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Special Thanks(In Alphabetical Order)Anand PatilBal Krishna PatelBhaskar RaoChandra ShettyDominic DsouzaDr. Vaish (Banaras)Dr. SanghaviJamnadas Ji (Banaras)

NarhariPrabhakar ShuklaProf Chandrama Pandey (Banaras Hindu University)Prof. Ramchandra Pandey (Banaras Hindu University, ex-JyotishHead)Prof.Chandramouli Upadhayay (Banaras Hindu University)Late Prof P. K. DongreRahul Mishra (Banaras)Raja RaoRajesh KhambekarRavindra Kumar Gupta (Banaras)Upendra Singh BhadoriyaB.D.Vaghela

Vinay PatwardhanLorin Cerina (Croatia)Nafisa Shaikh

SaptarishisVolunteer Team(In Alphabetical Order)BabajiBhushan. KBabban Kumar SinghDiNorah KitchenerRushikesh DeshpandeR. RamanathanJuliana SwansonShubhangi NaikShastry

Designers(In Alphabetical Order)Ajit SainiAnand KothAnis Ansari

Copy Editors(In Alphabetical Order)Andree Leclerc, CanadaA. K. Singh, IndiaAnup Das, IndiaBabban Kumar Singh, IndiaBhaskaran Natesan, India

Carole McMechan, CanadaChandrashekhar Sharma, IndiaDr.K.S.G.Saravanan, USAGary Gomes, USAJuliana Swanson, HawaiiDiNorah Nasturas, CanadaLorin Cerina, CroatiaRahul Vedi, AustraliaRenay Oshop, USARushikesh Deshpande, U.KShahina Begum, U.KShanmukha, IndiaShubhangi Naik, IndiaSri Ganesh, IndiaYenbeeyes, IndiaVenkat Ramana, India

Grace & Inspiration(In Alphabetical Order)Alan LeoAl-BiruniBepin BehariC. G. RajanC. J. KrishnaswamyC. S. PatelC.E.O CarterChitnisDane RudhyarH.R.ShankarHelena BlavatskyJ. N. BhasinKeplerLois RoddenM. KhareghatMeenaN. Sundara RajanNarendra DesaiNavathePtolemyP.S. IyerP.S. SastriReinhold EbertineR. LakshmananR.SanthanamRichard HouckS. KannanSepharial

Seshadiri IyerSrikant MehtaSt. GermaineV. Subramanium ShastryY. K. Pradhan

Translations & Proofing(In Alphabetical Order)Anuj Bahl, IndiaSai Krishna, IndiaBoiko Natali, RussiaJagannadha Rao Eluri, IndiaN.Suryanarayan, India

Sriram Medapalli, IndiaTushar Mestry, India


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Saptarishis Astrology Vol 7-Dec 2009The C.S.Patel Memorial Issue

CONTENTNo Article Author Page1 Vol 7 Publitorial Part 1 Saptarishis Astrology 72 Vol 7 Publitorial Part 2 Saptarishis Astrology 363 Saptarishis Astrology Update Saptarishis Astrology 55Western Astrology

4 When Will I Find My Next Job Andrew McDonald, U.K 565 Configuraciones Universales Hacia El (Spanish) Blanca Bustamante Martino, Mexico 656 The Tortuguero Monument 6 & the Mayan End Date Carl Johan Calleman, Sweden 817 The Final Mayan Calendar Steps to 2012 Carl Johan Calleman, Sweden 868 Napoleons Astrocartograhphy Christine Kaspers, Netherlands 949 Lunar Returns on Airliners Ciro Discepolo, Italy 9910 How To Predict Forex Constantine Semenov, Crimea 10611 Awakening the Inner Sense Some Methods &Meditation Objects Floco Tausin, Switzerland 11112 Discover The Child Within Holly Hall, Canada 118

13 Saptarishis Astrology - Life Time Achievement Award Saptarishis Astrology 12314 How To Beat Time John Frawley, Poland 12415 A Game Of Chance Lisa Gordon, U.K 13316 Launch Your Book - Tapan Das Tapan Das, Canada 13817 Death In Astrology Ron Bippus, Canada 14018 Financial Astrology Micha Felner - A SaptarishisAstrology Interview Maarit Laurento, Finland 15719 Jackos - Birth Time Rectification Micha Felner, Holland16220 How To Predict Stock Market Crashes & GreatDepressions Robert Gover, USA 171

21 Similarity Between Quantum Mechanics & Astrology Tapan Das, Canada 17922 The Emperor Hadrian & Astrology Luciana Marinangeli, Italy 18623 Multiple Personality Disorder T.Stokes, U.K 19224 1008 Petals SA 196Indian Astrology25 Saptarishis Astrology - Life Time Achievement Award Saptarishis Astrology 20226 Vol 7 Publitorial Part 1 Saptarishis Astrology 20327 Vol 7 Publitorial Part 2 Saptarishis Astrology 23228 Ashtakvarga Thumb Rules Late C.S.Patel, India 25129 Tribute To A Genuine Researcher In Last 150 Years OfAstrology U.K.Jha, India 26230 Nadi Method of Marriage Ashutosh Kumar, India 27231 2009 Triple Eclipses Chakrapani Ullal, USA 28232 The Fascinating Dashamamsha - 1 Dr K. S. Charak, India 289


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33 New Light On Jaimini Astrology-4 Madhura Krishnamurthi Sastri, India. 30634 Obamas Raja Yogas & U.S. Affairs Gayatri Devi Vasudev, India 31535 Krishna & the Unicorn of the Indus Seals Vamadeva Shastri (David Frawley), USA 322Mission Saptarishis36 Saptarishis Nadi - Gemini Asc - Chart 3 Translated By Yenbeeyes, India 33237 Saptarishis Nadi - Gemini Asc - Chart 4 Translated By Yenbeeyes, India 34738

Jyotish Phalaratnamala Of Krishnamishra -1 Translated By Chandrashekhar Sharma, India 36239 Asta Siddantha Sara - Sukra Gati Translated By V.Raghavendra Rao 39140 Agni Purana - 1 Translated By Rahul Vedi, Australia 39541Lomasha Samhita-1 Translated By Ashok Kumar Pandey

& Anup Das, India 40242 Jataka Jambunatheeyam -1 Translated By S. Karthikeyan, Australia40943 The Enigma Of Arudha - Part 1 - BPHS Series Madhura Krishnamurthi Sastri, India. 42744 Guru Nadi -3 Translated By Chandrashekhar Sharma, India 44145 Sukra Nadi - 1 Translated By N Sundara Rajan, India 44946 Sukar Nadi - 6 Saptarishis Astrology Team 46347 Punarvasu Nakshatra Padas in Ravana Samhita Translated By Anuj Bahl, India 48048 Khannar Vachan - 1 Translated By Abhishekha, USA 53049 Narpatijaycharya-1 Translated By Alok Jagawat, India 54350 JyotishKalpadruma -1 Translated By A.K.Singh, India55951 Lagna Varahi Translated By Anuj Bahl, India 56752 Bhrighu Nadi Jyotisham -1 Translated By Chandrashekhar Sharma, India 57453 Bhrighu Nadi Jyotisham -2 Translated By Chandrashekhar Sharma, India 58954 Krushi-Parasharaha -1 Re-Translation By Virendra Battu, India 60555

Kalpalatta - 1 Re-Translated By Virendra Battu &

Madhav Deshmukh, India 61856 Gauli Patnam & Gavuli Palku Lakshanam Translated By V.Raghavendra Rao 64257 Tatkalin Bhrigu Prashna Part 1 Re-Translated By Rohit Sharma, India 65058 Vakya Prashna Saaram -1 Translated By Ramakrishna, India 66959 Bhrighu Saral Paddathi - 8 Venkat Ramana, India 67660 Bhrighu Saral Paddathi -9 Venkat Ramana, India 68561 Bhrighu Saral Paddathi -10 Venkat Ramana, India 69162 Bhrighu Saral Paddathi -11 Saptarishis Astrology 69963 Bhrighu Saral Paddathi -12 Venkat Ramana, India 70564 Bhrighu Saral Paddathi -13 Andree Leclerc, Canada 71265 Bhrighu Saral Paddathi -14 Saptarishis Astrology 72166 Bhrighu Saral Paddathi -15 Saptarishis Astrology 73067 KumaraSwamiyam - 4 Translated By V. Padmanabhan, India 74168 Bhrighu Pada Dasa System Dr K.P.Vaani, India 753

Regular69 Saptarishis Astrology Update Saptarishis Astrology 76270 Dnyaneshwari - Chapter 5 V.V. Shirvaikar, USA 76371 Saptarishis Astrology Remedies Rabinder Nath Bhandari, India 76672 Ascertaining Marriage Life: Divorce Rules P.M.Padia, India 79073 Illusive Effect of Nodes - Shadow Of Moon Babubhai Yodh & B.D.Vaghela, India 80674 Death Mystery Of Subhash Chandra Bose B.K.Chauhan, India 81375 Jaiminis Chara Dasas & Predictions Gary Gomes, USA82076 Can Horoscope be made from Palm Print ? (Gujarati) Rakesh Desai, India 827


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77 Nabhasa Yogas G.K.Goel, India 83278 Upapada - A Novel Exposition Jagdish Raj Ratra, India 85679 Thy Notes -2, BCP & Prashna Saptarishis Astrology 87480 Child Birth Via Annual Charts Laura Barat, USA 87681 Lal Kitab Remedies For the Uninitiated Rabinder Nath Bhandari, India 88282 Dharak & Dharakansha Horoscope Paresh Desai, India 89383 Karve Guruji - An Exposition R.G.Krishnan, USA 90384 Longevity In Astrology S.C.Kursija, India 91085 Similarity Between Quantum Mechanics & Astrology Tapan Das, Canada 92086 Saptarishis Astrology 1st Annual Award Ceremony Saptarishis Astrology 92787 Book Launch - Predictive Series Vol 1 Saptarishis Astrology 93088 1008 Petals Saptarishis Astrology 931


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Copyright Chandrashekhar Sharma, Nagpur. 1

Chandrashekhar Sharma, from Nagpur,

has good knowledge of sanskrit and a wellknown name in the internet forums for hishumbleness & kindness to teach each andeveryone. He has been an ardent student ofthis science from decades with deepthoughts into various disciplines. He is theauthor of the book "Vedic AstrologyDemystified", published by ParimalPublications Delhi ".

