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1. Atmakaraka.....................................................................................................1
+2. .................................................................................................3
+3. ................................................................................................3
+The Varga Scheme: Five Cycles Of Harmonics......................................................4
+The Vimsamsa chart..........................................................................................4
Paka Lagna and the Dharma of Intelligence...........................................................7
Drigdasa (religious and spiritual activities):..........................................................7
RIDERS:............................................................................................................... 8
5. ..........................................................................8

1. Atmakaraka
1) Atmakaraka (Own self, considered the strongest planet) 2) Amatyakaraka () 3) Bhratrukaraka
( ) 4) Matrukaraka () 5) Pitrukaraka () 6) Putrakaraka () 7) Gnatikaraka
() 8) Darakaraka (, )
(Sanjay Rath )- .

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Type of Karakas
At - to move; karma associated with Atmagati - course of the soul
present incarnation; called alsoexistence and this is cara karmatman which determines naturemovement
of person;
Sthira An - to breathe; life principle of the Prutyadhi deva is Shiva and Hi is
atma; soul as the principle of life;
responsible for atma-siddhi purification of the soul and
delivering individual soul
Naisarg Part of the paramatma, body asSurya as the Sarwatma; Agni is
whole instead of being constructed the
from Individual parts
knowledge of soul or Spirit.
Atmakaraka dasha occurs if at least two among:
1) bhavesha
2) naisargika karaka
3) cara karaka
are badly placed from Atmkaraka. The word 'badly' indudes: marana karaka sthana and bad
pachakadi sambandha counted from Karaka Lagna. Karaka lagna is placement of Atmakaraka in
the Rasi.
Marana karaka sthana and Pachakadi sambandha
Maran Bad
Karak di
Sthan ha





Carakaraka and Jyotirlinga

Carakara Jyotirlinga
Chandra Somanatha
Mangal Bhimashank
Budha Malikarjuna
Shukra Trayambaka
Sani (Sa) Mahakala


/ brihatparashara (Jaiminy shastra 1.2.7*) / Sakulitantra

1. 12- , ( , AK
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2. : (Place AK in Navamsha? - Rupa. if AK is debilitate - Devi Mahavidya,
Exolted/Ucca- Vishnu)
a. - , - , . / Shiva / Matangi Mahavidya SriRama
b. - , - , . / Gouri / Bhuvaneshvari - Sri Krishna
c. - / Scanda / Rudra - Narasimha
d. - , (
- ), - ; 2 3- , -
/ Vishnu / Tripurasundari
e. - , . / Shiva
f. - . / Vishnu / Kali
g. , - , , / Srimati Lakshmi / Kamala Devi - Hrishikesha
h. - / Durga.
i. - / Ganapati / Uti
. - , - , ..
3. , , ,
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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
If Arudha l.agna (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 wtll 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 arc 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 planers or auspicious planers, the native may have Raj Yoga.
A similar rule must be applied to the ascendant too. Alwoays 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.
Acharyaji 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.
*Publication In this editorial we had mentioned 5 types of arudha calculation in vogue in different
parts of India as per .our limited knowledge and in one type there are two opinions thereby
adding the numbers.
By Robert A. Koch

The Varga Scheme: Five Cycles Of Harmonics

All the divisional, or varga charts are categorized in 5 cycles of 12, as follows, ranging from
gross, to subtle planes of consciousness attained by the native:
1st cycle: Vargas 1 through 12: the physical plane, and persons with whom the native joins in
physical, three-dimensional experience. Vargas included are the D-1 through D-12.
2nd cycle: Vargas 13 to 24. These have to do with the conscious mental plane. Although 12
vargas are possible here, Parasara includes only the D-16, D-20, and D-24 charts, or
possessions/luxuries, spirituality, and cultivation of knowledge respectively.

