Article by U.K. Jha, India

[U K Jha tries to bring in logic into the most basic fundamental points in Jyotish. No doubt it is the need of the hour but at the same time one must bear in mind that unbiased, non-obsessive & non – I, Me, Myself approach is essential to discover the logic of the Sages, otherwise logic for one is stupidity for another. This condensed line from a great one we had reserved for a future editorial but must mention it here, “It Is Only When You will reach the stage of no thought – in which there is no existence of hate, arguments, fame or glory, then only then ‘true astrology as it is’ will be shown to you”.

It is secondary if the experienced author of this article is right or wrong in his approach to unravel chara dasa of Jaimini, what is more important is the ‘Approach To Study’ that he suggests which is ‘as to finding out what the Sage Jaimini said in the first place’, as the Sage could have meant only one system of chara dasa, thus there can be only ‘One Truth’, others are variations only though at times variations might yield you better results is not to be forgotten. The process of seeking is always filled with adventures & misadventures in finding that One Truth and must be accepted as a process and not fought upon. Keeping in mind the controversy of the Mandook Dasa article of this author & the historic battle among scholars to discover or prove their own variation of Chara Dasa the above is written not as a sermon but as loving thought of unified astrologers community. If you like something take it or leave it but don’t spend your energy fighting on it or where the sign Sagittarius resides in your chart that house will be spoilt almost irrevocably, there is no 99% in the above. At the same time a democratic publisher tries not t0 take sides with his authors or awards them brownie points, he also tries to allow each new or old theory/technique to be expressed in his journal whether it is right or wrong, so that someone 50 years from now can take a thought expressed and come to the One Truth. This truth finding in Kaliyuga is merely a process of shastra which a scientist knows better than an astrologer. For Truth (technique) is more important than the discoverer (author). Lastly the Publisher of Saptarishis Astrology strictly follows K N Rao’s variation of Chara Dasha but feels it is necessary to study this article or any new thought with an open, unbiased, empty mind & then test it. – SA Editor & Publisher]

Preamble
It is an irrefutable fact that the Chara Dasa has its origin in Jaimini Upadesh Sutra and all other texts have taken it from there only. The sage or the composer of these sutras or the author of JUS (Jaimini Upadesh Sutra) has definitely given only one method for computation of Chara Dasa and so, there cannot be more than one procedure for computing this Dasa correctly. The fact that several methods are currently in circulation impels one to think which of these methods are correct and completely in tune with JUS. Either all the methods in vogue are wrong or only one of them can be accepted as correct.

Therefore, all the procedures given/adopted by various ancient and modern authorities need to be scrutinised on the anvil of rationality and under the light of different sutras appertained to this Dasa as given in the original text. The motive behind writing this paper is to set in a lively and intellectual confabulation about the correct procedure for computation of Chara Dasa as dealt in JUS. Learned readers and experts of Jaimini are requested to examine the points raised herein on the basis of reasoning and not by the opinions of any authority. It is repeated everything must come out from the injunctions of JUS only.

Chara Dasa is said to be the most versatile and universally applicable Dasa system given in Jaimini Upadesha Sutra (JUS). Why this Dasa is deemed most important by the Jaimini scholars is a point to be pondered upon in the serene quietude of mind. What is the specialty of this Dasa system when other Dasa systems also work fairly well? There has got to be something very rare and special in computation of this Dasa with respect to the determination of sign of commencement as well as the order of signs in main period and sub-periods. Should one not try to explore the reasons for attachment of extra importance to this Dasa system and find out the specialities in computation of the same? Above all, why it is called Chara Dasa? What adds up mobility in it and removes all fixity? Commentators are silent on this issue in spite of claiming that this is most universally applicable Dasa system of Jaimini.

Is a penetrating pondering needed to ascertain what is special with 9th house and why the sign in 9th house must control the order or direction in sequence of Dasa pattern? Does the word Panchame Pada Kramat have any special connotation? Is there any missing link appertained to the computation of this Dasa? After all, why it has failed to find popularity among the savants if its calculation is really so simple as given in the texts and as propagated by later savants?

Commentators and Karikas (say BPHS or Vriddha Karika etc) have done their best to expound this Dasa but with same faulty procedure, if this author is permitted to say so and they are silent over the sequence of signs in Bhukti (sub-period). Why the texts and savants have maintained an enigmatic silence over the computation of sub-period and its sequence? Is it because of the complicities associated therewith?

In the entire text (JUS) we find that there are following two sutras that bear a clear mention of Chara Dasa.

Panchame Pada kramat prakpratyakatvam charadasayam.
Dwiteeyam bhavabalam charanavamshe.

The first sutra is the penultimate sutra of chapter 2, quarter 3; whilst, the second sutra is the opening aphorism of quarter 4, chapter 2. They have been separated on two counts – firstly by change of quarter of the chapter and secondly by an intervening sutra (the last sutra of quarter3, chapter 2 – Atra Shubhah Ketuh. To almost all the commentators this sutra is seemingly irrelevant though few opine that Ketu is deemed always auspicious in delineation of Chara Dasa. This sutra is placed in between the above quoted two sutras. So can it have any information in regard to computation of Chara Dasa. We will come to this point in subsequent discussions.

