In Search of

Jyotish

3
RASI AND
BHĀVA PHALA

SARAJIT PODDAR
AN EARNEST SEEKER
 AN INTRODUCTI ON TO JYOTI ṢA

Disclaimer:
Jyotiṣa (Vedic Astrology) strives to explain the effects of invisible forces on the
lives of worldly affairs. The past life Karma manifests in the form of Grahas in
specific positions in a Kuṇḍalī, which is used to decipher the effects of the past life
Karma. Nothing stated in this book is absolute. It is about reflecting upon the
symbols which are in the form of Grahas, Rāśis, Bhāvas, Nakṣatras and others.
These reflections are only based on my interpretation and are for guidance only.
What you decide to do, including any actions you take, with the information
stated in this book, is based on your responsibility and choice. Nothing in this
book is to be considered a piece of advice, be it medical, legal, financial, or
psychological and are subject to your interpretation and judgment. The content of
this book is not a substitute for any advice or treatment that you may receive
from a licensed professional such as a lawyer, doctor, financial advisor, or
psychiatrist.

फलािन रह चारेण सूचयनति िमीनिणः।

को वकता िारिमयसय िमेकंवेधसं निवा॥
phalāni graha cāreṇa sūcayanti manīṣiṇaḥ।
ko vaktā tāratamyasya tamekaṃ vedhasaṃ vinā॥
For human beings, the fruits of their actions are indicated by the
movement of Grahas. Who, except the creator Brahmā, can tell for sure
what is about to happen!

5 JUNE 2022

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Dedicated to the holy feet of

Śrī Mā and Prabhu Śrī Aurobindo,
for their endless blessings

ॐ आनंदमयी चैतन्यमयी सत्यमयी परमे

ॐ আনংদমযী চৈতনযমযী সতযমযী পরমম

ଓଂ ଆନଂଦମୟୀ ଚ ତ
ୈ ନୟମୟୀ ସତୟମୟୀ ପରଚମ

ॐ ਆਨਂਦਮਯੀ ਚੈਤਨਯਮਯੀ ਸਤਯਮਯੀ ਪਰਮੇ

ૐ આનંદમયી ચૈતન્યમયી સત્યમયી પરમે

ௐ ஆநஂதமயீ சைதந்யமயீ ஸத்யமயீ பரமம

ఓం ఆనందమయీ చైతనయ మయీ సతయ మయీ పరమే

ಓಂ ಆನಂದಮಯೀ ಚ ೈತನಯಮಯೀ ಸತಯಮಯೀ ಪರಮೀ

ഓം ആനംദമയീ ചൈതനയമയീ സതയമയീ പരമമ

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ŚRĪ AUROBINDO AND ŚRĪMĀ ON ASTROLOGY

