Jaimini Sutras The Commentary of Venkatesha and Balakrishnananda Saraswati Translated by Veneet Kumar

Article by Veneet Kumar

Copy Editor: Chandrashekhar Sharma

Saptarishis Astrology Publisher:

Our Copy & Sanskrit Editor Shri Chandrashekhar Sharma opines that ‘Venkatesh has given some different interpretation of how to draw up Pada lagna and Varnadas than what is generally accepted. It can be pointed out that he does not seem to apply KaTaPaYadi system of decoding to the sutras that gives how to calculate pada if it falls in the 4th etc. Elsewhere too he gives interpretations based on both KaTaPaYadi system and meaning of words as understood normally. This gives a wider perspective to the knowledge contained in the sutras of Jaimini.’

It gives us great pleasure to introduce Veneet Kumar who has done this translation selflessly. Most important part of his submission was that it was done in a timely and systematic manner. This contribution by him to the World Jyotish Community only displays what a true vidya-karaka should do – use his God given ability to help mankind. He has a humble knowledge of Sanskrit which he has used so that lovers of Jaimini Astrology can study various commentaries. May this similarly encourage the young & uncorrupted hearts. If readers know any regional language or Sanskrit they are requested to come forward for translation. All of us should only pray & bless people like Veneet with – ‘May Ego & Selfishness – the destroyers of astrologers never touch the Knights of Astrology’

Introduction:

Not much is known regarding Venkatesha whose commentary has been presented here. The other commentator Balakrishnananda Saraswati was a contemporary of  Venkatesha and was in fact his guru as Venkatesha himself says in the opening verses (verse number three, second half). Although the manuscript does not say so but it is known from other sources that the name of Venkatesha’s commentary is Bhava-Kaumudi.The two commentaries on the Jaimini sutras presented here have been assembled from the following manuscripts donated by Shri Ravindra Bhagawat which are available on the Saptarishis Astrology website:-

Both the commentaries are mostly in prose form except for a few quoted shlokas. These shlokas are italicized in the English translation for easy identification.

A lot of the text is common between the commentary of Balakrishna Saraswati and that of Venkatesha. As for the parts which are different, some of the differences are nothing more than small grammatical improvements in Saraswati’s work which hardly have any impact on the meaning of Venkatesha’s text while other differences are in the form of inclusion of additional explanatory material in Saraswati’s work. These have all been appropriately included in this article. Venkatesha’s text is maked in red while the additional text in Saraswati’s manuscipt is presented in blue.

While assembling the text from these manuscripts the text common to all the manuscripts was chosen as it is while the text which varied in these manuscripts was chosen so as to provide a smooth semantic flow as well as maximize the information conveyed. In a few places the text in the manuscript was incomplete because of missing pages etc. At some of these places the missing verses seemed to have been borrowed from standard texts and they have been patched with proper notes at these points while at other places where there was no hint the missing pages have been indicated in the article. While all effort has been made to ensure that the translation is precise and error free but in case some errors have escaped notice and are observed by the learned readers they are kindly requested to bring it to our attention.

Jaimini Sutras – Venkatesh Vyakhya

श्रीगणेशाय नमः। श्रीरस्तु।

विष्णोः पादपयोरुहं प्रतिदिनं प्रक्षालयंति

पुनः खेलंति हरमूर्ध्नि पातकपरानप्यूर्जयंति नरान्।

कालिंद्याः सह संगताः किल चतुर्वर्गं दिशंति

भृशं भूयाद्भूधरभूषणं भुवनभूर्भव्याय वो भीष्मसूः॥१॥

अभ्यस्तशास्त्रजाला यशोविशालविधूतकलिकालाः।

ध्यातश्रीशिवचरणा ब्रह्माख्या भुवि जयंति पितृचरणाः॥२॥

श्रुतिनरेशाभिख्याभिनवद्रविडार्यनामविख्याताः।

श्रीबालकृष्णयतिवरगुरुवो विद्यां प्रकाशयंतु पुरः॥३॥

श्रीमद्गंगाधरदुहितृजो दक्षिणख्यातनामा

ज्योतिशास्त्रे विरचितदृढाभ्यासयोगः प्रणम्य।

गौरीगंगाधरपदयुगं जातके जैमिनीये

व्याख्यांकुर्वे विशदवचनैर्वेंकटेशभिधानः॥४॥

Salutations to Ganesha. Let there be prosperity.

1. She washes the lotus feet of Vishnu everyday; then again she plays on the head of Shiva; she energizes men even those devoted to sinful acts; merged with the Yamuna she grants the fourfold objectives (dharma, artha, kama and moksha); let that mother of Bhishma, born out of earth, the ornamet of mountain (Ganga) be for your prosperity.
2. Who have practiced the vast net of scriptures; whose immense fame has washed away the ill influence of the Kali age; who have meditated on the feet of Shiva, which are also known as Brahm; the feet of Lord Brahma are victorious on this earth.
3. Having the name Shrutinaresha, that is the one versed in the scriptures; famed by the name of Abhinava Dravidaarya, that is the new aacharya of Dravidas; may the distinguished yati and teacher Balkrishna reveal knowledge in front of me.
4. I, by the name of Venkatesha, the son of the daughter of Shri Gangadhar; whose name is famed in the south; who has a firm practice in the scripture of Jyotisha; having saluted the feet of Gauri and Shiva elaborate upon the Jaiminiya Jataka through intelligible words.

Sutra – 1.1.1

उपदेशमित्यादिजैमिनीयसूत्रनिकरमयं जातकं। तस्याल्पग्रंथा विवृत्तिरारभ्यते।

उपदेशं व्याख्यास्यामः

उपदिशत इत्युपदेशो। रहस्यार्थः। कर्मानुसारेण शुभाशुभसूचकप्रकारस्तं विशेषेण निरुपयिष्याम इति प्रतिज्ञासूत्रं।

With the sutra upadesham etc begins the Jataka which is a collection of the sutras of Jaimini. Its small exposition now begins.

उपदेशं व्याख्यास्यामः

Whatever is instructed is called an upadesha, an instruction. Here instruction means a secret (something which is not very clearly mentioned and hence needs elaboration). Auspicious and inauspicious indications are present (in one’s horoscope) according to ones karma. We shall elaborate upon them. This is what this Resolution Sutra states. (Resolution sutra is the sutra at the beginning of a text stating its objective.)

Sutra – 1.1.2 and 1.1.3

राशीनां द्वादशानां द्वादशसु राशिषु क्वचित्कस्यचित् दृष्टिर्न सर्वेषां सर्वत्रेति दृष्टिभेदं दर्शयति सूत्राभ्याम्

अभिपश्यन्त्यृक्षाणि

पार्श्वभे च

ऋक्षाणि राशयो मेषादयः। सर्वेऽप्यभि अभिमुखान् स्वाभिमुखान् राशीन् पश्यंति अवलोकयंति। यद्वा अभिपश्यंति सन्मुखं यथा भवति तथा पश्यंति। तथा सन्मुखराशीनित्यंशस्त्वार्थिकः। तथा च तस्य तस्य राशेः षष्ठोऽष्टमः सप्तमो वा राशिः संमुखो भवति। यथा षष्ठोऽष्टमः सप्तमो वा राशिः संमुखो भवति तथा चक्रन्यासे द्रष्टव्यं। चक्रं चाग्रे दर्शयिष्यामः।

पार्श्वभे च
इति। पार्श्वस्थिते भे राशी च सर्वे राशयो यथायोगं पश्यन्तीत्यर्थः। तथा चैकैको राशिः राशित्रयं पश्यतीत्यर्थः संपद्यते। पार्श्वराशी च चरे क्रमेण पंचमैकादशौ व्युत्क्रमेण तृतीयनवमौ। एवं चरे सन्मुखोऽष्टमः क्रमेण व्युत्क्रमेण षष्टः। स्थिरे षष्ठः क्रमेण सन्मुखो व्युतक्रमेण स एवाष्टमः। पार्श्वराशी तृतीयनवमौ क्रमेण व्युत्क्रमेण तावेवैकादशपंचमौ। उभयराशौ सप्तमः सन्मुखः चतुर्थदशमौ पार्श्वराशी । एवमेव वृद्धा अप्येते सूत्रे व्याचख्युः

उभयानुभयः पश्येच्चरान्स्थास्नुः स्थिरान्चरः।
समीपसंस्थितं राशिं त्यक्त्वा त्रीन्त्रीन्यथाक्रमम्॥ इति।
चरं धनं विना स्थास्नुः स्थिरमंत्यविना चरः।
युग्मं स्वेन विना युग्मं पश्यतीत्ययमागमः॥ इति च।

अस्यार्थो मेषः चरः समीपस्थं वृषभं त्यक्त्वा सिंहं वृश्चिकं कुंभं च पश्यति। कर्कः समीपस्थं सिंहं परित्यज्य वृश्विकं कुंभं वृषं च पश्यति। तुला समीपस्थं वृश्चिकं परित्यज्य कुंभं वृषं सिंहं च पश्यति। मकरः समीपस्थं कुंभं परित्यज्य वृषं सिंहं वृश्चिकं च पश्यति। वृषो व्युत्क्रमतः समीपस्थं मेषं परित्यज्य मकरं तुलां कर्कं च पश्यति। सिंहोऽपि व्युत्क्रमतः समीपस्थं कर्कं परित्यज्य मेषं मकरं तुलां च पश्यति। वृश्चिकस्तु व्युक्रमत एव समीपगां तुलां त्यक्त्वा कर्कं मेषं मकरं च पश्यति। कुंभश्च व्युत्क्रमेण निकटगं मकरं परिहृत्य तुलां कर्कं मेषं च पश्यति। मिथुनं कन्याधनुर्मीनान्पश्यति। कन्या पुनर्धनुर्मीनमिथुनानि पश्यति। धनुर्मीनमिथुनकन्याः पश्यति। मीनस्तु मिथुनकन्याधनूंषि पश्यति। अत्रैकयोगकरणेनापि एतदर्थलाभे विभक्ततया योगकरणश्रमोऽयं राशीनां द्वितीयद्वादशादीनां पार्श्वभत्वं न ग्राह्यं किंतु श्लोकसंगृहीतानामेवेति ध्वनयति। अत एव पार्श्वभे चेति द्विवचनमपि राशिद्वयातिरिक्तं वारयति।

Each of the twelve signs cast aspects only on some of the twelve signs. They do not cast aspects everywhere. This is what is indicated by the two sutras.

