures, the

[26]
 NIṢEKA AND ĀDHĀNA

duration in days is Cāndramāna 256.431138 days, Sauramāna 264.316200

and Sāvanamāna 260.5125.
Table 2
# Scholar Example cited
Aug 4, 1956, 18:58 IST, Ujjain. The place
is based on my assumption, and the date
and time are derived from the date
provided in Hindu Lunar Calendar. The
details provided is Samvat 2013, Śākā
1878, Śravaṇa Kṛṣṇa 13, Śanivāra,
Punarvasu 1st Caraṇa, and Iṣṭa 32/28/30.
Lagna 9.538233, IX 5.822444. Śani
7.093757, Guḻika 4.280716, Śani’s Bhāva
is X, therefore X Bhāvamadhya
6.964549, X Bhāva ending 7.393496.
Śrī Gaṇeśa Dutt Pāthak
A = Guḻika – Śani’s Bhāva ending =
Bṛhatparāśara Tr. Page 23-24 4.280716 - 7.393496 = -3.11278. The sign
1. A = Difference in Sphuṭa of the is disregarded. Therefore, the value is
Bhāva containing Śani and Guḻika 3.11278.
1
2. B = Difference in Sphuṭa of Lagna B = IX – I = 5.822444 - 9.538233 = -
and Bhāgya 3.715789. The sign is disregarded.
3. C = Candra’s Sphuṭa, if Lagneśa is Therefore, the value is 3.715789.
in Adṛśyārdha C = 0. Lagneśa Śani is in Dṛśyārdha;
therefore, no correction is needed.
Estimated Pregnancy Duration
(EPD) = 3.11278 + 3.715789 + 0 =
6.828569 Rāśi = 6s 24:51:25.45 = 6
months 24 days 51 Ghaṭikā 25.45 Pala
Note: In the example cited, the
Lagnasphuṭa is incorrectly taken as
1/15/31/5. Lagna is in Makara 16:8:49.16;
therefore, it should be what I mentioned,
i.e., 9.538233.
In the cited example, there are no birth
details given. The details given are
Bhāvamadhya of Śani’s Bhāva 7/15/5/2,
Māndi 7/21/40/20, Lagnasphuṭa
Śrī Tarachand Śāstrī
6/16/17/19, Bhāgya Bhāvamadhya
Bṛhatparāśara Tr. Page 24-25 2/14/51/23, Candramā xx/26/30/33. The
figures in decimals are Bhāvamadhya of
1. A = Difference in Sphuṭa of the Śani’s Bhāva 225.083889, Māndi
2 Bhāva containing Śani and Māndi 231.672222, Lagnasphuṭa 196.288611,
2. B = Difference in Sphuṭa of Lagna Bhāgya Bhāvamadhya 74.856389,
and Bhāgya Candramā 26.509167.
3. C = Candra’s Sphuṭa, if Lagneśa is A = Māndi – Śani’s Bhāvamadhya =
in Adṛśyārdha 231.672222 - 225.083889 = 6.588333° =
6.588333/30 Rāśi = 0.2196111 Rāśi
B = IX – I = 74.856389 - 196.288611 = -
121.432222. This is converted to zodiac
degrees. Because the value is negative,

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 T H E NIṢEKAKUṆḌALĪ

# Scholar Example cited

360 is added to it, which gives us
238.567778° = 238.567778/30 Rāśi =
7.952259 Rāśi
C = Lagneśa is in Adṛśyārdha in the
example = 26.509167
Estimated Pregnancy Duration
(EPD) = 6.588333 + 238.567778 +
26.509167 = 271.665278° = 9.055509
Rāśi = 9s 1:39:54.97 = 9 months, 1 day,
39 Ghaṭikā and 54.97 Vighaṭika
In the cited example, there are no birth
details given. The details given are Śani
7/13/24/27, Guḻika 9/29/36/53,
Lagnasphuṭa 10/26/28/5, Bhāgya
Bhāvamadhya 6/29/0/36. The figures in
decimals are Śani 223.4075, Guḻika
299.614722, Lagnasphuṭa 326.468056,
Śrī Sitārām Jhā Bhāgya Bhāvamadhya 209.01.
Bṛhatparāśara Tr. Page 17 A = Guḻika – Śani = 299.614722 -
223.4075 = 76.207222° = 76.207222/30
Rāśi = 2.540241 Rāśi
1. A = Difference in Sphuṭa of the B = IX – I = 209.01 - 326.468056 = -
3 Bhāva containing Śani and Guḻika 117.458056. This is converted to zodiac
2. B = Difference in Sphuṭa of Lagna degrees. Because the value is negative,
and Bhāgya 360 is added to it, which gives us
3. C = Candra’s Sphuṭa, if Lagneśa is 242.541944° = 242.541944/30 Rāśi =
in Adṛśyārdha 8.084731 Rāśi
C = This is not given in the example,
meaning the Lagneśa is in Dṛśyārdha.
Estimated Pregnancy Duration
(EPD) = 2.540241 + 8.084731 + 0 =
10.624972 Rāśi = 10s 18:44:56.98 = 10
months, 18 days, 44 Ghaṭikā and 56.98
Vighaṭika.
In the cited example, there are no birth
details given. The details provided are
Śani 8/10/5/4, Guḻika 8/15/7/3,
Śrī Padmanabha Śarmā Lagnasphuṭa 3/25/9/45, Bhāgya
Bhāvamadhya 11/18/15/4. The figures in
Bṛhatparāśara Tr. Page 21-22
decimals are Śani 250.084444, Guḻika
255.1175, Lagnasphuṭa 115.1625,
1. A = Difference in Sphuṭa of the Bhāgya Bhāvamadhya 348.251111.
4 Bhāva containing Śani and Guḻika A = Guḻika – Śani = 255.1175 -
2. B = Difference in Sphuṭa of Lagna 250.084444 = 5.033056° = 5.033056/30
and Bhāgya Rāśi = 0.167769 Rāśi
3. C = Candra’s Sphuṭa, if Lagneśa is B = I – IX = 115.1625 - 348.251111 = -
in Adṛśyārdha 233.088611 = 126.911389 = 4.230380
Rāśi.
C = This is not given in the example,
meaning the Lagneśa is in Dṛśyārdha.

[28]
 NIṢEKA AND ĀDHĀNA

# Scholar Example cited

Estimated Pregnancy Duration
(EPD) = 4.230380 + 0.167769 + 0 =
4.398149 Rāśi = 4s 11:56:40.09 = 4
months, 11 days, 56 Ghaṭikā 40.09
Vighaṭika.
Notes: It looks odd why Śrī Śarmā took
the difference of Lagna from the Bhāgya
Bhāvamadhya.
This is where the coitus was
astrologically planned, the moment was
accurately recorded, and the LMP is also
available. The coitus date/time is 4 June
1983, 22:40 IST, New Delhi. LMP is 31
May 1983. The birth details are 17 Feb
1984, 22:35 IST, New Delhi. Lagna
182/23/06 (182.385), Bhāgya
Bhāvamadhya 64/03/13 (64.05361), MC
94/36/06, Guḻika 208/32/06 (6s 28.535),
Śrī R Sānthānām Śani 202/45/38 (6s 22.760556), Candra
164/17/00 (5s 14.283333). Sidereal time
8:1:21. Guḻika is based on the beginning
1. A = Angular distance between Śani
of Śani’s period.
and Māndi (Guḻika)
5 A = Guḻika – Śani = 28.535 - 22.760556 =
2. B = difference between the Lagna
5.774444
Bhāvamadhya and the 9th
Bhāvamadhya B = IX – I = 64.05361 - 182.385 = -
118.33139 = 241.66861
3. C = Candra’s Sphuṭa, if Lagneśa is
in Adṛśyārdha C = 14.283333
Estimated Pregnancy Duration
(EPD) = 5.774444 + 241.66861 +
14.283333 = 261.726387°. Śrī
Sānthānām advises us to convert this
from Sāvanamāna to Sauramāna by
dividing this by 365.2563 and
multiplying this by 360. This gives us
261.726387/365.2563 * 360 = 257.959957.
Note: The actual duration is 257.996528,
close to the recorded time.
Śrī Harihara Majumdar
Bṛhatparāśara Tr. Vol 1 Page 28

6 1. A = Guḻika – Śani -
2. B = IX – I
3. C = Candra’s Sphuṭa, if Lagneśa is
in Adṛśyārdha
Dr BV Raman
Notes: We notice that Dr Raman asks us
Studies in Jaimini Astrology Page 16-17 to consider the distance of Māndi from
7 Sūrya instead of Śani. And he further
1. A = Māndi – Sūrya states that Sūrya, in terms of Rāśis etc.,
2. B = IX – I counted backwards represents in months

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 T H E NIṢEKAKUṆḌALĪ

# Scholar Example cited

3. C = Not mentioned the interval between the time of birth
and conception.
Dr Raman also quotes Śrī Samarsingh,
“In a work entitled Manuṣya Jataka,
reference is made to Ādhana Lagna by
the author Samarsingh who says that
when the longitude of Lagna and Candra
in the birth horoscope is the same, the
period of gestation would be 273 days.
When Candra and Lagna are opposite,
the duration of pregnancy would be 258
days.”
Pt Sanjay Rath
Teachings of Pt Rath

1. A = Angular distance between Śani

and Guḻika and expunging
multiples of 30. This is subtractive
or additive depending on the birth
occurring before or after 273 days.
2. B = 273 days
3. C = Candra’s Sphuṭa, if Lagneśa is
in Adṛśyārdha
Additional guidance from Pt Rath
1. Candra at Ādhāna should be in a
Kendra to the Janma Rāśi. This is
used to rectify the day calculation
to the appropriate Candra Rāśi.
2. The lagna at Ādhāna is 7th from the
Janmalagna. Sometimes, the
8 Ādhāna is in 7th from the Navāñśa -
Lagna.
3. If the birth is during the day, then
the Ādhānalagna should be
Rātribalī, and if the birth occurred
during the night, then the
Ādhānalagna should be Dinabalī.
The Dinabalī or Rātribalī should be
checked from the Horā of the
Ādhānalagna. Sūrya Horā in
Dinabalī Rāśi is Dinabalī, and
Rātribalī Rāśi is Rātribalī. This is
reversed for Candra Horā, which
means, Candra Horā in Dinabalī
Rāśi is Rātribalī, and Rātribalī Rāśi
is Dinabalī.
4. The Lagnasphuṭa should be based
on Horā, which means Dinabalī
Horā = Rātrimāna, and Rātribalī
Horā = Dinamāna. For instance, if

[30]
 NIṢEKA AND ĀDHĀNA

# Scholar Example cited

one is born in the middle of the day
(Noon), it means that the Ādhāna is
in the middle of Rātribalī Horā.
Similarly, if one is born near the
middle of the night, the
Ādhānalagna should be near the
middle of Dinabalī Horā.
R Sānthānām Example
Bṛhatparāśara vol 1, Page 58-59

1. Step 1: Determine whether the

delivery is before 273 days or after.
This is based on Manuṣyajātaka
and Jātaka Sāgaram, which states
that Candra takes 27.32 days to
complete one zodiac revolution. And
pregnancy is of 10 Lunar months. If
the Ādhāna Candra is Kṛṣṇapakṣi
and in Adṛśyārdha, or Śuklapakṣi
and Dṛśyārdha, then birth occurs
before 273 days from Ādhāna. On
the other hand, if the Ādhāna
Candra is Kṛṣṇapakṣi in Dṛśyārdha
or Śuklapakṣi in Adṛśyārdha, then
birth occurs after 273 days.
2. Step 2: As per Suka Jātaka,
depending on Ādhānalagna in
9 Cara, Sthira or Ubhayarāśi, the -
birth is in the 9th, 10th or 11th
month.
3. Step 3: According to Ācārya
Kalyāṇavarmā, the Janma Rāśi is
either 7th or 10th from the Ādhāna
Candra.
4. Step 4: If the Ādhāna is in a
Dinabalī Rāśi, the Janma should be
in a Rātribalī Rāśi and vice versa.
Meṣa, Vṛṣabha, Mithuna, Karka,
Dhanu and Makara are Rātribalī.
Siṅha, Kanyā, Tulā, Vṛścika,
Kumbha and Mīna are Dinabalī.
5. Step 5: If the Ādhāna is in a
Dinabalī Rāśi, birth is during the
night. If the Ādhāna is in a
Rātribalī Rāśi, then the birth is
during the day. The fraction of day
or night corresponds to the fraction
past in the Ādhānalagna.

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 T H E NIṢEKAKUṆḌALĪ

5.1 .2 .3
THE N I Ṣ EK A S ŪR Y A

The first step in determining the Niṣekakuṇḍalī from

Janmakuṇḍalī is to choose the Niṣeka month. After the month is
ascertained, the day and time of Niṣeka can be determined. According to
Maharṣi Parāśara, we should reckon the angular distance between the
Lagnasphuṭa and the Bhāgyabhāva Sphuṭa. This gives us about 240 days,
which can be because, for a different place and time of the year, the mid-
heaven (MC, Svarga Lagna) is not always 90° from the Lagnasphuṭa.
According to modern medical science, the normal gestation period of a
human being is 280 days or 40 weeks from the lady’s last menses (LMP).
If the fertilization occurs two weeks after the LMP, the gestation
period from conception is 38 weeks or 266 days, which is eight months and
26 days. Therefore, most children are born in the 9 th month of pregnancy.
We notice that Maharṣi Parāśara tops up the mean duration of 240 days
with the Śani-Guḻika correction, which can add up to 30 days, making it
270 days. Now, for those who are born in Lagneśa Adṛśyārdha, as much as
30 degrees of Candrasphuṭa can also be added, making it 300 days. If, say,
Śani-Guḻika correction and Lagneśa Adṛśyārdha corrections are zero, then
this could mean birth in 240 days, i.e., completion of 8 months.
But not all children are born in the 9th month. Some are
prematurely born in the 6th or 7th month, and some are in the 11th month.
How do we explain such a phenomenon? Maharṣi Parāśara gives no clear
guidance, but imagine what happens when Śani-Guḻika correction is
subtracted from 240 days instead of adding it? It means that the duration
would be reduced to 210 days, completing the 7th month. Although rare,
some children are born at 23 weeks from LMP or 21 weeks from conception.
This amounts to 147-150 days. What computation can give us this low
value? This is possible only when the reversal of the Lagnasphuṭa and
Bhāgyasphuṭa reckoning happens.
We mostly reckon the Bhāgyasphuṭa from Lagnasphuṭa. But it
appears that sometimes the reverse holds. Usually, the angular distance
of Lagnasphuṭa from Bhāgyasphuṭa is 120 days (360-240), and to this,
when the Śani-Guḻika and Lagneśa Adṛśyārdha corrections are applied, it
can go up to 120 + 30 + 30, i.e., 180 days. This means that we must be
flexible in considering (1) Reversal of Śani-Guḻika and (2) Reversal of
Lagnasphuṭa and Bhāgyasphuṭa.
5.1.2.3.1
ŚANI-GUḺIKA CORRECTION

This correction is the angular distance between Śani and Guḻika.

Guḻika is one of Śani’s sons, the other being Māndi. Although Maharṣi

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 NIṢEKA AND ĀDHĀNA

Parāśara narrated the computation of Guḻika2 using the 8-parts rule, he is

silent about Māndi. Now Māndi means Śani’s son and, therefore, can be
another name for Guḻika. Although some scholars consider Māndi and
Guḻika to be the same, they are different, as explained in a separate
chapter.
Unlike Guḻika, whose calculation is based on an 8-parts rule,
Māndi’s calculation is based on a 30-parts rule, which can be found in
classics such as Sarvārtha Cintāmaṇi, Phaladīpikā, Uttarakālāmṛta3 etc.
Although the Maharṣi uses the term Māndi, I believe he is referring to
Śani’s son, i.e., Guḻika. Therefore, I am using Guḻika in the calculation. The
Śani-Guḻika correction is how far Guḻika is from Śani. In this calculation,
the Rāśis are disregarded; therefore, the maximum value of this correction
is 30°.
There are two ways the correction can be applied: (1) if Guḻika
minus Śani is +ve, then it is added, else subtracted; (2) according to Pt
Rath, it is added if pregnancy is more than 273 days, else subtracted.
However, there are some differences in opinion among the scholars
regarding the computation of this adjustment. (1) Opinion 1: Guḻika is
reckoned from Śani’s Sphuṭa, (2) Opinion 2: Guḻika is reckoned from the
Bhāvamadhya of the Śani’s Bhāva, and (3) Opinion 3: Guḻika is reckoned
from the Bhāvāntya (Bhāva end) of the Śani’s Bhāva. If Guḻika is behind
Śani or Śani’s Bhāva etc., then it becomes subtractive. Therefore, the
formula is Guḻika – Śani.
5.1.2.3.2
LAGNEŚA ADṚŚYĀRDHA CORRECTION

The zodiac is divided into two hemispheres, visible and invisible.

The visible hemisphere is above the horizon, whereas the invisible
hemisphere is below. The visible hemisphere is called Dṛśyārdha and
spans from the 7th Bhāvamadhya to the Lagnasphuṭa. According to Śrī
Sānthānām’s interpretation of Maharṣi Parāśara, when at birth, the
Lagneśa occupies the invisible half, the degrees traversed by Candra in the

2 Bṛhatparāśara 3.66-69. The portions of Sūrya etc. up to Śani denote the periods of
Gulika and others. Divide the day duration into eight equal parts. The eighth portion is
Lord-less. The seven portions are distributed to the seven Grahas commencing from the
Lord of the weekday. Whichever portion is ruled by Śani, is the portion of Gulika. Similarly
make the night duration into eight equal parts and distribute these, commencing from the
Lord of the 5th from the weekday lord. Here again, the eighth portion is Lord-less, while
Śani’s portion is Gulika.
3 Uttarakālāmṛta 2.7. (A) One the weekdays reckoned from Sūryodaya onwards, multiply

the Dinamāna respectively with Charu (26), Khari (22), Jata (18), Vayo (14), Nata (10),
Tanu (6) and Roon (2) and divide the product by Kanga (30) and the quotient arrived in
Ghaṭikās and Palas etc. taken as Iṣṭa, compute the Lagna. The Lagna rising at that moment
is Māndi Sphuṭa.

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 T H E NIṢEKAKUṆḌALĪ

Rāśi should be added. Śrī Sānthānām also mentions this in his case study
in his “Bṛhatparāśara translation” and “Essentials of Predictive Hindu
Astrology”. Some scholars believe that a Pakṣa of 15 days is added when
Lagneśa is in a Dṛśyārdha, and no correction is needed when the Lagneśa
is in Adṛśyārdha. But, that contradicts Maharṣi Parāśara’s opinion;
therefore, it cannot be accepted.
5.1.2.3.3
ADJUSTMENT FOR PROLONGED PREGNANCY

Not all pregnancies last for nine months. Some last for ten and
some eleven. This śloka from Sārāvalī shows us how to determine the
duration of the pregnancy from the position of Sūrya and the Lagna in the
Ādhānakuṇḍalī. We must use Sārāvalī’s method in conjunction with
Maharṣi Parāśara’s principle. If the duration of pregnancy is recorded, this
principle can be used to verify the Ādhānakuṇḍalī.

Sārāvalī 8.44-45.
If at the time of Ādhāna, Sūrya occupies a Cararāśi, delivery
takes place in the 10th month; if he occupies a Sthirarāśi,
delivery occurs in the 11th month. If he occupies a Ubhayarāśi, it
occurs in the 12th month. Alternatively, if a Cararāśi ascends at
Ādhāna, delivery takes place in the 10th month, a Sthira 11th and
Dvisvabhāva 12th.

According to Ācārya Kalyāṇavarmā, the duration of Pregnancy

should be known from the position of Sūrya and Lagna in the
Ādhānakuṇḍalī. Here, Cararāśi denotes nine months of pregnancy,
Sthirarāśi indicates ten months and Ubhayarāśi, 11 months. We should
rightfully use this principle to determine the Ādhāna Sūrya/Lagna after
we have determined the Niṣekalagna from the Janmakuṇḍalī. Although
not explicitly stated, the number of months mentioned by Sārāvalī is likely
to be Candramāsa.

Horāsāra 4.22.
If the Ādhāna Lagneśa is posited in a Cararāśi, the child is born
in the 10th month; if it is in a Sthirarāśi, the delivery is in the
11th month, and a Ubhayarāśi delays the delivery to the 12th
month.

Ācārya Pṛthuyaśa says that the duration of delivery depends on

the disposition of the Ādhāna Lagneśa in Cara, Sthira and Ubhayarāśi. If
the Ādhāna Lagneśa is in a Cararāśi, the is in the 10 th month, Sthirarāśi,
11th month and Ubhayarāśi, 12th month. Śrī Sānthānām observed that
according to Śuka Jataka says, delivery shall be on the 9th, 10th, or 11th
month, as the Ādhānalagna is in Cara, Sthira, or Ubhaya rāśi. Śrī

[34]
 NIṢEKA AND ĀDHĀNA

Sānthānām also observes that the number of days elapsed in the month of
birth is known from the degrees elapsed by the Lagneśa. For instance, if
the Lagneśa is in 15° Karka, a Cararāśi, the delivery takes place around
the 15th day of the 10th month.

5.1 .2 .4
THE Ā D HĀN A C AN D RA

What should be the position of Candra in the Ādhānakuṇḍalī? If

we can find the position of Candra, we can ascertain the day and Nakṣatra
of conception. The Śāstras advise two methods to determine the Janmarāśi
from the Ādhāna Candra. (a) Method 1: Ādhāna Dvādaśāñśa Candra
Method and (b) Method 2: Ādhāna Kendra Candra Method. We should
use the same principles to backtrack the position of Candra in the
Ādhānakuṇḍalī from the Janmakuṇḍalī.
In the Ādhāna Dvādaśāñśa Candra Method, the Janmarāśi is
determined from the Dvādaśāñśa occupied by the Ādhāna Candra. This is
the opinion of Ācārya Varāhamihira, Ācārya Kalyāṇavarmā, Ācārya
Vaidyanātha and other Ācāryas. In his translation of Bṛhajjātaka, Śrī
Vijñānananda states (page 102) that Maharṣi Gārgi also supports this
method. In the Ādhāna Kendra Candra Method, the Janmarāśi is
expected to be in a Kendra from the Ādhāna Candra. This is the opinion of
Maharṣi Bādarāyaṇa and other Ācāryas. These methods are explained
below. Both methods can sometimes be conflicting, and reconciling them is
also discussed. According to Pt Sanjay Rath, the Ādhāna Candra should be
in a Kendra to the Janmarāśi.
5.1.2.4.1
METHOD 1:
ĀDHĀNA DVĀDAŚĀÑŚA CANDRA METHOD

This method of determining the Janmarāśi from the Ādhāna

Candra has widespread support from Ācāryas such as Nārada Muni,
Ācārya Kalyāṇavarmā, Ācārya Varāhamihira and Vaidyanātha. In this
regard, Jātakapārijāta 3.43. states: “Note the Dvādaśāñśa occupied by
Candra in the Ādhānakuṇḍalī and determine the Rāśi to which the
Dvādaśāñśa belongs. Count as many Rāśis from Candra’s Dvādaśāñśa
Rāśi as denoted by the number of Dvādaśāñśas. When Candra arrives at
the Rāśi, thus found in the Delivery month, the child’s birth can be
expected. (2) Secondly, find the Dvādaśāñśa that has passed by Candra (at
the time of Praśna or Niṣeka). When this fraction of the Rāśi passed by
Candra in the month of Delivery, the birth may be predicted. This gives
the Nakṣatra of the birth.” According to this method, (1) First determine
the Dvādaśāñśa passed by the Ādhāna Candra. (2) Count from the Ādhāna

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 T H E NIṢEKAKUṆḌALĪ

Candra’s Dvādaśāñśa as many Rāśis as the number by Candra’s

Dvādaśāñśa.

Sārāvalī 8.47b-48.
According to Maharṣi Bādarāyaṇa, the Janmarāśi is in the 7th
from Ādhāna Candra. Since there are several views on this, I
explain a view acceptable to all. The view acceptable to all is,
note the Dvādaśāñśa of Candra at the time of Ādhāna. When
Candra is so many Rāśis away from her Ādhāna position,
delivery takes place.

A Dvādaśāñśa is the 1/12th division of a Rāśi and has a span of 2.5°.

The Dvādaśāñśas are counted from the concerned Rāśi and in a regular
manner. For instance, if Candra is in a Dhanu 23°, he is in 23/2.5 = 9.2 =
10th Dvādaśāñśa. Now counting the 10th from Dhanu, we arrive at Kanyā
Dvādaśāñśa, which Candra’s Dvādaśāñśa. If the Ādhāna is in the 10th
Dvādaśāñśa of Dhanu, the birth can occur in the 10th from Kanyā, i.e.,
Mithuna. This indicates that at birth, Candra should be in Mithuna. In my
experience, I found that at birth, Candra can be in a Trikoṇa to the Rāśi so
determined. Therefore, the birth can occur in Mithuna, Tula or Kumbha
Rāśi. This method can also be used to determine Candra’s Nakṣatra at
birth. For instance, in the example, the Dvādaśāñśa elapsed is 9.2, of which
the fraction of 0.2 is passed in the 10th Dvādaśāñśa. This equals to 0.2 * 30
= 6°. Therefore, whichever Rāśi Candra is mapped for Janma, in that Rāśi,
Candra is likely to be at 6°.
We can use this principle to back-track Candra’s position in the
Ādhānakuṇḍalī. It is not a single-step process and may take several
iterations. For instance, if the Janmarāśi is in Mithuna, the Ādhāna
Candra can be the 1st Dvādaśāñśa of Mithuna, 2nd Dvādaśāñśa of Meṣa,
12th Dvādaśāñśa of Siṅha, 11th of Tula, 10th of Dhanu, 9th of Kumbha, 8th
from Meṣa, 7th from Mithuna, 5th from Tula, 4th from Dhanu, or 3rd from
Kumbha. We can observe here that, in all these cases, the Ādhāna Candra
is in an Oja Rāśi (1/3/5/7/9/11) from the Janmarāśi. It may not be easy to
determine the Ādhāna Candra from the Janmarāśi using this method, but
this method is important, given that several Ācāryas support this. In
summary, we notice that the Ādhāna Candra can be in one of the Oja Rāśis
from the Janmarāśi. We shall also notice a moment later that Ādhāna
Candra should be in a Kendra from the Janmarāśi; therefore, among the
Oja Rāśis, the options are limited to only two, i.e. 1st and 7th.

Bṛhajjātaka 4.21a.
The birth of a child takes place in the Rāśi occupied by Candra,
which is represented by the number, in which Dvādaśāñśa,
Candra is in the Ādhānakuṇḍalī.

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 NIṢEKA AND ĀDHĀNA

Nārada Purāṇa 55.66.

Note the Dvādaśāñśa Rāśi of Candra in the Ādhānakuṇḍalī. The
delivery takes place when Candra in Gocara passes through the
Rāśi that is removed by the number of Dvādaśāñśa from the
Dvādaśāñśa Rāśi.

In his translation of Bṛhajjātaka, Svāmi Vijñānananda provides a

few other interpretations, which are also stated here. (1) The counting of
the Dvādaśāñśa should be done from the next Rāśi from Candra’s
Dvādaśāñśa. For instance, if Candra is in the 8th Dvādaśāñśa of Kumbha
Rāśi, which is Kanyā, then the counting of 8 Rāśis should be done from
Tulā, which is the next from Kanyā. This gives us Vṛṣabha, where birth
should occur. (2) Some Ācāryas support the idea of counting the
Dvādaśāñśas from Meṣa instead of Candra’s Dvādaśāñśa or the next to it.
He also says that if the Ādhāna occurs in the Dinabalī Rāśi, then the
Janma must be during the day, and if Rātribalī Rāśi, then during the night.
We shall review this later.
Śrī V Subrahmaṇya Śāstrī in his translation of Jātakapārijāta vol
1. Page 135 gives another opinion of the scholars, which is to count
Candra’s Dvādaśāñśa from Meṣa, count as many Dvādaśāñśas from
Candra’s Dvādaśāñśa, to arrive at the Rāśi where Candra’s transit can
indicate birth. For instance, say Siṅha Rāśi’s 5th Dvādaśāñśa, which maps
to Dhanu. Now, Dhanu is the 9th Rāśi from Meṣa. Therefore, birth might
occur when Candra passes through 9th from Dhanu, i.e., Siṅha Rāśi.
However, according to Śrī Śāstrī, this view is less rational, and he supports
the generally accepted view, which is 5th Dvādaśāñśa from Dhanu, which
is Meṣa.
In my opinion, yet, another method of reckoning is possible, which
is to find the Dvādaśāñśa Rāśi of Candra in the Ādhāna Kuṇḍalī. When
Candra moves to that Rāśi, the Janma can occur. For instance, in a
Kuṇḍalī, Candra is in Kumbha Rāśi, Vṛścika Dvādaśāñśa. This means that
birth can occur when Candra moves to Vṛścika Rāśi. To clarify further, I
state below the positions of the Janmarāśi based on a Ādhānakuṇḍalī
where the Candra is in the 10th Dvādaśāñśa of Kumbha, i.e., Vṛścika.
1. Option 1: Since Candra is in the 10th Dvādaśāñśa of Kumbha, count
10 Rāśis from Vṛścika (Candra’s Dvādaśāñśa), which is Siṅha.
Therefore, birth can occur in Siṅha Rāśi.
2. Option 2: Since Candra is in the 10th Dvādaśāñśa, count 10 Rāśis
from Meṣa, which is Makara. Therefore, birth can occur in Makara
Rāśi.
3. Option 3: Candra in Vṛścika Dvādaśāñśa is in 8th from Meṣa;
therefore, count 8 Rāśis from Vṛścika (Candra’s Ādhāna
Dvādaśāñśa), which is Mithuna. Therefore, birth can occur in
Mithuna Rāśi.

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4. Option 4: Candra is in Vṛścika Dvādaśāñśa; therefore, birth can

occur in Vṛścika Rāśi.

5.1.2.4.2
METHOD 2:
KENDRA CANDRA METHOD

In the following śloka, Ācārya Kalyāṇavarmā states opinions of

other Ācāryas. He states that according to some Ācāryas, the Janmarāśi
should be in the 10th from the Ādhāna Candra. Whereas, according to
Maharṣi Bādarāyaṇa, the Janmarāśi should be in the 7th from the Ādhāna
Candra. In general, we notice that Janmarāśi can be in a Kendra to the
Ādhāna Candra, mainly the 7H or 10H.

Sārāvalī 8.46-47.
The matter of delivery can be judged through the Vargas of
Niṣekalagna. The Janmarāśi can be in the 10th from Ādhāna
Candra. Many Acharyas hold this view. According to Maharṣi
Bādarāyaṇa, the Janmalagna should be in the 7th from
Ādhānalagna and Janmarāśi should be in the 7th from Ādhāna
Candra. Since there are several views on this, I explain a view
acceptable to all.

As the śloka suggests, according to scholars, Janmarāśi could be in

the 10th from Ādhāna Candra. Seeing it in another way, Ādhāna Candra
could be in the 4th from the Janmarāśi. According to Maharṣi Bādarāyaṇa,
Janmarāśi should be in the 7th from Ādhāna Candra. Yet, according to
some other Acharyas, the Janmarāśi can also be in the 4th from the Ādhāna
Candra. Maharṣi Bādarāyaṇa4 is a great scholar, and his opinion should
be accorded great importance. However, as Kalyāṇavarmā mentioned in
śloka 47-48, the most common view held by the Ācāryas is the Dvādaśāñśa
method.
5.1.2.4.3
RECONCILING THE TWO METHODS

Is there a way in which the two methods, Dvādaśāñśa and Kendra,

can be reconciled? I think both can be reconciled as explained. Let us take
an example, where one is born in Vṛścika Rāśi, and the Ādhāna Candra is
initially found in Makara. This, however, must be rectified.

4Bādarāyaṇa is an Indian philosopher who is an avatar of Lord Nārāyaṇa, known in

Vaiṣṇava Siddhānta as Śrī Vedavyāsa Mahāmuni who is the guru to Sri Mādhavācārya. He
resides till today in Vedavyāsa ashrama, near Badrinath, which is not visible and
unreachable by human beings. He wrote the foundational philosophical treatise, Brahma
Sutras, of the Vedanta school of philosophy.

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 NIṢEKA AND ĀDHĀNA

1. Let us bring the Ādhāna time ahead so that the Ādhāna Candra
moves to Kumbha Rāśi, which is Kendra to the Janmarāśi. This
satisfies the condition that in the Ādhānakuṇḍalī, Candra should be
in a Kendra from the Janmarāśi.
2. Now, let us find what Dvādaśāñśa of Kumbha? We have 12
Dvādaśāñśas in a Rāśi. Normally, we should have used the
Dvādaśāñśa option 1 mentioned above, but we cannot use that here
because, regardless of whichever Dvādaśāñśa Candra is in, we can
never arrive at Vṛścika. This happens when Ādhāna Candra is in a
yugma Rāśi from the Janmarāśi. In this case, the Ādhāna Candra is
in the 4th (an even Rāśi). Even option 3 is not possible, as that works
only if Janmarāśi is an Oja Rāśi (odd Rāśi). The only options
available are option 2 and option 4. According to option 2, if Candra
is in 8th Dvādaśāñśa of Kumbha (Kanyā Dvādaśāñśa), birth can occur
in Vṛścika, because, 8th Rāśi from Meṣa is Vṛścika. According to
option 4, birth can occur in Vṛścika if the Ādhāna Candra is in
Vṛścika Dvādaśāñśa, which is the 10th Dvādaśāñśa of Kumbha.
Therefore, let us settle with Candra in Kanyā or Vṛścika
Dvādaśāñśa. We must choose between the two depending on the
Ādhāna Lagna.
3. The Ādhāna Lagna should always be in the 7th from the Janmalagna,
as per the dictate of Maharṣi Bādarāyaṇa. This gives us a timeslot of
about 2 hours a day, during which the Ādhāna
(conception/fertilization) much occur. This puts some constraints on
where the Dvādaśāñśa can be. If we are fortunate, one of the four
options arrived above shall align with the Ādhāna Lagna. In some
cases, it does not. If we try to fix the Ādhāna Candra Dvādaśāñśa, it
puts the Ādhānalagna elsewhere, and if we try to fix the
Ādhānalagna to 7th, the Ādhāna Candra Dvādaśāñśa is elsewhere.
4. When there is misalignment between the Ādhānalagna and the
Ādhāna Candra Dvādaśāñśa, then we should resort to Ādhāna
Candra Navāñśa. We must find the Ādhāna Candra Navāñśa Sphuṭa
and find the position of Ādhāna Candra Navāñśa Dvādaśāñśa. The
varga Kuṇḍalī Navāñśa Dvādaśāñśa, is the Dvādaśāñśa of the
Navāñśa Kuṇḍalī. Like we create Dvādaśāñśa of the Kṣetra Kuṇḍalī
(Rāśi Kuṇḍalī), we can create Dvādaśāñśa of the Navāñśa Kuṇḍalī.
5. When we put the Ādhānalagna in 7th from the Janmalagna, and
Candra Dvādaśāñśa is not in Kanyā or Vṛścika Dvādaśāñśa, then
what do we do? We notice that Candra is in Tulā Navāñśa. In
Navāñśa Dvādaśāñśa, either we have Candra in 8th Dvādaśāñśa from
Tulā (Navāñśa), i.e., Vṛṣabha, or Vṛścika.
It is not always possible to find a perfect alignment between the
Ādhāna Candra and Ādhānalagna, which is why we must adopt methods
of using Candra Navāñśa Dvādaśāñśa. Even if we are trying to decipher

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the time of birth from the Ādhānakuṇḍalī, before the birth occurs, due
notice should be given to the Candra’s Navāñśa Dvādaśāñśa. The classical
texts advise the use of Candra’s Rāśi when Candra’s Rāśyeśa is stronger
than the Candra’s Navāṅśeśa; else, the Candra’s Navāñśa must be used.
When Candra’s Navāñśa is used, the Dvādaśāñśa of Candra’s Navāñśa
must be determined as that tells us about the Janmarāśi at birth.
5.1.2.4.4
ĀCĀRYA PṚTHUYAŚA’S VIEWS

Horāsāra 4.26-28.
The following four principles may be noted: (1) Find out which is
stronger between Lagna and Candra at the time of a query and
the related Dvādaśāñśa. When the month is appropriate for
delivery, and Candra transits such a Rāśi, as indicated by the
number of Dvādaśāñśas counted from that Dvādaśāñśa
position, delivery takes place. (2) Alternatively, note the
Navāñśa occupied by Candra at the Praśna. Should Gocara
Candra reach the 7th Bhava thereof, the delivery may occur. (3)
Delivery may also take place when Candra transits the Rāśi of
such Navāñśa lord. (4) Ascertain the fraction of the
Praśnalagna about its total duration and note whether it is a
Dinabalī Rāśi or Rātribalī Rāśi. If it is a Rātribalī Rāśi,
delivery takes place in the daytime after such a time of fraction
(past Sūryodaya), and, if it is Dinabalī Rāśi, delivery takes
place after Sūryāsta after the lapse of such a fraction of time. If
Sukheśa is endowed with strength at the Praśna and enjoys
auspicious yogas, predict a comfortable position for the child in
the womb.

Ācārya Pṛthuyaśa’s view is not much different from other Ācāryas,

but one yoga he mentions is not found elsewhere in the 7th from Candra’s
Navāñśa. For instance, say if Candra is in Kumbha Rāśi, and Tulā
Navāñśa. Then Janma can occur in Meṣa Rāśi, which is 7th from Tulā Rāśi.
This must also be applicable in the Ādhānakuṇḍalī. Perhaps, when none of
the Dvādaśāñśa methods yields the Janma Rāśi, it is this yoga that yields
the Janmarāśi.

5.1 .2 .5
THE Ā D HĀN AL AG N A

There are two methods for fixing the Lagna, (a) The Saptamabhāva
method and (b) the Candrasphuṭa Method. The Saptamabhāva method is
suggested by Maharṣi Bādarāyaṇa, whereas the Candrasphuṭa method is
of Nārada Muni. The details of these methods are given below.

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 NIṢEKA AND ĀDHĀNA

Sārāvalī 8.47a.
According to Maharṣi Bādarāyaṇa the Janmalagna is in the 7th
from Ādhānalagna.

The Saptamabhāva method: This straightforward method

states that the Janmalagna and the Ādhānalagna should be 7 th from each
other. If one of them is known, the other can be easily determined. This is
advised by Maharṣi Bādarāyaṇa and is also my Guru, Pt Rath.

Nārada Purāṇa 55.67.

The distance in degrees travelled by Candra in the Rāśi at birth,
being doubled, would give the time of birth in Ghaṭis from
Sūryodaya.

The Candrasphuṭa method: This involves checking the Sphuṭa

of the Ādhāna Candra. The Ādhāna Candrasphuṭa should be doubled and
converted to Ghaṭis. The Ghaṭis denote the duration elapsed from
Sūryodaya to the moment of birth in Ghaṭis. We shall explore its merits
and demerits in the next section. In this method, when Candra is at the
beginning of the Rāśi, the birth is likely to be near Sūryodaya, middle of
the Rāśi, Sūryāsta, between 7° to 8°, Madhyānha, and between 22° to 23°,
Madhyarātri.
There are 30 degrees in a Rāśi and 60 Ghaṭikās in a day. This
method maps the span of a Rāśi to 60 Ghaṭikās. When the Ādhāna
Candrasphuṭa in a Rāśi is doubled, we arrive at a maximum of 60
Ghaṭikās. The elapsed Ghaṭikās should be counted from Sūryodaya to
arrive at the precise moment of birth. For instance, say in an
Ādhānakuṇḍalī, Candra’s Sphuṭa is 22°45’26’ (22.75722), then the Ghaṭikā
elapsed in Janma is 22.75722 * 2 = 45.51444 Ghaṭikās. If Sūryodaya on the
date of birth is 06:32am (6.533), then the Janma Kāla is 6.533 +
45.51444/2.5 = 6.533 + 18.20578 = 24.73878 = 00:44:20 hours. The 45.51444
Ghaṭikās is also called the Iṣṭa Ghaṭikā.
The Lagna rising at the time so calculated is the Janmalagna. We
notice here that, depending on Candra’s Sphuṭa, the Janmalagna can fall
in any Rāśi and not necessarily be in the 7H from the Ādhānalagna. Also,
this method gives us not only the Lagna Rāśi but also the Lagnasphuṭa,
regarding which other Ācāryas have stated separate rules. Now, is it
possible that, instead of Candra’s Sphuṭa in the Rāśi, Candra’s Sphuṭa in
the Navāñśa or Dvādaśāñśa etc., tell us about the Iṣṭa Ghaṭikā? Also, it is
mentioned before that the precise Nakṣatra of Candra should also be
known from Candra’s Dvādaśāñśa at Ādhāna, which can also have a
conflict with the Janmalagna to be placed in the 7 th from Ādhāna. Let us
also review the other methods.

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5.1.2.5.1
THE ĀDHĀNA LAGNASPHUṬA

After determining the Ādhānalagna, the next step is to determine

the Lagnasphuṭa in the Ādhānakuṇḍalī. If we were to accept Maharṣi
Bādarāyaṇa’s advice for fixing the Ādhānalagna in the 7th house of the
Janmalagna, it certainly makes our life easier. But that would mean
disregarding the opinions of other scholars. How do we reconcile the
several views on this matter? Also, if we use the Ādhāna Candrasphuṭa
method of Nārada Muni, then not only the Lagna but also the Lagnasphuṭa
is known, which conflicts with this method. If so, what is the utility of this
method? There are several such questions which confound us.

5.1.2.5.1.1
THE DINA VS RĀTRI ĀDHĀNA

According to Ācārya Varāhamihira (Bṛhajjātaka 4.21), if the

Ādhānalagna is in a Dinabalī Rāśi, then the birth occurs during the day,
and if Rātribalī Rāśi, then night. However, there are some differences in
opinion regarding this. In Bṛhatparāśara Tr., Page 60, Śrī Sānthānām
observes that “if the Ādhānalagna is in a Rātribalī Rāśi, birth occurs in a
Dinabalī Rāśi. On the other hand, if Ādhānalagna is in a Dinabalī Rāśi,
then birth occurs in a Rātribalī Rāśi”. Therefore, instead of birth during
the day or night, according to Śrī Sānthānām, the birth is in Dinabalī or
Rātribalī Rāśi. The principle stated here is that of a reversal, i.e., the
vibrations of the day and night are reversed between Ādhāna and Janma.
The Rātribalī Rāśis are Meṣa to Karka, Dhanu and Makara. The
Dinabalī Rāśis are Siṅha to Vṛścika, Kumbha and Mīna.
According to Horāsāra, if the Janma Ādhānalagna is Rātribalī
Rāśi, then the Janma occurs during the day, whereas, if Ādhānalagna is in
a Dinabalī Rāśi, then the Janma occurs during the night. The fraction of
the day or night passed at birth is known from the fraction of Lagna in the
Ādhānakuṇḍalī. It appears that Śrī Sānthānām’s opinion on the
Dinabalī/Rātribalī Rāśi is based on Horāsāra. However, it is certainly an
anomaly. To verify this, I doublechecked the several versions of
Bṛhajjātaka, including the Hindi translation by eminent Pundit, Śrī
Sitārām Jhā, and everywhere it is clearly stated that Ādhāna in Dinabalī
Rāśi indicates Janma during the day, and Rātribalī Rāśi, night. He quotes
Sārāvalī, which also states the same.

Sārāvalī 8.50.
According to Ādhānalagna being a Dinabalī or Rātribalī Rāśi,
delivery is after so much of a fraction of Day or Night having
passed.

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 NIṢEKA AND ĀDHĀNA

Sārāvalī states that “according to Ādhānalagna being a Dinabalī

or Rātribalī Rāśi, delivery shall be after so much of fraction of Day, or Night
having passed.” This is also endorsed by Jātakapārijāta 3.43. This means
that if Ādhānalagna is in a Dinabalī Rāśi, then the Janma is during the
day and vice-versa. To ascertain the fraction of the day or night passed at
Janma, (1) determine whether the Ādhāna/Praśnalagna is Dinabalī or
Rātribalī. (2) determine the fraction of the Lagna passed in the
Ādhānakuṇḍalī, and (3) apply the same fraction to the duration of the Day
or Night at Janma. We shall work out an example to understand this.

Bṛhajjātaka 4.21b.
The day or the night and the Ghaṭis of the birth time must be
known by the number of the Ghaṭis at the time of the Praśna (or
Ādhāna) and the nature of the Rāśi, whether Dinabalī or
Rātribalī.

Even Ācārya Varāhamihira agrees that the day and night birth
should be ascertained first, from the Ādhāna or Praśnakuṇḍalī, from the
Dinabalī and Rātribalī Rāśis. And, then the moment of birth should be
ascertained based on the Ghaṭikās elapsed in the Day or Night, from
Sūryodaya and Sūryāsta, respectively, based on the Lagna elapsed in the
Ādhānakuṇḍalī.

Jātakapārijāta 3.43c.
Find the Lagna (at the time of Praśna or Ādhāna) in a Dinabalī
or Rātribalī Rāśi, and what fraction of Lagna has passed. When
so much of the day or night has passed, birth should be declared
to occur.

We notice that a Dinabalī Rāśi maps to 30 Ghaṭikā of the day, and

Rātribalī Rāśi, to the 30 Ghaṭikā of night. Normally, we should expect that
the Ādhānalagna in Dinabalī/Rātribalī Rāśi maps to the fraction of the day
or night of Janma. However, let us also review other possibilities. There
are essentially three methods to review here, which are (1) Ghaṭikā elapsed
in Ādhāna and the Dinabalī/Rātribalī Rāśi at Janma, (2) Dinabalī/
Rātribalī Rāśi in Ādhāna, and Ghaṭikā elapsed in Janma, (3) Dinabalī/
Rātribalī Rāśi in Niṣeka, and Dinabalī/Rātribalī Rāśi in Janma.
As per Method 1, if say that in the Janmakuṇḍalī, the Lagna is in
a Dinabalī Rāśi, this means that the Ādhāna took place during the day,
and vice-versa. Let us say that Janmalagna is 2° Mithuna, which is a
Rātribalī Rāśi; this means that the Ādhāna might have occurred at night.
Now, the fraction of the night elapsed must be 2/30 = 0.067. If the night
duration of the Ādhāna day (which can be known from an almanac) is, say,
11.5 hrs, then the night elapsed in Ādhāna is 0.067 * 11.5 = 0.7705 hrs =
46.23 min from Sūryāsta.

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As per Method 2, instead of checking the Janma Lagna in a

Dinabalī/Rātribalī Rāśi, we determine the Ghaṭikā elapsed from
Sūryodaya/Sūryāsta based on day or night birth. If the birth occurred at
7.00 hrs when Sūryodaya was at 5.00 hrs, and when the day was 12.25 hrs,
the fraction of the day elapsed is (7 – 5)/12.25 = 0.163. Since the Janma
happened during the day, the Ādhāna should be in a Dinabalī Rāśi. The
Lagnasphuṭa at Ādhāna is 0.163 * 30 = 4.89° = 4:53’24”.
In Method 3, we disregard the day or night birth either at Janma
or Ādhāna and instead judge the birth/Ādhāna in Dinabalī/Rātribalī Rāśi.
If the Janma occurred at 5° of a Dinabalī Rāśi, then the Ādhāna should
have happened at 5° of a Dinabalī Rāśi, and vice-versa.

5.1.2.5.1.2
EFFECTS OF VARGAS

Could it be possible that the Ādhāna is in a Dinabalī Rāśi, but the

Janma is at night? Yes, in some cases, it is possible. If so, how to reconcile
this? In such cases, we notice that the birth occurred at night because the
Ādhāna (or Praśna) Navāñśa is in a Rātribalī Rāśi. If that happens, then
the fraction of the night elapsed can only be known from the fraction of
Navāñśa elapsed. Let me illustrate this with an example. Let us say that
the Ādhana Lagna is in 12.5° of Mithuna, which is 12.5/3.33 = 3.75
Navāñśa = 4th Navāñśa of Mithuna, which is Kanyā. While Mithuna is a
Dinabalī Rāśi, Kanyā is Rātribalī. This can indicate that the birth can
occur at night. If so, then what fraction of the night? We notice that 0.75
fraction of the 4th Navāñśa is elapsed. This indicates that a 0.75 fraction of
the night has elapsed at night. Sometimes, instead of the Navāñśa, the
Dvādaśāñśa is involved. Suppose the birth occurred at night, but Dinabalī
Rāśi or Navāñśa is rising. This can mean that the Dvādaśāñśa Lagna must
be Rātribalī. In such a case, the fraction of night elapsed is seen from the
fraction of the Dvādaśāñśa elapsed.
My Guru teaches yet another method based on Horā. Sūrya’s Horā
in a Dinabalī Rāśi is Dinabalī, and in Rātribalī Rāśi, Rātribalī. On the
other hand, Candra’s Horā in a Dinabalī Rāśi is Rātribalī, and Rātribalī
Rāśi, Dinabalī. We notice that Sūrya’s Horā accentuates the
Dinabalī/Rātribalī quality of a Rāśi, whereas Candra reverses it. In this
regard, I must state that Pt Rath professes the view of Śrī Sānthānām,
which is that Dinabalī Ādhānalagna indicates birth at night, and Rātribalī,
day.
There are several methods for determining the portion of the
day/night one is born. Which one among them is valid? All of them are valid
but are applicable in different circumstances. When we determine the
Ādhānakuṇḍalī from the Janma and vice-versa, depending on the position

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 NIṢEKA AND ĀDHĀNA

of Candra and Lagna, certain constraints are posed, which forces us to

select one of the methods.

5.1.2.5.1.3
THE ĀDHĀNA LAGNASPHUṬA

Sārāvalī 8.51-52.
Thus, the possible time of birth in the day or night and the
Lagna at birth should be understood. Similarly, the difference
between Sūryodaya and birth, i.e. Iṣṭaghaṭi, Vāra (weekday),
Pakṣa (fortnight), Muhurta, Māsa (month) etc., should be
judged. Such details relating to birth should first be
ascertained, and then astrologers should issue predictions
regarding the nativity.

This continuation of śloka 8.50, where the method of determining

the Janmalagna from the Ādhānalagna is explained. According to this
śloka, after the fraction of the day/night elapsed is known for Janma, from
the Ādhāna, the remaining elements such as the Vāra, Pakṣa, Muhūrta
etc. can also be known. From the Iṣṭa Ghaṭikā at Janma, the Ādhāna
Lagnasphuṭa can be determined by applying the fraction of birth during
the day or night elapsed at Janma to the Ādhānalagna.

5.1 .2 .6
ŚR Ī RĀ M AD AY ĀL U ’ S VI EW S

Now, let us review the methods of Śrī Rāmadayālu, an eminent

scholar and the author of Saṅketanidhi. According to him, the duration
between Ādhāna and Janma is to be deciphered from the Lagnasphuṭa and
Candrasphuṭa. Let us say that in a Kuṇḍalī, the Lagnasphuṭa is 9°, and
Candrasphuṭa 16°. The Sphuṭa of the Lagna yet to be elapsed must be
considered, which is 30 – 9 = 21. This should be added to Candrasphuṭa,
which gives us 21 + 16 = 37. 37 must be added with 240, which should give
us the days before the Janma, the Ādhāna occurred. In this case, it is 240
+ 37 = 277 days. I believe that the 277 days could be in Candramāsa. So,
to convert it to Sāvanamāna, we must apply the formula 277 * 29.53/30 =
272.66 days.

Saṅketanidhi 1.9.
If we calculate the exact number of degrees yet to lapse in the
Lagna and the degrees of Candra in his Rāśi, add 240 to the sum
of these two, we get the number of days falling between Ādhana
and Janma.

Śrī Rāmadayālu also states that either the Lagnasphuṭa at Janma

is the same as Candrasphuṭa of Ādhāna or Candrasphuṭa at Janma is the

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same as the Lagnasphuṭa at Ādhāna. If there is a connection between the

Lagna or Candra of Ādhāna with that of Janma, the birth time must be
correct; else, some correction must be applied to the Iśtakāla at Janma.

Saṅketanidhi 1.10.
If Candrasphuṭa at Ādhana is the same as the Lagnasphuṭa at
Janma, or if Candrasphuṭa at Janma is the same as the
Lagnasphuṭa of Ādhāna, we should accept the time of birth as
correct. If there is any difference, the exact time of birth could be
rectified by suitable adjustments by the rule of three methods in
the intervening days.

5.1 .2 . 7
P RO P OSE D S TE PS

After having studied several classical texts and testing the

methods in several cases, I propose the following steps for constructing an
Ādhānakuṇḍalī. To explain the steps, I took the case study that Śrī
Sānthānām provided in his Naṣṭajātaka book.
Table 3

# Step# Step Description Example

Gather necessary details of 1. Birth details: 9 June
Janma. Find the following 1979, at 06:50 IST, in
details: Faridabad (77E19,
1. The date of birth, time 28N25). Birth time =
of birth and place of 6.833333 hrs.
birth 2. Birth in 10th month, 275-
2. Birth in which month, 276 days
7th month, 8th month, 3. EDD = LMP + 280 = 07
9th month etc. Jun 1979. EDD is not
3. The expected delivery available, but LMP is.
date (EDD), if Therefore, EDD is
available. derived from LMP.
Step0: Birth 4. The last menses 4. LMP = 31 Aug 1978
0
details period (LMP), if 5. Weekday of birth =
available Śanivāra
5. The weekday of birth 6. Sūryodaya = 5.37837,
6. Sūryodaya, Sūryāsta, Sūryāsta = 19.274648,
Dinamāna, Rātrimāna Sūryodaya next day =
7. Birth during day or 5.37778. Dinamāna =
night 19.274648 - 5.37837 =
8. Ghaṭikā elapsed from 13.896278 hrs =
Sūryodaya or Sūryāsta 34.740695 Ghaṭikā.
for birth during Rātrimāna = 5.37778 -
daytime or nighttime 19.274648 + 24 =
10.103132 = 25.25783
9. Desired Lagnasphuṭa
Ghaṭikā
= Ghaṭikā

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 NIṢEKA AND ĀDHĀNA

# Step# Step Description Example

elapsed/Dinamāna or 7. Day or night birth =
Rātrimāna * 30 Day. Birth occurred
10. Dina Guḻika for day after Sunrise
birth and Rātri Guḻika 8. Ghaṭikā elapsed =
for night birth 6.833333 - 5.37837 =
11. Sphuṭa of Lagna and 1.454963 hrs =
6th to 12th house. 3.6374075 Ghaṭikā
12. Sphuṭa of Śani and 9. Desired Lagnasphuṭa =
Candra 3.6374075/34.740695 *
13. Determine whether 30 = 3.141049 =
the Lagneśa is in 3:8:27.77
Adṛśyārdha (1st 10. Dinaguḻika = 52.852384
madhya → 7th = 1s 22:51:8.58.
madhya) or Dṛśyārdha Rātriguḻika =
(7th madhya → 1st 293.360969 = 9s
madhya) 23:21:39.49
11. I = 73.282113, MC =
329.935281, IX =
304.384225
12. Śani = 134.185159,
Candra = 215.224555,
Sūrya = 53.956048
13. Lagneśa Budha is in
Dṛśyārdha, therefore no
Lagneśa Adṛśya
correction is needed.
Find Guḻika’s distance from
Step1: Guḻika Śani A = (22.852384 - 14.185159) =
1
from Śani (A) 8.667225
A = Guḻika – Śani
Find the distance of the 9th
Bhāvamadhya from Lagna
Bhāvamadhya. If the B = IX – I = 304.384225 -
pregnancy duration is 73.282113 = 231.102112.
longer than nine months,
take appropriate This is shorter than the
Bhāvamadhya, 9th, 10th and desired duration. Therefore,
Step 2: Pregnancy
2 so on. On the other hand, if we should determine the
Duration (B)
the pregnancy duration is Sphuṭa difference between I
shorter than nine months, and X.
take the Bhāvamadhya of B = X – I = 329.935281 -
8th, 7th etc. 73.282113 = 256.653168
B = 9th Sphuṭa –
Lagnasphuṭa
If the Lagneśa is in
Step 3: Lagneśa Adṛśyārdha, then consider C = 0. Lagneśa is in
3 Adṛśya correction the Candrasphuṭa devoid of Dṛśyārdha; therefore, this is
(C) Rāśis. 0.
C = Candrasphuṭa

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 T H E NIṢEKAKUṆḌALĪ

# Step# Step Description Example

EPD = A + B + C EPD = 8.667225 +
256.653168 + 0 = 265.320393
Those who are interested in
research should consider (1) Sāvanamāna = EPD =
three kinds of periods. 265.320393
Step 4: Estimated (1) Sāvanamāna = EPD (2) Cāndramāna = EPD *
4 Pregnancy 29.53/30 = 265.320393 *
(2) Cāndramāna = EPD *
Duration (EPD) 29.53/30 = 261.163707
29.53/30
(3) Sauramāna = EPD *
(3) Sauramāna = EPD *
365.2563/360 =
365.2563/360
265.320393 *
I propose to use the 365.2563/360 =
Sāvanamāna duration. 269.194292
(1) END Sāvanamāna = 9
June 1979 06:50 -
265.320393 = 16 Sep
1978 23:08
(2) END Cāndramāna = 9
June 1979 06:50 -
261.163707 = 21 Sep
1978 02:54
END = Birth date – EPD (3) END Sauramāna = 9
Those who are interested in June 1979 06:50 -
Step 5: Estimated research should find 3 END 269.194292 = 13 Sep
5 Niṣeka Date dates for the three 1978 02:10
(END) measures of time, Sūrya’s Sphuṭa at Ādhāna
Sāvanamāna, Cāndramāna = 53.956048 - 265.320393 *
and Sauramāna. 360/365.256364 + 360 =
152.453851 = 5s 2:27:13.87 =
Kanyā 2:27:13.87. Notice that
360/365.256364 is the
degrees moved by Sūrya in a
Sāvanadina. One can find the
END by finding out desired
Sūrya’s Sphuṭa from an
Ephemeris or Pañcāṅga.
Find the dates on which
the Ādhāna Candra is in a
Kendra from the
Janmarāśi. In some cases, The Janmarāśi is in Vṛścika.
the Ādhāna Candra is in a Therefore, Ādhāna Candra
Step 6: Ādhāna
6 Kendra to the Janmarāśi in can be in Vṛścika, Kumbha,
Candra
the Navāñśa. For instance, Vṛṣabha, or Siṅha. The
if the Janmarāśi is Vṛścika, Niṣeka Candra is in Kumbha.
then the Ādhāna Candra
can be in Vṛścika, Kumbha,
Vṛṣabha or Siṅha Navāñśa.
Find the period when Birth can occur in the 8th
Step 7: Candra is in an appropriate Dvādaśāñśa of Kumbha
7 Dvādaśāñśa Dvādaśāñśa. It could be a because counting the 8th from
correction Dvādaśāñśa from Candra’s Meṣa; we get Vṛścika.
Rāśi, or it could be the Ādhāna Candra is in

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 NIṢEKA AND ĀDHĀNA

# Step# Step Description Example

Navāñśa Dvādaśāñśa from Mithuna Navāñśa, and birth
Candra’s Navāñśa. can also occur in 3rd Navāñśa
Sometimes, the Dvādaśāñśa of Mithuna
Dvādaśāñśa is the same as Navāñśa.
the Janmarāśi. Before fixing the Candra’s
Dvādaśāñśa, let us fix the
Ādhāna Lagna.
The birth occurred in
Mithuna Lagna. Therefore,
Ādhāna should be in Dhanu
Lagna. When we move to
Find the time when the
Step 8: Ādhāna Dhanu Lagna at 13:07:30
8 Ādhāna Lagna is in 7th
Lagna IST, Candra moves to
from the Janmalagna.
Vṛścika Dvādaśāñśa. We can
directly accept this
Dvādaśāñśa as this aligns
with the Janmarāśi.
Find the time at which, in
the Navāñśa Lagna is the
correct Dinabalī or
Rātribalī Navāñśa Rāśi. If
the birth occurred during The birth occurred during the
Step 9: the day, the Ādhāna Lagna night; therefore, the Navāñśa
9 Dinabalī/Rātribalī Navāñśa should be in a Lagna should be Rātribalī.
Navāñśa Dinabalī Rāśi. On the other The Navāñśa Lagna is in
hand, if the birth occurred Meṣa.
during the night, then the
Ādhāna Lagna Navāñśa
should be in a Rātribalī
Navāñśa.
Finding the moment at Ādhāna Lagnasphuṭa =
which the Navāñśa Lagna 3:8:27.77. We did the
elapsed is the same as the computation for this in Step
day or night elapsed. 1. At 13:09:03, the Navāñśa
Desired Lagnasphuṭa for Lagnasphuṭa is Meṣa
Step 10: Ādhāna
10 day birth = Ghaṭikās from 03:08:30.79. Therefore, the
Lagnasphuṭa
Sūryodaya/Dinamāna * 30 Ādhāna Date and Time is
Desired Lagnasphuṭa for 16 September 1978,
night birth = Ghaṭikās 13:09:03 IST. The
from Sūryāsta/Rātrimāna * Ayanāñśa used is Sṛṣṭi,
30 which is 23:40:30.55.

5.1 .2 . 8
CA SE S TU D IE S

Here are a few case studies of constructing the Niṣekakuṇḍalī

based on Maharṣi Parāśara’s method. This field requires serious research
to establish the truth. Thanks to the narrow viewpoint of the so-called
rationalists, the world is deprived of this beautiful field of study, the

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 T H E NIṢEKAKUṆḌALĪ

immense benefit and its application. Some of these case studies are
medically verifiable, whereas some are not. This could have been more
conclusive if I had access to children and their parents’ conceptions and
birth records. Without any practical means to arrive at the truth, I hope to
kindle curiosity in the minds of research-oriented scholars to take this
subject seriously.
5.1.2.8.1
CASE 1: MALE NATIVE I

This male was born on 25th August 1974 at 14:34:28 IST,

prematurely in the 7th month, in Patratu, India. The birth occurred in
Vṛścika Rāśi, Dhanu Lagna. In the Janmakuṇḍalī Sūrya is in 128.174802,
Candra 226.534759, Śani 81.478598, Lagna 249.790578, MC 172.26324, IX
138.105686, VII 69.790578, VI 56.869355, Guḻika 256.581675. The
Ayanāñśa considered is Sṛṣṭi Ayanāñśa and is 23/37/1.36. Sūryodaya is
5.465304 and Sūryāsta is 18.245146. Dinamāna = 18.245146 - 5.465304 =
12.779842 hrs = 31.949605 Ghaṭikā and the 7th month is anywhere
between 180 to 210 days. Therefore, the conception window is from 27-Jan-
74 to 26-Feb-74. The birth occurred in 22.7655 Ghaṭikā when the
Dinamāna was 31.949605 Ghaṭikā. Therefore, the Lagnasphuṭa at Ādhāna
should be = 22.7655/31.949605 * 30 = 21.376321 = 21:22:34.75.
A = Guḻika – Śani= 16.581675 - 21.478593 = -4.896918
B = VII – I = 69.790578 - 249.790578 = 180. Normally, we find the
difference between the IX and I Bhāvamadhya. However, since the native
is born in the 9th month, I have determined the difference between VII and
I.
C = Since, Lagneśa is in Adṛśyārdha, Candra’s Sphuṭa 16.534759
is to be considered.
Estimated Niṣeka Duration (END) = -4.896918 + 180 +
16.534759 = 191.637841. Let us review these dates as per different
measures: (1) If we consider 191.637841 as Sāvanadina and count
backwards, we arrive at 14 Feb 1974 at 23:15:59. (2) If we consider
191.637841 as Tithis, and convert it to Sāvanadina, we get 191.637841 *

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 NIṢEKA AND ĀDHĀNA

29.53/30 = 188.635515, which is 17 Feb 1974 23:19:20. (3) If we consider

191.637841 as Sauradina, and convert it to Sāvanadina, we get 191.637841
* 365.2563/360 = 194.435913, which is 12 Feb 1974 04:06:45. The reason I
have shown the different definitions of the measures is that there are no
clear indications in the Śāstras whether the duration arrived are in (1)
Sāvanadina of 24 hrs, (2) Cāndramāna in Tithis, or (3) Sauradina in
degrees moved. Regarding Sauradina, 191.637841 could mean 191.637841°
moved by Sūrya. Sūrya takes 1.01460083 days (Sāvanadina) or per degree
motion, also called Sauradina.

Let us assume that the calculated duration is in Sāvanadina, and

the moment of Niṣeka is 14 Feb 1974 at 23:15:59. On this date and time,
Candra was in Vṛścika Rāśi Mīna Dvādaśāñśa (5th). Counting 5 Rāśis from
Mīna, we arrive at Karka, which is not the Janmarāśi. Therefore, this
requires adjustment. If we move the time ahead by a couple of hours, we
arrive at Vṛṣabha Dvādaśāñśa. Now, as per Maharṣi Bādarāyaṇa, the
Kṣetra Ādhānalagna should be 7th from the Janmalagna, i.e., Mithuna. It
is during Mithuna Lagna; the Navāñśa Lagna should be in a Dinabalī Rāśi
for day birth. We notice that at 13:07:58 IST, the Navāñśa Lagnasphuṭa
was 21:22:43.23, which is what we expect at the Ādhāna. Therefore, we
conclude that the Ādhāna occurred at 13:07:58 IST on 15 Feb 1974, in
Meṣa Rāśi, Vṛṣabha Dvādaśāñśa, Mithuna Lagna, Tulā Navāñśa Lagna,
when Navāñśa Lagna was rising at 21:22:43.23.

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 T H E NIṢEKAKUṆḌALĪ
5.1.2.8.2
CASE 2: MALE NATIVE II

This male child was born on 29th September 2007, in the 9th
month. The EDD recorded by the doctor was on 10th October 2007, which
we shall use to verify the Niṣeka Date. The birth details of this Kuṇḍalī are
withheld due to privacy reasons. The birth occurred after Sūryāsta, i.e., at
night. The key details are Lagna 349.986093, MC 257.708502, IX
228.467699, Śani 129.179560, Candra 19.148606, Rātri Guḻika 51.113011.
Sūryodaya 6.869970, Sūryāsta 18.977504, Sūryodaya next day 6.864997.
Rātrimāna = 6.864997 - 18.977504 + 24 = 11.887493 hrs = 29.7187325
Ghaṭikā. Ghaṭikā elapsed from Sūryāsta = 1.080546 Ghaṭikā. Fraction of
night elapsed = 1.080546/29.7187325. The required Lagnasphuṭa at birth
= 1.080546/29.7187325 * 30 = 1.090773 = 1:5:26.78.
Important dates: Below are some important dates from the
medical records. The Expected Delivery Date (EDD) was recorded by the
Gynaecologist. As per medical convention, once the EDD is known, the
LMP can be known by subtracting 280 days.
1. EDD = 10th October 2007
2. LMP = EDD – 280 days = 3 January 2007
3. Fertility Window = LMP+12 to LMP+16 = 15-Jan-07 to 19-Jan-07.
Estimation of the Niṣeka date: Given below is the estimation of
the Niṣeka date based on the principles narrated by Maharṣi Parāśara.
1. A = Guḻika – Śani = 21.113011 - 9.17956 = 11.933451
2. B = IX – I = 228.467699 - 349.986093 = 238.481606
3. C = 0. Lagneśa in Dṛśyārdha, therefore, no correction is needed.
4. Pregnancy Duration = 11.933451 + 238.481606 + 0 = 250.415057
days. (1) Sāvanamāna = 250.415057 days. (2) Cāndramāna =
250.415057 * 29.53/30 = 246.491888 days, (3) Sauramāna =
250.415057 * 365.2563/360 = 254.071326 days. I am assuming
Sāvanamāna of 250.415057 to be correct.
5. Estimated Niṣeka Date (END): The estimated Niṣeka Date based
on the 3 different time measures are: (1) Sāvanamāna = 22 Jan 2007

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 NIṢEKA AND ĀDHĀNA

09:26:54, (2) Cāndramāna = 26 Jan 2007 07:36:16, (3) Sauramāna =

18 Jan 2007 17:41:52. Let us start with Sāvanamāna 22 Jan 2007
09:26:54.

On 22nd Jan 2007 09:26:54 SGT, Candra was in Kumbha Rāśi. To

bring Candra to the Kendra to Janmarāśi Meṣa, we move Candra 1 Rāśi
backwards to Makara. From Makara, it is not possible to arrive at Meṣa
using the Dvādaśāñśa method; therefore, we must use Navāñśa Candra
and Navāñśa Dvādaśāñśa Candra to arrive at Meṣa Rāśi at Janma.
After fine-tuning the time, we notice that Candra is in Meṣa
Navāñśa, and Tulā Navāñśa Dvādaśāñśa at Jan 20, 2007, 00:02:43 SGT.
The Kṣetra Lagna is in Kanyā, in 7th from the Lagna, meeting Maharṣi
Bādarāyaṇa’s condition, and the Navāñśa Lagna is in Karka, a Rātribalī
Rāśi. The Navāñśa elapsed is 1:06:15.68, which is closed to the required
Lagnasphuṭa. Therefore, we should accept the Ādhāna at the stated time,
Jan 20, 2007, 00:02:43 SGT.

5.1 .2 .9
ŚR Ī SE PH A RI AL ’S MET HO D

We have seen so far the method of Maharṣi Parāśara to cast the

Niṣekakuṇḍalī from the Janmakuṇḍalī. We shall review another method;
that of Sepharial. Sepharial was an eminent English Theosophist and well-
known and respected astrologer in the late 19th and early 20th centuries
and wrote numerous books, some of which are still highly regarded in some
circles today. Sepharial initially studied medicine as a young man and

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 T H E NIṢEKAKUṆḌALĪ

followed this up with studies in psychology, oriental languages, astrology,

and numerology. In 1886, he started to write an astrology problem page in
the Society Times, where he answered public questions, and in 1887 was
admitted to the “inner sanctum” of the Theosophical Society. One
important contribution of Sepharial is in the field of the pre-natal epoch.
He states, “As births are brought about in exact harmony with
lunar laws, it is shown that intrauterine life is in direct relation with the
sidereal world, without that the great fact of maternity is capable of purely
astronomical measurement and rule. The law is nothing less than a
mathematical measurement of human life, a spectacular natural fact;
nothing more exactly mathematical and matter of fact is to be found in the
records of scientists than this record of intra-uterine life, for only through
its study the laws of generation be fully understood.”
5.1.2.9.1
COMPUTATION STEPS

I do not possess Sepharial’s book on the pre-natal epoch; therefore,

my source of reference for his method is Jātakapārijāta vol.1 by Śrī V.
Subrahmaṇya Śāstrī and Naṣṭajātaka by Śrī R Sānthānām. The principle
is that when Candra at birth is waxing (Śuklapakṣa) and visible (7H →
Lagna), or waning (Kṛṣṇapakṣa) and invisible (Lagna → 7H), the period
intervening between Ādhāna and the Birth is less than the time taken for
ten lunar revolutions, or nine solar revolutions, i.e., 273 days. Instead,
when Candra at birth is waxing (Śuklapakṣa) and invisible (Lagna → 7H),
or waning (Kṛṣṇapakṣa) and visible (7H → Lagna), the interval between
Ādhāna and the birth moment shall be more than ten lunar revolutions,
i.e., more than 273 days.
The precise number of days, less or more, is obtained by finding the
arc distance of Candra from the horizon (Lagna or 7H madhya). The
distance is counted from Lagna when Candra is in the Invisible Half
(Lagna → 7H) and from Asta Lagna (7H) when Candra is in the Visible
half (7H → Lagna). The maximum arc distance between Candra and the
Lagna can be as much as 180°, indicating as many days. This is impossible
to have that many days. It could mean that the arc distance should be
found by disregarding the Rāśis. If we do that, the maximum adjustment
is 30 days, which is logical.
If the Birth occurs in Śuklapakṣa, the Ādhāna Candra coincides
with the Janmalagna. On the other hand, when Birth occurs in
Kṛṣṇapakṣa, the Ādhāna Candra coincides with the 7th from the
Janmalagna. The Ādhānalagna would coincide with the Janmarāśi if the
Birth occurred in Śuklapakṣa. On the other hand, Ādhānalagna coincides
with the 7th from Janmarāśi, if the Birth occurred in Kṛṣṇapakṣa.

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 NIṢEKA AND ĀDHĀNA
5.1.2.9.2
CASE STUDY

This is the case of Pla Dg M n SgPlan e t Po s it io n s

n Rx Dig Nav Dig
Ras h i D1 Ge n e r al

Ma
a male child whose EDD Sun A sc 20° 49' Pis Neutr Cap Neutr
As gl
11° 59' V irg Friend A ri Exalt Mo mn
was recorded; therefore, Moo 19° 18' A ri Friend V irg G.Frn
Mar 6° 16' Gem G.En'y Sco Ow n
the conception timing can Mer 7° 50' Libr G.Frn Sag Friend Ra AL Ve
Jup 20° 3' Sco Neutr Cap Debil
be verified. This child V en 29° 49' Can Neutr Pis Exalt
was born on 29th Sat 9° 18' Leo
Rah 11° 20' A qu M Ow n
Neutr Gem Neutr
Cap Friend
S aK e
September 2007, in the Ket 11° 20' Leo M Enemy Can Enemy
Ura 21° 59' A qu R Nep 25° 34' Cap
9th month. The EDD was Plu 2° 28' Sag Mandi 11° 41' Gem UL Jp Su
Me
medically recorded as
10th October 2017. The medical records indicate EDD on 10th October
2017. The LMP is 280 days before the EDD, which is 3-Jan-07. The
fertility window is between LMP+12 to LMP+16, 15-Jan-07 to 19-Jan-
07.
At birth, Candra is waning and is in the invisible half, indicating
that the birth should happen within nine solar months. This is correct. At
birth, Lagna’s degree is 20.81667, while Candra’s is 19.3, indicating their
arc distance to be 20.81667 – 19.3 = 1.51667 degrees. This means that the
duration of nine solar months of 273 days should be adjusted by 1.51667
degrees. Since the birth happened “before” the completion of the nine
months, we should subtract 1.51667 degrees from 273 and arrive at
271.4833 days.
1. Ādhāna Dina: The date of Ādhānakuṇḍalī is found by subtracting
271.4833 days from Janma Dina. Therefore, Ādhāna date = 29 Sept
2007 – 271.4833 = 31-Dec-06.
2. Ādhāna Candra: Since Janma happened during Kṛṣṇapakṣa,
Ādhāna Candra should be in the 7th from Janmalagna, in Kanyā
Rāśi.
3. Ādhānalagna: Since Janma happened during Kṛṣṇapakṣa,
Ādhānalagna should be in the 7th from Janmarāśi, in Tula Rāśi.
Let us ascertain a date closer to the date determined above, i.e.,
31-Dec-06, when Candra occupied Kanyā Rāśi. Looking up in an
ephemeris, we notice that between the 9th to 12th of January, Candra was
in Kanyā Rāśi. Since this is much before the fertility window, conception
could not have occurred during this period. The Sepharial method does not
fit in this case; however, this is not an adequate reason to discard the
method. Sepharial did extensive research on this topic and therefore merits
serious study.

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 T H E ĀDHĀNAKUṆḌALĪ

5.1.3
THE ĀDHĀNAKUṆḌALĪ

I
n the previous section, we studied how to construct the Ādhānakuṇḍalī
from the Janmakuṇḍalī by applying the principles laid down by
Maharṣi Parāśara. Now, we shall study how to compute the
Ādhānakuṇḍalī before the child is delivered, i.e., when the details of Janma
are not yet available. This is crucial because we can use it to monitor the
entire pregnancy period, identify the foetus’s condition during various
developmental stages, identify risks and dangers that cannot otherwise be
identified using medical equipment, and pre-empt upcoming dangers. The
beauty of Jyotiṣa is that while medical science can identify a problem after
it has occurred, Jyotiṣaśastra can help identify them before they have
occurred. Undoubtedly, there are several opportunities to use Jyotiṣa in
the matters of the pre-natal epoch through the usage of Ādhānakuṇḍalī.

5.1 .3 .1
MEN SE S LE AD IN G TO C ON C E PTI ON

Candra and Maṅgala are the Kāraka for both the mother and
blood. While Candra governs the blood serum that carries the red blood
cells, Maṅgala governs the blood’s capability and strength that keeps the
body parts alive. Incidentally, Candra and Maṅgala are also unique in their
relationship. Although they are naisargika Mitra, they also cause each
other’s Nīca. Candra is the prime reason behind the menses. One cycle of
Candra around the sidereal zodiac is 27.32 days, close to the average
menses period of 28 days. Therefore, Candra, who blesses one with
motherhood, is the key governor of menses. When Maṅgala activates
Candra in his Gocara through yutidṛṣṭi, usually that commences a new
menses cycle. Given here are the conditions whereby the two Grahas grant
the ability to a female to procreate, based on their disposition at the onset
of the menses.

Bṛhajjātaka 4.1.
Maṅgala and Candra are the cause of monthly menses. When
Candra is in an Anupacaya Rāśi, the menses result in
conception. When the reverse is the case (Candra in Upacaya),
and a masculine Saumya (Bṛhaspati) aspect, the woman, gets
into sexual union with a man.

Sārāvalī 8.2-4. Because of Candra’s Gocara in an Anupacaya Rāśi

and dṛṣṭi of Maṅgala, a female obtains her menses. Candra is water, and
Maṅgala is fire. Water produces blood, and fire produces bile. When blood

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is enraged by bile, the woman gets her Menses. The menses so caused
makes the female capable of conception. If Candra is in Upacaya, it makes
the menses defunct for conception. Horāsāra 4.1. When Candra passes
through an Anupacaya Rāśi in a female’s Kuṇḍalī and is under the
yutidṛṣṭi of Maṅgala, it leads to her menses, which is fit for conception.
Horāsāra 4.3. To bear an issue, the coitus should take place when Candra
is in a Upacaya, from her Janmakuṇḍalī (Janmarāśi), and dṛṣṭied by a male
Saumya, or ascend with it.
The interaction of Candra and Maṅgala causes the monthly
menses. When, at the onset of menses, Candra is transiting an Anupacaya
Rāśi from the “Janmarāśi” of the female and concurrently subjected to
Maṅgala’s yutidṛṣṭi, such menses lead to pregnancy, else not. The
Upacayas are the 3-6-10-11 Bhāvas and the houses of growth. The
remaining Bhāvas, i.e., 1-2-4-5-7-8-9-12, are the Anupacaya and are
important for menses that lead to pregnancy.
Although menses may occur when Candra is transiting a Upacaya
from Janmarāśi, due to Maṅgala’s yutidṛṣṭi, they are incapable of leading
to conception. Candra represents Jalatattva and Maṅgala, Agnitattva. The
interaction of these two tattvas is the cause of monthly periods in women.
Only the menses that happen when Candra is an Anupacaya from
Janmarāśi of the female and subjected to Maṅgala’s yutidṛṣṭi leads
to Garbhādhāna (pregnancy).
Regarding the reckoning of Candra’s Gocara in Upacaya or
Anupacaya, some scholars believe that Candra’s Anupacaya should be
reckoned from Janmalagna instead of Janmarāśi. This does not appear
correct to me. In Jātakapārijāta, Śrī Subrahmaṇya Śāstrī suggests using
Janmalagna. On the other hand, Śrī GK Ojha, in his commentary on
Jātakapārijāta, mentions that Bhātotpala suggested the usage of
Janmarāśi. I concur with Śrī GK Ojha’s and Bhātotpala’s views.
Whether Candra’s Gocara through Upacaya or Anupacaya leads to
pregnancy, Sārāvalī explicitly states that menses occurring when Candra
is in a Upacaya in the female’s Kuṇḍalī is not conducive to pregnancy.
Although rare, Candra transits through the Anupacaya Rāśi from
the Janmarāśi, but devoid of Maṅgala’s yutidṛṣṭi, the menses may occur,
but that does not lead to pregnancy. Maṅgala is the Kāraka for vitality and
life force. When Maṅgala’s yutidṛṣṭi is absent on Candra, who is passing
through an Anupacaya, it means that the upcoming stage of formation of
the lining of the uterus is devoid of the vital life force that gives rise to
pregnancy.
Śrī Ojha in his translation of Jātakapārijāta śloka 3.11, vol. 1, page
196, states the opinions of the legendary pundit, Śrī Rudrabhaṭṭa.
According to Rudrabhaṭṭa, sambandha of Maṅgala with Candra in an

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Anupacaya Rāśi should also be seen in the Navāñśa and Dvādaśāñśa. To

this, Pt Ojha explains that this principle should be extended to the
Navāñśa-Dvādaśāñśa Varga as well. Candra’s one zodiac cycle is about
1620 Ghaṭikā (precisely 1639.3). Therefore, 1 Rāśi is 135 Ghaṭikā, 1
Navāñśa is about 15 Ghaṭikā, and the 12th part of it is 1.25 Ghaṭikā which
is 75 Vighaṭika (or Pala). Pt Ojha explains that the term used is “māsa”,
whose Kaṭapayādi value is ma = 5 and sa = 7, equating to 75. Therefore,
75 is referred to here, which translates to 75 vighaṭika, which is the
duration of a Navāñśa-Dvādaśāñśa. He further states that when
Candramā passes through this Navāñśa-Dvādaśāñśa Rāśi, in 75
Vighaṭika, and that Candra has sambandha with Gocara/Janmakālīna5
Maṅgala in one of the Ṣadvargas. The menses commencing at such time
leads to pregnancy. The Ṣadvargas are Rāśi, Horā, Dreṣkāṇa, Navāñśa,
Dvādaśāñśa and Triṃśāṃśa. Therefore, the simple rule is not so simple,
and its application must be known.
Candra doesn’t need to have Maṅgala’s yutidṛṣṭi only in the Rāśi
Kuṇḍalī because it is unlikely that Candra was subjected to Maṅgala’s
yutidṛṣṭi every 28 days. It is also not true that whenever there is yutidṛṣṭi
of Maṅgala with Candra in the Rāśikuṇḍalī, there are menses, and at other
times, there are not. Therefore, undoubtedly, the Varga rule must work.
Candra continuously gets into yutidṛṣṭi of Maṅgala in at least one of the
four Vargas, Rāśi, Dreṣkāṇa, Navāñśa and Dvādaśāñśa; therefore, menses
can occur strictly not only when the interaction is in the Rāśi Kuṇḍalī. And
the interaction can be with Maṅgala in the Janmakuṇḍalī, or with Gocara
Maṅgala, in these Vargas. Candra must be in an Anupacaya from the
Janmarāśi of the lady for the lady to conceive.
Where the menses must commence when Candra is in an
Anupacaya, the coitus must happen in a Upacaya, the conception to occur.
Furthermore, Candra in the Upacaya must be dṛṣṭied by a masculine
Saumya, the one and only Bṛhaspati. A lady who gets into a sexual union
with her husband at such times, when Candra is in a Upacaya and dṛṣṭied
by Bṛhaspati, pregnancy ensues. This is further discussed later.

5.1 .3 .2
YO GA S F O R C ON C E PT IO N

To ascertain whether a union can lead to conception, we must look

for certain yogas in the Niṣeka (coitus) Kuṇḍalī. If these yogas are absent
in the Niṣekakuṇḍalī, then it is likely that the Niṣeka does not lead to
conception. These yogas should also be used to determine a suitable time

5 Janmakālīna = In the natal chart

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when the couple must unite to increase the chances of conceiving. When
the Niṣekakuṇḍalī is prepared from Janmakuṇḍalī, we should also look for
these yogas to verify the accuracy of the Niṣekakuṇḍalī. This adds another
layer of validation for the Niṣekakuṇḍalī.
The first four nights from the onset of menses are unfit for sex as
the female’s body is not ready for conception. Therefore, as per
Jātakapārijāta’s recommendation, the union should occur from the 5th
night. In a normal cycle of 28 days, the fertility window is normally 9th to
14th day. Some believe it is the 10th to 16th day. After ejaculation, the
sperms can survive inside the female body for 4 to 5 days. So, if the Niṣeka
is on the 5th night, the female can conceive, provided ovulation occurs on
the 4th to 5th day from the Niṣeka. Therefore, it is logical to accept
Jātakapārijāta’s advice in this regard.
5.1.3.2.1
CANDRA’S UPACAYA

Bṛhajjātaka 4.1b.
If the lady has the transiting Candra occupying Upacaya from
his Janmarāśi and dṛṣṭied by Bṛhaspati, the union gives rise to
conception. This does not apply to barren impotent, aged, or too
young a person.

In the same śloka (4.1), Ācārya Varāhamihira states two

conditions, (1) the menses should occur when Candra, in an Anupacaya,
interacts with Maṅgala, and (2) when Candra is in Upacaya and is subject
to dṛṣṭi (yuti) of Bṛhaspati, then the women lovingly unites with her
husband, and that leads to pregnancy. It is logical to expect that both yogas
must apply to a lady. The condition of union that leads to conception is
changed from Anupacaya to Upacaya. This means that Candra’s position
in an Anupacaya is recommended at the onset of the menses; however, at
the time of Niṣeka, Candra must be in a Upacaya. There are a few other
conditions that must be fulfilled. During the Niṣeka, “Bṛhaspati” should
aspect Candra, occupying a Upacaya, for the Pregnancy to stay (not get
terminated). Bṛhajjātaka talks about the dṛṣṭi of a Puruṣa Saumya, which
invariably means Bṛhaspati.

Sārāvalī 8.5.
However, if Candra occupies a Upacaya (from Janmarāśi) and
is dṛṣṭied by Bṛhaspati or his friends, or particularly Śukra, the
woman affectionately cohabits with the male. Note: This is a
continuation of the previous śloka; therefore, it refers to a
female Kuṇḍalī.

Pt GK Ojha, in his translation of Jātakapārijāta, śloka 3.11, vol 1,

page 195, states that the condition of Candra’s Upacaya and Bṛhaspati’s

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dṛṣṭi should be applied the Kuṇḍalī of the male instead of the female.
Therefore, at the time of coitus, in the Male chart, when Candra occupies
a Upacaya from the Janmarāśi and is dṛṣṭied by Bṛhaspati or his friends,
or particularly Śukra, then this leads to pregnancy. To support his
argument, Pt Ojha cites the opinion of Maharṣi Bādarāyaṇa, who explicitly
states that Candra’s Gocara through the Upacaya of Male’s Janmarāśi
dṛṣṭied by Bṛhaspati causes the pregnancy “to sustain”. Meaning - if
Bṛhaspati’s dṛṣṭi is absent, the pregnancy is not sustained.
Pt Ojha even interprets that Ācārya Kalyāṇavarmā and Ācārya
Varāhamihira referred to Puruṣa Kuṇḍalī in their respective texts, which
although, is not evident. Pt Ojha further states that, according to
Manittha, at the end of Menses (Ṛtukāla virāma), when Candra occupies a
Upacaya (from the Janmarāśi) and is dṛṣṭied by Bṛhaspati, after the
cleansing bathing, the lady lovingly unites with her husband, that leads to
pregnancy.
Therefore, there is a noticeable difference in opinion regarding the
application of the yoga of Candra’s Upacaya Gocara and dṛṣṭi of Bṛhaspati
in Puruṣa or Strī Kuṇḍalī. Even though I do not find any evidence from the
ślokas of Sārāvalī, Bṛhajjātaka, and Jātakapārijāta, I am inclined to follow
the recommendations of Pt Ojha because he states that Maharṣi
Bādarāyaṇa explicitly states that this must be seen in a Puruṣa Kuṇḍalī.
Therefore, Candra’s Upacaya should be seen in the male’s Kuṇḍalī, and
Candra should be dṛṣṭied by Bṛhaspati, Śukra or his Mitras, Sūrya or
Maṅgala.
Regarding the dṛṣṭi of Bṛhaspati on the Gocara Candra, Ācārya
Balabhadra clarifies in Horāratna that, in the Kuṇḍalī of the “Puruṣa
Jātaka”, union resulting in pregnancy shall apply only when the Gocara
Candra is in a Upacaya house dṛṣṭied by Bṛhaspati. Ācārya Balabhadra
further states the opinion of Maharṣi Bādarāyaṇa and Śrī Manittha in
śloka 1.281-282. According to this, Maharṣi Bādarāyaṇa states that at the
time of union, the Gocara Candra should be in a Upacaya house dṛṣṭied by
Bṛhaspati from the male’s Janmarāśi, which shall allow the fruition of
pregnancy. If Bṛhaspati does not aspect Candra, the union does not lead to
conception.
Ācārya Balabhadra clarifies that, here, the question of the Gocara
Candra being in an appropriate place for the male and female in order
should be considered only “after” the fourth day (i.e., 5th day) of the monthly
course of the woman. Preceptor Manittha states that consideration of the
Gocara Candra should be done only after the disappearance of menstrual
flow. Such Candra, if dṛṣṭied by a strong Bṛhaspati, enables conception
following a union.

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 NIṢEKA AND ĀDHĀNA

Pt Ojha, on page 196 of his vol 1 translation of Jātakapārijāta,

states that according to Pt Rudrabhaṭṭa that the work “śubha” can be mean
Śukra from “śu”, and, Nakṣatra from “bha”, which means that at the
moment of Niṣeka, that leads to pregnancy, the Niṣekalagna, or Niṣeka
Candra should be in a Trikoṇa from Śukra (at Niṣeka), or in a Nakṣatra
owned by Śukra, i.e., Bharaṇī, Pūrvāphālgunī and Pūrvāṣāṛhā.
After having studied the opinions of several scholars, I conclude
the following: (1) Gocara Candra should be in a Upacaya from the
Janmarāśi of the male, (2) Gocara Candra should be dṛṣṭied by Bṛhaspati
or Śukra, (3) Gocara Candra should occupy a Śukra’s Nakṣatra, subjected
to Saumyadṛṣṭi, (4) Gocara Candra or Niṣekalagna should be in a Trikoṇa
from Gocara Śukra.
5.1.3.2.2
FAVOURABLE YOGAS FOR CONCEPTION

For testing whether the female can conceive, the 1 st step is to

ascertain whether the female is fertile or barren. There is no point in
checking the conditions of conceivability when the female is incapable of
conceiving because of age, health, or other factors. It is important to check
the natal yogas for fertility as a first step. Only after ascertaining that the
lady is fertile should we check whether a Niṣeka will lead to pregnancy.
The first principle of conceivability in the Niṣekakuṇḍalī is to look
at Bṛhaspati and Candra. While Bṛhaspati is the Kāraka for progeny and
childbirth, Candra is the Kāraka for the mother and pregnancy. These two
grahas must be well placed in the Niṣekakuṇḍalī for the conception to
occur. Therefore, in the previous yoga, it is said that, in a male’s Kuṇḍalī,
Candra should pass through a Upacaya from the Janmarāśi, and dṛṣṭied
by Bṛhaspati, Śukra (male’s potency) and his (Bṛhaspati’s) Mitras
(supporters).

5.1.3.2.2.1
THE FOUR KĀRAKAS SUPPORTING THE CONCEPTION

Bṛhajjātaka 4.3.
If Sūrya, Candra, Śukra and Maṅgala occupy their own
Navāñśas, if Bṛhaspati is in Lagna or Trikoṇa, conception takes
place. If this combination is present in impotent cases, it is
useless as moonlight is to a blind man.

In the Niṣekakuṇḍalī, when Bṛhaspati occupies the Niṣekalagna or

its Trikoṇa (5, 9), the sexual union results in a pregnancy. In a previous
yoga, we noticed that Bṛhaspati aspecting Gocara Candra in a Upacaya
causes Pregnancy. There is yet another yoga which states that Bṛhaspati’s
Gocara through the Trikoṇa from the Janmarāśi can cause the pregnancy.

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Ācārya Varāhamihira states that Sūrya, Candra, Śukra and

Maṅgala should occupy their own Navāñśa for the conception to occur. The
śloka is, “raviindushukraavanijaih svabhaagagairgurau trikonodaya
sansthiapi va”. This is a rare condition, and if we were to accept this śloka
verbatim. Then, the possibility of pregnancy in Niṣekakuṇḍalī is almost
negligible, which is not what we see. How often do we see the four grahas
Sūrya, Candra, Śukra and Maṅgala are in their Svanavāñśa?
Therefore, we must be flexible about the interpretation of the
Svanavāñśa. In my opinion, this should be interpreted as Śubha Vargas,
i.e., Ucca, Mūlatrikoṇa, Sva or Mitra Vargas, i.e., the places where the
Grahas are considered strong. In a previous śloka, it is said that dṛṣṭi of
Bṛhaspati, or his Mitra, or Śukra on Candra in the Upacaya leads to
pregnancy. Now, Bṛhaspati’s Mitras are Sūrya and Maṅgala. Therefore,
the Grahas explicitly spelt out are Candra, Śukra, Sūrya and Maṅgala.
Candra and Śukra must be strong undoubtedly, but with them, Sūrya and
Maṅgala are also included.

Sārāvalī 8.11.
When Gocara Sūrya and Śukra are in Upacaya Rāśis with
strength concerning the male partner’s nativity and occupy even
Navāñśas, there is the scope of pregnancy to be caused by the
coitus. Similar results follow if strong Candra and strong
Maṅgala are in Upacaya Rāśis in Gocara concerning the Lady’s
Kuṇḍalī and be in even Navāñśas.

Ācārya Kalyāṇavarmā breaks down the yoga of Ācārya

Varāhamihira into two parts, based on the male and female Kuṇḍalīs. In
my opinion, this is the correct interpretation of the Bṛhajjātaka śloka.
Sūrya/Śukra are the Kārakas for males and Candra/Maṅgala, for females.
In the Niṣekakuṇḍalī, if Sūrya and Śukra occupy the Upacaya from the
male’s Janmarāśi and are strong (in Śubha Vargas), then the chances of
pregnancy are high. Similarly, in the case of females, if Candra and
Maṅgala are strong, being in Śubha Vargas, and occupy Upacaya from her
Janmarāśi, the chance of pregnancy is high.
Another important condition is that the four Kārakas should
occupy Yugmāñśas. Let’s consider both Ācārya Varāhamihira’s and Ācārya
Kalyāṇavarmā’s statement verbatim. The conception is possible only when
Maṅgala is in Vṛścika Añśa, Śukra in Vṛṣabha Añśa, and Candra in Karka
Añśa. Sūrya is bereft of a yugma Navāñśa. This is an exceedingly rare
yoga, and it is impossible that it must be present in every Niṣekakuṇḍalī
that leads to conception. If we compare this śloka with Sārāvalī 8.12., we
notice that Ācārya Kalyāṇavarmā is suggesting any yugma Navāñśas, and
not specifically their Svanavāñśa.

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Sūrya/Śukra are the Kāraka for father and fatherhood, while

Candra/Maṅgala are the Kāraka for the mother and motherhood. Their
strengths are crucial in the Niṣekakuṇḍalī for a male to become a father
and a female, the mother. Maṅgala is the Kāraka of blood, and his strength
in being in a Upacaya makes the blood potent. Candra is a Strī Graha
whose strength is crucial for becoming a mother. The strength of the
Kārakas for fatherhood and motherhood promises a fruitful union of sperm
and ovum (fertilization), resulting in a pregnancy.

Sārāvalī 8.12.
Alternatively, when Śukra, Sūrya, Maṅgala and Candra occupy
a Upacaya in their own Añśas (svāñśopacaya), or Bṛhaspati is
in Lagna, 5th, or 9th with strength, pregnancy is caused.

Now, let us review the śloka from Sārāvalī. This is a reiteration of

the Bṛhajjātaka 5.3 śloka, where Ācārya Varāhamihira states that the four
Grahas must occupy their Svanavāñśa. I think the correct interpretation
of this śloka is that the four Kārakas should occupy their Svanavāñśas, “or
any other yugma Navāñśa”. If either of these conditions is fulfilled, the
Kārakas are enlivened with the potency to support the pregnancy. If
neither of the two conditions is fulfilled, even then, their position in a
Upacaya from the Niṣekalagna is supportive of pregnancy.
The term Svāñśas used in the śloka should be interpreted as Śubha
Añśa, i.e., Ucca, Mūlatrikoṇa, Sva or Mitra Añśa. Therefore, the Grahas
should occupy their dignified Vargas in Rāśi, Navāñśa or Dreṣkāṇa (or
Dvādaśāñśa). According to Bṛhatparāśara 7.17–25, the Ṣadvargas consist
of Rāśi, Horā, Dreṣkāṇa, Navāñśa, Dvādaśāñśa and Triñśāñśa. The full
Bala for each division is 6, 2, 4, 5, 2 and 1. The strength of Rāśi, Navāñśa
and Dreṣkāṇa is high among the 6 Vargas.

Jaiminisūtra 3.4.15
When Candra dṛṣṭies or conjoins Sūrya or the Ādhānalagna, the
pregnancy is protected, i.e., the conception occurs.

Maharṣi Jaiminī gives a different yoga for the sustenance of

pregnancy. In this yoga, if Ādhāna Candra joins either Ādhāna Sūrya or
the Ādhānalagna, the pregnancy is supported. In this respect, Pt Rath
clarifies, “(1) other texts opine that Sūrya and Candra’s mutual aspect can
produce and eunuch. (2) Sūrya in the 12H and Maṅgala in the 4H can be
opposed to the occurrence of conception, (3) Naisargika Saumyas or Sūrya
having yutidṛṣṭi on the Ādhānalagna denotes a smooth pregnancy.”

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5.1.3.2.2.2
SŪRYA SUPPORTING THE CONCEPTION

Jātakapārijāta 3.19.
A child is born when Sūrya occupies the Sahajabhāva (3H) from
the Niṣekalagna. The same can be predicted when Sūrya
occupies Trikoṇa Rāśi from the Ādhānalagna.

In yet another yoga, Ācārya Vaidyanātha clarifies the role of Sūrya

in conception. He states that Sūrya in the Sahajabhāva from the
Niṣekalagna is favourable for pregnancy. Similarly, Sūrya in a Trikoṇa
Rāśi from the Ādhānalagna is also favourable. Notice that Ācārya
Vaidyanātha makes a clear distinction between the Niṣeka and
Ādhānakuṇḍalī. The śloka is “aṣṭamāṣṭamage sūrye niṣekakṣārt
sutodbhavaḥ। athavā’dhānalagnāttu trikoṇasthe dineśvare ॥19॥”. The
Niṣekakuṇḍalī is the chart of coitus, while Ādhānalagna is the chart of
conception. Therefore, in the coitus chart, Sūrya should be in the 3 rd from
the Lagna, and in the conception chart, Sūrya should be in a Trikoṇa.

Jaiminisūtra 3.4.13
Conception occurs when Sūrya occupies the Navāñśa occupied
by Ketu (ketvāṁśa).

Maharṣi Jaiminī gives yet another yoga for conception. According

to him, Sūrya in the Navāñśa occupied by Ketu indicates successful
pregnancy. He uses the term Ketvāṁśa, which should be interpreted as the
Navāñśa occupied by Ketu. The terminology is like that of “Lagnāñśa”,
meaning the Navāñśa occupied by the Lagna. Another interpretation is
through employing kaṭapayādi, which indicates Meṣa Navāñśa, indicating
that Sūrya in his Ucca Navāñśa leads to a successful pregnancy. Pt Sanjay
Rath, in his translation of Jaiminisūtra, recommends the interpretation of
“Navāñśa occupied by Ketu”.
Pt Rath also suggests looking at the Ketvāñśa principle in the Male
Kuṇḍalī (and not Niṣeka or Ādhānakuṇḍalī). According to this yoga, when
Sūrya transits through the Navāñśa occupied by Ketu in the
Janmakuṇḍalī of the father, he supports childbirth. There is yet another
possible interpretation, which is that Sūrya in the Rāśi is identical to the
Ketu’s Navāñśa. For instance, if Ketu is in Karka Navāñśa, Sūrya’s Gocara
through Karka Rāśi can indicate pregnancy, as per the principles of
Navāñśa Tulya Rāśi.

5.1.3.2.2.3
CANDRA SUPPORTING THE CONCEPTION

Jaiminisūtra 3.4.19-20.
Candra conjoining or aspecting the 5th from the Ādhānalagna

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promotes conception and success of the pregnancy. Similarly,

Candra, conjoining or aspecting the Ādhānalagna, results in
successful delivery.

Maharṣi Jaiminī suggests a yoga for conception in the

Ādhānalagna with regards to Candra. We have seen that, according to
Ācārya Varāhamihira and Ācārya Kalyāṇavarmā, Candra should be in
Svanavāñśa or Yugmāñśa or Upacaya in the Niṣekakuṇḍalī for the
pregnancy to be sustained. Here is another yoga, where Candra having
yutidṛṣṭi on the Ādhānalagna or the 5th from it, promises conception. In
this case, Candra’s dṛṣṭi should be treated as Rāśidṛṣṭi because Maharṣi
Jaimini gives predominance to this kind of dṛṣṭi.

5.1.3.2.2.4
YOGAS FROM HORĀRATNA

After having gone through the yogas in the Ādhānakuṇḍalī (or

Niṣekakuṇḍalī) leading to conception, let us now review the yogas
presented in Horāratna. Ācārya Balabhadra made a beautiful compilation
of the yogas in his remarkable classic Horāratna. This gives us a quick
snapshot of the yogas presented in several classical texts and Ācāryas. Let
us review them:
1. Horāratna 1.287-288(a). As per Śukra Jātaka: (a) At
impregnation (Ādhāna), the male should have Sūrya and Śukra
(either Sūrya or Śukra) in Upacaya in their Svanavāñśa (dignified
Navāñśa) whereas the female should have exceedingly strong Candra
and Maṅgala (either Candra or Maṅgala) with similar dignities. (b)
Pregnancy is denied if the 5th has a weak Krūra at impregnation or
the 5th lord is Asta/Nīca.
Ācārya Varāhamihira and Ācārya Kalyāṇavarmā state the condition of
Sūrya-Śukra and Candra-Maṅgala. Dignified Sūrya-Śukra in a Upacaya male’s
Janmarāśi and Candra-Maṅgala in a similar position from the female’s Janmarāśi
is conducive. A yoga that is not mentioned elsewhere is about the 5 th house in the
Niṣekakuṇḍalī. If the 5th house is occupied by a Krūra, who is weak (Nīca/Śatru
Rāśi/Añśa), and the 5th lord is weak (Nīca/Śatru Rāśi/Añśa, Asta, Grahayuddha
parājita, subjected to Pāpakartari etc.). 5th house is the primary Bhāva for
childbirth. If this Bhāva is afflicted in the Niṣeka (union) or Ādhāna (implantation)
Kuṇḍalī, then undoubtedly, the conception is not sustained.
2. Horāratna 1.287-288(b). When Bṛhaspati has yutidṛṣṭi on the 5th
house, pregnancy certainly ensues.
The 5th house represents the fruits of action (future result), which is coitus
in this case and is also the primary Bhāva for childbirth. Bṛhaspati’s dṛṣṭis on this
Bhāva ensure that the pregnancy is sustained. Bṛhaspati occupying the Lagna, 5th
or 9th, in strength is a sure indication of ensuing conception.
3. Horāratna 1.291. As per Sūrya Jātaka: These yogas should be
understood as applicable to the phenomena prevailing at the time of

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the union (Niṣekakuṇḍalī). From the Lagna relating to Ādhāna

(Niṣeka), the three Grahas, viz. Candra, Śukra and Maṅgala, having
strength or Śubha yutidṛṣṭi, and in Upacaya with Svanavāñśa,
promote the occurrence of pregnancy.
In this śloka of Sūrya Jātaka, the author clearly states that the Kārakas
Candra, Śukra and Maṅgala should be strong and under the influence of Saumyas
etc. for the conception to occur. This should be seen further to Svanavāñśa.
Noticeably, Sūrya is left out, which is stated by Ācārya Varāhamihira and
Kalyāṇavarmā. Notice that Ācārya Kalyāṇavarmā clarifies that Candra/Maṅgala
should be in Upacaya/Svanavāñśa in female Kuṇḍalī, whereas Sūrya/Śukra must
be in Upacaya/Svanavāñśa in male Kuṇḍalī. The Svanavāñśa condition of the four
Grahas, Candra/Maṅgala/Sūrya/Śukra, is not dependent on the male/female
Kuṇḍalī because when they attain a dignified Varga, that is true for both male and
female Jātakas.
4. Horāratna 1.292. As per Maharṣi Garga on excellence: Bṛhaspati
in the Lagna promotes pregnancy. Maharṣi Garga states that the
impregnation with a strong Bṛhaspati in the Lagna, the 5th or the 9th
on a Vāra ruled by a Saumya (i.e. Somavāra, Budhavāra,
Bṛhaspativāra or Śukravāra) gives rise to an immaculate conception.
Say, if the Kārakas Sūrya-Śukra and Candra-Maṅgala are not particularly
strong (neither weak nor afflicted), but Bṛhaspati’s yutidṛṣṭi is on the Niṣekalagna
from one of the Trikoṇas, then also the conception is sustained. This occurring on
a Vāra of a Saumya, viz., Somavāra, Budhavāra, Bṛhaspativāra, and Śukravāra, is
even better.
5. Horāratna 1.293-295. The yogas suggested by Maharṣi Garga are
as follows. (a) There is a possibility of conception if Puruṣa Grahas
are in the 6th/11th, the 5th lord is endowed with strength, and the
other Grahas are in Oja Rāśis. (b) The Lagneśa and Suteśa are in
yutidṛṣṭi or parivartana, the same effects come to pass. (c) Candra in
the Lagna, dṛṣṭied by a Puruṣa Graha, and a Navāñśa ruled by a
Puruṣa Graha also causes pregnancy, provided Maṅgala, Bṛhaspati
and Candra are in their sva Vargas (dignified Vargas).
Puruṣa Grahas, Sūrya, Maṅgala and Bṛhaspati in the 6H/11H of the
Niṣekakuṇḍalī are conducive to pregnancy. 6/11 are the two Upacayas among 3, 6,
10 and 11. 11H is the Bhāvāt Bhāvam of the 6H; therefore, 6 and 11 are intricately
connected. The other Grahas should be in Oja Rāśis (masculine Rāśis). The 5th lord
(Suteśa) should be powerful and under Śubha yutidṛṣṭi. The yuti, paraspara dṛṣṭi
or parivartana between the Lagneśa and the Suteśa in the Niṣekakuṇḍalī is an
outstanding yoga for pregnancy.
Candra is the Kāraka for motherhood. His position in the Lagna, dṛṣṭied
by a Puruṣa Graha (Sūrya, Maṅgala, Bṛhaspati), representing father, in a Navāñśa
owned by a Puruṣa Graha, also gives rise to pregnancy. The amalgamation of
Candra’s feminine vibrations with that of a Puruṣa Graha or Puruṣa Rāśi indicates
the union of the feminine and masculine principles, manifesting a new life.
Furthermore, the two Puruṣa Grahas, Maṅgala and Bṛhaspati, should occupy
dignified Añśa, i.e., Sva, Mūla, Mūlatrikoṇa or Mitra.

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6. Horāratna 1.296. As per Maharṣi Śukrācarya, pregnancy is

possible (a) when Lagneśa occupies the 5th or the 7th, and (b) when
the lords of the 5th and 7th are in the Lagna.
This is an extension of the yoga of the Lagneśa and Suteśa. Occupation of
either Lagneśa in the Suta Bhāva or vice-versa is conducive. Furthermore, the 7H,
denoting the act of coitus, should also associate with the Lagna to cause pregnancy.
This can occur in a multitude of ways, i.e., Lagneśa in Saptamabhāva, Saptameśa
in Lagna, yuti of Lagneśa and Saptameśa, Paraspara dṛṣṭi or Parivartana between
them.

CASE STUDY

This is the Ādhānakuṇḍalī of the male, born 25-Aug-1974, which

we derived in an example stated before. The Date and Time of conception
are 15 Feb 1974, 13:07:58 IST, Patratu, India. What is said about the
Niṣekakuṇḍalī regarding the sustenance of pregnancy, those yogas must
also be present at the moment of conception as well; else, how the
conception can progress after that. While the stated yogas can be used for
planning the day and time of coitus, they can also be used to determine
whether the conception that ensues from the coitus can be sustained or not.
If the yogas are present in the Niṣeka (coitus) Kuṇḍalī, conception ensues
undoubtedly. And, if they are present in the Ādhāna (conception) Kuṇḍalī,
the conception progresses and is not prematurely terminated. Therefore, I
am applying the yogas stated above by several Ācāryas in the
Ādhānakuṇḍalī. Unless the time of coitus is recorded, it is impossible to
reconstruct that Kuṇḍalī.

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1. Condition of Sūrya-Śukra, Candra-Maṅgala: Sūrya is in a Nīca

Navāñśa but has Nīcabhanga in the Navāñśa, Śukra is in a Mitra
Navāñśa. The Nīcabhanga of Sūrya is caused by Śukra occupying a
Kendra from Navāñśa Lagna. Śukra is in a Yugmāñśa, but Sūrya is
not. Therefore, Śukra is supportive of the pregnancy, but Sūrya is
not. Both Candra and Maṅgala are in Mitra Añśa, therefore strong,
but are not in Yugmāñśa. However, we notice that Candra and
Maṅgala are in Upacaya to the Ādhānalagna, supporting the
pregnancy. Therefore, besides Sūrya, the other 3 Kārakas support
the pregnancy.
2. Upacaya of father and the mother’s Rāśi: Father’s Janmarāśi is
Kanyā and the mother’s Mīna. From Father’s Janmarāśi, Sūrya was
in a Upacaya, but Śukra was in 5H. From the mother’s Janmarāśi,
neither Maṅgala nor Candra were in Upacaya. But we should not
restrict ourselves to the Kṣetra Kuṇḍalī only. We notice that both
Candra and Maṅgala are in Dhanu, 10th from the mother’s
Janmarāśi, i.e., a Upacaya. Therefore, the condition is fulfilled.
3. Lagnabhāva: Lagneśa Budha is in a Mitra Rāśi in a Trikoṇa
conjunct with Sūrya and Bṛhaspati, two Puruṣa Grahas. This is
conducive to the sustenance of the pregnancy. Lagneśa yuti with the
Saptameśa is conducive as well as per Maharṣi Śukrācarya.
4. Sutabhāva: The Suteśa Śukra is in a Mitra Rāśi but is under
Pāpakartari yoga in the 8th, indicating danger to the foetus. But
Śukra is strengthened because of Vargottama. There are other yogas
indicating danger, viz., Śani-Ketu yuti with Lagna, Ketu in 5H in
Añśa Tulā Rāśi etc. And, we noticed that Sūrya is Nīca and is not
supportive of the pregnancy. There was indeed a danger to the
foetus, and it was only the blessings of god that the foetus survived.
This is indicated by the occupation of Bhagyeśa Śani in the Lagna
dṛṣṭied by Bhāgyakāraka Bṛhaspati from the 9H. Furthermore,
Śukra in the 8H protects life. If this were not the case, the foetus
would not have survived. Despite all the dangers, the child was born
in the 7th month.

5.1.3.2.3
CHARACTERISTICS OF THE MALE PARTNER

The Niṣekakuṇḍalī also tells us about the father. The

characteristics of the male with whom the female has united can be seen
from the Grahas aspecting Candra in the Niṣekakuṇḍalī. As noted by
Sārāvalī, the different Grahas indicate the following, Maṅgala – a man
that is not her husband; Sūrya – a King; Śani – a Servant, etc. However,
this is not practical to expect what is mentioned because mostly a female
unites with her husband. How can we accept a rule that declares mating

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with random people? This must be carefully adapted to the prevailing

situations, which are explained below:

Sārāvalī 8.5-6.
When Candra in Upacaya is dṛṣṭied by Bṛhaspati, or her Mitras,
or Śukra, the woman affectionately cohabits with the male. If
Candra is dṛṣṭied by Maṅgala, the female unites with a person
other than her husband. If dṛṣṭied by Sūrya, this indicates a
king, while Śani’s aspect denotes a servant.

It is absurd to think that every time a woman unites with a man,

she does it with different people, such as king, servant etc. Even though
this yoga applies to coitus, Ācārya Balabhadra also clarifies in śloka 1.279–
280 that this applies to the Ṛtu Kuṇḍalī, i.e., the Kuṇḍalī cast for the
moment of starting of the 1st menstruation (menarche). Ācārya Balabhadra
states that, depending on the dṛṣṭi of the various Grahas on Candra, at the
time of her obtaining puberty, the female’s union with the kind of male can
be declared thus, (1) Maṅgala – a voluptuary; (2) Budha – a fickle-minded
person; (3) Śukra – a charming person; (4) Sūrya – a member of royalty; (5)
Śani – a servant.
For materialisation of full effects cited, Candra should have the
exclusive dṛṣṭi of the relevant Graha and unaspected by another Graha.
Ācārya Balabhadra further clarifies that, in the Ṛtu Kuṇḍalī, If Candra is
dṛṣṭied by all the Krūras, who are not in their Sva Rāśi or Vargas, the girl
abandons her home and becomes a prostitute.

Sārāvalī 8.7.
Similar inferences should be made if Candra is dṛṣṭied by Krūra
only, without dṛṣṭi of Saumyas. If Candra is dṛṣṭied by Krūras,
like Maṅgala, then the female gives up her home and becomes a
prostitute.

Regarding the disposition of the Male Partner as per the

Niṣekakuṇḍalī, Ācārya Balabhadra ponders over the yoga indicating the
female uniting with several kinds of men. In his opinion, for a virtuous
woman, such a combination is inadmissible to be effective. In such a case,
the dṛṣṭi of the relevant Graha means that the husband of the female shall
have a disposition of the person prescribed. Here the term “prostitute”
displays a state of shamelessness.
From this, we conclude that the characteristics of the male and the
female are desirous of uniting, which can be seen from Grahas exclusively
aspecting Candra; mixed aspect produces mixed results. The results such
as mating other than husband may not be tenable for chaste women, in
which case, we can expect the husband to have the disposition of the
Grahas in the 7th house from Candra.

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5.1 .3 .3
DE TA IL S OF TH E S EX UA L U NI ON

The Niṣekakuṇḍalī tells us much about the characteristics of the

Sexual union between the female and male partner; for instance, whether
it is in the form of Manuṣya, Catuṣpada or Kīṭa. There are many poses of
sexual union, and according to Kāmaśāstra, this is another art form. This
also tells us about the physical and mental disposition of the uniting
partners. The disposition of the partners has a strong influence on the
characteristics of the child being conceived.
Therefore, it is advised that during the crucial moment of uniting,
the partners should have thoughts of God in their minds so that the
conceived child comes with divine qualities – as that is conducive to the
world’s harmony. But unfortunately, as the Kaliyuga progresses, the
qualities of the Humans degrade, which happens when at coitus, there is
aggression, shrewdness, violence etc., in the mind of the uniting couples.
Here are the various yogas concerning the act of the sexual union and the
disposition of the couples.
5.1.3.3.1
CHARACTERISTICS OF THE SEXUAL UNION

Sārāvalī 8.8-10.
The 7th House from the Niṣekalagna indicates the disposition of
the couple. If there is a Krūra’s Dṛṣṭi on the Niṣekalagna, the
couple unites angrily and while quarrelling. Should it be
Saumya’s Dṛṣṭi, then the sexual union is pleasing, as
enumerated by Vātsyāyana Maharṣi. If there be both Krūra and
Saumyas on the 7th, the sexual union is mixed. According to
one’s past deeds, the semen enters the womb to ripe its fruits,
and conception ensues.

Bṛhajjātaka 4.2.
The sexual union resembles the nature of the Asta Rāśi (7H). If
Krūras conjoin or aspect the 7th, the union is consummated
under quarrelling; if Saumyas join or aspect the 7th, the sexual
union is harmonious.

Horāratna 1.283-285.
(a) The sexual union corresponds to the nature of the living
being, viz. biped etc., depending on the 7th house counted from
the Lagna prevailing at the time of the union (Niṣekalagna). (b)
Should the 7th be subject to yutidṛṣṭi of Krūra, the union is
marked by anger and aggressiveness. If the association be with a
Saumya, the union is a pleasant one as laid down by Maharṣi
Vātsyāyana in Kāmasūtra. The union is of a mixed nature; if the
7th is associated with both Krūras and Saumyas, (c) According

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to the will of destiny, at the time of union, the sperm of the male
falls into the womb of the woman to associate with the ovum (at
Niṣeka).

These yogas exclusively apply in the Niṣekakuṇḍalī, i.e., the chart

of coitus. The 7th house in the Niṣekakuṇḍalī indicates the nature of the
sexual act in which the couples embrace each other. If Krūras occupy the
7th house, the union had many negative vibrations, aggression, quarrels,
and fights. The nature of the specific Grahas, i.e., Sūrya, Maṅgala or Śani,
indicate the specific negative vibrations. Sūrya – dominance, Maṅgala –
Aggression, Śani – Sorrow and Depression. In the Ādhānakuṇḍalī, this
may not show the specifics of the sexual union, but it can still show the
vibrations that the child inherits.
Saumyas in the 7th house of Ādhānakuṇḍalī indicate positive
vibrations. The nature of specific Grahas, i.e., Candra, Budha, Bṛhaspati
or Śukra, indicate the specific vibrations. (1) Candra – empathy, affection,
romance, compassion; (2) Budha – a friendly and playful attitude; (3)
Bṛhaspati – that of divine love and contemplation, wisdom, higher purpose;
(4) Śukra – Amour, sexual lust and intense desires. The nature of the child
is affected by the parents’ emotions at the very moment of the sexual act.
Therefore, the 7th from Niṣekalagna can indicate the influence on the
Lagna of the child from the subsequent pregnancy.
Nothing happens in this world by accident. The child’s karma,
whose soul is to manifest in the womb, prompts the parents into embracing
each other with a specific mood. Therefore, a spiritual soul prompts the
parents to cohabit when Saumyas are in the 7th from Niṣekalagna. This
also tells us that one born out of sexual aggression or rape (Maṅgala in the
7H) can have a violent personality or shall face violence in their lives. They
may become a perpetrator of sex crimes or other crimes. Therefore, it is the
responsibility of a Jyotiṣī to advise their client with Muhūrtas for
cohabitation when there is a strong influence of Saumyas in the 7H.
5.1.3.3.2
POSTURE OF THE SEXUAL UNION

Horāratna 1.283.
The union corresponds to the nature of the living being, viz.
biped, depending on the 7th house counted from the Lagna
prevailing at the time of the union.

The posture of the sexual act between the couples can be judged
based on the Rāśi prevailing in the 7th house of the Niṣekakuṇḍalī, i.e., the
position of humans, animals etc. The Rāśis can be classified into (1)
Manuṣya = Biped or humans, (2) Catuṣpada = animals, (3)
Jalacara/Sarīsṛpa = water creatures, reptiles, amphibians, serpents, (4)

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Kīṭa = Land or water insects. Based on this, the sexual postures can be of
four primary types: human-like, animal-like, serpent-like, and insect-like.
The Human Rāśis are Mithuna, Kanyā, Tula, 1st half of Dhanu and
Kumbha. The Animal Rāśis are Meṣa, Vṛṣabha, Siṅha and 1st half of
Makara. The Aquatic or Serpentine Rāśis are Karka and 2nd half of
Makara. The only Insect Rāśi is Vṛścika, while some include Karka also
into this, as Karka indicate aquatic insects (crab, shrimp, crustaceans etc.)
Maharṣi Vātsyāyana narrates 64 sexual postures, which can be
studied by those who want to know more under the guidance of a bonafide
Guru. Śrī. GK Ojha in his Hindi translation of Jātakapārijāta mentioned
12 postures based on the 12 Rāśis which are as follows: (1) Meṣa – Kāmitva
and Vanitāpriyatva, (2) Vṛṣabha – Śaubhayatva, (3) Mithuna –
Suratopachārakushalatva, (4) Karka – Strījitatva, (5) Siṅha –
Strīdveshitva, (6) Kanyā – Suratapriyatva, (7) Tula – Strījitatva, (8)
Vṛścika – Strīhīnatva, (9) Dhanu – Puruṣapradhānatva, (10-11)
Makara/Kumbha – Asukhavaha, (12) Mīna – Strījitatva. One may study
the original text of Maharṣi Vātsyāyana to understand these in detail.