ŚRĪ AUROBINDO

Kalaprakasika: the Standard Book on the Election System

by N. P. Subramania Iyer, Tanjore
The subject of this book is one which stands nowadays put away under
a sort of intellectual ban, placed on it some centuries ago by the scientific and
rationalistic European mind and not yet lifted. Mr NP Subramania Iyer has
undertaken an astrological series which will deal with the various parts of
astrology, and the present volume contains the text and translation of the
“Kalaprakrasika”, a treatise on the selection of the right times by astrological
rule for undertaking any and every action of human life.
The book is well printed and got up, the translation admirably done in
a style free enough to avoid all awkwardness, - the author has a thorough
control of the English tongue and an excellent style of his own, - but perfectly
faithful to the matter of the text. But the most interesting part of the work for
the ordinary reader is the introduction, in which he gives amidst other matter
the psychological explanation of the influence of the planets and states for
what they stand in relation to the Indian Vedantic philosophy of existence. I
have not seen elsewhere any exposition of the subject equally original and
illuminative.
Astrology is in the general mind associated with that class of subjects
which goes under the name of the occult, and along with others of its class it
has long been discredited by modern “enlightenment”, one does not quite know
on what grounds or with what rational justification. It has its psychic and
mystical side, but that is not its ordinary presentation; there it claims to be a
science like any other with fixed processes and an exact and definite system of
rules which ought to be perfectly capable of verification or of disproof by
experiment and induction like any other science.
Its basis is astronomical and mathematical, its data perfectly open and
positive and in no way hidden or occult, nor does it at all shrink back from the
test or hide itself in secrecy and mystery. It does not indeed give ordinarily the
why, but only the how of the causes and effects it professes to establish, but so
it is with all other sciences; they do not give the reason of things, but only their
processes. Yet astrology is supposed at some indefinite time in the march of
human mind to have been exploded, - along with such things as witch-craft and
demonology, not to speak of the existence of spirits and the immortality of the
soul, - and there is a sort of idea that it has been disproved and therefore put
aside as a superstition which no reasonable man can even look at except with
a lofty disdain, much less stoop to investigate with an open mind its truth or
falsity. Still the anathema of Science has not been able to destroy it; in Europe
it has revived, even though its practice as a profession is punishable by the
law, and in India it has always survived. It is not indeed the habit of educated
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Indians to profess explicitly their belief in it, they fight shy of that as a rule,
but it is largely consulted by numbers of them, as also by many Europeans.
This is an anomalous position which ought to be corrected. Either astrology is
a true science and should be investigated, proved, improved where defective
and generally rehabilitated in opinion, or else it is a pseudo-science and should
be investigated and disproved so as to cut the ground away finally from all
secret belief or open credulity.
As a matter of fact astrology has never been scientifically disproved,
nor has any rational ground ever been advanced for treating it as a pseudo-
science. It simply came to be assumed at a certain period and under certain
intellectual influences that it was a childish superstition. Or if there were any
grounds, then it was left aside because astrologers were charlatans, because
many, perhaps most predictions went wrong, but most of all because it was
thought that in the nature of things, in any rational theory of the universe the
planets simply could not have any influence on our characters, lives and
actions. None of those grounds are sufficient. If many astrologers are
charlatans, so also have there been many quacks in the field of medicine; at
one time indeed not only did they pullulate; but the system of medicine itself
seemed so defective that there were plenty of clear and enlightened minds who
were inclined with Molière to denounce the whole thing as a gross pseudo-
science, an elaborate and solemn system of ignorance, humbug and quackery.
Supposing that view had prevailed, - it could not, merely because men are too
vitally interested in healing their ailments and preserving their bodies and
know no other way of doing it, - that would not have done away with the truth
underlying the science.
That many predictions go wrong, proves nothing essentially, against
astrology any more than the constant failure of doctors to heal diseases proves
anything essential against their science. The first reason of this failure may be
that a great number of practising astrologers are either charlatans who seek
to please their clients rather than predict by scientific rule, - of that kind there
are perhaps many, - or else inefficient and ignorant men who practise only by
rule of thumb, perfunctorily and with a main eye upon their fees. But if even
capable astrologers fail often, that also only proves that either the science or
their way of treating it is largely empirical or that some of its rules or theories
may be errors. But every science has to pass through its empirical stage and
some - as, again, the science of medicine, - have hardly emerged from it, and
every science too burdens itself in its progress with false generalisations,
incorrect theories and imperfect rules which have afterwards to be discarded
or amended. As the main point in medicine is whether herbs and metals and
other remedies have or have not certain effects on the body and whether their
workings can be substantiated by experience in a sufficient number of cases to
establish a regular relation of cause and effect, so it is in astrology with the
fundamental question of planetary influences upon earth and its creatures.
The a priori argument from the rational theory of the universe cannot
stand. There is nothing essentially irrational in the idea that in this solar
system, so closely linked together, there may be mutual influences of all
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planets upon each other or that the beings of a particular planet are powerfully
influenced or even dominated by influences from the others. The question
remains, the a priori rationality being admitted or at least not summarily
dismissed, first, whether it is so in fact and, secondly, how far those influences
go and what nature they are. Astrology affirms that they not only affect our
bodies, but also our psychical being. If matter and mind were entirely
independent entities having no influence or determining effect upon each
other, then such a result could not be; but that is not the case. According to the
materialistic view of the universe which claims to be the sole rationalistic view,
mind is itself an effect of matter and all its states and movements are
determined by matter. There is nothing then impossible, planetary influence
being once admitted, in the action of material bodies producing psychical
conditions on the earth and thereby determining our psychical states and
movements. In a more truly rationalistic view mind and matter are always
influencing and determining each other; here too, given a universal mind and
matter so acting upon individual matter and mind, the movements of the
planetary system may be one or even the first nodus of their activities, and the
assertions of astrology become at least primarily credible.
Farther, astrology affirms that these influences determine the whole
course or our lives and that the all-important element is time. That raises the
major question of the influence of Time upon human beings and events; does
Time determine the course or our lives and the states of our being and if so,
how far and in what way? Or to put the question more precisely, as it is raised
by astrology, do or can the conditions reigning at a given critical time, in this
case the moment of birth, determine our physical and psychological conditions
and the whole course of our future lives, or determine them to any considerable
extent? and are the relative movements and therefore the mutual positions of
the sun and planets with regard to the earth and each other either the nodus
or in some way the effective signs of these determinations? And, secondly, do
the developing time conditions which come afterwards, by themselves or
viewed in reference to the original conditions, determine from moment to
moment, from time to time the subsequent evolution of our primary physical
and psychological conditions and the course of linked and successive
circumstances which make up the history of our lives? and if so, again, are the
relative movements and mutual positions of the suns and planets at any given
time the nodus or the effective signs of this later determination also? can they
therefore be taken for all practical purposes as determinants, or at any rate as
sure signs by which the determinations of our life and being can be discovered?
That is the question which astrology raises, and it is evidently a perfectly
legitimate and rational question: nor can we on a priori grounds condemn and
put away an affirmative answer, which is based upon past experience
systematised into rules and theories, as a superstition or a childish folly.
Granted that in things here there is a chain of cause and effect - or at least, if
causality is disputed, of antecedent condition leading up to subsequent
condition - and that if and so far as we know that chain, scientific prediction
becomes in that proportion possible, - two propositions which, unless we deny