अभिपश्यन्त्यृक्षाणि
पार्श्वभे च

Riksha means signs, Aries etc. All signs aspect the opposite signs. For a sign one of the sixth, eighth and seventh sign is the opposite sign. How does the sixth, eighth or seventh sign become the opposite sign? This should be known from the cyclic placement chart. This chart shall be shown ahead.

पार्श्वभे च

Bha means sign. All signs aspect the two signs which are placed in the neighbourhood. Thus each sign aspects three other signs – this meaning is established. For cardinal signs neighbouring signs are fifth and eleventh in-order; the same become third and ninth in off-order.  Similarly the opposite sign in cardinal signs is the eighth in-order and the same is sixth in off-order. In fixed signs sixth is the opposite sign in-order and the same is eighth in off-order. Neighbouring signs in fixed are third and ninth in-order and the same are eleventh and fifth in off-order. For mutable signs the opposite sign is seventh and neighbouring signs are fourth and tenth in both order as well as off-order. This has also been said in the Vriddha-Karikas by the following two shlokas:

Mutable signs aspect mutable signs, fixed signs aspect cardinal signs and cardinal signs aspect fixed signs; excluding the sign situated in the neighbourhood each sign aspects three signs.

A fixed sign aspects cardinal signs excluding the second sign; a cardinal sign aspects fixed signs excluding the last sign; a mutable sign aspects mutable signs excluding itself; this is the tradition.

This means the cardinal sign Aries aspects Leo, Scorpio and Aquarius excluding the neighbouring Taurus. Cancer, excluding the neighbouring Leo, aspects Scorpio, Aquarius and Taurus. Libra, excluding the neighbouring Scorpio, aspects Aquarius, Taurus and Leo. Capricorn, excluding the neighbouring Aquarius, aspects Taurus, Leo and Scorpio. Taurus in off-order, excluding the neighbouring Aries, aspects Capricorn, Libra and Cancer. Leo also in off order, excluding the neighbouring Cancer, aspects Aries, Capricorn and Libra. Scorpio, in off-order, excluding the neighbouring Libra, aspects Cancer, Aries and Capricorn. Aquarius, excluding the neighbouring Capricorn, aspects Libra, Cancer and Aries. Gemini aspects Virgo, Saggitarius and Pisces. Virgo again aspects Sagittarius, Pisces and Gemini. Sagittarus aspects Pisces, Gemini and Virgo. Pisces aspects Gemini, Virgo and Sagittarius.

Here the description of the aspects of the signs could have been paraphrased for brevity but they are each mentioned separately to emphasize that the second and twelfth signs should not be considered as the neighbouring signs but only the ones mentioned in the shlokas should be considered as the neighbouring signs. Therefore also the dual number in paarshvabhe restricts the incorporation of more than two signs as the neighbouring ones.

Sutra – 1.1.4

राशीषु सिद्धं द्रष्टृदृश्यभावं खेटेष्वप्यतिदिशति

तन्निष्ठाश्च तद्वत्

तन्निष्ठाः चरस्थिरद्विस्वभावनिष्ठाः खेटा अपि तद्वत्तैस्तुल्यं राशिभिस्तुल्यं यथा भवति तथा राशीन्पश्यंतीत्यन्वयः। यथा राशयः त्रीन्राशीन्पश्यन्ति तथा राशिगता ग्रहा अपि राशित्रयगतान्खेटान्प्रोक्तप्रकारेण पश्यन्तीति यावत्। तथा चोक्तं वृद्धैः

चरस्थं स्थिरगः पश्येत्स्थिरस्थं चरराशिगः।
उभयस्थं तूभयगो निकटस्थं विना ग्रहम्॥ इति।

स्थिरराशिगताः खेटाश्चरान्स्थिरगतांश्चराः।

पश्यंति राशीनुभयानुभयक्षेत्रसंस्थिताः॥ इति च।

राशिवद्राशिगः खेटः पश्यतीत्यर्थः। अन्यत्पूर्ववत्। अत्रायं चक्रन्यासक्रमः। विदिक्षु द्वंद्वराशयः पूर्वदिशि मेषवृषौ कर्कसिंहौ दक्षिणस्यां पश्चिमायां तुलावृश्चिकौ उत्तरस्यां मकरकुंभाविति खट्वाकारेण चतुरस्रो विन्यास इति प्राचीनाः। वस्तुतस्तूभयराशिदृष्टेश्चतुरस्रे घटनानेति वृत्ताकार एव विन्यासः समुचितो वेदितव्योऽस्मिन्सूत्रे। चकाराभावेऽपि यथा योगकरणमाहात्म्यान्निरुक्तेऽर्थे लाघव्येऽपि चकारोऽयं शास्त्रांतरोक्तान्ग्रहदृष्टिभेदान्समुच्चिनोति तन्निष्ठास्तद्वच्चेत्यन्वयात्। तथा हि

त्रिदशत्रिकोणचतुरस्रसप्तमान्यवलोकयंति चरणाभिवृद्धितः।

रविजामरेज्यरुधिराः परे च ये क्रमशो भवंति किल वीक्षणेऽधिकाः॥ इति।

अयमर्थः त्रिदशेत्येकं स्थानं त्रिकोणेति द्वितीयं चतुरस्र इति तृतीयं सप्तमेति चतुर्थं। अत्राद्यस्थानत्रये राशयोर्द्विकेन द्विकेनैकैकस्थाननिष्पत्तिः। तथा च चतुर्ष्वेतेषु पादार्धपादोनपूर्णक्रमेण दृष्टिर्वर्धत इत्यर्थः। ननु त्रिदशेत्यादि पाठक्रमेण सर्वेषामपि ग्रहाणां तेषु स्थानेषु पादादिरीत्या दृष्टिर्वर्धत इत्यर्थः स्यादित्याशंकातो नोक्तस्थानक्रममात्रेण दृष्टिवृद्धिः। किंतु निरुक्तस्थानक्रमं वक्ष्यमाणग्रहक्रमं चादाय पादादिक्रमेण दृष्टिर्वर्धत इत्याह रविजेति। तथा च शनेस्त्रिकोणे चतुरस्रे सप्तमत्रिदशेषु पादादिक्रमेण दृष्टिवृद्धिः। गुरोश्चतुरस्रसप्तमत्रिदशत्रिकोणेषु भौमस्य सप्तमत्रिदशत्रिकोणचतुरस्रेषु। अन्येषां तु त्रिदशत्रिकोणचतुरस्रसप्तमेष्विति विभागः। अत्र स्थानचतुष्टयमपि श्लोकरीत्या चक्राकारवच्चक्रन्यासे द्रष्टव्यम्। अयं चार्थः संप्रदायात् श्लोकस्वारख्याच्च प्रकाशित इति।

The aspector-aspected relationship defined with respect to the signs is extended over to the planets by the following sutra.

तन्निष्ठाश्च तद्वत्

Planets placed in the cardinal, fixed and dual signs also aspect the signs in the same way as the signs in which they are placed. Just like a sign aspects three other signs similarly the planets positioned in a sign also aspect the planets positioned in the other three signs in the previously described manner (that is planets in cardinals aspect those in fixed etc). It is mentioned in the Vriddha-Karikas:

A planet in a fixed sign aspects the one in a cardinal sign; the one in a cardinal sign aspects the one in a fixed sign; the one in a dual sign aspects the one in a dual sign; excluding the one placed in the neighbouring sign.

Planets in the fixed signs aspect those in the cardinal signs; planets in the cardinal signs aspect those in the fixed signs; planets in the dual signs aspect those in the dual signs.

Therefore the planets aspect in the same way as the sign in which they are placed. Rest is as described earlier. (That is planets in Aries aspect planets in Leo, Scorpio and Aquarius etc.)

खट्वाकारचक्रम् Square Placement

चक्राकारन्यासः Circular Placement

 

चरादयः स्वतः स्वत उक्तस्थानेषु पश्यंति चराः क्रमेण ५।८।११ स्थिरा व्युत्क्रमेण ५।८।११ द्विस्वभावाः क्रमोत्क्रमाभ्यां ४।७।१०

Cardinal etc signs aspect the above mentioned signs from themselves Cardinals aspect in-order 5|8|11 signs Fixed aspect off-order 5|8|11 signs Dual aspect both in-order and off-order 4|7|10 signs

दृष्टिचक्रं Cyclic Placement Chart

Now we describe the cyclic placement chart. Dual signs are in the corners. The remaining signs are placed in the form of a square bed as follows – Aries and Taurus are in the upper side, Cancer and Leo are towards the right, Libra and Scorpio are in the lower side and Capricorn and Aquarius are in the left side – this is what the experienced men say. But in practice from the viewpoint of dual signs, according to chaturasre ghatanaanaa, that is similar signs should be placed square to each other, circular placement should be known to be better for this sutra (in which the four cardinal signs, the four fixed signs and the four dual signs are all placed at the four corners of a square from each other).