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5.1.4
YOGAS IN THE ĀDHĀNAKUṆḌALĪ

A
fter we have cast the Ādhānakuṇḍalī, what should we read from
this Kuṇḍalī? Like Ācārya Kalyāṇavarmā states, this Kuṇḍalī is
even more important than the Janmakuṇḍalī, and only in the
absence of this Kuṇḍalī one should read from the Janmakuṇḍalī. If this
Kuṇḍalī is so important, then how to interpret this? First and foremost, we
can decipher the fate of the pregnancy from this Kuṇḍalī. Whether a
pregnancy shall last till delivery can be known from this Kuṇḍalī.
Different Grahas govern the ten months of development of a foetus.
According to Ācārya Kalyāṇavarmā, the lords of the months and the stages
of development are (1) Śukra – The first month, coagulated blood, (2)
Maṅgala – the second mass of flesh, (3) Bṛhaspati – third limbs, (4) Sūrya
– fourth bones, (5) Candra – fifth skin, (6) Śani – sixth hair, (7) Budha –
seventh movement, (8) Lagneśa – eighth feeling of hunger and thirst, (9)
Candra – ninth excitement and (10) Sūrya – tenth ripe, like fruit and ready
for coming out of the womb. From this Kuṇḍalī, we should ascertain
whether the pregnancy is safe or shall suffer a miscarriage.
The fate of the child’s parents yet to be born can be known from
this Kuṇḍalī. If there is a danger to the mother at delivery, or whether the
child shall have protection and guidance from the father after the birth can
be learnt from this Kuṇḍalī. We can determine the gender of the foetus, the
personality traits, and several other things from this Kuṇḍalī. However,
one of the most important aspects of this Kuṇḍalī is identifying medical
issues and proactively addressing them before the foetus is born.
We have noticed that a Graha governs each month of pregnancy. If
the Graha is weak/afflicted in the Kuṇḍalī, then in the month ruled by that
Graha, the development of the foetus is affected. Even more so if in that
month the lord of the month is weak in Gocara. This knowledge, when
complemented with the knowledge of Āyurveda, both the foetus and the
carrying the mother can be treated if certain issues are identified. The
parents can also undertake remedies to pacify an ill-disposed Graha in this
Kuṇḍalī to avoid developmental issues.

5.1 .4 .1
FAT E OF TH E P RE G NAN CY

Given here are the yogas to determine the fate of the pregnancy.
While some pregnancies last until delivery, some fail. The key to
determining the fate of the pregnancy lies in the Ādhānakuṇḍalī. Notice
that these yogas should apply to a Ādhānakuṇḍalī and not Niṣekakuṇḍalī

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because it assumes that the conception has already taken place. While
Maharṣi Jaiminī asks us to look at the house of sustenance, the Hari Bhāva
(2H), Ācārya Varāhamihira advises strong Bhāvas for Saumyas and
Krūras. The ideal location for Saumyas is the Kendras, Koṇas and Dhana.
In contrast, the ideal places for the Krūras are the Triṣaḍāyas. On this
matter, the Dusthānas, including the 6H, are expected to be unoccupied.
The 8H and 12H should ideally be unoccupied in all Kuṇḍalīs.
Sūrya is the Naisargika Kāraka for Ātmā (soul), and the
Ādhānakuṇḍalī must have the power of the Ātmā to sustain. Therefore,
Sūrya is considered a Śubha in this matter, and his aspect on the Lagna is
highly valued. Sūrya, in the Dārābhāva, is considered auspicious but not
in the 2H. The 7H is important in the Ādhānakuṇḍalī. Krūras in the 7H
directly impact the health of the foetus.
Afflicted Krūras in the 7H indicates trouble to the bodily system
they govern, normally seen in the month they rule. Śani and Maṅgala are
the first-rate Krūras; therefore, if they jointly afflict either the Lagna or
Candra, by yutidṛṣṭi, while Lagna/Candra is devoid of Saumyadṛṣṭi,
miscarriage is likely. On the other hand, Śukra and Candra are the best
friends during pregnancy, and their strength and influence on the
Ādhānalagna, 2H or 7H augur well.
5.1.4.1.1
SAFE DELIVERY VS MISCARRIAGE

Jaiminisūtra 3.4.49-50.
If Krūras conjoin or aspect the Dhana Bhāva, the child dies
(pregnancy fails). If Śukra conjoins or dṛṣṭies the Dhana Bhāva,
the pregnancy survives.

The Dhana Bhāva (2H) from the Ādhānalagna is particularly

important for the sustenance of the Pregnancy. It is the key house of
sustenance, therefore, called the Hari Bhāva, as lord Viṣṇu is the God of
sustenance (Sthitikāraka Devatā) of a Jīvātmā in this mortal world. If this
Bhāva is afflicted by Krūras or its lord is weak or afflicted due to occupation
of a Nīca/Śatru Rāśi, or occupation of a Dusthāna, Krūra yutidṛṣṭi,
pāpakartari etc. the longevity of the Kuṇḍalī is curtailed. This principle is
applicable in Ādhāna, Janma, Praśna and Muhūrta Kuṇḍalī. Śukra is the
governor of the Mṛta Sañjivanī mantra, indicating his ability to sustain
life. It is widely understood that Śukra in the Randhrabhāva immune the
Jātaka from several dangers in life and grants long life.

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5.1.4.1.2
SAFE PREGNANCY

Bṛhajjātaka 4.10.
If Saumyas are in yuti with Lagna and Candra, or if the 5th, 9th,
2nd, 7th, 4th and 10th houses from them are occupied by Saumyas
or if the Krūras occupy the 3rd and 11th houses, and dṛṣṭied by
Sūrya she has a safe and happy pregnancy.

Let us review a principle of overall prosperity of a Kuṇḍalī. When

Saumya occupy the Kendra (1, 4, 7, 10), Trikoṇa (5, 9), and the Dhana (2)
from the Lagna, they strengthen the Lagna. The same principle applies to
other Bhāvas as well. To the list of Saumyas, we must also add the
Lagneśa, who, even though maybe a Naisargika Krūra, is considered a
Saumya. Therefore, the Lagneśa should ideally be placed in a Kendra,
Koṇa, Dhana or even Lābha, in a Sva/Ucca/Mūlatrikoṇa Rāśi/Varga.
On the other hand, the ideal position of the Krūras is the
Triṣaḍāyas (3, 6 and 11). Among them, 6th is a Dusthāna and, therefore,
comes with a cost: damage to the functional significations of the Krūras.
For instance, say for Dhanu Lagna, the disposition of Maṅgala in the 6th is
welcome, but that also harms the matters of children because Maṅgala is
the 5th lord. On the other hand, the remaining two Triṣaḍāya Bhāvas are
highly welcome to the Krūras, as the Graha and the Bhāva mutually
support each other’s significations.
What is the interpretation of the aspect by Sūrya? When a
Graha is opposite Sūrya, he glows with great brilliance and is also Vakrī.
Therefore, a Vakrī Graha is considered similar in strength to a Uccagraha.
The dṛṣṭi of Sūrya on the Krūra can mean their retrogression. Another
interpretation is instead of Sūrya aspecting the Krūras, Sūrya is in 7th from
either Lagna or Candra and aspecting them. Śrī PS supports the 2nd
interpretation. Śāstrī.
We notice that the 8th and 12th are left out. This is because no
grahas give flawless results in these Bhāvas. While Saumyas in these
Bhāvas are better than the Krūras, the Graha’s Kārakatva suffers blemish.
What is predicted about the Lagna can also be applied to Candra or any
other Graha, but then, the focus is limited to the Kārakatvas of the Graha
under consideration. For instance, for the well-being of children, Saumyas
in the Kendra/Koṇa/Dhana from the 5th house, Putrakāraka Bṛhaspati or
the Suteśa (5L) are favourable, and likewise, Krūras in the Triṣaḍāyas.

Sārāvalī 8.34.
Should the Ādhānalagna be occupied by Candra, or should
there be Saumyas in the 5th, 9th, 7th, 2nd, 10th, 4th, and Krūra
relegated to 3rd and 11th dṛṣṭied by Sūrya, the carrying female is
safe.

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Ācārya Kalyāṇavarmā reiterates the same idea but with a minor

variation. He states that either (1) Lagna and Candra should conjoin each
other, (2) Saumyas occupy the Kendra, Kona and Dhana, and (3) Krūras
occupy the 3rd or 11th and (3) Lagna is dṛṣṭied, by Sūrya. All these
conditions are conducive to safe pregnancy. Notice that he leaves out
Krūras in the 6th and only focuses on the 3rd/11th.

Sārāvalī 8.42.
Should there be dṛṣṭi of Budha, Bṛhaspati, Śukra, or Sūrya on
the Lagna, the process of pregnancy goes on well. The embryo
develops according to the state of the Lord of various months (in
Gocara).

Ācārya Kalyāṇavarmā additionally states that the dṛṣṭi of 3

Saumyas, Budha, Bṛhaspati, and Śukra on the Lagna is conducive to the
well-being of the Pregnancy. Even the dṛṣṭi of Sūrya on the Ādhānalagna
is auspicious. The dṛṣṭi of Sūrya on the Lagna has been consistently stated
as auspicious in several ślokas so far; therefore, worth noting.

Horāratna 1.308.
The pregnancy is safe if the Ādhānalagna contains Candra
while Saumyas are in a trine, 7th, 2nd, 10th and 4th, and Krūras in
the 3rd and 11th dṛṣṭied by Sūrya. The dṛṣṭi of Sūrya should be on
the Lagna containing Candra, observes Ācārya Balabhadra.

Horāratna 1.318-319.
(a) Strong Budha, Bṛhaspati or Śukra aspecting the Lagna at
the time of impregnation (Ādhāna) ensure the prosperity of
pregnancy. (b) The pregnancy progresses according to the
strength of the lord of the month concerned. (c) Desires: The
pregnant female develops marked desires for eatables and
drinks from the 3rd month. The lord of the concerned month and
the Graha moving into the Ādhānalagna influences her desires.

Jaiminisūtra 3.4.16.
Saumyas in the 7H from the Ādhānalagna indicate the normal
growth of the foetus.

It is known that in the Niṣekakuṇḍalī, the 7H from Lagna denotes

the disposition of the couple at the time of coitus (Niṣekakuṇḍalī), whereas,
in the Ādhānakuṇḍalī, the 7H from the Lagna indicates the mood of the
couple that is attracting a specific soul to this world. If there are Saumyas
in the 7H from the Ādhānalagna, the couple were in love and harmony,
whereas Krūras indicate conflict, aggression, and quarrels. The vibration
of the 7H attracts a soul of similar nature.
The 7H from the Ādhānakuṇḍalī also has a strong bearing on the
course of pregnancy. When Saumyas occupy the 7H from the Ādhānalagna,

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they promote normal growth of the foetus. On the other hand, Krūras in
this place can indicate hindrances to the normal growth or, depending on
the nature of the affliction, there can be even damage to the body parts or
systems.
Different Grahas govern the development of different body systems
(or body parts) in different months, detailed in a separate section. The
Krūras indicate trouble to the body systems associated with them, which
happens in the month they govern. For instance, Sūrya governs the 4th
month and the development phase of the Asthi (bones). Therefore, an
afflicted Sūrya in the 7H can indicate damage or malformation of the
skeletal system (bony structure). The details of the damage can be known
from the specifics of the disposition of Sūrya.

Jaiminisūtra 3.4.21.
The foetus grows without complications if Candra or Śukra are
in the Ādhānalagna or the 7th house.

The foetus grows without complications when the Jalagrahas,

Candra, and Śukra occupy the 7H. Candra and the Śukra are the Kāraka
for femininity and womanhood. They are associated with compassion, care,
and healing. The pregnancy is protected when they occupy either the
Ādhānalagna or the 7th from it. Normally, Candra should be strong in
Pakṣabala; else, he is like a Krūra. According to the Ācāryas, Śukla Candra
is Saumya and Kṛṣṇa Candra is Krūra.
Therefore, we should conclude that, for a safe pregnancy and a
healthy foetus development, the Bhāvas that must be examined are the
2nd, 7th, and 8th from the Ādhānalagna. If there is Śubha yutidṛṣṭi on these
Bhāvas, the pregnancy is protected from danger and mishaps. Krūras in
these places indicate obstacles to the healthy growth of the foetus. If both
Saumyas and Krūra influence these Bhāvas, there could be minor
problems, as indicated by the Krūras. The intensity of the problems can be
judged by the relative strength of the influencing Grahas. Therefore, if the
Saumyas are stronger than the Krūras, the foetus is not harmed and is
shielded by the Saumyas.
5.1.4.1.3
MISCARRIAGE

Sārāvalī 8.32.
Should a Graha be affected by celestial portents or defeated by
Krūra (utpātakrūrahate) at the time of Niṣeka (niṣekakāle),
miscarriage may take place in the month ruled by the Graha
concerned.

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Each month of pregnancy is governed by a certain Graha, detailed

separately. If this Graha is strong in the Ādhānakuṇḍalī as well in Gocara
when his month is current, the foetus is safe in that month. On the other
hand, if the Grahas is weak/afflicted because of being in Nīca/Śatru Rāśi,
or being Asta/Grahayuddhaparājita etc., then during that month governed
by the concerned Graha, there is a danger to the life of the foetus. We notice
that the yogas mention Niṣeka and not Ādhāna, but we should extend this
to the Ādhānakuṇḍalī as well.

Sārāvalī 8.32. । Horāratna 1.307.

Miscarriage can also result if, at the time of coitus (Niṣeka),
Śani and Maṅgala occupy the Lagna, or alternatively, Candra
occupies the Rāśi of the specific two Krūras and dṛṣṭied by them

Miscarriage also occurs when at the time of union (niṣekakāla),

Lagna is afflicted by the two heavy-duty Krūras, Śani and Maṅgala. The
same yoga occurs if, in the Niṣekakuṇḍalī, Candra occupies the Rāśi of
either Śani or Maṅgala and is jointly dṛṣṭied by them. Therefore,
miscarriage can occur when Candra occupies Meṣa, Vṛścika, Makara or
Kumbha and simultaneously dṛṣṭied by both Śani and Maṅgala.
The moot point here is that if either Lagna or Candra is afflicted
concurrently by Śani and Maṅgala, this can result in a miscarriage. The
results become progressively stronger when the afflictions are greater.
Here, the standard dictates of Jyotiṣaśāstra should not be disregarded. For
instance, if Lagna rises in Makara with Śani and Maṅgala occupying it,
they are deadly because then Śani is in his Svarāśi, while Maṅgala,
Uccarāśi. Also, Candra in Vṛścika and Kumbha Rāśi is more afflicted than
Meṣa and Makara. The yoga is even deadlier when Candra is Kṣiṇa in
Pakṣabala.

Jaiminisūtra 3.4.12
Sūrya in the Dhana Bhāva (2H) (from Ādhānalagna) can
indicate a danger of Miscarriage

According to Maharṣi, Jaimini Sūrya in the 2H indicates

miscarriage, whereas we have seen before that Sūrya in the 7H from the
Ādhānalagna protects the foetus. Sūrya in the 2H indicates a moment
before Sūryodaya, i.e., Sūrya has not risen yet. If the Sūryodaya is assumed
at 6 am, Sūrya in 2H is likely to indicate a time between 3 and 5 am.
According to Pt Sanjay Rath (Jaiminisūtra Tr.), “this time is associated
with the lowest energy level of the human biological cycle, indicating a
weak Sūrya. Since Sūrya is the “final determinant” of the success or failure
of pregnancy, such position of Sūrya shows miscarriage.”

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Jaiminisūtra 3.4.23-24.
The pregnancy gets aborted when Śani and Candra conjoin in
the Sukha (4H) or the Dharma (9H) Bhāvas. The miscarriage is
due to air entering the womb.

Maharṣi Jaimini further states that when Śani and Candra join in
Sukha/Dharma Bhāva, they cause miscarriage. The Sukhabhāva is the
Mātṛbhāva, whereas the Dharma Bhāva is the Pitṛbhāva/Bhāgyabhāva.
The Śani-Candra yuti saps life, and in these Bhāvas, they indicate danger
to the foetus. Similar yogas are also found elsewhere. For instance,
according to Sārāvalī (8.35-41), there is a danger to the mother’s life if the
Ādhānalagna is occupied by Śani and Kṣiṇa Candra subjected to Maṅgala’s
dṛṣṭi. On the other hand, there is a danger to the life of both the mother
and the child if Maṅgala is in 4th, Sūrya in 12th, and Candra is Kṛṣṇa and
subjected to Krūradṛṣṭi.
In Sūtra 3.4.24., Maharṣi Jaimini states that the cause of
miscarriage is air (Śani) entering the womb. This is because Śani is the
governor of the Vāyutattva, denoting air. It may not make sense if we
interpret air as we know it in common usage; therefore, it must be
interpreted from the standpoint of Āyurveda. In Āyurveda, the Vāyu is of
several types, instrumental in different bodily functions. The five
important Vāyus (Mukhyavāyu) and their associations are (1)
Udānavāyu. Ākāśatattva; head region; the sense organs, consciousness,
(2) Prāṇavāyu. Vāyutattva; chest region; inhalation, energy, absorption,
vitality, (3) Samānavāyu. Agnitattva; abdominal region; the digestive
organs, circulation, (4) Apānavāyu. Jalatattva; pelvic region;
exhalation, elimination, reproductive organs, and (5) Vyānavāyu.
Pṛthvītattva; legs and arms; skeleton, muscles, and joints. Therefore, in
this yoga, we can interpret that the miscarriage occurs due to
imbalances in these Mukhyavāyus. A thorough study of Āyurveda and
understanding of these Vāyus can reveal the precise nature of the
miscarriage as referred to by Maharṣi Jaimini.

Jaiminisūtra 3.4.24
If Ketu occupies the places (above mentioned), then bleeding
(miscarriage) occurs. And, Sūrya and other Krūras in these
places give similar results.

Maharṣi Jaimini further stipulates that Ketu in the

Sukha/Dharma Bhāvas also cause miscarriage. The Krūras are Ketu,
Rāhu, Śani, Sūrya and Maṅgala. While Śani-Candra yoga is mentioned in
the previous Sūtra, in this Sūtra, Ketu is also included. I think the author
wants us to decipher the results of other Krūras similarly. A crucial
question is whether Ketu and the Krūras should occupy the said Bhāvas
alone or with Candra. If we were to extend the principle mentioned in the

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previous Sūtra (3.4.23), we must ideally consider the yuti of the Krūras
with Candra in the Sukha/Dharma Bhāva.
The nature of the danger can be known from the characteristics of
the Krūras. (1) Ketu = Accidents, unpredictable nature, miscarriage due
to excessive bleeding, or internal injuries. (2) Maṅgala = Maṅgala and
Candra are the Kāraka for the mother, and as per Ācārya Kalyāṇavarmā
Śani in the 12H or Maṅgala in the 4H can pose a danger to not only to the
unborn child but also the mother. (3) Sūrya = like Maṅgala is an
Agnitattva Graha and is the Kāraka for the soul. Sūrya-Candra yoga
causes Amavasya hence considered negative. Like Maṅgala, this can also
indicate danger to the unborn child and the mother. (4) Rāhu = serpent
whose head was severed by the Sudarshana Cakra of lord Viṣṇu. Rāhu
usually indicates choking in the throat areas as his throat was cut.
Therefore, Rāhu can indicate that the child is entangled with the umbilicus
or may suffer choking in the womb or at the time of delivery.
5.1.4.1.4
MISCARRIAGE THROUGH ŚODHYA RĀŚI

Maharṣi Jaiminī gives us certain principles on the use of Śodhya

Rāśi. Śodhya means reduction or rectification; therefore, Śodhya Rāśi is
reduced or rectified Rāśi. This Rāśi finds widespread usage in the
Ādhānakuṇḍalī. This Rāśi can be used to determine (1) Sūrya’s Rāśi at
birth, (2) the defects of the foetus and (3) matters such as miscarriage. The
Śodhya Rāśi is found by adding the Sphuṭa of the stronger of 6L and 12L
from the Ādhānalagna, with the Ādhānalagna and the Horālagna. The
6L/12L are the sixth lords from the Lagna/7H. The 6H is known to cause
afflictions and is the Bhāva governed by Lord Brahmā. The Horālagna is
used in longevity determination, for instance, in the three-pair method.
Therefore, the presence of Horālagna in the computation associates the
Śodhya Rāśi with longevity and sustenance.
1. Jaiminisūtra 4.2.20-21. Śodhya Rāśi: (1) Determine the stronger
of the 6th houses from the Ādhānalagna and its 7th house, i.e., 6th and
12th house. (2) Deduct the longitude of the 6th house (or its lord) from
that of Horālagna. The resultant sign is the Śodhya Rāśi
2. Jaiminisūtra 4.2.22-23. Sūrya Rāśi at birth: Sūrya’s position at
birth can be known from the Śodhya Rāśi. The strongest among the
following Rāśis shall indicate Sūrya Rāśi or the solar month of birth.
(1) Trines to Śodhya Rāśi (1, 5, 9), (2) Trines to the 7th of Śodhya
Rāśi (3,7,11), (3) Ucca/Nīca Rāśi of the Śodhya Rāśi lord.
3. Jaiminisūtra 4.2.24. If Rāhu and Maṅgala are placed in a Kendra,
Trikoṇa or Upacaya from Śodhya Rāśi, an invalid child is born or one
with damaged knees. Note: Here, all Bhāvas except 2nd, 8th, and 12th
are covered. This means that Rāhu-Maṅgala yoga in one of the

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Bhāvas besides 2, 8, and 12 indicates an invalid child’s birth or one

with damaged knees.
4. Jaiminisūtra 4.2.25-26. Miscarriage: Rāhu alone in 2nd house from
Śodhya Rāśi can cause Miscarriage. Maṅgala’s aspect on Rāhu in 2nd
confirms this. Notes: The 2nd is the house of sustenance; therefore,
heavy affliction here by two Krūras, Maṅgala and Rāhu, causes the
demise of the foetus in the womb. Therefore, the 2nd house should be
fortified for the foetus’s well-being.
5. Jaiminisūtra 4.2.27. Stillbirth. If Śani occupies the Dhana Bhāva
(2H) or a Trikoṇa (1-5-9) to Śodhya Rāśi and dṛṣṭied or conjoined by
Bṛhaspati, the child is dead and to be discarded into the holy water.
Notes: Śani is the Kāraka of death, while Bṛhaspati is the Kāraka
for god’s blessings in our life. Usually, the strong and combined
influence of Śani and Bṛhaspati are seen in the Kuṇḍalī of Jñāni
(ज्ञानि). However, in the Ādhānakuṇḍalī, such influence indicates that
the soul has no Karma left and peacefully leaves the world. The body
is also disposed of in the holy waters of Rāmeśvaram (Setu).
6. Jaiminisūtra 4.2.28. The same result as indicated above occurs
when Śani is placed in 6th or 8th from Āruṛha Lagna (AL) or
Ātmakāraka and dṛṣṭied or conjoined by Bṛhaspati.
7. Jaiminisūtra 4.2.28. In the previous śloka, if other Saumyas conjoin
Śani or Śani occupies Śubha Vargas, then the evil indicated is
reduced. Notes: Although some danger is indicated, that can be
mitigated by the performance of remedies.
In Sūtra 4.2.20-21, Maharṣi Jaimini states that we should
determine the stronger of the 6th houses from the Ādhānalagna and its 7th
house and deduct the longitude of the 6 th house from that of Horālagna.
The resultant sign is the Śodhya Rāśi. This tells us that Maharṣi Jaimini
wants us to find the Bhāvamadhya of the 6th house. Those scholars who
think that Maharṣi Jaimini never supported the idea of Bhāvakuṇḍalī or
Bhāvamadhya should reflect upon this Sūtra and think about how the
Bhāvamadhya should be ascertained? Is it based on the equal Bhāva
method or the Śrīpati Bhāva method? Isn’t Śrīpati Bhāva the only Bhāva
computation method suggested by the Śāstras? Including Bṛhatparāśara,
Sūryasiddhānta, and texts such as Saṅketanidhi etc.?

Jaiminisūtra 4.3.109.
Grahas in the 12th and 8th house from Triñśāñśa Lagna (or
Ātmakāraka) in the conception chart can also indicate
deformities and danger of miscarriage.

Let us review another yoga of Maharṣi Jaimini that involves the

Triṃśāṃśa Varga. Triñśāñśa is the one-thirtieth division of a Rāśi and is
constructed based on the Pañcamahābhūta. This chart is used to judge a

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person’s inherent strengths and weaknesses based on the blessings or

curses of the Tattva Devatās. Grahas occupying certain places from either
the Triñśāñśa Lagna or the Ātmakāraka can indicate the danger of
miscarriage. In this regard, what is known from the Triñśāñśa Lagna
should also be ascertained from Ātmakāraka.
The 12th and 8th houses from the Lagna are sensitive to matters
governed by the Lagna. Similarly, the 12th/8th from any other Bhāva are
sensitive places from the Kārakatvas of the concerned Bhāva. These places
should be ideally vacant, but if they are not vacant, they must not be
occupied by Krūras. Furthermore, regarding the 2 Bhāvas, Candra is
extremely deadly in the 8th, Śani grants both longevity and diseases in the
8th, Śukra is Śubha in the 12th, whereas Budha is Śubha in the 8th. In the
Ādhānakuṇḍalī, if Krūras are in these 2 Bhāvas, the foetus is harmed in
the month governed by the Graha. This is even deadlier if the Krūra is in
a Nīca/Śatru Rāśi, or the lord of Bhāva (8th/12th) is weak/afflicted.

Jaiminisūtra 4.3.119.
Grahas in the 4th and 11th from Triñśāñśa Lagna (or
Ātmakāraka) can also indicate the aforesaid evil.

The 4th and 11th from the Triṃśāṃśa Lagna/Ātmakāraka are the
secondary Bhāvas that also indicate similar things (like 8th/12th). This
means that if a Krūra is in any of these two places and is also
weak/afflicted, there are developmental issues to the foetus in the month
governed by the Graha. These issues pertain to the body systems/parts
under development in the concerned month.
5.1.4.1.5
UNUSUALLY PROLONGED PREGNANCY

Here is a unique yoga that is unheard of in modern medical science.

The classics are unanimous that if the Ādhānalagna rises in Makara or
Kumbha Navāñśa (of any of the 9 Rāśis) and simultaneously dṛṣṭied by
Śani, the pregnancy is sustained for 3 or 4 years. Both Sārāvalī and
Jātakapārijāta specify that Śani should aspect the Lagna from the 7th
house. I think that the dṛṣṭi of Śani should be seen in the Rāśi Kuṇḍalī and
not in the Navāñśa Kuṇḍalī. The moot point is that Śani should influence
both the Lagna and the Navāñśa Lagna and be in the 7th house (in the Rāśi
Kuṇḍalī).

Bṛhajjātaka 4.22. । Sārāvalī 8.49. । Jātakapārijāta 3.44.

(1) If Makara or Kumbha Navāñśa rises at the time of
conception, dṛṣṭied by Sani, the child is born after three or four
years. (2) If Karka Navāñśa rises at the time of conception,
dṛṣṭied by Candra, then the birth occurs after twelve years of

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pregnancy. The details in this chapter must be carefully

understood and applied with sense and judgment.

Regarding the duration of the pregnancy, while Ācārya

Varāhamihira states four years, Ācārya Kalyāṇavarmā and Vaidyanātha
state three years. There is possibly some corruption to the Ācārya
Varāhamihira’s text as Horāratna says that Ācārya Varāhamihira
considered this to be three years. Nonetheless, this is such a rare yoga. In
medical history, finding a pregnancy that lasted more than 11-12 months
is nearly impossible. In my search over the internet, I found none. On the
other hand, there are reported cases of fibroids among women with a
similar experience as pregnancy. I suspect that this yoga can also be used
in such cases.
Another yoga that is even more unbelievable is the pregnancy of 12
years. This occurs when the Lagna rises in Candra’s Navāñśa and is dṛṣṭied
by Candra from the 7th house. Like the previous yoga, Lagna should be
dṛṣṭied by Candra in the Rāśi Kuṇḍalī. This yoga could have been valid in
prior yugas but appear untenable in the current Yuga.

Horāratna 1.372-373.
According to Ācārya Varāhamihira and Samudra Jātaka,
should a Navāñśa of Śani ascend at the time of Ādhāna, with
Śani being in the 7th from the Ādhānalagna, delivery happens
after three years. Karka replacing Śani in this combination and
the Navāñśa Lagna being Karka cause delivery after 12 years.
Ācārya Balabhadra clarifies that “Mridoh” means Śani’s
Navāñśa, viz. Makara and Kumbha and this Navāñśa should be
in the Lagna.

5.1 .4 .2
FAT E OF TH E P AR E NTS

Given below are the yogas foreboding danger to the life of the father
and the mother of the child yet to be born. Sūrya is the Kāraka for the
father and Candra, the mother. Similarly, the 9th is the Bhāva for the
father, and the 4th is the mother. If these Grahas/Bhāvas are afflicted by
Krūra yutidṛṣṭi, pāpakartari yogas etc., they forebode grave danger to the
parents.
5.1.4.2.1
DANGER TO THE PARENTS

In the Ādhānakuṇḍalī, the 7th house from the Kāraka

(Sūrya/Candra) should be judged to determine the fate of the concerned
parent. Krūras in the 7th from the Kāraka indicate sickness to them. The
pregnancy is seen from the 5th house for males and the 9th house for

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females; therefore, the Trikoṇas connect the child to the Bhāgya of the
parents.
The moment of conception and the Ādhānakuṇḍalī reveal the shift
in the life path of the parents due to the Karma performed in this life before
the child’s conception. The 7H from a Kāraka is the Mārakabhāva for one
signified by the Kāraka. Maṅgala/Śani in the 7H from a Kārakas, say
Sūrya or Candra, causes sickness/danger to the father or the mother. There
are several other yogas for danger to the parents that are as follows:

Bṛhajjātaka 4.4.
If Maṅgala and Śani (Arkaja) occupy the seventh house from
Sūrya and Candra, they make the man and the woman sick,
respectively. If they occupy the 12th and the 2nd from Sūrya and
Candra, the man and woman meet with Mṛtyu, respectively. If
Maṅgala and Arkaja Śani join Sūrya or Candra and have one of
their dṛṣṭis, death may be foretold for the man and woman,
respectively.

Danger to Father: Maṅgala in the 7H or 12H from Sūrya.

Danger to The mother: Śani in the 7H or 2H from Candra. Other yogas
indicating danger are (1) Pāpakartari on the Kāraka by Maṅgala or Śani,
(2) one of them conjoins and the other dṛṣṭies Sūrya or Candra, (3)
Depending on other afflictions to Sūrya or Candra, there is a danger to
father or the mother. Pāpakartari yogas cause blockage to the Prāṇa
to the Grahas, indicating great distress and even death. This can be
redeemed by Śubha yutidṛṣṭi on the Krūras that are afflicting the Kāraka.
Similarly, yutidṛṣṭi on the Kāraka also lend them support and protect the
relations governed by them.

Horāratna 1.297-298. Sickness.

The position of Maṅgala and Śani together in the 7th from Sūrya
at the time of Ādhāna cause sickness in the male concerned. So
also, when these two Grahas occupy the 2nd and 12th counted
from Sūrya. (c) Death: The male concerned dies if Sūrya is
hemmed between Śani and Maṅgala at the time of impregnation.
Alternatively, Sūrya conjoins with one of them and is under
Purṇadṛṣṭi of the other. In place of Sūrya, Candra causes danger
to the female in question. (d) Time of Death: The expected death
materialises in the month when the Graha signifying the male
or female attains the required potency to kill. (e) Rider:
According to Sūrya Devatā, the combinations stated earlier
relating to Ādhāna should never be applied to the “union” by a
eunuch or a sterile person.

The ten months of pregnancy are governed by Grahas, detailed in

a later section. When Śani and Maṅgala indicate danger to the father or

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the mother, the danger manifests in the month governed by the Krūra,
particularly when in that month, the Gocara Krūra also afflicts the
Kāraka. For instance, let us say Śani is afflicting Candra by being in the
7th from Candra in the Ādhānakuṇḍalī. Now, in the month governed by
Śani, when Gocara Śani also afflicts Candra by yutidṛṣṭi, the danger
manifests. The yutidṛṣṭi of Śani need not only be in the Kṣetrakuṇḍalī
(Rāśikuṇḍalī), but it can also be in the Dreṣkāṇa, Navāñśa or Dvādaśāñśa
Kuṇḍalī.
5.1.4.2.2
DANGER TO THE MOTHER

In pregnancy, the mother’s life is delicate and fraught with

dangers. There are several yogas regarding this in the classical texts,
which have been remarkably preserved by Horāratna. Candra and the
Mātṛbhāva (4H) are the Kārakas for the mother. Affliction to Candra or
the 4H from either Lagna or Candra by Krūras, particularly Śani and
Maṅgala, indicates danger to the mother. Even affliction to the
Lagnabhāva or the Vyāyabhāva of the Ādhānakuṇḍalī indicates the
danger. A Krūra in the 12H indicates danger because, in Gocara, the Krūra
shall move into the Lagna in due course. The pregnancy period is not the
same throughout because different Grahas take ownership of the
developmental months in succession.
When the period of the Grahas that is afflicting the Kuṇḍalī (4H,
Lagna, 12H) is running and during that time, the afflicting Krūra in
Gocara is also afflicting the marked places, danger manifests. Similar
yogas are also found in classics such as Bṛhajjātaka and Sārāvalī, which
are detailed hereunder. Eight yogas denote danger to the mother or the
foetus. The classical texts have been unanimous on these yogas. Four of
them deal with danger to only the mother, whereas the remaining four deal
with the danger to both the mother and the foetus. The yogas are as follows:
1. Yoga 1: Ādhānalagna and Candra hemmed by Śani and Maṅgala,
and Ādhānalagna is devoid of Saumyadṛṣṭi – the pregnant the
mother dies.
2. Yoga 2: Ādhānalagna and the Saptama (7H) are occupied by Krūra
and devoid of Saumyadṛṣṭi – the pregnant the mother dies.
3. Yoga 3: Kṣiṇa Candra in the Ādhānalagna conjoined Śani and
having Maṅgala’s dṛṣṭi – the pregnant the mother dies
4. Yoga 4: Kṣiṇa Candra conjunct Sūrya in Vyāya (12H), Maṅgala in
Sukha (4H), and Śukra hemmed by Śani and Maṅgala dṛṣṭi – the
pregnant the mother dies.
Another interpretation of the yoga 4 is that there are two yogas in
this, (1) Sūrya + Kṛṣṇa Candra in Vyāya and Maṅgala in Sukha. Or (2)

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Sūrya + Kṛṣṇa Candra in Vyāya and Śukra is hemmed between Śani and
Maṅgala.
5. Yoga 5: Sūrya in Vyāya (12H), Candra is Kṛṣṇa and having
Krūradṛṣṭi, and Maṅgala in Sukha (4H) – the foetus and the
pregnant the mother dies.
6. Yoga 6: Krūras (Śani or Sūrya) in the Sukha (4H) from the
Ādhānalagna/Ādhāna Candra, and Maṅgala is in the Saptama
(7H)/Ādhānalagna – the foetus and the pregnant the mother dies.
7. Yoga 7: Sūrya is in Ādhānalagna, Candra is Kṣiṇa – the foetus and
the mother die. (b) Maṅgala is in Ādhānalagna, hemmed between
Sūrya and Śani, devoid of Saumyadṛṣṭi – the foetus and the mother
die. Notes: Another interpretation of this yoga is Sūrya and Kṛṣṇa
Candra in the Lagna, and Maṅgala in the 4H cause danger to both
the foetus and the pregnant mother. Similar results are caused when
Candra is in the Ādhānalagna under pāpakartari caused by Śani and
Maṅgala, devoid of Saumyadṛṣṭi. Yet another alternate interpretation
is Sūrya is in Lagna, Maṅgala in the 4H, and Candra is Kṣiṇa and
hemmed between Krūras (say in Vyāya and hemmed between Sūrya
and Śani).
8. Yoga 8: Maṅgala in the Ādhānalagna, Sūrya is in Saptama (7H) –
the foetus and the pregnant the mother dies due to surgery
(instrument).
The yogas can be found in classical texts such as Bṛhajjātaka and
Sārāvalī, and a compilation of the classical texts found in Horāratna.
Further to Bṛhajjātaka and Sārāvalī, the study of Horāratna is important
because it captures the opinions of Ācāryas such as Sūrya, Garga, Suka,
Śukra etc., many of these texts are not available right now.

YOGAS FROM HORĀRATNA 1.309-316

1. Horāratna 1.309. Death of the Female: Should Sūrya and Candra
be hemmed between Krūras, without aspect from Saumyas, the
conceiving woman dies (soon).
There appears to be a mistake in the śloka, as an affliction to Sūrya
should not cause danger to the mother’s life. This is made adequately clear
by Bṛhajjātaka 4.4. This śloka follows Sārāvalī, which also mentions Sūrya.
Even Ācārya Balabhadra agrees with this in śloka 1.310, where he states
that “It is only the Lagna (not Sūrya) and Candra that should be between
Krūras”. He also makes it adequately clear that this is as per Ācārya
Varāhamihira.
2. Horāratna 1.311. The female in question dies if Krūras occupy the
Lagna, unaspected by Saumyas. The same effect materializes when
Śani occupies the Lagna. Similarly, Lagna occupied by a Kṣiṇa
Candra, dṛṣṭied by Maṅgala also indicates danger to the mother.

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Another interpretation is that Kṣiṇa Candra conjoins Śani in the

Lagna and dṛṣṭied by Maṅgala causes danger to the mother. This, in fact,
makes better sense because when a Kāraka is conjunct either of Śani or
Maṅgala and is dṛṣṭied by the other, there is a danger to one governed by
the Kāraka. Candra’s occupation of the Lagna is not encouraging unless
the Lagna happens to be Meṣa, Vṛṣabha or Karka. Furthermore, Kṣiṇa
Candra in the Lagna is even more damaging. Therefore, when such a
Candra is conjunct with Śani in the Lagna and dṛṣṭied by Maṅgala, the
mother’s life is certainly in danger.
3. Horāratna b1.312. As per Maharṣi Garga, Krūras occupying the
Vyāya Bhāva from Ādhānalagna, without Saumyadṛṣṭi cause the
death of the female in pregnancy, so say the learned.
We notice that in Gocara, if we progress the Krūra 1 Rāśi per
month, then we notice that a Krūras in the Vyāya Bhāva from
Ādhānalagna enter the Ādhānalagna after a month of the Ādhāna,
therefore, causing danger to the mother’s life.
4. Horāratna 1.313-314. (a) The pregnant female dies when Kṛṣṇa
Candra is with Sūrya in the Vyāya Bhāva, as Maṅgala occupies the
Mātṛbhāva. Alternatively, Śukra should be hemmed between the
Krūras. (b) Pregnancy is destroyed if Krūras occupy the
Mātṛbhāva from the Ādhānalagna or the Ādhāna Candra. (c) The
pregnancy is destroyed along with the mother if Maṅgala
occupies the Randhrabhāva from the Ādhānalagna.
While Candra and Sūrya conjoin in the Vyāya Bhāva, Candra
should be behind Sūrya as only then it is Kṛṣṇapakṣa. Sārāvalī says that
Maṅgala should be in the Ādhānalagna or the 7H, whereas Horāratna says
the Maṅgala should be in Randhra. Perhaps one of the three places, 1H,
7H or 8H from either Ādhānalagna or Ādhāna Candra, should be checked.
Ācārya Varāhamihira and Ācārya Kalyāṇavarmā club the (b) and (c)
portion of this yoga into one yoga.
7. Horāratna 1.315-316. (a) Ācārya Varāhamihira states these
differently; thus, Krūras in the Mātṛbhāva from Candra whereas
Maṅgala is in the Randhrabhāva kills the pregnant woman. (b) The
pregnant woman dies with Maṅgala in the Mātṛbhāva, and Sūrya
and Kṣiṇa Candra in the Vyāya Bhāva with Krūradṛṣṭi. (c) Maṅgala
in the Mātṛbhāva as Sūrya and Kṣiṇa Candra occupying the Lagna
also causes the same effect. Candra is hemmed between Krūras
occupying Vyāya and Dhana and bereft of Saumyadṛṣṭi. (d) When
Sūrya occupies the Saptamabhāva and Maṅgala, Lagna, the female
dies due to weapon injuries.

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YOGAS FROM BṚHAJJĀTAKA 4.6-9

1. Bṛhajjātaka 4.6. If Krūras are approaching the Udayarāśi without
beneficial dṛṣṭis, the woman dies. If Śani occupies the rising sign
dṛṣṭied by Maṅgala or weak Candra, she dies.
2. Bṛhajjātaka 4.7. If the rising sign and Candra are betwixt two
Krūras (Śani and Maṅgala) unaspected by Saumyas jointly or
separately, the woman dies in pregnancy.
3. Bṛhajjātaka 4.8. If from Candra Lagna, the 4th house is joined by
Krūras and Maṅgala is in the 8th house, she suffers death. If from
Lagna, the 4th and 12th houses are occupied by Sūrya and Maṅgala,
respectively, and Candra is weak, she suffers death as before.
4. Bṛhajjātaka 4.9. If Maṅgala and Sūrya are in the 1st and 7th,
respectively, death occurs to her by weapons. The abortion occurs in
the month whose lord is powerless or afflicted.

YOGAS FROM SĀRĀVALĪ 8.35-41

1. Sārāvalī 8.35. If at the time of Ādhāna, Sūrya (or Lagna?) and
Candra are hemmed between two Krūra (Śani and Maṅgala), while
the Lagna has no Saumyadṛṣṭi, the female concerned dies.
2. Sārāvalī 8.36. The same effect prevails if the Ādhānalagna and the
7th are occupied by Krūra and be without Saumyadṛṣṭi.
3. Sārāvalī 8.37. The same effect prevails if the Ādhānalagna is
occupied by Śani and Kṣiṇa Candra is dṛṣṭied by Maṅgala.
4. Sārāvalī 8.38. Again, similar effects shall come to pass if Kṣiṇa
Candra and Sūrya are in Vyāya, Maṅgala in 4th, while Śukra is
hemmed by two Krūras (Śani and Maṅgala).
5. Sārāvalī 8.39. Both the child in the womb and the mother leave this
world if Krūras occupy the 4th from the Ādhānalagna, or Ādhāna
Candra, while Maṅgala is in the 7th or Lagna.
6. Sārāvalī 8.40. The same result follows if Maṅgala is in Sukha (4H),
Sūrya in Vyāya (12H), and Candra belongs to Kṛṣṇapakṣa and having
Krūra Dṛṣṭi
7. Sārāvalī 8.41. If Sūrya is in Lagna and Candra is Kṣiṇa, or if
Maṅgala is in Lagna and Krūras are in Vyāya (12H) and Dhana (2H)
without Saumyadṛṣṭi, death occurs to both the mother and the child.
8. Sārāvalī 8.42. Sūrya in the 7th from Ādhānalagna, while Maṅgala in
Lagna takes away the child along with its the mother through
instruments.

YOGAS FROM HORĀRATNA 1.300-303

These yogas are from Mīnarāja Jātaka. Unlike Ācārya
Varāhamihira and Ācārya Kalyāṇavarmā, where the yogas are meant for

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Ādhānakuṇḍalī, the yogas mentioned by Mīnarāja are for both

Ādhānakuṇḍalī and Niṣekakuṇḍalī. In yogas such as Candra in
Vyāya/Karma and Śani-Maṅgala in Mātṛbhāva, that cannot give rise to
pregnancy, the formation of Ādhānakuṇḍalī is out of the question. These
principles can be used to determine a suitable Muhūrta for coitus so that
the coitus results in pregnancy.
1. In the Ādhānakuṇḍalī, Maṅgala and Śani in the 7th from Sūrya cause
death of the male, whereas these two in the 7th from Candra cause
death of the female. If one is in the 7th, sickness and calumny come to
pass.
2. In the Ādhānakuṇḍalī, Candra in the 12th, Maṅgala in the 4th and
Sūrya in the 8th cause death of the couple by weapons. Śani, in place
of Sūrya in this yoga, kills by confinement or imprisonment.
3. In the Niṣekakuṇḍalī, pregnancy does not materialize from the union
in case Candra is in the 10th or the 12th while Śani is in the 4th
together with Maṅgala. However, if there is the Saumyadṛṣṭi,
pregnancy may occur with great difficulty.
4. In the Niṣekakuṇḍalī, there occurs no pregnancy if Sūrya or Maṅgala
is in the Lagna, as a Kṣiṇa Candra is in the 12th.
5. In the Niṣekakuṇḍalī, if three Grahas are in Nīca, then also there is
no effect of pregnancy.
According to Mīnarāja Jātaka, when three Grahas are in Nīca in
the Niṣekakuṇḍalī, conception cannot occur. However, it is not mentioned
which three grahas should be in Nīca. If we were to continue this from the
previous śloka, we could interpret that Nīca of Candra, Sūrya and Maṅgala
can nullify the chances of pregnancy.
The yogas presented here should be applied in both Niṣeka and
Ādhāna Kuṇḍalī. If a yoga in the Ādhānakuṇḍalī indicates that the foetus
is terminated or aborted, the same yoga in the Niṣekakuṇḍalī indicates
that the conception does not take place. The fate of the father and the
mother should be particularly seen in the Ādhānakuṇḍalī. This is because
a new soul starts influencing the parents’ destiny only when it manifests
after conception.

5.1 .4 .3
W EL L - BE IN G OF T HE R EL ATI ON S

Here are the yogas of prosperity or decline of the relations of the

unborn child. These yogas apply only to the Ādhānakuṇḍalī, as the
Niṣekakuṇḍalī cannot impact anyone unless it has manifested a Soul in the
womb of the mother. The play of four Grahas, Sūrya, Candra, Śukra and
Śani, signifies various relations depending on the day or night of birth.

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There are two sets of relations, father and paternal relations are male and
signified by Oja Rāśis (or Bhāvas). On the other hand, the mother and
maternal aunts are female and signified by Yugma Rāśis.
Odd Bhāvas (1st, 3rd, 5th, 7th, 9th and 11th Bhāvas from the Lagna)
are auspicious for male relations. On the other hand, the Even Bhāvas (2nd,
4th, 6th, 8th, 10th, and 12th Bhāvas from the Lagna) are auspicious for female
relations. Therefore, when Sūrya and Śani occupy the Odd Bhāvas, they
provide auspicious results for the father and father’s brother. On the other
hand, Candra and Śukra occupy the Even Bhāvas, providing auspicious
results for the mother and the mother’s sister.
5.1.4.3.1
THE KĀRAKAS FOR THE MOTHER AND FATHER

Understanding the Kārakatvas of the matter is the first step in

Jyotiṣa. When the Kārakas are strong and under Śubha influences in a
Kuṇḍalī, the matters governed by the Kāraka prosper; else, they decline.
Given here are the Kārakas of the father, the mother, maternal aunt, and
paternal uncle. The maternal aunt and paternal uncle are included here
because they relate to the parents. For instance, if the mother is not around
or dies early, the maternal aunt takes the mother’s place. Instead, if the
father is not around, the father’s brother becomes the guardian. Therefore,
the maternal aunt and paternal uncle are given a similar status as the
parents.

Sārāvalī 8.27.
If births occur in the daytime, Śukra indicates the mother, while
Sūrya indicates the father. In the case of nights, Candra and
Śani, respectively, play these roles. Similarly, Candra denotes
the mother’s sister and Śani paternal uncle for daytime births,
while Śukra and Sūrya take over these portfolios, respectively,
in the case of night births.

The Kāraka of the parents, uncles and aunts depends on the

daytime or nighttime. Now, daytime or nighttime of birth or conception?
According to Śrī Sānthānām, the translation of the śloka of Sārāvalī is “if
birth takes place in the daytime, Śukra indicates the mother, while Sūrya
indicates father. In the case of nighttime, Candra and Śani, respectively,
play these roles. Similarly, Candra denotes the mother’s sister and Śani
paternal uncle for day-time births, whereas, Śukra and Sūrya take over
these portfolios, respectively, in the case of night births.”
Now, the important question is, if this pertains to birth, then why
is this given in the Ādhānādhyāya? A careful look at the śloka reveals that
it does not talk about the birth, only daytime or nighttime. The śloka is
“divase mātāpitarau śukraravī śaśiśanī niśāyāṁ ca। mātṛ Bhaginī

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 NIṢEKA AND ĀDHĀNA

pitṛvyau viparyayāt kīrtitau yavanaiḥ ॥27॥”. Since this is mentioned

in the context of Ādhāna, we can say that this is to be seen in the
Ādhānakuṇḍalī.
Now, the question is, how do we see the day or nighttime of
conception? This can be known from the position of Sūrya in the
Ādhānakuṇḍalī. If Sūrya occupies the Dṛśyārdha (7H → Lagna), then it is
the day, and if Sūrya occupies the Adṛśyārdha (Lagna → 7H), then it is
Night. The Kārakas of the relations are given below for the day and night
birth. Here, Sūrya and Śani relate to the father and brother. On the other
hand, Śani and Candra relate to the mother and the mother’s sister.
Table 4
Relation Day Night
The father Sūrya Śani
Paternal Uncle Śani Sūrya
The mother Śukra Candra
Maternal Aunt Candra Śukra

Bṛhajjātaka 4.5.
During the day, Sūrya stands for the father and Śukra for the
mother; during the night, Śani and Candra. Paternal uncles
and maternal aunts are to be judged in the reverse order, and if
they are in Oja and Yugma Rāśis respectively, they benefit the
parties concerned.

Horāratna 1.304.
Stated here are the Grahas signifying the father, the mother,
paternal uncle and maternal aunt, and the effects thereof, as
per Ācārya Kalyāṇavarmā. “In the case of Ādhāna in the
daytime”, Śukra and Sūrya in order denote the father and the
mother. It is Candra and Śani if it is nighttime. According to the
Vṛddhayavana, these must be reversed for maternal aunt and
paternal uncle. That is, Candra and Śani respectively denote
maternal aunt and paternal uncle for Ādhāna in the daytime,
and the concerned Grahas are Śukra and Sūrya for nighttime.

5.1.4.3.2
THE STRENGTH OF T HE KĀRAKAS

When the Kāraka for the father and paternal uncles are in Oja
Bhāvas, they augur well for such relations. On the other hand, when the
Kāraka for the mother and maternal aunts are in Yugma Bhāvas, that is
good for them. Notice that the principle involves Oja and Yugma Bhāvas
and not Rāśis. The Oja Rāśis are Meṣa, Mithuna, Siṅha etc., whereas the
Oja Bhāvas are 1H, 3H, and 5H. This distinction is important! I suppose
when Oja Bhāvas and Oja Rāśis coincide, the results are even stronger.

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Sārāvalī 8.28.
If the Grahas denoting the father and paternal uncle are in odd
Bhāvas, their well-being is assured. If the Grahas denoting the
mother and maternal aunt are in even Bhāvas, their well-being
is predicted.

Horāratna 1.305.
The Grahas ruling the father and paternal uncle found in odd
Bhāvas from the Lagna; they are auspicious for them. The
mother and maternal aunt receive auspicious effects if the
concerned Grahas are in an even Bhāvas from the Lagna.
Placed otherwise, that is in odd Bhāvas; these Grahas are
inauspicious!

Ācārya Balabhadra observes the following: As per Horā Makranda:

(a) The auspicious effects are in full measure for the placements of these
respective Grahas denoting the father, the mother etc. if the impregnation
(Ādhāna) or birth (Janma) is in the beginning part of day or night as the
case may be. (b) In the concluding part, the auspicious effects are nil. (c)
For intermediary parts, the rule of three process should be applied. (d) In
the case of malefic effects, a suitable estimation should be made.
Since the Kāraka depends on the timing of day and night, the
observations of Horā Makranda are important, that the auspicious results
are felt during the beginning part of the day and least at the end of the
day. For instance, if Sūrya is strong (Oja Bhāva) in a Kuṇḍalī, his results
are best with regards to the father when the Ādhāna is near the starting
of the day, i.e., Sūryodaya Kāla. Near the end of the day, i.e., near
Sūryāsta, A strong Śani is best for the father’s well-being. If Sūrya is strong
during nighttime, then he becomes favourable to the paternal uncle, and
so on.
This principle is generical and applies equally well in Janma,
Praśna and Ādhāna Kuṇḍalīs. This is a general principle for judging the
effects of the Kārakas. Now, if Sūrya and Śani occupy even Bhāvas, they
do not augur so well for the father and paternal uncle. If these Grahas are
weak, there is further trouble or danger to the respective relations. On the
other hand, if Śukra and Candra occupy Odd Bhāvas, they do not augur so
well for the mother and maternal aunt.
Table 5

Relation Day birth

Father Sūrya
Paternal Uncle Śani
The mother Śukra
Maternal Aunt Candra

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Illustration: In this case, the Kāraka principle is applied to a

Janmakuṇḍalī. The native is born during the day, which is evident from
the presence of Sūrya in the Dṛśyārdha. The Kāraka for the relations is
shown. Here, Sūrya denotes the father and Śani Paternal Uncle. Sūrya is
in the 9H, an Oja Bhāva, Śani 7H, also an Oja Bhāva.

Thus, both Sūrya and Śani indicate the father’s and paternal
uncles’ growth and prosperity. Let’s come to Candra and Śukra. Śukra
denotes the mother and Candra, Maternal Aunt. Candra is in 12H, a
Yugma Bhāva and Śukra 8H, also a Yugma Bhāva. Thus, both Candra and
Śukra denote the mother’s and maternal aunt’s prosperity.
However, we notice that Candra is Nīca and afflicted by Rāhu,
indicating serious health troubles and undiagnosable diseases to the
maternal aunt, which has been proved to be true. Similarly, the Kāraka for
the mother, Śukra, is in Randhrabhāva and subjected to Pāpakartari,
which indicates serious dangers and setbacks to the mother, which is also
correct. In fact, in the Ketu-Maṅgala Viñśottarī period, the mother lost her
husband, a serious setback.
Maṅgala is one causing Pāpakartari on Śukra and is aspecting the
8H (calamity) from Śukra. Maṅgala is also dṛṣṭied by the Randhreśa (from
Śukra) Śani, confirming the calamity she had to face. We notice that Budha
is the 12L (from Śukra), afflicted by Maṅgala, is aspecting the 8H, and is
the Nakṣatra dispositor of Śukra. In the Siṅha Rāśi, Budha is hemmed
between Sūrya and Maṅgala, therefore, considerably afflicted. The loss
occurred in Budha’s Pratyantardaśā. In this manner, the details about the
father, the mother and the other relations can be read from the Kāraka.

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This can be further validated by the yogas from the Bhāvas. For instance,
for the mother, the 4H should also be judged. If the 4H and 4L are
protected, they intervene and shield the relationship from mishaps. In this
Kuṇḍalī, the 4L is Bṛhaspati, who occupies the 8H from the Kāraka Śukra
and 12H from the Bhāva; therefore, not much helpful. Similarly, the 4L
from Candra Lagna is Śani, who occupies the 12H from the Kāraka Śukra,
although a good Bhāva, 5H from the 4H. Since a majority of the factors
indicate danger, it occurred.

5.1 .4 .4
CH A RA C TE RI STI C S OF T HE B IR TH

In this chapter, several yogas indicate various kinds of birth and

the child’s characteristics. This includes yogas such as illegitimate birth,
muteness, deafness, dwarfness, lameness etc. While some of these yogas
are specific to the Ādhānakuṇḍalī, many of them apply to the
Janmakuṇḍalī as well, sometimes with some modifications. In this regard,
Jātakapārijāta 3.44c. states, “The results that have been
described in this chapter, as due to Graha yogas, at the time of
Niṣeka (or Ādhāna), must also be predicted with regards to the time
of birth.” In fact, all the yogas that are mentioned with regards to the
Ādhānakuṇḍalī should be applied to Praśnakuṇḍalī, verbatim, without any
modification. However, the principles should be applied to the right
parameter in the Praśnakuṇḍalī, either the Praśnalagna or the
Praśnāruṛha. It is logical to expect that one should be fully aware of the
principles of the Praśnaśāstra to apply them.
5.1.4.4.1
ILLEGITIMATE BIRTH

According to Horāratna, the following yogas are enumerated by the

Vṛddhayavana. Ācārya Balabhadra states that these yogas apply to an
Ādhānakuṇḍalī. The yogas for illegitimate birth in the Janmakuṇḍalī are
diverse, and a separate section is dedicated to that. In a Janmakuṇḍalī, if
at least one among Lagna, Candra and Sūrya has Bṛhaspati’s Purṇadṛṣṭi,
the Lagneśa is strong and has yutidṛṣṭi on the Lagna, these yogas are
annulled.
Lagna is the Bhāva governing one’s identity; therefore, its
affliction can indicate illegitimate birth. Nīca Śani in Meṣa Lagna is
inadmissible. The father’s caste can be known from the Graha aspecting
the Lagna. For a birth to be illegitimate, the Graha aspecting the Lagna
should be either Nīca or weak. Nīca avasthā denote destitution, indicating
that the identity of the native is fallen.

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Horāratna 1.191-193.
As per the Yavanas: (a) there is a similarity between Ādhāna
and Praśna. To ascertain such similarities, various
combinations are now enlisted that describe the person. (b) If
the Lagna is without a Saumyadṛṣṭi, but with that of Nīca Śani,
the person is born of other’s loins. (c) Should Sūrya be strong,
his birth follows coitus in the daytime. (d) In case of illegal
birth, if the Graha aspecting the Lagna is debilitated Maṅgala,
the child’s father belongs to the trading community. If it is the
Kṛṣṇapakṣi Candra, the person in question is a King or from a
Royal clan. Budha in the 7th, in this context, denotes a
Brāhmaṇa. If all the Grahas that aspect the Lagna, birth is
through a foreigner, i.e., one belonging to a different culture.

Given here is a yoga of illegitimate birth to be seen from

Ādhānakuṇḍalī, which involves dṛṣṭi of Nīca Śani on the Lagna. If the
Lagna is dṛṣṭied by Nīca Śani and devoid of Saumyadṛṣṭi, the child is likely
to be born from another person. Bṛhaspati’s yutidṛṣṭi on the Lagna ensures
that the birth is legitimate. Śani is the cause of Bṛhaspati’s Nīcatva;
therefore, when he (Śani) is Nīca (downtrodden, destitute) and dṛṣṭies the
Lagna, he causes illegitimate birth. There are several other yogas for
illegitimate birth, mainly seen in a Janmakuṇḍalī. These are given
separately, and a thorough study is needed to understand this subject.

CHARACTERISTICS OF THE FATHER

In the illegitimate birth, the characteristics of the biological father
are known from the Graha aspecting the Lagna. The dṛṣṭi of following
Grahas on the Lagna denote the father from the mentioned community. (1)
Maṅgala: Trading community; (2) Kṛṣṇa Candra: A King or a royal
person; (3) Budha: Brāhmaṇa; (4) All the mentioned Grahas: A
foreigner, or one from a different culture.

COITUS DURING DAYTIME

If Sūrya is stronger in the Ādhānakuṇḍalī, it is said that the coitus
would have happened during the day. This yoga should undoubtedly be
seen in the Ādhānakuṇḍalī and not in the Niṣekakuṇḍalī. This is because,
in the Niṣekakuṇḍalī, we do not have to see the strength of Sūrya to
determine the coitus during the daytime or nighttime. After all, we can
determine it from whether Sūrya is in the Dṛśyārdha or Adṛśyārdha.
Coitus during the daytime is not considered auspicious in Hindu Śāstras.
5.1.4.4.2
BIRTH WITH TEETH

We hardly see a child born with teeth, but they rarely occur. These
kinds of teeth are called natal teeth, and according to the National

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Institutes of Health, they occur in about one in every 2,000 to 3,000 births.
The teeth normally develop on the lower gum, are attached with soft tissue,
and do not have strong roots. They are different from neonatal teeth, which
can grow 30 days after birth. A doctor might choose to remove the baby’s
teeth while still in the hospital after delivery because the teeth might be
loose and hurt the baby.

Bṛhajjātaka 4.18a. । Sārāvalī 8.57b.

Bṛhajjātaka: If Śani and Maṅgala occupy Budha’s Rāśis or
Navāñśas, the child is born with teeth. Sārāvalī: Should Śani
and Maṅgala be in a Budha’s Navāñśa, the birth is with teeth.

From a Jyotiṣa perspective, having teeth at birth is not considered

auspicious. Given here some yogas that can indicate when a child is born
with birth. The yoga for birth with the tooth is straightforward, involving
Śani, Maṅgala and Budha. The involvement of two Krūras Śani and
Maṅgala indicates inauspicious birth.
These two Grahas should occupy either a Rāśi or Navāñśa of
Budha for the child to be born with teeth. Mother nature designed the birth
of humans so that the baby’s teeth should not come in the way of nursing.
The baby can also accidentally cut his tongue or the upper gums. Therefore,
being born with teeth is considered Aśubha in Jyotiṣa, as indicated by
Budha’s affliction by Śani and Maṅgala.
5.1.4.4.3
BIRTH OF A DWARF OR A LAME

Given here are two yogas for the birth of dwarfs. The Rāśis involved
here are the Makara and Karka, i.e., the Rāśis of commencement of
Uttarāyaṇa and Dakṣiṇāyana. In a Sāyana Cakra, these two Rāśis are
known for the longest day and night lengths. In either case, the Lagna
should be dṛṣṭied by Śani. Normally Śani denotes an emaciated and tall
figure, but in these two Lagnas, he denotes dwarfness. The Grahas Śani,
Maṅgala and Candra, and the Rāśis, Mīna and Karka are involved in yogas
of Dwarfness and Lameness.

Bṛhajjātaka 4.19a. । Sārāvalī 8.59a.

If the last Navāñśa of Makara is Lagna dṛṣṭied by Sani, Candra
and Sūrya then a dwarf is born.

If the Lagna rises in the Last Navāñśa of Makara, i.e., Kanyā

Navāñśa, and is dṛṣṭied by Śani and the two Prakāśagrahas, Sūrya and
Candra, then the child born is a dwarf.

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Bṛhajjātaka 4.18b. । Sārāvalī 8.59b.

If Karka is Lagna with Candra in it, being dṛṣṭied by Śani and
Maṅgala, the child is dwarf.

If Candra is in Karka Lagna and dṛṣṭied by Śani and Maṅgala, the

two dire Krūras, the child born is a dwarf.

Bṛhajjātaka 4.18c.
If Mīna becomes the Lagna, the child has a disability.

Ācārya Varāhamihira states that when Mīna Lagna rises, the child
born is Lame, which, if seen in isolation, does not make sense. However,
since it is a continuation of the previous śloka, it should be interpreted in
this manner – when Mīna Lagna rises and receives dṛṣṭi from Śani and
Maṅgala, the child is born lame. Now, this yoga is unambiguously stated
by Sārāvalī.

Sārāvalī 8.60.
If Mīna Rāśi rises at birth with dṛṣṭis from Śani, Maṅgala, and
Candra, the child born is lame. If there is a Saumyadṛṣṭi to this
yoga, then relief can be expected after making efforts.

Ācārya Kalyāṇavarmā states that Mīna Lagna should not only be

dṛṣṭied by Śani and Maṅgala but also Candra for the child to be born lame.
In this yoga, both Mīna and Śani are of utmost importance. Mīna Rāśi
denotes the feet, which make our body interact with the mother Earth
(Dharaṇī). Śani indicates one who is lame. Therefore, the dṛṣṭi of Śani on
Mīna Lagna, with an additional dṛṣṭi from Maṅgala and Candra, causes
the child to be born lame.
5.1.4.4.4
DEAF, MUTE AND DULL -WITTED

Sārāvalī 8.56-57a.
If Krūras are in Rāśisandhi and Candra is in Vṛṣabha dṛṣṭied by
Maṅgala, Śani and Sūrya, the native born is mute (mūka). If,
however, there is Saumyadṛṣṭi, the person speaks later.

The child is born mute when Krūras occupy Rāśisandhi, and

Candra, being in Vṛṣabha, is dṛṣṭied by the 3 Krūras, Maṅgala, Śani and
Sūrya (bhaumasauraravidṛṣṭe), devoid of Saumyadṛṣṭi. Krūras in
Rāśisandhi make them dangerous, and when added to that, Candra is
dṛṣṭied by the three Krūras and devoid of Saumyadṛṣṭi; the child is devoid
of speech. If Candra is dṛṣṭied by Saumyas, the child develops his speech
later.
Grahas occupying Sandhi is considered extremely weak. In the
context of Bālāriṣṭa yogas, Ācārya Varāhamihira states in Bṛhajjātaka 6.8a

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that when Candra occupies the last Navāñśa of a Rāśi and Krūras occupy
the Koṇas (5, 9) devoid of Saumyadṛṣṭi, the child dies soon. Yet, in another
Bālāriṣṭa yoga, mentioned in Bṛhajjātaka 6.1 and Sārāvalī 10.33, it is
stated that “one born in Sandhyākāla does not live long if the Lagna falls
in Candra’s Horā, while Krūras along with Candra occupy the Kendras, at
the end of the Rāśis”. Therefore, we can see that a Krūra in the Rāśisandhi,
particularly the last Navāñśa of a Rāśi, is considered dangerous.

Bṛhajjātaka 4.17b.
If Candra occupies Vṛṣabha, and the Krūras Rikṣa Sandhis,
predict a mute child. If in this yuti, Candra has Saumyadṛṣṭi,
the child begins to speak later.

Ācārya Varāhamihira states this yoga slightly differently. He did

not explicitly state that Candra must be dṛṣṭied by the three Krūras, Śani,
Sūrya and Maṅgala. He states that if Candra is in Vṛṣabha, and the
Krūras, Rikṣasandhis, predict a mute child. If in this yuti, Candra has
Saumyadṛṣṭi, the child begins to speak later. Instead of Candra being
dṛṣṭied by 3 Krūras, he must be in Vṛṣabha according to Ācārya
Varāhamihira. On the other hand, Ācārya Kalyāṇavarmā is explicit in
stating that Candra must be dṛṣṭied by the specific three Grahas, as he
uses the term “bhaumasauraravidṛṣṭe”.

Sārāvalī 8.57a.
If Krūras are in Rāśisandhis, while there is no Saumyadṛṣṭi on
Candra, the child born is dull-witted (jaḍa).

A similar yoga gives rise to dull wittedness, which is when the

Krūras are in Rāśisandhi while Candra is devoid of Saumyadṛṣṭi.
Therefore, according to Ācārya Kalyāṇavarmā, the yoga stated by Ācārya
Varāhamihira should give rise to dull wittedness instead of muteness.
Ācārya Kalyāṇavarmā states that, in this yoga, when Candra is dṛṣṭied by
the Krūras, the child is born mute.

Bṛhajjātaka 4.18d.
If the Krūras and Candra occupy Rāśisandhi, the child is deaf.
In all these cases, there must be no beneficial dṛṣṭis.

The child born is deaf, if in the Ādhānakuṇḍalī, besides the Krūras,

Candra is also in a Rāśisandhi. The yoga of Muteness and Deafness is
remarkably similar. According to Ācārya Varāhamihira, the only
difference between the two conditions is that Candra should occupy
Vṛṣabha Rāśi for Muteness, whereas, for Deafness, Candra should be in
Rāśisandhi.

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5.1.4.4.5
UNUSUAL BIRTH

Here are some yogas that lead to incomplete development of the

foetus in the womb. Occasionally, we encounter cases where the foetus has
unusual development, such as two heads, four hands, etc. Sometimes, we
also encounter instances where two twins are fused into one. Given here
are the yogas for such developments.

Bṛhajjātaka 4.17a. । Sārāvalī 8.58.

If Budha is in a Trikoṇa from the Lagna and other Grahas are
devoid of strength, then the child has two faces, four hands, and
four legs with one face.

Budha is the Kāraka for child. When he is in a Trikoṇa to the

Ādhānalagna, and at the same time, the other Grahas are devoid of
strength, the foetus has unusual developments. Each Graha governs a
body system, and their strength is essential for properly developing the
system. If a Graha is weak/afflicted in the Ādhānakuṇḍalī, the
development of that body system is likely to be affected.

Bṛhajjātaka 4.19b.
If a Krūra occupies the 5th, 9th, and 1st Dreṣkāṇa, handless,
feetless and headless child, respectively, must be predicted.

If a Krūra occupies the middle Dreṣkāṇa of a Rāśi, the foetus is

handless. This means such creatures are born during such time devoid of
hands or arms. Another interpretation of this śloka, according to Śrī
Vijñānananda, is that the Dreṣkāṇa of the 5H from the Lagna should be
occupied by Maṅgala and dṛṣṭied by Śani, Candra and Sūrya. On the other
hand, when the Dreṣkāṇa of the 9H from the Lagna is occupied by Maṅgala
and dṛṣṭied by Śani, Candra and Sūrya, the foetus is devoid of legs.
Similarly, when the Dreṣkāṇa Lagna is occupied by Maṅgala and dṛṣṭied
by Śani, Candra and Sūrya, the foetus is devoid of the head.

WHAT CAN WE LEARN FROM THIS PRINCIPLE?

We can learn the following things. (1) The Dreṣkāṇa Lagna
corresponds to the head (top part); the Dreṣkāṇa for the 5H corresponds to
hands (middle part), and the Dreṣkāṇa of the 9H corresponds to legs (lower
part). (2) When one of the Trikoṇa to the Dreṣkāṇa Lagna is severely
afflicted by a Krūra, serious trouble can be expected in the corresponding
part of the body. A more accurate assessment is to find the Dreṣkāṇa of the
Bhāvamadhya and determine whether that Dreṣkāṇa has Krūra yutidṛṣṭi.
This is important because the Bhāvamadhya of 1st, 5th and 9th need not
always fall in the Trikoṇa in Dreṣkāṇa Kuṇḍalī. Let us take an example to
understand this. For a male born on 3 Aug 1956, 18:58 LMT Ujjain, the

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Bhāvasphuṭas for 1st, 5th and 9th are respectively, “9s 16:8:49.2”, “1s
24:40:23.95” and “5s 24:40:23.95”. Notice that the Lagnasphuṭa is in the
2nd Dreṣkāṇa of Dhanu, Sutasphuṭa is the 3rd Dreṣkāṇa of Vṛṣabha and
Bhāgyasphuṭa is in 3rd Dreṣkāṇa of Kanyā. Therefore, the 3 Dreṣkāṇas are
1st Meṣa, 5th Kumbha, and 9th Vṛṣabha. Noticeably, the Dreṣkāṇa of 5th is
in the 10th from Lagna Dreṣkāṇa, and that of 9th is in 2nd from the Lagna
Dreṣkāṇa. Therefore, for a thorough assessment, the Bhāvamadhya must
be worked out based on Ācārya Śrīpati’s method.

Sārāvalī 8.61.
When Maṅgala is in the Lagna and falls in the Lagna Dreṣkāṇa,
or a Trikoṇa Dreṣkāṇa, receives the dṛṣṭi of Krūra. At the same
time, Saumyas are devoid of strength; the child in the womb
develops no head, legs, or hands, respectively.

Ācārya Kalyāṇavarmā reiterates the same idea. Maṅgala, in the

one of the Trikoṇa from the Dreṣkāṇa Lagna dṛṣṭied by other Krūras (and
Candra), is evidently the trouble creator. Furthermore, the Saumyas
should be devoid of strength.
The Dreṣkāṇa Kuṇḍalī can be used here. The yoga requires the
Trikoṇa to the Dreṣkāṇa Kuṇḍalī to be examined. The Grahas who are in
the Trikoṇa to the Lagna in the Rāśi Kuṇḍalī are the only ones who can
fall in a Trikoṇa in the Dreṣkāṇa Kuṇḍalī.

Case I: This is the Kuṇḍalī of Earl of Arundel (7 September 1879

at 08:00 GMT h0w, London, England, 51n30, 0w10), British nobility, born
blind, deaf, dumb, lame, never came to use of his faculties; died in 1903,

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age 23. The Krūras Maṅgala, Rāhu and Ketu are in Rāśisandhi. Sūrya and
Śani are closer to that. Maṅgala is in 9H in Kṣetra Kuṇḍalī and 5H from
the Dreṣkāṇa Lagna, Vargottama and weak due to Rāśisandhi. The
affliction to the 5H indicates the middle part of the body is afflicted. Candra
is in Vṛṣabha Rāśi and dṛṣṭied by Śani from Mīna Rāśi. This indicates
dumbness and deafness.

Case II: This is the Kuṇḍalī of Mark Akenside (20 Nov 1721 Greg,
20:00 LMT, Newcastle upon Tyne, England 54n59, 1w35), an English poet
and physician. The son of a butcher was slightly lame all his life from a
wound he received from his father’s cleaver as a child. In this Kuṇḍalī, Śani
occupies the 9H in the Dreṣkāṇa, affecting his lower limb. Śani is, however,
in Mīna Dreṣkāṇa, which is not so bad for Śani; therefore, the effect on his
lower limb is minor. We notice that Candra is also afflicted in the Kuṇḍalī
by being in Nīca and conjoined with two Krūras, Śani and Sūrya. The dṛṣṭi
of Maṅgala, Candra’s Rāśi lord, is the saving grace!
5.1.4.4.6
EYE DEFECTS

Now let us study the yogas for eye defects. These yogas are like the
ones applicable to the Janmakuṇḍalī. If in the Ādhānakuṇḍalī, Siṅha Rāśi
rises, occupied by Sūrya and Candra, and dṛṣṭied by the two other Krūras,
viz., Śani and Maṅgala, blindness should be predicted. Saumyadṛṣṭi on the
Lagna can remove the blindness to an extent.

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Bṛhajjātaka 4.20.
If Siṅha Rises in the Kuṇḍalī, occupied by Sūrya and Candra,
dṛṣṭied by Maṅgala and Śani, the child is blind. If in the above
combination, there is also Saumyadṛṣṭi, the vision is dim.
Candra in the 12th house causes loss to the left eye, and Sūrya
causes loss to the right eye. Saumyadṛṣṭi gives some relief to
these combinations.

Another yoga is formed when Siṅha Lagna containing Sūrya and

Candra is hemmed between Maṅgala and Śani. In this manner, I think
another yoga is formed when Sūrya and Candra are conjoined in any other
Rāśi (not only Siṅha) and subjected to dṛṣṭi from both Śani and Maṅgala or
hemmed between them. Siṅha is mainly important here because Karka
and Siṅha represent the eyes of the Kālapuruṣa, as they are governed by
Candra and Sūrya, the Kāraka for the left eye and the right eye,
respectively.
The luminaries, Sūrya and Candra, are the governor of the right
and left eye, respectively. They indicate loss of sight in the Vyāyabhāva,
the 12H. Sūrya causes loss of sight to the right eye and Candra to the left
eye. This should be reversed in female natives, where Sūrya denotes the
left eye and Candra, the right. We must also note that in a male 2 nd house
stands for the right eye and the 12th left eye. This is reversed in females,
i.e., 2nd is left, and 12th is right. The affliction to these Bhāvas or their
Trikoṇas also causes eye troubles.

Sārāvalī 8.53-55.
If in the Ādhānakuṇḍalī, Sūrya and Candra are in Siṅha Rāśi
identical with Lagna, the child born is blind. There should be
dṛṣṭi of Maṅgala and Śani on Leo. A bubble on the eye should be
predicted if Maṅgala and Budha aspect the Sūrya and Candra
in Siṅha Lagna. Should Kṛṣṇa Candra occupy the 12th, the left
eye is destroyed and if by Sūrya, it is the right eye. If, however,
Saumyas aspect, the eye can be repaired by putting in some
effort.

Ācārya Kalyāṇavarmā states the same yoga. He further states that

dṛṣṭi of Budha and Maṅgala on Sūrya-Candra yuti in Siṅha Rāśi indicate
a bubble in the eye (budbudekṣeṇa बुद्बुदेक्षेण).

5.1.4.4.7
BODILY DEFECTS

Jaiminisūtra 3.4.53-55.
The stronger between the Seventh and Eleventh houses from the
Ādhānalagna, when afflicted by Krūras, produces defects based
on the Horās. If the Śubha or Krūras in the respective Bhāvas
are in Cara or Sthirarāśis, they protect or afflict the body parts,

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respectively, based on Horās. The body parts associated with the

Horās are as follows: (1) Mesha1: Squint Eyes, Mesha2: Deformed
lips, (2) Vrshabha1: Nose deformities, Vrschabha2: Mouth
deformities, (3) Mithuna1: Ear deformities, Mithuna2: Hair
problems, (4) Karka1: Dental troubles, Karka2: Loss of limb, (5)
Simha1: Light eyes, Simha2: Short stature, (6) Kanya1: Deafness,
Kanya2: Short limb but good figure, (7) Tula1: Dishevelled hair,
Tula2: Testicles or scrotum defects, (8) Vrschika1: Bad nails,
Vrschika2: Grotesque dentition, (9) Dhanu1: Swollen navel,
Dhanu2: Bulging eyes, (10) Makara1: Sight defects, Makara2:
Blindness, (11) Kumbha1: Bent spine, Kumbha2: Dwarfness, (12)
Meena1: Sweet voice, Meena2: Low tone speech. In this manner,
the strength of the Rāśis should be ascertained for predicting
bodily defects.

In Jaiminisūtra ślokas 3.4.35-376, we notice the method of

determining the lord and gender of the Child. The association of these
Grahas can indicate the complexion and overall characteristics of the child.
The Bhāvas involved here are the 7th and 11th Bhāva. Why these two
Bhāvas? Since the Bhāva ruling Pregnancy is the 9th house in the Kuṇḍalī
of the mother, the 9th house in the Ādhāna (or Niṣeka) Kuṇḍalī can be
considered as the temporary Lagna of the Child. If so, the 3 rd and the 11th
houses from the temporary Lagna, i.e., the 11th and the 7th, become crucial
in the child’s characteristics, nature, and destiny. The counting of 3 rd and
11th denotes the counting of 3rd forward or backwards, which are the places
of strength. 3rd = physical strength, enterprise, and courage!
If the stronger of the Bhāvas, 7th or 11th, is afflicted by Krūras, they
indicate defects or deformities to various body parts. Since the Cararāśis
are considered Śubha and Sthirarāśis Aśubha, from a health standpoint,
they should be considered as well. The energy flow in a Kuṇḍalī (and life)
can be equated with water. Flowing water, represented by Cararāśi, is
considered favourable for health matters. It represents the movement of
positive energy into the system and the removal of negative energy from
the system. On the other hand, Sthirarāśis denoting still water, indicates
a stale state, i.e., which causes an increase of negative energy over time,
thus indicating ill health. In other words, Cararāśi corresponds to life, and
Sthirarāśi, Death. Therefore, Cararāśis correspond to Śrī Brahmā
(creation), Sthira, Śrī Rudra (destruction) and Dvisvabhāva, Śrī Viṣṇu
(sustenance).

6 Jaimini Sutra ślokas 3.4.35-37: The strongest Graha, in their natural order of strength
from Sūrya, with Sūrya being the strongest, in the 7th or 11th house, shall determine the
Gender of the child. If the Graha (strongest) is a male, a male child is born, else, a female
child is born.

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When Saumyas occupy Cararāśis, their ability to strengthen the

body part, indicated by the Rāśi (and its Horā) is highest. On the other
hand, when Krūras occupy Sthirarāśis, their ability to destroy the body
part indicated by the Rāśi (and its Horā) is highest. We can represent this
in the following manner.
Table 6

Śubha’s ability Krūra’s ability

# Rāśi
to strengthen to destroy
1 Cara Highest Lowest
2 Sthira Lowest Highest
3 Dvisvabhāva Moderate Moderate

The Dignity of the Graha modifies this. A Graha in Nīca or Śatru

Rāśi cause more damage, and in its Sva, Ucca, Mūlatrikoṇa or Mitra Rāśi,
they protect. Even a Krūra does not burn his own house, the house of his
king, of his master. Therefore, when a Saumya is Ucca in a Cararāśi, for
instance, Bṛhaspati in Karka, his ability to strengthen that body part is
highest. Similarly, a Krūra becoming Nīca in a Sthirarāśi can cause untold
damage, i.e., Rāhu in Vṛścika Rāśi. This way, the natural quality of the
Graha should be blended with the nature of the Rāśi and the dignity of the
Graha to conclude.
The various body parts associated with the Horās are given below.
Sometimes, it is not the body parts but the person’s characteristics that are
affected. For instance, whether the person shall have a handsome
physique, sweet speech, high or low tone etc. How to read the table? For
instance, in a Kuṇḍalī Śani is in Mithuna Rāśi 1st Horā. Now, this
corresponds to the ear. Therefore, we should say that the person shall have
hearing issues, or perhaps with old age (Śani), the person shall lose (effect
of Krūra) his hearing (Mithuna 1st Horā). Instead, if Bṛhaspati is in that
Horā, we should say that the person has an incredibly good hearing sense,
and the person shall be adept in Mantraśāstra because that requires a very
good hearing to learn the correct intonation of the Mantra.
Table 7

# Rāśi Hora1 Hora2

1 Meṣa Eyes Lips
2 Vṛṣabha Nose Mouth
3 Mithuna Ear Hair
4 Karka Teeth Limb
5 Siṅha Eyes Stature
6 Kanyā Ears Limb and body structure
7 Tula Hair Testicles
8 Vṛścika Nails Dentition appearance

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# Rāśi Hora1 Hora2

9 Dhanu Naval Bulging of the eyes
10 Makara Eyesight Blindness
11 Kumbha Strength of the spine Dwarfness of height
12 Mīna Sweetness of the voice Tone of the speech

Jaiminisūtra 3.4.56.
The weak or afflicted Rāśi, which dṛṣṭies the Lagna and the 2nd
house, give their results during pregnancy.

The afflicted Rāśi that dṛṣṭies either the Lagna or the 2nd house
give their results during the pregnancy. Here, the aspect should be taken
as the Rāśi Dṛṣṭi, as the Rāśi in the 5th or the 11th is expected to aspect the
Rāśi falling in the Lagna or the Dhana Bhāva. Let us see the results of
affliction to various kinds of Rāśis falling in the 7th and 11th from the
Niṣekalagna (or Ādhānalagna).
Table 8
Afflicted
# 7th house 11th house Conclusion
Rāśi
Dvisvabhāva For Cara Lagna, the 7H
Cara Lagna.
Lagna. affliction comes to the 2nd
Cara The afflicted Rāśi
The afflicted Rāśi but is mild. For
1 (Low aspect the 2nd
neither aspect the Dvisvabhāva Lagna, the
severity) house from the affliction does not
Lagna nor the 2nd
Lagna. manifest.
house.
For Sthira Lagna, the
Sthira Lagna. dṛṣṭi of the 7H afflicted
Sthira Cara Lagna. Rāśi comes to the 2nd,
The afflicted Rāśi but it does not manifest.
2 (High neither aspect the The afflicted Rāśi For Cara Lagna, the
severity) Lagna nor the 2nd dṛṣṭies the Lagna dṛṣṭi of the 11H affliction
house comes to the Lagna and
is severe.
For Dvisvabhāva Lagna,
Sthira Lagna. the dṛṣṭi of the 7H
Dvisvabhāva
Dvisvabhāva The afflicted Rāśi affliction comes on the
Lagna.
3 (Moderate aspect the 2nd Lagna, but its severity is
The afflicted Rāśi moderate. For Sthira
severity) house from the
aspect the Lagna. Lagna, the affliction does
Lagna
not manifest.

The analysis above can be summarized in the following manner. In

summary, (1) For Cara Lagna, affliction to the 11th house manifests and is
severe. (2) For Sthira Lagna, the affliction to the 11th house manifests, and
it is moderate, and (3) For Dvisvabhāva Lagna, the affliction to the 7 th
house manifests and it is moderate.

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1. Cara Lagna: (1) Affliction to the 7th house (Cara) aspect the 2nd
house. The severity of the trouble is low. (2) Affliction to the 11th
house (Sthira) dṛṣṭies the Lagna. The severity of the trouble is high.
2. Sthira Lagna: (1) Affliction to the 7th house (Sthira) does not aspect
the Lagna or the 2nd house. The severity of the trouble is high, but
the impact is low. (2) Affliction to the 11th house (Dvisvabhāva)
afflicts the 2nd house. The severity of the trouble is moderate.
3. Dvisvabhāva Lagna: (1) Affliction to the 7th house (Dvisvabhāva)
dṛṣṭies the Lagna. The severity of the trouble is moderate. (2)
Affliction to the 11th house (Cara) does not aspect the Lagna or the
2nd house. The severity of the trouble is also low.

THE COURSE OF PREGNANCY?

Maharṣi Jaimini states that if the afflicted Rāśi (in the 7th or 11th)
dṛṣṭies the Lagna or the 2H, the results are felt during pregnancy. What
happens when the afflicted Rāśi does not aspect Lagna/2H? In my view, if
there is an affliction to the 7th or the 11th Bhāva, the negative effects
prevail, even though they may not be visible during pregnancy. But, in that
case, the results can be seen after the child is born. On the other hand, if
there is an aspect (of afflicted 7th/11th) on the Lagna/2H, then during
pregnancy, in the month governed by the afflicting Graha, there shall be a
danger to the foetus, in the body part or area governed by the afflicting
Graha.
The deformities of the foetus can be known from the disposition of
the month lord in certain Bhāvas from Budha. If a month lord is placed in
the Trikoṇa (5th, 9th), Karma (10th) or Vyaya (12th) from Budha, the body
part indicated by the month lord may suffer deformity or damage. This is
pertinent to know that each month of pregnancy, the foetus goes through
various development whereby different organs of the baby develop.
Therefore, a specific month of pregnancy governs the development of a
specific body part. Śukra is one of the Sthirakārakas of the father, which
signifies “physical body” in the conception chart. Budha is the cause of
Śukra’s Nīcatva (debility). In the Naisargika Kuṇḍalī, Budha rules the 6th
(injuries), and he also rules the 2nd (Māraka) from the 5th, owned by Sūrya
– the chief governor of pregnancy. Therefore, Budha is the chief governor
of deformities and miscarriages.
5.1.4.4.8
BREECH BIRTH

Whether the delivery shall be through the head or the legs can be
seen from both the Janma as well as the Niṣeka (Ādhāna) Kuṇḍalī.
However, the characteristics of the yogas are different. While in the
Janmakuṇḍalī, the way the body comes out of the mother’s womb can be

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known from the Śīrṣodaya, Pṛṣṭodaya or Ubhayodaya characteristics of the

Lagna, and the Rāśis occupied by the Lagneśa in the Kṣetra (D1) and
Navāñśa (D9) Kuṇḍalī, in the Niṣekakuṇḍalī, there are other Yogas. By
knowing this, one can ascertain the position of the foetus in the womb,
whether it is head down, legs down or lying sideways. Unlike the yogas of
the Janmakuṇḍalī, the yoga in the Niṣekakuṇḍalī involve Rāhu, Sahaja
and the Karma Bhāvas. More details are as follows:

Jātakapārijāta 3.34b.
In the Niṣekakuṇḍalī, the child is born breech when the
Sahajeśa conjunct Rāhu (bhogīśa) in the Lagna.

In the Ādhānakuṇḍalī, the key constituents of breech birth are

Rāhu, Sahaja and Karma Bhāva. The Sahajabhāva denotes the hands,
while the Karmabhāva denotes the legs (knee, to be accurate). The natural
order of birth, i.e., head coming out first, is governed by the Grahas who
never become Vakrī, i.e., Sūrya and Candra. On the other hand, the Graha
who is always Vakrī is Rāhu, whereas Ketu merely follows Rāhu.
Therefore, Rāhu denotes the reversal of how the child’s body manifests.
A child is born Breech when Rāhu and the Sahajeśa (3L) conjoin in
the Niṣekalagna. The yoga should be suitably extended in this manner: (1)
Lagneśa and Rāhu conjoin in Sahajabhāva, (2) Lagneśa, Rāhu, and
Sahajeśa conjoin in any other place etc. The key factor here is the
association of the Lagna, Sahajabhāva and Rāhu.

Jātakapārijāta 3.35a.
When Rāhu occupies the Lagna, and the Lagneśa occupies the
Karmabhāva, the child is born with his legs first.

Another yoga of Breech Birth is when Rāhu occupies the Lagna and
the Lagneśa, being Rāhupati7, occupies the Karmabhāva. In a Kuṇḍalī, the
dispositor of Rāhu should always be seen with suspicion as he causes great
upheaval wherever he sits or whosoever he conjoins. For instance, for a
native, Rāhu is in Vṛścika, and Rāhupati Maṅgala in the 9H (Pitṛ Bhāva),
and conjunct with Sūrya caused early loss of the father.
Like in the previous śloka, in this yoga, there should be an
association between Rāhu, Lagna and the Karmabhāva. The association
can take place in several ways, such as Lagneśa-Rāhu-Karmeśa yuti
anywhere in the Kuṇḍalī, or Rāhupati Karmeśa in the Lagna etc.

7 Rāhu’s dispositor

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5.1.4.4.9
COILED BY THE UMBILICUS

In medical science, a condition called the Nuchal cord occurs when

the umbilical cord becomes coiled around an infant’s neck, most often in a
single-coil but sometimes multiple coils. Nuchal cords occur in around 1o
to 30% of all births and are often seen in male infants. Sometimes a nuchal
cord happens for no apparent reason. In Jyotiṣa, this is called Sarpaveṣṭita
or Nālaveṣṭita Janma.

5.1.4.4.9.1
SARPAVEṢṬITA JANMA

In the Sarpaveṣṭita Janma, the umbilicus cord that appears as a

serpent coils the child’s body. There are several yogas found in the context
of coiling of the umbilicus, such as Sarpaveṣṭita, Nālaveṣṭita etc. Although
they all point towards the coiling of the umbilicus, there are differences
between them because they bear different names. The term Sarpaveṣṭita
implies the involvement of Sarpa or the serpents. While Serpents can imply
the umbilicus itself, many authors point toward the birth of serpents.
While it is inconceivable that serpents can take birth from the
human womb, we should logically interpret this as the birth of Nāgas from
previous birth as humans in this life. While it may appear irrational to
some, the follower of the law of the transmigration of the soul and
reincarnation would agree that the soul of different yonis can take birth as
humans. Similarly, humans can also take birth in the Catuṣpada (animal)
yoni. In our mythology, we often hear about the kingdom of the Nāgas, the
nether world inhabited by Nāgas, the curse of the Nāgas etc. We must infer
that the child born has a close connection with the Nāgaloka in the
previous birth.
The mention of the yogas for Sarpaveṣṭita Janma is normally found
in the context of Janma; however, only in a few classics, such as
Jātakapārijāta, the yogas are given in the context of Niṣeka. In
Janmakuṇḍalī, according to Bṛhajjātaka 5.3 and Sārāvalī 9.43, this yoga is
caused when Candra or Krūras occupy Lagna, and the Lagna rises in Śani
or Maṅgala’s Dreṣkāṇa. In contrast, Saumyas occupy Dhana and Lābha,
whereby the child is bound by the umbilicus. Again, Jātakatattva 2.6.
states that when the Lagna Rises in a Krūra Rāśi, Candra occupies
Maṅgala’s Dreṣkāṇa, and Saumyas occupy the Dhana and Lābha Bhāvas;
the child is born with the navel coiled around the body.

Jātakapārijāta 3.35b.
When Randhreśa conjunct Rāhu occupies the Lagna, the child is
born with the umbilicus coiling the body (sarpaveṣṭita).

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Rāhu is the significator of Sarpa (सर्प) and Nāga (नाग); therefore, it is

easy to understand why Rāhu should be involved in yogas associated with
the Sarpa and Nāga. We observe that this principle is resonated in
Jātakapārijāta 3.42., which states that the following yogas cause
Nālaveṣṭita Janma (1) when a Krūra besides Maṅgala occupies the Lagna,
conjunct with Rāhu, or (2) Maṅgala occupies the Lagna dṛṣṭied by Rāhu.
Ācārya Vaidyanātha states that when Randhreśa is in the Lagna
conjunct Rāhu, the child has Sarpaveṣṭita Janma. Here, we observe the
involvement of the Randhreśa, the Graha that involves mishaps,
calamities, and discord. Randhreśa is considered a Krūra, even though he
may be a Naisargika Saumya. Only Sūrya and Candra do not suffer the
blemish due to Randhra’s ownership. Therefore, this yoga is remarkably
like another yoga of Jātakapārijāta (3.42), in that Krūra (not Maṅgala)
occupies the Lagna and conjoins Rāhu.

Jātakapārijāta 3.36.
When birth occurs with the following three yogas, the child is
born with the umbilicus coiling the body
(nagairveṣṭitadehavāna). (1) Randhreśa conjunct a Krūra,
occupies the Lagna, (2) Rāhu conjunct Guḻika occupies a
Kendra, (3) Lagneśa conjunct Randhreśa and rises in a Krūra
Dreṣkāṇa

Given below are three yogas that cause Nāgaveṣṭita Janma, i.e.,
birth with an umbilicus coil wrapped around the body or the throat. This
involves Randhreśa, Rāhu, Guḻika, and Krūra Dreṣkāṇa. Lagna is
invariably involved because it governs the wellbeing of the Kuṇḍalī and
corresponds to the head region. When Lagneśa is conjunct Randhreśa, or
the Randhreśa occupies Lagna, the foundation of this yoga is laid. The
foundation of the yoga is formed when Lagna/Lagneśa is further afflicted
by a Krūra, or they fall into a Krūra Dreṣkāṇa.
1. Yoga 1: Randhreśa conjunct with a Krūra occupies the Lagna. This
yoga is like the yoga mentioned in Jātakapārijāta 3.35b., where the
yoga of Rāhu with the Randhreśa is mentioned instead of the Krūras.
2. Yoga 2: Rāhu conjoins Guḻika in a Kendra. The Kendras are the
foundation of a Kuṇḍalī and represent the support and protection the
Kuṇḍalī receives from the vagaries of nature. Kendras occupied by
strong Saumyas are ideal. On the other hand, when Rāhu conjoins
Śaniputra Guḻika (the Kāraka for poison), there is a danger to the
child’s life, even before it is born. This becomes even more deadly if
the Lagna and the Lagneśa are weak or afflicted by occupation,
aspect or Pāpakartari yoga by the Krūras.
3. Yoga 3: Lagneśa conjunct Randhreśa and rises in a Krūra Dreṣkāṇa.
This could mean various things. Lagneśa and Randhra conjoin in the

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Rāśi Kuṇḍalī as well as the Dreṣkāṇa Kuṇḍalī, occupying the

Dreṣkāṇa Lagna. We observe the Dreṣkāṇa perspective in detail in
another yoga mentioned below. This yoga can also occur when a
Krūra Dreṣkāṇa (preferably Śani or Maṅgala’s Dreṣkāṇa) rises, while
Lagneśa-Randhreśa occurs in the Rāśi Kuṇḍalī. Another
interpretation given by Śrī GK Ojha is “Lagna rising in Krūra
Dreṣkāṇa, Lagneśa conjunct with either Guḻika or the Randhreśa,
and Rāhu occupying the Kendra.”

Jātakapārijāta 3.37.
When the Lagna rises in a Dreṣkāṇa of Bird (andaja), Serpent
(Sarpa), Boar (Kolā), the Dreṣkāṇa Lagneśa occupies the
Dreṣkāṇa Lagna, and the Dreṣkāṇa Lagna is devoid of Dṛṣṭi
from Saumyas, the child is coiled by Umbilicus (nagairveṣṭita).

Jātakapārijāta 5.55. gives the Dreṣkāṇa classification as, (1) Pāśa

Dreṣkāṇa: Karka2, Meena3, Vrschika1, (2) Nigaḍa Dreṣkāṇa: Makara1
and (3) Vihaṅga or Pakṣi Dreṣkāṇa: Simha1. The other classifications
not mentioned in this śloka of Jātakapārijāta are: (4) Kolāmukha
Dreṣkāṇa: Karka1, Makara1, Vrschika3, (5) Gridhramukha Dreṣkāṇa:
Simha3, Kumbha3, and Tula2, (6) Pakṣi Dreṣkāṇa: Mithuna2, Simha1,
Kanya1-2-3, Tula1-2, Vrschika2, Dhanu1, Makara1.
When the Lagna rises in one of the three classes of Dreṣkāṇa, i.e.,
Pakṣi, Sarpa or Kolāmukha, the Dreṣkāṇa Lagna is occupied by the
Dreṣkāṇa Lagneśa and the Dreṣkāṇa Lagna is devoid of Saumyadṛṣṭi, the
foetus is entangled by the umbilicus.

Jātakapārijāta 3.38.
(1) When Candra occupies Maṅgala’s Dreṣkāṇa and Saumyas
occupy the Dhana and Lābha Bhāvas from Lagna, the child is a
serpent, or born with umbilicus coiling the body. (2) Again, when
the Lagna rises in a Krūra Rāśi, and Maṅgala’s Dreṣkāṇa and
Saumyas occupy the Dhana and Lābha Bhāvas, the child is born
with the umbilicus coiling the body.

Given here are a few more yogas indicating the coiling of the
umbilicus. The key constituents of this yoga are (1) Candra, (2) Maṅgala’s
Dreṣkāṇa, (3) Krūra Lagna, and (4) Saumyas occupying the Dhana and
Lābha Bhāvas. Two yogas are suggested here, one involving Candra and
the other involving the Lagna. These yogas are almost like the yogas
mentioned in the context of Janmakuṇḍalī and thus can be easily
interchanged. Given below are the two yogas mentioned in Jātakapārijāta.
In both the yogas, the Saumyas should occupy the Dhana and the Lābha
Bhāvas. Or, we should say that there should be at least one Saumya in the
Bhāvas. In both the yogas, Candra or Lagna, they should occupy Maṅgala’s
Dreṣkāṇa.

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1. Yoga 1: Candra’s Yoga: Candra occupying in any Rāśi, but

Maṅgala’s Dreṣkāṇa. This is possible only for 6 Lagnas in the Rāśi
Kuṇḍalī, the 3 Agni Lagnas (Meṣa, Siṅha, and Dhanu) or the 3 Jala
Lagnas (Karka, Vṛścika or Mīna), as only from this Bhāvas, Candra
can occupy Maṅgala’s Dreṣkāṇa, Meṣa or Vṛścika.
2. Yoga 2: Lagna’s Yoga: Krūras rise in the Lagna, while the Lagna
rises in Maṅgala’s Dreṣkāṇa. Like in Candra’s Yoga, the Lagna can
rise in one of the 6 Rāśis to be able to rise in Maṅgala’s Dreṣkāṇa.
In my humble opinion, this yoga is not complete, as it addresses
only 6 of the 12 Rāśis. Therefore, this must be suitably extended to the
other 6 Rāśis. In that manner, this is aligned with the yogas mentioned in
the context of Janmakuṇḍalī. We noticed that when the Lagna falls in a
Pṛthvītattva or Vāyutattva Rāśi, in the Kṣetra Kuṇḍalī, it can be in Śani’s
Dreṣkāṇa, even though Maṅgala’s Dreṣkāṇa is ruled out. Therefore, we
infer that when the Lagna or Candra occupies Śani’s Dreṣkāṇa, while the
Dhana and Lābha Bhāvas are occupied by Saumyas, this yoga is produced.
For the Lagna’s yoga, an additional condition should be fulfilled, i.e.,
Krūras must rise in the Lagna (in the Kṣetra Kuṇḍalī).
We should conclude that (1) Candra or Lagna should rise in
Maṅgala’s or Śani’s Dreṣkāṇa, (2) Dhana and Lābha is occupied by at least
one Saumya, (3) if the yoga is occurring from the Lagna, then at least one
Krūra (or Candra itself) should occupy the Lagna and (4) When the yoga
occurs regarding Candra, then his occupation of the Lagna, or Lagna
afflicted by other Krūras, makes the yoga even stronger to manifest.

5.1.4.4.9.2
NĀLAVEṢṬITA JANMA

Another yoga involving the coiling of the Umbilicus is called the

Nālaveṣṭita Janma yoga. This yoga is identical to what is mentioned about
Janmakuṇḍalī. According to Bṛhatparāśara 12.8., Bṛhajjātaka 5.5.,
Sārāvalī 9.42., Jātakatattva 2.8., and Nārada Purāṇa 55.72., when at birth,
Lagna rises in Catuṣpada Rāśis, Meṣa, Vṛṣabha or Siṅha, occupied by
either Śani or Maṅgala, the umbilicus cord is coiled around a limb.
The corresponding limb is as per the Rāśi, or Navāñśa, rising.
Sārāvalī states that the limb is indicated by the Navāñśa Lagna’s Rāśi.
The association of the body parts and Rāśis is given in śloka 1.4 of
Bṛhajjātaka, which states that the Rāśis governing several organs of the
Kālapuruṣa are Meṣa- head, Vṛṣabha- face, Mithuna- chest, Karka- heart,
Siṅha- belly, Kanyā- waist, Tula- lower abdomen, Vṛścika- genital, Dhanu-
thighs, Makara- knees, Kumbha- shanks and Mīna- feet respectively.

Jātakapārijāta 3.40.
When Lagna rises in Meṣa, Vṛṣabha or Siṅha, and Śani or

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Maṅgala occupies it, the child is born with umbilicus coiling the
body. The body part coiled shall be identical with the rising
Lagna or Navāñśa Lagna.

There are two components of this yoga, (1) Meṣa, Vṛṣabha, or Siṅha
ascend in the Lagna, and (2) Śani or Maṅgala occupy the Lagna. Under
such conditions, the child may have the umbilicus coiling the body in the
womb. Some scholars interpret the yoga as (1) Śani occupying Meṣa or
Siṅha Lagna, or (2) Maṅgala occupying Vṛṣabha Lagna, and no other
grahas occupying the Lagna.

Jātakapārijāta 3.41.
(1) When Lagna is occupied by a Krūra and either dṛṣṭied by
other Krūras or occupied by Rāhu or Ketu in addition, the child
is born with umbilicus coiling the body. (2) Again, Lagna is
owned by a Krūra, and other conditions are identical, the same
result occurs.

Another yoga mentioned in this context, which is not found in the

context of Janmakuṇḍalī is, Lagna is occupied by a Krūra (Śani or
Maṅgala), and simultaneously, the Lagna is either dṛṣṭied by other Krūra
(between Śani or Maṅgala who is not in the Lagna) or occupied by a node.
An important distinction of this yoga compared to the previous ones is the
involvement of nodes. It is easy to understand this, as nodes represent the
serpents. On the other hand, if the Lagna is “owned” by a Krūra (Śani or
Maṅgala) and is either dṛṣṭied by another Krūra (Śani or Maṅgala) or
occupied by a node, similar things can be told.

Jātakapārijāta 3.42.
(1) When a Krūra besides Maṅgala occupies the Lagna, conjunct
with Rāhu, or (2) Maṅgala occupies the Lagna dṛṣṭied by Rāhu,
(3) Śani occupies the Lagna, dṛṣṭied by Maṅgala, the child is
born with umbilicus coiling the body.

Jātakapārijāta 3.42. gives an example of the previously stated

yoga. As I have correctly pointed out, among the Krūras, only Śani and
Maṅgala are involved, and Sūrya is spared. In this example, the yoga is
caused when Śani occupies the Lagna, conjoined with Rāhu, or Maṅgala
occupies the Lagna dṛṣṭied by Rāhu, or Śani occupies the Lagna dṛṣṭied by
another Krūra, Maṅgala, the child born has umbilicus coiled around him.
Here, we hit across a genuine doubt, what happens when Maṅgala
conjoins Rāhu in the Lagna? Wouldn’t it also indicate such birth? Why not?
Does it not satisfy the condition of Krūra in the Lagna conjoined with Rāhu
(or Ketu)? It is unclear why is the Maṅgala-Rāhu yoga in the Lagna is
excluded by Ācārya Vaidyanātha. Perhaps the Sanskrit śloka needs an
alternate interpretation than what we see from Śrī. V. Subrahmaṇya

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Śāstrī. When we peruse the translation of Śrī. GK Ojha, we find the

interpretation more logical, which is “(1) Lagna is hemmed between
Krūras, conjoined with Rāhu, or (2) Maṅgala occupying the Lagna and
dṛṣṭied by Sūrya” indicate birth with the coiled umbilicus.
Let us conclude that the following yoga cause Nālaveṣṭita Janma,
(1) Lagna either owned by a Krūras (Śani or Maṅgala) or occupied by a
Krūra (Śani or Maṅgala) or hemmed between Krūras (Śani, Maṅgala or
Sūrya), and (2) Lagna is dṛṣṭied by another Krūra, Śani, Maṅgala or Sūrya,
or (3) Lagna is occupied by Rāhu or Ketu.

5.1 .4 .5
GEN D ER , TW IN S A N D O THE R DET AI L S

Given here are the principles for determining the Gender of the
child from the Ādhānakuṇḍalī. This involves classifying the Grahas, Rāśis,
Bhāvas and Graha dignity into masculine and feminine gender.
Masculinity = Sūrya, Maṅgala, Bṛhaspati, Rāhu, Ojarāśi, Uccaraśi.
Femininity = Candra, Śukra and Ketu, Yugmarāśi, Nīcarāśi. Eunuch
(mixed) = Budha and Śani. Also, the Oja Bhāvas (1, 3, 5, 7 etc.) are
masculine, and the Yugma Bhāvas (2, 4, 6, 8 etc.) are feminine.
5.1.4.5.1
GENDER OF THE CHILD

Bṛhajjātaka 4.11-12.
(1) If powerful Lagna, Sūrya, Candra and Bṛhaspati occupy Oja
Rāśis or Navāñśas, they cause male birth. If these occupy Yugma
Rāśis and Añśas, they produce feminine birth. (2) If Bṛhaspati
and Sūrya are found in Oja Rāśis, then a male; if Śukra,
Maṅgala and Candra are in Yugma Rāśis, a female is born. (3)
If these Grahas are in Ubhayarāśis dṛṣṭied by Budha, there are
twins after the sex of the zodiacal sign. (4) If excepting the
Lagna, Śani occupies odd Bhāva from the Lagna, he causes
male birth. Examine the relative strength of the various Grahas
and predict the birth of males or females.

The Grahas having a strong influence on the determination of

Gender are (1) Lagna, (2) Sūrya, (3) Candra and (4) Bṛhaspati. The Lagna,
Sūrya and Candra are the key determinants of the purpose, experiences,
and destiny in this world; therefore, they serve as Lagna (a pivot around
which everything revolves). Bṛhaspati, on the other hand, represents the
blessings of God and is a Kāraka of the 5th and the 9th house, which relate
to the past and future lives. Bṛhaspati also qualifies for being the gender
determiner as he is the Jīvakāraka, the Kāraka for life. Sūrya and Candra
jointly give rise to Bṛhaspati, i.e., Bṛhaspati = Sūrya + Candra. This is

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observed in the number of Viñśottarī years assigned to Sūrya, Candra and

Bṛhaspati.
If all the four determinants are (1) Strong and (2) Occupy Oja
Rāśi/Navāñśas, they indicate male birth. Now, what happens if there is a
conflict, i.e., some of them are in Yugma Rāśis, while others are in Oja
Rāśis? Also, what happens if some of them are weak and others are strong.
In my view, the “democracy rule” applies here, which is (1) The stronger
Graha has greater influence, (2) The indication that is supported by a
larger number of Grahas prevails.
It is said that when Śani occupies an Oja Rāśi from the Lagna, he
causes male birth. Here, we must interpret Oja Rāśi as Oja Bhāva, as the
counting is done from the Lagna. If we were to use Oja Rāśi, then the
counting from the Lagna has no relevance. Therefore, Śani must occupy an
Odd Bhāva, counted from the Lagna, i.e., 3rd, 5th, 7th, 9th and 11th.
Noticeably, Lagna is excluded in this reckoning, although it is an Oja
Bhāva. See below the references from Sārāvalī and Jātakapārijāta.
1. Sārāvalī 8.14-15. (1) When Lagna, Candra, Bṛhaspati and Sūrya are
strong and occupy Oja Rāśis and Oja Navāñśas, the birth of a male
child should be predicted. If they occupy Yugma Rāśi and Añśas, the
birth of a female child should be predicted. (2) If strong Bṛhaspati
and Sūrya occupy Oja Rāśis, a male child is born. On the other hand,
a female child should be expected if Śukra, Candra and Maṅgala are
in Yugma Rāśis.
2. Sārāvalī 8.17. A male child is born if Śani occupies an odd Bhāva
besides the Lagna. Such Yogas and their strengths at the time of
Ādhāna should be accurately assessed to predict the birth of a male
or female child.
3. Jātakapārijāta 3.20a. (1) When the Lagna, Sūrya, Bṛhaspati and
Candra are strong and occupy Oja Rāśi or Navāñśa, the Daivajña
should declare the birth of a male child. If the Lagna and the above-
mentioned Grahas occupy Yugma Rāśis or Navāñśas, the birth of a
female child should be announced. (2) Bṛhaspati and Sūrya in Oja
Rāśis produce a male child, while Candra, Śukra and Maṅgala in
Yugma Rāśis produce a female child.
4. Jātakapārijāta 3.22. Śani not being in the Lagna but occupying an
Oja Bhāva from the Lagna also supports the conception of a male
child. Therefore, the issue should be declared male or female upon
ascertaining the preponderance in the strength of the above-
mentioned grahas influencing birth.

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Case study: In this Ādhānakuṇḍalī of the native born on 25 Aug

1974, the Lagna is in an Oja Rāśi, the Lagneśa Budha is in an Oja Rāśi,
conjoined with two Oja Grahas, Sūrya and Bṛhaspati. This indicates the
gender is male. On the other hand, Candra and Śukra are in Yugma Rāśis,
indicating a female birth. Since most factors indicate male birth, the
subject is a male. Śani also confirms male birth in an Oja Bhāva (Lagna).
This is not mentioned in Jātakapārijāta, which tells us about Śani in Oja
Bhāva, but does not include Lagna. In this example, it appears that Śani
in the Lagna also supports male birth.

Jaiminisūtra 3.4.35-37.
The strongest Graha, in their natural order of strength from
Sūrya, with Sūrya being the strongest, in the 7th or 11th house,
shall determine the Gender of the child. If the Graha (strongest)
is a male, a male child is born; else, a female child is born.

Maharṣi Jaimini gives a different yoga for determination of male

vs female birth. According to him, the Saptamabhāva from the
Ādhānalagna is the key to determining Gender. Why the Saptamabhāva?
This is because the Saptamabhāva corresponds to the Genitals; therefore,
it makes sense to associate it with Gender determination.
The strongest Graha in the natural order of strength determines
the Gender. According to Maharṣi Parāśara, the naisargika bala of the
Grahas are (1) Sūrya (strongest), (2) Candra, (3) Śukra, (4) Bṛhaspati, (5)
Budha, (6) Maṅgala, and (7) Śani (weakest). Therefore, we must determine
all the Grahas occupying the Saptama and the Lābha Bhāvas and rank the

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Grahas in the order of the naisargika bala, Sūrya on the top and Śani at
the bottom. The strongest Graha in this ranked order has a strong say on
the child’s gender. The Graha is called the lord of the child and gives the
results based on placement, yuti etc. An example has been cited by Maharṣi
Jaimini, where he takes Śani as the lord of the Child.
In the example case, the 7H and 11H are unoccupied. But let us
still apply this principle to their lords. The 7th and 11th lords are
respectively Bṛhaspati and Śukra. In the natural order of strength, Śukra
is stronger than Bṛhaspati; therefore, it should determine gender. But we
notice that Śukra is in a Yugma Rāśi, denoting female birth, which is
incorrect! This tells us that this principle applies when 7H and 11H are
occupied. In Jaiminisūtra 3.4.53-55, we notice that the stronger between
the 7H and 11H houses from the Ādhānalagna, when afflicted by Krūras,
produces defects based on the Horās. Therefore, these 2 Bhāvas are
associated with determining gender and bodily defects.

Jaiminisūtra 3.4.38-46.
An example is given to explain this. In this example, the lord of
the Child is taken as Śani. If Śani conjoins Ketu, there is some
blood discharge or disorder. If Śani conjoins Rāhu, the child
has a “very dark” complexion. If Śani conjoins Śukra, the child
is of a “darker” complexion. If Śani conjoins Bṛhaspati, the
child of “fair” complexion. If Śani conjoins Budha, the child has
a “bluish” complexion. If Śani conjoins Maṅgala, the child is of
a “ruddy” or “golden yellow” complexion. If Śani conjoins
Candra, the child has a “whitish” complexion. The complexion
can also be known as fair, bluish etc. from the lord of the
Navāñśa (in Niṣekakuṇḍalī).

According to Maharṣi Jaimini, the child’s complexion is known

from the Graha conjoining the lord of the child. In my humble opinion, the
conjoining Graha should influence the child’s complexion and overall
traits. For that, one must refer to the characteristics and appearance of the
Grahas. The impact of the Grahas conjoining with the Graha lording the
child is as follows:
1. Ketu: Blood discharge or disorder
2. Rāhu: A very dark complexion
3. Śukra: Darker complexion
4. Bṛhaspati: Fair complexion
5. Budha: Bluish complexion
6. Maṅgala: Ruddy or golden yellow complexion
7. Candra: Whitish complexion

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Regarding Niṣeka vs Ādhāna Kuṇḍalī, one of the views is that

Maharṣi Jaimini considers the Niṣekakuṇḍalī, which is evident from the
Sūtra 3.4.47-50, which states that the moment of the falling of the sperm
that fertilizes the ovum should be known. Here, the falling of the sperm
points towards Niṣeka instead of Ādhāna. However, in my opinion, the
yoga deals with Ādhānakuṇḍalī, and it is possible that the falling
of the sperm could mean the fusion of the sperm with the ovum,
i.e., fertilization.
The complexion of the unborn child can also be known from the
“lord” of Navāñśa Lagna. In my opinion, this condition is applicable when
(1) there is no Graha conjoining child lord, and (2) Even if a Graha conjoin
the child lord, he must be weaker than the Navāñśa Lagneśa; therefore,
his influence is feeble. In the Janmakuṇḍalī, the complexion is seen from
the lord of the Navāñśa occupied by Candra (Candrāñśapati). This rule is
modified in the case of Ādhānakuṇḍalī, where the Lagnāñśapati becomes
crucial.

Case study: In this Ādhānakuṇḍalī of the native born on 25 Aug

1974, the lord of the child should be taken as 7 th Bṛhaspati, as the birth is
a male birth, and 7H and 11H are unoccupied. Bṛhaspati conjoins Budha
and Sūrya. Budha and Sūrya, respectively, indicate a dark and ruddy
complexion. The native is born with Candra in Vṛścika Navāñśa, indicating
a Ruddy complexion. Therefore, undoubtedly, in the Ādhānakuṇḍalī, the
lord of the Child must have conjoined an Agni Graha, Sūrya or Maṅgala,
which is indeed the case.

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5.1.4.5.2
BIRTH OF A EUNUCH

Eunuchs or Hermaphrodites do not clearly distinguish between

being either male or female. The Grahas who govern eunuchs are the
Budha and Śani, who signify noticeably young or incredibly old age, during
which the sexual expression of an individual is either not developed or has
subsided. Therefore, these two Grahas play a crucial part in the yogas that
give rise to a Eunuch. We should also consider the nature of the Rāśis,
where the Oja Rāśis are Masculine and the Yugma Rāśis, Feminine.
Among the other Grahas who play a critical role in determining gender,
Sūrya signifies masculinity, while Candra femininity. Six yogas are
specified in most classical texts regarding the birth of eunuchs. These six
yogas are detailed below. However, before we delve deeper, let us review
the fundamentals.

Jātakapārijāta 3.30b.
According to the specific strength or weaknesses, Budha tends to
produce a female Eunuch, while Śani produces a male Eunuch.

MALE VS FEMALE EUNUCH

Budha and Śani are the Eunuch Grahas and the key contributors
to the conception or birth of eunuchs. However, there are some differences
between them that we must understand. Budha represents the age before
one attains puberty, where gender-based differentiation has not
materialized. Puberty triggers hormonal changes in the body, triggering
testosterone production in males and progesterone in females, making the
body develop distinctive male and female features. On the other hand, Śani
denotes an extremely old age, where sexual desires have subsided. Thus
one loses the distinctive masculine and feminine psychological attributes,
desires, and drives. Evidently, the male and female gender distinction is
as much in the mind as in the body.
The strong influence of Budha indicates the predominance of
feminine characteristics in the eunuch, while the strong influence of Śani
indicates the predominance of masculine characteristics. While, in eunuch
yoga, we do not see a direct reference to either Budha or Śani, their
disposition should be kept behind the mind while judging these yogas.
While any of the six yogas can produce a eunuch, a predominance of either
Budha or Śani can indicate a predominance of feminine or masculine
characteristics.

Bṛhajjātaka 4.13.
Under the following six yogas, Eunuchs are born, (1) Candra
and Sūrya aspect mutually, (2) Śani and Budha aspect
mutually, (3) Maṅgala, from an Oja Rāśi, dṛṣṭies Sūrya in a

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Yugma Rāśi, (4) Candra and Lagna are in Oja Rāśi and have
the dṛṣṭi of Maṅgala in Yugma Rāśi, (5) Candra is in Yugma and
Budha in Oja Rāśi, and have the dṛṣṭi of Maṅgala, or (6) Śukra,
Lagna and Candra are posited in masculine Añśas.

THE SIX YOGAS ARE

1. Yoga 1: Sūrya-Candra mutual dṛṣṭi: Sūrya-Candra mutual aspect
is possible when they are placed 1-7 (sama-saptaka) from each other.
This position of the luminaries denotes Purnima (full Candra).
Sārāvalī makes an important observation that Sūrya-Candra
opposition should occur in Oja Rāśis (masculine Rāśis), viz., Meṣa-Tula,
Mithuna-Dhanu, or Siṅha-Kumbha axes.
2. Yoga 2: Budha-Śani mutual dṛṣṭi: Budha and Śani are Eunuch
Grahas. When they are under mutual aspect, there could be the
conception of a eunuch.
According to Sārāvalī, they should occupy Oja Rāśis while
aspecting each other. Therefore, like Sūrya-Candra yoga, here, Śani and
Budha should also occupy the axes of Meṣa-Tula, Mithuna-Dhanu, or
Siṅha-Kumbha. Although Śani has special Purṇadṛṣṭi on the 3rd and 10th,
Budha only has Purṇadṛṣṭi on the 7th house. So, they should occupy 1-7
from each other, which is also endorsed by Jātakapārijāta.
3. Yoga 3: Sūrya in a Yugma Rāśi dṛṣṭied by Maṅgala (from an
Oja Rāśi). Sūrya and Bṛhaspati are the Kāraka for male birth, and
their occupation of Oja Rāśis/Añśas promotes male birth. On the
other hand, for the birth of a Eunuch, Sūrya should occupy a Yugma
Rāśi (feminine), this indicating intermingling of both masculine and
feminine principles. Added to this, Maṅgala should aspect Sūrya
from an Oja Rāśi.
Both Sārāvalī and Jātakapārijāta do not specify Maṅgala’s
occupation of Oja Rāśi, but Bṛhajjātaka is noticeably clear here. Maṅgala
is a Kāraka for feminine birth, in addition to Candra and Śukra. Therefore,
his placement in an Oja Rāśi also indicates mixed indications. Now, an
important question is from where in an Oja Rāśi Maṅgala can aspect Sūrya
occupy a Yugma Rāśi? This is possible only when Sūrya occupies the
Caturasra (4/8) Bhāva from Maṅgala, as Maṅgala as special Purṇa-Dṛṣṭi
on 4th-8th from his position. So, we can say that this Yoga is caused when
Sūrya occupies a Yugma Rāśi in the Caturasra (4/8) Bhāva from Maṅgala.
For instance, Sūrya in Karka dṛṣṭied by Maṅgala from Meṣa or Dhanu,
both Yugma Rāśis.
4. Yoga 4: Candra and Lagna occupy an Oja Rāśi, having Dṛṣṭi of
Maṅgala from a Yugma Rāśi. Candra, Lagna and Maṅgala (in
addition to Śukra) occupying Yugma Rāśis indicate the birth of
females. On the other hand, if part of the bodies, Candra and Lagna
(Kāraka for femininity) occupy Oja Rāśis (masculinity) and the

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Kāraka for masculinity Maṅgala occupy Yugma Rāśis and giving

Dṛṣṭi to Candra and Lagna (in Oja Rāśis), then there is a mixture of
both masculinity and femininity, giving rise to a Eunuch.
Since Maṅgala can aspect a Rāśi of different oddity through his
Caturasra (4/8) Dṛṣṭi, we can say that when Lagna and Candra occupy an
Oja Rāśi, in the Caturasra (4/8) Bhāva from Maṅgala, a Eunuch is born.
For instance, Lagna and Candra occupying Siṅha Rāśi dṛṣṭied by Maṅgala
from Vṛṣabha Rāśi or Makara Rāśi, both Yugma Rāśis.
5. Yoga 5: Candra is in Yugma Rāśi and Budha in Oja Rāśi,
having Dṛṣṭi from Maṅgala. For this condition to be fulfilled, one
of the following conditions must prevail, (1) Candra and Maṅgala
occupy Yugma Rāśis, with Candra in 7H from Maṅgala, while Budha
occupies Caturasra (4/8) Bhāva from Maṅgala, (2) Maṅgala and
Budha occupy Oja Rāśis with Budha in Saptama (7H) from Maṅgala,
and Lagna-Candra occupying Caturasra (4/8) Bhāva from Maṅgala.
For instance, this yoga is produced when Lagna and Candra occupy
Kanyā Rāśi, Budha occupies Mithuna or Tula, while all of them dṛṣṭied by
Maṅgala from Mīna Rāśi. Similarly, Budha occupies Siṅha Rāśi, with
Maṅgala in Kumbha Rāśi, while Lagna and Candra occupy either Vṛṣabha
Rāśi or Kanyā Rāśi, whereby all the three bodies (Budha, Candra and
Lagna) dṛṣṭied by Maṅgala.
6. Yoga 6a: Śukra, Candra and Lagna are posited in masculine
(Oja) Añśas. When Śukra, Candra and Maṅgala occupy Yuma
Rāśi/Añśas, they give rise to female birth because all these factors
are the Kāraka for feminine birth.
In this yoga, the factors considered are Śukra, Candra, and Lagna,
whereas Maṅgala is left out (being masculine). When these three factors
have a strong influence of masculine energies (due to Oja Añśas), they have
the predominance of both feminine (inherent nature) as well as masculine
(Oja Añśas), indicating the birth of eunuchs.
7. Yoga 6b: Lagna, Candra and Budha occupying Oja Rāśis and
Oja Navāñśa and dṛṣṭied by Śukra and Śani. Sārāvalī suggests a
variant to this yoga, whereby Lagna, Candra and Budha should
occupy both Oja Rāśi and Oja Navāñśas and dṛṣṭied by both Śukra
and Śani.
For this yoga to work, the following conditions should be met, (1)
Lagna, Candra and Budha should “conjoin” in an Oja Rāśi while they can
occupy Oja Navāñśa separately, and (2) Śukra should occupy the
Saptamabhāva (7H) from the Lagna, and (3) Śani can be in Sukha (4H),
Saptama (7H) or Lābha (11H) from the Lagna, as from here Śani can aspect
the Lagna-Candra-Budha yoga with Purṇadṛṣṭi.

