76-Jaimini-1TheCommentaryOfVenkateshaBalakrishnanandaSaraswatiJune2010

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I am a Sanskrit enthusiast and am stilltrying to get a good grip over this divinelanguage. Though I am not an astrologer butI do have basic knowledge of this science &Jaimini Astrology which enabled me tounderstand and execute this translation.

Jaimini Sutras - 1 The Commentary Of Venkatesha &

Balakrishnananda SaraswatiTranslated

ByVeneet Kumar, IndiaVeneet Kumar, IndiaVeneet Kumar, IndiaVeneet Kumar, India

Copy Editor: Chandrashekhar Sharma

Saptarishis Astrology Publisher:Our Copy & Sanskrit Editor ShriChandrashekhar Sharma opines that Venkateshhas given some different interpretation of how todraw up Pada lagna and Varnadas than what is generally accepted. It can be pointed out that hedoes not seem to apply KaTaPaYadi system of decoding to the sutras that gives how to calculatepada if it falls in the 4th etc. Elsewhere too he gives interpretations based on both KaTaPaYadi

system and meaning of words as understood normally. This gives a wider perspective to theknowledge contained in the sutras of Jaimini.

It gives us great pleasure to introduce VeneetKumar who has done this translation selflessly.Most important part of his submission was that itwas done in a timely and systematic manner.This contribution by him to the World JyotishCommunity only displays what a true vidya-

karaka should do - use his God given ability tohelp mankind. He has a humble knowledge of Sanskrit which he has used so that lovers of Jaimini Astrology can study variouscommentaries. May this similarly encourage the young & uncorrupted hearts. If readers know anyregional language or Sanskrit they are requestedto come forward for translation. All of us shouldonly pray & bless people like Veneet with - MayEgo & Selfishness - the destroyers of astrologers never touch the Knights of Astrology


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IIIIntroduntroduntroduntroductionctionctionction:::: ot much is known regarding Venkatesha whose commentary has been presentedhere. The other commentator Balakrishnananda Saraswati was a contemporary of Venkatesha and was in fact his guru as Venkatesha himself says in the opening

verses (verse number three, second half). Although the manuscript does not say so but it isknown from other sources that the name of Venkateshas commentary is Bhava-Kaumudi.The two commentaries on the Jaimini sutras presented here have been assembledfrom the following manuscripts donated by Shri Ravindra Bhagawat which are available onthe Saptarishis Astrology website:-

1. http://www.saptarishisastrology.com/download/Manuscripts/JaiminiSutras-VenkateshVyakhya0To25.zip

2. http://www.saptarishisastrology.com/download/Manuscripts/JaiminiS

utras-BalkrishnandSaraswati0To50.zip 3. http://www.saptarishisastrology.com/download/Manuscripts/JaiminiSutraNeelakanthaCommentary.pdf

4. http://www.saptarishisastrology.com/download/Manuscripts/JaiminiyaSutraVrittibyBalkrishnanandSaraswati1to50Manuscript.pdf

Both the commentaries are mostly in prose form except for a few quoted shlokas. Theseshlokas are italicizedin the English translation for easy identification.

A lot of the text is common between the commentary of Balakrishna Saraswati and that of Venkatesha. As for the parts which are different, some of the differences are nothing morethan small grammatical improvements in Saraswatis work which hardly have any impacton the meaning of Venkateshas text while other differences are in the form of inclusion of additional explanatory material in Saraswatis work. These have all been appropriately includedin this article. Venkateshas text is maked in red while the additional text in Saraswatis manuscriptis presented in blue.

While assembling the text from these manuscripts the text common to all the manuscriptswas chosen as it is while the text which varied in these manuscripts was chosen so as toprovide a smooth semantic flow as well as maximize the information conveyed. In a fewplaces the text in the manuscript was incomplete because of missing pages etc. At some of these places the missing verses seemed to have been borrowed from standard texts and theyhave been patched with proper notes at these points while at other places where there was nohint the missing pages have been indicated in the article. While all effort has been made toensure that the translation is precise and error free but in case some errors have escapednotice and are observed by the learned readers they are kindly requested to bring it to ourattention.

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Jaimini Sutras Venkatesh Vyakhya ^ ^

^

] ^

^

`Salutations to Ganesha. Let there be prosperity.

1. She washes the lotus feet of Vishnu everyday; then again she plays on the head of Shiva; she

energizes men even those devoted to sinful acts; merged with the Yamuna she grants the fourfoldobjectives (dharma, artha, kama and moksha); let that mother of Bhishma, born out of earth, theornamet of mountain (Ganga) be for your prosperity.

2. Who have practiced the vast net of scriptures; whose immense fame has washed away the illinfluence of the Kali age; who have meditated on the feet of Shiva, which are also known as Brahmthe feet of Lord Brahma are victorious on this earth.