The JUS has given only one method of computation or only one type of Chara Dasa but today we come across with several types of Chara Dasa with different procedures of calculation; all claiming to be real and accurate. But that cannot be the case as the text has dealt with only one method of computation or type of Chara Dasa. Although it is the job of those who are engaged in conducting research, scribe feels it is pertinent to have a quick glance of different procedures or types of Chara Dasa currently in vogue before opening up any articulate and absorbing discussion. We would also endeavour to examine the rationality of procedures prescribed by different authorities.

Method Given By Neelakantha, BPHS and Vriddha Karika

Although JUS is quite controversial a text; at least to the total number of chapters included in this text, scribe is of the strong opinion that it has only two chapters in original. That becomes clear from the concluding sutra of quarter 4, chapter 2 – Siddhamanyat. However; without going into such confabulation it is to be noted that we have a 300 or 350 year old commentary on JUS by Neelakantha where Chara Dasa has been dealt. The method given here is almost akin to the one dealt in Brihat Parasara Hora Sastra BPHS) and Vriddha Karika (VK) etc. The main points of the procedure dealt in these books can be summed up as under:

• The Chara Dasa commence with the sign deposited in Lagna of the birth map.
• The course of sequence of the signs operating in main period (Maha Dasa) is governed by the samapad or vishamapada nature of the sign identical with 9th house of the nativity.
• The operation of signs in Maha Dasa (or Dasa) proceeds in regular manner.
• If the sign in the 9th house is a vishamapada sign the Dasa would move in direct or zodiacal manner. In case it is a samapad sign, the Dasa would move in reverse way.
• The calculation of Dasa periods of the signs are reckoned from the sign concerned to the sign of which its lord is an occupant (both inclusive). The figure thus obtained minus one is the number of Dasa period of that sign.
• The sign occupied by its own lord gets a Dasa period of 12 years.
• One year is added in the calculated Dasa period of the sign if the lord is in exaltation and one year is deducted if the lord is debilitated.
• The signs Scorpio and Aquarius have dual lordships.
• Nothing has been said in these books as regards to the method of calculation of Bhukti (sub-period) and order of sequence of signs in Bhukti.

These authorities have not said anything as to where the question of strength as stated in second sutra quoted above is to be addressed to and for what purpose? As it has been given in JUS its application must find a place somewhere in total scheme of computation of Chara Dasa.
For the computation of any sign Dasa (Rashiyadi) system, it is essential to have following informations very clearly and unambiguously:
1. The sign with which the Dasa would commence.
2. The sequence of operating signs in Dasa.
3. The method of computation of Dasa periods.
4. The method of calculation of Dasa balance at birth, if the operating period of each sign is fixed.
5. The method of computation of Bhukti and the duration of each sign during Bhukti.
6. The sequence of signs in Bhukti.

In the above two sutras we do not find adequate details in respect of above points. Since it is the hall mark Dasa system of Jaimini astrology, it cannot be expected that the sage or composer of these sutras would remain tight-lipped on these vital informations, else it would become like any other Dasa system dealt in this text. This can be appreciated from the fact of Vimshottari Dasa system dealt in BPHS and other classical text of astrology.
Further, on critical examination of the suggestions made above by Neelakantha, BPHS and Vriddha Karika etc; but not explicitly given in JUS, we observe the following points.

 Here in the above suggestion it is not explained as to why a sign occupied by its lord must always get 12 years of Dasa period nor it is clear as to why one year should be deducted from the calculated Dasa period of sign? The latter postulate appears to be a compromise for according recognition to the former supposition.
 Why the signs Scorpio and Aquarius must have joint rulership of Ketu and Rahu respectively; especially when it is not explicitly mentioned in the standard classical texts of astrology? What specific purpose does it really serve?

 Why the reckoning of the Dasa period should be on sign to sign basis when JUS has clearly used the term nathantah?
 If the term Panchame applies to 9th house as per pneumonic numeral, why the commencement of the Dasa must take place with the sign in Lagna because no such specific reference is apparently found in the above sutras.
 If the Dasa starts with Lagna, an element of fixity is inadvertently introduced in it for birth in each Lagna. Since this Dasa is called Chara Dasa most of the informations required for computation of this Dasa must bear an element of mobility.
 Same degree of fixity would be introduced for each Lagna if the sequence of Dasa signs is always controlled by the sign deposited in the 9th house.
 Mobility in calculation of Dasa periods of the signs must also be there. If the sign occupied by its lord gets 12 years of Dasa periods, again an element of fixity is involved here.
 As a matter of fact; in the reckoning of sign to sign for computation of Dasa period, an element of fixity again gets introduced though inadvertently. Even if the lord is placed in the same sign or at same sign to sign distance in two or more charts, the Dasa period of the sign in each chart must be different. This would accord mobility and tend to justify the name of this Dasa as Chara Dasa.
 Although nothing has been stated about sequence of sub-period in these books, it ought to bear an element of mobility here also.