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Sārāvalī 8.18-20.
The birth of a Eunuch should be declared (1) if Sūrya and
Candra are in odd Rāśis and be in mutual aspect, or (2) if
Budha and Śani be in mutual aspect from odd Rāśis, or (3) if
Maṅgala dṛṣṭies Sūrya, who is in an even Rāśi, or, (4) if Candra
is in Lagna in odd Rāśi. These are the views of sages. (5) If
Maṅgala dṛṣṭies Budha in Oja Rāśi and simultaneously Candra
in Yugma Rāśi, the same effect follows. (6) Alternatively, if
Lagna, Candra and Budha are in odd Rāśi and odd Navāñśa
and dṛṣṭied by Śukra and Śani, eunuch birth is indicated.

Jātakapārijāta 3.23.
The following are the six yogas leading to the conception of a
eunuch. (1) Sūrya and Candra opposing each other, (2) Budha
and Śani are opposing each other, (3) Sūrya in a Yugma Rāśi
dṛṣṭied by Maṅgala; (4) Candra and Lagna occupying Oja Rāśi,
dṛṣṭied by Maṅgala; (5) Candra in a Yugma Rāśi, Budha in an
Oja Rāśi and both dṛṣṭied by Maṅgala; and (6) Śukra, Candra
and the Lagna occupying Oja Navāñśas.

According to Śrī V. Subrahmaṇya Śāstrī, the author of Dasādhyāyī

twisted the ślokas of Bṛhajjātaka to bring it in line with Maharṣi
Bādarāyaṇa, which is given below: (1) Candra and Sūrya occupying Yugma
and Oja Rāśis respectively and aspecting each other. (2) Śani in a Yugma
Rāśi and Budha in an Oja Rāśi, aspecting each other; however, this does
not make sense, as these Grahas cannot aspect each other with Purṇadṛṣṭi
while occupying Rāśis of different oddities. There is only the possibility of
Padadṛṣṭi when they occupy 4-10 of each other, but it is not strong.

Jātakapārijāta 3.31.
In the Niṣekakuṇḍalī, the presence of the following yogas
indicates the conception of a Eunuch, (1) Sūrya and Candra
aspect each other (opposition), they tend to produce a eunuch.
(2) Candra and Śani aspecting mutually (opposition).

Jātakapārijāta 3.33.
(1) When the Lagna rises in Budha’s Rāśi, Ṣaṣṭheśa occupies the
Lagna, and Budha occupies the Śatru Bhāva (6H), the birth of a
female eunuch can be predicted. (2) When Śani occupies the
Śatru Bhāva (6H) birth of a male eunuch can be predicted.

5.1.4.5.3
MULTIPLE BIRTHS

We often encounter more than one birth in one pregnancy, such as

Twins, Triplets, or more. The maximum number of births from a single
pregnancy known at current times is that of Nadya Suleman, better known
as “Octomom,” after becoming world-famous when she gave birth to eight

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babies in January 2009. She gave birth to 6 boys and two girls at the Kaiser
Permanente Medical Center, Bellflower, California, USA. The babies were
conceived with the aid of “In Vitro Fertilization (IVF)” treatment and
were nine weeks premature when delivered by Caesarean section.
The components of the yogas involving multiple births are: (1)
Budha is the Graha of multiplicity, hence is an important factor in such
yogas. (2) The 3rd house and its Kāraka Maṅgala plays an important part
as it deals with the birth of siblings. (3) The Lagna is involved as the
Ādhānalagna involves the eldest among the multiple children, while the
3rd house denotes the younger ones. In support of this, Devakeralam gives
a yoga that states, “One born with the 2nd half of Meṣa Navāñśa Lagna and
dṛṣṭied by Budha or conjoined with it, is one of the twins.”
5.1.4.5.4
BIRTH OF TWINS

Jaiminisūtra 3.4.52.
If the Niṣekalagna or its Navāñśa is in Mīna or Vṛścika Rāśi,
there could be the birth of Twins, Triplets etc.

The two Rāśis that Maharṣi Jaimini has emphasized for the birth
of Twins and Triplets are the Mina and Vṛścika Rāśi. If the Niṣekalagna is
strongly associated with these two Rāśis, more than one child could be born
in one pregnancy.

Sārāvalī 8.16.
When Sūrya and Bṛhaspati occupy Mithuna or Dhanu Rāśi and
are dṛṣṭied by Budha, then two male twins are conceived. Two
female twins are conceived when Śukra, Maṅgala and Candra
occupy Mīna or Kanyā Rāśi and are dṛṣṭied by Budha.

We have previously seen that according to Sārāvalī 8.14-15., Sūrya

& Bṛhaspati (along with Lagna and Candra) in Oja Rāśi/Añśa gives birth
to a male child. On the other hand, Śukra, Maṅgala and Candra in Yugma
Rāśi and Añśas give birth to a female child. Therefore, we have two sets of
Grahas (1) Sūrya and Bṛhaspati for male birth and (2) Śukra, Maṅgala and
Candra for female birth. These Grahas are also associated with the birth
of male and female twins.
For Twin birth, Budha and the Ubhayarāśis (Mithuna, Kanyā,
Dhanu and Mīna) become important, as both the Graha and the Rāśis
represent duality. The Ubhayarāśis can be classified into (1) Male group:
represented by the Oja Rāśis – Mithuna and Dhanu, and (2) Female
group: represented by Yugma Rāśis – Kanyā and Mīna. When the male
factor Grahas, Sūrya and Bṛhaspati occupy the Oja Ubhayarāśis and are
dṛṣṭied by Budha, male twins are born. On the other hand, when the female

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factor Śukra, Maṅgala and Candra occupy Yugma Ubhayarāśis and dṛṣṭied
by Budha, female twins are born. Therefore, Budha’s aspect is essential for
a twin birth.

Jātakapārijāta 3.20b.
The five Grahas Sūrya, Bṛhaspati, Candra, Śukra, Maṅgala
occupying Dvisvabhāva Navāñśa, and dṛṣṭied by Budha,
produce twins, corresponding to the character of the
Dvisvabhāva Navāñśa. This means a male child if the
Dvisvabhāva Navāñśa is Oja and a female child if it is Yugma.
When both Oja and Yugma Navāñśas are considered, both male
and female children are produced.

Jātakapārijāta makes a minor distinction that the said Grahas

should occupy Oja or Yugma Navāñśas instead of the Rāśis. Whether the
Twins are male or female depends on the nature of the Navāñśas occupied
by the 5 Grahas. Here, the Oja Ubhayarāśis are Mithuna and Dhanu, while
the Yugma Rāśis are Kanyā and Mīna.

Jātakapārijāta 3.32.
In the Niṣekakuṇḍalī, (1) When Sahajeśa and Lagneśa conjoin,
twin births are likely. (2) When the Lagneśa occupies the Varga
of the Sahajeśa or its Uccarāśi, twin births are likely.

The birth of the Twins involves the Lagna (representing self) and
Sahaja (representing sibling). Therefore, twin births can also involve the
yuti of the lords of the specific Bhāvas. The birth of twins can also occur
when the Lagneśa occupy the Varga (Navāñśa or Dreṣkāṇa) owned by the
Sahajeśa or the Varga represented by the Uccarāśi of the Sahajeśa. For
instance, in a Ādhānakuṇḍalī, Mithuna Lagna is rising, whereby Siṅha,
representing the Sahajabhāva and Sūrya the Sahajeśa. If the Lagneśa
Budha occupy Siṅha or Meṣa Navāñśa, twins are likely born.

Jātakapārijāta 3.34a.
In the Niṣekakuṇḍalī, the Birth of twins can be predicted when
Lagneśa and the Sahajeśa conjoin in the Lagna.

When the Lagneśa and Sahajeśa conjoin in the Lagna, then the
likelihood of birth of the Twins increases manifold. The yogas occurring in
the Lagna or Candra Lagna gain a high level of certainty. Does this
principle apply in Janmakuṇḍalī as well? In my opinion, yes, for instance,
if the Lagneśa of a person occupies Sahajeśa’s Rāśi, Navāñśa or Dreṣkāṇa
and there is the additional influence of, say, Budha, Maṅgala and a
Ubhayarāśi, it is likely that the native has a twin sibling.

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This is the Kuṇḍalī of Amalie Auguste, Queen of Saxony (13

November 1801 at 16:15 LMT, Munich, Germany). A German royalty, the
fourth child of King Maximilian I Joseph of Bavaria and his second wife
Karoline of Baden. She was the identical twin sister of Elizabeth Louise,
later Queen of Prussia, wife of Frederick William IV of Prussia. In this
Kuṇḍalī, the Sahajeśa is influencing Lagneśa Maṅgala by occupying his
Rāśi. In the Dreṣkāṇa Kuṇḍalī, the picture becomes clearer as Lagna,
Maṅgala, Sūrya, Bṛhaspati, and Budha occupy Dvisvabhāva Navāñśa, and
Budha occupies a Yugma Ubhayarāśi, aspecting the Grahas with Rāśi
Dṛṣṭi. In the Dreṣkāṇa Kuṇḍalī, the Lagneśa and Sahajeśa conjoin in the
Dreṣkāṇa Lagna dṛṣṭied by Lagneśa Maṅgala (from Rāśi Kuṇḍalī).

Jaiminisūtra 4.2.9.
The birth of twins is indicated when the lord of the 3rd house in
the Niṣekakuṇḍalī in the 3rd, 1st or 8th house.

Maharṣi Jaimini endorses this principle of the Lagna-Sahaja yoga

and states that, in the Niṣekakuṇḍalī, occupation of the Sahajeśa in the
Sahaja, Lagna or Randhrabhāva can indicate twin birth. The Randhra is
mentioned here for two reasons, (1) Randhra is treated akin to Lagna, as
it is also the Bhāva representing the Native. In the Naisargika Kuṇḍalī,
Lagna and Randhra are lorded by the same Graha, Maṅgala, denoting that
the Randhra is the other side of the self. That is the reason why like other
Bhāvas 2H-Family, 3H-siblings, 4H-The mother, 5H-Children, 6H-
Servants etc., there is no relation allotted to the Randhrabhāva, and (2)

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the Bhāvāt Bhāvam of the Randhrabhāva falls in the Sahajabhāva, the

Bhāva representing the siblings.
1. Jātakapārijāta 3.24.1-3. (1) Candra and Śukra in Yugma Rāśis
with Maṅgala, Budha and Bṛhaspati occupying the Lagna in Oja
Rāśis cause the formation of twins in the womb. (2) The Lagna and
Candra being in Yugma Rāśis and dṛṣṭied by a Puruṣa Graha also
cause the formation of twins, (3) Budha, Maṅgala, Bṛhaspati and the
Lagna, being in Yugma Rāśis, and possessed with strength, Similarly
lead to twin foetus being conceived in the womb.
2. Jātakapārijāta 3.29-30a. (1) Sūrya and Bṛhaspati in Ubhayarāśis
dṛṣṭied by Budha can produce male twins. (2) Candra, Śukra, and
Maṅgala, in similar positions, produce twin females.

Jaiminisūtra 4.2.10-11.
The twins are safely delivered if the lord of the 3rd house is
weak. If, instead, the lord of the Lagna is weak, there are
chances of miscarriage.

If the 3rd lord, indicating the birth of twins, is weak, the twins are
safely delivered. Here, the weakness of the 3rd should be judged relative to
that of the Lagneśa. This is to align the 1st portion of the yoga with the
next. The next portion of the yoga states that if the Lagneśa is weaker
(than the 3rd lord), there could be a miscarriage. From another standpoint,
if the 3rd lord is stronger than the Lagneśa, the pregnancy may suffer a
miscarriage.
5.1.4.5.5
MALE-FEMALE TWINS

Bṛhajjātaka 4.14a.
(a) When Candra and Śukra are in Yugma Rāśis, and Budha,
Maṅgala, Bṛhaspati and Lagna are in Oja Rāśis, twins are born,
of whom one is male and the other female. (b) Lagna and
Candra in Yugma Rāśis dṛṣṭied by a Puruṣa Graha, produce
twins, as above. (c) Powerful Budha, Maṅgala, Bṛhaspati and
Lagna are in Yugma Rāśis, then predict the same result.

BIRTH OF TWINS, OF WHOM ONE IS MALE AND ANOTHER FEMALE

(1) Candra and Śukra are the feminine factors. When they occupy
the Yugma Rāśis - feminine, they indicate female birth. At the same time,
when the male factors Budha, Maṅgala, Bṛhaspati and the Lagna occupy
Oja Rāśis, then they promise the birth of a male child. When these two
yogas occur simultaneously, they indicate the birth of twins, of whom one
is male and another female. (2) In the same manner, a male and female
twin is produced when Lagna and Candra occupy Yugma Rāśis (feminine
factor), dṛṣṭied by Puruṣa Grahas (masculine factor – Budha, Maṅgala and

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Bṛhaspati), or (3) when the Puruṣa Grahas (masculine factor) occupy

Yugma Rāśis (feminine factor).

Sārāvalī 8.21-22.
(1) Should Lagna and Candra occupy Yugma Rāśis and dṛṣṭied
by a strong Graha, then there are twins in the womb, of which
one is a male child and another a female. (2) Similar results
follow when Candra and Śukra are in Yugma Rāśis, and
Bṛhaspati, Vakra (Maṅgala), Saumya (Budha) and the Lagna
are in Oja or Ubhayarāśis and are powerful. Śrī Sānthānām
made a small omission in this śloka. The śloka is as follows:
“samarāśau śaśisitayorviṣame guruvakrasaumyalagneṣu।
dviśarīre vā baliṣu pravadet strīpuruṣamatraiva॥”

Notice the minor variation between Bṛhajjātaka and Sārāvalī.

While Bṛhajjātaka states that the Lagna and Candra in a Yugma Rāśi
should be dṛṣṭied by a Puruṣa Graha, Sārāvalī states that the aspect should
be from a strong Graha. Also, Sārāvalī mentions the Ubhayarāśis (in
addition to the Oja Rāśis), which is missing in Bṛhajjātaka.
5.1.4.5.6
KOŚAVEṢṬITA JANMA

Jātakapārijāta 3.39.
When Sūrya occupies a Catuṣpada Rāśi and other Grahas being
strong, occupy Ubhayarāśi (or Navāñśa), twins are born covered
in one embryonic sac.

Kośaveṣṭita Janma means being born in the same embryonic sac.

Jātakapārijāta mentions this yoga in the context of Ādhānalagna. This
yoga is the same as in Janmakuṇḍalī. According to Bṛhajjātaka 5.4,
Jātakatattva 2.7 and Sārāvalī 9.44, when at birth Sūrya or Maṅgala
occupies the Lagna falling in a Catuṣpada Rāśi and the other Grahas being
powerful occupy Ubhayarāśi s, twins are born.
The key constituents of these yogas are (1) Sūrya (or Maṅgala), (2)
Catuṣpada Rāśis viz., Meṣa, Vṛṣabha, Siṅha, Dhanu 2nd half and Makara
1st half, and the (3) Ubhayarāśi s/Añśa viz., Mithuna, Kanyā, Dhanu and
Mīna, (4) Strength of other Graha. This yoga is produced when Sūrya
occupies a Catuṣpada Rāśi and other Grahas, being strong, occupy Ubhaya
Rāśi /Añśa, whereby twins are born while being covered by one embryonic
sac.

WHAT DOES ONE EMBRYONIC SAC MEAN?

This indicates identical twins, i.e., those having almost identical
genetic information. The Identical twins are called monozygotic twins.
They come from one egg, whereby although the egg is fertilised by one

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sperm, they split into two or more embryos after fertilisation. These babies
always have the same sex because the sex is determined by the
chromosomes in the sperm. They share a remarkably similar genetic
makeup, as they have the same set of DNAs that define our characteristics.
That is why their looks are almost the same.
5.1.4.5.7
BIRTH OF TRIPLETS

Bṛhajjātaka 4.14b.
(d) If Grahas and Lagna are in Dvisvabhāva Añśas, dṛṣṭied by
Budha in his Añśa, three children are born, of whom two
partake of the sex of the Añśa occupied by Budha and the other
of the opposite sex. (e) If Grahas, Lagna and Budha are in
similar Añśas, then three children of that sex are born.

There is the birth of Triplets if the Lagna and the Grahas occupy
Dvisvabhāva Añśas and dṛṣṭied by Budha from his own Añśas
(Mithuna/Kanyā). Which Grahas are being discussed here? It is not
explicitly mentioned here, and we must not indiscriminately take all the
Grahas. This has been clarified by Jātakapārijāta 3.20b., which states that
the five Grahas Sūrya, Bṛhaspati, Maṅgala, Candra, Śukra, occupying
Dvisvabhāva Navāñśa, and at the same time dṛṣṭied by Budha, produce
twins, corresponding to the character of the Navāñśa. Here, among the 5
Grahas, Sūrya, Bṛhaspati and Maṅgala indicate male birth, while Candra
and Śukra indicate female birth8. Gender is defined in this manner:
1. All the three children are male if the Grahas occupy Oja
Dvisvabhāva Navāñśas (Mithuna, Dhanu) and Budha occupies his
Oja Navāñśa (Mithuna). This indicates that in Navāñśa, Budha is
capable of aspecting his 10th house. This is primarily because of Rāśi
Dṛṣṭi, whereby Grahas in one Ubhayarāśi can aspect other
Ubhayarāśi s.
2. All the three children are female if the Grahas occupy Yugma
Dvisvabhāva Navāñśas (Kanyā, Mīna) and Budha occupies his
Yugma Navāñśa (Kanyā).
3. There are two girls and one boy if the Grahas occupy Oja
Dvisvabhāva Navāñśa (Mithuna, Dhanu) and Budha occupies his
Yugma Dvisvabhāva Navāñśa (Kanyā).

8Sārāvalī 8.16. If Sūrya and Guru occupy Mithuna or Dhanu and are dṛṣṭied by Budha,
then two male twins are born. Two female twins are born, if Śukra, Maṅgala and Candra
occupy Meena or Kanyā Navāñśa and are dṛṣṭied by Budha.

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4. There are two boys and one girl if the Grahas occupy Yugma
Dvisvabhāva Navāñśa (Kanyā, Mīna) and Budha occupies his Oja
Dvisvabhāva Navāñśa (Mithuna).

Sārāvalī 8.16.23-26.
The following Yogas prevailing at the time of Ādhāna lead to the
births of Triplets. (a) Budha in Mithuna Navāñśa aspecting
Grahas, who also occupy Dvisvabhāva Navāñśas, (b) Budha
from Mithuna Navāñśa aspecting the rising Navāñśa, (c) Budha
in Kanyā Navāñśa aspecting a Graha in Dvisvabhāva Navāñśa,
(d) Budha in Kanyā Navāñśa aspecting a Ubhayarāśi that is
rising, (e) Budha in Mithuna Añśa aspecting a Graha in
Mithuna Añśa, or Dhanu Añśa, (f) Budha in Mithuna Navāñśa
aspecting the Lagna, which falls in Mithuna Navāñśa, or
Dhanu Navāñśa, (g) Budha in 7th aspecting a Graha in Kanyā,
or Mīna Navāñśa, or aspecting such Lagna Navāñśa. Yogas (a)
and (b) lead to the birth of triplets- one female and two males.
Combinations (c) and (d) cause the birth of triplets consisting of
two females and one male. Combinations at (e) and (f) cause
three male children, while the ones at (g) indicate three female
children.

Sārāvalī gives a detailed account of the birth of Triplets of several

combinations, i.e., three males, three females, two males and one female,
and two females and one male. These are stated hereunder:
1. Three males: (e) Budha in Mithuna Navāñśa aspecting a Graha in
Mithuna or Dhanu Navāñśa, (f) Budha in Mithuna Navāñśa
aspecting the Lagna, which falls in Mithuna Navāñśa, or Dhanu
Navāñśa,
2. Three females: (g) Budha in 7th aspecting a Graha in Kanyā, or
Mīna Navāñśa, or aspecting such Lagna Navāñśa.
3. Two males and one female: (a) Budha in Mithuna Navāñśa
aspecting Grahas, who also occupy Dvisvabhāva Navāñśas, (b)
Budha from Mithuna Navāñśa aspecting the rising Navāñśa.
4. Two females and one male: (c) Budha in Kanyā Navāñśa
aspecting a Graha in Dvisvabhāva Navāñśa, (d) Budha in Kanyā
Navāñśa aspecting a Ubhayarāśi that is rising.

Jātakapārijāta 3.24.4.
There is a triplet conceived when (a) Budha in his own Navāñśa
(Mithuna & Kanyā), dṛṣṭies all grahas, and the Lagna, or (b) if
the Lagna, and all the Grahas (Sūrya, Bṛhaspati, Maṅgala,
Candra and Śukra), occupy Dvisvabhāva Navāñśas. Two out of
these triplets have their sex determined by the characteristics of
the Navāñśa occupied by Budha, i.e., Mithuna - male, Kanyā -

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female. The triplets are of the same sex if all the grahas occupy
either Oja or Yugma Ubhayarāśi s.

Jātakapārijāta 3.26.
When Budha occupies Kanyā Navāñśa and other grahas occupy
the Lagna, each occupying a Dvisvabhāva Navāñśa, birth of a
Triplet can be predicted.

Jātakapārijāta 3.27.
(1) When Budha occupies Mithuna Navāñśa, dṛṣṭies other
grahas and the Lagna, in the position mentioned in the previous
śloka, a female and two males in the womb can be declared. (2)
If Budha occupies Mithuna Navāñśa and dṛṣṭies the Grahas and
the Lagna, every one of whom occupies Mithuna Navāñśa, three
males in the womb can be declared.

Jātakapārijāta 3.28.
(1) When Budha in Mithuna Navāñśa aspecting other Grahas
and the Lagna, who, occupying the Navāñśa either Mithuna or
Kanyā Navāñśa, the same results (3 males) can be predicted. (2)
But when Budha occupies Kanyā Navāñśa and dṛṣṭies other
grahas and the Lagna, who occupy either Mithuna or Kanyā
Navāñśa, three females in the womb can be predicted.

5.1.4.5.8
MANY CHILDREN

Bṛhajjātaka 4.15.
When Lagna is in Dhanu, and the same Añśa and all the Grahas
are powerful and occupy Dvisvabhāva Añśas of Bṛhaspati, and
the Lagna is dṛṣṭied by both Sani and Budha, then predict the
birth of three or more children.

When Lagna rises in Vargottama Dhanu, i.e., the last Navāñśa of

Dhanu Rāśi, all the Grahas are powerful and occupy Dvisvabhāva Añśas
of Bṛhaspati, i.e., Dhanu or Mīna, and the Janmalagna in the Rāśi Kuṇḍalī
is dṛṣṭied by strong Budha and Śani, there is the birth of even more than
three children.

Jātakapārijāta 3.25.
Many embryos are encased in the same embryonic bag (many
simultaneous pregnancies occur), when the Lagna rises in the
last Navāñśa of Dhanu (Dhanu Navāñśa) and all the grahas
are strong and occupy Dhanu Navāñśa (irrespective of their
Rāśi placement), and the Lagna is dṛṣṭied by strong Budha and
Śani. Notes: V. Subrahmaṇya Śāstrī notes that if the last
Navāñśa of Dhanu is rising, then more than three children are
possible in the case of dogs etc. The commentator Bhātotpala
believes Prabhuta may mean 5, 7 or 10.

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5.1.4.5.9
YOGAS FROM HORĀRATNA

1. Horāratna 1.343-344. Sex of the Child: Now, the combinations for

births of male, female, or eunuch, as per Ācārya Varāhamihira. (a) In the
Ādhānakuṇḍalī, Bṛhaspati, Candra, the Lagna and Sūrya placed in Oja
Rāśis, and Navāñśas cause the birth of a male child. (b) These four in
Yugma Rāśis with Navāñśas usher a female child. (c) Sūrya and
Bṛhaspati, with strength in Oja Rāśis, cause the birth of a male child. (d)
Maṅgala, Candra and Śukra, with strength in Yugma Rāśis, promote the
birth of a male child. (e) Sūrya and Bṛhaspati in Oja Rāśis; with the dṛṣṭi
of Budha, and in Dvisvabhāva Navāñśas that are masculine denote that
twins comprising male children are born. (f) Maṅgala, Candra and Śukra
in Oja Rāśis, with the dṛṣṭi of Budha in Dvisvabhāva Navāñśas that are
feminine, cause the birth of twin female children. (g) In the case of yogas
“e” and “f”, if the Navāñśas are of both kinds, i.e. one masculine and the
other feminine, birth of one male child and one female child occurs.
Ācārya Balabhadra observes that the words “Dvayangastha” used by
Bṛhajjātaka should be interpreted as “in Ubhayarāśis” as otherwise, a
contradiction arises between Bṛhajjātaka and the sages.
2. Horāratna 1.345-346. This has been clearly stated in Suka Jātaka as
under. (a) Sūrya and Bṛhaspati Budha in Mithuna and Dhanu Navāñśas
dṛṣṭied by cause birth of twins comprising a male and a female child. If
the Navāñśas in question are Kanyā and Pisces, the twins comprise two
female children. (b) Maṅgala, Candra, and Śukra dṛṣṭied by Budha in the
Navāñśas of Pisces and Kanyā cause the birth of twins comprising two
female children. If the Navāñśas are Dhanu and Mithuna, the twins are
one female and one male.
3. Horāratna 1.347. According to Ācārya Varāhamihira, Śani in an Oja
Bhāva from the Lagna cause birth of a male issue. The child, male or
female, should be addressed after assessing the strengths of the various
Grahas. Ācārya Balabhadra adds that the specific yoga involving Śani
relates to the birth of a male issue. The birth of a female issue is also
possible, for which the relevant combinations should be sought by
scrutinising the strength of other Grahas involved in granting progeny.
4. Horāratna 1.348. Now some specialities from Suka Jātaka. Śani
without the dṛṣṭi of another Graha, placed in an Oja Bhāva “excluding
the Lagna”, causes the birth of a male issue. In Yugma Bhāva, he
contributes to a female child. Notes: Observe the two additional
conditions compared to Ācārya Varāhamihira, (1) Dṛṣṭi of another
Grahas, and (2) Śani in an Oja Bhāva, excluding the Lagna.
5. Horāratna 1.349. It is stated in Horā Makranda that a Puruṣa Graha
with strength, occupying a Kendra, in Svanavāñśa or other Varga and
dṛṣṭied by a Puruṣa Graha causes the birth of a male issue. A female
issue is born if an Strī Graha is in Ucca in a Kendra and dṛṣṭied by an
Strī Graha.

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6. Horāratna 1.350-354. Birth of a Eunuch: Each of the following yoga is

based on Sārāvalī, denoting the birth of a eunuch. (a) Sūrya and Candra
aspecting each other, placed in Oja or Yugma Rāśis. (b) An aspect
between Śani and Budha from Oja or Yugma Rāśis. (c) Maṅgala in an
Oja Rāśi aspecting Sūrya in a Yugma Rāśi. (d) Maṅgala in a Yugma Rāśi
aspecting the Lagna or Candra in an Oja Rāśi. (e) Budha in an Oja Rāśi
and Candra in a Yugma Rāśi, dṛṣṭied by Maṅgala. (f) The Lagna, Candra
and Śukra in Oja Rāśis with odd Navāñśas dṛṣṭied by Budha or Śani.
7. Horāratna 1.355-356 Other Yogas: (a) According to another authority,
even with the blessings of Lord Viṣṇu, only a eunuch is born if eunuch
Grahas occupy the 7th, 10th and 4th from Ādhānalagna. (b) This
combination as at “a” should be applied only in the absence of other
yogas stated earlier for the birth of a male or a female issue. Only the
strongest of these yogas give conclusive results. For Horā Makranda
states as under. (c) The question of male or female issues should be
decided after ascertaining the strengths of relevant combinations. Only
in the absence of an indication of a male or a female issue being due, a
eunuch is born.
8. Horāratna 1.357-362. Twins and Triplets: Given below are
combinations leading to the birth of two or three issues in the relevant
delivery, as per Ācārya Kalyāṇavarmā. (a) The Lagna in a Yugma Rāśi
dṛṣṭied by strong Candra cause birth of twins, so should an astrologer
declare. (b) Candra and the Lagna in a yugma Rāśi dṛṣṭied by a Puruṣa
Graha cause the birth of twins. (c) The Lagna, Budha, Maṅgala and
Bṛhaspati, all with strength and in Yugma Rāśis, cause the birth of
twins. (d) Candra and Śukra in Yugma Rāśis, while the Lagna,
Bṛhaspati, Maṅgala, and Budha are in odd Rāśis, cause the birth of
twins. (e) Bṛhaspati, Maṅgala, Budha, and the Lagna being in strength
in Ubhayarāśis cause the birth of twins. (f) The Lagna and a Graha in it
should obtain a Dvisvabhāva Navāñśa. Budha should be in Mithuna
Navāñśa. Lastly, Budha should aspect the said Ādhānalagna and the
Graha in it. Then the birth of one female and two males follow in the
ensuing delivery. (g) If Budha is in Kanyā Navāñśa, instead of Mithuna
Navāñśa as stipulated above, it is two females and one male. (h) The
Ādhānalagna and a Graha in it should be in Mithuna or Dhanu in
Navāñśa. Budha should be in Mithuna Navāñśa. Lastly, the dṛṣṭi of
Budha should be on the Lagna and the Graha. As a result, three male
issues are born in the ensuing delivery. (i) The Ādhānalagna and a
Graha in it should be in Pisces or Kanyā in Navāñśa. Budha being in
Kanyā Navāñśa and lending his aspect to the Lagna and the Graha lead
to the birth of three female issues.
9. Horāratna 1.363. More Than Three Children: According to Ācārya
Varāhamihira, if the Ādhānalagna is in the last Navāñśa of Dhanu and
all the (seven) Grahas are in Dhanu Navāñśa while the Ādhānalagna is
dṛṣṭied by strong Budha and Śani, there are many embryos in the womb.

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5.1 .4 .6
CH A RA C TE RI STI C S OF T HE CH IL D

Nature, characteristics, and the talent of the yet-to-be-born child

can be known from the Ādhānakuṇḍalī. For that, the Grahas occupying or
aspecting the Lagna or conjoining or aspecting the Lagneśa should be
judged. When a Graha occupying the Lagna is in his Sva, Mitra, Ucca, or
Mūlatrikoṇa Rāśi, he offers strength and good qualities. On the other hand,
when the Graha is in his Nīca/Śatru Rāśi, he is the source of weakness.
Similarly, Śubhakartari yoga is the source of strength, while the
Pāpakartari yoga is the source of weaknesses.
5.1.4.6.1
KNOWLEDGEABLE CHILD

Jātakapārijāta 3.20.
When this Ādhānalagna is dṛṣṭied by or occupied by a Saumya,
the offspring born is long-lived and prosperous and attain
proficiency in all branches of knowledge (the 6 Vedāṅgas).

When the Ādhānalagna is dṛṣṭied or occupied by a Saumya viz.,

Candra, Budha, Bṛhaspati and Śukra, the native is offered good longevity,
growth, and prosperity. The child also attains prosperity in various
branches of knowledge. The Graha occupying or aspecting the Lagna can
indicate the specific branch of knowledge. In the absence of the Grahas
occupying or aspecting the Lagna, the yutidṛṣṭi of the Lagneśa can be
judged.
5.1.4.6.2
BRAVE OR TIMID CHILD

Whether the child born is Brave or Timid can be seen from the
Ādhānakuṇḍalī. A specific yoga involving Rāhu-Candra yuti is given by
Maharṣi Jaimini in this regard.

Jaiminisūtra 3.4.28
If the Ādhānalagna is occupied by Rāhu and Candra, the child
is brave.

Rāhu-Candra yoga is a peculiar yoga and, in various Bhāvas, can

indicate courage or timidity. In the Lagna, this yoga indicates Courage.
Rāhu is the head of the demon, who showed the courage to deceive the
Devatās for Amṛta (nectar), which was spotted by Candra, and the head
severed by lord Viṣṇu. They represent the nodes of Candra caused by the
intersection of the orbit of Candra and the ecliptic. Therefore, the yogas of
Candra-Rāhu and Candra-Ketu carry special significance.

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Jaiminisūtra 3.4.29-30.
If the Rāhu-Candra yuti occurs in the Lābha Bhāva (11H) from
the Ādhānalagna, the child born is timid. In this manner, the
pregnancy can be divined. Similarly, if Rāhu-Candra yuti
occurs in the Saptama (7H) or Daśama (10H) Bhāva, or the
Navāñśa Lagna, the child born is timid.

Regarding this śloka, Pt Rath explains that Maharṣi Jaimini

considers the Dharma Bhāva in the Ādhānakuṇḍalī for determining
whether the child is going to be brave or timid. Therefore, considering 9H
as the Lagna, Rāhu-Candra yuti in the Lagna, indicating their yuti in the
5H, indicating Bravery. On the other hand, the same yuti occurring in the
3H, 11H, or the 2H (from the 9H) indicate Timidity in the child.
I think the Rāhu-Candra yoga in Artha and Kāma Trikoṇa
indicates timidity, while in the Dharma and Mokṣa Trikoṇa, the result is
courage. This can be graded in this manner, from high to low courage,
Dharma → Mokṣa → Kāma → Artha. Pt Rath further clarifies that Rāhu
in the Ādhānalagna also indicate Breech Birth or Entanglement with
Umbilicus, provided that 10H/8H are also involved. This appears logical,
as Rāhu represent the Sarpas (serpents), which the coiling umbilicus
denotes.
5.1.4.6.3
NATURE OF THE CHILD

Jaiminisūtra 3.4.31.
In this manner, determine the nature (of the child) from the
Lābha (11H) and the Dharma (9H) (from the Ādhānalagna).

This is a continuation of the previous śloka. Therefore, to

understand this śloka, we must understand the previous śloka and extend
that to this śloka. In the previous śloka, Maharṣi Jaimini suggested that
Rāhu-Candra yuti in the Lābha or the Dharma Bhāva can indicate the
birth of a Timid Child. According to Maharṣi Jaimini, the nature of the
child should be seen from the Lābha Bhāva and the Lābha from the Lābha
Bhāva, i.e., the Bhāgyabhāva.
Nothing much has been explained regarding the application of this
principle. Taking the cues from Pt Rath’s explanation of the previous śloka,
we can say that the primary Bhāva affecting the nature of the yet-to-be-
born child is the Bhāgyabhāva, as this Bhāva connects one to the previous
birth. The Grahas in the Trikoṇa to this Bhāva indicate an increase of the
Kārakatva of the Grahas. On the other hand, those in the 2 nd, 3rd or 11th
from this Bhāva indicate the decline. For instance, Sūrya in the
Bhāgyabhāva, or its Trikoṇa, would make the person authoritative and a

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natural leader. On the other hand, Sūrya in the 2 nd, 3rd or 11th (Artha and
Mokṣa Trikoṇa) indicate less of the stated qualities.

Case Study: This is the Ādhānakuṇḍalī of the male native derived

above. In this Kuṇḍalī, Sūrya, Budha and Bṛhaspati occupy the
Bhāgyabhāva, indicating the strong qualities of these Grahas. Śani and
Ketu in the Lagna dṛṣṭied by Bṛhaspati, indicating Tapasvī Yoga. The
position of the 9L Śani in the Lagna and Parivartana between the 9L and
Lagneśa, Śani and Budha indicate a strong connection between this life’s
objectives with the previous life.

Jaiminisūtra 3.4.32.
Nature is also seen from the Grahas occupying the Navāñśa
Lagna and their Ucca/Nīca Rāśis etc.

Nature is also seen from the Grahas occupying the Navāñśa Lagna
and their Ucca/Nīca Rāśis etc. This is natural to expect that the Grahas in
the Navāñśa Lagna influence the nature and characteristics of the native.
The following should be judged from the Grahas occupying the Navāñśa
Lagna; (1) The Rāśi owned by the Graha, (2) The Uccarāśi of the Graha,
(3) The Nīcarāśi of the Graha. These Rāśis show the nature and the
dominant matters in this person’s life.

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Given here is the Navāñśa of the Ādhānakuṇḍalī of the male native

mentioned above. In this Kuṇḍalī, Navāñśa Lagna has Sūrya and
Bṛhaspati. Sūrya indicate Siṅha, Meṣa and Tulā, whereas Bṛhaspati,
Dhanu, Mīna, Karka and Makara.
These Rāśis are significant in the Kuṇḍalī for determining the
nature. In the Rāśi Kuṇḍalī, only Dhanu has Nīca Rāhu. Rāhu governs
hidden things, and in the Rāśi of the teacher, Dhanu, Rāhu indicates
research in profound subjects. There is significant yoga of Jyotiṣa vidya
due to the presence of Sūrya, Bṛhaspati and Ketu in the Navāñśa Lagna,
and Sūrya, Bṛhaspati, Budha in the 9th in the Rāśi Kuṇḍalī. The native
devoted almost his entire life researching this divine subject. The presence
of Sūrya, Ketu and Bṛhaspati in the Navāñśa Lagna indicates the blessings
of lord Śiva.

Jaiminisūtra 4.3.110
The appearance of the native can be judged from the Navāñśa
Lagna of conception chart.

It is a general principle that the strongest Graha governs the

appearance of the person in the Kuṇḍalī or the Graha occupying the
Navāñśa Lagna. In the given Kuṇḍalī, the Navāñśa Lagna is Dhanu
indicating that the person has a sporty and muscular build, a dignified
appearance etc. Budha indicates a darker complexion and somewhat heavy
built (Pṛthvī Tattva).

Jaiminisūtra 3.4.33.
Nature is also seen from the 3rd, 5th and the 12th (from the
Navāñśa Lagna).

The Grahas in the said Bhāvas, i.e., 3rd, 5th and 12th from the
Navāñśa Lagna, also determine the nature of the person. Since the results
of the Navāñśa Kuṇḍalī are subtle, the talent of the person can be seen
from the Grahas placed in the said Bhāvas. These Bhāvas are the 7H, 9H
and 4H from the 9H from the Navāñśa Lagna. In the given Kuṇḍalī,
Candra is in the 9H in Siṅha Navāñśa, indicating that the person is given
a fertile imagination and a creative mind.
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5.1 .4 .7
DE ST INY O F T HE R ELA TI ON S F R OM V AR Ṇ A DA L AG NA

The co-borns of the child yet to be born should be known from the
3H from the Varṇada Lagna. Let us review the computation of Varṇada
Lagna first. The steps of computation of Varṇada are as follows: (1) Step
1: Determine the Rāśi of the Lagna and Horālagna. Count the Rāśis in a
zodiacal direction from Meṣa for Oja Rāśi and reverse direction from Mīna
for Yugma Rāśi, (2) Step 2: If both Lagna and Horālagna are in the Rāśis
of the same oddity, then add their Rāśis count determined in the previous
step. If they are in the Rāśis of difference oddity, then find the difference
of their Rāśis and reject the sign (+ or -) and count the result from Meṣa or
Mīna, depending on the Lagna. (3) Step 3: The counting depends on the
Lagna’s oddity. If the Lagna is in Oja Rāśi, then the counting is in a
zodiacal direction from Meṣa Rāśi. On the other hand, if Lagna in Yugma
Rāśi indicates counting in an anti-zodiacal direction from Mīna Rāśi.
Varṇada Lagna is used for judging longevity. For instance, the pregnancy
is in danger if Krūras occupy the Trikoṇa from the Varṇada Lagna. This is
an interesting principle, as is not only the child’s fate in the womb known
but also those who are yet to manifest into the womb.

Jaiminisūtra 3.4.51
If Śubha or Krūras conjoin or aspect the 3rd house from the
Varṇada Lagna, predict the increase or decrease of co-born.

The 3rd house from the Varṇada Lagna indicates the younger co-
born of the foetus (who is yet to be born). If Saumyas conjoin or aspect this
Bhāva, more pregnancies are yet to come after the current birth. On the
other hand, the influence of Krūras indicates abortion, miscarriage, or
death of the younger co-borns later. Similarly, the mother is seen from the
4th house from the Varṇada Lagna, the father from the 9th house and the
elder siblings from the 11th house.
This is an incredibly important principle whose importance and
relevance cannot be overstated. Having a child is an important event in the
life of the parents and siblings. The pregnancy and the destiny of the
unborn child can alter the entire life of parents and people around it, as
pregnancy is related to the 5th house for the father and the 9th house for
the mother; both Bhāvas are associated with Bhāgya (destiny). The
Varṇada Lagna pertains to lineage (varṇa), representing people with the
same bloodline. Therefore, in the Niṣekakuṇḍalī, the Varṇada Lagna is
associated with the parents and siblings, who are related to the unborn
child’s bloodline.

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Case study: In this Ādhānakuṇḍalī of the case previously

mentioned, the Varṇada Lagna (VL) is in Tulā Rāśi. The 3H from the VL
is occupied by Rāhu, which indicates the birth of a younger co-born, but the
debility of Rāhu in Dhanu indicates that the younger co-born shall face
difficulties in life. The 3L Bṛhaspati is in the 5H from VL, having yuti with
9th and 11th lord Budha and Sūrya. This is a good yoga indicating that the
younger co-born shall progress in life despite difficulties.

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5.1.5
DEVELOPMENT AND TIMING

A
n important aspect of drawing the Ādhāna Kuṇḍalī is to monitor
the developmental progress. The foetus normally stays in the
mother’s womb for 10 Lunar months (Candramāsa), sometimes
shorter and sometimes longer. The ten months of pregnancy are
governed by ten Grahas, each governing the developments due in those
months. The knowledge in this matter makes us ponder that our ancient
Ācāryas not only knew that the duration of pregnancy is ten lunar months,
but they also knew the specific of when the development of a certain kind
happens. The knowledge of the Grahas governing the developmental
months is important because when a Graha is weak/afflicted in the
Ādhānakuṇḍalī, the month governed by that Graha shall have some issues,
and the developmental aspect of the foetus is likely to be hindered. Prior
knowledge of such things can help us address these issues before a child is
born.

5.1 .5 .1
DE V EL OP M EN T O F THE F OET U S

One important use of the Ādhānakuṇḍalī is to monitor the

development of the foetus and take preventive action if certain issues are
identified. This shows how developed Jyotiṣa has been from ancient times
and its wide usage in diverse fields, including medicine. A Graha governs
each month of pregnancy. If this Graha is strong and well-disposed in the
Ādhānakuṇḍalī, the development is good. In modern medical science, the
development stages of pregnancy are called trimesters, or three-month
periods, because of the distinct changes in each stage. Immediately after
fertilization, the following changes occur, leading to the formation of the
foetus.
Within 24 hours after fertilization, the egg begins dividing rapidly
into many cells. It remains in the fallopian tube for about three days. In
the implantation process, the fertilized egg called a blastocyte continues to
divide as it passes slowly through the fallopian tube to the uterus. Its next
job is to attach to the endometrium (the inner layer of the womb). Before
this happens, the blastocyte breaks out of its protective covering. When the
blastocyte establishes contact with the endometrium, an exchange of
hormones helps the blastocyte attach. Some women notice slight bleeding
for one or two days around implantation. The endometrium becomes
thicker, and a plug of mucus seals the cervix.

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The blastocyte cells form a little ball called the embryo within three
weeks, and the baby’s first nerve cells are formed. The developing baby is
called an embryo from conception to the eighth week. After the eighth week

and until the moment of birth, the baby is called a foetus.

According to modern medical science, the following are the monthly
developmental phases of the fetus in the womb. One may notice
remarkable similarities between the discoveries of the modern medical
science and the ancient Śāstras such as Jyotiṣa and Āyurveda. The ancient
Maharṣis were masters of multiple disciplines and could decipher the
essential harmony between the seemingly disconnected matters such as
human developmental cycles and the movement of the Grahas.
1. Month 1: As the fertilized egg grows, a water-tight sac forms around
it, gradually filling with fluid. This is called the amniotic sac, which
helps cushion the growing embryo. The placenta also develops during
this time. The placenta transfers nutrients from the mother to the
baby and wastes from the baby. A primitive face takes form with
large dark circles for the eyes. The mouth, lower jaw, and throat
develop. Blood cells take shape, and circulation begins. By the end of
the fourth week, the heart beating starts and beats 65 times a
minute. By the end of the first month, the embryo is less than 1 cm –
smaller than a grain of rice!
2. Month 2: The foetus’s facial features continue to develop. Each ear
begins as a little fold of skin at the side of the head. Tiny buds that

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eventually grow into arms and legs are forming. Fingers, toes, and
eyes are also forming. The neural tube (brain, spinal cord, and other
neural tissue of the central nervous system) is well-formed. The
digestive tract and sensory organs begin to develop. Bone starts to
replace cartilage. The head is large in proportion to the rest of the
baby’s body. By the end of the second month, the foetus is about 2.5
cm long and weighs about a gram. Usually, the foetus’s heartbeat can
be detected at about six weeks. After the 8th week, the baby is called
a foetus instead of an embryo.
3. Month 3: The baby’s arms, hands, fingers, feet, and toes are fully
formed. The baby can open and close its fists and mouth. The
external ears are also formed. Fingernails, toenails, and teeth begin
to develop. The baby’s genitals also develop, but the gender is
difficult to distinguish on ultrasound. By the end of the third month,
the baby is fully formed with semblances of all the organs. The
organs continue to mature to become functional. The circulatory and
urinary systems are working, and the liver produces bile. By the end
of the third month, the baby is about 10 cm long and weighs
approximately 30 grams. Since the baby has fully formed, the
chances of miscarriage considerably diminish after the 3rd month.
4. Month 4: The baby’s heartbeat may now be audible through a
doppler instrument. The fingers and toes are well-defined. Eyelids,
eyebrows, eyelashes, nails, and hair are formed. Teeth and bones
become denser. The baby can even suck their thumb, yawn, stretch,
and make faces. The nervous system is starting to function. The
genitals are fully developed, and their gender can be identified in
ultrasound. By the end of the fourth month, the baby is about 15 cm
long and weighs about 120 grams.
5. Month 5: The baby starts flexing its muscles, and the mother can
feel movement. Hair begins to grow on the baby’s head. The baby’s
shoulders, back, and temples are covered by a soft fine hair called
lanugo. This hair protects the baby and is usually shed at the end of
the baby’s first week of life. The baby’s skin is covered with a whitish
coating, which is thought to protect it from long exposure to the
amniotic fluid. This coating is shed just before birth. By the end of
the fifth month, the baby is about 25 cm long and weighs 200 to 450
grams.
6. Month 6: The baby’s skin is reddish in colour, wrinkled, and veins
are visible through the baby’s translucent skin. The baby’s finger and
toe prints are visible. The eyelids begin to part, and the eyes open.
The baby responds to sounds by moving or increasing the pulse. The
mother may feel the jerking motions if the baby hiccups. The baby
may survive after the 23rd week with intensive care if born

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prematurely. The baby is about 30 cm long and weighs nearly 1

kilogram by the end of the sixth month.
7. Month 7: The baby continues to mature and develop body fat
reserves. The baby’s hearing is fully developed. They change position
frequently and respond to stimuli, including sound, pain, and light.
The amniotic fluid begins to diminish. At the end of the seventh
month, the baby is about 35 cm long and weighs from 1 to 1.8
Kilograms. The baby likely survives after the seventh month even
with lesser care if born prematurely.
8. Month 8: The baby continues to mature and develop body fat
reserves. The mother experiences more kicking of the baby. The
baby’s brain develops rapidly and can see and hear. Most internal
systems are fully developed, but the lungs may continue to mature.
By the end of the eighth month, the baby is about 46 cm long and
weighs 2.3 kilograms.
9. Month 9: The baby continues to grow and mature. The lungs are
nearly fully developed. The baby’s reflexes are coordinated; it can
blink, close its eyes, turn its head, grasp firmly, and respond to
sounds, light, and touch. Baby is ready to enter the world! The baby
may move less due to scarcity of space. The baby’s position changes
to prepare itself for delivery. The baby drops down into the mother’s
pelvis. Usually, the baby’s head is down toward the birth canal,
which can be different for breech birth. By the end of the 9th month,
the baby is about 46 to 51 cm long and weighs about 3.2 kilograms.

5.1.5.1.1
THE MONTH-WISE DEVELOPMENT

Jātakapārijāta 4.17.
There are several stages of development, from the conception of
the embryo to the delivery of the child in the 10th month. (1) In
the 1st month, the semen is in a liquid state, and the lord of the
month is Śukra. (2) During the 2nd month, the embryo hardens
and becomes more solid, and the lord of the month is Kuja. (3)
The lord of the 3rd month in which the limbs are generated is
Bṛhaspati. (4) In the 4th month, the bones are formed, and Sūrya
is the lord. (5) In the 5th month, skin appears, and Candra lords
the month. (6) In the 6th month, the hair grows, and Śani lords
it. (7) In the 7th month, consciousness appears, and Budha lords
the month. (8) The remaining months are lorded by the Ādhāna
Lagneśa, (9) Candra and (10) Sūrya; in this month, the foetus
can feel, feels thirst and hunger, draws sustenance from the
mother through the umbilical cord, moves about and becomes fit
for delivery. The good or evil happening to the foetus during
each month of pregnancy depends on the lord of the said
months. The foetus is happy if the lord of the month is strong

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and occupies Śubha avasthā. However, if the lord of the month

is weak, Nīca, defeated in Grahayuddha etc., the foetus suffers
misery and may undergo miscarriage.

In a normal term delivery, the foetus stays in the womb for nine
months, and the child is delivered after the completion of 9 months, i.e., in
the 10th month. This means the birth occurs when Sūrya occupies the 10 th
Rāśi from the Ādhāna kālina Sūrya. Each of the months of pregnancy
associated with Sūrya’s movement of 30 degrees of the zodiac is governed
by a Graha, who is called the lord of the month. By judging the disposition
of the Graha in both Ādhānakuṇḍalī and Gocara, it is possible to monitor
the developmental status of the foetus. If certain issues are identified in a
certain month, they could be mitigated through appropriate remedial
measures.
1. 1st month: The Kalala Phase. Śukra. This starts with the
implantation of the fertilized egg on the wall of the mother’s uterus.
At the earliest stage, the living entity is a zygote and is no larger
than a single grain of sand. Cell division begins mere moments after
fertilization. While the fertilization can happen from minutes to five
days from the coitus, the implantation normally happens between
five to nine days after the fertilization. Implantation occurs when the
new human nestles him or herself in the uterus wall and begins to
draw nutrition. Once the fertilized egg is implanted, the baby is
called a blastocyst, about 0.1 - 0.2 mm in diameter. During this time,
the mother’s body experiences a hormone reaction to the presence of
the developing baby. The result is that she stops menstruating. The
developing baby’s heart begins to beat between weeks three and four
(18 to 25 days after fertilization). Arm and leg buds form. The face –
eyes, ears, nose, and mouth begin to form. Śukra- governs the first
month in Sanskrit literature, and this stage looks like coagulated
blood.
2. 2nd month: The Ghana Phase. Maṅgala. The baby is only about
one inch long and weighs no more than one whole peanut. The
placenta lining begins to develop but does not take over the
production of hormones until about week 12. Brain waves are
detected. The baby’s heart starts bulging out from the body, and
blood circulation starts. Early evidence of the liver, pancreas, lungs,
and stomach can be seen. Genitals are present, but you cannot
distinguish boys from girls at this point. The pumping action of the
baby’s heart is about 20% of the mother’s heart’s capacity. By this
time, at the end of month two, the baby is called the “young one.”
Although some need more time to develop, all organs are present -
and most are functioning. The eyes’ irises develop, fingernails are
visible, and the baby can curl its fingers around an object. It also has
hiccups, taste buds on the tongue and tooth buds in the gums.

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Maṅgala governs this month, and according to Jyotiṣa, literature

appears to be a mass of flesh.
3. 3rd month: The Aṅkura Phase. Bṛhaspati. The baby can smile
and make facial gestures. It starts “breathing” the amniotic fluid in
and out of the lungs. Twenty teeth are formed and waiting to
develop. The pancreas starts to secrete insulin. This is also the time
of peak movement for the baby. The mother cannot feel the
movement, but the baby rarely pauses for more than five minutes at
a time. It may change position as often as 20 times an hour, even if
the mother lies still. The baby also feels the mother’s motions and
rocks in the womb as the mother moves. Bṛhaspati governs this
month; according to Jyotiṣa literature, limbs start appearing in the
body.
4. 4th Month: The Asthi Phase. Sūrya. The baby is now about eight
inches tall. The mother can now feel the baby’s movements, and it
may also suck its thumb. The fingernails are now well-formed. The
Baby is emptying its bladder every 40-45 minutes. The placenta is
fully established by now. Another critical part of the baby’s growth is
the umbilical cord. The umbilical cord is attached to the placenta and
provides the baby with the needed nutrients for the rapid growth the
baby is now experiencing. Fingerprints are now evident. This month
is governed by Sūrya and marks the development of bones as per
Jyotiṣa literature.
5. 5th month: The Charma Phase. Candra. Baby’s weight increases
to approximately 15 ounces by the end of the fifth month. Hearing is
very acute, and activity increases as the baby swim around in the
amniotic fluid. The baby’s body shifts to a head-down position in
preparation for birth in a few months. Eyebrows have developed.
Lanugo (fine hair) begins to appear on the baby’s body. Sometimes
this lanugo remains on the body after birth. Also, a creamy white
substance named vernix clings to the baby’s fine hair and increases
on the skin. This “skin cream” is believed to protect the baby during
the remaining weeks of pregnancy. This substance is sometimes seen
after birth. Candra governs this month, and even in Jyotiṣa
literature, this phase is marked by the development of skin, called
the Charma Phase. Charma = Skin.
6. 6th month: The Aṅgaja Phase. Śani. The baby’s hand-motor
coordination increases and the baby can move the thumb in
opposition to the fingers. Eyes are now open though the baby is still
in the darkness in the womb. Little deposits of fat, which retain heat,
begin to form. The uterus allows some light to be seen so the baby
can distinguish between light and darkness. Śani governs this
month, and according to Jyotiṣa literature, this phase is marked by
the movement of limbs (Aṅga).

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7. 7th month: The Chetanatā Phase. Budha. The baby’s skin is

wrinkled due to its submergence in amniotic fluid in the womb. The
baby’s eyelashes are developing, and fat continues to be deposited
beneath the skin. If the baby is male, his testes may begin
descending. The baby begins regulating its body temperature. The
baby born at this time has a good chance of survival with the help of
medical assistance. The mother starts having the Braxton Hicks
Contractions, which indicate that the body is getting ready for
labour. The baby may notice these contractions but is not adversely
affected by them. Budha governs this month, and according to
Jyotiṣa literature, this is the development of self-awareness (Cetanā).
8. 8th month: Hunger and Thirst. Lagneśa. The baby’s irises can
now dilate and contract in response to light. The weight is about 1.8
to 2.5 Kgs. Sleep and waking become more differentiated toward the
end of the eighth month. Four distinctive behavioural states become
recognizable, and these continue to be characteristic in the baby’s
behaviour in the weeks beyond birth. These are sleep, awake,
actively awake and crying. The baby’s body is now producing a
chemical called the surfactant, which helps the baby breathe after
birth. The surfactant coats the alveoli in the lungs. Babies born after
this week have fewer breathing problems at birth. This month is
governed by Ādhāna Lagneśa, characterized by the development of
Hunger and Thirst.
9. 9th month: Candra. The baby weighs about 2.5 to 3 Kg and grows
faster, weighing an additional 200 grams weekly. All organ systems
are completing development for birth. The baby gains its “fat cheeks”.
The mother’s antibodies pass through the placenta to give the baby
immunity from measles, chickenpox, whooping cough, and other
illnesses. The chances are good that the baby is one of the 90% who is
head down and deeply snuggled into the pelvis. The immune system
is still immature, and the baby receives antibodies from the placenta
and, after birth, receives antibodies continually from the mother’s
breast milk. Most of the lanugo has fallen off the baby’s body,
although you may still find some hidden spots, particularly in the
creases and around the shoulders or ears. The average baby is about
3 to 3.4 kilograms and 20 inches long at birth. Candra governs this
month, and in Jyotiṣa literature, it is characterized by emotions such
as excitement.
10. 10th month: Ready for delivery: Sūrya. This is the month of the
delivery of the normal term. The baby is fully formed and ready to be
delivered. The delivery initiates with the onset of labour pain.

Bṛhajjātaka 4.16:
kalalaghanāṅkurarāsthicarmāṅgajacetanatāḥ
sitakujajīvasūryacandrārkibudhā parataḥ।

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udayapacandrasūryanāthāḥ kramaśo gaditā bhavati

śubhāśubhaṁ ca māsādhipateḥ sadṛśam ॥16॥. The various
stages of the pregnancy are called (1) Kalala, (2) Ghana, (3)
Aṅkura, (4) Asthi, (5) Charma, (6) Aṅgaja, and (7) Chetanatā are
governed by (1) Śukra, (2) Maṅgala, (3) Bṛhaspati, (4) Sūrya, (5)
Candra, (6) Śani and (7) Budha respectively. The Lagneśa,
Candra, and Sūrya govern the next three months, respectively.
The foetal growth depends upon the strength and weakness of
the Grahas, who govern the month.

Sārāvalī 8.29-31. Process of Growth of Embryo and Lords thereof.

The embryo in the womb improves as under, (1) Śukra – The first month,
coagulated blood, (2) Maṅgala – second mass of flesh, (3) Bṛhaspati-third
limbs, (4) Sūrya – fourth bones, (5) Candra – fifth skin, (6) Śani – sixth
hair, (7) Budha – seventh movement, (8) Lagneśa – eighth feeling of hunger
and thirst, (9) Candra – ninth excitement and (10) Sūrya – tenth ripe, like
a fruit and ready for coming out of the womb. These ten months are
governed by Śukra, Maṅgala, Bṛhaspati, Sūrya, Candra, Śani, Budha, Lord
of Niṣekalagna, Candra and Sūrya, respectively. The dispositions of these
Grahas indicate the good or bad of the respective processes.
5.1.5.1.2
PRINCIPLES FROM HORĀRATNA

Ācārya Balabhadra gives the opinions of several Ācāryas, including

Yavana, Śukra, Vaśiṣṭha, Garga and Parāśara. Among them, the views of Maharṣi
Vaśiṣṭha, Garga and Parāśara are held with great esteem. It looks like
Yavaneśvara made a mistake in the assignment of lordship to the 7th month, which
should be Budha, but the assignment is that of Candra. It is worth noting Maharṣi
Parāśara who states that in the 7th month, the child covers its face and earholes
with hands, becomes emotional, and recalls the various memories of the previous
birth. Further, it finds ways and means to get itself freed from the womb. This could
be why several pre-mature births occur in the 7th month because the foetus is aware
of its presence and that it is trapped in a small space of the womb and struggles to
get out as soon as possible.
1. Horāratna 1.320-322. Now stated are the views of Yavanas on the
monthly developments affecting the child in the womb and of the lords
thereof. (a) It is of a semi-liquid form in the 1st month. In the 2nd month,
it solidifies. Limbs sprout in the 3rd month. The 4th month helps the
formation of bones and muscles. Skin envelops the child in the 5th month.
The 6th one contributes blood, hair, and hails. Mental feelings occur to
the child in the womb in the 7th month, while in the 8th month, it
develops hunger, thirst, and taste. The child is desirous of coming out of
the womb in the 9th month. In the 10th month, under the lordship of
Sūrya, the child is ready with all limbs, exits the womb, and takes birth.
(b) The lords of these ten months in order are Maṅgala, Śukra,
Bṛhaspati, Sūrya, Candra, Śani, **Candra**, the Ādhāna Lagneśa,
Candra and Sūrya. (c) The auspicious and inauspicious developments

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that can occur to the child in the womb can be judged with the help of the
state of the various lords in their transits.
Notice that the views of Yavana incorrectly exclude Budha from any
rulership. In contrast, he is the ruler of the 7th month, or their original text could
have read “Śaśāṅkaja” (Budha) instead of “Śaśāṅka” (Candra). Further, there are
errors in the case of rulership for the 1st and 2nd months. The author puts the record
straight in the relevant ślokas, vide infra, with the views of sages Vaśiṣṭha and
Garga. However, Ācārya Varāhamihira erroneously followed Yavanas.
2. Horāratna 1.323. Śukra Jātaka: On the various developments that are
due to the child in the womb in the various months, Śukra Jātaka states
thus. Comforts exist (only) if developments occur in the various months
as prescribed (earlier). If these developments are at variance, ahead or
behind schedule, these cause grief (that is, both the mother and the child
are endangered).
3. Horāratna 1.324. Maharṣi Vaśiṣṭha: (a) For Maharṣi Vaśiṣṭha enjoins
that Śukra, Maṅgala, Bṛhaspati, Sūrya, Candra, Śani, Budha, Ādhāna
Lagneśa, Candra and Sūrya are the lords of the months in order. The
developments in the respective month are obstructed when its lord is
strained in Gocara: (b) Ācārya Balabhadra observes: These months
should be understood on the above lines. Here the views of Yavanas and
Vaśiṣṭha clash with each other. But the views of Vaśiṣṭha are widely
agreed upon. The proof of this lies in the views of Maharṣi Garga (as
reflected in the following ślokas).
4. Horāratna 1.325-330. Maharṣi Garga: (1) In the 1st month, the foetus
is formed. The ruler of the month is Śukra. (2) Maṅgala is the ruler of the
2nd month when the foetus assumes the form of a seed, i.e. embryo. (3)
Limbs occur in the 3rd month, the lord of which is Bṛhaspati. (4) Marrow
and bones are added in the 4th month. Its lord is Sūrya. (5) The 5th month
causes the formation of skin under the rulership of Candra. (6) Śani is
the lord of the 6th month when all limbs sprout. (7) Later, in the 7th
month, the sensory organs are activated with the headship of Budha. (8)
The lord of the Ādhānalagna rules the 8th month, giving hunger and
thirst to the child. (9) The resident in the womb acquires emotions in the
9th month, lorded by Candra. (10) Sūrya is the lord of the 10th month
when delivery occurs. Whichever Graha is weak, or goes into debility, or
gets combust (in Gocara, during pregnancy), in his month causes damage
to the process of carriage or delivery.
5. Horāratna 1.331-341. Maharṣi Parāśara: (a) In the 1st month, it is a
foetus in the state of (semi) liquid. (b) In the 2nd month, it solidifies into
an embryo - an enveloped bubble - during which the sex of the child, viz.
male, female or eunuch, is formed. (c) Major limbs, viz. head, hands, legs,
etc., and minor limbs sprout in the 3rd month. (d) These limbs acquire
full-fledged formation in the 4th month. During this month, the female
exhibit courage if the child is a male, develops timidity if it is a female,
and displays both courage and fear if it is a eunuch. And the child also
acquires the same disposition of the mother. That is why all the mother’s
desires should be fulfilled to keep the pregnancy intact. Otherwise, the

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child is sickly. (e) In the 5th month, the child becomes conscious, and its
blood acquires potency. (f) The 6th month leads to bones, muscles, nails,
and hair formation. (g) In the 7th month, increased vigour, refinement in
physical complexion and completion of limb formation occur. During this
month, the child covers its face and earholes with hands, becomes
emotional, and recalls the various memories of the previous birth.
Further, it finds ways and means to get itself freed (from the womb). (h)
In the 8th month, skin, ears, and mind become active (i.e. the feeling of
touch, hearing, and thinking are acquired), blood gets purified, and the
child moves in the womb. It is good for the child not to remain longer in
its mother’s womb after the 8th month. (i) Otherwise, the delivery takes
place in the 9th month or later (i.e., the 10th month).
6. Horāratna 1.342. Remedies: Maharṣi Vaśiṣṭha enjoins the duty to
perform remedial measures every month during the time of pregnancy,
in the following words. Using white corns, the lord of each month should
be pleased by the individual desirous of having a son (i.e. progeny) with
Homa (fire sacrifice) and donations. Blessings of the virtuous should also
be sought. As a result, the pregnancy securely progresses.

5.1.5.1.3
DISPOSITION OF THE FOETUS

Sārāvalī 8.13.
The child in the womb is according to the mental disposition of
the couple and their desires and according to Tridoṣas (Vāta,
Pitta, and Kapha) prevailing.

The personality, physical and mental disposition of the baby in the

womb is according to the mental disposition of the couple and the desires
prevailing at coitus. The mental disposition of the couple can be known
from 7H in the Ādhānakuṇḍalī. While the 7H from the Niṣekakuṇḍalī
indicates the prevailing circumstances, the mood of the couple, the sexual
positions etc. during coitus, the mental disposition of the couple shall be
inherited by the child should be known from the 7H from the
Ādhānakuṇḍalī.
The developmental phases of the baby are also known from the
disposition of the Grahas in the Kuṇḍalī. Each Graha governs a specific
month of pregnancy. This means the effects arising out of the disposition
of the Graha can be experienced in the month governed by the concerned
Graha. If a Graha is well placed in the Kuṇḍalī, the developmental phase
governed by that Graha is normal in the month of that Graha.
Further to the disposition of the Grahas in the Ādhānakuṇḍalī, the
Gocara of the Grahas in the Ādhānakuṇḍalī, particularly the Lagna and
the 7H, should be carefully monitored. Gocara of Saumyas in the Kendra,
Trikoṇa and Dhana Bhāva, and Krūras in the Triṣaḍāyas are auspicious.
Krūras transiting the Kendra, Koṇa, Dhana, Randhra and Vyāya, in a

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Nīca/Śatru Rāśi are highly inauspicious. In this manner, the disposition of

the Grahas in the Ādhānakuṇḍalī and their Gocara should be considered
during the developmental phases of the foetus.
5.1.5.1.4
TASTES FOR VARIOUS EATABLES

We often notice, among pregnant mothers, a marked desire for a

specific taste. This can be judged by understanding the disposition of the
Graha, lording a specific month starting from the 3rd month, and the yogas
involving them. The lord of the months during the ten months of pregnancy
are (1) Śukra, (2) Maṅgala, (3) Bṛhaspati, (4) Sūrya, (5) Candra, (6) Śani,
(7) Budha, (8) Lagneśa, (9) Candra and (10) Sūrya.

Sārāvalī 8.43.
In the third month, the pregnant woman develops a taste for
eating various things according to the disposition of the various
Month Lords, and Lagneśa and the Yogas caused to them.

From the 3rd month onwards, the mother develops a marked desire
for a specific taste. This is governed by the Graha ruling the months from
the 3rd month onwards. The desire is marked if the Graha influences the
Lagna or the Lagneśa through yutidṛṣṭi. This is because Lagna governs
likes and dislikes, including tastes. The taste governed by the Grahas are
(1) Sūrya – Pungent, (2) Candra – Saline, (3) Maṅgala – Bitter, (4) Budha
– Mixed, (5) Bṛhaspati – Sweet, (6) Śukra – Acidulous, (7) Śani –
astringent.

Horāratna 1.319.
The pregnancy progresses according to the strength of the lord
of the month concerned. The female in pregnancy develops
(marked) desires for eatables and drinks from the 3rd month.
The lord of the concerned month (i.e. lords of 3rd, 4th, and other
months) and the Graha moving in the Ādhāna (impregnation)
Lagna influence her desires accordingly.

Ācārya Balabhadra also states the same in Horāratna. He

mentions that the pregnancy progresses according to the concerned month
lord’s strength. From this, we can infer that characteristics of the lord of
the month govern both the foetus and the changes happening in the
mother’s body and her mind, including her likes and dislikes. Horāratna
further adds that the Grahas having Gocara in the Ādhānalagna influence
tastes, likes, dislikes, etc. In my opinion, depending on the strength of the
month lord and the Graha having Gocara on the Ādhānalagna, the
mother’s disposition, complexion, splendour, behaviour, likes and dislikes,
etc. are affected.

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5.1.5.1.5
MEDICAL INTERVENTION IN DELIVERY

Given here are the yogas for medical intervention at delivery. We

notice that when the Navāñśa Lagna is strong by being Vargottama or
occupied by a powerful Graha (Ucca Graha etc.), there could be an
obstruction to the childbirth, as the child is likely to have a well-nourished
and large body or head. The larger the body size, the more difficult it is to
deliver. Obstruction or blockage means delivery by forceps or caesarean.
The same can be noticed when the nodes occupy the Navāñśa Lagna. These
yogas should be seen in both the Ādhāna and Janma Kuṇḍalī.

Jaiminisūtra 4.3.111.
If Rāhu or Ketu are in Navāñśa Lagna, there is some blockage
or obstruction during delivery.

The Navāñśa Lagna is associated with the circumstances at birth

and is often associated with the personality and physical traits of the child.
Candra is the Kāraka for motherhood, pregnancy, and childbirth. Rāhu
and Ketu are the nodes of Candra and symbolically denote reversed
motion. Like the direction of motion of the nodes, what can be expected,
when instead of the foetus going out, it moves inward? Therefore, they
denote obstruction in childbirth, often requiring medical intervention,
when they conjoin the Navāñśa Lagna.

Jaiminisūtra 4.3.112-113
If the Navāñśa Lagna is Vargottama, even then, there is a
blockage or obstruction during delivery. If Grahas are strong in
Navāñśa Lagna, the delivery is difficult and might require
medical aid.

The same yoga of obstruction occurs when the Navāñśa Lagna is

strong. Therefore, when the Lagna is Vargottama or occupied by a powerful
Grahas such as Ucca Graha, the birth happens with many difficulties, and
external help may be resorted to. Vargottama Lagna indicate strong life
fore. Strong Navāñśa Lagna means that the baby’s body is well nourished
and heavy, which can pose difficulties in delivery.

Jaiminisūtra 4.3.114.
If Navāñśa Lagna is 4th or 6th from Ādhānalagna, then also
delivery is difficult and requires medical aid.

When the child is born with a Navāñśa Lagna, which is 4H or 6H

from the Ādhānalagna, then also there is obstruction at birth, and medical
aid is required. Let us review our fundamentals to understand why these
two houses are called out. The 7th from the Ādhāna Lagna is equivalent to
the Janmalagna, based on Maharṣi Bādarāyaṇa’s principle. The 5th from

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this place (the 11th) is the foetus’s future. If from this place (11th), Navāñśa
Lagna is in 6th or 8th, there are difficulties in delivery that require medical
aid.
Let me explain this using an example. Let us say that the Ādhāna
Lagna is Mīna. The 4th/6th from the Ādhāna Lagna is Mithuna and Siṅha.
If at Janma, the Navāñśa Lagna is in Mithuna or Siṅha, there are
difficulties in delivery. Another interpretation is that if the Navāñśa Lagna
in the Ādhānakuṇḍalī is in Mithuna or Siṅha, there are difficulties in
delivery.

Jaiminisūtra 4.3.115.
If Navāñśa Lagna is in the 7th, 10th or 5th house (from
Ādhānalagna), the delivery requires considerable effort.

When the child is born with a Navāñśa Lagna in the 7H, 10H or
5H from the Ādhānalagna, the delivery requires considerable effort.
Lagneśa in the 5H is not conducive, as it harms the prospects of childbirth
in a Janmakuṇḍalī. In the Ādhānakuṇḍalī, where the focus is on delivery
(5th), when the Lagneśa is in this Bhāva, or the 3 rd or 6th from this place,
the difficulties are shown. However, since these places are mentioned in
the latter part, i.e., after the 4th/6th, the difficulties in delivery must be
relatively lesser.

Jaiminisūtra 4.3.116-117.
Similar results of Navāñśa Lagna should also be seen from
Candra. If Candra is in the Navāñśa of the 3rd or 10th Rāśi from
the Ādhāna Candra, there is a danger to The mother.

If at Janma, the Navāñśa Lagna is in the 3rd/10th from the Ādhāna

Candra, a similar yoga arises. A similar principle is used for Candra. The
counting method is also different from the standard method, as stated in
the next Sūtra. The counting of 3rd/10th is zodiacal, if the Ādhāna Candra
is in Samapada Rāśi, and reverse, if it is in Viṣamapada Rāśi. For the
definition of the Samapada and Viṣamapada Rāśi, please see the next
Sūtra.

Jaiminisūtra 4.3.118-119.
The counting of the 3rd or 10th shall be done based on whether
the Ādhāna Candra is placed in Samapada (even footed) or
Viṣamapada (odd footed). If Ādhāna Candra is placed in
Samapada Rāśi, then counting is done in a Zodiacal manner
and reverse from the Viṣamapada Rāśi.

The Rāśis are classified into four parts of 3 Rāśis each. (1) Meṣa,
Vṛṣabha and Mithuna are Viṣamapada, (2) Karka, Siṅha and Kanyā are
Samapada, (3) Tulā, Vṛścika and Dhanu are Viṣamapada and (4) Makara,

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Kumbha and Mīna are Samapada. According to Pt Sanjay Rath, if the 3rd
or 10th houses are strong, a male child is delivered, whereas a female child
is delivered if they are weak. He also states that the looks (appearance)
and sex (varna) of the child (foetus) are also seen from Bṛhaspati, Sūrya
and the Ādhānalagna.

5.1 .5 .2
TIM IN G D EL IV E RY

Given here are the principles associated with timing delivery of the
foetus. This is akin to constructing the birth chart from the
Ādhānakuṇḍalī. This means that if an accurate Ādhānakuṇḍalī is
determined, the same can be used to ascertain the Janmakuṇḍalī.
However, as we see, the construction of the Ādhānakuṇḍalī is not easy as
the specific moment of impregnation (fertilization) is not known. With
ample practice and experience, it should be possible to fine-tune the
methods to ascertain the specific moment of Ādhāna. The first step in
timing delivery is to check whether the delivery is normal (10th month) or
premature. After the delivery month is determined, the position of Candra
and Lagna at birth can also be determined.
5.1.5.2.1
NORMAL OR PREMATURE DELIVERY

In the timing of birth based on the Ādhānakuṇḍalī, it is important

to understand whether the birth happens in the normal term, i.e., 10th
month, or before that. Usually, birth can occur from the 7th month onwards
when most of the child’s development is complete. This depends on two
factors, the 8th house from the Ādhānalagna and the 8th house from the
Ādhāna Ātmakāraka. The 8th house relates to longevity and protection
from danger to the foetus; therefore, it is a key Bhāva in normal vs pre-
matured delivery.

Jaiminisūtra 4.2.12.
If one among the lords of the 8th from Lagna and the 8th from
Ātmakāraka are weak, delivery happens in the 8th month. If both
are weak, it happens in the 7th month.

The 8th lords from the Lagna and the Ātmakāraka are the key
determinants of normal or premature delivery. If the Randhreśa from both
the Lagna and the Ātmakāraka are weak, the delivery can occur in the 7th
month. On the other hand, if one is weak, while the other is strong, the
delivery occurs in the 8th month. If both the Randhreśas are strong, birth
occurs in the 9th or 10th month as per the schedule. The Randhrabhāva in
the Ādhānakuṇḍalī indicate the longevity of the Ādhāna; therefore, the

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fortification of their lords indicates longer pregnancy. On the other hand,

their weakness indicates that the pregnancy ends soon, and the child is
delivered sooner than the normal duration.

Jaiminisūtra 4.2.13.
Premature delivery happens if Saumyas are in the 8th house
from Lagna or Ātmakāraka and are strongly placed.

They indicate premature delivery when powerful Saumyas occupy

the 8H from the Lagna and the Ātmakāraka. This appears contradictory
to the principle compared to the previous śloka. Normally the 8H should
be unoccupied. However, strong Saumyas in this Bhāva indicate that the
birth happens prematurely, but the “child is safe”. Weak grahas in the 8H
indicate danger to the child at delivery. Other yogas for delivery in the
normal period are as follows. They involve the disposition of Grahas in the
8H. Strength of Grahas in the 2H and 9H, and disposition of Bṛhaspati and
Candra in four Bhāvas, 9H, 10H, 3H and 11H. These yogas should be
checked from both the Ādhānalagna and the Ādhāna Ātmakāraka.
1. If both Śubha and Krūras influence the 8th house, the delivery is in
normal period
2. Strong 2nd and 9th Bhāvas ensure normal delivery.
3. Powerful Candra and Bṛhaspati in the 11H, 9H, 10H or 3H houses
ensure normal delivery
4. Other yogas for delivery prematurely: Candra and Bṛhaspati in
5th indicate premature delivery.
5. Other yogas for a delayed delivery: Pregnancy is delayed if
Krūras are in eight houses or the houses are otherwise strong.

5.1.5.2.2
DELIVERY MONTH

The delivery month can be known from the position of Sūrya at

birth. There are multiple viewpoints regarding the position of Sūrya as
determined from the Ādhānakuṇḍalī. The view of Suka Jātaka and
Sārāvalī are given hereunder. Maharṣi Jaiminī suggests using Śodhya
Rāśi for determining the month that we have seen before. By combining
multiple methods, one can ascertain the Rāśi that Sūrya is likely to occupy
at birth.

Horāratna 1.364.
Suka Jātaka stipulates that a Cararāśi ascending at the time of
Ādhāna causes the delivery in the 9th month, a Sthirarāśi in the
10th month and a Ubhayarāśi in the 11th month.

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Suka Jātaka stipulates that the duration of the pregnancy, and

thus the position of Sūrya at birth, is dependent on the nature of the
Ādhānalagna being Cara, Sthira or Dvisvabhāva. If the Ādhānalagna falls
in a Cararāśi, the birth occurs in the 9th month, in a Sthirarāśi in the 10th
month and a Ubhayarāśi, in the 11th month. 9th month implies completion
of the eight-month, and Sūrya in the Janmakuṇḍalī is likely to be in the 9th
from the Ādhānakuṇḍalī. Similar inferences should be made for Sthira and
Ubhayarāśi s.

Sārāvalī 8.44-45.
If at the time of Niṣeka Sūrya is in a Cararāśi, delivery takes
place in the 10th month, if he is in a Sthirarāśi, delivery in the
11th month is indicated, and in a Ubhayarāśi, it is in 12th month.
If a Cararāśi ascends at Ādhāna, delivery takes place in the 10th
month, a Sthira 11th and Ubhaya 12th.

Sārāvalī has a difference in opinion. Firstly, it states that the birth

month can be timed from either Ādhāna Sūrya or the Ādhānalagna. If the
Ādhānalagna is in a Cararāśi, birth occurs in the 10th month, in a
Sthirarāśi, 11th month and a Ubhayarāśi, in the 12th month. We notice that
it is one month longer than that suggested by Suka Jātaka. We should
follow Suka Jātaka, as it is more logical to follow. If the normal delivery
timeframe is the 10th month, then depending on other circumstances, we
may have it either one month shorter or one month longer.
We can also judge the month of delivery from the Ādhāna Surya.
Now the logical question is, when to judge it from Ādhāna Surya and when
from Ādhānalagna? In my opinion, we can ascertain this by judging the
relative strength of the Ādhānalagna vs Ādhāna Surya. Here, the
principles of Bhāvabala can be employed, that is, dṛṣṭi of Saumya, the
strength of the lord of the Rāśis occupied by the Lagna and Surya etc. We
should conclude that if the stronger of the Ādhānalagna or Surya
occupies a Cararāśi, the delivery happens in the 9 th month; a
Sthirarāśi – 10th month and a Cararāśi – 11th month. This is as per
Suka Jātaka, albeit it only talks about the Lagna and not Surya.

Jaiminisūtra 4.2.20-23.
(1) Determine the stronger of the 6th house from the
Ādhānalagna and its 7th house, i.e., the 6th and the 12th house.
Deduct the longitude of the 6th house (or its lord) from that of
Horālagna. The resultant Rāśi is the Śodhya Rāśi. (2) Sūrya’s
position at birth can be known from the Śodhya Rāśi. The
strongest among the following Rāśis shall indicate Sūrya Rāśi
or the solar month of birth. (a) Trines to Śodhya Rāśi (1, 5, 9),
(b) Trines to the 7H of Śodhya Rāśi (3,7,11), (c) Ucca/Nīca Rāśi
of the Śodhya Rāśi lord.

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Maharṣi Jaiminī suggests the method of determining the position

of Sūrya at birth using Śodhya Rāśi. Sūrya can only be in a Trikoṇa from
the Śodhya Rāśi or the 7H from it, whichever is stronger. In some cases, it
can be in the Ucca/Nīca Rāśi lord of the Śodhya Rāśi. The Śodhya Rāśi is
the stronger between the 6H and 12H and subtracting it from the
Horālagna. Although not explicitly stated, the Sphuṭa of the 6H or 12H
should be computed using Śrīpati’s Bhāva computation rules because that
is the only method approved by the Śāstras, including Maharṣi Parāśara.
5.1.5.2.3
CANDRA’S POSITION

By ascertaining Candra’s Rāśi position at birth, one can fine-tune

the time of birth to a period of 2.5 days. Similarly, by computing the
Nakṣatra at birth, the birth can be fixed to a period of 1 day. After that,
further fine-tuning could be done to determine the specific moment of birth
or the Lagna. There are several opinions regarding fixing Candra at birth
from the Ādhānalagna. The two important methods agreed upon by the
Jyotiṣa pundits are the Kendra Candra method and the Candra
Dvādaśāñśa method, as have been explained earlier. They are explained
again to compute Candra’s position from Ādhāna/Praśna.

Sārāvalī 8.46-47.
The matter of delivery can be judged through the Vargas of
Niṣekalagna. The natal Candra can be in the 10th from Ādhāna
Candra. Many Acharyas hold this view. According to Maharṣi
Bādarāyaṇa the Janmalagna is in the 7th from Ādhānalagna
and natal Candra is in the 7th from Ādhāna Candra. Since there
are several views on this, I explain a view acceptable to all.

Method 1: The Kendra Candra Method: According to several

Ācāryas, at birth, Candra can be in the 10th from the Ādhāna Candra.
However, according to Maharṣi Bādarāyaṇa, the Janmarāśi should be in
the 7th house from the Ādhāna Candra. Many others believe that
Janmarāśi can be one of the four Kendras from the Ādhāna Candra.

Sārāvalī 8.48.
View Acceptable to all about Natal Candra. Note the
Dvādaśāñśa of Candra at the time of Ādhāna. When Candra is
so many Rāśis away from her Ādhāna position (in a month,
when delivery is normally possible), delivery takes place.

Method 2: Candra Dvādaśāñśa Method: According to Ācārya

Kalyāṇavarmā, this method of determining the Janma Candra is
acceptable to all. This involves determining the Dvādaśāñśa Rāśi occupied
by Candra in the Ādhāna Kuṇḍalī. Count from that Dvādaśāñśa Rāśi, as

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many Dvādaśāñśa as Candra has traversed in that Rāśis. For instance, if

Candra is in Vṛṣabha Rāśi, 3rd Dvādaśāñśa, that falls in Karka Rāśi, then
counting 3rd Rāśi from Kāraka, we should get the Janmarāśi, i.e., Kanyā.
Therefore, if Candra is in the 3rd Dvādaśāñśa of Vṛṣabha Rāśi in
Ādhāna/Praśna, birth should be in the Kanyā Rāśi. Sometimes, the
Dvādaśāñśas are counted from Meṣa instead of Dvādaśāñśa Rāśi of
Candra. Sometimes, the Dvādaśāñśa is reckoned from the Navāñśa
position of Candra instead of his Kṣetra (D1) position. This is true when
the Navāñśa lord of Candra is stronger than the Rāśi lord.

Bṛhajjātaka 4.21.
The birth of a child takes place in the sign occupied by Candra,
which is represented by the number in which Dvādaśāñśa,
Candra, is fixed at the time. The day or the night and the Ghaṭis
of the birth time must be known by the number of the Ghaṭis at
the time of the question and the nature of the Rāśi, whether
diurnal or nocturnal.

Ācārya Varāhamihira agrees with the Dvādaśāñśa principle

mentioned above. However, he recommends using the Praśnakuṇḍalī to
determine the day or night of birth and the fraction of the day or night
prevailing at birth. This is an important clue to reconciling the differences
between Candra’s position and the Janma Ghaṭikā, reckoned from
Sūryodaya or Sūryāsta. In case of differences between the two, the
Praśnalagna principle can be used to determine the moment of birth, while
Candra’s positions should be judged from the Ādhānakuṇḍalī. In summary,
both the Ādhānakuṇḍalī and the Praśnakuṇḍalī should be used to conclude
whether the moment of birth is to be predicted from the Niṣeka or Ādhāna
Kuṇḍalī.

Horāratna 1.365-367.
(a) According to Maharṣi Garga, in the Ādhānakuṇḍalī, note the
number of Dvādaśāñśa passed by Candra. From the said
Dvādaśāñśa sign, count so many Rāśis to ascertain the position
of Candra at the time of delivery. (b) The authors of Sārāvalī
and Samudra Jātaka comment that the position of Candra at
the time of delivery is so many Rāśis away as the number of
Dvādaśāñśa obtained by the Ādhāna Candra counted from
Aries. (c) To know the placement of Candra at the time of
delivery, the Dvādaśāñśa of the stronger of Candra and the
Lagna at the time of Ādhāna should be ascertained. Suka
Jātaka states that the Dvādaśāñśa passed by the stronger
between Candra and Lagna during Ādhāna must be considered.
Candra, at the time of delivery, is so many Rāśis away from the
Dvādaśāñśa concerned. (d) The views of Maharṣi Garga and
Maharṣi Suka being identical in this respect, a probe should be

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made in respect of the statements delivered by Sārāvalī and

Samudra Jātaka.

Both Garga and Suka Jātaka stipulate that the Janmarāśi should
be calculated by counting as many Rāśis from the Dvādaśāñśa Rāśi
occupied by Ādhāna Candra as the number of Dvādaśāñśa elapsed by
Candra in the Ādhānakuṇḍalī. Suka Jātaka additionally stipulates that
one should look at the stronger of the Ādhānalagna and Ādhāna Candra to
determine the Dvādaśāñśa from which the counting should be made to
arrive at the Dvādaśāñśa occupied by Candra at birth. This is worth
considering, but I strongly feel that the Rāśi at by counting from Candra’s
Dvādaśāñśa prevails in most cases.
A slight deviation is suggested by the author of Sārāvalī and
Samudra Jātaka, according to whom, after knowing the Dvādaśāñśa
occupied by Candra, the counting should always be done from Meṣa Rāśi,
and not from the Dvādaśāñśa Rāśi occupied by Candra, as suggested by
Maharṣi Garga and Suka. The recommendations of Sārāvalī and Samudra
Jātaka should also be accepted, under unavoidable circumstances, where
the rules of Maharṣi Garga and Suka cannot be applied. This is made very
clear in the practical examples given previously.
Do notice the rules provided by Ācārya Pṛthuyaśa as well. In
Horāsāra 4.26-28, he states the following four principles: (1) Find the
stronger among the Lagna and Candra at Praśna and the related
Dvādaśāñśa. When in the appropriate month, 9th/10th/11th, Candra transits
such a Rāśi, as indicated by the number of Dvādaśāñśas, counted from that
Dvādaśāñśa position, delivery takes place. (2) Alternately, note the
Navāṃśa occupied by Candra at Praśna. Should Candra in transit reach
the 7th Bhava thereof, delivery takes place. (3) Delivery also takes place
when Candra transits the Rāśi of such Navāṃśa lord. (4) Ascertain the
fraction of the Praśnalagna from its total duration and note whether it is
a day Rāśi or night Rāśi. If it is a night Rāśi, delivery takes place in the
daytime after such a time of fraction (past Sūryodaya), and if it is day Rāśi,
delivery takes place after sunset after the lapse of such a fraction of time.
Also, if Sukheśa is endowed with strength at Praśna and enjoys
auspicious Yogas, the child has a comfortable position in the
womb.
Let us conclude that we must (1) Check Candra’s Dvādaśāñśa and
the Dvādaśāñśa Rāśi, and (2) Count as many Rāśis from the Dvādaśāñśa
Rāśi, as the Dvādaśāñśa elapsed by Candra, (3) In some cases, where the
Lagna is very strong compared the Ādhāna Candra, also evaluate the
Lagna. (4) At times, the Janma Rāśi is in the 7th of Ādhāna Candra’s
Navāñśa, and (5) at other times, the Janma Rāśi can be in a Rāśi owned
by the Ādhāna Candra Navāñśa lord.

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5.1.5.2.4
DAY OR NIGHT AT BIRTH

Sārāvalī 8.50.
According to Niṣekalagna, being a Dinabalī or Rātribalī Rāśi,
delivery is after so much of a fraction of night or day has passed.

Ācārya Kalyāṇavarmā stipulates that Niṣekalagna in a Dinabalī

Rāśi indicate birth during the nighttime and in a Rātribalī Rāśi, daytime.
The fraction of the day or night passed at birth should be known from the
fraction traversed by the Lagna in the Ādhānakuṇḍalī. Suppose it
traversed 60% of the Rāśi, then 60% of the day or night would pass at birth
from Sūryodaya or Sūryāsta.
Even though the Śloka is straightforward, it is also the source of
much confusion because of the interpretation offered by the scholars. Śrī
Sānthānām offered the view that Dinabalī Lagna at Ādhāna causes birth
during the night, and Rātribalī Lagna during the day. This is the principle
of reversing the day/night vibrations between the Ādhāna and Janma.
However, not all authors hold the same view. For instance, Śrī
Vijñānananda, and Śrī Sitārām Jhā, in their translation of Bṛhajjātaka
4.21, specify that when Dinabalī Rāśi ascends in Ādhāna, then the birth
occurs during the day and if Rātribalī Rāśi, night. I think that the source
of confusion is the śloka of Horāsāra 4.28a, which states, “रानिददिरानश ाि्
ुक्तत्वा िावद्गिे ददवारािौ।” which mean the night or day elapsed is known based
on the Dinabalī or Rātribalī elapsed. Now, a clear perusal of Sārāvalī śloka
4.50, “िात्कानलकददवसनिशासंज्ञः समुदेनि रानश ागो यः। यावािुदयस्िावाि् वाच्यो ददवसस्य
रािेवाा ॥५०॥”. If the Lagna is in ददवससंज्ञः Rāśi or निशासंज्ञः Rāśi, the birth
occurs after the elapse of that fraction of day or night ददवसस्य रािेवाा. It is
unambiguously clear that Sārāvalī states exactly what Bṛhajjātaka stated.
It appears that Śrī Sānthānām did an incorrect translation of the Sārāvalī
śloka. Even Pt GK Ojha supports the proposition of Brhajjata and Sārāvalī
on page 217 of his Hindi translation of Jātakapārijāta vol 1.
Regarding the method of determining the day or night birth, Pt
Ojha offers clear direction, which is to find the Navāñśa of the
Ādhānalagna and ascertain whether the Navāñśa is Dinabalī or Rātribalī.
If the Navāñśa is in a Dinabalī Rāśi, then the birth must be in the daytime,
and vice-versa. The fraction of the day or night elapsed at birth is the same
as the Navāñśa elapsed. Let me give an example to clarify this. Let us say
that the Ādhāna Lagna is Mithuna 5:23:27.15 (5.390875), which is in
Vṛścika Navāñśa. Vṛścika is a Dinabalī Rāśi, indicating that the birth
should occur during the day. What is the Navāñśa elapsed? The duration
of a Navāñśa is 3.333. Dividing 5.390875 by 3.33 we get 5.390875/3.33 =
1.618881. The fraction of Navāñśa elapsed is 0.618881. Assuming that the
birth occurred when the Sūryodaya is at 06:00 and the Dinamāna is 12 hrs,

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the birth time = Sūryodaya + Dinamāna * 0.618881 = 6 + 12 * 0.618881

= 11.139858 (11:08:23).

Sārāvalī 8.51-52.
Thus the possible time of birth in the day or night and the
Lagna at birth should be understood. Similarly, the difference
between Sūryodaya and birth, i.e. Janmalagna and Janma
Vāra, Pakṣa, Muhūrta, Māsa etc., should be ascertained. Such
details relating to birth should first be ascertained, and then
astrologers should issue predictions regarding the nativity.

After the Janma Lagna is ascertained, several other day elements

can be easily ascertained. From Maharṣi Jaimini’s Śodhya Rāśi, the Rāśi
of Sūrya is known. From Maharṣi Garga’s Dvādaśāñśa method, the Janma
Rāśi is known, and from Bṛhajjātaka’s, Jātakapārijāta’s and Sārāvalī’s
method, the Janma Lagna is known. Now, we have all the key ingredients
to determine the remaining elements, such as Janma Vāra, Janma Pakṣa,
Janma Māsa, and Janma Muhūrta.

Horāratna 1.368 - 370.

(a) According to Sārāvalī, note the portion past in the Ādhāna
(or Praśna) Lagna, being Dinabalī or Rātribalī Rāśi. So much
portion lapse at the time of birth, being night or day Rāśi. (b)
According to another school of thought, the 5th lord in the
Ādhānakuṇḍalī and Candra are in the same Rāśi at the time of
delivery and in no other manner. This rule, however, should
never be applied to a Praśna relating to an immediately ensuing
delivery.

There are two portions of this yoga. (1) If the Ādhānalagna is a

Dinabalī Rāśi, then the birth occurs during Night, and if it is in a Rātribalī
Rāśi, the birth occurs during the Day time. (2) The portion of the day or
night passed at birth is of the same proportion as the Lagna traversed in
the Ādhānakuṇḍalī, in the Rāśi it occupies. For instance, if the
Ādhānalagna occupies a Dinabalī Rāśi, and 60% of the Rāśi is traversed,
then the birth occurs after 60% of the night has been passed at birth from
the beginning of the night.
To explain this, Ācārya Balabhadra gives an example of the
determination of Candra and the Lagna at birth. Assume that on the
day of Praśna, the day duration is 30 Ghaṭikās and the night duration is
30 Ghaṭikās. Candra is in Siṅha 10° 25’ 35” and the Praśnalagna is Karka
8° 12’ 20”. Candra is in the 5th Dvādaśāñśa from Siṅha Rāśi i.e. in Dhanu
Dvādaśāñśa Rāśi. Five Rāśis counted from Dhanu lead to Meṣa Rāśi.
Hence, delivery happens when Candra comes to Meṣa Rāśi during the 10th
month of pregnancy (assuming normal duration). After knowing Candra’s
Rāśi, the exact Nakṣatra of Candra at birth can be ascertained. In the

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Dvādaśāñśa concerned, Candra has passed 25’ 35”. One Dvādaśāñśa is

1800’ of arc. Therefore, 25’ 35” should be multiplied by 1800 and divided by
150, which gives 307’ of arc. One Nakṣatra is 800’ arc. Since 307’ is less
than one Nakṣatra, it is the first Nakṣatra of Meṣa Rāśi, which is Asvini.
One Nakṣatra Caraṇa is 200’ of arc. Therefore, 307’ denote birth in the 2nd
Caraṇa of Aśvinī.
Ācārya Balabhadra continues regarding the Lagna at birth.
Karka which is the Praśnalagna is a Rātribalī Rāśi. Therefore, birth should
be at nighttime. Now, the method of knowing the exact Ghaṭikā of birth.
30 degrees of a Rāśi make for 30 Ghaṭikās (Dinamāna). In the Praśnalagna,
8° 12’ 30” have passed out of 30 degrees. Therefore, birth is 8 Ghaṭikās and
12.33 Vighaṭika from the Sūryodaya. This way, the day and time of birth
should be understood with the help of the Praśna Candra, so says Ācārya
Kalyāṇavarmā.
5.1.5.2.5
USAGE OF PRAŚNA IN TIMING DELIVERY

How to determine, in a Praśna, how many months have already

elapsed and how many are yet to go? There are two methods presented in
the Samudra Jātaka that are based on Praśnakuṇḍalī to determine the
time elapsed from the moment of Ādhāna. Method 1: Praśnalagna
Navāñśa method, and Method 2: Praśnalagna Śukra method. The
method that is to be chosen depends on the strength of Śukra, the Kāraka
for potency and semen.

Horāratna 1.371. Duration of Pregnancy

(a) According to Samudra Jātaka, the month of possible delivery
can be ascertained through Praśnalagna thus. The Navāñśas
past in the Praśnalagna is equal to the number of months past
after conception. Alternatively, the number of Rāśis intervening
between the Praśnalagna and strong Śukra denotes the relevant
month of pregnancy.

Method 1: Praśnalagna Navāñśa method. This method is more

relevant when Śukra is relatively weaker (compared to the Praśnalagna).
This depends on the number of Navāñśas passed by Praśnalagna. If the
Praśnalagna is in the 1st Navāñśa, the pregnancy is in the 1st month.
Similarly, if the Praśnalagna is in the 9th Navāñśa, the pregnancy is in the
9th month, i.e., remarkably close to delivery.
Method 2: Praśnalagna Śukra method. This method is useful
when Śukra is powerful in the Praśnakuṇḍalī. This depends on the number
of Rāśis intervening between Praśnalagna and Śukra. For instance, if
Praśnalagna and Śukra occupy the same Rāśi, then the pregnancy is likely

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to be in the 1st month. Similarly, when Śukra occupies the 12th Rāśi from
the Praśnalagna, then the pregnancy is likely to be in the 12 th month.
Method 2 appears to be more encompassing as it covers the
scenario of prolonged pregnancy. In method 1, the maximum duration of
pregnancy is limited to 9 months only; hence it does not take care of
prolonged pregnancies. From this, we can infer that if Śukra is prolonged
in the Praśnakuṇḍalī, or for that matter Ādhānakuṇḍalī, there is a
possibility of prolonged pregnancy.

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5.1.6
READING AN ĀDHĀNAKUṆḌALĪ

A
fter casting the Ādhānakuṇḍalī, and besides timing delivery and
deciphering the developmental stages of the foetus, there are
several other uses. Compared to birth, this is the true moment
when a soul takes material form and gets ready to take birth and
experience human life. It is based on the Ādhānakuṇḍalī, one experiences
good and bad things in the womb, even before birth happens. This Kuṇḍalī
can tell us several things which are hard to judge from the Janmakuṇḍalī,
things like which yoni in which we were born in the previous life.
The characteristics and disposition of the Ātmakāraka tell us the
significant Karma due to which we are going to take birth because
Ātmakāraka is the representative of the soul. The hidden talent of the
person is known from this Kuṇḍalī because one carries one’s talents
(strengths and weaknesses) within oneself, beyond death. And one is born
with these traits in the next life. Now, depending on the Karma of the
person, they remember some impressions of past life.

5.1 .6 .1
D VĀ D AŚ ĀÑ Ś A AN D YON I

Dvādaśāñśa is the Varga from which we read about one’s parents.

In the Ādhānakuṇḍalī, this shows from where we have descended.
Dvādaśāñśa is the 12th portion of Rāśi of a span of 2.5°. This is a crucial
Varga because this pertains to our origin. This Varga also features
significantly in Viyonī Janma, i.e., non-human births. In the context of
Viyoni Janma, Bṛhajjātaka 3.1 states that “when Saumyas are powerless
and Krūras powerful, and when Napuṅśaka Grahas are in Kendras, the
birth must be that of non-human beings, which resemble the nature of the
Dvādaśāñśa occupied by Candra. Similarly, when the Napuṅśaka Grahas
aspect the Janmalagna, the birth of Viyonis should be predicted.” The
Napuṅśaka Grahas are Śani and Budha, who play a crucial role in this
matter.
Candra must occupy a Viyonī Rāśi in the Dvādaśāñśa for a Viyonī
to be born. The Rāśis are divided based on the number of legs of creatures.
Creatures with no legs are called Sarīsṛpa (serpents) or Jalacara (aquatic
animals such as fishes). Creatures with two legs are Dvipāda, Manuṣya,
Nara, humans, or bipeds. Creatures with 4 Legs are Catuṣpada, Paśu, and
all kinds of four-legged creatures of mammals are grouped into this.
Creatures with more than four legs are Kīṭa which stands for insects,
spiders, centipede, millipede, octopus, and other creatures with six or more

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legs. The symbols of the Rāśis are related to this classification. The
Manuṣya Rāśis are Mithuna, Kanyā, Tula, Dhanu 1st half and Kumbha.
The Catuṣpada Rāśis are Meṣa, Vṛṣabha, Siṅha, Dhanu 2nd half and
Makara 1st half. The Jalacara Rāśis are, Karka, Mīna and Makara 2nd half.
The only Kīṭa Rāśi is Vṛścika. Karka is sometimes classified as Kīṭa
because it signifies aquatic insects such as shrimp, crab, and crustaceans.
These Rāśis do not deal with Birds and Trees; hence the conditions of their
birth are covered later.
The principle of the Viyonī Janma can be used in the
Ādhānakuṇḍalī to determine the yoni (species) of the soul in the previous
birth. In the Ādhāna Dvādaśāñśa (D12) Kuṇḍalī, if Śukra occupies a
Manuṣya Rāśi or dṛṣṭied or conjoined by a Manuṣya Graha, it is likely that
in the past life the child was born in Manuṣya yoni. Unlike Viyonī Janma,
where the position of Candra is important, in the Ādhānakuṇḍalī, the
position of Śukra is crucial. Śukra’s role is significant in this matter
because he is one of the sthira Pitṛkārakas and the governor of the Śukra
Dhātu, or the Sperm. Suppose Śukra has a predominance of Viyonī
characteristics in the Dvādaśāñśa by its virtue of occupation of a Viyonī
Rāśi or yutidṛṣṭi of Napuṅśaka Grahas, Śani and Budha. In that case, the
person is considered born in a Viyoni in the previous life.
The Rāśis are classified as following: (1) Meṣa: Catuṣpada, (2)
Vṛṣabha: Catuṣpada, (3) Mithuna: Manuṣya, (4) Karka: Jalacara, (5) Siṅha:
Catuṣpada, (6) Kanyā: Manuṣya, (7) Tula: Manuṣya, (8) Vṛścika: Kīṭa, (9a)
Dhanu 1st half: Manuṣya, (9b) Dhanu 2nd half: Catuṣpada, (10a) Makara 1st
half: Catuṣpada, (10b) Makara 2nd half: Jalacara, (11) Kumbha: Manuṣya,
(12) Mīna: Jalacara. If in the Ādhānakuṇḍalī, Śukra is powerful, it occupies
one of the Manuṣya Rāśis in the Dvādaśāñśa Kuṇḍalī, one was born in
Manuṣya yoni in past life.
Not only the Rāśis but the Grahas are also classified as Dvipāda,
Catuṣpada etc. According to Jātakapārijāta 2.12. Sūrya and Budha are in
the form (Svarūpa, Ākṛti) of Birds (Vihaga), Candra reptile (Sarīsṛpa),
Bṛhaspati and Śukra Biped (Dvipāda) and Śani and Maṅgala Quadruped
(Catuṣpada). Therefore, the influence of these Grahas on Śukra should also
be seen. Śukra himself is Dvipāda; therefore, when he is strong, then also
Manuṣya yoni is denoted. This is a complex area of analysis, and one should
not jump to a conclusion merely by looking at the disposition of Śukra in a
Viyoni Rāśi. Recall what Ācārya Varāhamihira states in Bṛhajjātaka 3.1.
He states that Saumyas must be powerless, Krūras powerful, and
Budha/Śani is in Kendras or Lagna. Therefore, without a thorough
assessment, jumping to a conclusion is foolhardy. Only after balancing the
indications, the conclusion must be reached.

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5.1 .6 .2
JA N M A ĀT MA KĀ R A KA

Ātmakāraka is the Kāraka for the Ātmā. It represents an

individual’s unchanged characteristics, even when the soul passes through
several births. Therefore, this represents the truest characteristics of an
individual, the qualities that define the core. That is why the Ātmakāraka
is independent of the Lagna that defines the present life’s experiences.
Instead, the Ātmakāraka sets the boundary in which the Lagna must
perform. One’s core remains the same regardless of the experiences
different Lagnas have in store for individuals in different lives.
Imagine a person going to an office, a family party, and a cinema.
In all these cases, the person may appear different, but inside, the person
is the same. Similarly, different births are like going to the office, a family
party or a cinema, and the behaviour and experiences are defined by the
Lagnas that manifest at such times. Still, the essential component of the
person, i.e., the characteristics of the soul, remains the same. It is that
unchanging element of an individual that the Ātmakāraka defines.

JANMA ĀTMAKĀRAKA’S NAVĀÑŚA

The placement of the Ātmakāraka of the Janmakuṇḍalī in the
Navāñśa (D9) of the Ādhānakuṇḍalī shows the “Dharma” or “Adharma”
the native brings from the past life. When the soul transmigrates from one
body to another, from one life to another, it sheds the material things. It
carries the essence – i.e., the Karmas performed in the lifetime and the
intentions with which they were performed. A study of Karma reveals that
it is not the action that defines Dharma or Adharma but the intention it is
performed. The person’s current life is shaped by the Dharma and
Adharma of previous lives. This is why the 9th house is intricately
connected with the past lives and Dharma/Adharma.
Root experiences of the Ātmā: In the Janmakuṇḍalī, the root
experiences of the soul should be judged from Kārakāñśa, or the
Ātmakāraka’s Añśa (Navāñśa). Similarly, the disposition of the Janma
Ātmakāraka in the Ādhāna Navāñśa indicates the root experiences,
including likes and dislikes etc., carried by the Ātmā from several previous
births. If the native takes up activity related to these root experiences, he
gets unfathomable energy to pursue them. The experiences and
inspirations the soul carries through several lives are undoubtedly strong.

JANMA ĀTMAKĀRAKA’S ṢAṢṬYĀÑŚA

Ātmakāraka’s disposition in the Ṣaṣṭyāñśa (D60) shows the focus
of a native in this life and the areas where the native has most of his
experiences. The experiences are positive or negative depending on the

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 R E A D I N G AN ĀDHĀNAKUṆḌALĪ

Ātmakāraka’s positive or negative disposition in the Ṣaṣṭyāñśa Kuṇḍalī.

The experiences denoted by the Bhāva occupied by the Ātmakāraka in the
Ṣaṣṭyāñśa Kuṇḍalī indicate such things that help the native progress in
this life. That way, even a negative experience leads to an increase in
maturity and understanding of life. This is a crucial aspect of
Ādhānakuṇḍalī, as it helps in understanding the matters that are helping
the native in progressing in this life.

5.1 .6 .3
SŪ RY A ’S P OS IT IO N IN Ā D HĀN A Ṣ AṢ ṬY ĀÑŚ A

Sūrya is the naisargika Ātmakāraka and is the Kāraka for the

Dharma Bhāva. Therefore, Sūrya’s disposition in the Ādhāna Ṣaṣṭyāñśa
(D60) indicates the sins/meritorious deeds the native committed in past life
and curses or blessings passed on the native from the past lives. Now,
Sūrya is the naisargika Ātmakāraka, which is fixed, whereas the
Ātmakāraka is Cara or movable. So, what is the distinction between them?
Sūrya is the Kāraka for the father and Dharma.
Therefore, while the Cara Ātmakāraka denotes the experiences,
likes, and dislikes one carries from past lives, the blessings and curses are
carried by Sūrya. If Sūrya is well placed in the Ṣaṣṭyāñśa of the
Ādhānakuṇḍalī, one carries blessings, else curses. A study of the Śrāpa
Chapter of Maharṣi Parāśara reveals that in a Śrāpa, Śani, Maṅgala, and
Rāhu are involved, indicating sorrow, anger and deceit as the cause of the
curse. On the other hand, in matters of blessings, Bṛhaspati, Śukra, and
Budha are involved.

5.1 .6 .4
DI SE AS ES AN D D IS ABI LI TI ES

The diseases concealed in a Janmakuṇḍalī could be revealed in the

Ādhānakuṇḍalī. Sometimes, the Janmakuṇḍalī indicates good health, but
the native still experiences suffering some diseases or disabilities. In such
cases, a close study of the Ādhānakuṇḍalī can reveal the hidden reasons
behind such health troubles.
The yogas of ill-health in the Janmakuṇḍalī can also be applied in
the Ādhānakuṇḍalī. Some of these yogas are (1) Krūras occupying the
Lagna in Nīca or Śatru Rāśi, (2) Lagna or Lagneśa hemmed between
Krūras, (3) Lagna or Lagneśa is dṛṣṭied by Krūras, (4) Association of
Randhreśa or Ṣaṣṭheśa with the Krūras afflicting the Lagna or the
Lagneśa, (5) Occupation of Lagneśa in a Dusthāna, conjoined with another
Krūra, (6) Kendras are afflicted by weak Krūras, i.e., those in Nīca or Śatru
Rāśi. In all these cases, the trouble is severe when there is no Saumyadṛṣṭi

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on the Lagna or the Lagneśa, whichever is afflicted, or the Saumyas are

too weak to bestow blessings or protection.

5.1 .6 .5
SKI LL S AN D AB IL I TIE S

The skills and abilities in a Janmakuṇḍalī are seen from the

Lagneśa’s association with various Bhāva or their lords, the Lagna, 2 nd, 5th,
and the 9th houses in the Rāśi Kuṇḍalī, and the same Bhāvas in the
Navāñśa Kuṇḍalī. Similarly, in a Ādhānakuṇḍalī, the skills and abilities
are judged from the Trikoṇa of the Ādhānalagna. The 2nd from the
Ādhānalagna can also be evaluated in this matter. Grahas and Bhāva lords
in the said Bhāvas can indicate skills governed by them.
A thorough study of the Jaiminisūtras, Bṛhatparāśara, and other
classical texts can help us reveal the talents and skills bestowed by various
Grahas. Given below are the talent bestowed by the Grahas, excepted from
Jaiminisūtras and Bṛhatparāśara (33.42-45a):
Table 9

# Graha Result Notes

Śukra is the karaka for beauty
and harmony; hence it is natural
to govern poetry. He is known as
Expertise in poetry, “sarvaśāstra pravaktāram”,
1 Śukra eloquence, knowledgeable meaning, he is eloquent in all the
critic. branches of knowledge. He has a
strong eye for details, and a
strong Śukra makes one a
perfectionist.
Bṛhaspati is the guru of the
A prodigal genius, a Devatās and is highly wise and
polymath, knows multiple knowledgeable; he governs our
disciplines and is a great control of the Grammar of a
author. However, unlike language, although Budha
Śukra, he is not an orator (na governs vocabulary. He is the
karaka for divinity in a Kuṇḍalī
vāgmī ि वाग्मी). On the other and the knower of Veda, Vedānta,
hand, Bṛhaspati does indicate Vedāṅga etc. His influence on the
2 Bṛhaspati a grammarian, and 1st/5th from Svāñśa gives
knowledge of religious knowledge of multiple disciplines
scriptures (Vedas, Bible, but makes the native an expert in
Quran etc.), a philosopher at least one. Depending on his
and a Vedantist (viśiṣya dignity, he can have mastery in
vaiyākaraṇo vedar- more than one discipline. The
vedāṅgavicca नवनशष्य details of the areas of knowledge
etc. can be gleaned from the Rāśi
वैयाकरणो वेदवेदाङ्गनवच्च). occupied, dṛṣṭis from other Grahas
etc.

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# Graha Result Notes

Nervous in an assembly or a
gathering. Such a person Śani is the karaka for solitude
shies away from the limelight and isolation; unlike Sūrya and
3 Śani
and is fond of solitude (sabhā Budha, he dislikes socialising
much.
jaṛa śaninā, स ा जड़ शनििा).
The best of the abilities of Budha
A Mimamsaka or involvement is that he can intermingle with
in the interpretation of anyone with ease. He can take the
4 Budha
available literature etc. best out of multiple systems and
(follower of Karma Mīmānsā). develop a system that is a blend of
all.
A logician (kujena naiyāyikaḥ Nyāya also means justice. Hence,
कु जेि िैयानयकः), one who is this position of Maṅgala can also
5 Maṅgala
adept in the (nyāya śāstra indicate expertise in law and
तयाय शास्त्र). jurisprudence.
Candra is a Jalatattva graha and
is associated with imagination
Knowledge of the Sāṅkhyā and emotions. It also governs
yoga śāstra, literature, duality, as it reflects the light of
6 Candra singing (candreṇa Sūrya and is devoid of his own
sāṅkhyāyogajñaḥ sāhityajño light. He represents Prakṛti while
gāyakaśca). Sūrya is the Puruṣa. Hence,
Candra is the Kāraka for the
Sāṅkhyā yoga.
Sūrya is the naisargika Kāraka
for Ātmā, therefore is the source
of all kinds of knowledge. The
rays of Sūrya denote different
forms of knowledge. Like, from
Knowledge of the Vedanta the Ātmā, all the sources of
and Śrīmad Bhagavadgītā knowledge arise similarly from
(raviṇā vedāntajño Sūrya’s rays; the different rays of
4 Sūrya gītājñaśca). According to Grahas arise, manifesting
Maharṣi Parāśara, Sūrya different streams of knowledge.
makes ones a musician Like Sūrya, Candra has 16 Kalā
(gītajña गीिज्ञ). or digits, each representing a form
of knowledge. These are the two
kinds of knowledge manifesting
from Sūrya and Candra, the
father and the mother, Śiva and
Śakti.
This is important for astrology as
well. If Guru associates, this
knowledge is obtained by
Mathematical abilities
inheritance, and the tradition’s
8 Ketu (ketuṇā gaṇitajñaḥ के िुणा teaching is fully understood.
गनणिज्ञः) Guru-Ketu joint influence is
usually known as the
transmission of knowledge
through tradition

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# Graha Result Notes

(gurusambadhena
sampradāyasiddhiḥ गुरुसम्बधेि
सम्प्रदायनसनधः).
The difference between Rāhu and
Ketu is that Rāhu denotes big
Same as Ketu, i.e., things, while Ketu indicates small
9 Rāhu
mathematical abilities. things. So, Rāhu represents big
machines, while Ketu represents
small machines.

5.1 .6 .6
DI S PO SIT I ON OF T HE Ā DH ĀN A L A GN EŚA

The yogas of the Lagna in the Janmakuṇḍalī can be applied to the

Ādhānakuṇḍalī to determine the nature and characteristics of the
individual and the key experiences the native shall have in this life. For
instance, if the Lagneśa occupies the 3rd or 6th Bhāvas in the
Ādhānakuṇḍalī, it manifests the Dhimanta yoga, which stands for
exceedingly high intelligence.
On the other hand, if the Lagneśa occupies the Lagna Bhāva and
is also dṛṣṭied by a Saumya, the native enjoys good health after delivery. If
the Kendra is also fortified by the occupation of Saumyas, in their Sva,
Ucca, Mūlatrikoṇa or Mitra Rāśis, the native is going to live a hassle-free
life. These indications can also get modified based on the yogas in the
Janmakuṇḍalī; therefore, both the Kuṇḍalīs should be judged together to
conclude.

5.1 .6 .7
P RA RA B DH A KA R M A

From Sūrya in the Ādhāna Ṣaṣṭyāñśa, we should study the

Prārabdha Karma. What are Prārabdha Karmas? Prārabdha Karmas are
part of Sañcita Karma (accumulated karmas), ready to be experienced
through the present incarnation. This means that the portion of the
Sañcita Karma that influences human life in the present incarnation is
called Prārabdha. It is ripe for reaping in this life and cannot be avoided
or changed. Now, from Sūrya, the 2nd and 12th are crucial.
The 2nd is where the family of the native is. It is where the native
gives, donates and supports. Therefore, what the native donates or
sacrifices in the past lives should be seen from the 2nd from Sūrya in the
Ādhāna Ṣaṣṭyāñśa. On the other hand, what the native received from
others in the past life should be seen from the 12th from Sūrya in the
Ādhāna Ṣaṣṭyāñśa.

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The 12th is what one owes; therefore, this indicates the places
where the native had received something from the world and thus must
pay back. The 2nd is what the native shall receive in this life, and the 12th
is what the native must give away. The 2nd and 12th from Sūrya are crucial;
therefore, we have the yogas named, Veśi, Vośi and Ubhayacara yoga.

5.1 .6 .8
CA SE S TU D Y: S W A MI V I VE KAN AN D A

The rectified birth time of Swami Vivekananda is 06:17 LMT on

Jan 12, 1863, Kolkata. He is born in Dhanu Rāśi, and Karka Navāñśa.
The Sṛṣṭi Ayanāñśa is 22:3:28.40. The several other details that are needed
for the computation of Niṣeka Lagna are Lagna: 265.916996, MC
189.365862, IX: 154.882907, Śani 163.464892, Candra 167.338104, Sūrya
269.314455, Sūryodaya 6.708796, Sūryāsta: 17.561753, Sūryodaya next
day: 6.710397, Dinamāna: 27.1323925 Ghaṭikā, Rātrimāna: 32.87161
Ghaṭikā, night birth, Ghaṭikā from Sūryāsta: 32.042840, Desired
Lagnasphuṭa: 32.042840/32.87161 * 30 = 29.243630 = 29:14:37.06,
Dinaguḻika 52.311005, Rātriguḻika 133.471417
A = Guḻika – Śani = 13.471417 - 13.464892 = 0.006525
B = IX – I = 154.882907 - 265.916996 + 360 = 248.965911
C = 0, because Lagneśa Bṛhaspati is in Dṛśyārdha
Estimated Niṣeka Duration = 0.006525 + 248.965911 + 0 =
248.972436
Estimated Niṣeka Day = 1862-05-08 07:12:42

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On the given date and time, the Ādhāna Candra is in Siṅha, which
is good because it is in a Kendra from the Janmarāśi. The Janmalagna is
Dhanu; therefore, the Ādhānalagna should be Mithuna. Now, at the given
date and time, the Ādhāna Lagna is Vṛṣabha; therefore, we must adjust
the time slightly to arrive at Mithuna Lagna. The Mithuna Lagna arrived
at is 7:41:45. The Dvādaśāñśa is Tulā, which is the 3rd Dvādaśāñśa. This
is not acceptable. The Dvādaśāñśa should be the 2nd or 10th Dvādaśāñśa of
Siṅha. It is not possible to achieve that without affecting the Lagna.
Therefore, we must depend on the Navāñśa Dvādaśāñśa of Candra.

Navāñśa Candra is in Vṛṣabha, and the Navāñśa Dvādaśāñśa is in

Mīna. We must forward the time to get the Navāñśa Dvādaśāñśa as
Vṛṣabha, in which the Janma occurred. At 08:54:28, Candra moves into
Karka Navāñśa Dvādaśāñśa of Mithuna Navāñśa, which is 2 nd
Dvādaśāñśa. This coincides with Swamiji’s Vṛṣabha Rāśi birth, which is
2nd from Meṣa. The Lagna is in Mīna Navāñśa, which is Dinabalī;
therefore, we must forward the time to get Meṣa Navāñśa which is
Rātribalī. It occurred at 09:08:41 LMT Kolkata. The Lagnasphuṭa should
be 29:14:37.06. It is at 9:23:18, the Lagnasphuṭa is at Meṣa Navāñśa
29:13:5.45. Therefore, the Ādhāna is fixed to May 8, 1862, 9:23:18 LMT
Kolkata.
He is a born Sanyāsi because of Ketu in Mithuna Lagna. The
Lagneśa Budha is in Budhāditya yoga in the 11th house, with Ucca Sūrya,
indicating his erudition. The Navāñśa Lagna is Meṣa and has only one
Graha in Koṇa, that is Budha, in Dhanu Navāñśa. This an outstanding

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yoga, indicating a scholar is born, who shall reconcile several paths of

knowledge prevailing at that time, i.e., a Mīmānsaka.
His wide mastery of several disciplines is well known, and his
oratory capability (Budha) is world-famous. He attained fame as an orator
and is known for his address at the Chicago Parliament of the World’s
Religions in September 1893. He has a fiery personality because of the
presence of Maṅgala in Koṇa to his Lagna in the Kṣetra Kuṇḍalī. In the
Navāñśa Kuṇḍalī, he is born in Meṣa Añśa, and having Meṣa aspecting the
Lagna, in the Navāñśa Kuṇḍalī.

