Jyotish - 550 AD - Phala Ratnamala of Krishnamishra - Varaha Mihira's Time - Full 1 To 3

1/
T ranslated
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Chandrashekhar Sharma, India
A 'Mission Saptarishis' Initiative
(J^kandrasLiekliar Skanna, from Nagpur,
kas good knowledge ol Sanskrit and a well

known name in tke internet forums for kis
kumbleness kindness to teack eack and I jyotisaphalaratnamala I I
everyone. He kas keen an ardent student of Krsnamisraviracita
tkis science from decades witk deep
tkougkts into various disciplines. He is tke Foreword by Ckandraskekkar:
autkor of tke Look "Vedic Astrology This manuscript was sent to me by
my very dear and knowledgeable
Demystified", puklisked ky Parimal
astrologer friend Ravindra
Puklications Delki ".
Bhagwat, who is devoted to unravel tke
mystery of what is commonly called
Jaimini Jyotisk. It was received by him
from his Guru Sri Madura Krisknamurtky
Sastry who is one of tke foremost
authorities on Jaimini system of Jyotisk in
India. I began translating tkis manuscript
for Ravindra who is going to write a Book
and commentary on Jaimini system of
Astrology. So tke credit for tkis translation
should go to Ravindra and kis Guru
Madura Krisknamurtky.
Jyotishphalaratnamala is written by
"Krishnamisbra" who was a contemporary
362
of "Varaha Mihira", in the court of King Vikramaditya. This is one of the most
respected classics on Jaimini Jyotish and it has certain new concepts on how to draw
Navamsha and Dreshkana that needs the attention of the learned. I must also thank my
young friend from Saptarishis Astrology who has prodded me to undertake translations of
some Jyotish Classics that have so far remained inaccessible to astrologers. Saptarishis
Astrology must be thanked for making some rare manuscripts available on the web for
translation to English. If there are any inaccuracies or errors in interpretation of these
shlokas, the blame entirely lies with me and my lack of knowledge of both Sanskrit and
Jyotish.
w STHJH
srlvikramarko jagatltale'sinina jiyan manuprakhyayasa narendrah I

puposa yah kotisuvarnato main sabandhavam saptati vatsarani I I
I have lived with my brothers for 70 years, well supported with 10 million gold coins received from
Shri V ikramaaditya, (Aaditya means Sun and the learned Krishnamishra has used the synonym for
Sun- Arha here to denote that) the famous king amongst human beings.
HMIlTlWhtt SltTWTFb^RWr II
tatradhyayastrimsad granthamitisahkhyaya punardvisahastram I
nanavrttavicitram kurmah snvikramarkanrpaklrtyai I I
For the glory of king Vikramaaditya, I studied 2300 granthas (books) containing different
CDivine/occult) subjects, which (the distillation of that knowledge) appears in the adhyaayas
(chapters) of this grantha (Jyotishphalaratnamala).
. rv rv
hTddHIH sfcrcr SfvRMFU
'Mid :
WTTWl^ ^1 II
karabadarasamanarii sastrametadvipascina
niyatamapi vilocya sreyase yannaraiiam I
yadi vadati tadanim devatulyo manusyah
paramasivapadarh ca prapnuyadantyakale I I
One who tells what is apparent, with the help of this science (which makes it possible to view the
future), is said to be equivalent to God and shall achieve the abode of lord Shiva after his demise. (
Therefore) Though the science is as clear as a jujube fruit in one's palm, I have studied the science for
the betterment of human beings.
363
zmm n? it
adhyaya I 11 I I
Chapter I 111 I
^TRT Wm Nill^j: II? II
munivarakrtahorakanancsu svabudhyapyanadhigataphalatvapraptasaukhyam manusyam I

sphutataraphalaratnairbhusayan karnadese jayati jagati vidyabhusanah krsnamisrah I 111 I
The learned Krishnamishra (the author), who shines like a gem, in the ornament worn in ears, and
who is praised worldwide has delved into the complex forest of the Hora shastra, devised by the sages,
which cannot he unraveled without study and is giving the results that he understood using his own
intellect; for the benefit of mankind that is in distress.
Chandrashekhar's Comment: There is a beautiful play of words in describing Krishnamishra as the gem
in ear ornaments, as the name of the grantha is Jyotishphalaratnamala (string of Gems of results of
Jyotish). The author intends to equate the knowledge gained through study of the 2300 granthas (books)
that he referred to earlier, to string of gems which is equated to this book.
The fact that in the days of Krishnamishra the science was learnt by hearing words, spoken by the
Guru, is also the reason that he is referring to the gems in ear ornaments. The hearing is through ears
and the first words shall always fall on gems of an ear ornament. So he is, in a way, also praising his
Guru by calling his Guru as the repository of all Jyotish knowledge and himself as only one of the gems
(shishyas), in the ear ornament worn by the Guru.
mesadyah prathitah kramena munihhih proktastatha rasayah

khetascatra tu kathyateni'sakavidhih sanksepatah karakah I
The sages have explained about the rasis beginning from Mesha (Aries) onwards. The method to
understand the navamsha occupied by grahas, in these rasis, is explained, by me (Krishnamishra), in
brief.
WIT: ^dV^dHJR II
purvasmin carabhadbhaved grahaparadhlsakramena dvidha

bhagah syusthirabhe tathobhayagrhe purvairmunlndrairmatam I 12 I I
364
The ancient seers are of the opinion that the first navamsha of a rasi is identical with chara rasis,
(beginning from Mesha) in reverse order (Mesha, Makara, Tula and Karlza) then comes the sthira
rasis and lastly the Ubhaya rasis, in succession.
Chandrashekhar's Comment: Here the learned Krishnamishra is giving a different method of allotting
navamsha lordships than what is known to the modern world and the learned might like to test this
method against the results on live charts.
II3W WTT^mjl
I 'tha prakarantarena bhaganayanam I I

Another method of division.
fOT: 11^ II
carabhe carabhatsthirabhe navamat

sutabhadubhaye munayo'pi jagu
visamatkramato vipantamatho
vidurarhsakakalpanamatra budhah I 13 I I
In case of chara rasi the navamsha begins from the same chara rasi, in case of S thira rasi it begins
from the yth rasi to itself and in case of Ubhaya rasi it begins with the 5th rasi from the Ubhaya rasi
under consideration. The count is regular for the odd rasis and in case of even rasis the count is
reverse, so think the learned.
Chandrashekhar's Comments: The shloka tells us that if the rasis are Odd the order is regular and if
even then reverse. This means that whereas for Mesha the order will be Mesha, Vrishabha, Mittuna
till Dhanu, for Vrishabha Rasi the order of Navamsha shall be Makara, Dhanu, Vrishchika, Tula,
Kanyaa, till Vrishabha. I am giving below the table of Navamsha order that is suggested by the
learned Krishnamishra, for easy reference of the Jyotish fraternity.
Navamsha as suggested by the Venerable Krishnamishra.
Rasi Navamsha Order per Krishnamishra

Mesha Mesha, Vrishabha, Mithuna, Karka, Simha, Kanya,Tula, Vrishchika, Dhanu.
Vrishabha Makara, Dhanu, Virshchika, Tula, Kanya, Simha, Karka, Mithuna, Vrishabha.
Mithuna Tula, Vrishchika, Dhanu, Makara, Kumbha, Meena, Mesha, Vrishabha, Mithuna
Karka Karka, Mithuna, Vrishabha, Mesha, Meena, Kumbha, Makara, Dhanu.
Simha Mesha, Vrishabha, Mithuna, Karka, Simha, Kanya,Tula, Vrishchika, Dhanu.
Kanya Makara, Dhanu, Vrishchika, Tula, Kanya, Simha, Karka, Mithuna, Vrishabha.
Tula Tula, Vrishchika, Dhanu, Makara, Kumbha, Meena, Mesha, Vrishabha, Mithuna
Vrishchika Karka, Mithuna, Vrishabha, Mesha, Meena, Kumbha, Makara, Dhanu.
Dhanu Mesha, Vrishabha, Mithuna, Karka, Simha, Kanya,Tula, Vrishchika, Dhanu.
Makara Makara, Dhanu, Vrishchika, Tula, Kanya, Simha, Karka, Mithuna, Vrishabha.
Kumbha Tula, Vrishchika, Dhanu, Makara, Kumbha, Meena, Mesha, Vrishabha, Mithuna
Meena Karka, Mithuna, Vrishabha, Mesha, Meena, Kumbha, Makara, Dhanu.
365
^RTTRT Mcl^Pd Rr^llV I!
drganaklptiscarabhaccaranarii
grhadhipe yugmagate sthiraddhl I
vyayath samarabhya tathobhayasthite
tadadi saiitah pravadanti nityam I 14 I I
In DrugaNa (Dreshkdna), the trick is that from chara rasi (Charabha) first dreshkdna is lorded by the
lagna lord {gi'ihddhipe) and the next by the rasi 12th to it (Vyayam) the third dreshkdna being lorded
by the lord of rasi in nth to the lagna (Samarabhya..d). Similarly in case of Sthira rasi the first
dreshkdna is the sthira rasi, itself, and in case of Ubhaya rasi the first dreshkdna is the Ubhaya rasi
itself next dreshkdna being that of the 12th lord and the third dreshkdna being that of the nth lord of the
rasis from the respective the sthira and Ubhaya rasis respectively.
ft fg: IIR I!
raslsvarah syat prathamo dvitlyo

bhagadhipo lagnapatistrtlyah
candrascaturtho grahanayako ve-
tyevam hi yoge phalakarakah syuh I 15 I I
Lord of the rasi occupied by Chandra is first gr aha capable of giving results (Phalakaraka), Lord of
the Lagna is next graha that can give results, and then comes the Moon. And fourth is the graha that
conjoins either of these.
WlidgSt ft dsn I
1!^ II
svalagnapadastamagastadadyah
phanlnaputrau hi tatha dvihyau I
candro dharajastadanustrtlyau
niryanakale phalakarakah syuh I 16 I I
At the time of deciding time of death (Nirydnakaale) the graha that occupies the 8th bhava from the
lord of the Lagna is the one who is the first to give results. Amongst such occupant graha (who could
366
impart death) first, in importance (or potency), is Rahu second in order of of death inflicting qualities
is Chandra (Moon} and third in potency is the Son of earth (Mars) {they can cause death in their
dashas and transits in declining order of strength}.
dasavidhau tattaddhlsvarah syuh

phalaprada mesacatustayasya I
tathasthiranaiii ripugehanathah
kendradhipascobhayamandirasya - re syuh I I 7 I I
Dashas of the lords of the Mesha and its squares are not capable of giving results (for the chara rasis),
in case of sthira rasis the dashas of the 6 th lords from them will not give results and in case of the
Ubhaya (dual) rasis the dashas of the lords of squares (kendra) cannot give results.
*s *s __rs
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IK II
tathodudaye munibhih pranita

ye karakaste yuji tatkramena I
anyatra tu syadvipantameva
naksatranathe visamanyasamsthe I 18 I I
Similarly, the sages proposed the dashas of nakshatras (Ududaaya). These operate according to the
regular order of their lords (in case of occupation of odd nakshatra/rasi). When an even
nakshatra/rasi is occupied the dashas operate in reverse order.
1 fetKIÎ: I
r\ rN c r\rx
padaiii-purvottaardlie viparyaste- vilagnadhipatervadanti

pradhanamanye tu vilagnaraseh I
balabalam daivaviduhya pascat
padarh vinirdasya- viniscatya- vadedyathartham I I 9 I I
367
In the previous (shloha) pada, later part the reverse order refers to the postion of the Lagna lord
occupying the odd or even rasi as the lagna lord is of prime importance. The intelligent (astrologer)
should find out the relative strength (of Lagna and Rasi occupied by the Lagna lord) before applying
the direction of dasha order (based on whether Lagna or rasi occupied by Lagna lord is stronger).
Or
The pada is calculated by placing the lagna rasi equi-distant from the lagna lord (counting as much
ahead of the Lagna rasi as it is distant from the Lagna lord). The intelligent (astrologer) should
predict after looking at the relative strength of the Lagna and the Pada lagna.
s|<?5>cni-i4ten 11?° N
padapravrttima ca rahutah syat
baladhikaccapi na ketutasca I
dharasutascarkasuto'pyadhlsau
dasavipake balavanadhlsah I 110 I I
Rahu and Ketu do not rule over any dasha, even when they are powerful. They give results in the
dasha of Saturn and Mars respectively.
Or
No pada lagnas are to be drawn from the position of Rahu and Ketu even when they are powerful
(than Saturn and Mars, being co-lords of Kumbha and Vrishchika). They deliver results during the
dasha of Saturn and Mars or the planet they conjoin with, depending on who is stronger, between
them.
Chandrashekhar's Comment: Personally, I think that the second option in the translation of the above
two shlokas, that I have indicated, is more apt.
M m II
khete tatha svarksagate caturtham

padam bhavet saptamage ca rihpham I
anyatra ca svarksagate tadeva
padam vilagnadhipatervadanti I 1111 I
When a planet occupies the fourth from own rasi the pada falls in own rasi and that falling in the yth
bhava falls in the 12th bhava. When it falls in other bhavas the pada falls as in the case of Lagna lord
pada.
Or
368
In the same manner as when the planet falling in the 4th bhava gives pada in the 4th hhava, itself,
same happens when it occupies the yth and the 12th bhava.
Chaandrashekhar's Comment: Here I think that the first option is apt.
rs rrs «rs
TOFTOT-^F- ft ft ^TT-^TO- 11^ II
candro yada karkini samsthitah syat

rasisvaro lagnapatih tada syat I
tatraiva jatasya narasya kendra-
trikonaketau-sau- balinau hi tena-balavana hi neta-karaka- I 112 I I
As Chandra occupying Karka rasi makes him the rasi as well as the Lagna lord (thus very strong and
capable of giving extermely good results), similarly with Ketu occupying a Kendra or a trikona the
Jataka becomes a King/ powerful leader.
dl^Thlsft I
^Hld^Tblsft ^ il^lhl
d^Nd^^Tld- m II
uccadhinetrapi yutastathoccah
nicenayukto'pi tathaiva nicah I
bhavesayukto'pi ca rahuyukto
balavaypetassakhagotra- khacaro'tra-sastre I 113 I I
When a graha is conjunct the lord of its neecha rasi (debilitated sign), or aspected by it or a graha in
debility or conjunct Rahu, it is bereft of strength. Similarly it acts like being in exaltation if it is
conjunct an exalted graha or conjunct the lord of the rasi where the graha in question is exalted, or
aspected by them (the lords of exaltation rasis).
F^FTcTT:
dHlk^thl
TTcTTSJ 11^ II
baladhikah svarksagatah khagah syuh

tatrapi candrena yuta balisthah I
mcariyukta vibalastathastaiii-
gatasca suksmasthitimasritasca I 114 I I
369
A graha in own rasi is bestowed with strength, similarly it gains strength when conjunct Chandra.
A graha looses his strength when it is in debility, in the rasi of an enemy, or combust. One must also
analyze the strength of the graha based on the bhava that it occupies (sthitimaashrita).
^ ii^ ii
mesatrikone balavan ravih syat
kite tatha mantrigrhe visisya I
budhasya gehe tu kadacidahu-
ranyatra rasau sa balavyapetah I 115 I I
Surya/ Ravi (Sun) is strong in trines to Mesha rasi (Aries sign}. He is especially strong in
Vrishchika and Dhanu rasis. He is also strong in the rasis of Budha (Mithuna and Kanyaa),
sometimes (mostly he is weak). In other rasis he is bereft of strength.
^cTSJ ||^ II
candro (gum) bhrgoh svarksagato gurosca (guroh)

grhe ball bhargavamantriyuktah I
madhyo'rkaputrasya grhe ball syat
bhaumajnasuryarksagato yutasca (syat) I 116 I I
Chandra is strong in own rasi and that of Shukra. Chandra is strong when in the house of Guru if
conjunct Shukra and Guru. He is strong in the house of Shani (if in middle degrees? Or in the 10th
house in rasi of Shani?). Chandra is also strong when in conjunction with Mars and Budha and Surya,
in house of Shani.
Chandrashekhar's Comment: I do not think the word Guru in place of Chandra, which appears in
another text as indicated in the book, as "Pathabheda", is right. The word Chandra is correct. The order
of shlokas from Surya to Shani is obvious.
WTT ^ #Er-
Ptttel^TbSJ cTfhFTl I
^fk^^^RTIIÎI
bhaumo ball svarksagato'pi (jnajiva) jiva-

nisesayuktasca (sasljna) tadlyagehe I
madhyo'rkayukto vibalo'nyatha syat
itlva sarvajnamate vadanti I 117 I I
Mangal is strong in its own rasi. It also gets strength in the houses of Chandra and Guru if he
conjoins them (another edition talks of the strength coming when it is with Budha and Guru and a
third one says it is with Chandra and Budha that Mangal must conjoin in their rasis, to gain
strength). Also it gains strength in rasi of Surya when it is conjunct Surya. In other rasis, when
conjunct Surya, it is bereft of strength.
Chandrashekhar's comment: I think the conjunction with Chandra and Guru is right, since grahas
always gain strength when in samagama with Chandra, not the other "Pathabheda".
C r\-\
-\ r\ -s
TO 11^ II
budhastatha svarksagato dinesa-

mukto ball sobhanakhetayuktah I
madhyah kujaksinasudharitsuyuktah
paratra daurbalyamusanti santah I 118 I I
In the same manner, Budha gains strength when in own rasi, and when he is conjunct strong benefics
(also its friends) if he is free of Surya (not combust). When with Mangal or conjunct weak Moon,
and in other rasis, it is weak, say the sages.
FxT 11?^ I!
guruh subhah kslnasudhamsusukra-

bhujangamanaritjmtimantarena I
madhyastatha bhaumatadlyagehe
paratra daurbalyamusanti santah I 119 I I
Guru is benefic. It is also a benefic when with (even) weak Chandra, Shukra or Rahu or when
occupying their rasis, according to other learned (antareNa). In the house of or conjunct Mangal,
(also), Guru is strong. In other rasis and with other grahas he is weak.
d^l^ld -dK-cWd FTO I
371
w ^THÎIRo II
sukro ballyan khacaradhinetr-

kanyayutim castamanarh vinaiva I
krurena yukto'pi budhena madhyah
phanlndrayukto marane ballyan I 120 I I
Shukra is strong when he is owner of the rasi occupied. When in Kanyaa rasi and combust (astam) he
is devoid of strength. When conjunct malefics and also when in a rasi of Budha or conjunct Rahu it
becomes a strong maraha.
WT y^FTFTN IR? I
sukrarksagah svarksagato ballyan