May The Sage Guide & Protect

Bhrigu NadiJyotisham - 2

TranslatedByChandrashekhar Sharma, IndiaA Mission Saptarishis Initiative

Ir

&gu nafI Jyaeit;m!bhR^igu nADI jyotiSamPage 6 to 12

kyaRcars


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Chandrashekhars Comments: The first line is not clear. The second line is translated as above and Ihave said tens of thousand gold coins as it was the unit of wealth in the era when the text was written.

g&he limkqa]aid paEd]ns Jvre[ va,

v;aRin prmayuRiv:yit.dehajyam atsra jvarea v |

cavarni paramyurbhaviyati ||

He will die after completing the full life span (120 Savana years?) while not in his senses due to healthproblems like severe diahrohea or high fever.

ivSvre ,

(Ty]< agRv< mtm!.---- visvare -------------------------------------- |

------------------------pryatyaka bhrgava matam ||

----this is the opinion of Bhrigu (or Shukra).

The next shloka is illegible.naxIr ;(


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Sv pIhIn pa+at&smiNvt>,

laixpe c keNe le guyutei]te.sva patnhnaca pacdbhrtsamanvita |

lagndhipe ca kendre lagne guryutekite ||

When the Lord of lagna occupies a Kendra in aspect or conjunction of Guru from Lagna the Jatakawill be bereft of wife but will have a brother younger to himself.

Chandrashekhars Comments: For a Chara Lagna Guru owns 12th or 6th bhava besides other bhavas andthis seems to be the reason that his aspect of the 7th (he can only aspect one Kendra which is the 7th),seems to take away the wife of the Jataka when the Lagna lord occupies the 7th. Its being in 11th fromthe 3rd seems to give strength to the 3rd bhava of brothers and more particularly younger brothers.

-A,

%ra


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The mother may have some health issues at the time of delivery but will get protection if Chandra and

Ravi occupy the 4th bhava (for jataka born in Mesha lagna).

Chandrashekhars Comments: The missing words do make translation difficult. I have translated asabove as the partial shloka indicates problems to Mother during delivery but protection if Chandra andRavi occupy some bhava. I think the bhava to be occupied will have to be 4th where Ravi will certainly

cause problem to the mother during the Jatakas birth and Chandra the Karaka for 4th with digbala inthe 4th will, yet, protect the mother. I would think this will be more prominently experienced in Meshalagna when Chandra will also own the 4th bhava.

The shloka next to the above is completely blank and hence not reproduced.

ivze;Syat!pv;RsmxI va.------------ |

-- vieasyt pacavarasamadh v ||

Especially in 5th year or thereabouts.

Chandrashekhars Comments: Being incomplete shloka it is difficult to decipher this. Personally I thinkthis is indicating some health issues to the father of the Jataka in his 5th year as progressing Surya oneyear per bhava it will be in the 8th which is the 12th to 9th the bhava indicating father.

dzah< dzmas< va mat&dae; pIfvan!,

tae;pirharaw- - - - - - - - - - - - - - - - - - - - - -.

v< dEv}ay dayyet!------------------------------- ,daha daamsa v mtdoa prapavn |

taddoaparihrrtha - - - - - - - - - -- - - - - - - - - - - - - - - - - - - - - - - - - - - - - ||

vastra daivajya pradyayet - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - |

Either in the dasha (of Ravi) or at the 10th year of age there will be troubles to mother. To ward ofthese troubles one should donate clothes to an astrologer.

Chandrashekhars Comments: There is, perhaps, something more in the method of warding off thedosha, since we have only half the line of the second part of the shloka. It could be offering worship to

Ravi (Sun), as he is lord of the 2nd to 4th bhava for Mesha lagna and so a Maraka.

pUvRage cr le cN dae; n iv*te,

lkmeRzrNeza> keNe - - - - - - - - -.prvabhge cara lagne candra doa na vidyate |

lagnakarmearandhre kendre - - - - - - - - - ||

In case of the jataka born in the first half of Sumati nadi, the affliction to Chandra does not manifest.When the 10th lord occupies Lagna and the 8th lord occupies a Kendra .

Chandrashekhars Comments: I think the Randhresha (8th lord position should be in any kendra otherthan the 4th as the 10th lord (for Mesha lagna Saturn, in Lagna, will be mutually aspecting the 8th Lord

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Mangala, thus both their malfeasance would be reduced and the affliction to Chandra will be undercontrol.

A


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suoSwan gte rahaE tza ipt&hainda,

nrazIgte mNde ipt&pIfa Kvicvet!.sukhasthna gate rhau tadda pithnid |

nakrargate mande pitp kvacidbhavet ||

If Rahu occupies the 4th bhava its dasha indicates death of father. And Shanis occupation of Makara(Capricorn) rasi sometimes gives bodily harm to father of the Jataka (during its dasha?).

zaNTya zaiNt


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mat&pu{yaven v


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When the lord of the rasi occupied by Chandra is in the last amshas (in a rasi) and for the Jataka of

Sumati Nadi, Chandra occupying a Kendra or trine indicates growth (worldly) from 5th year.

at&y< icrayu;< edaekmayut,

ignI c tya iv*an!iis


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at&a - - - - - - - sumTya


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----- he is an expert in many different languages, three scripts and is a writer of repute (or one who isgood at secretarial work).

- - - xnge jIve palI catuyRyuiman!,

suteze &gus iv:[uiivze;van!.kvya naka sagte priya vakt vicakaa |

lekhya vidysunipua viubhaktivieavn ||

He is a great orator, fond of poetry, music and drama, expert in writing and a devotee of Lord Vishnu.

baLye luBxSvav 1 sudata ayaEvne, 1 ndata 11 kdata

ipaijRtawRs


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Being rich from childhood, he gets fame when 16 years of age and has great happiness from Father and

especially mother.

Chandrashekhars Comments: Matri or Pitrisukha includes long living mother or father, Matri meansmother and Pitri means father, living with them for long and having good relations with them. Any orall of these can come under the sukha from father or mother. It could also indicate much happiness from

those who the Jataka considers equal to his mother or father depending on whose sukha (happiness) isbeing talked about.rajare isi - - - laet!suyaeGyvan!,

rajkIyjnehan!leOyiv*asujIvn>.rjadvre prasiddhica - - - lot suyogyavn |

rjakyajanasnehn lekhyavidysujvana ||

He lives a good life out of his skills in writing and friendship or help of politicians. He gets fame

through King (Government) very efficient.

blae*aegsaEOyaFe ]eamaixpu>,

- - - - -Fae mat&pu{yvzavet!.prabalodyogasaukhyhe ketragrmdhipaprabhu |

- - - - -ho mtpuyavadbhavet ||

He gets to be lord of lands and chief of a town due to the Good deeds of his mother and being extremelyindustrious.

jNmdaye balaraeg< pv;RsmavxI,

pme A]ra_yas< iv*abui 3-. 3 smiNvt>janmadye blroga pacavarasamvadh |

pacame akarbhysa vidybuddhi 3--- || 3 samanvita

He gets childrens disease in the first dasha for five years. In the fifth year he learns letters and ispossessed of studious nature.

AitbaLye ivvah> Syat!sMpaye iv:yit,

s


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sumTya


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If the 7th lord is not strong he is suspicious about the child borne by his wife. He gets much prosperity

after marriage and his father is also very fortunate (or becomes fortunate after his marriage).

nIc uardeze svaRXYa]> Svtvan!,

jNmtaradzakale ipt&abLymumm!.nca prabhu dvradee sarvdhyaka svatantravn |

janmatrdakle pitprbalyamuttamam ||

His father becomes very strong during the Jatakas first dasha and he gets to become an independentdepartmental head through the help of a very short or mean king or Boss.

ivdeze usMman< pu{ydezinvasvan!,

sMpaye twEv Syat!kaezs


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tiSmn!deze mhaGy< 5 bama - - -, 5 bamaixpit vet!

ai kNyka wm< suom!.tasmin dee mahadbhgya 5 bahugrm - - - | 5 bahugrmdhipati bhavet

dvtrie ca sutotpatti kanyak prathama sukham ||His fortune blossoms in that country and he becomes lord of many villages. He gets progeny at the ageof 32 and the first born is a daughter.

piv ALpsNtanyaegvan!,

puy< icrayu:y< kNyka c twa vet!.pacavie sutotpatti alpasantnayogavn |

putradvaya ciryuya kanyak ca tath bhavet ||

His two sons and the daughter are long lived. Should he beget progeny ar 25 years of age then he hasless (only one) children.

Aw - - - - - - - - - - - - - - - crl)l< vet!,

puaeTsvat!pr< Oyait> ivdeze rajv>.atha - - - - - - - - - - - - - - - caralagnaphala bhavet |

putrotsavt para khyti videe rjavallabha ||

He gets much fame and appreciation from kings in foreign lands after the birth of his children. Theseare the - - - results of Chara lagna.

Chandrashekhars Comments: I think that the reference to the results of Chara lagna are connectedwith the Jataka getting progeny at 25 years of age and having few (1?) children.

6 nrvahnUaid bamaixkarvan!, 6 nrvahnU;aid

i Syat!Ayutyivvan!.mahnpati tadvpi sarvkdhikravn |

mleccharjye sujva syt ayutatrayavittavn ||

602


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He becomes a great king or someone who wields all powers in a foreign country, lives happily and his

wealth is 30,000 gold pieces (or gets that much annuity).

Chandrashekhars Comments: In modern times we should equate Naravhana to limousines as usedby kings and presidents.

nana deze is vahn< kIitRs,paze yaeg sitawRVyy< Kvict!.

nn dee prasiddhaca vhana krtisayuta |

pace yogabhagaca sacitrtha vyaya kvacit ||

He gets fame in many countries and is possessed of many vehicles and honour. At the age of 50 theyoga is broken and he has to spend from the wealth accumulated.

