Article by Shree Somanathacharya

कल्पलथाभिधान

जैमिनीय ज्योतिष भाष्य सोमनाथाचार्य

Commentary by: Jaimini Jyotish Expert Shree Somnathacharya

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

Thousands 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 mis-interpretation 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 6^th century and some say 16^th 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.

Let 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.3, 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 1/4^th 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. Re-iterating, 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 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.

Kalpalataa 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.

Shrimate Laxmi Hayagrivaye Namah

Preface

As written in Venkatacharya’s translation of Kalpalatta

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

Shrimate Laxmi Hayagrivaye Namah

श्लोक

लक्ष्मी मही सेव्यमानं श्वेतमणडल वासिनं ।

हयग्रीव महं वन्दे स्वेष्ट कार्यार्थ सिद्धये ॥

First Bouquet

Here 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.

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 self-righteousness 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.

Now 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 8^th lord from the rasi (under consideration) is placed !! 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 chart. 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 7^th sign is stronger, if the native is male calculate Ghati Lagna in the direct fashion, if the native is female consider reverse order. 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 five are most important.

Atman Karka is one which covers most distance in a sign and finds mention in other shastra’s too.
Swakaraka is the lord of the ascendant, which will be described in the coming chapters.
Planet whose dasa period is prevailing at the instant becomes the Dasa karaka and this too will be described further.
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 Jainism, they do not differentiate between swakaraka and atman karaka. They sometimes use other karakas too. Considering this variation, swakaraka is of utmost importance. Karakas have an important role to play as far as fruits or results are concerned, hence it is important to know which planet gets signification of which karaka. It is equally important for a student to listen to his mentor carefully, without his guidance it is difficult to divine properly. It is also important to know which lineage is followed by a mentor, above karakas and their meanings will be different for different lineages. If a student does not follow or know the religion of his mentor, he will be ridiculed in public. Hence it is important for a student to pray and follow his Guru or mentor. Next he must pray and worship Bhagwati Tripura Sundari.

As a third step, a student must attentively listen to the words of his mentor, and visualizing the deity he must divine the results as they are mentioned in the shastras. If the results are not based on methodology of shastras, contrary results and discrepancies may occur. Maharshi Vyas has said that a Jyotisha and a practical person can easily become Brahmaghataka or the destroyer of Brahm Vidya (Astrology is considered Brahm Vidya or divine knowledge). Hence it is important that method be followed and both good and bad results be opined in a clear and honest manner. Results should not be given as a written down text, it is forbidden by shastras. If a daivagya gives a written prediction, it may not come true. Whatever method is mentioned in the shastras, they will be followed in true letter and in spirit.

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 seventy 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 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.

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.
For natives born with extraordinary destines, only five dasa systems are indicated.
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.
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.
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.
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

Now 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 Yogkaraka 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.

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 clan.
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.
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 so. 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 (11^th Lord) and one gets to know much about a native’s caste.
If swakaraka or the 11^th Lord from swakaraka receives conjunction with Rahu, the native will be a chandal or a person performing funeral rites in a crematorium.
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 11^th 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 first and Moon is considered strong in Venusian 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.
Mars is exalted if it conjoins Saturn.
If Moon joins such a combination, 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.
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 9^th 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).
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 11^th 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, ninth 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 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 order.
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!!

Kalpalatta

(Devanigiri script)

अथ सोमनाथाचार्यकृत कल्पलथाभिधान जैमिनि सूत्रभाष्य प्रारंभः

atha somanāthācāryakṛta kalpalathābhidhāna jaimini sūtrabhāṣya prāraṁbhaḥ

अथ भगवानाचर्यः कालपरिज्ञानार्थं गणित शास्त्रं सूत्राध्याय चतुष्टयं निरूप्य तद्वारा सर्वेषां जन्तूनामपि फळपरिज्ञानार्थं प्रभुरंजनार्थं च आयुर्ज्ञान परलोकज्ञानार्थां च कारक लग्न द्रेक्कण नवांशादिभिः उपदेशाध्याय चतुष्टयं प्रकतीकर्ति।