sanissuracaryagrhe budhasya I
grhe ca madhyo vibalo'nyatha syat
yoge grahanamapi tadvadeva I 1211
Shani is strong in the rasi of Shukra, own rasis, in the rasi of Guru and that of Budha. In other rasis
he is bereft of strength. One should predict the yogas caused by grahas in that fashion (after assessing
the strength of grahas due to their placement in different rasis).
W-M'-jtmsn i
^TFT
^ ^TFT HFT IRR II
rahussada krurayuto ballyan

sukrenayukto'pi tathaiva madhyah I
sadapi rahunnaranc ballyan
balasya hanib na kadapi tasya I 122 I I
Rahu is always strong when with malefics and also when conjunct Shukra or in the rasis owned by
them. Rahu is always a strong maraha and he never looses his strength.
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WTTSV3M: II
372
zmm \\r it
adhyaya
Chapter I I 21 I
ojevilagne tu tadeva lagnam

yugmc tu tatsanmukliamamananti I
When lagna falls in odd rasi it is treated as the lagna hut when it falls in even rasi, the sanmukha rasi
is treated as lagna.
Chandrashekhar's Comment: This, perhaps, means that one should count regular when the lagna is odd
and reverse when it happens to be even. The logic would be that a sanmukha rasi falls opposite to a rasi
and hence count in opposite direction. However one could also interpret as given above since the
sanmukha rasi of the even rasi is always an odd rasi. However the succeeding paragraphs do suggest that
the learned Krishnamishra intended to indicate Sanmukha rasia only. I leave it to the learned to make
their own assessment.
RMfa IR I?
tatrapi tatsaptamayorbalani-tatsammukhayorbalani
nimiya vidvan pravadet phalani I 12 111 I
The learned should (also) predict on the basis of who amongst the yth from lagna (Pathabheda: from
the rasi opposite the lagna) is stronger.
Chandrashekhar's Comment: In a round-about way, what is being said is that the stronger between the
Lagna and bhava is to be ascertained and the prediction be based on that. Again the first half of the
shloka tends to indicate that for odd rasi one should treat lagna itself as lagna and in case of even rasi the
Sanmukha rasi should be treated as lagna. If we consider this then we have to look the combination of
rasi-Sanmukha rasis, in rasi drishti. Which then means that for Vrishabha lagna we consider the
strength of Tula rasi and from it, for Karka rasi we look at strength of Aquarius and y^ from it, for
Dhanu rasi we look at Meena and y^ from it, for Vrishchika we look at Mesha and y^ from it, for
Makara we assess the strength of Simha and the y^ from it and with Meena, we look at Dhanu Rasi and
y'*1 from it for assessment of the strength of these lagnas.
^ T^rTSÎ
evarh grhitadapi lagnabhavat

padarh samamya sada vipascit I
In the same manner, as in case of Lagna (above), one should see (assess the strength of) the Pada
lagna.
373
TO
R IE
aisvaryamayusca vibhajya kale

vadedayataena drdharh sabhasu I I 2 12 I I
Give prediction with confidence after distinguishing between the events under consideration being
related to Wealth and longevity, on the basis of time (dashas/transits operating, at the relevant time).
pade subhanamapi sarhyutiin ca

kendre subhanamapi saihyutatvam I
TOT f^cTFf- ftm: PTT^^[WFTT|: IR \\II
vyayatrikonesu ca rahuyogam
vina sthitartharh- sthiatah syat subhayogamahuh I I 21 3 I I
If the pada (Arudha lagna or Lagna pada) or the rasis squaring it, is conjunct a benefic graha and, if
Rahu does not conjoin the i2thfrom pada lagna or trines to 12th from pada lagna, one gets steady
income.
Chandrashekhar's Comment: "sthitaH syaat" also appears to be the correct Pathabheda and could
indicate good results, though these are not specifically described.
N^RUlUl: I
padarh samaniya vicaksanena
pradaksinenaiva vicaraniyah I
mfc: IR IV II
bhava nayugme ca tadanyathasyuh

padakramo'yam vibudhaih pranitah I 12 14 I I
When Pada lagna falls in an even rasi, one should count in right to left direction (reverse order), when
it falls in odd rasi count otherwise (regular) as told by the learned.
Chandrashekhar's Comment: This could also mean that while calculating Pada lagna (or any other
Pada) if the graha is in even Rasi count in reverse order and if in odd rasis count in regular order and I
personally think that this is what the learned Krishnamishra intended to convey in the shloka.
374
pade tatha kruragrhesubhen
grahena drste'pyasubhaya bhavi I
^ cT?TT
FcT !R IHM
subhe tatlia sobhanakhecarena

drste subhatvam samudaharanti I I 2 15 I I
When the Pada lagna falls in malefic rasi or gets aspect of malefic graha/s, the results are malefic.
When however the Pada lagna falls in a henefic rasi or gets the aspect of a henefic graha/s henefic
results ensue (for the Jataka).
*TR I
padasraye - padaddvaye sobhanakhecaranam

yoge bhavedrajasamanayogah I
TTTOFTT-
IR R II
anyatra sukradapi ratrinaHia-

nnicadapi syat vipantameva I I 2 I 6 I I
When a Pada lagna is occupied hy two henefics, a Rajyoga is obtained. However, if the (the two
benefics being Shuhra and Chandra) Shuhra is conjunct a debilitated Chandra, the results are reverse
(one gets Daridrya/penury).
Chandrashekhar's Comment: This could also mean that, if Shukra and Chandra are the two planets
occupying the Pada lagna, or if either Shukra or Chandra is neecha (in debility) at any place other than
Pada lagna ("anyatra"), one gets Daridrya}
MlfcltfHHWI! I
labhe padaccandraguru bhujanga-
yuktau tadahuh nidhilabhamaryah I
^ |R 1^3 ||
eko blirgu sea n d rayu to yadi syat

bhavennaresaddhanalabha eva I I 2 I 7 I I
When the nth from the Pada lagna is occupied by Chandra, Guru and Rahu, the jataka is blessed with
wealth and nidhi (hidden wealth). If the said nth be occupied by Shukra and Chandra, the Jataka can
have good wealth from the King.
Chandrashekhar's Comment: Bhunjanga could also be translated as S'11. This could mean that Guru and
Chandra in the S'11 bhava from the pada lagna indicate income through hidden wealth (Nidhi) and this
375
may actually be the right translation.Thus Guru and Chandra in either n'11 or the 8^ could
indicate that one gets hidden wealth or even legacy. At the same time the next shloka indicates that
bhujanga could refer to Rahu. I leave it to the authorities in Jaimini to decide which of the meaning is
more suitable.
labhe budharkl-arkau bhujagena drstau

devalayakslnagrhesu tadvat
IR ic II
bhaumena bhumavavatesu ketoh

candrajjalesvityavadan mmtlndrah I 12 18 I I
When Budha and Shani aspected hy Rahu, and occupying the nth hhava or debilitated Mangala
conjunct/aspected hy Ketu occupying the gth hhava (devalaya); are aspected hy a weak/waning
Chandra, similar (becomes wealthy) results are obtained by the Jataka.
Chandrashekhar's Comment: This yoga appears to be based on the Vipareeta principle (principle of
contrary results where two negatives give positive results), in so far as the Mangal related yoga is
concerned, as the weak Mangala will be aspected by its own weakened dispositor.
ravau tatha bhaumagrhe padasya

labhe sthite bhratrdhanasya labhah I
When the pada lagna falls in the rasi owned by Ravi or Mangal, occupying the nth hhava to the pada
lagna, one gets wealth from brothers.
IR R II
jlvasya gehe tu sutaddhanaptilt

budhasya tu jnatidhanarh vadanti I 12 I 9 I I
When such nthfrom the Pada lagna falls in the rasi of Guru, one gets wealth from the son and if it
falls in Budha's rasi he gets wealth from relatives.
Tm ^ I
candrarkigehe svabhujarjitarii syat
anyatra rajno dhanalabha eva I
Similarly, if the nth from the Pada lagna falls in the rasi of Chandra or Shani one earns wealth
through own efforts. In other case (rasi owned by Shukra) one gets wealth through the King.
376
WWJId ^TFTIÎR l?o II
krurairyute mcagate'pyamargat
subhairyute svoccagate sumargat I 12 110 I I
When (the nth from pada lagna) it is occupied hy hrura or debilitated planets, the wealth is accrued
through bad (corrupt/lowly work/great labour or efforts?) means. When (the nth from padalagna is)
occupied by planets that are shubha or exalted one earns through good means.
candroballyena-listhena yuto'pi yasya-candrena nlcena

gehe sa eva prabhavet phalaya I
If Chandra is strong (good means) or that which is weak (bad means), joins (the nth from pada
lagna) also gives similar results.
KH^ThiS^cillLMVl-
^cjMdkdH.IR I?? II
dinesayukto'pyathavapimco- nlcenayukto
dhanavyayayaiva bhavennitantam I 12 1111 I
If such a weak or debilitated Chandra is conjunct Ravi, one always spends money (can not retain his
wealth).
(dKl^cl
WeMydM^ldl I
bhaumo ball labhaga tastatliaiva
krurairyuto svalpadhanapradata I
When a strong Mangal occupies the nth (from pada lagna) and is conjunct a hrura graha, he bestows
limited (not much) wealth.
SFRT: IR l?R II
ksetrakramat bhratrsutadikayat
vadanti labham yavanah svagehe I 12 112 I I
However if Mangala occupies the 3rd or the 3th (from Pada lagna) one gets profits (wealth), so says
Yavandchdrya.
377
sukrasya rajnah sacivasya putrat
raveh pituscandramasah kalatrat I
Shukra (placed in nth from Pada lagna) gives wealth through the king, Guru through Son, Ravi so
placed will give wealth through the father and Chandra in nth from the Padalagna indicates wealth
through the wife.
^T: IR 1^ II
budhasya tu jnatidhanam phanlndrat

cauryena ketoh munayo vadanti I I 2 113 I I
If Budha he so placed one gets wealth through the relatives or members of the clan and Rahu through
theft or through his intelligence ("KetoH") say the sages.
^ Îxhitc^l I
candrarkajau rahuguru kujarki

dhvajarkaputrau yadi coktantya I
TPJcTT: ^Rf OTcT
c5T^ IR W II
sthitah tadanirii niyatam naranarii
labhe padannlcadhanapradah syuh I I 2 114 I I
Should the pairs of Chandra-Shani, Rahu-Guru, Mangal-Shani or Ketu- Shani he so placed (nth
from pada lagna) and should one (out of the pair of grahas concerned) of them be in its neecha rasi
(since they are together as indicated by word niyataM and both can not be neecha occupying one rasi)
they are capable of bestowing wealth.
5^1: cRI I
nicasthitah sobhanakhecarendrah
yuktah tada mlecchadhanapradah syuh I
IR l?H II
rahuh subhaksetragatastathaikah
ketustatha kruragatastathaiva I I 2 115 I I
Should a benefic, being in debility, be conjunct Rahu or should Rahu occupy a rasi ofbenefic
("tathaika") or should Ketu conjoin a Krura graha (in debility) or occupy a Krura rasi, the jataka gets
wealth through a MlecCha (foreigner).
378
mcoccagaiscandrasutastathaiva
krurairyuto mlecchadhanapradata I
Similarly if Budha he in either debility or exaltation and conjunct a krura graha, it can indicate wealth
through a MlecCha.
imw\\ ir n
gururyada nlcagatah tadamse

drekkanago mlecchadhanapradata I 12 116 I I
If Guru is occupying its Neecha (debility) navamsha or dreshkdna he is, also, capable of giving one
wealth through a MlecCha.
Chandrashekhar's Comment: Obviously the Guru has to be located in the n111 from Pada lagna in Rasi
chart, simultaneously.
T^fWT
bhaumo bhujahgena dinesvarena

mcena candaladhanapradata I
When Mangal, Rahu and Surya are in debility (in drehhana or navamsha) one gets wealth through
low caste persons (when in nth from Pada lagna).
pi IR 1^ II
budho'pi sitahrsuvadeva yena
yuto bhavettadvaditi prasiddhih I 12 1171 I
That if Budha be similarly (in debility) placed conjunct Chandra, one gets wealth in similar fashion
(through low caste people) is well known.
rs *\
I
svaksetrago jivayutastathaiko
vidyavivadena dhanarh dadati I
If Guru occupies own griha (rasi) alone, one is bestowed wealth through education and arguments
(based on the education, so through one's knowledge)
ÂM\ HilUMÎR l?c II

padasya labhe yadi bhaumagehe
379
gururyadi dravyakaro naranam I 12 118 I I
If Guru occupies the uthfrom pada lagna in the rasi of Bhauma (Mangal/Mars) one becomes
wealthy.
ill I
sukrasya gehe tu vadhudhanaptili

budhasya gehe nijavidyayaiva I
In the rasi of Shukra (Guru placed there) one gets dowry and Guru if occupying the rasi of Budha one
gets wealth through one's own line of education.
IR 1?*^ II
rajno dhanam candradinesagehe
sevadhanam suryasutasya gehe I I 2 119 I I
Should Guru be placed in the rasi of Chandra, the jataka gets wealth from King and if he occupies the
rasi of Shani, the wealth is earned through service.
vaiiijyato bhaumagrhe svagehe

bhrgurbudharkse krsito vadanti I
In the rasi of Mangala or his own rasi Shukra makes one a trader and if in the house of Budha, one is
an agriculturist (or earns through agriculture - when occupying the uthfrom Pada lagna).
IR R0 II
niksepatah ca cari saurigrhe ravindu-
-gehe nrpallabhamudlrayanti I 12 120 I I
When Shukra falls in (occupies) the 6th bhava (from the Pada lagna?) in the rasi of Shani or Ravi or
Chandra, he gets income from the King.
Chandrashekhar's Comment: Thi s is in keeping with the proposition by Kalidasa in "Uttara Kalamrit"
that Shukra in d"111 is capable of causing a rajyoga similar to when occupying i^'11 bhava.
bhaumarksasaihstlio'rkasutah kuvrtya
sukrarksasahistlio dhanado nrpasya I
380
Shani, in such a situation (in the 6th from pada lagna), in the rasi of Bhauma (Mangal) makes one
earn through had means, whereas Shani in the rasi of Shukra shall make the native earn wealth
through a King.
IR R? II
jnagehago devadhanapradata
candrarkagehe krsilabhadata I 12 1211 I
In the rasi of Budha the jataka (with Saturn in 6th from pada laga) will get wealth from God
(perhaps income through management of temples or trusts etc. or through hhagya, that is his luck) and
when in the rasi of Chandra or Surya one earns through agriculture.
xprf!
i
gurorgrhe brahmadhanapaharta
svaksetrage sevakadayahan I
When Shani occupies the rasi of Guru (in the 6th from pada lagna) the jataka will steal wealth of a
brahmin and if in own rasi he will gain wealth through servants.
'it 3
WJlkMJli IR RR II
dhvajasya gehe tu gurusvahari

mlecchajivi phanlrajagehe I 12 122 I I
Shani, when occupying the rasi of Ketu he will misappropriate the wealth of Guru while when
occupying the rasi of Rahu he will earn from MlecCha (foreigners or people of other religion).
eko ball kundalinarii varenyah

rajyardhameva pradisatyajasram I
Even if one graha is bestowed with strength in a chart, one is capable of becoming an adviser to the
king.
qt IR RX II
sukrena yuktasca dinesayuktah
tathaiva no cedviparitameva I I 2 123 I I
Even if Shukra is conjunct Ravi, no different results ensue.
381
Chandrashekhar's Comment: I think what he means here is that even if Ravi's conjunction of a strong
Shukra is causing combustion, the results of strong Shukra are undiminished as Shukra and Shani do
not get weak on account of combustion according to sages.
iWjfl ^rirr I
nyayyarh dhanarh kruragrhe bhujange
viparyayarh saumyagrhe dadati I
When Rahu occupies a krura rasi (in nth from pada lagna Or 6th from Pada lagna), one gets wealth,
through litigation. If in Saumya (benefic) rasi it is the other way (one gets wealth without litigation).
Chandrashekhar's Comment: The reference to earning through litigation, could also indicate that one
earns through legal profession. Again "Viparyaya" could mean that being in a Saumya (beneifc) rasi the
person looses wealth through litigation, instead of gaining it without litigation. However since the
earlier shloka's are referring to sources of earning, I have translated it as above. The learned may correct
me if wrong.
qcf
^ wm ir rv n
evarh dhvajasyapi vicarya vidvan

phalarii vadenno vitatharii kadapi I 12 124 I I
Similarly think about Ketu. The learned say that this will never go wrong.
kendrastliitah saumyakltagah subhaya

krura graha dustaphalapradah syult I
Shubha grahas in a Kendra give good results whereas Krura grahas placed in a Kendra give evil
results.
IR RH II
drasta vyayasya prabalo'pi kltetah

padadvirodhlti vadanti santah I I 2 125 I I
A graha that aspects the i2th bhava, if also endowed with strength, opposes what is promised by the
pada.
Chandrashekhar's Comment: I think the mention of Kendra and i^th bhava in the above two couplets is
to position of bhavas with reference to Pada lagna, but it could as well be from nth to Pada lagna. The
aspects may be rasi aspects. However the next shloka indicates the possibility that this could also mean
the Kendra and 12th bhava of the Pada lagna and therefore I have translated as above. The learned may
correct me if I have gone wrong.
382
WTTcf ^ I
kendrasthito va nidhanastliito va
padadball pasyati yo vyayarh ca I
RRT^T
-p If
visisya sukrendubhujangaraja-
-dnoe vyaye nirdhanataiva satyam||2|26||
A graha that is strong and aspects the 12th from the pada while occpying a Kendra or 8th hhava,
especially if the graha happens to he Shukra, Chandra and/or Rahu, its aspect on 12th leads to poverty.
*iHl:
q^lWT I
q^lFcT
^ cT^T IR® II
trbyasastiiarksagatasca nlcah
krurah padarthakara bhavanti I
uccastu pasyanti yadl prakrtya
padam tada tan sabalan vadanti I 127 I I
When debilitated malefic grahas occupy the 3rd or the 6th and are krura as well as Neecha (in
debility) they give good results especially if they also aspect their exaltation bhava in Pada lagna.
t
fe5SWl^+K«hd: I^TW
e: IRC II
vilagnabhat karakatah padacca
vicarya khetan vividhan vipascit I
udirayet rajasabhasu samyaka
kadapi no yati mrsapadarii sab I 128 I
One should analyze (a chart) from the lagna lord, Karalza and Pada lagna after considering different
grahas. Then one shall be honoured in the King's court, this will never be wrong.
Chandrashekhar's Comment: Here is a clear injunction of the learned Krishnamishra to look at the
bhavas and graha position from janma Lagna, Karakamsha lagna and Pada Lagna.
r\ r\ r\ r\ rs r\ -\\ r\ r\ -\\
II^RT $ HI ^ H <-c1 N
T ||
I I iti srlbalatripurasindari krpakataksasamadhigatasamastavidyavaidusya srikrsnamisrakrtau jyotisaphalaratnamalayarii dvitlyo'dhyayah I I
383
adhyaya I I 3 I I
Chapter I 13 I I
c^tw^: MNÎ^h^kd il? II
cam sthiran pancamalabhabhavan