3. Having the name Shrutinaresha, that is the one versed in the scriptures; famed by the name of Abhinava Dravidaarya, that is the new aacharya of Dravidas; may the distinguished yati and teacherBalkrishna reveal knowledge in front of me.


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4. I, by the name of Venkatesha, the son of the daughter of Shri Gangadhar; whose name is famed inthe south; who has a firm practice in the scripture of Jyotisha; having saluted the feet of Gauri andShiva elaborate upon the Jaiminiya Jataka through intelligible words.

SutraSutraSutraSutra 1.1.11.1.11.1.11.1.1

' \ & '

With the sutra upadesham etc begins the Jataka which is a collection of the sutras of Jaimini.Its small exposition now begins.

Whatever is instructed is called an upadesha, an instruction. Here instruction means a secret(something which is not very clearly mentioned and hence needs elaboration). Auspiciousand inauspicious indications are present (in ones horoscope) according to ones karma. We

shall elaborate upon them. This is what this Resolution Sutra1

states.SutraSutraSutraSutra 1.1.2 and1.1.2 and1.1.2 and1.1.2 and 1.1.31.1.31.1.31.1.3

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1 Resolution sutra is the sutra at the beginning of a text stating its objective.


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Each of the twelve signs cast aspects only on some of the twelve signs. They do not castaspects everywhere. This is what is indicated by the two sutras.


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Riksha

means signs, Aries etc. All signs aspect the opposite signs. For a sign one of the sixth,eighth and seventh sign is the opposite sign. How does the sixth, eighth or seventh signbecome the opposite sign? This should be known from the cyclic placement chart. This chartshall be shown ahead.

Bha means sign. All signs aspect the two signs which are placed in the neighbourhood. Thuseach sign aspects three other signs this meaning is established. For cardinal signsneighbouring signs are fifth and eleventh in-order; the same become third and ninth in off-order. Similarly the opposite sign in cardinal signs is the eighth in-order and the same issixth in off-order. In fixed signs sixth is the opposite sign in-order and the same is eighth inoff-order. Neighbouring signs in fixed are third and ninth in-order and the same areeleventh and fifth in off-order. For mutable signs the opposite sign is seventh andneighbouring signs are fourth and tenth in both order as well as off-order. This has also beensaid in the Vriddha-Karikas by the following two shlokas:

Mutable signs aspect mutable signs, fixed signs aspect cardinal signs and cardinal

signs aspect fixed signs; excluding the sign situated in the neighbourhood each signaspects three signs. A fixed sign aspects cardinal signs excluding the second sign; acardinal sign aspects fixed signs excluding the last sign; a mutable sign aspects mutablesigns excluding itself; this is the tradition.

This means the cardinal sign Aries aspects Leo, Scorpio and Aquarius excluding theneighbouring Taurus. Cancer, excluding the neighbouring Leo, aspects Scorpio, Aquariusand Taurus. Libra, excluding the neighbouring Scorpio, aspects Aquarius, Taurus and Leo.Capricorn, excluding the neighbouring Aquarius, aspects Taurus, Leo and Scorpio. Taurus

in off-order, excluding the neighbouring Aries, aspects Capricorn, Libra and Cancer. Leoalso in off order, excluding the neighbouring Cancer, aspects Aries, Capricorn and Libra.Scorpio, in off-order, excluding the neighbouring Libra, aspects Cancer, Aries andCapricorn. Aquarius, excluding the neighbouring Capricorn, aspects Libra, Cancer andAries. Gemini aspects Virgo, Saggitarius and Pisces. Virgo again aspects Sagittarius, Piscesand Gemini. Sagittarus aspects Pisces, Gemini and Virgo. Pisces aspects Gemini, Virgo andSagittarius.

Here the description of the aspects of the signs could have been paraphrased for brevity butthey are each mentioned separately to emphasize that the second and twelfth signs shouldnot be considered as the neighbouring signs but only the ones mentioned in the shlokasshould be considered as the neighbouring signs. Therefore also the dual number inpaarshvabherestricts the incorporation of more than two signs as the neighbouring ones.


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] 4 The aspector-aspected relationship defined with respect to the signs is extended over to theplanets by the following sutra.

Planets placed in the cardinal, fixed and dual signs also aspect the signs in the same way asthe signs in which they are placed. Just like a sign aspects three other signs similarly theplanets positioned in a sign also aspect the planets positioned in the other three signs in thepreviously described manner (that is planets in cardinals aspect those in fixed etc). It ismentioned in the Vriddha-Karikas:

A planet in a fixed sign aspects the one in a cardinal sign; the one in a cardinal sign

aspects the one in a fixed sign; the one in a dual sign aspects the one in a dual sign;excluding the one placed in the neighbouring sign. Planets in the fixed signs aspectthose in the cardinal signs; planets in the cardinal signs aspect those in the fixed signs;planets in the dual signs aspect those in the dual signs.

