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Kalpalataa - 1
By
Shree Somanathacharya
A ‘Mission Saptarishis’ Initiative
कल्पलथाभिधान
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Commentary by: Jaimini Jyotish Expert Shree Somnathacharya
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MüÉåÌrÉsÉç MülSÉQæû AhhÉlÉ MÑüqÉÉU uÉåÇMüOûÉcÉÉrÉï LqÉ. L., oÉÏ.LQû.
Translation by: Koyil Kandadai Ananna Kumar Venkatacharya M.A., B.Ed.
Re-Translated for Saptarishis Astrology by Madhav Deshmukh &
Virendra Battu, India
Pre-Amble By Saptarishis Astrology
T
housands of years back Sage Parashara and Sage Jaimini gave their teachings in the form of
shlokas & sutras. Sanskrit is known as the mother of all languages and the complexity of the
script makes it very difficult for a present day scholar to decipher the correct meaning of the
original verse. This is because over several generations and also in the absence of expert
mentors, much of the information is lost. Still however existing manuscripts are witness to the rich
knowledge they contain. Translating these Sanskrit sloka’s into commonly spoken Hindi or several
Indian vernacular languages is an exercise where the meaning of original verse maybe modified or
interpreted in many different ways. There after translating these vernacular books into English is
another daunting task, because English language by itself lacks the rich structure and depth which
Sanskrit may convey. So, while we at Saptarishis Astrology attempt to facilitate the translation of these
treatises for Astrology Students & especially the Jaimini Gurus of today, any mistakes or misinterpretation may be attributed to us and our team – Madhav & Virendra, who translates them and not
to the original author.
Coming back to Sage Jaimini’s original work “Jaimini Sutras” – these verses or sutra’s are the
most complex example of Sanskrit language, where both mathematical formulae, interpretation and
then the meaning maybe conveyed and contained by the same verse. Of several interpretations of these
Sutra’s – a treatise by the name of Kalpalataa is one of the rarest of rare manuscripts. This is rare
because it is not available and very few Astrologers (counted on finger tips) have access to some very
old copies of Kalpalataa, in that too the full form of Kalpalatta is not available. The dating of this
manuscript some scholars say is 6th century and some say 16th century. The name Kalpalataa is not
known on internet forums, but its work is quoted in the form of its author Somanatha Mishra via the
form of Somanatha Drekanna and so on. The question honest students of jyotish should ask is what is
the shloka for calculating the Somanatha Drekanna, why does not anyone quote it? In recent
times Dr Raman tried to uphold the Parampara of Vedic Astrology by insisting on quoting of shlokas as
without that shastra is not to be learned and half baked knowledge comes out causing harm to receiver
of wrong predictions. Revered Dr Raman did this via his magazine and in his classic work ‘My
Experiences in Astrology’ one can find the importance of quotation of shlokas between his experiences
with his grandfather and also when to let go of the shloka in light of one’s experience. Presented below
is first the English translation from Hindi of what the Late Venkatacharya did from Sanskrit in Telegu
lipi and then at the end our team member Mr Shanmukha has translated Telegu lipi sanskrit into
devanigiri sanskrit for other scholars and gurus in Jaimini astrology to decipher and come out with a
better translation and commentary.
L
et us see how the ‘Transition Of Knowledge’ happens and how long it takes for it to come out.
Somewhere in a small town by the name of Rajahmundry, Andhra Pradesh there was a man who
freely distributed manuscripts unlike the past tradition of 10,000 years of India where one won’t
give a manuscript even to his best friend and especially to his own student unless the student has
done Ph.D in Public Relations on Guru Management. Some decades back this man who has beautiful
ears like Lord Ganapati, face that glows with radiance even at an old age gave the manuscript of
Kalpalatta to Iranganti Rangacharya & also to Koyil Kanddaade Ananna Kumar Venkatacharya from
Hanumakonda, Andhra Pradesh. Shri Venkatacharya in turn translated it in Hindi. Later this Hindi
and also Sanskrit manuscript (Telegu lipi) was given by Ravindra Bhagavat to Saptarishis Astrology,
we in turned passed it on to Mentor No.31, he has translated this along with Virendra Battu, as it is from
Venkatacharya’s Hindi work. In all the passing over some of the meaning of the shlokas as written in
Kalpalataa would have been wrongly translated hence we would in the future bring out Sanskrit to English
word to word translation. Since Madura ji had the original manuscript, it is important to note that he
could procure a manuscript of Kalpalatta 3 and 1/4th chapters (about 13 quarters of Jaimini out of 16), the
rest is not available at all, if at all there is. If someone has it or some Parampara who claims to have
manuscripts of Jaimini they must kindly share it immediately with all for the betterment of Jyotish
community. So in all it has taken decades for this maybe rudimentary translation to come out in front
of the world jyotish community, you can imagine how long it will take scholars to write a purposeful
commentary on this, then how long it would take you to master each verse and its application. The need
is the topmost 3-4 Jaimini astrology scholars to write translations and commentary on it and then you as
a reader should tooth comb each verse see various opinions in translations and commentaries and form a
complete work, which would take several years but this is the process of how shastra is to be studied and
how it is to be disseminated to the world and hence we would bring out various translations of the same
Kalpalatta which might be confusing for the young ones but for the scholars each variation in
translation is essential and they understand this process of what we talk about.
In the pages to follow would be the translation of Venkatacharya with additional clarifications or
notes from our end. Due to time limitations the Sanskrit shlokas in devanigiri could not be compared
with the translation of Mr Venkatacharya. Without the Sanskrit Shloka it is impossible to identify
what is/could have been Shri Ventakacharya’s words vs. Shri Somanatha Mishra’s words. Kalpalatta
though in prose form is often shied by scholars to do a purposeful translation and commentary as it is
not so easy a work, and can be confusing at times, kindly note this. Also presented below is information
that should be used after due consideration and the reason for presenting this is to only give a ‘Hint’ to
all of us who think we know Jaimini Astrology but only to see how little we know of Jaimini today. Reiterating, this information is not being presented with a view for using the material for immediate
predictions. Without the proper translations of ancient commentaries on Jaimini Sutras, we students of
Jaimini are like blind men trying to show others the path. We remain eternally grateful to Shri Ravindra
Bhagavat for his un-stoppable effort in bringing real Jaimini out. At the same time inspite of sending to a
village in Andhra, a representative of our writer & team member Mr Venkat Ramana, to procure a book
written on 70 dasas of Jaimini as mentioned in Kalpalatta, we failed to procure it. Weeks of planning and
anxiety gone in waste to procure other works of Venkatacharya, if anyone has it please do share. We all
1
Publisher: Mentor No.3 does not wish his name to be revealed and hence writes with a pen name Madhav
Deshmukh which was given to him by a Bhrighu Clan Jyotishi known as the Bhrighus. He was told this is
his spiritual name and hence he must use this name.
will be grateful. The reason this effort was done is, since today no Jaimini astrologer on internet
knows even the names of 70 types of dasas nor has any astrologer on net forums or parampara forums ever even
mentioned 70 dasas of Jaimini inspite of concentrated upsurge in Jaimini astrology in internet forums in
the last 12 years. Obviously it does not take 12 years to reveal names & calculations of 70 dasas hence this
presumption by us.
K
alpalataa was originally written by Shri Somnathacharya (for westerners – the word Shri in
the beginning of a male name is a salutation) in prose form. Shri Somnathacharya was the son
of Shri Krishnamishra – the author of yet another monumental work – Jyotish Phalaratnamala
which is considered as a ‘Shastra in Itself’ and is not a mere book. Yours truly tried to locate
the correct meaning of Kalpalataa, but received indirect interpretations. Kalp [MüsmÉ] literally means time,
a time equivalent to 4320,000,000 man years – for this is One day in the life time of Brahma – the creator
of this universe as per Hindu mythology. Kalpadruma [MüsmÉSìÓqÉ] happens to be a tree in Lord Indra’s
paradise – a mystical tree. Yours truly assumes Kalpalataa [MüsmÉsÉiÉÉ] to be a wine in the heavens or
paradise. Our author Shri Somanatha realized the depth and richness of Sage Jaimini’s Sutra’s. Since
this is a mystical wine and in a heavenly space (infinity is the term), one is expected to come across a
variety of flowers or rather bouquet of flowers in the form of teachings and knowledge as one climbs this
wine. Sounds interesting? Welcome dear friends to a journey where a student will come across hitherto
unknown knowledge and a variety of techniques un-revealed so far.
May God bless all those who uphold the true tradition of the Sages.
Preface
As written in Venkatacharya’s translation of Kalpalatta
´ÉÏqÉiÉå sɤqÉÏ WûrÉaÉëÏuÉÉrÉ lÉqÉÈ
Shrimate Laxmi Hayagrivaye Namah
Salutations to Mother Laxmi the giver and sustainer of knowledge and to the 24 incarnations
of Lord Vishnu (Hayagriva happens to be one of these 24 incarnations).
To Sage Jaimini, knower of all knowledge, Greetings
Sir,
Kalpalataa is one of the best treatises so far. This was handed down to me with the blessings
and goodwill of scientist and astrologer Shree Mathur Krishnamurty Shatri Ji who resides in
Rajamahendravaram.
The original author of Kalpalataa is Shri Somnathacharya. Where Somnath Ji stayed is
difficult for me to say; only historians can reveal this secret?
According to Shri Somnathacharya Ji, Kalpalataa happens to be an interpretation of
Jaimini Stotras (sutra/verses). Maharshi Jaimini is considered as one of the greatest Sages
who revealed Astrology or the technique of foretelling the future. His method is different
from other lineages. There are other interpretations of Sage Jaimini’s sutra’s, but Kalpalataa
happens to be exhaustive and the best so far.
Kalpalataa is an independent treatise and it has four chapters, each chapter has four
divisions. The one in my possession has three parts of the fourth chapter missing. Nobody
knows where these remaining parts lay hidden?
As providence would have it, am entrusted with the divine task of translating this treatise to
Hindi. I am grateful for the favor and duty entrusted to me.
Am indebted and thankful to all mentors and guides who have blessed me to undertake this
task.
In Gratitude
Koyil Kanddaade Ananna Kumar Venkatacharya
Note For Readers:
Where ever it is observed that English translation may not convey the entire meaning, notes
by SA Translators will appear as reference notes.
´ÉÏqÉiÉå sɤqÉÏ WûrÉaÉëÏuÉÉrÉ lÉqÉÈ
Shrimate Laxmi Hayagrivaye Namah
zsÉÉåMü
sɤqÉÏ qÉWûÏ xÉåurÉqÉÉlÉÇ µÉåiÉqÉhÉQûsÉ uÉÉÍxÉlÉÇ |
WûrÉaÉëÏuÉ qÉWÇû uÉlSå xuÉå¹ MüÉrÉÉïjÉï ÍxÉ®rÉå ||
First Bouquet
ere our author has raised the status of Maharshi Jaimini or Sage Jaimini to that of
God, and he says that in the first four chapters Sage Jaimini reveals the secrets of
time and space. Since this is a mortal world and every event happens at a particular
time, it is important to have the knowledge of time, to not only know the event, but to
predict when and where such an event may take place. Sage Jaimini does so by revealing the
mathematics or formulae to predict the event. Thereafter Sage Jaimini reveals the
methodology how to interpret the results and divine the fruits or predict the event. Events
such as lifespan of a living organism, life after death, karaka or planetary significators for
houses and events, ascendants, drekannas, navamsa are described by Sage Jaimini.
H
What will mankind gain by revelation of such knowledge? The author says people
gain knowledge of time and space, and they realize that their existence is limited or no one
on this mortal plane is immortal. They will die one day!! This creates fear in the
minds of people. Since it is difficult to know what may happen after death when deeds committed
during lifetime are judged, people take a hint and restrict or change their lifestyles to live a life of selfrighteousness and piety. Once people turn to religion for guidance, there is an overall purity of the soul
and mind. When mind becomes pure, automatically people gain knowledge of the universe or the why’s
and how’s of this creation. Having gained such knowledge people may gain Salvation or Moksha.
Hence, Sages considered this knowledge as part and parcel of Vedas or one of the limbs of
Vedas (Vedang). Once this treatise gained the importance of being one of the limbs of
Vedas, it automatically gained importance and people saw the need to know or gain
knowledge of such treatises. It is said in Mahabharata that one who gains the knowledge of
all the limbs of the Vedas, becomes the all knower or the sum total knowledge that needs to
be gained. Hence this treatise is deemed important!!
In the first chapter topics on techniques, karaka (significators), pad (arudha in
common language), Rajyoga (combination of planets promising prosperity or kingly status)