sthirastrisastharh navamarh tathaiva I
caturthajamitragrharh ca riliphaih
tathobhayasthah pravilokayanti I 111 I
Chora rasi aspects the sthira rasis in 5th, 8th and the nth bhava (from itself) or all sthira rasis, Sthira
rasi similarly aspects the 3rd, 6th and the gth from itself. The dual rasi aspects the 4th, the yth and the
12th {or Meena rasi that is the ubhaya rasi} (from itself).
Chandrashekhar's Comment: There is some confusion, here, as in case of Chara rasi the 8th from itself
is not mentioned, though if we consider Sthira to mean 8 (kept secret, so Randhra) then it is mentioned.
However in case of Ubhaya rasis instead of the 10th rasi from self the 12th rasi is said to be receiving
aspect. If we accept the literal meaning, what is said is that the Chara rasis aspect the 5th and 9th from
themselves and Ubhaya rasis aspect the 4th, 7th and 12th from itself. This being at great variance from
Jaimini, The only explanation for this anamoly, is that symbolic names are used here and that might
have been done to adhere to the meter of the shloka.
-v rs
. r\ . rs
TTO W R II
oje vilagne tu tadeva lagnam

yugme tadanyat purusasya yojyam I
tatrapi tatsaptamayorbalena
grahyam vilagnam niyatarh hi sadbhih I I 2 I I
When lagna is an odd rasi, that rasi itself is the lagna, in case of lagna falling in even rasi it is
otherwise. In that case the one that is stronger amongst the even rasi lagna and yth rasi from it, is to
be accepted as Lagna (or is inevitably the Lagna).
5TR:
384
T^™*TT
VC *\
sanih kujo jno gurusukracandra sanyarasaumyejyasitainacinha

dinesvaranaiii balamuttararii syat I
anye tu suryendubhrgostanuja
gurujnabhaumarkasutan vadanti I 13 I I
The grahas are stronger in the ascending order of Shani, Mangal, Budha, Guru, Shuhra, Chandra and
Ravi. However some (authorities) say that they are stronger in the ascending order of Surya,
Chandra, Shuhra, Guru, Budha, Mangal and Shani.
cOTT iw? 1 TWTd: n
grahavyapetat sakhago ballyan

tatrapyanekagrahasamyutatvam
samye caradikramato balisyat yan
tatrapi samye tu nisargatah syat I 14 I I
A graha that is conjunct another graha is stronger than the graha that is alone. The graha with more
number of grahas is stronger than the one with lesser number of grahas. If grahas are conjunct
identical number of grahas, then their strength is determined by occupation ofrasi in the ascending
order of Chara, Sthira, and Ubhaya rasis. If, even here, the grahas occupy similar rasis, then the
natural strength of the grahas is to be considered (to decide which is stronger of the two rasis).
Chandrashekhar's Comment: I think here the relative strengths of the bhava or rasi are, also, being
talked about.
^ ^ qFHT
uimn iih ii
evam caturdhapi balarh ca yojyarh

yoge vilagnasya sadaiva sadbhih I
mrtau tu sarvatra tu durbalam hi
baladhikam grahyatamaih vadanti I I 5 I I
In this manner should one assess the strength of grahas on four parameters. A graha in lagna is always
auspicious. Grahas in mritavastha/debility or those placed in the 8th are to be treated as always weak.
The strength of the shadow planets are (now) told.
385
^TfrR WTT^t
r\ » rN
^ T^r dc|^<|[^d^
^TFT ^FT WRT 11^ H
yathottaram yogavidhau jnaketu

bhrgostanujaiiirasarh vadanti I
anye vido devapurohitasya
dhvajasya sukrasya balarh phananti I I 6 I I
The yoga (conjunction of) of Ketu with Chandra, Budha, Shukra and Mangal is stronger in ascending
order. Some (authorities) say that Ketu' strength is similar to Guru and that of Rahu is equal to that
of Shukra. The conjunction of Ketu with Budha and that of Shukra with Mangal are progressively
stronger. Others opine that the conjunctions of Guru with Ketu and of Shukra with Rahu are stronger
in ascending order.
*\ . -\ . r\ -\
slcVl M ^TxR H I - CT 11! ^,"^1'
: 11^ II - Wmf: 11^ II
ravyaramanda bhujagasca rnrtyau

balena yukta hi yathottaram te I - yathottararii te hi balena yuktah
kslnasasi krurayuto budhasce-
tyevarh jaguli kecana maunivaryah I I 7 I I - yogivaryah I I 7 I I
Surya, Mangala, Shani and Rahu are progressively stronger in inflicting death. Some sages, however,
are of the opinion that weak Chandra and Budha who is conjunct a malefic are stronger in ascending
order (to give had results).
WW:
-FR: - T^TSR IK II
subhairyutah pumakalah tathoaccah

candrah khagebhyo'bhyadhikarh baliyan I
sreyo'subhasyapi vidhau baliyan
sadapi -papah - nico vibalo'pi candrah I 18 I I
Chandra, when conjunct a henefic, with full paksha hala or in exaltation makes other grahas, even
malefics, strong. However a Chandra in debility or bereft of strength is always malefic (and makes
other grahas weak).
386
TOiSwd i
4dl^MIU|i eclcT TÎFf \\<K II -
vicaksano lagnabalarii vicarya

subhani pascanniyatam vilokya I
sariwadato dvitrisubhairdasasu
bruyannrpanaiii satatarii phalani I I 9 I I - sabhasu
Strength of Lagna is to be understood by looking at aspects of benefics over it. It is said that in such a
case the second /third dasha gives good results to kings.
Chandrashekhar's Comment: I think this also applies to others, besides kings and the word nripaaNaam
has to be viewed in broader perspective. Either it could be a pathabheda of "naraNaM" or the word
"nripa" might have been used as when the benefics aspect lagna, it is by itself a rajyoga and the
reference could be to that fact, leading the writer to use the word "nripa".
ffeiwl to
fr aw ^ Romj
it m ii?<» ii
vilagnago lagnapatih paratra

dvau kltecarau tatra balarh vilagnam I
ekastatha svoccagatah paratra
dvau va tadanimapi tadvadeva I 110 I I
When the Lagna lord occupies Lagna, when two grahas occupy lagna, or when even when one or two
grahas are in exaltation anywhere in the chart (or when in the 12th bhava of the chart), lagna gets
strength.
Chandrashekhar's Comment: The reference to grahas in exaltation in any bhava, other than lagna, could
also mean their being in the 12th bhava as "paratra" also means sequel. It is the 12th bhava that rises after
the Lagna and may therefore be considered as sequel to the Lagna, though some could take the 2nd as the
sequel.
TO TO: 11^ II
ekatra tu dvavadhipau tu nicah
tatsaptame'pyekakliage tathaiva I
387
grahairyukto'pyadhipe tathocce
tadeva lagnam pravadanti santah I 1111 I
(Similarly) When two such grahas (in lagna) are conjunct a graha in debility occupying the yth bhava
(simultaneously) or when such grahas are conjunct a graha in exaltation the Lagna gains strength.
Chandrashekhar's Comment: The reference to the graha in exaltation could also be hinting at the graha
in exaltation occupying 7th from two grahas in the lagna. Again the graha in the 7th could be required to
be a graha who rules water element (Chandra/Shukra) as the reference is to "Apya". The reference to
lagna is only indicative of a bhava and for all bhavas, and bhaveshas, the strength is to be seen in a
manner similar to that indicated by the next shloka.
II
evam ca raseratha rasipacca

balani sarvam ca nirlksya vidvan I
dasavipakesvapi tadvadeva
baladhikarh lagnapade'bhisincet I 112 I I
In this manner, the rashi and rashi lord's strengths are viewed (assessed) by the learned. At the time
of results of the dashas, it is said that the strength of the Lagnapada (or pada of the relevant bhava)
also influences the results (this could also mean that the dasha of the rasi where lagna pada falls
influences the results of Lagna rasi dasha more than the Lagna rasi itself - by virtue of being strong or
weak etc.)
Chandrashekhar's Comment: Rashi and Rashi lord equates the bhava and bhava lord, the two being
treated equally in Jaimini.
Wbl HF%sfq ^lldldtsfq
W ^ 1
cT^TTN *TT- PTJ-
\\\\ II
sarvatra samye'pi drganato'pi

vicaramyarh hi balain sudhlbhih I
tatrapi samye khalu horatah- ya- sya-
ditlva sarvajnamate vadanti I 113 I I
In the same manner, one should analyze the Drekkana and Hora strength, also, thus opine the
knowledgeable.
rs. •*%
388
ll?v II
trimsatkala vyomamaiiervidhostu
kalastatha sodasa bhusutasya I
sad jnasya castau surapujitasya
bhrgordasa dvadasa caikikarkeh I 114 I I
The strength of Chandra and Shani (the airy one) he seen from Trimshamsha (D-30), of Mangal from
ShodashaMsha (D-16), of Budha from shashthyamsha (D~6), from Ashtamsha (D~8) of Guru, strength
of Shukra he assessed from its strength in Dashdmsha (!)-!()) and that of Ravi should he assessed from
the Dwcidashamsha (D-12).
Chandrashekhar's Comment: : This is a very important shlokas since for the first time in an astrological
text one is finding the direction to look at grahas strength not from Lagna, Navamsha, Shadavarga (6
Varga Charts), Saptajavarga (7 Varga Charts) or Shodasha varga (16 Varga charts) but telling to use
different vargas to assess strength of different grahas.
nidanametaddhi bale nisarge

kalavibhagan munayo vadanti I
ball phanindro dhvajastathaikah
subhairyutatve balavan dhvajah syat I 115 I I
In this manner have the sages told the natural strength and the strength in vargas. Similarly Rahu and
Ketu gain strength when conjunct shuhha grahas.
fWR ^r-
^ 11^ II
rahurbali krurakhagena yukto-

'pyetadbalarii jatakamatra eva I
nlcastatha svoccakhagena yuktah
svayarii tathoccasya phalaiii dadati I 116 I I
Rahu, when conjunct a malefic, endowed with strength, gives results of that strong malefic. Similarly
even if it is weak hut conjunct an uccha graha it (Rahu) gives results as if it is in his own Uccha rasi.
did d^<-dd ^ did ^
389
^TTTWTSi^wr qr^T:
WIP II
yoge tadanyatra tu nlca eva
ball yutoccam vibalam karoti I
dasavibhage'pyayameva yojyah
nyayastatha sastravisesatasca I 117 I I
Similarly when an exalted Rahu is conjunct a debilitated graha, that makes Rahu loose its strength
(give results of the graha in debility). This principle is to be especially used for analysis of Dashas.
Chandrashekhar's Comment: This is amplification of the principle of Rahu (al so Ketu) giving the
results of the graha conjunct, during its dasha.
rs r <?
SB: ^
f: ll?c I!
vicaramyam bahuso'tra sadbhih
granthasya vistarabhayanna coktam I
atah svabuddhyaiva vicarya sarvarh
vadantu sarvarh gunadosavijnah I 118 I I
There are many other concepts which are not dealt with here for fear of the booh being too bulky.
Therefore the astrologer should think with his own intellect and then tell all the qualities and
afflictions (pluses and minuses) of the chart.
ft
I I iti sribalatripurasundarikrpakataksasamadhigatasamastavidya vaidusya srikrsnamisrakrtau

jyotisaphalaratnamalayarir trtiyo'dhyayah I I
www.saptariskisasti'ologkj .com
390
-2
T ranslated
Ey

Formatting: Harsha Mahawal, New
Zealand.
A 'Mission Saptarishis' Initiative
sn
ll^fFm^TRT^T
fN rNTN
c,andrasliekliar Skanna, from Na^pur, kas
good knowledge ol Sanskrit and a well I jyotisaphalaratnamala I

known name in tke internet lorums lor kis Krsnamisraviracita
kumkleness kindness to teack eack and

everyone. He kas keen an ardent student ol adhyaya I I 41 I
tkis science Irom decades witk deep tkougkts
into various disciplines. He is tke autkor ol
tke Look "V edic Astrology Demystilied",
pukliskedky Parimal Puklications Delki". ÎdkhHI I
•n •N
||^ II
yogesu candrasthitarasinathah
yogaprado jatakino narasya I
vinaiva vakturii yatate manusyah
phalani loke sa bhavanmrsaiva I 111 I
In a jataka's chart the yoga of the lord of the rasi occupied hy Chandra (with other grahas or
hhavas) is capable of giving rise to yoga (good results). Thus does one suffer the results (of his deeds
in past life) in this loka (life).
Or
The good or had results that a person gets in this loka (life), is controlled hy the yogas caused hy the
Lord of the rasi occupied hy Chandra who is the granter of yogas (different results) to a Jataka.
T^TT *T 4^11^ -
HuffcHil ^ i
:
^ ^ 11^ ii
distya sa pasyedatha purvasastra -
nimitalagnarh yadi yasya kasya I
kuladhamo vapi sa eva loke
narendrapujyah sa bhaveta ciraya I 12 I I
When and how a Jataka will he one who is a hlot on his family or one revered hy kings and having
permanent income, throughout his life, can he seen hy looking at the rising sign defined in accordance
with the ancient science (Jyotish)
qcf ^c4HI*T:
^ ^RT %fcRI II
sa eva suryo yadimartyanathah

candrah tu bhupalasakhah sa eva I
bhrgusvamatyah sacivah tathaiva
neta balanam ksitijo narah syat I 13 I I
If the lord of the 8th hhava (lord of the rasi occupied hy Chandra) is Surya the Jataka is friend of a
king and so is the case if the 8th lord he Chandra. If it is Shukra the kjataka is a minister, friend or
secretary of a King, if it he Mangal with strength he is leader of people.
1^: fRRT 'fldfcOT
i
^TTrf ^ IIV II
budhah kumaro nrpatestathaiva

presyo bhavatsuryasuto manusyah I
sa eva suryadikhagairyutascet
dadati tattad gunameva bhuyah I I 4 I I
If Budha, is the 8th lord the person may he hing in young age, if Shani he the 8th lord, he becomes a
servant (does work for others), thus do surya and other grahas give their results in accordance to their
nature when in yoga (with the rashinath).
Chandrashekhar's Comment: The above two shlokas could also mean that the above results will ensue
when either the grahas indicated conjoin with the Rahsinath or when the Rashinath is also the 8th lord.
Personally I think this may indicate what happens when the Rasinath has any of the variations accepted
as sambandha, with the 8th bhava owned by the graha indicated or the 8th lord.
? 5^1 WTrT 11^ II ?
bahugrahaiscedbalavad grahasya
gunanurupyaria pradadati khetah I
drstah phanindrena yuto'pi dustarh
nrsariisavrttirii 1 purOsarii karoti I 15 I I 1 prasastavidyarh
If many grahas are involved in yoga the results are those indicated hy the strongest of the planets,
according to its nature. Should there he aspect of Rahu on such yoga; the person is of a cruel/ruthless
temperament.
Chandrashekhar's Comment: The pathabheda of this shloka says that the person will be very learned
and I think that may be right as Rahu absorbs other planet's strength and expresses it through himself)
îfq wfd TT?Î
3% dsn zm
d^HMHId 11^ II
dhvajena yukto yadi dharmasilaria

kurupinaria capi karoti martyam I
ucce tatha drastari bhagyajivi
bahuksitindraih bahumanameti I I 6 I I
If it is conjunct Ketu the jataha is pious hut ugly to looh at (may he not so good looking). If it is
aspected hy planet in exaltation or aspected hy the 6th lord he is very fortunate and when more than
one (such) planets aspect (the lord ofrasi occupied hy Chandra) the jataka earns much honours.
c^T ? I I
#^s^R^TT:
^ ^ îdiMlW: ll^s II
drasta tathaiko balavan yadi syat

tatha sa bhupaih bahumanajivi 11 bahumanameti I
krurairyute drastari dustacittah
krure svayarh kruratarapravrttih I I 71 I
If only one strong planet aspects then the Jataka becomes a much respected King. If it is conjunct a
malefic and also aspected by the 6th lord he is cruel and if the rashinath himself is cruel (also) he is
most cruel.
^ ^ ^ ^TIÎ
mt
^R-d<HHM^HI IK II
usnasvabhavo dinanatha yuktah

svedi sada candramasa yute syat I
kujena kharjjusahito vrani va
sthaulyarh budhe hastisamanacarma I 18 I I
When conjunct Sun (the malefic rashinath aspected by a malefic) , the jataka has a temper (hot nature
is actually said, here), he sweats much if with Moon, when with Mars he has itches and scars or
injuries, with Mercury he is bulky and with skin like an elephant (ruddy and rough skin that has
wrinkles on it).
^m\ ^FTT c^RKI^S? I
^ 11^ II
gurau subhah pingalamurdhakesah

kami bhrgau vakrasiroruhasca I
sanau krsangah kutilassiravan
rahau jaraajarjaritangasandhih 21 191 I yastih
When Guru so conjoins him, he is good looking with brown hair on his head, with Venus he is
libidinous, with Mars he has a scar on head or there is some disease to the head (like severe head ache
or feeling of top portion of head being under constant pressure), if Saturn so conjoins he is slim or thin
with curly hair and when Rahu so conjoins, he is old looking with joint problems and weak.
i^r: ^ cm
q#cT
^ ^TMwn^ qm
qVî^K ^ x 11?0 ii 'jqi^q