In the Dvādaśāñśa Kuṇḍalī, Śukra, and Bṛhaspati, the two

Manuṣya Grahas, and Saumyas are in Saumya Añśa, Candra is also in
Tulā, a Saumya Añśa. Budha is afflicted in Kumbha because of the yuti
with Maṅgala, Rāhu and Sūrya. But, it also shows something else. Due to
the concentration of the Grahas in Kumbha Rāśi, the Rāśi of hidden and
profound knowledge, he was born with an ocean of knowledge.
The Manuṣya Rāśis are Mithuna, Kanyā, Tula, Dhanu 1st half and
Kumbha, and there is not an iota of doubt that he came from a Manuṣya
yoni. All Grahas except Śani and Ketu are in Manuṣya Dvādaśāñśa, along
with Śukra. According to Ācārya Varāhamihira, when all Saumyas are
stronger than the Krūras, the being is a human, provided Śukra is also in
Manuṣya Rāśi. Śukra is in a Manuṣya Rāśi, with a Manuṣya Graha in a
Kendra.
In his Janmakuṇḍalī, Budha is the Ātmakāraka, and we have
already seen the important role Budha has played in the Ādhānakuṇḍalī.
In Navāñśa, Budha is comfortably placed in Dhanu Navāñśa, unafflicted
and pure. In the Rāśikuṇḍalī, Budha is the Lagneśa and is placed in the
11th, in Meṣa Rāśi, the Rāśi of a fighter and a monk. Fighting
characteristics are also seen from the placement of Maṅgala in the 9th from
the Ādhānalagna and the aspect of Maṅgala on the Ādhānalagna’s
Navāñśa. His logic was precise and razor-sharp, as indicated by the power
of Maṅgala.
His Ṣaṣṭyāñśa is even more foretelling. The Ādhāna rose in Meṣa
Ṣaṣṭyāñśa, having Maṅgala and Ketu. Sūrya is pure and unconjoined in the
Mithuna Ṣaṣṭyāñśa, which is crucial because Sūrya is in the Ṣaṣṭyāñśa of
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the Ātmakāraka. Budha, the Ātmakāraka, is conjunct with Rāhu and

Candra, giving rise to the powerful Śakti yoga. Budha and the Candra
Rāhu yuti are in between Bṛhaspati and Śukra, the two Gurus, indicating
the birth of a world teacher.
The Ātmakāraka indicates an Ātmā that has an exceedingly high
spiritual force, due to yuti with Rāhu and Candra, that can overcome any
kind of boundaries. Śani’s presence in the 4th house of hearing in Karka
Rāśi (the mother) indicates the devotion towards Kāli, and Śani in the 10th
from Ātmakāraka Budha indicate a path of Sanyāsa and Renunciation. He
is unquestionably a yogi born to enlighten the world, as seen from Lagneśa
Budha conjoining Ucca Sūrya in the Rāśi Kuṇḍalī.

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5.2
BIRTH CIRCUMSTANCES

G
rahas start influencing us even before we take our first breath in
this world. Their influences start the very moment our father and
the mother embrace each other in the act of procreation, which
gives rise to the Niṣeka Lagna. After that, when the fertilised
ovum settles in the mother’s womb, the moment gives rise to Ādhana
Lagna. Our experience in this world is decided the very moment the Niṣeka
Lagna is manifested. Our Śāstras say that the native’s life is shaped by the
state of the parent’s mind that prevails during coitus. When the mind is
engrossed in divine thought, a child is born with divine qualities, denoted
by the Sattvaguṇi Grahas, Sūrya, Candra and Bṛhaspati. All these can be
seen from the Niṣeka Lagna.
The earliest point at which the influences of the Grahas are visible
is the moment of birth. When the Saumyas are stronger than the Krūras
and occupy Śubha Bhāvas, the birth happens in a protective environment,
with minimal danger to the child’s life. On the other hand, when the
Krūras prevail, birth is difficult for both the mother and the child, and
there is also a danger to the child’s life.
The next step to knowing what is coming up in the child’s life is
judging the circumstances in which the child is born. One may ponder,
without looking at the Janmakuṇḍalī, can we have a fair idea of the
strength of several Rāśis and Grahas in the Kuṇḍalī. The answer is yes –
from the birth circumstances! But this only gives a rough estimate, as the
details can only be known from a thorough study of the Kuṇḍalī.
Kuṇḍalī is a kind of energy map denoting the qualities of Graha’s
vibrations prevailing at birth. Although the past-lives karma shapes
destiny, the Grahas at birth help us read the destiny. Due to divine
synchronicity, the soul takes birth at a precise moment, when the
influences of the past karma align with the Grahas’ vibrations.
Therefore, past karmas and their results in this life are correlated
with the position of the Grahas Janmakuṇḍalī. In this chapter, we shall
learn the influences of several Grahas at birth and the circumstances in
which the child is born. Also, what can be deciphered from these
circumstances.

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5.2.1
YAMALA JANMA

Bṛhajjātaka 5.4. । Jātakatattva 2.7. । Sārāvalī 9.44.

When at birth Sūrya or Maṅgala occupies the Lagna falling in a
Catuṣpāda Rāśi and the other Grahas being powerful occupy
Ubhayarāśis, twins are born.

Yamala in Sanskrit means twins. Given here is the yoga for the
birth of twins. Some authors have mistakenly translated these ślokas as
the yoga for birth with coiling of the umbilicus cord. Closer scrutiny of the
Sanskrit śloka reveals that the condition is, in fact, about the birth of
twins.
When Sūrya is in a Catuṣpāda Rāśi at birth, while the other
Grahas being powerful, occupy Ubhayarāśis, twins are born. Catuṣpāda
means quadrupeds, and the Catuṣpāda Rāśis are Meṣa, Vṛṣabha, Siṅha,
Dhanu 2nd half and Makara 1st half. The Ubhayarāśis are Mithuna, Kanyā,
Dhanu and Mīna. The Ubhayarāśis correspond to duality; therefore, they
are associated with Twins. The Catuṣpāda Rāśis are important because
usually, among animals (Catuṣpāda), we often see the birth of multiple
offspring. Among the Grahas, Budha is normally involved in the birth of
the Twins.
Let us first understand the different kinds of twins. Twins are of
two kinds, identical and non-identical twins. Although not explicitly
mentioned, this yoga should apply to both kinds of twins.
1. Identical twins: The Identical twins are called monozygotic. They
are called so because they come from one egg. Mono is one, and the
zygote is the fertilized egg. This means that one egg is split into two
embryos after fertilization. These babies share almost the same
genetic materials and invariably have the same sex. This is because
sex is determined by the chromosomes in the sperm. They share a
similar genetic makeup, as they have the same set of DNAs that
define our characteristics.
2. Non-identical twins: The non-identical twins are called dizygotic or
fraternal twins. In this case, more than one eggs are fertilised by
separate sperms near about the same time. Because of more than one
sperm fertilising more than one egg, the genetic information in each
baby is different. Even though they may be conceived
simultaneously, they do not share identical characteristics like
identical twins.
The yoga is not impacted by the Lagna at birth but only by Sūrya’s
Rāśi and the disposition of the Grahas. This means that the yoga can occur
for all the 12 Lagnas. Therefore, we can say that twins can be born in any

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of the 12 Lagnas and are not clustered around merely a few of them.
Sometimes, the position of Sūrya may not be found in Catuṣpāda Rāśi in
the Kṣetra Kuṇḍalī. In which case, they should also be checked in other
Kuṇḍalīs connected with birth, i.e., Dreṣkāṇa, Saptamāñśa Navāñśa or
Dvādaśāñśa.

Example: This is the Kuṇḍalī of Ms Amalie Auguste, Queen of

Saxony (13 November 1801 at 16:15 LMT m11e34, Munich, Germany,
48n08, 11e34). She was the fourth child of King Maximilian I Joseph of
Bavaria and his second wife Karoline of Baden. She was the identical twin
sister of Elizabeth Louise, later Queen of Prussia, wife of Frederick
William IV of Prussia.

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In this Kuṇḍalī, we do not find Sūrya in a Catuṣpāda Rāśi in the

Rāśi or Navāñśa Kuṇḍalī. Neither do we find the Grahas occupying
Ubhayarāśis. On the other hand, when we dig deeper and consider the
Saptamāñśa Kuṇḍalī, we notice that Sūrya is in Meṣa Rāśi, a Catuṣpāda
Rāśi and Budha, the Kāraka for Twin birth is in a Ubhayarāśi. In the
Dreṣkāṇa, most Grahas except Śukra and Candra are in Ubhayarāśi.

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5.2.2
VEṢṬITA JANMA
Veṣṭita means coiled by umbilicus. Occasionally babies are born
with the umbilicus cord wrapped around their neck (Nālaveṣṭita/
Sarpaveṣṭita) or other parts of the body. The coiling around the neck can
be dangerous, as the baby can be choked during delivery. For the danger
to the newborn baby’s life, there must be some Krūra influences on the
Lagna at birth; else, why the child must suffer right from birth?
Here are the yogas for coiled birth, which invariably shows afflicted
Lagna. The Rāśis involved here as Catuṣpāda Rāśis, Meṣa, Vṛṣabha, and
Siṅha, and the Krūras Śani and Maṅgala. The body part involved in the
coiling is seen from the Rāśis. The Rāśis are associated with several Body
parts, right from the head, and the throat area is associated with the
Vṛṣabha Rāśi.

5.2 . 2. 1
YO GA 1: N ĀL A VE Ṣ Ṭ ITA JA NM A

(CATUṢPĀDA RĀŚI LAGNA, ŚANI, MAṄGALA)

Bṛhatparāśara 12.8. । Bṛhajjātaka 5.5. । Sārāvalī 9.42. ।

Jātakatattva 2.8 । Nāradapurāṇa 55.72.
When at birth, Lagna rises in either of Meṣa, Vṛṣabha or Siṅha,
occupied by either Śani or Maṅgala, the umbilicus cord is coiled
around a limb. The corresponding limb is per the Rāśi, or
Navāñśa, rising. Sārāvalī states that the Navāñśa Lagna Rāśi
indicates the limb.

Nāla means a tube, implying the umbilicus cord, which carries the
mother’s body nutrients to the child’s body. This yoga involves two key
things (1) The Catuṣpāda Rāśis and (2) Śani or Maṅgala, the two Krūras.
The Lagna should be one of the Catuṣpāda Rāśis Meṣa, Vṛṣabha, and
Siṅha. The 2nd half of Dhanu and 1st half of Makara, although they are
Catuṣpāda Rāśis, are not included here.
Śani or Maṅgala should occupy the Lagna. Sometimes we may not
see the influence of Śani or Maṅgala on the Lagna in the Kṣetra Kuṇḍalī.
Therefore, we should also look for this yoga in other Varga Kuṇḍalīs,
particularly the Dreṣkāṇa, Navāñśa, Saptamāñśa, and Dvādaśāñśa

Bṛhajjātaka 1.4.
The Rāśis governing several organs of the Kālapuruṣa are the

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head, face, chest, heart, belly, waist, lower abdomen, genitals,

thighs, knees, shanks, and feet, respectively.

The limb under consideration: The limb that is coiled by the

umbilicus is signified by the “Rāśi” falling in Udaya Lagna in the Kuṇḍalī.
The Varga Kuṇḍalī where Śani or Maṅgala occupy the Lagna, in that
Kuṇḍalī, we should check the Lagna. For instance, if in Dreṣkāṇa Kuṇḍalī,
Lagna is Vṛṣabha, and Śani occupies it, then the body part should be
denoted by Vṛṣabha Rāśi.
The Rāśis governing several limbs are as follows. There are some
differences among the scholars regarding the mapping of genitalia, i.e., in
Tulā vs Vṛścika. In my experience, this should be mapped to the Tulā Rāśi.
The mapping of the body parts to the several Rāśis are 1. Meṣa: Head, 2.
Vṛṣabha: Face, 3. Mithuna: Hands, 4. Karka: Chest, 5. Siṅha: Belly, 6.
Kanyā: Lower abdomen, 7. Tulā: Genitals, 8. Vṛścika: Anus (hidden
parts, 9. Dhanu: Thigh, 10. Makara: Knees, 11. Kumbha: Shanks, 12.
Mīna: Feet. Ācārya Varāhamihira assigns the region of Vasti to the Kanyā
Rāśi, which in my view, can be interpreted as the lower abdomen, i.e., the
region between the navel and the genital.

5.2 . 2. 2
YO GA 2: S AR P AV E Ṣ ṬIT A J AN MA

(KRŪRA LAGNA, DREṢKĀṆA, CANDRA)

Sarpa means serpents or snakes. Some scholars interpret this

śloka as the birth of serpents or coiling serpents around the baby, which is
incorrect. The term Sarpa is used to symbolize the umbilicus cord.
Therefore, this is another yoga for birth with the coiling of the umbilicus
around the body.

Bṛhajjātaka 5.3. । Sārāvalī 9.43.

When Candra or Krūras occupy Lagna and the Lagna rises in
Śani or Maṅgala’s Dreṣkāṇa, while Saumyas occupy Dhana and
Lābha, the child is bound by the umbilicus cord.

This yoga has three parts, (1) Candra or Krūras occupying the
Lagna, (2) The Dreṣkāṇa Lagna falling in the Dreṣkāṇa of Śani or Maṅgala,
(3) Saumyas occupy Dhana and Lābha. Both these yogas and the
Nālaveṣṭita yoga shows the influence of Śani or Maṅgala on the Lagna in
Kṣetra Kuṇḍalī or other Varga Kuṇḍalīs. In the Nālaveṣṭita Janma, the
influence is seen in the Kṣetra Kuṇḍalī, while in this yoga, the influence is
seen in the Dreṣkāṇa Kuṇḍalī.

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Jātakatattva gives a variant of this yoga, where the influences of

both Candra and Krūras are seen differently. Here, Candra must occupy
Maṅgala’s Dreṣkāṇa, while Krūra should rise in the Lagna of the Kṣetra
Kuṇḍalī. The condition of the Saumyas in the Dhana (2H) “and”
Lābha (11H) occur in both conditions.

Jātakatattva 2.6.
When (1) the Lagna Rises in a Krūra Rāśi, and (2) Candra
occupies Maṅgala’s Dreṣkāṇa, and (3) Saumyas occupy the
Dhana and Lābha Bhāvas, the child is born with the umbilicus
coiled around the body.

As indicated above, Jātakatattva suggests a variation of the yoga

stating that (1) The Krūras (evidently Śani or Maṅgala) should occupy the
Lagna, (2) Candra should occupy Maṅgala’s Dreṣkāṇa and (3) The
condition of Saumyas occupy the Dhana and Lābha Bhāvas is same as
above. Even though the theme of this yoga is the same, there are a few
variations of this yoga, which can be confusing. This is summarized as
follows:
Table 1

# Yoga parts Details

In all the variations, Saumyas are in Dhana and Lābha
Saumyas in Bhāvas. From these two places, the Saumyas are helping the
1 Dhana and Lagna by causing Śubha Dhanārgalā and Lābhārgalā; else, too
Lābha Bhāvas much Krūra influences on the Lagna can cause the premature
demise of the newborn.
Candra or the Krūras should occupy the Lagna. The Krūras
Lagna is
referred to here could only be Śani or Maṅgala. It is known that
occupied by
2 Candra in the Lagna does not give many benefits unless the
Candra or the
Lagna is Meṣa, Vṛṣabha or Karka. In other Lagnas, there is a
Krūras
danger to the newborn’s life.
Dreṣkāṇa Lagna
The Dreṣkāṇa Lagna should fall in Śani or Maṅgala’s
in Śani or
3 Dreṣkāṇa. Candra’s position in Maṅgala’s Dreṣkāṇa adds to
Maṅgala’s
this yoga.
Dreṣkāṇa
If, instead, the Lagna is not occupied by Śani or Maṅgala but
Śani or Maṅgala falls in a Rāśi of these two Grahas, then the Dreṣkāṇa Lagna
4 in Dreṣkāṇa should be occupied by these two Grahas. The moot point is that
Lagna Śani or Maṅgala should afflict either of the two Lagnas, Rāśi or
Dreṣkāṇa and Candra should also be afflicted.

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5.2 . 2. 3
CA SE S TU D IE S

CASE 1: PABLO CASALS

Birth detail: 29 December 1876 at 20:00, LMT m1e32, Vendrell,

Spain, 41n13, 1e32. This is the Kuṇḍalī of a Spanish cellist and conductor
known for his innovative technique, masterful interpretation, and
consummate musicianship. He emerged with his umbilical cord twisted
around the neck, its face turning blue from the constriction.

The chart provided here does not explain the coiled birth well.
However, if we move the birth time 12 min ahead, we arrive at Siṅha as
Lagna and Dreṣkāṇa Lagna. In the Rāśi chart, the Lagna is dṛṣṭied by Śani.
Śani or Maṅgala does not own Dreṣkāṇa Lagna, but Śani is conjoined with
Maṅgala and Candra and dṛṣṭi the Dreṣkāṇa Lagna. In the Kṣetra Kuṇḍalī,
Śubha Candra is in the Lābha Bhāva (11H). The Navāñśa Lagna shows
the body part entangled by the umbilicus. Rāhu in the Navāñśa Lagna

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 V E Ṣ Ṭ I T A JANMA

shows choking as in mythology, Rāhu’s throat was cut. Sūrya in the trine
in strength in Siṅha from the Navāñśa Lagna shows his mastery of a
musical instrument. The revised birth time should be between 20:12 to
20:29 to have Meṣa Navāñśa. Meṣa denotes head, i.e., the coiling is around
the head.

CASE 2: MONSERRAT CABALLÉ

12 April 1933 at 21:00 GMT, Barcelona, Spain, 41n23, 2e11.

Caballé was a Spanish opera singer, a little-known soprano who had been
singing mostly in German houses for the prior ten years when she stepped
into the American Opera Society’s 1965 concert performance of Donizetti’s
“Lucrezia Borgia” at Carnegie Hall.

Her life began with a miracle. Born with the umbilical cord around
her neck, she was strangled until her head was completely black. Her
mother prayed to the Virgin at the monastery of Montserrat, and when the

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baby survived, she was given her name after the location of the “Black
Virgin,” so named because the wood of the statue is black with age.
From the Rāśi chart, the coiling is not explained as the birth did
not happen in Meṣa, Vṛṣabha, or Siṅha. However, things get clearer when
we go to the Dreṣkāṇa. Martian Dreṣkāṇa is rising. Candra and Krūras in
Dreṣkāṇa Lagna. Saumya Budha is in Dhana Bhāva (2H) in the Kṣetra
Kuṇḍalī. The body part entangled by the umbilicus cord should be seen
from rising Navāñśa. Karka is rising with Candra, Śani and Ketu.
The involvement of Ketu shows choking of the throat as the nodes
signify that. Śani in the Navāñśa Lagna caused the blood flow to be
obstructed to the head. She was protected by Candra in the Navāñśa
Lagna. This signifies that a feminine goddess (Virgin Mary) came to her
rescue. The prayer in the monastery can be indicated by Śani + Ketu yuti,
as they signify Sanyāsa (monkhood). Candra in the Navāñśa Lagna in
Svarāśi made her a remarkable singer.

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5.2.3
NAUKA JANMA
(DELIVERY DURING TRAVELS THROUGH WATERS)

Nature is diverse, and Jyotiṣa is certainly called the eye of the

Vedas as it could see through everything, even dark areas devoid of Sūrya’s
light! Jyotiṣa classics talk about several yogas for birth under different
conditions. While most births occur only in a few places, i.e., homes,
hospitals and clinics, we occasionally hear about birth that occurs in
unusual circumstances, such as on a ship, flight, a lonely place or even en
route to a hospital. We shall consider a case where the child is delivered in
a lifeboat. But before that, let us review the key principles behind such
occurrences.
Birth in the waters means that the mother was travelling in the
water in a ship or cruise ship during delivery. Or the mother was taking a
bath in a river or swimming pool when the labour pain started, and the
child had to be delivered near such water body, or it can be any condition
where there is a strong watery element influencing the mother at delivery.
The significator of water or Jalatattva in a Kuṇḍalī are the (1) the
Jalatattva Rāśis Karka, Vṛścika and Mīna, (2) The Jalatattva Grahas
Candra and Śukra, and (3) The Jalatattva Trikoṇa 4th, 8th and 12th Bhāvas.
Candra is perhaps the most critical factor among these factors, as he is the
Kāraka of the Jalatattva and the Kāraka of the mother and motherhood.
Candra also governs the act of Delivery. Therefore, undoubtedly his
disposition at birth is of utmost importance. The key principles that we
shall explore here as those stated by Ācārya Varāhamihira –

Bṛhajjātaka 5.8
When Pūrṇacandra is in Karka Rāśi, Budha, Lagna and
Bṛhaspati, Sukha Bhāva from the Lagna, the delivery takes
place in a boat. Delivery occurs in a boat when Lagna is in a
Jalatattva Rāśi, and Candra occupies the Asta Lagna (7H).

Bṛhajjātaka 5.9.
When a Jalatattva Rāśi rises in the Lagna, birth occurs on the
banks of a river (waterbody); if one of these conditions is also
fulfilled, (1) Candra occupies the Lagna Rāśi, (2) Pūrṇacandra
dṛṣṭies the Lagna Rāśi, (3) Candra occupies the Sukha (4H) or
Karma (10H) from the Lagna.

The other classical texts, such as Sārāvalī, Jātakatattva and

Nāradapurāṇa, stated similar yogas, with minor variations. These
variations have also been stated where appropriate so that our

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understanding is comprehensive. According to the principles enumerated

in the Śāstras, when at birth both the Janmalagna and the Janmarāśi
occupy Jalatattva Rāśis, birth occurs in waters or near a watery place. It
is logical because both the factors associated with birth, Lagna and
Candra, are associated with Jalatattva. This view is endorsed by multiple
classical texts, including Bṛhajjātaka and Jātakatattva.
What happens when Candra does not fall in a Jalatattva Rāśi, and
only the Lagna is so placed? In such a case, when Candra is Purṇa, i.e.,
exceedingly strong, he can influence the circumstance, causing similar
birth. If not, dṛṣṭi of Candra from another Jalatattva Rāśi of his occupation
of the 4th or the 10th houses indicate similar results. It is important to note
here that the dṛṣṭi of Candra on the Lagna is also judged for the father’s
whereabouts during the child’s birth.

5.2 . 3.1
YO GA 1: C AN D RA I N K A RKA RĀ ŚI ET C .

Bṛhajjātaka 5.8a. । Jātakatattva 2.10 । Nāradapurāṇa 55.74.

When Pūrṇacandra is in Karka Rāśi, Budha in the Lagna and
Bṛhaspati Sukha Bhāva from the Lagna, the delivery takes
place in a boat. According to Nāradapurāṇa, Saumya in the
Sukha Bhāva, and not only Bṛhaspati, can cause this yoga.

The first principle on which all the Śāstras concur on three

elements, (1) Pūrṇacandra in a Kendra, (2) Budha has yutidṛṣṭi on the
Lagna, and (3) Bṛhaspati or a Saumya occupies the Sukhabhāva. Karka
Rāśi is associated with Jalatattva, Jalacara, and the birthing process.
Karka is owned by Candra, Kāraka for the mother, and is the Uccarāśi of
Bṛhaspati, the Santāna Kāraka. Budha represents a young child, and the
4H is the Bhāva of the mother and motherhood.

Sārāvalī 9.7.
Birth in the waters should also be predicted; when Saumyas and
Pūrṇacandra occupy Lagna (1H) and Sukha (4H), Bhāvas
occupies a Jalatattva Rāśi or its Svarāśi, Karka.

Sārāvalī suggests a slight variation of this yoga. In this yoga,

instead of mentioning Budha occupying the Lagna and Bṛhaspati the
Mātṛbhāva, it is mentioned that both these Bhāvas are occupied by
Saumyas, which also brings Śukra into the ambit. Pūrṇacandra must
occupy either the Karka Rāśi or another Jalatattva Rāśi (Vṛścika or Mīna).
In my opinion, if Pūrṇacandra occupies a Jalatattva Rāśi, then Lagna must
also occupy a Jalatattva Rāśi for this yoga to be functional.

[183]
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5.2 . 3. 2
YO GA 2 : P U R ṆA C A N D RA I N BU D HA ’S RĀ ŚI

Nāradapurāṇa 55.74-75½.
Undoubtedly, O Nārada, birth takes place on the water, when
the Pūrṇacandra occupying Mithuna or Kanyā, dṛṣṭies the
Lagna or is posited in the 1st, 2nd or 4th house.

Nāradapurāṇa states another yoga involving similar factors, i.e.,

Budha, Pūrṇacandra and Mātṛbhāva (4H). In this yoga, Pūrṇacandra must
occupy one of Budha’s Rāśi and dṛṣṭi the Lagna. Or Pūrṇacandra being in
Budha’s Rāśi, occupies the Lagna, Kutumba (2H) or Mātṛbhāva (4H).

5.2 . 3. 3
YO GA 3: C AN D RA I N T HE J AN MA LA GN A

Bṛhajjātaka 5.9a. । Jātakatattva 2.12.

When the Lagna rises in a Jalatattva Rāśi and Candra occupies
the Janmalagna, birth occurs on river banks.

This is perhaps the simplest of all the yogas, whereby both the
Lagna and Candra Lagna occupying the same Rāśi in a Jalatattva Rāśi
can cause birth near a waterbody. The predominance of Jalatattva on the
Lagna denotes birth with a strong watery element.

5.2 . 3. 4
YO GA 4: C AN D RA I N S AP TA M ABH Ā VA

Bṛhajjātaka 5.8b. । Jātakatattva 2.11.

Delivery occurs in a boat when the Lagna rises in a Jalatattva
Rāśi, and Candra occupies the Asta Lagna (7H). According to
Jātakatattva, Pūrṇacandra should occupy the Asta Lagna (7H).

When Lagna rises in a Jalatattva Rāśi and Candra dṛṣṭies the

Lagna from the 7H with Purṇadṛṣṭi, then the birth can occur near a
waterbody. Jātakatattva adds a condition that Candra in the 7H should be
Pūrṇacandra. This is possible when Sūrya occupies the Lagna and Candra
the Saptamabhāva. In my opinion, even if Candra is not Purṇa, but dṛṣṭies
the Lagna from the 7H, while the Lagna is in a Jalatattva Rāśi, birth can
occur under such circumstances.

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5.2 . 3.5
YO GA 5: P U R ṆA C AN D RA A SP E CT ING T HE LA GN A

Bṛhajjātaka 5.9c. । Jātakatattva 2.11.

When the Lagna rises in a Jalatattva Rāśi, and Pūrṇacandra
dṛṣṭies the Lagna, birth occurs in the banks of a river.

When Pūrṇacandra dṛṣṭies the Lagna, that is rising in Jalatattva

Rāśi; the yoga causes birth near a waterbody. Since this condition also
covers the condition mentioned in Bṛhajjātaka 5.8b., what could be the
purpose of explicitly stating the condition 5.8b? It appears that Ācārya
Varāhamihira advises us to look at the Padadṛṣṭi (partial dṛṣṭi) of Candra.
So, we should read the two ślokas like this: if Candra occupies the 7H, then
he need not be Purṇa, and his dṛṣṭi on the Lagna occupying a Jalatattva
Rāśi is sufficient to give rise to this yoga. However, if Candra is not in the
7H, but being Purṇa, dṛṣṭies the Lagna from another Rāśi, this yoga is
fulfilled. But, since from other Rāśi, Candra can only have Padadṛṣṭi, we
can say that Ācārya Varāhamihira advises consideration of Padadṛṣṭi.
Jātakatattva combines both the yoga and states that this yoga is
formed when Pūrṇacandra dṛṣṭies the Lagna from the 7H. In my view,
Jātakatattva stated a special condition of the two yogas stated by Ācārya
Varāhamihira vide ślokas 5.8b and 5.9c. According to Ācārya
Varāhamihira, the dṛṣṭi of Candra from 7H cause birth in a boat, while
dṛṣṭi of Pūrṇacandra cause birth near a waterbody.

Nāradapurāṇa 55.74b.
When Lagna rises in a Jalacara Rāśi and is dṛṣṭied by
Pūrṇacandra from another Jalacara Rāśi, the birth takes place
in waters.

Nāradapurāṇa, instead of stating Lagna rising in Jalatattva Rāśi,

mentions rising in a “Jalacara” Rāśi. Jalacara Rāśis are different from
Jalatattva Rāśis. The Jalacara Rāśis are Karka, Mīna and the Makara 2nd
half, whose symbols relate to water-dwelling creatures, called Jalacara in
Sanskrit. The other conditions are like that mentioned by Sārāvalī, i.e., (1)
Lagna should rise in a Jalacara Rāśi, and (2) Candra should occupy Kendra
positions from the Lagna.
One important condition of this yoga is dṛṣṭi of Pūrṇacandra from
another Jalacara Rāśi. If we were to take only Purṇadṛṣṭi of Candra, then
the only tenable Rāśis are Karka and Makara, both Jalacara Rāśis. It is
not possible for Mīna Lagna as Candra in Kanyā Rāśi is not allowed. If we
were to take Padadṛṣṭi of Candra, then Lagna rising in any of the
Jalatattva Rāśis, with Candra occupying another Jalacara Rāśis is
possible. For instance, when Lagna rises in either Karka, Candra can dṛṣṭi
it from Makara (4 Caraṇa) or Mīna (2 Caraṇa).
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 N A U K A JANMA

Nāradapurāṇa 55.74c.
When Lagna rises in a Jalacara Rāśi and is dṛṣṭied by Candra
from another Jalacara Rāśi, Candra occupies the Lagna, Sukha
or Karma Bhāva, then also the same results ensue.

5.2 . 3. 6
YO GA 5: C AN D RA I N T HE S UK HA O R K AR MA

Bṛhajjātaka 5.9c. । Sārāvalī 9.6.

When a Jalatattva Rāśi rises in the Lagna, and Candra
occupies the Sukha (4H) or Karma (10H) from the Lagna, birth
occurs in the banks of a river.

Sārāvalī śloka 9.6. has been misinterpreted as the following by

some scholars, “when a Jalatattva Rāśi rises in the Lagna and dṛṣṭied by
Pūrṇacandra from another Jalatattva Rāśi falling in the Sukha (4th), or
Karma (10th) Bhāva, birth occurs in the waters.” When Candra falls in the
4H or 10H from the Lagna, how can he dṛṣṭi the Lagna? Perhaps, Padadṛṣṭi
of Candra can be considered. In my opinion, these are two different yogas,
as suggested by Swami Vijñānananda in his translation of Bṛhajjātaka.
Sārāvalī suggests that Candra should occupy another Jalatattva
Rāśi in the 4H or 10H, while the Lagna is in a Jalatattva Rāśi. Prima-facie,
this condition appears untenable. If Lagna rises in a Jalatattva Rāśi, then
other Jalatattva Rāśis can only fall in the Trikoṇa to the Lagna, and not a
Kendra. Therefore, how can Candra be in 4H or 10H and be in a Jalatattva
Rāśi? This condition is only possible when we take unequal Bhāva Kuṇḍalī
(Śrīpati Bhāva), where the madhya of the 4H and 10H may fall in a
Jalatattva Rāśi. Could Sārāvalī be suggesting unequal Bhāva Kuṇḍalī?
Possibly yes! This needs further experimentation.

Jātakatattva 2.13.
When Candra occupies a Jalatattva Rāśi, or the Sukha Bhāva
(4H), birth occurs near a watery place.

Jātakatattva mentions only the 4H and leaves out 10H. It is amply

clear that Candra in the 4H denotes such birth, provided strong Jalatattva
influences on the Lagna. As Nārada Muni says, Pūrṇacandra in the Lagna,
2nd or 4th house, denotes birth under such circumstances.

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CASE STUDY: MORA MACDONALD

23 August 1907 at 12:30, GMT h0e, Glasgow, Scotland, 55n53,

4w15. She is a Scottish unusual birth case, an infant safely delivered in a
lifeboat, the first such incident recorded. (Source: Astrodatabank). As per
the recorded birth time, the birth occurred on a Pratipada. However, if we
adjust the birth time, it may have occurred in the fag-end of Purnima
(Pūrṇacandra), which is one of the important conditions for birth near the
waters. At 12:14, the birth is indicated at the end of Purnima. So actual
birth could have happened before this.
Neither Lagna nor Candra occupies Jalatattva Rāśi. But in the
Navāñśa, the picture changes as both the Lagna and Candra are in Jala
Navāñśa. So, we can conclude that the Lagna or Candra in the Jalatattva
Rāśi can happen in either Kṣetra or the Navāñśa Kuṇḍalī. This is a logical
assumption as the Navāñśa reflect the same qualities as the Rāśis. Pūrṇa-
candra occupies the 5th house, which is as per Ācārya Varāhamihira’s
condition. Bṛhajjātaka 5.9b states that when Janmalagna rises in a
Jalatattva Rāśi and dṛṣṭied by Pūrṇacandra, the delivery takes place in a
boat or steamer, or a sea voyage. Also, according to Bṛhajjātaka 5.9c, when
Janmalagna in Jalatattva Rāśi and Candra occupy the 5th or 10th, then
similar results happen.

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 I N S I D E OR OUTSIDE HOME

5.2.4
INSIDE OR OUTSIDE HOME
Whether one is born at home or outside can be known from the
stronger of the Rising Rāśi or Navāñśa. One can find the relative strength
of the Kṣetra Lagna vs the Navāñśa Lagna by ascertaining the Ṣaḍbala of
both the Lagnas. If one of the Lagna is occupied, then the Ṣaḍbala of the
Grahas should also be added. From a weightage standpoint, one should
consider the weightage of the occupants as 75% and the lord as 25%.
If the Lagna is unoccupied, then the lord’s Ṣaḍbala should be taken
100%. This principle can be a useful method to determine which among the
Kṣetra and Navāñśa Kuṇḍalī is active in one’s life. If the birth
circumstances are visible from the Kṣetra Kuṇḍalī, that means that the
Kṣetra Kuṇḍalī guides the native’s life. Else, it could be the Navāñśa
Kuṇḍalī that may be active in life.

Bṛhajjātaka 5.13. । Sārāvalī 9.3-4a.

The place of delivery, either at home or outside, is characterized
by the nature of the Lagna Rāśi or Navāñśa. The birthplace
should be determined according to the strength of the Lagna,
either in Rāśi or Navāñśa. If such Rāśi or Navāñśa is Cara, the
birth occurs in transit, if fixed, then in a house. If the Lagna is
Vargottama, the house is the mother’s own property.

For ascertaining whether one’s birth occurred inside home or

outside should be seen from the stronger of the Lagna of Kṣetra or Navāñśa
Kuṇḍalī. Cararāśi signifies movement, indicating birth in transit.
Sthirarāśi signifies fixity, indicating birth in a fixed location. On the other
hand, Ubhayarāśi signifies an intermediate state between fixity and
movement, sometimes like Cara and Sthira. The principle states that
whether the birth happens at home or outside is to be seen from nature,
viz., Cara, Sthira and Dvisvabhāva characteristics of the stronger of the
Rāśi Lagna or Navāñśa Lagna.
According to Ācārya Varāhamihira, Cararāśi indicates birth in
transit and Sthirarāśi, home. He, however, did not say anything for the
Ubhayarāśi. This is because the Ubhayarāśi has a blend of characteristics
of both the Cara and Sthirarāśis. The 1st half of a Ubhayarāśi is Sthira,
and the 2nd half is Cara. This is because of its vicinity with those kinds of
Rāśis. Vargottama Lagna has a special significance. Vargottama indicates
a precise alignment of the vibrations of the Rāśi and Navāñśa; therefore,
irrespective of that Rāśi being Cara or Sthira; it indicates birth in the
mother’s own home, i.e., the home of maternal grandparents. Some
scholars propose that the strong influence of both Cara and Sthirarāśi

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 BIRTH CIRCUMSTANCES

indicates birth on an outer veranda or balcony of the delivery home. The

idea here is to find an appropriate blend of Cara and Sthira Kārakatvas,
so it is neither inside nor outside, but somewhere between an exposed place
in the house, i.e., a veranda, balcony, or the corridor.
A good understanding of the places governed by the Rāśis can help
ascertain the place of birth. Since Lagna denote the place of birth, there
will undoubtedly be some markers of the Lagna of the Rāśi or the Navāñśa
Kuṇḍalī present in the place of one’s birth. One should not take these
indications literally, as these principles are supposed to be adapted with
the change in time.
Nowadays, one may not be born in a mountain or place abounded
by goats, but it is certainly possible that the place has an overall
mountainous terrain, and there could be images of goats and sheep in the
place of birth. How one can use these principles depends on personal
insights from experience. The places signified by the Rāśis are as follows:
Table 2
# Rāśi Places
Meṣa Abodes of mountain goats, sheep, army barrack, fireplace, metal
1
Rāśi mines, metallurgical places, mines of precious stones and gems etc.
Vṛṣabha Agriculture pastures, bottom of hills, places frequented by cattle,
2
Rāśi elephants grazing land, dwelling places of farmers, and rural area.
Places of music, art and culture, places frequented by artistic people,
Mithuna
3 meeting places for lovers, placed abounding romantic and sexual
Rāśi
activities.
Banks of river, freely flowing water, rice fields, fertile lands, places
Karka
4 frequented by nymphs, maidens, imaginative and emotional people,
Rāśi
resting and relaxing places, etc.
Siṅha Dense forests, inaccessible places, caves, mountains, forts and
5
Rāśi fortresses, places frequented by wild animals.
Kanyā Gardens, orchards, beautiful spots, picnic spots, and places abounded
6
Rāśi by young girls, such as girls’ schools etc.
Tulā Trading centres, markets, roads leading to the town or trading
7
Rāśi centres.
Deep chasm, caves, wells, fortified places, places abounded by
poisonous animals, servants, snakes, scorpions etc., places abounding
Vṛścika
8 holes of such poisonous animals, underground and anti-social
Rāśi
activities, den of gamblers, places of unauthorized fights such as
underground wrestling and boxing etc.
Stable, Horse riding centres, pasture for horses, horse rearing places,
Dhanu archery, abounding archers and army men, place of fire sacrifice,
9
Rāśi agnihotra, place where brāhmaṇa and scholars live, universities of
higher education etc.
Marshy land, a confluence of rivers, tanks, forest (not so dense),
Makara
10 places abounding crocodiles and swamp creatures, vegetation in
Rāśi
shallow water etc.

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 I N S I D E OR OUTSIDE HOME

# Rāśi Places
Places frequented by birds, and women, places of all kinds of anti-
Kumbha social activities, places abounded by ghosts and goblins, cremation
11
Rāśi grounds, burning ghāṭa, places frequented by dealers of liquors,
drugs, etc. and other anti-social elements.
Banks of oceans and seas, temples, holy waters, pilgrimages, places
Mīna
12 frequented by sadhus, scholars, Brāhmaṇas etc., places of trade on
Rāśi
ocean products such as fishes, crustaceans, pearl etc.

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 BIRTH CIRCUMSTANCES

5.2.5
WHOSE PLACE?
Like the strongest of the Kṣetra and Navāñśa Lagna influencing
the birth inside a home or outside, the strongest Graha in the Kuṇḍalī also
has a significant say in this matter. The strongest Graha tells us in whose
house the birth shall occur. If Sūrya is the strongest, it is the father’s or
paternal relatives’ house. If Candra, it is the house of the mother or
maternal relatives.
Earlier, we noticed that Vargottama Lagna denotes birth in the
mother’s or maternal grandparent’s home. This should also be considered.
The idea here is straightforward: the Graha that is strongest in the
Kuṇḍalī can cause birth in the house of a person signified by the Graha.
Let us understand the principles narrated by the Śāstras.

Bṛhajjātaka 5.16a । Sārāvalī 9.4b. । Nāradapurāṇa 55.83.

The birth takes place in the house of the father or the mother
according to the strength of their Kārakas.

Sūrya is the Kāraka for the father, Candra for the mother.
Therefore, if Sūrya is stronger, birth occurs in the father’s home or paternal
relatives. On the other hand, if Candra is stronger, the birth occurs in the
mother’s or maternal relatives’ home. One must not limit applying these
principles to the father and the mother but broaden it to include several
others governed by the Grahas.
For instance, Sūrya governs a King, government, royalty etc. The
birth could also happen in one of these places. What is given in the Śāstras
are only clues, which must be appropriately extended to varying
circumstances. Sūrya also governs fort, jungle, fierce animals etc.,
indicating birth can also occur in such place, provided there is an affliction
to the Lagna, indicating birth in a dangerous or unprotected place.

Jātakatattva 2.21.
The delivery takes place in the house of the father or the mother,
or their respective relations, according to the strength of the
Grahas representing the respective relatives.

Jātakatattva states the same thing as Bṛhajjātaka and Sārāvalī

but extends it to the other Grahas. Which Graha signifies what relation?
Maharṣi Parāśara clarifies this. According to the Maharṣi, the

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 W H O S E PLACE?

Sthirakārakas represent several people in our life and their longevity and
death. The Sthirakārakas9 are:
Table 3

# Graha Relation
Stronger between Sūrya and
1 The father
Śukra
Stronger between Candra and
2 The mother
Maṅgala
Sister, brother-in-law, younger
3 Maṅgala
brother, and the mother
5 Budha Maternal relatives
6 Bṛhaspati Paternal grandfather
7 Śukra Husband
8 Śani Children
Wife, the father, the mother,
9 Ketu parents-in-law, maternal
grandfather

One should also use the Naisargika Kārakatva and Cara

Kārakatva of the Grahas to correspond to the people we are connected to.
For instance, if Bṛhaspati is strong, one can be born in the ashrama,
denoted by Bṛhaspati, a spiritual place. This has been explained in the
coming stanzas. This is merely a starting point to see the influence of the
Grahas on our lives, right from the moment of birth.
As per the naisargika Kārakatva scheme, Sūrya is the Kāraka for
The father, and Candra, The mother. According to Maharṣi Parāśara, the
paternal grandfather is signified by Bṛhaspati, and Maternal Grandfather,
Ketu. There is a difference in this regard with Jaimini. According to
Maharṣi Jaimini, there are only 7 Sthirakārakas, which exclude the nodes.
This appears more logical, as the nodes devoid of bodies cannot
represent health and longevity matters related to a physical body.
However, if we were to accept that, we needed to identify the Kārakas for
the grandparents. Here, we can extend the significations of Bṛhaspati to
Paternal Grandmother and Budha to both Maternal Grandparents.

Nāradapurāṇa 55.80a.
When Lagneśa occupies its own Rāśi or Añśa identical with a

9Bṛhatparāśara 32.19-21. The stronger among Sūrya and Śukra indicates the father, while
the stronger among Candra and Maṅgala indicates the mother. Maṅgala denotes sister,
brother-in-law, younger brother, and the mother. Budha rules maternal relative, while
Guru indicates paternal grandfather. Husband and sons are, respectively, denoted by Śukra
and Śani. From Ketu note wife, father, the mother, parents-in law, and maternal
grandfather. These are Sthira Kārakatvas.

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 BIRTH CIRCUMSTANCES

Sthirarāśi, the birth takes place in the father’s place; and if it is

a Cararāśi, in transit, the nature of the road being determined
by that of the Rāśi concerned.

Nārada Muni brings another dimension to the analysis, that of the

Lagneśa. According to him, if the Lagneśa occupies his Sva Rāśi/Añśa in a
Sthirarāśi, then the birth could occur in the father’s place (denoted by
Sūrya). If Lagneśa is in a Cararāśi, then it is in transit. So, which should
be given more importance, Lagna or Lagneśa? The Lagneśa should be given
more importance only if Lagneśa is in Sva Rāśi/Añśa.
For instance, for one born in Meṣa Lagna and Karka Navāñśa,
Maṅgala is in Vṛścika Rāśi and Navāñśa. However, the Lagna indicate that
the birth occurring in transit, the Lagneśa being in Svarāśi and
Vargottama, should be more important. This means that birth should occur
in a house (a fixed place), which could likely be the father’s home or that of
the paternal family. We should infer that Vargottama Lagna indicates a
strong influence of the mother’s family, but Vargottama Lagneśa indicates
a strong influence of the father’s family.

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 E X P O S E D PLACE

5.2.6
EXPOSED PLACE
Saumyas offer several kinds of protection in life, provided they are
strong and capable. We also observe that they offer their protection right
from birth. For instance, when the Saumyas are strong, they ensure that
the birth occurs in a protected environment. On the other hand, they
cannot protect the child when weak or defeated.
The strength of the Saumyas should be checked in both, Kṣetra and
Navāñśa to understand their true abilities. According to the following
śloka, when they are weak due to their placement in Nīcarāśi, the birth
occurs in an exposed place. This should be extended to other sources of
weaknesses, i.e., Nīca Navāñśa, defeat in Grahayuddha, combustion,
Pāpakartari etc., where they are deprived of their blessings. One born with
all Saumyas having some weaknesses suffers danger right from birth. One
of the dangers is that the birth occurs in an unprotected place, which is
hazardous to both the mother and the child.

Bṛhajjātaka 5.16b. । Sārāvalī 9.5a. । Jātakatattva 2.22.

When all the Saumyas occupy their Nīca kṣetra (nīcāśrita), then
the birth happens near a rampart or an enclosure (prākāra),
under a tree, or on the banks of a river.

All major classical texts mention this yoga whereby the position of
Saumyas in Nīcarāśi causes one to take birth in an exposed (risk-prone)
place. Although in the śloka from the classics, only Nīcakṣetra is
mentioned, it should be extended to other forms of weaknesses of the
Grahas. It is rare to have all the Saumyas in the Nīcakṣetra
simultaneously. Therefore, the authors’ intention must be to tell us that
when all the Saumyas are devoid of their benevolent potencies, the native
is born in an unprotected place - full of danger.

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 BIRTH CIRCUMSTANCES

We get so many good things in life due to the blessings of the

Saumyas. Candra gives us a good family, Bṛhaspati gives us a good guide,
teacher, and children, Śukra gives us a good companion in life, and Budha
gives us good friends and relatives. When all these Grahas are weak, they
are rendered incapable of blessing; therefore, the birth and the entire life
are full of several dangers and challenges.
Shadbal %(100 or m or e = s tr ong)
This is the Kuṇḍalī of Śrī. Tsunami Roy
(27 December 2004 at 04:19, Hut Bay, India, 300

10n45, 92e30, IST h5e30). She is an Indian child

193
born to parents fleeing the terrible tsunami 156
148
waves that devastated their village in the 102 104
125
136

Andaman and Nicobar Islands. The baby was not 100

due until January 15, 2005. On December 26,

2004, Lakṣmī Narayan Roy, the baby’s father, 0 Su Mo Ma Me Jp V e Sa
had just made tea for his wife when the earth
shook.
Roy ran out of their house in Hut Bay with his pregnant wife and
first-born son, Saurabh, age 6. Roy’s job is as a rickshaw driver. He
managed to put his wife and son on his bicycle and pulled and pushed his
little family uphill minutes before the first waves destroyed their village.
Just hours after reaching high ground with 700 other people, the mother,
Namita, began having labour pains. Luckily, a nurse was among the
refugees, who attended to labouring the mother while other women made
protective draperies out of their rescued saris.

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 E X P O S E D PLACE

The birth was difficult, and the mother, Namita Roy, had lost a lot
of fluid. Namita and her newborn were carried down the hill in a rickshaw
to a medical centre, where a navy officer alerted the ship. Because of the
destruction in the harbour, the ship could not get to shore, so Lakṣmī Roy
and his friends lifted Namita and her baby above their heads and carried
them through the waist-deep water.
In the Kuṇḍalī, we notice that the Lagna is in a Jalatattva rāśi,
Vṛścika, and Navāñśa is in a Jalacara Rāśi. The Kṣetra Lagna has the yuti
of Maṅgala, the Lagneśa, who is also the 6th lord, Budha, the 8th lord, and
Śukra, the 12th lord. With the predominance of the Dusthāna lords in the
Lagna and the prevalence of water elements, such as Jalatattva Rāśi,
Jalatattva Graha, Śukra and other factors, the birth was triggered by a
sudden deluge of water.
Even in the Navāñśa, Śani, the lord of the Navāñśa Lagna, is in
Karka, denoting a river. The Lagna and Lagneśa are hemmed between
Krūras Sūrya and Ketu, and the Navāñśa Lagna is hemmed between
Jalatattva Grahas, Candra and Śukra. They jointly describe this situation
well. In this Kuṇḍalī, the delivery in an unsafe situation is not indicated
by a Nīcagraha, by the negative influences on the Lagna, by the Dusthāna
Lords, and the Pāpakartari yoga.

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5.2.7
THE DELIVERY HOME
The state of the Grahas at the time of birth influences the condition
of the place where the birth occurs. We have previously seen that; a child
doesn’t need to be always born inside a house. The birth can occur in
several conditions, such as within a house, outside, below a tree, on a
riverbank, and almost anywhere. All these circumstances can be seen from
the disposition of Grahas in the Kuṇḍalī.

Bṛhajjātaka 5.19 । Sārāvalī 9.15 । Jātakatattva 2.32.

When at birth, Śani is strongest among all the Grahas, the house
is one newly repaired having become old; if Maṅgala is so, it’s
partly burnt; if Candra, new; if Sūrya, the house contains much
wood; and if Budha, built by many artists; if Śukra, handsome,
painted and new; if Bṛhaspati, strong house; the adjoining
houses must be indicated similarly by the Grahas in the Rāśis.

Once we have ascertained that the birth happened in a house,

which should be true when the Saumyas are strong in the Kuṇḍalī, the
next step is to judge the characteristics of the house where the birth
happened. In normal circumstances, birth happens in a house or an
enclosed space. Therefore, these principles can be applied in most cases.
The principles can be applied to the birthing house or the delivery room.
The characteristics of the delivery room of the delivery home can
be judged from the strongest Graha in the Kuṇḍalī. To judge this, one can
use the Ṣaḍbala, a combination of 6 sources of strength. The quality of the
delivery room can be known from the characteristics of the Graha under
consideration. They are:
Table 4

# Graha Kārakatva
Sattva Agni Graha. Kāraka of Wood. Sūrya indicates a predominance
1 Sūrya of wood in the house. The house could be made of wood, or the flooring
or several fixtures and furniture could be wooden.
Sattva Jala Graha. Candra indicates something that is well taken
care of. Candra represents The mother who always keeps her child
2 Candra
well-nourished and proper state. Therefore, the house indicated by
Candra is New or well maintained.

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# Graha Kārakatva
Tamas Agni Graha. Kāraka of fire. It may indicate damage from fire.
Unlike Sūrya, who is of Sattva Guṇa, Maṅgala is of Tamas Guṇa;
therefore, even though both are Agni Grahas, Maṅgala is damaging,
while Sūrya is now. Therefore, the house indicated by Maṅgala is
something that is partly burnt or could have been affected by fire in
3 Maṅgala
the past. Due to other influences, Maṅgala can also indicate that the
house is made of brick, as bricks are baked in a fire in a Kiln. Although
most houses are made up of Bricks nowadays, Maṅgala’s influence can
be seen in prominent walls that are not plastered, and the bricks are
visible. Nicely plastered houses can be indicated by Śukra instead.
Rajas Pṛthvī Graha. Budha is a Saumya when alone or conjunct with
Saumyas, and Krūra when conjunct with Krūras. Its Śubha nature
indicates that the house will have positivity. Budha indicates skills,
4 Budha talent, and creativity; therefore, when Budha becomes the Kāraka of
the delivery room, it indicates one that has an artistic tone to it.
Artists can build it; the architecture could be very artistic, or several
artworks are in the house.
Sattva Ākāśa Graha. Bṛhaspati is the most auspicious in a Kuṇḍalī.
It is the primary protector, giver of strength and remover of
5 Bṛhaspati weaknesses in a Kuṇḍalī. Therefore, the house indicated by Bṛhaspati
is strong and fully secured. It is not something that a burger can break
into.
Rajas Jala Graha. Śukra is the preceptor of the Aśūras and is next in
auspiciousness to Bṛhaspati. It is the Kāraka of beauty and Harmony.
When Śukra governs the delivery room, it is beautiful and harmonious
6 Śukra and could be newly painted. Śukra signifies the clothes, garments, and
ornaments, indicating that the house could have decorations with
ornamental carvings and artefacts. The new paint on the house is akin
to new clothes.
Tamas Vayu Graha. Śani is the vilest among all the Krūras. It is the
Kāraka for decay, wear, and tear, unkempt and uncleanliness. When
Śani becomes the governor of the delivery room, he is bound to
influence it through his Kārakatvas. Therefore, the house indicated
7 Śani
can be old, dilapidated, dirty, unkempt, poorly maintained, and falling
apart. If Śani is under the influence of Saumyas, it can indicate that
the house is recently repaired and someone has started to look after its
maintenance.

What is mentioned above is just the starting point of the analysis.

This can be fine-tuned using the following general principles:
Table 5

# Principles Details
Each Graha can have 12 variations based on its placement in
several Rāśis. If the Graha occupies a positive Rāśi, such as
Rāśi placement Mūlatrikoṇa, Ucca, Sva or Mitra, it will indicate positive aspects
1
of the Graha of its Kārakatvas. For instance, Sūrya indicates a wooden house;
however, if Sūrya is Ucca, it can indicate strong and expensive
wood, while Nīca can indicate decaying wood or cheap quality

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# Principles Details
wood. Similarly, the Graha placement in several Rāśis impacts
the delivery room.
If the Graha is dṛṣṭied by Saumyas or having Śubha Yoga, there
is positivity in the house. For instance, Maṅgala indicates a
house that is partially burnt. However, if Maṅgala is under
Śubha influences and its Rāśi placement is also Śubha, it can
2 Dṛṣṭi and yogas indicate a strong house having a large and prominent fireplace.
The indication of the Burnt house can only be true if it is weak
due to Rāśi placement and under A Saumya. If say Maṅgala is
Nīca and is also dṛṣṭied by Śani, the Kāraka, for weaknesses, the
house could be burnt and is on the verge of collapsing.

Jātakatattva 2.25.
When Sūrya is strong and dṛṣṭied by Maṅgala, the birth happens
in a house having many defects.

When the Graha governing the delivery room is under the

influence of other Grahas through yutidṛṣṭi, those influences also must be
considered. Jātakatattva gives an example of this. It states that when
Sūrya is strong, i.e., indicating a wooden house, and under Maṅgala’s
influence, it can indicate a house with many defects. This is because
Maṅgala is Tamas Graha and indicates rapture, breakdown etc.
Let us say, what happens if Maṅgala or Sūrya is also dṛṣṭied by
Bṛhaspati? We can say that the negative indications will not fructify
because Bṛhaspati’s dṛṣṭi removes Tamas (weakness) and bestows Sattva
(strength). This is why Bṛhaspati’s dṛṣṭi is called Amṛtadṛṣṭi. Therefore, if
Sūrya is conjoined with Maṅgala and dṛṣṭied by Bṛhaspati, the native may
have a beautiful and strong house made up of a mixture of wood and
masonry.

5.2 . 7. 1
HO US ES IN T HE V I CI NI TY

While the most prominent Graha denotes the delivery house in the
Kuṇḍalī, the other Grahas occupying several Rāśis also indicate certain
things at birth. They denote the houses in the vicinity. For instance, if
Sūrya is the influencing Graha and is hemmed by Śani and Maṅgala on
both sides, it can indicate birth in a wooden house (Sūrya), where one of
the nearby houses is affected by fire or built with burnt/baked bricks
(Maṅgala). In contrast, the house in the vicinity is being repaired or
demolished (Śani).
In this manner, the other Grahas should be assessed based on their
Rāśi placement and vicinity to the Graha governing the delivery house.
The direction of the several houses can be seen from the directions

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indicated by the Rāśi. Given here are the principles of judging more about
the place where the birth has occurred.

Bṛhajjātaka 5.19 । Sārāvalī 9.15 । Jātakatattva 2.32.

When at birth, Śani is strongest among all the Grahas, the house
is one newly repaired having become old; if Maṅgala is so, it’s
partly burnt; if Candra, new; if Sūrya, the house contains much
wood; and if Budha, built by many artists; if Śukra, handsome,
painted and new; if Bṛhaspati, strong house. The adjoining
houses must be indicated similarly by the Grahas in the Rāśis.

In the commentary of Bṛhajjātaka, Śrī N Chidambaram Iyer states

that, according to some other commentators, the direction of the placement
of other houses in the vicinity can be found thus. Count 3 Rāśis from the
Rāśi occupied by the strongest Graha in the Kuṇḍalī, i.e., the one
determining the delivery room. There Grahas occupying these three Rāśis
will indicate houses in the Eastern direction. The next three Rāśis indicate
the Southern direction. The following three Rāśis indicate Western
Direction, and the last group of three Rāśis indicate Northern Direction.
Table 6

Rāśi from the

# Direction
strongest Graha
1 1st from the Graha Eastern
2 2nd from the Graha Eastern
3 3rd from the Graha Eastern
4 4th from the Graha Southern
5 5th from the Graha Southern
6 6th from the Graha Southern
7 7th from the Graha Western
8 8th from the Graha Western
9 9th from the Graha Western
10 10th from the Graha Northern
11 11th from the Graha Northern
12 12th from the Graha Northern

The order of direction is East → South → West → North. This is a

natural order or reckoning direction of Rāśi. It is the same order of
reckoning direction from Meṣa to Mīna, 3 Rāśis each in a similar fashion.

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5.2 . 7. 2
AP A RT MEN TS

(WITHIN THE BUILDING)

Ācārya Varāhamihira states that when Bṛhaspati is the strongest

at birth, occupies Dhanu Rāśi, a Ubhayarāśi, it denotes birth in a house
with three large apartments. In the remaining Ubhayarāśi s, Mithuna,
Kanyā and Mīna, Bṛhaspati signifies a house with two apartments. The
apartment’s location is in the direction indicated by the Rāśi,
corresponding to the position of the governing delivery room. The house
has three apartments when Mīna, Makara or Dhanu are strong.

5.2 . 7. 3
LO C ATI ON

(OF THE DELIVERY ROOM)

The location of the delivery room in the house can be known from
the stronger among the Lagna and the Navāñśa Lagna. This is based on
the Rāśi occupied by the stronger among the two Lagna. Can we also
consider the Lagneśa? Perhaps yes, mainly when Lagneśa is in
Vargottama Navāñśa.

Bṛhajjātaka 9.20 । Nāradapurāṇa 55.88.

If the stronger among the Lagna or the Navāñśa Lagna is in
Meṣa, Karka, Tulā, Vṛścika, or Kumbha, the delivery room is in
the eastern portion of the house. If it is in one of the Ubhayarāśi
(Mithuna, Kanyā, Dhanu, Mīna), then it is in the northern
portion of the house. If it is in Vṛṣabha Rāśi, it is in the Western
portion. And, if it is Siṅha or Makara, the delivery room is in the
Southern portion of the house.

To determine the portion of the house where the delivery room is

located, we must first ascertain the stronger of the Kṣetra Lagna and the
Navāñśa Lagna. Now how to determine the stronger between them?
Sārāvalī gives us some clues regarding this.
Sārāvalī 9.14 states that the Rāśi having more Grahas in its
Kendra should be declared stronger. If there are an equal number of
Grahas in the Kendras of two Rāśis, one with stronger Grahas in its
Kendra should be declared stronger. When this is determined, the direction
can be determined by the stronger of the Rāśi or Navāñśa Lagna.
Ācārya Varāhamihira mentions the direction signified by the
different Rāśis in Bṛhajjātaka. This is also endorsed by Nāradapurāṇa
Jātaka Skanda śloka 88. It states that the direction should be reckoned

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with by considering the Vāstu Bhumi. The directions indicated by the 12

Rāśis are:
Table 7

# Direction Rāśi
1 Eastern Meṣa, Karka, Tulā, Vṛścika and Kumbha,
2 Northers Ubhayarāśi ,
3 Western Vṛṣabha Rāśi,
4 Southern Siṅha and Makara.

Sārāvalī 9.14 also states that when Dhanu Rāśi is the strongest
Rāśi determined using the method above, then it represents a 3-storied
building, while Makara Rāśi denotes a spacious house. In another śloka, it
is mentioned that when Bṛhaspati is Ucca in the 10th house, which is
possible only for Tulā Lagna, Bṛhaspati can denote 2, 3 or 4 storied building
depending on its exact degrees reckoned from its Svocca degree.
Another mapping of direction with the Rāśis is based on east etc.
are ruled by Meṣa Rāśi and the others in three cycles. The Agni Rāśis Meṣa,
Siṅha and Dhanu govern the East; the Pṛthvī Rāśis Vṛṣabha, Kanyā and
Makara govern the South; the Vayu Rāśis Mithuna, Tulā and Kumbha
govern over the West; and the Jalatattva Rāśis Karka, Vṛścika and Mīna
govern over the North. These principles can be applied for Praśna of lost
articles etc. but are not relevant in determining the delivery room in the
house.

5.2 . 7. 4
N U MB ER OF ST O RI ES

(IN THE BUILDING)

Sārāvalī states that when Bṛhaspati attains Ucca in the Karma

Bhāva, the birth happens in either 2, 3, or 4 storied buildings. This is only
possible for Tulā Lagna, where Bṛhaspati is the Sahaja, and Śatru
Adhipati attains Ucca in the Karma Bhāva. In Sārāvalī, however, it is not
stated how to determine when it is 2, 3 or 4.
This is clarified in Laghu Jātaka by Ācārya Varāhamihira, where
it is stated that if Bṛhaspati has crossed its Svocca Sphuṭa, then it is a two-
storied building, if he is under the Svocca Sphuṭa, it is a three-storied
building. If Bṛhaspati occupies the exact Svocca Sphuṭa, it is a four-storied
building.
Yet another place, i.e., śloka 9.14, states that Dhanu Rāśi
represents a three-storied building, while Makara represents a spacious

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house. The stronger of Lagna and Navāñśa Lagna falling in these Rāśis
can indicate birth in such kind of apartment.

Sārāvalī 9.12.
When Bṛhaspati is in Ucca in the Karma Bhāva (10H), delivery
happens in a 2, 3, or 4 storied building. Suppose Saumyas
occupy Śani’s Rāśi, or Navāñśa, coinciding with the Sukha or
Karma Bhāva. In that case, the delivery happens in a place with
no enclosure, such as a veranda, a balcony, etc.

5.2 . 7. 5
BI RTH I N A SU S PE N D ED PL A CE

It is mentioned in Hora Pradeep that Lagna rising in the

Ubhayarāśi indicates birth in space (antarikṣa). In other cases, birth is on
earth. antarikṣa can’t be translated as space, but it means suspended in
air, i.e., It can only be interpreted as a place that is suspended higher up
in the air, which could mean a cot that is high up. In other cases, the cot
can be laid on the ground, i.e., not suspended in the air. This does not mean
that all births in Ubhayarāśi Lagnas occur suspended in the air. However,
in all cases where the birth happens in a high place, the Ubhayarāśis
should be influencing. This can also be interpreted as birth in flight, where
the newborn is suspended in the air, high up from the ground.

5.2 . 7. 6
THE DEL I VE RY CO T

(IN THE DELIVERY ROOM)

After we have determined the delivery room, we can also determine

the position of the delivery cot lying in the delivery room. The details of the
delivery cot can also be ascertained. For this purpose, the Rāśi is divided
into eight directions. The cardinal directions are allocated 2 Rāśis each,
while the corner directions are given 1 Rāśi.
Nāradapurāṇa 55.89. states that the directions of the house are
represented by two Rāśis beginning with Meṣa for each cardinal direction
and a Ubhayarāśis for a corner direction. The cot’s legs are represented by
the 3rd, 6th, 9th and 12th houses, respectively, as in the case of a house. Given
below are the principles.

Bṛhajjātaka 5.21 । Nāradapurāṇa 55.89. ।

Jātakatattva 2.33. । Sārāvalī 9.13.
If the Lagna is Meṣa or Vṛṣabha, the bed of the woman in labour
is in the Eastern portion of the delivery room. The direction of
the other Rāśis are, Mithuna: South Eastern, Karka-Siṅha:

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Southern, Kanyā: South-Western, Tulā-Vṛścika: Western, Dhanu:

North-Western, Makara-Kumbha: Northern, Mīna: North
Eastern. The same rule applies to the place in the cot where the
women might lie. Regarding the cot again, its two front legs
occupy the quarters assigned to the 12th and the 3rd houses from
the Lagna, and its two hind legs occupy the quarters assigned to
the 6th and 9th houses.

The direction in which the woman is in N S

E E
labour can be known from the Lagna within the E E
labour room. Although not explicitly stated,
Lagna implies the stronger between the Lagna N S
and the Navāñśa Lagna. In this scheme of
directions, eight directions are mapped to the 12 N S
Rāśis. The Ubhayarāśis are mapped to the
corner directions, while the remaining 8 Rāśis N W W S
are mapped to each of the four sides. W W

The mapping of 4 main directions is

Meṣa/Vṛṣabha: East, Karka/Siṅha: South, Tulā/Vṛścika: West and
Makara/Kumbha: North. Therefore, the direction moves in the order of
East → South → West → North. Once the main directions are known, it is
easy to map the corner directions between the main directions - Mithuna:
SE, Kanyā: SW, Dhanu: NW, Mīna: NE. In all the cases, the main direction
is initiated by a Cararāśi, while Sthirarāśi concludes it. That is why,
Cararāśis are related to “initiation”, while the Sthirarāśis are meant for
Conclusion. The Ubhayarāśis imbibe the qualities of both Cara and
Sthirarāśis; therefore, they represent a combination of two directions.
These directions can be mapped to Graha directions to understand
the overall vibrations in these directions. They are as follows: (1)
Meṣa/Vṛṣabha: East/Sūrya, (2) Mithuna: SE/Śukra, (3) Karka/Siṅha:
South/Maṅgala, (4) Kanyā: SW/Rāhu, (5) Tulā/Vṛścika: West/Śani, (6)
Dhanu: NW/Candra, (7) Makara/Kumbha: North/Budha, (8) Mīna:
NE/Bṛhaspati. Although it is not stated, the Graha influences on the Lagna
or the Navāñśa Lagna, whichever is stronger, can be judged to determine
the condition of the place where the woman in labour is located.

5.2 . 7. 7
DI R EC TI ON O F EN T RA N CE

(INTO THE DELIVERY ROOM)

Sārāvalī 9.16. । Jātakatattva 2.31.

The direction of the Graha occupying a Kendra denotes the
direction of entry to the delivery room.

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The direction of the entrance to the delivery room is indicated by a

Grahas occupying the Kendra. In this matter, the Kendra from the
stronger among the Rāśi and Navāñśa Lagna should be used. If there are
many Grahas in the Kendras, the strongest among them should be taken.
One can employ Ṣaḍbala to determine the relative strength of the Grahas
occupying the Kendras. I think only the Grahas from Sūrya to Śani should
be used for this.

Horāratna 1.233.
The delivery room door corresponds to the strongest Graha in
the Kendra. The Lagna itself denotes the direction if no Graha
exists in the Kendras.

What if there is no Graha in the Kendras? In such a case, the

direction of the Lagna would determine the entrance. The directions of the
Grahas are (1) Sūrya: East, (2) Candra: North West, (3) Maṅgala:
South, (4) Budha: North, (5) Bṛhaspati: North East, (6) Śukra: South
East, (7) Śani: West and, (8) Rāhu: South West.
Bṛhajjātaka 5.18. also endorses this. Ācārya Varāhamihira states,
“The quantity of oil by Candra, the wick by the Janmalagna and the light
by Sūrya, the entrance to the delivery room by the Graha in the Kendra or
by the most powerful of the Grahas must be ascertained.” We will study
the lamp and oil in the forthcoming section.

5.2 . 7. 8
THE DEL I VE RY RO OM

While the overall characteristics of the delivery home, such as

wooden, new, burnt etc., are judged from the strongest Graha at birth (vide
Bṛhajjātaka 5.19), the vibrations prevailing in the room or the purpose for
which the room is used can be known from other Grahas conjoining the
strongest Graha.

Sārāvalī 9.17.
The Graha, which is conjunct with the strongest Graha,
indicates the characteristics of the delivery room. In this matter,
Sūrya denotes temples, Candra watery places, Maṅgala
firehouses, Bṛhaspati treasury, Śukra parks etc., Śani filthy
corner and Budha bedroom etc.

The characteristics of the delivery room should be known from the

Graha that conjoins the strongest Graha. While the strongest Graha
indicate the overall characteristics of the delivery room, the specifics of the
room should be known from the Graha conjoining it. What if no Graha
conjoins the strongest Graha? Then one, having the strongest dṛṣṭi should

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be chosen. And, if that Graha is devoid of dṛṣṭies, one should choose the
Graha’s Rāśyeśa. The characteristics denoted by different Grahas are as
follows:
Table 8
# Graha Places
Temple, place of worship, strong positive energy, and
1 Sūrya
divine blessings.
2 Candra Watery places such as the bathroom.
Firehouses, kitchen, i.e., where food is cooked, or a
3 Maṅgala
place where fire sacrifices are performed.
Bedroom, room for relaxation, partying and playing
4 Budha
etc.
5 Bṛhaspati Treasury, or a place where valuables are stored.
6 Śukra Parks, playground, place of games etc.
Where garbage is disposed of, or the sweeping of the
7 Śani house is kept temporarily before being finally disposed
of.

These are general indications of the Grahas and are commonly

used in several places, including Vāstu Śāstra, Aṣṭakavarga etc.

5.2 . 7. 9
THE DEL I VE RY CO T

The details of the delivery cot can be known from the disposition of
the several Bhāvas in the Kuṇḍalī. From the condition of the delivery cot,
one can get a rough gauge of the Kuṇḍalī of the newborn. The 12th and 3rd
Bhāva represent the forelegs of the cot, while the 6th and 9th represent the
hind legs. These are the Kendra Bhāvas reckoned from the 3rd house.
The 3rd and 6th represent the right side of the cot, while the 9th and
12th represent the left side. Therefore, the specific legs represented by the
four Bhāvas are (1) Fore-right: 3rd house, (2) Fore-left: 12th house, (3) Hind-
right: 6th house, and (4) Hind-left: 9th house.
Further, the 2nd Bhāva represents the cot’s head, and the 4th/5th
houses represent the right side. 7th/8th represents the part between the two
hind legs, and 10th/11th represents the left side. Whichever portion of the
cot is mapped to a Ubhayarāśi, it is slightly bent down. This, however, does
not happen when the Rāśi is occupied or dṛṣṭied by its lord or a Saumya.
The portion of the cot mapped to a Rāśi containing Krūras will have
some defects. This, however, does not happen if the Krūra occupies its
Ucca, Mūlatrikoṇa, Sva or Mitra Rāśi. Similarly, if the Krūras are dṛṣṭied
by Saumyas, the defects will not be there.

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 BIRTH CIRCUMSTANCES

Jātakatattva 2.34-36.
Thus should we judge the characteristics of the couch. The top
position of the couch is in the direction indicated by the Lagna.
The four legs of the couch are represented by Sahaja (3H), Śatru
(6H), Dharma (9H), and Vyāya (12H). When the Bhāvas
representing the four legs of the couch are occupied by Krūras,
that particular leg of the couch should be defective.

Sārāvalī 9.18-20. Now explained is the situation of the cot on which

the delivery took place. The cot’s four legs are the 3rd, 6th, 9th and 12th.
The first two relate to the southern side legs, and the other two denote the
northern side legs. If the Lagna is dṛṣṭied by a Saumya, the kind of cloth
relating to that Śubha-Graha was spread on the delivery cot. The Lagna
leads to knowing the direction in which the woman in labour had her head.
The depression (defects) in the cot corresponds to the Common Sign
occupied by Krūras.
As mentioned above, what portion of the cot is mapped to which
Bhāva. The Grahas in those Rāśis will indicate some mark on the cot. For
instance, Śukra represents some ornamental decoration or images, Śani
represents worn-out parts etc. The Bhāvas governing the different parts of
the cot are:
Table 9

# Bhāva Part of the Delivery bed

1 Lagna Head side adjacent to the left leg
2 Dhana Head side adjacent to the right leg
3 Sahaja Front right leg
4 Sukha Right side adjacent to the front
5 Suta Right side adjacent to rear
6 Śatru Rear right leg
7 Saptama Rear side adjacent to the right leg
8 Randhra Rear side adjacent to the left leg
9 Dharma Rear left leg
10 Karma Left side adjacent to the rear leg
11 Lābha Left side adjacent to the front leg
12 Vyāya Front left leg

Evidently, the Dṛśyārdha (7th madhya to Lagna madhya) is

mapped to the left side, while the Adṛśyārdha (Lagna madhya to 7th
madhya) is mapped to the right side. Similarly, the Oriental Half
(Eastern, 10th madhya to 4th) is mapped to the front portion, while the
Occidental half (Western, 4th madhya to 10th madhya) is mapped to the
Rear portion.

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The Saumyas leave some Rāśis of auspiciousness on the several

parts of the cots, while the Krūras will leave some Rāśis of defects or
damage. The Krūras, however, when occupying their Mūlatrikoṇa, Ucca,
Sva or Mitra Rāśis, are not damaging. Similarly, when they are dṛṣṭied by
Saumyas.
The Rāśis left by different Grahas are like what is mentioned for
different kinds of houses or delivery rooms. They are given here again (1)
Sūrya: Wood, (2) Candra: New, (3) Maṅgala: Burnt, (4) Budha:
Artistic, (5) Bṛhaspati: Strong, (6) Śukra: Newly painted, (7) Śani:
Worn out. Usually, the Ubhayarāśis indicate some weakness in the bed
portion mapped to then. However, when they dṛṣṭi conjoined or dṛṣṭied by
their lord or Saumyas, the weaknesses are removed.

5.2 . 7. 10
THE M OT HE R

The conditions of several Bhāvas also leave visible marks on the

women in labour. The principles used for the cots can also be applied to
this woman.
Table 10

# Bhāva Body part

1 1st and 2nd The 1st and 2nd signify her head and face.
2 4th and 5th The 4th and 5th right sides of the body
3 7th and 8th The 7th and 8th represent the legs of the woman
4 10th and 11th The 10th and 11th, her left side

The condition of the several body parts can be judged from the
Grahas occupying these Bhāvas. The same principle can be used for
judging a Kuṇḍalī of a person.

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5.2.8
BIRTH CIRCUMSTANCES
Different permutations and combinations of Grahas and Bhāvas
give rise to a multitude of conditions of birth. The Śāstras have
comprehensively covered this topic. They depend on the strength of the
Lagna and the Lagneśa, the disposition of certain Grahas

5.2 . 8 .1
KĀ RĀ G Ṛ HA JA NM A

Occasionally, we encounter cases where a child is born when the

mother is imprisoned or under house arrest. There are some yogas for such
birth. This yoga is exemplified in the life of Lord Śrī Kṛṣṇa, who was born
when his parents, Devaki and Vasudeva, were imprisoned by maternal
uncle Kañśa.

Bṛhajjātaka 5.10a. । Jātakatattva 2.14 । Nāradapurāṇa 55.76.

When Candra occupies the Lagna, Śani the Vyāya Bhāva, and is
dṛṣṭied by Krūras, the birth takes place in a Jail (Kārāgṛha).

The Kāraka for imprisonment is Śani, the Graha indicating sorrow,

misery, and bondage. Its weapon is a noose with which it binds others. The
Bhāva signifying imprisonment is the 12th house, the house of liberation.
Imprisonment happens when liberty is curtailed, i.e., some Krūra
influences the 12th house. It is also the house of healing and corrections;
therefore, it governs the hospitals. In many cases, the prisons are also
correction centres.
For a child to be born in a jail, the mother should have been
imprisoned; hence there should be some affliction on Candra, the
Naisargika Kāraka for the mother. According to Ācārya Varāhamihira and
Ācārya Mahādeva, there must be two conditions for this yoga, (1) Candra
should occupy the Lagna, and (2) Śani occupying the Vyāya Bhāva should
be dṛṣṭied by Pāpagrahas. When both the conditions are fulfilled, the child
is born when the mother is imprisoned.

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 B I R T H CIRCUMSTANCES

Case study: This is the Kuṇḍalī of Leighton Meester (Apr. 9, 1986,

Marco, Florida, US), born in a Jail where her mother was serving time
smuggling drugs. The time of her birth is unknown. But let’s still look at
her chart. The uniqueness of this Kuṇḍalī is that both Candra and Śani are
Vargottama. The birth would have likely occurred in Dhanu Lagna. From
this Lagna, Śani is in the Vyāya Bhāva and afflicted dur to Pāpakartari of
Maṅgala and Ketu. Maṅgala connects both Candra and Śani being their
Rāśi dispositor. Although Candra is not occupying the Lagna, its dispositor
partly fulfils the condition.

5.2 . 8 .2
UN DE R G RO UN D CH AS M

Tamas Guṇa represents darkness, and the Grahas governed by

that Guṇa are the Śani and Maṅgala. The Tamas Rāśis are the ones
governed by the said Grahas i.e., Makara, Kumbha, Meṣa and Vṛścika.
Among them, the most Tamas are the Vṛścika and Kumbha, as the nodes
also own them. Both the Rāśis are Sthira indicate that the darkness will
not go away. Again, the mother should be placed badly in an underground
cave, cavity, or dungeon.

Bṛhajjātaka 5.10b । Jātakatattva 2.15 । Sārāvalī 9.8 ।

Nāradapurāṇa 55.77.
When Śani occupies the Lagna identical with Karka or Vṛścika
and dṛṣṭied by Candra, the delivery happens in an underground
chamber or some ditch in the earth, or some deep place.

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This involves the fulfilment of 3 conditions, (1) Lagna should be

Karka or Vṛścika, (2) Śani should occupy the Lagna, and (3) Śani should
be dṛṣṭied by Candra. The Rāśis Karka and Vṛścika are strongly connected
with Candra and Maṅgala, the two Kārakas of the mother (Parāśara).
Maṅgala gets Nīca in Karka and Candra gets Nīca in Vṛścika. This is the
only pair that gets Nīca in each other’s Rāśi.
Śani is the Kāraka for misery and is involved in such births, viz.,
during imprisonment, underground etc. There is an association between
darkness and danger to the child and the mother’s life. Generalization of
the rule: The rule can be generalized into (1) Śani occupies Karka
or Vṛścika, (2) Śani occupies the Lagna and is dṛṣṭied by Candra,
or (3) Śani conjoins Candra and dṛṣṭies the Lagna.

5.2 . 8 .3
PL AY GR O UN DS , TE MP LE S, OR B A RR E N L AN D

Given here are the rules for determining the birth in a playground,
temple, or barren land. This should be adjusted based on the yoga at birth
in the house or in an open place. Because if the birth happens in a house
or a protected place, then it is impossible to be born in a playground etc.
The child may be born in a house near a playground in such a case. In my
opinion, these yogas indicate the surroundings of the delivery home.
Only when other yogas indicate that the child is born in an exposed
place can birth occur in a playground, barren land etc. The places indicated
by the yoga are based on the natural significations of the Graha, Budha –
playground, Sūrya – temple etc. The only special condition here is that
Śani should occupy a Jalacara Rāśi in the Lagna. The Śani’s position in the
Lagna and dṛṣṭied by several Grahas have been used in many ślokas. The
special role of Śani here is that of his Kāraka devata, Prajāpati Brahmā,
the creator.

Bṛhajjātaka 5.11 । Sārāvalī 9.9 । Jātakatattva 2.16 ।

Nāradapurāṇa 55.77½.
When Śani occupies a Jalacara Rāśi and is dṛṣṭied by Budha,
Sūrya or Candra birth happens in a playground, temple, or
barren land, respectively. According to Jātakatattva, the
birthplace is abounded by salt instead of barren land.

There are two parts to this yoga. (1) Śani should occupy a Jalacara
Lagna, and (2) Śani should be dṛṣṭied by other Grahas vs Budha, Sūrya or
Candra. The Jalacara Rāśis are Karka, Mīna, and 2nd half of Makara.
Although the yoga does not explicitly state that Śani should be in the
Lagna, since this yoga relates to birth, it is logical to expect Śani should be
in the Lagna.

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 B I R T H CIRCUMSTANCES

Budha represents games and sports; hence Budha’s dṛṣṭi on Śani

indicate birth near a playground or a place of sports and games (krīdālaya).
Sūrya represents temples; hence Sūrya indicates birth in a Temple
premise. Candra is the Kāraka for Salty taste. According to Jātakatattva,
when Candra dṛṣṭies Śani in a Jalacara Rāśi, the place is abounded by salt.
The high salt content indicates that the soil is infertile, and the land is
barren. This also indicates that the place is closer to a sea or other
saltwater body.
This yoga can be extended to a multitude of circumstances. For
instance, if Śani occupies a Manuṣya Rāśi instead of a Jalacara Rāśi, how
do the indications change? Sūrya’s dṛṣṭi on Śani in both cases can indicate
birth in a temple, but there is a difference. Śani in Jalatattva Rāśi can
indicate an isolated temple, i.e., one that is actively used for prayers, while
in Manuṣya Rāśi, it can indicate a temple abounded by people. This is made
clear in the forthcoming section.

5.2 . 8 .4
PL A CE S OF H UM AN A CT I VIT IE S

In the previous section, we saw how the places of birth are

determined by dṛṣṭi of several Grahas on Śani occupying a Jalacara Rāśi.
In the following ślokas, we will notice the difference when Śani occupies a
Manuṣya Rāśi instead. The indications of the aspecting Grahas are similar,
but a difference is made by Śani occupying a different kind of Rāśi. The
Manuṣya Rāśis are Mithuna, Kanyā, Tulā, Kumbha and 1st half of Dhanu.

Bṛhajjātaka 5.12 । Sārāvalī 9.10b । Sārāvalī 9.11a.

When Śani occupies the Lagna in a Manuṣya Rāśi, and (1)
dṛṣṭied by Maṅgala, the birth happens in a graveyard; (2) dṛṣṭied
by Śukra or Candra, in a pleasant place; (3) dṛṣṭied by
Bṛhaspati, in a sacrificial place; (4) dṛṣṭied by Sūrya, in royal
mansions, cowsheds, or temple premises; (5) dṛṣṭied by Budha, in
libraries, art colleges or carpenters’ premises.

The several places indicated by Grahas aspecting Śani occupying a

Manuṣya Rāśi are as follows. This is dependent on their natural
signification.
Table 11

# Graha Place
1 Sūrya Cowshed (gośālā), temple, royal palace etc.
Pleasant places such as tourist destinations,
2 Candra
pilgrimage etc.

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# Graha Place
Graveyard (Maṅgala = Mṛtyukāraka, Mṛtyuloka etc.),
3 Maṅgala Firepit, Brick kiln, Burning Ghats, places predominant
with death and fire etc.
4 Budha Pleasing location, gardens, orchards etc.
Places of fire sacrifices (yajña), Veda recitation,
5 Bṛhaspati knowledge, places abounded by Brāhmaṇas and
Scholars etc.
Beautiful and pleasant places, tourist destinations,
6 Śukra places abounded by Brāhmaṇas and Scholars, places of
fire sacrifices (yajña) etc.

Jātakatattva 2.17.
Grahas aspecting Śani in a Manuṣya Rāśi (1) Maṅgala:
Cemetery or a burning ghāṭa (smasāna). (2) Śukra/Candra:
pleasant place (ramaniya gṛha). (3) Bṛhaspati: a place
dedicated to sacred fire (agnishāla). (4) Sūrya: Temple or a
Cowshed. (5) Budha: Art gallery (shilapālaya).

Sārāvalī 9.11b.
Dṛṣṭi from Śukra । Budha: pleasing location. Dṛṣṭi from Śukra ।
Bṛhaspati: Brāhmaṇas’ place, or where sacred rites are
performed.

Sārāvalī gives minor variations of the places indicated. Śukra and

Budha are associated with beauty, art, and craft. Therefore, their
influences on Śani indicate a pleasing or picturesque location. On the other
hand, the dṛṣṭi of two Brāhmaṇas, Bṛhaspati and Śukra, indicate a place
where several religious rites such as Yajña, Homa etc. are performed.

Nāradapurāṇa 55.77½-78.
Birth takes place in a burial ground when Maṅgala dṛṣṭies the
Lagna; in a rural place, if Candra and Śukra; in a sacrificial
house, if Bṛhaspati; in a house of ornaments and decorations, if
Sūrya; and in a house of fine arts; if Budha, in all cases, the
aspecting Grahas should be strong.

Nāradapurāṇa gives some indications of birth in certain places

when a powerful Graha dṛṣṭies the Lagna. Nārada Muni does not specify
that Śani should occupy the Lagna. So, we can take this as a general
indication of the influence of Grahas on the birthplace, irrespective of
Śani’s occupation of the Lagna. The condition is that the aspecting Graha
should be exceedingly strong (in Ṣaḍbala). We can also interpret it this way
– since the dṛṣṭi of Śani is not mentioned, perhaps Śani is in the Lagna,
being dṛṣṭied by other Grahas. The places indicated by Nārada Muni are
as follows:

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 B I R T H CIRCUMSTANCES
Table 12

# Graha Results
A burial ground, a burning ghāṭa, a cemetery, a
1 Maṅgala mortuary etc. The place abounded by the death
vibrations.
2 Candra/Śukra A rural place.
3 Bṛhaspati A place of fire sacrifices, religious rites, yajña etc.
4 Sūrya A place of the house of ornaments and decorations etc.
5 Budha A place abounded by fine arts, sculptures etc.
6 Śani Nothing is mentioned for Śani.

5.2 . 8 .5
FO RE ST O R A L ON E LY P LA CE

There are two different kinds of yoga for birth in a forest. One
involves dṛṣṭi on the Lagna and Candra, while the other involves the
characteristics of the Udaya Rāśi. Birth in a forest implies birth is an
isolated place, devoid of people, and dangerous. An important condition for
this yoga is that both Janma and Candra Lagna should be devoid of dṛṣṭi
of the Grahas.

Sārāvalī 9.5b.
If no Graha dṛṣṭies the Lagna or Candra, the birth is in a thick
forest.

When both the Janma and Candra Lagna are not dṛṣṭied by any
Graha, Sūrya to Śani, the birth occurs in an isolated place such as a forest
or other lonely places. Although the śloka states Thick forest, this should
be interpreted as a lonely and isolated place devoid of other people.

Jātakatattva 2.41.
When Candra is in the Lagna and is not dṛṣṭied by any Graha,
the delivery occurs in a lonely place.

The idea that the Lagna and Candra, devoid of dṛṣṭi from other
Grahas, can cause birth in a lonely place has been endorsed by
Jātakatattva. But Ācārya Mahādeva puts an additional condition that
Lagna and Candra should be together. In my view, this is not an additional
condition but a practical suggestion. Since Lagna and Candra are not
together, it is highly unlikely that both are devoid of any dṛṣṭi. In my view,
the Padadṛṣṭi of the Grahas should also be judged.

Jātakatattva 2.23.
When three or more Graha are Nīca at birth, and Lagna and
Candra are devoid of any dṛṣṭi, the child is born in a forest.

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Jātakatattva states that three or more Grahas should be in Nīca,

and the Lagna/Candra should be devoid of any dṛṣṭi. In my opinion, we
should extend this yoga to the Nīca position of the Grahas in the Navāñśa
as well. This is because, Nīca in the Navāñśa is the True Nīca; in the Rāśi
chart, it is only an apparent Nīca.

Bṛhajjātaka 5.16c.
When Saumyas are Nīca, and Candra and Lagna occupying one
Rāśi, are unaspected by other Grahas, the birth occurs in lonely
places.

According to Ācārya Varāhamihira, however, only the Saumyas

should occupy their Nīcarāśi. Saumyas offer protection and their Nīca
position denote a lack of protection. Other conditions are like Jātakatattva,
i.e., Lagna and Candra are devoid of any dṛṣṭi.

Nāradapurāṇa 55.83½.
If a Nīca Saumya occupies the Lagna and Candra and the
Lagna are neither together nor dṛṣṭied by any other Graha, the
birth takes place in a lonely place.

Nārada Muni gives a variation of this yoga. He states the following

condition, (1) Lagna should be occupied by a Nīca Saumya, (2) Candra is
not in the Lagna, and (3) both Candra and Lagna are not dṛṣṭied by any
Graha. I think conditions #2 and #3 are extremely difficult to achieve if we
take the Padadṛṣṭi of the Grahas. So, in this case, we should say, if Candra
and Lagna are separate, then they should be devoid of Purṇadṛṣṭi of
another Graha.

Nāradapurāṇa 55.84.
If the Lagna is occupied by a Nīca Saumya and Candra
conjoined with Lagna is not dṛṣṭied by other Saumyas, the birth
takes place in a lonely place.

In this śloka, Nārada Muni gives another twist. In his view, while
Candra and Lagna are co-located in a Rāśi, then they should not be dṛṣṭied
by another Saumya. He explicitly states that the two Lagnas should be
devoid of the dṛṣṭi of the Saumyas and not any Graha.
The lack of dṛṣṭi on the Lagna and Candra is an important
condition. The dṛṣṭi of the several Grahas on the Janma and Candra
Lagna indicates the connection with the society. When the two Lagnas are
bereft of any dṛṣṭi, the native is disconnected from the world.
I think the partial dṛṣṭi of the Grahas should also be taken here. A
Graha is incapable of aspecting 2-6-11-12 from its own location. Therefore,
seen from Lagna or Candra, the Grahas should all be placed in the 2-12, 3-
8, to become incapable of aspecting the Lagna.

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 B I R T H CIRCUMSTANCES

The number of padas of dṛṣṭi coming on the Lagna and Candra

indicates the number of connections the native establishes with the world.
The maximum achievable digits of dṛṣṭi on both Lagna and Candra is 52
padas (4 padas each by 7 Grahas on Lagna and 6 Grahas on Candra).
The reverse of this yoga is when all Grahas dṛṣṭi both Lagna and
Candra, making the person always surrounded by people of several kinds.
So, even at birth, the newborn is surrounded by people around him.
The characteristics of the connections established by the Grahas
will depend on the nature of the Grahas and their Avasthās. For instance,
dṛṣṭi of a Sattva Guṇi Grahas will indicate a connection with Sattva Guṇi
(noble) people and so on. The ideal situation is when the Sattva Guṇa
Grahas are in their Ucca. It is worst is when the Tamas Guṇa Grahas are
in their Nīca. Ucca avasthā = Sattva Guṇa and Nīca Avasthā = Tamasa
Guṇa.

5.2 . 8 .6
HIL L , F O RE ST , O R A F O RT RE SS

Sārāvalī 9.10a.
Should an Araṇya Rāśi be on the Lagna, the birth is in hills,
forest, fortress etc.

Another kind of yoga happens when the Lagna (or the Navāñśa
Lagna, whichever is stronger) rises with an Araṇya Rāśi (Araṇya = Jungle),
i.e., a Rāśi indicative of Jungle conditions. The only Rāśi which meets this
condition is Siṅha. Other Agni Rāśis Meṣa and Dhanu also indicate forests
only to a certain extent.
Although not stated explicitly, I think, further to the Araṇya Rāśi,
the Lagna and Candra should also be devoid of dṛṣṭis of the Grahas for the
same reason as mentioned above.

5.2 . 8 .7
BI RTH I N D AR KN E SS

Candra is the Kāraka for birth, and Śani is the Kāraka for
darkness. When Candra is under the influence of Śani and occupies a
certain position, such as the Sukha Bhāva, a Jalatattva Navāñśa, or Śani’s
Navāñśa, there is a high likelihood that the birth happens in darkness.
In modern times, since most birth occurs in a house, hospital, or
clinic electrified, there may be a momentary power failure during birth in
such a yoga, rendering the place into darkness. Śani will ensure this way
or other that there is darkness at that moment. When such a thing
happens, one can infer a strong influence of Śani on the child.

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Bṛhajjātaka 5.17a.
Birth happens in darkness when (1) Candra occupies Śani’s
Navāñśa, or (2) Candra occupies the Sukha Bhāva, or (3)
Candra is dṛṣṭied by Śani, or (4) Candra occupies a Jalatattva
Navāñśa, or (5) Candra is conjunct with Śani.

Birth occurs in a place devoid of light, lamp, or brightness when

one of the five conditions mentioned by Bṛhajjātaka takes place. They are:
Table 13

# Parameter Yoga
Śani’s Candra occupies Śani’s Navāñśa (Makara or Kumbha
1
Navāñśa Navāñśa)
Candra is conjunct Śani in the Kṣetra Kuṇḍalī (or
2 Śani’s Kṣetra
Navāñśa Kuṇḍalī)
3 Śani’s dṛṣṭi Candra is dṛṣṭied by Śani in the Kṣetra Kuṇḍalī
Jalatattva Candra occupies a Jalatattva Navāñśa (Karka, Vṛścika
4
Navāñśa or Mīna)
Candra occupies the Sukha Bhāva (4H). This means
5 Sukha Bhāva
Candra is in the Nadir.

Jātakatattva 2.24.
When Candra occupies the Sukha Bhāva and is conjoined or
dṛṣṭied by Śani or occupies a Jala Navāñśa (jalamāńśa), the
birth happens in a dark place.

Jātakatattva endorses the idea; however, here, the author did not
mention Candra’s occupation of Śani’s Navāñśa.

Sārāvalī 9.27.
Should Candra occupies (1) Śani’s Navāñśa, or a (2) Jala
Navāñśa, or (3) in the 4th House while conjunct or dṛṣṭied by
Śani, then undoubtedly, the delivery was in a place of darkness.

Sārāvalī’s interpretation appears more appropriate as the author

combines two separate yogas. Yoga 1: Candra should occupy one of the two
places, a Jala Navāñśa, Sukha Bhāva or Śani’s Navāñśa, and Yoga 2:
Candra should be conjunct or dṛṣṭied by Śani. It appears to me that Candra
in Śani’s Navāñśa is adequate to cause birth in darkness, and no additional
yutidṛṣṭi of Śani is required. For other cases, viz., Candra occupying a Jala
Navāñśa or Sukha Bhāva, there should be the additional component, the
yutidṛṣṭi of Śani.
We can re-write the yoga in the following manner, i.e., three yogas.
Śani is the Kāraka for darkness, and Candra signifies the process of
childbirth and the mother. Following are the three yogas indicating birth
in darkness:

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Table 14

# Condition Yoga
1 Condition 1 Candra occupying Śani’s Navāñśa.
(1) Candra should occupy the Sukha Bhāva ruling the
2 Condition 2
home and the mother, and (2) dṛṣṭied by Śani.
(1) Candra occupies a Jala Navāñśa, i.e., Karka,
3 Condition 3
Vṛścika and Mīna, and (2) conjunct with Śani.

On the contrary, when does birth occur in a well-lit or

bright place? When Sūrya is strong in the birth chart and is dṛṣṭied by
Maṅgala, both being Agni Grahas, they will not let the birth happen in a
dark place. Therefore, when Sūrya-Maṅgala yoga is present, the birth must
occur when there is decent light, although it may not be too bright due to
Candra-Śani yoga. According to Sārāvalī 9.26., “there are many lights if
Sūrya is dṛṣṭied by Maṅgala. If other Grahas are weak, light is obtained by
burning grass.”

5.2 . 8 .8
BI RTH ON TH E BA R E GR O UN D

Here is the yoga for birth on bare ground, i.e., not when the mother
sleeps on the delivery cot. Birth on the bare ground implies a birth in an
undignified state. The undignified state is shown by Grahas occupying
their Nīcarāśi. If such birth occurs, one can assume that there should be
one or more Grahas in Nīca in the Kuṇḍalī.

Bṛhajjātaka 5.17b.
If there are three or more Nīca Grahas at birth, the birth takes
place on bare ground.

The birth on the bare ground is a sign of weakness of the Grahas.

All Grahas in strength offer dignity to the native. They indicate an
undignified state when three or more Grahas occupy their Nīcarāśi.
If three or more Nīca Grahas strongly influence the moment of
birth in the Kendra to the Lagna, birth can happen on bare ground. In my
humble opinion, just considering the Nīca Grahas alone, one cannot
conclude the birth on the ground because the other Grahas could be strong
and influence the Lagna or its Kendras. Therefore, for such birth, the
Kendra should be devoid of dignified Grahas.
Also, there should not be Nīcabhanga of the Nīca Grahas; their
undignified state is annulled, and they attain dignity.

Sārāvalī 9.21.
If Candra is in Nīcarāśi, identical with the 4th or the Lagna, the
birth occurs on bare ground.

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 BIRTH CIRCUMSTANCES

Birth can also happen on the ground when Candra is in an

undignified state and occupies the Lagna or the 4th house of the mother.
The Lagna is self, while the 4th house is the mother. When Candra occupies
an undignified state in either Lagna or the 4th house, the birth happens on
bare ground.
I think Candra’s debility Bhāva can be extended to (1) the Trikoṇa
to the Lagna, i.e., 1-5-9 and (2) the Trikoṇa to the 4th house, i.e., 4-8-12.
The Grahas in a Trikoṇa share the same tattva as the Bhāva under
consideration; hence they are intimately connected.

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 R E G U L A R VS BREECH BIRTH

5.2.9
REGULAR VS BREECH BIRTH
Although most babies are born with their heads out first, some are
born with their legs first, and some are born sideward, i.e., their hands
first. Given here is the yoga to determine the position of the birthing baby.
A breech birth occurs when a baby is born bottom first instead of headfirst.
Around 3-5% of pregnant women at term (37–40 weeks pregnant) have a
breech baby. In modern times, most babies in the breech position are born
by a caesarean section because it is considered safer than being born
through the normal process.

Bṛhajjātaka 5.17c.
The birth follows the manner in which the rising sign reaches
the horizon.

According to Ācārya Varāhamihira, the birth occurs in the manner

the Udaya Rāśi reaches the horizon. A Rāśi can rise in three ways: head,
leg, or side. Depending on the types of rising, Rāśis are classified into
Śīrṣodaya, Pṛṣṭodaya and Ubhayodaya. Birth with headfirst is called
normal delivery, while that with the legs first is called Breech Delivery.
The Breech Delivery is usually risk-prone, as the child could suffer
choking. In most cases, the Breech Delivery is addressed with Caesarean.

Jātakatattva 2.29. । Sārāvalī 9.2a.

When the rising Lagna is a Śīrṣodaya Rāśi, the child emerges
with the head foremost; if an Ubhayodaya Rāśi, the hands
foremost; and if a Pṛṣṭodaya Rāśi, the legs foremost.

Jātakatattva and Sārāvalī explicitly state the idea of the three

different kinds of birth. Śīrṣodaya Rāśi = Head emerging first; Pṛṣṭodaya
Rāśi = Legs emerging first and Ubhayodaya Rāśi = Hands emerging first.
The Śīrṣodaya Rāśis are the Dinabalī Rāśis but exclude Mīna and includes
Mithuna. The Dinabalī Rāśis are Siṅha to Vṛścika and Kumbha-Mīna.
The Rātribalī Rāśis are Meṣa to Karka and Dhanu-Makara. Mīna,
even though a Dinabalī Rāśi, is Ubhayodaya. Mithuna, even though a
Rātribalī Rāśi, is Śīrṣodaya The Pṛṣṭodaya Rāśis are the Rātribalī Rāśis,
except Mithuna. Therefore, the Pṛṣṭodaya Rāśis are Meṣa-Vṛṣabha, Karka,
and Dhanu-Makara; Śīrṣodaya Rāśis are Siṅha-Vṛścika, Kumbha and
Mithuna. Mīna is the only Ubhayodaya Rāśi.
The Śīrṣodaya Rāśis are considered benevolent as they have strong
day forces. We notice that Grahas, Sūrya, Bṛhaspati and Śukra attain
strength during the daytime. The Pṛṣṭodaya Rāśis are considered Krūra,
as they are strong during the nighttime. Among the Grahas, Candra, Śani

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and Maṅgala are powerful at night. Budha attains strength throughout the
day; therefore, he is like Ubhayodaya Rāśi. Ubhayodaya Rāśi is benevolent
throughout the day, which is characterized by Budha. According to
Kṛṣṇīyam 1.18, Candra, Budha and Śukra are Śīrṣodaya, Sūrya, Maṅgala,
Śani and Rāhu are Pṛṣṭodaya; and Bṛhaspati is Ubhayodaya. When a
Graha is in the Lagna, even he can influence how the child is delivered.
Although the kind of the birth is denoted by Śīrṣodaya, Pṛṣṭodaya
and Ubhayodaya classification of Rāśis falling in the Lagna, sometimes,
we notice that the birth with head or leg is reversed. That is often caused
by the retrogression of the Lagneśa or the presence of the Lagneśa in the
Lagnabhāva. Even though it is not explicitly mentioned, the kind of birth
is not only indicated by the Kṣetra Lagna but also by Navāñśa and
Dvādaśāñśa Lagna.
When one is judging a Kuṇḍalī for birth circumstances, one must
immediately determine the 3 Lagnas, Kṣetra Lagna, Navāñśa Lagna and
Dvādaśāñśa Lagna. If one of the Lagnas has a Graha, that Lagna takes
precedence; else, one must evaluate the relative strengths of the lords of
the 3 Lagnas through Ṣaḍbala and judge accordingly.

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 C O M F O R T A B L E DELIVERY?

5.2.10
COMFORTABLE DELIVERY?
Labour is a painful process, as the mother goes through hours of
severe labour pain. It is so severe that it can hardly be compared with other
pain. Perhaps, that is why mothers are like Devi Śakti, i.e., the bearer of
power and highly tolerant of pain. Even though Labour is not an easy thing
on any count, the pain becomes immensely unbearable in some delivery.
Also, some deliveries are not smooth and are subject to complications.
There are a handful of yogas to judge that.

Sārāvalī 9.2n.
When Lagna enjoys Saumyadṛṣṭi, the delivery would have been
comfortable, otherwise difficult.

First and foremost, we must look at the disposition of the Grahas

in the Lagna or those aspecting it. If the Lagna is subjected to Śubha
yutidṛṣṭi, that helps in a safer delivery, with relatively less pain to the
mother and discomfort to the newborn. On the other hand, if the Lagna is
subject to Krūra yutidṛṣṭi, there are difficulties and pain in the delivery
process. Saumyas, when dignified, are ideal and Krūras, when
weak/afflicted, are the worst. Further to the Lagna, the Kendras from the
Lagna should also be checked, mainly when the Lagna is devoid of a Graha
yutidṛṣṭi.

Bṛhajjātaka 5.17d. । Nāradapurāṇa 55.85b.

When Krūras conjunct Candra or occupy Sukhabhāva (4th) or
Saptamabhāva (7th) from the Lagna, the mother undergoes
great pain and troubles during the delivery. Nāradapurāṇa:
Krūras in the Sukhabhāva (4H) indicate the mother is in great
pain during delivery.

While Nāradapurāṇa states that Krūras in the 4H can cause a

painful delivery, Bṛhajjātaka extends it to the 7H. Maharṣi Jaimini
explains in Jaiminisūtra 3.4.23-24. The pregnancy gets aborted when Śani
and Candra conjoin in the Sukha (4H) or the Dharma (9H) Bhāvas. The
miscarriage is due to air entering the womb. Also, Ācārya Pṛthuyaśa states
in Horāsāra 4.28 that if Sukheśa is endowed with strength at Praśna and
enjoys auspicious yogas, the child has a comfortable position in the womb.
The 4th house denotes the mother, and the 7th house, being 4th from
the 4 house (Bhāvāt Bhāvam), also relates to the mother. It is common to
th

reckon the Bhāva from the concerned Kāraka of relatives to determine

their well-being, health, etc. The 4th house, when reckoned from Candra,
indicates the mother’s wellbeing. Similarly, 7th from Candra shows similar

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things. When the 4th or 7th from Candra is occupied (or dṛṣṭied) by Krūras,
the birthing process becomes extremely painful. When the Krūras occupy
their Nīca/Śatru Rāśi, they become even more malevolent and their
propensity to harm increases manifold. On the other hand, when the
Krūras occupy a favourable Rāśi, i.e., Ucca, Mūlatrikoṇa, Sva, or Mitra,
their poison is mollified. Similarly, Saumyadṛṣṭi also reduces their potency
to cause pain.
Different Grahas cause different kinds of pain. Sūrya or Maṅgala
indicates burning sensation or inflammation, Śani indicates intense and
unbearable pain, Rāhu behaves like Śani, and Ketu indicates piercing pain
as if someone is poking with a sharp needle. Also, Ketu indicates something
unsteady and fluctuating, whereas Śani and Rāhu indicate something
sustainable over a prolonged duration. This way, the nature and
characteristics of the Grahas should be assessed to determine the
characteristics and intensity of the pain and suffering.

Sārāvalī 9.31 । Jātakatattva 2.42.

(1) When Śubha-Grahas occupy the Karma (10H) and Sukha
(4H), the delivery is comfortable in a large room, and this yoga
also gives wealth later on. (2) When Krūras occupy the Kona and
Saptama, the delivery happens with great difficulty.

While Bṛhajjātaka mentions that Krūras in the Sukha and

Saptama from Candra, Sārāvalī and Jātakatattva give a slightly different
śloka for the difficult deliveries. They state that birth is difficult when
Krūras afflict the Kona (5, 9) and Saptamabhāva from the Lagna. The 5th
and 9th are mentioned here because they are related to the progression of
the lineage. 9th represents the father and the 5th the child. The Saptama is
4th from 4th, therefore included. However, the Krūra affliction to the 4th
house is conspicuously missing in these ślokas. Difficult birth also means
great danger to the life of the baby who is being delivered, which is
indicated by the Krūras occupying the Trikoṇa and one Māraka Bhāva.
Both Sārāvalī and Jātakatattva specify that Sukha and Karma
Sthānas are important for a comfortable delivery. This is quite
understandable, as the Saumyas in the 4th house and the 7th from the 4th
house protect the mother at delivery. The same combination also gives
protection to the child. How? Saumyas in a Kendra protect the child, and
among the Kendras, the 10th is the strongest Kendra, and Saumyas
occupying this Bhāva offer great protection for both the child and the
mother. This is also a yoga for the long life of the father.

Jātakapārijāta 4.18.
When Saumyas occupy the Lagna or are in yuti with Candra
and dṛṣṭied by Bṛhaspati, and papa-Grahas occupy 3rd and 11th,

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safe delivery is assured. If Śubha-Grahas occupy the following

houses, i.e., 5th, 9th, 7th, 2nd, 4th and 10th, reckoned from either
Candra or Lagna, and be at the same time dṛṣṭied by Bṛhaspati,
then also safe delivery can be predicted.

Jātakapārijāta gives the following yogas for comfortable and safe

delivery. The yogas are as follows: (1) Saumyas occupying either the
Janmalagna or the Janmarāśi, being dṛṣṭied by Devaguru Bṛhaspati. (2)
Saumyas in a Kendra, Koṇa, or Dhana Bhāva from either Janmalagna or
Janmarāśi and one or more of subjected to Bṛhaspati’s dṛṣṭi. (3) Krūras
occupying either the 3rd or the 11th Bhāva. These yogas mentioned by
Jātakapārijāta are the yogas for general well-being and should be applied
to the moment of delivery.

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5.2.11
NUMBER OF ATTENDANTS
Grahas are like people, whereas the Rāśis are like places and
circumstances. Therefore, the number of attendants during delivery can be
known from Grahas intervening between Candra (The mother) and Lagna
(Child). Usually, at the time of Delivery, there is one main midwife (doctor
or nurse) assisting the Delivery of the Child, while there are other
assistants to this midwife. In Sanskrit, these attendants are called
Upasūtikā. Their number can be known from the Grahas in the
Janmakuṇḍalī.
There are some differences among the scholars regarding whether
the count should be from Candra to Lagna or the reverse. Ācārya
Varāhamihira states in Bṛhajjātaka 5.22 that “the number of women
attendants in the delivery room is indicated by the Grahas intervening
between the Lagna and Candra. Of these, outside the room are as many
women as there are Grahas in the Dṛśyārdha; and inside would be as many
as there Grahas in the Adṛśyārdha.” He further states that some writers
take the reverse (of the Dṛśyārdha and Adṛśyārdha). Dṛśyārdha, the visible
half of the zodiac, indicates the area between the 7th house madhya to the
Lagna madhya. Adṛśyārdha is the invisible half indicated by the space
between the Lagna madhya and the 7th house madhya.

Bṛhajjātaka 5.22. । Jātakatattva 2.37a. । Horā Makranda

The number of women assisting childbirth can be judged from
the Grahas falling between Lagna and Candra.

Jātakatattva and Horā Makranda both support Ācārya

Varāhamihira’s views that the number of attending midwives should be
seen from the Grahas intervening the Lagna and Candra. However, some
other Ācāryas have a different opinion.

Sārāvalī 9.21b. । Nāradapurāṇa 55.90a.

The number of midwives assisting the delivery must be
determined by the number of Grahas between Candra and
Lagna.

Sārāvalī’s statement is the reverse of what is stated by Ācārya

Varāhamihira about the number of attending midwives. Ācārya
Kalyāṇavarmā suggests that the number of such women should be seen
from the Grahas intervening Candra and Lagna instead. The śloka given
by Ācārya Kalyāṇavarmā is as follows, “śaśi Lagna vivarayukta graha
tulyāḥ sūtikā jñeyāḥ”. Nārada Muni also has the same view as Ācārya
Kalyāṇavarmā. Regarding those inside and outside the delivery room,
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Ācārya Kalyāṇavarmā supports the view of Ācārya Varāhamihira, i.e.,

Adṛśyārdha – inside and Dṛśyārdha – outside. Even Nārada Muni supports
both Bṛhajjātaka and Sārāvalī.
What is the right principle? Should the counting be from the Lagna
to Candra or Candra to Lagna? To review this, let us see what Ācārya
Balabhadra says in Horāratna. Ācārya Balabhadra states in 1.467-468
that, Based on Sārāvalī, the nurses attending the female in labour equals
the number of Grahas intervening the Lagna and Candra at birth. And
attendants inside the delivery room would correspond to the number of
Grahas in the Adṛśyārdha.
In contrast, those outside the chamber would equal the number of
Grahas in the Dṛśyārdha. The nurses’ nature, appearance, and ornaments
should be described with the help of Grahas betwixt the Lagna and
Candra. If these are Saumyas, the attending ladies shall be attractive,
virtuous, and well-ornamented. Krūras denote ugly nurses bereft of
auspicious features, wearing dirty robes. If it is a mixture of benefic and
malefic Grahas, the nurses would be of both kinds.
In ślokas 1.469-470, Ācārya Balabhadra states the opinions of
Ācārya Varāhamihira and states that the portion from the Lagna up to the
7th is the Adṛśyārdha, and the other half is Dṛśyārdha. The number of
nurses would equal the number of Grahas intervening the Lagna of the
child and Candra. Attendants present inside the delivery room would
correspond to the number of Grahas in the Adṛśyārdha, while those outside
the chamber equal to the number of Grahas available in the Dṛśyārdha.
Now he also states that Samudra Jātaka also states the same thing as
Sārāvalī and Bṛhajjātaka.
In śloka 1.471, Ācārya Balabhadra continues that in Sūrya Jātaka,
Śrī Sūrya Devatā also asserts the same thing as above. Now, Ācārya
Balabhadra states that since most preceptors hold the same view in this
regard, it should be deemed important. Candrikā, however, states
especially of the Lagna and Candra thus. If Candra is in the Lagna, there
would be three nurses. Other authorities hold the same view as stated
earlier concerning Grahas in Dṛśyārdha and Adṛśyārdha. Candrikā is a
short term for the work Hora Candrikā.
In ślokas 1.472-473, the opinions of Śrī Jīvaśarmā are narrated. He
states that Jīvaśarmā lays down identical views regarding the Lagna and
Candra and Dṛśyārdha and Adṛśyārdha. He further stipulates that this
number would equal the number of Grahas in the Lagna, 2nd and 12th; or
Grahas with the lord of the Lagna, and those in the 2nd and 12th from the
Lagna lord.
Ācārya Balabhadra continues that, as per Jñānaprakāśa, the
number of nurses corresponds to the number of Grahas in the Mātṛbhāva.

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The Karmeśa in the Karma indicates the father’s availability at the place
of delivery at the time of the child’s birth. As done for lifespan calculations,
the number should be trebled if the Graha indicative of nurses is Ucca or
Vakrī. It should be multiplied by two in case of the concerned Graha’s
position in Svanavāñśa, Svarāśi, Vargottama, and Svadreṣkāṇa. The yogas
mentioned relating to Candra and Lagna should also be considered.
It is abundantly clear that the number of attendants attending to
the mother’s delivery should be seen from the Grahas between the Lagna
and Candra. The number should be multiplied based on the dignity of the
Grahas in Svarāśi, Svanavāñśa, Vargottama etc.
This means we should start counting from the Lagna and keep
counting the number of Grahas in the Rāśis until we reach Candra. We
should also note the special conditions given by Śrī Jīvaśarmā, as they are
also applicable in some cases, which is: the number of attending women
corresponds to the number of Grahas in the 12, 1, 2 or either the Lagna or
the Lagneśa.

5.2 .11 .1
IN S I DE O R O UT SI D E T HE R O OM

Jātakatattva 2.37b.
Of these, inside the room are as many women as there are
Grahas in the Dṛśyārdha (udayārdha) of the zodiac; and outside
would be as many as there Grahas in the Adṛśyārdha
(dakṣiṇārdha).

After we have determined the supporting midwives, those who are

inside the room or outside can be known from whether the Grahas fall in
Adṛśyārdha or Dṛśyārdha. Dṛśyārdha is the portion of the sky that is above
the horizon. This is represented by the Rāśis intervening between the
madhya of the 7th house to the madhya of the Lagna (7H madhya → Lagna
madhya). The Adṛśyārdha is that portion of the sky that is below the
horizon. This is represented by the Rāśis intervening between the madhya
of Lagna to the madhya of the 7th house (Lagna madhya → 7H madhya).
The Dṛśyārdha is also called Uttarārdha (northern half) and the
Adṛśyārdha, Dakṣiṇārdha (southern half).
The attendants inside the delivery room should be judged from the
Grahas occupying the Adṛśyārdha. Similarly, the attendants outside the
delivery room should be judged from the Grahas occupying the Dṛśyārdha.
This is according to Ācārya Varāhamihira, Kalyāṇavarmā and Nārada
Muni. However, others have a difference in opinion, notably seen in the
śloka of Jātakatattva by Ācārya Mahādeva.

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The views of Ācārya Varāhamihira and others should be respected

in this matter. This is because the Adṛśyārdha represents things that are
hidden from the eyes, and Dṛśyārdha represents visible things. The
delivery room is a restricted place, where only some people are allowed;
therefore, the inside of the delivery room should be represented by
Adṛśyārdha. on the other hand, the attendants outside the delivery room
as those who are visible to everyone outside, therefore, should be denoted
by Dṛśyārdha. Those inside the delivery room are concealed to the eyes;
therefore, Adṛśyārdha.

5.2 .11 . 2
THE M U LTI P LI C ATI ON F A C TO RS

Jātakatattva 2.38.
In calculating the number of female attendants in the previous
śloka, the Grahas in Ucca or Vakra should be trebled; those in
Svakṣetra, Sva-Navāñśa or Sva-Dreṣkāṇa should be doubled;
and those in Nīca or Asta avasthā should be halved.

Jātakatattva suggests that the female attendants mentioned in the

previous ślokas should be multiplied by a factor depending on the Avasthā
of the Grahas involved, such as Svarāśi, Svanavāñśa, Ucca, Vakra etc.
Following are the multiplication factors:
Table 15

Multiplication
# Dignity of the Grahas
factor
1 Ucca/Vakra 3 times
2 Svakṣetra/Svanavāñśa/Svadreṣkāṇa 2 times
3 Nīca or Asta ½ times

Nowadays, we hardly see many female attendants attending to the

mother’s delivery, even though there may be many Ucca Grahas in a
Kuṇḍalī. Therefore, this principle should be adapted to the change of times
and Deśa, Kāla, Pātra and Paristhiti.

Jātakatattva 2.39.
When Lagna rises in Mīna or Meṣa, the number of attendants is
two. It is 4 when Vṛṣabha and Kumbha are rising. In the case of
Karka and Dhanu, the number is 5. In the remaining Rāśis, the
number is 3.

Jātakatattva gives another multiplier method of the number of

attendants depending on the Rāśi falling in the Lagna. Given here are the
number of attending women based on the Udaya Rāśi. They are as follows:

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 BIRTH CIRCUMSTANCES
Table 16

# Rāśi Multiplier
1 Meṣa/Mīna 2
2 Vṛṣabha/Kumbha 4
3 Mithuna/Makara 3
4 Karka/Dhanu 5
5 Siṅha/Vṛścika 3
6 Kanyā/Tulā 3

In this scheme, the counting is forward from Meṣa and reverse from
Mīna. For instance, 2nd Rāśi from Meṣa (Vṛṣabha) and that of Mīna in
reverse (Kumbha) are associated with four women. Seeing it differently,
the multipliers from Meṣa to Kanyā in the forward direction are 2, 4, 3, 5,
3, and 3. Similarly, from Mīna to Tulā in the reverse direction is the same,
i.e., 2, 4, 3, 5, 3, and 3.

5.2 .11 . 3
THE A TTE N D IN G M ID W I VE S

Sārāvalī 9.22b-23.
If the concerned Grahas are Saumyas, the attendant ladies have
attractive features, beautiful and adorned with ornaments.
Krūras similarly indicate that such females are ugly,
unfortunate, and dirty. If the Grahas are of mixed disposition
but with strength, the attending women are between the said two
accounts.

According to Sārāvalī, the characteristics of the attending women

can be known from the Grahas signifying them. For instance, if Bṛhaspati,
Śani and Maṅgala occupy the Rāśis between the Lagna and Candra, then
the women should be denoted by the three Grahas. Now, depending on the
characteristics of the Graha, the attending midwives could be pleasantly
dressed etc. The table below explains this.
Table 17

# Graha Results
Pleasant appearance, attractive features, beautiful,
1 Saumya
neat dressing, adorned with ornaments etc.
2 Krūras Ugly, dirty, unfortunate etc.
3 Mixed Grahas Mixture of both good and bad.

As a corollary, we can say that a child attended by several women,

most of whom are beautiful, is a fortunate child with several powerful
Saumyas. So, by noting the circumstances of one’s birth, small events etc.,

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one can roughly estimate the life and destiny of the newborn child, even
before the Janmakuṇḍalī is cast.

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5.2.12
BODY STRUCTURE ETC.
The child’s body structure is characterized by the Graha occupying
the Lagna. It could be the Graha occupying the Navāñśa Lagna,
particularly when Kṣetra Lagna is unoccupied while Navāñśa Lagna is
occupied. When Kṣetra Lagna and Navāñśa Lagna are unoccupied, then
the strongest Graha in the Kuṇḍalī defines the physical features of the
child.
This strong Graha may not be related to the Lagna in any manner,
i.e., through ownership, occupation, or dṛṣṭi. This may appear illogical, but
it is not. Previously we observed that the strongest Graha played a decisive
role in determining the quality of the Delivery House, even though it may
not relate to the Lagna. Similarly, the strongest Graha not connected with
the Lagna can have a telling influence on the physical features of the
native.

Bṛhajjātaka 5.23 । Nāradapurāṇa 55.91.

The child’s body corresponds to the characteristics of the Graha
occupying the Lagna or of the strongest Graha in the Kuṇḍalī.
The complexion is characterized by Candra’s Navāñśa lord. The
native’s limbs from head to foot should be delineated based on
the 12 Rāśis commencing from the Lagna.

Suppose the strongest Graha has some connection with the Lagna
through ownership, occupation or dṛṣṭi. In that case, undoubtedly, this
Graha defines the person’s physical characteristics and will also shape his
personality and destiny.
The person’s complexion should be known from the lord of Candra’s
Navāñśa (Candra’s Añśeśa). This is a universally accepted principle for
determining complexion. However, if there is a Graha in the Kṣetra Lagna
(or Navāñśa Lagna), it may have an overriding impact on Candra’s
Navāñśa Lord. The Kāraka for complexion and looks are the Jalatattva
Grahas, Candra and Śukra. Therefore, Candra’s Navāñśa is important
here. Candra’s Navāñśa is more important than Candra’s Rāśi, as Candra’s
Rāśi has an overarching impact on the nature and circumstances of the
native life. Candra’s Navāñśa is a highly focused portion of Candra’s
Kṣetra; therefore, it has a meaningful impact on the person’s complexion.
The several body parts from head to toe are mapped to several
Rāśis starting from the Lagna. Their characteristics, such as Length,
strength etc., can be known from the Rāśi and the Grahas occupying these
Rāśis. For these matters, the knowledge of the ascension length of the
Rāśis is highly relevant. Some Rāśis have longer ascension, whereas some

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have shorter. Depending on the length of the Rāśi holding a Bhāva or the
Bhāva lord, the length of the corresponding body part can be deciphered.
In the Northern Hemisphere, the Rāśis of long ascension are Karka, Siṅha,
Kanyā, Tulā, Vṛścika, and Dhanu. The rest are of shorter ascension, i.e.,
Makara, Kumbha, Mīna, Meṣa, Vṛṣabha, and Mithuna. This is reversed in
the southern hemisphere. This matter has been dealt with in detail in a
separate chapter.

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5.2.13
MISCELLANEOUS MATTERS
We have covered here a few other matters that are not covered
elsewhere. This includes the nature of the child’s crying, whether the child
sneezes immediately after birth, and who the child looks like. Depending
on the Rāśi ascending at birth, the child cries incessantly or less. Another
important aspect is the child’s looks, mainly derived from the father or the
mother.
It is observed that when Sūrya is stronger than Candra, the child
looks like the father or inherits most characteristics from the paternal
lineage. On the other hand, when Candra is stronger than Sūrya, the child
looks like the mother and inherits most maternal lineage characteristics.
The good and bad things inherited by the child from the lineages of the
father and the mother can be studied in detail from the Dvādaśāñśa
Kuṇḍalī.

5.2 .1 3. 1
NAT U RE O F C RY O F TH E N EW BO RN

Jātakatattva 2.40.
When the rising Lagnas are Vṛṣabha, Meṣa, Dhanu, Mithuna
and Siṅha, the newborn child cries incessantly. In the other
Rāśis, this is not the case.