Just like sutras are joined together for the sake of brevity similary by omitting cha this sutra could have been shortened for efficacy. But by this reading of the present sutra tannishthastadvachcha the cha here stands to include those aspects of planets which are mentioned in other standard texts. It is said

Saturn, Jupiter, Mars and other planets aspect positions tridasha, trikona, chaturasra and saptama with increasing quarter strength.

Tridasha means third and tenth and is the first position. Trikona means fifth and ninth and is the second position. Chaturasra means fourth and eighth and is the third position. And saptama means seventh and is the fourth position. In the first three positions each position includes two signs. And in each of these four positions the strength of the aspect increases in the sequence one-fourth, half, three-fourths and full. But if one thinks that this sequence of increasing strengths of aspects is obeyed by all planets then it is not so. Rather this sequence of strengths is to be conjoined with the later mentioned sequence of planets to determine the strength of the aspect of each planet. Therefore for Saturn the sequence of increasing strength of aspect is trikona, chaturasra, saptama and tridasha. For Jupiter the sequence is chaturasra, saptama, tridasha and trikona. For Mars the sequence is saptama, tridasha, trikona and chaturasra. For the remaining planets the sequence is tridasha, trikona, chaturasra and saptama. These four positions mentioned in the shloka should be looked in the circular placement chart. This meaning of the shloka is obtained from tradition.

Sutra 1.1.5

यथाफलविशेषादेशाय दृष्टिप्रकार आदिष्टस्तथा फलभेदं दर्शयितुमर्गलभेदं नाम कंचन विशेषं दर्शयति

दारभाग्यशूलस्थार्गलानि ध्यातुः

ध्यातुः फलदातुः खेटकस्य राशेर्वा दारभाग्यशूलस्थार्गलानि भवंतीत्यन्वयः। अस्मिन्ग्रन्थे प्रायेण कटपयादिक्रमो बोध्यः। तत्रापि द्वादशाधिकसंख्यासन्निपाते द्वादशतष्टं कृत्वा शिष्टं ग्राह्यं। अत एव सर्वत्र सवर्णा भावा राशयश्च न ग्रहा इति सर्वत्र प्रकृतशस्त्रे ग्रहान्वितभावानां राशीनां कटपयादिक्रमेण वर्णैः संख्यानिर्देश इति स्पष्टोक्तः। एवं चतुर्थे द्वितीये एकादशे च विद्यमानात्मकान्यर्गलानि भवन्ति। विद्यमानं च वस्तु खेटात्मकं सति संभवे दृष्ट्यात्मकमपि बोध्यं। एवं च सर्वेषामपि राशीनां क्रमतो गणनया द्वितीयचतुर्थैकादशराशिगतग्रहा अर्गलाकर्तारः। एकस्मिन्कर्तर्यलपमर्गलं द्वयोः कर्त्रोर्मध्यं त्रिषु कर्तृषु पूर्णं। अथवा निध्यातुः फलदातुर्राशेर्वा यस्यकस्यचिच्चतुर्थद्वितीयैकादशस्था अर्गला भवन्तीति योजनीयं। सा चार्गला द्विविधा शुभग्रहकृता पापग्रहकृता चेति।

Just like different kinds of aspects have been mentioned to ascertain specific results similarly to take us further tawards ascertaining specific results Jaimini mentions something called an Argala.

दारभाग्यशूलस्थार्गलानि ध्यातुः

From the result-giving object under study, whether it is a planet or a sign, Daara, Bhaagya and Shoola houses are Argalas – this is the meaning. In this text the standard sequence KaTaPaYadi is frequently employed and should be used to decode some terms. While using this sequence when a number greater than twelve is encountered multiples of twelve should be rejected and the remainder should be considered. Therefore sarvatra savarnaa bhaavaa rashayashcha na grahaah according to these sutras it is clearly indicated that everywhere in this text the signs and houses which are occupied by planets should be decoded using KaTaPaYadi sequence. (Using this sequence the meaning of Daara, Bhaagya and Shoola is four, two and eleven respectively.) Thus those positioned in the fourth, second and eleventh houses are argalas.  If the positioned entity is a planet then it should also be considered as an argala.  In this way for all signs, by proper counting, planets in the fourth, second and eleventh houses are argala causing planets. If there is one argala causing planet then the argala is mild; if two, then medium; if three, then full. Another way to interpret the sutra is by breaking it up as daarabhaagyashoolastaargalaa nidhyaatuh. This means that entities in the fourth, second and eleventh from the nidhyatri, that is from any sign are argalas. This argala is of two kinds – that caused by auspicious planets and that caused by inauspicious planets.

Sutra – 1.1.6, 1.1.7, 1.1.8

चतुर्थीमर्गलां दर्शयति।

कामस्था तु भूयसा पापानां

पापानां पापग्रहाणां भूयसा संबंधेन दृष्टिषड्वर्गयोगादिलक्षणेन कामस्था तृतीयस्थानस्थार्गला भवति। तृतीयस्थाने पापसंबंधे सत्येवार्गला न शुभसंबंधे। चतुर्थद्वितीयैकादशेषु तु पापशुभोभयसंबंधेऽपि भवतीति वेदितव्यं। अथवा पापानां संबंधिनी तृतीयराशिगार्गाला भूयसा बलेन युक्ता भवतीति। बाधकरहितेत्यर्थः। तथा च बहुपापासंबंधजा तृतीयगार्गाला निर्बाधिता। एकद्विपापजा तृतीयस्थानगार्गलान्यराशित्रयेऽपि यार्गला शुभपापकृता सा च सबाधेति ध्वनितं। कामस्थार्गलाया बहुपापकृताया निर्बाधत्वात्कामस्था त्विति विशेषकथनाय प्रवृत्तत्वाच्च सूत्रमिदं पृथक्कृतं वेदितव्यं। अत एव दारेत्युक्तार्गलात्रयस्य बाधका निदर्शयति।

रिष्फनीचकामस्था विरोधिनः

क्रमेण चतुर्थस्थस्य दशमस्थो द्वितीयस्थस्य द्वादशस्थ एकादशस्थस्य तृतीयस्थश्चेति त्रयाणां त्रयो विरोधिन इत्यर्थः। विघटकार इति यावत्। एकद्विपापजतृतीयार्गलाया एकादशगो विरोधीत्यपि ज्ञेयम्। अर्गलाबाधकानामपि बाधका निदर्शयति

न न्यूना विबलाश्च

दशमद्वादशतृतीयैकादशस्था न्यूनांशा विबला वा क्रमेण चतुर्थद्वितीयैकादशतृतीयस्थेभ्यो ग्रहादिभ्यो यदि तर्हि चतुर्थादिस्थार्गलानां दशामादिस्था न विरोधिन इत्यर्थः। तदार्गलाबाधका न भवंतीति। बलानयनं चाग्रे निरुपयिष्यति। अंशाधिक्यं न्यूनतां चात्मेत्यादिना वक्ष्याति। इयं चार्गला विपरीतार्गला च वृद्धैरुपबृंहिता

भयपुण्यविनाभावाद्द्रष्टुराहुः शुभार्गलं।
स्फुटांगज्ञेयभावात्तु विपरीतार्गलं विदुः॥

द्वितीयतृतीयैकादशचतुर्थभावेभ्यो द्रष्टृभ्यः फलद्रष्टृभ्यः फलदातृभ्यः शुभार्गलमाहुः। द्वादशतृतीयदशमभावेभ्यः फलदेभ्यो ग्रहदृष्ट्याद्याश्रयेभ्यो विपरीतार्गलं विदुः। शुभार्गलविरोध्यर्गलमेव विपरीतार्गलमित्युच्यते। द्रष्टुः फलदातू राशेः द्वितीयादितः शुभार्गलं द्वादशादितोऽशुभार्गलं च विदुरिति वा योजना।

Now Jaimini mentions a fourth kind of argala.

कामस्था तु भूयसा पापानां

If there is a connection of the kaama house, which is of the third house, by virtue of aspect, shadvarga, conjunction etc. with three or more malefic planets then the third house also becomes an argala. It should be noted that only when the third house has a malefic connection that there is an argala not when it is under the influence of auspicious planets. In the fourth, second and eleventh houses argala is present in both cases when auspicious influences are present as well as when malefic influences are present.

Another interpretation of the sutra could be that when the argala present in the third house is influenced by three or more malefic planets then it becomes endowed with strength. That is it becomes unobstructed. Thus argala in the third house influenced by three or more malefic planets is unobstructed while argala in the third house created by one or two malefic planets as well as argalas in the other three houses whether created by auspicious or by malefic planets can be obstructed – such seems to be the meaning. Because the argala in the third house influenced by three or more malefic planets is unobstructed and because it is different in character from the other argalas, this sutra has been separately created. Hence now the obstructing factors for the three argalas in the daara etc houses are being mentioned.