The above inquisitions clearly indicate that all is not well with the conventional method of computation of this Dasa done on the basis of suggestions made in those books. Something is certainly amiss here that gives rise to above doubts and fails to provide some convincing answer. Does it not look that the prevalent method of computation is wrought with some intrinsic error. Right from BPHS (Parasara Karika) to other ancient commentaries same mistakes have been repeated as if they emanate from some eternal void. An exhaustive and comprehensive investigation needs to be done in this respect, instead of following the dotted lines of suggestions made by ancient authorities.

Method Given by Raghava Bhatt & Nrsimha Suri etc.

The method given by these two ancient scholars is completely different than the one given by Neelakanth etc. They have also suggested different approach of computation has been suggested for male and female nativities. Their method can be summarised as under:
1. The commencement of Dasa takes place with Lagna if the native is male.
2. The direction for determining the sequence of Dasa signs would be in accordance with the odd or even sign deposited in Lagna.
3. The commencement of Dasa would take place with the sign in 4th or the 10th house for female horoscopes. If the sign in Lagna is odd the Dasa would commence from the sign in the 4th house. If it is even the Dasa would start from the sign in 10th house of the chart.
4. The calculation of Dasa periods of the signs is done by counting from the location (sign) of the lord to the sign concerned (both inclusive).
5. If the lord is located in an odd sign the counting would be direct and if in an even sign it would be indirect.
6. If the lord is deposited in the sign concerned then, the Dasa duration of that particular sign would be taken as 12 years.
7. If the lord is located in the 7th house from the sign concerned the Dasa duration of that sign would be 10 years.
8. No addition or reduction of one year from the calculated Dasa period is done for exalted or debilitated status of the lord.
9. As per these authorities the Dasa sequence of moveable, fixed and mutable signs are different.

The method adopted by these savants is completely different than the one suggested by the previous set of ancient authorities. It seems as if they were under the sway of some unseemly enthusiasm for finding a new method because of most their suggestions are in total violation to Jaimini’s injunctions. These authorities have incorporated few of their own insinuations about which JUS is utterly silent.

The text (JUS) does not speak anything about bifurcation of Dasa calculation on gender line nor is it in tune with Vaidik ethos and theology because astrology deals with the things determined in discarnate state on the basis of previous Karmic ruts. Soul is beyond the boundaries of gender determinations. None must try to justify these odd things on the basis of “Stri-Jataka (Female Horoscopy)”. The text (JUS) does not suggest calculation of Dasa duration of the signs by reckoning from lord to the sign concerned for Chara Dasa. This method of computing the Dasa period of a sign has been clearly suggested in some other types of Dasa in the text. The suggestions given at point no 6 &7 above have been taken owing to wrong interpretation of relevant sutra appertained to evaluation of Arudh of the sign/house when lord is located in angular position from the sign concerned. Further, the sequence of Dasa for moveable, fixed and dual sign have been taken through wrong interpretation of three sutras given in quarter 4 of the 2nd chapter of JUS.

These two intelligent scholars have also transfused different types of Dasa systems in their books all of which are not appertained to the concerned sutra of JUS. These Dasa systems might have been in vogue during their life time or they might have learnt them from some other source and have placed them in their books to make them more popular under the shadow of Jaimini. Scribe too has learnt about a dozen types of Dasa systems from various sources which are not found in any standard classical texts. So, the possibilities of existence of those Dasa systems outside JUS cannot be ruled out.

However; we may note from discussions of these two ancient authorities that order for sequence of Dasa signs in Chara Dasa can be governed by Lagna too as they have completely deleted the role of the sign in 9th house in this respect. This is a point to be noted.

But if the commencement of Dasa as well as order of Dasa sequence is both governed by the Lagna, it would infuse tremendous amount of fixity and remove all elements of mobility consequent upon which it cannot be termed as Chara Dasa.

One thing that becomes quite conspicuous from this method is that these authorities have tacitly; though indirectly, subscribed to the view that the three sutras on the basis of which

sequence of operation of signs in this Dasa system has been determined, are related to the computation of Chara Dasa in one or the other manner.
From above one can easily see the difference in approach and perception of these two set of ancient authorities over computation of Chara Dasa. Since JUS has dealt with only one method of computation one set of these authorities are bound to be wrong. Or it may be that both the set of these authorities have failed to grasp the meaning of sutras of JUS fully.

Let us now look into the different procedures of calculation for Chara Dasa adopted and advocated by various modern scholars.

Method Adopted by Dr. B V Raman and Followed By K N Rao
A part from Dr. B V Raman who has discussed this Dasa in his small booklet on Jaimini astrology, K N Rao has made a courageous attempt to work on this Dasa system. Dr. Raman has followed almost the same method and injunctions as given in the commentary of Neelakantha and in the books like BPHS and Vriddha Karika etc.
But he has made one additional point also regarding the computation of sub-periods of signs under main period of any sign. As per him the sign whose sub-period is to be studied would operate in last. He, however, has not provided any reason, source or basis behind making such suggestion.