Therefore the planets aspect in the same way as the sign in which they are placed. Rest is asdescribed earlier. (That is planets in Aries aspect planets in Leo, Scorpio and Aquarius etc.)

Now we describe the cyclic placement chart. Dual signs are in the corners. The remaining

signs are placed in the form of a square bed as follows - Aries and Taurus are in the upperside, Cancer and Leo are towards the right, Libra and Scorpio are in the lower side andCapricorn and Aquarius are in the left side this is what the experienced men say. But inpractice from the viewpoint of dual signs, according to chaturasre ghatanaanaa, that is similarsigns should be placed square to each other, circular placement should be known to be betterfor this sutra (in which the four cardinal signs, the four fixed signs and the four dual signsare all placed at the four corners of a square from each other).

Just like sutras are joined together for the sake of brevity similary by omitting cha this sutracould have been shortened for efficacy. But by this reading of the present sutratannishthastadvachchathe cha here stands to include those aspects of planets which arementioned in other standard texts. It is said


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Saturn, Jupiter, Mars and other planets aspect positions tridasha, trikona, chaturasra and saptamawith increasing quarter strength.

Tridasha means third and tenth and is the first position. Trikona means fifth and ninth and isthe second position. Chaturasra means fourth and eighth and is the third position. And

saptama means seventh and is the fourth position. In the first three positions each positionincludes two signs. And in each of these four positions the strength of the aspect increases in

" Square Placement Circular Placement

4 4 3

3

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Cardinal etc signs aspect the abovementioned signs from themselvesCardinals aspect in-order 5|8|11 signsFixed aspect off-order 5|8|11 signs

Dual aspect both in-order and off-order 4|7|10 signs

CyclicCyclicCyclicCyclic Placement ChartPlacement ChartPlacement ChartPlacement Chart

the sequence one-fourth, half, three-fourths and full. But if one thinks that this sequence of increasing strengths of aspects is obeyed by all planets then it is not so. Rather this sequenceof strengths is to be conjoined with the later mentioned sequence of planets to determine thestrength of the aspect of each planet. Therefore for Saturn the sequence of increasingstrength of aspect is trikona, chaturasra, saptama and tridasha. For Jupiter the sequence ischaturasra, saptama, tridasha and trikona. For Mars the sequence is saptama, tridasha, trikona


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and chaturasra. For the remaining planets the sequence is tridasha, trikona, chaturasra andsaptama. These four positions mentioned in the shloka should be looked in the circularplacement chart. This meaning of the shloka is obtained from tradition.


3 3 3 3

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\ Just like different kinds of aspects have been mentioned to ascertain specific results similarlyto take us further tawards ascertaining specific results Jaimini mentions something called an Argala.

3 3 3 3

From the result-giving object under study, whether it is a planet or a sign, Daara , Bhaagya and Shoola houses cause Argalas - this is the meaning. In this text the standard sequenceKaTaPaYadi is frequently employed and should be used to decode some terms. While using


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this sequence when a number greater than twelve is encountered multiples of twelve shouldbe rejected and the remainder should be considered.

Five letters beginning from Ka, Ta, Pa and eight beginning from Ya should be known by theintelligent people.

Therefore sarvatra savarnaa bhaavaa rashayashcha na grahaah according to these sutras it isclearly indicated that everywhere in this text the signs and houses which are occupied byplanets should be decoded using KaTaPaYadi sequence. (Using this sequence the meaning of Daara, Bhaagyaand Shoolais four, two and eleven respectively.) Thus those positioned in thefourth, second and eleventh houses cause argalas. If there is a planet positioned in the housethen the aspects should also be considered along with the argala. In this way for all signs, byproper counting, planets in the fourth, second and eleventh houses are argala causing planets.If there is one argala causing planet then the argala is mild; if two, then medium; if three,then full. Another way to interpret the sutra is by breaking it up asdaarabhaagyashoolastaargalaa nidhyaatuh. This means that entities in the fourth, second andeleventh from the nidhyatri, that is from any sign are argalas. This argala is of two kinds that caused by auspicious planets and that caused by inauspicious planets.

SutraSutraSutraSutra 1.1.6, 1.1.7,1.1.6, 1.1.7,1.1.6, 1.1.7,1.1.6, 1.1.7, 1.1.81.1.81.1.81.1.8

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Now Jaimini mentions a fourth kind of argala.