3rd cycle: This includes Vargas 25 through 36, although Parasara specifies only the D-27 and
D30. This cycle includes the sub-conscious plane, and thus inherent strengths and weaknesses
are included on all levels pertaining to the soul, mind, physical body, speech, intelligence,
happiness, ego and sorrow. These are ruled by the Sun, Moon, Mars, Mercury, Jupiter, Venus,
Rahu, and Saturn respectively.
4th cycle: Vargas 37 48, with D-40 and
5th cycle: Vargas 49 60, with D-60 only specified by Parasara for this harmonic. This cycle is
beyond the spirit world, and goes directly into the past lives of the native himself.

The Vimsamsa chart

The Vimsamsa falls in the 2nd cycle of vargas, i.e. 13 to 24. These have to do with the conscious
mental plane. Although 12 vargas are possible here, Parasara includes only the D-16, D-20, and
D-24 charts, or possessions/luxuries, spirituality, and cultivation of knowledge respectively. Now,
according to these criteria, the Vimsamsa, or D-20, falls in the second cycle, which has to do with
the conscious mental plane. This is the plane upon which the native can consider such matters
as Aha brahmsmi1 or I am Spirit, and thus his existence as distinct from the physical body
that he inhabits.
1 Vedanta sutra, 1.1.2
The initial division of 12 signs of the zodiac into four stages of human evolution (Dharma, Artha,
Kama, and Moksha), indicate that the first impulse of the living being in the human form of life is
to inquire about the Self beyond matter. This is what is hinted at by the above sutra from the
Vedanta, and is indicated by the
sign Aries, or the first house. The 2nd and 3rd evolutions of this impulse are seen through
Leo/5th house, wherein sadhana, initiation, mantra, purva-punya, and scriptural studies are
indicated; and
Sagittarius/9th house, wherein the guru, the guru varga, higher studies, diksa, or initiation,
and the past life sadhana are to be found.
Due to its relevance to three stages of spiritual evolution (i.e. the dharma trikona), each
Vimsamsa starts with the dharma signs, either of Aries, Leo, or Sagittarius.
Other Considerations regarding the Vimsamsa Chart
By reduction of 12 signs from 20, the Vimsamsa is the second level (1st harmonic) expression of
the 8th house. This primarily represents the occult, hidden forces of nature, and ones past
karma that causes rebirth. Inadvertently, it is the seed for spirituality and is a house reflecting
the 'darker side' of the self. The basic point here, is the realization of the failings, errors and
Dharmic weaknesses of the self which lead him to work towards self-correction, and ultimately
release from the cycles of birth and deaths.
The Upachaya houses (1st, 3rd, 6th, 10th, and 11th) counted from the 8th house in the
Vimsamsa chart, show the hard work a person may perform in order to grow out of his failings
and weaknesses. The key point in this connection, is the acceptance of, and realization of ones
weaknesses. Thus, a debilitated tmakraka in the Vimsamsa chart, shows that the native
quickly realizes his failings and seeks to correct them. Planets in debility, weak, afflicted and also
in Upachaya houses from the 8th house in the Vimsamsa, will surely indicate great effort toward
these spiritual goals.
Further, the 8th is the 12th from the 9th, a fact which is significant in consideration of the key
relation between the disciple and the guru. Renunciation, giving, and charity are words
describing the 12th house. Thus, the themes surrounding the principles of eight inherent in the
Vimsamsa chart, underlie the disciples willingness to give over everything, even life itself, to the
Vimsamsa ,
(japa) 9 D-20, Bhakti ( ).
5 , 12 .
4 8 D-20 , , , .
The Heart Of The Devotee, And The Six Orthodox Vedic Philosophies
There are six well-known philosophical schools associated with orthodox Vedic scripture. Much
about the most natural intellectual leaning of a native toward one of these schools, can be found
from the planets functioning as Karakas (significators) for each of these systems. Before