अत्र तावत् किं तावत् शास्त्रस्यंति प्रयोजनोकौ सत्यां काल परिज्ञाने सति अस्ति परलोक इति चिन्ता संपद्यते। चिन्तया भयावष्टि। भयेन कर्मनिष्टा। तद्वारा चित्तशुद्धि। चित्तशुद्धिद्वारा ब्रह्मज्ञानं। ब्रम्हज्ञानेन मोक्षवाप्तिः। तस्मादस्य शास्त्रस्य वेदाङ्गत्वं। वेदाङ्गत्वात्वादावश्यमध्येतव्यम्। तथाच भारते वेदवेदाङ्गत्वज्ञः परंब्रम्हाधिगच्चति। ब्रम्हवेदस्तप् यज्ञः इति ब्रम्हविदोविदुः॥ इति वेदाङ्गस्य श्रेष्टतया निरूपित्वात्।

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 |

अस्मिन् शास्त्रे प्रथमाध्याये संज्ञा कारक पद राजयोगा निरूप्यते। द्वितीयध्याये तु लग्न कारक आयुर्दाय दशा विशेषा। तृतीयाध्याये तु लग्न कारक प्रवृत्त शास्त्रस्य बहिरंगत्वात द्रेक्कण शास्त्रस्य अन्तर्ङ्गत्वात् अन्तर्ङ्ग बहिरङ्गयोः अन्तरङ्गो बमीयानिति न्यायेन अन्तरङ्गशास्त्रस्य दृगाणरीत्यैव फलाधिकमिति न्यायेन दृगाणाध्यायः प्रवृत्तः। ननु दृगाणांशकापेक्षया अंशक विधायक शास्त्रस्य बलवत्वादिति चेन्न। अंशकापेक्षया दृगाणस्याप्यन्तरंगत्वात। दृगाणस्यतु त्रेधा विभागः। तथाच लग्नत्रिभागो द्रेक्कण इति न्यायेन बृहत्जातकादिषु प्रसिध्दस्य द्रेक्काणस्य अनिरूपित्वात्। अस्मिन् शास्त्रे परिवृत्ति त्रयसिध्द एव द्रेक्काण परिवृत्तौविशेषः। मेषस्य तु मेषादि। वृषस्य तु मीनादि एवमन्यत्रायूह्यं। अंशक विभागस्तु पूर्वोक्तशास्त्ररीत्येति न। मेषस्य मेषादि। वृषस्य तु कन्यादि। मिथुनस्य तु तुमादि। कर्किनो मीनादि एवं द्वादशांश विभागस्तु क्रमेनैव। एवमंशक परिज्ञानं कृत्वा होरार्विचारणीया। होरालग्नविशेषस्तु। होरातु पंचधा। बृहज्जातका प्रसिध्दा। होरातु काचन। तस्यामयं विशेषः। भावस्य पूर्वा लाभादिपतेः द्वितीयातु नष्टजातक प्रश्नादिष्वगन्तव्या। अस्मिन् शास्त्रे मेषलग्नस्यतु प्रथम होरा मेषे। द्वितीया वृषभे। वृस्य मिथुने। एवमन्यत्राप्यूह्यम्। इयं तु राजयोगायुर्दायविधाय उपकरोति। पुनरपि काचन होरा। साच अष्टमाधिपस्थित राशिरेव। नवीनास्तु वदन्ति। स्तस्याः आयुर्दायविधानि उपयोगः। केचित्तु लग्नाधिपस्थितात् राशेरष्टममेव होरालग्नं वर्णयन्ति। साच परलोकविषये। एवं होराः पञ्चापि विज्ञाय तत्तुदुपयोगतया अनुसंधेयम्। घटिका लग्ननिर्णयस्तु लग्नादितः क्रमेणैवेति केचित्। अस्मिन् मतेतु लग्नसप्तमयोः बलाबलं विचार्य पुरुषश्चेत् क्रमेण स्त्रीचेत् व्युत्क्रमेणेतिविशेषः। कारककनिर्णयस्तु बहुविधा। तत्र कारक आत्मकारक स्वकारक दशाकारक भावकारकश्चेति पञ्चधा। कारकोनाम भागाधिकः। आत्मकारकस्तु प्रसिध्दः। शास्त्रान्तरौरेवावगन्तव्यः। स्वकारकस्तु विलग्नाधिपः। तद्बलाबलप्रकारंतु उत्तरत्रवक्ष्यते। दशाकारकस्तु यस्यां दशायां ये वक्ष्यन्ते त एव। ताप्युत्तरत्रविवृणुमः। भाव कारकस्तु नित्यानित्यत्वेन परिगणिताः। पित्रादि भावानां कारकाः च। तेच कृष्णीये स्पष्टम्। जैनास्तु कारकाणां मध्ये आत्मकारक स्वकारकायेव बहुशा वर्णयन्ति। इतरानपि यथोपयोगं उपयुजन्तिच। अस्मिन् मतेतु स्वकारक एव। एतेशामधिकारं बहुफलप्रदशः। कारकानपि विचार्य अस्मिन् शास्त्रे फलपर्यालोचनायाः सिध्दत्वात्। अस्यशास्त्रस्य फलबलानिवक्तव्यानि। एतत्सर्वमपि गुरुमुखादेव जानीयात्। गुरूव्यतिरेकेण संप्रदायासिध्दिः। संप्रदायाभावे फलव्यतिकरः फलव्यतिकरेण परिहासनिलयत्वात्। शास्त्रस्यापि लाघवं भवति अत एव गुरूमाराध्य त्रिपुरसुन्दरींमत्युपास्य सभान्तराले गुरुंच देवानांच ध्यात्वा शास्त्रोत्करीत्या फलानि वदेत्। शास्त्रव्यतिक्रमे प्रत्यवायबाहुल्यं। तथाचोत्कं व्यासेन ज्योतिषं व्यवहारं च ब्रम्हघातकमिति न्यायेन शास्त्ररीत्यैव फलानि वत्कव्यानि। शुभमशुभंवा समक्षा एव वदेत्। कदाचिदपि लिखित्वा न प्रदेयम्। लिखिते सति फलानि न फलन्ति। अथास्मिन् शास्त्रे प्रयोजन पारंपरी व्याख्यायते।