3 3 3 3 If there is a connection of the kaama house, which is of the third house, by virtue of aspect,shadvarga, conjunction etc. with three or more malefic planets then the third house alsobecomes an argala. It should be noted that only when the third house has a malefic connection thatthere is an argala not when it is under the influence of auspicious planets. In the fourth, second andeleventh houses argala is present in both cases when auspicious influences are present as wellas when malefic influences are present.

Another interpretation of the sutra could be that when the argala present in the third houseis influenced by three or more malefic planets then it becomes endowed with strength. Thatis it becomes unobstructed. Thus argala in the third house influenced by three or moremalefic planets is unobstructed while argala in the third house created by one or two malefic


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planets as well as argalas in the other three houses whether created by auspicious or bymalefic planets can be obstructed such seems to be the meaning. Because the argala in thethird house influenced by three or more malefic planets is unobstructed and because it isdifferent in character from the other argalas, this sutra has been separately created. Hencenow the obstructing factors for the three argalas in the daara etc houses are being mentioned.

3 3 3 3 For the argala in fourth the house in the tenth; for the argala in second the house in thetwelfth and for the argala in eleventh the house in the third these are the three opposingfactors for the three argalas. That is they are the destructors of the respective argalas. For theargala in the third house created by one or two malefic planets the eleventh house should beknown to be the obstructor. The opposing factors of the opposing factors are mentioned inthe next sutra.

Not the ones at a lesser degree or weaker than them. This means if the planets in the tenth,twelfth, third and eleventh houses are at a lesser degree or are weaker than the respectiveplanets in the fourth, second, eleventh and third houses then the planets in tenth etc housesdo not oppose the argalas in fourth etc houses. That is they do not obstruct the argala. Jaimini will describe the calculation of the strength of planets in the future sutra. Jaiminiwill also mention greatness or smallness by virtue of degrees through the sutra aatmaa etc.This argala and the opposing argala have been elaborated in the Vriddha Karikas.

Argalas from houses placed second, eleventh and fourth from the planet/house under study is calledauspicious argalas while argalas from twelfth, third and tenth are known as opposing argalas.

Argalas from the houses, aspecting planets, from the result aspecting planets and from theresult giving planets which are in the second, eleventh and fourth houses are called auspiciousargalas. Argalas from the result giving planets and from houses casting aspects or housescontaining planets which are in the twelfth, third and tenth houses are known as opposing

argalas. An argala which opposes the auspicious argala is only known as an opposing argala.Or else the shloka could be interpreted as follows - argalas in the second etc houses from theaspector that is the result giving sign are auspicious argalas and those in the twelfth etchouses are opposing argalas.

SutraSutraSutraSutra 1.1.9,1.1.9,1.1.9,1.1.9, 1.1.101.1.101.1.101.1.10


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Now again Jaimini shows another kind of argala.

In trines, that is in the fifth and ninth houses, argala, opposing argala and invalidation of opposing argala are identical to the previous description. That is they are as described in thesutras daara etc and rishpha etc. Since the fifth house occurs first in sequence of fifth andninth and is placed closer to the daara that is the fourth house than the ninth house, and


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because ninth is the tritrikona (and not trikona) and because by the term trikona the fifthhouse appears first, fifth is the place of argala. The ninth house is the place of opposingargala such is the right conclusion. Moreover, argala is created in the fifth house by bothauspicious and malefic planets and in the ninth house opposing argala is created. Argalacreated by planets other than auspicious and malefic should be known to be identical with

earlier description. A distinction in the case of Ketu is mentioned in the next sutra.

For Ketu ninth house is the house of argala. Argala related to Ketu is in the ninth house andopposing argala is in the fifth house such is the meaning. That is in the case of Ketu, out of the fifth and ninth houses, ninth is the house of argala and fifth is the house of opposingargala.

Or else another interpretation of the sutra could be that argala and opposing argala for Ketuare opposite to that of the lagna. Thus tenth, twelfth and third are houses of argala andfourth, second and eleventh are the houses of opposing argala such is the meaning. Justlike, since the third argala is unobstructed so its sutra kaamasthaa etc. was created separatelysimilarly because of the special results of trines and because of vipariitam ketoh that is inorder to mention the inversion of argala in the trines in the case of Ketu the sutrapraagvattrikone was created separately.

1 5 6 7 8 9 10 11 1 \ Aspecting planets and signs 5 8 11

10 7

6 9 1

8 11

1 10 7

9 1

11

5

1 10

1

6

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Aspected signs

11

5 1

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10 1 7

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^Signs housing auspicious argala

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10

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5 10

8

6 11

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7 1

10

8 1

11

9 ^Signs housing opposing argala

5 6 7 8 9 10 11 1 1 ( ) Argala (Opposite for Ketu)

9 10 11 1 1 5 6 7 8 ( )Opposing argala (Opposite for Ketu)

Another meaning of the sutra could be that since in the sutra singular number has been usedfor trikona hence only the fifth house is indicated. Therefore just like the argala in the thirdhouse the argala in the fifth is also unobstructed. In this case the ninth house should not bethought of as opposing this argala. vipariitam ketoh would mean that with Ketu as the lagna


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the ninth house would be an argala. In this case also the fifth house should not be thought of as opposing this argala. The sutra should be considered to have been created separatelybecause this argala is unobstructed. Therefore like in the sutra daara etc argala is also createdfrom the fifth and ninth houses.