hrasvah kurupi ca tathaiva ketau
vadanti santah prakrtirh jananam I
evarii ca dasayamadhipacca yojyarh
vadennirsavan na bhavet sabhasu 3 I 110 I I bhumau mrsa naiva bhaven manusyah
When Ketu is so conjunct, he is of small stature and not good looking (ugly it says), so say the sages
about the physique of the Jatakas. In this fashion should he found the effects of the lords of the dasha
(The problems indicated may arise during the course of the planets that conjoin the Rasi nath). This
should not be forgotten (when predicting in) king's court.
113^ qFT q^Hji
I 'tha yoga phalam I I
Chandrashekhar's Comments: As indicated, by the last shlokas, in this yoga phalam sub-chapter of the
4th adhyaaya, the results of the various conjunctions that are being talked about here under are with
respect to conjunction of various planets with the planet giving Yoga that is the rasinath as given in
earlier shlokas. So the results are to be read together with what has been said earlier, and not in
isolation.
Nc&bMIIHl I
||^ ||
ravlnduyoge kutilo nrsarhsah

ravyarayoge pitrdaragami I
ravijnayoge srutavan gunadhyah
jivarkayoge brahmaviduttamasca I 1111 I
When Sun and Moon conjoin the person is devious and wicked, Ravi and Mars together cause him to
cohabit with ladies that are like his mother, Ravi conjunct Budha makes him learned with many fine
qualities. Guru and Ravi conjunct indicates one who is well versed in hrahma vidya (or one who is
good at explaining the true form of Brahma)..
SFWrt: ^rqt
C •N •N ^r\
RNMI^KH: ||^ II
sukrarkayoge kulatasuatah syat

sanyarkayoh sudrasamo narah syat I
phanyarkayoh mlecchasamoti'dustah
dhvajarkayoge sivapadadasah I 112 I I
Ravi conjunct Shukra indicates that his mother is (may he) of questionable character and Shani
conjunct Ravi indicates a person who is like a shudra in his behavior (unclean in both habits and
thought). Rahu conjunct Ravi makes the jataka behave like a foreigner or one of other religions and
become cruel whereas Ravi conjunct Ketu makes one servant at the feet of Lord Shiva (Devotee of
Lord Shiva).
feWTFTt
candrarkayoge dvijadaragami
candrajnayoge haribhaktiyuktah I
brahmajnasilo gurucandrayoge
sukrenduyoge bahu 1 bhogavan syat I 113 I I 1 bhaagya
If Moon conjoins Sun the jataka cohabits the wife of a Brahmin (pious person), Moon conjunct
Mercury makes one devotee of Lord Vishnu, one is knower of the Brahma and with good character if
Guru and Moon conjoin whereas Shukra conjunct Moon makes one enjoyer of many pleasures (or very
fortunate according to oathahheda).
fi^clH^H: I
SlfrT: \\W II
saninduyoge 'pyatilolacittah
phanlnduyoge vidhavatanujah I
dhvajenduyoge sabhayo'bdinah
dhvajl bhaveddharmapathe pravrttah I 114 I I
Shani conjunct Moon makes one fickle minded and unsteady or restless. Rahu conjunct Moon makes
one son of a widow (he may lose his father early or may he horn after father's death), if Ketu he
conjunct Moon he is not able to speak in an assembly of the learned (says he is very timid in
assemblies) but the Ketu does make him follow the path of Dharma.
•N'N *\
SIRfRFT ^JcKKc^:
*RWT ^ I ^FcTT
11^ II
arajnayoge sutadaralolah
jivarayoge gurudaragami 2 I ganta
sukrarkayoge nrpadaragami
sanyarayoh presyavadhusu lolah I 115 I I
When Mars is conjunct Sun, the Jataka may he enamored of his daughter-in-law (or someone of that
age), Guru conjunct Mars could make him despoiler of the wife of his Guru (or someone who is like
the wife of a guru), When Mars conjoins Shukra the jataka cohabits the Queen (or a powerful lady in
administration), When Shani conjoins Mars he may he attracted to the wife of a servant.
^MIW I
11^ ii
ravharayoh mlecchavadhuvihari
dhvajarayoh devavadhusu saktah I
jivajnayoge srutavan gunajnah
kulinajanma budhasukrayoge I 116 I I
Rahu conjoining Mars makes the jataka cohabit with the wife of a foreigner or one of other religion (or
even a foreigner or of other religion whereas when Ketu so conjoins Mars he may he attracted towards
the bride of the god (nuns or those who are married to god in
Hindu religion and are called devadasis). When Guru conjoins Buddha the person is knowledgeable
and capable of understanding good qualities of others whereas when Shukra conjoins Buddha he is horn
in a good/ noble family.
J u
i iiÛ| MN-CHKihj
II
yutau bahimarh balavad grahasya

gunanurupena vicintaniyam I
narah sada jivabhujangayoge
candalakantaratilolupah syat I 1171 I
When many grahas so conjoin carefully think about the results being indicated by the strongest of the
grahas. When Guru is conjunct Rahu the jataka is attracted to wife of a Chandala (lowest of the low
caste) and wants to cohabit with her.
AV-Jm fRÎsf?RRt
qcf
11^
arkijnayoge kutilo'timani
phanijnayoge paradusakah syat I
evarii yutau yogadakhecarasya
vicintaniyam vibudhaih sadaiva I 118
When Shani conjoins Budha he is devious and very proud. Rahu conjunct Budha makes the jataka
always blame others, in this manner do the learned, always, think about the results given by
conjunction of different planets with the yogada (lord ofrasi occupied by Chandra).
^lUNIîWdNc^l-
dlo^Pd
HHdlNqNd^lîPd 11^ II
drekkanapallagnapatervilagna-
dapyevamuhyarii vihitarthantya I
vanchanti labhadhipatesca kecit
bhagyadhipaccaivamudaharanti I 119 I I
When from the lord of the drekkana or the lord of the Lagna in lagna are placed in (two) different
watery signs or the lord of the labha (nth) and Bhagya (9th) are so placed, sometimes the (full effects)
happiness of the Jataka is taken away (he becomes un happy.
qFT qq Tgz:
^ripJMNIîlHd^^ llô || ^ ^ dd)IN«bNIN ^5 dldlR-hNlR
yoge ball yogada eava khetah

tatha bhujango marane balTyan I
tadasrayaccanyakhaga bhaveyuh
labhadhipaccadigurormaten 1 I 120 I I 1 ca baladhikaccapi cha bhagadikaccadi
The Guru (sages) opine that other grahas give their results taking shelter of the yoga causing planet
and also based on the strength of the lord of the nth. (pathahheda i says the results are based on its
strength and pathahheda 2 says it is based on the strength of its hhaga meaning the hhava occupied by
it.) In causing yogas the yogada (lord ofrasi occupied hy Chandra) is strong as is Rahu in causing
death (during its dasha).
\\m
^TS\^rF[: II
I I iti snbalatripurasundarikrpakataksasamadhigatasamastavidya vaidusya srikrsnaniisrakrtau

jyotisaphalaratnamalayarii caturtho'dhyayah I I
liq^TT II
113^ ^TRT: ||
I pancama adhyaya I I
I 'tha bhavah I I
dfdhd-d wh\ WT I
d fTIc^T
^JdT ^T^TR II? II
Iganarh pasyedyogado yah khagendrah

tasyocyante hyargala yoga siddhyai I
yarh na jnatva manava hasabhumyai
sambhuyante bhubhrtam sannidhane I 111 I
A person who is not aware that a yoga of argala caused the yogada planet that aspects Lagna, (or
seventh from it), is capable of causing yoga (not capable of being countered), is fit to become laughing
stock in this world.
3
^M^HI dcWN TR
^H^ldl ^r^hHUI
il^ldld o^r5hHU|-
\R II ^ HIMddl:
ojasthanarii tatkramenaiva ganyarii

yugmasthanarii vyutkramena prakalpyam I
rahoryoge yogade vyutkramene-
tyevarii kecita sanjagurmanavendrah2 I 12 I I 2 maunivaryah
In case (of argala) Count in regular order for odd signs and reverse for even rasis. When (argala is
caused by) Rahu causes the yoga count in reverse (of established direction) say the Sages.
^hKI'JII felcTRT ? ?^feRRT ?TR^TT

^TR^T: I
RFR^fR ^1 WT^T IIX II
vesmasthane khecaranarii sthitanarii 1 I Isariisthitanarii grahanarii

karmasthane sariisthita hanidah syuh I
vittasyantyarh labhagasya trtTyarii
hanisthanarii sarvada yogadasya I 13 I I
The argala ofyogada planet in 4th is harmed hy planet in the 10th hhava, that in 2nd is harmed hy a
planet in the 12th and when the yogada is casting agrala from the nth a planet in the 3rd sthana harms
such an argala.
Chandrashekhar Comments: It seems that, in matter of argala, Krishna Mishra gives importance to
argala of yogada planet only (which according to him is the lord of the rasi occupied by Moon/ or
planets conjoining it), and this aears to distinguish his interpretation of Jaimini.
f^Tc^ ^ ^fc£RRT ^ RRHJ ^ RR fRR[^ KHI
X M: RWT X ^PR^R ^f^T:
WTRiR m fRR IIV II
dustasthane sariasthito'pyalpakhetah
kuryatsatyaria sarhsthitanarh ca hanim I 2 haniria kuryat yogadasya trikone
khetah 3 kuryuh yogadasya trikone 3 saumyasthane sariisthita bhuyakhetah
yogarambharh yatra kutrapi loke I 14 I I
Even less number of planets in dusthanas cause harm (to argala). The planets in trines (which are
dusthanas) from Yogada planet also can cause such harm. If (simultaneously) there are planets in
saumya or good sthanas there could occur yoga (good results), sometimes.
Or, by pathabheda:
When less number of planets are in trines to yogada planet, they can harm the argala cast by the
yogada planet if they occupy dusthanas and if such planets in trine to yogada be saumya (benefic) they
can, some time, cause yoga (good results).
Chandrashekhar's Comment: I think the first meaning is more appropriate.
*RT RRfesI V RWT 11^ II V

rahuh ketuh yogadasya trikone
kuryat bharigarh yogasiddheravasyam I
saumyairdrstah saumyayuktoa' thavalarh
nrnarii loke yogasiddhyai 4 trikone I 15 I I 4 dasya
When Rahu or Ketu trine the yogada planet, the yoga (caused hy argala) is certainly destroyed
(rendered ineffective). When however they get aspect of a henefic or are conjunct a henefic they give
rise to yoga (good results)
qntsfq I
||^ ||
lagnadhiso yogadah svarksanathah

papo'pi syat yogasiddhyai trikone I
nicah kheto naicyameva prayacche-
ducco'pyevarh bhuyase mahgalaya I I 6 I I
Yoga is fructified even if the yogada planet is a malefic should he he either Lagna Lord or Lord of the
rasi occupied hy Chandra. However a planet in debility does not give yoga hut those in exaltation give
good results.
W g|: ^gqi^FcT I
5#cT ^ II
tri kona sa rii stha sea tathastamasthah

pa park muhuh bhahgamupaharanti I
kslnendudrste vyayabhe'pi tadva-
dvadanti santo muhureva bhahgam I I 7 I I
Malefics in trines or in the 8th (from yogada), cause yoga to fail or hreak and the sages say that
similar results ensue if it is aspected hy a weak Moon or lord of the 12th.
\t
^rf^n ^ ^ M\i
dustargalasthah sakalasca khetah

vyayasthita va 5 yadi yogadasya 5 scapi hi
rahvarayukto'pyatha yogado va
(kurvanti) bhaveddhi sarvajnamatena bhangam I 18 I I
When the argala is cast hy malefics, when from 12th hhava or when yogada is conjunct Rahu or Mars
the wise say the yoga caused hy that argala is destroyed.
f^FcT Rcq ^ WRRT 11^ II
phanivyaye yogasatapaharta
sukrena yuktastvayupraharta I
sukrendusarpa vyayabhe visisya
kurvanti nityarh khalu yoganasarir I I 9 I I
Rahu in 12th caused harm to yoga, though shukra in 12th can give yoga. Especialy when Shurha Moon
and Rahu are in the 12th they always destroy yogas.
qFT: mT^rfecT: I
qFT: llô ||
pumargalanarir carabhe yuatau syat

yogah tripadargalatah sthirarkse I
dvande tathardhargalato'thava syat
padargaladva manujasya yogah I 110 I I
Argala cast form Chara rasi is called Puma argala, from sthir rasi it is the tripada argala (3/4th
argala) and from the dual rasi it is the ardha argala (1/2 strength argala) or Padargala.(Alternate' If
the graha is conjunct Sun (manuj=King) (or from human rasi) it is called pada argala).
4U||4|^: qFT
MKMHI^: feFFq ?TMJ
MKIHId 11^ II
purnargalah syattritayasya yoge

padonamahuh dvitayasya tadvat I
ekatra cardhargalassarirjftitah syat
kone subhaih padantiti bruvanti I 1111 I
An argala cast hy three grahas is called Purnaargala, that hy two grahas is Padon (Less hy a quarter)
or tripada argala and that cast hy a single planet is called the ardha argala (padargala). In (from)
trines the ardhargala or padargala is henefic.
qiîrfeRm^ri^T
^fecn: ^rtvR^wsa:
îfq ?TI 11^ II
padargalanamatha sampravacmi
visesamaryaih munibhih pranitam I
karmasthitah sobhanakhecarendrah
caturthabhe capi grahai (khagai) rviyukte I 112 I I
A henefic in the 10th hhava and/or the 4th heing occupied hy grahas (more than one) - is called pada
argala hy the sages.
cT 5R#cT I
rs r\ -\
wn
r\ \
subhesu konantarasariisthitesu
padargalarii tarn pravadanti dhirah I
subhesu janutragrhasthitesu
trikonasarirsthesu subhagrahesu I 113 I I
Argala hy Shuhha grahas in trines, are said to cast Pada argala. When they are in the yth hhava or in
trines (why trine again? - if so then the work honaantar has to he taken to mean squares) they give
good results.
•\ •N •N •N
dd^Md^Pd I
*\
II^V II
yogaprade svoccagate'thava syat

padargalarii tat pravadanti santah I
candrastatha 1 yoga d a sa rii y u ta see t 1 candro'thava
vyaye subhanarh yadi sannivasah I 114 I I
-and capable of giving yoga or in exaltation these are called padargala hy the learned. When Chandra
conjoins the yogada (pathahehda says Chandra or Yogada) is good in Vyaya hhava if conjunct shuhha
grahas.
oddldddu) ^ ^
•\ •N c
dFTT q^FT^TlfTd: ^1^1
vyayatrikone 1 na subha yadi syuh
yogo hi padargalasanjfiitah syat I
1 idamardhamatra nopalabhyate
The argala cast hy malefics from the Vyaya trihona (Mohsha trihona) is (also) called Padargala.
W T%
2 mulatrikone hi subha yadi syuh

yogo hi padargalasahjuitab syat I
2 idamardbamaha nopalabhyate
The argala cast hy a planet from (its) Multrikona rasi, if the planet is a shuhha graha, is called to give
padargala.
11^ II
^FT d^md>HIHdPd I
kldid^dK FFl^:
MKId^Rld: ^Tl^ll^ II
padargalanarii dvitayasya yoge

budhastadardhargalamamananti I 115 I I
yogapradasya vyayabhe subhanarii
yoge tadardhargalamamananh I
kheteairanekairyadi yogadah syat
uktarstu padargalasahjmtab syat I 116 I I
Argala cast hy two grahas when Budha, heing one of the two grahas casting argala, is comhust is
called padargala. The argala cast from vyaya hhava hy shuhha graha is treated as ardhargala
(padargala). If many grahas (four grahas-ukta) cast argala (from Vyaya hhava) it is called
padargala.
fefcr iHdVj^Hdd X I X <-N\lHd
^ slsfq ^
il^KNdmsj 11^ II
ucco'thavapyuccayuto'pi tadv
ditiva sarvajnagurormatena 3 I 3 sarvajnamate vadanti
uccena drste'pi balarh hi kecit
vadanti raseradhinayakaisca I 117 I I
The strength of the argala is similar (more) when the grahas are in exaltation or conjunct an exalted
graha. Sometimes the strength of the argala is dependent on the Uccha or drishti hala of the lord of the
rasi (from which the argala is cast).
cpNmiWTT V I V mWM ^
rsC r\*\
WTFfe^ftcT: ^ II ^ HIHHkd
krurascaturtharksagatah subha va
trtiyasasthastamaga 4 yadi syuh I 4 sastharksagata yadi
grahairvihine'pyathakarmabhe va
yogo'yamardhargalasanjfiitah 5 syat I 118 I I 5 mamananti
When the 4th is occupied hy malefic or when shuhha grahas are in thejrd, 6th or 8th and when the 10th
is hereft of grahas, this position is called ardhargala yoga.
<|SFIc5 ^ I
11^ II
subhargalaih krurakhagastathaiva
dustargale saumyakhaga yadi syuh I
tadisvare va bahubhiryute syat
yogo'yamardhargalanamadheyah I 119 I I
When malefics cast shuhha argala or henefics cast dushta (malefic) argala, or when the lord (of the
sign involved) is conjunct many grahas, Ardhaargala yoga is caused.
^RTT WT^dTR^T: I
y<Ndf4cddd>rdHld llô
evarii vidhairargalayogabhedaih
yuktah khago yogadanamadheyah I
lagnarii prapasyedyadi manavasya
dharapatestulyabalatvameti I I 20
A person becomes as powerful as a king (rajyoga is caused) if a planet receiving such different
argalas, aspects the Lagna.
I I iti snbalatripurasundarikrpakataksasamadhigatasamastavidya vaidusya srikrsnamisrakrtau
jyotisaphalaratnamalayarii pancamo'dhyayah I I
\m z&m ii
I I sastha adhyaya I I
WWZ}:
îsfq W]- ^TIÎI? II
carasthitah padabalah khagendrah