रिष्फनीचकामस्था विरोधिनः

For the argala in fourth the house in the tenth; for the argala in second the house in the twelfth and for the argala in eleventh the house in the third – these are the three opposing factors for the three argalas. That is they are the destructors of the respective argalas. For the argala in the third house created by one or two malefic planets the eleventh house should be known to be the obstructor. The opposing factors of the opposing factors are mentioned in the next sutra.

न न्यूना विबलाश्च

Not the ones at a lesser degree or weaker than them. This means if the planets in the tenth, twelfth, third and eleventh houses are at a lesser degree or are weaker than the respective planets in the fourth, second, eleventh and third houses then the planets in tenth etc houses do not oppose the argalas in fourth etc houses. That is they do not obstruct the argala. Jaimini will describe the calculation of the strength of planets in the future sutra. Jaimini will also mention greatness or smallness by virtue of degrees through the sutra aatmaa etc. This argala and the opposing argala have been elaborated in the Vriddha Karikas.

Argalas from houses placed second, eleventh and fourth from the planet/house under study is called auspicious argalas while argalas from twelfth, third and tenth are known as opposing argalas.

Argalas from the houses, aspecting planets, from the result aspecting planets and from the result giving planets which are in the second, eleventh and fourth houses are called auspicious argalas. Argalas from the result giving planets and from houses casting aspects or houses containing planets which are in the twelfth, third and tenth houses are known as opposing argalas. An argala which opposes the auspicious argala is only known as an opposing argala. Or else the shloka could be interpreted as follows – argalas in the second etc houses from the aspector that is the result giving sign are auspicious argalas and those in the twelfth etc houses are opposing argalas.

Sutra – 1.1.9, 1.1.10

अथ पुनरप्यर्गलांतरं दर्शयति

प्राग्वत्त्रिकोणे

त्रिकोणे पंचमनवमयोरर्गला तद्विरोधी तदपवादश्च प्राग्वत्। दाररिष्फेत्यादिवत्। पंचमस्य क्रमेण प्राथमिकत्वाद्दारसंनिधानान्नवमस्य त्रित्रिकोणत्वेन त्रिकोण इति पदेन शीघ्रोपस्थितिकत्वाच्चार्गलास्थानत्वं। नवमस्य तु विरोधिस्थानत्वमिति विवेकः। तथा पंचमेऽर्गला भवति पापेन शुभेन वा। नवमे तद्विरोधी भवति। शुभपापान्यतरः पूर्ववदिति बोध्यं। केतौ विशेषमाह

विपरीतं केतोः

केतोस्तु नवममर्गलास्थानं। केतुसंबंधिन्यर्गला नवमे भवति पंचमे तद्विरोधीत्यर्थः। तथा च नवमे केतौ पंचमे वा नवममर्गलास्थानं पंचमं तद्विरोधिस्थानमिति यावत्। अथवा केतोर्लग्नस्य विपरीतमर्गलं तद्विरोधी च। तथा च दशमद्वादशतृतीयनवमान्यर्गलास्थानानि तद्विरोधिनश्च चतुर्थद्वितीयैकादशपंचमा इति भावः। निर्बाधत्वाद्यथा तृतीयार्गलासूत्रं कामस्थेति पृथक्कृतं तथा त्रिकोणस्य विशिष्टफलत्वात् पृथगेव। विपरीतं केतोरिति व्यत्ययस्य केतुकृतस्य त्रिकोण एव वक्तव्यत्वाद्वा पृथगेव प्राग्वदिति सूत्रं कृतं। यद्वा प्राग्वत्त्रिकोणे त्रिकोण इति पंचममेवैकवचनादुपतिष्ठते। तथा च कामस्थार्गलावदिदमपि निर्बाधमेव। एवं चास्मिन्पक्षे नवमस्थस्य विरोधित्वं तदपवादश्च न विचिंतनीयः। विपरीतं केतोः लग्नस्य केतोर्वा नवममर्गलास्थानमित्यर्थः। अत्रापि पंचमस्थस्यार्गलाविरोधित्वं तदपवादश्चेत्येतन्न चिंतनीयमेव। सूत्रपृथक्करणमपि निर्बाधत्वादेरेवेति विभावनीयं। एवं च दारेत्यादाविव पंचमनवमस्थाभ्यामर्गलेति यावत्। यद्वा पंचमेऽर्गला न कामस्थावत् पापबाहुल्यादेव किंतु सर्वस्मादपि प्राक्पठित दारेत्यादिवत् शुभपापन्यतरेणैकेनद्वाभ्यां त्रिप्रभृतिभिर्वा भवतीत्यर्थः। विपरीतं केतोः केतोर्लग्नस्य वा विपरीतं पंचम एव स्थाने कामस्थावत्पापबाहुल्यादर्गला भवतीत्यर्थः। यद्वा पंचमेऽर्गलं प्राचीवृत्तिमत् क्रमेण गणिते पंचमेऽर्गलं भवति केतोस्तु परावृत्य गणिते पंचमेऽर्गलमित्यर्थः।

Now again Jaimini shows another kind of argala.

प्राग्वत्त्रिकोणे

In trines, that is in the fifth and ninth houses, argala, opposing argala and invalidation of opposing argala are identical to the previous description. That is they are as described in the sutras daara etc and rishpha etc. Since the fifth house occurs first in sequence of fifth and ninth and is placed closer to the daara that is the fourth house than the ninth house, and because ninth is the tritrikona (and not trikona) and because by the term trikona the fifth house appears first, fifth is the place of argala. The ninth house is the place of opposing argala – such is the right conclusion. Moreover, argala is created in the fifth house by both auspicious and malefic planets and in the ninth house opposing argala is created. Argala created by planets other than auspicious and malefic should be known to be identical with earlier description. A distinction in the case of Ketu is mentioned in the next sutra.

विपरीतं केतोः

For Ketu ninth house is the house of argala. Argala related to Ketu is in the ninth house and opposing argala is in the fifth house – such is the meaning. That is in the case of Ketu, out of the fifth and ninth houses, ninth is the house of argala and fifth is the house of opposing argala.

Or else another interpretation of the sutra could be that argala and opposing argala for Ketu are opposite to that of the lagna. Thus tenth, twelfth and third are houses of argala and fourth, second and eleventh are the houses of opposing argala – such is the meaning. Just like, since the third argala is unobstructed so its sutra kaamasthaa etc. was created separately similarly because of the special results of trines and because of vipariitam ketoh that is in order to mention the inversion of argala in the trines in the case of Ketu the sutra praagvattrikone was created separately.

Another meaning of the sutra could be that since in the sutra singular number has been used for trikona hence only the fifth house is indicated. Therefore just like the argala in the third house the argala in the fifth is also unobstructed. In this case the ninth house should not be thought of as opposing this argala. vipariitam ketoh would mean that with Ketu as the lagna the ninth house would be an argala. In this case also the fifth house should not be thought of as opposing this argala. The sutra should be considered to have been created separately because this argala is unobstructed. Therefore like in the sutra daara etc argala is also created from the fifth and ninth houses.

Or else another meaning of the sutra could be that argala in the fifth is not created only by three or more malefic influences like the one in the third but rather by all kinds of influences just like in the daara etc sutra – by auspicious, malefic as well as other influences, by one, two, three as well as more planets. vipariitam ketoh For Ketu argala is opposite to the one for lagna that is argala is created in the fifth by three of more malefic influences as in the third house.

Or else another interpretation of the sutra could be that argala is created in the fifth by counting in-order while for Ketu argala is created in the fifth by counting off-order.

1	2	3	4	5	6	7	8	9	10	11	12	दृष्टारो ग्रहा राशयश्च Aspecting planets and signs
5 8 11	10 7 4	6 9 12	8 11 2	1 10 7	9 12 3	11 2 5	4 1 10	12 3 6	2 5 8	7 4 1	3 6 9	दृश्या राशयः Aspected signs
2 4 11	3 5 12	4 6 1	5 7 2	6 8 3	7 9 4	8 10 5	9 11 6	10 12 7	11 1 8	12 2 9	1 3 10	शुभार्गलाश्रयराशयः Signs housing auspicious argala
12 10  3	1 11 4	2 12 5	3 1 6	4 2 7	5 3 8	6 4 9	7 5 10	8 6 11	9 7 12	10 8 1	11 9 2	विपरीतार्गलाश्रयराशयः Signs housing opposing argala
5	6	7	8	9	10	11	12	1	2	3	4	अर्गला (केतौ विपरीतं) Argala (Opposite for Ketu)
9	10	11	12	1	2	3	4	5	6	7	8	विरोधि अर्गला  (केतौ विपरीतं) Opposing argala (Opposite for Ketu)

निप्यन्नार्थचक्रम्

Sutra – 1.1.11

अथ फलविशेषसूचकमनित्यकारकविभागं दर्शयति नित्यकारकमग्रे विवक्षुरात्मेत्यादिना

आत्माधिकः कलादिभिर्नभोगः सप्तानामष्टानां वा

सप्तानामष्टानां वा रव्यादीनां शन्यंतानां सप्तानां राह्वंतानामष्टानां वा ग्रहाणां मध्ये यो नभोगो ग्रहः कलादिभिः। कलाया आदयोंऽशाः। राशिभागकलाविकलेत्यादिनिर्देशेन भागानां कलाविकलादित्वात्। तैरंशैरधिको यः स आत्मा आत्मकारक इत्यर्थः। कलादिभिरिति पाठे कला तु षोडशो भाग इति। भागपर्यायत्वेन निर्देशात् कलापदं भागवाचकं वेदितव्यं। भागसाम्ये तदूर्ध्वं कलाविकलादिभिराधिक्यं चिंतनीयं। अत्र राशिकृतमाधिक्यं न ग्राह्यमिति संप्रदायः। तदुक्तं वृद्धैः