Or else another meaning of the sutra could be that argala in the fifth is not created only bythree or more malefic influences like the one in the third but rather by all kinds of influencesjust like in the daara etc sutra by auspicious, malefic as well as other influences, by one,two, three as well as more planets. vipariitam ketohFor Ketu argala is opposite to the one forlagna that is argala is created in the fifth by three of more malefic influences as in the thirdhouse.

Or else another interpretation of the sutra could be that argala is created in the fifth bycounting in-order while for Ketu argala is created in the fifth by counting off-order.


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To ascertain special results Jaimini now begins the section on temporary significators.Permanent significators are mentioned later.

Beginning with Sun and ending with Saturn this is the group of seven; ending with Rahu this is the group of eight. Amongst these, whichever planet, by virtue of its kalaa etc(degrees, minutes etc) is the most advanced that becomes the Atmakaraka. Kalaa meansdivisions. Kalaa, vikalaa etc are the divisions of signs. Kalaa actually means sixteenth part.But because it is synonymous with division hence the word kalaa here should be understood

as division of a sign (that is relative longitude). If the kalaas or degrees are equal then thenext division vikalaa or minutes should be used to decide the greatness. Here greatnesscaused by the virtue of signs should not be considered such is the tradition. (This means allplanetary longitudes should be measured relative to the respective sign of placement.) As hasbeen said in the Vriddha-Karikas:

One at the greatest degrees is the atmakaraka; one at the least degrees is the antyakaraka; one at anintermediate degree is of intermediate significance; it is also called an upakaraka (sub-significator).

The one having greatest degree is the Atmakaraka; it is the king of the native such is the

meaning. Other planets become sub-significators according to rules described later this isthe meaning of the text.


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If two or more planets have the same longitude and a karaka is lost then permanentsignificators should be used to ascertain respective results.

One could say that the sutra can be phrased as aatmaadhikah kalaadibhih nabhogoshtanaam forthe sake of brevity. But the word adhika has been used in the sutra. So to indicate that Rahu

becomes the atmakaraka by having the smallest longitude ashtanaam vaa has been mentionedseparately. How do we know this? Because Rahu travels in opposite direction so it becomesgreater by virtue of having a smaller longitude. If the sutra were nabhogoshtaanaamthen Rahuwould seem to contend for the post of the atmakaraka in the same was as other planets (thatis by having the largest longitude). When two or more planets contend for the post of Brahma then according to the sutra raahuyoge vipariitah Rahu becomes the Brahmaonly whenit has the smallest longitude. This is mentioned in the Neelakanthacommentary.

Or else when two or more planets have the same longitude and the seventh karaka is lostthen Rahu can be included. Therefore the secondary statement ashtanaam vaahas been added.

Or else as per the future sutra maatraa saha putram etc the eighth karaka shall be lost and inthat context separate inclusion of Rahu has been done here.

One may ask why Ketu has not been included through navaanaam vaa. The answer to thatwould be that because Rahu and Ketu have the same longitude and so cannot be differentkarakas. Hence ashtanaam vaa is appropriate.

If the Atmakaraka is debilitated or conjoined with malefics then it gives miseries likebondage etc in its sub-periods. If it is exalted or conjoined with auspicious planets then itfrees the individual even if he is bound by other planets. Or else an adverse Atmakaraka givesbondage in the world by its malefic influence.

A special point needs to be mentioned here. If Saturn has the largest longitude and isretrograde then he shall remain the karaka for twenty-seven days. But not after that.Beginning from itself upto the division occupied by the Moon - in this sequence the planetwhich has greatest longitude or the planet which has the greatest longitude at that moment -from that planet the results should be adjudged.

SutraSutraSutraSutra 1.1.121.1.121.1.121.1.12 %

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Now Jaimini mentions the pre-eminence of the just described Atmakaraka.