venturing into a discussion of how to determine such leanings, let us give a brief explanation of
each philosophical school as follows:
a-darshana, or Six Orthodox Vedic Philosophies
a means six, and Darshana means to see (or sight), and refers to the body of knowledge
that illumines the mind. The source of all light and life is the Sun, and thus the Sun God and the
Sun alone is the source of all original light. The Sun is adequate enough to cause vision in the
physical sense of the word, and illumination in the spiritual sense of the term. Thus, the Sun is
the governor of all the Darshanas, and illuminates six different paths ultimately seeking to define
or attain the same God. Although all paths do not lead to the ultimate goal of God-realization,
they are at least stepping stones toward that end. The Sun does not rule a particular Darshana,
as it is the source of all of them. The lunar nodes, Rahu and Ketu, attempt to eclipse the light of
the Sun, and thus they do not rule a particular Darshana either. Thus, the six planets from the
Moon to Saturn rule the Shad Darshanas.
The following is a brief description of each of the Shad Darshanas, or six orthodox Vedic
Mms, or Karma-Mms: The planetary Karaka is Mercury
According to Karma-Mms philosophy, all the experiences of life, including the conditions of
the next life are as a result of ones karmas only. If one simply works hard, then the results of
such work will accrue, and thus the human being so disposed does not have to depend on a God,
pray to or propitiate a God, because the results of his actions will come anyway. This, in essence,
is atheism cloaked within the philosophy of karma. Typical Mms philosophies are as per the
following assertions: karma jyate jantu: Everyone is born in human life as a result of his
past deeds. And karmaaiva pralyate: And such humans are going to take their next birth
according to the work they are doing in this lifetime. The karma-mims philosophers do not
believe that there is a liberation from this material world and entrance in the spiritual kingdom of
God following Brahma-siddhi or perfection in Divine realization.
Skhya: The karaka is the Moon
Skhya philosophy goes into extensive descriptions of the difference between the individual
soul, and the material body. The purpose here is to arrive at a philosophical distinction between
eternal consciousness (the Atma, or soul) on the one hand, and what is temporal reality, i.e. the
Bahiranga Shakti, or illusory energy of Maya on the other hand. With reference to these
principles, the elemental categories and principles of the physical universe are discussed. The
purpose of such analysis is to arrive at an understanding of the principles of cosmic evolution by
rational analysis. Now, in the Bhagavad-gt, r Ka emphasizes that once the distinction
between spirit and matter is made through Skhya philosophy, then the eternal position of the
soul, i.e. servant of the Supreme Soul must be understood. Thus, Skhya in essence is the true
philosophical underpinning of Bhakti-yoga, or devotion to the Divine. This is further emphasized
in the Bhagavad-gt in the following way: skhya-yogau pthag bl pravadanti na
pait, Bhagavad-gt 5.4. 2
Nyaya: (Logic) The karaka is Mars
The Nyaya approach consists of logical deductive reasoning that seeks to bring the soul to
mentally negate everything false or illusory, and in such awareness thus attain liberation.
Gautama i, in his Nyya-sutras, proposes that one can attain liberation by negating both
illusion and unhappiness: dukha-janma-pravtti-doa-mithy-jnnm uttarottarpye tadanantarbhvd apavarga. By successively dispelling false conceptions, bad character,
entangling action, rebirth and miserythe disappearance of one of these allowing the
disappearance of the nextone can achieve final liberation. (Nyya-sutra 1.1.2). But since
Nyya philosophers believe that awareness is not an essential quality of the soul, they teach that
a liberated soul has no consciousness. The Nyya idea of liberation thus puts the soul in the
condition of unconsciousness instead, a vast departure of what is taught in Skhya philosophy,
and in Bhagavad-gt also. Vedanta philosophy, which will be described next, also teaches jo ta
eva, i.e. The jva soul is always a conscious knower. -- Vednta-stra (2.3.17)
Vedanta: The karaka is Jupiter
Veda means knowledge, and anta means the end, or final conclusions of knowledge. The
Vednta-stra is a condensation of all Vedic knowledge which seeks to bring the student to the
highest philosophical awareness, i.e. that the Supreme Absolute Truth is Brahman, or Spirit first
of all, and secondly that the human form of life is meant to cultivate knowledge of Brahman.