K N Rao has followed the procedure adopted by Raman including the said suggestion for sub- period. He has; however, made one very important deviation from the conventional method of computation. He has removed the convention of adding one year or subtracting one year from the calculated Dasa period of any sign for exalted or debilitated status of its lord. This is construed from the fact that Jupiter in Capricorn would accord zero year Dasa period for Sagittarius sign; while, Mercury in Virgo would give 13 years of Dasa period for Virgo.

Nowhere in JUS have we found the said suggestion about addition or subtraction of one year for exalted or debilitate status of the lord of any sign. It is also not explicitly mentioned anywhere in JUS that the lord occupying its own sign would get a Dasa period of 12 years. The procedure given in JUS for calculation of Dasa period of a sign is based upon the principle of one sign or 30 degree equivalent to one year while we see how far the lord is removed from its sign. That is why no sign can have a Dasa period of more than 12 years mathematically.

Further JUS does not tell anything about the concept of dual lordship of Scorpio and Aquarius nor any provision; as given in other texts, for computation of Dasa periods of these two signs with reference to their dual lordship is found there. Without giving any serious thought on the same everyone has blindly followed the same in their books / commentaries. It is indeed quite surprising that no reason has been advanced as to why the planet Saturn would share its Moola Trikona sign with Rahu.
If the principle of Jaimini for reckoning the Dasa period of the sign occupied by its own lord is applied strictly we may get less than 12 years or even less than one year depending upon the situation. Scribe after deeply studying JUS humbly feels there is no need to deduct one year from the calculated Dasa period of any sign.

Method Adopted by Pt. P S Sastri

P.t.P Sastri in his commentary on JUS has also followed nearly the same procedure as given by Neelakantha and others in respect of computation of the Chara Dasa but he has made a distinct departure from the conventional method of computation for Dasa period of a sign. Instead of sign to sign reckoning he has applied degrical calculation from the sign to its lord. Here he has followed the injunctions of JUS – nathantah sama prayena – instead of other’s commandments – tasmattadishparyantam. But he has also followed other allusions given in other books viz addition of one year for exaltation and subtraction of one year for debilitation of lord of the sign from calculated Dasa period. This has defeated the purpose as it may give either negative Dasa period or a Dasa period of more than 12 years for a sign which is mathematically absurd.

In the illustration taken for demonstration of this method he has selected a chart where no planet is in its own sign nor Mercury is in exaltation nor is Jupiter in debilitation. If such an example is taken the fallacy associated with other considerations may become conspicuous. For example, in a chart, say Lagna is Sagittarius 27d 26m and Jupiter located in Capricorn has longitude of 02d 50m. In that case the actual displacement of the lord from the sign is only 05d 24m which corresponds to about 02 months and 05 days. In that case if one year is deducted for debilitation of Jupiter, the figure would go in negative – minus 09 months 25 days – that is quite bizarre. Further let us presume that Lagna is Virgo 02d 50m and Mercury deposited in Virgo has a longitude of 05d 15m. Then Dasa duration of Virgo would be 11s 27d 35m which corresponds to 11 year 11 month and 01 day. Now if one year is added due to exaltation of Mercury, the net figure would exceed 12 years (12y 11m 01d) which is mathematically not correct.

Rest other things such as dual lordship of Scorpio and Aquarius etc and the associated provisions for calculation of their Dasa periods has also been followed by Pt. Sastri.

Methods Given by Pt. Iranganti Rangacharya

P. t. Iranganti Rangacharya in his book titled “Jaimini Sutramritam” has offered two types of Chara Dasa without explaining which one is correct or nearest to the letter and spirit of Jaimini Upadesha Sutra (JUS). He has given a very nice interpretation of the term “Panchame”. Scribe humbly feels that the term Prakpratyaktvam has been unnecessarily stretched that does not look quite convincing as the same thing cannot be applied to all the sutras where this terminology has been repeated?

Method of Sanjay Rath
Sanjay Rath in his commentary on JUS has introduced a new concept for computation of Chara Dasa. As per him Chara Dasa would commence with the stronger sign between Lagna and the 7th house. It seems that the injunctions of the second sutra quoted in the beginning have been taken as a basis here – dwiteeyam bhavabalam charanavamshe – wherein JUS talks about the use of second source of strength in Chara Dasa and Navamsha

Dasa. But where and for what purpose the second source of strength is to be applied in computation of Chara Dasa?
Although it has not been explained anywhere as to why the Chara Dasa should begin with the stronger sign between Lagna and the 7th house, scribe presumes that this has been inferred from the sutra – pitrilabha pranitoyam. However; it cannot be said with any certainty because while commenting upon this sutra he has attributed the same to the computation of Narayan Dasa alias Padakrama Dasa. Further in the notes alluded to above sutra he writes that the direct or reverse order of the said Narayan Dasa would be governed by the sign deposited in the 9th house of the horoscope. No suggestion of that sort can be inferred from the above sutra. As such, it is hard to say why and how the concept of stronger sign between Lagna and 7th house has been introduced in calculation of Chara Dasa for determination of sign with which the Dasa would commence.