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|

प्रधमाध्याये प्रथमपादस्य संज्ञानिरूपणम्। द्वितीयपादस्य तु स्वकारकाधिष्टित फलनिरूपणम्। तृतीयपादस्य तु पदाधिष्टित फलनिरूपणम्। चतुर्थ पादस्य तु कलत्राधिष्टित फलानिरूपणम्। द्वितीयाध्याये चत्वारिंशत् दशानिरूपणम्। तृतीयध्अये द्रेक्कण वैषयिक राजयोगायुर्दायान्तर्ङ्ग षोडशदशानयन स्त्रीलक्षणानि च। चतुर्थाध्याये मृतिलक्षण नानादेशसंचार परमोकफलविधायक चतुर्दशा दशा नयनम्। इति ग्रन्थस्य फलप्रयोजनानि चत्वारी सूत्राध्यायानि अपि पर्यालोच्य सप्ततिरपि दशास्समामोक्य सर्वमपि फलजातं वदेत्। अवशादुत्कान्यापि न मृषा भवन्ति। तथाच द्वित्रिसंवादस्थले प्रामाण्यम्। शुभानं शुभानां तु बलाधिक राजयोगदशा सद्भावे एकस्मिन्नपि राजयोगाद्भावस्य पलं वत्कव्यम्। तेषां तु अशुभादिकमपि तद्वदेव एकद्विसंवादे वत्कव्यम्। राजयोगोद्भावस्य राजयोगदशावशाने एकदशासंवादेपि मृतिर्वाच्या। राजयोगदशामध्ये अशुभदशानां द्वित्रिसंवादेपि राजयोगदशावशानपर्यन्तं न मृतीति निष्कर्षः। प्रायेण पलानिरज्ञामेव ब्रूयात्। कदाचिदपि न मृषा भवति। एवं च बहुजातकानि दृष्ट्वा शास्त्रं सर्वमपि ज्ञात्वा मृदुमधुराक्षरं राजयोगोद्भवानामेव निकटे वत्कव्यम्। अथ फलादिदशानां निर्ण्यय उच्यते। द्वितीय सूत्राध्यायोक्त चत्वारिंशत् दशासु राजयोगोद्भवानामेव दशाभिर्दशाभिः फलानि वत्कव्यानि। प्रभूणां पञ्च। इतरास्तु साधारण्येन। तत्रापि राजयोगप्रदायक दशाः चत्वार्येव। ताश्चयोगार्थलाभाधिपस्य द्रेक्काण भावरहस्य मण्डूकप्लुतयः। तास्यमध्ये राजयोगोद्भवस्य एकापि दशा फलानि। द्विसंवादे अवस्यं वक्तव्यम्। सधारणदशास्तु नक्षत्रभेद नक्षत्रजा दशानिसर्गचर चरपर्याय स्थिरपर्याय गोचर दशाभिः प्रभूणां योगहीनानां च फलानि वक्तव्यानि। तास्तु यथासंभववं पर्यालोचनीयाः। आयुर्दायविशेषेतु सर्वेषामपि जन्तूनां चतुर्धा। ब्रम्ह वर्णदचरतत्पर्यायैः प्रधान्येन इतराश्च दशाः तत्तदनुगुणं वर्णनीयाः। सर्वेष्वपि जातकेषु ब्रम्हासद्भावे राशिवशात् ब्रम्हणं परिकल्प्य तदनुसारेण दशाः परिकल्प्य वदेत्। वर्णद परिकल्पनमपि होराविलग्न संयुक्त वियुक्त दुर्बल त्रिकोण वशात् परिकल्प्य नीया। एव चतुर्भिः प्रकारैः पर्यालोच्य संवादस्थलेनृणां मृतिं निश्चयात वक्तव्यम्। तत्र यथासंभवमायुषि विज्ञाने कक्ष्या वृध्दि ह्रासावपि तत्र पर्यायेषु ज्ञात्वा सम्यग्वदेत्। अथ घटि लग्ननायुर्विचार्यस्तु द्रेक्कणाध्यायरीत्या आयुषि विज्ञाते एकास्मिन्नेव दशावसाने मृति प्रवासादिकं 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 दृष्टि विशेषः। क्षीणेन्दु दृष्टे शुभमपि अशुभम् भवति। एतत किंचिदशुभसमये मृतिरेव। तथाच पर्यवसितोयमर्थः शुभाशुभानि सर्वदा चन्द्रास्रयं विना बलवन्नफलंति। अथ राहुरपि तद्वदेवेति जैनानां मतम्। अस्मिन्मतेतु अशुभसंबन्धो राहुकुजायेव प्रयोजकौ। शुभसंबन्धेतु संयुक्तग्रहवशात् बलाबलांनिरूपणीयम्। अथ कुजयोगः राजयोगविशेषे। उच्च कुजदृष्टिरपि क्वचित् फलति। सर्वथा शनि कुज फणीन्द्राः मरण एव