sthire tathardharii balamamananti I
tathobhaye purnabalarii khaganam
ucco'pi padonabalah khagah syat I 111 I
A graha, placed in a chara rasi gets one quarter strength, that in sthira rasi is endowed with half
strength and one in Uhhaya rasi is possessed of full strength. A graha in its exaltation is possessed of
three quarters of the strength (irrespective of its rasi of exaltation being chara, sthira or uhhaya).
MNK-d*TT%
^jdfdTl^l^Pd 11^ II
papastathocce vibalassubhastu
nicasthitah syuh vibalah prakamam I
phanisvarah purnaphalaya dusta
grahairyutastattadudaharanti I 12 I I
(Even) Shuhha grahas are bereft of strength if in exaltation hut occupying dusthanas (trika) and those
in debility are also weak (in good places). Rahu gives full results, in dusthanas, according the grahas
that conjoin it.
dldMÎ^MdN^ld,
RRT pRM I
4UH^d<ld7
mm njm nx n
yogapradallagnapatervilagnat
bhava vicarya manujarsabhenarii I
uktesu yah pumabalastadanmi
tatrapi samye rajanisvaracca I 13 I I
Lagnesha giving or causing yoga gives yoga related to the hhava that is ooccupied hy him, from lagna(
Another meaning- or as much distance as he is from lagna that is the Arudha lagna). It is said that the
strength of the graha (lagna lord, here) is similar to the strength of Chandra.
mi ^5:
RRrf^llV II
rahurvilagne'pyathava tadisa -
yukto'thavayogadasariiyutah syat I
tatha sudhibhih phalakanksibhih syuh
viparyat bhavaphalarh vicaryam I I 4 I I
Rahu occupying the lagna or conjunct Lagnesha or the yogada indicates the results of the Lagnesha or
Yogada (good results). If this is not so one should consider the results from the strength of the hhava
(and its nature).
? T% RRT:
wm wm 1
mm rf ^5: 5RIR-
IR: H^nhniiÎI^ II
krsmyasastre 1 hi puraiva bhavah layarii sloko nopalabhyate

mayaiva sukta vidusarii hitaya I
atrapi te syuh sudrsarii prabodha-
hetoh phalanam manujarsabhanam I I 5 I I
This I am stating from Krishneeyam for the benefit of the learned so that they can easily predict the
results for the King (Manujarshahha).
? RRWT RR^^-RR
RRT^R: ^ RR^RlRI: 11^ II
varnakrtiryogadato naranarii
na cedvilagne balavan khagami I
krsmyahtyaiva 1 vicaksanena lidamardharh nopalabhyate
varnadayah syuh parikalpaniyah I I 6 I I
Krishneeyam tells of a different way of looking at Varnada as it indicaes that the results of the
yogada, when in Lagna, needs to he seen from Varnada. When it is not so the results should he
understood from the strength of the graha (Yogada).
^dikK-cM
^ ||vs || ^
jamitranathariisakato hi jatih
khyatistatha lagnavibhagatah syat I
yogapradadva balino yutadva
vicarya 2 dhlman pravadet sabhasu I I 71 I 2 vidvan
It is said that a jataka whose lord of the navamsha occupied hy the yth lord, occupies the lagna or is
conjunct yogada or conjunct a strong graha is famous in his clan, is learned and intelligent.
TR: ^RR;
TRfemi fR^pTTSRRft:
^RRR^ IK II
lagnarb gataih krurakhagaih narah syat
krurah subhaiscapi subhaprasastib I
misraistatha nusraguno'tinicaih
naicyarb tathocce bahumanajivi I 18 I I
When Krura planets occupy lagna one is cruel, when Shuhha planets occupy he is pious when the
planets occupying the lagna ae mixed (Krura and Shuhha) he has mixed natuer, when the planet is
neecha he is very despicable and if exalted planet so occupy the lagna he is respected hy people.
Rft TR^RI
%RT ^ MRûnRTTHt I
SRT ^NKTOMd: ^RR;
s|ll<UI
rahau vilagne pisuno nrsariisah

ketau sada dharmagunabhimani I
sanau sadacaravivarjitah syat
kami bhrgau devapurohite tu I 191 I
Rahu occupying lagna leads to the Jataka heing very cruel and despicable, Ketu so placed makes one
who takes pride in folowing his dharma (could also mean duties), Shani in Lagna makes one devoid of
good hehavious and Shukra in Lagna makes on libidinous. When Guru occupies lagna-
f^t ^
11
^ XWL
jnani ca vedantavicaradaksah
budhe tu vakta matiman gunadhyah I
kuje parastrlnirato vidhau tu
balye 3 krpalurmadhurakrtisca I 110 I I 3 bhavet
-the jataka is knowledgeable and is well versed in Vedanta. When lagn is occupied by Budha one is
intelligent and with many good qualities. When lagna is occupied by Mangal one is attracted to (and
may have affairs with) other's wives. Chandra in Lagna indicates one who is forgiving and sweet
nature since his childhood.
^ ^ricU
5T#JTRRT 11^ II
dinadhipe kopaganstbiabuddhih
vedangaviccapi sada narah syat I
vittasthitaih krurakhagairvyayasthaih
prakslnavitto manujastathaiva I 1111 I
When Surya occupies lagna one is always hot tempered and proud (egoist?) hut also knower ofVedas
(scriptures or very knowledgeable). When krura (malefics) occupy the 2nd or the 12th hhava, one
tends to be poor.
T^\ I
^TIÎI^ II
grahavyapete vyayabhe dhanasthaih
kruraih subhairva manujo dhanadhyah I
kruraih sada 1 kruravacah subhaistu -1 kruraistathah
subharhyuvacovibhavo narah syat I 112 I I
When a krura graha occupies the 2nd (Dhana) hhava one is harh in speech as is one soft spoken when
shuhha graha occupies he 2nd hhava. When lord of the 12th in debility or otherwise weak occupies the
2nd hhava, be it Krura or shuhha graha the jataka becomes wealthy.
^TT ^%rFOTt W 1
^ 11^ II
ravau tu vaiyakarano vidhau tu

sahityavidyakusalah kuje tu I
naiyayikah syacchasinandane tu
nuruarusakc) devapurohite tu I 113 I I
When Ravi occupies the Dhana hhava one is grammarian, Chandra so occupying it makes one
literareur and learned, Mangal makes one Logician (or argumentative?). Budha in the 2nd hhava
makes one good at analysis (of shastras) and a good theoretician, when Guru so occupies the 2nd
hhava-
^ i
d^hdHI ^ ^n^ll?V II
vedantavit syat bhrgunandane tu

kami ca sahityakalapravlnah I
mande tu mandaprakrtih phanindre
baladhike vakratamo ball syat I 114 I I
- the Jataka is knower ofVedas (or many sciences) and with Shukra in the second one is lihidinous
and/or expert in literature and well versed in arts. Manda or Shani so occupying the 2nd hhava makes
one a slow (talker). Rahu makes one strong (in speech?) as heing always retrograde
d^WTMR NN-rdHI^: 11^ II
muko dhvaje tvasphutavak sadaiva

yogapradallagnapateh samuhyam I
vidyavisesastu caturthabhavat
tathatpancamaccapi vicintyamahuh I 115 I I
Ketu occupying the 2nd makes one either dumb or stutter (have defective speech). The effects of grahas
occupuing the second house from Yogada graha are also to he similarly seen. Education should he
understood (seen), especially, from the 4th and the 5th hhava.
chiîR-hdi
i^r cTcT: RhN^lîkd 11^ II
uktairyutabhyarii gurucandramabhyarii
prabandhakarta bhrgucandramabhyam I
kavyadikarta budhacandramabhyarii
nyunarii tatah kincidudaharanti I 116 I I
Guru and Chandra connecting with the hhavas mentioned (4th and 5th) makes one a writer of thesis
(learned scientific tomes) Shukra and Chandra so connected makes one a poet or literaeur, when
Budha and Chandra so connect with the hhava one is also a poet or literaeru hut not of the same level
of excelence.
^ SRf 3 I
budharayorandhrakavirgurau ca
sukre tu glrvanakavih sanau tu I
sthite sacandre dramidah phanindre
mlecchadibhasasu 1 site kavih syat I 117 I I 1 nipunah
Budha Mangal and Guru connecting with the 4th or 5th makes one a poet in Andhra (telugw may he
in prakrit hhashas), Shukra makes one write on matters of religion or an analytical text, Shani with
Chandra in these hahvas makes write in Dravidian language or in accordance with a particular school
of graamarians. Rahu makes one write in the lagnuage of foreigners and Shukra itself makes one a
poet. (Pathahheda suggests that one is a poet in foreign language if Shani and Chandra are also with
Shukra).
^fT ^ <rlK-^dl« I
^ ^FT "
^ fl^lîkd 11^ II
trtiyagaih krurakhagaih pratapi

labhe subha no yadi sariisthitah syuh I
trtiyanathena yute tu yoga -
prade prataparh samudaharanti I 118 I I
A malefic occupying the 3rd makes one valourous if a henefic is not (simultaneously) occupying the
nth. Yogada graha conjunct the 3rd lord also makes one valourous.
11^ II
sambandhato yogadadarapatyoh
sneho'nyatha syat vipantameva I
lagnadhipallagnagrhacca kecit
sambandhamaicchan ku sal aril munindrah I 119 I I
When Yogada graha, the yth lord and the 3th lord are connected (or are friendly towards eachother)
jataka has good relations (sneha) with spouse and children, if they are not so, the relations are not
good. Sometimes, lagna lord occupying Lagna also indicates good relations (with spouse and children).
Chandrashekhar's Comments: I think Lagnesha in lagna is more likely to make the Jataka self-centered,
than being friendly with spouse and the children, especially when it is a malefic.
^4 Wll I
f^TT IRO II
vesmarksagah sobhanakhecarendrah
subliarii pradadyuh yadi karmagehe I
na syuh gra ha sea i va nil da rii dasasu
vicintanTyarii vibudha vadanti I I 20 I I
If the 4th hhava is occupied hy a henefic or 10th hhava is so occupied, good results related to those
hhavas are experienced at the time of their dasha.
Chandrashekhar's Comment: "na" also means "identical with" and seems appropriate in this context.
RWH R:%: R I R R I? 4ft:
44lTh^
W<^l 11^ II
dhanagamo vittacaturthalabhaih
viparyayah karmatrtiya rihphaih 2 I 2 nasaih 2 11 mcaih
purvoktagehesu graha khaga tyaye syuh
karmadayo vyarthaphalapradane I 1211 I
In the 2nd, 4th and nth such grahas, as indicated earlier, indicate coming of wealth (being wealthy)
whereas in 10th, 3rd and 12th they indicate loss of wealth. Benefics in 10th are not capable of giving
(good) results.
^fr ^ cTM
^ WT: I
ravau tu tarnarii grhamahuraryah

candre tu parnaih grhamamananti I
kuje tu lostadigrharh prasastarii
budhe tu 3 bhusvabhragrharii vadanti I 122 I I 3 sudhasubhra
Ravi in 4th (or aspecting it) indicates house of grass, Chandra of leaves, Mars indicates a house built
of earth or clay Buddha indicates a house with underground cellar.
^Tt ^
^rir IR^ II
tasmin gurau darugrharii bhrgau tu

vicitramahuh bhavanarii munindrah I
suryatmaje kslnagrharii syat
rahau dhrdharii cestakamamananti I 123 I I
Guru in those places indicates the house made of wood (Devadaru trees?). Shuhra indicates an
unusual house (or well designed?), Shani indicates a weak (Old?) house and Rahu gives a solidly built
house.
-\ -\
^ I
^ II
ketau tu devalayamandapaditii
vadanti ca jyotisaka munindrah I
prasadamahuh bhrguje sacandre
jivena drste svabhujarjitarii syat I 124 I I
Ketu in the 4th hhava indicates living in a temple (premises of temple) say the grea sages. When
Shuhra conjoins Chandra (in 4th) one has palatial house and if this combination of Shukra and
Chandra are aspected by Guru it is acquired out of the Jataka's own earnings.
wtort frrots -
^ ft ^ II
phanisvare canyakrtarii tadeva

raviksite rajagrharii vadanti I
sanau parapresyataya nivaso' -
pyevarti hi sarvatra vicaraniyam I 125 I I
When the aspect is of Rahu, the house is acquired of other's earning (or belongs to somebody else).
When aspected by Ravi it belongs to the Government (government accommodation, Shani so aspecting
the 4th hhava indicates that the house belongs to somebody in service of others (than the employer of
the Jataka).
^ ftâ ir^ II
sutarksanathadyadi yogadasya
sambandhasiddhih bahuputralabhah I
tatrapi rahau ca ravau gurau ca
vadanti santah khalu niscayena I 126 I I
If the lord of the 5th hhava has samhandha (any of the 5 samhandhas accepted by Jyotish) with the
yogada graha there will be birth of many sons (Progeny including daughters). If Rahu, Guru and/or
Guru also are having samhandha (with the 5th lord) one will certainly have many sons (progeny).
IR^s II
candre baladhye sutabhavasariisthe
putrarii kilaikarii samudaharanti I
budharksage va budhasariiyute va
dattah sutah syat bahulendudrste I 127 I I
When Chandra with strength (of paksha hala or in rasi of exaltation, own or friend) occupies the 5th
hhava, one will certainly have only one son. When such a Chandra occupying the 5th is conjunct or
aspected hy Budha or occupies the rasi of Budha, the jataka will adopt a son (progeny).
Chandrashekhar's Comments: I think that such a Chandra conjunct the 5th lord as one of the eunuch
grahas occupying the 5th could also give adopted son/daughter. When a eunuch occupies the 5th it is
possible that the person may have one son and one daughter, either of whom might be adopted.
IRC II
sanau tathaike mrtaputravan syat

ketau narah stnjanakatvameti I I
sartkhya tu sarhyuktakhagaih kalabhi-
ruccadibhistad dvigunabhivrddhlh I 128 I I
Shani there (in the 5th) gives one dead son (progeny) whereas Ketu will give a daughter. The number
of progeny will he indicated hy the grahas conjoining Chandra and if they are in exaltation etc. the
number will he double that indicated hy their number.
Chandrashekhar's Comment: I would doubt Shani will give a dead son by occupying 5th or conjoining
Chandra as being Ayushkaraka he is likely to sustain life, though there could be some health problems
to the progeny.
RWft ^ ^Tr
^ *FTT ^HJR^ II
ravau sutasthe sivabhaktiyuktah

candre tu devyarit ksitije kumare I
visnau budhe sambasive gurau syat
brahmatmavadi ca bhrgau tu laksyam I I 29 I I
When Surya occupies the 5th one worships Shiva and Chandra there indicates a devotee of Devi
(different forms of Parvati). Mangal in the 5th is indicative of a devotee of Shanda (Kartikeya as
Budha will indicate devotion to Vishnu. Guru in the 5th indicates one who worships Samba-Shiva
(Shiva with Amha) or the Lord in his Parahrhama form and Shuhra in the 5th indicates a devotee of
Laxmi.
5HT I
^TTT^TTW:
^ II
nagatmajayamathavapi bhaktih
sanau yame bhaktimudaharanti I
durgadipujaniratah phanlndre
ketau tu candesvarapujakah syat I 130 I I
-or devotee of Lady Parvati (shuhra placed in the 5th) Shani in the 5th indicates a devotee of Lord
Yama, as Rahu indicates devotee of Durga and Ketu that of ChaNDeshwar (Lord Shiva).
RR ^ hn4R
W^TH^TSq^T ^1^11^ II
bhujangarajah subhadrstiyuktah
sive sa papairyadi sarhyutah syat
visesapasndamatih nrsariisah
kami bhagarcanirato'thava syat I 1311 I
When Rahu is conjunct or in aspect of shuhha (henefic) graha he is devoted to Lord Shiva and when
conjunct Papa graha, the jataka is an atheist (non believer in god) cruel and lustful or he is a
worshiper of Surya.
gnf 4 R^R I
cRT WTZ' IIXR II
rahuh subhenapyasubhena yuktah

durgatmakarh tarii niyatarh vadanti I
sanirbudhaksetragatastu visnau
svarkse tatha madhvamate pravistah I 132 I I
Ralnu, when conjunct or aspected hy a shuhha graha, makes one worshipper of Goddess Durga. Shani
in the rasi owned hy Budha indicates a devotee ofVushnu whereas when Shani occupies its own rasi
he is follower of Madhvamata.
FTOT II
jivena drsto'pythava yuto va

ramanujah syaditi sampradayah I
sukrena drsto'pythava yuto va
shvehkatese niyato narah syat I 133 I I
Shani when in conjunction or aspect of Guru makes one follower of Ramanuja sect and when so
conneced with Shukra the jataka is certainly a devotee of shri Venkateshwar (or Tirupati Balaji?).
RNkHÎ ^THHIuif^ RrFÎI^ II ? TOT
budhadikhesatmajagehavaso 1
govindapasandamatiiii dadati I
svarksoccanicasthitaratrinathah
sivatmako vyomamanistu nityam I 134 I I 1 ayarii sloko nopalabhyate
When hudha occupies the rasi of Shani (in 5th hhava) the jataka is a heretic (or one who pretends to
he religious) though (outwardly) a devotee of Govind (Krishna). When Chandra occupies the 5th in
its rasi of exaltation or debility (Vrishahha or Vrishchika) he is a devotee of Shiva (or devotee of
Shiva in Vayu linga form at Kalahasti?)
r\ r
RHTTOTR™
TO ^ SiTOR R^HIHN
^Kdl^lld 11^ II
sa n ra v r t ti rj a p a sTl a ka nu a
dhyanatmako va himagustathaiva I
yasta kuje 2 jne'pi ca dambhakarma 2 kratunamapi
acaravaditi vidurmunlndrah I 135 I I
He tends to he morally correct and one who recites Japa regularly or does regular Dhyana if Moon
occupies the 5th. If Mangal and Budha occupy the 5th the Jataka conducts Yagyaas, say the learned
sages.
WI' 11^ II
karmadhyanayutah saurih
sukro rajasakarmavan I
akarma va kukarma va
sanirdhyanatmakah khagah I 136 I I
Shani and Shuhra in the 5th makes one concentrate on his work which is king's work or work that is
Rajasa. Whether the Jataka does no work or he an evil doer. Shani is the graha that leads to Dhyana.
W. 3T fNÎWIH^lThl 3T Wm' I
TORT Rlfq Rl: qiTO^rsfq m ||^ ||
yasta va sarvayajnanamasakto va bhavennarah I

kaulo va patito vapi rahuh paasndako'pi va I 137 I I
The Jataka (with Shani in the 5th) may perform yagyaa or not do any yagyaa at all, he follower of
Kaula marga or a fallen person (and yet he will he ahle to perform dhyana, perhaps in the appropriate
dasha). Rahu in the 5th will make the jataka a heretic.
^RMkMI|wjklRl^K^4 R^RT RRR^ 11^ II R R^:
rahuh 1 sukrayuto drsta acaryadhyanavana sada I 1 sarahuh subhayuk— sarahussukrayuk

sa sija tpa rsni ra si sthada pyevarii vadatarir nayet 21 138 I I 2 narah
When such rahu is in aspect of or conjunct Shukrah, he is devoted to his guru. Budha in the Meena
rasi also gives similar results.
••n ♦ ^ 'N
r\ r
RRRIWT: WI' 11^ II
amatyadasadapyevarir vadanh munayo'khilah I