The Atmakaraka is the lord of bondage and liberation. He is the king of the individual this isthe meaning. Just like a world famous king is the authority for bondage and liberation thatis, he is the authority for putting one in jail and freeing one from jail and can put even hissons and ministers in jail or free them from jail or pay them honour according to their goodor bad deeds; just like he distributes the fruits provided by his ministers similarly this Atmakarka is also a king of the individual. He is the prime presider over happiness and sorrow. Just like the ministers perform their tasks related to the kingdom only by following the king,similarly the upakarakas(sub-significators) provide their results only in accordance with the Atmakaraka. Just like when theking is displeasedthe ministers etc are unable to perform the worksof their friendsetc and when the king is pleased then they are even able to do works againsttheir enemies similarly upakarakas give their results only in compliance with the Atmakaraka such a meaning should be derived.

SutraSutraSutraSutra 1.1.13, 1.1.14, 1.1.15, 1.1.16, 1.1.17, 1.1.18,1.1.13, 1.1.14, 1.1.15, 1.1.16, 1.1.17, 1.1.18,1.1.13, 1.1.14, 1.1.15, 1.1.16, 1.1.17, 1.1.18,1.1.13, 1.1.14, 1.1.15, 1.1.16, 1.1.17, 1.1.18, 1.1.191.1.191.1.191.1.19

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(Here pages are missing in the manuscript. Only later part of the shlokas was available which seemedto be from Saravali. The former parts have been patched from this text.)

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] ] 3 34 3\ 3

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Now Jaimini mentions the Amatyakarak

' ' ' 'By the virtue of coming just after the prime karaka in terms of possesing lesser degrees theplanet becomes Amatyakaraka. Amongst all the karakas the one which has the largest degreebecomes the king also known as the Atmakaraka. In the same sequence the one which islesser than it becomes the Amatyakaraka. Now Jaimini mentions the Bhratrikaraka.

By the virtue of coming just after the Amatyakaraka in terms of possessing lesser degrees theplanet becomes Bhratrikaraka. The planet which is lesser than the Amatyakaraka becomes theBhratra. Similarly is mentioned ahead. Now Jaimini mentions the Matrikaraka


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The planet having lesser degrees than Bhratri planet becomes the Matrikaraka. Now Jaiminimentions the Putrakaraka

The planet having lesser degress than the Matrikara is the Putra such is the meaning. Now Jaimini mentions the Jnatikaraka

The planet having lesser degress than the Putrakara or lesser degrees than the Matrikaraka isthe Jnati planet. Because in the future sutra Putrakaraka is said to be identical withMatrikaraka therefore Jnatikaraka is supposed to succeed the appropriate karaka here. Now

Jaimini mentions the Darakaraka

The planet having lesser degrees than Jnatikaraka becomes the Darakaraka this should beknown. The cha in the end of the sutra indicates that for the sake of completeness not onlythe Darakaraka but the permanent significator, pada and upapada should also be used toascertain results of wife.

(Now the concept of mutual karakashipis introduced. Pages containing initial part of theshlokas were missing in the manuscript but the ending parts of the shlokas were availablefrom where it seemed that the shlokas were from Saravali.)

If planets are in their own sign or are in mulatrikona sign or are exalted and are also in Kendras thenthey become karakas of each other. Acharya Hari says that they become karkas only when they are inthe Kendras. If in a Cancer ascendant, Saturn is in Libra, Jupiter and Moon are in the ascendant andMars and Sun are in Aries then these become mutual karakas. If planets are exalted or are in a friend's house or are in their own sign then also they are called karakas. Chanakya says that Sun inthe tenth in the above example especially becomes a karaka. If a planet is in lagna, fourth house ortenth house then also it becomes a karaka. Some say that planet in eleventh also becomes a karaka buthis is not the opinion of the sages. An individual born in a low caste will rise high in life throughkarakas. An individual born in a royal family becomes a king without doubt.

This means that if planets are in their own signs, friends sign or are exalted and are alsomutually in angles then they become mutual karakas. Amongst them the planet in the tenth becomes the king of karakas. By the term mutual karakas it is meant that they providebenefitial results in each others dashas. Similarly planets in their own divisions ( hora, navansha etc) in mutual Kendras also become karakas. A special result is said for the lagna

which is also a Kendra. Planets in fourth or tenth houses are the karakas of the lagna even if they are not in their own sign etc. But the planet in the lagna is not their karaka. Similar isthe situation with planets in the eleventh even if they are not in their own sign. If a planet isin its own sign or is in a friends sign or is exalted but is not in the lagna and if a planet tenth


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to it is its permanent friend as well a temporary friend then irrespective of where this latterplanet is placed, the two planets, that is the one in tenth and the one in its own housebecome mutual karakas. Similarly one should also bring to study all the special results relatedto karakas mentioned in the other texts. Rest is easy. Now Jaimini mentions an option forthe Putrakaraka

Some acharyas speak of the Putrakaraka together with Matrikaraka. That is they say that thetwo karakas are one and the same.