उपकुर्वन्ति। राजयोगविषये ग्रहाणां तारतम्यं उदाह्रियते। योगप्रदो रविश्चेत् राजा भवति। स व पूर्णाचन्द्र निरीक्षितः चेत् जमप्राय जलप्रदेशाधिकारि। योगदः चन्द्रश्चेत् समुद्राधिकारी। योगदः कुजश्चेत् सेनापतिः बुधाश्चेत् अन्यप्राबल्योपजीवी। गुरुश्चेत् विद्वान् अमात्यः। शुक्रश्चेत् विषयोपभोगरसिकः कामोपजीवश्च। मन्दश्चेत् क्षुद्रदेशाधिकारी काननोपन्निवासी। राहुरज्ञाधुरन्धरः पैशुन्य जीवीवा। केतुः शिवपूजानिरतः शिवालयधिष्टितनगरनेता इति ग्रहाणां स्वभाव परिज्ञानं कृत्वा तत्तदृष्टिसंबन्धादिकमपि विचार्य फलानिर्देशः कर्तव्यः। बहुग्रहाणांयोगे निसर्गतयैव बलनिर्णयः कर्तव्यः। क्वचिदपि बलनिर्णयं विनैवन फलन्ति। न चेत् विपर्ययः सार्वभौम जातकेषु शुभबाहुल्यवृत्त्वदेव योगद द्रष्टारं विनैव योगप्राप्तिः। तं योगकारकं यदि एकोपि पश्यति सार्वभौमः। यदि द्वौ वा त्रयोवा शुभस्यांपश्यन्ति किंचिन्यूनं। यदि बहवो ग्र्हाः पश्येयन् तदपेक्षया न्यूनो भवति। तथा च योगकारकस्य राहुयोगे भाम्हश्चेत् दरिद्रः। म्लेश्चस्चेत् सार्वभौमः। स एव शनि वीक्षितश्चेत् म्लेश्चः क्षुद्रदेशाधिकारी द्विजश्चेत् तांबूलदाता। स एव कुजवीक्षितश्चेत् राजा बहुसेनाधिकारी। ब्रम्हश्चेत् आहिताग्निः। गुरुश्चेत् धर्मिष्ट राजा भवति ज्ञानी वा। स एव शुक्रवीक्षितश्चेत् बहुतुरगसेवी। स एव चन्द्रराहु वीक्षितश्चेत् योगदः शनिराहुवीक्षितः चेत् सर्पनिधनम्। संख्यापरिमाणं च उच्चत्वनीचत्व व्यवस्थया द्रष्टव्यम्। योगकारकस्तु यस्मिन् जातके नास्ति तज्जातके सर्वथाप्यशुभं वदेत्। केचित् पस्यापि योगकारक् संबन्धं योगहेतुरिति वर्णयन्ति। तन्न पदविधायक शास्त्रस्य लग्नविधायक शास्त्रेपि उपब्रह्मकत्वात्। तथाच वंशपितृगुणकृतीविचार्य तत्तदनुसारेण फलनिर्देशः कर्तव्यः जातिव्यवस्था च स्वकारकमादायैव ग्राह्या। तल्लभादीशो गुरुः चेत् द्विजः। इतरेषां ग्रहाणां तत्तद्रीत्यैव कृष्णीयै रीत्या जातिव्यवस्था लाभाधिपमादायैव वक्तव्या। तत्र च् स्वकारक तल्लाभाधिपस्य केवल राहुदृग्योगे चण्डालयोनिजननं। शनियुत राहुदृग्योगे म्लेच्छजातिः। कुजदृयोगे निषाद पुलिन्दः। शुक्र दृग्योगे राजानो भवति। शनिरुच्छगत चेत् शूद्रः। नीचः चेत् संकर। केवल बुधसंबन्धेवैश्यो भवति। तत्र ग्रहाणादिभिः तज्जातिनिर्णयः कर्तव्यः। बहूनां योगे यथाबलतः बलवत् ग्रहजातिर्वक्तव्या। अथ दशासु कक्ष्याग्रह वर्षा निर्णयः क्रियते। रवेः त्रीणि। क्षीणेन्दोरेकं। पूर्ण षष्टः। गुरुरुच्छगतस्य द्वादश। अन्यत्र षट्। बुधस्य त्रीणि। सुक्रस्य षट् उच्चगतस्अपि तद्वदेव। राहोः पर्यायः केतोः रविवत्। शनोः बलाबलं विचारेण पञ्चषटसप्तग्राह्याः। कुजस्यद्वित्रिवर्षप्येव। एवमायुर्दाय योगविषयेपि बुधपूर्णेन्दुशुक्रजीवानां एकद्वित्रिचतुर्वर्षाणि वृढ्दिः। शनिकुजफणीनां एकद्वित्रिचतुर्वर्षाणी। केतोः तु वर्षार्ढं। राहु नीचगतस्य मासद्वयं। उच्चगतस्यतु वर्षार्थं केचितु रवेः नेति वदन्ति। सर्पसंयुक्तग्रहाणां शुभत्व सति एकैकस्यार्थ वर्ष संख्यया वृध्दिर्योजनीया। पापत्वेसत्यपि