sasirasirgrahayutah sada tatparsnigaih khagaih I 139 I I
He also certainly serves on the staff of a minister of the hing say the learned. When rahu conjoins
another graha in the rasi of Chandra (Karka rasi)-
fêt ^nîivo n
vilagnalagnanathabhyarii yogadadvapi pancamat I

upasanavidhiscintyah sarvadapi ksitau nmam I 140 I I
-the graha conjunct heing the Lagna lord and/or yogada graha in the 5th hhava, the jataka wastes time
in only thinking about the worship of Vishnu (or Brahma?) (he is not devoted hut only thinks about
the method of devotion).
^T: ^ I
tad aril sain subhayugdrstah iha janmani siddhidah I

kadapi siddhirnaivasti 3 papadrstiyutah sa cet I 1411 I 3 na syaddhi
However if the navamsha occupied by such a Rahu in Karka rasi is occupied or aspected by a shuhha
graha he succeeds in such worship malefics similarly aspecting or conjoining that navamsha will
however never allow him to worship the deity.
V Wli® ^ IIVR II V R
gurusukranisanathakebisaumyah subhagrahah I
4 ebhirdrsto yutariisasceta iba sighrena siddhidah I 142 I I 4 idaniardliarii na drsyate
Guru, Shukra, Chandra, Ketu and Budha are shuhha grahas (for the jataka to worship in above case)
and whenthe navamsha is occupied or aspected by them the object (of performing the worship) is
achieved very quickly.
^ I ^
^FTT%RT ^ IIVX II
sanibhaumabhujangah syuh kauladharmanusarinah 5 I 5 krura iti guroh matam I

dharanisutamandabhyarii bhaumahibhyarii yuta yadi I 143 I I
When Shani, Mangal, Rahu are connected with the 5th hhava one follows the Kaula marga (one of the
tantra branches/ one version says that these makes one follow the cruel deithes in the opinion of the
learned)
^TfSHT I
^ ^ m II
sasina kavina yuktarii drstarii va kaulabhan narah I

guruna yuktamathava drstarii va na bhavedyadi 144 I I
When the 5th is occupied or aspected hy Chandra or Shukra the person does not follow Kaula tradition
similarly if Guru occupies or aspects the 5th one does not follow Kaula tradition.
^xhiiiFi ^rir 1
uktarasau subhe rahau saniyoge tu vaidikah I

ketvadityajayoryoge saivo va vaidiko'thava 145 I I
If the above rasis (hhava) are henefic rasis, then, Rahu conjunct Shani makes one Vaidica (follower of
Vaidica rituals). Ketu and Shani in that position makes one a Shaivite and Vaidica (follower of Shiva
or Vaidica rituals).
<TFT m ||^ ||
gurvadityajayoryoge bhavet vaidika vaisnavah I

rahubhumijyoryoge yoge va sanibhaumayoh I 146 I I
One is a follower ofVaidik rituals and Vishnu devotee when Guru conjoins Shani. When Rahu
conjoins Mangal or Shani conjoins Mangal, in the 5th hhava-
^FT ^TT-Hlh^: ^RIÎ
qiroi m
pasandi ketukujayoh yoge syanmantrikah puman I

abhicarakarta va papistho va bhavennarah I I 47
-the jataka is a heretic. Ketu conjunct Mangal makes one well versed in Mantra and he may perform
black magic on others is this happens in a Papa rasi (rasi owned by a malefic).
^FT ^ I ^lwirÛ-4 I ? I
yoge tu 1 saniketvostu jatah saivo bhavennarah I 1 gururahostu I

upasako harassunoh harasyapyathava bhavet I I 48 I I
Shani and Ketu (actually Guru and Rahu as the patha hheda says when Guru and Rahu join and that
apers more appropriate as in earlier stanza the results of Shani Ketu are already given conjoining
makes the Kataka worshipper of Lord Shiva). One becomes the worshipper of Lord Ganesha Or
Kartikeya and/or Lord Shiva when-
^RT m ^rsfq ^1 \m II
uktarasirguruyuto gururasistu va punah I

kevalenatha sasina drsto va sariiyuto'pi va I 149 I I
-in the said rasi (5th hhava) they (Shani and Ketu as Guru can not join the Guru Rahu combination
given above and Ketu by himself indicates Ganesha or skanda) are joined by Guru or if they occupy
the rasi of Guru and/or when the Kevala graha is conjunct these grahas and conjunct or aspected by
Chandra (in the rasi of Guru).
anyo yadyuktarasistu gururasigato'thava I

sasinatha yuto drsto vaisnavo bhavati dhruvam I 150 I I
If other grahas (than Shani conjunct Ketu) are in the said rasi (in 5th hhava) or in rasi of Guru,
Chandra joining or aspecting the 5th hhava, certainly, makes one a Vaishnava (worshipper of Lord
Vishnu).
fN r\ *\
^ 11^ II
sasibhaskarayoryoge sivadiksaparo narah I

yoge tu ketusasinoh sulinyah syadupasakah I 1511 I
If Chandra and Surya conjoin one is worshipper of Lord Shiva whereas Ketu conjunct Chandra,
indicates devotee of Goddess Durga.
FFI 11^ II
vaidiko vatha saivo va yoge tu sasisaumyayoh I

yoge va sasigurvostu brahmajnani bhavennarah I 152 I I
One is follower of vaidika rituals or worshipper of Lord Shiva when Chandra conjoins Budha whereas
Chandra conjunct Guru makes one who has realized or understood the true nature of the Parahrahma
(Lord in his formless, all pervading state).
rN ^ r
FFT 3 ^tell^MKI^R I
^ ^ 11^ II
yoge tu sukrasasinoraihikartha upasakah I
devyastatra tu yoge syat sannyasi gurubhaumayoh I I 53 I I
Shukra and Shani conjoining one is only interested in worship for gaining worldly success and is
devotee of Goddess Durga. When the grahas Guru and Mangal join in the 5th one becomes a
renunciate.
Chandrashekhar's Comments: Devi, besides referring to bright objects in female form, also means a bird
and could mean Surya who is said to be having the form of a bird. So it could mean Guru Mangal and
Surya together in the 5th makes one a renunciate. This appears to be more correct in keeping with the
principles of astrology.
^13: II^V II
ketuscettatra bhandari naro vapyavadhutakah I

latah syattatra paparkse yoge va rahumandayoh I 154 I I
When Ketu occupies the 5th is a regular performer of religious rites (generally passed on from the
times of ancestors). When the rasi in 5th is of a malefic or occupied with Rahu and Shani there could
he problems with his spouse and the jataka might be used to dressing shahhly.
^TfT wwm ^ 11^ 11
tatra tau gurudrstau cet virakto va yatistu va I

gururahvo samayoge candalai saha pujakah I 155 I I
However, when such a fifth hhava is aspected by Guru, the jataka is detacched from wordly pleasures
or is one who has his senses under sontrol and is a renunciate. When Guru is conjunct Rahu (in the
above case) he is worshiper of Kaula marga (worship with a woman indicated by use of "ai")
TO d ^^11^ II
evarii sutarksaduktoccagrahaih vidvana balabalam I

viniscitya phalarii bruyat kadapi na mrsa bhavet I 156 I I
In this manner should the learned weigh the strength or weakness depending on the graha being in
exaltation etc states and their predictions shall never turn out to be wrong.
^\ r\
^T^TO^rRT^T^T II
I I iti snbalatripurasundarikrpakataksasamadhigatasamastavidya vaidusya srikrsnamisrakrtau

jyotisaphalaratnamalayarii sastho'dhyayah I I
V//fr
Jyotish Phala
Ratnamala
Of
Krishnamishra - 3
Translated
By
Formatting: Harsha Mahawal, NZ
A ‘Mission Saptarishis’ Initiative
Chandrashekhar Sharma, from Nagpur, ïI

has good knowledge of sanskrit and a well çré
known name in the internet forums for his
humbleness & kindness to teach each and
.Jyaeit;)lrÆmala.
everyone. He has been an ardent student
k«:[imïivricta
of this science from decades with deep
thoughts into various disciplines. He is the |jyotiñaphalaratnamälä||
author of the book "Vedic Astrology
Kåñëamiçraviracitä
Demystified", published by Parimal
Publications, Delhi .
.sÝm AXyay.
adhyäya ||7||
;óaixpa*aegdoecrSy
s<bNxt> sEinknayk> Syat!,
yaegàde ;óptaE twa Sya-
-dev< dzayamip 2 vIúyma÷>.1.
2 yaeJy
ñañöhädhipädyogadakhecarasya
sambandhataù sainikanäyakaù syät |
yogaprade ñañöhapatau tathä syä-
-devaà daçäyämapi 2 vékñyamähuù||1|| 2 yojya
When there is sambandha between lord of the 6th and the yogada graha one becomes commander of
army. The 6th lord becomes yoga giving planet yoga arises in the dasha of the 6th lord and its aspect
(the 6th bhava, in gochar).
tÇ iSwta> papoga> puma<s>
k«:yaidsÃIvnmacriNt,
1 zNyarspaR iv;màdeze
igraE twa kannsIiç c Syat!.2. 1 zNyar†òe

tatra sthitäù päpakhagäù pumäàsaù
kåñyädisaïjévanamäcaranti|
1 çanyärasarpä viñamapradeçe
girau tathä känanasémni ca syät ||2|| 1 çanyäradåñöe
When a papagraha occupies it (6th bahva) one lives by occupations like agriculture. When Shani,
Manal and /or Rahu occupies (aspects of Shani and or Mangal only, per pathabheda) the 6th one goes
to or dewlls in different province/ country (than that of his birth), to hills and forests (for his
livelihood).
Chandrashekhar’s Comments: The pathabheda also indicates aspect of these grahas, which seems t be
appropriate as the next shloka does talk about aspects of other grahas.
cNÔe[ †òe sillàdeze
zu³e[ cEv< munyae vdiNt,
guraE jlàaytqe scNÔe
rahaE izlaàaytqe vdiNt.3.

candreëa dåñöe salilapradeçe
çukreëa caivaà munayo vadanti|
gurau jalapräyataöe sacandre
rähau çiläpräyataöe vadanti||3||
When 6th bhava is aspected by Chandra, the jataka works a country that is near sea. Same is the case
when Shukra aspects the 6th bhava, say the sages. When the aspect is of Guru conjunct Chandra he
works in a place/ country that is close to some body of water. Rahu ( with Guru) indicates that he
will work in area that is rocky.
yaegàdat! keNÔgtae yid Syat!
;óaixneta àbl> k«;aE Syat!,
iÇkae[s<Swae=ip blI xnaF(>
kemeÔ‚m< nazgt< vdiNt.4.

yogapradät kendragato yadi syät
ñañöhädhinetä prabalaù kåñau syät |
trikoëasaàstho'pi balé dhanäòhyaù
kemedrumaà näçagataà vadanti||4||
When the yoga conferring graha ( yogada) is in a kendra (square) the 6th lord (having sambandha
with such a yogada0 is capable of granting much favour to the Jataka. It is said that if he (6th lord) is
also in a trikona (while yogada occupies a kendra and has sambandha with the 6th lord) he makes the
jataka powerful and wealthy and destroys the Kemadruma yoga.
yaegàd> sÝmpae yid Syat!
s<bNxyaegaÓ÷darp> 2 Syat!, 2 darvan
A<zaid s<bNxvzaiÖiz:y
s<OyaivÉag< àvdiNt tJ}a>.5.

yogapradaù saptamapo yadi syät
sambandhayogädbahudärapaù 2 syät | 2 däraväna
aàçädi sambandhavaçädviçiñya
saìkhyävibhägaà pravadanti tajjïäù||5||
If the yogaprada graha (yogada) is having sambandha with the 7th lord the jataka has many wives.
The number of such wives should be understood by the navamsha number past by the 7th lord (in the
rasi occupied by it).
Chandrashekhar’s Comments: Bahudarapa does mean one who is lord (implying husband) of many
wives, but it is also good to rememer that in ancient times having many wives was the measure of one’s
wealth, so before giving blanket predictions as above one should also check the 5th and 9th bhava for
good influence of planets in which case the persom may have many partners or be having many
businesses (both indicated by 7th bhava) and be wealthy.
tÇEv cNÔeiNvta suzIla
suêip[I zu³yute=ip tÖt!,
guraE scNÔe c sul][aF(a

klavtI SyaÖi[jeit keict!.6.
tatraiva candrenvitä suçélä
surüpiëé çukrayute'pi tadvat |
gurau sacandre ca sulakñaëäòhyä
kalävaté syädvaëijeti kecit ||6||
If the 7th bhava is occupied by Chandra (while 7th lord has sambandha with Yogada or himself is
Chandra) the spouse is of good character and beautiful, Shukra, in the 7th bha va also gives identical
results. When Guru conjoins Chandra (in 7th) the lady has all the good marks (qualities and physical
indicators) and some times is also artistic or patron of arts.
vyaeixka SyaCDinna k…êpa 3 vxUqI
tpiSvnI vaPyw raeig[I va,
pTya ivhIna Éujge tu ketaE
k…êip[I caip twa vdiNt.7.

vayodhikä syäcchaninä kurüpä 3 vadhüöé
tapasviné väpyatha rogiëé vä |
patyä vihénä bhujage tu ketau
kurüpiëé cäpi tathä vadanti ||7||
It is said that when Shani is so placed, the spouse is ugly and sickly or one observing severe austerities.
If Ketu or Rahu are so placed she is without husband ( may not marry or may loose her husband) and
is ugly.
Chandrashekhar’s Comments: The word Kurupini may not mean ugly and could meam one who has
homely looks. It also seems that the yogada has to have sambandha with the graha concerned. It is also
implied that there shold not be aspect of any other benefic on the 7th.
y*òmSwaE ÉUimpuÇaE
vdiNt m&Tyu< ikl zô"atE,
tÇEv mNde sivxaE tu va-
raege[ m&Tyu< lÉte Øuv< ih.8.

yadyañöamasthau bhümiputrau
vadanti måtyuà kila çastraghätai |
tatraiva mande savidhau tu väa-
rogeëa måtyuà labhate dhruvaà hi ||8||
Death is certain to occur by stroke of a weapon when Mangal occupies the 8th bhava and if Shani
conjunct Chandra or alone is in the 8th one certainly dies on account of some disease.
rvaE n&paTspRyute ivnaz<
cNÔe[ m&Tyu< Éuiv rajraegat! 1, 1 yúmat!
k…je ì[a½NÔsute c ketaE
iv;Uicka*EinRxn< vdiNt.9.
ravau nåpätsarpayute vinäçaà
candreëa måtyuà bhuvi räjaroagät 1 | 1 yakñmät
kuje vraëäccandrasute ca ketau
viñücikädyairnidhanaà vadanti ||9||
Surya (in 8th) conjunct Rahu, indicates death due to King’s displeasure whereas Chandra in the 8th
indicates death by kinglike disease, Mangal cangive death through a wound and Budha conjunct Ketu
gives death through Vishuchikaa (severe stomach disorder resulting in both vomitting and loose
motions like Cholera) disease.
Chandrashekhar’s Comments: In case of Chandra patha bheda indicates Rajayakshma [Tuberculosis]

causing the death of the jataka and that appears to be more in keeping with the astrological principles.
]I[eNÊ†òe inxne k…je Syat!
speRi]te tu k«imsMÉvae=ip,
³ªre[ yuén buxen sNt>
ÊgRNxv&iÏ< smudahriNt.10.
kñéëendudåñöe nidhane kuje syät
sarpekñite tu kåmisambhavo'pi |
krüreëa yuktena budhena santaù
durgandhavåddhià samudäharanti ||10||
When a weak Chandra aspects Mangal in the 8th and Rahu also aspects it there is a possibility of
worms being cause of disease (for the Budha ketu combination) and if Budha is conjunct (another)
malefic (in adition to Ketu) there will be much bad odour emanating (from the discharges).
zuÉavlaeken n dae; @;>
ivpyRye Tvevmudaùt< Syat!
iptu> pte> yaegdoecra½
sMbNxt> Syat! ipt&ivÄlaÉ>.1.