are mentioned. In the second chapter topics on ascendant, karaka, longevity and their dasa
(see notes below) periods and dasa calculations are mentioned. Third chapter has topics or
rather descriptive analysis of Drekanna division. This is because knowledge about
ascendant, karaka etc. etc., is considered as Bahirrang Shastra or subjects which describe the
Outer Manifestation Of A Native. Studying the Drekanna one gets to know what kind of efforts
a native will put in, thus this involves studying the Innermost Efforts or rather the expressed fruits for
a native. Hence the study of Drekanna is also known as Antarrang Shastra. Of these
Antarrang Shastra is of prime importance. Others have laid importance of the study of Amsas,
so why is study of Drekanna given importance? This is because Daivagya’s like Varaha
Mihira too gave importance to Drekanna, hence it is importance for a student of astrology to
study Drekanna. Drekanna is nothing but a house in a chart divided into three parts
equaling ten degrees. Varaha Mihira gave the method to derive Drekanna divisions but did
not give methods to judge these divisions.
Kalpalataa mentions three different interchangeable (Parivrutti) methods to arrive at
Drekanna chart. These methods are Savya (direct), Apsavya (reverse order). For example,
by Savya method house divisions for Aries (odd signs) are counted beginning with Aries
and then in the direct order. For Taurus (even signs) and in the Apsavya method, divisions
will begin from Pisces. Thus using three different interchangeable methods a student can
arrive at 12 signs X 3 divisions – that is 36 drekanna’s.
N
ow Amsa divisions are described, unlike other books, Kalpalataa mentions a
different method to arrive at these Amsas.
Navamsa Divisions
For Aries, Leo and Sagittarius (trikona rasis or trines), navamsa divisions will be counted by
the Savya or direct method beginning with Aries. For Taurus, Virgo and Capricorn,
navamsa divisions will be counted in the Apsavya or reverse order beginning with Virgo.
For Gemini, Libra and Aquarius, navamsa divisions begin in the Savya or direct method
beginning with Libra. For Cancer, Scorpio and Pisces, navamsa’s will be counted in the
Apsavya or reverse order beginning with Pisces.
Now Dwadasamsa divisions are described. Like all other books on this subject, Kalpalataa
too mentions dwadasamsa divisions in the Savya or direct method to arrive at 12 divisions
for each signs.
Hora Division
Now Hora division is described. Hora finds mention in Brihajjatak as well as other well
known books, but the method described in Kalpalataa is different.
First Method: For both Bhava and Rasi, first half division (Hora) begins with the same rasi,
second half division belongs to the Labhapati. According to Varaha Mihira there are a total of
five different methods to construct a hora chart.
Second Method: This type of Hora division is best for judging Nashta Jataka and Longevity.
Here the first half division in Aries belongs to Aries, and the second half belongs to Taurus.
First half of Taurus belongs to Gemini and the second half belongs to Cancer. Likewise hora
divisions of other signs can be calculated. This type of Hora division is helpful for judging
Rajyoga and longevity calculations also.
Third Method: In this method the first half belongs to the same rasi, and the second half
belongs to the sign where 8th lord from the rasi (under consideration) is placed2 !! Some use
this hora for judging longevity only. There is yet another variation to the above method;
some people take the sign where lagna lord is situated, calculate the Ashrum Rasi [AwÉ×qÉ UÉÍzÉ]
from this point, and take this as lagna in hora chart3. This version they say is helpful in judging
life after death for a native. Thus, these five variants of Hora technique need to be analyzed
and their results divined by learned daivagyas accordingly.
Ghati Lagna
Now Ghati Lagna is being described, some say the calculation should begin with the
ascendant in the natal chart, but Kalpalataa mentions this differently. Find out which out of
the two – ascendant or the 7th sign is stronger, if the native is male calculate Ghati Lagna in
the direct fashion, if the native is female consider reverse order.4 This is the main difference
to be found in Kalpalataa. This book mentions various karakas, in the order mainly Atman
Karka, Svakaraka, Dasha karaka, Bhava karaka. Of these five5 are most important.
1) Atman Karka is one which covers most distance in a sign and finds mention in other
shastra’s too.
2) Swakaraka is the lord of the ascendant, which will be described in the coming
chapters.
3) Planet whose dasa period is prevailing at the instant becomes the Dasa karaka and this
too will be described further.
2
SA Translators: For example we are calculating second hora division for Taurus – the 8th sign from Taurus is
Sagittarius, find out where Jupiter is located in the chart, and again if for example Jupiter is in the sign of Cancer,
then the second hora of Taurus will belong to Cancer
3 SA Translators: Please note that no such word as Ashrum exists in Hindi dictionaries, so it is left to the reader to try
and find out what this really means – please do share your research with us
4 SA Translators: Please note that no distinction between male female charts is being done in Jaimini softwares and
net forums on calculation of Ghati Lagna, this is a remarkable feature found in Kalpalatta.
5 SA Translators: There is discrepancy in the original text - only four are mentioned - the line starts on image file 10
and continued on image file 11 speaks of ONLY four karakas, while the next sentence mentions them as a total of
five!! So, in totality one of the karaka's is not mentioned!!
4) Bhava karaka are of permanent and variable type. Bhava karaka can be of all the
houses in a horoscope. These are also described in Krishniya shastra (another treatise).
People who follow Jainism6, they do not differentiate between swakaraka and atman karaka.
They sometimes use other karakas too. Considering this variation, swakaraka is of utmost
importance. Karakas have an important role to play as far as fruits or results are concerned, hence it
is important to know which planet gets signification of which karaka. It is equally important for a
student to listen to his mentor carefully, without his guidance it is difficult to divine
properly. It is also important to know which lineage is followed by a mentor, above karakas and their
meanings will be different for different lineages. If a student does not follow or know the religion
of his mentor, he will be ridiculed in public. Hence it is important for a student to pray and
follow his Guru or mentor. Next he must pray and worship Bhagwati Tripura Sundari. As a
third step, a student must attentively listen to the words of his mentor, and visualizing the
deity he must divine the results as they are mentioned in the shastras. If the results are not
based on methodology of shastras, contrary results and discrepancies may occur. Maharshi
Vyas has said that a Jyotisha and a practical person can easily become Brahmaghataka or the
destroyer of Brahm Vidya (Astrology is considered Brahm Vidya or divine knowledge).
Hence it is important that method be followed and both good and bad results be opined in a
clear and honest manner. Results should not be given as a written down text, it is forbidden by
shastras. If a daivagya gives a written prediction, it may not come true. Whatever method is
mentioned in the shastras, they will be followed in true letter and in spirit.
T
he first chapter has four sub divisions. The first division gives us definitions and
specific terms; second division gives us results to be opined about the swakaraka.
Third division gives us information about Pad or Arudha, and the last and the
fourth division gives us information about marital issues. Second chapter has description
about forty (40) different dasa systems, third chapter has description about drekanna and
Rajyoga thereof, longevity and sixteen different dasa systems to judge longevity and lastly
Stri Jataka or Female horoscopy. Fourth Chapter has description about circumstances of
death of a native, travel and then information about netherworlds (after death) using
fourteen different dasa systems.
A Daivagya is supposed to have in-depth knowledge about sutras and then all the
seventy7 dasa’s to divine results for a native. Having known all of the techniques mentioned
in sutras, results so divined will definitely come true. Misfortunes if indicated in a
horoscope, must be confirmed by two to three different methods and only then the message be
conveyed to the native. On the contrary even if ONE Raj Yoga is indicated in a chart, the
same MUST be conveyed immediately. Other indications in the chart maybe checked using
four or five different techniques and the results conveyed to the native. Likewise
misfortunes indicated by evil houses may be checked accordingly, but in this case only one
6
Publisher: Deviating from the sentence one must comment that Shri Madura Krishnamoorthy Shastri one of the
oldest scholars of Jaimini Astrology alive today has indicated to us that in olden periods Jain Muni’s of India had
concentrated a lot on Jaimini Astrology and even wrote commentaries on it. This is news since nothing has come out
from those quarters in available works in Jaimini to the astrological community.
7
Publisher: Kindly note the reference of the seventy dasas mentioned in Kalpalata, Venkatacharya from Andhra is
heard to have worked on these 70 dasas and written a book. We are still trying to procure this. We still have not read
full Kalpalatta as it is being translated but we remember conversation with Mr Shastri that there is a rare text by the
name of Moola Shastra by Kalidasa which mentions the calculation of these dasas. This was told to us by Madura
Shastriji and one will notice that net forums have never mentioned the word Moola Shastra work/manuscript ever. Mr
Shastriji has searched through 18 libraries all over India for this work and accepts failure in locating it. In previous
article of Mr Shastri published in SA in his article he has mentioned Moola Shastra reference via Kalpalatta.
or two techniques are enough. If Raj Yoga is indicated in a horoscope, find the appropriate
dasa when Raj Yoga will manifest, death maybe predicted during the last part of such a dasa. If
indications indicate death within such a Dasa period, using two to three different
techniques, death for the native may be conveyed for that particular period. It is the duty of
a Daivagya to test such techniques on sufficient horoscopes and gain proficiency in diving
results for a native. For natives born in or with Raj Yoga, results maybe conveyed to the
native in a pleasant manner.
Phalit Dasas
Now Phalit Dasa systems are described.
1) One finds mention about forty dasa systems in the second chapter, of these ONLY eleven
such dasa systems are indicated for natives born with Raj Yoga. A Daivagya must know these
dasa’s and techniques to convey results to a native.
2) For natives born with extraordinary destines, only five dasa systems are indicated.
3) There are several ordinary dasa’s, but for Raj Yoga only four dasa’s give results of Raj
Yoga. These four dasa’s are Yogardha Dasa (Raj Yoga causing planets), Labhadipati’s
Drekkana Dasa, Bhava Rahasya Dasa, Mandooka Pulit Dasa. For a native born with Raj
Yoga, even if one dasa system indicates period where kingly status may be conferred on
the native, it must be conveyed appropriately.
4) Ordinary dasa’s are Nakshatrabhed Dasa, Nakshatraja Dasa, Nisargdasa, Chardasa,
Charparyaya Dasa, Sthirparyaya Dasa, and Gochar (transit planetary) Dasa. In the
absence of any good Yoga’s in a horoscope, these ordinary dasa’s maybe used to divine
results for a native.
5) For longevity predictions all natives are covered by four dasa’s, mainly Brahma Dasa,
Varnada Dasa, Chardasa and lastly Charparyaya Dasa. Other dasa’s can be used
wherever applicable.
6) If Brahma amongst planets cannot be easily identified, taking the rasi of the native, a
Daivagya may calculate imaginary Brahma and dasa’s maybe calculated to divine results
for the native.
Varnada
Varnada Lagna maybe calculated in the following manner – Add or subtract (the words used
in original devnagri script are Milaker aur Vibhakta kerna) the longitudes of Hora lagna and
Ascendant (Udaya Lagna), find the weakest trikona from this spot and calculate dasa
accordingly. Hence four different Varnada Lagna’s and dasa’s maybe calculated. A Daivagya
must use his sense of judgment to find which of these four calculations agree with each other
and divine death for the native. Whenever death inflicting period is known, a Daivagya may
use Kaksha Vriddhi and Kaksha Hrasa to adjust death inflicting dasa and then divine death
for a native.
In the chapter on Drekanna, several methods of longevity are described, but a
Daivagya may use his skills to judge longevity to arrive at conclusions. He MUST then use
Ghatika Lagna and calculate Ghatika’s and then calculate dasa’s and divine death or travel towards
the ending portion of such a dasa.
Aspects
N
ow salient features of drishti or aspects are being mentioned. Aspect of a weak
moon (kshina chander) can modify a good yoga into a weak or evil yoga. During a
death inflicting dasa, if periods belonging to such weak planets exist, it will surely
bring death for the native. Without the involvement of a weak moon if auspicious
period is predicted during such a dasa, inauspicious results will come to pass. By a different
school of thought, such results are also predicted for Rahu, but by Kalpalataa both Rahu and
Mars can give inauspicious results. If these planets are supposed to give auspicious fruits, a
Daivagya is supposed to study planetary strengths and divine results accordingly.
Yogada