भागाधिकः कारकः स्यादल्पभागोंऽत्यकारकः।
मध्यांशो मध्यखेटः स्यादुपखेटः स एव हि॥ इति।

स च भागाधिकः कारक आत्मकारकः जातकराज इति अर्थः। अन्ये तु ग्रहा वक्ष्यमाणरीत्योपकारका भवंतीति वर्तुलार्थः। आत्मकारकस्यैवं निरुक्तस्य यत्र द्वि आदि ग्रहाणामंशादिसाम्येन कारकलोपस्तत्र स्थिरकारकादेव तत्तद्विचारः कर्तव्यः। ननु आत्माधिकः कलादिभिर्नभोगोऽष्टानामित्येव सूत्रमस्तु लाघवादिति चेदुच्यते अत्राधिकपदस्य निविष्टत्वाद्राहोस्तु सर्वग्रहांशन्यूनांशतयात्मकारकतेति सूचनाय अष्टानां चेति पृथगुक्तिः। ननु कथं ज्ञातमिति चेद्राहोर्विपरीतं संचारान्न्यूत्वेनैवाधिक्यात्। नभोगोऽष्टानामिति पाठे त्वन्यग्रहरीत्या राहोरप्याधिक्यं प्रतीयेत। द्वित्राणां ग्रहाणां ब्रह्मत्वयोगे प्रसक्ते राहुयोगे विपरीत इति सूत्रेण राहोर्योगितामपि न्यूनांशकानां ब्रह्मत्वं स्वस्य तु सुतरामेवाल्पांशत्वेन कारकत्वं भवतीत्यर्थः इति नीलकंठटीकायां। अथवांशादिभिर्ग्रहद्वयसाम्ये सप्तमकारकाभावे राहुरपि ग्राह्यस्तस्मादष्टानां वेति गौणकल्पो निरुक्तः। अथवा मात्रा सह पुत्रमेके समामनंतीति अष्टमकारकलोपस्य वक्ष्यमाणत्वात्तदभिप्रायेण पृथगुपादानं। ननु केतोरपि तथात्वान्नवानामिति कथं नोक्तामिति चेद्राहुकेतोरंशादिसाम्येन कारकांतराभावादष्टानामेवोचितमिति विशेषः। नीचपापयुक्तः कारकः स्वरूपांतर्दशासु बंधनादिदुःखदः। उच्चादिशुभयुक्तस्तु ग्रहांतरबलेन बद्धस्यापि मोक्षणकर्ता भवति। यद्वा प्रतिकूल आत्मकारकः पापकर्मद्वारा संसारबंधनरूपदः। अत्रायं विचारो मंदगतिग्रहस्य सर्वांशाधिक्ये वक्रत्वे च सप्तविंशतिदिवसपर्यंतं स एव कारकः स्यात्। किंतु तदनंतरमपि न एव। स्वात् चंद्रक्रांतांशानि क्रमेतेन अधिकग्रहैस्तात्कालिकग्रहैर्वा स्वरंशास्त्रोक्तैरत्र फलविचारकार्यः।

To ascertain special results Jaimini now begins the section on temporary significators. Permanent significators are mentioned later.

आत्माधिकः कलादिभिः नभोगः सप्तानामष्टानां वा

Beginning with Sun and ending with Saturn – this is the group of seven; ending with Rahu – this is the group of eight. Amongst these, whichever planet, by virtue of its kalaa etc (degrees, minutes etc) is the most advanced that becomes the Atmakaraka. Kalaa means divisions. Kalaa, vikalaa etc are the divisions of signs. Kalaa actually means sixteenth part. But because it is synonymous with division hence the word kalaa here should be understood as division of a sign (that is relative longitude). If the kalaas or degrees are equal then the next division vikalaa or minutes should be used to decide the greatness. Here greatness caused by the virtue of signs should not be considered – such is the tradition. (This means all planetary longitudes should be measured relative to the respective sign of placement.) As has been said in the Vriddha-Karikas:

One at the greatest degrees is the atmakaraka; one at the least degrees is the antyakaraka; one at an intermediate degree is of intermediate significance; it is also called an upakaraka (sub-significator).

The one having greatest degree is the Atmakaraka; it is the king of the native – such is the meaning. Other planets become sub-significators according to rules described later – this is the meaning of the text.

If two or more planets have the same longitude and a karaka is lost then permanent significators should be used to ascertain respective results.

One could say that the sutra can be phrased as aatmaadhikah kalaadibhih nabhogoshtanaam for the sake of brevity. But the word adhika has been used in the sutra. So to indicate that Rahu becomes the atmakaraka by having the smallest longitude ashtanaam vaa has been mentioned separately. How do we know this? Because Rahu travels in opposite direction so it becomes greater by virtue of having a smaller longitude. If the sutra were nabhogoshtaanaam then Rahu would seem to contend for the post of the atmakaraka in the same was as other planets (that is by having the largest longitude). When two or more planets contend for the post of Brahma then according to the sutra raahuyoge vipariitah Rahu becomes the Brahma only when it has the smallest longitude. This is mentioned in the Neelakantha commentary.

Or else when two or more planets have the same longitude and the seventh karaka is lost then Rahu can be included. Therefore the secondary statement ashtanaam vaa has been added.

Or else as per the future sutra maatraa saha putram etc the eighth karaka shall be lost and in that context separate inclusion of Rahu has been done here.

One may ask why Ketu has not been included through navaanaam vaa. The answer to that would be that because Rahu and Ketu have the same longitude and so cannot be different karakas. Hence ashtanaam vaa is appropriate.

If the Atmakaraka is debilitated or conjoined with malefics then it gives miseries like bondage etc in its sub-periods. If it is exalted or conjoined with auspicious planets then it frees the individual even if he is bound by other planets. Or else an adverse Atmakaraka gives bondage in the world by its malefic influence.

A special point needs to be mentioned here. If Saturn has the largest longitude and is retrograde then he shall remain the karaka for twenty-seven days. But not after that. Beginning from itself upto the division occupied by the Moon – in this sequence the planet which has greatest longitude or the planet which has the greatest longitude at that moment – from that planet the results should be adjudged.

Sutra – 1.1.12

आत्मकारकस्यैव निरुक्तस्य समुत्कर्षविशेषं दर्शयति

स ईष्टे बंधमोक्षयोः

स आत्मकारको बंधमोक्षयोरीष्टे स्वामी राजा भवति जातकराजो भवतीत्यर्थः। तथा हि लोके प्रसिद्धो राजा बंधमोक्षयोः कारापातनमोचनयोरधिकारी भवति पुत्रामात्यप्रभृतीनपि तत्तद्दोषगुणाद्यनुरोधेन कारादिषु पातयति मोचयति सन्माननादि च करोत्यमात्यादिभिर्दत्तानि फलानि चाप्रथयति तथायमप्यात्मकारको जातकराजः सुखदुःखदाने प्रधानाधिकारी भवति। यथा प्रसिद्धं राजानमनुसृत्यामात्यप्रभृतयो लोककार्यकर्तारस्तथान्येऽप्युपकारका राजानमनुरुद्ध्यैव फलदातारो भवंति। यथा राजनि क्रुद्धे सत्यमत्यादयः स्वमित्रादेः कार्यं कर्तुमसमर्था राजनि स्निग्धे सति अमात्यादयः स्वशत्रुभूतस्याप्यकार्यं कर्तुं समर्थास्तथोपकारका राजानुरोधेन फलदातारो भवंतीत्ययमप्यूह्यम्।

Now Jaimini mentions the pre-eminence of the just described Atmakaraka.

स ईष्टे बंधमोक्षयोः

The Atmakaraka is the lord of bondage and liberation. He is the king of the individual – this is the meaning. Just like a world famous king is the authority for bondage and liberation that is, he is the authority for putting one in jail and freeing one from jail and can put even his sons and ministers in jail or free them from jail or pay them honour according to their good or bad deeds; just like he distributes the fruits provided by his ministers similarly this Atmakarka is also a king of the individual. He is the prime presider over happiness and sorrow. Just like the ministers perform their tasks related to the kingdom only by following the king, similarly the upakarakas (sub-significators) provide their results only in accordance with the Atmakaraka. Just like when the king is displeased the ministers etc are unable to perform the works of their friends etc and when the king is pleased then they are even able to do works against their enemies similarly upakarakas give their results only in compliance with the Atmakaraka – such a meaning should be derived.