çubhävalokena na doña eñaù
viparyaye tvevamudähåtaà syät
pituù pateù yogadakhecaräcca
sambandhataù syät pitåvittaläbhaù ||1||
When shubha grahas aspect the 8th bhava the dosha of disease does not arise and the results are
contrary ( the person will not be subject to such diseases) to the above indications. It is exemplfied in
this manner, when the lord of the 9th has sambandha with the yogada graha, one gains the wealth
from/of father.
tÇ iSwtESSyat! zuÉoecreNÔE>
xmaRiÉv&iÏ< guédevÉi´m!,
2 ANy½ sv¡ mitman! ivcayR 2 #dmxRmÇEv †Zyte
)l< sÉaya< àvdedtNÔI.12.

tatra sthitaissyät çubhakhecarendraiù
dharmäbhivåddhià gurudevabhaktim |
2 anyacca sarvaà matimän vicärya 2 idamardhamatraiva dåçyate
phalaà sabhäyäà pravadedatandré ||12||
When shubha grahas occupy the 8th bhava, it leads to pride in following one’s religion and devotion to
one’s Guru, thus one should opine in and assembly after taking consideration other indications (besides
prediction only on the basis of placement of grahas).
kmaRdy> pUvRmudIrta ye
twEv ÊòagRlmNtre[,
)làda> tTpitiÉ> shEv
sMbNxtae yaegdoecrSy.13.
karmädayaù pürvamudératä ye
tathaiva duñöärgalamantareëa |
phalapradäù tatpatibhiù sahaiva
sambandhato yogadakhecarasya||13||
The results (bad results) indicated earlier are more when there is an argala or a dushta (malefic)
graha but there are good results (in the same area) if the lord of the bhavas (occupied by the grahas)
also conjoins them and/or has sambandha with the yogada graha.
s<]eptae ¢Nwtya myae´<
ivStart> tNmitman! ivcay¡,
1 guêpdezaÚ&pte> sÉasu 1 #dmx¡ n †Zyte

v´VymTyÑ‚tzaômett!.14.
saìkñepato granthatayä mayoktaà
vistärataù tanmatimän vicäryaà |
1 gurüpadeçännåpateù sabhäsu 1 idamardhaà na dåçyate
vaktavyamatyadbhutaçästrametat ||14||
I have thus spoken of this divine shastra in the court of the King (Vikramaaditya) that which is
taught by (my) Guru (preceptor), on the brief grantha by expanding upon its content for the opinion of
the knowledgeable.
@v< ivl¶adip yaegda½
2 ivl¶ nawa½ ivicNtnIym!, 2 nawa½ vaÁDiNt pda½ keict!
3 pda½ vaÁDiNt pre munINÔa> 3 #dmx¡ n †Zyte
blI tu svRÇ )làd> Syat!.15.

evaà vilagnädapi yogadäcca
2 vilagna näthäcca vicintanéyam | 2 näthäcca väïchanti padäcca kecit
3 padäcca väïchanti pare munéndräù 3 idamardhaà na dåçyate
balé tu sarvatra phalapradaù syät ||15||
In this manner one should think from the Lagna and the Yogada graha as well as from the lagna lord.
It is desirable to also think in this manner from the Pada (Arudha padas). The sages say that the bali
(strong planet or bhava) is capable of giving (good) results at all times.
.#it ïIbalaiÇpursuNdrIk«pakqa]smixgtsmStiv*a vEÊ:y ïIk«:[imïk«taE
Jyaeit;)lrÆmalaya< sÝmae=Xyay>.
||iti çrébälätripurasundarékåpäkaöäkñasamadhigatasamastavidyä vaiduñya çrékåñëamiçrakåtau
jyotiñaphalaratnamäläyäà saptamo'dhyäyaù||
.Aòm AXyay.
adhyäya ||8||
raze> †ga[adwva<zka½
Ôòa ivl¶< yid yaegd> Syat!,
razerwa<za½ s @v raze> 4 4 zTs Éve½ raze>
ÔeŠa[tae=PyevmudahriNt.1.
räçeù dågäëädathaväàçakäcca
drañöä vilagnaà yadi yogadaù syät |
räçerathäàçäcca sa eva räçeù 4 4 çatsa bhavecca räçeù
drekkäëato'pyevamudäharanti||1||
As the graha that aspects Rasi lagna, Navamsha lagna and Dreshkana lagna is called yogada,
the graha that aspects the Rasi lagna and Navamsha lagna or Rasi lagna and Dreshkana
lagna is also called yogada.
Ôòa ogae raizvzaiÖl¶<
pZyet! og> kevlnamxey>,
yaegàd> kevls<i}tae va
l¶< àpZye*id yaegvan! 5 Syat!.2. 5 yaegd>

drañöä khago räçivaçädvilagnaà
paçyet khagaù kevalanämadheyaù|
yogapradaù kevalasaïjïito vä
lagnaà prapaçyedyadi yogavän 5 syät ||2|| 5 yogadaù
If the aspecting graha occupies rasi (of chandra) and aspects the lagna, it is called Kevala and is also
capable of giving yoga (good results) as the graha that aspects lagnas (as above) gives yoga.
Chandrashekhar’s Comments: Krishna Mishra seems to say that a graha occupying the Chandra rasi
and aspecting the lagna is called Kevala whereas generally the commentators have called the rasinath of
Chandra rasi aspecting the Lagna (and/or 7th form it) as the Kevala. The definition of Krishna mishra
of a yogada is also restrictive as in earlier chapter he seems to indicate that only the lord of the Chandra
rasi is capable of being called Yogada. However in this chapter he adds other definition to the word
yogada and that is of the graha who aspects the Lagna and Navamsha lagna and Dreshkana lagna.
ivhay †iò< Éuiv yaegdSy

n yaegz»aip xratle=iSmn!,
tÄTsmaday nreNÔyaeg<
s<]eptae viCm muinà[Itm!.3.

vihäya dåñöià bhuvi yogadasya
na yogaçaìkäpi dharätale'smin |
tattatsamädäya narendrayogaà
saìkñepato vacmi munipraëétam ||3||
When the yogada aspects in the above manner there is no doubt that one becomes a king., say the sages
in brief.
l¶< †ga[< yid yaegoeq<
@kae riv> pZyit ceÄdanIm!,
raja zzI cen! n&pit> klavan!
k…je Tvr{yaïyÉUpit> Syat!.4.

lagnaà dågäëaà yadi yogakheöaà
eko raviù paçyati cettadäném |
räjä çaçé cen nåpatiù kalävän
kuje tvaraëyäçrayabhüpatiù syät ||4||
When the graha that aspects both Lagna and Dreshkana lagna is Ravi one becomes a King, if the
graha be Chandra he is a King who is an artist (or one who appreciates arts), if Mangal is the graha
the King rules over forests.
buxe tu va[IJyprae n&pal>
guraE tu ivàamrÉiýu´>,
zu³e tu kamI rso{fÉUmI-
-pit> znaE ]uÔmhIpit> Syat!.5.

budhe tu väëéjyaparo nåpälaù
gurau tu viprämarabhaktiyuktaù |
çukre tu kämé rasakhaëòabhümé-
-patiù çanau kñudramahépatiù syät ||5||
When Budha is that graha the king is good at trades, when Guru so aspects the King is devotee of god
and the brahmin. Shukra aspecting the Lagna and dreshkana lagna makes one a king who enjoys
luxuries and rules over land rich in minerals and growing sugarcane etc. Shani being such a graha one
will rule over minor kingdom.
rahaE igrINÔaïyÉUimneta
ketaE tu zUNyi]itnayk> Syat!,
@tT)l< ivàmuoaidv[R-
-ctuò(ana< muiniÉ> à[Itm!.6.

rähau giréndräçrayabhüminetä
ketau tu çünyakñitinäyakaù syät |
etatphalaà vipramukhädivarëa-
-catuñöyänäà munibhiù praëétam ||6||
Rahu becoming the aspecting graha he rules land of mountains. Should ketu aspect both Lagna and
Dreskana lagna he becomes head of a religious sect. In this manner have he sages given the results for
the four castes (varna).
MleCDaeÑvana< tu ivze;tae=*
vúye ivpiíTsuokar[ay,
)[Iñrae ÉUimjmNdgehe
iSwtae blI pZyit yaegdata.7.

mlecchodbhavänäà tu viçeñato'dya
vakñye vipaçcitsukhakäraëäya|
phaëéçvaro bhümijamandagehe
sthito balé paçyati yogadätä||7||
When a strong Rahu, occupying the rasi of Mangal or Shani, becomes a yogada by aspects he gives
good results especially to those of MlecCha race (Foreigners or low caste).
Chandrashekhar’s Comments: I have also included those of low caste, as in the earlier shloka Krishna
Mishra indicates that the sages have given the results based on the castes governed by the aspecting
grahas.
l¶< †ga[< Tvwva iÇkae[<
sv¡sham{flc³vtIR,
s @v cNÔe[ yutei]tae=ip yutae=w †òae
ÖIpaNtre Syan! n&pit> xnadœF(>,8.

lagnaà dågäëaà tvathavä trikoëaà
sarvaàsahämaëòalacakravarté |
sa eva candreëa yutekñito'pi yuto'tha dåñöo
dvépäntare syän nåpatiù dhanädòhyaù |8||
He (Rahu as yogada in above situation for a foreigner/low caste) becomes an emperor. If it (Rahu) is
conjunct or aspectd by Chandra he becomes an emperor of other islands (countries) or after going to
other countries.
ÉaEmaidiÉ> ³ªrogEyuRtae=ip
1 †ò> Kvict! ÉUtlnayk> Syat!, 1 nUn<
zuÉen yuáe=ip zuÉ]Rgae va
zuÉei]tae vaip blI )[INÔ>.9.

bhaumädibhiù krürakhagairyuto'pi
1 dåñöaù kvacit bhütalanäyakaù syät | 1 nünaà
çubhena yukto'pi çubharkñago vä
çubhekñito väpi balé phaëéndraù||9||
When Rahu is conjunct or aspected by krura grahas like Mangal etc. sometimes he becomes lord of all
the world when Rahu being strong, is also conjunct or aspected by or/and occupies a shubha rasi.
@kae blI ³ªrogen yu´>
mXyae=Nywa SyaiÖprItmev,
†iò> zuÉana< ÉujgeñrSy
ivàaidkana< )lisÏye Syat!.11.

eko balé krürakhagena yuktaù
madhyo'nyathä syädviparétameva|
dåñöiù çubhänäà bhujageçvarasya
viprädikänäà phalasiddhaye syät ||11||
If Rahu is conjunct a krura graha the results are medium if otherwise (when conjunct or aspected by
more than one krura graha) the results are otherwise. When Rahu is aspected by a shubha graha he
gives good results for those who are brahmins.
Chandrashekhar’s Comments: The results of more than one krura graha conjoining or aspecting rahuare
said to be vipareeta. This could mean either that the results are bad or that they are very good.In view of
the shloka above I think it means that his becoming lord of all universe depend on other yogas in the
chart as the word used in earlier shloka is “Kwachit” .
iÖÈyaidoeqe][tae xraya>
Kvict! pit> Syadip yaegdatu>,
zNyarspaR iv;magRlana<
yaege=ip o{fàÉutaàda> Syu>.11.

dvitryädikheöekñaëato dharäyäù
kvacit patiù syädapi yogadätuù |
çanyärasarpä viñamärgalänäà
yoge'pi khaëòaprabhutäpradäù syuù||11||
When Mangal, though yogada, is aspected by two or three grahas one may sometimes become the
King. When Shani, Mangal or Rahu cast an argala from an odd rasi (on the yogada), the yoga for
being a king is partially realized.
Chandrashekhar’s comment: The argala reference could also be to argala on Lagna or dreshkana lagna
ANye tu dairÕsmuÔm¶an!
k…vRiNt dTvaip xn< tdNte
l¶aiÖl¶aixpitgRrIyan!
ttae †ga[ae xndae=ip ktaR.12.

anye tu däridryasamudramagnän
kurvanti datväpi dhanaà tadante
lagnädvilagnädhipatirgaréyän
tato dågäëo dhanado'pi kartä||12||
In other cases the jataka’s penury disappears as if submerged in sea and he gets wealth after that (end
of penury). When the lagna lord is in 5th from the Lagna or in Drekkana lagna he makes the Jataka
rich.
Chandrashekhar’s Comments: I have translated Gara as 5th since that is the the name of 5th karana.
¢hErnekE> yid yaegdata
yutStdanI— àÉuyaeg @v,
y*gRle Syu> zuÉoecreNÔa>
twa nreNÔSy smae ivÉu> Syat!.13.

grahairanekaiù yadi yogadätä
yutastadänéà prabhuyoga eva |
yadyargale syuù çubhakhecarendräù
tathä narendrasya samo vibhuù syät ||13||
If more than one graha become yogada (by virtue of their aspect of Lagna, Navamsha Lagna and/or
Dreshkana lagna, their conjunction caises a Rajyoga. As the argalas received by them is of shubha
grahas he becomes a good or pious king.
imïe c imï< ivprItt> Syat!
ivpyRye nIcogEivRnaz>,
%½EStwaTyuÚtrajyaeg>
³ªrEyuRt> Syat! m&Êta ivÉuTve.14.

miçre ca miçraà viparétataù syät
viparyaye nécakhagairvinäçaù |
uccaistathätyunnataräjayogaù
krürairyutaù syät mådutä vibhutve ||14||
If the argalas are of mixed grahas (both shubha and krura) the results are mixed and if that of a graha
in debility, the results are contrary (raj yoga shall not be caused or destroyed). If he graha casting
argala is in exaltation it is a high degree of rajyoga. When the argala is of graha conjunct a krura
graha one is a cruel king.
Chandrashekhar’s Comments: The last line could also mean that when the graha aspecting the
three/two lagnas is conjunct a krura graha the king is strict or cruel.
caÂLyyaeg> crs<iSwte Syat!
iSwrTvma÷> iSwrÉe ¢he;u,
twaeÉySwe;u blaixkTv<
ivc][ae vIúy vdet! sÉasu.15.

cäïcalyayogaù carasaàsthite syät
sthiratvamähuù sthirabhe graheñu |
tathobhayastheñu balädhikatvaà
vicakñaëo vékñya vadet sabhäsu ||15||
When Chara rasi are involved in yoga the yoga is variable (the results occur to different intensity at
different times in the life of Jataka) in a Sthir rasi the results are steady ( the yoga lasts the life time)
and the yoga is strongest when it occurs in an Ubhaya (dual rasi).
Chandrashekhar’s Comments: I think Krishna Mishra is talking about the results obtained by argalas
cast upon the Yogada from different rasis.
twaòmSwe;u ÉveiÖÉ¼>
³ªre;u keÔe;u Évedœ †FTvm!,
iÇkae[s<Swe;u c yaeg hain<
VyyiSwte;u Vyyma÷rayaR>.16.
tathäñöamastheñu bhavedvibhaìgaù
krüreñu kedreñu bhaved dåòhatvam |
trikoëasaàstheñu ca yoga hänià
vyayasthiteñu vyayamähuräryäù ||16||
When this occurs in 8th bhava the yoga is destroyed, when Krura graha are in kendra or trikona, the
yoga is stable and when in Vyaya (12th) the yoga is lost (does not happen).
Chandrashekhar’s Comments: I think here again the reference is to the bhava from which the argala is
cast.
³ªra yuta yaegkre[ k…yuR>
³ªr< ÊracarmupaÄgNxm!,
l¶aixpe yaegkre àisÏ>
xnaixpe SyaÏinkae=ip vá.17.

krürä yutä yogakareëa kuryuù
krüraà duräcäramupättagandham |
lagnädhipe yogakare prasiddhaù
dhanädhipe syäddhaniko'pi vaktä ||17||
Krura graha conjunct with the yogada makes one cruel and sometimes brings fall of the jataka. If the
graha causing yoga is the Lagna lord one becomes famous, when he graha is Dhanesha one becomes
wealthy and a good speaker in assemblies of men.
t&tIype æat&xnaepÉaeá
ctuwRpe ÉU;[van! suoaF(>,
yaegaeÚt> pÂmpe mnI;I
1 puÇaidtae ÔVysuoàziSt>.18. 1 àa}> sut,

tåtéyape bhrätådhanopabhoktä
caturthape bhüñaëavän sukhäòhyaù |
yogonnataù païcamape manéñé
1 puträdito dravyasukhapraçastiù ||18|| 1 präjïaù suta|
3rd lord being the yogada one enjoy riches of the brothers, 4th lord makes one happy and wealthy, 5th
lord being yogada makes one a great thinker/philosopher and one gets the happiness of sons, wealth,
general happiness and honour(pathabheda says his son/s are knowledgeable or intelligent)
;óaixpe zÇuxnaepjIvI
daraixpe ôIxnsaEOyjIvI,
raegeñre inxRnvan! dirÔ>
ÉaGyeñre ÉaGyivv&Ïpu{y>.19.
ñañöhädhipe çatrudhanopajévé
därädhipe strédhanasaukhyajévé |
rogeçvare nirdhanavän daridraù
bhägyeçvare bhägyavivåddhapuëyaù ||19||
If 6th lord becomes yogada, one enjoys the wealth of enemies, 7th lord makes one enjoy the wealth and
happiness from wife. 8th lord makes one poor whereas 9th lord being yogada makes one’s fortune and
good deeds increase multifold.
kmeRñre kmRrtae xnaF(>
laÉeñre pU[Rxn> sm&Ï>,
Vyyeñre inxRnkae dirÔ>
#tIv svR}guraemRten.20.
karmeçvare karmarato dhanäòhyaù
läbheçvare pürëadhanaù samåddhaù |
vyayeçvare nirdhanako daridraù
itéva sarvajïagurormatena ||20||
Lord of the 10th becoming yogada one is wealthy and always busy doing his work. 11th lord makes one
very wealthy whereas the 12th lord makes one live in penury is the opinion of the learned Gurus.
Chandrashekhar’s Comments: It is possible that the reference is to the lordship of grahas causing the
argalas since the shlokas follow the reference to argala causing grahas and their results. Personally I
think that could be the case.
@v< gu[y
E aeRgog< inrIúy
blanusare[ vdet! )lain,
l¶< pZye*id yaegoeq>

l¶iÇkae[e;u ivicNtnIym!.21.
evaà guëairyogakhagaà nirékñya
balänusäreëa vadet phaläni |
lagnaà paçyedyadi yogakheöaù
lagnatrikoëeñu vicintanéyam ||21||
In this manner should one observe the nature and conjunction and placement of grahas and give their
results after taking into consideration their strengths. As one looks at the yogada from its aspect on the
lagna one should also think about the grahas that aspect the trines to lagna.
Chandrashekhar’s Comments: Iranganti Rangachari advises that if there is no graha that aspects the
Lagna, Navamsha Lagna and Dreshkana lagna, then one should look at the graha aspecting their trines
in the three charts, Krishna mishra however does not think that this is to be done when no graha aspects
the three lagnas but seems to indicate that the grahas that aspect the respective trines in the three charts
also be considered for yogada status. I tend to agree with him.
l¶iÇkae[ae yid pap yu´>
pZye½ t< yaegogStdanIm!,
yaegSy É¼ àvdiNt xIra>
zuÉen yu´Stu zuÉ< ddait.22.

lagnatrikoëo yadi päpa yuktaù
paçyecca taà yogakhagastadäném |
yogasya bhaìga pravadanti dhéräù
çubhena yuktastu çubhaà dadäti ||22||
When the trines from lagna are conjunct paapa grahas (malefics) and should they aspect the yogada,
the yoga caused by the yogada is destroyed, if however shubha are involved they give good results of
the yoga, say the intelligent ones.
dzaivÉagen ivcar[Iy>
kalae=ip dEv}vrE> iviz:y,
dzaivÉage;u c rajyaeg<
prÇ vúye )lkar[ay.23.

daçävibhägena vicäraëéyaù
kälo'pi daivajïavaraiù viçiñya |
daçävibhägeñu ca räjayogaà
paratra vakñye phalakäraëäya ||23||
The leared daivagya (astrologer) should take into consideration the dasha and the gochar (Kala) and
then tell the results of the raj yoga.
haera< "iq< yid va ivl¶<
pZyn! ih yaegay Évet! ocarI,
%½ae=ip va nIcivlaeknen
yaegSy hain< àvdiNt sNt>.24.

horäà ghaöià yadi vä vilagnaà
paçyan hi yogäya bhavet khacäré |
ucco'pi vä nécavilokanena
yogasya hänià pravadanti santaù ||24||
If (one) graha aspects Hora, Ghati and/or Rasi lagna a rajyoga occurs. When exalted and/ or
debilitated grahas aspect (the yoga) the learned say that the yoga is harmed.
Chandrashekhar’s Comments: The logic of exaletd or debilitated graha aspecting the yoga is not
apparent. I think the reference may be to a krura graha in exaltation or debility aspecting the yoga or
yogada harming the yoga which is more logical, astrologically.
.#it ïIbalaiÇpursuNdrIk«pakqa]smixgtsmStiv*a vEÊ:y ïIk«:[imïk«taE Jyaeit;)lrÆmalaya<
Aòmae=Xyay>.
||iti çrébälätripurasundarékåpäkaöäkñasamadhigatasamastavidyä vaiduñya
çrékåñëamiçrakåtau jyotiñaphalaratnamäläyäà añöamo'dhyäyaù||
. nvm AXyay.
adhyäya ||9||
%½e zuÉe va xnÉav s<Swe
t&tIyÉe nIcoge zuÉe va,
ctuwRrazaE zuÉoecre va
Svae½¢he pÂmÉe zuÉae½e.1.

ucce çubhe vä dhanabhäva saàsthe
tåtéyabhe nécakhage çubhe vä |
caturtharäçau çubhakhecare vä
svoccagrahe païcamabhe çubhocce ||1||
Benefic or exalted grahas in dhana (2nd) bhava, debilited benefics in the 3rd bhava, benefics or
grahas in exaltation in the 4th bhava, benefics or exaltation grahas in the 5th,
³ªre=wva nIcoge c ;óe
zuÉe twa sÝmÉavs<Swe,
twaòmSwe:vzuÉe;u tSmat!
prÇ saEMye n&pte> sm Syat!.2.

krüre'thavä nécakhage ca ñañöhe
çubhe tathä saptamabhävasaàsthe |
tathäñöamastheñvaçubheñu tasmät
paratra saumye nåpateù sama syät ||2||
Malefics, or grahas in debility in 6th bhava, shubha grahas in the 7th and 8th and in other bhavas
makes one like a King.
zuÉae iÖtIye=w ttae=nu nIc>
³ªrae=wva saEMyog> ctuweR,
ttae=nu nIcStdt> zuÉí
ttae=zuÉ> tTprt> zuÉae½>.3.