तथैव ह्रासः। उच्चनीचत्वादिकमपि यथा संभवमालोचनीयम्। बहूनां शुभग्रहाणां योगोपि वृध्दिह्रास पर्यायधिकता यत्रकुत्रापि न संभवतीति संप्रदायः। तत्र च अंशका उच्चनीच सद्भावेपि वृध्दिह्रासौ चिन्तनीयौ। प्रायेणांशक विधानादे वृध्दिह्रासयोः प्राबल्यं। शुभाशुभपरिज्ञाने बलवत् ज्ञानोपायः कथ्यते। शुभे बलितः पूर्णेन्दुशुक्रगुरवः। अशुभे कुजशनिराहु रवि केतुसमौ। बुधस्यसंयोगवशात् प्राबल्यम्। एकः जीवबृगुक्षेत्रचन्द्रक्षेत्रगतः सर्वेषामपि बलीयान्। फलनिर्णये राशिवशात् बलमुच्यते। त्रिकोणे शुभयोगः चेत् राशिस्थितग्रहवत् फलदः। केन्द्रे शुभग्रहयोगः चेत् विलग्नग्रहापेक्षया किंचित् न्यूनं। अत्रतु पापानाप्युच्चत्वे शुभसहशत्वं वर्णयन्ति। उच्च नीचत्वं च बृहज्जातख़दि शास्त्रआन्तरेणावगन्तव्यम्। अत्र तु विशेषः। रविस्थितराशौ कुजश्चेत् स रविरुच्चे भवति। तत्रैव शुक्रश्चेन्नीचौ भवति। चन्द्रस्थितराशौ शुक्रश्चेत् चन्द्रस्य उच्चत्वम्। कुजस्थितराशौ शनिश्चेत् कुजस्य उच्चत्वम्। चन्द्रश्चेन्नीचत्वम्। बुधस्थितराशौ गुरुश्चेन्नीचत्वम्। केचित् बुधस्थितराशौ राहुश्चेत् बुधस्य उच्चत्वं वर्ण्यन्ति। तन्न। अस्मिन् मतरीत्या उच्चनीचत्व ब्ःअवादेवेव बुधस्य सौम्यत्वं शास्त्रान्तरेषु अवगन्तव्यम्।तथाहि यद्येकः सौम्यस्तदानीं अतिशुभो भवति। तद्वदेव गुरोश्च। बृग्वादीनामपि ग्रहाणाम् योजना कर्तव्या। एवमुच्चनीचादिकं सर्वमपि अस्मिन् शास्त्रे राजयोगायुर्दायविषये उपकरोति। एवमुच्चनीचादिकं ज्ञात्वा वियोनि पशुयोन्यादिकं सर्वमपि ब्रूयात्। अस्य अर्थस्य सूत्रे संप्रोक्तत्वात्। रहस्य शास्त्रेषु अधिगम्य व्याकुर्मः। लग्ने चतुष्पद्द्रेक्काणसहिते चतुष्पन्नवांशके चन्द्रे लग्ननिरीक्षिके वा जातः चतुष्पात् भवति। क्वचित् द्विपदे विलग्ने पूर्वोक्तरीत्या स्थितिः ते चतुष्पाद एव। एवं नराणामपि दशाकाले स्थितं चेत् चतुर्नायक् भबति। शनिवीक्षिते गजादिनेता। केचित्तु केतौ निरीक्षके महिषीणामगमो भवति। तत्रैव राहु वीक्षिते नाशः। ततैव क्षीणेन्दुपापबुधवीक्षिते प्रवाहादिना नाशः। एवमन्यत्सर्वमपि कृष्ण्यादिशास्त्रं सम्यक् पर्यामोच्य फलं वक्तव्यम्। तत्फलमपि चतुष्पाद्रशिगते चन्द्रे फलति। प्रश्नकालेचैवमेवाभ्यूह्यम्। अथ वियोनिसंज्ञालग्ने चतुष्पदे मन्दबुधवीक्षिते लाभे क्षीणेन्दुयुते वियोनिः। लग्नशब्दस्तु द्रेक्काण वाची। एवं पूर्वोक्तं सर्वमपि फलजातं द्रेक्कस्याप्यवगन्तव्यम्। केचित्तु नवांशकवशादिच्छान्ति। तद्युक्तम्। नवाशकापेक्षया द्रेक्काणस्य अस्मिन् शास्त्रे अभ्यर्हित्वात्। तथाचायमर्थः। लग्नद्रेक्काणनवांशकयोः द्रेक्काणस्य एव प्राबल्यम्। केचित्तु होरामधिकृत्य वक्ष्यन्ति। परे तु घटिकालग्नमधिकृत्य वक्ष्यन्ति। केचित्तु भावलग्नं कृत्वा तदपेक्षया द्वितीयादि भावानपि ग्रहान् कृत्वा पर्यामोचनीयम्। इदं पूर्वोक्त सर्वमपि रहस्यते एव वक्तव्यम्। अथ अधिकार सूत्राणि 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 ca bṛhajjātaadi 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|