Important sutras include Janmdyasya yata, meaning the Absolute Truth is that from Whom
2 Bhagavad-gt 5.4: Only the ignorant speak of devotional service [Bhakti-yoga] as being
different from the analytical study of the material world [Skhya]. Those who are actually
learned say that he who applies himself well to one of these paths, achieves the results of both.
emanates: Sarvam etat Brahman iti, everything is but a manifestation of Spirit, and Aham
Brahmasmi, I, the individual, am also Spirit. This philosophical treatise explains the Absolute
Truth into three categories, i.e. Brahman (All-pervasive Spirit), Paramatma (the localized position
of the form of Spirit in everything), and Bhagavan, the ultimate form of Spirit, which is the
Personality of Godhead. The complete conclusion of the Vedanta-sutra, is contained in the
rmad-Bhgavatam, a fact which is asserted in the Garua Pura as well.3
Vaieika: The karaka is Venus
The Vaieika philosophers say that the visible universe is created from an original stock of
atoms (janim asata). As Kada is Vaieika-stras (7.1.20) state, nitya parimaalam:
That which is of the smallest size, the atom, is eternal. Kada and his followers also postulate
eternality for other, non-atomic entities, including the souls who become embodied, and even a
Supreme Soul. But in Vaieika cosmology the souls and the Supersoul play only token roles in
the atomic production of the universe. Critics of this philosophy state that one cannot claim that,
at the time of creation, atoms first combine together because they are impelled by some karmic
impulse existing in the atoms themselves. This is because atoms by themselves, in their
primeval state before combining into complex objects, have no ethical responsibility that might
lead them to acquire pious and sinful reactions. Because this is chiefly an atheistic philosophy,
the asura-guru Venus is the karaka.
3 Garua Pura:
artho ya brahma-str
gyatr-bhya-rpo sau
purn sma-rpa
dvdaa-skandha-yukto ya
grantho daa-shasra
The meaning of the Vednta-stra, as well as the full purport of the Mahbhrata is present in
rmad-Bhgavatam. In its pages, the commentary of the Brahm-gyatr is also present and
fully expanded with all Vedic knowledge. rmad-Bhgavatam is the Supreme Pura, and it was
compiled by the Supreme Personality of Godhead in His incarnation as Vysadeva. There are
twelve cantos, 335 chapters and eighteen thousand verses.
Yoga: The karaka is Saturn
Yoga, as a philosophical system, essentially teaches the eight-fold system of spiritual ascension
namely aga-yoga. This system, as well as the various siddhis or perfections that can come
out of its practise, were described in Chapter 3. Because yoga involves much austerity, or
Tapasya, as well as concentration of the mind and sublimation of sensual desire, Saturn is the
karaka of this sadhana and philosophical approach.

Paka Lagna and the Dharma of Intelligence

In the Vimsamsa chart, find the Paka lagna (i.e. the sign where the lord of the D-20 lagna is
placed (5th)). Then, find the 9th house from the Paka lagna. This house shows where intelligence
finds its spiritual inspiration. In other words, the dharma of anything is found in the 9th house
from its significator or significator house. Since the intelligence and what appeals to ones
intellectual faculties is specifically the function of the Paka lagna, planets in the 9th house from
it show what philosophical system (as described above) may be attractive to the native and are
therefore the dharma of his intelligence. .
For instance,
if Jupiter or the Sun is positioned in the 9th from the Paka lagna in D-20, then the native will be
attracted to the intellectual pursuit of Vedanta philosophy.

If Saturn is placed there, yoga would carry the most interest; or,
if the Moon were placed there, the philosophical leanings toward Skhya philosophy would exist,
if Mars is positioned there, Nyaya, or logical discernment would prevail.
If no planet is positioned in the 9th therefrom, then its lord, either by itself, or in combination
with other planets, would show the intellectual leaning.
The timings of the period in life when such intellectual interests may come to the native, will
be in accordance with the Drig dasa of the Paka lagna, its 9th, or of other signs in which karakas
for different philosophical schools may be located.