Sutra – 1.1.13, 1.1.14, 1.1.15, 1.1.16, 1.1.17, 1.1.18, 1.1.19

अथामात्यकारकग्रहं दर्शयति

तस्यानुसरणादमात्यः

तस्य प्रधानकारकस्यानुपश्चात्सरणाद्गमनान्न्यूनभागतयामात्योऽमात्यकारको भवति। सर्वापेक्षयाधिकभागो राजा कारकाणामात्मसंज्ञकः। तदव्यवधानेन ततो न्यूनोऽमात्यः। अथ भ्रातृकारकं दर्शयति।

तस्य भ्राता

तस्यामात्यस्य ग्रहस्यानुपश्चात्सरणान्न्यूनभागतया भ्रातृकारको भवति। ग्रहेषु यो ग्रह अमात्यग्रहान्न्यूनभागः स भ्राता। एवमग्रेऽप्यूह्यं। अथ मातृकारकं दर्शयति

तस्य माता

भ्रातृकारकाद्ग्रहान्न्यूनांशो मातृकारको भवति। अथ पुत्रकारकं दर्शयति

तस्य पुत्रः

मातृकारकान्न्यूनः पुत्रकारक इत्यर्थः। अथ ज्ञातिकारकं दर्शयति

तस्य ज्ञातिः

पुत्रकारकान्मातृकारकाद्वा न्यूनभागो ज्ञातिग्रहः। अग्रे मात्रा सहैव पुत्रकारकस्यैक्योक्तेः तस्येति यथायोगं ह्यर्थकं। अथ दारकारकं दर्शयति

तस्य दाराश्च

ज्ञातिकारकान्न्यूनभागो दारकारक इति ज्ञेयं। चकारोऽनुक्तसमुच्चयर्थः। स्थिरकारकपदोपपदादिभ्यः स्त्रिविचारः कर्तव्यो न तु दारकारकादेवेति भावः।

(Here pages are missing in the manuscript. Only later part of the shlokas was available which seemed to be from Saravali. The former parts have been patched from this text.)

स्वर्क्षत्रिकोणतुंगस्था यदि केंद्रेषु संस्थिताः।

अन्योऽन्यं कारकास्ते स्युः केंद्रेष्वेव हरेर्मतम्॥

रवितनयो जूकस्थः कुलीरलग्ने बृहस्पतिहिमांशू।

मेषे कुजो गवि सितः परस्परं कारका एते॥

तुंगसुहृत्स्वगृहांशे स्थिता ग्रहाः कारकाः समाख्याताः।

मेषूरणे च रविरिति विशेषतो वक्ति चाणक्यः॥

लग्नस्थः सुखसंस्थो दशमस्थश्चापि कारकाः सर्वे।

एकादशेऽपि केचिद्वांछंति न तन्मतं मुनींद्राणां॥

नीचकुले संभूतः कारकविहगैः प्रधानतां याति।

क्षितिपतिवंशसमुत्थो भवति नरेंद्रो न संदेहः॥

इत्यादि। अयमर्थः स्वमित्रोच्चराशिगाः परस्परं केंद्रगाश्चेत् तेऽन्योऽन्यकारका भवंति तेषां मध्ये दशमगः कारकराज इत्यर्थः। अन्योऽन्यकारका इत्यनेन परस्परदशासु शुभदा इति सूचितं। एवमेव स्वांशादियुता अपि परस्परं केंद्रगाः कारका भवंति। लग्नकेंद्रे विशेषमाह। लग्नस्थेति चतुर्थदशमस्थाः स्वक्षेत्रगत्वादिनिरुक्तगुणरहिता अपि लग्नस्थग्रहस्य कारकाः। लग्नस्थस्तु न तेषां कारकः। एवं एकादशस्थाः स्वक्षेत्रगुणरहिता अपि। स्वमित्रोच्चगो ग्रहः लग्नकेंद्रगो न भवति चेदपि तस्माद्दशमस्थाने सहजमैत्रीतत्कालमैत्रीलक्षणद्वयसंपन्नः खेटः यस्मिन्कस्मिंश्चित् क्षेत्रे विद्यमानोऽपि यदि तर्हि दशमस्थः स्वक्षेत्रस्थश्च कारकौ भवतः। एवं ग्रंथांतरात्कारकग्रहस्वरूपाणि अन्यदशान्यपि सकलानि विचिंतनीयानि अन्यत्सुगमं। अथ पुत्रकारकविकल्पं दर्शयति

मात्रा सह पुत्रमेके समामनंति

मातृकारकेण सह पुत्रकारकं केचनाचार्या वदंति। कारकद्वयैक्यं वदंतीति यावत्। अत्रात्मादयो दारांताः सप्तपठिताः। तत्र यदि द्वौ खेटौ भागादिसाम्येनात्माद्यन्यतमैककारकत्वं भजतस्तर्हि तत्र सप्तभी रव्यादिग्रहैरात्मादिदारांतापरिग्रहात्तत्परिग्रहार्थं राहुरपि ग्राह्य इत्यष्टानां वेत्युक्तं। अत्र त्रयो यदि खेटा भागादिसाम्येनात्माद्यन्यतमैककारकतां व्रजेयुस्तर्हि तत्र पूर्ववदात्मादिदारांतसप्तकपरिग्रहार्थं राहुवत्केतुरपि न योजनीयः नवानां वेत्यपाठात्। तत्रांतिमः कारको लुप्यत एव। अन्ये त्वाचार्यास्तत्र मातृपुत्रयोरैकोन निर्वहंति। यदि चतुरादिग्रहा भा….. (page missing in the manuscript.)

Now Jaimini mentions the Amatyakarak

तस्यानुसरणादमात्यः

By the virtue of coming just after the prime karaka in terms of possesing lesser degrees the planet becomes Amatyakaraka. Amongst all the karakas the one which has the largest degree becomes the king also known as the Atmakaraka. In the same sequence the one which is lesser than it becomes the Amatyakaraka. Now Jaimini mentions the Bhratrikaraka.

तस्य भ्राता

By the virtue of coming just after the Amatyakaraka in terms of possessing lesser degrees the planet becomes Bhratrikaraka. The planet which is lesser than the Amatyakaraka becomes the Bhratra. Similarly is mentioned ahead. Now Jaimini mentions the Matrikaraka

तस्य माता

The planet having lesser degrees than Bhratri planet becomes the Matrikaraka. Now Jaimini mentions the Putrakaraka

तस्य पुत्रः

The planet having lesser degress than the Matrikara is the Putra – such is the meaning. Now Jaimini mentions the Jnatikaraka

तस्य ज्ञातिः

The planet having lesser degress than the Putrakara or lesser degrees than the Matrikaraka is the Jnati planet. Because in the future sutra Putrakaraka is said to be identical with Matrikaraka therefore Jnatikaraka is supposed to succeed the appropriate karaka here. Now Jaimini mentions the Darakaraka

तस्य दाराश्च

The planet having lesser degrees than Jnatikaraka becomes the Darakaraka – this should be known. The cha in the end of the sutra indicates that for the sake of completeness not only the Darakaraka but the permanent significator, pada and upapada should also be used to ascertain results of wife.

(Now the concept of mutual karakaship is introduced. Pages containing initial part of the shlokas were missing in the manuscript but the ending parts of the shlokas were available from where it seemed that the shlokas were from Saravali.)

If planets are in their own sign or are in mulatrikona sign or are exalted and are also in Kendras then they become karakas of each other. Acharya Hari says that they become karkas only when they are in the Kendras. If in a Cancer ascendant, Saturn is in Libra, Jupiter and Moon are in the ascendant and Mars and Sun are in Aries then these become mutual karakas. If planets are exalted or are in a friend’s house or are in their own sign then also they are called karakas. Chanakya says that Sun in the tenth in the above example especially becomes a karaka. If a planet is in lagna, fourth house or tenth house then also it becomes a karaka. Some say that planet in eleventh also becomes a karaka but this is not the opinion of the sages. An individual born in a low caste will rise high in life through karakas. An individual born in a royal family becomes a king without doubt.

This means that if planets are in their own signs, friend’s sign or are exalted and are also mutually in angles then they become mutual karakas. Amongst them the planet in the tenth becomes the king of karakas. By the term mutual karakas it is meant that they provide benefitial results in each others’ dashas. Similarly planets in their own divisions (hora, navansha etc) in mutual Kendras also become karakas. A special result is said for the lagna which is also a Kendra. Planets in fourth or tenth houses are the karakas of the lagna even if they are not in their own sign etc. But the planet in the lagna is not their karaka. Similar is the situation with planets in the eleventh even if they are not in their own sign. If a planet is in its own sign or is in a friend’s sign or is exalted but is not in the lagna and if a planet tenth to it is its permanent friend as well a temporary friend then irrespective of where this latter planet is placed, the two planets, that is the one in tenth and the one in its own house become mutual karakas. Similarly one should also bring to study all the special results related to karakas mentioned in the other texts. Rest is easy. Now Jaimini mentions an option for the Putrakaraka

मात्रा सह पुत्रमेके समामनंति

Some acharyas speak of the Putrakaraka together with Matrikaraka. That is they say that the two karakas are one and the same.

Here seven karakas beginning with the Atmakaraka and ending with the Darakaraka have been indicated. Here if two planets have the same longitude and acquire same karakahood other than Atmakaraka then since the seven planets beginning with the Sun are unable to signify Atma upto Daara so for that purpose Rahu should also be accepted. This is what ashtaanaam vaa means. If three planets contend for the same karaka position other than the Atmakaraka then like Rahu, Ketu should not be considered because the sutra does not say navaanam vaa. In this case the last karaka will be lost. Other aacharyas do not accept Matrikaraka and Putrakaraka to be the same in this case. If four or more planets … (page missing in the manuscript).