Svedat&mUlen amUmIivcarkt!,pu{y]ee invas at&mUlat!iv:yit.

svabhedabhrtmlena grmabhmvicrakt |

puyaketre nivsaca bhrtmlt bhaviyati ||

Having begun to think about acquiring land due to advise of his stepbrother, he will start staying in aplace of pilgrimage in future.

Chandrashekhars Comments: This could also mean that due to the dispute with stepbrother over theirancestral lands, in the village or city of his birth, he will shift to a place of pilgrimage for his residence.

sMpardzakale Ayutyivvan!,

ivpaye twEvSyat!g&he lmIkqa]van!.sampattradakle ayutadvayavittavn |

vipaddye tathaivasyt ghe lakmkakavn ||

During the 2nd dasha, he will be possed of 20000 gold coins and in the 3rd dasha his will get wealth

due to the glance of Goddess Laxmi (will be very wealthy) .

To Be Continued..

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Virendra Battu is learned in Sanskrit,Hindi apart from doing B. Sc in Zoology andBotany and a Diploma in Electronics. He isa professional Graphics artist, animator anddoes post production for films. His interest inastrology started at the age of 43 when hisKetu Mahadasa was coming to a close. Asoft spoken man and an extremely fastworker in astrology and is expected to leave

his mark in translations.

ahzr lqKrushi-Parasharaha -1

MwmUzUBySage ParasaraTranslation: Shri Dwarkaprasad

ShastriRe-Translation: Virendra Battu, India

A Mission Saptarishis Initiative

[Publisher: This work is available with us in a badphotocopy format; the original translator from Sanskritto Hindi is Shri Dwarkaprasad Shastri, about whom

nothing is known or the year of publication or publisher.From Hindi to English Shri Virendra Battu has donethe laborious task along with some notes. The reason tobring out this non publicized work of Sage Parasara isa) Most scholars on net forums do not know about it b)Most scholars of India who read only English booksdont know about it c) Most of us in the astrologicalworld think that Sage Parasara wrote only BPHS

assuming this work is of the Original Parasara c) thiswork shows the real usage of astrology as without

farmers no nation is a complete nation and astrologerstoday over-indulge in mundane astrology rather thanFarmers Astrology which in olden days was consideredby many as the real benefit of astrology to help all ofmankind whose survival starts with food. Many of usin the last 5 decades have come and gone withoutknowing anything about Farmers Astrology. As

farmers cannot pay good fees or accord fame to anastrologer and only politicians or businessmen can do so

hence this form of astrology which the Sages felt mostimportant has been ignored since 1895 of Englishastrological magazine publications. An old man oncementioned that if some of you can take interest in thisscience and do original research that helps farmers youwould be called in future the Original Researcher ofthe Original Astrology. To bring the truth home letssee the immortal yogis saying from the Last Book ofAstrology - When you do jataka (individual) astrology

you are helping only one that is the Jataka (individual),when you do mundane astrology in modern times you

are helping only yourself but when you do astrology ofthe kissan (farmers) you are helping everyone, eventhose who do not believe in astrology, you feed a nationand thats real karma.]

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Brief Introduction:rushiparashara or Krishiparashara is a compilation of original text in Sanskrit. The text dealswith meteorological aspects of general agriculture. The knowledge and techniques of farminghave always been a part and parcel of the Indian civilization. That the culture and civilization of

the Vedic Aryans were based on and centered on agriculture is fully borne out even by the oldest

portions of the Vedas. The importance of Indra, the rain god and the large number of prayers addressedto him in the Rig Veda prove beyond doubt that the Vedic Aryans were agriculturists.

This treatise traces back the evolution of the agricultural science through the literary records to the timeof Kautilya (c. 400 BC), whose work, the Arthashastra, also imparts prominence to agriculture. Thename of Parashara appears in the ancient texts as an individual, as also an institution at different periodsof time and is related to different sciences like astronomy, astrology, medicine, agriculture, social rulesand code etc. We are told that, two more aspects must be taken into account while discussing theidentity of the author: (i) Parashara also is a gotranama; i.e., a family name, it can be shared by severalindividuals belonging to the Parashara clan; and (ii) in ancient India the followers of a certain school ofthought used the same name which was usually the name of the founder of that school. It is furthermentioned that, the book Krishi-Parasharain its present form must have been an abridged redaction ofthe original work of Sage Parashara.

The ancient texts have usually been constructed in verse and formula form known as Chhanda(meters),which adhere to the rules of Sanskrit grammar for such construction. The text of Krishi-Parasharaconsists of two hundred and forty-three verses mostly composed in the popular anustubh (Chhanda)meter. Amongst the many kinds of meters differentiated by the number of syllables in the Sanskritlanguage the anustubhmeter is one in which there are 8 syllables in each pada(line) of a verse of 4 padas(lines). This means there are a total number of 32 syllables in the entire verse.

This book is written for the benefit of farmers. Thus it is the theory of agriculture expounded in such amanner that the farmers would benefit by its application to their profession. It is in a way a farmersalmanac containing astronomical and meteorological data arranged according to the seasons and monthsof ancient India. It is the farmers ready reckoner containing the basic data of geographical and climaticconditions, which can help him in planning and managing the activity of farming spread over severalmonths. This treatise includes observations on all the aspects of agriculture such as meteorologicalobservations relating to agriculture, management of agriculture, management of cattle, agricultural toolsand implements, seed collection and preservation, plowing and all the agricultural processes involvedright from preparing fields to harvesting and storage of crops. The religious aspect of the Indian psycheis present here as well as the text begins with the salutations to Prajapati (Lord Brahma), the Lord of theliving, and ends with the prayer to the Goddess Laxmi, the Goddess of wealth and prosperity.

The treatise advocates a symbiotic relationship, organic farming techniques, crop management, holisticfarming, or rather sustainable use of available resources. All details of which strangely are given at"Krishi Parashar". Our friends in west look to Indian knowledge for pesticides (like planting Neem treesand spraying with cow urine) Bio-diversity (not planting one crop in field), a good set of flowers toattract insects and bees for pollination, cow manure as fertilizers etc. will automatically bring the costdown.

As India rediscovers its origins and roots there are well known milestones achieved even as of today byusing techniques mentioned in Krishi Parashara -

a) In Bizcomp2009 *1 Abhishek Bhatis project (Tata Institute of Social Sciences, Mumbai) won thesecond prize of Rs. 60,000/- !!*1 Source - http://www.bizcomp.in/pages/results_finals

K

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b) Using methods mentioned in Krishi Parashara and Vedas, Aryakrishak Shri Mohan Shankar Deshpandehas achieved much success. He mentions his methods and inventions on his website -http://www.prithvi.org.in/doku.php?id=krishi&DokuWiki=kovvendr

c) Some very elaborate methods on holistic farming techniques are also available on this website aproject launched by Ajit and Royina http://www.indianorganic.com/index.htm

Readers are encouraged to surf the net for more details!!

Mwklr Mwqkr elil eul Mw |WxSSwrm qcriijmeli ||8||- MwmUzU 1.8.

The broad meaning of the above verse is a farmers life is dependent on the living organisms in thesoil he cultivates. During the cultivation, some of these organisms get killed. Since his Dharma (primaryduty) is to produce food for the sustenance of the world, he gets absolved of the sinful deed of killing theorganisms.

MQ oelq NSsm qkkil |MSlq Axjoelq zMRsm ||- Ar chYr Ajzx 2.24.24This means If the seed is in stick form; coat it with honey and ghee (clarified butter). If it is in bulbform or with a hard cover, coat it with wet cow dung.

If there is a farmer amongst you, you will realize how difficult and impossible it is to implent abovesloka! However innovative farmers have implemented this technique in their own way and they wererewarded with excellent results! Sounds interesting? Follow me readers and read each verse of KrishiParashara mentioned below. Maybe if you find it a little difficult; re-read the verse, understand itsmeaning. Try some of the methods and hopefully you will be rewarded!! Share your results with us!! Ifyou are not a farmer still this knowledge will benefit it since in some verses you find apt meanings &hidden rules for usage in normal astrology.

MwmUzU Krishi Parashara1. MwqWuq

Chapter 1 Importance of a farmermemi lqxMir MwMquuclq |MwMh Wijr oi GwmUzU ||1||

Sage Parashara begins Krishi Parashara with an obeisance to Lord Brahma (Prajapati) and with a prayer.He does so for the benefit of farmers, whose profession of cultivation, is in Sage Parasharas opinion, anoble profession. Because by doing so, a farmer sustains the world and its creation. Countless creatures andhuman beings are in need of sustenance!

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ciuSlia um zxuS uch |Asqr ai xm mjlsbului ||2||

Sage Parashara says that Brahmanas [um] (Priestly class in Hindu culture) who are well versed in thefour Vedas and other Shastras (treatises), if they consider agriculture as a lowly profession, suchBrahmanas will one day be reduced to a pauper and live a life of a mendicant.

Notes: Once upon a time Brahmanas were considered as an upper caste or belonging to upperhierarchy in Hindu society who looked upon all others as that of lowly birth or profession.

LMr c ml Mwr mjM lu eri |Mwrlui W sMxql prSMzc pmi ||3||

Sage Parashara says A person choosing a profession of farming will not be of want, dependent or

indulge in begging. Either this farmer will become an owner of much land [pmi] or a king one day.Notes: Even as of today property is always in demand and gives highest possible returns in terms

of investment. As population increases, land becomes scarce and even more expensive to obtain.

xuhUmr qhYrxlUm mUi |ijm mjrliru MwMl piwhr ||4||

Sage Parashara says even though the rich or poor may accumulate wealth in terms of gold, silver, jewelsor costly clothes these people are still dependent on a farmer to feed their hungry stomachs. Thesepeople still keep a lookout for a farmer for regular supply of grains and farm produce.

MhP Mh c Wxi c xuh ui rS |Emuxxijm xrSpul SWlq ||5||

Sage Parashara says that even though the rich may declare their status by displaying their wealth orwearing nice clothes and jewels, without food or shortage of food, these people have to sell off theirpossessions and go in search for food.