çubho dvitéye'tha tato'nu nécaù
krüro'thavä saumyakhagaù caturthe |
tato'nu nécastadataù çubhaçca
tato'çubhaù tatparataù çubhoccaù ||3||
Benefics in 2nd , debilitated or cruel grahas in the 3rd, benefics in the 4th, debilitated shubha grahas in
the 5th , malefics in 6th and benefics and/or exalted grahas in the 7th give good results.
ttae=nu pap> ogmae rsaya>
pitÉRvet! yaegkraiÖl¶at!,
oeqaÉave cNÔtae ¢aýmett!
sv¡ ¢aý< SyaÎzaSvevmev.4.

tato'nu päpaù khagamo rasäyäù
patirbhavet yogakarädvilagnät |
kheöäbhäve candrato grähyametat
sarvaà grähyaà syäddaçäsvevameva ||4||
Similarly, a papa graha being the lord of the 6th (rasa) and occupying the Lagna becomes yoga giving
planet. This can also be seen for the 6th lord from Chandra. All these results are obtained in the
dashas of those grahas.
l¶a<ze Syat! papyute tdIze
nIce ³ªre ³ªryué ivl¶e,
t&:[I—ÉUtae yaegdata n pZyet!
raegI jatae ÉaGyhInae iviz:y.5.

lagnäàçe syät päpayute tadéçe
néce krüre krürayukte vilagne |
tåñëémbhüto yogadätä na paçyet
rogé jäto bhägyahéno viçiñya ||5||
When the lord of navamsha lagna is in debility, a malefic or conjunct a malefic and occupies Lagna as
the Navamsha lagna, itself is occupied a malefic, and is not aspected by yogada, the jataka is
dissatisfied with his life and is especially (or likely to be) sick and bereft of luck.
l¶ezaÖa yaegdaÖa iÖtIye
³ªre ta†‹aòme ra÷vjRm!,
saEMye:vev< nazgehe àjat>
ivÄehIRnae iÉ]uk> Syan! mnu:y>.6.

lagneçädvä yogadädvä dvitéye
krüre tädåkcäñöame rähuvarjam |
saumeñvevaà näçagehe prajätaù
vitterhéno bhikñukaù syän manuñyaù ||6||
The second from lagna or yogada or 8th from it aspected by malefics, barring Rahu and Budha, the
jataka becomes devoid of wealth and/or a beggar.
cNÔe nIce nIcoeqe c Éave
tU:[I—ÉUte yaegde cairgehe,
ÊòSwane Éaeignawen †òe
raegI jatae ÉaGyhInae nr> Syat!.7.

candre néce nécakheöe ca bhäve
tüñëémbhüte yogade cärigehe |
duñöasthäne bhoginäthena dåñöe
rogé jäto bhägyahéno naraù syät ||7||
When Chandra is in debility or occupies the rasi of a planet in debility, one’s desires are not fulfilled if
the yogada (also) occupies the 6th bhava and the 8th bhava is aspected by the 12th lord. The jataka
becomes sick and bereft of luck.
Chandrashekhar’s Comments: Dushta sthana can mean all dusthanas too. However as 6th is already
comented upon, I think here it means the 8th bhava as the lord of 12th is already being considered and the
8t is the only bhava out of the primary dusthanas left and 12th lord aspecting the 12th will strenghen the
bhava and can not lead to penury.
AaêFaÖa yaegdaÖa VyySwE>
oeqerNyE> Éaeigzu³eNÊyué,
laÉSwanadœ ÊòÉave ¢ha[a<
ra}ae mUladœ ÔVynaz< vdiNt.8.

ärüòhädvä yogadädvä vyayasthaiù
kheöeranyaiù bhogiçukrenduyukte |
läbhasthänäd duñöabhäve grahäëäà
räjïo müläd dravyanäçaà vadanti ||8||
When the Arudha or yogada or in the 12th bhava and other grahas (than yogada and 12th lord) are
conjunct Rahu, Chandra and Shukra in the 6th ,8th or 12th from the 11th bhava, one looses wealth on
account of King’s orders (Government fines etc.).
AaêFe va ³ªroeqe VyySwe
rahaE cNÔe laÉs<Swe szu³e,
yaegaxIze=PygRlE> s<yute va
mXye mXye yaegÉ¼< vdiNt.9.

ärüòhe vä krürakheöe vyayasthe
rähau candre läbhasaàsthe saçukre |
yogädhéçe'pyargalaiù saàyute vä
madhye madhye yogabhaìgaà vadanti ||9||
When Arudha or malefics occupy the 12th bhava and Rahu, chandra and Shukra occupy the 11th bhava
as the yogada or the 11th, have argala on them, the yoga (of penury) gets broken intermittently ( one
gets wealth intermittently).
Chandrashekhar’s Comments: It could also mean that either when Arudha or malefics occupy the 12th
and Rahu, Chandra and Shukra occupy the 11th or when Yogada has argala and Rahu, Chandra and
Shukra occupy the 11th. The yoga gets broken intermittently.
ivÄSwane ³ªroeqa*Éave
nazSwane saEMyoeqE> yute Syat!,
TyagI ÉaegI danzIl> àjavan!
l¶adev< yaegdai½NtnIym!.10.
vittasthäne krürakheöädyabhäve
näçasthäne saumyakheöaiù yute syät |
tyägé bhogé dänaçélaù prajävän
lagnädevaà yogadäccintanéyam ||10||
When the 2nd is unoccupied by malefics as the 8th is occupied by the benefics the jataka is a
philonthrophist, enjoyer of good things in life and sacrifices one’s wealth for betterment of others. This
is to be seen from Lagna as well as yogada (the 2nd and 8th bhavas from lagna as well as yogada)
yaegaxIzaTkae[yae> Êòoeqe
nazSwane va Vyye cEvmev,
ÉavSwane ³ªroeqaStdanI—
bNxEm&RTyu< Jyaeit;}a vdiNt.11.

yogädhéçätkoëayoù duñöakheöe
näçasthäne vä vyaye caivameva |
bhävasthäne krürakheöästadänéà
bandhairmåtyuà jyotiñajïä vadanti ||11||
When malefics occupy the trines to yogada and either of the 7th , 8th and the 12th (from the yogada)
an astrologer should predict death in captivity.
Chandrashekhar’s Comments: Since Bhava means passion I have taken the 7th as the bhava
sthana. I think that the condition of Budha being in debility and chandra being bereft of
strength, given in the next shloka is also applicable to this shloka as a concurrent condition
for the yoga to fructify.
kmRSwane veZmgehe c Êòa>
laÉSwane cet! t&tIye=wva cet!
nIce saEMye ]I[cNÔe nra[a<
bNx> àaeáe dI"Rkal< munINÔE>.12.

karmasthäne veçmagehe ca duñöäù
läbhasthäne cet tåtéye'thavä cet
néce saumye kñéëacandre naräëäà
bandhaù prokto dérghakälaà munéndraiù ||12||
When malefics occupy the 4th and the 10th bhava (from Yogada as the earlier shloka refers to that) or
the 11th and the 3rd with budha being in debility and Chandra being bereft of strength (in paksha bala
or debility) one is inprisoned for long time.
%½E†Ròe SyaiÚraexSy naz>
nIcE†Ròe ï&Œlaidàhar>,
saEMyE†Ròe SyaiÚraexe=ip saEOy<
ÔòVy< Syadevmev< dzasu.13.

uccairdåñöe syännirodhasya näçaù
nécairdåñöe çråìkhalädiprahäraù |
saumyairdåñöe syännirodhe'pi saukhyaà
drañöavyaà syädevamevaà daçäsu ||13||
When (the yogada or the bhavas indicated) are aspected by an exalted graha this improsinment does
not happen. When aspected by a debilitated graha aspects one is his by chains ( while imprisoned) In
aspect of Budha this does not happen and one also gets happiness ( as against imprisonment). These
results ensue in their dasha periods.
nIcE> papEvR;Rs<Oya zuÉEStu
masa> àaeá> papoeqEStwae½E>,
saEMyEZzuÏEvaRsra> Svae½s<SwE>
naf(ae va SyuvaRGVywa va inraexe.14.

nécaiù päpairvarñasaìkhyä çubhaistu
mäsäù proktäù päpakheöaistathoccaiù |
saumyaiççuddhairväsaräù svooccasaàsthaiù
näòyo vä syurvägvyathä vä nirodhe ||14||
The number of malefics involved indicate the years, shubha grahas and malefics in exaltation if
involved in the yoga indicate the months. When Budha is in exaltation the days (of imprisonment) are
indicated ( by the grahas conjunct) ghatis or palas of confinement are indicated.
]I[e cNÔe bNxn< pazmuOyE>
pU[eR cNÔe bNxn< 1 vôthœ Syat!, 1 tSy naiSt
rahaE tu SyaCD&ŒlaiÉ> szu³e

ÉaEme tu Sya½mRpazen! bNx>.15.
kñéëe candre bandhanaà päçamukhyaiù
pürëe candre bandhanaà 1 vastratah syät | 1 tasya nästi
rähau tu syäcchåìkhaläbhiù saçukre
bhaume tu syäccarmapäçen bandhaù ||15||
Weak Chandra indicates one being tied by ropes (or hand cuffed) whereas full moon indicates that
there will be no imprisonment. Rahu with Shukra indicates one being chained and Mangal indicates
one being tied with leather thongs.
Chandrashekhar’s Comments: : Weak moon being the requirement for imprisonment, I have
accepted the pathabheda (bandhanam tasya naasti).
suyeR vataRmaÇma÷> munINÔa>
³ªrEyuRé dzRn< va kdaict!,
cNÔapTye hStmuiòàhar>
³ªrEyué daéiÉ> pd"at>.16.

surye värtämätramähuù munéndräù
krürairyukte darçanaà vä kadäcit |
candräpatye hastamuñöiprahäraù
krüraiyukte därubhiù padaghätaù ||16||
Should Surya be so involved one only has the news (of impending arrest) and if surya be conjunct
krura grahas one may only be arrested for some time. If the graha is lord of Chandra rashi one
receives fist blows and when (such chandra rasinath is conjunct a malefic) one is beaten by wooden
baton or is kicked.
Chandrashekhar’s Comments: In the above referred shlokas where a graha is said to give certain kind
of bandhana, the graha could be the one involved in yoga or the yogada itself.
zu³e nIce ³ªroeqen †òe
ZmïuDed< rajkaepadœ vdiNt,
jIve tu SyaÑI;[ae vaKàpÂ>
cEv< yaeJy< SyaÎzaya< suxIiÉ>.17.

çukre néce krürakheöena dåñöe
çmaçruchedaà räjakopäd vadanti |
jéve tu syädbhéñaëo väkprapaïcaù
caivaà yojyaà syäddaçäyäà sudhébhiù ||17||
If Shukra (being the graha) is aspected by malefic, one’ head is shaved by order of the King (may be
one is humilitated by the arresting officer) and if it is Guru one is horribly abused. In this manner
should the intelligent apply the results indicated in the dashas of those grahas.
Éave cNÔe nIcoeqen †òe
³ªrEÉaERma*E> Éuj¼en yué,
zu³e nIce ÊbRle caiÖtIye
raj³aexan! neÇhain< vdiNt.18.

bhäve candre nécakheöena dåñöe
krürairbhaumädyaiù bhujaìgena yukte |
çukre néce durbale cädvitéye
räjakrodhän netrahänià vadanti ||18||
When Chandra occupies the 7th and is in aspect of a malefic, Mangal is conjunct Rahu in lagna and a
weak Shukra occupies the 2nd bhava one looses eyes due to anger of the King.
Chandrashekhar’s Comments: In my opinion, in modern days this could only happen in Muslim
countries of the middle east where such punishments are given. In other part of the world, one may
loose eyesight due to some wrong operation conducted in a Government hospital.
³ªrE> oeqE> pÂmSwESszu³E>
ÉavSwane nIcoeqe ivxaE va,
yaegezaÖa Êòs<}agRlSwe
raj³aexat! gdRÉaraeh[< Syat!.19.

krüraiù kheöaiù païcamasthaissaçukraiù
bhävasthäne nécakheöe vidhau vä |
yogeçädvä duñöasaïjïärgalasthe
räjakrodhät gardabhärohaëaà syät ||19||
Malefics in the 5th bhava in conjunction with Shukra or malefic in debility occupying the 7th with
Chandra or the yogada and subject to krura graha argala the jataka is paraded one a donkeydue to
anger of the King(or the arresting officer representing the government).
@v< yaeJy< l¶nawaiÖl¶at! 1 1nawadœ †ga[at!
ÔeŠ[a]aR*aegda½ àyÆat!,
ÉU:[u> }aTva svRmetÎzaya<
saEMyalaekE> sMÉveyu> zuÉain.20.

evaà yojyaà lagnanäthädvilagnät 1 1näthäd dågäëät
drekkaëärkñädyogadäcca prayatnät |
bhüñëuù jïätvä sarvametaddaçäyäà
saumyälokaiù sambhaveyuù çubhäni ||20||
In this manner one should look at yogada from lagna, lagna lord, Drekkana rasi (drekkana lagna) with
due analysis and declare the results occuring in the relevant dhasas. However when this combination
of grahas are in aspect of shubha graha the results will be good ( the bad results should not be
declared).
.#it ïIbalaiÇpursuNdrIk«pakqa]smixgtsmStiv*a vEÊ:y ïIk«:[imïk«taE Jyaeit;)lrÆmalaya< nvmae=Xyay>.

||iti çrébälätripurasundarékåpäkaöäkñasamadhigatasamastavidyä vaiduñya çrékåñëamiçrakåtau
jyotiñaphalaratnamäläyäà navamo'dhyäyaù||
.Jyaeit;)lrÆmala.
k«:[imïivricta
|jyotiñaphalaratnamälä||
kåñëamiçraviracitä

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1/

Chandrashekhar Sharma, India

A 'Mission Saptarishis' Initiative

(J^kandrasLiekliar Skanna, from Nagpur,

kas good knowledge ol Sanskrit and a well

srlvikramarko jagatltale'sinina jiyan manuprakhyayasa narendrah I

hTddHIH sfcrcr SfvRMFU

^TRT Wm Nill^j: II? II

munivarakrtahorakanancsu svabudhyapyanadhigataphalatvapraptasaukhyam manusyam I

mesadyah prathitah kramena munihhih proktastatha rasayah

purvasmin carabhadbhaved grahaparadhlsakramena dvidha

I 'tha prakarantarena bhaganayanam I I

carabhe carabhatsthirabhe navamat

Navamsha as suggested by the Venerable Krishnamishra.

Rasi Navamsha Order per Krishnamishra

raslsvarah syat prathamo dvitlyo

dasavidhau tattaddhlsvarah syuh

tathodudaye munibhih pranita

padaiii-purvottaardlie viparyaste- vilagnadhipatervadanti

khete tatha svarksagate caturtham

Chaandrashekhar's Comment: Here I think that the first option is apt.

TOFTOT-^F- ft ft ^TT-^TO- 11^ II

candro yada karkini samsthitah syat

baladhikah svarksagatah khagah syuh

candro (gum) bhrgoh svarksagato gurosca (guroh)

bhaumo ball svarksagato'pi (jnajiva) jiva-

budhastatha svarksagato dinesa-

guruh subhah kslnasudhamsusukra-

d^l^ld -dK-cWd FTO I

sukro ballyan khacaradhinetr-

sukrarksagah svarksagato ballyan

^ ^TFT HFT IRR II

rahussada krurayuto ballyan

ojevilagne tu tadeva lagnam

evarh grhitadapi lagnabhavat

aisvaryamayusca vibhajya kale

pade subhanamapi sarhyutiin ca

TOT f^cTFf- ftm: PTT^^[WFTT|: IR \\II

bhava nayugme ca tadanyathasyuh

subhe tatlia sobhanakhecarena

padasraye - padaddvaye sobhanakhecaranam

anyatra sukradapi ratrinaHia-

eko blirgu sea n d rayu to yadi syat

labhe budharkl-arkau bhujagena drstau

bhaumena bhumavavatesu ketoh

ravau tatha bhaumagrhe padasya

jlvasya gehe tu sutaddhanaptilt

candroballyena-listhena yuto'pi yasya-candrena nlcena

budhasya tu jnatidhanam phanlndrat

candrarkajau rahuguru kujarki

TPJcTT: ^Rf OTcT

gururyada nlcagatah tadamse

bhaumo bhujahgena dinesvarena

^AM\ HilUM^IR l?c II

sukrasya gehe tu vadhudhanaptili

vaiiijyato bhaumagrhe svagehe

dhvajasya gehe tu gurusvahari

eko ball kundalinarii varenyah

evarh dhvajasyapi vicarya vidvan

kendrastliitah saumyakltagah subhaya

drasta vyayasya prabalo'pi kltetah

c^tw^: MN^I^h^kd il? II

cam sthiran pancamalabhabhavan