The sutra that talks about the use of second source of strength also states that it has to be applied in both Chara as well as Navamsha Dasa. The learned astrologer in his commentary on JUS has not applied it in delineation of Navamsha Dasa. It; therefore, implies that this sutra has to be used in some different connotation as the ruling given in JUS cannot and must not go unapplied.

It becomes increasingly evident from a critical study that second source of strength cannot always give clear decision for determination of sign of commencement in Chara Dasa. It is because this has its own limitation and there can be countless instances when the question of comparative strength between Lagna and 7th house would remain undecided. That would give rise to some very uncharacteristic situation; for, the computation of Dasa cannot proceed till the sign with which it would commence is decisively ascertained.

As a matter of fact JUS does not tell anything about the selection between Lagna and 7th house on the basis of strength for commencement of Chara Dasa nor has any separate name of Dasa (say Narayan or Padakrama) been attached with the relevant sutra. Therefore, it is hard for scribe to tell anything as to how that Dasa got attached to JUS and why? May be some latter savant developed this Dasa on the basis of appertained sutra of JUS.

Whatever may be the reason for seeming discrepancy in the description of Sanjay Rath as regards to computation of Chara Dasa it is amply evident that he has indirectly but circumspectly subscribed to the view that the said sutras are somehow or the other appurtenant with the evaluation of Chara Dasa. Scribe does not wish to make any comment on other things because hardly any of the astrologers has been able to even take note of the said error. While no other authorities have taken note of the sutra – dwiteeyam bhavabalam charanavamshe – in their computation of Chara Dasa, Rath must be appreciated for at least making an attempt to apply this sutra, no matter in right or wrong connotation.

However; these variants of Chara Dasa gives us an elbow room to think that the conventional method of calculation of Chara Dasa as dealt in BPHS, Vriddha Karika and other texts needs to be re-examined logically; for, only one method of computation can be expected from the sage or the composer of sutras given in JUS.

We may say that this one is the Chara Dasa of Neelakantha and that one of Raghava Bhatt, yet another one of so and so and like that. But when we say Chara Dasa of Jaimini we will have to go by the injunctions of JUS in comprehensive and exhaustive manner with each detail available in JUS.

Our dilemma in understanding the sutras of JUS is vivid from many angles. If Siddhamanyat implies to whatever not told here (in JUS) may be known from other standard texts (of astrology) and if the meaning of Siddha Ududaye implies that Dasa related to constellation may be learnt from other classical treatise of astrology why not the meaning of Horadayah Siddhah should go like “the details of Hora and other divisional charts may be learnt from other classical texts?” But the savants have let loose their thought to loiter around and many things viz Hora, Ghatika, Varnada Lagna etc have been explained in this context as a consequence to which many other Lagnas have also come to sight viz. Tara, Divya, Sri, Jaya, Lalitha and Hariharabramha Lagna etc. It is not being that they are irrelevant in astrological parlance but they are certainly alien to the descriptions of JUS.

The other important thing is that in Jaimini sutra we find the suggestions about working out the Dasa sequence of signs but where is the procedure to work out the sequence of signs in Bhukti? It is mostly the blind following of a system that gives birth to some awkward parampara which is subsequently abused in multifarious ways by shrewd astrologers.

Normally the sign under which the sub-period is to be seen operates first. Then, why should it be different in Chara Dasa? Even if the suggestion made by Dr. Raman is found off the hook one thing is clear that there is something in the order of the signs in sub-period of the Chara Dasa owing to which it may not necessarily always begin with the sign under which Bhukti is to be studied. Is there anything in the whole text (JUS) that can be taken as a suggestion about computing the sequence of signs in Bhukti and would that bring out the said difference in sequence? Almost all the savants over centuries are silent on this point. We will come to this issue at appropriate point of time during the subsequent deliberations.

It is true that every authority is a doctrine unto himself and every suggested method is potentially divine in approach. However; it does not imply that the quest for truth should be relinquished. The knowledge is always gained and retained through a struggle against the stupefaction of nature and never from the surrendered confinity to its torporofic perplexities. Hence, all that is said and suggested in various ancient and modern commentaries need not be and must not be accepted blindly.

In this context, the old authorities including Vriddha Karika have left no stone unturned to compound the problems of an articulate investigator. It (ChDS) is the principal Dasa of Jaimini astrology and; therefore, it must also look like the principal Dasa and its description cannot be taken like other Dasa which are mostly studded with excruciating brevity. One must expect some more clarity from the composer of these sutras in respect of Chara Dasa because it is the most popular Dasa system of Jaimini method of prognostication. In fact the composers of these sutras have been quite liberal and generous in exposition of the complete procedure of its computation through number of aphorisms dedicated to this Dasa system.