Notes: History is replete with ample examples where people have sold off prized possessionsduring famines and migrated over distances, to places where food was available and started their life

afresh!! Here Sage Parashara uses the word [SWlq] which indirectly means any living creature bornwith a body this includes creatures too! So, all living creatures including humans are affected during a

famine.

A mh os cq xujxklq |SuxUqlwrzc xu cllmeul ||6||

Sage Parashara says that grains [A] or farm produce is the source of sustenance and gives power to anindividual. Devatas (gods), Rakshashas (demons) and Manushya (humans) are all dependent on food tosustain them.

Notes: Apparently this treatise was coined during a period when gods, demons and humans co-

habited the land. By Hindu legend Gods vanished from sight once the age of kaliyuga dawned uponhumanity. In modern day terms demons maybe applied to terrorists or people who indulge in un-necessary war!!

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All W klrxei klr Mwr ul l c |ixqi xu mUirer Mw rill MUri ||7||

Sage Parashara says that grains are produced by grain bearing plants; these plants cannot grow withoutcultivation. So, people must consider cultivation or agriculture as a profession.

Mwklr Mwqkr elil eul Mw |WxSSwrm qcriijmeli ||8||

Sage Parashara says that a farmer is blessed because farming is a noble profession. All living creatures aredependent on a farmer to toil the soil and produce grains. While tiling his land a farmer may un-intentionallykill or destroy animals living in the soil, but this sin is paid off if the farmer feeds visitors to his house.

Notes: In olden times when conveyance was not easily available, people took journey on foot.There were no hotels available, so, people were dependent on hospitality of people they would meet ontheir journey. It was and still is a custom in Hindu culture to consider a visitor known or unknown, asgod sent messenger and treat him/her to a meal or partake of a feast. Such visitors were known as Atithi

or a guest whose appearance cannot be predicted or known. It was a custom in yonder times for peopleto wait for such visitors, share their food and exchange pleasantries.

ilci eai xuqijrl mei |Acixil Suzc x Lu mwq ||9||

Sage Parashara says if a person extends hospitality to a guest (Atithi), he has pleased all gods and offered

obeisances.1

Such a person is blessed, regarded as a good host, enjoys good will and an example for allothers to follow.

uqs Mw xu uqs c eulq |ixqSS mrill ul xqcUi ||10||

Sage Parashara says all type of agriculture is dependent on rains [u] or rain bearing clouds [qb]. Henceit is important for all farmers to analyze all omens, astrological combinations, mathematics to judgewhat amount of rainfall will be available for agriculture. In ancient history, readers must note, inabsence of bore wells or underground water resources, cultivation was entirely dependent on rains.

Ai uixUUel qlh qbqu c |ARM xssxrm ulr zkri ||11||

Sage Parashara says that it is important to find who amongst the planets will assume the role of a King

[Ue], or a Minister [ql]. In the same way it is important to predict what amount of Rains will beavailable and how much of it will be available for cultivation?

Notes: Aadhaka [ARM] was a measure of rainfall in ancient India. The sage lists four types ofclouds, the Aavarta, Samvarta, Pushkara, and Drona. These four types differ from each other by thenature of rain that is shed by them. Parashara has outlined the gauging or the measurement of rainfall in

relation to the different clouds. There is also a mention of rainfall in terms ofYojanas but later on with

1Publisher: Scholars have often written about Guest is akin to God but in scholarly debate when asked by youngones or ardent western students of Vedic literature the shloka for it they have not been able to quote a shloka insupport of this ancient wisdom, now they can see the shloka.

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the evolution of Kautilyas Arthashastra (4th Century BC) rainfall was measured in Dronas. Farmers areadvised by the sage to observe the monthly rainfall beginning with Paush (Hindu month) that is themonth of December - January. Parashara stresses that to know the quantum of monthly rainfall theobserver of the weather has to work every day and keep track of the direction of winds by fixing a rodwith a flag attached to it. According to Parashara, wind from the north or the west brings rain and thatfrom the east or the south indicates absence of rain.

A word of caution: Readers must note that this treatise was written for India a nation situated in theNorthern Hemisphere. Obviously wind directions and rainfall patterns will be different for differentgeographical areas. It behooves the reader to know local observations before attempting any calculationsor modifying methods of farming.

2. Uelrlq

Chapter 2 How to judge the regents amongst planets for the comingyear

zM ahi Miu ri qll WUi |paz lm r lmlql cijM ||12||

Sage Parashara says an astrologer must calculate the King amongst planets for the coming year. This isusually done when the year changes by Shaka Samvat. Thefourth from the King is the Minister.

Notes: There are several Hindu Almanacs in force, as also the calculation of year viz. VikramSamvat, Shaka Samvat and so on. Sage Parashara says take the year based on Shaka Samvat, multiply

this number by three [3]. Whatever number is obtained add two [2] to it and then divide this sum byseven [7]. Whatever is the remainder defines the King for the year ahead. Sage Parashara additionallysays that thefourth from the King is the Minister.

Let us take an example: As of today in the Gregorian year 2009 AD we are in the Shaka Year2

1931.* Going by the formula 1931 X 3 = 5793* 5793 + 2 = 5795* 5795 divided 7 and the remainder is 6

Now the week days are1. Sunday (Ravivar - Sun)2. Monday (Somvar or Chandravar - Moon)3. Tuesday (Mangalvar or Bhaumavar Mars)4. Wednesday (Budhvar Mercury)5. Thursday (Guruvar Jupiter)6. Friday (Shukravar Venus)7. Saturday (Shanivar Saturn)

Going with the above list this years Kingship is allocated to Venus!! The Almanac available with yourstruly is Nirnayasagar Panchanga by Shastri Ji from Neemuch (Rajasthan) India.

If we go by the list above then fourth from Venus is Moon, so, Moon is awarded the Ministership ofthis year!!

2Shalivahan Saka calendar was started in 78 A.D. at Pratishthan hence whenever you want to calculate Saka year for

any year you may subtract it by 78

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A word of caution: Any westerner attempting these calculations MUST get hold of a good and reliableHindu Almanac (Panchanga) and then proceed with these calculations. In any case if he/she gets aHindu Vedic Almanac these calculations will be mentioned already, but it is important for a student toknow these formulas rather than someone else giving end results on a platter. For example inNirnayasagar Panchanga for the current year 2009 (shaka 1931) this list is givenKing - Venus,Minister - Moon,Dhanesh - Jupiter,Dhaanyesh - Mercury (significator for grains),Meghesh - Sun (meghesh is significator for type of clouds),Rasesha - Saturn,Nirsesha - Jupiter,Phalesha - Sun,Durgesha is Sun!

csM lm uua lzmi |uqlS xS pq clSe uq ||13||

Sage Parashara says if Sun is the King of the year, farmers should expect average rainfall. If Moonbecomes King, then one should expect bountiful rainfall. If Mars becomes King, very little rain isexpected. If Mercury becomes King, one should expect excellent rainfall.

aU c zpl upau uq |mju ksxmh uWl zl pui ||14||

Sage Parashara says if Jupiter becomes the King, farmers should expect good rains. If Venus becomesKing, farmers get bountiful rains. If Saturn becomes King, land becomes parched, barren and there is noor very little rain.

cUa euUS xumSu Lu c |qlS u xS ui roS pxMU lm ||15||

Sage Parashara now reveals other aspects of regentship and now deals with illnesses and other omens.The sage says if Sun is the King of the year, people get eye afflictions, fever during his reign. The sage

also adds that people should expect a variety of disturbances like oppression, tyranny, persecution,uproar, fuss, disaster, insults, injury, portentous phenomena, storms, high velocity winds andintermittent rains during the period of Sun as the King!!

rxql xuixU cu clS Ue puS kuq |Mri zxrlui mju ler cm qlu ||16||

Sage Parashara says that in the year when Moon becomes King, land becomes fertile, rich with crop andpeople are rewarded with health.

zxrWlpu lir Uazc qlu |rxqlloS Me Ue zxrzlr c qSl ||17||

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Sage Parashara says that in the year when Mars becomes King Crops are destroyed. People suffer fromillhealth all the year round and famine may follow.

ler xmcUzc xp iqhQs |roS clSe Ue xuzxr c qSl ||18||

Sage Parashara says that in the year when Mercury becomes the King, land is rewarded with bountiful

harvest and an overall prosperity [xp] is visible. People do not face a famine that year; people arehealthy, trade and travel increases. Land is full of variety of grains.

kqxjiql xjr uMUhqqq |rxqlloS a Ue xu uxqi qW ||19||

Sage Parashara says that in the year when Jupiter becomes the King, Dharma or faith in religion increasesand people are more inclined towards following religion of their choice. Land receives bountiful rains and isalways full of grains. Overall prosperity is also observed.

lmh ukl lir klklrSM Tsq |Ue Sira Mri xuzxr Uxisq ||20||

Sage Parashara says that in the year when Venus [Sira] becomes King, land is rewarded with excellentrains, and prosperity reins. Bountiful harvest and granaries are full to the brim. Rulers of individualnations are assured of prosperity and trade.

xaq uiuzc UamSu Lu c |qlS u xS ui lm xuixU zl ||21||

Sage Parashara says that in the year when Saturn becomes the King there is un-necessary war betweennations. Storms and very little rains are common occurrence. People are troubled with illnesses andmanifestations of various curses by gods are felt by people during that year.

rj uTs m uixUaWpmi |

iS uTs r uuixUqlh ||22||Sage Parashara finally says that in the above verses predictions of Kingship are mentioned. Learnedpeople should divine the same results if these planets get the Ministership of these years.

A word of caution:As far as illnesses go, it will be wrong to put the entire populace into one bracket.Individual horoscopes need to be consulted before divining results for querist.

3. qblrlq

Chapter 3 Omens related to clouds and the planetary significatorfor rain bearing clouds.612


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zMoS uxr uSpaxqiq |zw qb uelrSuiS rjqq ||23||

Sage Parashara asks the astrologer to once again take the Shaka Samvat Year and add three [3] to theinteger. The sum so derived be divided by four [4]. The remainder so obtained defines types of cloudsone should expect in the coming year.