If Mars is a yogadata (yoga causing planet or yogakaraka) or if an exalted Mars is the
cause of Raj Yoga, such combinations maybe divined accordingly.

Usually Mars, Saturn and Rahu are the cause of death for a native. However if these
planets are the cause of Raj Yoga for a native, careful study is needed.

If Sun is yogada, the native will achieve kingly status. If such a Sun (yogada) is
aspected by a full moon (opposition), such a native will definitely achieve kingly status in a
land surrounded by water or near water.

If Mercury becomes yogada, the native will achieve fame because of others (friends,
relatives).

If Jupiter becomes yogada, the native will definitely be a learned person or an advisor.

If Venus becomes a yogada in a horoscope, such a native will either be interested in
the arts or seeking company through opposite sex.

If Saturn is a yogada, the native will achieve status at a small place or be a keeper of
the forests or live in a forest.

If Rahu becomes a yogada, the native will obey a king or he will be a tale bearer, a
wicked person, a backbiter, a backstabber or a sycophant.

If Ketu becomes a yogada, the native will be a follower of Lord Shiva or a keeper of
such a temple. In likewise manner, results maybe divined for a native studying all aspects in
a chart.

If multiple planets become yogada in a chart, study the natural strengths of planets
and divine accordingly. Without studying strengths, it will be a futile exercise to announce
results arbitrarily. A native can become a King amongst Kings, if auspicious planets combine
to give yoga.

If Yogkaraka8 planet is aspected by one planet, the native will be King amongst Kings,
if two or more planets aspect a yogada planet, results will come to pass or be nullified.
8 Translator: Suddenly this is where yogakaraka word creeps up while discussing yogada theory
Special Combination

If a yoga karaka planet receives aspect by Rahu, the native will become a poor
Brahmin or a pauper. If such a combination (yoga karaka aspected by Rahu) happens to be in a
horoscope belonging to a barbarian, a man of low birth, an outcaste or a wicked person, such a
native will be a King amongst his clan9.

If Saturn aspects such a combination (mentioned in above sentence), the native
(outcaste) will be rule a small territory, if such a combination happens to be in a chart
belonging to a Brahmin, such a Brahmin (in older days Brahmins were considered an upper
caste or hierarchy in Hindu culture) will become one who sells betel leaves for a living or
offers betel nuts and leaves for a living.

If such a combination receives drishti (aspect) of Mars, the native will become a
commander of armies; in a Brahmin chart the same combination makes the Brahmin a
devotee of fire.10

If Jupiter aspects, the native will be a King who follows and upholds religion and be
learned person. If Venus aspects, the native will have many horses around his place of
residence (in modern times this may be applicable to conveyances).

If Chander (Moon), Rahu and Saturn aspect a yogada planet, the native will die of a
snakebite. Such results maybe carefully divined while considering exaltation and debilitation
of planets.

If a chart does not have a single Yogakarka planet, the native will live an ordinary life.

Some school of thought believe that if yoga karaka planet is in combination with an
arudha, it is a yoga by itself, but by Kalpalataa it is not so11. The reason is, in Kalpalataa
understanding of Arudha is included along with Lagna. From Lagna or ascendant one may
judge a native’s lineage, father, characteristics (guna) and his physical form. Only then a
daivagya divines or studies other matters from a horoscope.
Caste

A native’s caste maybe judged from swakaraka, if labha sthana (11 th house) from such
a swakaraka has Jupiter in it or in conjunction with it, the native will have characteristics of
a Brahmin. Krushniya shastra mentions a lot about such a labhadhipati (11th Lord) and one
gets to know much about a native’s caste.

If swakaraka or the 11th Lord from swakaraka receives conjunction with Rahu, the
native will be a chandal or a person performing funeral rites in a crematorium.
9
SA Publisher: We had referred to this shloka in one of our commentaries in this issue, this is a very very important
verse showing how a same combination can give 2 different and opposite results in different men of different castes,
such kind of verse is rarest of rare and has not been seen before in our limited studies. On this aspect more will be
written later by us as space restricts.
10
Translator: Think here ends the rules for special combination, not sure
11
Translators: This sentence is in
direct contradiction to the last stanza’s where arudhas are mentioned and at the
same time Venkatacharya at places, within a sentence uses the word yogada and also in the same sentence
yogakaraka, though both are different classically speaking.

If Saturn and Rahu are both involved, the native will be a malaich or a person of lowly
birth.

If Mars is conjoined in such a manner, the native will belong to forbidden caste.

If Venus is so conjoined, the native will achieve Kingly status.

If an exalted Saturn is so conjoined, the native is a shudra (low caste).

If Saturn is debilitated the native belongs to Shankar (mixed lineage/parentage or
hybrid) caste.

If Mercury exclusively is involved, the native belongs to Vaishya or trading caste.

If multiple planets exist in the 11th from swakaraka or aspect this sign, the strongest
amongst such planets will define the caste of the native.
Dasa Years Specifics
While calculating the dasa years for planets one needs to consider Kakshahrasa and
Kakshavriddhi to adjust dasa systems like say for example Sun gets 3 years, Kshina or weak
Moon gets 1 year, Strong Moon gains 6 years, exalted Jupiter gains 12, debilitated Jupiter gets
6, mercury gets 3, Venus gets 6, exalted Venus gains again 6, rahu gets 1, and ketu and Sun
gets 3. Depending on strength of Saturn it gets 5 or 6 or maybe 7 years. Mars gets 2 or 3. For
Longevity or yoga Mercury, strong Moon, Venus, Mars and Jupiter get 1, 2, 3, 4 additional
years respectively as vriddhi. As for Saturn, Mars and Rahu, these get 1, 2, 3, and 4 years of
vriddhi. Ketu simply gets 1.5 additional years. Some schools of thought do not apply such vriddhi
in case of Sun. If Rahu is in conjunction with auspicious planets, then add another 1.5 years
vriddhi for that particular planet. For inauspicious planets in the like manner, 1.5 years needs
to be deducted. Exaltation and debilitation of planets should always be considered. When
more than one auspicious planets combine, then Kakshavriddhi and Kakshahrasa rules are
not applicable, since this is like a congregation. While considering fractional aspects, a
planets exaltation and debilitation needs to be considered. In the like manner Vriddhi and
Hrasa needs to be considered in fractional proportions.
Auspicious Inauspicious Planets

If auspiciousness or inauspiciousness of planets needs to be addressed, first calculate
their strengths.

Amongst auspicious planets strong Moon, Venus and Jupiter come ahead of all others.
Amongst inauspicious planets Mars, Saturn and Rahu are leaders.

In this case Sun and Ketu are considered as Shubh or auspicious planets.

If Mercury joins them, it is considered strong.

Likewise Jupiter is strong in the first12 and Moon is considered strong in Venusian
signs.
12
SA Translators: What does Jupiter strong in the first mean? Image file no 14 second line - the author himself does not
clarify, so I have left the translation as it is. Hint - maybe he is referring to Aries or Martian signs??
When considering results it is important to consider planetary positions and signs in a chart.

If planets are in the ascendant, they are considered strong, likewise if planets exist in
trikona (trines) or 5, 9 positions, they are strong too, because they give fruits or results
during their time.

If auspicious planets are in Kendra (angles - 1, 4, 7, 10 houses), they are less stronger
than planets in ascendant. In Kalpalataa both auspicious and inauspicious planets get equal
strength (while calculating their strength).
Exaltation and debilitation of planets need to be understood as mentioned in Brihatjataka
(another treatise) and other treatises.

Some exceptions are mentioned here – Mars when conjoined with Sun in a
sign/house, Sun is considered exalted.

When Sun conjoins Venus, it is considered as debilitated.

Moon is considered exalted if Venus conjoins with Moon.

Mars13 is exalted if it conjoins Saturn.

If Moon joins such a combination14, it is considered as debilitated.

Mercury is considered as debilitated if it conjoins Jupiter.

Mercury is exalted if it conjoins Rahu, but it will be wise if exaltation and debilitation
of Mercury is calculated based on other treatises.15

So, Mercury becomes gentle or auspicious if it is not conjoined with any other planet.
Same rule maybe applied to Jupiter, Venus and other planets. Exaltation and debilitation is
particularly helpful when calculating quantum of Kingly status (Raj Yoga) or Longevity
(Aayu). The sutras (verses) also take exaltation and debilitation of planets into
consideration in judging whether the chart belongs to other species except humans (Viyoni)
or animal births (Pashuyoni).
Some Secrets
We will now be looking into the secrets revealed by the Sutras.

If Moon is in the Chatushpada (four legged sign) drekkana (D3 division) and in the
Chatushpada Navamsha (four legged navamsa of 9th divisional chart), a four legged creature
is said to be born. If a favorable yoga exists, during its time the person may become an able
king or a leader (apparently here the reference is for a person born with more than one pair
of legs).
13
Publisher: Mars with Saturn in some charts we have seen it give results of exaltation
14 Which combination is not clear
15 Publisher: author is definitely speaking about exaltation of mercury, but he does not mention names of other
treatises or methods of calculating mercury's exaltation

If this combination receives aspect of Ketu, the person will be a leader amongst beasts
or those involved in animal husbandry or cattle herdsmen.