Here seven karakas beginning with the Atmakaraka and ending with the Darakaraka havebeen indicated. Here if two planets have the same longitude and acquire same karakahood other than Atmakaraka then since the seven planets beginning with the Sun are unable to

signify Atma upto Daara so for that purpose Rahu should also be accepted. This is whatashtaanaam vaa means. If three planets contend for the same karaka position other than the Atmakaraka then like Rahu, Ketu should not be considered because the sutra does not say navaanam vaa. In this case the last karaka will be lost. Other aacharyas do not acceptMatrikaraka and Putrakaraka to be the same in this case. If four or more planets (pagemissing in the manuscript).

SutraSutraSutraSutra 1.1.20, 1.1.21, 1.1.22,1.1.20, 1.1.21, 1.1.22,1.1.20, 1.1.21, 1.1.22,1.1.20, 1.1.21, 1.1.22, 1.1.231.1.231.1.231.1.23

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' 2 Now Jaimini speaks about the permanent significators through sutra Bhagini etc. In thebeginning he mentions the Bhaginikaraka.

Aara , that is Mars, indicates sister this is well known. Syala which is also indicated byMars means brother-in-law. Mars also indicates younger brother and ones own mother.Inthis way permanent significators mentioned in other texts should also be considered.Example Moon should be known to be the significator of mother. ravishukrayoh praanijanakahchandraarayorjananii apraaniyapi paapdrishtahthis is mentioned in future sutras by Jaiminihimself wherein Moon is said to be the karaka for mother. Hence Sun is the karaka for father this is not mentioned here explicitly but is still to be incorporated from the later part of thetext. Now Jaimini mentions the Mercury as the upakarakafor maternal-uncles etc

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From the next planet that is Mercury relatives like maternal-uncles and maternal relationsor relations similar to mother should be adjudged. The term iti here indicates the significantsmentioned in the other texts. Rest is as described in the previous sutra. Now Jaiminimentions Jupiter in terms of being a karaka for paternal grandfather etc

(Paternal grandfather, husband, children) should be known from Jupiter. Because of acontradiction with the previous sutra where an Anityakaraka was mentioned for ascertainingchildren this word eva emphasizes that Jupiter should also be used in this context. Now Jaimini states Venus to be the karaka for wife etc.

' ' ' ' Antevasin (literally the one in the end) because Jupiter has been mentioned in theprevious sutra this term can stand for both Jupiter as well as Venus. From the unmentioned(and hence the right meaning of the term antevasin) Venus, wife, ones own mother andfather, both in-laws, (maternal grandfather) and others significants mentioned in the othertexts, all these should be ascertained this is the meaning.

(Page missing in the manuscript)These sutras bhaginyaaratah syaalahetc have been elaboratedupon by the ancients.

Ninth from Sun for father; fourth from the moon for mother; third from Mars for brother; sixth fromMercury for maternal-uncle; fifth from Jupiter for son; seventh from Venus for wife; eighth fromSaturn for death - this is how father etc should be adjudged.

The word iti here stands to include those substances which are signified by Mars etc. whichare mentioned in other texts. They are mentioned here in brief.

Time and soul are signified by the Sun, mind by Moon, strength by Mars, speech by Mercury,knowledge and happiness by Jupiter, lust by Venus and sorrow by Saturn. Sun and Moon are kings,Mars is commander-in-chief, Mercury is prince, Jupiter and Venus are ministers and Saturn isservant. Sun is reddish-black, Moon is white, Mars is not too dark red-white, Mercury is dark green, Jupiter is white limbed, Venus is dark or blackVenus is dark or blackVenus is dark or blackVenus is dark or black and Saturn is black. Colours copper red, white, deepred, green, yellow, varigated and black are signified by the planets beginning with Sun; Fire, Water,Kartikeya, Vishnu, Indra, Sachi and Brahma are the lords of the planets beginning with Sun.Mercury and Saturn are neuters, Moon and Venus are females and the rest are males. Fire, earth,ether, water and wind are presided over by planets beginning with Mars. Venus and Sun are lords of brahmanas, Mars and Sun are the lords of kshatriyas, Moon is the lord of vaishyas and Mercury isthe lord of shudras. Moon, Sun and Jupiter are saatvik in nature, Mercury and Venus are raajasikand Mars and Saturn are taamasik. Eyes brown as honey, body equal in height and width, dominatedby pitta and having less hair - this is the appearance of Sun. Small and round body, dominated by vataand kapha, intelligent, sweet in speech and beautiful eyes - this is the appearance of Moon. Calloussight, young, large hearted, pitta dominated, restless, slender waisted - this is the appearance of Mars.Speaking multiple meanings, always interested in humour, dominated by pitta, vata and kapha - this is