Notes: Once again let us take the example of the present year. We are in the Shaka year 1931!

* Going by the formula 1931 + 3 = 1934* 1934 divided by 4 gives a remainder of 2.

Auizcu xui mwMU Sh Lu c |ciuU esS m AuiSrjqq ||24||

Sage Parashara says that there are four types of clouds, the Aavarta, Samvarta, Pushkara, and Drona.

These four types differ from each other by the nature of rain that is shed by them.Notes: Going back to the verse above we have a remainder of 2, so, Samvarta type of clouds are

expected this year!

LMSzl cui xui xui esq |mwMU SwMU uU Sh oWes qW ||25||

Sage Parashara defines the rainfall pattern of various clouds. Aavarta clouds shed rain in small areas atrandom, which means most part of the land receives no rain or very little rain. Samvarta clouds shed

rain on entire land. Pushkara clouds shed rain in very little quantities. Drona clouds shed rain inexcessive quantities.

4. esRMlhr

Chapter4 Measurement of rains or water available for cultivation.zireluxih pulql zelqcNiq |

ARMxr pulql qlp mUMiiq ||26||Sage Parasharas says that the learned Munis devised a method of measurement where land area filledwith fresh water was measured in Aadhakas where 1 Aadhaka meant 100 Yojanas (equivalent to 400Kos) in length and about Thirty Yojan (equivalent to 120 Kos) wide.

Notes: Yojan, Kos and other measurements were related to Vedic times and find mention inalmost all Hindu texts.

Measurement of Distance[2/54]1 Kosh= 2 miles,30 Kosh= 60 miles.Since the commentator counts ten three times, it becomes 30 Kosh. According to the latestmeasurements, the distance is calculated as eighty miles.

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Culled from Valmiki Ramayana, [2/54/29][3/69]The Ancient Indian measures for distance, as per Kautilya's Arth Shaastra, a republication of Penguinare:1 Angul (finger wide space) = 3/4 of present day inch;4 Angul = Dharnugrah (bow grip) = 3 in;8 Angul = 1 Dhanurmushti (fist with thumb raised) = 6 in;12 Angul = 1 Vitastaa (span-distance of stretched out palm between the tips of a person's thumb andlittle finger) = 9 in;4 Vitastaa = 1 Aratni or Hast (cubit or Haath) = 18 in;4 Aratni (Haath) = 1 Dand or Dhanush (bow) = 6 ft;10 Dand = 1 Rajju = 60 ft;2 Rajju = 1 Paridesh = 120 ft;2000 Dand (Dhanush) = 1 Kosh or Gorut = 4000 yards or 2 1/4 miles - nearly 3.66 km;4 Kosh = 1 Yojan = 9 miles - nearly 15 km; and this being so, the British revenue measured a Yojan as a 5mile distance and Chambers and Oxfords has this 5 mile figure in their dictionaries, while traditionallya Yojan (4 Kosh or Kos) is said to be as a distance of 10 miles.[Taken from Valmiki Ramayan 3/69]Source - http://us.geocities.com/bhagvatjee/vraamaayan/notes/37distance.htmhttp://www.valmikiramayan.net/aranya/sarga69/aranya_69_prose.htm

Both passages are taken from Valmiki Ramayana, but both do not match among themselves. Apparentlywhen these Mythological Texts were written down as text, different authors gave different versionsregarding measurements. Also these are holistic or practical ways of measurements for example if abow is being manufactured the manufacturer measures the hand of the person and the bow grip is

equivalent to 4 anguls or four fingers. If the bow is meant for a young student, naturally his fingers willbe thin, but the measurement for the bow grip will still be 4 anguls. Against this if the person is a fullygrown adult, the bow grip is again 4 anguls but naturally his fingers are fully grown, so the bow gripwill be wider. So, this was rather a tailor made hand crafted way of doing things. Modern daymathematicians may argue over this matter, but this is how measurements were done in Vedic times.

Readers are encouraged to do their own research about Hydrological methods in Ancient India. Of thesethis website seems interesting - http://www.nih.ernet.in/nih_rbis/vedic.htm

raqeaqixrai zz UurS MMOM mri |es ziR WUMqMkS uSli MlrqarUziq ||27||

Sage Parashara says when Sun is in the sign of Cancer and the Moon is either in sign of Gemini, Aries,Taurus and Pisces an equivalent of 100 Aadhaka water bodies (singularly or combined) can be found.When Sun is in Sagittarius half of the above quantity of water bodies can be found. When Sun is inVirgo or Capricorn an equivalent of eighty Aadhaka water bodies can be found.

Notes: Position of planets is counted as by Vedic Sidereal Astrology.

MsUMqpsispkl esRM mhhui uSli |All qll i uixUxr lmr lU MwMq Mrq ||28||

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Sage Parashara says if Sun is in the signs of Cancer, Taurus, Scorpio or Libra an equivalent of ninetysix Aadhaka water bodies can be found. Having discovered the amount of rainfall expected in a year,farmers must sow their soil accordingly.

xqS Szpazc wQpalm mui |mjur ciU pal xS uwi uxu ||29||

Sage Parashara says that if the total rainfall in a year be counted as 20 parts, Lord Indra (Rain god)delivers 10 parts on Sea, 6 parts on Mountains and the remaining 4 parts on land.

5. mwulq

Chapter 5 Estimation of rainfall in the month of Paushx Slr ql Miu mwSl ok |

ahrlqxM uqu ulsqi ||30||

Sage Parashara says that learned seers or diviners observe rainfall and wind velocities in two and a halfdays during the month of Paush. Considering this as a base, diviners should then predict rainfall for theentire month.

Notes: Hindu Vedic Months are mentioned below and still followed and mentioned in the

Hindu Almanac. India experiences rainfall both from southwest as well as south east. Southwestmonsoons usually bring much rain to western area, while southeastern monsoons reach as far asnorthern states. Southwest monsoons usually arrive after summers usually around June, whilesoutheasterly monsoons occur during winter months.

Western name Vedic name Vaisnava nameMarch-April Caitra VisnuApril-May Vaisakha MadhusudanaMay-June Jyaistha Trivikrama

June-July Asadha Vamana

July-August Sravana SridharaAugust-September Bhadra HrsikesaSeptember-October Asvina PadmanabhaOctober-November Kartika DamodaraNovember-December Magasirsa KesavaDecember-January Paush Narayana

January-February Magha MadhavaFebruary-March Phalguna Govinda(leap month)* Adhika* Purusottama-adhika*

xqruhruUu murqrr |lui uWl xri xMs xMs esq ||31||

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Sage Parashara now invites attention to wind patterns and directions. If wind flows towards North orWest directions, one can expect rainfall. If wind flows towards South or East, it is an indication of norain. If the air is still, again no rainfall will be observed. If wind blows intermittently, rainfall will occurintermittently.

LMM mgcShQl qxxr Sux qi |

mu uxU uU c lzM ||32||Sage Parashara now tells us whether rainfall will occur during the day or at night. For judging thecorrect time, observe wind for Five [5] Dand or Ghati and consider this as a base reading for theconcerned day. If wind blows in the earlier part of this time interval, rainfall must be divined duringday time. If wind blows in the latter part of this time interval, rainfall must be divined during nighttime.

Notes: Measurement of time during Vedic times was not Metric (MKS) or FPS, instead a systemwhere Dand or Ghati was involved. This Dand or Ghati is an equivalent of 24 minutes in the presentsense. So, taking this into consideration the above verse translates to

24 X 5 = 120 minutes or 2 hours!!

If wind blows in the first hour, rainfall is expected during day time and if wind blows in the latter hour,rainfall is expected during night time. However it is not clear when this 2 hour interval should bemeasured. Am taking the liberty to add that this interval may be around local sunrise this is the timewhen Hindu Vedic Day starts. Change of date in Western calendar occurs at midnight at 0000 hour,while Indian Hindu Vedic day begins at local sunrise!!

Siu ShQ miM i uixrlqh c |

ur qxM u Miu rqWlzq ||33||Sage Parashara now asks the diviner to take a long staff and attach a flag or a piece of cloth at the toppart and erect this assembly in open space. The sage asks the diviner to take readings during day andnight both. This will give an accurate indication of wind direction. If sufficient readings are logged,these will give ample indication of rainfall in the month ahead.

Notes: It must added here that the length of this staff or flag pole is not clear in this verse andsimilarly the area and type of cloth is not clear.

kspUu kusMiqliU ucdOcNUi uhSaupaq |mw rS pui qx xi c m irl i xMs msui kU ||34||

Sage Parashara now hints at suitable omens for ample rainfall during the month of Paush. The sage saysthat if a dust storm is observed during the Shukla Paksha and the atmosphere becomes clouded withdust and lightening or thunder is observed in the western skies, heavy rainfall is expected during suchtime.

Notes: Since Hindu Vedic Calendar is Luni-Solar in nature it is important to know the phases of moon.The brighter half is known as Shukla Paksha and the dark half is known as Krishna Paksha. It behooves

the reader to consult a good Hindu Vedic Almanac or Panchanga before attempting any of theseobservations.

mw qx rS u MgfOu rS pui |

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iSS xmiq qx uUmh pulqW ||35||

Sage Parashara now gives hint about a second omen. The sage says if during the month of Paush,rainfall occurs or fog is observed, water bodies will be filled to capacity seven months later.

Notes: Readers are encouraged to look at the table (given in verse 30) indicating months. If youobserve, seven months from Paush is an indication for southwesterly monsoons in India!! Obviouslysouthwesterly monsoons bring much rain in India!!

rS mw xi m lp qbui pui |irui ki c pui xuixU iS ||36||

Sage Parashara gives hint about a third omen. He says if during the month of Paush, skies are full ofclouds during the Shukla Paksha, bountiful rainfall is expected in the coming year ahead.

qluMrqkr rS uwi uxu |

iSS xmiq qx ij msui qW ||37||Sage Parashara now gives us a fourth omen related to floods. He says if rainfall occurs between theperiods when Moon is between the signs of Pisces and Scorpio, seven months hence on the same tithirains may create a flood like situation.