If instead of Ketu, Rahu aspects such a Moon, cattle/herdsmen are destroyed.

If Moon is weak and receives aspect of Mars, cattle maybe stolen or kidnapped by
enemies.

In the same case if Moon is strong and receives the aspect of inauspicious Mercury
cattle is drowned in a watery place. These results are based on Krishniya Shastra and the
example given relates to Moon in Chatushpada lagna or ascendant. In horary charts these rules
can be easily adopted.

If the ascendant in drekanna is in a Chatushpada sign and receives aspect of Saturn
and Mercury, the chart belongs to Viyoni or any other creature except humans.

If the 11th sign from ascendant in drekanna receives the aspect of a weak moon, again
Viyoni birth or non-human birth can be predicted. By another school of thought the rule is
about drekanna ascendant and not applicable from Navamsa lagna.

There are different types of Navamsa and Drekanna, but Drekanna finds more weight
and importance in this shastra. Some school of thought consider Hora Lagna and Ghati lagna as
more important, some use Bhava Lagna.

But in Kalpalataa a different method where a sign where Karaka is located is
considered as the Lagna or as ascendant and then other house and planets are used to divine
results for a native. Results divined with whatever is being described or the techniques being
discussed must be conveyed to a native secretly.
Jaimini Sutras have key sutras like for example, “Atha Iti” – this happens to be the key sutra
and finds mention in first, second, third and the fourth chapter. These are the “keys” to
unlock other sutras. Sutra’s described in the first chapter; first stanza will be used elsewhere
too. A thorough study of Bhava must be done with the help of earlier shastra (here the
reference to a particular shastra is not clear).

In Kalpalataa the following is considered – fifth bhava (house) from the ascendant is
taken as the “Pita” or father, ninth16 bhava is taken as the “Putra” or the progeny. The rest
are calculated accordingly.

In female horoscope seventh bhava from ascendant is taken as the “Soubhagya
Sthana” or the longevity of married life, eight bhava is then taken as the “Pati” bhava or the
spouse.

The twelfth bhava is given different significance from each of Ascendant, Karaka,
Drekanna and Navamsa.

In a Drekanna chart the sign where lord of the ascendant (from the natal or rasi chart)
occupies is known as the Drekanna lagna or ascendant. Similar rule is applicable to
“Dhanadhish” or the lord of the second bhava. Take the lord of the second bhava, find its
16
Publisher: If we remember well it was only in the Late S K Krar commentary that he has mentioned 9H for children,
nowhere else one finds it. Note the new concept of 5H for father.
location in the drekanna chart, the sign so occupied with be known as the “Dhana
bhava” or the house of finances in Drekanna chart. Similar rule applies to other bhava’s.
Arudhas
Now the author is describing Arudhas. Arudha has the same significance as the
house/planet for which it is calculated. Like a natal chart, planetary positions and results
must be calculated and judged from Arudhas. A daivagya must take into consideration
various bhava’s and then divine results using Arudhas and dasa systems included. Some
important rules of using Arudha are now described.

If Arudha Lagna (arudha of the first house) is in a male sign (signs have gender mainly male,
feminine and neutral) the calculation is in a forward order17.

If Arudha lagna is in a feminine sign the calculation is in the reverse order. First identify the
ascendant, locate its position in the navamsa chart, then calculate the arudha, similarly calculate
arudha for other houses. A daivagya must then judge other Arudhas so obtained with respect
to Arudha Lagna.

For example, if Moon and Venus is in the second from Arudha Lagna, the native will
be very rich.

If the fourth house from Arudha Lagna is a “Chara Rasi” or a movable sign, results are not
favorable for the fourth house.

If the fourth from Arudha Lagna belongs to a fixed sign, results are of medium nature,
but if the fourth sign belongs to a dual sign “Dviswabhav rasi” results are obtained in full.

Even if the horoscope does not indicate any good yoga’s, the native will receive fruits as judged
from the arudha.

If planets in arudha are not exalted, but instead inauspicious or evil planets have
aspect on such arudha, the native will be a pauper.

If an exalted planet or an auspicious planet is located at an arudha or the arudha
receives aspects from exalted planets or auspicious planets, the native may have Raj Yoga.