अधीति सूत्रत्रयादिरिति सूत्रत्रयं च प्रथमद्वितीय तृतीय चतुर्थपर्यन्तं अधिकार सूत्राणि। प्रथम पादोक्त सूत्राणि सर्वाप्यपि तत्र उपकरिष्यन्ति। अथ पदमिति आपादसमाप्तेरधिकारः। एवं तत्र तत्र अधिकाकारसूत्राणि सर्वाप्यपि तत्र तत्रैव उदाह्रियन्ते। भाव पर्यालोचनात् पूर्वशास्त्ररीत्यैव। इयान् विशेषः पंचमस्य भावस्य पिता इति संज्ञा। नवमस्य पुत्र इति। इतरत्सर्वमपि स्पष्टम्। स्त्रीणां तु सप्तमं सौमांगल्यस्थानम्। अष्टमं तु पतिस्थानम्। इत्येतावानेव विशेषः। अथ भाव मक्षणान्युच्यन्ते। भावादयः चतुर्विधाः मग्नतः कारकतः द्रेक्काणतः अम्शकश्चेति। तत्राप्ययं विशेषः लग्नाधिपस्य द्रेक्काणं लग्नं धनाधिपस्य द्रेक्काणं धनं एवमन्यत्राप्यूह्यम् अंशकोनाम आरूढराशिः आरूढात् ग्रहपर्यालोचना कर्तव्या। एवं भावपर्यालोचनां कृत्वा तत्तद्दशात्वपि एवमेव पर्यालोच्य फलवक्तव्यम्।