Notes:Once again we must point out that Hindu Vedic calendar is Luni-Solar based and it is importantto know the tithi or the Lunar day in force during the day. A tithi changes when the difference betweenLongitude of Sun and Moon changes by 12 degrees. There are two main Hindu Almanacs or Panchangsinto force, where one considers the conjunction of Sun and Moon as the starting point of the monthwhen New Moon (Amavasya) occurs. The second Panchang takes the opposition of Sun and Moon (Full

Moon or Poornima) as the starting point of a Hindu Vedic Month. In both cases when the Moon crosses12 degrees from these points a new tithi comes into force. So while western calendar stays accuratebeginning at 0000 hours, the Hindu Tithi sometimes extends to two western days. There are FifteenTithis in the Bright half (ShuklaPaksha) and likewise fifteen tithis in the dark half (KrishnaPaksha).Western readers are encouraged to consult a reliable Hindu Vedic Almanac before attempting any ofthese observations. Please note that Hindu Vedic Almanac is based on the sidereal zodiac and degrees ofvarious heavenly bodies are calculated accordingly.

To Be Continued.

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ahzr lq

Kalpalataa - 1By

Shree SomanathacharyaA Mission Saptarishis Initiative

eqlr eriw pwr

xqljcrCommentary by: Jaimini Jyotish Expert Shree Somnathacharya

AluSMMrs MlSQ Ahhl MqU uMOcr Lq. L., o.LQ.

Translation by: Koyil Kandadai Ananna Kumar Venkatacharya M.A., B.Ed.Re-Translated for Saptarishis Astrology by Madhav Deshmukh &Virendra Battu, IndiaPre-Amble By Saptarishis Astrology

housands of years back Sage Parashara and Sage Jaimini gave their teachings in the form ofshlokas & sutras. Sanskrit is known as the mother of all languages and the complexity of thescript makes it very difficult for a present day scholar to decipher the correct meaning of theoriginal verse. This is because over several generations and also in the absence of expert

mentors, much of the information is lost. Still however existing manuscripts are witness to the richknowledge they contain. Translating these Sanskrit slokas into commonly spoken Hindi or severalIndian vernacular languages is an exercise where the meaning of original verse maybe modified or

interpreted in many different ways. There after translating these vernacular books into English isanother daunting task, because English language by itself lacks the rich structure and depth whichSanskrit may convey. So, while we at Saptarishis Astrology attempt to facilitate the translation of thesetreatises for Astrology Students & especially the Jaimini Gurus of today, any mistakes or mis-interpretation may be attributed to us and our team Madhav & Virendra, who translates them and notto the original author.

Coming back to Sage Jaiminis original work Jaimini Sutras these verses or sutras are themost complex example of Sanskrit language, where both mathematical formulae, interpretation andthen the meaning maybe conveyed and contained by the same verse. Of several interpretations of theseSutras a treatise by the name of Kalpalataa is one of the rarest of rare manuscripts. This is rare

because it is not available and very few Astrologers (counted on finger tips) have access to some veryold copies of Kalpalataa, in that too the full form of Kalpalatta is not available. The dating of thismanuscript some scholars say is 6th century and some say 16th century. The name Kalpalataa is notknown on internet forums, but its work is quoted in the form of its author Somanatha Mishra via theform of Somanatha Drekanna and so on. The question honest students of jyotish should ask is what is

T

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the shloka for calculating the Somanatha Drekanna, why does not anyone quote it? In recenttimes Dr Raman tried to uphold the Parampara of Vedic Astrology by insisting on quoting of shlokas aswithout that shastra is not to be learned and half baked knowledge comes out causing harm to receiverof wrong predictions. Revered Dr Raman did this via his magazine and in his classic work MyExperiences in Astrology one can find the importance of quotation of shlokas between his experienceswith his grandfather and also when to let go of the shloka in light of ones experience. Presented belowis first the English translation from Hindi of what the Late Venkatacharya did from Sanskrit in Telegulipi and then at the end our team member Mr Shanmukha has translated Telegu lipi sanskrit intodevanigiri sanskrit for other scholars and gurus in Jaimini astrology to decipher and come out with abetter translation and commentary.

et us see how the Transition Of Knowledge happens and how long it takes for it to come out.Somewhere in a small town by the name of Rajahmundry, Andhra Pradesh there was a man whofreely distributed manuscripts unlike the past tradition of 10,000 years of India where one wontgive a manuscript even to his best friend and especially to his own student unless the student has

done Ph.D in Public Relations on Guru Management. Some decades back this man who has beautifulears like Lord Ganapati, face that glows with radiance even at an old age gave the manuscript ofKalpalatta to Iranganti Rangacharya & also to Koyil Kanddaade Ananna Kumar Venkatacharya from

Hanumakonda, Andhra Pradesh. Shri Venkatacharya in turn translated it in Hindi. Later this Hindiand also Sanskrit manuscript (Telegu lipi) was given by Ravindra Bhagavat to Saptarishis Astrology,we in turned passed it on to Mentor No.31, he has translated this along with Virendra Battu, as it is fromVenkatacharyas Hindi work. In all the passing over some of the meaning of the shlokas as written inKalpalataa would have been wrongly translated hence we would in the future bring out Sanskrit to Englishword to word translation. Since Madura ji had the original manuscript, it is important to note that hecould procure a manuscript of Kalpalatta 3 and 1/4th chapters (about 13 quarters of Jaimini out of 16), therest is not available at all, if at all there is. If someone has it or some Parampara who claims to havemanuscripts of Jaimini they must kindly share it immediately with all for the betterment of Jyotishcommunity. So in all it has taken decades for this maybe rudimentary translation to come out in frontof the world jyotish community, you can imagine how long it will take scholars to write a purposeful

commentary on this, then how long it would take you to master each verse and its application. The needis the topmost 3-4 Jaimini astrology scholars to write translations and commentary on it and then you asa reader should tooth comb each verse see various opinions in translations and commentaries and form acomplete work, which would take several years but this is the process of how shastra is to be studied andhow it is to be disseminated to the world and hence we would bring out various translations of the sameKalpalatta which might be confusing for the young ones but for the scholars each variation intranslation is essential and they understand this process of what we talk about.

In the pages to follow would be the translation of Venkatacharya with additional clarifications ornotes from our end. Due to time limitations the Sanskrit shlokas in devanigiri could not be comparedwith the translation of Mr Venkatacharya. Without the Sanskrit Shloka it is impossible to identify

what is/could have been Shri Ventakacharyas words vs. Shri Somanatha Mishras words. Kalpalattathough in prose form is often shied by scholars to do a purposeful translation and commentary as it isnot so easy a work, and can be confusing at times, kindly note this. Also presented below is informationthat should be used after due consideration and the reason for presenting this is to only give a Hint toall of us who think we know Jaimini Astrology but only to see how little we know of Jaimini today. Re-iterating, this information is not being presented with a view for using the material for immediatepredictions. Without the proper translations of ancient commentaries on Jaimini Sutras, we students of

Jaimini are like blind men trying to show others the path. We remain eternally grateful to Shri RavindraBhagavat for his un-stoppable effort in bringing real Jaimini out. At the same time inspite of sending to avillage in Andhra, a representative of our writer & team member Mr Venkat Ramana, to procure a bookwritten on 70 dasas of Jaimini as mentioned in Kalpalatta, we failed to procure it. Weeks of planning and

anxiety gone in waste to procure other works of Venkatacharya, if anyone has it please do share. We all

1Publisher:Mentor No.3 does not wish his name to be revealed and hence writes with a pen name MadhavDeshmukh which was given to him by a Bhrighu Clan Jyotishi known as the Bhrighus. He was told this ishis spiritual name and hence he must use this name.

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will be grateful. The reason this effort was done is, since today no Jaimini astrologer on internetknows even the names of 70 types of dasas nor has any astrologer on net forums or parampara forums ever evenmentioned 70 dasas of Jaimini inspite of concentrated upsurge in Jaimini astrology in internet forums inthe last 12 years. Obviously it does not take 12 years to reveal names & calculations of 70 dasas hence thispresumption by us.

alpalataa was originally written by Shri Somnathacharya (for westerners the word Shri inthe beginning of a male name is a salutation) in prose form. Shri Somnathacharya was the sonof Shri Krishnamishra the author of yet another monumental work Jyotish Phalaratnamalawhich is considered as a Shastra in Itself and is not a mere book.Yours truly tried to locate

the correct meaning of Kalpalataa, but received indirect interpretations. Kalp [Msm] literally means time,a time equivalent to 4320,000,000 man years for this is One day in the life time of Brahma the creator

of this universe as per Hindu mythology. Kalpadruma [MsmSq] happens to be a tree in Lord Indrasparadise a mystical tree. Yours truly assumes Kalpalataa [Msmsi] to be a wine in the heavens orparadise. Our author Shri Somanatha realized the depth and richness of Sage Jaiminis Sutras. Sincethis is a mystical wine and in a heavenly space (infinity is the term), one is expected to come across a

variety of flowers or rather bouquet of flowers in the form of teachings and knowledge as one climbs thiswine. Sounds interesting? Welcome dear friends to a journey where a student will come across hithertounknown knowledge and a variety of techniques un-revealed so far.

May God bless all those who uphold the true tradition of the Sages.

PrefaceAs written in Venkatacharyas translation of Kalpalatta

qi sq Wraur lqShrimate Laxmi Hayagrivaye Namah

Salutations to Mother Laxmi the giver and sustainer of knowledge and to the 24 incarnations

of Lord Vishnu (Hayagriva happens to be one of these 24 incarnations).

To Sage Jaimini, knower of all knowledge, Greetings

Sir,

Kalpalataa is one of the best treatises so far. This was handed down to me with the blessingsand goodwill of scientist and astrologer Shree Mathur Krishnamurty Shatri Ji who resides inRajamahendravaram.

The original author of Kalpalataa is Shri Somnathacharya. Where Somnath Ji stayed isdifficult for me to say; only historians can reveal this secret?