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the nature of Mercury. Large body, brown hair and eyes, supreme intelligence, dominated by kapha -this is the appearance of Jupiter. Happy, attractive appearance, beautiful eyes, dominated by kaphaand vaata, having black and curled hair - this is the appearance of Venus. Saturn is lazy, withmonkey-brown eyes, slender and long body, has tough teeth, tough hair on body and head and idominated by vata. Nerves, bones, blood, skin, semen, fat, marrow are respectively signified by

Saturn, Sun, Moon, Mercury, Venus, Jupiter and Mars. Temples, water bodies, fire places, places of entertainment, treasuries, bed and godowns are respectively signified by Sun etc. Blankets, new

clothes, burnt clothes, wet clothes, medium clothes, tough clothes and torn clothes are respectivelsignified by Sun etc. Copper, emerald, gold, brass, silver, pearl and iron are respectively signified bySun etc. Saturn, Venus, Mars, Moon, Mercury and Jupiter signify seasons beginning with spring.They also signify seasons depending upon whose drekkana is in the lagna. Ayana (half-year), kshana,day, seasons, months, fortnight and year are respectively signified by Sun etc. Bitter, salty, pungent,sweet, sour and astringent are the tastes signified by the same planets. Mercury and Jupiter in theeast, Sun and Mars in south, Saturn in west and Venus and Moon in north - these are the directions inwhich planets become strong. Moon, Mars and Sun are strong during night, Mercury is strong at alltimes and remaining planets are strong during the day. Evil planets are strong in dark fortnight andmild planets are strong in bright fortnight. Planets are also strong in their own years, own days, ownhoras and own months. This is the description of the kalabala strength based on time. The sequenceof natural strength of planets is Saturn, Mars, Mercury, Jupiter, Venus, Moon and Sun. Sun generates trees with a strong center, Saturn generates foul trees, Moon generates trees with sap, Mars generates thorny trees, Jupiter generates trees bearing fruits, Mercury generates trees which do notbear fruits, Venus generates trees which bear flowers. Moon again generates trees which are sweetand smooth and Mars generates bitter trees. Rahu signifies the chandala caste, Ketu signifies theshudra caste. Snake dominated places are said to belong to Rahu, Ketu and Saturn. Multi-coloured

clothes are signified by Rahu and clothes with big holes by Ketu. The mineral of Rahu is Lead and oKetu is blue gem. Yellow cloth is signified by Jupiter, Venus signifies silk, Sun signifies red cloth,white silk is signified by Moon, black silk by Mercury, red cloth by Mars. Saturn signifies multi-coloured and black robes, Rahu signifies torn and varigated clothers. Ketu signifies cloth having shapeand form. Venus signifies the Spring season, Mars and Sun signify Summer, Moon signifies rainyseason, Mercury signifies Winter, Jupiter signifies Hemanta and Saturn signifies Shishira. Rahusignifies eight months and Ketu signifies three months. Rahu, Saturn, Moon and Mars are dhaatuplanets, Venus and Sun are moola planets and Jupiter and Mercury are jiva planets. All this ismentioned in the texts.

In this way the significations of planets indicated in the other texts should also be brought tostudy in this context.


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Now Jaimini indicates the natural strength of the planets

Manda means Saturn is the lowermost, the weakest amongst the seven planets beginningwith the Sun. Other planets beginning with Sun are weaker in succession this should beknown. To determine the natural strengths of planets this sequence is mentioned by the

ancients Saturn, Mars, Mercury, Jupiter, Venus, Moon and Sun are stronger in succession. Another interpretation of the sutra could be derived by breaking it as mandah jyaayan graheshu. All beings are subordinate to the planet which determines age and since Saturn isthe significator of the age of all affairs hence Saturn is superior this is the meaning.

Or else another interpretation of the sutra could be that amongst the planets beginning withSun, Saturn is the oldest. Because in the sutra ekam dwau etc in the beginning of the chapterwhere naisargikdashas are explained Saturn is the said to be the oldest that is has the longest naisargikdasha duration and other planets are placed below it. Similarly in other texts alsobecause of being a significator of age and because of beingvriddha that is the oldest in termsof age Manda is indicated in the sutra graheshu etc.

(After mentioning the strongest planet the commentator now mentions the strongesthouse.) Lagna should be known to be strong even if there are different kinds of karakas andsigns placed in the twelve houses of the chart. Lagna is the significator of body, of bodilysorrow and happiness and of luck hence it is the root of everything. Other houses andplanets give results according to whether the lagna is strong or weak. Just like only when acanvas exists that a painting can exist. Only whe n the person in the form of lagna exists

that the fruits of the other houses can come into existence.If two, three or more planets contend for the same karaka position then how should onedecide? Through their natural strengths.


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To Be Continued

76-Jaimini-1TheCommentaryOfVenkateshaBalakrishnanandaSaraswatiJune2010

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