According to Jātakatattva, when the birth happens in Lagna

Vṛṣabha, Meṣa, Dhanu, Mithuna and Siṅha, the newborn cries incessantly.
Phalita Mārtanda 3.6. by Śrī Mukunda Vallabh Mishra states the
following. An important observation by Śrī Mishra is that one should also
look at Candra at birth to judge the nature of the cry. When Candra is
stronger, the crying should be judged from Candra Lagna instead.
Table 18

# Rāśi Result
Mithuna, Mīna, Meṣa,
A child born in these Rāśis cries immediately after
1 Vṛṣabha are the
birth.
Śabdabali Rāśis.
Kanyā and Kumbha After crying little, a child born in these Rāśis, after
2 are Ardha-Śabdabali crying little, stops crying and then, after some time,
Rāśis. cries very loudly.
The remaining Rāśis
Karka, Tulā, Vṛścika, A child born in these Rāśis does not cry immediately;
3
Dhanu and Makara are however, they cry incessantly only after some time.
Śabdarahita Rāśis.

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 M I S C E L L A N E O U S MATTERS

# Rāśi Result
Rising sign is Mithuna,
Vṛṣabha, Makara,
4 Birth takes place on the ground.
Kumbha, Vṛścika or
Meṣa

Mānasāgarī states this principle in the context of śabdajñānam,

meaning the amount of sound (śabda) produced by the newborn. The child
born in the Lagnas Meṣa, Vṛṣabha, Siṅha, Makara and Tulā starts crying
immediately after birth. It cries minimally when born in Kumbha and
Kanyā Lagna. He does not cry (immediately) when born in Mithuna,
Karka, Dhanu, Mīna and Vṛścika.

5.2 .1 3. 2
SNE EZ IN G IM ME D I ATE LY AF TE R BI R T H

Sometimes we may see that a newborn sneezes ceaselessly

immediately after birth. Newborn sneezing is common and does not
necessarily indicate that they are sick or cold. It is a reflex mechanism to
clear the airborne particles and congestion in respiratory and nasal
passages. The air contains impurities such as chemical fumes, dust
particles, pollutants, germs, and other undesirable substances. Such
impurities are cleared from the nose via sneezing reflex. Given here is yoga
for such a situation.

Phalita Mārtanda 3.7.

When Candra and Budha conjoin in the 4th house, the child
sneezes immediately after birth.

The yoga warrants that Candra and Budha must conjoin in the 4H.
Although 2H is the Bhāva for the nose, the 4H is the Lungs responsible for
breathing. Śani, the Vāyutattva Graha, is the Kāraka for breathing. The
yuti of Candra and Budha, the two healing Graha in the Bhāva of healing,
indicating that the child can remove the undesirable substances from the
air it inhales. This is a highly auspicious yoga for a healthy and disease-
free life. So next time you see a child sneezing immediately after birth, you
take it as a good omen.

5.2 .1 3. 3
W HO T HE C HI L D L OO KS L IKE?

The genes that govern our physical, mental, and emotional

characterises are inherited from our parents. They also give rise to the two
important Nāḍīs in our body, Sūrya and Candra Nāḍī. They define our
entire being, starting from the looks. It is common that when we see a small

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child, a question naturally crops in our mind about which parent the child
looks like. From whom the child has inherited the physical characteristics.
Given here is the yoga that tells us just that.

Sārāvalī 9.41.
The child acquires the qualities corresponding to the Saumyas’
dṛṣṭi. If Sūrya is strong, the child resembles the father. If
Candra is so, the resemblance is that of the mother.

The parent who has contributed dominant genetic materials can be

known from the strength of Sūrya and Candra in the Kuṇḍalī. If Sūrya is
strong, then the father’s traits dominate, and if instead Candra is strong,
the mother’s traits dominate. This can be seen as visual validation of the
strength of Sūrya and Candra in a Kuṇḍalī.
The lineage where Sūrya’s energy runs through the family line is
called Sūryavañśa, meaning the lineage of Sūrya. In such a lineage, the
qualities of the father’s lineage are dominant. Similarly, the lineage where
Candra’s energy runs through the family line is called Candravañśa, the
lineage of Candra.
The qualities acquired by the child depend on the dṛṣṭi of the
Saumyas on the Kāraka Grahas. If there is a multitude of Saumyadṛṣṭi,
the child acquires the good qualities of the lineage; else, it might be the bad
ones that the child inherited. The vices and diseases also run through the
family line, which can be seen when the Kāraka Grahas, Sūrya and Candra
are dṛṣṭied by Krūras.

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5.2.14
WHEREABOUTS OF THE FATHER
Sometimes, at the time of birth of a child, the father is not around.
The father is either travelling overseas or, at other times, imprisoned or
dead. There are certain yogas given in the Jyotiṣa classics regarding such
conditions. Sūrya denotes the father, and the father’s presence at birth
denotes the father’s blessings. Understanding these yogas also lets us
verify the Lagna at birth and rectify it if it does not meet the stipulated
conditions.
Śani is Kāraka for sorrow and is a dire enemy of Sūrya. Similarly,
Śani’s house, 12th is the Maraṇakāraka sthāna for Sūrya. According to
Ācārya Vaidyanātha (Jātakapārijāta 4.19), when Sūrya conjoins Śani in
the 12th house, and at the same time, Kṛṣṇa Candra is in the 7th; the father
dies soon after the birth of the child. However, if there is Saumyadṛṣṭi on
Candra, the father lives for three years. Śani is responsible for removing
the father’s blessings from a child’s destiny. Let us review the yogas
presented by the Śāstras in this regard.

5.2 .1 4. 1
THE F ATH E R ABS E N T F R OM T HE B IR T H S C ENE

Nāradapurāṇa declares that if at birth Lagna is devoid of Candra’s

dṛṣṭi, and at the same time Sūrya is fallen from the zenith, the father must
be away from home. Now, what is meant by Candra’s dṛṣṭi? It is not that
Candra dṛṣṭies the Lagna from the 7th house in all Kuṇḍalīs. Every Graha
has either Purṇa or Pāda dṛṣṭi on 7, 3-10, 4-8 or 5-9. The places a Graha
cannot aspect are the 2-12 and 6-11.
Therefore, when Candra at birth is in one of the Bhāvas, 2, 3, 8 or
12 from the Janmalagna, it is likely that the father was not present at
birth. This is even true when Sūrya has fallen from the zenith. What does
that mean? Sūrya is rising in the sky in the houses between MC and Lagna.
MC is the Medium Coeli, Midheaven, Svargalagna, or Daśamasphuṭa.
If Sūrya is between the 7th madhya and MC, Sūrya has fallen from
the zenith and is on his way to set. Sūrya keeps going down towards the
Nadir (4th madhya) when he is between the 4th madhya and MC. This is
also called the western or occidental half. On the other hand, Sūrya rises
towards the Svarga (Zenith) when he is between MC and the 4th house
madhya. Ācārya Balabhadra clarifies that according to the Yavanas, Sūrya
in the 8th or 9th in a Cararāśi indicates that the father was away at birth.

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 BIRTH CIRCUMSTANCES

Nāradapurāṇa 55.68.
If Candra does not aspect the Lagna at birth and Sūrya has
fallen from the Zenith (i.e. 10th house), the child’s father must be
away from home. The father must be in a foreign country at the
time if Sūrya is also in a Cararāśi.

Now Mānasāgarī śloka 331 (page 315 of Śrī Ramachandra Pandey

translation) states that if Candra is situated between Budha and Śukra
and does not aspect the Lagna, and either the 7th is occupied by Maṅgala
or the Lagna by Śani, then the child is born after the father dies. Now,
śloka 335 states that when Candra is in either Lagna, 8th, 2nd, 12th or 11th,
the child is born when the father is not around. Śloka 336 states that when
Candra does not aspect the Lagna, and Śani-Maṅgala are in the Lagna,
and Bṛhaspati and Śukra are not in Kendras, then the child is born when
the father is overseas, i.e., not around.
Mānasāgarī is clear that when Candra is in one of the four houses,
2, 8, 11, 12, and the Lagna, he cannot aspect the Lagna; that is when the
child is born when the father is not around. Now, this must be suitably
modified depending on other factors. My son is born in Mīna Lagna with
Candra in the 2nd house in Meṣa.
If the mentioned yoga is applied verbatim, I was not supposed to
be around. This is, however, not true. I was in the delivery room at the time
of delivery. What caused the difference? The Navāñśa causes the
difference. The Rāśi Lagna is owned by Bṛhaspati, and Navāñśa Lagna,
Śani. In Ṣaḍbala, Śani has 7.1 Rupas, and Bṛhaspati 6.3 Rupas. Śani is
stronger than Bṛhaspati; therefore, the Navāñśa positions of the Grahas
are more effective.
There is yet another factor, that of Candra. Candra is in Meṣa Rāśi,
and Kanyā Navāñśa. Among their lords, Maṅgala and Budha, Budha is the
strongest with 8.1 Rupas, whereas Maṅgala has only 6.8 Rupas. Candra’s
Navāñśa position is more effective than the Rāśi position. Therefore,
Candra behaved as if he were in Kanyā Rāśi. Kanyā is 7th from Mīna
Lagna, so the father was around at birth.
If Candra in the Lagna causes birth when the father is not around,
then Lord Kṛṣṇa and Lord Rāma should have been born when their fathers
were not around. We know that Lord Kṛṣṇa was born when his father Śrī
Vasudev was around in the Jail. This indicates that we cannot merely
depend on the Rāśikuṇḍalī to make this determination of whether the
father is around at birth.
The same is seen in the Kuṇḍalī of my daughter, who was born in
Kanyā Lagna, and Candra in the 8th house. Even in her case, I was in the
delivery room at the time of her delivery. Candra is in Meṣa Rāśi, and
Karka Navāñśa. The Ṣaḍbala of Maṅgala is 5.2 Rupa, and Candra is 6.8

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Rupa. The Navāñśa Lord of Candra is stronger; therefore, Candra’s

Navāñśa position is stronger than the Rāśi position. Now, counting Candra
in Karka Rāśi from Kanyā Lagna, we notice that Candra is in 11th Rāśi,
from where Candra dṛṣṭies the Lagna with Padadṛṣṭi. The Śloka of
Mānasāgarī is erroneous because it is not that Candra in 1, 2, 8, 11, 12
from the Lagna caused such birth. It should be Candra in 2-12, 6-11 from
the Lagna because it is from these places Candra cannot aspect the Lagna.
I am born in Dhanu Lagna, with Candra in the 12th house, in
Vṛścika, Vargottama. Seeing from either Rāśi or Navāñśa, it is the same
place where Candra is in, i.e., the 12th house. This shows that I could have
been born when my father was not around. This is, in fact, true. My father
went out to call for the midwife, who was scheduled to deliver me.
But, before she arrived, I was born. From the Navāñśa Lagna,
Candra is in the 6th house, indicating the same. This is confirmed that the
child was born when the father was not around. Now, Sūrya is in
Sthirarāśi, and Ubhaya Navāñśa, which indicates that the father was in
the same place but was out calling for help.

Nāradapurāṇa 55.69-70.
The same result should be declared by expert astrologers when
Śani is in the Lagna and Maṅgala in the 7th, or Candra is in-
between Budha and Śukra; or when Candra is located in the
Lagna owned by a Krūra and in Vṛścika Dreṣkāṇa, and if
Saumyas occupy the 2nd and 11th houses, or when Sūrya is
dṛṣṭied by the Saumyas.

Nārada Muni gives some other yogas having the same effect. We
have already seen this yoga narrated by Mānasāgarī. According to this
yoga, when Śani is in the Lagna, and Maṅgala in the 7th or Candra is in
between Budha and Śukra, or Candra is in the Lagna owned by a Krūra,
and in Vṛścika Dreṣkāṇa, and Saumyas are in the 2nd and 11th houses, or
Sūrya is dṛṣṭied by Saumyas.
Now, Mānasāgarī states that either Śani is in the Lagna or
Maṅgala in the 7th, and at the same time, Candra does not aspect the
Lagna, being situated between Budha and Śukra, the birth occurs when
the father is not around. The presence of Candra between Budha and
Śukra, and not aspecting the Lagna, is not an independent yoga but is
related to the placement of either Śani in the Lagna or Maṅgala in the 7th.
These positions are not good because they are the Maraṇakāraka sthānas
of the mentioned Grahas.
When Candra is in the Lagna, which a Krūra owns, and at the
same time in Vṛścika Dreṣkāṇa, the father could be away, provided
Saumyas are in the 2nd/11th, or Sūrya is dṛṣṭied by Saumyas. Candra can
be in Vṛścika Dreṣkāṇa only if he in Karka, Vṛścika or Mīna Rāśi. Among

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them, only Vṛścika is owned by Krūra. Therefore, we must say that when
Candra is Vṛścika Rāśi and Dreṣkāṇa, this yoga occurs.
According to Sukajātaka (vide Horāratna), Śani in the Lagna and
Maṅgala is in the 7th, or Candra placed between Sūrya and Maṅgala
denotes that the father would be in a distant land at the time of birth.
Notice that Nārada Muni states that Candra must be hemmed between
Budha and Śukra, whereas Maharṣi Suka states that he should be in
between Sūrya and Maṅgala. Ācārya Varāhamihira however supports
Maharṣi Nārada. He states in Bṛhajjātaka 5.2. that if Śani occupies Lagna
or if Maṅgala is in the 7th, or if Candra is between Budha and Śukra, the
father will be absent at the birth of the child. I think the condition of Śani
in Lagna and Maṅgala in the 7th are “OR” conditions and not “AND”. If any
of the conditions are present, the father was away.
Ācārya Pṛthuyaśa states that the child does not see its the father;
perhaps, either the father is not present at the time of its birth, or the
father already died when Maṅgala is in the 4th or 9th from the Lagna, in
Siṅha Navāñśa, and devoid of Saumyadṛṣṭi, mainly from Bṛhaspati or
Śukra. In śloka 5.14, he further declares that if the 4th and 9th from the
Lagna are afflicted, and Lagneśa is weak, and subjected to Maṅgala’s
yutidṛṣṭi, then the father is extremely sick at the time of birth.
Now, what is so special about the 4th and 9th? Taking 9th as the
father’s Lagna, we notice that affliction to the 4th/9th means affliction to the
Lagna and the 8th from the father. When the Lagna, 2nd and 8th from a
Bhāva or Kāraka are afflicted and subjected to yutidṛṣṭi of Maṅgala, Śani,
Rāhu or Ketu, great suffering, sickness, and even danger to the life of the
concerned relation is indicated.

Horāsāra 5.7.
The child does not see their the father if Maṅgala is in 4th/9th, in
Siṅha Navāṃśa, devoid of dṛṣṭi from Bṛhaspati, or Śukra.

We have previously seen that Maṅgala in the 7th, Śani in the Lagna
and Candra in between Budha and Śukra indicate that the father is not
around at birth. Now, Ācārya Balabhadra states another yoga involving
Maṅgala. In this yoga, Maṅgala must be Nīca in the Lagna, which means
that this yoga applies only to Karka Lagna.
When Maṅgala is Nīca in the Karka Lagna, and he receives dṛṣṭi
from either Sūrya or Śani, and Candra is also in the 2/12, from where he
cannot aspect the Lagna. Candra in the 2/12 is adequate to cause Parokṣa
Janma, i.e., birth when the father is not around. But, the placement of
Maṅgala in the Lagna and aspect of Śani/Sūrya confirmed that, even if,
say, Candra is well placed in the Navāñśa, that could not have helped.

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Horāratna 1.232.
Maṅgala Nīca in Lagna and receiving dṛṣṭi from Sūrya/Śani,
and concurrently, Candra in the 2nd or 12th indicates that the
child’s father is not present at the time of delivery.

5.2.14.1.1
THE FATHER TRAVELING OVERSEAS

Jātakapārijāta 4.20.
When Birth happens at night, and Candra occupies a Cararāśi,
dṛṣṭied by Budha, the father of the newborn, is on a journey to a
far region. If Śani and Sūrya occupy a Cararāśi at the time, the
father goes to a foreign country where he meets with death.

Now, Ācārya Vaidyanātha gives a different yoga regarding the

father’s absence at birth. He states that if the birth occurs at night, and
Candra is in a Cararāśi, dṛṣṭied by Budha, the father must have been
travelling on a journey to a far region. Budha is the fastest Graha, after
Candra and the Kāraka for trade and commerce. The father may be
travelling for business or trade. If at the same time, Śani conjoins Sūrya,
the father may meet with death in the foreign land. Here, Śani indicates
death, and Sūrya in Cararāśi indicate that the father is travelling abroad.
What is the significance of nightbirth in this śloka? Regarding this,
Bṛhajjātaka 4.5 states that during the daytime, Sūrya stands for the father
and Śukra, the mother. During the nighttime, Śani and Candra stand
respectively for the father and the mother. When the birth occurs at night,
Śani becomes the Kāraka for the father, and his association with Sūrya in
a Cararāśi, indicate the danger to the father’s life.
5.2.14.1.2
THE FATHER’S IMPRISONMENT

According to Ācārya Varāhamihira, when Krūras are in Trikoṇa

(5,9) or Saptama from Sūrya, and Rāśis owned by Krūras, the father must
be imprisoned in a foreign land. Sūrya is the Kāraka for the father, and
the 9th house is the Kārakabhāva for the father. When Krūras, posited in
Krūrarāśis in 3rd/11th from the 7th house from Sūrya, this yoga is caused.
This is an impossible yoga because this requires Krūrarāśi to be in the
pattern of 1st, 3rd, and 5th. This pattern does not exist in the zodiac.
Therefore, it must not be the Krūras that must be present in the
7th, 9th, and 5th. It must be the Sūrya who should be so placed. Therefore,
the yoga should read like this. If Sūrya is in a Krūrarāśi, and the Krūras
(viz., Śani, Maṅgala, Rāhu or Ketu) are in the 5th, 7th, and 9th from Sūrya,
the father could be imprisoned. If Sūrya is in a Cararāśi, the imprisonment
must be in a foreign land, Sthirarāśi, homeland, and Ubhayarāśi,
somewhere in between the two.

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Bṛhajjātaka 5.7.
If Krūras occupy the Rāśis of Krūras and are in the 7th, 9th, or 5th
from Sūrya, the father is imprisoned when the child is born. The
Rāśi occupied by Sūrya determines the locality of his bondage.

The same yoga is present in Sārāvalī, i.e., 5th, 9th, and 7th from
Sūrya, having Krūra yutidṛṣṭi indicate that the father is imprisoned when
the child is born. Depending on the Rāśi occupied by Sūrya, i.e., Cara,
Sthira or Ubhaya, the imprisonment is in a foreign land, homeland or
somewhere in between. Notice that Śrī Sānthānām, by mistake, translates
this as 5th, 6th, and 7th, i.e., he substitutes 9th by 6th. A perusal of the text
reveals that Ācārya Kalyāṇavarmā clearly states “pañcama-navama-
dyune”, which means 5th, 9th, and 7th.

Sārāvalī 9.30.
If the 5th, 6th (9th), and 7th from Sūrya have Krūra yutidṛṣṭi, the
father was under confinement. Cara, Sthira and Ubhayarāśis
here indicate confinement, respectively, in a foreign place, own
place and on the way.

Horāratna 1.395 Krūras in a Sthirarāśi identical with the 5th, 7th,

and 9th from Sūrya subjected to Krūradṛṣṭi denote that the father was in
confinement in the homeland. If the Rāśi is Cara, the confinement is in a
foreign land. And if Ubhayarāśi, the confinement is somewhere in between.
5.2.14.1.3
THE FATHER’S DEATH

Sūrya is the Kāraka for the father for daybirth and Śani
nightbirth. If the Kāraka is dṛṣṭied by Maṅgala, the delivery is out of the
father’s sight. Now, if the Kārakas is in Cararāśi, respectively for day or
nightbirth, and dṛṣṭied by Maṅgala, it is likely that the father was dead in
a distant place and, therefore, is not present at the time of the native’s
birth. Jātakapārijāta 4.20 states that when Sūrya conjoins with Śani in a
Cararāśi, then the death of the father in a foreign land should be declared.
I think for this yoga to occur, as Ācārya Kalyāṇavarmā states,
Maṅgala’s dṛṣṭi on Sūrya-Śani yuti must be present. Horāratna also
confirms that the father is dead in a foreign land when Sūrya-Śani conjoins
in a Cararāśi having Maṅgala yutidṛṣṭi. Now, if Sūrya-Śani yuti in a
Cararāśi indicate the death of the father in a foreign land, then can we say
that if the yuti occurs in a Sthirarāśi, then it should be the homeland, and
if Ubhayarāśi, in transit?
In my Kuṇḍalī, Sūrya is conjunct Maṅgala and subjected to Śani’s
dṛṣṭi, and Sūrya is in a Sthirarāśi, Ubhaya Añśa. My father died when I
was 19, and he was in his elder brother’s home. He was in our hometown

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(Sthirarāśi) but was several hours away (Ubhaya Añśa) from me; I was
studying in a college.

Sārāvalī 9.29.
Sūrya in the case of daybirth and Śani in the case of nightbirth,
if dṛṣṭied by Maṅgala, delivery is out of the father’s sight. If the
said Sūrya and Śani are in a Cararāśi, the death of the father
(in a distant place) should be declared.

Candra and 4th are the Kārakas for the mother, and Sūrya and 9th,
the father. Therefore, the mother’s death occurs when Candra is Kṣiṇa and
is afflicted by Krūras. We must add the affliction to the 4th house and 4th
lord from Candra and the Lagna. Because when a Kāraka is afflicted, the
Bhāva and the Bhāveśa come to rescue.
Death can be foretold only when the three factors, Bhāva, Bhāveśa
and Kāraka, are afflicted. Similarly, affliction to Sūrya, 9th house and 9th
lord can indicate the father’s death. Similarly, the Kārakabhāva from the
Kāraka should also be checked. Therefore, affliction to the 9th house/9th lord
from Sūrya should also be present for the father’s death.

Sārāvalī 9.49.
If Kṣiṇa Candra is with Krūras, the mother’s death takes place,
while Sūrya so causing the father’s death. These Grahas
indicate sickness (to the concerned parent) if dṛṣṭied by both
Saumyas and Krūras. Saumyas, however, cause auspiciousness.

5.2.14.1.4
YOGAS FROM OTHER CLASSICS

Here are the references from several classical texts regarding the
subject of the father’s conditions at the time of the birth of a child. We have
discussed several of these yogas in the stanzas above. However, reviewing
these yogas again from the Śāstras shall help consolidate the
understanding. Notice a few more yogas stated here.
(1) According to Horāsāra, Krūra alone in the pair of houses 6th-
8 , or 4th-8th from Sūrya, devoid of Śubha yutidṛṣṭi, indicates evil to the
th

father. (2) According to Horāsāra, if Sūrya in Maṅgala’s Navāṃśa has

Śani’s dṛṣṭi, then the elder brother, or elder sister, or the father of the child
are in danger.
(3) According to Sukajātaka, the father is in a miserable state (sick,
ailing) at the time of birth of the child if two Krūras are in the 4th/9th,
whereas the Lagneśa is weak. Similarly, the mother incurs grief if a Krūra
is in the 8th/12th. According to Horāsāra, if the 4th/9th has Krūrayuti while
Lagneśa is weak and subject to Maṅgala’s yutidṛṣṭi, the child’s father was

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sick at the time of its birth. However, if Maṅgala in 4th/9th is in Siṅha

Navāñśa, this indicates that the father was away at birth.
(4) Danger to the mother is indicated there are Krūras alone in
5th/9th from Kṣiṇa Candra, and Candra is devoid of Śubha yutidṛṣṭi. (5)
According to Horāsāra, Śani is granted special significance in Siṅha
Navāñśa. This causes a miserable state for the father, provided either Śani
receives Sūrya’s dṛṣṭi or is in 8th or 12th in the Rāśikuṇḍalī. Horāratna also
states that the father of the child incurs disease when Śani is in Sūrya’s
Navāñśa and receives dṛṣṭi from Maṅgala or Sūrya.
1. Bṛhajjātaka 5.1. If the Lagna is unaspected by Candra, the father is
absent at the birth. If Sūrya is Bhraṣṭa and occupies a Cararāśi, the
father is away in a foreign country at the birth of the child. Notes:
Bhraṣṭa means being fallen from his position. This can mean Sūrya is in
the 8th or 9th house. Ācārya Balabhadra clarifies this in Horāratna.
According to Svāmi Vijñānananda Bhraṣṭa means being 11th, 12, or 9th,
8th. This, however, does not appear correct because, in the 11th and 12th,
Sūrya ascends to the throne, MC, or Madhyalagna.
2. Bṛhajjātaka 5.2. If Śani occupies Lagna or Maṅgala is in the 7th or
Candra is between Budha and Śukra, the father will be absent at the
child’s birth.
3. Sārāvalī 9.28. Should the Lagna be without the dṛṣṭi of Candra, then at
birth, the father is absent from the place. If Sūrya is in the 9th, identical
to a Cararāśi, the father is in a foreign place. Notes: According to Śrī
Sānthānām’s translation, Sūrya in 9th in a Cararāśi indicate that the
father was away. Ācārya Kalyāṇavarmā uses the term “meṣūraṇāccyute”,
which means fallen from the 10th (meṣūraṇam), which can mean Sūrya to
be anywhere between the madhya of 7th to 10th, and not necessarily be in
the 9th only.
4. Horāsāra 5.3. Sūrya and Candra represent the living beings’ father and
mother, respectively. After assessing the strength and weaknesses of the
two Grahas, predictions should be made about parents.
5. Horāsāra 5.4. If Sūrya is subject to Krūra yutidṛṣṭi or Pāpakartari,
there is evil to the father.
6. Horāsāra 5.5. If there are Krūra alone in the 6th-8th, or the 4th-8th from
Sūrya, devoid of Śubha yutidṛṣṭi, there is evil to the father.
7. Horāsāra 5.6. If Sūrya in Maṅgala’s Navāṃśa has Śani’s dṛṣṭi, the elder
brother, elder sister, or the father of the child is extinguished.
8. Horāsāra 5.7-8. The child does not see its father if Maṅgala is in 4th/9th
and falls in Siṅha Navāṃśa, devoid of Dṛṣṭi from Bṛhaspati, or Śukra.
Similarly, from Candra, the evils of the mother should be known. Also, if
Kṣiṇa Candra has Krūras alone in 5th/9th from him, devoid of Śubha
yutidṛṣṭi, the child is deprived of the mother.
9. Horāsāra 5.10. It is by the strength or weakness of Śani and Maṅgala
that the birth takes place in the house of the father and the mother,
respectively. Should Lagneśa be strong, the father’s place shall be the

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place of birth. Note: Śani is taken as the Kāraka for the father and
Maṅgala for the mother, which is true for nightbirth.
10. Horāsāra 5.11. If Sūrya occupies a Cararāśi in Rāśi/Añśa Kuṇḍalī, the
father of the child was away at birth. However, this is not the case when
Sūrya dṛṣṭies the Lagna. If Candra is in a similar state, i.e., does not cast
his dṛṣṭi on the Lagna, the father must have been away at the time of
birth of the child.
11. Horāsāra 5.14. If the 4th/9th has Krūrayuti while Lagneśa is weak and
subject to Maṅgala’s yutidṛṣṭi, the child’s father was sick at the time of
its birth. Notes: As per śloka 5.7, Maṅgala in 4th/9th in Siṅha Navāñśa
indicate that the father was away at birth.
12. Horāsāra 5.15. If Śani is in Siṅha Navāṃśa and receives Sūrya’s dṛṣṭi,
the father was in a miserable state at the time of the birth of the child.
The same thing happens when Śani in Randhra, or Vyaya Bhāva and
Siṅha Navāṃśa. Notes: Śani in Siṅha Navāñśa is granted special
significance, and this causes a miserable state to the father, provided
either Śani receives Sūrya’s dṛṣṭi or is in 8th or 12th in the Rāśikuṇḍalī.
13. Horāratna 1.232. Maṅgala Nīca in Lagna and receiving dṛṣṭi from
Sūrya/Śani as Candra is in the 2nd or 12th indicates that the child’s father
is not present at the time of delivery.
14. Horāratna 1.305. The Grahas ruling the father and paternal uncle
found in Oja Bhāvas from the Lagna are auspicious for them. The mother
and maternal aunt receive auspicious effects if the concerned Grahas are
in a Yugma Bhāva from the Lagna placed; otherwise, in Oja Bhāvas,
these Grahas will be inauspicious. As per Horā Makaranda: (a) The
auspicious effects are full for the placements of this respective Grahas
denoting the father, the mother etc. if the impregnation or birth is in the
beginning part of day or night. (b) In the concluding part, the auspicious
effects are nil. (c) For intermediary parts, the rule of three process should
be applied. (d) In the case of malefic effects, a suitable estimation should
be made.
15. Horāratna 1.386-388. According to Yavana: (a) The child is born in
the father’s absence when Candra does not aspect the Lagna. (b) If Sūrya
is in a Cararāśi identical with the 8th or the 9th from the Lagna, the same
is the result. (c) Ācārya Balabhadra adds that Candra, not aspecting the
Lagna, hints at the father being in the town. In the case of the yoga
involving Sūrya, it is to be understood the father would be in or distant
land at the time of birth. Here also, Candra should not aspect the Lagna.
(d) According to Maharṣi Suka: Sūrya in a Cararāśi identical with the
8th or 9th from the Lagna denotes the father being in a foreign land,
provided the Lagna is unaspected by Candra. (e) Śani in the Lagna while
Maṅgala is in the 7th, or Candra placed between Sūrya and Maṅgala
denotes that the father would be in a distant land at the time of birth.
16. Horāratna 1.389-391. According to Maharṣi Suka: (a) In case of
daybirth, Sūrya dṛṣṭied by Maṅgala, and in case of nightbirth Śani
dṛṣṭied by Maṅgala, denote an absence of the father in the place of
delivery. (b) The father would be dead in a foreign land in case Sūrya and

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Śani are (together) in a Cararāśi having Maṅgala yutidṛṣṭi. (c) The father
is in a miserable state at the time of birth of the child if two Krūras are
in the 4th/9th while the Lagneśa is bereft of strength. (d) Similarly, the
mother incurs grief if a Krūra is in the 8th/12th.
17. Horāratna 1.392-395. (a) The father of the child incurs disease if Śani
has dṛṣṭi from Maṅgala or Sūrya and is in Sūrya’s Navāñśa. (b) if
Bṛhaspati is Nīca, and Candra is in a Rāśisandhi conjunct Krūra, the
native is either dull-witted or mute. (c) Krūras in a Sthirarāśi identical
with the 5th, 7th, and 9th from Sūrya subjected to Krūradṛṣṭi denote that
the father was in confinement in the homeland. If the Rāśi is Cara, the
confinement is in a foreign land. And if Ubhayarāśi, the confinement is
somewhere in between. (d) Ācārya Balabhadra comments that in the
yoga at “c”, the 5th, 7th, or the 9th containing Krūras, should be owned by
Krūras. The significance is to the ownership by a Krūra, of the 5th & 9th
from Sūrya, and not to the dṛṣṭi of Krūras. Ācārya Varāhamihira states
the following. (e) Note the 5th, 7th, or 9th from Sūrya are being owned by a
Krūra in which two Krūra should be placed. As a result, the native’s
father would be in confinement. Whether the Rāśi of Sūrya is in Cara,
Sthira or Ubhaya, the confinement is in a foreign land, homeland or en
route. (f) In this context, Ācārya Varāhamihira also uses a dual number
to denote Rāhu and Ketu. Regarding the earlier statement of
Sukajātaka, the plural number considers Rāhu and Ketu.

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5.2.15
CONDITION OF THE LAMP

T
here are multiple methods of divination in Jyotiṣa, though all of
them have underlying unity and harmony. One such method is
using a Lamp, where Lamp symbolises life and longevity. Birth is
an important event, and a Lamp can be used to judge the
characteristics of the Lagna and the behaviour of the Grahas and to divine
the events that will be unveiled in the future. The lamp is undoubtedly a
useful artefact for divination. In Hindu tradition, it is customary to light a
lamp for all auspicious occasions. The idea is also visible in other cultures
by lighting candles or fire. The Lamp gives us many cues regarding various
things all around us. If we can decipher the cues, lamps can unquestionably
be used as an important method of divination.
Here are the principles for divining the newborn’s future from the
moment of delivery. However, these principles apply only when a lamp is
located in the place of delivery. Currently, it is no longer customary to light
a lamp in the delivery room, as many births happen in a clinic or a hospital.
Even at home, this knowledge of using a lamp for divining the newborn’s
future is almost lost, and even though it is not, many treat such knowledge
as mere superstition. We can only pity them, as they fail to understand the
essential harmony between everything around us, perceptible or
imperceptible. Jyotiṣa makes us understand and perceive the unity among
various things in nature.
In this context, Ācārya Varāhamihira states that, in the lamp kept
in the delivery room, the quantity of oil is to be judged from Candra, the
wick of the lamp should be judged from Janma Lagna, and the light of the
lamp should be judged from Sūrya. Sārāvalī 9.24-25 states that, out of the
12 Rāśis, the one occupied by Sūrya indicates the portion of the delivery
room where the lamp is kept. If it is Sthira Rāśi, the light burns steadily,
and, if it is a Cararāśi, it is unsteady. The portion that expired in Lagna is
indicative of the content, to which the wick has burnt already. The quantity
of oil in the lamp corresponds to the waxing or the waning state of Candra.

Bṛhajjātaka 5.18a.
The quantity of oil is to be judged from Candra, the lamp’s wick
should be judged from Janma Lagna, and the light of the lamp
should be judged from Sūrya.

Several elements in a lamp are associated with several Grahas in

a Kuṇḍalī. By observing the quality of the lamp, much can be deciphered
about the Kuṇḍalī in which the child is going to be born. Once we
understand the underlying principles, the same can be applied to divine

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the fate of other events, such as Rājyābhiṣeka, time of death, recovery from
diseases etc. For instance, to divine the fate of the coronation of a king, we
can light a lamp at such time, observe its flame, the lamp’s condition, etc.
Praśnamārga provided various details regarding how to read the
cues from the Lamp. Also, Jātakatattva is another good text to understand
the significance of the lamp and its usage in divination. Given below are
the association of the various parts and elements of the lamp with the
Grahas and Tattvas.
Table 19

Physical
Oil Candra Jala Tattva
body
Birth
Wick Lagna
moment
Sūrya or
Flame Longevity Agni Tattva
Maṅgala
Brightness Happiness Guru Ākāśa Tattva
Lack of brightness Misery Śani Vāyu Tattva
The body of the lamp,
The house Śukra Jala Tattva
its size and shape
Breeze Friend Saumyas
Strong Wind Enemies Krūras

5.2 .1 5.1
THE O IL I N T HE L A MP

Jātakatattva 2.26.
The quantity of oil in the lamp at birth varies with the portion
of Candra traversed in the Rāśi it occupies.

Oil = Physical body = Candra = Jala Tattva. 60% to 70% of the

body is made of water. Water represents both body and health. When the
watery element in the body is unafflicted, it indicates good health, wealth,
and prosperity. Candra is the mother and giver of the Egg, which helps in
the formation of the body a conception. When the child is born, the mother
becomes a protective shield to protect the child throughout life. Only when
Candra is corrupted in the Kuṇḍalī does one suffers misery such as
separation from the mother and good things in life.
Quantity of oil = Position of Candra. The quantity of oil in the
lamp lit during birth can tell us about the position of Candra at birth. Here
the quantity of the oil is mapped to the Rāśi occupied by Candra. When the
Lamp is full, it denotes that Candra is in the initial portion of the Rāśi,
while when the oil is less, Candra is likely to be at the end of the Rāśi.

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Candra’s Navāñśa: We have seen in the matters of Delivery,

sometimes, Candra’s Navāñśa takes control of the situation, and whatever
is to be read from Candra’s Rāśi position becomes more applicable to
Candra’s Navāñśa position. In my view, this principle should be applicable
even in this matter. This means, instead of checking the portion of Candra
expired in the Rāśi chart, one should see it from Navāñśa instead. Here,
Candra’s Navāñśa of 200’ should be equated with the full oil in the lamp.
As the oil becomes lesser, the Candra should be seen in the ending portion
of the Navāñśa.
Sārāvalī states a different view regarding the state of Candra. It
states that the quantity of oil in the lamp corresponds to the Śukla or Kṛṣṇa
Pakṣa of Candra. This means if the oil is full, it is Pūrṇimā and when nil,
it is Amāvasyā. In my humble opinion, the views of Jātakatattva are
acceptable.

5.2 .1 5. 2
THE W I C K OF TH E LA MP

Jātakatattva 2.27.
The lamp’s wick can be judged from the Lagna, which relates to
the portion of the rising sign still below the horizon.

Wick = Birth moment = Lagna. According to both Bṛhajjātaka

and Jātakatattva, the wick represents the Lagna. Two portions of the wick
are below the oil and above, respectively, mapped to the invisible and
visible half.
The wick is mapped to the Lagna Rāśi and broken down into two
parts. The wick portion below the oil (submerged, hidden) is mapped to the
portion of Lagna below the horizon, i.e., invisible (Lagna → 7H). The
portion of the wick above the oil is mapped to the portion of the Lagna
above the horizon, i.e., in the visible half (7H → Lagna).
This means that the submerged portion of the wick is the portion
that is yet to be risen, i.e., from the Lagnasphuṭa to the end of the Rāśi. On
the other hand, the wick that is exposed denotes the portion of the Lagna
Rāśi that is between the beginning of the Rāśi to the Lagnasphuṭa. This
means if a small portion of the wick is submerged, then the Lagna is
nearing the end of the Rāśi. On the other hand, if the submerged portion
is considerably large, the Lagna’s Rāśi has merely started rising, and there
is a significant portion to rise.

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5.2 .1 5. 3
THE CH AR A CT ER IS TI CS O F T HE F LA M E

Jātakatattva 2.28.
The characteristic of the flame is to be judged from the
characteristics of the Rāśi occupied by Sūrya, i.e., whether the
light is moving, fixed or split is to be known based on Sūrya
occupying a Cara, Sthira or a Ubhayarāśi.

Sūrya is the Kāraka for the flame. Therefore, the condition of the
flame should be seen from the Rāśi occupied by Sūrya. Sūrya in a Sthira
Rāśi indicate a steady flame, in a Cararāśi a moving flame, and in a
Ubhayarāśi, the flame is split.
The steadiness of the flame is relative and should be judged
considering the breeze in that place. If there is no breeze and the flame
moves, Sūrya is certainly in a Cararāśi. It is not logical to expect a steady
flame if there is a breeze. Therefore, one should discount the flame’s
movement due to the breeze. This means, given the same condition, Sūrya
in a sthira Rāśi indicates a relatively steadier flame compared to Sūrya’s
position in a Cararāśi.
Nothing has been told about Maṅgala, another Kāraka of the
flame. We can say that while Sūrya governs the brightness of the flame,
Maṅgala governs its heat. A well-placed Maṅgala should indicate that the
flame is controlled and there is no risk of spreading fire. On the other hand,
if Maṅgala is afflicted, there is a risk of spreading fire, which could be
vigorous.

5.2 .1 5. 4
LI GHT S IN TH E DE LI VE R Y RO O M

Sārāvalī 9.26.
There were many lights if Sūrya was dṛṣṭied by Maṅgala. If other
Grahas were all weak, the light was obtained by burning grass.

In the delivery room, the brightness or darkness depends on the

disposition of the Agnitattva Grahas. While Sūrya and Maṅgala denote
brightness, Śani denotes darkness.
According to Bṛhajjātaka 5.17a., birth happens in darkness when
the following yogas are present in the Kuṇḍalī, (1) Candra occupies Śani’s
Navāñśa, or (2) Candra occupies the Sukhabhāva, or (3) Candra is dṛṣṭied
by Śani, or (4) Candra occupies a Jalatattva Navāñśa, or (5) Candra is
conjunct Śani. The other classical texts also agree with these yogas.
Therefore, when Sūrya and Maṅgala are strong in the Kuṇḍalī and
are mutually related, the delivery room is well lit. On the other hand, when

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Śani influences the Lagna or Candra Lagna, or Candra occupies Jalatattva

Navāñśa or Sukhabhāva, the birth occurs in darkness.
When Sūrya and Maṅgala are strong, but other Grahas are weak
in the Kuṇḍalī? The light can still be produced in such cases, but not
through conventional means. In today’s work, this can equate to having
many lights in the room, but the lights are not well lit due to the weakness
of the other Grahas.

5.2 .1 5. 5
THE USE OF LA M PS IN PR O GN OST I CA T ION

According to Praśnamārga, “in Praśna or all karmas, lamp plays a

prominent part, a messenger of the future. If the flame is pleasant and
bright, it forebodes good.” Let us see how the knowledge about the lamp
and the flame helps us decipher a Muhūrta or an event.
1. Evil is prognosticated if the flame of the lamp:
a. Moves in an anticlockwise direction
b. Is not bright
c. Emits sparks frequently
d. Too small in shape
e. Suddenly put off despite having good oil and wick
f. Extinguishes even after continuous effort to keep it lighted
g. Makes cracking sound
h. It shakes to and from without wind
2. Auspiciousness, prosperity, and success are indicated if the flame of
the lamp:
a. It is dense and long in appearance
b. Moves in a clockwise direction
c. Steady and bright
d. Produces no sound
e. Pleasant to look at
f. Has golden or jewel-like hue
g. Burn straight and without bending
3. The different parts of the lamp are associated with various elements
of prognostication. What is seen in the lamp can also be seen from
the Muhūrta Kuṇḍalī. In the absence of Muhūrta Kuṇḍalī, we can
decipher the outcome of an event if we can associate the parts of the
lamp with various Grahas.

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a. Oil in the lamp – Physical body – Candra. When the oil is

clear, of good quality and devoid of impurities, it indicates good
health. Impure oil, highly viscous, full of bubbles etc., indicate
health troubles.
b. Wick – Soul – Sūrya. The energy level and vitality are high
when the wick is clean and steady.
c. Flame – Longevity – Agnitattva (Maṅgala, Sūrya). When
the flame is steady, bright, and of a nice hue, it indicates good
longevity and vitality. The flame governs the overall
auspiciousness of the event.
d. Brightness or otherwise – Happiness or misery
(Bṛhaspati, Śani). Happiness is indicated when the flame is
bright and of a nice hue. This indicates that Bṛhaspati and the
Trikoṇas are stronger in the Kuṇḍalī. On the other hand, when
the flame is dim and of not so nice hue, sorrow and miseries are
indicated. This indicates that Śani and the Dusthāna are
stronger in the Kuṇḍalī.
e. The body of the lamp, its size and shape – The house. The
lamp’s body is associated with the house or where the event
occurs. When the body is unclean, the house is unclean and
afflicted by Śani. When the lamp’s body is broken, the house is
likely dilapidated.
f. Breeze or wind – Friends, Associates, or Enemies,
respectively. The steadiness of the flame is associated with
overall auspiciousness. Therefore, a steady breeze that supports
the flame indicates support from friends. On the other hand,
strong wind that tries to put off the flame is seen as an attack or
affliction from enemies. The same can be seen in the Kuṇḍalī
from the support or otherwise to the Lagna, Lagneśa, Sūrya and
the Kendras.
g. Cleanliness of the lamp: From the cleanliness of the different
parts of the lamp, different things can be predicted. The lamp
should be clean and sparkling for peace and auspiciousness at
home. There should be no dirt and carbon shoot in the body, oil,
or wick. The (1) dirt in the body affects the place, (2) the oil
affects the mind and health, and (3) the wick affects the vitality.
4. Because the lamp represents Agni Mahābhūta, it should be made of
articles represented by Agnitattva Grahas Sūrya or Maṅgala, such as
gold, copper, brass or earth. It should ideally not be made up of
silver, glass etc., which are governed by Jalatattva Grahas, Candra
and Śukra; otherwise, this might forebode danger like that of a
Gaṇḍānta (that is caused by the meeting of Agnibhūta and
Jalabhūta). Earthen lamps are highly beneficial in bringing stability.
5. The bent of fire towards different directions shows different things
such as:

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a. East (Indra) – Prosperity

b. South East (Agni) – Fear from fire
c. South (Yama) – Death
d. South West (Nirṛti) – Diseases like epilepsy or sudden fits
e. West (Varuṇa) – Peace, improvement of conditions
f. North West (Vāyu) – Poverty, a decline in the present
conditions
g. North (Kubera) – Recovery from great danger to life
h. North East (Īśāna) – General good health
i. Vertically upwards (Ananta) – Success in endeavours
6. The direction of the flame can also be associated with one of the 12
Rāśis of the Muhūrta Kuṇḍalī or the Janma Kuṇḍalī, and various
auspicious and inauspicious events can be read. This is based on the
principle that, while putting a Praśna, if the articles given as a
donation to the Daivajña are kept in the direction which happens to
be signified by the Rāśi occupied by Gulika at the time of Praśna, in
the 8th from the Praśna Āruṛha or 8th from the Janma Rāśi of the
native, then a great danger to the native’s life is awaiting him.
Similarly, if the flame points in the direction indicated by the Rāśi
held by Gulika or inauspicious Grahas, danger and troubles can be
foretold. The directions governed by the Rāśis are as follows:
a. East: Meṣa, Vṛṣabha
b. South East: Mithuna
c. South: Karka, Siṅha
d. South West: Kanyā
e. West: Tulā, Vṛścika
f. North West: Dhanu
g. North: Makara, Kumbha
h. North East: Mīna

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5.2.16
JANMA LAKṢAṆA

T
his chapter deals, in brief, with the subject of Śubha and Aśubha
Janma. Certain signs at birth indicate that the native will have a
comfortable and successful life. Such are the signs of Śubha Janma.
Similarly, there are signs of Aśubha Janma, which indicate that
life is full of struggle, frequent ill-health, financial distress, and poverty.
Such yogas are covered in the Nāradapurāṇa Adhyāya 55. The yogas are
presented here without much explanation because they are self-
explanatory. The yogas covered here deal with the overall prosperity in life,
happiness from wife and children, and the yogas dealing with certain
health troubles.

ŚLOKA 55.276-281A

ŚUBHA JANMA
1. Nāradapurāṇa 55.276. If Lagna or Candra is in a Vargottama
Navāñśa, or Veśi Sthāna (2nd from Sūrya), there is a Saumya,
or in the Kendras, there are Kārakagrahas, the Janma is
considered Śubha. One born in such yogas becomes happy
and renowned. Notes: Grahas in the Kendras, identical to their
Svarāśi, Mūlatrikoṇa or Ucca, are considered Mutual Karakas,
especially the one that is in the 10th house. One born in Śubhavesi
yoga, having Saumyas in the 2nd house from Sūrya, is considered
highly auspicious. Similarly, two Grahas in mutual Kendras in their
Sva, Ucca and Mūlatrikoṇa Rāśi, are considered Paraspara Kāraka.
One born in Cara Lagna is likely to have the best position in this
Yoga because Sūrya attains Ucca in Meṣa, Bṛhaspati-Karka, Śani-
Tulā and Maṅgala-Makara.

3 PORTIONS OF LIFE
2. Nāradapurāṇa 55.277. If all or any of Bṛhaspati, Śubhapati, or
Lagneśa is in a Kendra, then the middle portion of life is
endowed with happiness. Grahas in Pṛṣṭodaya Rāśi gives
their results end portion, Ubhayodaya Rāśi in the middle
portion, and Śīrṣodaya Rāśis in the first portion. Notes: The
Kendras are classified into Purvakendra (1st), Madhyakendra
(4th/10th) and Paścimakendra (7th). Saumyas in the Purvakendra (1st)
bestow happiness in the 1st portion of life, in Madhyakendra (4th/10th),
in the 2nd portion and Paścimakendra (7th), the end portion of life.
This also means that the entire life is happy if Saumyas occupy any 3
Kendras, viz., 1st, 7th and 4th/10th (either). Similarly, the Saumyas
in the Śīrṣodaya etc. Rāśis must be judged. If all the Saumyas are in

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Śīrṣodaya Rāśis, then the 1st portion of the life is happy,

Ubhayodaya- the middle portion, and Pṛṣṭodaya- the end portion. The
Śīrṣodaya Rāśis are Mithuna, Siṅha, Kanyā, Tulā, Vṛścika and
Kumbha. Pṛṣṭodaya Rāśis are Meṣa, Vṛṣabha, Karka, Dhanu and
Makara. Ubhayodaya Rāśi is the only one, which is Mīna. A Graha in
Śīrṣodaya Rāśi Similarly gives good or bad results according to his
Kārakatvas in the beginning portion of a Daśā/Bhukti, Pṛṣṭodaya in
the ending portion of his Daśā/Bhukti, and Ubhayodaya in the
middle portion of the Daśā/Bhukti.

3 PARTS OF A RĀŚI
3. Nāradapurāṇa 55.278. Sūrya and Maṅgala bestow their results
in the beginning part of Rāśi. Śukra and Bṛhaspati in the
middle part, and Candra and Śani in the 3rd part. Budha gives
his results in all three parts. Notes: A Graha bestows upon the
native results originating from his Rāśi placement, his Bhāva
placements, his Dṛṣṭi and his yogas with other Grahas. Sūrya and
Maṅgala are highly active in a Kuṇḍalī when they are in the 1st
Dreṣkāṇa of the Rāśi. Śukra and Bṛhaspati are active in the middle
Dreṣkāṇa. Śani and Candra are active in the last Dreṣkāṇa of the
Rāśi. What results do they bestow in the several parts of a Rāśi? This
dictum is used mainly in Gocara in the timing of the results. Sūrya
and Maṅgala start giving their results (good or bad) the moment they
enter a Rāśi, whereas Śani and Candra give their results before they
leave the Rāśi. The good or bad results depend on their position from
the Janma Candra. Now, how to interpret this in a Janmakuṇḍalī.
What if Sūrya is in the 3rd Dreṣkāṇa of the Rāśi? Will he not give any
results at all in life? I think in Janmakuṇḍalī, the results that are
given or not-given are that of Rāśi.

WIFE AND CHILDREN

8. Nāradapurāṇa 55.279. When the 5th and 7th Bhāva from Lagna and
Candra has yutidṛṣṭi of Saumya or their lords, then the native is
endowed with happiness from both wife and children, else not.

DESTRUCTION OF CHILDREN
4. Nāradapurāṇa 55.280. Sūrya in Kanyā Lagna, or Śani in Mīna
Lagna, destroy one’s wife. Similarly, Maṅgala in 5th, when not in
Svarāśi (Meṣa/Vṛścika), destroys one’s children.

DEATH OF WIFE THROUGH FALL OR FIRE

5. Nāradapurāṇa 55.281. When the Kendras from Śukra have Krūras
or Śukra is subject to Pāpakartari and devoid of Śubha yutidṛṣṭi,
then the death of one’s wife happens due to falling or fire.

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DISABILITY TO WIFE
6. Nāradapurāṇa 55.282. When the 12th or 6th (or 8th?) from Lagna has
both Sūrya and Candra, the native is one-eyed and marries a one-
eyed lady. If the 7th, 9th, or 5th from Lagna has both Śukra and Sūrya,
then the wife is disabled.

BARREN WIFE
7. Nāradapurāṇa 55.283a. When Śani is in the Lagna, and Śukra is in
a Rāśisandhi in the 7th, then the wife is barren.

NO WIFE AND CHILDREN

8. Nāradapurāṇa 55.283b. If the 5th is bereft of Śubha yutidṛṣṭi, and
the 12th, 7th or 1st from the Lagna has Krūrayuti, and the 5th has
Kṣiṇa Candra, then the native is bereft of wife and children.

EXTRAMARITAL AFFAIRS
9. Nāradapurāṇa 55.284b. If Śukra is in Śani’s Varga (Kṣetra or
Navāñśa) in the 7th house, and Śukra is further subjected to Śani’s
dṛṣṭi, the native is attached to other women. If both are conjunct with
Candra, then not only the husband is attached to other women, but
the wife is also attached to other men.

ŚLOKA 55.285-293

MARRIAGE
10. Nāradapurāṇa 55... If Śukra and Candra are in the 7th house, the
native lacks a wife and children. If both Puruṣa and Strī Grahas are
in the 7th house, and they are subjected to Saumyadṛṣṭi, then both
native and wife live till their matured old age.

DESTRUCTION OF LINEAGE
11. Nāradapurāṇa 55... If Candra, Śukra and a Krūra are respectively
in 10th, 7th and 4th, then the native becomes the destroyer of his
lineage, i.e., the native does not have a male offspring.

ARTISANSHIP
12. Nāradapurāṇa 55... Whichever Dreṣkāṇa Budha is in, if that
(Dreṣkāṇa) is subject to Śani’s dṛṣṭi from a Kendra, such a person is
adept in artisanship (Śilpakalā).

DĀSIPUTRA
13. Nāradapurāṇa 55... If Śukra is in Śani’s Navāñśa and is in the 12th
house, the native is born from a housemaid (Dāsiputra).

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NĪCASVABHĀVA
14. Nāradapurāṇa 55... If Sūrya and Candra both are in the 7th house
and are subject to Śani’s dṛṣṭi, the native is of fallen nature
(Nīcasvabhāva).

VĀTAROGA
15. Nāradapurāṇa 55... If Śukra and Maṅgala both are in the 7th house
and are subject to Krūradṛṣṭi, the native suffers from Vātaroga, i.e.,
rheumatism and arthritis.

GUDĀROGA
16. Nāradapurāṇa 55... If Candra is in Karka or Vṛścika Navāñśa and
is subject to Krūrayuti, then the native suffers from Guptaroga, i.e.,
venereal diseases (diseases of the genitals).

KUṢṬHAROGA
17. Nāradapurāṇa 55... When Candra is in the Lagna and is subject to
Pāpakartari, the child suffers from Kuṣṭharoga or leprosy.

AṄGAHĪNA
18. Nāradapurāṇa 55... When Candra is in 10th, Maṅgala, 7th and Śani
in Veśi Bhāva (2nd from Sūrya), the native is Aṅgahīna or disabled.

KṚŚADEHA
19. Nāradapurāṇa 55... When Sūrya and Candra are in the Navāñśa of
each other, the native suffers from Śūlaroga or colic. If they contain
in any one place (in the Navāñśa), the native has Kṛśadeha, a lean
physique.

BLINDNESS
20. Nāradapurāṇa 55... When Sūrya, Candra, Maṅgala and Śani are
respective posited in 8, 6, 2, and 12, then the native becomes blind
due to the Doṣa (Vāta, Pitta, Kapha) of the strongest among the four.

KARṆAROGA
21. Nāradapurāṇa 55... When 9th, 11th, 3rd, and 5th have Krūras, devoid
of Saumyadṛṣṭi, they give rise to Karṇaroga, i.e., hearing problems.

DANTAROGA
22. Nāradapurāṇa 55... If the 7th has a Krūra, devoid of Saumyadṛṣṭi, it
gives rise to Dantaroga, i.e., teeth problem.

VĀTAROGA
23. Nāradapurāṇa 55... Bṛhaspati in the Lagna and Śani in the 7th give
rise to Vātaroga, i.e., rheumatism and arthritis.

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UNMĀDAROGA
24. Nāradapurāṇa 55... When the 4th or 7th house has Maṅgala and
Lagna has Bṛhaspati, the person suffers from Unmādaroga, i.e.,
lunacy. The same can be said when Śani is in the Lagna and
Maṅgala is in the 5th, 9th, or 7th. Similarly, Candra and Budha
conjoined in the 12th Bhāva, giving rise to Unmādaroga.

ŚLOKA 294-296

BANDHANAYOGA
25. Nāradapurāṇa 55... When 5th, 9th, 2nd, and 12th Bhāvas have
Krūras, the native suffers from Bandhanayoga, i.e., incarceration.
This kind of bondage is seen from the Rāśi hosting the Lagna. For
instance, Catuṣpāda Rāśi indicates being tied by ropes, Dvipāda
Rāśi, tied by chains, and Jalacara Rāśi, tied by nothing. If the
Dreṣkāṇa rising the Lagna falls in Sarpa, fetters, or Pāsha Dreṣkāṇa,
and they are subjected to dṛṣṭi of powerful Krūras, then also there is
a bondage of the kind mentioned before.

KṢAYAROGA
26. Nāradapurāṇa 55... If Candra has a Halo (Pariveṣa) and is conjunct
with Śani, and dṛṣṭied by Maṅgala, then the native suffers from
Mṛgiroga, or fits and convulsions, speaks roughly and suffers from
Kṣayaroga, or consumption/tuberculosis.

SERVITUDE
27. Nāradapurāṇa 55... If Candra has a Halo and is subject to Sūrya,
Maṅgala or Śani situated in the 10th house, the native leads a
servant’s life in other people’s houses. If there is dṛṣṭi from one, the
native is a dignified servant, as a highly placed person in the
company owned by the master. If there is dṛṣṭi from two, the native is
moderately dignified, and if three, then lowly servant.

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5.2.17
ILLEGITIMATE BIRTH

J
āraja yoga deals with Illegitimate Birth, or birth from a sexual union
not warranted by society. Before delving further into this topic, we
must ask ourselves why we need to know whether someone’s birth is
legitimate or not? Isn’t one’s greatness or otherwise is known from
the Karma one performs in this world? If one performs righteous and
humanitarian acts, he should undoubtedly be considered noble, regardless
of his birth conditions and identity. On the contrary, should one be
honoured merely because of his birth in a respectable family but performs
devilish acts? In my opinion, there is no point in judging if one is born
illegitimate unless the objective is to verify the accuracy of the Kuṇḍalī and
understand the behaviour of Grahas in the Kuṇḍalī. Knowledgeable
Daivajñas must be careful how this knowledge is used. Merely declaring
that someone is born illegitimate does not serve a purpose besides
maligning the mother of the native.
Illegitimate birth is when one is born outside wedlock. This tells us
that the social system of marriage has been continuing from antiquity, and
one of its key objectives is to further the lineage legitimately. The stigma
attached to birth outside wedlock is continuing perhaps from the beginning
of human civilisation. Each culture, society and civilisation may have its
own unique rituals relating to marriage, but their objectives are the same;
a commitment to each other to live as a united couple and bring up a
healthy family. Promiscuity is derided because it undermines the cause of
a steady and healthy family needed for a healthy future generation.
Promiscuity compels one to break the marital vows and cohabit with
someone else.
The presence of promiscuity and birth outside wedlock is
exemplified by Budha, whose birth was due to one such relationship
between Candra and Tārā, Bṛhaspati’s wife. Therefore, Candra and Budha
are crucial in the matters of Promiscuity. Bṛhaspati, on the other hand, is
the guardian of a healthy marriage and is against promiscuity. Therefore,
Bṛhaspati’s involvement with the Lagna indicates birth within legitimate
wedlock. Before advancing further, the first step of understanding these
yogas is to study how these are nullified. Because if the nullification
conditions called Yogabhaṅga are present, there is no impact of these
yogas, i.e., the birth is considered legitimate. It is also easier to study the
Yogabhaṅga as they are lesser in number.

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5.2 .1 7 .1
JĀ R A JA Y OG AB HA Ṅ GA

Jātakatattva 2.149.
When Lagneśa dṛṣṭies the Lagna, the illegitimate birth
combinations are annulled.

When Lagneśa dṛṣṭies the Lagna, the Jāraja yoga is nullified. Why?
Because Lagna is Birth, and when its lord dṛṣṭies the Lagna, it grants a
blemish-free birth. Lagna also stands for the name and image of the
person. When Lagneśa dṛṣṭies the Lagna, it assures that the name and
image are not tarnished.
An important question here is, should we only take Purṇadṛṣṭi of
Lagneśa, or even the Padadṛṣṭi should also be taken into consideration. In
my opinion, the Padadṛṣṭi must also be considered. This condition is similar
to the condition of birth in the father’s presence, where even the Padadṛṣṭi
of Candra on the Lagna assures that the father was present at the birth
scene. The dṛṣṭi of Lagneśa on the Lagna should also be extended to the
occupation of Lagneśa in the Lagna due to obvious reasons. Regarding
Padadṛṣṭi, all Grahas have 3 Pāda Dṛṣṭi on the 4/8, 2 Pāda dṛṣṭi on the 5/9
and 1 Pāda dṛṣṭi on the 3/10 from their position. The exception to this is
that Maṅgala has Purṇadṛṣṭi on the 4/8, Bṛhaspati, 5/9 and Śani 3/10. All
Grahas have Purṇadṛṣṭi on the 7th.

Jātakatattva 2.150.
When Lagna is conjoined or dṛṣṭied by Bṛhaspati, the
illegitimate birth yogas are annulled.

Further to Lagneśa, even Bṛhaspati’s yutidṛṣṭi with the Lagna

nullifies the Jāraja yoga. This is a necessary condition, as this signifies
that only Bṛhaspati has the special ability to protect one’s name from being
tarnished by an illegitimate birth. The entire episode of seduction of Tārā
by Candra happened in Bṛhaspati’s absence; therefore, it could go
unnoticed and unchecked. If Bṛhaspati knew about the affairs, he could
certainly have stopped that. Should we also consider the Padadṛṣṭi of
Bṛhaspati? Yes, undoubtedly, we should! This is because Bṛhaspati’s dṛṣṭi
is called Amṛtadṛṣṭi and is known to remove blemishes. Even one pāda
Dṛṣṭi of Bṛhaspati contains enough Amṛta to remove poison. Bṛhaspati’s
dṛṣṭi is thus verily called the Amṛtadṛṣṭi.
When happens when both Bṛhaspati and Lagneśa fail to occupy the
Lagna or aspect it? All Grahas aspects their 7, 4-8, 5-9 and 3-10 houses
with four pāda, three pāda, two pāda and one pāda dṛṣṭi, barring Śani,
Bṛhaspati and Maṅgala who have four pāda Dṛṣṭi in some of these places.
The moot point is that all the Grahas have at least one pāda Dṛṣṭi in the
Bhāvas mentioned from their position. Thus, when Bṛhaspati and Lagneśa

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are in 2-12 and 3-11 from Lagna, they fail to aspect the Lagna Bhāva. This
means only four Bhāva placements can cause illegitimate birth, i.e., 25%
of births should be illegitimate. However, in reality, the cases are lesser
than 25%. Why is this so? This is because there is another yoga for
cancellation of Jāraja yoga, as mentioned below

Jātakatattva 2.151.
When Lagna or Candra occupy a Rāśi or Varga of Bṛhaspati,
the illegitimate birth yogas are annulled.

The next yoga which protects the child from illegitimate birth is
the Rāśi or Vargas of Bṛhaspati. According to Jātakatattva, when the
Lagna or Candra occupies a Rāśi or Varga of Bṛhaspati, then the possibility
of any illegitimate birth is nullified. Even though the Vargas to be
considered here are not mentioned, I think Dreṣkāṇa, Navāñśa and
Dvādaśāñśa are to be considered.

5.2 .1 7 .2
THE JĀ RA J A YO G A S

The yogas of illegitimate birth are classified as (1) Universally

accepted yogas and (2) Other yogas. The classical texts are unanimous
about the universal yogas; therefore, they must be understood first. After
thoroughly understanding, one should study the “other yogas” mentioned
in a few classical texts. I have given the other yogas from Jātakatattva
only, but one should study the other classical texts containing some yogas
not narrated here.
5.2.17.2.1
THE UNIVERSAL YOGAS

The universally accepted Jāraja yogas are stated here, and the
classical texts are unanimous on these. The presence of these yogas
undoubtedly indicates illegitimate birth, provided the Yogabhaṅgas are
absent. When Lagneśa or Bṛhaspati dṛṣṭies the Lagna, or Bṛhaspati dṛṣṭies
the Lagna or Candralagna, the Jāraja yogas are nullified. However, the
absence of the Yogabhaṅgas does not give rise to illegitimate birth by
default. Further to the absence of the Yogabhaṅgas, there must be a
presence of strong Jāraja yoga for the birth to be illegitimate. The
Yogabhaṅgas involve the dṛṣṭi of Bṛhaspati on various key factors
associated with birth, viz., Janmalagna, Candralagna. When Sūrya and
Candra conjoin, there must be Bṛhaspati’s dṛṣṭi on them, even though
Bṛhaspati/Lagneśa might be aspecting the Lagna. The yuti of Sūrya and
Candra with another Krūra in a Rāśi heightens the manifestation of this
yoga manifold and must be judged with great care.

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Bṛhajjātaka 5.6.
When Bṛhaspati (1) does not aspect Lagna and Candra, or if he
(2) does not aspect the Sūrya conjunct Candra, or (3) If Candra
with a Krūra conjoins Sūrya, the learned say that certainly the
child is born out of another person.

When both Janmalagna and Candralagna are devoid of Bṛhaspati’s

Dṛṣṭi, the birth is illegitimate. Bṛhaspati is the karaka for legitimacy;
therefore, his aspect on the Janmalagna or Candralagna ensures
legitimate birth. Sūrya-Candra yuti devoid of Bṛhaspati’s Dṛṣṭi denote
illegitimate birth. In this yoga, even though Bṛhaspati may aspect the
Lagna, he must also aspect the Sūrya-Candra yuti. The yuti of the Prakāśa
Grahas indicates a very intimate and private moment, which should have
an aspect of the Devaguru, to remain legitimate; else, it is natural to expect
the dark forces to afflict them. A variation to this yoga is stated by Nārada
Muni, as mentioned below.
When Candra-Sūrya yuti conjoins another Krūra, Maṅgala or
Śani, even Bṛhaspati’s Dṛṣṭi is of no avail. It is evident that this yoga
overrides the previous yoga, which is nullified by Bṛhaspati’s dṛṣṭi; because
if Bṛhaspati’s dṛṣṭi were to annul this yoga, then an explicit mention of this
yoga becomes irrelevant.
Does this mean that when Surya-Candra-Maṅgala and Sūrya-
Candra-Śani yuti are found in a Kuṇḍalī, the birth is illegitimate? I think
this may not be so if the yogabhaṅgas are strong. For instance, if the
Lagneśa dṛṣṭies the Lagna, Candra Lagneśa aspect Candralagna,
Bṛhaspati is strong and dṛṣṭies both the Lagna and Candralagna, it is
unlikely that the illegitimacy will prevail. But, we can confidently say that
when the mentioned 3 Grahas yuti occurs, the likelihood of illegitimate
birth is significantly heightened compared to other times.

Nāradapurāṇa 55.73-73½.
A child is born out of the semen of another person under the
following conditions, (1) Sūrya or Candra is bereft of
Bṛhaspati’s dṛṣṭi. This can mean Sūrya and Candra are not
receiving aspects of Bṛhaspati jointly or separately, (2) Candra
conjoins Sūrya and another Krūra.

Nārada Muni also endorses the principles stated in Bṛhajjātaka.

But we can see a variation of the yoga, which is that Bṛhaspati’s dṛṣṭi on
either Sūrya or Candra can nullify this yoga. Or perhaps when both Sūrya
and Candra are dṛṣṭied by Bṛhaspati, whether or not they are conjunct,
makes the Jāraja yoga defunct. If none of them is dṛṣṭied, then evidently,
the Jāraja yoga is present, provided the yogabhaṅgas are absent.

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Jātakatattva 2.143.
When Sūrya-Candra conjoin, and they are devoid of Bṛhaspati
Dṛṣṭi, the child born is illegitimate.

Ācārya Mahādeva agrees with Ācārya Varāhamihira and Ācārya

Kalyāṇavarmā regarding the dṛṣṭi of Bṛhaspati on Sūrya and Candra. He
also states that Sūrya and Candra must conjoin but devoid of Bṛhaspati’s
dṛṣṭi. If they are not conjunct, then an aspect of Bṛhaspati merely on
Candra is enough to cause a Bhaṅga.

Sārāvalī 9.32-33.
The following lead to birth outside wedlock: (1) Candra and
Lagna are devoid of Bṛhaspati’s Dṛṣṭi; (2) Candra and Sūrya
being together devoid of Bṛhaspati’s Dṛṣṭi; (3) Candra and Sūrya
along with Krūras not receiving the Bṛhaspati’s Dṛṣṭi (4) Sūrya,
Candra and Bṛhaspati are simultaneously in Nīca, while Śani
occupies the Lagna and (5) Lagna, Candra and Śukra not
dṛṣṭied by Bṛhaspati.

Ācārya Kalyāṇavarmā states the same yoga very much as stated

by Ācārya Varāhamihira. Sārāvalī additionally mentions that when Śani
occupies the Lagna and Sūrya, Candra, and Bṛhaspati simultaneously in
their Nīca, it gives rise to this yoga. I think the Nīcatva of the 3 Sattva-
Grahas should be seen in either Rāśi or Navāñśa Kuṇḍalī. If the Grahas
are Nīca in the Navāñśa, then the Rāśi Ucca position is of no avail.
Another yoga mentioned by Sārāvalī is that Lagna, Candra and
Śukra are devoid of Bṛhaspati’s Dṛṣṭi. I think this yoga is not required, as
the aspect of Bṛhaspati on either Lagna or Candra is enough to cause
yogabhaṅga. Then, why must Bṛhaspati aspect Śukra?
5.2.17.2.2
THE OTHER YOGAS

We have seen so far the key yogas mentioned in important classics

such as Bṛhajjātaka, Sārāvalī and Nāradapurāṇa. Here are 19 additional
yogas from Jātakatattva that deal with illegitimate births. The key
elements of the yogas are as follows:
1. The Bhāva lords: The Bhāva lords or Bhaveśas play a critical role
in these yogas. The Bhaveśas involved are the Lagneśa, Dhaneśa,
Sahajeśa and Ṣaṣṭheśa, Dāreśa, Randhreśa and Bhagyeśa. The
Dusthāna lords cause trouble when they conjoin with other factors.
Weakness to the Lagneśa is not conducive. Sahajeśa is the lord of
sexual drive and is involved in several yogas. For instance, his
position in a Kendra or yuti with Dhaneśa, Suteśa and Ṣaṣṭheśa is
not conducive.

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a. Lagneśa: Lagneśa conjunct Sukheśa, Ṣaṣṭheśa and Bhagyeśa

anywhere in the Kuṇḍalī. A weak Lagneśa, coupled with
affliction to the Bhāgya and Sukha Bhāvas by Krūras. A weak
Lagneśa having Krūradṛṣṭi, and Sukhabhāva under
Pāpakartari.
b. Dhaneśa: Dhaneśa is the governor of the family and lineage.
When he is conjoined with Dusthāna lords, this indicates some
kind of severance from the lineage. Dhaneśa conjoins with
Sahajeśa (sexual drive), Suteśa (future), and Ṣaṣṭheśa (affliction)
in the Lagna (identity).
c. Sahajeśa: Sahajeśa is endowed with a strong sexual drive as it
is the Dharma Bhāva (goal) of the Saptama Bhāva
(relationship). Sahajeśa in a Kendra denotes illegitimate birth.
d. Sukheśa: Sukheśa governs the mother and the relatives
(Bandhu). Simultaneous affliction to the Sukheśa and Bhagyeśa
by Ṣaṣṭheśa is not conducive.
e. Suteśa: Suteśa is the governor of the future, including future
births. When this Bhaveśa is conjunct Dhaneśa (family, lineage),
Ṣaṣṭheśa (affliction) and Sahajeśa (sexual drive) in the Lagna.
f. Ṣaṣṭheśa: Ṣaṣṭheśa is the cause of adversities in life and is of the
nature of Śani. When he conjoins with the Randhreśa, while the
Sukhabhāva is afflicted by Maṅgala, the child is illegitimate.
g. Dāreśa: Dāreśa conjunct Krūras in Dhana Bhāva having
Maṅgala’s dṛṣṭi.
h. Randhreśa: Randhreśa is the cause of calamities in life and is
the sum-total of all negative Karmas in the previous lives. Refer
to the yoga with Ṣaṣṭheśa.
i. Bhagyeśa: Bhagyeśa is the governor of the righteous path and
the past (good Karmas of previous lives). Bhagyeśa conjunct
with Ṣaṣṭheśa and Sukheśa is not conducive.
2. The Grahas: The Krūras Maṅgala and Śani are endowed with
Tamas Guṇa; therefore, they are not conducive for auspicious births.
Krūras, afflicting the Lagna, while Saumyas in the Saptama are not
conducive for legitimate birth, particularly when Śani is in Karma.
Maṅgala in the Sahaja or Sukha and Śani in Karma are not
conducive, provided other afflictions are also present. Śani conjunct
with Candra can also denote illegitimate birth when Bṛhaspati’s
aspect is missing on the Lagna and Candra, and Lagneśa is weak.
Another Krūra, Rāhu, is involved in this yoga. Rāhu-Maṅgala in the
Lagna or Rāhu alone in Sukhabhāva can cause this yoga when other
factors are also present.
a. Śubha vs Krūras: Krūras in the Lagna, Saumyas in the
Saptama Bhāva, and Śani in the Karma.

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b. Maṅgala: Maṅgala in Sukha when Ṣaṣṭheśa and Randhreśa

conjoin anywhere in the Kuṇḍalī. Maṅgala in Sahaja Bhāva
when Candra is in the Lagna and Śukra in the Suta Bhāva.
c. Śani: Śani in Karma Bhāva, with afflicted Lagna and fortified
Saptama Bhāva, is not conducive for legitimate birth. Similarly,
Śani conjunct with Candra is also not conducive.
d. Rāhu: Rāhu in Sukhabhāva with Sūrya in Lagna indicate birth
from a Paternal uncle. Rāhu-Maṅgala yuti in the Lagna and
Sūrya-Candra yuti in the Saptama Bhāva indicate birth from a
low caste father.
e. Candra and Śukra: Both are Jala Grahas and govern over a
relationship. Candra in Lagna, Śukra in Suta Bhāva and
Maṅgala in Sahaja Bhāvas. Candra conjunct Śani and the
Yogabhaṅgas are absent.
3. The Bhāvas: For the study of the Bhāvas, they are broken down into
meaningful groups, viz., the Kendras, Trikoṇas and Dusthānas. The
Kendras are the most important among all as they form the
foundation of the Kuṇḍalī. The critical ones are the Lagna and Sukha
Bhāva, followed by Saptama and Karma.
a. The Kendras: The Kendras are the foundation of the Kuṇḍalī.
Affliction to the Kendras does not augur well towards life and
indicates various troubles, including illegitimate birth. Sahajeśa
in a Kendra denotes this. Besides that, an affliction of the
various other Kendras by Krūras such as Śani, Maṅgala or Rāhu
is involved in various yogas of illegitimate births. The birth can
be illegitimate when the Kendras are not occupied (by
Saumyas). When Candra conjoins with Krūras, occupies one of
the 3 Kendras, Karma, Lagna, or Sukha, and both Candra and
Lagna are devoid of Bṛhaspati Dṛṣṭi, he denotes illegitimate
birth.
b. Lagna Bhāva: The simultaneous affliction to the Lagna and the
7H cause Bālāriṣṭa. However, the child is illegitimate when
Krūras afflict the Lagna, but the 7H has Saumyas, and Śani
occupies the Karma Bhāva. Candra, in the Lagna, denotes
illegitimate birth, when concurrently Śukra is in Suta Bhāva
and Maṅgala in Sahaja Bhāva. Sūrya in Lagna and Rāhu in
Sukha Bhāva denote birth from the mother uniting with his
paternal uncle. Rāhu-Maṅgala yuti in the Lagna and Sūrya-
Candra yuti in the Saptama Bhāva indicate birth from a low
caste the father. The child is illegitimate when Lagna does not
occupy any of the Bṛhaspati’s Vargas. One of the first steps of
judging illegitimate birth is to check whether Lagna is in one of
the Ṣadvargas of Bṛhaspati.
c. Sukha Bhāva: Maṅgala in Sukha denote illegitimate birth
when Ṣaṣṭheśa and Randhreśa conjoin with Candra. Rāhu in

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Sukha and Sūrya in the Lagna indicate birth from the union of
the mother with the paternal uncle. Krūras in Bhāgya and
Sukha Bhāva, and Lagneśa weak. Sukha Bhāva under
pāpakartari and Lagneśa weak.
d. Saptama Bhāva: Refer to affliction to the Lagna and this
Bhāva occupied by Saumya and Śani in Karma Bhāva. Sūrya-
Candra yuti in the Saptama Bhāva indicate birth from a low
caste the father when Rāhu-Maṅgala yuti is in the Lagna.
e. Karma Bhāva: Śani in Karma Bhāva, with Krūra Lagna and
Śubha Saptama, indicate illegitimate birth.
f. The Trikoṇas: The Trikoṇas are important but of lesser
significance than the Kendras. The Bhāgya Bhāva is more
important among the two, as he is the carrier of the sum-total of
past lives Karma.
g. Suta Bhāva: Śukra in the Suta Bhāva, while Candra in Lagna
and Maṅgala in Sahaja Bhāva.
h. Bhāgya Bhāva: Krūras in Bhāgya and Sukha Bhāva, and
Lagneśa weak.
i. The Dusthānas: The Dusthānas are the cause of various
troubles in life. When all the Grahas occupy the Dusthānas, the
Dhana Bhāva, the birth is illegitimate. Their lords are involved
in more yogas than these Bhāvas themselves.
4. The Kārakāñśa: Kārakāñśa behaves like the Lagneśa. It is strongly
associated with the previous life Karmas and remains active through
the multitude of reincarnations of the soul. Yogas involving
Kārakāñśa normally recur through multiple births. When the
Kārakāñśa is solely conjoined or dṛṣṭied by Krūras, then the birth is
likely to be illegitimate. I think Ucca Krūras should be excluded from
the list, as they are endowed with high Sattvaguṇa.

MISCELLANEOUS YOGAS
1. Jātakatattva 2.129: When (a) Ṣaṣṭheśa and Randhreśa conjoin with
Candra, and (b) Maṅgala occupy the Sukha Bhāva (4H), the child born is
illegitimate.
2. Jātakatattva 2.132: If the Kārakāñśa has Sambandha with only
Krūras, the child born is illegitimate.
3. Jātakatattva 2.133: When Sahajeśa occupies a Kendra, the child born is
illegitimate.
4. Jātakatattva 2.134: When the Dhaneśa, Sahajeśa, Suteśa, and Ṣaṣṭheśa
conjoin in the Lagna, the child born is illegitimate.
5. Jātakatattva 2.135: When Krūras occupy the Lagna, Saumyas occupy
the Asta (7H), and Śani occupies the Karma Bhāva, the child born is
illegitimate.

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6. Jātakatattva 2.136: When Candra, Śukra and Maṅgala respectively

occupy the Lagna, Suta Bhāva and the Sahaja Bhāva, the child born is
illegitimate.
7. Jātakatattva 2.139: When none of the Kendras is occupied, the child
born is illegitimate.
8. Jātakatattva 2.140: When all the Grahas occupy Dhana, Ari, Randhra
and Vyaya, the child is illegitimate.
9. Jātakatattva 2.141: When Lagna does not occupy any of the Bṛhaspati’s
Vargas, the child born is illegitimate.
10. Jātakatattva 2.142: When Candra conjoins with Krūras, occupies
Karma, Lagna, or Sukha Bhāva, and when Candra and Lagna are devoid
of Bṛhaspati Dṛṣṭi, the child born is illegitimate.
11. Jātakatattva 2.144: When the Lagneśa, Sukheśa, Ṣaṣṭheśa and
Bhagyeśa conjoin anywhere in the birth chart, the child born is
illegitimate.
12. Jātakatattva 2.145: When Krūras occupy Bhāgya and Sukha Bhāva,
and Lagneśa is weak, the child born is illegitimate.
13. Jātakatattva 2.146: When the Sukha Bhāva is under Pāpakartari, and
the Lagneśa is weak and dṛṣṭied by Krūras, the child born is illegitimate.
14. Jātakatattva 2.147: When the Dāreśa conjoins with Krūras and dṛṣṭied
by Maṅgala, occupy Dhana Bhāva, the child born is illegitimate.
15. Jātakatattva 2.148: When Candra conjoins with Śani, the child is
illegitimate.

THE VARṆA OF THE FATHER

Given here is the method for determining the Biological father of
the native. While it is known that when Ṣaṣṭheśa and Bhagyeśa conjoin
with a Krūra, the child is illegitimate because the 6L and the Krūras are
corrupting the governor of the father. This is, however, not always the case.
In Sophia Loren’s case, the 6L Śukra is in the 9H under pāpakartari yoga,
while the 9L Sūrya is quite well placed in the 10H with the Ucca 10L.
Although the yogas may not be found in Kuṇḍalīs verbatim, some markers
of the yogas can still be found.
Since the focus of this yoga is on the father, the details can be found
from the involvement of other Grahas. The details about the father can
know from the Graha conjoining the 9L. The same can be said from those
conjoining Sūrya, the Kāraka for the father. The varnas of the Grahas
conjoining the 9L is used here. Sūrya and Maṅgala are Kṣatriya (warrior
class), Budha and Candra are Vaiśya (trading class), Śani is Śūdra
(working class), while Bṛhaspati and Śukra are Brāhmaṇa (knowledge or
priestly class).

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Ācārya Mahādeva mentions two other yogas. When Rāhu and

Maṅgala occupy the Lagna and Sūrya-Candra conjoin in the 7H, the native
is born from a father of lower caste, i.e., from Śūdra or outcaste community.
The reason being Sūrya and Candra conjoin with Ketu in the 7H. Ketu is
the kāraka for outcastes. So, while Lagna and 7H are afflicted, an affliction
of the luminaries by the nodes indicates that the father hails from a low or
outcaste.
When Rāhu occupies the Sukha Bhāva of the mother and the
Pitṛkāraka Sūrya occupies the Lagna, the native is born from an
illegitimate union between the mother and the paternal uncle. In ancient
times, this union was legitimised when the father was impotent so the
lineage could continue. Therefore, the legitimacy of the sexual union can
be influenced by the culture prevalent at various times.
1. Jātakatattva 2.130: When Ṣaṣṭheśa and Bhagyeśa conjoin with Krūras,
the child born is illegitimate.
2. Jātakatattva 2.131: When Ṣaṣṭheśa and Bhagyeśa conjoin with Śani,
the illegitimate the father is a Shudra; if Budha, a Vaishya; if Sūrya, a
Kshatriya; if Bṛhaspati or Śukra, a Brāhmaṇa.
3. Jātakatattva 2.137: When Sūrya occupies the Lagna while Rāhu
occupies the Sukha Bhāva, the native is born due to his mother uniting
with his paternal uncle.
4. Jātakatattva 2.138: When Rāhu and Maṅgala occupy the Lagna, and
the two Prakāśa Grahas are in the Saptama Bhāva, the native is born
due to his mother uniting with a person of lower caste.

5.2 .1 7 .3
CA SE S TU D IE S

Given here are some case studies illustrating the principles

mentioned in this chapter. For illegitimate birth, one must judge the
Kuṇḍalī from the standpoint of Bṛhaspati. Bṛhaspati is the force behind
legitimacy. Any action that has the blessing of Bṛhaspati is legitimate.
Therefore, the dṛṣṭi of Bṛhaspati attains great importance here. Birth is
seen from the Lagna; therefore, the key Bhāva associated with legitimate
birth is the Lagna. The 3 Lagnas, Janma, Candra and Sūrya are important
here and should have some association with Bṛhaspati through either
placement or aspect. At least one of the Lagnas should ideally have Purṇa
dṛṣṭi of Bṛhaspati. Similarly, the Kāraka Bhāva for the mother and the
father, the Sukha and Bhāgya Bhāva are important. These two Bhāvas or
their lords should not be afflicted.
Noble birth is promised when the Lagneśa is strong and occupies
or dṛṣṭies the Lagna. Similarly, the Dhana Bhāva is associated with family
and lineage. That Bhāva should not be afflicted. Among the afflicters, the

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primary ones are Śani, Maṅgala and Rāhu, whose positions should be
thoroughly judged. Maṅgala in the 4H and Śani in the 10H is not
considered auspicious. Similarly, Candra in the Lagna (besides Meṣa,
Vṛṣabha and Karka), Śukra in the Suta Bhāva and concurrently Maṅgala
in the Sahaja Bhāva are not considered auspicious.
The details about the biological father should be seen from the
Graha conjoining the 9L. If there are multiple Grahas conjoining, then the
strongest should be considered. If none conjoined the 9L, the Graha
aspecting the 9L should be considered. If no one dṛṣṭies the 9L, its
dispositor should be the final consideration. Once the Graha governing the
father is known, the details about the father can be known from the
Avasthā of this Graha. An Ucca Graha indicates high social status, while
Nīca Graha denotes low status. The Rāśi occupied by this Graha, his Varga
position, his involvement in various yogas etc., can be judged to ascertain
various aspects of the father’s life.

LEONARDO DA VINCI

This is perhaps the most illustrative case of illegitimate birth. He

was born on 14 April 1452 as per Julian Calendar (23 Apr 1452 as per
proleptic Gregorian Calendar) at 21:40 LMT m10e55, at Vinci, Italy,
43n47, 10e55.

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In this Kuṇḍalī, the Lagna is not dṛṣṭied by Bṛhaspati, while

Candra is. The dṛṣṭi of Bṛhaspati on Candra should have given him
legitimate birth, but he didn’t because of other strong Jāraja yogas.
While Bṛhaspati’s dṛṣṭi on Candra is helpful, Śani’s is not. In this
Kuṇḍalī, both Śani and Bṛhaspati are aspecting Candra, but Śani is
significantly stronger than Bṛhaspati in Ṣaḍbala. Therefore, the dṛṣṭi of
Śani will undoubtedly prevail.
The Lagna is in Bṛhaspati’s Rāśi but
corrupted by Nīca Rāhu’s occupation. Bṛhaspati
should ideally have Purṇa Dṛṣṭi on one of the 3
Lagnas, Janma, Candra and Sūrya. He has
Purṇa Dṛṣṭi on Candra, but the other factors have
tilted the balance towards the Jāraja yoga.
Śani in the Karma Bhāva afflicted Lagna
and fortified Saptama Bhāva indicate such a
yoga. Here, Lagna is afflicted by Nīca Rāhu,
while Lagneśa Bṛhaspati is not so strong in Ṣaḍbala. On the other hand,
Candra is remarkably strong and occupies the Saptama Bhāva.
The Sahajeśa Śani occupies the Karma Bhāva, a Kendra,
indicating an illegitimate birth.
What can be said about the father? The 9L Sūrya is conjoined with
Budha, indicating one from the trading class. Budha is in his Śatru Rāśi,
Meṣa, indicating one who had many troubles in life, had to fight many
challenges and battles, and suffered obscurity.

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SOPHIA LOREN

Italian actress and lifelong beauty considered by some as the

world’s eighth natural wonder. She was born on 20 September 1934 at
14:10 MET h1e, in Rome, Italy, 41n54, 12e29.

With beauty, she also has style and wit, keeping her at the
forefront of films for over 50 years. An illegitimate child, she grew up in a
Naples slum in dire wartime poverty. Her mom, a frustrated actress,
instilled star aspirations in the skinny little Sofia, nicknamed “the stick”
at the time. At 14, she entered the first of several beauty contests. In 1949,
she and her mom both appeared as extras in “Quo Vadis,” as well as other
films. In the “Miss Italy” contest, she won the title of “Miss Elegance.” She
was not quite 15 when she met Carlo Ponti, the producer who was the judge
of a contest. He signed her to a contract and began grooming her for a film
career.

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She was born in Dhanu Lagna, with Bṛhaspati in the 11H, having
Pāda dṛṣṭi on the Lagna. Candra, in a Śatru Rāśi, and conjunct with two
Krūra Śani and Rāhu in the 2H and devoid of Purṇa Dṛṣṭi of Bṛhaspati.
Sūrya has no dṛṣṭi from Bṛhaspati. Bṛhaspati should have Purṇa Dṛṣṭi on
at least one of the 3 Lagnas, Janma, Candra or Sūrya, which in this case
is missing.
The Bhāgya Bhāva is afflicted by
Pāpakartari, while Sukha lord is in 8H from the
Bhāva itself. Therefore, the Bhāgya and Sukha
Bhāva can be said to be the afflicted. They are the
governing Bhāva for the mother and the father
and are devoid of Bṛhaspati’s benign dṛṣṭi.
The Randhreśa Candra is afflicting the
Kutumba Bhāva of lineage and family by
conjoining with Śani and Rāhu. Suteśa Maṅgala
is weak in the Randhra Bhāva and is afflicting the Randhra Bhāva.
What can be said about her biological father? The 9L Sūrya,
conjoining a Ucca Budha, indicates that the father is from a Trading or
businessman class. The Ucca status of Budha indicates one with a high
status in society. Sophia was the daughter of Romilda Villani (1910–1991)
and Riccardo Scicolone, a construction engineer of noble descent. Riccardo
Scicolone refused to marry Villani, leaving the piano teacher and aspiring
actress without support.

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5.3
VIYONI JANMA

V
iyoni Janma is an interesting subject of Jyotiṣa and is one of my
favourites. It is so, not because I could use this knowledge to
decipher the lives of cows, dogs, camels, or parrots near my place,
but because it tells me the vastness of the scope of Jyotiṣa. While
many are concerned about mundane things like jobs, marriage and
children, there is a beautiful subject of Jyotiṣa that is less explored. Jyotiṣa
is the eye of the Vedas and is one of the 6 Vedāṅgas. There must be
something in this subject that is granted a high pedestal among the
Śāstras. One of the crucial aspects of this subject is that it is all-
encompassing. Everything conceived, thought, or dreamt should have some
correspondence in Jyotiṣa.
That makes it interesting to me. The subject of Viyoni janma deals
with the birth and lives of non-human species, animals, birds, and trees.
Why must we always judge everything about a human from a Kuṇḍalī? We
must also judge things about other animals. Should not we? A talented
Jyotiṣa, a Trikālajña must! I must confess that I am none of them. I am
merely a curious being who wants to learn everything available on this
subject. For me, Jyotiṣa is about discovering the principles behind god’s
creation, the hidden mathematics behind the scenes! I am no Ācārya; I am
no pundit. I am merely a seeker.
Now, the utility of Viyoni Janma does not stop with deciphering
whether a Kuṇḍalī shows the birth of an animal, bird, or a tree. We should
also read their lives as we read about a Manuṣya Jātaka. Isn’t it? Now, to
read a Kuṇḍalī, we need a Daśā, along with Gocara. What Daśā should be
used for animals and birds? Can Viñśottarī Daśā be used for them? I
believe not because not all animals and birds are of 120 years longevity.
Indeed, a specific Daśā applies to all living beings, whether
humans or animals. What Daśā is that?
After explaining the computations of Nisargāyu, Piṇḍāyu and
Añśāyu, Maharṣi Parāśara gives the longevity of various yonis in ślokas
43.23-29, Maharṣi Parāśara states that the computations of Piṇḍāyu,
Nisargāyu and Añśāyu can be for those born in other yonis as well. For
that, the Āyu determined in said schemes should be multiplied by the full
span of life of the species and divided by the full span of life for human

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beings. The full lifespans of various species are thus, (1) Devatās and
Maharṣis, endless lifespan, (2) the full lifespan of eagle, owl, parrot, crow
and snake is one 1000 years, (3) for falcon, monkey, bear and frog the
lifespan is 300 years, (4) a demon’s full lifespan is 150 years, (5) it is 120
years for human beings, (6) 32 years for horses, (7) 25 years for donkeys
and camels, (8) 24 years for oxen and buffaloes, (9) 20 years for peacocks,
(10) 16 years for goats and rams, (11) 14 years for swans, (12) 12 years for
cuckoo, dog and dove, (13) 8 years for hens etc. and (14) 7 years for birds.
Now, the age of 120 years is only an approximation, and the true longevity
of humans is 120 years 5 days. This is supported by the scholars and
Ācāryas like Varāhamihira, Mantreśvara, and Vaidyanātha.
According to Phaladīpikā 22.31, the full lifespan in humans and
elephants is given as 120 years and 5 days, while in that of horses, it is 32
years. It is 25 years for ass (donkey/mule) and camel and 24 years for bull
and buffalo. 12 years are allotted for dogs and 16 for sheep and the like.
According to Jātakapārijāta 5.40-44, 1000 years is the maximum
lifespan for vulture, owl, crane, crow, and serpent. Hawk, monkey, bear,
and frog live for 300 years.
Rākṣasa has a lifespan of 150 years. 120 years is the maximum
lifespan of humans and elephants. The maximum lifespan of horses is 32
years of ass and camel, 25 years, bull and buffalo, 24 years, peacock, 20
years, goat or sheep, 16 years, goose, 14 years, cuckoo or dove, 12 years,
fowl, 8 years, bulbul (nightingale), 7 years.
Jātakapārijāta further states that the Āyuṣa that wise men
declare are concerning those who are engaged in the practice of virtuous
actions, who are devoted to the Brāhmaṇa and Devatā, who eat a
wholesome diet, who keep their senses under control and who preserve
their good character and conduct peculiar to their noble families.
Now, regarding Viyoni Janma, there is a famous episode of a great
scholar of Jaiminisūtra, Śrī Vemuri Śāstrī. There are several incidences
known about him and his astounding predictions. But one interesting
episode is that of a Catuṣpāda Jātakam. In one of the articles of Saptaṛṣi
Astrology eMagazine by Śrī Late Yelluripati Krishna Rao, it is stated that,
during Śrī Śāstrī’s stay in Mysore palace, once it so happened that he was
asked to give his judgment on a Kuṇḍalī. After analysing the Kuṇḍalī, he
recited a Jaimini sutra and declared that the Kuṇḍalī should be that of an
animal and not of a human being. This prediction made by Sri Śāstrī built
his reputation in Mysore. Now, what is the principle of Maharṣi Jaimini?
Jaiminisūtra 3.4.26 states “grahasya natiḥ retaḥ”, and
Jaiminisūtra 3.4.27, “anyayoni garbheṣvajaḥ”. The Kaṭapayādi conversion
of “natiḥ” is 12, which stands for Dvādaśāñśa. “retaḥ” stands for semen, and
it symbolically means the male gamut, which one that causes procreation. The

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sutra means that the strength of Grahas in the Dvādaśāñśa determines

the nature of the semen. According to Sūtra 3.4.27. the Lagna (and Candra)
should be in Viyoni Rāśis for Viyoni Janma.
Noticeably, the Dvādaśāñśa plays an important role in Viyoni
Janma, and several references on this topic are provided from Bṛhajjātaka,
Nārada Saṅhitā and Sārāvalī. Other classical texts, such as Jātakapārijāta
etc., also contain details about the Viyoni Janma. In a Kuṇḍalī of a Viyoni,
the Saumyas should be weak, and the Krūras strong, and Candra and
Lagna must occupy Viyoni Rāśis. Here, Candra denotes the body type and
Lagna, the form. For instance, if Candra is in one of the Catuṣpāda Rāśis,
then the birth of a Catuṣpāda is denoted.
But what is the specific animal? The species of the animal is known
from the Lagna. If the Lagna is conjoined or dṛṣṭied by Śani, then a buffalo
is indicated. Sūrya indicates a lion, and so on. The Dvādaśāñśa Rāśi
occupied by the Lagna also has a strong say, provided it is unoccupied. The
Śāstras also stipulate that the Napuṅśaka Grahas, Śani and Budha should
either be in the Kendras or must aspect the Lagna for a Viyoni to be born.
Birds are born when the Lagna is in Pakṣi Dreṣkāṇa, and trees are born
when Sūrya, Candra and Bṛhaspati are weak, and Viyoni Janma is
indicted.
Now, the term Viyoni means other than Manuṣya Yoni. What is a
Yoni? Yoni is roughly translated as species. According to the Hinduśāstras,
the plant and animal kingdom are classified into 84 lakhs yonis, and
Manuṣya is merely one among them. Śrīmad Bhagavadgītā states that a
Jīvātmā (living soul) incarnates into one of these 84 lakh yonis depending
on the Karma performed in the past life and the Saṅskāras (mental
impressions) one acquired.
If one’s mental attribute is like a dog, perhaps a dog’s body is
suitable for the Jīvātmā to take birth. According to the Śāstras, there is no
distinction between the Jīvātmā born in different yonis. One who has taken
birth in human yoni in one life can take birth as a dog, horse, cow, or any
other yoni that fits the mental, emotional, and spiritual attributes.
The Śāstras emphasize that a birth in a human yoni is exceedingly
rare. Therefore, we must make the best use of it. This instrument
effectively realises the subtlest of subtle truth and God. Kulārṇava Tantra
1.14 states, “चिुरशीनिलक्षेिु शरीरे िु शरीररणाम् । ि मािुष्यं नविातयि ित्त्वज्ञाितिु लभ्यिे
caturaśītilakṣeṣu śarīreṣu śarīriṇām । na mānuṣyaṃ vinānyatra
tattvajñānantu labhyate”, which means among the 84 lakhs yonis
Tattvajñāna is achieved only in the Manuṣya yoni. Śloka 1.16 states
सोपाि ि ू ं मोक्षस्य मािुष्यं प्राप्य दुला म् । यस्िारयनि िात्मािं िस्माि् पापिरोऽि कः
sopānabhūtaṃ mokṣasya mānuṣyaṃ prāpya durlabham । yastārayati
nātmānaṃ tasmāt pāpataro’tra kaḥ, meaning, who is more sinner than the

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one who does not make full use of the Manuṣya yoni, which is exceedingly
rare and which is like a staircase to Mokṣa.
In Uddhava Gita of 11th Canto (11.20.17) of Śrīmad Bhagavatam,
Lord Kṛṣṇa states, िृदह े माद्यं सुल ं सुदल
ु ा ं प्लवं सुकल्पं गुरुकणाधारम् । मयािुकूलेि
ि स्विेररिं पुमाि् वात्धं ि िरे ि् स आत्महा nṛ-deham ādyaṁ su-labhaṁ su-
durlabhaṁ plavaṁ su-kalpaṁ guru-karṇadhāram mayānukūlena
nabhasvateritaṁ pumān bhavābdhiṁ na taret sa ātma-hā”, which means,
the human body, which can award all benefit in life, is automatically
obtained by the laws of nature, although it is an incredibly rare
achievement. This human body can be compared to a perfectly constructed
boat having the spiritual master as the captain and the instructions of Lord
Kṛṣṇa as favourable winds impelling it on its course. Considering all these
advantages, a human being who does not utilize his human life to cross the
ocean of material existence must be considered the killer of his own soul.
Janma in Manuṣya yoni is so precious that even the Devatās aspire
to take birth in this yoni. In this regard, of Śrīmad Bhagavatam 5.19.21
states, एिदेव नह देवा गायनति - अहो अमीिां दकमकारर शो िं प्रसन्न एिां नस्वदुि स्वयं हरर: ।
यैजता म ल्धं िृिु ारिानजरे मुकुतदसेवौपनयकं स्पृहा नह ि: etad eva hi devā gāyanti - aho
amīṣāṁ kim akāri śobhanaṁ prasanna eṣāṁ svid uta svayaṁ hariḥ yair
janma labdhaṁ nṛṣu bhāratājire mukunda-sevaupayikaṁ spṛhā hi naḥ,
meaning, all the Devatās in heaven speak in this way: How wonderful it is
for these human beings to have been born in the land of Bhāratavarṣa.
They must have executed pious acts of austerity in the past, or the Lord
Mukunda Himself must have been pleased with them. Otherwise, how
could they engage in devotional service in so many ways? We demigods can
only aspire to achieve human births in Bhāratavarṣa to execute devotional
service, but these humans are already engaged there.
According to Śrī Viṣṇu Purāṇa10, the waterborne creatures are 9
lakhs, immobile beings such as plants and trees are 20 lakhs, microbes,
insects, and reptiles are 11 lakhs, birds 10 lakhs, humans 4 lakhs, which
gives rise to 84 lakhs yonis. Whereas according to Śrī Garuṛa Purāṇa11,

10 जलजा िव लक्षानण स्िावरा लक्षतवंशनिः । कृ मयो रुद्रसङ्ख्याकाः पनक्षणां दशलक्षकम् ॥ तिंशल्लक्षानण

पशवश्चिुलाक्षानण मािुिाः । सर्ववायोतिं पररत्यज्य ब्रह्मयोतिं ििोऽभ्यगाि् ॥ jalajā nava lakṣāṇi sthāvarā
lakṣaviṃśatiḥ । kṛmayo rudrasaṅkhyākāḥ pakṣiṇāṃ daśalakṣakam ॥ triṃśallakṣāṇi
paśavaścaturlakṣāṇi mānuṣāḥ । sarvvayoniṃ parityajya brahmayoniṃ tato’bhyagāt॥
11 एिद्गुणसमाकीणं शरीरं सवादेनहिाम् । आत्मािं ये ि जािनति िे िराः पशवः स्मृिाः ॥ २,३.१०३॥ एवमेव समाख्यािं

शरीरं िे चिुर्वाधम् । चिुरशीनिलक्षानण निर्मािा योियः पुरा ॥ २,३.१०४॥ उनिज्ाः स्वेदजाश्चैव अण्डजाश्च जरायुजाः ।
एित्ते सवामाख्यािं निरयस्य प्रपञ्चिः ॥ २,३.१०५॥ अियानम क्रमप्राप्तं प्रष्टु वा विािे स्पृहा ॥
२,३.१०६॥etadguṇasamākīrṇaṃ śarīraṃ sarvadehinām । ātmānaṃ ye na jānanti te narāḥ
paśavaḥ smṛtāḥ ॥2,3.103॥ evameva samākhyātaṃ śarīraṃ te caturvidham ।
caturaśītilakṣāṇi nirmitā yonayaḥ purā ॥2,3.103॥ udbhijjāḥ svedajāścaiva aṇḍajāśca

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Aṇḍajā (egg born), Udbhijjā (seed born), Svedajā (sweat born) and Jarāyujā
(womb born) are 21 lakhs each. Similar ślokas about the different kinds of
yonis are found in other Purāṇas such as Padma Purāṇa etc., but all of
them talk about 84 lakhs yonis. In Jyotiṣaśastra, a yoni other than
Manuṣya yoni is called a Viyoni. There are chapters dedicated to this
subject in several classical texts - called Viyoni Janma. Therefore, the scope
of Jyotiṣa is not limited merely to human births but the births of every
other kind.
The Rāśis are divided based on the number of legs of creatures.
Creatures with no legs are called Sarīsṛpa (serpents) or Jalacara (aquatic
animals such as fishes). Creatures with two legs are called Dvipāda,
Manuṣya, Nara, human, or Dvipāda. Creatures with 4 Legs are Catuṣpāda,
Paśu and all four-legged creatures; mainly mammals are grouped into this.
Creatures with more than four legs are Kīṭa which stands for insects,
spiders, centipede, millipede, octopus, and other creatures with six or more
legs. The symbols of the Rāśis are related to this classification.
The Manuṣya Rāśis are Mithuna, Kanyā, Tulā, Dhanu Pūrvārdha
and Kumbha. The Catuṣpāda Rāśis are Meṣa, Vṛṣabha, Siṅha, Dhanu
Uttarārdha and Makara Pūrvārdha. The Jalacara Rāśis are, Karka, Mīna
and Makara Uttarārdha. The only Kīṭa Rāśi is Vṛścika. Karka is
sometimes classified as Kīṭa because it signifies aquatic insects such as
shrimp, crab, and crustaceans.
Not only the Rāśis but also the Grahas are classified as Dvipāda,
Catuṣpāda etc. According to Jātakapārijāta 2.12. Sūrya and Budha are in
the form (Svarūpa, Ākṛti) of Birds (Vihaga), Candra Reptile (Sarīsṛpa),
Bṛhaspati and Śukra Biped (Dvipāda) and Śani and Maṅgala Quadrupeds
(Catuṣpāda). Therefore, the influence of these Grahas on Śukra should also
be seen. Śukra himself is Dvipāda; therefore, when he is strong, then also
Manuṣya yoni is denoted.
Normally, in a Janmakuṇḍalī, the yoni of the creature is known
from the Rāśi occupied by Candra in the Dvādaśāñśa Kuṇḍalī. This is a
complex area of analysis, and one should not jump to a conclusion
straightaway merely by looking at the disposition of Candra in a Viyoni
Rāśi. Recall what Ācārya Varāhamihira states in Bṛhajjātaka 3.1. He
states that Saumyas must be powerless, Krūras powerful, and Budha/Śani
is in Kendras, or dṛṣṭi the Lagna. Therefore, without a thorough
assessment, jumping to a conclusion is foolhardy. It is only after balancing
the indications the conclusion must be reached.

jarāyujāḥ । etatte sarvamākhyātaṃ nirayasya prapañcataḥ ॥2,3.105॥ athayāmi

kramaprāptaṃ praṣṭu vā vartate spṛhā ॥2,3.106॥

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5.3.1
BIRTH OF CATUṢPĀDA
According to Bṛhajjātaka 3.1, when Saumyas are powerless and
Krūras powerful, and when Napuṅśaka Grahas are in Kendras, the birth
must be foretold of beings that have a resemblance to the nature of the
Dvādaśāñśa occupied by Candra at the time. Similarly, when the
Napuṅśaka Grahas aspect the Janmalagna, the birth of Viyonis should be
predicted.
We notice that viyonis, excluding birds and trees, are born when
Saumyas are weak, and Krūras are strong. And at that time, the
Napuṅśaka Grahas (Śani and Budha) should occupy a Kendra to the Lagna
or cast their dṛṣṭis to the lagna. Now, why this distinction between
Saumya, Krūra and Napuṅśaka Graha? Saumyas are Bṛhaspati, Śukra,
Budha and Candra, whereas the Krūras are Sūrya, Maṅgala, Śani. The
Napuṅśaka Grahas are Śani and Budha. Notice that, among the
Napuṅśaka Grahas, one is Śubha and the other one is Krūra.
Different Grahas govern different kinds of species and their
physical and psychological attributes. Among the Grahas, Bṛhaspati and
Śukra are the Dvipāda Grahas, Śani and Maṅgala, Catuṣpāda, Candra
Jalacara/Sarīsṛpa, and Sūrya and Budha, Vihaga. Depending on the
strongest of the Grahas in a Kuṇḍalī, the physiological disposition of the
Graha is likely to be seen in the person. For instance, if Śani is the
strongest among all the Grahas, then the person is likely to have the
qualities of load-bearing animals, such as donkey, ass etc. If Maṅgala is
the strongest, then the attributes of wild and fierce animals can be seen.
Like this, depending on the strongest Graha in a Kuṇḍalī, the physical and
psychological attributes of the Graha are seen in a person.
Now, the characteristics of one’s foetus determine whether one is
born in Manuṣya yoni or other yonis. Therefore, should not we see the
strength of the Grahas in the Dvādaśāñśa? For humans, the best place to
see the yoga stated by Ācārya Varāhamihira is in the Ādhānakuṇḍalī,
which is elaborately dealt with in a separate chapter. But some semblance
of it should be present in the Dvādaśāñśa of Janmakuṇḍalī as well. We are
aware that the strength of a Graha is highest when the Graha is Vakrī, or
in Ucca, which is followed by Svarāśi, Mitra Rāśi etc., and the Graha is
weak in Nīca/Śatru Rāśi. Similarly, a Graha is strong in a Kendra,
moderately strong in a Panaphara, and weak in an Apoklima. We should
see such yogas in the Dvādaśāñśa Kuṇḍalī.
The Rāśis are divided based on the number of legs of creatures.
Creatures with no legs are called Sarīsṛpa (serpents) or Jalacara (aquatic
creatures such as fishes). Creatures with two legs are Manuṣya or Nara,

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and humans are classified into that. Creatures with four Legs are called
Catuṣpāda, and all kinds of animals are classified into this. Creatures that
have more legs are Kīṭa which represents all insects. The Rāśi symbols are
associated with this classification.
The Manuṣya Rāśis are Mithuna, Kanyā, Tulā, the first half of
Dhanu and Kumbha. The Catuṣpāda Rāśis are Meṣa, Vṛṣabha, Siṅha, the
Second half of Dhanu and the first half of Makara. The Jalacara Rāśis are,
Karka, Mīna and Uttarārdha of Makara. The only Kīṭa Rāśi is Vṛścika.
These Rāśis do not deal with Birds and Trees; hence the condition of their
birth is covered later. The viyonis born in different Rāśis are as follows:

THE RĀŚIS ARE CLASSIFIED AS FOLLOWS:

(1) Meṣa: Catuṣpāda, (2) Vṛṣabha: Catuṣpāda, (3) Mithuna:
Manuṣya, (4) Karka: Jalacara, (5) Siṅha: Catuṣpāda, (6) Kanyā: Manuṣya,
(7) Tulā: Manuṣya, (8) Vṛścika: Kīṭa, (9a) Dhanu Pūrvārdha: Manuṣya, (9b)
Dhanu Uttarārdha: Catuṣpāda, (10a) Makara Pūrvārdha: Catuṣpāda,
(10b) Makara Uttarārdha: Jalacara, (11) Kumbha: Manuṣya, (12) Mīna:
Jalacara. If in the Ādhānakuṇḍalī, Śukra is powerful, occupies one of the
Manuṣya Rāśis in the Dvādaśāñśa Kuṇḍalī, one was born in Manuṣya yoni
in past life.
1. Meṣa Rāśi: This Rāśi is symbolised by a He-goat. Includes all kinds
of goats and sheep.
2. Vṛṣabha Rāśi: This Rāśi is symbolised by a Bull. Includes all kinds
of cattle, i.e., cow, bull, ox etc.
3. Karka Rāśi: This Rāśi is symbolised by Crabs. Includes all kinds of
crustaceans and molluscs; in summary, any aquatic creature with a
hard shell is included here.
4. Siṅha Rāśi: This Rāśi is symbolised by Lions. Includes all kinds of
carnivorous animals such as Lion, Tiger, Cheetah, Hyena etc. Also
includes domesticated canines such as cats and dogs.
5. Vṛścika Rāśi: This Rāśi is symbolised by a scorpion. Includes all
kinds of insects and other poisonous creatures such as snakes.
6. Dhanu Rāśi Uttarārdha: This portion of the Rāśi is symbolised by
Horse legs. Includes all kinds of mammals like horses. In scientific
terms, this is called the Equidae family and includes horses, donkeys,
and zebras. Elephants and rhinoceros are also included in this group.
7. Makara Rāśi Pūrvārdha: This is symbolised by the head of a Deer,
and this Rāśi is also called Mṛga, meaning Deer. Includes all
mammals from the deer family such as antelope, Chitral, Sambar
Deer, Nilgai etc.
8. Makara Rāśi Uttarārdha: This portion of Rāśi is symbolised by a
crocodile’s legs. Includes all kinds of reptiles and amphibians.

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Snakes, lizards, turtles, tortoises, crocodiles, and alligators are all

reptiles. Amphibians: Frogs, toads, salamanders, and caecilians are
all amphibians.
9. Mīna Rāśi: This Rāśi is symbolised by two fishes swimming
upwards and downward. This upward swimming fish denotes aquatic
mammals such as whales, dolphins etc., who must come to the
surface for breathing. The downward swimming fish indicate deep-
sea creatures. In general, all kinds of fish are governed by this Rāśi.

5.3 .1 .1
AÑ Ś A OF S AU MY AS AN D KR U RA S

Bṛhajjātaka 3.2.
If powerful Krūras occupy their Navāñśas, if powerless Saumyas
occupy others’ Navāñśas, and if lagna is Viyoni, then Viyoni
creatures must be predicted.

According to Ācārya Varāhamihira, when Krūras are well placed

in their Sva Navāñśas, and Saumyas other’s Navāñśas, and if the Lagna
is Viyoni, then the birth of Viyoni creatures should be predicted. Previously
we noticed that according to Ācārya Varāhamihira, strong Krūras, weak
Saumyas, and Śani/Budha in a Kendra to the Dvādaśāñśa Lagna, or
aspecting it indicate the birth of a Viyoni. Here, it is specified how the
strengths of the Krūras and Saumyas must be seen. From the standpoint
of strength, Krūras should occupy their own Añśas, Saumya should occupy
the Añśas of other Grahas, and Lagna rising in a Viyoni Rāśi can indicate
the birth of Viyoni creatures.
Some interpret Añśa as Navāñśa while others, Dvādaśāñśa. In my
view, the Añśa here means Dvādaśāñśa, as that Varga has a strong say on
whether we are born as humans or animals. This is borne out of the fact
that the form of the animal is to be seen from Candra’s Dvādaśāñśa. I also
think that the Añśa mentioned here could be (1) The Navāñśa of the
grahas. This is because Navāñśa plays a crucial part in the strength of the
Grahas. (2) The Ṣaḍvargas of the grahas, whose combined strength give a
better estimate of the strength of the grahas. From this statement, it is
clear that, in these two ślokas, the strength of the Krūra and Saumya
Grahas should be judged from the Añśa Bala, i.e., the number of divisions
in which a Graha occupies one among Ucca, Mūlatrikoṇa, Sva or Mitra
Rāśis. This is a well-accepted principle to judge the strength of the grahas.
This śloka, when read with the previous śloka, means one of these
three conditions should be fulfilled, in addition to the strength of the Krūra
vs Saumya Grahas and Candra’s Dvādaśāñśa. (1) The Napuṅśaka Grahas
join the Kendras, (2) The Napuṅśaka Grahas aspect the Lagna, (3) A Viyoni
Rāśi rises in the Lagna.

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5.3 .1 .2
THE DV Ā DA ŚĀ Ñ ŚA KU ṆḌ AL Ī

The type of the Viyoni can be known from the Dvādaśāñśa occupied
by Candra. Candra must occupy a Viyoni Rāśi in the Dvādaśāñśa for a
Viyoni Janma to occur. This for a Manuṣya Janma, Candra must be in a
Manuṣya Rāśi, i.e. Mithuna, Kanyā, Tulā, Dhanu Pūrvārdha, and
Kumbha. Now, Candra’s mean orbital period is 27.322 days, which means
that the duration of 1 Rāśi is 2.276833 days, and 1 Dvādaśāñśa is 4.55 hrs.
If say Candra is in a Dvādaśāñśa Manuṣya Rāśi, does this mean that all
creatures born during that time are Manuṣyas? I do not think that is logical
to expect. Then, how do we know that the creature born at the moment is
a Manuṣya or another Jīva?
Upon investigating this further, I realized that Ācārya
Varāhamihira states that Candra’s Dvādaśāñśa indicates birth in
Manuṣya or other yonis. But what Dvādaśāñśa it is? Dvādaśāñśa can be of
Kṣetra Kuṇḍalī, Dreṣkāṇa Kuṇḍalī or Navāñśa Kuṇḍalī. The duration of a
Dreṣkāṇa Dvādaśāñśa. In a Rāśi, there are 36 Dreṣkāṇa Dvādaśāñśas, and
108 Navāñśa Dvādaśāñśas. Therefore, the duration of Candra’s motion in
1 Dreṣkāṇa-Dvādaśāñśa is 1.519 hrs, and 1 Navāñśa-Dvādaśāñśa is 30.358
mins. It is now logical to expect that the birth must occur in the Manuṣya
Navāñśa-Dvādaśāñśa for human birth.
However, it is still inconclusive, as the window period is too large.
How to finetune the window period further? We must depend on Maharṣi
Parāśara’s dictum. The following dictums are from the Bṛhatparāśara
edition of Śrī Gaṇeśa Dutt Pāthak.
नविा प्राणपदाच्छु धो गुनलकािा निशाकराद । िदशुधं नवजािीयात्स्िावराणां िदेव
नह।।८।। vinā prāṇapadācchuddho gulikādvā niśākarāda । tada
śuddhaṃ vijānīyātsthā varāṇāṃ tadeva hi।।8।। The birth time that is
not rectified using Prāṇapada, Guḻika and Candramā, such birth time is
Aśuddha (have impurities), and during such time only non-humans are
born.
ििैव िनत्िकोणे वा जतमलग्नं नवनिर्दाशि
े ।् मिुष्याणां पशूिां य नििीये दशमे ररपौ ।।१०।।
tathaiva tattrikoṇe vā janmalagnaṃ vinirdiśet। manuṣyāṇāṃ paśu
nāṃ ya dvitīye daśame ripau।।10।। In the Trikoṇa from the Prāṇapada
Rāśi, Manuṣyas are born. In 2/6/10, animals are born.
िृिीये मदिे ला े नवहङ्गािां नवनिर्दाशि े ् । कीटसपाजलस्िािां शेिस्िािेिु
संनस्ििः।।११।। tṛtīye madane lābhe vihaṅgānāṃ vinirdiśet । kīṭa sarpa
jala sthānāṃ śeṣa-sthāneṣu saṃsthitaḥ।।11।। In the 3/7/11 birds are
born, and in 4/8/12 inserts, serpents and aquatic creatures are born.
Therefore, it is not adequate to have Navāñśa Dvādaśāñśa Candra
in a Manuṣya Rāśi for a Manuṣya Janma to occur. The Janmalagna should
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also be in a Trikoṇa to the Prāṇapada Lagna. Now, the Prāṇapada Lagna

changes every 6 minutes, and it is still seen that Manuṣya Janma occurs
when the Janma Lagna is not in a Trikoṇa to the Prāṇapada Lagna.
However, this changes when we go to the Navāñśa Kuṇḍalī. It is an
important principle that, for Manuṣya Janma to occur, the Lagna Navāñśa
should be in a Trikoṇa to the Prāṇapada Navāñśa.

5.3 .1 .3
THE B O DY P A RTS

Bṛhajjātaka 3.3.
Meṣa represents the head, Vṛṣabha face and neck, Mithuna front
legs, Karka back, Siṅha chest, Kanyā sides, Tulā belly, Vṛścika
anus, Dhanu hind legs, Makara genitals, Kumbha butt and
upper legs, and Mīna tail.

Nāradapurāṇa 55.33-34.
Where the Lagna is weak, scholars should also predict the birth
of an animal. In the case of quadrupeds, the 12 Rāśis beginning
with Mesa represent their (1) Head, (2) Face and Neck, (3) Fore-
Legs, Shoulders, (4) Back, (5) Chest, (6) Sides, (7) Stomach, (8)
Anus and Hind legs, (9) Genital Organ, (10) Testicles, (11)
Haunches, and (12) Tail.

In an animal, the body structure is somewhat different from

human beings; therefore, the Rāśis are mapped to different body parts.
Given here is a comparison of the body parts mapping between humans
and animals. This shall also apply to the mammals, birds, and reptiles
because regardless of the external body structures, the framework is
similar, i.e., all have two forelimbs, two hind limbs and a tail. In birds, the
forelimbs are transformed into wings.
I have also given references for Viyoni from both Bṛhajjātaka and
Nāradapurāṇa. We notice important differences between the texts about
Vṛścika, Dhanu, Makara and Kumbha. Those interested can research to
decipher the correct mapping. It appears to me that, as per Nārada Muni,
Vṛścika should be the rectum, Dhanu, hind legs, Makara genital-testicles,
Kumbha haunch, and hip. This is because, in female viyonis, testicles are
missing, which means Makara has no mapping. That does not make sense.
Therefore, the genital and testicles should be together.

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Table 20

Viyoni Viyoni
# Rāśi (Ācārya (Maharṣi Manuṣya
Varāhamihira) Nārada)
Head, cranium,
1 Meṣa Head Head
skull
2 Vṛṣabha Face, neck Face, neck Face, eyes, mouth
Front legs Front legs,
3 Mithuna Neck, throat
(Wings in birds) shoulder
4 Karka Back Back Chest, lungs
5 Siṅha Chest Chest Stomach, belly
Lower abdomen,
6 Kanyā Sides Sides uterus, womb
(Kukṣi)
7 Tulā Belly, stomach Belly, stomach Genitals
Anus and Hind
8 Vṛścika Anus Anus
legs
9 Dhanu Hind legs Genital Thigh
10 Makara Genital Testicles Knee
11 Kumbha Buttock, hip, and haunch Haunch Calves
12 Mīna Tail Tail Foot

5.3 .1 .4
THE S KIN CO L OU R

Bṛhajjātaka 3.4.
The skin colour must be judged from the Janmalagna, Janma
Navāñśa, the Grahas occupying them, or aspecting them. The
intensity of the colour is judged from the strength of
conjunctions or dṛṣṭis of Grahas. From the Grahas in the 7th, the
lines or spots on the butt must be judged.

Nāradapurāṇa 55.35.
The colour of the animal must be predicted from the strongest of
the Rāśis represented by the Navāñśa of the Lagna and those
that are occupied by Grahas. The lines on the animal’s back
correspond to the number of Grahas in the 7th house or the
number of Grahas aspecting that house.

In Manuṣya Janma, the skin complexion is deciphered from

Candra’s Navāñśa lord. This means that if, say, Candra is in Vṛścika Añśa,
then the skin complexion is ruddy and so on. Bṛhajjātaka and other
classical texts well support this. However, regarding the skin colour of the
viyoni, this should be known from either the Janmalagna or the Navāñśa
Lagna, whichever is stronger. The Lagna, occupied with more Grahas, is
presumably stronger. But, if none of them is occupied, we should compare
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the Ṣaḍbala strength of their lords. This must be done only after
establishing that the birth is Viyoni Janma.
Different animals have different lines or spots, like Zebra, Giraffe,
Cheetah etc., which should be judged from the Grahas in the 7th. Now, what
kinds of marks do different Grahas rule? It is not explicitly mentioned. But
we can take cues from other areas of classical texts. The Śāstras tell us
that Sūrya is circle, Candra is Ardhacandra or a line, Maṅgala, triangle,
Budha, quadrilateral, Bṛhaspati, pentagon or 5-pointed star, Śukra,
hexagon or 6-pointed star, and Śani, heptagon or 7-pointed star. These are
the fundamental figures, and they can be combined in several ways to give
rise to other figures.