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According to Shri Somnathacharya Ji, Kalpalataa happens to be an interpretation ofJaimini Stotras (sutra/verses). Maharshi Jaimini is considered as one of the greatest Sageswho revealed Astrology or the technique of foretelling the future. His method is differentfrom other lineages. There are other interpretations of Sage Jaiminis sutras, but Kalpalataahappens to be exhaustive and the best so far.Kalpalataa is an independent treatise and it has four chapters, each chapter has fourdivisions. The one in my possession has three parts of the fourth chapter missing. Nobodyknows where these remaining parts lay hidden?

As providence would have it, am entrusted with the divine task of translating this treatise toHindi. I am grateful for the favor and duty entrusted to me.

Am indebted and thankful to all mentors and guides who have blessed me to undertake thistask.

In Gratitude

Koyil Kanddaade Ananna Kumar VenkatacharyaNote For Readers:Where ever it is observed that English translation may not convey the entire meaning, notesby SA Translators will appear as reference notes.

qi sq Wraur lqShrimate Laxmi Hayagrivaye Namah

zsMsq qW xurqliqhQs uxl |Wrau qW ulS xu Mrj xr ||

First Bouquetere our author has raised the status of Maharshi Jaimini or Sage Jaimini to that ofGod, and he says that in the first four chapters Sage Jaimini reveals the secrets oftime and space. Since this is a mortal world and every event happens at a particular

time, it is important to have the knowledge of time, to not only know the event, but topredict when and where such an event may take place. Sage Jaimini does so by revealing themathematics or formulae to predict the event. Thereafter Sage Jaimini reveals themethodology how to interpret the results and divine the fruits or predict the event. Events

such as lifespan of a living organism, life after death, karaka or planetary significators forhouses and events, ascendants, drekannas, navamsa are described by Sage Jaimini.

What will mankind gain by revelation of such knowledge? The author says peoplegain knowledge of time and space, and they realize that their existence is limited or no one

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on this mortal plane is immortal. They will die one day!! This creates fear in theminds of people. Since it is difficult to know what may happen after death when deeds committedduring lifetime are judged, people take a hint and restrict or change their lifestyles to live a life of self-righteousness and piety. Once people turn to religion for guidance, there is an overall purity of the souland mind. When mind becomes pure, automatically people gain knowledge of the universe or the whysand hows of this creation. Having gained such knowledge people may gain Salvation or Moksha. Hence, Sages considered this knowledge as part and parcel of Vedas or one of the limbs ofVedas (Vedang). Once this treatise gained the importance of being one of the limbs ofVedas, it automatically gained importance and people saw the need to know or gainknowledge of such treatises. It is said in Mahabharata that one who gains the knowledge ofall the limbs of the Vedas, becomes the all knower or the sum total knowledge that needs tobe gained. Hence this treatise is deemed important!!

In the first chapter topics on techniques, karaka (significators), pad (arudha incommon language), Rajyoga (combination of planets promising prosperity or kingly status)are mentioned. In the second chapter topics on ascendant, karaka, longevity and their dasa

(see notes below) periods and dasa calculations are mentioned. Third chapter has topics orrather descriptive analysis of Drekanna division. This is because knowledge aboutascendant, karaka etc. etc., is considered as Bahirrang Shastra or subjects which describe theOuter Manifestation Of A Native. Studying the Drekanna one gets to know what kind of effortsa native will put in, thus this involves studying the Innermost Efforts or rather the expressed fruits fora native. Hence the study of Drekanna is also known as Antarrang Shastra. Of theseAntarrang Shastra is of prime importance. Others have laid importance of the study of Amsas,so why is study of Drekanna given importance? This is because Daivagyas like VarahaMihira too gave importance to Drekanna, hence it is importance for a student of astrology tostudy Drekanna. Drekanna is nothing but a house in a chart divided into three parts

equaling ten degrees. Varaha Mihira gave the method to derive Drekanna divisions but didnot give methods to judge these divisions.

Kalpalataa mentions three different interchangeable (Parivrutti) methods to arrive atDrekanna chart. These methods are Savya (direct), Apsavya (reverse order). For example,by Savya method house divisions for Aries (odd signs) are counted beginning with Ariesand then in the direct order. For Taurus (even signs) and in the Apsavya method, divisionswill begin from Pisces. Thus using three different interchangeable methods a student canarrive at 12 signs X 3 divisions that is 36 drekannas.

ow Amsa divisions are described, unlike other books, Kalpalataa mentions adifferent method to arrive at these Amsas.

Navamsa DivisionsFor Aries, Leo and Sagittarius (trikona rasis or trines), navamsa divisions will be counted bythe Savya or direct method beginning with Aries. For Taurus, Virgo and Capricorn,navamsa divisions will be counted in the Apsavya or reverse order beginning with Virgo.For Gemini, Libra and Aquarius, navamsa divisions begin in the Savya or direct methodbeginning with Libra. For Cancer, Scorpio and Pisces, navamsas will be counted in theApsavya or reverse order beginning with Pisces.

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Now Dwadasamsa divisions are described. Like all other books on this subject, Kalpalataatoo mentions dwadasamsa divisions in the Savya or direct method to arrive at 12 divisionsfor each signs.

Hora DivisionNow Hora division is described. Hora finds mention in Brihajjatak as well as other wellknown books, but the method described in Kalpalataa is different.

First Method: For both Bhava and Rasi, first half division (Hora) begins with the same rasi,second half division belongs to the Labhapati. According to Varaha Mihira there are a total offive different methods to construct a hora chart.

Second Method: This type of Hora division is best for judging Nashta Jataka and Longevity.Here the first half division in Aries belongs to Aries, and the second half belongs to Taurus.First half of Taurus belongs to Gemini and the second half belongs to Cancer. Likewise hora

divisions of other signs can be calculated. This type of Hora division is helpful for judgingRajyoga and longevity calculations also.

Third Method: In this method the first half belongs to the same rasi, and the second halfbelongs to the sign where 8th lord from the rasi (under consideration) is placed2 !! Some usethis hora for judging longevity only. There is yet another variation to the above method;

some people take the sign where lagna lord is situated, calculate the Ashrum Rasi [Awq Uz]from this point, and take this as lagna in hora chart3. This version they say is helpful in judginglife after death for a native. Thus, these five variants of Hora technique need to be analyzed

and their results divined by learned daivagyas accordingly.

Ghati LagnaNow Ghati Lagna is being described, some say the calculation should begin with theascendant in the natal chart, but Kalpalataa mentions this differently. Find out which out ofthe two ascendant or the 7th sign is stronger, if the native is male calculate Ghati Lagna inthe direct fashion, if the native is female consider reverse order.4 This is the main differenceto be found in Kalpalataa. This book mentions various karakas, in the order mainly AtmanKarka, Svakaraka, Dasha karaka, Bhava karaka. Of these five5 are most important.

1) Atman Karka is one which covers most distance in a sign and finds mention in othershastras too.

2) Swakaraka is the lord of the ascendant, which will be described in the comingchapters.

3) Planet whose dasa period is prevailing at the instant becomes the Dasa karaka and thistoo will be described further.

2 SA Translators: For example we are calculating second hora division for Taurus the 8th sign from Taurus isSagittarius, find out where Jupiter is located in the chart, and again if for example Jupiter is in the sign of Cancer,then the second hora of Taurus will belong to Cancer3SA Translators:Please note that no such word as Ashrum exists in Hindi dictionaries, so it is left to the reader to tryand find out what this really means please do share your research with us4SA Translators:Please note that no distinction between male female charts is being done in Jaimini softwares andnet forums on calculation of Ghati Lagna, this is a remarkable feature found in Kalpalatta.5 SA Translators:There is discrepancy in the original text - only four are mentioned - the line starts on image file 10and continued on image file 11 speaks of ONLY four karakas, while the next sentence mentions them as a total offive!! So, in totality one of the karaka's is not mentioned!!

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4) Bhava karaka are of permanent and variable type. Bhava karaka can be of all thehouses in a horoscope. These are also described in Krishniya shastra (another treatise).

People who follow Jainism6, they do not differentiate between swakaraka and atman karaka.

They sometimes use other karakas too. Considering this variation, swakaraka is of utmostimportance. Karakas have an important role to play as far as fruits or results are concerned, hence itis important to know which planet gets signification of which karaka. It is equally important for astudent to listen to his mentor carefully, without his guidance it is difficult to divineproperly. It is also important to know which lineage is followed by a mentor, above karakas and theirmeanings will be different for different lineages. If a student does not follow or know the religionof his mentor, he will be ridiculed in public. Hence it is important for a student to pray andfollow his Guru or mentor. Next he must pray and worship Bhagwati Tripura Sundari. As athird step, a student must attentively listen to the words of his mentor, and visualizing thedeity he must divine the results as they are mentioned in the shastras. If the results are notbased on methodology of shastras, contrary results and discrepancies may occur. MaharshiVyas has said that a Jyotisha and a practical person can easily become Brahmaghataka or the

destroyer of Brahm Vidya (Astrology is considered Brahm Vidya or divine knowledge).Hence it is important that method be followed and both good and bad results be opined in aclear and honest manner. Results should not be given as a written down text, it is forbidden byshastras. If a daivagya gives a written prediction, it may not come true. Whatever method ismentioned in the shastras, they will be followed in true letter and in spirit.

he first chapter has four sub divisions. The first division gives us definitions andspecific terms; second division gives us results to be opined about the swakaraka.Third division gives us information about Pad or Arudha, and the last and the

fourth division gives us information about marital issues. Second chapter has descriptionabout forty (40) different dasa systems, third chapter has description about drekanna andRajyoga thereof, longevity and sixteen different dasa systems to judge longevity and lastlyStri Jataka or Female horoscopy. Fourth Chapter has description about circumstances ofdeath of a native, travel and then information about netherworlds (after death) usingfourteen different dasa systems.A Daivagya is supposed to have in-depth knowledge about sutras and then all theseventy7 dasas to divine results for a native. Having known all of the techniques mentionedin sutras, results so divined will definitely come true. Misfortunes if indicated in ahoroscope, must be confirmed by two to three different methods and only then the message be

conveyed to the native. On the contrary even if ONE Raj Yoga is indicated in a chart, thesame MUST be conveyed immediately. Other indications in the chart maybe checked usingfour or five different techniques and the results conveyed to the native. Likewisemisfortunes indicated by evil houses may be checked accordingly, but in this case only one

6 Publisher: Deviating from the sentence one must comment that Shri Madura Krishnamoorthy Shastri one of theoldest scholars of Jaimini Astrology alive today has indicated to us that in olden periods Jain Munis of India hadconcentrated a lot on Jaimini Astrology and even wrote commentaries on it. This is news since nothing has come outfrom those quarters in available works in Jaimini to the astrological community.