Sutra – 1.1.20, 1.1.21, 1.1.22, 1.1.23

अथ नित्यकारकान्वक्तुमुपक्रमते भगिनीत्यादिना। तत्रादौ भगिन्यादिकारकं दर्शयति

भगिन्यारतः स्यालः कनीयान्जननी चेति

आरतो भौमाद्भगिनी सामान्यं। स्यालो भार्याभ्राता। कनिष्टभ्राता स्वस्य माता च इति। एवं प्रकारेण शास्त्रांतरोपात्ताश्चान्ये विचारणीया इत्यर्थः। अत्र जननीकारकत्वेन चंद्रोऽपि ग्राह्यः। रविशुक्रयोः प्राणीजनकः चंद्रारयोर्जननी अप्राण्यपि पापदृष्ट इत्यग्रे चंद्रस्य मातृकारकत्वेन सूत्रकारैरेव निर्देशात्। अत एव रविः पितृकारक इत्यत्रानुक्तमपि अग्रिमग्रंथतो विध्येयं। अथ बुधं मातुलादिष्युपकारकी करोति

मातुलादयो बंधवो मातृसजातीया इत्युत्तरतः

उत्तरतो बुधान्मातुलादिबंधवो मातृसजातीया मातृतुल्याश्च। इति पदं शास्त्रांतरसिद्धानन्यानप्युपलक्षयति। इतरत्पूर्ववत्। अथ पितामहादिकारकत्वेन गुरुं दर्शयति

पितामहः पतिपुत्रावपि गुरुमुखादेव जानीयात्

बृहस्पतिद्वारा जानीयादेवेति। व्यत्ययेनैवकारान्वयः पुत्रादिष्वनित्यकारकस्याप्युक्तत्वेनावधारणायोगात्। अथ पत्न्यादिषु शुक्रकारकमाह

पत्नी पितरौ श्वशुरौ मातामह इत्यंतेवासिनः

अंतेवासिनो गुरोरग्रे पठिताद्बृहस्पतिर्शुक्र इति निर्देशेते। अपठिताच्छुक्राद्भार्या स्वमातापितरौ श्वशुरौ शास्त्रान्तरोक्ताश्चान्ये सर्वेऽपि शुक्राद्विचारणीया इत्यर्थः।

(page missing in the manuscript)…पितृव्यमातृष्वसृसंज्ञितौ च तावथौजयुग्मर्क्षगतौ तयोः शुभावित्यादि। भगिन्यारतः श्याल इत्यादि सूत्राणि प्राचीनैर्दिक्प्रदर्शनेनोपबृंहितानि।

आदित्यान्नवमे तातश्चंद्रान्माता चतुर्थतः।

भौमात्तृतीयतो भ्राता बुधात्षष्ठे च मातुलः॥

गुरोः पंचमतः पुत्रः शुक्रात्सप्तमतः स्त्रियः।

शनेरष्टमतो मृत्युरिति तातादि चिंतयेत्॥

इति। एवमिति शब्देन भौमादीनां येषु पदार्थेषु कारकत्वं सूचितं तत्सर्वमत्र लाघवात्संगृहीमः।तथा हि

कालात्मा दिनकृन्मनस्तुहिनगुः सत्त्वं कुजो ज्ञो वचो

जीवो ज्ञानसुखे सितश्च मदनो दुःखं दिनेशात्मजः।

राजानौ रविशीतगू क्षितिसुतो नेता कुमारो बुधः

सूरिर्दानवपूजितश्च सचिवौ प्रेष्यः सहस्रांशुजः॥

रक्तश्यामो भास्करो गौर इंदुर्नात्युच्चांगो रक्तगौरश्च वक्रः।

दूर्वाश्यामो ज्ञो गुरुर्गौरगात्रः श्यामः शुक्रो भास्करिः कृष्णदेहः॥

वर्णास्ताम्रसितातिरक्तहरितव्यापीतचित्रासिता।

वह्न्यम्ब्वग्निजकेशवेंद्रशचिकाः सूर्यादिनाथाः क्रमात्॥

बुधसूर्यसुतौ नपुंसकाख्यौ शशिशुक्रौ युवती नराश्च शेषाः।

शिखिभूखपयोमरुद्गणानां वशिनो भूमिसुतादयः क्रमेण॥

विप्रादितः शुक्रगुरू कुजार्कौ शशी बुधश्चेत्यसितोऽन्त्यजानाम्।

चन्द्रार्कजीवा ज्ञभृगू कुजार्की यथाक्रमं सत्वरजस्तमांसि॥

मधुपिङ्गलदृक्चतुरस्रतनुः पित्तप्रकृतिः सविताल्पकचः।

तनुवृत्ततनुर्बहुवातकफः प्राज्ञश्च शशी मृदुवाक्शुभदृक्॥

क्रूरदृक्तरुणमूर्तिरुदारः पैत्तिकः सुचपलः कृशमध्यः।

श्लिष्टवाक्सततहास्यरुचिर्ज्ञः पित्तमारुतकफप्रकृतिश्च॥

बृहत्तनुः पिङ्गलमूर्धजेक्षणो बृहस्पतिः श्रेष्ठमतिः कफात्मकः।

भृगुः सुखी कान्तवपुः सुलोचनः कफानिलात्मासितवक्रमूर्धजः॥

मन्दोऽलसः कपिलदृक्कृशदीर्घगात्रः स्थूलद्विजः परुषरोमकचोऽनिलात्मा।

स्नाय्वस्थ्यसृक्त्वगथ शुक्रवसे च मज्जामन्दार्कचन्द्रबुधशुक्रसुरेज्यभौमाः॥

देवाम्ब्वग्निविहारकोशशयनक्षित्युत्करेशाः क्रमात्

वस्त्रं स्थूलमभुक्तमग्निकहतं मध्यं दृढं स्फाटितम्।

ताम्रं स्यान्मणिहेमयुक्तिरजतान्यर्काच्च मुक्तायसी

द्रेष्काणैः शिशिरादयः शशुरुचज्ञग्वादिषूद्यत्सु वा॥

अयनक्षणवासरर्तवो मासोऽर्द्धं च समाश्च भास्करात्।

कटुकलवणतिक्तमिश्रिता मधुराम्लौ च कषाय इत्यपि॥

दिक्षु बुधाङ्गिरसौ रविभौमौ सूर्यसुतः सितशीतकरौ च॥

निशि शशिकुजसौराः सर्वदा ज्ञोऽह्नि चान्ये बहुलसितगताः स्युः क्रूरसौम्याः क्रमेण।

द्व्ययनदिवसहोरामासपैः कालवीर्यं शरुबुगुशुचसाद्या वृद्धितो वीर्यवन्तः॥

अन्तःसाराञ्जनयति रविर्दुर्भगान्सूर्यसूनुः क्षीरोपेतांस्तुहिनकिरणः कण्टकाढ्यांश्च भौमः।

वागीशज्ञौ सफलविफलान्पुष्पवृक्षांश्च शुक्रः स्निग्धानिन्दुः कटुकविटपान्भूमिपुत्रश्च भूयः॥

चंडालजातिस्त्वथ सैंहिकेयः केतुश्च जात्यंतरमत्र मांदिः॥

राहोः केतोश्च मांदेश्च सर्पस्थानमुदाहृतं॥

कंथा फणींद्रस्य तु चित्ररूपा केतोर्महाछिद्रयुता विशेषा।

भू राहोस्तु सीसं शिखिनस्तु नीलंधरामणिं तं कथयंति तज्ञाः॥

पीतांबरं देवगुरोर्भृगोस्तु क्षौमांबरं भास्करस्येंद्रगोयं।

शुक्तक्षौमं रात्रिनाथस्य चांद्रेः श्यामक्षौमं रक्तचित्रं कुजस्य॥

वस्त्रं चित्रं पद्दवस्त्रं शनेस्तु नीलं राहोर्जीर्णचित्रान्वितं च।

रूपान्वितं तद्वसनं च केतोर्बलान्वितानां तु वदेत् ग्रहाणां॥

भृगोर्वसंतः क्षितिसूनुभान्वोर्ग्रीष्मः शशांकस्य ऋतुः प्रवर्षाः।

विदः शरद्देवगुरोस्तु हैमनो ऋतुः शनेः स्याच्छिशिरस्तु कालः॥

अष्टौ तु मासास्तुहिनांशशत्रोः केतोस्तु मासत्रयमेव कालः।

धातुग्रहा राहुशनींदुभौमा मूलग्रहौ शुक्रदिनाधिनाथौ।

जीवग्रहौ जीवशशांकसूनू संवर्णयंति स्फुटमेव शास्त्रे॥

इत्याद्यूह्यं। एवं सर्वेषु लग्नादिषु भावेष्वपि यथायोगं शास्त्रांतरसिद्धा अत्रापि ज्ञापिताः कारकाः समुन्नेयाः।

Now Jaimini speaks about the permanent significators through sutra Bhagini etc. In the beginning he mentions the Bhaginikaraka.

भगिन्यारतः स्यालः कनीयान्जननी चेति

Aara, that is Mars, indicates sister – this is well known. Syala which is also indicated by Mars means brother-in-law. Mars also indicates younger brother and one’s own mother. In this way permanent significators mentioned in other texts should also be considered. Example Moon should be known to be the significator of mother. ravishukrayoh praanijanakah chandraarayorjananii apraaniyapi paapdrishtah this is mentioned in future sutras by Jaimini himself wherein Moon is said to be the karaka for mother. Hence Sun is the karaka for father – this is not mentioned here explicitly but is still to be incorporated from the later part of the text. Now Jaimini mentions the Mercury as the upakaraka for maternal-uncles etc

मातुलादयो बंधवो मातृसजातीया इत्युत्तरतः

From the next planet that is Mercury relatives like maternal-uncles and maternal relations or relations similar to mother should be adjudged. The term iti here indicates the significants mentioned in the other texts. Rest is as described in the previous sutra. Now Jaimini mentions Jupiter in terms of being a karaka for paternal grandfather etc

पितामहः पतिपुत्रावपि गुरुमुखादेव जानीयात्

(Paternal grandfather, husband, children) should be known from Jupiter. Because of a contradiction with the previous sutra where an Anityakaraka was mentioned for ascertaining children this word eva emphasizes that Jupiter should also be used in this context. Now Jaimini states Venus to be the karaka for wife etc.