A similar rule must be applied to the ascendant too. Always look at the fourth and fifth
houses from ascendant or its arudha, if these house are not conducive (has evil planets or receives
aspect from evil planets), even Raj Yoga otherwise observed may be nullified or of lesser
value.
Acharya Ji did not wish to write a voluminous treatise; likewise father did not mention marginal issues.
With the blessings of my Guru Ji, I (here “I” refers to the original writer of Kalpalataa and not
Venkatacharya or Translators) have collected information from various other treatises and mentioned
them here for reference to students and experts alike.
End of First Bouquet!!
17Publisher: In this editorial we had mentioned 5 types of arudha calculation in vogue in different parts of India as per
our limited knowledge and in one type there are two opinions thereby adding the numbers.
Kalpalatta
(Devanigiri script)
अथ सोमनाथाचार्यकृत कल्पलथाभिधान ज ैभमभन सूत्रिाष्य प्रारंिः
atha somanāthācāryakṛta kalpalathābhidhāna jaimini sūtrabhāṣya prāraṁbhaḥ
अथ िगवानाचर्यः कालपभरज्ञानाथं गभित शास्त्रं सूत्राध्यार् चतष्टु र्ं भनरूप्य तद्वारा सवेषां जन्तूनामभप
ु ायन परलोकज्ञानाथां च कारक लग्न द्रेक्कि नवांशाभिभिः
फळपभरज्ञानाथं प्रिरंु जनाथं च आर्ज्ञ
उपिेशाध्यार् चतष्टु र्ं प्रकतीकभतय।
अत्र तावत ् भकं तावत ् शास्त्रस्यंभत प्रर्ोजनोकौ सत्ां काल पभरज्ञाने सभत अभि परलोक इभत भचन्ता
संपद्यते। भचन्तर्ा िर्ावभष्ट। िर्ेन कमयभनष्टा। तद्वारा भचत्तशभु ि। भचत्तशभु िद्वारा ब्रह्मज्ञानं। ब्रम्हज्ञानेन
मोक्षवाभतः।
तस्मािस्य
शास्त्रस्य
वेिाङ्गत्वं।
वेिाङ्गत्वात्वािावश्र्मध्येतव्यम।्
तथाच
िारते
वेिवेिाङ्गत्वज्ञः परं ब्रम्हाभधगच्चभत। ब्रम्हवेििप ् र्ज्ञः इभत ब्रम्हभविोभवदः॥ इभत वेिाङ्गस्य श्रेष्टतर्ा
भनरूभपत्वात।्
atha bhagavānācaryaḥ kālaparijñānārthaṁ gaṇita śāstraṁ sūtrādhyāya catuṣṭayaṁ nirūpya
tadvārā sarveṣāṁ jantūnāmapi phaḻaparijñānārthaṁ prabhuraṁjanārthaṁ ca āyurjñāna
paralokajñānārthāṁ ca kāraka lagna drekkaṇa navāṁśādibhiḥ upadeśādhyāya catuṣṭayaṁ
prakatīkarti|
atra tāvat kiṁ tāvat śāstrasyaṁti prayojanokau satyāṁ kāla parijñāne sati asti paraloka iti cintā
saṁpadyate| cintayā bhayāvaṣṭi | bhayena karmaniṣṭā | tadvārā cittaśuddhi | cittaśuddhidvārā
brahmajñānaṁ | bramhajñānena mokṣavāptiḥ| tasmādasya śāstrasya vedāṅgatvaṁ|
vedāṅgatvātvādāvaśyamadhyetavyam
|
tathāca
bhārate
vedavedāṅgatvajñaḥ
paraṁbramhādhigaccati | bramhavedastap yajñaḥ iti bramhavidoviduḥ || iti vedāṅgasya
śreṣṭatayā nirūpitvāt |
अभस्मन ्शास्त्रे प्रथमाध्यार्े संज्ञा कारक पि राजर्ोगा भनरूप्यते। भद्वतीर्ध्यार्े त ु लग्न कारक आर्िु ायर्
िशा भवशेषा। तृतीर्ाध्यार्े त ु लग्न कारक प्रवृत्त शास्त्रस्य बभिरंगत्वात द्रेक्कि शास्त्रस्य अन्तङ्गयत्वात ्
अन्तङ्गय बभिरङ्गर्ोः अन्तरङ्गो बमीर्ाभनभत न्यार्ेन अन्तरङ्गशास्त्रस्य दृगािरीत् ैव फलाभधकभमभत न्यार्ेन
दृगािाध्यार्ः प्रवृत्तः। नन ु दृगािांशकापेक्षर्ा अंशक भवधार्क शास्त्रस्य बलवत्वाभिभत चेन्न।
अंशकापेक्षर्ा दृगािस्याप्यन्तरंगत्वात। दृगािस्यत ु त्रेधा भविागः। तथाच लग्नभत्रिागो द्रेक्कि इभत
न्यार्ेन बृित्जातकाभिष ु प्रभसध्िस्य द्रेक्कािस्य अभनरूभपत्वात।् अभस्मन ् शास्त्रे पभरवृभत्त त्रर्भसध्ि एव
द्रेक्काि पभरवृत्तौभवशेषः। मेषस्य त ु मेषाभि। वृषस्य त ु मीनाभि एवमन्यत्रार्ूह्य।ं अंशक भविागि ु
ु
पूवोक्तशास्त्ररीत्ेभत न। मेषस्य मेषाभि। वृषस्य त ु कन्याभि। भमथनस्य
त ु तमु ाभि। कभकि नो मीनाभि एवं
द्वािशांश भविागि ु क्रमेन ैव। एवमंशक पभरज्ञानं कृ त्वा िोराभवयचारिीर्ा। िोरालग्नभवशेषि।ु िोरात ु
पंचधा। बृिज्जातका प्रभसध्िा। िोरात ु काचन। तस्यामर्ं भवशेषः। िावस्य पूवाय लािाभिपतेः भद्वतीर्ात ु
्
ु ।
नष्टजातक प्रश्नाभिष्वगन्तव्या। अभस्मन शास्त्रे
मेषलग्नस्यत ु प्रथम िोरा मेष।े भद्वतीर्ा वृषिे। वृस्य भमथने
ु
एवमन्यत्राप्यूह्यम।् इर्ं त ु राजर्ोगार्िु ायर्भवधार् उपकरोभत। पनरभप
काचन िोरा। साच
अष्टमाभधपभित राभशरेव। नवीनाि ु विभन्त। िस्याः आर्िु ायर्भवधाभन उपर्ोगः। के भचत्त ु
लग्नाभधपभितात ् राशेरष्टममेव िोरालग्नं वियर्भन्त। साच परलोकभवषर्े। एवं िोराः पञ्चाभप भवज्ञार्
ु
ु धर्े म।् घभिका लग्नभनियर्ि ु लग्नाभितः क्रमेिवै भे त के भचत।् अभस्मन ् मतेत ु
तत्तदपर्ोगतर्ा
अनसं
ु
ु िभे तभवशेषः। कारककभनियर्ि ु
लग्नसतमर्ोः बलाबलं भवचार्य परुषश्चे
त ् क्रमेि स्त्रीचेत ् व्यत्क्रमे
बहुभवधा। तत्र कारक आत्मकारक स्वकारक िशाकारक िावकारकश्चेभत पञ्चधा। कारकोनाम
िागाभधकः। आत्मकारकि ु प्रभसध्िः। शास्त्रान्तरौरेवावगन्तव्यः। स्वकारकि ु भवलग्नाभधपः।
ु रत्रभववृिमु ः।
तद्बलाबलप्रकारंत ु उत्तरत्रवक्ष्यते। िशाकारकि ु र्स्यां िशार्ां र्े वक्ष्यन्ते त एव। ताप्यत्त
िाव कारकि ु भनत्ाभनत्त्वेन पभरगभिताः। भपत्राभि िावानां कारकाः च। तेच कृ ष्णीर्े स्पष्टम।् ज ैनाि ु
ु भन्तच।
कारकािां मध्ये आत्मकारक स्वकारकार्ेव बहुशा वियर्भन्त। इतरानभप र्थोपर्ोगं उपर्ज
अभस्मन ् मतेत ु स्वकारक एव। एतेशामभधकारं बहुफलप्रिशः। कारकानभप भवचार्य अभस्मन ् शास्त्रे
ु ख
ु ािेव
फलपर्ायलोचनार्ाः भसध्ित्वात।् अस्यशास्त्रस्य फलबलाभनवक्तव्याभन। एतत्सवयमभप गरुम
जानीर्ात।्
ु
गरूव्यभतरे
केि
संप्रिार्ाभसभध्िः।
संप्रिार्ािावे
फलव्यभतकरः
फलव्यभतकरेि
ु
ु न्दरींमत्
ु
ु
पभरिासभनलर्त्वात।् शास्त्रस्याभप लाघवं िवभत अत एव गरूमाराध्य
भत्रपरस
पास्य
सिान्तराले
गरुु ं च िेवानांच ध्यात्वा शास्त्रोत्करीत्ा फलाभन विेत।् शास्त्रव्यभतक्रमे प्रत्वार्बाहुल्यं। तथाचोत्कं
व्यासेन ज्योभतषं व्यविारं च ब्रम्हघातकभमभत न्यार्ेन शास्त्ररीत् ैव फलाभन वत्कव्याभन। शिु मशिु वं ा
्
समक्षा एव विेत।् किाभचिभप भलभखत्वा न प्रिेर्म।् भलभखते सभत फलाभन न फलभन्त। अथाभस्मन शास्त्रे
प्रर्ोजन पारं परी व्याख्यार्ते।
asmin śāstre prathamādhyāye saṁjñā kāraka pada rājayogā nirūpyate | dvitīyadhyāye tu lagna
kāraka āyurdāya daśā viśeṣā | tṛtīyādhyāye tu lagna kāraka pravṛtta śāstrasya bahiraṁgatvāta
drekkaṇa śāstrasya antarṅgatvāt antarṅga bahiraṅgayoḥ antaraṅgo bamīyāniti nyāyena
antaraṅgaśāstrasya dṛgāṇarītyaiva phalādhikamiti nyāyena dṛgāṇādhyāyaḥ pravṛttaḥ | nanu
dṛgāṇāṁśakāpekṣayā aṁśaka vidhāyaka śāstrasya balavatvāditi cenna | aṁśakāpekṣayā
dṛgāṇasyāpyantaraṁgatvāta | dṛgāṇasyatu tredhā vibhāgaḥ | tathāca lagnatribhāgo drekkaṇa iti
nyāyena bṛhatjātakādiṣu prasidhdasya drekkāṇasya anirūpitvāt | asmin śāstre parivṛtti
trayasidhda eva drekkāṇa parivṛttauviśeṣaḥ | meṣasya tu meṣādi | vṛṣasya tu mīnādi
evamanyatrāuyūhyaṁ | aṁśaka vibhāgastu pūrvoktaśāstrarītyeti na | meṣasya meṣādi | vṛṣasya
tu kanyādi | mithunasya tu tumādi | karkino mīnādi evaṁ dvādaśāṁśa vibhāgastu kramenaiva |
evamaṁśaka parijñānaṁ kṛtvā horārvicāraṇīyā | horālagnaviśeṣastu | horātu paṁcadhā |
bṛhajjātakā prasidhdā | horātu kācana | tasyāmayaṁ viśeṣaḥ | bhāvasya pūrvā lābhādipateḥ
dvitīyātu naṣṭajātaka praśnādiṣvagantavyā | asmin śāstre meṣalagnasyatu prathama horā meṣe |
dvitīyā vṛṣabhe | vṛsya mithune | evamanyatrāpyūhyam| iyaṁ tu rājayogāyurdāyavidhāya
upakaroti | punarapi kācana horā | sāca aṣṭamādhipasthita rāśireva | navīnāstu vadanti| stasyāḥ
āyurdāyavidhāni upayogaḥ | kecittu lagnādhipasthitāt rāśeraṣṭamameva horālagnaṁ varṇayanti |
sāca paralokaviṣaye | evaṁ horāḥ pañcāpi vijñāya tattudupayogatayā anusaṁdheyam | ghaṭikā
lagnanirṇayastu lagnāditaḥ krameṇaiveti kecit | asmin matetu lagnasaptamayoḥ balābalaṁ
vicārya puruṣaścet krameṇa strīcet vyutkrameṇetiviśeṣaḥ | kārakakanirṇayastu bahuvidhā | tatra