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5.3.2
BIRTH OF PAKṢI
Under what conditions birds or Pakṣis are born? After we have
assessed the strengths of Krūras and Saumyas and the interaction of
Śani/Budha with the Dvādaśāñśa Lagna and ascertained that the birth is
that of a Viyoni, we must check whether the birth is that of a Catuṣpāda
or a Pakṣi. To ascertain the birth of a Pakṣi, the Pakṣi Dreṣkāṇa is utilized.
The Pakṣi Dreṣkāṇas12 are Siṅha1, Kumbha1, Vṛṣabha3 and Tulā2, i.e., are
four such Dreṣkāṇas13. Notably, birth in these Dreṣkāṇas denotes a yoni of
a Pakṣi, provided other conditions of Viyoni Janma are fulfilled. If the
Lagna is in a Pakṣi Dreṣkāṇa, and there is dṛṣṭi of Śani, then land-dwelling
birds are ascertained.
Instead, if the Lagna is in a Pakṣi Dreṣkāṇa and dṛṣṭied by Candra,
water-dwelling birds such as cranes, seagulls etc. are to be known.
Similarly, if Lagna is in a Pakṣi Dreṣkāṇa but Budha’s Navāñśa and Śani
aspecting it, then there is the birth of land-dwelling birds. But, if Candra
dṛṣṭies such a Lagna, water-dwelling birds are known. Now, should the
Lagna mentioned here be Navāñśa of Kṣetra Kuṇḍalī or the Navāñśa of
Dreṣkāṇa Kuṇḍalī? Wherever the reference is to Dreṣkāṇa, my experience
shows that it could mean Dreṣkāṇa of the Kṣetra Kuṇḍalī (D1), Navāñśa
Kuṇḍalī (D9) or Dvādaśāñśa Kuṇḍalī (D12). Therefore, one must have an
experimentative mind to experiment with these options.
Now, Nārada Muni gives a slightly different yoga for birth in Pakṣi
yoni. He states that, instead of the Lagna being placed in a Pakṣi Dreṣkāṇa,
the Lagneśa must be in a Pakṣi Dreṣkāṇa. Now, which Lagneśa must we
take? Kṣetra Lagneśa, Dreṣkāṇa Lagneśa or Dvādaśāñśa Lagneśa. I
believe it is the Dvādaśāñśa Lagneśa whose Dreṣkāṇa we must see because
it is the Dvādaśāñśa Lagna in a Viyoni Rāśi that indicates the birth of a
Viyoni in the first place.
We should treat the śloka of Maharṣi Nārada in this manner. If the
Dvādaśāñśa Lagneśa is in a Pakṣi Dvādaśāñśa Dreṣkāṇa, in the last
Navāñśa of Dvādaśāñśa Navāñśa, the birth of a bird should be predicted.
Now, among the Pakṣi Dreṣkāṇas, only Vṛṣabha3 can be in the last
Navāñśa while being Pakṣi. Other Pakṣi Dreṣkāṇas cannot fall in the last
Navāñśa. Should the birth in such a Pakṣi Dreṣkāṇa not indicate the birth
of a bird? This does not appear logical to me, mainly because it shall
limit the birth of birds to an exceedingly small window period.

According to How to judge a horoscope by Dr. BV Raman, vol 2, page 94

12

According to other sources, the Pakṣi Dreṣkāṇas are Mithuna2, Siṅha1, Kanya123,
13

Tula12, Dhanu1 and Makara1

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 VIYONI JANMA

Bṛhajjātaka 3.5.
When birth occurs in Pakṣi Dreṣkāṇa, and Śani conjoins or
dṛṣṭies it, then the birth of birds must be predicted. If Candra
conjoins or dṛṣṭies it, then predict the birth of waterbirds. If the
Lagna falls in Budha’s Navāñśa with Śani conjoining or
aspecting it, then ordinary birds, but if Candra conjoins or
dṛṣṭies it, aquatic birds must be predicted.

Nāradapurāṇa 55.36.
Birds are born when the Lagneśa is posited in a Pakṣi Dreṣkāṇa,
and the last Navāñśa of a Rāśi, in yuti with another Graha.
Similar is the result when the Lagna is dṛṣṭied by or is conjoined
with Śani or Candra. The nature of the bird, whether belonging
to water or land, is to be deduced from that of the Navāñśa of
the Lagna. Or, it may be thus: If the Dreṣkāṇa of the Lagna is
related to Candra, the bird must be an aquatic one, while with
Śani, it is a land bird.

According to Ācārya Kalyāṇavarmā, the birth of birds should be

predicted when the Dreṣkāṇa is rising in a Pakṣi Dreṣkāṇa. This is to be
seen after the Viyoni Janma is ascertained from the Dvādaśāñśa. The birth
of Pakṣi is also seen when the rising Navāñśa is a Cara Navāñśa, or
Budha’s Navāñśa. Cara Navāñśa denotes bird due to the high mobility
denoted by such Rāśis. Now, Ācārya Kalyāṇavarmā also states that
Navāñśa Lagna rising in Budha’s Rāśi also denotes birds.
Why Budha? Because Jātakapārijāta 2.12 states that Sūrya and
Budha are in the form of Pakṣi. Navāñśa Lagna, rising in Budha’s Rāśi and
dṛṣṭied by Śani, denote the birth of Pakṣi. In general, Śani/Budha in
Kendras to the Dvādaśāñśa Lagna, or aspecting it, denotes Viyoni Janma.
There are several permutations and combinations in this yoga.
Here is what I think is the right way to approach this. The Dvādaśāñśa
Lagna should be occupied or owned by Budha, having Śani’s dṛṣṭi, or Śani
is in a Kendra. And at the same time, the Dreṣkāṇa Lagna is rising in a
Pakṣi Dreṣkāṇa. If these factors coincide, the birth of birth should be seen.
I think the Dreṣkāṇa mentioned here is not of Kṣetra Kuṇḍalī (D1)
but that of Navāñśa. The duration of 1 Navāñśa is 13.333 min, and that of
1 Navāñśa Dreṣkāṇa is 4.44 min. This is a long span of time; in this span,
not only birds but also humans and other creatures can be born. The
dependency is, however, on the Navāñśa Dvādaśāñśa.
Let us also review what Ācārya Vaidyanātha has to say on this
matter. He states in Jātakapārijāta 3.7. that when the Udaya Dreṣkāṇa is
a Pakṣi Dreṣkāṇa or when the Udaya Dvādaśāñśa is that of a Cararāśi or
Budha’s Rāśi and has a strong Graha in it, land or water birds may come
into existence. In all cases, yutidṛṣṭi of Śani on the Udaya Dreṣkāṇa
indicate land-dwelling birds, and that of Candra, water-dwelling ones.

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Sārāvalī 55.17-18.
If the Lagna has in it a Pakṣi Dreṣkāṇa, or a Cara Navāñśa, or
in Budha’s Navāñśa and has Śani’s dṛṣṭi, birds residing on
lands are born. In a similar case, the dṛṣṭi of Candra denotes the
births of birds dwelling in water. If a Jalacara Rāśi is on the
Lagna dṛṣṭied by a strong Graha, birds related to water are
born. Similarly, land resorting Rāśis dṛṣṭied by strong Grahas
indicate birds of land. The hue of the bird corresponds to the
Graha concerned.

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5.3.3
BIRTH OF TREES
The birth of trees is indicated when four factors, viz., the
Janmalagna, Candra, Bṛhaspati and Sūrya, are powerless. Now, which
Lagna is referred to here? I think this should be the Dvādaśāñśa Lagna, or
Navāñśa Dvādaśāñśa lagna, which I have seen gives us a clear indication
of the birth of Viyoni. According to this dictum, the Lagneśa of the
concerned Varga, Sūrya, Candra, and Bṛhaspati are weak, being in a
Nīca/Śatru Añśa or subjected to yogas like Pāpakartari.
The Añśa referred to here is the Navāñśa Dvādaśāñśa varga. The
nature of the plants should be known from the lord of the Navāñśa Lagna.
We know that different Grahas denote different kinds of trees, the
knowledge of which is to be utilized here. The Navāñśa could also be the
Navāñśa of the Kṣetra Kuṇḍalī, or it can also be the Navāñśa of the
Dvādaśāñśa Kuṇḍalī, as Dvādaśāñśa has a significant say on the matters
of Viyoni janma.
The number of trees is to be known from the Navāñśa elapsed. The
Navāñśa elapsed can be easily known by multiplying the Sphuṭa (Kṣetra
Lagna Sphuṭa, or the Dvādaśāñśa Lagnasphuṭa) by three and dividing it
by ten and disregarding the decimals.

Bṛhajjātaka 3.6.
When the Janmalagna, Candra, Bṛhaspati and Sūrya are
powerless, the birth of trees must be predicted. The nature of the
plants must be identified by the rising Navāñśa and the number
of the trees by the number of Navāñśas elapsed by the rising
Navāñśa.

Nāradapurāṇa 55.37-38.
When the Janmalagna, Candra, Sūrya and Bṛhaspati are
devoid of strength, the birth of trees should be predicted. As
given previously, the distinction between water and land tress
should be made based on Lagna Navāñśa. The number of trees
that are born corresponds to the number of Navāñśas elapsed by
the Lagna Navāñśa.

The trees are classified as Land resorting trees and water resorting
trees. The classification is based on Pṛthvītattva and Jalatattva Rāśis. The
Pṛthvītattva Rāśis are Vṛṣabha, Kanyā, and Makara, whereas the
Jalatattva Rāśis are Karka, Vṛścika and Mīna. Among the Land resorting
Rāśis, Vṛṣabha indicates a pasture or a grassland, Kanyā, a garden, and
Makara, a marshy land.

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On the other hand, among the water resorting Rāśis, Karka

denotes a river, or a large water reservoir or lake, Vṛścika, a well, or
underground water, and Mīna a sea or ocean. Karka and Vṛścika mainly
denote freshwater, whereas Mīna is salty water. If the Navāñśa
Dvādaśāñśa Lagna is in a land resorting Rāśi, land-based trees are to be
predicted, whereas if the Navāñśa Dvādaśāñśa Lagna is in a Jalacara Rāśi,
water-based trees are to be predicted.

Sārāvalī 55.19.
The birth of trees is indicated if the Lagna, Sūrya, Bṛhaspati
and Candra are devoid of strength, while others are with
strength. Land resorting Rāśis in the Lagna indicates trees
growing on land, while water resorting Rāśis indicate plants
etc. coming out of water.

Now regarding the number of trees, Ācārya Kalyāṇavarmā states

that the number is denoted by the Rāśis intervening the Lagna and the
Navāñśa Lagneśa. The number can also be the Rāśis intervening between
the Navāñśa Lagna and the Navāñśa Lagneśa. Let us say that the Lagna
is Mīna, and the Navāñśa Lagna Dhanu. The Navāñśa Lagneśa is
Bṛhaspati who is Vṛścika Navāñśa. Then counting from Mīna to Vṛścika,
we arrive at 9, which means that nine is the number of trees sprouted.
Counting from the Navāñśa Lagna to the Navāñśa Lagneśa, the count is
12, which can also be the number of trees.
According to Ācārya Vaidyanātha, however, the trees growing on
land or water is as many as there are Rāśis from the Lagna up to the next
Pṛthvī or Jalarāśi. Now, taking the same example, the Lagna is in Mīna,
from which the next Pṛthvīrāśi is Vṛṣabha, and the next Jalarāśi is Karka.
Denoting that, the number of trees can be 3 (Vṛṣabha) or 5 (Karka). Now,
if the Navāñśa Dvādaśāñśa Lagna denotes a land-resorting tree, then the
count from the Lagna to the Vṛṣabha should be considered. On the other
hand, if the Lagna is in a water resorting Rāśi, the count from Lagna to
Karka should be considered.
Now, Śrī Subrahmaṇya Śāstrī interprets the śloka of Jātaka-
pārijāta in this manner. The lord of the Lagna Dvādaśāñśa is called the
Tarupati, or the lord of the tree (Taru means tree and pati, lord). The
Lagna Dvādaśāñśa should be the Navāñśa Dvādaśāñśa Lagna. If the
Tarupati is away from the Lagna, predict the number of trees by the Rāśis
intervening between the Lagna and the Tarupati. He also quotes
Dasādhyāyī, which states that we should find the Ayurdaya (Piṇḍa, Añśa,
Nisarga etc.) of the Kuṇḍalī. Convert the years, months, and days into
days. The number so arrived should indicate the number of trees or plants.

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 VIYONI JANMA

Sārāvalī 55.24.
Note how many Rāśis away is the Navāñśa Lagneśa from the
Lagna Rāśi. So many are the trees in number to be born.
Similarly, infer by the number denoted between Navāñśa Lagna
and the Graha’s Navāñśa position.

5.3 .3 .1
KIN DS OF T REE S

The nature of the tree should be known from the lord of the
Navāñśa Lagna. The Navāñśa can, however, be that of Kṣetra, Dreṣkāṇa
or Dvādaśāñśa. The table below details the different kinds of trees
corresponding to the different Grahas. Rāhu and Ketu normally do not
feature here because they do not own a Rāśi, according to the texts
mentioned here. However, I have added Rāhu as he is the co-lord of
Kumbha and Ketu, Vṛścika.
Also note Bṛhatparāśara 3.39-40, sūrye janayati sthūlān
durbhagān sūryaputrakaḥ । kṣīropetāṁstathā candraḥ kaṭu
kādyān dharāsutaḥ ।।39।। puṣpavṛkṣaṁ bhṛgoḥ putre gurujñau
saphalā-phalau । nīrasān sūryaputraśca evaṁ jñeyāḥ khagā dvija
।।40।।, which means, Sūrya rules strong trees, Śani useless trees, Candra
milky trees, Maṅgala bitter ones, Śukra floral plants, Bṛhaspati fruitful
ones and Budha fruitless.
Table 21
# Graha Remarks
Ācārya Varāhamihira/ Narada Muni: internally robust trees
1 Sūrya Sūrya is the Kāraka for strength; hence, it governs internally strong
trees, trees used for timber and woodcraft.
Ācārya Varāhamihira/ Narada Muni: milky trees
Candra is the Kāraka for the mother, the nourisher, and the giver of
2 Candra milk; hence, it governs milky trees, such as the rubber tree. The Jala
Grahas Candra and Śukra govern trees full of sap and blossoming.
Jala tattva = feminine energy, and they represent succulent and
nourishing trees.
Ācārya Varāhamihira/ Narada Muni: dry/ thorny trees
Maṅgala is a Krūra Graha and governs over the bitter taste (rasa);
3 Maṅgala hence he governs bitter trees (bitter leaves) such as neem. The good
quality of such trees is that they make great natural insect repellent
and pesticides and cure many ailments. Both Maṅgala and Śani are
highly Krūras; hence, they also govern thorny trees.
Ācārya Varāhamihira/ Narada Muni: fruitless trees
Śukra is the Kāraka for beauty and harmony; it governs over all kinds
4 Budha of beautiful and floral trees. According to Phaladīpikā, Śukra governs
creepers, i.e. those whose stems are weak. This is because Śukra
represents things that are soft and delicate.

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# Graha Remarks
Ācārya Varāhamihira/ Narada Muni: fruit-bearing trees
5 Bṛhaspati Bṛhaspati is the Kāraka for children and the giver of the fruits.
Children are the fruits of marriage when both Maṅgala and Śukra
unite.
Ācārya Varāhamihira/ Narada Muni: flowery or flower-bearing
trees
6 Śukra Budha denotes childhood when the male or female characteristics are
not pronounced. It also governs the foliage. Hence, it governs fruitless
trees, known for their foliage. The plants with colourful leaves used to
decorate interiors are governed by Budha.
Ācārya Varāhamihira/ Narada Muni: ugly or worthless trees
Śani is the Kāraka for misery and weakness. Hence, it governs over
7 Śani those trees that are not useful from the standpoint of wood, fruits,
flower, or leaves. Phaladīpikā states that Śani governs all kinds of
weak trees that need support from others to grow, i.e., those having
weak stems but not creepers.
Narada Muni: mighty trees
8 Rāhu Rāhu governs the mighty śāla (Shorea robusta) tree. It is known for
shedding most of the leaves in the dry season.
Narada Muni: Plants used for psychotropic substances
Nothing has been mentioned for Ketu. I believe Ketu governs all those
plants that make one lose his head and get into an illusionary world,
an altered state of consciousness, i.e., trees used to produce
9 Ketu psychotropics. The key among them are Opium poppy (Papaver
somniferum), Peyote (Lophophora williamsii), Salvia (Salvia
divinorum), Cannabis (Cannabis sativa), Ayahuasca (Banisteriopsis
caapi), Betel nut (Areca catechu), Tobacco (Nicotiana tabacum),
Jimsonweed (Datura stramonium), Coca (Erythroxylum coca) etc.

Bṛhajjātaka 3.7.
Sūrya denotes internally strong trees, Śani ugly ones, Candra
milky trees, Maṅgala dry plants, Budha fruitless, Bṛhaspati
fruitful and Śukra flowery ones, respectively. Candra makes
bright plants and Maṅgala bitter ones.

Nāradapurāṇa 55.39-40a.
Sūrya as Lagneśa denotes trees that are strong internally; Śani
denotes worthless trees; Candra denotes milky trees; Maṅgala
denotes thorny ones; Bṛhaspati denotes fruit-bearing ones, and
Budha denotes fruitless ones. Śukra as Lagneśa denotes flower-
bearing trees; Candra denotes glossy or juicy ones; Maṅgala
denotes pungent ones.

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5.3 .3 . 2
THE DW E LL IN G PL AC E

The place of growth of the trees should be known from Śubha vs

Krūrarāśis. The Śubharāśis denote a favourable place, i.e., where the soil
is fertile, there is abundant water, etc. Whereas the Krūrarāśis denote an
unfavourable place, the soil is less fertile, and water is scarce. The different
Rāśis have their own specific characteristics, which can also be utilized
here, such as Meṣa, mountain, plateau, Vṛṣabha, grassland, Mithuna,
inside a house or a bedroom, Karka, shore of a river or a waterbody, Siṅha,
a jungle, Kanyā, a garden and so on.

Bṛhajjātaka 3.8.
If a Saumya occupies a Krūrarāśi, then a good tree grows in a
bad place; otherwise, it is reversed. The number of trees is
determined by the Añśa elapsed by the Lagneśa.

Nāradapurāṇa 55.40b.
If the concerned Graha is Śubha but located in a Krūrarāśi, the
result would be a good tree growing on bad soil.

We noticed that the quality of the tree is known from the Navāñśa
Dvādaśāñśa Lord (Tarupati), say Sūrya denoting robust tree, Śani useless
shrub etc. Now, the land in which they are growing should be known from
the Navāñśa (of Kṣetra, Dreṣkāṇa, Dvādaśāñśa etc., whichever is
predominant) occupied by the Tarupati. If the Tarupati is in a Śubharāśi,
then the place should be good, soil fertile and so on. Normally, the Saumyas
denote useful trees, and Krūras, less useful ones. Saumyas as Tarupati, in
Śubhakṣetra, indicate that the good trees are growing in a good place and
so on.

Sārāvalī 55.22-23.
If the said Lagneśa in Navāñśa be a Naisargika Krūra being in
the company of a Naisargika Śubha, a sub-standard tree on
excellent land is denoted, while in the case of a Naisargika
Śubha being Lagneśa in Navāñśa and being in the company of a
Naisargika Krūra, the reverse is true, i.e. an excellent tree on
wasteland. If there is a mix in the above Graha descriptions, the
land and the tree born are mixed. Jalatattva Grahas indicate
plants growing in water, while the Grahas resorting to lands
denoting trees growing on earth.

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5.3.4
FURTHER REFERENCES
In the section above, I have mainly covered the indications based
on the ślokas from Bṛhajjātaka and Nāradapurāṇa. And only in a few
places I have referred to Sārāvalī and Jātakapārijāta. Given here are the
principles laid down in Jātakapārijāta and Sārāvalī. After studying the
chapter in detail, it will be a good place to recapitulate the principles again
and solidify one’s understanding.
In this regard, I would like to draw the attention of the readers to
the ślokas of Sārāvalī that gives a detailed account of the creatures born
from the combination of the Candra’s and Lagna’s Dvādaśāñśa Rāśi. The
Dvādaśāñśa referred to here is mainly the Navāñśa Dvādaśāñśa.
At the onset, Ācārya Kalyāṇavarmā states that Catuṣpādas are
also born when Sūrya (one of the 3 Lagnas, Sūrya, Candra and Udaya), is
in a Catuṣpāda Rāśi. Should I say that when Sūrya is in Siṅha Rāśi, then
lions and tigers, i.e., the large canines, are born? Regarding the Lagna and
the Candra, we must note that the Lagna normally denotes whether the
birth is a Catuṣpāda, Dvipāda etc., whereas the specific species is known
from Candra.
Ācārya Kalyāṇavarmā states that (Sārāvalī 55.30-35), when
Sūrya, Candra and the Lagna are strong in a Dvādaśāñśa related to a
Viyoni Rāśi, the birth corresponds to such Dvādaśāñśa. Now, if the Lagna
is in Meṣa, the Candra in Meṣa denotes goats, rams etc. Similarly, Candra
in Vṛṣabha denotes the birth of cow, buffalo; Mithuna, monkey, ape etc.
who have the human form (Dvipāda); Karka, crab, tortoise etc., i.e., four-
legged water-dwelling creatures; Siṅha, tiger, lion, i.e., large carnivores of
the jungle; Kanyā, human beings; Tulā, those resembling human beings;
Vṛścika, snakes, serpents (Sarīsṛpa) etc.; Dhanu, ass, horse, etc., i.e., those
that are used for carrying a load or human beings; Makara, crocodile, hippo
etc. that are found in marshy land; Kumbha, human beings; and Mīna,
fishes of both fresh water and salty water.
It is not worth noting that Candra in Manuṣya Rāśi denotes the
form of humans only, such as Kanyā, Tulā, Kumbha etc. Now, what can we
interpret when the Lagna is in a Catuṣpāda Rāśi, but the Candra is in a
Manuṣya Rāśi. Since Candra shows the physical form of the body, the birth
of a human or a humanoid is indicated, but the Lagna denotes the mental
and intellectual setup. When Candra shows a human birth, but the Lagna
is in a Catuṣpāda Rāśi, it can only mean the birth of an animal in human
form, i.e., the mental setup is like an animal, but the outward appearance
is like a human. A true human should be expected to be born when both
Lagna and the Candra are in Manuṣya Dvādaśāñśa.

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According to Sārāvalī 55.42-50, when Dvādaśāñśa Lagna rises in

Vṛścika, the Kīṭa Rāśi, then depending on Candra’s Dvādaśāñśa, the birth
of snakes, rats, insects, mongoose, scorpions, snakes without poison, deer,
cows etc. should be predicted. The Dvādaśāñśa Lagna in Dhanu indicates
the birth of horses, asses, camels, buffaloes etc. Makara Lagna denotes the
birth of forest animals, like tigers, rhinoceros, swine, wolf, elephants,
śarabha, eagles and the like depending on Candra’s Dvādaśāñśa.
Mīna Lagna denotes the birth of creatures living in deep waters,
like giant fish, whales etc. Meṣa Lagna, having Maṅgala’s dṛṣṭi, denotes
the birth of a goat, ram etc., whereas Vṛṣabha Lagna, having Śukra’s dṛṣṭi,
denotes the birth of cow, bull, buffalo etc.
Now, Sārāvalī mentions that Dhanu Lagna dṛṣṭied by Bṛhaspati,
Meṣa, by Maṅgala, Vṛṣabha by Śukra etc. If the Lagna itself can indicate
birth in different yonis, what is the relevance of the dṛṣṭis of the Grahas?
It should be treated in this manner. If any Catuṣpāda Rāśi is dṛṣṭied by
Bṛhaspati, then the birth of animals denoted by Dhanu should be
considered. Similarly, if Śukra dṛṣṭies the Lagna in a Catuṣpāda Rāśi, then
the creates denoted by Vṛṣabha should be deciphered. If a Rāśi is not
dṛṣṭied by any Graha, then the default characteristics of the Rāśi should
take predominance.
Regarding the dṛṣṭi of the Grahas, do note the principle laid down
by Ācārya Vaidyanātha, who states (Jātakapārijāta 3.6.) the following. If
in a Viyonijanma yoga, the Lagna Rāśi be dṛṣṭied by Śukra, the birth is of
a Catuṣpāda of the Cow kind, when the Lagna is in yuti with or dṛṣṭied by
Śani, the animal is of the Buffalo kind; it is of the Sheep or Goat kind when
there is Rāhu or Ketu in (yutidṛṣṭi) the Lagna. An animal, unlike all these,
takes birth when the Lagna Rāśi abounds with Krūras. Do notice that
Rāhu denote a Sheep and Ketu Goat!

5.3 .4 .1
JĀ TA KA P ĀR I JĀ TA

1. Jātakapārijāta 3.1. If at the time of the birth of any living creature or

of a Praśna regarding it, the Krūra are found to be strong and the Śubha
ones weak, and if one Napuṅśaka Graha (Śani or Budha) is in a Kendra
or aspect the Lagna Rāśi the Daivajña should declare the birth of a living
being similar in form to that indicated by Candra’s Dvādaśāñśa provided
this Dvādaśāñśa belongs to what is called a Viyoni Rāśi (Meṣa, Vṛṣabha,
Karka, Siṅha, Vṛścika, Dhanu Uttarārdha, Makara, or Mīna). क्रूरग्रहैः
सुबनलन र्वाबलैश्च सौम्यैः चिुष्टयगिेि दवेक्षणािा । चतद्रोपगनिरसमागसमािरूपं सत्त्वं वदेद्यादद
वेत्स नवयोनिसंज्ञः ॥१॥ krūragrahaiḥ subalibhirvibalaiśca saumyaiḥ
catuṣṭayagateta davekṣaṇā- dvā । candropagadvira samāgasamāna
rūpaṃ sattvaṃ vadedyādi bhavetsa viyonisaṃjñaḥ ॥1॥

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2. Jātakapārijāta 3.2. Finding that the Krūras are strong and in their
own Dvādaśāñśas while the Saumyas are strengthless and in
Dvādaśāñśas not their own; and finding also that the Lagna Rāśi is a
Viyoni, the Daivajña may announce a Viyonijanma as before, i.e.,
corresponding in form to that indicated by the 12th portion of the Rāśi
occupied by Candra, provided the Rāśi owning the 12th portion in
question is a Viyoni one. पापा बनलिः स्व ागगाः पारक्तये नवबलाश्च शो िाः । लग्नं च
नवयोनिसंज्ञकं दृष्टाऽिानप नवयोनिमाददशेि् ॥२॥ pāpā balinaḥ svabhāgagāḥ pārakye
vibalāśca śobhanāḥ । lagnaṃ ca viyonisaṃjñakaṃ dṛṣṭā’trāpi
viyonimādiśet ॥2॥
3. Jātakapārijāta 3.3. In the body of a Catuṣpāda, Meṣa signifies the
head; Vṛṣabha, the mouth and the dewlap; Mithuna, the forelegs and the
shoulders; Karka, the back; Siṅha, the breast; Kanyā, the sides; Tulā, the
belly; Vṛścika, the anus; Dhanu, the hind legs; Makara, the genital and
scrotum (in a male), Kumbha, the buttocks, and Mīna the tail. दक्रयः नशरो
वक्तिगलो वृिोऽतये पादांसकं पृष्ठोमुरोऽि पार्श्वे । कु नक्षस्त्वपािोऽघ्नतयि मेद्र ुष्कौ
नस्फक्तपुच्छनमत्याह चिुष्पदाङ्गे ॥३॥ kriyaḥ śiro vaktragalo vṛṣo’nye pādāṃsakaṃ
pṛṣṭhomuro’tha pārśve । kukṣistvapāno-’ghnyatha medrabhuṣkau
sphikpucchamityāha catuṣpadāṅge ॥3॥
4. Jātakapārijāta 3.4. By putting together all the strong points, whether
derived from the Lagna Rāśi or the rising Dvādaśāñśa, the presence
therein or the aspect thereon of certain Grahas, the Daivajña should be
able to give out the colours that may be found in the creature born; the
number of the prevailing hues, he should declare suitably to the Grahas
on the Lagna; and as to the streaks on the animal’s back, if any, he may
guess them following the Graha in the 7th Bhāva. लग्नांशकाद्ग्रहयोगेक्षणािा
वणााि् वदेद्बलयुक्ताद् नवयोिौ । दृष्टया समािाि् प्रवदेत्तु संख्यां रेखां वदेत्स्मरसंस्िैश्च पृष्ठे ॥४॥
kriyaḥ śiro vaktragalo vṛṣo’nye pādāṃsakaṃ pṛṣṭhomuro’tha pārśve ।
kukṣistvapāno’ghnyatha medrabhuṣkau sphikpucchamityāha
catuṣpadāṅge ॥3॥
5. Jātakapārijāta 3.5. If the lords of the 4th and the 1st bhavas occupy the
1st and the 4th Bhāvas, respectively, the birth of a Catuṣpāda may be
possible. The birth of a Catuṣpāda may Similarly happen when the
Lagneśa and the ruler of the 4th Bhāva are in yuti with Rāhu and Ketu.
देहाम्बुगौ सुखाङ्गेशौ विुष्पाज्ििं वेि् । देहेशे सुखपे वाऽनहके िुयुक्ते पशोजानिः ॥५॥
dehāmbugau sukhāṅgeśau vatuṣpājja-nanaṃ bhavet । deheśe sukhape
vā’hiketuyukte paśorjaniḥ ॥5॥
6. Jātakapārijāta 3.6. If in a Viyonijanma yoga, the Lagna Rāśi be dṛṣṭied
by Śukra, the birth is of a Catuṣpāda of the cow kind, when the Lagna is
in yuti with or dṛṣṭied by Śani, the animal is of the buffalo kind; it is of
the sheep or goat kind when there is Rāhu or Ketu in (yutidṛṣṭi) the
Lagna. An animal, unlike all these, takes birth when the Lagna Rāśi
abounds with Krūras. अि ग्रहनवशेिक्षणाददिा पशुनवशेिजनिः । मक्रेनक्षिे गोजििं
मनहष्यार्का युिेनक्षिे । हुके िुयुक्ते मेिः पापाढ्येऽतयपशोजनिः ॥६॥ atha
grahaviśeṣakṣaṇādinā paśuviśeṣajaniḥ । śkrekṣite gojananaṃ

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mahiṣyārkiyutekṣite । rāhuketuyukte meṣaḥ pāpā-ḍhye’nyapaśojaniḥ ॥

6॥
7. Jātakapārijāta 3.7. When the Udaya Dreṣkāṇa is a Pakṣi Dreṣkāṇa14 or
when the rising Dvādaśāñśa is that of a Cararāśi or Budha’s Rāśi and
has a strong Graha in it, land or water birds may come into existence.
According to the rising Dreṣkāṇa and the Dvādaśāñśa in the three cases
are occupied, if not dṛṣṭied, by Śani or Candra. अि स्िलाम्बुजनियोगकरी
ग्रहनस्िनिः । खगे दृकणे बलसंयुिेि वा ग्रहेण युक्ते चर ांशकोदये । बुधांशके वा नवहगाः
स्िलाम्बुजाः शिैश्चरेतिीक्षणयोगसं वाः ॥७॥ atha sthalāmbujaniyogakarī
grahasthitiḥ । khage dṛkaṇe bala saṃyutena vā graheṇa yukte
carabhāṃśakodaye । budhāṃśake vā vihagāḥ sthalāmbujāḥ śanaiścaren
dvīkṣaṇayoga saṃbhavāḥ ॥7॥
8. Jātakapārijāta 3.8. With the Lagna, Candra, Bṛhaspati and Sūrya all
devoid of strength, the Daivajña may announce the springing of trees.
Whether they spring in land or water is to be decided from the character
of the rising Dvādaśāñśa, i.e., from the fact of its belonging to a Pṛthvī or
Jalarāśi. The trees growing on land or water is as many as there are
Rāśis from the Lagna up to the next Pṛthvī or Jalarāśi.
होरेतदुसूरररनवन र्वाबलैस्िरूणां िेयस्िले िरु ुवोऽशकृ िः प्र ेदः । लग्नाद्ग्रहः स्िलजलक्षापनिस्िु
यावांस्िावति एव िरवः स्िलिोयजािाः ॥८॥ horendusūri ravibhir vibalaistarūṇāṃ
teyasthale tarubhurvo’śakṛtaḥ prabhedaḥ । lagnādgrahaḥ
sthalajalarkṣapatistu yāvāṃstāvanta eva taravaḥ sthalatoyajātāḥ ॥8॥
Notes: If the Tarupati (lord of vegetation), i.e., the ruler of the Lagna
Dvādaśāñśa is away from the Lagna, predict the number of the trees by
the Rāśis intervening the Lagna and the Tarupati. According to
Dasādhyāyī, the following is the rule. Find the Ayurdaya of the Kuṇḍalī.
Convert the years, months, and days into days. The number calculated
will indicate the number of trees or plants.
9. Jātakapārijāta 3.9. Sūrya generates inwardly strong trees; Śani
produces such as are unsightly. Candra gives birth to those that arc
sappy. Maṅgala brings forth thorny ones. Bṛhaspati and Budha produce
respectively fruit-bearing and fruitless trees. Śukra ushers into the world
those that merely blossom but bear no fruit. We have to say again that
Candra makes his trees oily, and those produced by Maṅgala have
strongly scented boughs. अि रर्व्ादीिां वृक्षनवशेिजनिकारणिा । अतिःसाराि् जियनि
रनवदुा ुागाि् सूयासूिुः क्षीरोपेिांस्िुनहिदकरणः कण्टकाढ्यांश्च ौमः । वागीशज्ञौ सफलनवफलाि्
पुष्पवृक्षांश्च शुक्रः निग्धानितदुः कटुकनवटपाि् ूनमपुिस्िु ूयः ॥९॥ atha ravyādīnāṃ
vṛkṣaviśeṣajanikāraṇatā । antaḥsārān janayati ravirdur-bhugān
sūryasūnuḥ kṣīropetāṃstuhinakiraṇaḥ kaṇṭakāḍhyāṃśca bhau-maḥ ।
vāgīśajñau saphalaviphalān puṣpavṛkṣāṃśca śukraḥ snigdhāninduḥ
kaṭukaviṭapān bhūmiputrastu bhūyaḥ ॥9॥

According to Varāhamihira, the Pakṣi Dreṣkāṇas are Mithuna 2, Tulā 2, Siṅha 1, and
14

Kumbha 1.

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10. Jātakapārijāta 3.10. When the Graha presiding over the birth of a tree,
being Śubha, is in the Krūrarāśi, it generates a good tree in a bad place.
The result is reversed when the condition is reversed. That is, if the tree
producing Graha, being Krūra, occupies a Śubharāśi, a bad tree spring
up in good soil. The number of trees of the kind spoken about before is
the number of Dvādaśāñśas reckoned from the Graha’s own Dvādaśāñśa
last occupied by it up to the alien one which it now occupies. शु ोऽशु क्षे
रुनचरं कु ूनमजं करोनि वृक्षं नवपरीिमतयिा । परांशके िावनि नवच्युिः स्वकाद् वनति
िुल्यास्िरवस्ििानवधाः ॥१०॥ śubho’śubharkṣe ruciraṃ kubhūmijaṃ karoti
vṛkṣaṃ viparītamanyathā । parāṃśake thāvati vicyutaḥ svakād bhavanti
tulyāstaravastathāvidhāḥ ॥10॥

5.3 .4 . 2
SĀ RĀ V AL Ī

1. Sārāvalī 55.1. Acharya Kanaka’s school of thought dealing with ‘Viyoni

Janma’ is narrated in this Adhyāya for the pleasure of the Daivajñas and
the common folk.
2. Sārāvalī 55.2. Lord Brahmā created this Universe at a time when
Karka was ascending with its Lord and dṛṣṭied by Bṛhaspati, while the
other 5 Grahas were in their own Rāśis. Should one have a similar
Janmakuṇḍalī, he rules over the three worlds enjoying the company of
the celestial dames.
3. Sārāvalī 55.3. The Science of Jyotiṣa delineates the immovable and the
movable through respective differences in time, omens, form etc.
4. Sārāvalī 55.4-5. If all the Krūras are with strength, while Saumyas are
bereft of it, one of the Viyoni be Rāśis ascending with Budha and Śani be
in Kendras, or dṛṣṭied by the Lagna, the birth is of a creature other than
a human being. The birth corresponds to the Dvādaśāñśa of the Lagna,
or of Candra prevailing at Ādhāna, or Janma.
5. Sārāvalī 55.6-9. The sages have explained the hue, form etc., of the
Viyoni Janma based on Graha yutidṛṣṭi, which I narrate below. The
Kālapuruṣa signifies the several limbs of non-human species, as under:
Meṣa face, Vṛṣabha neck, Mithuna and Mīna shoulders and
forelegs, Karka and Kumbha back, Siṅha and Makara forelegs,
Kanyā and Dhanu hind legs, Tulā anus and Vṛścika tail and
genital. The right-side limbs are denoted by Rāśis Mithuna to Tulā,
while the left side by Rāśis Vṛścika to Mīna.
6. Sārāvalī 55.10-12. The strongest Rāśi or the Navāñśa ascending
indicate the hue of such birth. If the Lagna has a strong Graha in it, the
hue of the animal and the wounds on its body correspond to such Graha.
If a Graha is in its own Rāśi/Navāñśa, such effects are pure, while the
one in other’s Rāśi/Navāñśa gives a rough version of the hue. The animal
has a mark on its back corresponding to the hue of the Graha in the 7th
House, or the one aspecting the 7th House. If there are many related

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thus, the hues of the mark are equally many, the prime effects being
from the strongest of the lot.
7. Sārāvalī 55.13-14. The hue of the animal based on the occupant of the
Lagna is Bṛhaspati yellow, Candra white, Śukra variegated,
Sūrya/ Maṅgala red, Śani black, and Budha grass green. If the
Graha aspecting the Lagna be in its own Rāśi and other’s Navāñśa, or
vice versa, the hue obtainable is golden.
8. Sārāvalī 55.15-16. The Graha in the Lagna can give such hue
corresponding to the phenomena it is influenced by, viz. Parigha, Indra
Dhanush (rainbow), cloud, Pariveṣa (halo) etc. Otherwise, the Graha give
the hue due to its nature alone.
9. Sārāvalī 55.17-18. If the Lagna has in it a Pakṣi Dreṣkāṇa, or a Cara
Navāñśa, or Mithuna/Kanyā Navāñśa and has Śani’s dṛṣṭi, birds residing
on lands are born. In a similar case, the dṛṣṭi of Candra denotes the
births of birds dwelling in water. If a water-resorting Rāśi is on the
Lagna dṛṣṭied by a strong Graha, birds related to water are born.
Similarly, land resorting Rāśis dṛṣṭied by strong Grahas indicate birds of
land. The hue of the bird corresponds to the Graha concerned.
10. Sārāvalī 55.19. The birth of trees is indicated if the Lagna, Sūrya,
Bṛhaspati and Candra are devoid of strength, while others are with
strength. Land-resorting Rāśis in the Lagna indicate trees growing on
land, while water resorting Rāśis indicate plants etc. coming out of
water.
11. Sārāvalī 55.20-21. If the Lord of rising Navāñśa is Sūrya, trees (or
plants) with the hard or strong trunk is born. Candra denotes ones milky
and soft; Bṛhaspati fruitful, Maṅgala bitter and thorny, Śani
unproductive and useless (to humankind); Śukra the ones yielding
flowers and Budha unfruitful.
12. Sārāvalī 55.22-23. If the Lagneśa in Navāñśa be a Naisargika Krūra
being in the company of a Naisargika Śubha, a sub-standard tree on
excellent land is denoted, while in the case of a Naisargika Śubha being
Lagneśa in Navāñśa and being in the company of a Naisargika Krūra,
the reverse is true, i.e. an excellent tree on wasteland. If there is a mix in
the above Graha descriptions, both the land and the born are of a mixed
nature. Jalatattva Grahas indicate plants growing in water, while the
Grahas, resorting to lands, denote trees growing on earth.
13. Sārāvalī 55.24. Note how many Rāśis away is the Navāñśa Lagneśa
from the Lagna Rāśi. So many are the trees in number to be born.
Similarly, infer by the number denoted between Navāñśa Lagna and the
Graha’s Navāñśa position.
14. Sārāvalī 55.25-26. Viyoni Janma is indicated if Saumyas are in their
own Navāñśa being bereft of strength, while Krūras with strength are in
their own/other Krūras’ Navāñśas. Such birth is destroyed if the said
Navāñśa Lord occupies a weak Graha’s Rāśi, is Grahayuddha parājita,
and is subjected to Krūra yutidṛṣṭi.

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15. Sārāvalī 55.21. Explained now are four kinds of Viyoni Janma, viz.
those born of seeds (like plants, trees etc.), those born of the womb (like
quadrupeds etc.), those born in dirty places (like mosquitoes etc.) and
those born of eggs (snakes, birds and the like). These are based on Graha
yoga etc., at birth.
16. Sārāvalī 55.28-29. A Catuṣpāda is born if Sūrya is in a Catuṣpāda Rāśi,
while a weak Graha is in a weak Rāśi. I have explained the relative rules
in a concise and general manner. Now told is something interesting and
detailed.
17. Sārāvalī 55.30-35. Should Sūrya, Candra and the Lagna be strong in a
Dvādaśāñśa related to a Viyoni Rāśi, the birth corresponds to such
Dvādaśāñśa. If Candra is in Meṣa Dvādaśāñśa in Meṣa Lagna, the birth
of goats, rams etc., take place. The other Dvādaśāñśas related to Meṣa
Lagna give the following effects: Vṛṣabha cow, buffalo; Mithuna akin to a
human being (like monkeys, apes etc.); Karka crab, tortoise etc., Siṅha
tiger etc., Kanyā human beings; Tulā resembling human beings, Vṛścika
snakes etc. Dhanu asses, horses, Makara, Kumbha and Mīna,
crocodiles, human beings and fishes. Similarly, one can decipher trees,
grass etc. Just as the various Dvādaśāñśas of Meṣa have been described,
the effects for other Rāśis can also be understood.
18. Sārāvalī 55.36-37. The Dvādaśāñśa effects of the Viyoni Janma depend
on the first Dvādaśāñśa of a Rāśi, and the remaining Dvādaśāñśa should
be understood based on the first division cited. Just as a Ubhayarāśi with
male Navāñśa causes the birth of twins in the case of human beings, in
the case of other births Puruṣa Grahas in the first Dvādaśāñśa being in
Ubhayarāśi etc., the number of births be decided.
19. Sārāvalī 55.38-40. In the case of a living being yielding multiples at a
time (like snake, hen, bitch etc.), the number of births depends on
Dvādaśāñśas past. Male/female should be decided by the Dvādaśāñśas
distributed in such Rāśis. If the Lagna is tenanted by
Candra/Śani/Budha, tortoises etc., yield such a number equalling the
Dvādaśāñśas elapsed. Śukra, Maṅgala, Candra, or Śani being with
strength denote Sattva, Rajas and Tamoguṇa of the births according to
the Añśas.
20. Sārāvalī 55.41. The birth is unnatural when the Graha denoting
Viyonijanma occupies other Navāñśas than its own.
21. Sārāvalī 55.42-44. When Vṛścika ascends with a Dvipāda Navāñśa birth
of snakes, rats, insects, mongoose, scorpions, snakes without poison,
deer, cows etc. take place.
22. Sārāvalī 55.45-46. The divisions of Dhanu with aspects from Bṛhaspati
denote the birth of horses, asses, camels, buffaloes etc.

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23. Sārāvalī 55.47-48. Makara and its Añśas indicate the birth of forest
animals, like tigers, rhinoceros, swine, wolves, elephants, śarabha15,
eagles and the like.
24. Sārāvalī 55.49. Mīna and its Añśas enjoying Bṛhaspati’s dṛṣṭi relate to
creatures living in deep waters, like giant fish, whales, etc.
25. Sārāvalī 55.50. Meṣa and its Añśas with Maṅgala’s dṛṣṭi portend births
of goat, ram etc., while Vṛṣabha and its divisions with Śukra’s dṛṣṭi
denote cow, bull, buffalo etc.
26. Sārāvalī 55.51. Thus, must be deduced the possibility of births of the
various creatures depending on the Lagna Rāśi with dṛṣṭi of its own Lord
and the Añśas of the Lagna Rāśi.
27. Sārāvalī 55.52. If a Rāśi resorting to towns/villages (like Mithuna)
Lagna with Navāñśa of Siṅha/Vṛścika/Makara, such animals, though
wild, as bred in villages or townships (like elephant, bear etc.) take their
birth.
28. Sārāvalī 55.53. In the process, Navāñśas of land-resorting Rāśis
indicates the births of creatures moving on land and water-resorting
Rāśis, creatures dwelling in water.
29. Sārāvalī 55.54. If Tulā is the Lagna dṛṣṭied by Śukra, a Dreṣkāṇa of
Tulā denotes the birth of parrots, flaming, partridge etc.
30. Sārāvalī 55.55. Peacock, cockerel, francolin, partridge, a turtledove, and
birds living on raindrops are born if Siṅha rises with Sūrya’s dṛṣṭi and
various own Añśas.
31. Sārāvalī 55.56. If a Sthirarāśi dṛṣṭied by Śani obtaining various Añśas
of the same classifications rises, “births” (commencement) of temples,
houses, choultries16 etc. begin. As explained earlier, the colour, structure
etc., must be judged with the help of aspecting Grahas.

15 Śarabha apart from meaning an elephant also denotes a fabulous eight-legged animal
said to be stronger than even a lion. According to Wikipedia, Śarabha is a part-lion and
part-bird beast in Hindu history, who, according to Sanskrit literature, is eight-legged and
more powerful than a lion or an elephant, possessing the ability to clear a valley in one
jump. The Śarabha Upanishad of the Atharva Veda, many Puranas and the Śaiva Agamas
narrate that god Śiva assumed the Avatar of Śarabha to pacify lord Nṛsiṁha, the Avatāra of
lord Viṣṇu. This form is popularly known as Śarabeshvara. The Vaishnavas refute the
portrayal of Nṛsiṁha as being subdued by Śiva-Śarabha and regard Śarabha as a name of
Lord Viṣṇu. Another tale narrates that Viṣṇu assumed the form of the ferocious
Gaṇḍabheruṇḍa bird-animal to combat Śarabha, in which Śarabha released his invincible
Śakti, known as Pratyaṅgirā Devi to destroy Gaṇḍabheruṇḍa. Gaṇḍānta.
16 Choultry is a resting place, an inn for travellers, pilgrims, or visitors to a site, typically

linked to Hindu, Jain, and Buddhist temples. They are also referred to as chottry, choultree,
chathra, choltry, chowry, chawari, chawadi, choutry, chowree or tschultri.

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5.3.5
CASE STUDIES
Here are two case studies, one is the birth of a human being, and
another is the birth of a calf. The reason for giving an example of a
Manuṣya Janma is to show that this is a useful tool for correcting the birth
time. If someone is born as a human, there must be indications for that in
the Kuṇḍalī. Therefore, I firmly believe that the principles for Viyoni
Janma can be used for birth time rectification in humans.

5.3 .5 .1
BI RTH OF A H UM A N

I have used Swami Vivekananda’s case to demonstrate applying

the principles of Manuṣya Janma. Swamiji’s available birth time is 06:33
LMT Kolkata, on 12 January 1863 at Astro.com and the Rodden rating is
AA, which means that the birth time is accurate. After applying the
rectification rules of Nakṣatra Śuddhi, Tattva-Antartattva, Prāṇapada and
Kunda correction, I found that he must have been born between 06:22:44
to 06:23:18 LMT in Vāyu Ākāśa when the Sūryodaya was at 06:42:31.66
LMT.
Sūrya’s position at birth was between 8s 29:18:25.89 to 8s
29:18:27.34, and Lagna’s position was 8s 23:22:28.3 to 8s 23:30:50.35. The
Lagna Navāñśa is Vṛścika, and Prāṇapada Navāñśa Karka, in 9th from the
Lagna Navāñśa. The Sṛṣṭi Ayanāñśa is 22:3:28.4. This is determined by
adding 00:06:48.757 to traditional Lahiri in Jagannath Horā Software.
The following table shows the dignity of the Grahas in the
Dvādaśāñśa Kuṇḍalī. We notice that Bṛhaspati, Śukra, Budha and Candra
are all well placed in the Kuṇḍalī, which is a requirement for a Manuṣya
Janma. The Lagna is in Kanyā, which is Manuṣya Rāśi, but Candra is in
Jalacara Dvādaśāñśa, Mīna. Then why was he born Manuṣya? Because
Lagna was in a Manuṣya Dvādaśāñśa. But, wait! Should we determine the
birth Yoni from the Kṣetra Dvādaśāñśa or Navāñśa Dvādaśāñśa?
Table 22

# Graha Dvādaśāñśa D12 Dignity Kendra etc. Manuṣya etc.

1 Bṛhaspati Vṛścika Mitra Apoklima Kīṭa
2 Śukra Mīna Ucca Kendra Jalacara
3 Budha Vṛṣabha Mitra Apoklima Catuṣpāda
4 Candra Mīna Mitra Kendra Jalacara
5 Sūrya Vṛścika Mitra Apoklima Kīṭa
6 Maṅgala Mithuna Śatru Kendra Manuṣya

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# Graha Dvādaśāñśa D12 Dignity Kendra etc. Manuṣya etc.

7 Śani Kumbha Sva Apoklima Manuṣya

Let us delve into the Navāñśa Dvādaśāñśa Kuṇḍalī. We notice that

in the given time range when we move the 06:23:11, the Lagna is in Dhanu.
We know that Dhanu Pūrvārdha is a Manuṣya Rāśi, which means that he
could be born as a Manuṣya. However, Candra is in Siṅha Navāñśa
Dvādaśāñśa, and Candra moves to Kanyā Navāñśa Dvādaśāñśa only at
06:51. This is way after the recorded birth time and far from the acceptable
time range based on our correction.
Therefore, we cannot accept it. Now, could it be that, when the
Lagna is in Manuṣya Rāśi, and Candra is in a Catuṣpāda Navāñśa
Dvādaśāñśa, a human can be born? I think it is possible. Because the Yoni
(species) is dependent on the Lagna, what form of the body in the yoni is
denoted by Candra. Therefore, if the Yoni is Manuṣya, and Candra is in
Catuṣpāda Navāñśa Dvādaśāñśa, it can mean the birth of a Human, who
is of the form of a lion, i.e., a lion among the Humans.
I think it is not wrong to describe him as a lion among humans, as
his influence on the world is immense. In the Navāñśa Dvādaśāñśa, we
notice that the Lagna is Dhanu, and Budha is in a Kendra in Uccarāśi.
This could have indicated a Viyoni Janma if Lagna was not in the Dhanu
Pūrvārdha. Budha is also Ucca, and with Sūrya, forming a powerful
Dharmakarmādhipatya yoga, showing his sharp intellect and the influence
of his intellect over the world.
When we talk about Dvādaśāñśa, it can be anyone among Kṣetra
Dvādaśāñśa, Dreṣkāṇa Dvādaśāñśa, and Navāñśa Dvādaśāñśa. In the
Dreṣkāṇa Dvādaśāñśa, we notice that Lagna is in Dhanu Pūrvārdha
(10:03:52.24) and Candra is in Kanyā. Budha is in Kendra to both Lagna
and Candra, in Mithuna Rāśi, in Sva Rāśi, but it did not show Viyoni
Janma because Lagna and Candra are in Manuṣya Rāśi. Śani has dṛṣṭi on
neither Lagna nor Candra.
The point here is that there are few possibilities, and it might be
difficult to use this method solely to rectify a Kuṇḍalī. But within a short
time frame, which is the case here, i.e., between 06:22:44 to 06:23:18 LMT.
The time we arrived through this validation was 06:23:11 LMT. The
computation is extremely sensitive to the Ayanāñśa, and Sūryodaya time,
which affects the Janma Vighaṭika, and Prāṇapada computation.
Therefore, to replicate this computation, I suggest please use the Ayanāñśa
and Sūryodaya time mentioned here.
Now, let us check the strength of the Saumyas in the Dreṣkāṇa
Dvādaśāñśa Kuṇḍalī. Candra and Śukra are in Saumya Añśa, that of
Kanyā. Budha is in Sva Añśa, Mithuna, and Bṛhaspati is in Kumbha Añśa,
which Ācārya Varāhamihira considers a powerful position for Bṛhaspati.

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In a Manuṣya Jātaka, it is enough to have the Saumyas endowed with

strength and the Lagna/Candra in Manuṣya Añśa, but the Krūras need not
be powerless. In the Kuṇḍalī, Śani is in Vṛṣabha Añśa, which is Mitra Añśa,
Sūrya is in Karka, also a Mitra Añśa, and Maṅgala is in Sva Añśa, Vṛścika.
Let us come back to the Dvādaśāñśa Kuṇḍalī again. We notice that
all Grahas, excluding Maṅgala, are dignified in the Kuṇḍalī, but among the
Saumyas, at least one Graha is in a Uccarāśi, in a Kendra, which is Śukra.
This indicates that Śukra is the most predominant in determining birth
characteristics. Śukra is a Dvipāda Graha, indicating the birth of a
knowledgeable person. The Mīna Rāśi is the Rāśi of the Mahāpuruṣa or
Maharṣi.
The two Krūras, Śani and Maṅgala, who normally denote the birth
of a Catuṣpāda, are in Manuṣya Rāśis. If the Krūras, who normally indicate
the birth of an animal, indicate the birth of humans, then the birth must
be of a human being. Now, according to Ācārya Varāhamihira, the
characteristics or yoni of birth should be divined from Dvādaśāñśa Candra.
Candra is conjunct a Dvipāda Graha; therefore, that indication must
prevail over his location in Mīna Rāśi, which is Jalacara.
Therefore, the birth must be of a Great Tapasvī, a Great yogi, as
Śukra is the greatest Tapasvī among all, and he is in Mīna Rāśi, the Rāśi
of the Maharṣis. Śukra and Candra are in Yama Dvādaśāñśa, which means
one is a master of controlling of senses, as Yama represent restraint on
one’s senses.

5.3 .5 .2
BI RTH OF A B UL L

Here is the Kuṇḍalī of the calf. The calf was born in Almora on May
16, 2020, and the details are kindly provided by Śrī Umeshchandra Singh
Bisht, Badgal Rautela, Almora, on my Facebook page17 on 2nd June 2020.
The precise coordinates are 79°35’09.0” E and 29°37’55.3” N. The original
birthtime provided was 08:00 IST but based on the principles laid down for
a Viyoni Janma, I rectified the time to 07:48 IST. The Ayanāñśa is
20:15:20.93 and the Sūryodaya is 5:18:28 IST.

17 https://www.facebook.com/srivarahamihira

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 VIYONI JANMA

We notice that at that time, the Prāṇapada is in the 10th from the
Navāñśa Lagna (Kanyā), indicating a Catuṣpada Janma. Although the
classical texts, Bṛhajjātaka, Jātakapārijāta, Nārada Saṅhitā, Sārāvalī etc.
state that the Viyoni Janma should be seen from the Dvādaśāñśa, in my
research I found that the Dvādaśāñśa is not of the Kṣetra Kuṇḍalī (D1) but
the Navāṃśa.

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One of the conditions is that the Lagna should be in Catuṣpada

Rāśi; we notice that the given time gives us Kanyā and Tulā Dvādaśāñśa,
which is fit for Manuṣya Janma. To move Candra to a Catuṣpada
Dvādaśāñśa, which is Siṅha, we got to move the time quite a bit, which is
not in the acceptable range.
However, in the Kuṇḍalī, in Navāñśa Dvādaśāñśa, Candra is in
Catuṣpāda Rāśi, i.e., Siṅha, and Lagna is in Vṛṣabha, which indicate the
birth of a cow, bull etc. It is a male calf because the Lagneśa Śukra is
conjunct with Bṛhaspati, indicating a male.
Also, the calf’s complexion should be seen from the Lagna or
Navāñśa Lagna, which has more Graha. Navāñśa has Maṅgala, hence
stronger. Maṅgala indicates a ruddy complexion, and the calf’s skin colour
is reddish. Having said that, the calf is strong because Lagna has Rāhu,
and Lagneśa Budha is in a Mitra Rāśi in the 12th with a Mitra Graha Śukra
and dṛṣṭied by Bṛhaspati from the 8th. However, the calf shall be difficult
to control when it grows up because of a strong mood because of a yuti of a
Vakrīgraha and aspect of another Vakrīgraha. The 8th house has the 8th
lord Śani conjunct with Bṛhaspati, which strengthens the 8th house. The
owner of the calf confirmed it.
The owner of the calf is to be seen from the 10th house. The 10th lord
is Bṛhaspati, who is Vakrī and is in the 8th house with the 8th lord, who is
also Vakrī. Now, Vakrī Nīca Graha attains strength according to the
classical texts, but Shubha Vakrī Graha in a Dusthāna in the 8th is not
considered good. This shows health troubles or some chronic illness.
Bṛhaspati is also subjected to Pāpakartari, indicating financial troubles as
well. Anyway, these are overall indications only. Nothing can be said with
certainty unless the Kuṇḍalī of the owner is also seen.
Before ending this section, note that the condition of Viyoni, which
is Saumyas must be weak, Krūras must be strong, and the Lagna should
have Budha/Śani in a Kendra, or Lagna is dṛṣṭied by Budha/Śani. We have
in D9*D12, Śukra and Bṛhaspati are in Krūrarāśis, Candra is with
inimical Budha in a Krūrarāśi as well. Mangala is in a Saumya Rāśi, Śani,
Sūrya and Ketu are in Saumya Rāśi, and Budha is in a Kendra to the
Lagna. Śani does not aspect the Lagna, but from Candra Lagna, Budha is
in the Lagna, and Candra Lagna has dṛṣṭi from Śani. Therefore, several
conditions point towards the birth of a Viyoni.

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5.4
PRINCIPLES OF NAMING

N
ame is the result of the first tangible interaction of the eternal
soul with the current human birth in the world of Maya. The
name gives us our identity and individuality. When someone
calls us by our name, it fills the caller’s mind with a unique
perception about ourselves. The perceptions are subjective and remarkably
unique, making the person interact with us uniquely. This is a common
occurrence that a person might have more than one name in the home,
among friends and in the work circle. However, depending on the name one
uses, these manifest unique experiences.
We would not be much concerned if the name had only defined
unique images in the caller’s mind. But it is not limited only to that. The
results we accrue in society are the results of our numerous interactions
with it. Therefore, it is important to know what our name has in store. This
knowledge shall also empower us to change our name when necessary, to
make the vibrations of the name positive in our life. Therefore, we should
keep the name of a newborn not arbitrarily but based on the well-grounded
principle of Jyotiṣa so that life can be fruitful and prosperous.

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5.4.1
THE AKṢARAS
The alphabets are called Akṣaras in Sanskrit, which means
indestructible. “kṣara” means to decay, and the prefix “a” indicates
negation. When “a” is added before “kṣara”, it means something that does
not decay with time, i.e., indestructible. This is called such because, for the
follower of Sanātana Dharma, all the vibrations in this entire universe are
encapsulated in the Akṣaras. These Akṣaras are not mere symbols but
represent the essence of the universe. We are connected with the universe
mysteriously, although we do not realize this. The same vibrations that
manifest the universe also vibrate within us, manifesting everything
around us.
The connection can be realized by understanding the Akṣaras. Our
mystical connection with the universe can be reflected through the
depiction of the Kuṇḍalinī Cakras, where each Cakra governs certain vital
functions within the body. These functions are also seen when the universe
is personified (Kālapuruṣa). When mindful, we realize that all the acts we
perform, such as eating, moving, living, dying, etc., are all performed in the
universe. A detailed study of the Kuṇḍalinī Cakra reveals that there are
multiple petals in each of the Cakras, and each petal is associated with a
specific vibration. What is remarkable here is that an Akṣara mapped to
each petal of the Cakras.
In the Mūlādhāra Cakra, we notice
that the predominant sound of this Cakra is
laṁ (लं), while it is also associated with four
more sound vibrations vaṁ (वं) saṁ (सं), śaṃ
(शं) and ṣaṁ (ष)ं . Mūlādhāra Cakra governs
our Instinct, sensuality, security, survival,
and stability. The various matters governed
by this cakra are manifested by the five
Akṣaras mapped to his. In the same manner,
the Akṣaras are associated with all the
Cakras. But strengthening the vibrations of
a certain Akṣara, one should be able to alter the circumstances around
them. This is a profound science, and I am least qualified to say much about
this. Probably the masters can say a lot about them.
Given below are the Kuṇḍalinī Cakras and the Akṣaras associated
with them. The Akṣaras mentioned in the centre of the Cakras are the
Bījākṣara (seed mantras) for the Tattvas. For instance, laṁ (लं) is
associated with Pṛthvī Tattva, vaṁ (वं) is associated with Jala Tattva etc.

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Table 23

Kuṇḍalinī Predominant
# Akṣaras Key Characteristics
Cakra Tattva
Bījākṣara: laṁ (लं).
Mūlādhāra Instinct, sensuality,
Pṛthvī Other Akṣaras: vaṁ
1 security, survival,
Root Cakra Tattva (वं) saṁ (सं), śaṃ (शं) stability
ṣaṁ (िं).
Sex hormones,
Bījākṣara: vaṁ (वं). genitourinary system,
adrenals, reproduction,
Svādhiṣṭhāna Other Akṣaras: baṁ
Jala relationships, creativity,
2 (बं) bhaṁ ( ं), maṁ
Sacral Cakra Tattva basic emotional needs,
(मं) yaṁ (यं), raṁ (रं), pleasure, enthusiasm,
laṁ (लं). passion, addictions,
violence
Bījākṣara: raṁ (रं). Metabolic, digestive
Other Akṣaras: taṁ systems, pancreas,
adrenal cortex,
(िं), thaṁ (िं), daṁ
Maṇipura Agni digestion, conversion of
3 (दं), dhaṁ (धं), naṁ
Solar Plexus Tattva food into energy,
(िं), paṁ (पं), phaṁ personal power, fear,
(फं ), ḍaṁ (डं), ḍhaṁ anxiety, introspection,
(ढं), ṇaṁ (णं). expansiveness, growth

Bījākṣara: yaṁ (यं).

Other Akṣaras: kaṁ Immune system,
(कं ), khaṁ (खं), jaṁ endocrine system,
Anāhata compassion, tenderness,
Vāyu (जं), jhaṁ (झं), ṅaṁ
4 unconditional love,
Heart Cakra Tattva (ङं ), caṁ (चं), chaṁ equilibrium, rejection,
(छं), jaṁ (जं), jhaṁ well-being, circulation,
(झं), ñaṁ (ञं), ṭaṁ (टं), spirituality, devotion
ṭhaṁ (ठं ).
Bījākṣara: haṁ (हं).
Other Akṣaras: aṁ
(अं), āṁ (आं), iṁ (इं), Communication,
īṁ (ईं), uṁ (उं ), ūṁ expression, thyroid
Viśuddha Ākāśa
5 (ऊं), ṛṁ (ऋं), ṝṁ (ॠं), hormone, growth and
Throat Cakra Tattva
lṛṁ (लृं), lṝṁ (लं), eṁ maturity, Independence,
(एं), aiṁ (ऐं), oṁ (ओं), lucid dreaming
auṁ (औं), aṁ (अं),
aḥṁ (अःंं).
Pineal and pituitary
gland, melatonin
Bījākṣara: om (ॐ). hormone, vision, sleep,
Ajñā
6 - Other Akṣaras: haṁ and wakefulness,
Third Eye balancing higher and
(हं), kṣaṁ (क्षं).
lower selves, self-trust,
intuition

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Kuṇḍalinī Predominant
# Akṣaras Key Characteristics
Cakra Tattva
Beyond the Akṣaras. Endocrine system,
This is where all the central nervous system,
Sahasrāra Akṣaras cease to hypothalamus, universal
7 - exist, and the consciousness, unity,
Crown Cakra manifested universe awareness of self, vis-à-
disappears into the vis the supreme
unmanifested one. consciousness

The Akṣaras represent the sound vibrations within everything

manifested in this universe. All Jīva (living matter), Mūla (vegetative
matter) and Dhātu (non-living matter) have some sound vibrations, which
interact among each other, giving rise to the experiences. When we as
individuals interact with another individual, or for that matter, a plant,
animal, or non-living matter, at a deep level, we interact with the sound
vibrations within them. Various objects in this universe may appear
disconnected, but they are, in fact, connected by the invisible sound
vibrations.
Sound unites everything in the universe and gives rise to a unified
law that governs and guides everything around us. We need something to
codify this universal principle, which the Akṣaras accomplishes. Therefore,
the Akṣaras are not merely the means of communication or glyphs telling
us how certain sounds must be pronounced; they are much more. They are
methods and tools to uncover the hidden, mystical, connected energy that
prevails everywhere. That which connects everything and gives rise to
experiences that we undergo. It reflects the quality of our consciousness
and helps us understand the vibrations within us and the aura
surrounding us.
To step into the mystical domain of vibrations and auras, we must
thoroughly understand the Akṣara system (alphabet system) that our
sages left us. These are not created by individuals but are revealed to the
minds of the enlightened ones. The Akṣaras and an entire language based
on them relate to the quality of time, the passage of the yugas, and the rise
and fall of various Guṇas. With the advancement of the Kaliyuga and the
increase of Tamas Guṇa, the language that is used for excellent
communication among the Devas and Maharṣis, the Devabhāṣā, Sanskrit,
is becoming extinct. There must be a reason why the mantras are written
in Sanskrit and how they have withstood the forces of time and remained
unadulterated.
Besides Sanskrit, the great Tamil Language has been around for
antiquity. This is the language that is manifested by Maharṣi Agastya.
Maharṣi Agastya is one of the Saptaṛṣis and the earliest Siddhar. He is also
known as Agasti and Agathiyar in the south. Agathiyar (அகத்தியர்) in

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Thamizh means one who is focussed inward அகம் - அகத்து + இயர் =

அகத்தியர். A-ga in Sanskrit means a mountain, and Asti means thrower.
Agastya is also the Indian astronomical name of the star Canopus. It is
said to be the ‘cleanser of waters’ since its rising coincides with the calming
of the waters of the Indian Ocean. He is the grandson of Brahmā, the great
patriarch, and the son of Maharṣi Pulastya.
Maharṣi Agathiyar is considered the guru of all Siddhars, and the
Siddha medicine system is believed to have been handed over to him by
Lord Kārtikeya. Siddhars are the followers of Lord Śiva. Agathiyar is the
first Siddhar, and his disciples and other Siddhars contributed thousands
of texts on Siddhar literature, including medicine. They are the originators
of the Siddhar system in this world. He is considered the father of Tamil
literature and compiled the first Tamil grammar called Agathiyar.
Āditya Hṛdayam was revealed by Agathiyar and was given to
Rāma to defeat Ravana. Undoubtedly, Tamil is the Language of the
Siddhars. Therefore, the study of the interconnections between us and
everything else in the universe requires a proper study of Sanskrit and
Tamil. The other Languages and their Akṣaras can be linked to either
ancient languages.
Some may argue which language between these two is more
ancient, but I think it is futile and a matter of politics. Instead, we should
harbour a healthy attitude that all forms of knowledge have originated
from the mind-born sons of Brahmā (Mānasaputra), directly or indirectly.
Therefore, we should respect and study them without prejudice.
The mapping of the 8-major alphabet system is used in several
other languages. This is useful in translating the principles that I am going
to state using the Devanagari into other Akṣara systems and languages.
At heart, all Akṣaras systems carry the same vibrations, but the glyphs
representing the sound forms change. Each glyph in an Akṣara is called
Varṇa.
Essentially, there are two kinds of Akṣaras, (1) the Svara
varṇa and (2) the Vyañjana varṇa. The Svaras are called vowels
in English, and the Vyañjanas, are consonants. In the philosophy
behind the Akṣaras, the Svaras represent the soul, while the
Vyañjanas the body. In Sanskrit, there are 52 Akṣaras, comprising 16
Svara varṇas and 36 Vyañjana varṇas. They are listed in the following
tables.
Everything in the universe can be expressed as
combining these 52 unique elements. It is the fundamental
building block of the universe. We have atoms and molecules,
where the atoms are the smallest particle of a chemical element that can

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exist, and molecules are created by combining atoms. Similarly, the

Akṣaras are like atoms combined to create śabdas or words (molecules).
The Akṣaras evolved from a singularity, an un-manifested AUM (oṃ, ॐ, ௐ,
ఓం, ഓം, ଓଂ), which after several levels of differentiation, manifested into
the 52 Akṣaras.
Table 24: The 16 Svaras

# ITrans IAST Dev Tam Ben Ori Guj Gur Tel Kan Mal
1 a a अ அ অ ଅ અ ਅ అ ಅ അ
2 aa ā आ ஆ আ ଆ આ ਆ ఆ ಆ ആ
3 i i इ இ ই ଇ ઇ ਇ ఇ ಇ ഇ
4 ii ī ई ஈ ঈ ଈ ઈ ਈ ఈ ಈ ഈ
5 u u उ உ উ ଉ ઉ ਉ ఉ ಉ ഉ
6 uu ū ऊ ஊ ঊ ଊ ઊ ਊ ఊ ಊ ഊ
7 R^i ṛ ऋ ற்^இ ঋ ଋ ઋ - ఋ ಋ ഋ
8 R^I ṝ ॠ ற்^ஈ ৠ ୠ ૠ - ౠ ೠ ൠ
9 LLi ḷ ऌ ள்ளி ঌ ଌ ઌ - ఌ ಌ ഌ
10 LLI ḹ ॡ ள்ளீ ৡ ୡ ૡ - ౡ ೡ ൡ
11 e e ए ஏ এ ଏ એ ਏ ఏ ಏ ഏ
12 ai ai ऐ ஐ ঐ ଐ ઐ ਐ ఐ ಐ ഐ
13 o o ओ ஓ ও ଓ ઓ ਓ ఓ ಓ ഓ
14 au au औ ஔ ঔ ଔ ઔ ਔ ఔ ಔ ഔ
15 aM aṃ अं அஂ অং ଅଂ અં ਅਂ అం ಅಂ അം
16 aH aḥ अः அஃ অঃ ଅଃ અઃ - అః ಅಃ അഃ

Table 25: The 36 Vyañjanas and Ardhasvaras

# ITrans IAST Dev Tam Ben Ori Guj Gur Tel Kan Mal

1 ka ka क க ক କ ક ਕ క ಕ ക
2 kha kha ख க খ ଖ ખ ਖ ఖ ಖ ഖ
3 ga ga ग க গ ଗ ગ ਗ గ ಗ ഗ

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# ITrans IAST Dev Tam Ben Ori Guj Gur Tel Kan Mal

4 gha gha घ க ঘ ଘ ઘ ਘ ఘ ಘ ഘ
5 ~Na ṅa ङ ங ঙ ଙ ઙ ਙ ఙ ಙ ങ
6 cha ca च ச চ ଚ ચ ਚ చ ಚ ച
7 Cha cha छ ச ছ ଛ છ ਛ ఛ ಛ ഛ
8 ja ja ज ஜ জ ଜ જ ਜ జ ಜ ജ
9 jha jha झ ச ঝ ଝ ઝ ਝ ఝ ಝ ഝ
10 ~na ña ञ ஞ ঞ ଞ ઞ ਞ ఞ ಞ ഞ
11 Ta ṭa ट ட ট ଟ ટ ਟ ట ಟ ട
12 Tha ṭha ठ ட ঠ ଠ ઠ ਠ ఠ ಠ ഠ
13 Da ḍa ड ட ড ଡ ડ ਡ డ ಡ ഡ
14 Dha ḍha ढ ட ঢ ଢ ઢ ਢ ఢ ಢ ഢ
15 Na ṇa ण ண ণ ଣ ણ ਣ ణ ಣ ണ
16 ta ta ि த ত ତ ત ਤ త ತ ത
17 tha tha ि த থ ଥ થ ਥ థ ಥ ഥ
18 da da द த দ ଦ દ ਦ ద ದ ദ
19 dha dha ध த ধ ଧ ધ ਧ ధ ಧ ധ
20 na na ि ந ন ନ ન ਨ న ನ ന
21 pa pa प ப প ପ પ ਪ ప ಪ പ
22 pha pha फ ப ফ ଫ ફ ਫ ఫ ಫ ഫ
23 ba ba ब ப ব ବ બ ਬ బ ಬ ബ
24 bha bha ப ভ ଭ ભ ਭ భ ಭ ഭ
25 ma ma म ம ম ମ મ ਮ మ ಮ മ
26 ya ya य ய য ଯ ય ਯ య ಯ യ
27 ra ra र ர র ର ર ਰ ర ರ ര
28 la la ल ல ল ଲ લ ਲ ల ಲ ല

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# ITrans IAST Dev Tam Ben Ori Guj Gur Tel Kan Mal

29 va va व வ ব ଵ વ ਵ వ ವ വ
30 sha śa श ஶ শ ଶ શ ਸ਼ శ ಶ ശ
31 Sha ṣa ि ஷ ষ ଷ ષ - ష ಷ ഷ
32 sa sa स ஸ স ସ સ ਸ స ಸ സ
33 ha ha ह ஹ হ ହ હ ਹ హ ಹ ഹ
34 xa kṣa क्ष க்ஷ ক্ষ କ୍ଷ ક્ષ - క్ష ಕ್ಷ ക്ഷ
35 GYa jña ज्ञ ஜ்ஞ জ্ঞ ଜ୍ଞ જ્ઞ - జ్ఞ ಜ್ಞ ജ്ഞ
36 La ḻa ळ ள - ଳ ળ - ళ ಳ ള

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5.4.2
AKṢARA CHARACTERISTICS

The svara varṇas: The soul (Ātmā आत्मा): The Svara Varṇas, a,
ā, i, ī, u, ū, ṛ, ṝ, ḷ, ḹ, e, ai, o, au, aṃ and aḥ represent the soul of the
universe. In the Sanskrit language, there are 16 svara varṇas: They
represent the subtle, hidden vibrations that cannot be captured with the
physical sense organs. They can only be understood through deep
meditation and reflection. The soul can be equated with consciousness.
Many believe that only sentient beings, plants, and animals have
consciousness; a deep reflection can reveal that nothing in this universe is
devoid of consciousness. We often see this in the Sanātana dharma that
almost everything is personified as a human being, such as rivers, oceans,
mountains, and even the Grahas used in Jyotiṣaśāstra.
Have you ever wondered how two imaginary points, Rāhu and
Ketu, devoid of bodies, can be personified? How can these two imaginary
points possibly interact with our consciousness and that of the Kāla (time)?
This is because anything that exists at a material or thought level can be
personified, indicating that they have individual consciousness. Reflecting
upon it, we realize that the term “individual consciousness” is always
incorrect, as there is nothing “individual” in this universe; everything is a
part of the whole universal consciousness. Due to misperception caused by
“ahamkāra” (ego), one ends up in a delusion about “individuality” and fails
to see the connection!
Consciousness is like an ocean, where each drop may appear
independent, but is this true when seen from the outside? Our ability to
conceive is bound by our consciousness attached to the body. Therefore, we
cannot conceive our connection with something beyond our physical body.
The skin (Budha) gives the consciousness a boundary beyond which we
conceive as “not me” and within which we conceive as “it’s me”.
To trigger some reflection on this matter, think, as if your hand is
severed; which part will have the consciousness that “it’s me”? You may
agree that the part is connected with the body’s Trunk. Right? What
happens when the head is severed from the body? Which part will think
that “it’s me”, and for which part the consciousness will think that “it’s not
me”?
Perhaps the part carrying the brain will! Everyone may have a
different understanding, but I think it is worth pondering this. I think, at
birth, the brain is programmed by design, by the supreme consciousness
that deludes us to think what we should consider as “it’s me”. In some
mental disorders where this programming goes haywire, one thinks that

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this hand or leg is “not me”, and it is some external attachment or parasite
feeding “on me”. A thorough study of the recent developments in
psychology can reveal how our brain has been programmed to behave in a
certain way. Perhaps, we must go beyond that boundary to understand our
true nature.
The vyañjana varṇas: The body (Śarīra शरीर): While the subtle
aspect of the universe is governed by the Svaras, the gross or physical
aspect is Śarīra. Things around us have both gross and subtle components.
If we can take our own self, the Śarīra is our body, whereas the soul, which
is our invisible, inconceivable self, drives the body. Similarly, everything
has a gross and subtle aspect to it.
For instance, the Grahas, in their physical (gross) form, is a ball
comprised of fire, earth, air, water and space. However, at a subtle level,
they have souls carrying different energies and potencies, whom we call
Graha Devatās. For us to conceive something, we must start with the gross
because the gross reflects the subtle, even though it may not be the case
always.
Our Śāstras tell us to focus our attention on the gross aspect of the
Devatās first, such as Lord Śiva, Lord Viṣṇu, Devi Durgā, Lord Gaṇeśa etc.
When we start reflecting on the gross, we slowly move to the realm of “the
subtle”, and then “the subtle” starts revealing itself. While the gross can
be understood using physical sense organs, the subtle can only be
understood through meditation, reflection, and contemplation. The same
concept goes with the rituals followed by the followers of different religious
paths.
While the physical ritual itself is the gross part, the subtle is the
flow of hidden vibrations imbibed within those rituals. An important factor
is that only the gross part is governed by the laws of the material universe,
not the subtle part. For instance, we cannot travel from Singapore to
Washington in the blink of an eye because our body is physically bound by
the laws of the material universe, the laws of space and time. On the other
hand, our consciousness can reach anywhere at any moment.
For someone whose consciousness has transcended, the gross is not
restricted by the laws of this universe. Such people are the Siddhas, as they
manifest things merely based on their thoughts and will. They can perform
superhuman activities such as becoming tiny or a giant, manifesting
themselves in multiple places simultaneously, etc.
Since there is nothing devoid of a soul, it is not possible to have a
Śarīra (body) without Ātmā (soul). It is like a coin, where it is impossible
to have just one side of the coin. The Śarīra and Ātmā coexist forever. While
the Ātmā may exist without Śarīra, Śarīra can’t exist without Ātmā. The

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existence of Śarīra without a Ātmā is only a transient stage, waiting to get

attached to its Ātmā.
Similarly, a Vyañjana varṇa needs an Ātmā to express itself; else,
it is incomplete and transient. Vyañjana without Svara are unstable and
lose their identity quickly, thus ceasing to exist. Given below is an
illustration of the union of the Śarīra and Ātmā, manifesting different
qualities of the living being!
You may observe that it is not possible to have a Vyañjana varṇa
in the absence of the Svara unless the Vyañjana varṇa ends with a Halanta
(abrupt ending, without a Svara, say, the ending of bhāk भाक् . Notice the
small diacritical mark below “ka”, which is called Halanta). However, when
a word ends with a Vyañjana varṇa (devoid of a Svara), it must be preceded
with a Svara Varṇa, which in our example, bhāk, is “ā आ” before “k क् ”.
Table 26
Vyañjana (body) + Svara (soul) = Live Vyañjana
k क् + aअ = ka क
k क् + āआ = kā का
k क् + iइ = ki दक
k क् + īई = kī की
k क् + uउ = ku कु
k क् + ūऊ = kū कू
k क् + ṛऋ = kṛ कृ
k क् + ṝॠ = kṝ क
k क् + ḷऌ = kḷ कॢ
k क् + ḹॡ = kḹ कॣ
k क् + eए = ke के
k क् + ai ऐ = kai कै
k क् + oओ = ko को
k क् + au औ = kau कौ
k क् + aṃ अं = kaṃ कं
k क् + aḥ अः = kaḥ कः

1. The short and long Svaras: The Svaras are of two kinds short and
long. The short svaras are a अ, i इ, u उ, ṛ ऋ, ḷ ऌ, e ए, o ओ, while the
long svaras are ā आ, ī ई, ū ऊ, ṝ ॠ, ḹ ॡ, ai ऐ, and au औ. Each Svaras
varṇa has both short and long svaras, call the hraśva (ह्रर्श्व) and

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dīrgha (दीघा) svaras. The short and long Svaras depend on the time
taken for the prana Vāyu (respiration) to move in or out. In the Hoḍā
Cakra, where the Akṣaras are assigned to various Nakṣatra Padas,
the association of a Vyañjana varṇa with a Svara applies to both the
short and long svaras. For example, we know that Caraṇa 1 of Aśvinī
अनर्श्विी is associated with “cū चू”. This should be read as both “cu चु”
and “cū चू”. What is indicated for one of the vowels (short or long)
also applies to the other.
2. The Velar or Guttural (कण्य) Akṣaras: A velar consonant is a
consonant that is pronounced with the back part of the tongue
against the soft palate, also known as the velum, which is the back
part of the roof of the mouth. These are also called Guttural because
their primary place of articulation is near the back of the oral cavity.
Velar or Guttural consonants are क ka, ख kha, ग ga, घ gha and ङ ṅa.
These are governed by Maṅgala.
3. The Palatal (िालर्व्) Akṣaras: A palatal consonant is a consonant
that is pronounced with the body or the middle part of the tongue
against the hard palate, the middle part of the roof of the mouth. The
Palatal Akṣaras are च ca, छ cha, ज ja, झ jha and ञ ña. These are
governed by Śukra.
4. The Retroflex or Cerebral (मूधातय) Akṣaras: A Retroflex consonant
is a Coronal consonant18 where the tongue has a flat, concave, or even
curled shape and is articulated between the alveolar ridge and the
hard palate. They are sometimes referred to as cerebral consonants,
especially in Indology. Other terms occasionally encountered are
Domal and Cacuminal. The Retroflex Akṣaras are ट ṭa, ठ ṭha, ड ḍa, ढ
ḍha and ण ṇa. These are governed by Budha.
5. The Dental (दतत्य) Akṣaras: A Dental consonant is a consonant
articulated with the tongue against the upper teeth. Dentals are
usually distinguished from sounds in which contact is made with the
tongue and the gum ridge. The Dental Akṣaras are ि ta, ि tha, द da,
ध dha, and ि na. These are governed by Bṛhaspati.

18According to Wikipedia, Coronal consonants are consonants articulated with the flexible
front part of the tongue. Among places of articulation, only the coronal consonants can be
divided into as many articulation types: apical (using the tip of the tongue), laminal (using
the blade of the tongue), domed (with the tongue bunched up), or subapical (using the
underside of the tongue) as well as different postalveolar articulations (some of which also
involve the back of the tongue as an articulator): palato-alveolar, alveolo-palatal and
retroflex. Only the front of the tongue (coronal) has such dexterity among the major places
of articulation, allowing such variety of distinctions. Coronals have another dimension,
grooved, to make sibilants in combination with the orientations above.

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6. The Labial (ओष्य) Akṣaras: Labial consonants are consonants in

which one or both lips are the active articulators. They generally
preclude linguo-labials, in which the tip of the tongue contacts the
posterior side of the upper lip, making them Coronals, but
sometimes, they behave as labial consonants. The Labial Akṣaras are
प pa, फ pha, ब ba, bha and म ma. These are governed by Śani.
7. The Semivowels (अति: स्ि:) Akṣaras: The consonants in this group
are halfway between vowels and consonants; hence, they are called
the semivowels, where “semi-” means “half.” Like the vowels, the
semivowels are voiced and unaspirated. Also, they are produced by
continuous airflow out of the mouth. However, we produce these
sounds by suppressing the airflow at the point of pronunciation. The
semivowels are य ya, र ra, ल la and व va. The semi-vowels have a
special significance in Sanskrit. The Bīja-mantras are formed by
these letters. Several Yoga breathing exercises use these letters as
well. They represent the Tattvas, viz., य ya= Vāyu, र ra= Agni, ल la=
Pṛthvī and व va= Jala. The Ākāśa Tattva is represented by the
aspirate ह ha. Here, य ya= Palatal (िालर्व्), र ra= Cerebral (मूधातय), ल
la= Dental (दतत्य), ळ ḷa= Cerebral (मूधातय), and व va= Labial (ओष्य).
These are governed by Candra.
8. The Sibilants: The Sibilants make the hissing “s” sound. The sound
is made by focussing the air intensely through a narrow channel.
There are three sibilants in Sanskrit. The Aspirate is the sound made
from the throat. The Sibilants are श śa, ि ṣa and स sa. Here, श śa=
Palatal (िालर्व्), ि ṣa= Cerebral (मूधातय), and स sa= Dental (दतत्य).
These are governed by Candra.
9. The Aspirate: In phonetics, aspiration is the strong burst of breath
that accompanies either the release or, in the case of pre-aspiration,
the closure of some obstruent. The Aspirate is the sound made from
the throat. The only aspirate is ह ha. It is also a Guttural (कण्य)
Akṣaras. This is governed by Candra.
10. Toneless, Sonant, and Nasal consonants: Furthermore, the first
two letters in each group are the hard consonants (surds, toneless,
अघोि), and the next two are soft consonants (sonants, tuneful, घोिवि्).
The last letter in each group is also a nasal (अिुिानसका), i.e. the letter
is pronounced with the help of the nose.
11. Small or Great expiration: (1) Small expiration (अल्पप्राण): The
first letter, third letter and the nasal letter of each group are
pronounced with a small breath or aspiration. They are referred to as
unaspirates. (2) Great expiration (महाप्राण): The second and fourth

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letters of each group are pronounced with a great breath or

aspiration. They are referred to as aspirates.
12. The Anusvāra and Visarga: (1) Anusvāra aṃ अं: Anusvāra means
after-sound. It is a “pure nasal” sound that only appears in front of
consonants. Its point of pronunciation is the same as the consonant
that follows it. (2) Visarga aḥ अ: It is commonly pronounced as a
shorter and softer version of the vowel before it. For example, aḥ is
commonly pronounced as aha. But in front of ka, kha, pa, pha, and
“s”-sounds, the visarga is pronounced just like the “h” in “house.”
Table 27: Classification of Akṣaras

Toneless Toneless Sonant Sonant Nasal

अघोि अघोि घोिवि् घोिवि् अिुिानसका
Unaspirate Aspirate Unaspirate Aspirate Unaspirate
अल्पप्राण महाप्राण अल्पप्राण महाप्राण अल्पप्राण
Gutturals
कण्य
क ka ख kha ग ga घ gha ङ ṅa
Palatals
िालर्व्
च ca छ cha ज ja झ jha ञ ña
Cerebrals
मूधता य
ट ṭa ठ ṭha ड ḍa ढ ḍha ण ṇa
Dentals
दतत्य
ि ta ि tha द da ध dha ि na
Labials
ओष्य
प pa फ pha ब ba bha म ma

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 PRINCIPLES OF NAMING

5.4.3
AKṢARAS AND NAKṢATRAS

The manifestation of this universe (Brahmāṇḍa ब्रह्माण्ड) is

associated with Candra, the kāraka for mother and the mind. Candra (चतद्र)
being a representation of the mother nature (prakṛti प्रकृ नि), indicate the
manifestation of an otherwise inert state (Puruṣa, पुरुि), represented by
Sūrya (सूया). Therefore, it is logical to associate the Akṣara (अक्षर) scheme
with Candra, whereas OM (ॐ) is Sūrya. Candra is the overlord of the
Nakṣatras (िक्षि); hence the Akṣara are associated with the Nakṣatras.
The scheme of Akṣaras is mapped to the 28 Nakṣatras. Each
Nakṣatra has four Caraṇas, and each Caraṇa is assigned to an Akṣara. The
duration of each Caraṇa is 3°20’, with some special considerations for
Uttarāṣāṛhā and Śravaṇa due to Abhijit Nakṣatras. When the span of
Uttarāṣāṛhā is divided into four parts, the first three padas are assigned
to Uttarāṣāṛhā, which makes its span 10°, with each Caraṇa, 2°30’.
The remaining one Caraṇa of 3°20’ (200’) of the Uttarāṣāṛhā
Nakṣatras is assigned to Abhijit Nakṣatra, the intercalary Nakṣatra.
Similarly, the beginning 1/15th part (0°53’20”) of Śravaṇa Nakṣatra is
mapped to Abhijit, making its (Abhijit’s) total length 253’20”, i.e., 4°13’20”.
The remaining 14/15th (12°26’40”) part of Śravaṇa is assigned to the four
padas of Śravaṇa, making the total span of Śravaṇa as 12°26’40”. The span
of each of the four padas of the Śravaṇa is 3°6’40”, and Abhijit Nakṣatra is
1°3’23”.
Although most Nakṣatras are mapped to only one svara (short and
long), आ ā, ई ī, ऊ ū, ए e and ओ o, there are certain Nakṣatras padas where
all the 5 Svaras are embedded within one Caraṇa. These are (1) Ārdrā2,
Ārdrā3, and Ārdrā4, (2) Hastā2, Hastā3, and Hastā4, (3) Pūrvāṣāṛhā2,
Pūrvāṣāṛhā3 and Pūrvāṣāṛhā4, (4) Uttarābhādra2, Uttarābhādra3, and
Uttarābhādra4. Therefore, the 9 Nakṣatras padas are associated with five
vowels each, i.e., 90 Akṣaras (Vyañjana-Svara yogas).
The Rohiṇī2, Rohiṇī3, and Rohiṇī4, Mṛgaśirā1, and Mṛgaśirā2 are
mapped to the five Svaras of both वा vā and बा bā. The Hastā2 is mapped to
both ष ṣa and क्ष kṣa. The Uttarābhādra4 is mapped to both ञ ña and ज्ञ jña.
The mapping for बा bā, क्ष kṣa and ज्ञ jña are not mentioned in the Jyotiṣa
classics; therefore, I proposed the mapping based on the similarity of their
sounds.
Missing Svaras. We notice that only five svaras (both short and
long) are used in the mapping आ ā, ई ī, ऊ ū, ए e and ओ o. Whereas, the

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 A K Ṣ A R A S AND NAKṢATRAS

Svaras ṛ ऋ, ṝ ॠ, ḷ ऌ, ḹ ॡ, aṃ अं and aḥ अः are not mapped. This poses a

problem which is which Nakṣatra Caraṇa, the first Akṣara of the names
such as ṛṣi ऋषि should be mapped. There will also be a problem with
identifying the Nakṣatras for the names such as vṛṣadhvaja वृषध्वज, that uses
the vowel ṛ ऋ or ṝ ॠ. I have never encountered a name starting with ḷ and
ḹ, so I’m not sure if names can be initiated from these Akṣaras.
In my view, names initiating from aṃ अं and aḥ अः should be
associated with Kṛttikā1. The names initiating from ṛ ऋ, ṝ ॠ, could be
mapped to either Citrā4 or Svāti1, but there will always be some
uncertainty. In my birthtime rectification research, I found that the names
such as Kṛṣṇa should be associated with “ka”, vṛṣadhvaja with “va”, and so
on. Furthermore, if there are yuktākṣara (युक्ताक्षर) in the first Akṣara, such
as “pri” in “priyadarśinī”, then we must drop “r” from “pri” and retain “pi”.
Similarly, in the name such as “gleṇḍa”, which starts with “gle”, we should
drop “l” and retain “ge”.
Table 28

# Nakṣatra Caraṇa 1 Caraṇa 2 Caraṇa 3 Caraṇa 4

Aśvinī
1 चू cū चे ce चो co ला lā
अनर्श्विी
Bharaṇī
2 ली lī लू lū ले le लो lo
रणी
Kṛttikā
3 आā ईī ऊū एe
कृ नत्तका
Rohiṇī19 वा vā, वी vī, वू vū,
4 ओo
रोनहणी (बा bā) (बी bī) (बू bū)
Mṛgaśirā वे ve, वो vo,
5 का kā की kī
मृगनशरा बे be बो bo
Ārdrā
6 कू kū घ gha* ङ ṅa* छ cha*
आद्राा
Punarvasu
7 के ke को ko हा hā ही hī
पुिवासु
Puṣya
8 हू hū हे he हो ho डा ḍā
पुष्य
Aśleṣā
9 डी ḍī डू ḍū डे ḍe डो ḍo
अश्लेिा

Although classics have not given any assignment for ba (ब), it is assigned to Rohiṇī and
19

Mṛgaśirā in the same padas as “va (व)”

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 PRINCIPLES OF NAMING

# Nakṣatra Caraṇa 1 Caraṇa 2 Caraṇa 3 Caraṇa 4

Maghā
10 मा mā मी mī मू mū मे me
मघा
Pūrvāphālgunī
11 मो mo टा ṭā टी ṭī टू ṭū
पूवााफाल्गुिी
Uttarāphālgunī
12 टे ṭe टो ṭo पा pā पी pī
उत्तराफाल्गुिी
Hastā ि ṣa,
13 पू pū ण ṇa* ठ ṭha*
हस्िा (क्ष kṣa)*
Citrā
14 पे pe पो po रा rā री rī
नचिा
Svāti
15 रू rū रे re रो ro िा tā
स्वानि
Viśākhā
16 िी tī िू tū िे te िो to
नवशाखा
Anurādhā
17 िाnā िी nī िू nū िे ne
अिुराधा
Jyeṣṭhā
18 िोno या yā यी yī यू yū
ज्येष्ठा
Mūla
19 ये ye यो yo ा bhā ी bhī
मूल
Pūrvāṣāṛhā
20 ू bhū ध dha* फ़ fa* ढ ḍha*
पूवाािाढ़ा
Uttarāṣāṛhāa
21 े bhe ो bho जा jā जी jī
उत्तरािाढ़ा
Abhijit
21-22 जू jū जे je जो jo खा khā
अन जीि्**
Śravaṇa
22 खी khī खू khū खे khe खो kho
श्रवण
Dhaniṣṭhā
23 गा gā गी gī गू gū गे ge
धनिष्ठा
Śatabhiṣā
24 गो go सा sā सी sī सू sū
शिन िा
Pūrvābhādra
25 से se सो so दा dā दी dī
पूवाा ाद्रपद
Uttarābhādra ञ ña,
26 दू dū ि tha* झ jha*
उत्तरा ाद्रपद (ज्ञ jña)*
Revatī
27 दे de दो do चा cā ची cī
रे विी

* all the svaras (अ, आ, इ, ई, उ, ऊ, ए, ऐ, ओ, औ) of these Nakṣatras are

assigned to just one Caraṇa.

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 G R A H A AKṢARA VARGA

5.4.4
GRAHA AKṢARA VARGA
After studying the Akṣaras allotted to the Grahas, and the
Nakṣatras, let us now review the Nakṣatra Caraṇa assignment for each
combination of Vyañjana and Svara. In the following tables, Akṣaras are
grouped based on their Graha rulership, and then to each combination of
consonant and vowel, the Nakṣatra Caraṇa is assigned.
From these tables, it is easier to determine the assignments of
Graha and Nakṣatra Caraṇa. For instance, let us take the phoneme “ki”,
which is made up of “ka” and “i”. “ka” is Maṅgala’s Akṣara, and in the table
for Maṅgala, we notice that “ka” + “i” is assigned to Mṛgaśirā4. The “ki” is
allotted to Mṛgaśirā4. Both Hrasva and Dīrgha Svaras are assigned to the
same Nakṣatra Caraṇa, and both “ki” and “kī” are signed to the same
Caraṇa, Mṛgaśirā4.

5.4 . 4.1
SŪ RY A ’S V A RG A

Sūrya is the governor of all the vowels. They are allotted to 4 Padas
of Kṛttikā and 1 Caraṇa of Rohiṇī. Kṛttikā is often considered the 1st
Nakṣatra in several schemes, and its Graha lord is Sūrya. There are 6
Svaras ṛ ऋ, ṝ ॠ, ḷ ऌ, ḹ ॡ, aṃ अं, and aḥ अः, that are not allotted to any
Nakṣatra Caraṇa. I believe aṃ अं, and aḥ अः can be mapped to Kṛttikā1.
Table 29

Aṅka अ a, आ ā इ i, ई ī उ u, ऊ ū ए e, ऐ ai ओ o, औ au
0 kṛt 1 kṛt 2 kṛt 3 kṛt 4 roh 1

Table 30

ṛ ऋ, ṝ ॠ, ḷ ऌ, ḹ ॡ, aṃ अं, aḥ अः
Not known Not known Not known

5.4 . 4. 2
MA Ṅ GA LA ’S VA R GA

(The क ka Varga)
Maṅgala is the ruler of Akṣaras, क ka, ख kha, ग ga, घ gha and ङ ṅa,
which is called Kavarga. They fall in several Padas of 7 Nakṣatras, viz.,
Mṛgaśirā, Ārdrā, Punarvasu, Abhijit, Śravaṇa, Dhaniṣṭhā, and Śatabhiṣā.

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 PRINCIPLES OF NAMING
Table 31

Aṅka Akṣara अ a, आ ā इ i, ई ī उ u, ऊ ū ए e, ऐ ai ओ o, औ au
1 क ka mṛg 3 mṛg 4 ārd 1 pun 1 pun 2
2 ख kha abh 4 śra 1 śra 2 śra 3 śra 4
3 ग ga dha 1 dha 2 dha 3 dha 4 śat 4
4 घ gha ārd 2 ārd 2 ārd 2 ārd 2 ārd 2
5 ङ ṅa ārd 3 ārd 3 ārd 3 ārd 3 ārd 3

5.4 . 4. 3
ŚU KR A ’S V A RG A

(The च ca Varga)

Śukra is the ruler of Akṣaras, च ca, छ cha, ज ja, झ jha, and ञ ña,
which is called “cavarga”. They fall in several Padas of 6 Nakṣatras, viz.,
Revatī, Aśvinī, Ārdrā, Uttarāṣāṛhā, Abhijit, and Uttarābhādra.
Table 32

Aṅka Akṣara अ a, आ ā इ i, ई ī उ u, ऊ ū ए e, ऐ ai ओ o, औ au
6 च ca rev 3 rev 4 aśv 1 aśv 2 aśv 3
7 छ cha ārd 4 ārd 4 ārd 4 ārd 4 ārd 4
śra 1 śra 2 śra 3
8 ज ja uās 3 uās 4
abh 1 abh 2 abh 3
9 झ jha ubh 3 ubh 3 ubh 3 ubh 3 ubh 3
0 ञ ña ubh 4 ubh 4 ubh 4 ubh 4 ubh 4

5.4 . 4. 4
BU D HA ’S VA RG A

(The ट ṭa Varga)

Budha is the ruler of Akṣaras, ट ṭa, ठ ṭha, ड ḍa, ढ ḍha, and ण ṇa,
which is called “ṭavarga”. They fall in several Padas of 6 Nakṣatras, viz.,
Pūrvāphālgunī, Uttarāphālgunī, Hastā, Puṣya, Aśleṣā, and Pūrvāṣāṛhā.
Table 33

Aṅka Akṣara अ a, आ ā इ i, ई ī उ u, ऊ ū ए e, ऐ ai ओ o, औ au
1 ट ṭa pph 2 pph 3 pph 4 uph 1 uph 2
2 ठ ṭha has 4 has 4 has 4 has 4 has 4
3 ड ḍa puṣ 4 aśl 1 aśl 2 aśl 3 aśl 4
4 ढ ḍha pās 4 pās 4 pās 4 pās 4 pās 4
5 ण ṇa has 3 has 3 has 3 has 3 has 3

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 G R A H A AKṢARA VARGA

5.4 . 4.5
BṚH AS P ATI ’ S VA R G A

(The त ta Varga)

Bṛhaspati is the ruler of Akṣaras, ि ta, ि tha, द da, ध dha, ि na,

which is called “tavarga”. They fall in several Padas of 8 Nakṣatras, viz.,
Svāti, Viśākhā, Uttarābhādra, Pūrvābhādra, Revatī, Pūrvāṣāṛhā,
Anurādhā, and Jyeṣṭhā.

Table 34

Aṅka Akṣara अ a, आ ā इ i, ई ī उ u, ऊ ū ए e, ऐ ai ओ o, औ au
6 ि ta svā 4 viś 1 viś 2 viś 3 viś 4
7 ि tha ubh 2 ubh 2 ubh 2 ubh 2 ubh 2
8 द da pbh 3 pbh 4 ubh 1 rev 1 rev 2
9 ध dha pās 2 pās 2 pās 2 pās 2 pās 2
0 ि na anu 1 anu 2 anu 3 anu 4 Jye 1

5.4 . 4. 6
ŚAN I’ S V A RG A

(The प pa Varga)

Śani is the ruler of Akṣaras, प pa, फ pha, ब ba, bha, म ma, which
is called “pavarga”. They fall in several Padas of 10 Nakṣatras, viz.,
Uttarāphālgunī, Hastā, Citrā, Pūrvāṣāṛhā, Rohiṇī, Mṛgaśirā, Mūla,
Uttarāṣāṛhā, Maghā, and Pūrvāphālgunī.
Table 35

Aṅka Akṣara अ a, आ ā इ i, ई ī उ u, ऊ ū ए e, ऐ ai ओ o, औ au
1 प pa uph 3 uph 4 has 1 cit 1 cit 2
2 फ pha pās 3 pās 3 pās 3 pās 3 pās 3
3 ब ba20 roh 2 roh 3 roh 4 mṛg 1 mṛg 2
4 bha mūl 3 mūl 4 pās 1 uās 1 uās 2
5 म ma mag 1 mag 2 mag 3 mag 4 pph 1

20For Nakṣatra ब ba, the classics have not given the Nakṣatra-Caraṇa assignment. So, the
assignment is done based on substitution principle given for Sarvatobhadra chakra.

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 PRINCIPLES OF NAMING

5.4 . 4. 7
CH AN D RA ’S VA R GA

(य ya Varga)

Candra is the governor of the semi-vowels, य ya, र ra, ल la, व va, श

śa, ि ṣa, स sa, ह ha, क्ष kṣa, and ज्ञ jña which is called “yavarga”. They fall in
several Padas of 14 Nakṣatras, viz., Jyeṣṭhā, Mūla, Citrā, Svāti, Aśvinī,
Bharaṇī, Rohiṇī, Mṛgaśirā, Hastā, Śatabhiṣā, Pūrvābhādra, Punarvasu,
Puṣya, Hastā and Uttarābhādra. We notice that several more Nakṣatra
Padas are mapped to Akṣaras that belong to Candra. Verily Candra is the
overlord of the Nakṣatras.
Table 36

Aṅka Akṣara अ a, आ ā इ i, ई ī उ u, ऊ ū ए e, ऐ ai ओ o, औ
au
1 य ya Jye 2 Jye 3 Jye 4 mūl 1 mūl 2
2 र ra cit 3 cit 4 svā 1 svā 2 svā 3
3 ल la aśv 4 bha 1 bha 2 bha 3 bha 4
4 व va roh 2 roh 3 roh 4 mṛg 1 mṛg 2
5 श śa has 2 has 2 has 2 has 2 has 2
6 ि ṣa has 2 has 2 has 2 has 2 has 2
7 स sa śat 2 śat 3 śat 4 pbh 1 pbh 2
8 ह ha pun 3 pun 4 puṣ 1 puṣ 2 puṣ 3
9 क्ष kṣa21 has 2 has 2 has 2 has 2 has 2
10 ज्ञ jña22 ubh 4 ubh 4 ubh 4 ubh 4 ubh 4

21 श śa: Classics does not mention about the Nakṣatra Caraṇa assignment for śa, however
based on the similarity of shound, it assigned the 2nd Caraṇa of Hasta same as ि ṣa and क्ष
kṣa.
22 ज्ञ jña: Classics does not mention about the Nakṣatra Caraṇa assignment for ज्ञ jña,

however based on the similarity of sound, it assigned the 2nd Caraṇa of Uttarābhādra same
as ञ ña.

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 R Ā Ś I AND AKṢARA

5.4.5
RĀŚI AND AKṢARA
The Akṣaras are mapped to the different Rasis of the zodiac based
on the mapping of the Nakṣatra padas to the Rāśi. Each Rāśi consists of 9
Nakṣatra padas, and hence nine Akṣaras are assigned to each Rāśi. Here,
Makara is an exception, as it is mapped to an additional four Caraṇa of
intercalary Nakṣatra Abhijit.
Table 37

# Rāśi I II III IV V VI VII VIII IX

चू चे चो ला ली लू ले लो आ
1 Meṣa
cū ce co lā lī lū le lo ā
वा वी वू वे वो
ई ऊ ए ओ vā, vī vū ve vo
2 Vṛṣabha
ī ū e o बा बी बू बे बो
bā bī bū be bo
का की कू घ ङ छ के को हा
3 Mithuna
kā kī kū gha* ṅa* cha* ke ko hā
ही हू हे हो डा डी डू डे डो
4 Karka
hī hū he ho ḍā ḍī ḍū ḍe ḍo
मा मी मू मे मो टा टी टू टे
5 Siṅha
mā mī mū me mo ṭā ṭī ṭū ṭe
ि
टो पा पी पू ṣa ण ठ पे पो
6 Kanyā
ṭo pā pī pū क्ष ṇa* ṭha* pe po
kṣa*
रा री रू रे रो िा िी िू िे
7 Tulā
rā rī rū re ro tā tī tū te
िो िा िी िू िे या यी यू
8 Vṛścika िोno
to nā nī nū ne yā yī yū
ये यो ा ी ू ध फ़ ढ े
9 Dhanu
ye yo bhā bhī bhū dha* fa* ḍha* bhe
ो जा जी खी खू खे खो गा गी
10 Makara
bho jā jī khī khū khe kho gā gī
गू गे गो सा सी सू से सो दा
11 Kumbha
gū ge go sā sī sū se so dā
ञ
दी दू ि झ ña दे दो चा ची
12 Mīna
dī dū tha* jha* ज्ञ de do cā cī
jña*

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 PRINCIPLES OF NAMING

* all the svaras (अ, आ, इ, ई, उ, ऊ, ए, ऐ, ओ, औ) of these Akṣaras are

included.

MEANING OF THE AKṢARAS

When the sound of specific vibration is uttered, it has a very
peculiar effect on us at various levels, physical, mental, and spiritual. It is
important to understand the significance of the sound signified by the
various Akṣaras. This should enable a Daivajña to determine the
influences that must be drawn to a native when his name is called. When
an Akṣara is picked for a child’s name, it should be based on well-defined
principles and not randomly.
The following table shows the meaning of each of the Akṣaras and
helps us decide what Akṣaras we must choose for a name to heighten
certain influences of Graha and the Akṣara itself. Let us review the special
power of the Akṣaras leveraged in the Mantraśāstra. This is excerpted from
the “Vedic Remedies in Astrology” by Pt Sanjay Rath, and I have made
some modifications and added some more content to make it more
illustrative. In Mantraśāstra, different Devi and Devatās have different
Bījākṣaras, or the root Akṣaras, that imbibe the subtle qualities of the
Devatā. For instance, the Bījākṣara for Devi Sarasvatī is Aim, Devi
Lakṣmī, Śrīm, Lord Kṛṣṇa, Klīm, Devi Kāli, Krīm, Lord Gaṇeśa, Gam, and
so on.
In Tantra, there are six rituals called satkarmā, known for
invoking supernatural powers. These include (1) Vaśīkaraṇa, subjugating
other human beings and being from other realms. (2) Stambhana, the
ability to block another’s action or prevent their actions from bearing fruit;
(3) Vidveśana, the ability to create dissension or strife amongst others; (4)
Uccāṭana, the ability to cause disruption; (5) Maraṇa, the ability to kill
others, and (6) Śānti, the ability to ward off evil and bring peace. Each of
these rituals is also associated with Akṣaras.
We also notice the Bījākṣaras in the Dikpāla Mantras and the
Graha Mantras as per the Kālacakra or Aṣṭadala Padma. The Dikpāla
Mantras are ॐ लं इतद्राय िमः, ॐ रं अग्नये िमः, ॐ मं यमाय िमः, ॐ क्षं निऋिये िमः, ॐ
वं वरुणाय िमः, ॐ यं वायवे िमः, ॐ सं सोमाय िमः, ॐ हं ईशािाय िम, ॐ आं ब्राह्मणे िमः, ॐ
ह्रीं अितिाय िमः oṃ laṃ indrāya namaḥ, oṃ raṃ agnaye namaḥ, oṃ maṃ
yamāya namaḥ, oṃ kṣaṃ niṛtaye namaḥ, oṃ vaṃ varuṇāya namaḥ, oṃ yaṃ
vāyave namaḥ, oṃ saṃ somāya namaḥ, oṃ haṃ īśānāya nama, oṃ āṃ
brāhmaṇe namaḥ, oṃ hrīṃ anantāya namaḥ. In the Mantras, that Pṛthvī
Bīja laṃ corresponds to Indra, Agni Bīja raṃ corresponds to Agni Devatā
and so on. In the Kālacakra, the 8 directions correspond to 8 Grahas, whose
Mantras are, ॐ सों सोमाय िमः पूवे, ॐ बुं बुधाय िमः दनक्षणे, ॐ गुं गुरवे िमः पनश्चमे, ॐ

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शुं शुक्राय िमः उत्तरे , ॐ अं अङ्गारकाय िमः आग्नेये, ॐ शं शिये िमः िैऋत्ये, ॐ रां राहवे िमः
वायर्व्े, ॐ कें के िवे िमः ऐशातये oṃ soṃ somāya namaḥ pūrve, oṃ buṃ budhāya
namaḥ dakṣiṇe, oṃ guṃ gurave namaḥ paścime, oṃ śuṃ śukrāya namaḥ
uttare, oṃ aṃ aṅgārakāya namaḥ āgneye, oṃ śaṃ śanaye namaḥ naiṛtye,
oṃ rāṃ rāhave namaḥ vāyavye, oṃ keṃ ketave namaḥ aiśānye. Here, we
notice that the Bījākṣara of Candra is soṃ, Budha is buṃ and so on.
The study of the Akṣaras is the foundation for the study of the
Mantras and is a vast subject in itself. Here, I have tried to show the power
of the Akṣaras or sound vibrations, which are imbibed in the Mantras,
Kuṇḍalinī Cakra, and everywhere. The Mantras derive their power from
the Akṣara used and the names.
Table 38

# Syllable Aṅka Lord Mystical meaning

1st Akṣara of the varṇamālā, rakṣā bīja for
protection, imperishable, unity of mind and soul,
1 अa 0 Sūrya
symbolizes omniscient Brahmā, initiator of
Praṇava OM (ॐ)
Supreme power, brilliance, Vāgdevi bīja that
2 आā 0 Sūrya
enhances speech.
3 इi 0 Sūrya Bestows nectar (Amṛta), imparts knowledge,
stambhana Bīja for arresting evils, infatuating,
4 ईī 0 Sūrya armed for eradicating black magic etc.
5 उu 0 Sūrya The uccāṭana Bīja that causes infatuation,
bestows supreme power to attain any desire,
symbolizes omnipresent Viṣṇu and the middle of
6 ऊū 0 Sūrya
the Praṇava OM (ॐ)
7 ऋṛ 0 Sūrya Highly auspicious, denotes a Ṛṣi, bestows mantra
8 ॠṝ 0 Sūrya siddhi, success in righteous works.

9 ऌḷ 0 Sūrya Reflection of truth, inventor of speech, cause of the

origin of the Lakṣmī bīja (श्रीं), bestows Mokṣa
10 ॡḹ 0 Sūrya (salvation).
11 एe 0 Sūrya Saraswati bīja, cause of the origin of the jala bīja
vam (वं), bestower of vidya (knowledge) and siddhi
12 ऐ ai 0 Sūrya (achievements), ends enmity and court cases,
establishes justice.
Sublime, worships Lord Viṣṇu and Devi Lakṣmī,
13 ओo 0 Sūrya youthful, used along with other bīja for the
attainment of specific objectives.
Powerful maraṇa and uccāṭana bīja bestow
14 औ au 0 Sūrya
auspicious results quickly.
The natural guru mantra, creates peace, bestows
15 अं aṁ 0 Sūrya
faith knowledge, and represents the almighty god.
16 अः aḥ 0 Sūrya Śānti bīja, grants boons.

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# Syllable Aṅka Lord Mystical meaning

1st Akṣara denotes the beginning, Brahmā
Akṣara, grants fame and unparalleled knowledge
(Brahmajñāna), fulfiller of desires as Kāma bīja,
17 क ka 1 Maṅgala Klīm (क्तलीं). Bīja of Devi Kālikā ॐ ह्रीं ह्रीं ह्ुं ह्ुं क्रीं क्रीं क्रीं
दनक्षणकानलके क्रीं क्रीं क्रीं ह्ुं ह्ुं ह्रीं ह्रीं॥ oṃ hrīṃ hrīṃ hruṃ
hruṃ krīṃ krīṃ krīṃ dakṣiṇakālike krīṃ krīṃ
krīṃ hruṃ hruṃ hrīṃ hrīṃ॥
Kha stands for the sky, Ākāśa bīja, bestows
18 ख kha 2 Maṅgala success in tantra, like Kalpavṛkṣa, the wish-
fulfilling tree.
Gaṇeśa Bīja, gam (गं), good for initiating new
initiatives and removing obstacles with the
19 ग ga 3 Maṅgala
blessings of Śrī Gaṇeśa. Works towards Praṇava
and Māyā bīja, hrīm (ह्रीं).
Stambhana bīja, remover of impediments, creator
20 घ gha 4 Maṅgala
of Mohan bīja, klīm (क्तलीं).
Destroyer of enemies, creator of Vidveśana bīja,
21 ङ ṅa 5 Maṅgala
used for worshipping Nārada Muni.
22 च ca 6 Śukra Mānasa siddhi, creator of Uccāṭana bīja.
Stands for Chāyā, or shadow. Chāyā, the shadowy
23 छ cha 7 Śukra wife of the Sūrya Devatā, denotes the fall of
Dharma, or evil. Cause of death.
Mṛtyunjaya bīja, jūm (जू)ं , invokes inner
24 ज ja 8 Śukra protection, destroyer of mental and physical
sufferings.
25 झ jha 9 Śukra Removes black magic and evils.
26 ञ ña 0 Śukra Used in uccāṭana.
Bahri bīja, bīja for fire sacrifice. Used in uccāṭana
27 ट ṭa 1 Budha
tantra for Lord Hanuman.
Dhumāvati bīja, doer of cruel and evil deeds,
28 ठ ṭha 2 Budha
violent.
29 ड ḍa 3 Budha Judicious, auspicious.
30 ढ ḍha 4 Budha Maraṇa bīja, creates disturbances and death.
31 ण ṇa 5 Budha Bestower of peace and siddhis.
Attractive, innovator of power, the accomplisher of
32 ि ta 6 Bṛhaspati things, capable of achieving sarva siddhi combined
with Sarasvatī bīja.
Achievements in righteous actions, a friend of
33 ि tha 7 Bṛhaspati Lakṣmī bīja, capable of uccāṭana in combination
with other bīja.
Helps in overcoming the instincts and promotes
34 द da 8 Bṛhaspati self-control, śukra (desire) bīja, Durgā Bīja, dūm
(दूं).

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# Syllable Aṅka Lord Mystical meaning

Helper of shrīm and klīm bīja, a good friend,
creator of Māyā bīja. Dhumāvati Devi Bīja, धूं धूं धुर
35 ध dha 9 Bṛhaspati
धुर धूमाविी क्रों फट् स्वाहा॥ dhūṃ dhūṃ dhura dhura
dhūmāvatī kroṃ phaṭ svāhā॥
Indicator of will-power, mind purifier, creator of
36 ि na 0 Bṛhaspati Pañcamahābhūtas. First Akṣara of Namaḥ
Śivāya.
37 प pa 1 Śani A friend that helps the mind to reach salvation.
Kārtavīrya Arjuna bīja, agni astra or a fire
38 फ pha 2 Śani
weapon, used in uccāṭana as phat.
Helping to play according to the circumstances.
39 ब ba 3 Śani
Used in Bṛhaspati Graha Mantra, ॐ बृं बृहस्पिये िमः.
40 bha 4 Śani Used for maraṇa and uccāṭana.
Natural the mother, or mā (मा). Used in the
41 म ma 5 Śani
mantras for begetting children.
Vāyu Bīja - denotes Prāṇa (life force, or breathe),
42 य ya 1 Candra bestower of peace, prostration. The 5th Akṣara of
Namaḥ Śivāya.
Agni bīja, carries the mantras and offering in a
fire sacrifice, or Yajña, to the Devatās. Used in
43 र ra 2 Candra
several bījākṣaras e.g., hrām (ह्रां), hrīm (ह्रीं), krīm
(क्रीं) etc. that contain ra.
Pṛthvī bīja. Pṛthvī is Bhudevi Lakṣmī, used for
wealth and prosperity. Causes agni stambhana
44 ल la 3 Candra (extinguishes fire denoted by ra bīja and replaces
it with the peaceful la bīja). Carries the prayers to
the gods, e.g., hlīm (ह्लीं), klīm (क्तलीं) etc.
45 व va 4 Candra Jala bīja, vam (वं). ॐ वं वरुणाय िमः ।
Śānti bīja. The 3rd Akṣara of Namaḥ Śivāya. Bīja
of Śani Devatā. ॐ शं शिैश्चराय िमः । oṃ śaṃ
śanaiścarāya namaḥ । Śānti Mantra ॐ शं िो नमिः शं
वरुणः । शं िो वत्वयामा । शं िो इतद्रो बृहस्पनिः । शं िो
नवष्णुरुरुक्रमः । िमो ब्रह्मणे । िमस्िे वायो । त्वमेव प्रत्यक्षं बह्मानस
। त्वामेव प्रत्यक्षं ब्रह्म वददष्यानम । ऋिं वददष्यानम । सत्यं
वददष्यानम । ितमामविु । ििक्तारमविु । अविु माम । अविु
46 श śa 5 Candra वक्तारम् । oṃ śaṃ no mitraḥ śaṃ varuṇaḥ । śaṃ no
bhavatvaryamā । śaṃ no indro bṛhaspatiḥ । śaṃ
no viṣṇururukramaḥ । namo brahmaṇe । namaste
vāyo । tvameva pratyakṣaṃ bahmāsi । tvāmeva
pratyakṣaṃ brahma vadiṣyāmi । ṛtaṃ vadiṣyāmi ।
satyaṃ vadiṣyāmi । tanmāmavatu ।
tadvaktāramavatu । avatu māma । avatu
vaktāram ।
Agni stambhana, extinguishes fire, used in black
47 ि ṣa 6 Candra
magic.

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# Syllable Aṅka Lord Mystical meaning

Satkarma yoga, helps in accomplishment of
righteous activities, used in Tārābīja or
Badhubīja, strīm (स्त्रीं). ऐं स्त्रीं ॐ ऐं ह्रीं फट् स्वाहा॥ aiṃ
48 स sa 7 Candra
strīṃ oṃ aiṃ hrīṃ phaṭ svāhā॥ sauḥ Bīja of Devi
Ṣoḍaśī ऐं क्तलीं सौः सौः क्तलीं ऐं॥ aiṃ klīṃ sauḥ sauḥ klīṃ
aiṃ॥
Ākāśa bīja, ham (हं). Denotes Rudra Śiva and
Pavanaputra Hanuman and removes evils. Used
in Prasādabīja or Śivabīja, haum (हौं). Used in
another bīja, hūṃ (हूं), which is called varmabīja or
49 ह ha 8 Candra
kūrcabīja, which invokes the fierce form of Lord
Śiva, the form of Lord Bhairava. The bīja of lord
Hanumāna is ham (हं). ॐ हिुमिे िमः । oṃ hanumate
namaḥ ।
Garuṛa Bīja23 - destroys poison. Used in mantras
that destroy the evil connected with the Nirṛti
50 क्ष kṣa 9 Candra direction ruled by Rākṣasa. Lord Nṛsiṁha24 is
invoked with bīja kṣrauṃ (क्ष्रौं), which helps in
protecting and removing black magic.
This is not mentioned in the text of Pt Rath. I
51 ज्ञ jña 0 Candra
think this deals with knowledge or Jñāna (ज्ञाि ).