7 Publisher:Kindly note the reference of the seventy dasas mentioned in Kalpalata, Venkatacharya from Andhra isheard to have worked on these 70 dasas and written a book. We are still trying to procure this. We still have not readfull Kalpalatta as it is being translated but we remember conversation with Mr Shastri that there is a rare text by thename ofMoola Shastra by Kalidasa which mentions the calculation of these dasas. This was told to us by MaduraShastriji and one will notice that net forums have never mentioned the word Moola Shastra work/manuscript ever. MrShastriji has searched through 18 libraries all over India for this work and accepts failure in locating it. In previousarticle of Mr Shastri published in SA in his article he has mentioned Moola Shastra reference via Kalpalatta.

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or two techniques are enough. If Raj Yoga is indicated in a horoscope, find the appropriatedasa when Raj Yoga will manifest, death maybe predicted during the last part of such a dasa . Ifindications indicate death within such a Dasa period, using two to three differenttechniques, death for the native may be conveyed for that particular period. It is the duty ofa Daivagya to test such techniques on sufficient horoscopes and gain proficiency in divingresults for a native. For natives born in or with Raj Yoga, results maybe conveyed to thenative in a pleasant manner.

Phalit DasasNow Phalit Dasa systems are described.1) One finds mention about forty dasa systems in the second chapter, of these ONLY eleven

such dasa systems are indicated for natives born with Raj Yoga. A Daivagya must know thesedasas and techniques to convey results to a native.

2) For natives born with extraordinary destines, only five dasa systems are indicated.3) There are several ordinary dasas, but for Raj Yoga only four dasas give results of Raj

Yoga. These four dasas are Yogardha Dasa (Raj Yoga causing planets), LabhadipatisDrekkana Dasa, Bhava Rahasya Dasa, Mandooka Pulit Dasa. For a native born with RajYoga, even if one dasa system indicates period where kingly status may be conferred onthe native, it must be conveyed appropriately.

4) Ordinary dasas are Nakshatrabhed Dasa, Nakshatraja Dasa, Nisargdasa, Chardasa,Charparyaya Dasa, Sthirparyaya Dasa, and Gochar (transit planetary) Dasa. In theabsence of any good Yogas in a horoscope, these ordinary dasas maybe used to divineresults for a native.

5) For longevity predictions all natives are covered by four dasas, mainly Brahma Dasa,Varnada Dasa, Chardasa and lastly Charparyaya Dasa. Other dasas can be usedwherever applicable.

6) If Brahma amongst planets cannot be easily identified, taking the rasi of the native, aDaivagya may calculate imaginary Brahma and dasas maybe calculated to divine resultsfor the native.

VarnadaVarnada Lagna maybe calculated in the following manner Add or subtract (the words usedin original devnagri script are Milaker aur Vibhakta kerna) the longitudes of Hora lagna andAscendant (Udaya Lagna), find the weakest trikona from this spot and calculate dasa

accordingly. Hence four different Varnada Lagnas and dasas maybe calculated. A Daivagyamust use his sense of judgment to find which of these four calculations agree with each otherand divine death for the native. Whenever death inflicting period is known, a Daivagya mayuse Kaksha Vriddhi and Kaksha Hrasa to adjust death inflicting dasa and then divine deathfor a native.

In the chapter on Drekanna, several methods of longevity are described, but aDaivagya may use his skills to judge longevity to arrive at conclusions. He MUST then useGhatika Lagna and calculate Ghatikas and then calculate dasas and divine death or travel towardsthe ending portion of such a dasa.

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Aspects

ow salient features of drishti or aspects are being mentioned. Aspect of a weakmoon (kshina chander) can modify a good yoga into a weak or evil yoga. During adeath inflicting dasa, if periods belonging to such weak planets exist, it will surely

bring death for the native. Without the involvement of a weak moon if auspiciousperiod is predicted during such a dasa, inauspicious results will come to pass. By a differentschool of thought, such results are also predicted for Rahu, but by Kalpalataa both Rahu andMars can give inauspicious results. If these planets are supposed to give auspicious fruits, aDaivagya is supposed to study planetary strengths and divine results accordingly.

Yogada If Mars is a yogadata (yoga causing planet or yogakaraka) or if an exalted Mars is thecause of Raj Yoga, such combinations maybe divined accordingly.

Usually Mars, Saturn and Rahu are the cause of death for a native. However if theseplanets are the cause of Raj Yoga for a native, careful study is needed.

If Sun is yogada, the native will achieve kingly status. If such a Sun (yogada) isaspected by a full moon (opposition), such a native will definitely achieve kingly status in aland surrounded by water or near water.

If Mercury becomes yogada, the native will achieve fame because of others (friends,relatives).

If Jupiter becomes yogada, the native will definitely be a learned person or an advisor. If Venus becomes a yogada in a horoscope, such a native will either be interested inthe arts or seeking company through opposite sex.

If Saturn is a yogada, the native will achieve status at a small place or be a keeper ofthe forests or live in a forest.

If Rahu becomes a yogada, the native will obey a king or he will be a tale bearer, awicked person, a backbiter, a backstabber or a sycophant.

If Ketu becomes a yogada, the native will be a follower of Lord Shiva or a keeper ofsuch a temple. In likewise manner, results maybe divined for a native studying all aspects ina chart.

If multiple planets become yogada in a chart, study the natural strengths of planetsand divine accordingly. Without studying strengths, it will be a futile exercise to announceresults arbitrarily. A native can become a King amongst Kings, if auspicious planets combineto give yoga.

If Yogkaraka8planet is aspected by one planet, the native will be King amongst Kings,if two or more planets aspect a yogada planet, results will come to pass or be nullified.

8 Translator:Suddenly this is where yogakaraka word creeps up while discussing yogada theory

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Special Combination If a yoga karaka planet receives aspect by Rahu, the native will become a poorBrahmin or a pauper. If such a combination (yoga karaka aspected by Rahu) happens to be in a

horoscope belonging to a barbarian, a man of low birth, an outcaste or a wicked person, such a

native will be a King amongst his clan9.

If Saturn aspects such a combination (mentioned in above sentence), the native(outcaste) will be rule a small territory, if such a combination happens to be in a chartbelonging to a Brahmin, such a Brahmin (in older days Brahmins were considered an uppercaste or hierarchy in Hindu culture) will become one who sells betel leaves for a living oroffers betel nuts and leaves for a living.

If such a combination receives drishti (aspect) of Mars, the native will become acommander of armies; in a Brahmin chart the same combination makes the Brahmin a

devotee of fire.10

If Jupiter aspects, the native will be a King who follows and upholds religion and belearned person. If Venus aspects, the native will have many horses around his place ofresidence (in modern times this may be applicable to conveyances).

If Chander (Moon), Rahu and Saturn aspect a yogada planet, the native will die of asnakebite. Such results maybe carefully divined while considering exaltation and debilitationof planets.

If a chart does not have a single Yogakarka planet, the native will live an ordinary life.

Some school of thought believe that if yoga karaka planet is in combination with anarudha, it is a yoga by itself, but by Kalpalataa it is not so11. The reason is, in Kalpalataaunderstanding of Arudha is included along with Lagna. From Lagna or ascendant one mayjudge a natives lineage, father, characteristics (guna) and his physical form. Only then adaivagya divines or studies other matters from a horoscope.

Caste A natives caste maybe judged from swakaraka, if labha sthana (11 th house) from sucha swakaraka has Jupiter in it or in conjunction with it, the native will have characteristics ofa Brahmin. Krushniya shastra mentions a lot about such a labhadhipati (11th Lord) and onegets to know much about a natives caste.

If swakaraka or the 11th Lord from swakaraka receives conjunction with Rahu, thenative will be a chandal or a person performing funeral rites in a crematorium.

9SAPublisher:We had referred to this shloka in one of our commentaries in this issue, this is a very very importantverse showing how a same combination can give 2 different and opposite results in different men of different castes,such kind of verse is rarest of rare and has not been seen before in our limited studies. On this aspect more will be

written later by us as space restricts.10Translator: Think here ends the rules for special combination, not sure11 Translators:This sentence is in direct contradiction to the last stanzas where arudhas are mentioned and at the

same time Venkatacharya at places, within a sentence uses the word yogada and also in the same sentenceyogakaraka, though both are different classically speaking.

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If Saturn and Rahu are both involved, the native will be a malaich or a person of lowlybirth.

If Mars is conjoined in such a manner, the native will belong to forbidden caste. If Venus is so conjoined, the native will achieve Kingly status.

If an exalted Saturn is so conjoined, the native is a shudra (low caste). If Saturn is debilitated the native belongs to Shankar (mixed lineage/parentage orhybrid) caste.

If Mercury exclusively is involved, the native belongs to Vaishya or trading caste. If multiple planets exist in the 11th from swakaraka or aspect this sign, the strongestamongst such planets will define the caste of the native.

Dasa Years SpecificsWhile calculating the dasa years for planets one needs to consider Kakshahrasa andKakshavriddhi to adjust dasa systems like say for example Sun gets 3 years, Kshina or weakMoon gets 1 year, Strong Moon gains 6 years, exalted Jupiter gains 12, debilitated Jupiter gets6, mercury gets 3, Venus gets 6, exalted Venus gains again 6, rahu gets 1, and ketu and Sungets 3. Depending on stren

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