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|

प्रसंगवशात् पदाधिकरणे योगविशेषः प्रवक्ष्यन्ते। पदं च पुरुशश्चेत् क्रमेण स्त्री चेत् व्युत्क्रमेण लग्नं गृहीत्वा तद्दशा त्पदादेव पदनिर्णयोपि। एवं भूतात् पदात् द्वितीये यदि चन्द्र शुक्रौ महाधनिनो भवन्ति। चतुर्थे यदि वाहने चरं चतुर्थं तावदप्रयोजकम्। स्थिर चतुर्थं तु मध्यमम्। उभय चतुर्थं तु पूर्णफलम्। एवमेवारूढ्स्य शुभग्रहाच्च ग्रहदृष्टौ बलवत् फलति। अथं च योगो अन्यथा योगाभावेऽपि। तथाच पर्यवसितोऽयमर्थः। पदस्य उच्चयोगं विना पापदृष्टिः दारिद्र्यकारी। शुभदृष्टिः उच्चदृष्टिश्च राजयोगकारी एवं लग्नस्यापि। सर्वथा लग्नपादयोः चतुर्थपंचमानुकूल्यं विना न राजयोग तित् निष्कर्षः

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

यद्वैपुम्य प्रजनितभयान्तोत्कमाचार्थवर्यैः

यच्च आदास्यम्मघुविषयतया प्रोञ्झितं तातपादैः।

तच्चेदानीं गुरुकरुणयागूढतन्त्रान् विलोक्य

विद्वच्छ्रेणी विपुलतरमुदे दर्शितं तन्मयेदम्॥

yadvaipumya prajanitabhayāntotkamācārthavaryaiḥ

yacca ādāsyammaghuviṣayatayā proñjhitaṁ tātapādaiḥ|

taccedānīṁ gurukaruṇayāgūḍhatantrān vilokya

vidvacchreṇī vipulataramude darśitaṁ tanmayedam||

इति ज्यौतिषक शिरोमणि दक्षिनामूर्तिचरणारविन्दध्यान्

निरत सोमनाथाचार्य प्रणीत ज्यौतिषक कल्पलतायां प्रथम स्तबकः समाप्तः।

iti jyautiṣaka śiromaṇi dakṣināmūrticaraṇāravindadhyān

nirata somanāthācārya praṇīta jyautiṣaka kalpalatāyāṁ prathama stabakaḥ samāptaḥ|

॥ सोमनाथाचार्यस्तु मे॥

|| somanāthācāryastu me ||

About Author: Virendra Battu

Education: B. Sc. (Zoology & Botany), Diploma in Electronics

Profession: Graphics Artist, Animator, Post Production for Films and AV media. Acoustic Engineer for Non-invasive 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.

Kalpalataa Part – 2 by Shree Somanathacharya A ‘Mission Saptarishis’ Initiative