The most important Dasa of Jaimini astrology is found very late in the text. It has been dealt in 3rd quarter of 2nd chapter (aphorism no. 31). But the method of computation of Dasa duration for different signs as well as sequence of signs operating in Dasa etc has been dealt in

1st quarter of 1st chapter. What is the point in dealing with the procedure to calculate the Dasa period so early and Dasa description so late? Clearly, the things related to Chara Dasa have been misplaced in the text deliberately by someone for inexplicable reasons. There is no guarantee that this is the only sutra on Chara Dasa and other appertained sutras are not there in the text (JUS). It; therefore, requires a patient probing to cull out different informations pertinent with this Dasa system from the available text and piece them together to find out its actual shape and form. Only that would constitute the parts of some real research.

Since it is the most important Dasa system of Jaimini astrology it ought to have been given earlier and nearer to other relevant sutras pertaining to computation of the Dasa period of any sign and the method of reckoning the Dasa sequence. So, there is no point that the sutra related to this Dasa should be placed so far off. And, if this sutra has been taken so far off then other sutras must also have been placed at some other irrelevant places. Such possibilities cannot be ruled out summarily. Further why this Dasa should be discussed so proximate to the description of Arudha while other Dasa systems have been dealt in other chapter? Is there any relevance of Pada principle in working out this Dasa system (ChDS)? An inquisitive mind is compelled to think in this line.

Commencement of Chara Dasa
Most interesting thing in respect of Chara Dasa is its commencement, here in this chapter we would try to explore a scribes attempt for working out the commencement of this Dasa with reasons and arguments so that the students may appreciate it on rational grounds.
Sutra 31 of 3rd quarter of 2nd chapter, which is given below is normally taken by the savants as single and final sutra furnishing informations related to the computation of Chara Dasa. Therefore; their entire conception about this Dasa revolves round this sutra only. There are other sutras that supplement this sutra.
Panchame Pada kramat Prak Pratyaktvam Charadasayam.

The term Pancham according to pneumonic numerals gives the figure 9 denoting the 9th house of the birth map (561/12 = 9). But it also suggests Lagna; as has been explained by Pt. Iranganti Rangacharya in his book titled “Jaimini Sutramritam”. The term Panchame is a compound word consisting of two words Pam and Chame wherein Pam denotes Lagna (Pa = 1) and Chame alias chakram is about its cyclic order in determination of the pattern of sequence. Raghava Bhatt and Nrisimha Suri have also inferred same meaning from the term panchame. The fact that the composer of this sutra has used the term Panchame to denote both the 9th house as well as the Lagna has not been considered by any of the savants/commentators till date. That is the basic reason for variance in suggestions made for calculation of this Dasa.

Many scholars suggest that the Dasa would start with Lagna and the sequence of other signs would depend upon the Sama(pad) or Vishama(pad) nature of the sign placed in the 9th house. That is the conventional approach adopted by most of the scholars – ancient and modern. However; our view is that the term panchame here stands for both 9th house as well as the Lagna. Many may laugh on this suggestion but we would see latter that it is very true and composer of JUS has himself revealed this point through supplementary sutras.

Since, the term Panchame denotes both the Lagna as well as the 9th house, clarification as regards to commencement of Dasa is needed. Whether it would start with 9th house or with Lagna needs to be explained by the author of the text (JUS). Has the composer of sutra dropped any hint in this respect? We will see it latter. Let us first of all see what the above sutra says in respect of computation of this Dasa system.

If the term Panchame Pada Kramat is taken as the Pada (Samapad or Vishamapad) nature of the sign deposited in the 9th house of the horoscope, the meaning would be that the Chara Dasa would commence with the sign identical with the 9th house and proceed in direct or reverse manner as per the samapad or vishamapad nature of that sign (deposited in 9th house). So, nothing as regards to Lagna or the role played by it in commencement of this Dasa can be inferred from this sutra. Then why and on what basis the savants include Lagna for commencement of this Dasa? One is bound to ponder over this point very penetratingly.

In case the term panchame is taken to denote Lagna then the Dasa would commence with the Lagna and move in direct or reverse way as per the samapad or vishamapad nature of the sign deposited in Lagna. Now the consideration of 9th house in determination of direction of sequence of operation becomes extraneous as the sutra does not speak anything like that. Then why and on what ground the role of 9th house has been incorporated by the savants? This is also required to be thought over.
No reference to the strength of the signs located in Lagna or 7th house has been made in this sutra. Then how such a proposition like stronger between Lagna and 7th house has been made and on what base? Have they been mislead by other considerations? We will look into this aspect also in the subsequent discussion at appropriate place.

Ancient authorities like BPHS and Vriddha Karika etc have considered the role of Lagna in commencement of this Dasa and the samapad or vishamapad nature of the sign deposited in the 9th house for determination of sequence of signs likely to operate under this Dasa. What can be the possible cause for considering both the Lagna as well as the 9th house in computation of this Dasa? Is it some sort of any compromise because the above sutra; as explained above, does not speak anything to this effect.

The role of both Lagna and the sign in the 9th house can be considered in computation of this Dasa only; and only, if the term Panchame is considered to carry double meaning denoting both the Lagna and the 9th house. If this be the case, then one will have to critically examine their respective roles in calculation of this Dasa setting aside the suggestions made by BPHS and Vriddha Karika etc. At the same time it would be ridiculous to think that the composer of the sutra would remain silent without dropping some further hint in this respect. Further, in that condition the meaning of the term Pada and kramat used in this sutra may tend to lead us to some other unknown area of computation.