The Maharṣis of the yore found through their intense Tapasyā and
intuition that the Akṣaras, which symbolise the different influences of the
universe, control the body’s power centres, called the Cakras. These Cakras
are placed along the length of the Spinal column and control various parts
of the body and various aspects of our personality through the nerves
spreading throughout the body carrying the Brain’s messages. When an
Akṣara is pronounced repeatedly, it heightens the influences of these
Cakras, which manifest myriads of effect, most of which act subtly and can
hardly be felt objectively. More information can be found in the literature
on the Kuṇḍalinī Yoga.
Table 39: Kaṭapayādi Varga- Vowels

0 0 0 0 0 0 0 0
Overlord: Sūrya
अ आ इ ई उ ऊ ऋ ॠ
a ā i ī u ū ṛ ṝ
ऌ ॡ ए ऐ ओ औ अं अः
ḷ ḹ e ai o au aṁ aḥ

23 ॐ नक्षप स्वाहा ॥ From Garuṛa Upanishad śloka 8

24 उग्रं वीरं महानवष्णुं ज्वलतिं सवािोमुखम्। िृतसंहं ीिणं द्रं मृत्युमृत्युं िमाम्यहम् ॥

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Table 40: Kaṭapayādi Varga- Consonants

Varga 1 2 3 4 5 6 7 8 9 0
Maṅgala (Velar) Śukra (Palatal)

kavarga क ख ग घ ङ च छ ज झ ञ
ka kha ga gha ṅa ca cha ja jha ña
Budha (Retroflex) Bṛhaspati (Dental)

ṭavarga ट ठ ड ढ ण ि ि द ध ि
ṭa ṭha ḍa ḍha ṇa ta tha da dha na
Śani (Labial)

pavarga प फ ब म
pa pha ba bha ma
Candra

yavarga य र ल व श ि स ह क्ष ज्ञ

ya ra la va śa ṣa sa ha kṣa jña

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5.4.6
THE EFFECTS OF THE NAME
To decipher the effects of one’s name, we must determine three
crucial parameters, the Nāmāruṛha, the Nāmalagna and the Nāmagraha.
The Nāmāruṛha shows what others perceive about the native, the
Nāmalagna denotes the experiences, good and bad, the native experiences
in this world, and the Nāmagraha denote the personality traits and one’s
actions that one undertakes.
To determine these parameters, we utilize the Kaṭapayādi Varga.
This Varga deals with the Kārakas of the Akṣaras. Everything in this
world, including Akṣaras and Aṅkas (numerals), has a Graha Kāraka,
which is used here. The Kaṭapayādi Varga gives the mapping of the
Akṣaras and the Grahas. Using the Kaṭapayādi Varga, we ascertain the
Nāmāṅka, i.e., the numeric form of the name, from which the three
parameters are derived.

5.4 .6 .1
THE N ĀM ĀR U ṚH A AN D N Ā MA G RAH A

The following are the steps for deriving the Nāmāruṛha and
Nāmagraha of a name. This involves converting the name into Kaṭapayādi
format and then determining the Rāśi and Graha by respectively dividing
the reverse of the Kaṭapayādi number by 12 and 9. From the Grahas and
yogas forming concerning the Nāmāruṛha and Nāmagraha, a lot more
information about the name can be known.
1. Step 1: Write the name in the Devanagari script and remove the
“mātrās” (vowels). Thereby write the Akṣaras devoid of the svaras.
Nāmāruṛha
2. Step 2: The Kaṭapayādi numerical value of the Akṣaras should be
written sequentially. If the name starts with “0”, it must not be
ignored.
3. Step 3: The number so obtained should be reversed. This is called
Nāmāṅka, or the name number – from which the Nāmāruṛha and
Nāmagraha are ascertained.
4. Step 4: Divide this reversed number by 12. The remainder indicates
the Rāśi governing the name. This is called the Nāmāruṛha Rāśi. If
the remainder obtained is “0”, consider 12 instead. The remainder,
when counted from Meṣa Rāśi, gives the Rāśi on which the name has
predominant influence.
5. Step 5: Divide this reversed number by nine and take the remainder.
The remainder denotes the Graha governing the name. It is called

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the Nāmagraha. If the remainder obtained is “0”, consider nine

instead. The assignment of the Grahas to the remainder is based on
numerological order, viz., 1- Sūrya, 2- Candra, 3- Bṛhaspati, 4- Rāhu,
5- Budha, 6- Śukra, 7- Ketu, 8- Śani, 9- Maṅgala.
The Rāśi governing the name is the Nāmāruṛha of the person. This
shows how one is perceived by the caller of the name. The effects of the
name can be judged from the yutidṛṣṭi of Grahas on the Rāśi, the yoga
formation in the Rāśi, or involving the Rāśi lord.
Candra is the sustainer of the Āruṛha, and when Candra is placed
in a Trikoṇa or 12th from the Nāmāruṛha, the native gains from the name.
Ideally, Candra should not be placed in the 8th from the Āruṛha because
this position of Candra is called Candrāṣṭama, which is immensely
damaging to the Āruṛha. Candrāṣṭama indicates that the native gets into
troubles, trials, and tribulations so long that name is used by the native.

5.4 .6 . 2
THE N AM IN G P RIN CI P LE S

The principles we should employ for naming a child or assessing

the effects of a name on a person’s life and fortune are narrated below. The
idea used here is straightforward. The name should resonate with the most
favourable Graha in the Kuṇḍalī, like the yogakāraka etc. After this is
known, we should zoom into the Nakṣatra Caraṇa mapped to the Akṣaras
governed by the Graha and identify the specific graha favourable in the
Kuṇḍalī.
1. Principle I: The most auspicious Graha: The name should be
based on the most auspicious Graha in the Kuṇḍalī. This Graha
should also be strong in Ṣaḍbala; else, the effects are meagre. Such a
Graha is a harbinger of good fortune and benevolence in life. If the
chosen name commences with the Akṣara of such a Graha, then
whenever the name is called, the good effects of the Graha are visible
in the person’s life. Evidently, the 1st Akṣara of the name should be
governed by this Graha.
2. Principle II: Kendrakoṇa from Candra: Among the Akṣaras
calculated from the previous step, choose one placed in Candra’s
Kendrakoṇa. If it is difficult to identify an Akṣara meeting the
conditions, one falling in Candra’s Rāśi/Nakṣatra can be chosen. One
must avoid the Aśubha Tārās, such as Vipat, Pratyak and Naidhana.
Janmatārā is allowed, but good ones are the Kṣema, Sādhak, Mitra
and Paramamitra.
3. Principle III: Number of phonemes: If the Rāśi arrived in the
above process is Cara (movable), the name should have two
phonemes. If the Rāśi is Ubhaya (dual), then choose three phonemes.

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On the other hand, four phonemes should be selected if the Rāśi is

Sthira (fixed).
4. Principle IV: Blessings of the Iṣṭadevatā: For the name to
imbibe the divine blessings of one’s Iṣṭadevatā, the name
should ideally relate to one’s Iṣṭadevatā. Every time the name is
called is showered with the blessings of the Iṣṭadevatā.
5. Principle V: Nāmāruṛha and Nāmagraha: Use the Kaṭapayādi
system to determine the Nāmāruṛha and Nāmagraha, from which
the precise influence of the name can be judged. The Nāmāruṛha
denotes the perception of people around the native regarding the
native. The Nāmagraha denotes the personality traits of the native.
Let us ascertain the effects of the name Gaṇeśa (गणेश) on the
beholder. We shall determine the Nāmāṅka, Nāmāruṛha and Nāmagraha
of the name. The specifics of the effects should be judged from the
Janmakuṇḍalī of the person having the name.
1. Step 1: Determining the complete Akṣaras: Write the word in
Devanagari script and remove the “mātrās” and incomplete or half
Akṣaras. The name Gaṇeśa is made up of three phonemes, namely
“ga”, “ṇa”, and “śa”. There is no half Akṣara in the name that must be
ignored here.
2. Step 2: Determining the Nāmāṅka (िाम-अङ्क): The Nāmāṅka is
the numerical value of the name. To ascertain this, the Akṣaras
arrived above should be written sequentially. If the name commences
with a “0”, it “must not” be ignored. The numerical (aṅka) value of
each of these Akṣaras are ga= 3, ṇa= 5 and śa= 5. This represents the
number 355. The number 355 must be reversed to get the Nāmāṅka.
The Nāmāṅka is 553.
3. Step 3: Determining the Nāmāruṛha (perception): Divide the
Nāmāṅka by 12 and take the remainder as the Nāmāruṛha. If the
remainder obtained is “0”, consider 12 as the remainder. The
remainder counted from Meṣa Rāśi gives the Nāmāruṛha Rāśi. In
this case, the remainder obtained by dividing 553 by 12 is 1. The Rāśi
denoted by 1 is Meṣa, which is the Nāmāruṛha. This indicates how
the native shall be perceived by one who calls the native, Gaṇeśa.
One having several predominant names shall have that many
Āruṛhas or images. Meṣa denotes a warrior, a Brahmacāri, and a
conqueror of the senses. When the Kuṇḍalī is known, one should
judge Meṣa Rāśi in the Kuṇḍalī to decipher the precise details of the
name. Graha yutidṛṣṭi, yogas etc. can be studied with regard to Meṣa.
4. Step 4: Determining the Nāmalagna (results): The Nāmalagna
is ascertained by counting the remainder from the previous step,
from the Lagna (instead of Meṣa Rāśi). However, this cannot be
known in the absence of the Kuṇḍalī. This Rāśi is significant as this

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denotes the good or bad things one shall receive from the world.
Śubhayogas indicate good things, whereas Aśubhayogas indicate bad
things.
5. Step 5: Find the Nāmagraha: Divide the Nāmāṅka by 9, and the
remainder denotes the Nāmagraha. The Nāmagraha is the lord of the
name. If the remainder obtained is “0”, we must replace it with 9.
The remainder must be counted in the Graha numerological order,
i.e., 1- Sūrya, 2- Candra, 3- Bṛhaspati, 4- Rāhu, 5- Budha, 6- Śukra,
7- Ketu, 8- Śani, 9- Maṅgala. In this case, the remainder of 553
divided by 9 is 4. The number 4 corresponds to Rāhu, the lord of the
name, Gaṇeśa. Rāhu is the head (of a person) and relates to hidden
knowledge (Siddhis), great things that are off-limits. The person’s
personality traits and key experiences in life should be judged from
Nāmagraha and the influences on it.

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5.4.7
CASE STUDIES
CASE 1: RĀMAKṚṢṆA PARAMAHAṂSA

Rāmakṛṣṇa Paramahaṁsa (रामकृ ष्ण परमहंस) is popularly known as

Rāmakṛṣṇa; even though his childhood name is Gadadhar. The first Akṣara
(आद्याक्षर Ādyākśara), “ra”, is governed by Candra. In the Kuṇḍalī of Śrī
Rāmakṛṣṇa, Candra occupies the Lagna with Sūrya and Budha.
Candra, in the Lagna, expresses his pure love and compassion for the divine
mother, and his yuti with Budha denoted why he behaved like an innocent child.
Frequently calling him by this name undoubtedly made Candra’s influence
pronounced. The Akṣara “rā” is mapped to Citra 3 or Tulā Rāśi’s 1st Navāñśa. Tulā
Rāśi is in Kona to Candra, occupied by Vakrī Śani. This shows his great devotion
towards Kali (Śani in Śukra’s Rāśi). Śani in the Kāraka of renunciation and his
disposition in the Bhāgyabhāva also indicate the suffering (sorrow, sadness) he had
in life.
1. Nāmāṅka: As the Kaṭapayādi, the name can be broken up to ra= 2,
ma= 5, ka= 1 (ṛ is a Svara, hence dropped), ṇa= 5. The Kaṭapayādi
number is 2515, and the Nāmāṅka is 5152.
2. Nāmāruṛha: The Nāmāṅka 5152, when divided by 12, yields a
remainder of 4, which corresponds to Karka Rāśi. Now, Karka Rāśi
played an important role in his life. It is the 6th house of injuries,
pain and suffering, and its Lord occupies the Lagna. This indicates
the suffering of others (Candra) taken by the native on himself
(Candra, being the 6L, is in the Lagna). This is what people saw in

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him. But what he himself felt and experienced must be seen from the
Nāmalagna.
3. Nāmalagna: What results he experienced from the world due to his
name should be seen from the Rāśi arrived by counting the
remainder (of the above step) from the Lagna. The remainder is 4,
and the Lagna is Kumbha. 4th from Kumbha is which comes to
Vṛṣabha. Vṛṣabha has Rāhu, indicated that he experienced direct
contact with the hidden forces of the world. He experienced
mysticism and the effects of Vṛṣabha Rāhu.
4. Nāmagraha: The Nāmāṅka 5152, when divided by 9, yields a
remainder of 4, which indicate Rāhu. Rāhu is a mystical Grahas and
can denote great siddhis when Śubha in the Kuṇḍalī. In this Kuṇḍalī,
Rāhu occupies the Vṛṣabha Rāśi in the Sukha sthāna, the Bhava of
the heart. Indicating his mystical nature and frequent trance states.
He is unquestionably a mystical person and storehouse of profound
knowledge. The influence of Rāhu can be strongly seen in his life,
from the Nāmalagna and Nāmagraha.

CASE 2: AḌOLF HIṬLAR

Adolf Hitler (अडोल्फ नहटलर) is commonly called Hitler; therefore, we

should judge the influence of this name on this. The initial Akṣara “ha” is
denoted by Candra. Candra is involved in a terrible Śakti yoga (Candra-
Ketu yoga), destroying the benign Bṛhaspati, which indicates his mass
genocide of the Jews.
Among everything, the Graha of Humanity, Bṛhaspati, is not only
destroyed by the Śakti yoga, but there is also a terrible Guru-Caṇḍāla yoga along

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the axis. This shows why he made his resolve to eradicate an entire race. The
Akṣara is mapped to Punarvasu 4 or Karka 1 st Navāñśa. Karka is not in a
Kendra/Koṇa from Candra; instead, it is in the 8th and conjunct with Śani. Karka
is not supported by Candra. Hitler faced sorrow, difficulties, and struggles right
from his childhood, where his dreams were shattered. Not only that, but his end
was also tragic.
1. Nāmāṅka: According to Kaṭapayādi Varga, the name is broken down
as ha= 8, ṭa=1, la-3, ra-2. The number is 8132. The Nāmāṅka is 2318.
2. Nāmāruṛha (perception): The Nāmāṅka 2318, when divided by 12,
gives a remainder of 2, which corresponds to Vṛṣabha. From the
Nāmāruṛha, Candra is in the 8th house, causing Candrāṣṭama, which
is terrible. This Rāśi also falls in the Randhrabhāva, dṛṣṭied by Śani.
This indicates that people shall remember him as a mysterious
character with devious intention (8th house placement from Lagna)
and one with stern nature (Śani’s dṛṣṭi). As this Rāśi is occupied by
Horālagna and dṛṣṭied by Ghaṭikālagna, this also became the seat of
great wealth and power.
3. Nāmalagna (experiences): Counting the remainder 2 from Tula
Lagna, we arrive at Vṛścika. This denotes what he ultimately
experienced in the world. Vṛścika is a mystical Rāśi and is also the
representative of sudden and violent death.
4. Nāmagraha: This Nāmāṅka 2318, when divided by 9, gives a
remainder of 5, which represents Budha. His personality traits and
his actions can be seen from Budha. Budha is the Lord of the 9th and
12th in the 7th and conjoined with Maṅgala, Sūrya and Śukra.
Involvement of the 9th Lord in the 7th house indicates an expansion of
territory (9th and 12th) through war (7H and yuti with Maṅgala) to
gain great authority and influence (Sūrya). He was a great patriot as
indicted by Śukra, the Lagneśa.

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CASE 3: NAMING A NEWBORN CHILD

Let us apply the principles to name a newborn child. I received the

following Kuṇḍalī of a newborn child to select a blessed name. The
principles mentioned above are used in a step-by-step manner to arrive at
the most appropriate name for the child.
Principle I: The most auspicious Graha in the Kuṇḍalī. The
child’s name should be based on the most auspicious Graha in the chart. If
the Graha, the most auspicious and bringer of yoga, is chosen, the
benevolence of this Graha shall always be on the native whenever their
name is called. The Akṣaras of this Graha shall be the starting Akṣara of
the native. Now, what is the most benefic Graha in this Kuṇḍalī whose
influence we should like to bring on the child? Lagna is Karka with Lord
Candra well placed in the 2nd house, in a Śubha Bhāva and a Mitra Rāśi.
Bṛhaspati is the 9th Lord and is well placed in the 11th house in
Kendra from the Lagneśa Candra, causing very auspicious Gajakesari
yoga. This is also placed in the 9th from the Āruṛha Lagna, thus, becoming
a great protector. Bṛhaspati is the also the Ātmakāraka in the Kuṇḍalī and
is well placed. He is also the giver of success, power, and position in life,
especially because he is Ucca in the Navāñśa Lagna. Undoubtedly
Bṛhaspati is the most benefic Graha in the Kuṇḍalī. The Akṣaras ruled by
Bṛhaspati are ta, tha, da, dha, na. Now, we must find the best among them
from a Nakṣatra standpoint.
Principle II: Kendra from Candra: Among the Akṣaras of the
most auspicious Graha, choose the Akṣara placed in the Kendrakoṇa from

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Candra. In case of doubt, choose the Akṣara of Candra’s Rāśi. Candra is in

Siṅha and Kendra to Candra are Siṃha, Vṛścika, Kumbha and Vṛṣabha.
Of all the Akṣaras in the Kendra to Candra, the ones that are Bṛhaspati’s
Akṣara are तो to, ना nā, नी nī, नू nū, ने ne, नो no and दा dā.
Principle III: Number of Phonemes. If the Rāśi, selected by the
above process, is Cara, two phonemes should be selected. If the Rāśi is
Dvisvabhāva, then select a three-phonemes name. On the other hand, four
phonemes should be selected if the Rāśi determined is Sthira. Here, the
Akṣaras fall in Vṛścika Rāśi, which is a Sthira Rāśi; therefore, the name
should have four phonemes.
Principle IV: Blessings of the name: The name should have
benevolent influences on the native. If the name relates to one’s Iṣṭa
Devatā, it is fortunate. The Iṣṭa Devatā is denoted by the Grahas in the
12th from the Ātmakāraka’s Navāñśa. Ātmakāraka Bṛhaspati is in Karka
Navāñśa, and the Grahas placed in 12th from there are Sūrya and Candra.
Therefore, the Iṣṭa Devatā must be denoted by either Sūrya or Candra, i.e.,
Rāma or Kṛṣṇa.
Sūrya is powerful in the Kuṇḍalī as he is Ucca in the 10th house.
The Devatā denoted by Sūrya, i.e., Rāma must be chosen. A name that
relates to Lord Śrī Rāma is ideal for the person. If it is not possible to find
a name related to Rāma using the Akṣaras तो to, न na (all svaras with na),
दा dā, then find any other name that starts with the mentioned Akṣaras.
Names related to Lord Śiva are well-suited as Sūrya is the Kāraka.
Principle V: Nāmāruṛha, Nāmagraha, and Nāmalagna: We
must use Kaṭapayādi Varga to know the precise impact of the name. The
Nāmāruṛha shows how the people perceive the native, the Nāmalagna
denotes what the native shall experience, and the Nāmagraha denotes
what the native is. This must be done after a few names are selected, and
the best among them must be identified. The following names were
analysed using the Kaṭapayādi, 1. Darshan, 2. Nandish (Lord Śiva), 3.
Nityanth (Lord Viṣṇu), 4. Nishanth and 5. Nitish.
1. Darsana: दशाि darśana. Nāmāṅka 058. Remainder: 10. Nāmāruṛha =
Makara (counting remainder from Meṣa). Nāmalagna = Meṣa.
Nāmagraha = 4, Rāhu.
2. Nandish: िनतदश nandiśa. Nāmāṅka 580: Remainder: 4. Nāmāruṛha =
Karka. Nāmalagna = Tulā. Nāmagraha = 4, Rāhu.
3. Nityant: नित्याति nityānta. Nāmāṅka 610. Remainder: 10. Nāmāruṛha
= Makara. Nāmalagna = Meṣa. Nāmagraha = 7, Ketu.
4. Nishant: निशाति niśānta. Nāmāṅka 650: Remainder: 2. Nāmāruṛha =
Vṛṣabha. Nāmalagna = Siṅha. Nāmagraha = 2, Candra.

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5. Nitish: नििीश nitīśa. Nāmāṅka 560. Remainder: 8. Nāmāruṛha =

Vṛścika. Nāmalagna = Makara. Nāmagraha = 2, Candra.
The Nāmāruṛha Rāśi shows what the world perceives about the
child when they call his name. Similarly, the Nāmalagna shows what the
child experience, gain or lose in the world. The Nāmagraha shows the
personality traits of the child. We finally settled with either Nishant or
Nitish, both governed by Candra. Let us judge what the names denote.
Nishant: My first recommendation is this name as the Nāmāruṛha
falls in Vṛṣabha with Bṛhaspati in it, whereas the Nāmalagna falls in Siṅha
with Lagneśa Candra in it. Vṛṣabha with Bṛhaspati in the 11th house shall
make his perception endowed with the good qualities of Bṛhaspati, i.e.,
knowledge, scholarship, wiseness, a devout, and a material person. Candra
in the 2nd house supports the Lagna, indicating that the natives gain good
friends (community, friendship), education and food. The only small issue
with this name is Candra falls in the 12th from Āruṛha Lagna, indicating
that there could be some anxiety of separation of the mother, or it can show
losses concerning matters ruled by Candra. However, given the good things
about Vṛṣabha and Siṅha, we can disregard the small blemish due to the
12th from Āruṛha Lagna.
Nitish: My second recommendation is Nitish, which is also good.
The Nāmāruṛha Vṛścika shows that the world shall perceive him as a good
planner and wise person. Makara being the 7th house dṛṣṭied by Bṛhaspati
shows that the person will gain from relationships, friendships, and
partnerships. But this will come after a lot of hard work as Bṛhaspati gets
debilitated in the sign Makara.
Final Name Chosen = After all considerations, finally the name
chosen was Nishant (निशान्त niśānta).

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5.4.8
SOME SUGGESTIVE NAMES
Some suggestive Indian names might be useful to someone looking
for a ready list of names for naming a child. However, the list is no manner
comprehensive. There are hundreds and thousands of names, and it is
impossible to include them in a chapter like this. Here is the list of 1000
names of Lord Śiva and Lord Viṣṇu, as well as 108 names of Devi Durgā,
Devi Lakṣmī and Devi Sarasvatī.
These names are good sources of references. However, they must
be chosen based on the norms of one’s community, tradition, or the place
one belongs. There is no standardized recipe for choosing a good name. It
must be evaluated for an individual based on one’s Kuṇḍalī.

5.4 . 8. 1
FEW C O MM ON I N D IAN N AM ES ( GI R L )

Aarushi, Aditi, Aishwarya, Akhila, Ambika, Ami, Amita, Amrita,

Ananya, Anasuya, Anjali, Ankita, Anindita, Anu, Anupama, Anuradha,
Anushree, Aparna, Apoorva, Arpita, Arti, Arundhati, Binita, Bipasha, Da-
mayanti, Deepa, Deepali, Deepika, Deepti, Devanshi, Dhanishka, Disha,
Gayatri, Gita, Gitanjali, Harshita, Hemalata, Hira, Indira, Indrani, Indu-
mati, Jesminder, Juhi, Kanika, Kareena, Kartikaa, Kavita, Keerti, Kirtan,
Kumudini, Lakshanya, Lata, Latika, Leela, Leila, Lena,
Madhumita, Madhuri, Mallika, Manmeet, Manjeet, Manjula, Man-
orama, Manuja, Maya, Meghana, Meghna, Mira, Mohini, Munira, Nadia,
Nahla, Naila, Namrata, Nandita, Neelam, Neetu, Neha, Niharika, Nikita,
Nimisha, Nisha, Nupur, Padmavati, Pallavi, Papiya, Parvati, Phanita,
Poonam, Poulomi, Pranati, Pratibha, Pratiksha, Preeti, Priya, Priyanka,
Pujā,
Rajadhi, Rajan, Rajathi, Ramya, Ramya, Rana, Rani, Rashmi,
Rati, Rekha, Richa, Ridhima, Ritwika, Roopa, Saloni, Sanah, Sandhya,
Sania, Saranya, Sarita, Satyana, Savitri, Sharmila, Sheela, Sheetal,
Shilpa, Shreya, Shweta, Simran, Sneha, Sonali, Sudha, Sujata, Sulochana,
Sushma, Susmita, Tanisha, Tanushree, Tejal, Tejaswi, Tina, Triparna,
Uma, Vibha, Vijayalakshmi, Yamini, Yashomati

5.4 . 8. 2
FEW C O MM ON I N D IAN N AM ES ( BO Y )

Abhay, Abhinav, Abhishek, Adarsh, Adesh, Adhar, Adi, Aditya,

Ajay, Ajish, Ajit, Akasha, Akhil, Akshat, Amarjit, Ambika, Amit, Ammar,

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 S O M E SUGGESTIVE NAMES

Amrik, Ananya, Anbil, Aniket, Anil, Anirban, Aniruddha, Ankit, Anuj,

Anup, Anupam, Anurag, Apoorv, Aravind, Arhaan, Aritra, Arjun, Arnab,
Arumugam, Arun, Arunachalam, Arvind, Arya, Aseem, Ashwin, Bal-
asingam, Balasubramaniam, Bali, Baltej, Bellamkonda, Bhagwant, Bha-
rat, Bhavesh, Bhupinder, Bhushan, Bibek, Bibin, Biju, Binu, Birendra,
Bishamber, Chakrapani, Chandrajit, Chelvanayakam, Dayanidhi,
Debabrata, Deepak, Devananda, Devang, Devendra, Devesh, Dhara-
nidhar, Dharmalingam, Dheeraj, Dhinakaran, Dileesh, Dinesh, Dipankar,
Ekram, Elangovan, Ganesan, Ganesh, Ganga Prasad, Ganpatrao, Gi-
ridhar, Girish, Gnanasekaran, Gopinathan, Govind, Gurcharan,
Gurunath, Hansraj, Hanuman, Hara, Harilal, Harish, Harjit, Harmeet,
Harsh, Hemant, Hitesh, Īśāna,
Jadunath, Jaipal, Jalaj, Jayant, Jayaraj, Jitendra, Joglekar, Kala-
nidhi, Kalimuthu, Kalpesh, Kanagaratnam, Kanagasabai, Kandiah, Kan-
nan, Kantilal, Karan, Karthik, Karthikeyan, Kaushal, Kaustubh, Kavin,
Keeran, Khakhar, Kishor, Kishore, Kripa, Kripesh, Krishnappa, Krish-
nayya, Kulasekhara, Kulbhushan, Kumar, Kumaraswamy, Lakshan, Lak-
shman, Lalit, Lokanathan, Mahendra, Maheswaran, Manabendra,
Manmohan, Mansukh, Mohindra, Mohit, Mukesh, Munish, Muthuswamy,
Nadarajah, Nadeem, Nadesan, Nagalingam, Nagaraj, Nana, Na-
ranbhai, Narayan, Narendran, Navaratnam, Naveen, Nayagam, Neeraj,
Nibaran, Nihal, Nihar, Nilesh, Nirav, Nirupam, Nitesh, Nitin, Nitish,
Nripendra, Palanivel, Pallav, Pankaj, Pathmanathan, Phani, Pitamber,
Ponnambalam, Ponniah, Prabodh Chandra, Prakash, Pramod, Pranab,
Pranav, Pranay, Prannoy, Prataprao, Pratul, Puran, Radhanath,
Raghavan, Raghu, Raghunath, Rahul, Raj, Raja, Rajadurai, Rajan, Raja-
ratnam, Rajendra, Rajinder, Rajiv, Rakesh, Ram, Ram Narayan, Rama-
kant, Ramalingam, Ramanathan, Ramasamy, Ramesh, Ranbir, Randhir,
Ranganath, Ranganathan, Ratnam, Ratul, Ravichandran, Ravinder, Rav-
ish, Rohit, Romesh,
Sabyasachi, Sachin, Sahil, Sajith, Saket, Samar, Sambhunath,
Samir, Sandipan, Sanjay, Sarabjit, Saravanan, Sashi, Satish, Satishchan-
dra, Satyadev, Satyajit, Sekar, Selvam, Selvaraja, Selvaratnam, Senthil,
Shahbaz, Shailendra, Shankar, Shanmukha, Shanmugam, Shanmuga-
nathan, Sharad, Shekhar, Shikhar, Shishir, Shreyas, Shridhar, Shub-
hendu, Sitaramayya, Sivapalan, Sivaprasad, Sivasubramaniam, Sobha,
Somesh, Soumitra, Sourav, Srikanta, Srinivas, Sripada, Subbiah, Subra-
maniam, Subrata, Sudhir, Sukhbir, Sumit, Sundar, Suneet, Sunil, Suren-
dra, Surendran, Surendranath, Suresh, Surinder,
Tarun, Thambiah, Thangadurai, Thangavel, Thiagarajah,
Thurairajah, Udit, Umesh, Upendra, Vallabh, Vallabhbhai, Vasudevan,

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Velupillai, Venkataraman, Venu, Vidyut, Vignarajah, Vikas, Vinay, Vina-

yagamoorthy, Vineet, Vinod, Vipin, Virat, Vishnu, Vishnuvallabh, Vishva,
Viswanathan, Yash, Yogesh, Yogeshwar, Yogeswaran

5.4 . 8. 3
C OM M ON W O RL DW ID E NA ME S (G IR L )

Aaliyah, Aarna, Aarya, Abby, Abigail, Ada, Adalee, Adaline,

Adalyn, Adalynn, Addilyn, Addilynn, Addison, Addisyn, Addyson,
Adelaide, Adele, Adelina, Adeline, Adelyn, Adelynn, Adley, Adriana,
Adrianna, Aila, Ailani, Aileen, Ainhoa, Ainsley, Aisha, Aitana, Aiyana,
Alaia, Alaina, Alaiya, Alana, Alani, Alanna, Alaya, Alayah, Alayna, Aleah,
Aleena, Alejandra, Alena, Alessandra, Alessia, Alexa, Alexandra,
Alexandria, Alexia, Alexis, Alia, Aliana, Alianna, Alice, Alicia, Alina,
Alison, Alisson, Alivia, Aliya, Aliyah, Aliza, Allie, Allison, Allyson, Alma,
Alondra, Alora, Alyssa, Amaia, Amalia, Amanda, Amani, Amara, Amari,
Amaris, Amaya, Amber, Amelia, Amelie, Amina, Amira, Amirah, Amiyah,
Amora, Amoura, Amy, Ana, Anahi, Anais, Analia, Anastasia, Anaya, Andi,
Andrea, Angel, Angela, Angelica, Angelina, Angelique, Angie,
Anika, Aniya, Aniyah, Anna, Annabella, Annabelle, Annalise, Anne,
Annie, Annika, Antonella, Anya, April, Arabella, Araceli, Ari, Aria, Ariah,
Ariana, Arianna, Ariel, Ariella, Arielle, Ariya, Ariyah, Arleth, Arlette,
Armani, Artemis, Arya, Ashley, Ashlyn, Ashlynn, Aspen, Aspyn, Astrid,
Athena, Aubree, Aubrey, Aubrie, Aubriella, Aubrielle, Audrey, August,
Aurelia, Aurora, Austyn, Autumn, Ava, Avah, Avalynn, Avayah, Averi,
Averie, Avery, Aviana, Avianna, Aya, Ayla, Ayleen, Aylin, Azalea, Azaria,
Azariah,
Bailee, Bailey, Barbara, Baylee, Baylor, Beatrice, Belen, Bella,
Bellamy, Berkley, Bethany, Bexley, Bianca, Billie, Birdie, Blair, Blaire,
Blake, Blakely, Bonnie, Braelyn, Braelynn, Braylee, Bria, Briana,
Brianna, Briar, Bridget, Briella, Brielle, Brinley, Bristol, Brittany, Brooke,
Brooklyn, Brooklynn, Brylee, Brynlee, Brynleigh, Brynn,
Cadence, Cali, Callie, Calliope, Cameron, Camila, Camilla,
Camille, Camryn, Capri, Carly, Carmen, Carolina, Caroline, Carter,
Cassandra, Cassidy, Cataleya, Catalina, Catherine, Cecelia, Cecilia,
Celeste, Celia, Celine, Chana, Chandler, Chanel, Charlee, Charleigh,
Charley, Charli, Charlie, Charlotte, Chaya, Chelsea, Cheyenne, Chloe,
Christina, Claire, Clara, Clare, Clarissa, Clementine, Cleo, Clover, Colette,
Collins, Cora, Coraline, Crystal, Cynthia,
Dahlia, Daisy, Dakota, Daleyza, Dalia, Dallas, Dani, Daniela,
Daniella, Danielle, Danna, Daphne, Davina, Dayana, Deborah, Delaney,
Delilah, Della, Demi, Denver, Destiny, Diana, Dior, Dorothy, Dream,
Drew, Dulce, Dylan,

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Eden, Edith, Egypt, Eileen, Elaina, Elaine, Eleanor, Eleanora,

Elena, Elia, Eliana, Elianna, Elina, Elisa, Elise, Eliza, Elizabeth, Ella,
Elle, Ellen, Elliana, Ellianna, Ellie, Elliot, Elliott, Ellis, Ellison, Elodie,
Eloise, Elora, Elsa, Elsie, Elyse, Ember, Emberly, Emberlynn, Emelia,
Emely, Emerald, Emerie, Emerson, Emersyn, Emery, Emilia, Emily,
Emma, Emmalyn, Emmeline, Emmie, Emmy, Emory, Ensley, Erin, Esme,
Esmeralda, Estella, Estelle, Esther, Estrella, Etta, Eva, Evangeline, Eve,
Evelyn, Evelynn, Everlee, Everleigh, Everly, Evie, Ezra,
Faith, Fallon, Fatima, Faye, Felicity, Fernanda, Finley, Fiona,
Flora, Florence, Frances, Francesca, Frankie, Freya, Freyja, Frida,
Gabriela, Gabriella, Gabrielle, Galilea, Gemma, Genesis,
Genevieve, Georgia, Gia, Giana, Gianna, Giavanna, Giovanna, Giselle,
Giuliana, Gloria, Goldie, Grace, Gracelyn, Gracelynn, Gracie, Greta,
Guinevere, Gwen, Gwendolyn,
Hadassah, Hadlee, Hadleigh, Hadley, Hailey, Haisley, Haley,
Halle, Hallie, Halo, Hana, Hanna, Hannah, Harlee, Harley, Harlow,
Harmoni, Harmony, Harper, Hattie, Haven, Hayden, Haylee, Hayley,
Hazel, Heaven, Heidi, Helen, Helena, Henley, Holland, Holly, Hope,
Hunter,
Ila, Iliana, Imani, India, Indie, Indigo, Irene, Iris, Isabel, Isabela,
Isabella, Isabelle, Isla, Itzayana, Itzel, Ivanna, Ivory, Ivy, Iyla, Izabella,
Jacqueline, Jada, Jade, Jaliyah, Jamie, Jane, Janelle, Janiyah,
Jasmine, Jaycee, Jayda, Jayla, Jaylah, Jaylani, Jaylee, Jayleen, Jaylene,
Jazlyn, Jazmin, Jazmine, Jemma, Jenesis, Jenna, Jennifer, Jessica, Jessie,
Jianna, Jimena, Joanna, Jocelyn, Joelle, Johanna, Jolene, Jolie, Jordan,
Jordyn, Josephine, Josie, Journee, Journey, Journi, Jovie, Joy, Joyce,
Judith, Julia, Juliana, Julianna, Julie, Juliet, Julieta, Juliette, Julissa,
June, Juniper, Justice,
Kahlani, Kai, Kaia, Kailani, Kailey, Kairi, Kaisley, Kaitlyn, Kaiya,
Kalani, Kali, Kaliyah, Kallie, Kamari, Kamila, Kamilah, Kamiyah,
Kamryn, Kara, Karina, Karla, Karsyn, Karter, Kassidy, Kataleya,
Katalina, Kate, Katelyn, Katherine, Kathleen, Kathryn, Katie, Kaydence,
Kayla, Kaylani, Kaylee, Kayleigh, Kehlani, Keilani, Keira, Kelly, Kelsey,
Kendall, Kendra, Kenna, Kennedi, Kennedy, Kensley, Kenzie, Keyla,
Khalani, Khaleesi, Khloe, Kiana, Kiara, Kiera, Kimber, Kimberly, Kimora,
Kinley, Kinslee, Kinsley, Kira, Kora, Kori, Kyla, Kylee, Kyleigh, Kylie,
Kynlee, Kyra,
Lacey, Laila, Lainey, Lana, Landry, Laney, Lara, Laura, Laurel,
Lauren, Lauryn, Layla, Laylah, Layne, Lea, Leah, Leanna, Legacy, Leia,
Leighton, Leila, Leilani, Leilany, Lena, Lennon, Lennox, Leona, Leslie,
Lexi, Lexie, Leyla, Lia, Liana, Liberty, Lila, Lilah, Lilian, Liliana,
Lilianna, Lilith, Lillian, Lilliana, Lillie, Lilly, Lily, Lilyana, Lina, Linda,

[346]
 PRINCIPLES OF NAMING

Liv, Livia, Logan, Lola, London, Londyn, Lorelai, Lorelei, Loretta, Louisa,
Louise, Loyalty, Lucia, Luciana, Lucille, Lucy, Luella, Luisa, Luna,
Lyanna, Lydia, Lyla, Lylah, Lyra, Lyric,
Mabel, Maci, Macie, Mackenzie, Macy, Madalyn, Maddison,
Madeleine, Madeline, Madelyn, Madelynn, Madilyn, Madilynn, Madison,
Madisyn, Mae, Maeve, Magdalena, Maggie, Magnolia, Maia, Maisie,
Makayla, Makenna, Makenzie, Malani, Malaya, Malayah, Malaysia,
Maleah, Malia, Maliyah, Mallory, Mara, Marceline, Maren, Margaret,
Margo, Margot, Maria, Mariah, Mariam, Mariana, Marianna, Marie,
Marilyn, Marina, Marisol, Marlee, Marleigh, Marley, Marlowe,
Martha, Mary, Maryam, Matilda, Mavis, Maxine, Maya, Mazikeen,
Mckenna, Mckenzie, Mckinley, Meadow, Megan, Meghan, Melanie,
Melany, Melina, Melissa, Melody, Mercy, Meredith, Mia, Micah, Michaela,
Michelle, Mikaela, Mikayla, Mila, Milan, Milana, Milani, Milena, Miley,
Millie, Mina, Mira, Miracle, Miranda, Miriam, Molly, Monica, Monroe,
Morgan, Murphy, Mya, Myla, Mylah, Myra,
Nadia, Nala, Nalani, Nancy, Naomi, Natalia, Natalie, Nataly,
Natasha, Navy, Naya, Nayeli, Nellie, Nevaeh, Nia, Nicole, Nina, Noa,
Noah, Noelle, Noemi, Nola, Noor, Nora, Norah, Nova, Novah, Novalee,
Nyla, Nylah, Nyomi, Nyra,
Oaklee, Oakleigh, Oakley, Oaklyn, Oaklynn, Ocean, Octavia,
Olive, Olivia, Opal, Ophelia,
Paige, Paislee, Paisleigh, Paisley, Paityn, Palmer, Paloma, Paola,
Paris, Parker, Paula, Paulina, Payton, Pearl, Penelope, Penny,
Persephone, Peyton, Phoebe, Phoenix, Piper, Poppy, Presley, Princess,
Priscilla, Promise,
Qamar, Qamari, Qiana, Quaniya, Quaniyah, Queen, Queena,
Queenie, Quest, Quetzalli, Quetzally, Quetzaly, Quiana, Quill, Quin,
Quincee, Quincey, Quinci, Quincie, Quincy, Quinlan, Quinlee, Quinley,
Quinlyn, Quinlynn, Quinn, Quinn, Quinnlee, Quinnleigh, Quinnley,
Quinnly, Quinnlyn, Quintessa, Quinzel, Quorra, Quynh, Quynn, Qwynn,
Rachel, Raegan, Raelyn, Raelynn, Raina, Ramona, Raquel, Raven,
Raya, Rayna, Rayne, Reagan, Rebecca, Rebekah, Reese, Regina, Reign,
Reina, Remi, Remington, Remy, Renata, Reyna, Rhea, Riley, River, Rivka,
Robin, Romina, Rory, Rosa, Rosalee, Rosalia, Rosalie, Rosalyn, Rose,
Roselyn, Rosemary, Rosie, Rowan, Royal, Royalty, Ruby, Ruth, Ryan,
Ryann, Ryder, Rylan, Rylee, Ryleigh, Rylie,
Sabrina, Sadie, Sage, Saige, Salem, Salma, Samantha, Samara,
Samira, Sandra, Saoirse, Sara, Sarah, Sarai, Sariah, Sariyah, Sasha,
Savanna, Savannah, Sawyer, Saylor, Scarlet, Scarlett, Scarlette, Scout,
Selah, Selena, Selene, Serena, Serenity, Sevyn, Shay, Shelby, Shiloh,
Siena, Sienna, Sierra, Simone, Sky, Skye, Skyla, Skylar, Skyler, Sloan,

[347]
 S O M E SUGGESTIVE NAMES

Sloane, Sofia, Soleil, Sophia, Sophie, Soraya, Stella, Stephanie, Stevie,

Stormi, Summer, Sunny, Sutton, Sydney, Sylvia, Sylvie,
Talia, Tatiana, Tatum, Taylor, Taytum, Teagan, Teresa, Tessa,
Thalia, Thea, Theodora, Tiana, Tiffany, Tinsley, Tori, Treasure, Trinity,
Vada, Valentina, Valeria, Valerie, Valery, Vanessa, Veda, Vera,
Veronica, Victoria, Vida, Vienna, Violet, Violeta, Virginia, Vivian, Viviana,
Vivienne,
Waverly, Whitley, Willa, Willow, Winnie, Winter, Wren, Wrenley,
Wynter,
Xaelah, Xahria, Xaila, Xana, Xander, Xandra, Xandria, Xaniya,
Xaniyah, Xanthe, Xara, Xareni, Xaria, Xariah, Xariyah, Xavia, Xaviera,
Xayah, Xayla, Xaylie, Xela, Xella, Xena, Xenia, Xeniah, Xenovia, Xi, Xia,
Xiah, Xiamara, Xiana, Xianna, Xiara, Xiclali, Xienna, Ximena, Ximenna,
Ximmena, Xinyi, Xinyu, Xinyue, Xiomara, Xitlali, Xitlalli, Xitlally, Xitlaly,
Xiya, Xochi, Xochilt, Xochitl, Xoe, Xoey, Xoie, Xola, Xolani, Xuri, Xya, Xyla,
Xylah, Xylia, Xyliana, Xylina,
Yara, Yareli, Yaretzi,
Zahra, Zainab, Zaniyah, Zara, Zaria, Zariah, Zariyah, Zayla,
Zaylee, Zelda, Zendaya, Zoe, Zoey, Zoie, Zola, Zora, Zoya, Zuri

5.4 . 8. 4
C OM M ON W O RL DW ID E N A ME S (B OY )

Aarav, Aaron, Abdiel, Abdullah, Abel, Abraham, Abram, Ace,

Adam, Adan, Aden, Adler, Adonis, Adrian, Adriel, Adrien, Agustin,
Ahmad, Ahmed, Ahmir, Aidan, Aiden, Alan, Alaric, Albert, Alberto, Alden,
Aldo, Alec, Alejandro, Alessandro, Alex, Alexander, Alexis, Alfonso, Alfred,
Alfredo, Ali, Alijah, Alistair, Allan, Allen, Alonso, Alonzo, Alvaro, Alvin,
Amari, Ambrose, Ameer, Amias, Amir, Amiri, Amos, Anakin, Ander,
Anders, Anderson, Andre, Andres, Andrew, Andy, Angel, Angelo,
Anthony, Antonio, Apollo, Archer, Archie, Ares, Ari, Arian, Ariel, Aries,
Arjun, Arlo, Armando, Armani, Aron, Arthur, Arturo, Aryan, Asa, Asher,
Ashton, Atharv, Atlas, Atreus, Atticus, August, Augustine, Augustus,
Austin, Avery, Avi, Avyaan, Axel, Axl, Axton, Ayaan, Ayan, Ayden, Aydin,
Azael, Azariah, Aziel, Azrael, Azriel,
Baker, Banks, Barrett, Baylor, Bear, Beau, Beckett, Beckham,
Bellamy, Ben, Benedict, Benicio, Benjamin, Bennett, Benson, Bentley,
Bishop, Bjorn, Blaine, Blaise, Blake, Blaze, Bo, Bode, Boden, Bodhi, Bodie,
Boone, Boston, Bowen, Bowie, Braden, Bradley, Brady, Brandon, Branson,
Brantley, Braxton, Brayan, Brayden, Braylen, Braylon, Brecken, Brendan,
Brennan, Brian, Briar, Bridger, Briggs, Brixton, Brock, Brodie, Brody,

[348]
 PRINCIPLES OF NAMING

Bronson, Brooks, Bruce, Bruno, Bryan, Bryant, Bryce, Brycen, Bryson,

Byron,
Cade, Caden, Caiden, Cain, Cairo, Cal, Caleb, Callahan, Callan,
Callen, Callum, Calum, Calvin, Camden, Cameron, Camilo, Canaan,
Cannon, Carl, Carlos, Carmelo, Carson, Carter, Case, Casen, Casey, Cash,
Cason, Caspian, Cassian, Cassius, Castiel, Cayden, Cayson, Cesar, Chaim,
Chance, Chandler, Charles, Charlie, Chase, Chris, Christian, Christopher,
Cillian, Clark, Clay, Clayton, Clyde, Cody, Cohen, Colby, Cole, Coleson,
Colin, Collin, Colson, Colt, Colten, Colter, Colton, Conner, Connor, Conor,
Conrad, Cooper, Corbin, Corey, Cory, Creed, Crew, Cristian, Crosby, Cruz,
Cullen, Curtis, Cyrus,
Dakari, Dakota, Dallas, Dalton, Damari, Damian, Damien, Damir,
Damon, Dane, Dangelo, Daniel, Danny, Dante, Darian, Dariel, Dario,
Darius, Darren, Dash, Davian, David, Davion, Davis, Dawson, Dax,
Daxton, Deacon, Dean, Deandre, Declan, Demetrius, Dennis, Denver,
Derek, Derrick, Desmond, Devin, Devon, Dexter, Diego, Dilan, Dillon,
Dimitri, Dior, Dominic, Dominick, Dominik, Donald, Donovan, Dorian,
Douglas, Drake, Drew, Duke, Dustin, Dylan,
Easton, Eddie, Eden, Edgar, Edison, Eduardo, Edward, Edwin,
Eithan, Eli, Eliam, Elian, Elias, Eliel, Elijah, Elio, Eliseo, Elisha, Elliot,
Elliott, Ellis, Elon, Emanuel, Emerson, Emery, Emiliano, Emilio, Emir,
Emmanuel, Emmett, Emmitt, Emory, Enoch, Enrique, Enzo, Ephraim,
Eric, Erick, Erik, Ermias, Ernesto, Esteban, Ethan, Eugene, Evan,
Evander, Everest, Everett, Ezekiel, Ezequiel, Ezra,
Fabian, Felipe, Felix, Fernando, Finley, Finn, Finnegan, Finnley,
Fisher, Fletcher, Flynn, Ford, Forest, Forrest, Fox, Francis, Francisco,
Franco, Frank, Franklin, Frederick,
Gabriel, Gael, Gage, Garrett, Gary, Gatlin, Gavin, Genesis,
George, Gerardo, Gian, Gianni, Gideon, Giovanni, Gordon, Grady,
Graham, Granger, Grant, Graysen, Grayson, Gregory, Grey, Greyson,
Griffin, Guillermo, Gunnar, Gunner, Gustavo,
Hamza, Hank, Harlan, Harlem, Harley, Harold, Harrison, Harry,
Harvey, Hassan, Hayden, Hayes, Heath, Hector, Hendrix, Henrik, Henry,
Hezekiah, Holden, Houston, Howard, Hudson, Hugh, Hugo, Hunter,
Huxley,
Ian, Ibrahim, Idris, Ignacio, Iker, Ira, Isaac, Isaiah, Isaias, Ishaan,
Ismael, Israel, Issac, Ivan, Izaiah,
Jabari, Jace, Jack, Jackson, Jacob, Jacoby, Jaden, Jadiel, Jagger,
Jaiden, Jaime, Jair, Jakai, Jakari, Jake, Jakob, Jakobe, Jalen, Jamal,
Jamari, James, Jameson, Jamie, Jamir, Jamison, Jared, Jase, Jasiah,
Jason, Jasper, Javier, Jax, Jaxon, Jaxson, Jaxton, Jaxtyn, Jaxx, Jaxxon,
Jay, Jayce, Jayceon, Jayden, Jaylen, Jayson, Jaziel, Jedidiah, Jefferson,

[349]
 S O M E SUGGESTIVE NAMES

Jeffrey, Jensen, Jeremiah, Jeremias, Jeremy, Jericho, Jerry, Jesiah, Jesse,

Jesus, Jett, Jimmy, Jiraiya, Joaquin, Joe, Joel, Joey, Johan, John,
Johnathan, Johnny, Jon, Jonah, Jonas, Jonathan, Jones, Jordan, Jorge,
Jose, Joseph, Joshua, Josiah, Josue, Jovanni, Joziah, Juan, Judah, Jude,
Judson, Julian, Julien, Julio, Julius, Junior, Justice, Justin,
Kabir, Kace, Kade, Kaden, Kai, Kaiden, Kairo, Kaiser, Kaison,
Kaleb, Kalel, Kamari, Kamden, Kamdyn, Kameron, Kane, Kannon,
Kareem, Karson, Karsyn, Karter, Kartier, Kase, Kasen, Kash, Kashton,
Kason, Kayden, Kaysen, Kayson, Keanu, Keaton, Keegan, Keith, Kellan,
Kellen, Kelvin, Kendrick, Kenji, Kenneth, Kenzo, Kevin, Khai, Khalid,
Khalil, Khari, Kiaan, Kian, Kieran, Killian, King, Kingsley, Kingston,
Knox, Koa, Kobe, Koda, Kody, Koen, Kohen, Kole, Kolton, Korbin, Krew,
Kristian, Kristopher, Kye, Kylan, Kyle, Kylen, Kyler, Kylian, Kylo, Kyng,
Kyree, Kyrie, Kyro, Kyson,
Lachlan, Lance, Landen, Landon, Landry, Landyn, Lane,
Langston, Larry, Lawrence, Lawson, Layne, Layton, Leandro, Ledger, Lee,
Legacy, Legend, Leif, Leighton, Leland, Lennon, Lennox, Leo, Leon,
Leonard, Leonardo, Leonel, Leonidas, Leroy, Levi, Lewis, Liam, Lian,
Lincoln, Lionel, Lochlan, Logan, Lorenzo, Louie, Louis, Loyal, Luca, Lucas,
Lucca, Lucian, Luciano, Luis, Luka, Lukas, Luke,
Mac, Mack, Madden, Maddox, Magnus, Major, Makai, Malachi,
Malakai, Malcolm, Malik, Manuel, Marcel, Marcellus, Marcelo, Marco,
Marcos, Marcus, Mario, Mark, Marshall, Martin, Marvin, Mason, Mateo,
Mathew, Mathias, Matias, Matteo, Matthew, Matthias, Maurice, Mauricio,
Maverick, Max, Maximilian, Maximiliano, Maximo, Maximus, Maxton,
Maxwell, Mccoy, Mekhi, Melvin, Memphis, Messiah, Micah, Michael,
Miguel, Milan, Miles, Miller, Milo, Misael, Mitchell, Mohamed,
Mohammad, Mohammed, Moises, Mordechai, Morgan, Moses, Moshe,
Muhammad, Musa, Mustafa, Myles, Mylo,
Nash, Nasir, Nathan, Nathanael, Nathaniel, Nehemiah, Neil,
Nelson, Neo, Nicholas, Nico, Nicolas, Niklaus, Niko, Nikolai, Nikolas,
Nixon, Noah, Noe, Noel, Nolan, Nova,
Oakley, Ocean, Odin, Oliver, Omar, Omari, Onyx, Orion, Orlando,
Oscar, Osiris, Osman, Otis, Otto, Owen, Ozzy,
Pablo, Palmer, Parker, Patrick, Paul, Paxton, Pedro, Peter, Peyton,
Philip, Phillip, Phoenix, Pierce, Porter, Preston, Prince, Princeton,
Qadir, Qais, Qasem, Qasim, Qassim, Quadarius, Quade, Quadir,
Quaid, Qualyn, Quamir, Quan, Quang, Quantae, Quantavious, Quante,
Quantez, Quantrell, Quartez, Quashawn, Quavion, Quavon, Quay,
Quenten, Quentin, Quenton, Quentyn, Quest, Quetzal, Quill, Quillan,
Quin, Quincee, Quincey, Quincy, Quinlan, Quinlin, Quinn, Quinnlan,

[350]
 PRINCIPLES OF NAMING

Quinntin, Quinnton, Quint, Quintarius, Quintavious, Quinten, Quintez,

Quintin, Quinton, Quintrell, Quintus, Quintyn, Quron, Qusai, Qusay,
Rafael, Raiden, Ramon, Randy, Raphael, Raul, Ray, Rayan,
Rayden, Raylan, Raymond, Reece, Reed, Reese, Reid, Reign, Remi,
Remington, Remy, Rene, Reuben, Rex, Rey, Rhett, Rhys, Ricardo, Richard,
Ricky, Ridge, Riggs, Riley, Rio, River, Robert, Roberto, Robin, Rocco,
Rocky, Rodney, Rodrigo, Roger, Rohan, Roland, Roman, Rome, Romeo,
Ronald, Ronan, Ronin, Rory, Rowan, Rowen, Roy, Royal, Royce, Ruben,
Rudy, Russell, Ryan, Ryder, Ryker, Rylan, Ryland,
Sage, Saint, Salem, Salvador, Salvatore, Sam, Samir, Samson,
Samuel, Santana, Santiago, Santino, Santos, Saul, Sawyer, Scott, Sean,
Sebastian, Sergio, Seth, Seven, Shane, Shawn, Shepard, Shepherd, Shiloh,
Silas, Simon, Sincere, Skyler, Solomon, Sonny, Soren, Spencer, Stanley,
Stefan, Stephen, Sterling, Stetson, Steven, Sullivan, Sutton, Sylas,
Tadeo, Talon, Tanner, Tate, Tatum, Taylor, Thaddeus, Thatcher,
Theo, Theodore, Thiago, Thomas, Timothy, Titan, Titus, Tobias, Tomas,
Tommy, Tony, Trace, Travis, Trenton, Trevor, Trey, Tripp, Tristan, Troy,
Tru, Truett, Tucker, Turner, Ty, Tyler, Tyson,
Ulises, Uriah, Uriel, Valentin, Valentino, Van, Vance, Vicente,
Victor, Vihaan, Vincent, Vincenzo,
Wade, Walker, Wallace, Walter, Warren, Watson, Waylon, Wayne,
Wells, Wes, Wesley, Wesson, Westin, Westley, Weston, Wilder, William,
Wilson, Winston, Wyatt, Wylder,
Xabi, Xabian, Xaden, Xadiel, Xadrian, Xaiden, Xaidyn, Xaine,
Xaiver, Xaivier, Xamir, Xander, Xandyr, Xane, Xavi, Xavian, Xaviar,
Xavien, Xavier, Xavion, Xavior, Xavius, Xavyer, Xayden, Xaylen, Xayn,
Xayne, Xayvien, Xayvion, Xen, Xeno, Xenon, Xenos, Xerxes, Xhaiden, Xi,
Xian, Xiomar, Xion, Xyan, Xyion, Xylan, Xylas, Xylen, Xyler, Xylon, Xylus,
Xyon,
Yaakov, Yadiel, Yahir, Yehuda, Yisroel, Yosef, Yousef, Yusuf,
Zachariah, Zachary, Zahir, Zaid, Zaiden, Zain, Zaire, Zakai,
Zander, Zane, Zavier, Zayd, Zayden, Zayn, Zayne, Zechariah, Zeke, Zev,
Zion, Zyair, Zyaire, Zyon

5.4 . 8. 5
C OM M ON M US LI M N AM ES ( GI R L)

Abidah, Adibah, Adilah, Afaf, Aisha, Ala, Aliyah, Amal, Amani,

Aminah, Amirah, Anisah, Anjum, Aqilah, Areej, Arwa, Asilah, Asimah,
Asiyah, Asma, Atifah, Atiyyah, Azizah,
Badiah, Badriyah, Barakah, Bashirah, Basimah, Basmah, Bushra,
Buthaynah,

[351]
 S O M E SUGGESTIVE NAMES

Dariya, Deema, Deena, Dua, Durra, Durriya,

Faida, Faiza, Farah, Fareeda, Farha, Farhana, Farukh, Fateen,
Fateena, Fatinah, Fayrooz, Fazila, Feryal, Firdaws,
Ghada, Ghaya,
Habibah, Hadeel, Hadiya, Hadiyya, Hala, Hameeda, Hamidah,
Hana, Hanan, Hanifah, Hasanat, Haseena, Hiba, Hiyam, Huda, Husna,
Ibtihaj, Ibtisam, Iffat, Ilham, Iman, Inayat,
Jaleela, Jameela, Janan, Jawhara, Jumana,
Kamila, Kareema, Kawkab, Kawthar, Khadeeja, Khaleela,
Khalida, Khawlah,
Labeeba, Lama, Lamees, Lamya, Lateefa, Layla, Lina, Lubna,
Lulu,
Maha, Mahasin, Maisah, Majeeda, Majidah, Malikah, Manal,
Maram, Mariyyah, Maryam, Masirah, Maymuna, Maysara, Maysoon,
Muhayrah, Muhsina, Mujahida, Mumina, Muna, Munirah, Munyah,
Nabeeha, Nabeela, Nabiha, Nahida, Nahla, Naila, Naima, Najda,
Najiha, Najla, Najma, Najwa, Nashwa, Nasiha, Nasreen, Nawal, Nima,
Nishat, Noora, Nuha,
Qamar, Qaseema, Qayima,
Rabab, Rafeeda, Raghad, Raheema, Raida, Raifa, Raisa, Rajwa,
Rana, Raneem, Raqiyah, Rasha, Rasheeda, Rasima, Rayhana, Rayya,
Raziya, Reema, Rizwana, Ruwayda,
Saba, Sabah, Sabira, Sadaf, Safa, Safiyyah, Sahar, Sajidah,
Sakeena, Salma, Salwa, Samirah, Samiyah, Sana, Sara, Sayeeda, Seema,
Shafea, Shaheeda, Shaheera, Shakira, Shameela, Shameem, Shamma,
Shareefa, Sidrah, Sufiya, Suha, Suhayla, Sultana, Sumayyah, Sundus,
Taghreed, Tahani, Tahira, Taliba, Tameema, Tanweer, Tasneem,
Tawfeeqa, Thana, Thurayya, Tooba,
Ulfah, Uzma,
Wadad, Wafa, Wajida, Warda, Waseema,
Yamama, Yameena, Yasmeen, Yumna, Yusra,
Zafira, Zaha, Zahida, Zahira, Zahra, Zakiyya, Zarwa, Zayba, Zuha,
Zulaykha

5.4 . 8. 6
C OM M ON M US LI M N AM ES ( BO Y)

Abbas, Abdul Aziz, Abdul Hadi, Abdul Karim, Abdul Rahman,

Abdul Rehman, Abid, Adam, Adan, Adil, Adnan, Afif, Afzaal, Ahmad,
Ahmed, Ahsan, Alaa, Ali, Alim, Altamash, Amir, Amjad, Anas, Anwar,
Aqib, Arham, Arish, Arsal, Arsalan, Arslan, Asad, Asghar, Ashar, Ashir,

[352]
 PRINCIPLES OF NAMING

Asif, Asmar, Atif, Awais, Ayaan, Ayan, Aydin, Ayman, Ayyan, Azan,
Azhar, Aziz, Azlan,
Badr, Bahjat, Bakr, Bashir, Bassam, Bassem, Bassil, Bikr, Bilal,
Burhan,
Daleel, Dawud, Deen, Elias, Fadi, Faheem, Faisal, Faiz, Faizan,
Faraz, Farhan, Fathi, Fikri,
Ghayth, Ghazi,
Habib, Hadi, Haider, Hakim, Hamdan, Hanan, Hanin, Haris,
Haroon, Harun, Hashem, Hashir, Hasnain, Hassan, Hatem, Hisham,
Hunain, Husam, Husni, Hussein,
Ibrahim, Idris, Ihsan, Ijaz, Imad, Imran, Iqbal, Isa, Ismail, Issam,
Iyad,
Jamal, Jameel, Jawad, Jibran, Jibreel, Junaid,
Kabir, Kamal, Kanz, Karam, Kareem, Kashan, Katib, Kazim,
Keyan, Khali, Khalid, Khalil, Kinan, Kumail,
Lateef, Louay, Lutfi,
Maaz, Mahdi, Mahmoud, Majd, Malik, Mansour, Marzi, Mazin,
Milad, Mohammed, Moiz, Moumin, Mubeen, Muhsin, Mujib, Muneeb,
Muntazir, Murad, Murtaza, Musa, Mustafa,
Nabeel, Naeem, Naji, Naseer, Nasser, Nawwar, Nazir, Noman,
Nouman, Nour, Nuh,
Omar, Owais,
Qaadir, Qabeel, Qadar, Qadeer, Qadim, Qahtan, Qamar, Qanit,
Qareeb, Qaseem, Qasid, Qasif, Qasim, Qatadah, Qawee, Quadir,
Qudamah, Qudoos, Qurban, Qusay, Qutaybah,
Raed, Rafay, Raghib, Ramzi, Rashad, Rasheed, Rayan, Rayhan,
Rayyan, Rehan, Riaz, Riza, Rizwan,
Saad, Sabri, Sajid, Salah, Salam, Salman, Sami, Saqlain, Sarim,
Shaheer, Shahid, Shahzad, Shahzaib, Shakeel, Shayan, Sheraz, Sohaib,
Subhan, Subhi, Sudais, Sufyan, Suhail, Suleiman,
Taher, Talal, Talha, Tamer, Tareq, Tayyab,
Ubaid, Umair, Umar, Umer, Usama, Usman, Uzair,
Wadi, Wael, Wahid, Waleed, Waqas, Waseem,
Yahya, Yaman, Yasir, Yasser, Yunus, Yusuf,
Zain, Zaki, Zaroon, Zayan, Zayd, Zayn, Zeeshan, Zubair

[353]
 S O M E SUGGESTIVE NAMES

5.4 . 8. 7
10 00 N AM ES O F LO R D VI Ṣ ṆU

Abhiprāya, Abhū, Acala, Acintya, Acyuta, Adbhuta, Ādhāranilaya,

Adhātā, Adhiṣṭhāna, Adhokṣaja, Adhṛta, Ādideva, Āditya, Adṛśya,
Agrāhya, Agraja, Agraṇī, Aha, Ahaḥ Saṃvartaka, Aja, Ajita, Akrūra,
Akṣara, Akṣobhya, Amānī, Amaraprabhu, Ambhonidhi, Ameyātmā,
Amitāśana, Amitavikrama, Amogha, Amṛta, Amṛtāṃśa, Amṛtāṃśod-
bhava, Amṛtapa, Amṛtavapu, Amṛtyu, Amūrti, Amūrtimān, Anādi,
Anādinidhana, Anagha, Anala, Anāmaya, Ānanda, Ānandī, Ananta,
Anantajit, Anantarūpa, Anantaśrī, Anantātmā, Anartha, Anaya,
Anekamūrti, Anila, Animiṣa, Anirdeśyavapu, Aniruddha, Anirviṇṇa,
Anīśa, Anivartī, Aniyantā, Anna, Annāda, Antaka, Aṇu, Anukūla,
Anuttama, Apāṃnidhi, Aparājita, Apramatta, Aprameya, Aprameyātmā,
Apratiratha, Araudra, Aravindākṣa, Arciṣmān, Arcita, Arha, Arka, Artha,
Asaṃkhyeya, Asat, Aśoka, Āśrama, Aśvattha, Athāparājita, Atīndra,
Atīndriya, Ātmavān, Ātmayoni, Atula, Auṣadha, Āvartana, Avijñātā,
Avyakta, Avyaṃga, Avyaya, Ayama,
Babhru, Bahuśira, Bhagahā, Bhagavān, Bhaktavatsala, Bhānu,
Bhārabhṛt, Bhartā, Bhāskaradyuti, Bhāva, Bhāvana, Bhayakṛt, Bha-
yanāśana, Bhayāpaha, Bheṣaja, Bhīma, Bhīmaparākrama, Bhojana,
Bhoktā, Bhrājiṣṇu, Bhṛṣak, Bhūgarbha, Bhujagottama, Bhūrbhūva,
Bhūrbhuvaḥsvastaru, Bhūridakṣiṇa, Bhūṣaṇa, Bhūśaya,
Bhūtabhāvana, Bhūtabhavyabhavannātha, Bhūtabhavyabhavatprabhu,
Bhūtabhṛt, Bhūtādi, Bhūtakṛt, Bhūtamaheśvara, Bhūtātmā, Bhūtāvāsa,
Bhūti, Bījamavyaya, Brahama, Brahmā, Brahmajña, Brahmakṛt,
Brāhmaṇa, Brāhmaṇapriya, Brahmaṇya, Brahmavid, Brahmavivardhana,
Brahmī, Bṛhadbhānu, Bṛhadrūpa, Bṛhat,
Cakragadādhara, Cakrī, Cala, Candanāṃgadī, Candrāṃśu,
Cāṇūrāndhraniṣūdana, Caturaśra, Caturātmā, Caturbāhu, Caturbhāva,
Caturbhuja, Caturdaṃṣṭra, Caturgati, Caturmūrti, Caturvedavid, Catur-
vyūha, Chinnasaṃśaya,
Dakṣa, Dakṣiṇa, Dama, Damana, Damayitā, Dāmodara, Daṇḍa,
Darpada, Darpahā, Dāruṇa, Dāśārha, Deva, Devabhṛdguru,
Devakīnandana, Deveśa, Dhāma, Dhanañjaya, Dhaneśvara,
Dhanurdhara, Dhanurveda, Dhanvī, Dhanya, Dharādhara, Dharaṇīdhara,
Dharma, Dharmādhyakṣa, Dharmagub, Dharmakṛt, Dhar-
maviduttama, Dharmayūpa, Dharmī, Dhātā, Dhāturuttama, Dhṛtātmā,
Dhruva, Dhūrya, Dīptamūrti, Diśa, Divaḥspṛk, Draviṇaprada, Dṛḍha,
Dṛpta, Duḥsvapnanāśana, Durādharṣa, Durārihā, Duratikrama,
Durāvāsa, Durdhara, Durga, Durgama, Durjaya, Durlabha, Durmaṣaṇa,
Duṣkṛtihā, Dyutidhara,

[354]
 PRINCIPLES OF NAMING

Eka, Ekapāt, Ekātmā, Gabhastinemi, Gabhīra, Gabhīrātmā,

Gadādhara, Gadāgraja, Gahana, Garuḍadhvaja, Gatisattama, Ghṛtāśī,
Gohita, Gopati, Goptā, Govidāṃpati, Govinda, Grāmaṇī, Guha, Guhya,
Guṇabhṛt, Gupta, Guru, Gurutama, Halāyudha, Haṃsa, Hari, Havi, Hav-
irhari, Hemāṃga, Hetu, Hiraṇyagarbha, Hiraṇyanābha, Hṛṣīkeśa, Hu-
tabhuk,
Ijya, Indrakarmā, Īśāna, Iṣṭa, Īśvara, Jagadādija, Jagataḥ Setu,
Jahnu, Janajanmādi, Janana, Janārdana, Janeśvara,
Janmamṛtyujarātiga, Jaya, Jayanta, Jetā, Jitakrodha, Jitamanyu,
Jitāmitra, Jīva, Jīvana, Jñānagamya, Jñānamuttama, Jyeṣṭha, Jyoti,
Jyotirāditya, Jyotirgaṇeśvara,
Kāla, Kālanemīnihā, Kāma, Kāmadeva, Kāmahā, Kāmakṛt,
Kāmapāla, Kāmaprada, Kāmī, Kanakāṃgadī, Kānta, Kapi, Kapila, Kapīn-
dra, Karaṇa, Kāraṇa, Kartā, Kathita, Kavi, Keśava, Keśihā, Khaṇḍapa-
raśu, Ki, Krama, Kratu, Krodhahā, Krodhakṛtkartā, Kṛśa, Kṛṣṇa,
Kṛtāgama, Kṛtajña, Kṛtakarmā, Kṛtākṛta, Kṛtalakṣaṇa, Kṛtāntakṛt, Kṛti,
Kṣama, Kṣāma, Kṣamiṇāṃvara, Kṣara, Kṣemakṛt, Kṣetrajña, Kṣitīśa,
Kṣobhaṇa, Kumbha, Kumuda, Kunda, Kuṇḍalī, Kundara, Kuvaleśaya,
Lakṣmī, Lakṣmīvān, Lohitākṣa, Lokabandhu, Lokādhiṣṭhāna,
Lokādhyakṣa, Lokanātha, Lokasāraṃga, Lokasvāmī, Lokatrayāśraya,
Mādhava, Madhu, Madhusūdana, Mahābala, Mahābhāga,
Mahābhoga, Mahābhūta, Mahābuddhi, Mahādeva, Mahādhana,
Mahādridhṛk, Mahādyuti, Mahāgarta, Mahāhavi, Mahāhṛda,
Mahākarma, Mahākarmā, Mahākośa, Mahākratu, Mahākṣa, Mahāma-
kha, Mahāmana, Mahāmāya, Mahāmūrti, Mahān, Mahānidhi,
Maharddhi, Mahārha, Maharṣiḥ Kapilācārya, Mahāśakti,
Mahāśana, Mahāśṛṃga, Mahāsvana, Mahātapa, Mahātejā, Mahāvarāha,
Mahāvīrya, Mahāyajña, Mahāyajvā, Mahejya, Mahendra, Maheṣvāsa,
Mahībhartā, Mahīdhara, Mahodadhiśaya, Mahoraga, Mahotsāha,
Maṃgalaṃpara, Mānada, Manohara, Manojava, Mantra, Manu, Mānya,
Mārga, Marīci, Medhaja, Medhāvī, Medinīpati, Muktānāṃ Paramāgati,
Mukunda,
Nahuṣa, Naika, Naikaja, Naikakarmakṛt, Naikamāya, Naikarūpa,
Naikaśṛṃga, Naikātmā, Nakṣatranemi, Nakṣatrī, Nanda, Nandakī, Nan-
dana, Nandi, Nara, Nārasiṃhavapu, Nārāyaṇa, Naya, Netā, Neya,
Nidhiravyaya, Nigraha, Nimiṣa, Nirguṇa, Nirvāṇa, Niṣṭhā, Nivṛtātmā,
Nivṛttātmā, Niyama, Nyagrodha, Nyāya, Ojastejodyutidhara,
Padamanuttama, Padmagarbha, Padmanābha,
Padmanibhekṣaṇa, Padmī, Paṇa, Pāpanāśana, Paramaspaṣṭa,
Paramātmā, Parameṣṭhī, Parameśvara, Parardhi, Parāyaṇa, Parigraha,
Parjanya, Paryavasthita, Pavana, Pāvana, Pavitra, Peśala, Prabhava,
Prabhu, Prabhūta, Pradhānapuruṣeśvara, Pradyumna, Pragraha,

[355]
 S O M E SUGGESTIVE NAMES

Prāgvaṃśa, Prajābhava, Prajāgara, Prajāpati, Prakāśana, Prakāśātmā,

Pramāṇa, Pramodana, Prāṃśu, Prāṇa, Prāṇabhṛt, Prāṇada, Prāṇajīvana,
Prāṇanilaya, Praṇava, Prapitāmaha, Prasannātmā, Pratāpana,
Pratardana, Prathita, Pratiṣṭhita, Pratyaya, Prītivardhana,
Priyakṛt, Priyārha, Pṛthu, Punarvasu, Puṇḍarīkākṣa, Puṇya, Puṇyakīrti,
Puṇyaśravaṇakīrtana, Purandara, Purātana, Pūrayitā, Pūrṇa, Purujit,
Puruṣa, Purusattama, Puruṣottama, Puṣkarākṣa, Puṣpahāsa, Puṣṭa,
Pūtātmā, Rakṣaṇa, Rāma, Raṇapriya, Rathāṃgapāṇi, Ratnagarbha,
Ratnanābha, Ravi, Ravilocana, Ṛddha, Rohita, Ṛtu, Rucirāṃgada, Rudra,
Śabdasaha, Śabdātiga, Sadāmarṣī, Sadāyogī, Sadbhūti, Sadgati,
Sādhu, Saha, Sahasrajit, Sahasrākṣa, Sahasrāṃśu, Sahasramūrdhā, Sa-
hasrapāt, Sahasrārci, Sahiṣṇu, Sākṣī, Śaktimatāṃ Śreṣṭha, Sama, Sāma,
Sāmaga, Sāmagāyana, Samātmā, Samāvarta, Samayajña, Sambhava,
Śambhu, Saṃgraha, Samīhana, Samīraṇa, Samitiñjaya,
Saṃkarṣaṇo’cyuta, Śaṃkhabhṛt, Saṃkṣeptā, Sammita,
Saṃnyāsakṛt, Saṃpramardana, Saṃsthāna, Saṃvatsara, Saṃvṛta, Sanāt,
Sanātanatama, Sandhātā, Sandhimān, Sannivāsa, Santa, Śānta, Śānti,
Śāntida, Saptaidhā, Saptajihva, Saptavāhana, Śarabha, Śaraṇa, Sarga,
Śarīrabhṛt, Śarīrabhūtabhṛt, Śarma, Śārṅgadhanvā, Sarva, Śarva,
Sarvadarśana, Sarvadarśī, Sarvādi, Sarvadṛgvyāsa, Sarvadṛk,
Sarvaga, Sarvajña, Sarvakāmada, Sarvalakṣaṇalakṣaṇya,
Sarvapraharaṇāyudha, Śarvarīkara, Sarvasaha, Sarvaśastrabhṛtāṃ Vara,
Sarvāsunilaya, Sarvataścakṣu, Sarvatomukha, Sarvavāgīśvareśvara,
Sarvavidbhānu, Sarvavijjayī, Sarvayogavinisṛta, Sarveśvara, Śaśabindu,
Śāstā, Śāśvata, Śāśvataḥsthāṇu, Śāśvataḥsthira, Sat,
Satāṃgati, Śatamūrti, Śatānana, Śatānanda, Śatāvarta, Satkartā,
Satkīrti, Satkṛta, Satkṛti, Satparāyaṇa, Satpathācāra, Satra, Śatrughna,
Śatrujit, Śatrutāpana, Sattā, Sattvastha, Sāttvatāṃ Pati, Sattvavān,
Sāttvika, Satya, Satyadharmā, Satyadharmaparākrama, Satyamedha,
Satyaparākrama, Satyasandha, Śauri, Śaurī, Sava, Savitā, Siddha,
Siddhārtha, Siddhasaṃkalpa, Siddhi, Siddhida, Siddhisādhana,
Siṃha, Śipiviṣṭa, Śiśira, Śiṣṭakṛt, Śiṣṭeṣṭa, Śiva, Skanda, Skandadhara,
Śokanāśana, Soma, Somapa, Spaṣṭākṣara, Sragvī, Śramaṇa, Sraṣṭā,
Śreṣṭha, Śreya, Śrīda, Śrīdhara, Śrīgarbha, Śrīkara, Śrīmān, Śrīmatāṃ
Vara, Śrīnidhi, Śrīnivāsa, Śrīpati, Śrīśa, Śrīvāsa, Śrīvatsavatsā,
Śrīvibhāvana, Śṛṃgī, Śrutisāgara, Stavapriya, Stavya, Sthānada, Sthāṇu,
Sthāvarassthāṇu, Sthaviro Dhruva, Sthaviṣṭha, Sthira, Sthūla, Stotā, Sto-
tra, Stuti, Śubhāṃga, Śubhekṣaṇa, Subhuja,
Śuci, Śuciśravā, Sudarśana, Sudhanvā, Sughoṣa, Suhṛt, Sukhada,
Sūkṣma, Sulabha, Sulocana, Sumedhā, Sumukha, Sunda, Sundara,
Śūnya, Suparṇa, Suprasāda, Śūra, Surādhyakṣa, Śūrajaneśvara,
Surānanda, Surārihā, Śūrasena, Sureśa, Sureśvara, Suruci, Sūrya,

[356]
 PRINCIPLES OF NAMING

Suṣeṇa, Sutantu, Sutapā, Suvarṇabindu, Suvarṇavarṇa, Suvīra, Suvrata,

Suyāmuna, Svābhāvya, Svadhṛta, Svakṣa, Svāṃga, Svaṅga, Svāpana,
Svasti, Svastibhuk, Svastida, Svastidakṣiṇa, Svastikṛt, Svāsya, Svavaśa,
Svayambhū, Svayaṃjāta,
Tantuvardhana, Tāra, Tāraṇa, Tat, Tattva, Tattvavid, Tejovṛṣa,
Tīrthakara, Tridaśādhyakṣa, Trikākubdhāma, Trilokadhṛk, Trilokātmā,
Trilokeśa, Tripada, Trisāmā, Trivikrama, Tuṣṭa, Tvaṣṭā, Udbhava, Udīrṇa,
Udumbara, Ugra, Upendra, Ūrdhvaga, Ūrjita, Ūrjitaśāsana, Uttara,
Uttāraṇa,
Vācaspatiḥudāradhī, Vācaspatirayonija, Vāgmī, Vahni, Vaidya,
Vaikhāna, Vaikuṇṭha, Vājasana, Vāmana, Vaṃśavardhana, Vanamālī,
Varada, Varāṃga, Varāroha, Vardhamāna, Vardhana, Varuṇa, Vāruṇa,
Vaṣaṭkāra, Vāsavānuja, Vasu, Vasuda, Vāsudeva, Vasumanā, Vasuprada,
Vasuretā, Vatsala, Vatsara, Vatsī, Vāyu, Vāyuvāhana, Veda, Vedāṃga,
Vedavid, Vedhā, Vedya, Vegavān, Vibhu,
Vidāraṇa, Vidhātā, Vidheyātmā, Vidiśa, Vidvattama,
Vihāyasagati, Vijaya, Vijitātmā, Vikartā, Vikrama, Vikramī, Vikṣara,
Vimuktātmā, Vinaya, Vinayitāsākṣī, Vīra, Vīrabāhu, Vīrahā, Viraja,
Virāma, Virocana, Viṣama, Viśiṣṭa, Viṣṇu, Viśodhana, Viśoka, Viśrāma,
Viśrutātmā, Vistāra, Viśuddhātmā, Viśva, Viśvabāhu, Viśvabhuk,
Viśvadakṣiṇa, Viśvadhṛk, Viśvakarmā,
Viṣvaksena, Viśvamūrti, Viśvaretā, Viśvātmā, Viśvayoni,
Vītabhaya, Vivikta, Vṛddhātmā, Vṛkṣa, Vṛṣa, Vṛṣabha, Vṛṣabhākṣa,
Vṛṣāhī, Vṛṣākapi, Vṛṣakarmā, Vṛṣākṛti, Vṛṣaparvā, Vṛṣapriya, Vṛṣodara,
Vyādiśa, Vyagra, Vyaktarūpa, Vyāla, Vyāpī, Vyāpta, Vyavasāya,
Vyavasthāna, Yaduśreṣṭha, Yajña, Yajñabhṛd, Yajñabhuk, Yajñaguhya,
Yajñakṛt, Yajñāṃga, Yajñāntakṛt, Yajñapati, Yajñasādhana,
Yajñavāhana, Yajñī, Yajvā, Yama, Yoga, Yogavidāṃnetā, Yogī, Yogīśa,
Yugādikṛt, Yugāvartaḥ

5.4 . 8. 8
10 00 N AM ES O F LO R D ŚI VA

Abalogaṇa, Abhigamya, Abhirāma, Abhivādya, Acalopama,

Acintya, Adambha, Ādeśa, Adhana, Adharṣaṇa, Adhiroha, Adhyātmānu-
gata, Ādi, Ādikara, Adīna, Aditi, Āditya, Ādya, Agama, Agnijvāla,
Agravara, Ahaścara, Ahirbudhnya, Ahorātra, Aja, Ajaikapāte, Ajita,
Akara, Ākāśanirvirūpa, Akśa, Akśara, Aloka, Alola, Amara, Amareśa, Am-
bujāla, Amita, Amitrajite, Amogha, Amoghārtha, Amṛta, Aṃśu, Amukha,
Amukhya, Anagha, Anala, Anantarūpa,
Anauṣadha, Aṅgalubdha, Anila, Anilābha, Animiśa, Anindita,
Anityai, Antarātmana, Antarhitatmana, Anukāriṇe, Apara,

[357]
 S O M E SUGGESTIVE NAMES

Apsarogaṇasevita, Ardana, Ārdracarmāmbarāvṛta, Ārohaṇa, Artha,

Arthakara, Aryamne, Āṣāḍha, Aśani, Asate, Asmāmnāya, Asnehana,
Āśramastha, Asurendrāṇāṃbandhana, Aśva, Aśvattha, Atandrita,
Atharvaśīrśa, Atidhūmra, Atidīpta, Ativṛddha, Ātmanirāloka, Āt-
masṃbhava, Atri, Atryā, Atulya, Avara, Āvartamānebhyovapuṣe, Avaśa,
Āvedanīya, Avyakta, Avyaya, Āyudha, Ayuśe,
Babhruva, Baḍavāmukha, Bahubhūta, Bahudhānindita, Ba-
hudhara, Bahukarkaśa, Bahumāla, Bahuprada, Bahuprasāda, Ba-
huraśmi, Bahurūpa, Bahuvidya, Bala, Balacāriṇe, Balaghne,
Balarūpadhṛte, Balavate, Balavīra, Bala, Bāṇahasta, Bandhakartre,
Bandhana, Bhagahāriṇe, Bhāgakara, Bhagavate, Bhāga, Bhaktānāṃ,
Bhasmabhūta, Bhasmagoptre,
Bhasmaśaya, Bhava, Bhāva, Bhikśu, Bhikśurūpa, Bhīma,
Bhojana, Bhūtabhāvana, Bhūtacāriṇe, Bhūtālaya, Bhūtaniṣevita,
Bhūtapati, Bhūtavāhanasārathi, Bījādhyakśa, Bījakartre, Bījavāhana,
Bindu, Brahmacāriṇe, Brahmadaṇḍavinirmātre, Brahmagarbha,
Brahmakṛte, Brahmaloka, Brāhmaṇa, Brahmaṇe, Brahmavarcasa,
Brahmavide, Brahmiṇe,
Cala, Camūstambhana, Candana, Candra, Candravaktra,
Carācarātmana, Carmiṇe, Cāruliṅga, Caturmukha, Catuṣpatha,
Cekitāna, Chada, Chatra, Cīravāsa, Daityaghne, Dakśa, Dakśiṇa,
Dakśyāgapahāriṇe, Damana, Dambha, Daṇḍa, Darbhacāriṇe, Darpaṇa,
Daśabāhu, Deha, Deva, Devadeva, Devādhipati, Devarśi, Devasiṃha,
Devāsura, Devāsuraguru,
Devāsuramaheśvara, Devasuraparāyaṇa, Devāsurapati,
Devāsuravaraprada, Devāsureśvara, Devatātmana, Devātideva,
Devendra, Devva, Dhanvantari, Dhanva, Dhara, Dharmasādhāraṇo,
Dharottama, Dharṣaṇātmana, Dhātre, Dhṛtimate, Dhruva, Dhṛva,
Dhūmaketana, Dhūmaketu, Digvāsa, Dīnasādhaka, Dīrgha, Di-
visuparṇodevāyā, Durvāsa, Dvādaśa,
Gabhasti, Gajaghne, Gambhīra, Gambhīrabalavāhana, Gam-
bhīraghoṣaya, Gaṇa, Gaṇakāra, Gaṇakartre, Gaṇapati, Gaṇḍala,
Gandhadhāriṇe, Gandhapāla, Gāndhāra, Gandharva, Gatāgata, Gati,
Gautama, Gavāṃ, Ghora, Ghoratapa, Giriruha, Girisādhana, Gocara,
Gocarmavasana, Gopāli, Gopati, Graha, Grahapati, Grāma, Guha,
Guhāvāsa, Guhya, Guṇabuddhi, Guṇādhika, Guṇākara, Guṇauṣadha,
Guru,
Haima, Hara, Hari, Harikeśa, Hariṇa, Hariṇākśa, Haryakśa, Har-
yaśva, Hastīśvara, Haviṣe, Hayagardhabhi, Hemakara, Himavadgi-
risaṃśraya, Hiraṇyabāhu, Hiraṇyakavacodbhava, Hlādana, Huta,

[358]
 PRINCIPLES OF NAMING

Hutāśana, Hutāśanasahāya, Īḍya, Īśāna, Īśvara, Itihāsa, Jagate, Jagat-

kālasthāla, Jāhnavībhṛte, Jaleśaya, Jalodbhava, Jaṅgama, Janya,
Jaṭādhara, Jaṭa, Jitakāma, Jitendriya, Jīvana, Jvala, Jyotiṣāmayana,
Kāhali, Kailāsagirivāsa, Kakubha, Kala, Kalā, Kāla,
Kālakaṭaṅkaṭa, Kālapūjita, Kālayoga, Kali, Kāma, Kāmanāśaka,
Kamaṇḍaludhara, Kanaka, Kañcanacchavi, Kaniṣṭha, Kānta, Kapālavate,
Kāpāla, Kaparda, Kapila, Kapiśa, Kara, Karasthāla, Karmakālavide,
Karmasarvabandhavimocana, Karṇikāramahāsragviṇe, Kartre,
Kāṣṭhā, Ketu, Ketumāla, Khacara, Khaḍga, Khaga, Khala, Kriyāvastha,
Kṛṣṇa, Kṛṣṇapiṅgala, Kṛṣṇavarṇa, Kśaṇe, Kūlahāriṇe, Kulakartre, Kuṇḍa,
Kurubhūta, Kurukartre, Kuruvāsa, Laghu, Lalāṭakśa, Lambana,
Lambitoṣṭha, Laya, Likahita, Liṅga, Liṅgādhyākśa, Lohitākśa,
Lokacāriṇe, Lokadhātre, Lokakartre, Lokapāla,
Madana, Madhu, Madhukalocana, Madhyama, Mahābala,
Mahābīja, Mahādaṃśṭra, Mahādanta, Mahādeva, Mahādhanuṣe,
Mahādhātu, Mahāgarbha, Mahagarbhaparāyaṇa, Mahāghora, Mahāgīta,
Mahāgrīva, Mahāhaṇu, Mahāharśa, Mahāhasta, Mahājaṭa, Mahājatru,
Mahajihva, Mahājvāla, Mahākālpa, Mahākambu, Mahākarmaṇe,
Mahākarṇa, Mahākartre, Mahākāya, Mahāketu, Mahākośa,
Mahākrodhāyā, Mahāliṅga, Mahāmāla, Mahāmātra, Mahāmāya,
Mahāmeghanivāsa, Mahāmukha, Mahāmuni, Mahāmūrdhne, Mahānāda,
Mahānāgahana, Mahānakha,
Mahānana, Mahānāsa, Mahānetra, Mahāṅga, Mahānṛtya, Mahān-
taka, Mahāpāda, Mahāpatha, Mahāprasāda, Mahāratha, Mahāreta,
Mahārṇavanipānavide, Mahāroma, Maharśi, Mahārūpa, Mahāsena,
Mahātapa, Mahate, Mahāteja, Mahātmana, Mahauṣadha, Mahāvakśa,
Mahāvega, Mahāyaśa, Mahāyudha, Maheśvara, Mahīcāriṇe, Mahoraska,
Mahoṣṭha, Makara, Mākśa, Māla, Māndhātre, Maṇividdha, Manojava,
Manovega, Manthāna, Mantra, Mantrakāra, Mantravide, Mānya, Māsa,
Matimate, Mātrā, Mātre, Māyāva, Meḍhraja, Merudhāmne, Mitra,
Mokśadvāra, Mṛdu, Mṛgabāṇārpaṇa, Mṛgālaya, Mudita, Muhūrtāhaḥ,
Mukhya, Muktateja, Mūla, Muṇḍa, Muṇḍa, Muni,
Mūrdhaja, Mūrtija, Nabha, Nabhasthala, Nābhi, Naikasānucara,
Naikātmana, Nakśatrasādhaka, Nakśatravigrahamati, Naktaṃ, Nak-
taṃcara, Namaḥ, Nandana, Nandi, Nandikara, Nanda,
Nandīśvarāyanamaḥ, Nandivardhana, Nara, Naraṛṣabha, Nartaka, Nava-
cakrāṅga, Nidhi, Nigraha, Nihantre, Nija, Nīla, Nīlakaṇṭha, Nīlamauli, Ni-
laya, Nimitta, Nimittastha, Nipāta, Nīraja, Nirāmaya, Niravagraha,
Nirjīva, Nirvāṇa, Niśācara, Niśācāriṇe, Niśākara, Niśālaya, Niṣkarma,
Nitya, Nityai, Nityaṃ, Nityamāśritapūjita, Nityamātmasahāya, Nit-
yanarta, Nivedana, Nivṛtti, Niyamāśrita, Niyamendriyavardhana, Niyata,
Nṛtyapriya, Nyagrodha, Nyagrodharūpa, Nyāyanirvapaṇa,

[359]
 S O M E SUGGESTIVE NAMES

Pāda, Padmagarbha, Padmanābha, Padmanālāgra, Pakśa,

Pakśarūpa, Pakśiṇe, Paṇava, Paṇḍita, Para, Parama, Paramātmana,
Paramāyatapa, Parasmai, Paraśvadhāyudha, Parāyai, Paridhīne, Paryāy-
onara, Pāśa, Paśupati, Pati, Patikhecara, Paṭṭiśa, Pavitra, Payonidhi,
Pinākabhṛte, Pinākadhṛte, Pitāmaha, Pitra, Prabhāva, Prabhhāvātmana,
Prabhu, Prāce, Pradhānadhṛte, Prajābīja, Prajādvāra, Prajāpati, Prakāśa,
Prakṛṣṭāri, Pramāṇa, Prāṇadhāraṇa, Prasāda, Prāsānāṃ, Prasannaya,
Praśāntātmana, Praskandana, Pratyaya, Pravara, Praveśināṃ, Pravṛtti,
Prayatātmāne, Pretacāriṇe, Prītātmana, Priya, Puṇyacañcu, Purāṇa,
Puṣkarasthāpati,
Rājarāja, Rati, Ratnāṅga, Ratnaprabhūta, Raudrarūpa, Ravi,
Ṛksahasrāmitekśaṇa, Ṛtu, Rudra, Sabhāvana, Sādhyarṣi, Sagaṇa, Saha,
Sahasrabāhu, Sahasrada, Sahasrahasta, Sahasrākśa, Sahasramurdhne,
Sahasrapāde, Sahāya, Sakala, Sakalpa, Sakāmāri, Śakra, Samāmnāya,
Samaramardana, Sāmāsya, Sambhagna, Saṃgraha, Sampanna, Samudra,
Saṃvatsara, Saṃvatsarakara, Saṃyata, Saṃyoga, Saṃyugāpīḍavāhana,
Śani, Śaṅkara, Sāṅkhyaprasāda, Saṅkhyāsamāpana, Saphalodaya, Śara,
Sāragrīva, Sārañga, Śaraṇya, Sarga, Sarpacīranivāsana, Sarva, Śarva,
Sarvabhāvakara, Sarvabhāvana, Sarvabhūtahara, Sarvabhūtānāṃ,
Sarvabhūtātmana, Sarvacāriṇe, Sarvada, Sarvadehināṃ, Sarvadeva, Sar-
vadevamaya, Sarvadhāriṇe, Sarvaga, Sarvagandhasukhāhava, Sar-
vakakśaṇalakśita, Sarvakālaprasādi, Sarvakāma, Sarvakāmada,
Sarvakāmaguṇāvaha, Sarvakāmavara, Sarvakara, Sar-
vakarmaṇāṃ, Sarvakarmaṇe, Sarvalālasa, Sarvalocana, Sarvalokakṛte,
Sarvalokaprajāpati, Sarvāṅga, Sarvāṅgarūpa, Sarvapārśvamukha, Sar-
vapāvana, Sarvapūjita, Sarvaratnavide, Sarvasādhana, Sar-
vasādhiniṣevita, Sarvāśaya, Sarvasmai, Sarvāśraya, Sarvaśubhaṅkara,
Sarvātmana, Sarvatodyaparigraha, Sarvatomukha, Sarvatūryavinoda,
Sarvavāsa, Sarvavāsa, Sarvavigraha, Sarvavikhyāta,
Sarvayoga, Sarvāyudha, Sarveṣaṃ, Sarvjña, Śaśa, Ṣaṣṭibhāga,
Śāśvata, Śataghna, Śataghnīpāśa, Śatajihva, Sate, Satkṛta, Śatrughne,
Satyavrata, Savitre, Sayajñāri, Senākalpa, Senāpati, Śibhana,
Siddhabhūtārtha, Siddhārtha, Siddhārthakāriṇe,
Siddhārthaśchandovyākaraṇottara, Siddhasādhaka, Siddhayoga, Siddhi,
Śikhaṇḍa, Śikha, Śīladhāriṇe, Siṃhadaṃṣṭra, Siṃhaga, Siṃhanāda,
Siṃhaśārdūlarūpa, Siṃhavāhana,
Śirohāriṇe, Śiva, Śivasahasranāmāvaliḥ, Skanda, Śmaśānabhāje,
Śmaśānavāsa, Snehana, Śobhana, Soma, Śṛgālarūpa, Śrīmate,
Śrīvardhana, Śriyāvāsa, Śṛṅgapriya, Śṛṅgiṇe, Sruta, Sruvahasta, Sthāṇu,
Sthāvarāṇāṃ, Sthira, Subala, Subandhanavimocana, Subāndhava, Śub-
hākśa, Subīja, Suchatra, Śuci, Sudarśana, Śuddha, Śuddhātmana,
Sugandhāra, Suhṛda, Sukhājāta, Sukhāsakta, Śukla, Sūkśma, Sūkśmāt-
mana, Sumahāsvana, Sumukha, Suniścala, Surabhyuttaraṇa,
[360]
 PRINCIPLES OF NAMING

Surādhyakśa, Suragaṇa, Surārighne, Surūpa, Sūrya, Suṣāḍha, Susaha,

Suśārada, Susaraṇa, Susvapna, Sutīkśṇadaśana, Sutīrtha, Suvaktra, Su-
varcasa, Suvarcasa, Suvarṇa, Suvarṇareta, Suvāsa, Suvijñeya, Suyukta,
Svarbhānu, Svargadvāra, Svastibhāva, Svastida, Svayaṃbhūta,
Svayaṃbhuva, Svayaṃśreṣṭha, Śvetapiṅgala,
Tāla, Talastāla, Tāla, Tāmroṣṭha, Tapassakta, Tapasva, Tapo-
maya, Taponidhi, Tāraṇa, Taraṅgavide, Tārkśya, Taru, Teja, Tejaskara,
Tejopahāriṇe, Tigmamanyu, Tīkśaṇātāpa, Tīrthadeva, Toraṇa, Trāsana,
Tridaśa, Trijaṭa, Trikakuḍe, Trikāladhṛte, Trilocana, Triśaṅku, Triśukla,
Trivikrama, Triviṣṭapa, Triyuga, Tryakśa, Tumbavīṇa, Tvaṣṭre, Udagra,
Udbhide, Ugra, Ugrateja, Umādhava, Umākānta, Umāpati, Unmāda, Un-
mattaveṣapracchanna, Upadeśakara, Upakāra, Upaśānta, Ūrdhvagāt-
mana, Ūrdhvaliṅga, Urdhvareta, Ūrdhvareta, Ūrdhvasaṃhanana,
Ūrdhvaśāya, Uṣaṅgu, Utsaṅga,
Vācaspatya, Vadha, Vaidambha, Vaidya, Vainava, Vaiśravaṇa,
Vājasena, Vajrahasta, Vajriṇe, Vakila, Vāma, Vāmadeva, Vāmana, Vaṃśa,
Vaṃśanāda, Vaṇija, Vara, Varada, Vardhaka, Vareṇya, Varṇavibhāva,
Vaśakara, Vaśaṅkara, Vāsava, Vaśa, Vasurāditya, Vasuśreṣṭha, Vasu-
vega, Vaśya, Vāta, Vātaraṃha, Vāyuvāhana, Vedakāra, Vibhāga,
Vibhāgajña, Vibhu, Vibudha, Vicāravide, Vidhātre, Viduṣe, Vi-
jayakālavide, Vijayakśa, Vikṛta, Vikurvaṇa, Vimocana, Vimukta, Vinata,
Vipaṇa, Viraja, Virāma, Viravyātaloka,
Virūpa, Viśākha, Viśāla, Viśālākśa, Viśālaśākha, Viśāmpati,
Viṣaṇṇāṅgaya, Viśārada, Visarga, Viṣkambha, Viṣṇu, Viṣṇuprasādita,
Vistāra, Viśva, Viśvabāhu, Viśvadeva, Viśvakarmamati, Viśvaksena,
Viśvakśetra, Viśvarūpa, Viśvarūpaya, Vivasvate, Vratādhipa, Vṛddha,
Vṛkśa, Vṛkśākāra, Vṛkśakarṇasthita, Vṛkśaketu, Vṛṣaṇa, Vṛṣarūpa,
Vṛttāvṛttakara, Vyaghra, Vyakta, Vyaktāvyakta, Vyālarūpa, Vyāsa,
Vyavasāya, Yajña, Yajñabvibhāgavide, Yajñasamāhita, Yajñghne, Yajuḥ,
Yaśa, Yoga, Yogādhyakśa, Yoga, Yojya, Yudhi, Yugādhipa, Yugakara,
Yugarūpa, Yugāvaha, Yuktabāhu, Yuktāya

5.4 . 8. 9
10 8 N A MES OF D EV I L AK Ṣ M Ī

Aditi, Āhlādajanani, Amṛtā, Anaghā, Anugrahapradā, Aśokā,

Bhāskari, Bhuvaneśvari, Bilvanilayā, Brahmāviṣṇuśivātmikā, Buddhi,
Candrarūpā, Candrasahodari, Candravadanā, Candrā, Caturbhujā,
Dāridryadhvaṃsini, Dāridryanāśini, Devi, Dhanadhānyakari, Dhanyā,
Dharmanilayā, Dīpā, Dīptā, Diti, Hariṇi, Harivallabhā, Hemamālini,
Hiraṇmayi, Hiraṇyaprākārā, Indirā, Induśītalā, Jayā, Kāmākṣi, Kamalā,
Kāntā, Karuṇā, Krodhasaṃbhavā, Kṣrīrodhasaṃbhavām,

[361]
 S O M E SUGGESTIVE NAMES

Lakṣmi, Lokamātre, Lokaśokavināśini, Mahākāli, Maṃgaḻādevi,

Nārāyaṇasamāśritā, Navadurgā, Nityapuṣṭā, Nṛpaveśmagatānandā,
Padmagandhini, Padmahastā, Padmākṣi, Padmālayā, Padmamālādharā,
Padmamukhi, Padmanābhapriyā, Padmapriyā, Padmasundari, Padmā,
Padmini, Padmodbhavā, Paramātmikā, Prabhā, Prakṛti,
Prasādābhimukhi, Prasannākṣi, Prītipuṣkariṇi, Puṇyagandhā, Puṣṭa,
Ramā, Samudratanayā, Śāntā, Sarvabhūtahitapradā,
Sarvopadravavāriṇi, Sati, Siddhi, Śivakari, Śivā, Śraddhā, Śrii,
Straiṇasaumyā, Śubhapradā, Śubhā, Śuci, Sudhā, Śuklamālyāṃbarā,
Suprasannā, Surabhi, Svadhā, Svāhā,
Trikālajñānasaṃpannā, Tuṣṭa, Udārāṃgā, Vāce, Varalakṣmi,
Varārohā, Vasudhāriṇi, Vasudhā, Vasundharā, Vasupradā, Vibhāvari,
Vibhūti, Vidyā, Vikṛti, Vimalā, Viṣṇupatni, Viṣṇuvakṣassthalasthitā,
Viśvajanani, Yaśasvini

5.4 . 8. 10
10 8 N A MES OF D EV I D UR G Ā

Aṃbikā, Acalā, Ajā, Atrisutā, Aparā, Aparṇā, Āryā, Udbhūtā,

Umā, Aindra, Kamalapriyā, Kamalā, Kalahaṃsini, Kāntā, Kāmadā,
Kāmākṣi, Kāmini, Kāli, Kuṇḍali, Kumāri, Kulajā, Kravyādopa, Kriyā, Kro-
dhini, Girijā, Gūdhā, Gauri, Caṇḍa, Caṇḍi, Carcā, Jayā, Jvālini,
Tamopahā, Tārā, Triguṇā, Trinetrā, Tripadā, Tripurāntaka,
Trilokapālini, Trivarṇā, Triśakti, Trisandhyā, Trisvarā,
Trailokyavāsini, Durgāparameśvari, Durgā, Dhātri, Nityā, Nibarhiṇi,
Niraṃjini, Nirguṇā, Nirvikalpā, Padmanābhasahodari, Padmāvati,
Parātparā, Puṣkarā, Prabhā, Prājñi, Brāhma, Bhadrā, Bhārati,
Bhuvaneśvari, Bhairavi,
Madanasundari, Madhumati, Manonmani, Mahātripurasundari,
Mahālakṣmi, Mahāsiddha, Maheśvarapriyaṃkari, Maheśvari, Mātaṃgi,
Māyā, Mālin, Mṛḍān, Maitr, Lalitā, Vāgīśvar, Vāṇ, Vārāh, Vijayā,
Viśālākṣi, Viśvarūpiṇi, Vaiṣṇavi, Śarvāṇi, Śāṃkabhari, Śāṃbhavi,
Śikhavāhini, Śivā, Śobhā, Śri, Satyajñānā, Satyā, Sarasvati, Sarvagatā,
Sarvavarṇā, Salajjā, Sānandavibhavā, Sudinā, Subhagā, Sumaṃgali, Su-
mukhi, Sūkṣmā, Svadhā, Svāhā, Haṃsā, Harapriyā, Hīṃkāra

5.4 . 8. 11
10 8 N A MES OF D EV I S A RA S VAT Ī

Ambikā, Bhāmā, Bhārati, Bhogadā, Brahmajāyā, Brahmajñānai-

kasādhanā, Brahmaviṣṇuśivānmikā, Brāhmai, Cāmuṇḍā, Caṇḍikā, Can-

[362]
 PRINCIPLES OF NAMING

dralekhāvibhūṣitā, Candravadanā, Candrikā, Caturānanasāmrājyā, Ca-

turvargaphalapradā, Citragandhā, Citramālyavibhūṣitā, Citrāmbarā,
Devi, Dhūmralocanamardanā, Divyālaṅkārabhūṣitā, Divyāṅgā,
Gomati, Govindā, Haṃsāsanā, Jaṭilā, Jñānamudrā, Kalādhārā,
Kālarātri, Kāmapradā, Kāmarūpā, Kāntā, Mahābalā, Mahābhadrā,
Mahābhāgā, Mahābhogā, Mahābhujā, Mahākāli, Mahākārā, Mahāmāyā,
Mahāṅkuśā, Mahāpāśā, Mahāpātakanāśini, Mahāphalā, Mahāśrayā,
Mahāvidyā, Mahotsāhā, Mālini, Muṇḍakāyapraharaṇā,
Nīlabhujā, Nīlajaṅghā, Nirañjanā, Padmākṣi, Padmalocanā, Pad-
manilayā, Padmavaktrākā, Parā, Pītā, Pustakabhṛte, Raktabījanihantri,
Raktamadhyā, Ramā, Rūpasaubhāgyadāyini, Sarasvati, Sarvadevastutā,
Śāstrarūpiṇi, Saudāmini, Saumyā, Sāvitri, Śivānujā, Śivā, Śrīpradā, Śub-
hadā, Subhadrā, Sudhāmūrti, Śumbhāsurapramathini, Sunāsā, Su-
rapūjitā, Surasā, Surāsuranamaskṛtā, Suravanditā, Suvāsini,
Svarātmikā, Śvetānanā,
Tīvrā, Trayīmūrti, Triguṇā, Trikālajñā, Vāgdevi, Vaiṣṇavi,
Vandyā, Vārāhi, Varapradā, Varārohā, Vārijāsanā, Vasudhā,
Vidyādharasupūjitā, Vidyārūpā, Vidyunmālā, Vimalā, Vindhyācalav-
irājitā, Vindhyāvāsā, Vinidrā, Viśālākṣi, Viśvā

[363]
S O M E SUGGESTIVE NAMES

5.5
APPENDIX

[364]
 APPENDIX

5.5.1
THE PRELIMINARIES
1. Rāśis means zodiacal signs. Grahas means Planets. Dṛṣṭi means aspect. Yuti
means conjunction, Yutidṛṣṭi means conjunction or aspect. Yutadṛṣṭa means
being conjunct or dṛṣṭied by. Yuta means being conjunct by. Dṛṣṭa means
being dṛṣṭied by. Krūrayutidṛṣṭi means malefic aspect or conjunction.
Saumyayutidṛṣṭi means benefic aspect or conjunction. Krūras are malefics,
Sūrya, Maṅgala, Śani, Rāhu and Ketu. Saumyas are benefics, Bṛhaspati and
Śukra. Saumyayuta Budha is Saumya, Krūrayuta Budha is Krūra. Śuklapakṣi
(waxing) Candra is Saumya, Kṛṣṇapakṣi (waning) Candra is Krūra. Budha with
Saumya Candra is Saumya and Krūra Candra is Krūra. Budha alone is Saumya.
Saumyayuti means conjunction with a benefic, and Krūrayuti means
conjunction with a malefic. Saumyadṛṣṭi means aspect of a benefic, and
Krūradṛṣṭi means aspect of a malefic. Saumyayuta means being conjunct with
a benefic, and Krūrayuta means being conjunct with a malefic. Saumyadṛṣṭa
means being aspected by a benefic, and Krūradṛṣṭa means being aspected by
a malefic. Saumyayutadṛṣṭa means being conjoined or aspected by a benefic.
Krūrayutadṛṣṭa means being conjoined or aspected by a benefic
9. Dṛśyārdha means visible half. Adṛśyārdha means invisible half. Parivartana or
Rāśi Parivartana means an exchange of Signs. Añśa Parivartana means
exchange of Navāñśas (D9). Rāśyeśa (Rāśipati) means Rāśi dispositor and
Añśeśa, Navāñśeśa or Añśapati means Navāñśa dispositor. Bhāvaphala means
results arising from Bhāvas. Rāśiphala means results arising from Rāśis.
Chayagrahas are the shadowy planets, Rāhu and Ketu. Prakāśagraha means
the Luminaries, Sūrya and Candra. Dreṣkāṇa is the Decanate and the 3rd
division of a Rāśi. Navāñśa is the 9th division, and Dvādaśāñśa is the 12th
division.
10. Grahadṛṣṭi means planetary aspect, and Rāśidṛṣṭi means the aspect of the
zodiac signs. Kuṇḍalī is the Sanskrit term for Kuṇḍalī. Asterisms or
constellations are called Nakṣatras. Ucca is exalted; Uccatva is exaltation. Nīca
is debilitated; Nīcatva is debilitation. Uccāñśa is the highest exaltation point,
whereas Nīcāñśa is the deepest debilitation point. Mitra is friend, and Śatru is
enemy. Mitratā means friendship, and Śatrutā means hostility. Daivajña
means a seer or the knower of destiny (Daiva), another name of Jyotiṣī or
Jyotiṣaśastri. Ojarāśi means odd sign, and Yugmarāśi means even sign. Puruṣa
means male, and Strī means female. Puruṣajātaka means horoscope of a male,
and Strījātaka means horoscope of a female.
11. The Grahas are nine in number, and they are called the Navagrahas. They are
called planets in English. However, not all Grahas are planets; for instance,
Sūrya is not a planet but a star. Similarly, Rāhu and Ketu are not planets but
mathematical points of intersection between Candra’s orbit around Pṛthvī

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 T H E PRELIMINARIES

and Pṛthvī’s orbit around Sūrya (the ecliptic). The Grahas are Sūrya ☉ (the
Sun), Candra ☽ (the Moon), Maṅgala ♂ (Mars), Budha ☿ (Mercury), Bṛhaspati
♃ (Jupiter), Śukra ♀ (Venus), Śani ♄ (Śani), Rāhu ☊ (Northern node) and Ketu
☋ (Southern node). Among them, Sūrya to Śani are called Vāra (weekday)
Grahas because each of them governs a Vāra. The stated order is called the
Vāra order. The results of Rāhu is experienced in Śani’s Vāra and Ketu in
Maṅgala’s Vāra. This is according to the dictum Śanivat Rāhu, Kujavat Ketu.
12. The Vāra order is derived from the Horā order, which is the order of Graha’s
speed. The Horā order is Śani, Bṛhaspati, Maṅgala, Sūrya, Śukra, Budha and
Candra. Śani is the slowest, and Candra is the fastest. The concept of hour
used in the modern reckoning of time has an uncanny resemblance with Horā,
which is also hourly and of 2.5 Ghaṭi duration. The Horās have a powerful say
on matters concerning a specific time. The Horeśa is the Hour lord, and Vāreśa
is the Weekday lord.
13. Besides the Navagrahas, three other Grahas used in western astrology:
Prajāpati ♅, Varuṇa ♆ and Yama ♇. They are called Uranus, Neptune, and
Pluto. They are not used in Jyotiṣa because several of their parameters, such
as Rāśi ownership, exaltation, and Ṣaḍbala computation, are not delineated in
the Śāstras. Besides that, they are not included in Viñśottarī or other Daśā
systems. They may be used in Gocara analysis as some modern scholars have
done.
14. Uranus is Prajāpati and stands for creative impulses (like Prajāpati Brahmā).
Neptune is Varuṇa and signifies preservation (like Viṣṇu). Pluto is Yama and
signifies annihilation (like Maheśvara). They represent the Guṇas, Rajas, Sattva
and Tamas. Prajāpati stands for creativity, reactivity, initiative, selfishness, and
goal-orientedness. He creates shocks, surprises and volatility. Varuṇa creates
illusion and makes distinguishing between the real and the unreal difficult.
He creates a transcendental (dreamy/reflective/meditative) state through
which one moves from reality to surreality. He is Sattvaguṇi and is responsible
for sustenance, harmony, radiance, spirituality, cooperation and preservation.
Yama seems to represent the impulse to transform, change and transcend.
Yama is Tamoguṇi and is chaotic, like Ketu or meteors. He has the highest
eccentric orbit (eccentricity of 0.2444), and its characteristics are elusive. He
is responsible for mass destruction, pandemic, natural disasters, landslides,
forest fires, pest infestation and everything that disrupt social order.
15. There are four kinds of measures in a day, (1) Horā based, (2) Yama based,
(3) Muhūrta based, and (4) Ghaṭikā based. According to Pt Rath, Budha
governs the Horā system, Śani, Yama system, Bṛhaspati, Muhurta system, and
Śukra, Ghaṭikā system. In the Horā system, a day has 24 Horās, and each Horā
is divided into 24 Kṣaṇa-Horās (momentary Horās). In the Yama system, a day
has 8 Yamas and 16 Yamārdhas (or Kālas). The commencement of the
Yamārdhas is aligned with the Sūryodaya and Sūryāsta. In the Muhūrta

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 APPENDIX

system, a day has 30 Muhūrtas. In the Ghaṭikā system, a day has 60 Ghaṭikās
and a Ghaṭikā has 60 Vighaṭikās. The Ghaṭikā-Vighaṭika pairs are also called
Nāḍīkā-Vināḍīkā and Daṇḍa-Pala.
16. A day or Ahorātra is divided into 24 Horās (called Hours) that commence with
the Sūryodaya. The 1st Horā is always lorded by the Vāreśa (weekday lord),
followed by the next Graha in the ascending order of their speeds which is
Śani ♄ → Bṛhaspati ♃ → Maṅgala ♂ → Sūrya ☉ → Śukra ♀ → Budha ☿ → Candra
☽. The next day is always owned by the 4th Horā lord from the previous Vāra.
In the descending order, the Grahas’ mean orbital speed in arc-min/day are
☽ 790.582’, ☿ 245.540’, ♀ 96.128’, ☉ 59.136’, ♂ 31.442’, ♃ 4.983’, ♄ 2.007’, ♅
0.704’, ♆ 0.359’, ♇ 0.239’. The speed of Rāhu/Ketu is ☊/☋ -3.179’. The -ve sign
indicates that they move in a reverse direction compared to the rest.
17. A day or Ahorātra is also divided into 16 Kālas, 8 for the day and 8 for the
night. The Dina Kālas commence at Sūryodaya (Sunrise), and the Rātri Kālas
commence at Sūryāsta (Sunset). The Rātri Kalās commence from the 5th Graha
in the Kāla order from the Vāreśa. For instance, on a Ravivāra, the Rātri Kāla
commence with Śukra, Somavāra – Bṛhaspati and so on. The Grahas lord the
Kalās in order Sūrya ☉ → Maṅgala ♂ → Bṛhaspati ♃ → Budha ☿ → Śukra ♀ →
Śani ♄ → Candra ☽ → Rāhu ☊. This gives rise to Rāhukālam. Like Rāhukāla, the
remaining seven Grahas also have their Kalās. During the day, the Rāhukālam
for Ravivāra onwards is 8th, 2nd, 7th, 5th, 6th, 4th and 3rd Kālas. During the night,
the Rāhukālam is counted from the 5th Graha of Vāreśa.
18. Each Graha governs a set of matter called the significations or the Kārakatvas.
A detailed understanding of the Kārakatvas is essential in Jyotiṣa. When a
Graha is powerful in Ṣaḍbala and is subject to Śubhayutidṛṣṭi or Śubhakartari,
the matters concerning the Graha are favourable, and it is not so if the Graha
is weak or afflicted. This must be judged along with the Bhāva Kārakatvas.
19. Sūrya denotes Ātmā, self, father, influence, health, vitality, wealth, and
courage. Affliction to the Graha causes high fever, eye troubles, diarrhoea,
indigestion, head disease, epilepsy, heart diseases, and bile complaints.
20. Candra denotes mānas, mind, intellect, favour from Kings, mother, affluence,
fame, imagination, romance, clothes, left eye, milk, umbrella etc. Affliction to
the Graha causes leukoderma, cold, catarrh, jaundice, phlegmatic afflictions,
diarrhoea, carbuncle, danger from horned and aquatic animals, indigestion,
mental afflictions, impurity of blood, anaemia, diseases through women, i.e.,
sexual diseases etc.
21. Maṅgala denotes parākrama, courage, diseases, brothers, lands, enemies,
paternal relations, army, heroic deeds, power contentions, strife, cuts,
wounds, fire etc. Affliction to the Graha causes hydrocele, injuries from
weapons, fire accidents, danger from dogs and wild animals, troubles from
Lord Śiva Gaṇa and Bhairava, smallpox, ulcers, burns, acute fevers,
haemorrhage, lameness caused by fire and injuries etc.