kāraka ātmakāraka svakāraka daśākāraka bhāvakārakaśceti pañcadhā | kārakonāma bhāgādhikaḥ
| ātmakārakastu prasidhdaḥ | śāstrāntaraurevāvagantavyaḥ | svakārakastu vilagnādhipaḥ |
tadbalābalaprakāraṁtu uttaratravakṣyate | daśākārakastu yasyāṁ daśāyāṁ ye vakṣyante ta eva |
tāāpyuttaratravivṛṇumaḥ | bhāva kārakastu nityānityatvena parigaṇitāḥ | pitrādi bhāvānāṁ
kārakāḥ ca | teca kṛṣṇīye spaṣṭam | jaināstu kārakāṇāṁ madhye ātmakāraka svakārakāyeva
bahuśā varṇayanti | itarānapi yathopayogaṁ upayujantica| asmin matetu svakāraka eva|
eteśāmadhikāraṁ bahuphalapradaśaḥ| kārakānapi vicārya asmin śāstre phalaparyālocanāyāḥ
sidhdatvāt| asyaśāstrasya phalabalānivaktavyāni| etatsarvamapi gurumukhādeva jānīyāt|
gurūvyatirekeṇa saṁpradāyāsidhdiḥ| saṁpradāyābhāve phalavyatikaraḥ phalavyatikareṇa
parihāsanilayatvāt|
śāstrasyāpi
lāghavaṁ
bhavati
ata
eva
gurūmārādhya
tripurasundarīṁmatyupāsya sabhāntarāle guruṁca devānāṁca dhyātvā śāstrotkarītyā phalāni
vadet| śāstravyatikrame pratyavāyabāhulyaṁ| tathācotkaṁ vyāsena jyotiṣaṁ vyavahāraṁ ca
bramhaghātakamiti nyāyena śāstrarītyaiva phalāni vatkavyāni| śubhamaśubhaṁvā samakṣā eva
vadet| kadācidapi likhitvā na pradeyam| likhite sati phalāni na phalanti| athāsmin śāstre
prayojana pāraṁparī vyākhyāyate|
प्रधमाध्यार्े प्रथमपािस्य संज्ञाभनरूपिम।् भद्वतीर्पािस्य त ु स्वकारकाभधभष्टत फलभनरूपिम।्
तृतीर्पािस्य त ु पिाभधभष्टत फलभनरूपिम।् चतथु य पािस्य त ु कलत्राभधभष्टत फलाभनरूपिम।्
्
भद्वतीर्ाध्यार्े चत्वाभरं शत ् िशाभनरूपिम।् तृतीर्धअर्े
द्रेक्कि वैषभर्क राजर्ोगार्िु ायर्ान्तङ्गय
य ा
षोडशिशानर्न स्त्रीलक्षिाभन च। चतथु ायध्यार्े मृभतलक्षि नानािेशसंचार परमोकफलभवधार्क चतिु श
िशा नर्नम।् इभत ग्रन्थस्य फलप्रर्ोजनाभन चत्वारी सूत्राध्यार्ाभन अभप पर्ायलोच्य सतभतरभप
िशास्समामोक्य सवयमभप फलजातं विेत।् अवशादत्कान्याभप न मृषा िवभन्त। तथाच भद्वभत्रसंवाििले
प्रामाण्र्म।् शिु ानं शिु ानां त ु बलाभधक राजर्ोगिशा सद्भावे एकभस्मन्नभप राजर्ोगाद्भावस्य पलं
वत्कव्यम।्
तेषां
तु
अशिु ाभिकमभप
तद्विेव
एकभद्वसंवािे
वत्कव्यम।्
राजर्ोगोद्भावस्य
राजर्ोगिशावशाने एकिशासंवािेभप मृभतवायच्या। राजर्ोगिशामध्ये अशिु िशानां भद्वभत्रसंवािेभप
राजर्ोगिशावशानपर्यन्त ं न मृतीभत भनष्कषःय । प्रार्ेि पलाभनरज्ञामेव ब्रूर्ात।् किाभचिभप न मृषा
िवभत। एवं च बहुजातकाभन दृष्ट्वा शास्त्रं सवयमभप ज्ञात्वा मृदमधरु ाक्षरं राजर्ोगोद्भवानामेव भनकिे
वत्कव्यम।् अथ फलाभििशानां भनण्र्यर् उच्यते। भद्वतीर् सूत्राध्यार्ोक्त चत्वाभरं शत ् िशास ु
राजर्ोगोद्भवानामेव िशाभिियशाभिः फलाभन वत्कव्याभन। प्रिूिां पञ्च। इतराि ु साधारण्र्ेन। तत्राभप
य ािाभधपस्य द्रेक्काि िावरिस्य मण्डूकप्ल ुतर्ः।
राजर्ोगप्रिार्क िशाः चत्वार्ेव। ताश्चर्ोगाथल
तास्यमध्ये राजर्ोगोद्भवस्य एकाभप िशा फलाभन। भद्वसंवािे अवस्यं वक्तव्यम।् सधारििशाि ु नक्षत्रिेि
नक्षत्रजा िशाभनसगयचर चरपर्ायर् भिरपर्ायर् गोचर िशाभिः प्रिूिां र्ोगिीनानां च फलाभन वक्तव्याभन।
ताि ु र्थासंिववं
पर्ायलोचनीर्ाः।
आर्िु ायर्भवशेषते ु सवेषामभप
जन्तूनां
चतधु ाय।
ब्रम्ह
ु वियनीर्ाः। सवेष्वभप जातके ष ु ब्रम्हासद्भावे
वियिचरतत्पर्ायर्ःै प्रधान्येन इतराश्च िशाः तत्तिनगु िं
ु ि िशाः पभरकल्प्य विेत।् वियि पभरकल्पनमभप िोराभवलग्न
राभशवशात ् ब्रम्हिं पभरकल्प्य तिनसारे
ु भवर्क्त
ु दबयल भत्रकोि वशात ् पभरकल्प्य नीर्ा। एव चतभु ियः प्रकारैः पर्ायलोच्य संवाििलेनि
संर्क्त
ृ ां
मृभतं भनश्चर्ात वक्तव्यम।् तत्र र्थासंिवमार्भु ष भवज्ञाने कक्ष्या वृभध्ि ह्रासावभप तत्र पर्ायर्षे ु ज्ञात्वा
सम्यग्विेत।् अथ घभि लग्ननार्भु वयचार्यि ु द्रेक्किाध्यार्रीत्ा आर्भु ष भवज्ञाते एकाभस्मन्नेव िशावसाने
मृभत प्रवासाभिकं कथ्यते।
pradhamādhyāye prathamapādasya saṁjñānirūpaṇam| dvitīyapādasya tu svakārakādhiṣṭita
phalanirūpaṇam| tṛtīyapādasya tu padādhiṣṭita phalanirūpaṇam| caturtha pādasya tu
kalatrādhiṣṭita phalānirūpaṇam| dvitīyādhyāye catvāriṁśat daśānirūpaṇam| tṛtīyadhaye
drekkaṇa vaiṣayika rājayogāyurdāyāntarṅga ṣoḍaśadaśānayana strīlakṣaṇāni ca| caturthādhyāye
mṛtilakṣaṇa nānādeśasaṁcāra paramokaphalavidhāyaka caturdaśā daśā nayanam| iti granthasya
phalaprayojanāni catvārī sūtrādhyāyāni api paryālocya saptatirapi daśāssamāmokya sarvamapi
phalajātaṁ vadet| avaśādutkānyāpi na mṛṣā bhavanti| tathāca dvitrisaṁvādasthale prāmāṇyam|
śubhānaṁ śubhānāṁ tu balādhika rājayogadaśā sadbhāve ekasminnapi rājayogādbhāvasya
palaṁ vatkavyam| teṣāṁ tu aśubhādikamapi tadvadeva ekadvisaṁvāde vatkavyam|
rājayogodbhāvasya rājayogadaśāvaśāne ekadaśāsaṁvādepi mṛtirvācyā| rājayogadaśāmadhye
aśubhadaśānāṁ dvitrisaṁvādepi rājayogadaśāvaśānaparyantaṁ na mṛtīti niṣkarṣaḥ| prāyeṇa
palānirajñāmeva brūyāt| kadācidapi na mṛṣā bhavati| evaṁ ca bahujātakāni dṛṣṭvā śāstraṁ
sarvamapi jñātvā mṛdumadhurākṣaraṁ rājayogodbhavānāmeva nikaṭe vatkavyam| atha
phalādidaśānāṁ
nirṇyaya
ucyate|
dvitīya
sūtrādhyāyokta
catvāriṁśat
daśāsu
rājayogodbhavānāmeva daśābhirdaśābhiḥ phalāni vatkavyāni| prabhūṇāṁ pañca| itarāstu
sādhāraṇyena| tatrāpi rājayogapradāyaka daśāḥ catvāryeva| tāścayogārthalābhādhipasya
drekkāṇa bhāvarahasya maṇḍūkaplutayaḥ| tāsyamadhye rājayogodbhavasya ekāpi daśā phalāni|
dvisaṁvāde avasyaṁ vaktavyam| sadhāraṇadaśāstu nakṣatrabheda nakṣatrajā daśānisargacara
caraparyāya sthiraparyāya gocara daśābhiḥ prabhūṇāṁ yogahīnānāṁ ca phalāni vaktavyāni|
tāstu yathāsaṁbhavavaṁ paryālocanīyāḥ| āyurdāyaviśeṣetu sarveṣāmapi jantūnāṁ caturdhā|
bramha varṇadacaratatparyāyaiḥ pradhānyena itarāśca daśāḥ tattadanuguṇaṁ varṇanīyāḥ|
sarveṣvapi jātakeṣu bramhāsadbhāve rāśivaśāt bramhaṇaṁ parikalpya tadanusāreṇa daśāḥ
parikalpya vadet| varṇada parikalpanamapi horāvilagna saṁyukta viyukta durbala trikoṇa vaśāt
parikalpya nīyā| eva caturbhiḥ prakāraiḥ paryālocya saṁvādasthalenṛṇāṁ mṛtiṁ niścayāta
vaktavyam| tatra yathāsaṁbhavamāyuṣi vijñāne kakṣyā vṛdhdi hrāsāvapi tatra paryāyeṣu jñātvā
samyagvadet| atha ghaṭi lagnanāyurvicāryastu drekkaṇādhyāyarītyā āyuṣi vijñāte ekāsminneva
daśāvasāne mṛti pravāsādikaṁ kathyate|
अथ दृभष्ट भवशेषः। क्षीिेन्दु दृष्टे शिु मभप अशिु म ् िवभत। एतत भकं भचिशिु समर्े मृभतरेव। तथाच
पर्यवभसतोर्मथ यः शिु ाशिु ाभन सवयिा चन्द्रास्रर्ं भवना बलवन्नफलं भत। अथ राहुरभप तद्विेवभे त ज ैनानां
मतम।्
अभस्मन्मतेत ु अशिु संबन्धो
राहुकुजार्ेव
प्रर्ोजकौ।
ु ग्रिवशात ्
शिु संबन्धेत ु संर्क्त
बलाबलांभनरूपिीर्म।् अथ कुजर्ोगः राजर्ोगभवशेष।े उच्च कुजदृभष्टरभप क्वभचत ् फलभत। सवयथा शभन
कुज फिीन्द्राः मरि एव उपकुवयभन्त। राजर्ोगभवषर्े ग्रिािां तारतम्यं उिाभह्रर्ते। र्ोगप्रिो रभवश्चेत ्
राजा िवभत। स व पूिायचन्द्र भनरीभक्षतः चेत ् जमप्रार् जलप्रिेशाभधकाभर। र्ोगिः चन्द्रश्चेत ्
ु त ् भवद्वान ् अमात्ः।
समद्रु ाभधकारी। र्ोगिः कुजश्चेत ् सेनापभतः बधु ाश्चेत ् अन्यप्राबल्योपजीवी। गरुश्चे
ु श्चेत ् भवषर्ोपिोगरभसकः
शक्र
कामोपजीवश्च।
मन्दश्चेत ् क्षद्रु िेशाभधकारी
काननोपभन्नवासी।
ु जीवीवा। के तःु भशवपूजाभनरतः भशवालर्भधभष्टतनगरनेता इभत ग्रिािां स्विाव
राहुरज्ञाधरु न्धरः प ैशन्य
पभरज्ञानं कृ त्वा तत्तदृभष्टसंबन्धाभिकमभप भवचार्य फलाभनिेशः कतयव्यः। बहुग्रिािांर्ोगे भनसगयतर् ैव
बलभनियर्ः कतयव्यः। क्वभचिभप बलभनियर् ं भवन ैवन फलभन्त। न चेत ् भवपर्यर्ः सावयिौम जातके ष ु
शिु बाहुल्यवृत्त्विेव र्ोगि द्रष्टारं भवन ैव र्ोगप्राभतः। तं र्ोगकारकं र्भि एकोभप पश्र्भत सावयिौमः। र्भि
द्वौ वा त्रर्ोवा शिु स्यांपश्र्भन्त भकं भचन्यून।ं र्भि बिवो ग्रिाः पश्र्ेर्न ्तिपेक्षर्ा न्यूनो िवभत। तथा च