The best way to get out the skeined tangles of confusions is to ignore all the suggestions made by the ancient or modern authorities and try to understand the things with our own wisdom. That leads us not only to some logical conclusions but also very close to the exact purport of these sutras. In this article we have invariably endeavoured to follow this track on countless occasions to reach to some rational conclusions. Let us try to critically examine this sutra on logical basis.

As has been seen earlier the term panchame can be interpreted both as Lagna and as the 9th house. Ancient authorities like BPHS and Vriddha Karika etc have considered the role of both the Lagna as well as the 9th house in computation of this Dasa system (ChDS). This is quite noteworthy. It is; therefore, clear that the term panchame has been used here with double meaning; else, there can be no other reason for the ancient authorities to consider both of these houses in computation of Chara Dasa. But the question is which of the two signs would commence the Dasa and which would govern its order of sequence? The text (JUS) must speak something as regards to the order of precedence. Before coming to this issue we may take note of the following points as well.

The sutra related to Chara Dasa has been given very late; whereas, it should have been placed along with other pertinent sutras in Chapter 1, quarter 1. Pt P S Sastri has also held the same view. The second point to be noted is that the details of this Dasa have been placed near the description of Arudha or Pada system of prediction. Does such proximity indicate any relation of this Dasa with the Pada system of prediction? Let us look into this aspect also.

After the term Panchame two terms – Pada and kramat has been used. Scholars have invariably taken these two terms as linked to samapad or vishamapad nature of the sign. But such repetition is not required as it gets covered in the subsequent term prak pratyaktvam (as narrated or explained before). It implies; therefore, that the term Pada used here needs to be read in other connotation. If we take the term Pada in different connotation, the meaning of panchame pada can be – Pada of 9th house and the Pada of Lagna. Here, the term kramat would stand for the order of precedence between the Pada of Lagna and the Pada of 9th house for computation of this Dasa. In other words one of the Pads would be used for commencement of this Dasa and other Pada for determination of sequence of operating signs. Which one would precede, has got to be given by JUS itself and we cannot arbitrarily exercise any choice in this respect.

The sutras related to Chara Dasa should have been given after the discussion on Pada (Arudha) is over in the 1st quarter of the 1st chapter. That would have shown the relevance of Pada in Chara Dasa more clearly. But they have been placed before the description of Pada and; therefore, look quite irrelevant. If the sutra – nathantah samah prayena – is removed from its place, it would look as if the reckoning of the Pada has been discussed in previous sutras. Now, everyone knows that the reckoning for Pada evaluation of a house is always direct and never otherwise. So, the right place for the sutras appertained to Chara Dasa should have been after the topic of Arudha.

The sutra dealing with this Dasa has been placed as penultimate sutra of 3rd quarter of 2nd chapter because other Dasa systems have been dealt in that quarter. This type of displacement has not only broken the link but also created lots of confusion in regard to computation of Chara Dasa correctly. However, if we bring this and other sutras in 1st chapter near the description of Pad, the relevance of Pada in computation of Chara Dasa becomes logically more tenable. If the principle of Arudha is removed nothing very special remains in the composition of this Dasa.

After the term Panchame composer has used the term Pada which implies that the working of this Dasa is dependent upon the Pada or Arudha of the 9th house as well as the Lagna. The first thing that comes in mind with respect to the term Panchame is 9th house in accordance with pneumonic numerals. The inference of Lagna comes through special interpretation of the term. Therefore, the Dasa ought to start with the Arudha of the 9th house (panchame pad) and the sequence of other signs would be decided as per the nature of the sign located in Lagna Pada in regular but in direct or reverse manner. The 9th house denotes the luck and this Dasa being most important ought to begin with the sign containing the elements of the house of luck. Some people may object to this but even Parasara has used the word Darmabhavapad; albeit, the composer of the verse faltered in the next line. Now grammar cannot help here because the sentences have been framed according to grammar that cannot give any other meaning. Logic and logic alone can be helpful in such a situation.

If that is not the case and if Dasa has to start with Lagna why its course be decided in accordance with the nature of sign in 9th house? Why not with other important houses say 5th or 10th? Lagna is most important house in the birth map. As the Dasa starts with the Arudha of the 9th house (luck), the course of Dasa sequence would be decided in accordance with the sign of the Lagna Pad.

The use of principles of Pada is one of the most special features of this Dasa because it removes the elements of fixity for commencement of Dasa and from the direction in sequence of the signs operating under this Dasa. Since, luck matters to all for everything; this Dasa is deemed to be most widely applicable. We will latter see that even JUS has given precedence to 9th house over Lagna and based on the same we say that the Dasa would start with the sign in Pada of the 9th house and sequence will be decided as per the nature (sampad or vishamapad) of the sign deposited in Arudha Lagna.