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22. Budha denotes bodhana Śakti, learning, relatives, discrimination, maternal

uncle, friends, speech, intelligence, education, analytical ability, power of
judgement, mathematics, wisdom, commerce, wit, humour, art, writing,
mimicry, acting etc. Affliction to the Graha causes mental ailments, nervous
disorders, skin ailments, leukoderma, leprosy, stomach or intestine ailments,
indigestion, piles, speech impediments, curses of the devotees of Lord Viṣṇu
and wisemen.
23. Bṛhaspati denotes happiness, children, intellect, knowledge, wealth, physical
growth, philosophical nature, good conduct, morals, respect, peace,
prosperity, health, corpulence, the performance of sacrifices and other
religious rites, devotion to Guru and Devatās, royal favour, the blessings of
Brāhmaṇas and preceptors, happiness through the blessing of Brāhmaṇas,
and serpents, Veda, legal affairs, religious instructions etc. Affliction to the
Graha causes appendicitis, spleen enlargement, hernia, fever due to intestinal
troubles, phlegmatic disorders, ear trouble, giddiness, and troubles arising
from the curses of Brāhmaṇas, serpents and Devatās etc.
24. Śukra denotes passion, wife, vehicles, ornaments, love affair, pleasures,
conveyances, gems, sexual intercourse, marriage cows, dress, fine arts, pearls,
garlands of flowers, jewels, palanquin dancing, music, etc. Affliction to the
Graha causes venereal diseases, diabetes, urinary diseases, eye troubles,
Pāṁḍurogaḥ, anaemia etc.
25. Śani denotes grief, misery, sorrow, longevity, death, poverty, servants,
profession, dangers, imprisonment, agriculture, mental trouble, worry,
falsehood, difficulties, melancholy, sins, misfortunes, imprisonment, captivity,
reproach, blame, humiliation, fear etc. Affliction to the Graha causes paralysis,
injuries from woods or stones, liver enlargement, rheumatism, diseases of the
joints, danger from thieves and goblins, mental aberrations, asthma,
constipation diseases due to retention of waste etc.
26. Rāhu denotes greed, paternal grandfather, imprisonment, friendship with
lowly people, crawling insects, authority, theft, witchcraft, courage,
Mohammedans etc. Affliction to the Graha causes epilepsy, smallpox, death
by hanging, starvation, troubles through departed souls, goblin, indigestion,
leprosy, want of appetite, vomiting, tuberculosis, poison, hiccough, snakebite,
insanity, fear, punishment from the king etc.
27. Ketu denotes detachment, wisdom (jñāna), maternal grandfather, witchcraft,
gossip, absence of religious faith, cheating, sinful acts, imprisonment,
backbiting, and scandalmongering. Affliction to the Graha causes itches,
measles, smallpox, troubles through enemies possession by Preta or Piśāca,
troubles through lowly people, the diseases caused by past sins, troubles
from rats and cats, fire accidents, leprosy etc.
28. Aprakāśa Grahas are those who do not have the light on their own, and they
are derived from Meṣādi Sūryasphuṭa. Dhūma = Sūrya + 133°20’. Vyatipāta =

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360 - Dhūma. Pariveṣa = Vyatipāta + 180. Indracāpa = 360 - Pariveṣa. Upaketu

= Indracāpa + 16°40’. Sūrya = Upaketu + 30.
29. According to Ācāryas Mantreśvara and other Ācāryas, when the day and night
are divided into 30 parts, the Upagrahas rise in this manner. ☉ Dina Kāla 2,
26, 22, 18, 14, 10, 6. ☉ Rātri Kāla 14, 10, 6, 2, 26, 22, 18. ☽ Dina Pariveṣa 6, 2,
26, 22, 18, 14, 10. ☽ Rātri Pariveṣa 18, 14, 10, 6, 2, 26, 22. ♂ Dina Mṛtyu 10, 6,
2, 26, 22, 18, 14. ♂ Rātri Mṛtyu 22, 18, 14, 10, 6, 2, 26. ☿ Dina Ardhaprahara 14,
10, 6, 2, 26, 22, 18. ☿ Rātri Ardhaprahara 26, 22, 18, 14, 10, 6, 2. ♃ Dina
Yamaghaṅṭa 18, 14, 10, 6, 2, 26, 22. ♃ Rātri Yamaghaṅṭa 2, 26, 22, 18, 14, 10,
6. ♀ Dina Yamaśukra 22, 18, 14, 10, 6, 2, 26. ♀ Rātri Yamaśukra 6, 2, 26, 22, 18,
14, 10. ♄ Dina Māndi 26, 22, 18, 14, 10, 6, 2. ♄ Rātri Māndi 10, 6, 2, 26, 22, 18,
14. The figure denotes the rising part for Ravivāra to Śanivāra. Dina Upagraha
rising time = Sūryodaya + Dinamāna / 30 * rising part. Rātri Upagraha rising
time = Sūryāsta + Rātrimāna / 30 * rising part.
30. According to Maharṣi Parāśara when the day and night are divided into 8
parts, the Upagrahas rise in this manner. ☉ Dina Kāla 0, 6, 5, 4, 3, 2, 1. ☉ Rātri
Kāla 3, 2, 1, 0, 6, 5, 4. ☽ Dina Pariveṣa 1, 0, 6, 5, 4, 3, 2. ☽ Rātri Pariveṣa 4, 3, 2,
1, 0, 6, 5. ♂ Dina Mṛtyu 2, 1, 0, 6, 5, 4, 3. ♂ Rātri Mṛtyu 5, 4, 3, 2, 1, 0, 6. ☿ Dina
Ardhaprahara 3, 2, 1, 0, 6, 5, 4. ☿ Rātri Ardhaprahara 6, 5, 4, 3, 2, 1, 0. ♃ Dina
Yamaghaṅṭa 4, 3, 2, 1, 0, 6, 5. ♃ Rātri Yamaghaṅṭa 0, 6, 5, 4, 3, 2, 1. ♀ Dina
Yamaśukra 5, 4, 3, 2, 1, 0, 6. ♀ Rātri Yamaśukra 1, 0, 6, 5, 4, 3, 2. ♄ Dina Guḻika
6, 5, 4, 3, 2, 1, 0. ♄ Rātri Guḻika 2, 1, 0, 6, 5, 4, 3. The figure denotes the rising
part for Ravivāra to Śanivāra. Dina Upagraha rising time = Sūryodaya +
Dinamāna / 8 * rising part. Rātri Upagraha rising time = Sūryāsta + Rātrimāna
/ 8 * rising part.
31. The Rāśis are 12, which is Meṣa (Aries) ♈, Vṛṣabha (Taurus) ♉, Mithuna
(Gemini) ♊, Karka (Cancer) ♋, Siṅha (Leo) ♌, Kanyā (Virgo) ♍, Tulā (Libra)
♎, Vṛścika (Scorpio) ♏, Dhanu (Sagittarius) ♐, Makara (Capricorn) ♑,
Kumbha (Aquarius) ♒ and Mīna (Pisces) ♓. They are classified into (1) Cara
(Moveable), Sthira (Fixed), Ubhaya (Dual), (2) Oja (Odd), Yugma (Even), (3)
Agni (Fire), Pṛthvī (Earth), Vāyu (Air) and Jala (Water), (4) East, South, West,
and North in the order.
32. The Rāśi ownerships are: Meṣa Maṅgala, Vṛṣabha Śukra, Mithuna Budha, Karka
Candra, Siṅha Sūrya, Kanyā Budha, Tulā Śukra, Vṛścika Maṅgala, Dhanu
Bṛhaspati, Makara Śani, Kumbha Śani, Mīna Bṛhaspati. Rāhu and Ketu are
given co-lordship over Kumbha and Vṛścika as Rāhu is like Śani and Ketu is
like Maṅgala.
33. Janmarāśi Phala: ♈ lustful, heroic, grateful, impulsive, fickle-minded,
inflexible, haughty, easily calmed, passionate, fluctuating wealth, courageous,
ambitious, daring, egoistic, enterprising, high status, self-respect; ♉
attractive, charitable, forgiving, phlegmatic, wealthy, popular, patient,
passionate, indolent, happy, fortunate, fickle-minded, intelligent, respectable,

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commanding, influential, sound judgement; ♊ fond of gambling, gambling,

adept in Śāstras expert in pleasing women, scientific outlook, a messenger,
clever, witty, eloquent, refined tastes, fond of music, creative, capable,
dexterous, persuasive, a thought reader; ♋ effeminate, short, wise, influential,
charming, sensitive, impulsive, kind, compassionate, meditative, scientific
outlook, prudent, frugal, conventional, friendly, fluctuating wealth; ♌ hate
opposite sex, short-tempered, arrogant, courageous, happy, steady,
belligerent, bold, fond of jungle and mountains, anxious, charitable,
generous, stubborn, egoistic, arrogant, aristocratic; ♍ pious, tender, wise,
modest, calm, sweet spoken, talkative, truthful, intelligent, insightful,
principled, honest, virtuous, charitable, affluent, passionate, pensive,
conventional; ♎ learned, tall, wealthy, honours Devatās, scholars and
preceptors, intelligent, principled, just, clean, fond of travelling, business-
minded, fond of arts, far-sighted, idealistic, clever, changeable, amicable, not
ambitious; ♏ sickly, respectable, bodily injuries, separated from parents and
preceptor, straightforward, open-minded, cruel, malicious intent, agitated,
unhappy, wealthy, impulsive, stubborn, secretive; ♐ poetic, artistic, wealthy,
upright, deep inventive intellect, charitable, articulate, eloquent, active, adept
in Śāstras, proficient in fine arts, patron of arts and literature, author, hate
relatives, fond of adulation, ceremonious, showy, pensive, not moved by
threats; ♑ lazy, wanderer, beautiful eyes, grasping intellect, perceptive,
active, strategic, fond of truth, pompous, showy, charity only for show, clever,
crafty, popular, learned, miserly, dishonest, lack kindness, selfish,
unpredictable, wretched, mean, pessimistic; ♒ covet others’ wealth and
women, pure, artistic, intuitive, esoteric, mystical, grateful, healer, energetic,
emotional, stubborn, lonely, petulant, diplomatic, lustful, sinful, fluctuations
in life; ♓ polite, virtuous, charitable, steady, good-reputation, proficient in fine
arts and music, adept in the Śāstras, religious, adventurous.
34. Brief Rāśiphala: Sūrya: ♈ fame ♉ hatred for women ♊ wealth ♋ cruelty,
sharpness ♌ wisdom, learning ♍ poetry ♎ a liquor seller; ♏ wealth ♐
respectability ♑ avarice ♒ poverty ♓ without friends. Maṅgala: In the Rāśi of
☉ poor; ☽ wealthy; ♂ gluttonous; ☿ grateful; ♃ famous; ♀ illicit affairs; ♄ (♑)
many sons, affluence, (♒) grief-stricken, wicked, liar. Budha: ☉ hated by
women ☽ hate relatives; ♂ observing vows; ☿ intelligence, wealth ♃ honour,
wealth ♀ beget sons ♄ gold from women; Bṛhaspati: ☉ army commander; ☽
wealth, wife, children; ♂ good friends; ☿ wide following, good clothes; ♃
governor of a province; ♀ wealth, happiness, gold; ♄ (♑) tactless, effeminate,
jealous, disgraceful, short-tempered, mean, poor, unhappy, (♒) learned,
philosophical, controversial, popular, compassionate, sympathetic, agreeable,
prudent, humanitarian, melancholic, meditative; Śukra: ☉ wealth through
women; ☽ wealth, freedom from grief; ♂ hate relatives; ☿ wealth, sin; ♃ wealth,
intelligence; ♀ wide fame; ♄ subdued by women; Śani: ☉ deformed limbs,

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poverty, ☽ motherless; ♂ many friends; ☿ three-fold calamities; ♃ wealth, wife,

children; ♀ a king; ♄ governor of a province.
35. Rāśiphala: Sūrya: ♈ famous, clever, traveller, little wealth, bearer of arms. ♉
seller of perfumes and clothes, hate females, clever in drumming and music.
♊ educated, astrologer, wealthy. ♋ short-tempered, poor, doing other’s
work, fatigued from travelling and labour. ♌ fondness for forests, mountains
and cattle, courageous, lack suaveness. ♍ skilful in writing, painting, poetry,
philosophy, mathematics, and effeminate body. ♎ toddy-seller, drunkard,
traveller, goldsmith, mean. ♏ cruel, adventurous, rash, seller of poisonous
substances, lose wealth by robbers, skilled in military weapons, a destroyer.
♐ respected, wealthy, short-tempered, a doctor, an artisan. ♑ mean,
ignorant, a seller of lowly articles, little wealth, covetous, enjoying at other’s
cost. ♒ mean, separated from children, poor. ♓ seller of water produces, fond
of women’s company.
36. Rāśiphala: Maṅgala: ♈♏ honoured by the king, commander, traveller,
merchant, wealthy, scarred body, thief, enjoying pleasures. ♉♎ subservient
to women, an ungrateful friend, covet other’s wives, cheat, timid, unsocial.
♊♍ jealous, beget sons, friendless, grateful, clever in music and martial art,
miserly, undaunted, mendicant. ♋ wealthy, gain from ships or travelling,
intelligent, disabled, cruel. ♌ poor, enduring, travel to forests, few children
and wife. ♐♓ many enemies, a minister, renowned, courageous and few
children. ♑ much wealth, many children, a king or his equal. ♒ sorrowful,
poor, traveller, untruthful, short-tempered.
37. Rāśiphala: Budha: ♈♏ fond of gambling, borrowing, drinking, an atheist,
thief, poor, bad wife, cheating, untruthful. ♉♎ follow orders, children, wife,
wealth, charitable, respect elders. ♊ a liar, skilled in arts and sciences, polite,
fond of pleasures. ♍ charitable, learned, noble qualities, happy, patient,
pragmatic, resourceful, fearless. ♋ wealth through water, hate his relations.
♌ Hate women, no wealth, happiness and children, traveller, stupid, fond of
women, disgraced by his community. ♑♒ serve others, follow orders, poor,
not fond of arts, debtor. ♐ respected by the king, learned, articulate, presence
of mind. ♓ respected by servants, a mean artist.
38. Rāśiphala: Bṛhaspati: ♈♏ a commander, large family, children, wealth,
charitable, good servants, forgiving, handsome, good wife, famous. ♉♎
healthy, happy, friends, wealthy, beget children, charitable, popular. ♊♍
surrounded by paraphernalia or titles, children, friends, a minister, an
ambassador, happy. ♋ great wealth, gems, children, wife, enjoyment,
intelligence, happiness. ♌ a commander, results of Karka. ♐♓ a king, minister
or a commander, wealthy. ♑ mean, poor, unhappy. ♒ same results as Karka.
39. Rāśiphala: Śukra: ♈♏ covet other women, lose money through flattery, hate
his community. ♉♎ self-acquired wealth, respected by the king, chief of his
men, renowned, courageous. ♊ serve the king, wealthy, learned. ♍ mean
acts. ♑♒ popular, subservient to women, affairs with lowly women; ♋ two

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wives, mendicant, timid, lustful and beget sorrow through it. ♌ gain from a
woman, good looking wife, and few children. ♐ many good qualities, wealthy.
♓ learned, wealthy, respected by the king, and very popular.
40. Rāśiphala: Śani: ♈ ignorant, wanderer, cheat, friendless. ♏ imprisoned,
getting whipped, capricious, merciless. ♊♍ childless, poor, shameless,
unhappy, skilled in painting, protecting others, chief of man. ♉ affairs with
lowly women, moderate wealth, many wives. ♎ famous, leader of his
community/town/army/village, wealthy. ♋ poor, loose teeth, motherless,
childless, ignorant. ♌ bad, childless, unhappy, carrying loads. ♐♓ good death,
happy in the end, confident with the prince and the king, good children, wife
and wealth, chief of village/town/army. ♑♒ covet other’s women, wealth
and other’s houses, chief of town/village/army, short-sighted, dirty,
permanent wealth, general prosperity, enjoying.
41. Candra in Rāśi/Añśa dṛṣṭied by the Grahas: ♈ ♂ kingship, ☿ learning, ♃ virtues,
♀ mayorship, ♄ poverty, ☉ poverty; ♉ ♂ poverty, ☿ thievishness, ♃ kingship,
♀ learning, ♄ messenger, ☉ sickness; ♊ ♂ metallurgist, ☿ kingship, ♃
scholarship, ♀ fearlessness, ♄ weaver, ☉ penniless; ♋ ♂ warrior, ☿ poet, ♃
learned, ♀ respected teacher or a king, ♄ metallurgist, ☉ eye-disease; ♌ ♂
Jyotiṣī, ☿ wealthy, ♃ respected teacher or a king, ♀ king, ♄ barber, ☉ a great
king; ♍ ♂ pure and virtuous, ☿ a king, ♃ an army commander, ♀ skilful, ♄
landlord, ☉ a king; ♎ ♂ a king, ☿ a goldsmith, ♃ a merchant, ♀ a king, ♄ a
goldsmith, ☉ merchant; ♏ ♂ father of twins, ☿ fond of water, ♃ a king, ♀
defective limbs, ♄ wealthy, ☉ a king; ♐ ♂ protector of relatives, ☿ a king, ♃
leader of men, ♀ leader of men, ♄ showy, ☉ a cheat; ♑ ♂ a king, ☿ a scholar,
ornamented, ♃ friendly, ♀ sacrificer or teacher, ♄ a king, ☉ adopting a boy;
♒ ♓ ♂ humorous, ☿ learned, ♃ a king, ♀ learned, ♄ virtuous, ☉ intelligent.
Candra is beneficial when in yutidṛṣṭi from Grahas in the Rāśi/Añśa of the
Lagneśa. Similarly, yutidṛṣṭi from a Graha in a Rāśi owned by a friend of the
Lagneśa’s Dreṣkāṇeśa is beneficial. When Sūrya is dṛṣṭied by Candra and other
Grahas, the results are the same as for Candra being dṛṣṭied by others. Candra
in Vargottamāñśa, Svāñśa, or another Graha’s Añśa results in full-fledged,
middling or meagre effects. Candra’s results, as stated above, are excellent
when the Añśa’s lord is powerful.
42. Candra’s Añśaphala: In the Navāñśa of ♂ policeman or security personnel,
interested in killing, single combat, quarrels, wealthy; ♀ foolish, jealous of
others’ spouses; ☿ poetic, happy, dancer, actor, thief, learned, artist, artisan; ☽
short stature, wealthy, ascetic, greedy; ☉ short-tempered, owner of treasure,
a minister, a king, cruel, childless; ♃ expert in comedy, strong physique, a
minister, righteous; ♄ fewer children, wretched, distressed, poor, affairs with
a lowly woman.
43. Sūrya Bhāvaphala: 1H a hero, stubborn, defective eyes, ruthless, not calm,
fewer sons, unkind, warring, weak-sighted, speak less, live abroad, happy, ♈
cataract, wealthy, famous, strong, semi-blind, wealthy, learned, ♋ mean,

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poor, blear-eyed25 intelligent, firm, ♌ night-bind, head of the community; ♍

devoted to his wife, ungrateful. ♎ no courage, poor, immoral, ♓ subservient
to women; 2H wealthy, royal punishment and penalty, robbery, facial disease;
3H learning, prowess, short-tempered, strong, surrounded by relatives at
death, famous; 4H depressed, discouraged, melancholic, afflicted, lack self-
earned wealth, dependent, distressed, wise, courageous; 5H no wealth and
children, speak fast, sharp memory, fewer sons, not wealthy; 6H powerful,
subdue enemies, a king’s minister, a leader, learned, famous.; 7H subservient
to women, not attached to wife, playful, agitated; 8H fewer children, poor
eyesight, fewer children, sickness, fame; 9H wealth, happiness, virtuous,
talented, wife and sons, discord with father, loss or separation from him; 10H
heroic, learning, royal service, brave, warring, widely famous; 11H wealth,
honour, very wealthy, obedient servants, dear to the ruler; 12H fall from a
position, poverty, disability, afflicted, live overseas.
44. Candra Bhāvaphala: 1H dumb, deaf, blind, a servant, lack good speech,
wisdom, wealth and strength; ♈♉♋ wealthy, happy, equal to a king; 2H
religious student, wealthy, courageous, wealthy, dear to women, easily
contented; 3H cruel slanderer, quarrelsome, cunning; 4H virtuous, fond of
sweet food, women’s company and romance, modest, happy; 5H beget
daughters, lazy, a wife, wisdom, strength, self-earned wealth; 6H poor
digestion, poor sexual urge, cruel, envious, lazy, many enemies, overpower
siblings; 7H an administrator, learned, a prominent government servant,
attached to wife, charitable; 8H afflicted by diseases, wealthy, enjoy luxuries,
wise, highly courageous; 9H endowed with friends and wealth, virtuous,
talkative, fond of company of women, Pakṣabala: significantly wealthy; 10H
virtuous, righteousness, intelligence, wealth, acquire wealth through
legitimate means, crafty, a clever wife; 11H fame, intelligence, wealth,
scholarly, possess cattle, favoured by the sovereign, modest; 12H mean,
defective limb, afflicted eyes, sufferings from women, fickle-minded.
Sva/Ucca/Śuklapakṣi: happiness and wealth.
45. Maṅgala Bhāvaphala: 1H bodily injuries and scars, brave, strong, mighty,
respected, fickle-minded, short-lived, wild, idle, bilious diseases; 2H eat
forbidden food, heavy expenditure, defective limb, harsh speech; 3H virtuous
deeds, hate siblings, wealth through difficulties, become wealthy and lucky;
4H sinful, fond of living in others’ house, dependent, sickly, wealthy; 5H
grieving, spiteful, vicious, intelligent; 6H sinful, lazy, idle; 7H submissive
women and wife, live abroad; 8H difficult existence, forsaken by his wife and
sons; 9H violent, cruel, murderous; 10H dear to people, highly intelligent; 11H
excellent qualities, extraordinarily talented; 12H sinful, disabled.
46. Budha Bhāvaphala: 1H learned, scholarly, wealthy, kind; 2H wealthy, lucky; 3H
leader of men, become wealthy because of his talent; 4H scholarly, learned;

25 blear-eyed- with eyes blurred or reddened, as from exhaustion or lack of sleep.

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5H a minister, very intelligent, courteous speech, wise, honoured by the

scholars; 6H having enemies, argumentative, hate people, live abroad; 7H
appreciator of virtues, reconcile contradictions, discerning, charitable, widely
famous; 8H highly virtuous, famous, exceedingly wealthy, a king, wise; 9H
scholarly, learned, wealthy, kind, fearless, wealth and grains, enthusiastic; 10H
exceedingly wealthy, charitable, intelligent, famous; 11H earn through fair
means, wealthy, dear to women, exceedingly talented; 12H cruel, unkind,
spendthrift.
47. Bṛhaspati Bhāvaphala: 1H learned, wise, long-lived, happy; 2H pleasant
speech, eloquent, wealthy, kind, devout; 3H miserly, bad disposition, no
wealth, ominous to siblings and relatives; 4H happy, good wife, good food,
residence, conveyances; 5H wise, a good wife and sons, fortunate, scholarly,
articulate speaker; 6H subdue enemies, no enemies, a minister, prudent; 7H
intelligent, good wife and sons, a great scholar; 8H mean, long-lived, a king,
learned, subdue enemies; 9H an ascetic, much happiness, learned, radiant,
virtuous, wealthy; 10H blessed, wealthy, wide fame, meritorious deeds,
exceedingly wealthy; 11H greedy, several sources of gain, head of a treasury,
principal member of his clan, well-versed in Śāstras, 12H wicked, defective-
limbed, spend on charity and entertainment.
48. Śukra Bhāvaphala: 1H passionate, happy, exceedingly beautiful, seductive,
submissive to women, wealthy, well versed in the Śāstras; 2H quarrelsome,
conscientious, cheerful face, kind; 3H anxious for sexual pleasure, affairs with
immoral women, not have wealth and luxuries; 4H happy, forgiving, kind, wife
and sons; 5H many daughters, a minister or a leader, learned; 6H no enemies,
cunning, sickly, lose wealth and sons; 7H tormented by passion, hate friends,
befriend the influential; 8H wavering, sick, wife, children, delighted; 9H
wisdom, virtues, luxuries, wife, sons; 10H dear to women, a minister, public
welfare; 11H superior knowledge, wealth, kindness, financial gains,
satisfaction; 12H righteous, fond of women’s company, undutiful. Sva/Ucca:
wealthy, marry a noblewoman.
49. Śani Bhāvaphala: 1H sickly childhood, unclean, shabby, a wanderer, wicked,
subservient to women, windy, disabled. Sva/Ucca: chief of his clan, wise,
wealth, kingly; 2H no inheritance (or financial support) from the father, self-
respect, courage, wealth, learned; 3H witty, brave, unkind, disrespected; 4H
troubled by relatives, fewer sons, unhappy; 5H dull-witted, fewer sons, eye
diseases, a wanderer; 6H helpful, subdue enemies, free from diseases
(dignified Śani), famous; 7H mean, fickle-minded, grieving, fond of wife
despite non-cordial relationship; 8H wealthy, sick, fewer sons, weak sighted,
fickle-minded; 9H devout, religious, righteous, protect dharma, expert of the
Śāstras, wise, just, blessed with sons; 10H optimistic, wealthy, chief of his
caste, happy; 11H lordly, famous, a scientist, expert in weapons and surgery;
12H blame others, heavy expenditure, unhappy.

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50. Lagna rectification pointers: 1_ Meṣa Lagna: Short-tempered, frequently

travels, miserly, not have much happiness, emaciated body, faltering speech,
bilious and windy complaints, clever in grasping, charitable and righteous,
inclined to obstruct other’s work, not have well-grown nails, indulge in mean
trades, wife with questionable character, she has a defective organ, friendship
with others, keep eyeballs rolling, prone to risk from water, a liar, wounded
body.
a. Meṣa Navāñśa: Birth in an east-west street, south-facing house, a lane
adjacent to the house, a lane near the third house, a temple of Lord Gaṇeśa
or Lord Kṛṣṇa in the street, an array of trees can be viewed from the house, a
dilapidated house behind the house, the village chief has no child; if the
Lagneśa is in a Saumya Nakṣatra, the person is born in Śudra family; if it is
aspected by Krūras, he is a Vaiśya. Lagneśa in Krūra Nakṣatra and receiving
Saumyadṛṣṭi indicates that he is a Saivite.
b. Vṛṣabha Navāñśa: Birth in a south-north street, east facing house, forest in the
southwest direction. He has a dark complexion, narrow forehead, long face,
and long nose and talks slowly.
c. Mithuna Navāñśa: Normally a male birth, birth in the east-west street, north-
facing house, Lord Śiva’s temple in the east, Lord Gaṇeśa’s temple in the
western end, Vaiśya in caste, wheatish complexion, very famous, birth in the
2nd half Navāñśa – the birth is in a cart, baldish, uneven hands, arms are of
uneven length.
d. Karka Navāñśa: Birth in a north-south street, east facing house, a tamarind
tree can be seen by the side of the house, pressed nose, prominent hair on
toes, no brothers, no child, a neighbour has some physical deficiency,
normally a male birth in the first half and female birth in the 2 nd half, the
female is with a mole on left breast, curly and long hair.
e. Siṅha Navāñśa: Birth in a north-south street, the first half is normally a male
birth, a temple in the corner, the neighbour is childless, with moles on the
right side, kṣatriya Varṇa. The second half indicates short stature, birth in the
southwest street, and a big tree in the south.
f. Kanyā Navāñśa: Lean thighs, uneven hands and back, talkative, softer body. In
the first half, the person is initially lean and later grows stout. In the second
half, normally, females are born.
g. Tulā Navāñśa: The wife is of questionable character; the second half indicates
Brāhmaṇa Varṇa, a tank near the house.
h. Vṛścika Navāñśa: Birth in a north-south street, east facing house, several
tamarind trees in the southwest, highly articulate, monkey-like face, serious
venereal diseases, kill animals.
i. Dhanu Navāñśa: Birth in a north-south street, west-facing house, lean and tall,
uneven forehead and ears.
51. Lagna rectification pointers: 2_ Vṛṣabha Lagna: Stout thighs, broad face, a
farmer, owns a herd of cows, comfortable in the middle and the end of life,
attached to other women, moles on the face and back, fond of quarrelling, can

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bearing adversities, respectful to parents, more female children, very particular

in eating, fond of expensive robes and ornaments, early loss of father.
a. Makara Navāñśa: Birth in a north-south street, east facing house, birth in the
third house in the street, a lane opposite the house, moderate statured,
unnatural habits, the neighbour is childless, a dilapidated well in the opposite
direction.
b. Kumbha Navāñśa: Birth in an east-west street, north-facing house, tanks and
trees in the vicinity, lazy, the third neighbour is childless, please others, talk
without sense, a round head.
c. Mīna Navāñśa: A river in the east, a temple in the west, softer body, bright
limbs, petals-like eyes, charitable.
d. Meṣa Navāñśa: Birth in a north-south street, defective limb, the neighbour in
the east belongs to the person’s own caste, goat-like eyes, suffers from
poverty, steals others’ money, contracts venereal diseases.
e. Vṛṣabha Navāñśa: Birth in a north-south street, Lord Śiva’s temple on the left,
east of a Śudra colony, bull-like face, raised nose, black hair, broad thighs.
f. Mithuna Navāñśa: Birth in an east-west street, south-facing house, a water
resort in the southwest, a neighbour is a prostitute, another neighbour has
two wives, good looking eyes, bright and black hair, bright body, clever,
pleasant speech, jocular.
g. Karka Navāñśa: Birth in a south-west street, east facing house, affectionate to
the wife and the last son, soft-haired, hurtful to relatives.
h. Siṅha Navāñśa: Birth in an east-west street, north-facing house, river or stream
behind the house, the third neighbour is childless, temples at both the entries
of the street, tiger-like eyes, fierce nails.
i. Kanyā Navāñśa: Birth in a south-west street, east facing house, a prostitute
lives in the third house, timid, a gambler, weak lower limbs.
52. Lagna rectification pointers: 3_ Mithuna Lagna: Highly respected, eloquent,
two mothers, marries a girl of choice, troubled by enemies, musical
knowledge, interested in dance, music etc., proficient in handiwork, jocular,
particular in dressing, liked by learned people, disturbed at the slightest
difficulty, not have good terms with the children, has landed property, can
know others’ mind, like to confine to the home, a sharp nose, black eyes, curly
hair, very intelligent, prestigious, high education.
a. Tulā Navāñśa: Birth in an east-west street, south-facing house, tank in the
southwest, hair on shoulders, sharp nose, lean legs, addicted to prostitutes.
b. Vṛścika Navāñśa: Birth in a north-south street, east facing house, river in the
south, fair body, round eyes, long face, highly intelligent.
c. Dhanu Navāñśa: Birth in a north-south street, east facing house, onion
warehouse in the east, mosque in the southeast, public clock in the northeast,
hospital in the northwest, bluish body, beautiful forehead, interested in
hunting, horseracing.
d. Makara Navāñśa: Birth in an east-west street, north-facing house, a temple in
the west, dilapidated house in the vicinity, passionate.

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e. Kumbha Navāñśa: Birth in a north-south street, west facing house, temple

facing the house, water supply between the street, a disabled person in the
third house, honey-coloured eyes, ups and downs on the forehead, bad teeth,
a gambler, red lips.
f. Mīna Navāñśa: Birth in an east-west street, north-facing house, broad face,
big head.
g. Meṣa Navāñśa: Birth in a north-south street, east facing house, hills in the
surrounding area, protruding and copper-coloured eyes, broad chest.
h. Vṛṣabha Navāñśa: Birth in an east-west street, south-facing house, river in the
east, a temple in the west, royal place in the northwest, strong intellect,
knowledge of sexology, poetry.
i. Mithuna Navāñśa: Round, dark coloured eyes, charming body, successful, very
intelligent, fond of having sex, interested in poetry and worldly knowledge.
53. Lagna rectification pointers: 4_ Karka Lagna: Well grown neck and hip,
normally of short stature, walks fast, fond of water, more female children,
cannot stay permanently in one place, susceptible to venereal diseases,
inwardly mischievous, subservient to females, favours mean women, highly
courageous, passionate, devoted, regular in pujā, immediately followed by a
sister, may lose the spouse, the partner is taller.
a. Karka Navāñśa: East-west street, north-facing house, a temple of Amba in the
street, lustrous face, beautiful body, black and long hair, smaller organs, and
long hands.
b. Siṅha Navāñśa: Birth in a north-south street, east facing house, a tree in the
house, a lane adjacent to the house, blood-red complexion, high academic
achievements, the spirit of renunciation, small joints, slender ankles.
c. Kanyā Navāñśa: Birth in an east-west street, south-facing house, a lane
adjacent to the opposite house, temple in east, fair body, beautiful eyes, lazy,
clever.
d. Tulā Navāñśa: Birth in a north-south street, south-facing house, those living
in the house earlier were childless, some relatives have adopted children,
dark-complexioned, stout, tall stature, good looking eyes and nose,
hospitable, energetic.
e. Vṛścika Navāñśa: Birth in an east-west street, north-facing house, lanes on
either side, a temple in the southeast, head like a temple bell, long hands,
broad eyebrows.
f. Dhanu Navāñśa: Birth in a north-south street, east facing house, water resort
in the vicinity, a gathering place in the northwest, stout, tall stature, influential,
beautiful teeth, green in complexioned, i.e., wheatish and dark.
g. Makara Navāñśa: Birth in an east-west street, north-facing house, one of the
family members has defective eyes, Lord Subrahmaṇya temple in the west,
the hair fall frequently, visible blood veins, particularly on legs, rough in
speech, looks like a crow.
h. Kumbha Navāñśa: Birth in a north-south street, east facing house, walks like
a tortoise, beautiful but pressed nose, dark complexion, engaged in mean
handiwork.

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i. Mīna Navāñśa: Birth in an east-west street, north-facing house, a tank in the

northwest, prominent forehead, square body, stout nose.
54. Lagna rectification pointers: 5_ Siṅha Lagna: More taste for meat,
governmental favours, a good politician, reach a high status in life, not very
religious, lion-like face, short-tempered, prone to get into complications,
lustrous, no marital harmony, the wife may be of questionable character,
slender waist, accumulate landed property.
a. Meṣa Navāñśa: Even belly like a lion, fierce, sharp and blood-red nose, a big
head, fearless, a prominent and fleshy chest.
b. Vṛṣabha Navāñśa: Prominent and broad face, a square body, wide eyes, broad
chest, long arms, a big nose.
c. Mithuna Navāñśa: Birth in a north-south street, west-facing house, a
gathering of sadhus in the house, hair grown on the arms, kind-hearted,
round-necked, bright-bodied.
d. Karka Navāñśa: Birth in an east-west street, north-facing house, lane opposite
the house, long hands, hair grown on the arms, black petal-like eyes, good
hair on the head, multi-voiced, strong legs, ghee-like complexion.
e. Siṅha Navāñśa: Birth in a south-west street, east facing house, bald head,
bright eyes, loose stomach, long teeth, cruel.
f. Kanyā Navāñśa: Birth in an east-west street, south-facing house, a disabled
son in the house, a temple in the northwest, rough hair on the head, tall
stature, dark body, impressive speaker.
g. Tulā Navāñśa: Birth in a north-south street, east facing house, a dis-reputed
member in the family, conspicuous veins, long face, not harmonious, too
much hair on the head, deceiving, cruel.
h. Vṛścika Navāñśa: Birth in an east-west street, south-facing house, a gathering
of sadhus in the house, polite speech, depressed eyes, strong physique, low
financial status, tricky.
i. Dhanu Navāñśa: Birth in a north-south street, east facing house, a temple in
the vicinity, adopted daughter in the neighbour’s family, donkey-like face,
shaky, longer eyes, lung disorders.
55. Lagna rectification pointers: 6_ Kanyā Lagna: Polite, proficient in ancient
Śāstras, equally proficient in painting, poetry, very beautiful handwriting, a
good friend, very kind, feminine features, interested in gardening, plantation,
not like the brothers, liked by highly placed people, more female children,
drooping shoulders, truthful, a great person in the field of justice.
a. Makara Navāñśa: Birth in a north-south street, west facing house, a disabled
person in the house, deer-like eyes, dark complexion, tall stature, sensual,
clever.
b. Kumbha Navāñśa: Birth in an east-west street, north-facing house, a temple
in the street, face comparable to Pūrṇacandra, bright body and eyes, loose
stomach, plump thighs.
c. Mīna Navāñśa: Birth in a south-west street, east facing house, light red
complexion, the lower half of body is lean, large body, well versed in literature,
steady, good looking.

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d. Meṣa Navāñśa: Birth in an east-west street, west facing house, Lord Gaṇeśa
temple in the street, lotus-like feet, unclear in speech.
e. Vṛṣabha Navāñśa: Birth in a north-south street, east facing house, a neighbour
has a disabled child, fleshy lips, noses, large body, heavy growth of hair, strong
ankles.
f. Mithuna Navāñśa: Birth in an east-west street, south-facing house, lustrous,
noble, playful, proficient.
g. Karka Navāñśa: Birth in a north-south street, west facing house, small face,
raised back, grey hair with ageing, danger from water, stout legs, big stomach.
h. Siṅha Navāñśa: Birth in an east-west street, north-facing house, hills
surrounding the place, smooth, yellow hair, beautiful eyes, fair complexion,
tall stature, stout legs.
i. Kanyā Navāñśa: Birth in a north-south street, east facing house, the third
neighbour is childless, reputed, lustrous, worldly enjoyments, proficient in
drawing and writing.
56. Lagna rectification pointers: 7_ Tulā Lagna: A long face, curly hair, lean
physique, uneven limbs, waste money on women, devoted to learned people,
highly learned, truthful, liked by brothers, good financial status, suffers from
venereal diseases, generally artistic, dependent on others, fate largely depends
on others, cannot alter the circumstances but faces them as they come.
a. Tulā Navāñśa: Birth in an east-west street, north-facing house, tamarind trees
behind the house, fair complexion, wide eyes, long face, accumulate money,
business in new articles.
b. Vṛścika Navāñśa: Birth in a north-south street, east facing house, house
separated from others, Lord Śiva’s temple in the northeast, long teeth, round
eyes, depressed chest, weak body, sparse hair on eyebrows, forgetful.
c. Dhanu Navāñśa: Birth in an east-west street, south-facing house, two temples
in the street, third house dilapidated, fair complexion, horse-like face,
protruding nose and nails, lean physique, prominent eyes.
d. Makara Navāñśa: Birth in a north-south street, west facing house, a slight
depression in the centre of the nasal bridge, fierce-looking, steady-minded,
want of self-respect, affection to relatives.
e. Kumbha Navāñśa: Birth in an east-west street, north-facing house, a
neighbour is childless, fair, stout, broad and good-looking eyes, hips, bright
nails, well versed in Śāstras and worldly affairs.
f. Mīna Navāñśa: Birth in a north-south street, east facing house, good
intelligence, light red complexion, heavy body with short stature, short
forehead, stingy.
g. Meṣa Navāñśa: Birth in an east-west street, south-facing house, a temple in
the street, short stature, short-tempered, roaming, marries a bad woman,
fewer children.
h. Vṛṣabha Navāñśa: Birth in a north-south street, east facing house, a royal
palace in the west, raised shoulders, cheeks, enjoys life, divided skull, reputed.
i. Mithuna Navāñśa: Birth in an east-west street, north-facing house, pleasing
eyes, reputed, fair, intelligent, humorous, hospitable.

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57. Lagna rectification pointers: 8_ Vṛścika Lagna: Stout, tall stature, mischievous,
more attached to mother than father, fearful eyes, short nose, round belly,
long fingers, vengeful, hurt his teachers, tactfully attract many girlfriends,
encircled by enemies, a good wife, some are ignorant, and others are mystical,
the ignorant ones are jealous, betraying, deceitful, whereas, the mystical ones
are prudent and self-respected, both kinds are egoistic.
a. Karka Navāñśa: Birth in an east-west street, south-facing house, Lord Gaṇeśa’s
temple in the west, raised lips, attractive forehead, fair complexion, firm joints,
prominent belly, the neighbour is childless.
b. Siṅha Navāñśa: Birth in a north-south street, east facing house, large trees in
the house, stout hands, red eyes, sadistic mind, hiding the money.
c. Kanyā Navāñśa: Birth in an east-west street, north-facing house, one
neighbour has a disabled son, the other neighbour is childless, has good
academic achievements, works hard, earns money, beautiful lips, decent
speech, fair complexion, conceived before mothers’ marriage.
d. Tulā Navāñśa: Birth in a north-south street, west facing house, a portion of
the house broken, fierce red eyes, sunken nose, contentment in food, drinks,
uneven organs.
e. Vṛścika Navāñśa: Birth in an east-west street, south-facing house, poultry in
the east, shameless, weak.
f. Dhanu Navāñśa: Birth in a north-south street, west facing house, an
undeveloped road in the opposite direction, an unknown temple in the
northwest, broad mind, even temperament, prominent nose, very kind.
g. Makara Navāñśa: Birth in an east-west street, north-facing house, an area full
of trees in the northeast, open mouth, teeth bent inwardly, visible veins, weak
body.
h. Kumbha Navāñśa: Birth in a north-south street, west-facing street, river in the
east, hills in the surrounding, open nostrils, not-so-good habits, coarse hair,
dull-headed.
i. Mīna Navāñśa: Birth in an east-west street, north-facing house, a royal
residence in the southeast, poultry in the northeast, animal-like appearance,
blonde hair, fair complexion, very calm, stout body, dear to the preceptor.
58. Lagna rectification pointers: 9_ Dhanu Lagna: An open mind, honest,
sympathetic, generous, two kinds of people, fortunate kind and unfortunate
kind, fortunate is when Bṛhaspati is stronger than Śukra, the unfortunate kind
that Śukra predominant; a Dhanu person is extravagant, reckless, erratic unless
Bṛhaspati is powerful; he is philosophical and peace-loving; has long teeth,
thick, long hair, irregular nails, stout body, big belly, diseased face; a chief
member in the family; earns through the Government, the wife is cunning; he
is well versed in politics, aptitude for the legal profession and medical pursuits;
unhappy married life.
a. Meṣa Navāñśa: Birth in an east-west street; south-facing bouse, the landlord
is childless, big nose, sheep-like eyes, beautiful teeth, soft and lustrous hair,
large testicles, fair complexion.

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b. Vṛṣabha Navāñśa: Birth in a north-south street, east facing house, big head,
peculiar eyes, big nose, big cheeks.
c. Mithuna Navāñśa: Birth in an east-west street, north-facing house, a temple
with a tank in the west, well versed in grammar, literature, proud, fierce
appearance, hospitable to women, satisfaction from them, visible veins,
humorous.
d. Karka Navāñśa: Birth in a north-south street, west facing house, the person
living in the opposite house two wives, the neighbour is a quarrelling type of
woman, the person intelligent, honey-coloured eyes, hand to mouth living,
fair complexion, abundant hair on the head, beautiful and stout body.
e. Siṅha Navāñśa: Birth in an east-west street, south-facing house, Lord Viṣṇu’s
temple in the street, stout neck, big face, wide eyes, broad forehead, superior
life, steady mind.
f. Kanyā Navāñśa: Birth in a north-south street, east facing house, a temple in
the southwest, water storage in the northwest, bright eyes, interest in reading,
academic achievements, good living.
g. Tulā Navāñśa: Birth in an east-west street, north-facing house, temples on
either side, many people reside in the same block, dark complexion, kind-
hearted, adjustable, calm, interested in accumulating money.
h. Vṛścika Navāñśa: Birth in a north-south street, east facing house, temple in
west, a royal residence in the northwest, low flat nose, broad head, revengeful,
fearful eyes, respect to teachers.
i. Dhanu Navāñśa: Birth in an east-west street, south-facing house, fair
complexion, face resembling a horse’s face, medical achievements, a
gentleman.
59. Lagna rectification pointers: 10_ Makara Lagna: Timid, stingy, irreligious, cruel,
negative indications are lesser with a well-placed Śani, strong, prominent nose,
much hair on the head, long hands, long legs, knowledge of music, Śāstras
etc., not in good terms with relatives, bad odour from the body, generally
ambitious, plodding, prudent, can organize events, cannot last long in service,
many children, good in bringing them up, lacking marital harmony.
a. Makara Navāñśa: Birth in an east-west street, north-facing house, small white
teeth, space between teeth, dark complexion, talks out of context, famous,
pains in the neck, head, weak body, unsteady income, interested in songs and
music.
b. Kumbha Navāñśa: Birth in a south-west street, east facing house, lazy, angry,
crooked tongue, interested in music, broad body, dear to many women,
talkative, expert.
c. Mīna Navāñśa: Birth in an east-west street, south-facing house, Lord Gaṇeśa’s
temple in the street, trees on either side of the house, expert in music, famous,
perfect eyes, fair complexion, beautiful nose, many friends, can achieve
success in all undertakings.
d. Meṣa Navāñśa: Birth in a north-south street, west facing house, red, round
eyes, big forehead, weak limbs, messy hair, talks less, weak teeth.

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e. Vṛṣabha Navāñśa: Birth in an east-west street, north-facing house, the house

was acquired by an adopted son, prominent cheeks, nose, stomach, happy,
fond of young ladies, can achieve success in all undertakings.
f. Mithuna Navāñśa: Birth in a north-south street, east facing house, a temple in
the street, bright body, beautiful, sensual, small and even teeth, pleasant
speech, bread forehead.
g. Karka Navāñśa: Birth in an east-west street, south-facing house, Lord Viṣṇu’s
temple in the west, dark complexion, lazy, good speech, curly hair, broad
physique, hard-hearted, softer hands and legs, intelligent, virtuous.
h. Siṅha Navāñśa: Birth in a south-west street, west facing house, a disabled child
in the opposite house, fierce looks, grotesque body, forehead swelled like a
pot.
i. Kanyā Navāñśa: Birth in an east-west street, north-facing house, wide eyes,
broad-hearted, highly intelligent, beautiful face, wise in politics.
60. Lagna rectification pointers: 11_ Kumbha Lagna: The most controversial figure
in the circle, broad nostrils, get tired soon, lack marital harmony, early loss of
wife, unsteady income, a liar, talebearer, the fate depends on the friends as he
is easily affected by them, only a few are highly refined, secretly indulges in
sinful acts, can walk longer and to longer distances, fluctuate between poverty
and affluence.
a. Tulā Navāñśa: Birth in a north-south street, east facing house, dark
complexion, soft and weak body, prominent cheeks, adept in the Śāstras and
literature, sensual, beautiful.
b. Vṛścika Navāñśa: Birth in an east-west street, south-facing house, the main
road in southeast, rough skin and nails, sparse hair, helpful to those in trouble,
tall stature, dull-headed, virtuous, has a peculiar kind of head.
c. Dhanu Navāñśa: Birth in a south-west street, west facing house, the village
head is childless, strong and bright body, liked by women, acquire great
knowledge of Śāstras and acts according to it.
d. Makara Navāñśa: Birth in an east-west street, north-facing house, a family
member with a disabled child, controlled by the wife, fair complexion, broad-
faced, subdue enemies, strong, courageous, enjoy worldly comforts and sex.
e. Kumbha Navāñśa: Birth in a south-west street or house, knowledge of the
Śāstras, rough hair, dark complexion.
f. Mīna Navāñśa: Birth in an east-west street, south-facing house, a meeting
place under a tree, tiger-like face, curly hair, firm, kills deer and snakes, dear
to the king.
g. Meṣa Navāñśa: Birth in a north-south street, west facing house, a neighbour
with a disabled child, goat-like eyes and face, seeks sexual enjoyment in
villages, subservient to the wife, suffers bilious diseases.
h. Vṛṣabha Navāñśa: Birth in an east-west street, north-facing house, a canal
opposite to the house, the army chief, a king, strong teeth, wide eyes.
i. Mithuna Navāñśa: Birth in a north-south street, east facing house, a family
member with a disabled child, brown teeth, famous, good wife, son and
wealth.

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61. Lagna rectification pointers: 12_ Mīna Lagna: Depressed eyes, broad belly,
prominent lips, teeth, literary attainments, like animals and agriculture, great
knowledge in traditional studies, law, politics etc., many daughters, earns
through brothers, consumes more water, good understanding with the wife,
trading in fish, ship, pearls etc.
a. Karka Navāñśa: Bright body, soft-hearted, loved by the wife, fickle-minded,
big nose, fond of eating meat.
b. Siṅha Navāñśa: Birth in a north-south street, east-facing house, beautiful,
wanders in hills and forests.
c. Kanyā Navāñśa: Birth in an east-west street, west facing house, beautiful eyes,
virtuous, learned, liberal.
d. Tulā Navāñśa: Birth in a north-south street, west-facing house, virtuous,
prominent nose, an expert in politics.
e. Vṛścika Navāñśa: Birth in an east-west street, north-facing street, a disabled
child in the family, tall stature, impatient, beautiful eyes, small nose, a
tendency to torture.
f. Dhanu Navāñśa: Birth in a south-west street, east-facing house, good looking,
praiseworthy, ministerial position, small face, a gentleman.
g. Makara Navāñśa: Birth in an east-west street, south-facing house, self-
respected, devoted to other religions, minister, suffers grief.
h. Kumbha Navāñśa: Birth in a north-south street, west-facing house, tall stature,
big head, weak body, fewer sons, warrior.
i. Mīna Navāñśa: Birth in an east-west street, north-facing house, Lord Viṣṇu’s
temple in the street, short stature, softer disposition, courageous, broad chest,
bright, virtuous, famous.
62. The sky is divided into 27 Nakṣatras. They are 1 Aśvinī, 2 Bharaṇī, 3 Kṛttikā, 4
Rohiṇī, 5 Mṛgaśirā, 6 Ārdrā, 7 Punarvasu, 8 Puṣya, 9 Aśleṣā, 10 Maghā, 11
Pūrvāphālgunī, 12 Uttarāphālgunī, 13 Hastā, 14 Citrā, 15 Svāti, 16 Viśākhā, 17
Anurādhā, 18 Jyeṣṭhā, 19 Mūla, 20 Pūrvāṣāṛhā, 21 Uttarāṣāṛhā, 22 Śravaṇa, 23
Dhaniṣṭhā, 24 Śatabhiṣā, 25 Pūrvābhādra, 26 Uttarābhādra, and 27 Revatī. Each
Nakṣatra has four subdivisions called the Pādas, Caraṇas or feet. Each
Nakṣatra is of 13°20’ duration and has 4 Caraṇas or feet, of which the duration
is 3°20’.
63. Starting from the Janmatārā, the Nakṣatras are grouped into three groups of
9 Tārās, called the Navatārā. The designations of the 9 Tārās are Janma,
Sampat, Vipat, Kṣema, Pratyak, Sādhaka, Naidhana, Mitra, and Paramamitra.
64. There is a 28th Nakṣatra which is used in some special esoteric Cakras
(diagrams) in Jyotiṣa, called the Abhijit Nakṣatra, which is known to be ruled
by Lord Viṣṇu. Abhijit Nakṣatra starts from the last Caraṇa of Uttarāṣāṛhā, and
it extends till the 1/15th part of Śravaṇa. It lies between 276°40’ to 280°53’20”
in the Bhācakra (zodiac), which is Makara 6°40’ to 10°53’20”.
65. The 27 Nakṣatras from Aśvinī onwards are governed by Ketu, Śukra, Sūrya,
Candra, Maṅgala, Rāhu, Bṛhaspati, Śani, and Budha. Their Viñśottarī periods

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are 7, 20, 6, 10, 7, 18, 16, 19 and 17. The total of the periods is 120 years which
is the maximum longevity granted to a human being in Kaliyuga. Each year
of this Viñśottarī Daśā is of 360 days duration, giving rise to 43200 days as
the maximum longevity.
66. The difference in the starting point of the Tropical and Sidereal zodiac is
called the Ayanāñśa. The Tropical zodiac is slowly moving backwards
compared to the Sidereal Zodiac, used in Jyotiṣa. As the name suggests, the
Sidereal Zodiac is based on fixed stars, whereas the Tropical zodiac is based
on a moving reference point called the Vernal Equinox (Vasanta Sampāta).
The rate with which the Vernal equinox is receding is 50.28805” per year. The
difference between the Nirāyana Meṣa 0° and the vernal equinox It makes
one full cycle in 25771.53 years of 365.25 days (9,413,051 days). The Ayanāñśa
is 23°58’16” on J2000, i.e., 01.01.2000 12:00 GMT. It is called the Sṛṣṭyādi
Ayanāñśa or Sṛṣṭi Ayanāñśa. The nearest zero Ayanāñśa epoch is 05 Dec 0283.
67. The Sunrise is called Sūryodaya; Sunset is called Sūryāsta. The twilight is called
Sandhyā. Morning is called Prātaḥ. Noon is called Madhyānha. The afternoon
is called Aparānha. Midnight is called Madhyarātri. The Sūryodaya is the
moment when the first light of Sūrya appears on the eastern horizon.
68. A whole day including a day and night, is called an Ahorātra. The term Horā
used to describe the predictive aspect of Jyotiṣa is derived from this term. The
day is called Dina or Divā, and the night is called Rātri. The day and night are
also called Divārātri. The duration of the day is called Dinamāna, and that of
the night is called Rātrimāna. The day birth is called Dinajanma, and the night
birth is called Ratrijanma.
69. According to Nāradapurāṇa 56.109. there are 9 measures of time (1) Brahma,
(2) Daiva, (3) Manu, (4) Pitṛya, (5) Saura, (6) Savana, (7) Candra, (8) Nakṣatra
and (9) Bṛhaspati. Among these nine measurers, a practical reckoning is done
only through five. The motion of the planets is reckoned through Sauramāna.
In this measure, Sūrya’s entry into Meṣa commences a year, and in a Rāśi – a
month. The reckoning of the rainy season and pregnancy of women are
reckoned through the Sāvanamāna. In this measure, a day is the period of
two successive Sūryodayas, and a year is 360 such days. Within a year, the
duration of a Ghaṭis etc. needs to be seen from the Nākṣatramāna. In this
measure, a day (sidereal day) is two successive rising of the same Nakṣatra.
Times for Yajñopavīta, Muṇḍana, determination of the lords of the Tithi and
the Year, the timing of fasting etc. are done using the Cāndramāna. In this
measure, each day (Tithi) is a 12° displacement of Candra from Sūrya, and a
year commences with the yuti of Sūrya and Candra in Mīna. The Bārhaspatya
mana is used in mundane analysis and is based on Bṛhaspati’s mean motion.
Bṛhaspati’s mean motion through a Rāśi constitutes a Bārhaspatya Varṣa.
There are 60 such years.

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70. In Dinajanma, the Śīrṣodaya Rāśis and the Dinabalī (day strong) Grahas, Sūrya
and the two Gurus, Bṛhaspati, and Śukra are powerful. In Ratrijanma, the
Pṛṣṭodaya Rāśis and the Rātribalī (night strong) Grahas, Candra, Maṅgala and
Śani are powerful. In Sandhyā Janma, the Ubhayodaya Rāśi, and Ubhayodaya
Graha, Budha are powerful. Mithuna, Siṅha Kanyā, Tulā, Vṛścika and Kumbha
are Śīrṣodaya Rāśis. Meṣa, Vṛṣabha, Karka, Dhanu and Makara are Pṛṣṭodaya
Rāśis. Mīna is the only Ubhayodaya Rāśi. The Śīrṣodaya Rāśis rise with their
head, Pṛṣṭodaya Rāśis rise with their legs or hind part, and the Ubhayodaya
Rāśi rises sideward.
71. The aspects are called Dṛṣṭi, and there are two kinds of them, the Grahadṛṣṭi
and the Rāśidṛṣṭi. The Grahadṛṣṭi is the dṛṣṭi of the Grahas, and the Rāśidṛṣṭi is
the dṛṣṭi of the Rāśis. The Rāśidṛṣṭis are important in the Rāśidaśās, and the
Grahadṛṣṭis are important in the Grahadaśās.
72. The dṛṣṭis are classified as Koṇadṛṣṭi (5/9), Caturasradṛṣṭi (4/8) and
Upacayadṛṣṭi (3/10). As per Grahadṛṣṭi, all Grahas aspect their 7th with
Pūrṇadṛṣṭi (100%). They have 75% (Tripāda) Caturasradṛṣṭi, 50% (Dvipāda)
Koṇadṛṣṭi and 25% (Ekpāda) Upacayadṛṣṭi. When the dṛṣṭi is less than 100%,
it is called Padadṛṣṭi, and they are Tripāda, Dvipāda and Ekpāda dṛṣṭi based
on three quarter, two quarters and one-quarter aspect. Maṅgala, Bṛhaspati
and Śani have special sight called Viśeśa dṛṣṭi. Maṅgala has Pūrṇadṛṣṭi on the
Caturasra (4/8), Bṛhaspati, in the Koṇa (5/9) and Śani, in the Upacaya (3/10).
No Graha aspect their 2-12, 6-11. These are the blind spots for the Grahas.
73. Graha aspecting its Uccarāśi is called Uccadṛṣṭi, Svarāśi, Svadṛṣṭi, Mūlatrikoṇa,
Mūladṛṣṭi, Mitrarāśi, Mitradṛṣṭi, Śatrurāśi, Śatrudṛṣṭi, and Nīcarāśi, Nīcadṛṣṭi.
When a Bhāva receives Uccadṛṣṭi, Svadṛṣṭi, Mūladṛṣṭi and Mitradṛṣṭi the Bhāva
prospers. When it receives a Śatrudṛṣṭi or Nīcadṛṣṭi, it suffers.
74. As per Rāśidṛṣṭi, a Cararāśi dṛṣṭies the Sthirarāśis, except the one adjacent to
it. A Sthirarāśi dṛṣṭies the Cararāśis, except the one adjacent to it. A Ubhayarāśi
dṛṣṭies other Ubhayarāśis.
75. The Vṛddhayavanas say that Candra is of medium strength for ten days
commencing from Śukla Pratipada, i.e., S1 to S10. He is exceedingly strong
during the following ten days, i.e., from S11 to K5. He has very little strength
during the third ten-day period, i.e., K6 to K15. Candra, with brilliant rays at
birth, circled by a bright halo and full, makes the native an unconquerable
king.
76. The relationship between two Grahas is called Graha Sambandha. There are
two kinds of Sambandha, Naisargika (natural) and Tatkālika (temporal). The
two Sambandhas combine to give rise to the Pañcadhā Sambandha, a fivefold
relationship.
77. Regarding the Naisargika Sambandha, note the Rāśis, which are the 2nd, 4th,
5th, 8th, 9th and 12th from the Mūlatrikoṇa of a Graha. The Graha “A” is friendly
towards such Rāśis and their owners. Besides this, a Graha is friendly towards

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the Rāśi, where he attains Ucca. If Graha “A” is both friendly and hostile
towards two Rāśis owned by a Graha “B”, the said Graha “A” is neutral towards
that Graha “B”. A Graha is hostile towards the Rāśis and the Lord of the Rāśis
that are in Upacaya and Saptama from its Mūlatrikoṇa.
78. In Tatkālika Sambandha, a Graha is friendly towards a Graha who is in 2nd, 3rd,
4th, 10th, 11th, or the 12th from him. For Naisargika Sambandha, Rāhu’s
Mūlatrikoṇa should be taken as Kanyā and Ketu’s Mīna.
79. When a Graha (A) is both Naisargika and Tatkālika Mitra of another Graha (B),
the Graha (A) becomes his (B) Adhimitra. Similarly, Mitra and Sama become
Mitra, Mitra and Śatru become Sama, Śatru and Sama become Śatru, and Śatru
and Śatru become Adhiśatru. This gives rise to a fivefold relationship called
Pañcadhā Sambandha. The Daivajña should consider these and declare the
results accordingly.
80. The Uccarāśi and Uccāñśa of the Grahas are Sūrya Meṣa 10°, Candra Vṛṣabha
3°, Maṅgala Makara 28°, Budha Kanyā 15°, Bṛhaspati Karka 5°, Śukra Mīna 27°
and Śani Tulā 20°. The seventh Rāśi/Añśa from the said Uccarāśi the Grahas
have their Nīca Rāśi/Añśa.
81. In Siṅha, the first 20° is Sūrya’s Mūlatrikoṇa, and the remaining is his Svakṣetra.
In Vṛṣabha, the first 3° is Candra’s Ucca, and the rest is his Mūlatrikoṇa. In
Meṣa Maṅgala, the first 12° is Mūlatrikoṇa, and the remaining is his Svakṣetra.
In Kanyā, the first 15° is Budha’s Ucca; the next 5° is his Mūlatrikoṇa and the
last 10°, his Svakṣetra. In Dhanu, the first 10° is Bṛhaspati’s Mūlatrikoṇa, while
the remaining 20° is his Svakṣetra. In Tulā, the first 15° is Śukra’s Mūlatrikoṇa,
and the next 15° is his Svakṣetra. The same is the case of Śani in Kumbha and
Sūrya in Siṅha. Mūlatrikoṇa is connected to the Graha’s root impulse,
Svakṣetra is his home, the Uccakṣetra is the Graha’s place of achievement and
honour, whereas the Nīcakṣetra is the place of deprivation.
82. A Graha in Ucca gives 100% Śubha results, while in Mūlatrikoṇa, it is 75%
Śubha. In Svakṣetra, the Graha is 50% Śubha, while in Mitrarāśi, the Graha is
25% Śubha. In a Samarāśi, the Graha is only 12.5% Śubha. In Nīca/Śatru Rāśi,
it is 0% Śubha. The Aśubha effects of such disposition are 100% - Śubha
effects.
83. There are nine psychological states or Avasthās. Depending on such a state
of the Graha, the Bhāva, occupied by it, obtain corresponding results. In a
Uccarāśi, a Graha is Dipta (radiant), Svarāśi Svastha (healthy), Adhimitrarāśi
Pramudita or Mudita (happy), Mitrarāśi Śānta (peaceful), Samarāśi Dīna
(unhappy), in Krūrayuti Vikala (restless), in Śatrurāśi Duḥkhita (grieving), in an
Adhiśatru Rāśi Khala (mischievous), Asta Kopa (short-tempered).
84. When a Graha is very close to Sūrya, it undergoes Astāṅgata or combustion.
An Astāṅgata Graha is powerless and fails to protect its significations.
Sūryasiddhānta gives the following orbs of combustion: Maṅgala 17°, Budha

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12° (vakrī) 14° (mārgī), Bṛhaspati 11°, Śukra 8° (vakrī) and 10° (mārgī), Śani
15°.
85. The opposite of combustion is retrogression or Vakragati. At retrogression, a
Graha is very powerful as its disc is visible from Pṛthvī, and it is closest to
Pṛthvī. Such a Graha is granted high Ceṣṭābala or Motional strength. The
effects of a Vakrīgraha are unpredictable because it appears to move in a
reverse direction. Normally, a Vakrī Graha in a Kuṇḍalī gives exceeding desire
and determination to carry out its mandate based on its natural significations,
ownership and occupation. However, the effects are realised after great effort.
The effects are also significantly high, as it is the result of arduous effort. Vakrī
Saumyas are greatly benevolent (Mahāśubha), and Vakrī Krūras are greatly
malevolent (Mahākrūra).
86. However, It is prohibitive to have Vakrī Saumyagraha in a Dusthāna subject
to Krūrayutidṛṣṭi or Pāpakartari, as that causes great suffering in life and even
death. Vakrī Graha also causes one to make repeated efforts. Also, it shows
things that rise time and again. Therefore, there must not be a Vakrīgraha in
a Dusthāna; else, enemies may rise if, in the 6th, repeated expenditure may
rise in the 12th, and there is a danger to life if a Vakrī Krūra is in the 8th.
87. There are 16 kinds of subdivisions of a Rāśi called the Vargas or the Divisional
charts. They are Rāśi D1, Horā D2, Dreṣkāṇa D3, Caturthāñśa D4, Saptāñśa D7,
Navāñśa D9, Daśāñśa D10, Dvādaśāñśa D12, Kālāñśa D16, Viñśāñśa D20,
Caturviṁśāñśa D24, Saptaviṁśāñśa D27, Triñśāñśa D30, Khavedāñśa D40,
Akṣavedāñśa D45 and Ṣaṣṭhyāñśa D60.
88. We should judge one’s physique from Lagna, wealth from Horā, happiness
through co-born from Dreṣkāṇa, fortunes from Caturthāñśa, children and
grandchildren from Saptāñśa, spouse from Navāńś, power (and influence)
from Daśāñśa, parents from Dvādaśāñśa, benefits and adversities through
conveyances from Kālāñśa, worship from Viṁśāñśa, learning from
Caturviṁśāñśa, strength and weakness from Bhāñśa, evil effects from
Triñśāñśa, auspicious and inauspicious effects from Khavedāñśa and all
indications from both Akṣavedāñśa and Ṣaṣṭhyāñśa.
89. These are four kinds, viz. Ṣadvarga, Saptavarga, Daśavarga and Ṣoḍaśavarga.
The Ṣadvargas consist of D1, D2, D3, D9, D12 and D30. Adding the D7 to the
Ṣadvargas, we get Saptavarga. Adding D10, D16 and D60 to the Saptavarga
we get the Dasavarga scheme. The Ṣoḍaśavarga contains all the 16 Vargas.
90. The Rāśi (D1), Dreṣkāṇa (D3), Navāñśa (D9) and Dvādaśāñśa (D12) are the
most used Vargas for regular day-to-day predictions. Among them, Navāñśa
is the most significant. When a Graha is in the same Rāśi and Navāñśa, it is
called Vargottama, which is conducive to favourable results. A Vargottama
Graha bestows favourable results even if it is Nīca Vargottama. A Graha in the
1st Dreṣkāṇa of Cararāśi, 2nd of Sthirarāśi and the 3rd of Ubhayarāśi are in

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Vargottama Dreṣkāṇa in a special Dreṣkāṇa called Somanātha Dreṣkāṇa. A

Graha in Vargottama Navāñśa is invariably in Vargottama Dreṣkāṇa.
91. 12 Bhāvas govern different areas of life. By judging each of these individual
Bhāvas, we can judge one’s entire Kuṇḍalī. The lord of a Bhāva is called
Bhāvanātha, Bhāveśa, Bhāvādhipati or Bhāvapati. The lords of the 12 Bhāvas
are respectively called 1 Lagneśa LL, 2 Dhaneśa 2L, 3 Sahajeśa 3L, 4 Sukheśa
4L, 5 Mantreśa/Suteśa 5L, 6 Ṣaṣṭheśa 6L, 7 Dāreśa 7L, 8 Randhreśa 8L, 9
Bhagyeśa/Dharmeśa 9L, 10 Karmeśa 10L, 11 Lābheśa 11L and 12 Vyāyeśa 12L.
92. The 1st Bhāva is called the Tanubhāva, and it denotes the body, its form,
colour, caste, stay in foreign lands, strength, weakness, good and bad acts,
place of residence, Bālāriṣṭa (infantile death), happiness and unhappiness.
93. The 2nd Bhāva is called the Dhanabhāva, and it denotes finance, money,
wealth, eye, face, speech, family, food, tongue, teeth, death, begging, timidity,
nose and welfare of family members.
94. The 3rd Bhāva is called the Sahajabhāva, and it denotes younger siblings and
cousins, courage, bravery, fear, voice, ear, fruits, father’s death, strength,
dress, mental stability, and firmness.
95. The 4th Bhāva is called the Sukhabhāva, and it denotes comfort, education,
conveyance, heart, landed property, house, mother, friends, relatives, cattle
and buildings.
96. The 5th Bhāva is called the Mantrabhāva, which denotes children, intelligence,
meritorious deeds, charity, kingship, duty, respect for parents and success in
attempts.
97. The 6th Bhāva is called the Aribhāva, and it denotes diseases, troubles from
enemies, worries, injuries, litigation, sorrows, maternal uncle, injuries, armies,
mental worries and legal involvements.
98. The 7th Bhāva is called the Dārābhāva, and it denotes marriage, wife, travel,
death journeys, change of residence and foreign travel.
99. The 8th Bhāva is called the Randhrabhāva, and it denotes longevity,
misfortunes, sins, debts, hostility, death, difficulties, impediments, grief and
unhappiness resulting from sins committed in previous births, sudden and
untimely death and enemies.
100. The 9th Bhāva is called the Bhāgyabhāva, and it denotes the father, preceptor,
devatā, brāhmaṇa, guests, fortunes, meritorious deeds, righteousness,
charities and merit accrued from past births.
101. The 10th Bhāva is called the Karmabhāva, and it denotes livelihood,
profession, occupations, commerce, trade, honour, rank, fame, authority,
command, superior, boss, king, sovereign, government, dress, pilgrimage,
occupations of one’s caste.

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102. The 11th Bhāva is called the Lābhabhāva, and it denotes income, gains, profits,
elder brother, ornaments, fulfilment of desires, acquisition of wealth and
profits through commerce.
103. The 12th Bhāva is called the Vyāyabhāva, and it denotes losses, expenditures,
misery, mokṣa (salvation), poverty, expenses, donations, charities, hostile
activity, loss by theft, incarceration, bondage, an encounter with thieves, the
left eye, physical weakness, sin, sleeping comfort, feet, etc.
104. Effects of 1L: 1H: Physical happiness, prowess, intelligence, fickle-minded, two
wives, affairs with other females. 2H: Gainful, scholarly, happy, good qualities,
religious, honourable, many wives. 3H: Equal a lion in fearlessness, all kinds of
wealth, honourable, two wives, intelligent, happy. 4H: Paternal and maternal
happiness, many brothers, lustful, virtuous, charming. 5H: Mediocre happiness
from children, lose the first child, honourable, wrathful, dear to king. 6H:
Krūrayuti and devoid of Saumyadṛṣṭi- lack physical happiness, troubled by
enemies. 7H: Krūra Lagneśa- the wife, does not live long. Saumya Lagneśa-
wander, face poverty and is dejected. Powerful Lagneśa- a king. 8H: An
accomplished scholar, sickly, thievish, wrathful, a gambler, affairs with others’
wives. 9H: Fortunate, dear to people, be a devotee of Śrī Viṣṇu, be skilful,
eloquent in speech and be endowed with wife, sons and wealth. 10H: Endowed
with paternal happiness, royal honour, famous, self-earned wealth. 11H:
Always gainful, good qualities, virtues, fame, many wives. 12H: Devoid of
Saumyayutidṛṣṭi- bereft of physical happiness, wasteful expenditure, wrathful.
105. Effects of 2L: 1H: Endowed with sons and wealth, inimical to his family, lustful,
hard-hearted, do others’ jobs. 2H: Wealthy, proud, two or more wives, lack
children. 3H: Saumya Sahajeśa- Fearless, wise, virtuous, lustful, miserly. Krūra
Sahajeśa- a heterodox. 4H: Acquire all kinds of wealth. Ucca Dhaneśa or with
Bṛhaspati- equal to a king. 5H: Wealthy, both the person and his children are
adept in financial management and building wealth. 6H: Saumyayuti- gain
wealth through his enemies. Krūrayuti- loss through enemies, mutilation of
shanks. 7H: Affairs with others’ wives, a doctor. Krūrayutidṛṣṭi- wife is of
questionable character. 8H: Abundant land and wealth, little marital felicity,
lack happiness from his elder brother. 9H: Wealthy, diligent, skilful, sickly
childhood and happiness later, visit shrines, observing religious yoga etc. 10H:
Lustful, honourable, learned, many wives, much wealth, lack familial happiness.
11H: All kinds of wealth, ever diligent, honourable, famous. 12H: Adventurous,
devoid of wealth, covet others’ wealth, lack happiness from the eldest child.
106. Effects of 3L: 1H: Self-made wealth, worshipping, fearless, intelligent but
devoid of learning. 2H: Corpulent, lack courage, effort and enterprise, not
happy, covet others’ wives and wealth. 3H: Happiness through siblings,
endowed with wealth and sons, cheerful, extremely happy. 4H: Happy, wealthy,
intelligent, a wicked spouse. 5H: Endowed with sons and virtues.
Krūrayutidṛṣṭi- a formidable wife. 6H: Hostile to his sibling, affluent, hostile to
maternal uncle but dear to maternal aunt. 7H: Serve the king, unhappy

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childhood, happiness at the end of life. 8H: Thievish, lives by serving others
and dies at the gate of the royal palace (royal punishment). 9H: Lack of
paternal bliss, fortunes through wife, happiness from children and other
avenues. 10H: All kinds of happiness, and self-made wealth, nurture wicked
females. 11H: Gainful in trading, intelligent but devoid of learning,
adventurous, serve others. 12H: Spend on evil deeds, a wicked father,
fortunate through a female.
107. Effects of 4L: 1H: Endowed with learning, virtues, ornaments, lands,
conveyances and maternal happiness. 2H: Enjoy pleasures, all kinds of wealth,
family life and honour, adventurous, cunning. 3H: Fearless, endowed with
servants, charitable, virtuous, self-earned wealth, free from diseases. 4H: A
minister, all kinds of wealth, skilful, virtuous, honourable, learned, happy,
cordial, his spouse. 5H: Happy, liked by all, devoted to Lord Viṣṇu, virtuous,
honourable, self-earned wealth. 6H: Lack maternal happiness, wrathful, a thief,
a conjurer, independent in action, hostile. 7H: Highly educated, sacrifice his
patrimony, mute in an assembly of scholars. 8H: Devoid of domestic and other
comforts, not much parental happiness, neuter-like. 9H: Dear to all, devoted
to Devatās, virtuous, honourable, all kinds of happiness. 10H: Royal honours,
an alchemist, contented, endowed with comforts, conquer the five senses.
11H: Secret diseases, virtuous, charitable, helpful to others. 12H: Lack of
domestic and other comforts, has vices, foolish, lazy.
108. Effects of 5L: 1H: Scholarly, happiness from children, miserly, crooked, stealing
others’ wealth. 2H: Many sons, wealthy, support his family, honourable,
attached to his spouse, worldwide fame. 3H: Attached to his sibling, a
talebearer, miserly, always mind own work. 4H: Happy, happiness from the
mother, endowed with wealth and intelligence, a king, a minister, or a
preceptor. 5H: Virtuous and dear to friends. Saumyayuti- beget children.
Krūrayuti- lack children. 6H: Sons are his enemies, or he loses them, acquires
an adopted or purchased son. 7H: Honourable, devout, happiness from
children, helpful to others. 8H: Lack happiness from children, cough and
pulmonary disorders, wrathful, no happiness. 9H: A prince or equivalent,
author treatises, famous, shine in his race (Kuladīpaka). 10H: Rājayoga, various
pleasures, widely famous. 11H: Learned, dear to people, an author of treatises,
very skilful and be endowed with many sons and wealth. 12H: Lack happiness
from his sons, an adopted or purchased son.
109. Effects of 6L: 1H: Sickly, famous, inimical to his relatives, wealthy, honourable,
adventurous, virtuous. 2H: Adventurous, famous in his community, live
overseas, happy, eloquent, mind his work. 3H: Wrathful, lacks courage, hostile
to his siblings, disobedient servants. 4H: Lack happiness from the mother,
intelligent, a talebearer, jealous, evil-minded, very wealthy. 5H: Fluctuating
finances, selfish, enmity with his sons and friends, happy, kind. 6H: Enmity with
his relatives, friendly to others, mediocre happiness in wealth matters. 7H: Lack
marital happiness, famous, virtuous, honourable, adventurous, wealthy. 8H:

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Sickly, inimical, covet others’ wealth and wives, impure. 9H: Trade in wood and
stones, fluctuations in trade and wealth. 10H: Well known among his men,
hostile to his father, happy in a foreign land, an orator. 11H: Financial gains
from enemies or competitors, virtuous, adventurous, lack of happiness from
children. Krūra Ṣaṣṭheśa- losses caused by enemies and robbers, danger to life
caused by enemies and dacoits. 12H: Spend on vices, hostile to learned
people, torture living beings.
110. Effects of 7L: 1H: Affairs with others’ wives, wicked, skilful, devoid of courage,
Vāta disorders. 2H: Many wives, fortune through wife, procrastinating. 3H: Loss
of children, rarely a son survives, may beget a daughter. 4H: Disobedient or
non-committed wife, fond of truth, intelligent, religious, dental diseases. 5H:
honourable, endowed with all virtues, delighted, all kinds of wealth. 6H: Sickly
wife, hostile to her, wrathful, lack happiness. 7H: Happiness from wife,
courageous, skilful, intelligent, Vāta disorder. 8H: Lack of marital happiness,
wife is afflicted by diseases, arrogant, and not devoted to the person, losses in
trade, sickly, wrathful, lustful, waste money on unchaste women. 9H: Affairs or
company of many women, cordial to his wife, many undertakings. Krūra
Dāreśa- difficulties in begetting children. 10H: Disobedient wife, religious,
endowed with wealth and sons. 11H: Gain of fortune through wife, less
happiness from sons, beget daughters. 12H: Penury, miserly, earning from
clothes, wife is a spendthrift.
111. Effects of 8L: 1H: Lack of physical felicity, wounds and injuries, hostility to
Devatās and Brāhmaṇas. 2H: Lack bodily vigour, little wealth, not regain lost
wealth. 3H: Lack fraternal happiness and strength, lazy, devoid of servants. 4H:
Deprived of his mother, no house, lands and happiness, betray his friends. 5H:
Dull-witted, fewer children, long-lived, wealthy. 6H: Subdue enemies, sickly
childhood, and danger from snakes and water. 7H: Two wives. Krūrayuti-
downfall in business. 8H: Long-lived. Weakness- medium lifespan, a thief,
blameworthy, blame others. 9H: Betray his religion, a heterodox, wicked wife,
and steal others’ wealth. 10H: Lack happiness from the father, a talebearer,
lack a good source of earning. Saumyadṛṣṭi- the evils are nullified. 11H: Lack
of wealth, miserable childhood, happiness later. Saumyayuti- long-lived. 12H:
Spend on evil deeds, short lifespan, more so, if subject to Krūrayuti.
112. Effects of 9L: 1H: Fortunate, honoured by the king, virtuous, charming, learned,
honoured by the public. 2H: A scholar, dear to all, wealthy, sensuous,
happiness from wife and sons. 3H: Fraternal happiness, wealthy, virtuous,
charming. 4H: Endowed with houses, conveyances and happiness, all kinds of
wealth, devoted to his mother. 5H: Endowed with sons and prosperity, devoted
to elders, bold, charitable, learned. 6H: Meagre prosperity, lack of happiness
from maternal relatives, ever troubled by enemies. 7H: Happiness after
marriage, virtuous and famous. 8H: Not prosperous, lacking happiness from
his elder brother. 9H: Abundant fortunes, virtues, beauty, much happiness
from siblings. 10H: A king or equivalent, a minister, an Army chief, virtuous,

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dear to all. 11H: Wealth increases daily, devoted to elders, virtuous,

meritorious deeds. 12H: Loss of fortunes, expenditure on auspicious acts,
becomes poor on account of entertaining guests.
113. Effects of 10L: 1H: Scholarly, famous, a poet, sickly childhood and happiness
later, wealth increases daily. 2H: Wealthy, virtuous, honoured by the king,
charitable, happiness from father and others. 3H: Happiness from siblings and
servants, fearless, virtuous, eloquent, truthful. 4H: Happy, look after mother’s
welfare, lord over conveyances, lands and houses, virtuous, wealthy. 5H: All
kinds of learning, always delighted, wealthy, happiness from sons. 6H: Lack
happiness from the father, skilful but lack wealth, troubled by enemies. 7H:
Happiness from wife, intelligent, virtuous, eloquent, truthful, religious. 8H:
Devoid of meritorious acts, long-lived, blame others. 9H: One born into a royal
family becomes a king. A normal person becomes equal to a king, wealthy,
happiness from children. 10H: Skilful in all jobs, fearless, truthful, devoted to
elders. 11H: Endowed with wealth, happiness and sons, virtuous, truthful, ever
delighted. 12H: Spend through royal abodes, fear from enemies, worried
despite being skilful.
114. Effects of 11L: 1H: Sincere, wealthy, happy, even-sighted, a poet, eloquent,
ever gainful. 2H: All kinds of wealth and accomplishments, charitable, religious,
ever happy. 3H: Skilful in all jobs, wealthy, happiness from siblings, sometimes
gout pains. 4H: Gain from maternal relatives, visit shrines, undertake
pilgrimages, and happiness through houses and lands. 5H: Happy, educated,
virtuous, religious, happy. 6H: Sickly, cruel, live overseas, troubled by enemies.
7H: Gain through the wife’s relatives, charitable, virtuous, sensual, and
obedient to the spouse. 8H: Reversals in undertakings, Dīrghāyu, wife
predeceases him. 9H: Fortunate, skilful, truthful, honoured by the king,
affluent. 10H: Honoured by the king, virtuous, faithful to his religion,
intelligent, truthful, and controlling his senses. 11H: Gain in all his
undertakings, learning and happiness increase daily. 12H: Depend on good
deeds, sensuous, many wives, and befriending barbarians (Mlecchas, or
people of a different culture/religion).
115. Effects of 12L: 1H: Spendthrift, frail constitution, Kapha disorder, lack of wealth
and learning. 2H: Spend on evil deeds, religious, speak sweetly, virtuous,
happiness. 3H: Lack of happiness from siblings, hostile to others, focused on
self-nourishment. 4H: Lack of happiness from the mother, financial losses,
lands, conveyances and houses. 5H: Devoid of sons and learning, spend wealth
and visit shrines to beget a son. 6H: Hostility with own men, wrathful, sinful,
miserable, affairs with others’ wives. 7H: Expenditure through wife, lack
conjugal bliss, bereft of learning and strength. 8H: Ever gainful, affable
speaker, medium lifespan, all good qualities. 9H: Dishonour his elders, hostile
even to friends, selfish, ever intent on achieving his own ends. 10H:
Expenditure through royal people, moderate happiness from the father. 11H:

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Financial losses, brought up by others, sometimes gain from others. 12H:

Heavy expenditure, lack of physical felicity, irritable, wrathful.
116. Bhava analysis from Jātakapārijāta: Rule 1-5: (1) When a Saumya or the
Bhāvanātha occupies/dṛṣṭies a Bhāva, the Bhāva prospers. If the Bhāva is
subject to Krūrayutidṛṣṭi, the auspicious results are proportionally diminished.
(2) If both Saumyas and Krūras influence a Bhāva, the results should be judged
based on their relative strength. (3) When a Graha (Kāraka/Bhāvanātha) is in a
Nīca/Śatru Rāśi, the Bhāva (owned/occupied) is spoilt. In contrast, when a
Graha is in its Mūlatrikoṇa/Svakṣetra/Ucca/ Mitra Rāśi, the Bhāva prospers. (4)
When a Bhāvanātha is in a dusthāna, its Bhāva is ruined. Similarly, when a
Trikeśa occupies a Bhāva, the results of that Bhāva are ruined. Some
redemption is expected when the Bhāva is subject to Saumyadṛṣṭi. (5) When a
Bhāvanātha is in a Kendrakoṇa from the Lagna, subject to Saumyadṛṣṭi, in Ucca
Varga (Dreṣkāṇa/Navāñśa) or powerful in Ṣaḍbala, the Bhāva.
117. Bhava analysis from Jātakapārijāta: Rule 6-10: (6) If Saumyas occupy the
Kendrakoṇas from a Bhāva without Krūrayutidṛṣṭi, the Bhāva prospers. The
results are mixed if both Saumyas and Krūras influence those places. If the
Krūra so placed is the Bhāvanātha, it does not ruin the Bhāva. The effects are
experienced in the Daśābhuktis of the Grahas. (7) A Bhāva is ruined if the
Bhāvanātha is weak/afflicted in the following ways (a) placed in the 8th house
from the Bhāva, (b) Astāṅgata, (c) in a Nīca/Śatru Rāśi (d) missing
Saumyayutidṛṣṭi. (8) A Bhāva does not prosper if Rāśyeśa of the Bhāvanātha is
in a Dusthāna, Śatrurāśi or Asta. (9) If a Graha is in a Dusthāna or
Krūra/Nīca/Śatru Navāñśa, it is afflicted or powerless. If the Graha is dṛṣṭied by
a fortified Saumya who is in Ucca/Mitra Navāñśa, the weakness of the
“weak/afflicted” Graha is curtailed, and some auspicious results of the Bhāva
(owned/occupied) are experienced. (10) If the Bhāvanātha’s Rāśyeśa is in a
Duḥstha, then Bhāva becomes weak (in bestowing auspicious results).
Similarly, if the Rāśyeśa is in a Svakṣetra, Ucca, Mitra or Sva Rāśi, the specific
Bhāva becomes strong in bestowing auspicious results.
118. Bhava analysis from Jātakapārijāta: Rule 11-12: (11) If from a Bhāva, the
Bhāvanātha, Bhāvanātha’s Mitra or the Bhāvanātha’s Uccanātha are in the 2nd,
3rd, or 11th from the Bhāva, the Bhāva prospers, provided the Grahas are not in
their Nīca/Śatru Rāśi or Asta. (12) A Graha produces its full Bhāva effects near
the Bhāvamadhya. In other places, the effects are proportionally reduced.
119. There are 4320000 sidereal years in a Mahāyuga. In this, there are
1577917828 Sāvanadinas. In a Kalpa, there are 1000 Mahāyugas, and
1577917828000 Sāvanadinas. Sāvanadina is a civil day and is the duration
between two sunrises.
120. The J2000 (JD 2451545 01.01.2000 12:00 GMT) Mean Longitudes
(Madhyasphuṭa) of the Grahas are Sūrya 256.482, Candra 195.631, Maṅgala
331.485, Budha 227.988, Bṛhaspati 10.405, Śukra 158.016, Śani 26.048, Rāhu

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99.987, Ketu 279.987, Prajāpati (Uranus) 289.503, Varuṇa (Neptune) 281.231

and Yama (Pluto) 215.883.
121. The Mean Revolutions (Bhagaṇa) of Grahas in Mahāyugas according to
Sūryasiddhānta are Sūrya 4320000, Candra 57753336, Maṅgala 2296832,
Budha Ucca 17937060, Bṛhaspati 364220, Śukra Ucca 7022376, Śani 146568,
Rāhu/Ketu -232238. Their modern values of Bhagaṇa are Sūrya 4320028,
Candra 57753364, Maṅgala 2296892, Budha Ucca 17937184, Bṛhaspati
364196, Śukra Ucca 7022300, Śani 146656, Rāhu/Ketu -232270, Prajāpati
51416, Varuṇa 26220 and Yama 17424.
122. The Mean Daily Speed of the Grahas in degrees are Sūrya 0.985607, Candra
13.17636, Maṅgala 0.524033, Budha Ucca 4.092338, Bṛhaspati 0.083052,
Śukra Ucca 1.602128, Śani 0.033455, Rāhu/Ketu -0.052992, Prajāpati 0.011731,
Varuṇa 0.005981 and Yama 0.003975. Daily speed = Bhagaṇa * 360 /
1577917828, where 1577917828 is the Sāvanadina in a Mahāyuga.
123. The Longitudes of Perihelion (w1) of the Grahas at J2000 are Candra 59.382,
Budha 53.487, Śukra 107.796, Pṛthvī 78.959, Maṅgala 312.111, Bṛhaspati
350.304, Śani 68.89, Prajapati 148.463, Varuṇa 22.71, Yama 200.126. Their
Kalpa Bhagaṇa, the Mean revolutions in a Kalpa are Candra 488125677.043,
Budha 19128.474, Śukra 6815.741, Pṛthvī 38155.227, Maṅgala 54269.651,
Bṛhaspati 21839.559, Śani 65016.932, Prajapati 11120.649, Varuṇa 1211.955,
Yama -1162.62. Mean daily speed = Kalpa Bhagaṇa * 360 / 1577917828000.
124. The Longitudes of the Ascending Node (N) of the Grahas at J2000 are Candra
101.072, Budha 24.368, Śukra 52.701, Pṛthvī 0.0, Maṅgala 25.742, Bṛhaspati
76.322, Śani 89.669, Prajapati 49.991, Varuṇa 107.815, Yama 86.331. Their
Kalpa Bhagaṇa are Candra -232269736.9, Budha -14657.37, Śukra -32729.793,
Pṛthvī 0.0, Maṅgala -32223.69, Bṛhaspati 15629.918, Śani -30018.722,
Prajapati 6887.804, Varuṇa -727.58, Yama -972.001. Mean daily speed = Kalpa
Bhagaṇa * 360 / 1577917828000.
125. The Eccentricity (e) of their orbits are Candra 0.054900, Budha 0.205637,
Śukra 0.006764, Pṛthvī 0.016732, Maṅgala 0.093365, Bṛhaspati 0.048536, Śani
0.055508, Prajapati 0.046857, Varuṇa 0.008954, Yama 0.248852.
126. The Inclination (i) of the Grahas are Candra 5.1454, Budha 7.006, Śukra -
3.398, Pṛthvī 0.0, Maṅgala 1.852, Bṛhaspati 1.299, Śani 2.494, Prajapati 0.773,
Varuṇa 1.77, Yama 0.249.
127. The Mean Distance (a) of the Grahas from Sūrya in AU (Astronomical Unit)
are Budha 0.387; Śukra 0.723, Pṛthvī 1.0, Maṅgala 1.524, Bṛhaspati 5.202, Śani
9.541, Prajāpati 19.188, Varuṇa 30.07, Yama 39.487. Candra’s mean distance
from Pṛthvī is 0.00257. 1 AU = 1.495978707E11 m.
128. Modified JD or MJD values from 1950 to 2050 at 1 Jan 00:00 Hrs (Epoch =
J2000): 50: -18262.5, 51: -17897.5, 52: -17532.5, 53: -17166.5, 54: -16801.5,
55: -16436.5, 56: -16071.5, 57: -15705.5, 58: -15340.5, 59: -14975.5, 60: -
14610.5, 61: -14244.5, 62: -13879.5, 63: -13514.5, 64: -13149.5, 65: -12783.5,

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66: -12418.5, 67: -12053.5, 68: -11688.5, 69: -11322.5, 70: -10957.5, 71: -
10592.5, 72: -10227.5, 73: -9861.5, 74: -9496.5, 75: -9131.5, 76: -8766.5, 77: -
8400.5, 78: -8035.5, 79: -7670.5, 80: -7305.5, 81: -6939.5, 82: -6574.5, 83: -
6209.5, 84: -5844.5, 85: -5478.5, 86: -5113.5, 87: -4748.5, 88: -4383.5, 89: -
4017.5, 90: -3652.5, 91: -3287.5, 92: -2922.5, 93: -2556.5, 94: -2191.5, 95: -
1826.5, 96: -1461.5, 97: -1095.5, 98: -730.5, 99: -365.5, 00: -0.5, 01: 365.5, 02:
730.5, 03: 1095.5, 04: 1460.5, 05: 1826.5, 06: 2191.5, 07: 2556.5, 08: 2921.5, 09:
3287.5, 10: 3652.5, 11: 4017.5, 12: 4382.5, 13: 4748.5, 14: 5113.5, 15: 5478.5,
16: 5843.5, 17: 6209.5, 18: 6574.5, 19: 6939.5, 20: 7304.5, 21: 7670.5, 22:
8035.5, 23: 8400.5, 24: 8765.5, 25: 9131.5, 26: 9496.5, 27: 9861.5, 28: 10226.5,
29: 10592.5, 30: 10957.5, 31: 11322.5, 32: 11687.5, 33: 12053.5, 34: 12418.5,
35: 12783.5, 36: 13148.5, 37: 13514.5, 38: 13879.5, 39: 14244.5, 40: 14609.5,
41: 14975.5, 42: 15340.5, 43: 15705.5, 44: 16070.5, 45: 16436.5, 46: 16801.5,
47: 17166.5, 48: 17531.5, 49: 17897.5, 50: 18262.5.
129. Julian Date JD = MJD + 2451545. Sṛṣṭi Ahargaṇa = JD + 714401708162.4604.
Kali Ahargaṇa = JD - 588465.5395. The Sṛṣṭi and Kali Ahargaṇas are the
continuous day count from Sṛṣṭi and Kali. The J2000 Sṛṣṭi Ayanāñśa is
23.971177. Sṛṣṭi Ayanāñśa = 23.971177 + MJD * 3.824477E-5.
130. Day elapsed from Jan1 = date + month index – 1. For a non-leap year the
month indices are Jan- 0, Feb- 31, Mar- 59, Apr- 90, May- 120, Jun- 151, Jul-
181, Aug- 212, Sep- 243, Oct- 273, Nov- 304, Dec- 334. For a leap year the
month indices are Jan- 0, Feb- 31, Mar- 60, Apr- 91, May- 121, Jun- 152, Jul-
182, Aug- 213, Sep- 244, Oct- 274, Nov- 305, Dec- 335. We need to convert
the local time to GMT, which is done using the following formula: GMT =
Local time - Time zone. The time zone is +ve for East and -ve for West. For
instance, for Singapore, the time zone is +8. If the local standard meridian
(longitude) is known, we can also use GMT = Local time - Local standard
longitude / 15. Precise Days Elapsed = Days elapsed + GMT / 24. MJD = MJD
for the year + Precise Days Elapsed.
131. Let us find the MJD (modified JD) on 22 July 2021 at 4:45 pm SGT, Singapore.
The time zone for Singapore is GMT+8. First and foremost, let us find the time
elapsed from midnight of the beginning of the year GMT, i.e., 01.01.2021
00:00 GMT. The time in GMT is 22.07.2021 16.75 - 8.026, which is 22.07.2021
8.75 hrs. For July, the month index is 181 for a non-leap year. Day elapsed
from Jan1 = 22 + 181 - 1 = 202. Precise Days Elapsed = 202 + 8.75 / 24 =
202.364583. The MJD for 2021 is 7670.5 as per the data stated above. The
MJD = 7670.5 + 202.364583 = 7872.864583.

26 If say, that the time was 7:30am of 22.07.2021. The GMT time would have been
22.07.2021 7.5 - 8.0 = 21.07.2021 23.5. Since the value is negative, we added 24 to the time,
and shifted the day to one day before. Note that the date is shifted from 22nd July to 21st
July.

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132. Analytical model of computing Approximate Graha coordinates: Step1:

Ascertain the MJD (days elapsed from J2000). Step2: Ascertain the Mean
Longitude (l) of the Graha (lp) and Pṛthvī (le). Step3: Ascertain the Longitude
of Perihelion (w1) of the Graha (w1p) and Pṛthvī (w1e). Step4: Determine the
Mean Anomaly (M). M = l - w1. Mr = M in radians = M * π/180. This must be
found for both the Graha (Mp) and Pṛthvī (Me). Step5: Determine the
Eccentric Anomaly (E). E = Mr + e * sin(Mr) * (1 + e * cos(Mr)). Here ‘e’ is the
eccentricity of the Graha. Convert E2 to degrees by multiplying 180/π. This
must be found for both the Graha (Ep) and Pṛthvī (Ee). Step6: Compute the
Distance from Sūrya (r) and True Anomaly (v). y = a sqrt(1 - e^2) sin E; x = a
(cos E - e); r = sqrt(x^2 + y^2). True Anomaly v = atan2 (y, x). Here ‘a’ is the
mean distance of the Graha. Step7: Find True Helio Longitude (l’). l’ =
longitude of perihelion + true anomaly = w1 + v. Step8: Find the Rectangular
Helio Ecliptic Coordinate (x’, y’, z’). x’ = r cos l’; y’ = r sin l’, z’=0. Compute this
for the Graha (x’g, y’g) and the Pṛthvī (x’e, y’e). True helio longitude = atan2(y’,
x’). Step9: Find the rectangular Geo Ecliptic Coordinate xg = x’g – x’e, and yg
= y’g – y’e. Step10: Find the distance of the Graha from Pṛthvī (r) and the True
Longitude (l). The distance of the Graha from Pṛthvī r = sqrt(xg^2 + yg^2)
and Geo longitude l = atan2(yg, xg). Additional notes: For Sūrya and Candra,
only Step1 to Step7 are needed. Sūryasphuṭa = Pṛthvī Sphuṭa + 180.
Candrasphuṭa derived is from Pṛthvī instead of Sūrya. For Rāhu/Ketu, only
Step1 and Step2 are needed.
133. Sāyana Sphuṭa = Nirāyana Sphuṭa + Ayanāñśa, or Nirāyana Sphuṭa = Sāyana
Sphuṭa - Ayanāñśa.
134. The Mṛtyubhāga of Grahas are as follows – (1) Sūrya: ♈ 20°, ♉ 9°, ♊ 12°, ♋
6°, ♌ 8°, ♍ 24°, ♎ 16°, ♏ 17°, ♐ 22°, ♑ 2°, ♒ 3°, ♓ 23; (2) Candra: ♈ 8°, ♉
25°, ♊ 22°, ♋ 22°, ♌ 21°, ♍ 1°, ♎ 4°, ♏ 23°, ♐ 18°, ♑ 20°, ♒ 20°, ♓ 10; (3)
Maṅgala: ♈ 19°, ♉ 28°, ♊ 25°, ♋ 23°, ♌ 29°, ♍ 28°, ♎ 14°, ♏ 21°, ♐ 2°, ♑
15°, ♒ 11°, ♓ 6; (4) Budha: ♈ 15°, ♉ 14°, ♊ 13°, ♋ 12°, ♌ 8°, ♍ 18°, ♎ 20°,
♏ 10°, ♐ 21°, ♑ 22°, ♒ 7°, ♓ 5; (5) Bṛhaspati: ♈ 19°, ♉ 29°, ♊ 12°, ♋ 27°,
♌ 6°, ♍ 4°, ♎ 13°, ♏ 10°, ♐ 17°, ♑ 11°, ♒ 15°, ♓ 28; (6) Śukra: ♈ 28°, ♉ 15°,
♊ 11°, ♋ 17°, ♌ 10°, ♍ 13°, ♎ 4°, ♏ 6°, ♐ 27°, ♑ 12°, ♒ 29°, ♓ 19°; (7) Śani:
♈ 10°, ♉ 4°, ♊ 7°, ♋ 9°, ♌ 12°, ♍ 16°, ♎ 3°, ♏ 18°, ♐ 28°, ♑ 14°, ♒ 13°, ♓
15; (8) Rāhu: ♈ 14°, ♉ 13°, ♊ 12°, ♋ 11°, ♌ 24°, ♍ 23°, ♎ 22°, ♏ 21°, ♐ 10°,
♑ 20°, ♒ 18°, ♓ 8; (9) Ketu: ♈ 8°, ♉ 18°, ♊ 20°, ♋ 10°, ♌ 21°, ♍ 22°, ♎ 23°,
♏ 24°, ♐ 11°, ♑ 12°, ♒ 13°, ♓ 14; (10) Lagna: ♈ 1°, ♉ 9°, ♊ 22°, ♋ 22°, ♌
25°, ♍ 2°, ♎ 4°, ♏ 23°, ♐ 18°, ♑ 20°, ♒ 24°, ♓ 10; (11) Māndi: ♈ 23°, ♉ 24°,
♊ 11°, ♋ 12°, ♌ 13°, ♍ 14°, ♎ 8°, ♏ 18°, ♐ 20°, ♑ 10°, ♒ 21°, ♓ 22. The
glyphs of the Rāśis are ♈ Meṣa°, ♉ Vṛṣabha°, ♊ Mithuna°, ♋ Karka°, ♌ Siṅha°,
♍ Kanyā°, ♎ Tulā°, ♏ Vṛścika°, ♐ Dhanu°, ♑ Makara°, ♒ Kumbha°, ♓ Mīna.
Grahas in Mṛtyubhāga suffer the danger of great peril and death. To find
whether a Graha is in Mṛtyubhāga, “round up” the Graha’s Sphuṭa and check
it in the above list. Let us say Śukra is in Mīna 18°27’12”. It is rounded up to

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19°. We notice that 19° of Mīna is Śukra’s Mṛtyubhāga; therefore, we conclude

that Śukra is in Mṛtyubhāga.
135. Amṛta, Viṣa and Uṣṇa Ghaṭikās: When a Nakṣatra is divided into 60 parts
called Nakṣatra Ghaṭikās, some of them are designated as Amṛta, Viṣa and
Uṣṇa Ghaṭikās. In a Rāśi, there are 2.25 Nakṣatras and, therefore, 135 Nakṣatra
Ghaṭikās. Given below are these special Nakṣatra Ghaṭikās mapped to the 12
Rāśis. To find whether a Graha is in any of these special Ghaṭikās, we use the
formula Nakṣatra Ghaṭikā = Sphuṭa / 30 * 135. Let us say, in a Kuṇḍalī, the
Lagna is in Dhanu 9:46:41. It’s Sphuṭa is 9 + 46/60 + 41/3600 = 9.778. The
Nakṣatra Ghaṭikā = 9.778 / 30 * 135 = 44.001 = 45th. We notice that Dhanu
44-48 is Amṛtaghaṭikā. Therefore, the Lagna is in Amṛtaghaṭikā. Again, say
Candra is in Dhanu 24.222°. This is equivalent to 24.222° / 30 * 135 = 108.99
= 109th. Even Candra is in Amṛtaghaṭikā in Dhanu Rāśi. Lagna’s Sphuṭa is
9.778° of Dhanu, which is (9 - 1) * 30 + 9.778° = 249.778° Meṣādi Sphuṭa. This
is in 249.778°/13.333° = 18.73 = 19th Nakṣatra, which is Mūla. Similarly,
Candra is in (9 - 1) * 30 + 24.222° = 264.222° Meṣādi Sphuṭa and his Nakṣatra
is 264.222° / 13.333° = 19.82 = 20th Nakṣatra, which is Pūrvāṣāṛhā. Therefore,
the Lagna is in Amṛitaghaṭikā of Mūla, and Candra is in Amṛtaghaṭikā of
Pūrvāṣāṛhā. Grahas, Āruṛhas etc. in the Amṛitaghaṭikā indicate prosperity, in
the Viṣaghaṭikā, destruction, and in the Uṣṇaghaṭikā, pain and suffering.
136. Amṛtaghaṭikā: Meṣa: 42-46, 108-112; Vṛṣabha: 39-43, 97-101; Mithuna: 8-12,
65-69; Karka: 9-13, 59-63, 131-135; Siṅha: 54-58, 104-108; Kanyā: 28-31, 90-
94; Tulā: 14-18, 68-72, 128-132; Vṛścika: 49-53, 113-117; Dhanu: 44-48, 108-
112; Makara: 29-33, 79-83; Kumbha: 4-8, 73-76, 130-134; Mīna: 63-67, 129-
133.
137. Viṣaghaṭikā: Meṣa: 50-54, 84-88; Vṛṣabha: 15-19, 85-89, 119-123; Mithuna:
41-45, 120-124; Karka: 35-39, 107-111; Siṅha: 30-34, 80-84; Kanyā: 3-7, 67-
71, 125-129; Tulā: 44-48, 104-108; Vṛścika: 25-29, 89-93; Dhanu: 20-24, 84-
88; Makara: 5-9, 55-59, 115-119; Kumbha: 48-52, 106-110; Mīna: 39-43, 105-
109.
138. Uṣṇaghaṭikā: Meṣa: 8-15, 115-120; Vṛṣabha: 6-15, 53-60; Mithuna: 25-30, 51-
60, 98-105; Karka: 70-75, 96-105; Siṅha: 7-15, 115-120; Kanyā: 6-15, 53-60;
Tulā: 25-30, 51-60, 90-98; Vṛścika: 67-75, 95-105; Dhanu: 1-8, 112-120;
Makara: 5-15, 45-53; Kumbha: 22-30, 50-60, 90-98; Mīna: 67-75, 95-105.
139. In Sūrya’s Aṣṭakavarga, Sūrya/Maṅgala/Śani is favourable in 1, 2, 4, 7, 8, 9, 10
and 11 from self. Śukra in 6, 7 and 12. Bṛhaspati in 5, 6, 9 and 11. Candra in 3,
6, 10 and 11. Budha in 3, 5, 6, 9, 10, 11 and 12. Lagna in 2, 3, 4, 6, 10 and 11.
140. In Candra’s Aṣṭakavarga, he is favourable in 1, 3, 6, 7, 10 and 11 from self.
Śukra in 3, 4, 5, 7, 9, 10 and 11. Bṛhaspati in 1, 4, 7, 8, 10, 11 and 12. Sūrya in
3, 6, 7, 8, 10 and 11. Budha in 1, 3, 4, 5, 7, 8 and 10. From Maṅgala in 2, 3, 5,
6, 9, 10 and 11. Śani in 3, 5, 6 and 11. Lagna in 3, 6, 10 and 11.

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141. In Maṅgala’s Aṣṭakavarga, he is favourable in 1, 2, 4, 7, 8, 10 and 11 from self.

From Śukra, he’s good in 6, 8, 11 and 12. Bṛhaspati in 6, 10, 11 and 12. Sūrya
in 3, 5, 6, 10 and 11. From in 3, 5, 6 and 11. From Candra in 3, 6 and 11. Śani
in 1, 4, 7, 8, 9, 10 and 11. Lagna in 1, 3, 6, 10 and 11.
142. In Budha’s Aṣṭakavarga, he is favourable in 1, 3, 5, 6, 9, 10 and 11 from self.
Śukra in 1, 2, 3, 4, 5, 8, 9 and 11. Bṛhaspati in 6, 8, 11 and 12. Sūrya in 5, 6, 9,
11 and 12. Maṅgala/Śani in 1, 2, 4, 7, 8, 9, 10 and 11. Candra in 2, 4, 6, 8, 10
and 11. Lagna in 1, 2, 4, 6, 8, 10 and 11.
143. In Bṛhaspati’s Aṣṭakavarga, he is favourable in 1, 2, 3, 4, 7, 8, 10 and 11 from
self. Śukra in 2, 5, 6, 9, 10 and 11. Budha in 1, 2, 4, 5, 6, 9, 10 and 11. Sūrya in
1, 2, 3, 4, 7, 8, 9, 10 and 11. Maṅgala in 1, 2, 4, 7, 8, 10 and 11. Śani in 3, 5, 6
and 12. Candra in 2, 5, 7, 9 and 11. Lagna in 1, 2, 4, 5, 6, 7, 9, 10 and 11.
144. In Śukra’s Aṣṭakavarga, he is favourable in 1, 2, 3, 4, 5, 8, 9 and 11 from self.
Bṛhaspati in 5, 8, 9, 10 and 11. Budha in 3, 5, 6, 9 and 11. Sūrya in 8, 11 and
12. Maṅgala in 3, 5, 6, 9, 11 and 12. Śani in 3, 4, 5, 8, 9, 10 and 11. Candra in
1, 2, 3, 4, 5, 8, 9, 11 and 12. Lagna in 1, 2, 3, 4, 5, 8, 9 and 11.
145. In Śani’s Aṣṭakavarga, he is favourable in 3, 5, 6 and 11 from self. Bṛhaspati in
5, 6, 11 and 12. Budha in 6, 8, 9, 10, 11 and 12. Sūrya in 1, 2, 4, 7, 8, 10 and 11.
Maṅgala in 3, 5, 6, 10, 11 and 12. Śukra in 6, 11 and 12. Candra in 3, 6 and 11.
Lagna in 1, 3, 4, 6, 10 and 11.
146. Trikoṇa Śodhana: (a) If in a Trikoṇa, all the three Rāśis have an equal number
of Rekhās, remove all. (b) If one Rāśi has Zero Rekhā, no change in the other
two Rāśis shall be made. (c) If all Rāśis have Rekhās, the least among them
should be reduced from all the Rāśis of the group. (d) If two Rāśis of the
group have Zero Rekhās, then the third one is zeroised.
147. Ekādhipatya Śodhana: This Śodhana is done only for Grahas owning two Rāśis.
This Śodhana is applied when at least one of the Rāśi in the pair is unoccupied.
When Grahas occupy both Rāśis, this Śodhana is not applied. This is also not
applied when one of the Rāśis has zero Trikoṇa Śodhita Rekhās. There are two
essential rules. Principle1: If one of the Rāśis is occupied: The Rekhās of the
occupied Rāśi are subtracted from the unoccupied one. If the result is less
than zero, it is limited to zero. Principle2: If both Rāśis are unoccupied: The
least Rekhās among the Rāśis are subtracted from the Rekhās of both the
Rāśis.
148. The average transit periods of Grahas through a Rāśi in days are
Sūrya/Budha/Śukra 30.438, Candra 2.277, Maṅgala 57.248, Bṛhaspati 361.221,
Śani 896.732, Rāhu/Ketu -566.127, Prajāpati 2557.238, Varuṇa 5015.76 and
Yama 7546.669. It is 1.88 months for Maṅgala, 11.867 months for Bṛhaspati,
29.461 months for Śani, 18.599 months for Rāhu/Ketu, 7.001 years for
Prajāpati, 13.732 years for Varuṇa and 20.662 years for Yama. The heliocentric
transit period in days for Budha is 7.331, and Śukra is 18.725.

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149. The Synodic Periods of Grahas in days are Candra 29.531, Maṅgala 779.94,
Bṛhaspati 398.867, Śani 378.091, Prajāpati 369.657, Varuṇa 367.487 and Yama
366.736, Rāhu/Ketu 346.623. The synodic period of Budha is 115.877, and
Śukra 583.922. The synodic period is the time taken for two consecutive
conjunctions, a Graha with Sūrya.
150. Gocara Sūrya is favourable in the 6th, 3rd and 10th from the Janmarāśi, Candra
in the 3rd, 10th, 6th, 7th and 1st; Bṛhaspati in the 7th, 9th, 2nd and 5th; Maṅgala
and Śani in the 6th and 3rd; Budha in the 6th, 2nd, 4th, 10th and 8th; all Grahas
are favourable in the 11th; Śukra is favourable in all places besides the 10th, 7th
and 6th, Rāhu and Ketu are similar to Sūrya.
151. Sūrya’s favourable Gocara through 3rd, 6th, 10th or 11th is blocked by a Graha
in 9th, 12th, 4th or 5th. Candra’s favourable Gocara through 1st, 7th, 3rd, 6th, 10th
or 11th is blocked by a Graha in the 5th, 2nd, 9th, 12th, 4th or 8th. Maṅgala’s or
Śani’s favourable Gocara through 3rd, 6th or 11th is blocked by a Graha in 12th,
9th or 5th. Budha’s favourable Gocara through 2nd, 4th, 6th, 8th, 10th or 11th is
blocked by a Graha in 5th, 3rd, 9th, 1st, 7th or 12th. Bṛhaspati’s favourable Gocara
through 2nd, 11th, 9th, 5th or 7th is blocked by Graha in 12th, 8th, 10th, 4th or 3rd.
Śukra’s favourable Gocara through 1st, 2nd, 3rd, 4th, 5th, 8th, 9th, 11th or 12th is
blocked by a Graha in 8th, 7th, 1st, 10th, 9th, 5th, 11th, 3rd or 6th. Sūrya and Śani
do not block each other’s favourable Gocara. Similarly, Candra and Budha do
not block each other. This is because Sūrya - Śani and Candra - Budha are the
father and son pairs.
152. Gocara Sūrya in 1st onwards indicates (1) fatigue, loss of wealth, irritated,
suffering from diseases, wearisome journey; (2) loss of wealth, unhappiness,
duped by others, obstinacy; (3) acquisition of a new position, financial gains,
happiness, freedom from sickness, destruction of enemies; (4) diseases,
impediments in sexual enjoyments; (5) mental agitation, ill-health,
embarrassment; (6) recovery from diseases, destruction of enemies,
alleviation of sorrows and mental anxieties; (7) tedious travelling, a disorder
in the stomach and the anus, suffering of humiliation; (8) suffering from fear
and diseases, invite quarrel, incur royal displeasure, suffer from excessive
heat; (9) danger, humiliation, separation from his kith and kin, mental
depression; (10) mighty undertaking is completed, a new position; (11)
honour, wealth and freedom from diseases; (12) sorrow, loss of wealth,
quarrel with friends and fever.
153. Gocara Candra in 1st onwards indicates (1) dawning of fortune; (2) loss of
wealth; (3) success; (4) fear; (5) sorrow; (6) freedom from disease; (7)
happiness; (8) untoward events; (9) sickness; (10) attainment of one’s
cherished wishes; (11) joy and (12) expenditure.
154. Gocara Maṅgala in 1st onwards indicates (1) melancholy of the mind,
separation from one’s relations, diseases caused by blood, bile or heat; (2)
fear, hot words, loss of wealth; (3) success, happiness, gain of golden

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ornaments; (4) loss of position, stomach disorders such as dysentery,

diarrhoea, etc., sorrow through relations; (5) fever, unnecessary desires,
mental anguish caused through one’s son, or quarrel with one’s relations; (6)
termination of strife and the withdrawal of enemies, alleviation of disease
victory, financial gain and success; (7) misunderstanding with one’s wife, eye-
disease, stomach-ache etc.; (8) fever, anaemia, loss of wealth and honour; (9)
humiliation, loss of wealth, retardation due to bodily weakness and wastage
of several constituent elements of the body; (10) misbehave, suffer from
exhaustion; (11) In financial gain, freedom from sickness, gain of landed
property; (12) loss of wealth, suffer from diseases caused by excessive heat.
155. Gocara Budha in 1st onwards indicates (1) loss of wealth; (2) financial gain;
(3) fear from enemies; (4) influx of money; (5) quarrel with one’s wife and
children; (6) success; (7) misunderstandings; (8) acquisition of children,
wealth etc.; (9) impediments; (10) all-round happiness; (11) prosperity; (12)
fear of humiliation.
156. Gocara Bṛhaspati in 1st onwards indicates (1) leaving the home country, heavy
expenditure, ill will towards others; (2) acquiring money, having domestic
happiness, words having weight; (3) loss of position, separation from one’s
friends, obstacle to business, disease; (4) sorrow through relations,
humiliation, danger from Quadrupeds; (5) birth of children, friendship with
the good, royal favour; (6) trouble from enemies and cousins, suffer from
diseases; (7) travel on the auspicious undertaking, happiness from wife,
blessed with children; (8) tedious journeys, unlucky, loss of money, feel
miserable; (9) successful, enjoying prosperity; (10) danger to one’s
prosperity, position and children; (11) birth of children, new position, honour;
(12) grief and fear due to properties.
157. Gocara Śukra in 1st onwards indicates (1) all kinds of enjoyments, (2) financial
gain; (3) prosperity; (4) increase of happiness and friends; (5) birth of
children, (6) mishaps; (7) trouble to wife; (8) wealth; (9) happiness; (10)
quarrel; (11) safety; and (12) financial gains.
158. Gocara Śani in 1st onwards indicates (1) suffering from disease, the
performance of funeral rites; (2) loss of wealth and children; (3) acquisition
of position or employment, servants and money; (4) loss of wife, relation and
wealth; (5) decline of wealth, loss of children, mental confusion; (6) all-round
happiness; (7) suffering to wife, danger during travel; (8) loss of children,
cattle, friends and wealth, diseases; (9) financial losses, many obstacles in
good actions, death of a relative who is like the father, perpetual sorrow; (10)
sinful deed, loss of honour, suffer from a disease; (11) all kinds of happiness
and wealth, unique honour; (12) wearied by fruitless business, robbed of
money by enemies, wife and sons suffer from sickness.
159. Gocara Rāhu in 1st onwards indicates (1) sickness, death, squander money,
financial loss, health issues, mental disturbance, restlessness; (2) financial
losses, increased expenses, marital discord, disturbance from people, food

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related ailments, eyes ailments, troubles from arguments; (3) happiness,

positivity, optimism, strong determination and zest, promotion, rise of status,
financial gains, prosperity, victory in legal disputes, cordial relations with
siblings; (4) sorrow, real estate dispute, lack of mental peace, trouble to
mother’s health, proneness to accidents, relocation; (5) financial losses,
mental tension, grief, confusion, children issues, issues in love life, growth in
business; (6) happiness, financial growth, profit from business, gain of
property, respect and recognition, victory in legal disputes, gain from
maternal uncle; (7) losses, financial challenges, loss of wealth too, marital
discord, sickness to spouse, discord with co-workers, health issues,
association of people from other caste/religion; (8) danger to life, physical
ailments, sexual disease, mental tension, unnecessary fears, humiliation,
subject to conspiracies, unexpected gain; (9) financial losses, shady financial
dealings, sickness to parents, disputes with co-workers, travel abroad,
progress in higher education, spiritual inclination; (10) financial gains, growth
in career, promotion, rise in status, cordial relationship with seniors and co-
workers, mentally distressed, sleeplessness, sickness to mother. (11)
happiness, financial gains, rise in social status, income growth, travel abroad,
peace at home, auspicious events at home, spiritual inclination; (12)
increased expenses, financial challenges, business losses, travelling abroad,
over-confidence, hurdles in career, mental tension, sickness to the spouse.
160. Gocara Ketu in 1st onwards indicates (1) mental tensions, health issues,
increased expenses, troubles with debts, mental tension and confusion,
misunderstanding in married life, troubles to social reputation; (2) financial
vulnerability, increased expenses, theft, mental ailments, eye ailments, useless
chatter, conflict with spouse; (3) financial gains, progress at work, rise of fame,
travels, progress in education, good job prospects; (4) proneness to
accidents, sickness to mother, financial fluctuations, mental tension, caution
with travelling, property disputes; (5) increased expenses, issues with
children, mental tension, troubled finances, frequent ups and downs; (6)
progress at work, success in competitions, victory over opponents, financial
improvement, business growth, spiritual pursuits, health issues; (7) health
issues, distressed, anxiety, marital discord, troubled finances; (8) severe
health issues, frequent fever and body aches, lack of mental peace, loss of
fame, spiritual inclination, wealth loss; (9) travel abroad, pilgrimage, troubled
finances, mental and physical distress, misunderstanding with
children/siblings; (10) mental distress, financial challenges, halted business
progress but satisfactory employment, societal challenges; (11) profits, gain
from real estate, commencement of business, good income, marriage of
children or other auspicious events, meditation, (12) marital disharmony,
increased expenses, debt issues, spiritual progress, loss of name, travelling
abroad.

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161. There are several Daśā systems of which Viñśottarī is generally applicable to
all. In Adhyāya 46, Maharṣi Parāśara states that Daśās are of many kinds.
Amongst them, Viñśottarī is the most appropriate for the general populace.
But the other Daśās, followed in special cases, are Aṣṭottarī, Ṣoḍaśottarī,
Dvādaśottarī, Pañcottarī, Śatābdika, Caturaśītikā, Dvisaptatisama, Ṣaṣṭihāyanī,
Ṣaṭtriṁśatsama. In Kaliyuga, the natural lifespan of a human being is generally
taken as 120 years. Therefore Viñśottarī Daśā is considered to be the most
appropriate and the best of all Daśās.
162. Aṣṭottarī Daśā: According to Maharṣi Parāśara, this is recommended when
Rāhu is not in the Lagna but he in a Kendrakoṇa from the Lagneśa. Mānasāgarī
5.22 states that Viñśottarī is applicable when born in Kṛṣṇapakṣa while
Aṣṭottarī is applicable when born in Śuklapakṣa. Particularly when Rāhu is in a
Kendra from the Lagneśa Ārdrādi Aṣṭottarī Daśā is applicable. But, when Rāhu
is in a Koṇa from the Lagneśa, Kṛttikādi Aṣṭottarī Daśā is applicable
(Bṛhatparāśara Harihara 35.21-22.).
163. Ṣoḍaśottarī Daśā: This is recommended when (1) birth occurs during the
daytime in Kṛṣṇapakṣa, or at nighttime in Śuklapakṣa, or (2) when Lagna rises
in Candra Horā in Kṛṣṇapakṣa, or, Sūrya Horā in Śuklapakṣa. Notes: In an
Ojarāśi, the 1st Horā is owned by Sūrya and the 2nd Horā by Candra. In a
Yugmarāśi, it is reversed, i.e., 1st is owned by Candra, and the 2nd is by Sūrya.
This Daśā is applicable when there is alignment between Pakṣa and Horā.
164. Ṣaṭtriṁśatsama Daśā: This is recommended when birth occurs during daytime
and Lagna rises in Sūrya’s Horā, or the birth occurs during nighttime and
Lagna rises in Candra’s Horā. Notes: There is an alignment between the
birthtime and Horā.
165. Dvādaśottarī Daśā is recommended when Lagna occupies a Navāñśa of Śukra.
Notes: This is also applicable when Śukra is in the Lagnāñśa or he is in the Rāśi
Tulya Añśa of the Lagna. For instance, if one is born in Dhanu Navāñśa and
Śukra is in the Dhanu Navāñśa, this Daśā is applicable.
166. Pañcottarī Daśā is recommended when Lagna rises in Karka Dvādaśāñśa of
Karka Rāśi. Śatābdika Daśā is recommended when Lagna is Vargottama.
Caturaśītikā Daśā is recommended when the Karmeśa is in the Karma Bhāva.
Dvisaptatisama Daśā is recommended when the Lagneśa is in either the Lagna
or the Dārābhāva. Ṣaṣṭihāyanī Daśā is recommended when Sūrya is in the
Lagna.
167. Sudarśana Cakra Daśā: This is a straightforward and general-purpose Daśā.
Using this Daśā, one can make annual, monthly and daily predictions. In this,
each Rāśi is allotted a Daśā of 1 year. In the first year, the Daśā is of the Lagna,
the 2nd year, 2nd Bhāva and so on. Each Daśā is divided into 12 Antardaśās,
each of 1-month duration. Each Antardaśā is divided into Pratyantardaśās of
2.5 days duration, which is further sub-divided into 5 hours Vidaśās. The sub-
period always commences from the Bhāva of the major period. Each Daśā is

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of 360 days duration, Antar is 30 days, Pratyantar 2.5 days, Vidaśā of 12.5
Ghaṭikās. This is based on the 360 Sāvanadina/year principle.
168. In Sudarśana Cakra, Sūrya is considered Śubha in the first Bhāva and Krūra in
the other Bhāvas. The Krūras do not produce evil effects if they are in their
Uccarāśi. The effect of a Bhāva is as per the Graha occupying it. If a Bhāva is
devoid of a Graha, then the dṛṣṭi of a Graha gives the results. If there is no
occupation/dṛṣṭi, the lord is instrumental in giving the results. The effect of a
Bhāva being occupied by a Saumya (or its lord or a Uccagraha) is auspicious,
and a Krūra (or a Nīcagraha) is Aśubha. A Saumyagraha loses its benevolence
if it is in more Krūra Saptavargas. Similarly, a Krūra loses its malevolence if he
is in more Saumya Vargas. A Graha’s Svarāśi, Uccarāśi and Saumya Vargas are
considered auspicious. The Vargas of Krūra, Nīca and Śatru are considered
inauspicious.
169. In Sudarśana Cakra Daśā, at the time of commencement of a Daśā, if there
are Saumyas in the Kendrakoṇa, Randhra from the Daśā Rāśi, favourable
effects are experienced in the concerned year, month etc. From the Daśārāśi,
the Bhāva, which is occupied exclusively by Rāhu, or Ketu, is subject to danger.
The same is the result of a Bhāva occupied mostly by Krūras. Saumyas in
Bhāvas other than 12th/6th produce good results in the year/month. Krūras in
the Triṣaḍāyas (3/6/11) from the Daśārāśi indicate prosperity in the
year/month. What is seen at the commencement of a Daśā (Antar etc.) should
also be seen from the Janmakuṇḍalī. This means Saumyas in
Kendrakoṇa/Randhra and Krūras in Triṣaḍāya bring prosperity, whereas
Saumya in 12/6 is detrimental. The effects are determined only after assessing
the Aṣṭakavarga.
170. Every 12 years, the Sudarśana Cakra Daśā Bhāva (Rāśi) repeats. However, the
results are still different. Different entry (commencement) charts cause the
difference for the Bhāva. Therefore, the Daśā should be judged only after
considering the commencement chart along with the natal chart.

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 A B O U T “IN SEARCH OF JYOTIṢA”

5.5.2
ABOUT “IN SEARCH OF JYOTIṢA”

The Book “In Search of Jyotiṣa” is a collection of 33 volumes

containing several topics of Jyotiṣa, from beginning to advanced stages.
This book focuses on retaining the authenticity of the subject as taught by
the Maharṣis and the Ācāryas. I have retained the classical texts’
originality while providing my thoughts, reflections, and interpretations.
Jyotiṣa is vast, like a boundless ocean; therefore, mastering it in one’s
lifetime appears impossible. It is arduous to even go through each principle
of Jyotiṣa, let alone master it. There are, however, a few who could attain
a great deal of knowledge on this subject.
In my journey into the world of Jyotiṣa, which started in 1988, I
studied numerous texts of the Maharṣis, Ācāryas and the modern-day
authors. However, I encountered challenges; firstly, not many authors
have written copiously sharing their experiences. Secondly, there are
numerous contradictions, but few have explained how to reconcile them or
resolve them. I have seen an attitude that “this is what my tradition
and teacher teaches; therefore, the other teaching or
interpretation must be incorrect”. Hardly many tried to reconcile the
differences objectively. Among all authors, I hold Dr BV Raman at the
highest pedestal for his yeoman service to the field of Jyotiṣa by writing
several books on different topics explaining things in an easily
understandable language.
Besides that, most books in the market are like an instruction
manual, or a coursebook, which instructs how to do this and do that.
Several books are merely a narration of Jyotiṣa yogas. I always hoped
that there were books that explained the “why” behind the yogas.
For example, the classical texts state that when Candra is in Meṣa Rāśi,
the native shall have such and such characteristics, but hardly anyone
explains why that should be.
Hardly anyone explains the “Why” part of the equation, even
among modern-day authors. It always makes me curious about the
“Why”; therefore, I reflected upon them and penned down my
thoughts. I undoubtedly faced numerous challenges, but as time passed,
the yogas revealed themselves like a beam of sunshine in a dark cloud. I
believe the blessings of my Guru, my Iṣṭadevatā, my parents, and countless
others manifested in the form of this knowledge flowing through me.
Perhaps I am open-minded because I am not indoctrinated
into any specific tradition from a young age. While receiving the
knowledge from a tradition is a fantastic way of learning it fast and

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furthering it, it makes one too attached to it and not question it. It is a
blessing in disguise that I have to work hard to get something that one gets
merely because one is born into a family or under some circumstances. It
must be my Karma that I had to be born in a situation where I have to
uncover the secrets on my own. It is also a blessing that I am not overly
attached to a preconceived notion and am always ready to question myself,
my understanding and my assumptions. I do not outrightly reject a
view and look for the truth behind it. The lack of pre-conceived
notion helps me examine the thoughts and opinions of
contradicting practitioners with an objective eye.
The book “In Search of Jyotiṣa” is the outcome of the search for the
divine principles that govern human lives and the lives of everything else,
animate or inanimate. The idea that the same principles govern everything
in the universe has always motivated me. This motivation pushed me to
continue the journey without giving up. I started penning down my
thoughts on Jyotiṣa in 2004, and from 2012 onwards, it started
taking the form of a Book. I wrote two books before, which I never
published, called the “Principles of Divination”, a collection of principles
from several classical texts. I didn’t publish it because I did not want to
publish another book of principles, yogas and Sūtras.
“In Search of Jyotiṣa” took at least eight years, if not more,
but it contained the gist of experiences of my studies spanning 33
years. I kept writing on several topics without realizing that it became
humongous. There are 33 volumes of the book containing a range of topics,
if not all. I have also taken an unconventional approach to write my
thoughts on Lālkitāb. The focus has been to elucidate the
principles.
This book may not be a favourite among the exponents of Jyotiṣa,
but my approach to Jyotiṣa is different. I do not wish to decide what
the readers should read or not. I narrated my understanding and
reflections hoping that someone would find it useful. I do not belong to
any specific tradition; therefore, I have no compulsion to follow
the dictates of any. My Guru is Lord Śiva, and my tradition is that
of a “Seeker”. I write on this subject with an open heart and mind, letting
people choose what they wish to accept and what they do not.
I always believe that in my Kuṇḍalī, Bṛhaspati’s dṛṣṭi on
Dharmeśa Sūrya, Karmeśa Budha and Pañcameśa Maṅgala would keep in
on the right track. I also believe that Ketu in the Trikoṇa to my Kārakāñśa
and 2nd from Lagnāñśa would shower me with the profound knowledge of
this discipline. I do not wish to sound boastful, but I am a born Jyotiṣī and
doing what I do best –

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