र्ोगकारकस्य राहुर्ोगे िाम्हश्चेत ् िभरद्रः। म्लेश्चस्चेत ् सावयिौमः। स एव शभन वीभक्षतश्चेत ् म्लेश्चः
ू िाता। स एव कुजवीभक्षतश्चेत ् राजा बहुसेनाभधकारी। ब्रम्हश्चेत ्
क्षद्रु िेशाभधकारी भद्वजश्चेत ् तांबल
ु त ् धभमयष्ट राजा िवभत ज्ञानी वा। स एव शक्र
ु वीभक्षतश्चेत ् बहुतरु गसेवी। स एव
आभिताभग्नः। गरुश्चे
चन्द्रराहु वीभक्षतश्चेत ् र्ोगिः शभनराहुवीभक्षतः चेत ् सप यभनधनम।् संख्यापभरमािं च उच्चत्वनीचत्व
्
्
व्यविर्ा द्रष्टव्यम।् र्ोगकारकि ु र्भस्मन जातके
नाभि तज्जातके सवयथाप्यशिु ं विेत।् के भचत पस्याभप
र्ोगकारक ् संबन्धं र्ोगिेतभु रभत वियर्भन्त। तन्न पिभवधार्क शास्त्रस्य लग्नभवधार्क शास्त्रेभप
ु तीभवचार्य तत्तिनसारे
ु ि फलभनिेशः कतयव्यः जाभतव्यविा च
उपब्रह्मकत्वात।् तथाच वंशभपतृगिकृ
ु चेत ् भद्वजः। इतरेषां ग्रिािां तत्तद्रीत् ैव कृ ष्णीर् ै रीत्ा
स्वकारकमािार् ैव ग्राह्या। तल्लिािीशो गरुः
जाभतव्यविा लािाभधपमािार्ैव वक्तव्या। तत्र च ् स्वकारक तल्लािाभधपस्य के वल राहुदृग्र्ोगे
ु
ु दृग्र्ोगे
चण्डालर्ोभनजननं। शभनर्तु राहुदृग्र्ोगे म्लेच्छजाभतः। कुजदृर्ोगे भनषाि पभलन्दः।
शक्र
राजानो िवभत। शभनरुच्छगत चेत ् शूद्रः। नीचः चेत ् संकर। के वल बधु संबन्धेवश्ै र्ो िवभत। तत्र
ग्रिािाभिभिः तज्जाभतभनियर्ः कतयव्यः। बहूनां र्ोगे र्थाबलतः बलवत ् ग्रिजाभतवयक्तव्या। अथ िशास ु
ु
कक्ष्याग्रि वषाय भनियर्ः भक्रर्ते। रवेः त्रीभि। क्षीिेन्दोरेकं। पूि य षष्टः। गरुरुच्छगतस्य
द्वािश। अन्यत्र
् तद्विेव। रािोः पर्ायर्ः के तोः रभववत।् शनोः बलाबलं
ु
षि ्। बधु स्य त्रीभि। सक्रस्य
षि ् उच्चगतसअभप
ु जीवानां
य वे । एवमार्िु ायर् र्ोगभवषर्ेभप बधु पूिन्दु
े शक्र
भवचारेि पञ्चषिसतग्राह्याः। कुजस्यभद्वभत्रवषप्य
एकभद्वभत्रचतवु षय ायभि वृभ्िः। शभनकुजफिीनां एकभद्वभत्रचतवु षय ायिी। के तोः त ु वषायर्ढं। राहु नीचगतस्य
ु ग्रिािां शिु त्व सभत एकै कस्याथ य वष य
मासद्वर्ं। उच्चगतस्यत ु वषायथं के भचत ु रवेः नेभत विभन्त। सप यसंर्क्त
संख्यर्ा वृभध्िर्ोजनीर्ा। पापत्वेसत्भप तथ ैव ह्रासः। उच्चनीचत्वाभिकमभप र्था संिवमालोचनीर्म।्
बहूनां शिु ग्रिािां र्ोगोभप वृभध्िह्रास पर्ायर्भधकता र्त्रकुत्राभप न संिवतीभत संप्रिार्ः। तत्र च अंशका
उच्चनीच सद्भावेभप वृभध्िह्रासौ
भचन्तनीर्ौ। प्रार्ेिांशक
भवधानािे वृभध्िह्रासर्ोः प्राबल्यं।
ु
ु गरवः।
े शक्र
शिु ाशिु पभरज्ञाने बलवत ् ज्ञानोपार्ः कथ्यते। शिु े बभलतः पूिन्दु
अशिु े कुजशभनराहु रभव
ु त्रचन्द्रक्षेत्रगतः सवेषामभप बलीर्ान।्
ु मौ। बधु स्यसंर्ोगवशात ् प्राबल्यम।् एकः जीवबृगक्षे
के तस
ु ते। भत्रकोिे शिु र्ोगः चेत ् राभशभितग्रिवत ् फलिः। के न्द्रे
फलभनियर् े राभशवशात ् बलमच्य
ु त्वे शिु सिशत्वं वियर्भन्त। उच्च
शिु ग्रिर्ोगः चेत ् भवलग्नग्रिापेक्षर्ा भकं भचत ् न्यून।ं अत्रत ु पापानाप्यच्च
् रभवरुच्चे
नीचत्वं च बृिज्जातख़भि शास्त्रआन्तरेिावगन्तव्यम।् अत्र त ु भवशेषः। रभवभितराशौ कुजश्चेत स
्
ु श्चेन्नीचौ िवभत। चन्द्रभितराशौ शक्र
ु श्चेत चन्द्रस्य
िवभत। तत्रैव शक्र
उच्चत्वम।् कुजभितराशौ शभनश्चेत ्
ु न्नीचत्वम।् के भचत ् बधु भितराशौ राहुश्चेत ्
कुजस्य उच्चत्वम।् चन्द्रश्चेन्नीचत्वम।् बधु भितराशौ गरुश्चे
्
्
बधु स्य उच्चत्वं वण्र्यभन्त। तन्न। अभस्मन मतरीत्ा
उच्चनीचत्व बःअवािे
ववे बधु स्य सौम्यत्वं शास्त्रान्तरेष ु
्
ु
अवगन्तव्यम।तथाभि
र्द्येकः सौम्यििानीं अभतशिु ो िवभत। तद्विेव गरोश्च।
बृग्वािीनामभप ग्रिािाम ्
ु नीचाभिकं सवयमभप अभस्मन ् शास्त्रे राजर्ोगार्िु ायर्भवषर्े उपकरोभत।
र्ोजना कतयव्या। एवमच्च
ु नीचाभिकं ज्ञात्वा भवर्ोभन पशर्ु ोन्याभिकं सवयमभप ब्रूर्ात।् अस्य अथस्य
य सूत्र े संप्रोक्तत्वात।् रिस्य
एवमच्च
ु द्द्रेक्कािसभिते चतष्प
ु न्नवांशके चन्द्रे लग्नभनरीभक्षके वा जातः
शास्त्रेष ु अभधगम्य व्याकुमयः। लग्ने चतष्प
ु ात ्िवभत। क्वभचत ्भद्वपिे भवलग्ने पूवोक्तरीत्ा भिभतः ते चतष्प
ु ाि एव। एवं नरािामभप िशाकाले
चतष्प
भितं चेत ्चतनु ायर्क ् िबभत। शभनवीभक्षते गजाभिनेता। के भचत्त ु के तौ भनरीक्षके मभिषीिामगमो िवभत।
तत्रैव राहु वीभक्षते नाशः। तत ैव क्षीिेन्दुपापबधु वीभक्षते प्रवािाभिना नाशः। एवमन्यत्सवयमभप
ु ाद्रभशगते चन्द्रे फलभत।
कृ ष्ण्याभिशास्त्रं सम्यक ् पर्ायमोच्य फलं वक्तव्यम।् तत्फलमभप चतष्प
ु िे मन्दबधु वीभक्षते लािे क्षीिेन्दुर्तु े भवर्ोभनः।
प्रश्नकालेच ैवमेवाभ्यूह्यम।् अथ भवर्ोभनसंज्ञालग्ने चतष्प
लग्नशब्दि ु द्रेक्काि वाची। एवं पूवोक्तं सवयमभप फलजातं द्रेक्कस्याप्यवगन्तव्यम।् के भचत्त ु
ु म।् नवाशकापेक्षर्ा द्रेक्कािस्य अभस्मन ् शास्त्रे अभ्यभिित्वात।्
नवांशकवशाभिच्छाभन्त। तद्यक्त
तथाचार्मथःय । लग्नद्रेक्कािनवांशकर्ोः द्रेक्कािस्य एव प्राबल्यम।् के भचत्त ु िोरामभधकृ त् वक्ष्यभन्त। परे त ु
घभिकालग्नमभधकृ त् वक्ष्यभन्त। के भचत्त ु िावलग्नं कृ त्वा तिपेक्षर्ा भद्वतीर्ाभि िावानभप ग्रिान ् कृ त्वा
पर्ायमोचनीर्म।् इिं पूवोक्त सवयमभप रिस्यते एव वक्तव्यम।् अथ अभधकार सूत्राभि वक्ष्यन्ते।
atha dṛṣṭi viśeṣaḥ| kṣīṇendu dṛṣṭe śubhamapi aśubham bhavati| etata kiṁcidaśubhasamaye
mṛtireva| tathāca paryavasitoyamarthaḥ śubhāśubhāni sarvadā candrāsrayaṁ vinā
balavannaphalaṁti| atha rāhurapi tadvadeveti jainānāṁ matam| asminmatetu aśubhasaṁbandho
rāhukujāyeva prayojakau| śubhasaṁbandhetu saṁyuktagrahavaśāt balābalāṁnirūpaṇīyam| atha
kujayogaḥ rājayogaviśeṣe| ucca kujadṛṣṭirapi kvacit phalati| sarvathā śani kuja phaṇīndrāḥ
maraṇa eva upakurvanti| rājayogaviṣaye grahāṇāṁ tāratamyaṁ udāhriyate| yogaprado raviścet
rājā bhavati| sa va pūrṇācandra nirīkṣitaḥ cet jamaprāya jalapradeśādhikāri| yogadaḥ candraścet
samudrādhikārī| yogadaḥ kujaścet senāpatiḥ budhāścet anyaprābalyopajīvī| guruścet vidvān
amātyaḥ| śukraścet viṣayopabhogarasikaḥ kāmopajīvaśca| mandaścet kṣudradeśādhikārī
kānanopannivāsī|
rāhurajñādhurandharaḥ
paiśunya
jīvīvā|
ketuḥ
śivapūjānirataḥ
śivālayadhiṣṭitanagaranetā
iti
grahāṇāṁ
svabhāva
parijñānaṁ
kṛtvā
tattadṛṣṭisaṁbandhādikamapi
vicārya
phalānirdeśaḥ
kartavyaḥ|
bahugrahāṇāṁyoge
nisargatayaiva balanirṇayaḥ kartavyaḥ| kvacidapi balanirṇayaṁ vinaivana phalanti| na cet
viparyayaḥ sārvabhauma jātakeṣu śubhabāhulyavṛttvadeva yogada draṣṭāraṁ vinaiva
yogaprāptiḥ| taṁ yogakārakaṁ yadi ekopi paśyati sārvabhaumaḥ| yadi dvau vā trayovā
śubhasyāṁpaśyanti kiṁcinyūnaṁ| yadi bahavo grhāḥ paśyeyan tadapekṣayā nyūno bhavati|
tathā ca yogakārakasya rāhuyoge bhāmhaścet daridraḥ| mleścascet sārvabhaumaḥ| sa eva śani
vīkṣitaścet mleścaḥ kṣudradeśādhikārī dvijaścet tāṁbūladātā| sa eva kujavīkṣitaścet rājā
bahusenādhikārī| bramhaścet āhitāgniḥ| guruścet dharmiṣṭa rājā bhavati jñānī vā| sa eva
śukravīkṣitaścet bahuturagasevī| sa eva candrarāhu vīkṣitaścet yogadaḥ śanirāhuvīkṣitaḥ cet
sarpanidhanam| saṁkhyāparimāṇaṁ ca uccatvanīcatva vyavasthayā draṣṭavyam| yogakārakastu
yasmin jātake nāsti tajjātake sarvathāpyaśubhaṁ vadet| kecit pasyāpi yogakārak saṁbandhaṁ
yogaheturiti varṇayanti|
tanna padavidhāyaka śāstrasya lagnavidhāyaka śāstrepi
upabrahmakatvāt| tathāca vaṁśapitṛguṇakṛtīvicārya tattadanusāreṇa phalanirdeśaḥ kartavyaḥ
jātivyavasthā ca svakārakamādāyaiva grāhyā| tallabhādīśo guruḥ cet dvijaḥ| itareṣāṁ grahāṇāṁ
tattadrītyaiva kṛṣṇīyai rītyā jātivyavasthā lābhādhipamādāyaiva vaktavyā| tatra c svakāraka
tallābhādhipasya kevala rāhudṛgyoge caṇḍālayonijananaṁ| śaniyuta rāhudṛgyoge mlecchajātiḥ|
kujadṛyoge niṣāda pulindaḥ| śukra dṛgyoge rājāno bhavati| śanirucchagata cet śūdraḥ| nīcaḥ cet
saṁkara| kevala budhasaṁbandhevaiśyo bhavati| tatra grahāṇādibhiḥ tajjātinirṇayaḥ kartavyaḥ|
bahūnāṁ yoge yathābalataḥ balavat grahajātirvaktavyā| atha daśāsu kakṣyāgraha varṣā nirṇayaḥ
kriyate| raveḥ trīṇi| kṣīṇendorekaṁ| pūrṇa ṣaṣṭaḥ| gururucchagatasya dvādaśa| anyatra ṣaṭ|