Here the term Pada has to be read separately from Kramat and one need not be confused with terms like vishamapad or samapad as the same has already been told through the term prakpratyaktvam and need not be repeated again here. Scholars are unnecessarily getting themselves confused with samapad and vishamapad here from the term Pad. Kramat is here to establish the order of precedence between Pada of 9th house and Pada of Lagna for commencement of Dasa and sequence of Dasa respectively. The how and why associated in this respect will be clear from subsequent delineation.

The use of Pada in working of this Dasa may not be digested by many scholars despite above arguments. The attention of all those scholars is invited to the fact that few relevant sutras are still found near the topic of Arudha. Now the question is whether the sutra quoted above was also nearer or not? Further, few of the ancient commentators (say Raghava Bhatt etc) of this text (JUS) has taken the sutra of Pada (special rule) as the indicator for calculating the Dasa period of the sign when lord is placed at a specific distance. It is easy to say that he (Raghava Bhatt) misunderstood the aphorism. But what could have lead that great savant to draw that erroneous inference? Was it not the proximity of these sutras to the sutras of Pada which created the confusion? Those who could fully understand the relevance of Pada in Chara Dasa easily shifted the sutra appertained to this Dasa (ChDS) elsewhere without shifting the other relevant sutras extremely vital for its computation and left the things to be explained by the learned preceptors to the students.

Since this Dasa includes the calculation of Pada (Arudha) few sutras of this Dasa have been left near the discussion of Pad. Other Dasa systems have been dealt elsewhere and that can be one of the reason that the sutra appertained to Chara Dasa has also been shifted to some other place in the text (JUS). Someone may jolly well blame scribe for distorting the facts but would they have the courage to blame the author of Vriddhakarika who digressed from the Mandook Gati in Mandook Dasa and gave an awkward interpretation for the term trikoot. Our endeavour here is only to proceed logically and those who are habitual of sticking to the dotted lines would find many jolts here in the course of exploration of the specialties of this Dasa. We often run from pillar to post to cite and quote samskrit verses but always fail to apply our own reasoning. That is why the mistakes committed by ancient authorities are flowing incessantly with some unmitigated perpetuation.

This Dasa is named as Chara Dasa because all the factors related to computation of this Dasa includes mobility in the birth map. As stated above the application of Pada principle is to remove any fixity in determination of commencement and course of sequence of signs in this Dasa rendering it fully Chara (mobile). Latter on we will see that even in the principle adopted to compute the sub-period of this Dasa, this concept of mobility (chara) has been maintained to keep it completely free from any fixity.

The main objection of the scholars to our suggestion is due to separating the term Kramat from the term Pada. The second objection can be to our interpretation of the term panchame because the normal mind seasoned with conventional method of calculation would not accept it easily. To the perception of the scholars in general the term kramat has been suffixed to Pada denoting the order of Dasa as per samapad or vishamapad nature of the sign deposited in 9th house. This is the main hurdle in accepting the term Panchame Pada as Arudha of 9th house and Lagna. The implication of the term kramat with respect to the term panchame has in general not been properly appreciated by the astrologers. Since our interpretation would change the very foundation of computation followed customarily, people are bound to object the same.

The scholars would not accept in the first place that the term Panchame has been used here in compound sense to denote both 9th house as well as the Lagna. As such, it is imperative that the dual meaning of the term Panchame be established first. This cannot be done till JUS itself comes out to support and clarify the same. Once it is established that the term panchame has been used here with double meaning denoting both Lagna and 9th house, the relevance of the term kramat with respect to panchame Pada would become clearer. In that case it (kramat) would imply the order of precedence between Bhagya Pada and Lagna Pada for the purpose of commencement of Dasa and the sequence of operating signs.

There are scholars who do not take the 9th house into account for any purpose in this Dasa system and proceed with Lagna. That is one thing. But why BPHS and Vriddha Karika have introduced the role of 9th house for working out this Dasa? Should we discard them as utterly absurd or look into it for some contemporaneous suggestion. No confusion can arise without a solid foundation of some misplaced truth. If the compilers of BPHS and Vriddha Karika were misguided then there must have been something to do this. And that must be in the sutras of this text (JUS) only.

About Author: U K Jha is a graduate mechanical engineer from University of Roorkee (Now IIT, Roorkee) and has published large number of thought-provoking articles. Among the many books written by him including world famous title “Utopia and Anarchy of Stars” the latest ones are “Lost Horizon in Astrology” and “MandookDasa of Jaimini”. Other titles likely to hit the stands are “GangadharDasa”, “Tara Dasa”, “CharaDasa of Jaimini” and “NavamshaDasa of Jaimini”. A unique authority on Jaimini Astrology that he learnt in his own family and from the astro- scholars of Tantrik cult, he is today much sought after name among the students of Vaidik astrology on account of innovative ideas, one point sharp logic, acute rationality and scientific approach for dealing with the subject matter. He has done marvellous research on AshtakaVarga System of prediction that is yet to be published. Besides these he knows number of rare Dasa systems that he learnt from the scholars of secret Tantrik cult. Few of these Dasa systems would appear in the pages of SA soon.