Drigdasa (religious and spiritual activities):

Maha Dasas:
Ge: 1974-09-26 (07:53:00) - 1978-09-26 (8:34:32)
Vi: 1978-09-26 (08:34:32) - 1989-09-26 (4:18:46)
Sg: 1989-09-26 (04:18:46) - 1991-09-26 (16:38:27)
Pi: 1991-09-26 (16:38:27) - 1992-09-25 (22:49:10)
Cn: 1992-09-25 (22:49:10) - 1998-09-26 (11:35:21)
Ta: 1998-09-26 (11:35:21) - 2001-09-26 (5:59:19)
Aq: 2001-09-26 (05:59:19) - 2009-09-26 (7:10:37)
Sc: 2009-09-26 (07:10:37) - 2019-09-26 (20:59:18)
Le: 2019-09-26 (20:59:18) - 2030-09-26 (16:35:26)
Ar: 2030-09-26 (16:35:26) - 2035-09-26 (23:20:06)
Cp: 2035-09-26 (23:20:06) - 2042-09-26 (18:20:28)
Li: 2042-09-26 (18:20:28) - 2052-09-26 (7:44:27)
The Heart of the Spiritualist
The 7th from the Atmakaraka in the D-20 chart, will show what spiritual path gives the comfort,
or natural spiritual refuge for the native. In this case, the heart [the 7th is the 4th from the 4th]
of the native naturally inclines to a particular practice, and this is so due to his sadhana being
affiliated with such practice in many prior lifetimes. Thus, if a strong planet predominates in the
7th from the AK in D-20, it will show what the heart of the spiritualist is, and where his refuge
lies. Karakas for different paths are as follows:
Karma-yoga (renunciation of the fruits of work): Saturn and Mars.
Jna-yoga: (Union with the Divine through Vedanta philosophy): Jupiter and Sun (0,78).
Aga-yoga: (Union with the Divine through yoga practice): Saturn
Bhakti-yoga: (Devotional service in love, devotion and adoration): Venus and Moon (1,3).
Mercury, being ruled by Viu, is also an important significator of the path of Bhakti.
Tantra and Tamasic paths (mysticism, magic, etc.) Rahu/Ketu
Buddhism: Rahu


rajasic grahas - bhoga marga

Me Skills, Carier, Money, House
Ve Enjoing, Comfort, Traveling, Marraje
moksha marga
Su -
Ke , , ,
Ju - ,
3,6,12 from Arudha Lagna
9 bhava spiritual inspiring grahas
Ra/Ke disturb Jupiter
Ucca diptaadi (exaltation) - attachment or high respurces
Nicca diptaadi (debilitation) - lack of attachment

Lagna - fame (mo), self-realization

2H- Kula devata, pranayama
3H- writing, Guru upadesa.
4H- gramadeva
5, 9 - mantra from Guru if yuti
5L - what promote bhakti
6/11 - weakness (maraka to fifth mantra/Deva)
7 - kirtana/interaction
8 - transformation
9 - Guru/temple
10 - ability to see God - dhyana
11 - stay away from that activity to be spiritual
12 abilty to attain samadhi
AL 3/6/12
11 Nav
2H Nav
Mo/Sa yoga
4 planets Pravrajayoga
D1/D9/D20 and timings
Shani astakavarga
19th Tara beginngin fo spirituality (28 scheme)

Budha and Shukra in sixth from Arudha Lagna

2nd Hora of Dhanus - knowledge of sastra
Surya in Leo asp by Mars - revolution-Saravali 22.36
Me+Ve in 10 - religious conversation Garga Hora 1028
Parvata - learned in sastra
Bhadra - teacherof Yoga- with Shukrabhakti

Vein 2 from Su - obstacles in mission, but Su in 9 endure all

Lagnesh in ninth Vishnu bhakta BPHS 26.9


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