budhasya trīṇi| sukrasya ṣaṭ uccagatasapi tadvadeva| rāhoḥ paryāyaḥ ketoḥ ravivat| śanoḥ
balābalaṁ
vicāreṇa
pañcaṣaṭasaptagrāhyāḥ|
kujasyadvitrivarṣapyeva|
evamāyurdāya
yogaviṣayepi budhapūrṇenduśukrajīvānāṁ ekadvitricaturvarṣāṇi vṛḍhdiḥ| śanikujaphaṇīnāṁ
ekadvitricaturvarṣāṇī| ketoḥ tu varṣārḍhaṁ| rāhu nīcagatasya māsadvayaṁ| uccagatasyatu
varṣārthaṁ kecitu raveḥ neti vadanti| sarpasaṁyuktagrahāṇāṁ śubhatva sati ekaikasyārtha varṣa
saṁkhyayā vṛdhdiryojanīyā| pāpatvesatyapi tathaiva hrāsaḥ| uccanīcatvādikamapi yathā
saṁbhavamālocanīyam| bahūnāṁ śubhagrahāṇāṁ yogopi vṛdhdihrāsa paryāyadhikatā
yatrakutrāpi na saṁbhavatīti saṁpradāyaḥ| tatra ca aṁśakā uccanīca sadbhāvepi vṛdhdihrāsau
cintanīyau| prāyeṇāṁśaka vidhānāde vṛdhdihrāsayoḥ prābalyaṁ| śubhāśubhaparijñāne balavat
jñānopāyaḥ kathyate| śubhe balitaḥ pūrṇenduśukraguravaḥ| aśubhe kujaśanirāhu ravi
ketusamau| budhasyasaṁyogavaśāt prābalyam| ekaḥ jīvabṛgukṣetracandrakṣetragataḥ
sarveṣāmapi balīyān| phalanirṇaye rāśivaśāt balamucyate| trikoṇe śubhayogaḥ cet
rāśisthitagrahavat phaladaḥ| kendre śubhagrahayogaḥ cet vilagnagrahāpekṣayā kiṁcit nyūnaṁ|
atratu pāpānāpyuccatve śubhasahaśatvaṁ varṇayanti| ucca nīcatvaṁ
śāstraāntareṇāvagantavyam| atra tu viśeṣaḥ| ravisthitarāśau kujaścet sa ravirucce bhavati|
tatraiva śukraścennīcau bhavati| candrasthitarāśau śukraścet candrasya uccatvam|
kujasthitarāśau
śaniścet
kujasya
uccatvam|
candraścennīcatvam|
budhasthitarāśau
guruścennīcatvam| kecit budhasthitarāśau rāhuścet budhasya uccatvaṁ varṇyanti| tanna| asmin
matarītyā uccanīcatva bḥavādeveva budhasya saumyatvaṁ śāstrāntareṣu avagantavyam|tathāhi
yadyekaḥ saumyastadānīṁ atiśubho bhavati| tadvadeva gurośca| bṛgvādīnāmapi grahāṇām
yojanā kartavyā| evamuccanīcādikaṁ sarvamapi asmin śāstre rājayogāyurdāyaviṣaye upakaroti|
evamuccanīcādikaṁ jñātvā viyoni paśuyonyādikaṁ sarvamapi brūyāt| asya arthasya sūtre
saṁproktatvāt| rahasya śāstreṣu adhigamya vyākurmaḥ| lagne catuṣpaddrekkāṇasahite
catuṣpannavāṁśake candre lagnanirīkṣike vā jātaḥ catuṣpāt bhavati| kvacit dvipade vilagne
pūrvoktarītyā sthitiḥ te catuṣpāda eva| evaṁ narāṇāmapi daśākāle sthitaṁ cet caturnāyak
bhabati| śanivīkṣite gajādinetā| kecittu ketau nirīkṣake mahiṣīṇāmagamo bhavati| tatraiva rāhu
vīkṣite nāśaḥ| tataiva kṣīṇendupāpabudhavīkṣite pravāhādinā nāśaḥ| evamanyatsarvamapi
kṛṣṇyādiśāstraṁ samyak paryāmocya phalaṁ vaktavyam| tatphalamapi catuṣpādraśigate candre
phalati| praśnakālecaivamevābhyūhyam| atha viyonisaṁjñālagne catuṣpade mandabudhavīkṣite
lābhe kṣīṇenduyute viyoniḥ| lagnaśabdastu drekkāṇa vācī| evaṁ pūrvoktaṁ sarvamapi
phalajātaṁ
drekkasyāpyavagantavyam|
kecittu
navāṁśakavaśādicchānti|
tadyuktam|
navāśakāpekṣayā
drekkāṇasya
asmin
śāstre
abhyarhitvāt|
tathācāyamarthaḥ|
lagnadrekkāṇanavāṁśakayoḥ drekkāṇasya eva prābalyam| kecittu horāmadhikṛtya vakṣyanti|
pare tu ghaṭikālagnamadhikṛtya vakṣyanti| kecittu bhāvalagnaṁ kṛtvā tadapekṣayā dvitīyādi
bhāvānapi grahān kṛtvā paryāmocanīyam| idaṁ pūrvokta sarvamapi rahasyate eva vaktavyam|
atha adhikāra sūtrāṇi vakṣyante|
अधीभत सूत्रत्रर्ाभिभरभत सूत्रत्रर्ं च प्रथमभद्वतीर् तृतीर् चतथु यपर्यन्त ं अभधकार सूत्राभि। प्रथम पािोक्त
सूत्राभि सवायप्यभप तत्र उपकभरष्यभन्त। अथ पिभमभत आपािसमातेरभधकारः। एवं तत्र तत्र
् वश
् षः
य ास्त्ररीत् ैव। इर्ान भवशे
अभधकाकारसूत्राभि सवायप्यभप तत्र तत्रैव उिाभह्रर्न्ते। िाव पर्ायलोचनात पू
पंचमस्य िावस्य भपता इभत संज्ञा। नवमस्य पत्रु इभत। इतरत्सवयमभप स्पष्टम।् स्त्रीिां त ु सतमं
ु
सौमांगल्यिानम।् अष्टमं त ु पभतिानम।् इत्ेतावानेव भवशेषः। अथ िाव मक्षिान्यच्यन्ते
। िावािर्ः
चतभु वयधाः मग्नतः कारकतः द्रेक्काितः अम्शकश्चेभत। तत्राप्यर्ं भवशेषः लग्नाभधपस्य द्रेक्कािं लग्नं
धनाभधपस्य द्रेक्कािं धनं एवमन्यत्राप्यूह्यम ्अंशकोनाम आरूर्ढराभशः आरूर्ढात ्ग्रिपर्ायलोचना कतयव्या।
एवं िावपर्ायलोचनां कृ त्वा तत्तद्दशात्वभप एवमेव पर्ायलोच्य फलवक्तव्यम।्
adhīti sūtratrayādiriti sūtratrayaṁ ca prathamadvitīya tṛtīya caturthaparyantaṁ adhikāra sūtrāṇi|
prathama
pādokta
sūtrāṇi
sarvāpyapi
tatra
upakariṣyanti|
atha
padamiti
āpādasamāpteradhikāraḥ| evaṁ tatra tatra adhikākārasūtrāṇi sarvāpyapi tatra tatraiva
udāhriyante| bhāva paryālocanāt pūrvaśāstrarītyaiva| iyān viśeṣaḥ paṁcamasya bhāvasya pitā iti
saṁjñā| navamasya putra iti| itaratsarvamapi spaṣṭam| strīṇāṁ tu saptamaṁ
saumāṁgalyasthānam| aṣṭamaṁ tu patisthānam| ityetāvāneva viśeṣaḥ| atha bhāva
makṣaṇānyucyante| bhāvādayaḥ caturvidhāḥ magnataḥ kārakataḥ drekkāṇataḥ amśakaśceti|
tatrāpyayaṁ viśeṣaḥ lagnādhipasya drekkāṇaṁ lagnaṁ dhanādhipasya drekkāṇaṁ dhanaṁ
evamanyatrāpyūhyam aṁśakonāma ārūḍharāśiḥ ārūḍhāt grahaparyālocanā kartavyā| evaṁ
bhāvaparyālocanāṁ kṛtvā tattaddaśātvapi evameva paryālocya phalavaktavyam|
ु
ु ि लग्नं
प्रसंगवशात ् पिाभधकरिे र्ोगभवशेषः प्रवक्ष्यन्ते। पिं च परुशश्चे
त ् क्रमेि स्त्री चेत ् व्यत्क्रमे
ु ौ मिाधभननो िवभन्त।
गृिीत्वा तद्दशा त्पिािेव पिभनियर्ोभप। एवं िूतात ् पिात ् भद्वतीर्े र्भि चन्द्र शक्र
य लम।्
चतथु े र्भि वािने चरं चतथु ं ताविप्रर्ोजकम।् भिर चतथु ं त ु मध्यमम।् उिर् चतथु ं त ु पूिफ
एवमेवारू्स्य शिु ग्रिाच्च ग्रिदृष्टौ बलवत ् फलभत। अथं च र्ोगो अन्यथा र्ोगािावेऽभप। तथाच
पर्यवभसतोऽर्मथ यः। पिस्य उच्चर्ोगं भवना पापदृभष्टः िाभरद्र्यकारी। शिु दृभष्टः उच्चदृभष्टश्च राजर्ोगकारी एवं
्
ं मानकूु ल्यं भवना न राजर्ोग भतत भनष्कष
लग्नस्याभप। सवयथा लग्नपािर्ोः चतथु पय च
ःय
prasaṁgavaśāt padādhikaraṇe yogaviśeṣaḥ pravakṣyante| padaṁ ca puruśaścet krameṇa strī cet
vyutkrameṇa lagnaṁ gṛhītvā ta(ddaśā) tpadādeva padanirṇayopi| evaṁ bhūtāt padāt dvitīye
yadi candra śukrau mahādhanino bhavanti| caturthe yadi vāhane caraṁ caturthaṁ
tāvadaprayojakam| sthira caturthaṁ tu madhyamam| ubhaya caturthaṁ tu pūrṇaphalam|
evamevārūḍhsya śubhagrahācca grahadṛṣṭau balavat phalati| athaṁ ca yogo anyathā
yogābhāve'pi| tathāca paryavasito'yamarthaḥ| padasya uccayogaṁ vinā pāpadṛṣṭiḥ dāridryakārī|
śubhadṛṣṭiḥ
uccadṛṣṭiśca
rājayogakārī
evaṁ
lagnasyāpi|
sarvathā
lagnapādayoḥ
caturthapaṁcamānukūlyaṁ vinā na rājayoga tit niṣkarṣaḥ
ु प्रजभनतिर्ान्तोत्कमाचाथ यवर्यः
र्द्वैपम्य
ु
र्च्च आिास्यम्मघभवषर्तर्ा
प्रोभितं तातपािैः।
्
ु
तच्चेिानीं गरुकरुिर्ागू
र्ढतन्त्रान भवलोक्य
ु
भवद्वच्छ्रे िी भवपलतरम
िु े िभशयत ं तन्मर्ेिम॥्
yadvaipumya prajanitabhayāntotkamācārthavaryaiḥ
yacca ādāsyammaghuviṣayatayā proñjhitaṁ tātapādaiḥ|
taccedānīṁ gurukaruṇayāgūḍhatantrān vilokya
vidvacchreṇī vipulataramude darśitaṁ tanmayedam||
इभत ज्यौभतषक भशरोमभि िभक्षनामूभतयचरिारभवन्दध्यान ्
भनरत सोमनाथाचार्य प्रिीत ज्यौभतषक कल्पलतार्ां प्रथम िबकः समातः।
iti jyautiṣaka śiromaṇi dakṣināmūrticaraṇāravindadhyān
nirata somanāthācārya praṇīta jyautiṣaka kalpalatāyāṁ prathama stabakaḥ samāptaḥ|
॥ सोमनाथाचार्यि ु मे॥
|| somanāthācāryastu me ||
Virendra Battu
Education: B. Sc. (Zoology & Botany), Diploma in
Electronics
Profession: Graphics Artist, Animator, Post Production
for Films and AV media. Acoustic Engineer for Noninvasive methods of Architectural Acoustics.
Interest in Vedic Astrology: Started at the age of 43
while Ketu Mahadasa was coming to a close. Learned
in Sanskrit.