पत्नीपितरौ श्चशुरौ मातामह इत्यंतेवासिनः

Antevasin (literally – the one in the end) – because Jupiter has been mentioned in the previous sutra this term can stand for both Jupiter as well as Venus. From the unmentioned (and hence the right meaning of the term antevasin) Venus, wife, one’s own mother and father, both in-laws, (maternal grandfather) and others significants mentioned in the other texts, all these should be ascertained – this is the meaning.

(Page missing in the manuscript) These sutras bhaginyaaratah syaalah etc have been elaborated upon by the ancients.

Ninth from Sun for father; fourth from the moon for mother; third from Mars for brother; sixth from Mercury for maternal-uncle; fifth from Jupiter for son; seventh from Venus for wife; eighth from Saturn for death – this is how father etc should be adjudged.

The word iti here stands to include those substances which are signified by Mars etc. which are mentioned in other texts. They are mentioned here in brief.

Time and soul are signified by the Sun, mind by Moon, strength by Mars, speech by Mercury, knowledge and happiness by Jupiter, lust by Venus and sorrow by Saturn. Sun and Moon are kings, Mars is commander-in-chief, Mercury is prince, Jupiter and Venus are ministers and Saturn is servant. Sun is reddish-black, Moon is white, Mars is not too dark red-white, Mercury is dark green, Jupiter is white limbed, Venus is dark or black and Saturn is black. Colours copper red, white, deep red, green, yellow, varigated and black are signified by the planets beginning with Sun; Fire, Water, Kartikeya, Vishnu, Indra, Sachi and Brahma are the lords of the planets beginning with Sun. Mercury and Saturn are neuters, Moon and Venus are females and the rest are males. Fire, earth, ether, water and wind are presided over by planets beginning with Mars. Venus and Sun are lords of brahmanas, Mars and Sun are the lords of kshatriyas, Moon is the lord of vaishyas and Mercury is the lord of shudras. Moon, Sun and Jupiter are saatvik in nature, Mercury and Venus are raajasik and Mars and Saturn are taamasik. Eyes brown as honey, body equal in height and width, dominated by pitta and having less hair – this is the appearance of Sun.

Small and round body, dominated by vata and kapha, intelligent, sweet in speech and beautiful eyes – this is the appearance of Moon. Callous sight, young, large hearted, pitta dominated, restless, slender waisted – this is the appearance of Mars. Speaking multiple meanings, always interested in humour, dominated by pitta, vata and kapha – this is the nature of Mercury. Large body, brown hair and eyes, supreme intelligence, dominated by kapha – this is the appearance of Jupiter. Happy, attractive appearance, beautiful eyes, dominated by kapha and vaata, having black and curled hair – this is the appearance of Venus. Saturn is lazy, with monkey-brown eyes, slender and long body, has tough teeth, tough hair on body and head and is dominated by vata. Nerves, bones, blood, skin, semen, fat, marrow are respectively signified by Saturn, Sun, Moon, Mercury, Venus, Jupiter and Mars. Temples, water bodies, fire places, places of entertainment, treasuries, bed and godowns are respectively signified by Sun etc. Blankets, new clothes, burnt clothes, wet clothes, medium clothes, tough clothes and torn clothes are respectively signified by Sun etc.

Copper, emerald, gold, brass, silver, pearl and iron are respectively signified by Sun etc. Saturn, Venus, Mars, Moon, Mercury and Jupiter signify seasons beginning with spring. They also signify seasons depending upon whose drekkana is in the lagna. Ayana (half-year), kshana, day, seasons, months, fortnight and year are respectively signified by Sun etc. Bitter, salty, pungent, sweet, sour and astringent are the tastes signified by the same planets. Mercury and Jupiter in the east, Sun and Mars in south, Saturn in west and Venus and Moon in north – these are the directions in which planets become strong. Moon, Mars and Sun are strong during night, Mercury is strong at all times and remaining planets are strong during the day. Evil planets are strong in dark fortnight and mild planets are strong in bright fortnight. Planets are also strong in their own years, own days, own horas and own months. This is the description of the kalabala – strength based on time. The sequence of natural strength of planets is Saturn, Mars, Mercury, Jupiter, Venus, Moon and Sun. Sun generates trees with a strong center, Saturn generates foul trees, Moon generates trees with sap, Mars generates thorny trees, Jupiter generates trees bearing fruits, Mercury generates trees which do not bear fruits, Venus generates trees which bear flowers. Moon again generates trees which are sweet and smooth and Mars generates bitter trees. Rahu signifies the chandala caste, Ketu signifies the shudra caste. Snake dominated places are said to belong to Rahu, Ketu and Saturn. Multi-coloured clothes are signified by Rahu and clothes with big holes by Ketu. The mineral of Rahu is Lead and of Ketu is blue gem. Yellow cloth is signified by Jupiter, Venus signifies silk, Sun signifies red cloth, white silk is signified by Moon, black silk by Mercury, red cloth by Mars.

Saturn signifies multi-coloured and black robes, Rahu signifies torn and varigated clothers. Ketu signifies cloth having shape and form. Venus signifies the Spring season, Mars and Sun signify Summer, Moon signifies rainy season, Mercury signifies Winter, Jupiter signifies Hemanta and Saturn signifies Shishira. Rahu signifies eight months and Ketu signifies three months. Rahu, Saturn, Moon and Mars are dhaatu planets, Venus and Sun are moola planets and Jupiter and Mercury are jiva planets. All this is mentioned in the texts.

In this way the significations of planets indicated in the other texts should also be brought to study in this context.

Sutra – 1.1.24

निसर्गबलं ग्रहाणां सूचयति

मंदोऽज्यायान्ग्रहेषु

मंदः शनिर्ग्रहेषु रव्यादिषु सप्तस्वज्यायानतिदुर्बलः। अन्ये तु रव्यादि क्रमेणोत्तरोत्तरं दुर्बला इति वेदितव्यं। तत्र चायं निसर्गबलार्थं ग्रहाणां पाठक्रमः प्राचीनैः पठितः शकुबुगुशुचराद्या वृद्धितो वीर्यवंत इति। अथवा ज्यायानित्येव छेदः। जंतूनामायुर्दायाधीनत्वत् सर्वव्यवहारस्यायुर्दायकारकत्वाच्छनेः शनिर्ज्यायानित्यर्थः। यद्वा ग्रहेषु रव्यादिषु मंदो ज्यायान्वृद्ध। एकं द्वावित्यादौ निसर्गदशाप्रकरणे शनेर्वृद्धत्वेनान्येषां तदधस्तनत्वेन निर्देशात्। एवमन्यत्रापि शनेर्वृद्धत्वेन वृद्धफलप्रदत्वेन बहुशः शनेरन्येषां वयोंतरेशत्वेन च निरुपणाद्ग्रहेष्वितिपाठे मंदो। लग्नं राशिषु द्वादशभावमापन्नेषु नानाविधकारकेषु सत्स्वपि प्रबलं वेदितव्यं। लग्नस्य तनुतद्गतसुखदुःखभाग्यादिकारकत्वेन सर्वमूलत्वात्। लग्ने हीने बलवति वा सति परेषामपि तदानुगुण्येनैव फलदातृत्वात्। सति कुड्ये चित्रकर्मेतिवत्। सति लग्नात्मके पुरुषे फलांतराणां प्रादुर्भावादिति। ननु कारकत्वेन द्वित्र्यादिग्रहसंन्निपाते कथं विचार्यः? तत्र निसर्गबलतः कार्यः।

Now Jaimini indicates the natural strength of the planets

मंदोऽज्यायान्ग्रहेषु

Manda means Saturn is the lowermost, the weakest amongst the seven planets beginning with the Sun. Other planets beginning with Sun are weaker in succession – this should be known. To determine the natural strengths of planets this sequence is mentioned by the ancients – Saturn, Mars, Mercury, Jupiter, Venus, Moon and Sun are stronger in succession.

Another interpretation of the sutra could be derived by breaking it as mandah jyaayan graheshu. All beings are subordinate to the planet which determines age and since Saturn is the significator of the age of all affairs hence Saturn is superior – this is the meaning.

Or else another interpretation of the sutra could be that amongst the planets beginning with Sun, Saturn is the oldest. Because in the sutra ekam dwau etc in the beginning of the chapter where naisargik dashas are explained Saturn is the said to be the oldest that is has the longest naisargik dasha duration and other planets are placed below it. Similarly in other texts also because of being a significator of age and because of being vriddha that is the oldest in terms of age Manda is indicated in the sutra graheshu etc.

(After mentioning the strongest planet the commentator now mentions the strongest house.) Lagna should be known to be strong even if there are different kinds of karakas and signs placed in the twelve houses of the chart. Lagna is the significator of body, of bodily sorrow and happiness and of luck hence it is the root of everything. Other houses and planets give results according to whether the lagna is strong or weak. Just like only when a canvas exists that a painting can exist. Only whe n the person in the form of lagna exists that the fruits of the other houses can come into existence.

If two, three or more planets contend for the same karaka position then how should one decide? Through their natural strengths.