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determination altogether, it would be difficult to dispute, - there is no inherent

improbability in the clue to happenings human and other on the planets being
found in the motions of those planets. Astronomy is in a sense the primary
physical science, for the first facts which give all the others their field are
astronomical facts; it may well be that in the psycho-physical field the same
rule holds and that there the first facts may be astrological.
The a priori objections disappearing, the next step is to ask ourselves
whether there is a sufficient prima facie empirical case for inquiring into the
actual truth of astrology. This at present depends upon the experience of
isolated individuals, a very unsatisfactory basis. But if this experience could
be collected, sifted and published, I believe it would be found that a formidable
prima facie case exists in favour of astrology, much stronger than that which
encouraged the Society for Psychical Research to carry on its work in another
psycho-physical field to such important conclusions. I may state my own
experience in the matter in the belief, justified by many instances, that it is
only typical of the experience of hundreds of others. My first accidental contact
with an Indian astrologer was not encouraging. This gentleman was the most
accomplished thought-reader I have ever seen; for he asked me to think my
question without speaking it and not only successfully named the unspoken
question I had fixed on, but three others which had crossed my mind, one of
them only in the merest flash and without leaving any impression behind: this
he pretended to do by mathematical calculation, an operation which I took
leave to regard as humbug or professional parade. For when it came to his
answers, I found that he was still doing thought-reading and not astrology; he
simply echoed the hopes or thoughts in my mind and his predictions did not
come within one hundred miles of the truth.
Other practitioners I have found to belong, a few plainly to the class of
mere flattering charlatans, but most to the inefficient who read by rule of
thumb and have made no profound study of their science. On the other hand,
with capable astrologers the results have been often of such a remarkable
accuracy as to put quite aside any possibility of chance hit, mere coincidence,
intelligent prevision or any of the current explanations. I may instance the
father of a friend of mine, a deep student of the science but not a professional,
who predicted accurately the exact year, month, day, hour and even minute of
his own death. In my own case accuracy was hampered by the inability to fix
the precise moment of my birth; still some of the results were extraordinary.
Two may be mentioned, from one and the same astrologer, which related to my
public career. One, given when I had not yet plunged into the political vortex
and my then obscure personality was quite unknown to the astrologer,
predicted as an inevitable certitude of the future a political struggle with
powerful non-Indian adversaries during which for a time even my life would
fall under the shadow of danger. The other, given at the time of my first
prosecution in the “Bande Mataram” case, predicted three successive criminal
trials in each of which the prosecution would fail. I may instance also two
predictions by the book in which Ślokas from Sanskrit astrological writings
indicating the result of certain conjunctions or planetary positions were shown

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to be applicable to my horoscope. One foretold specific chronic illnesses for the

body of which there was no sign at the time, but long afterwards they put in
their unexpected appearance and persisted. Another indicated very precisely
that one of my future activities would be to found a new spiritual philosophy
and its discipline; at that time I had no knowledge of philosophy or Yoga and
no turn or inclination in my mind which could make the realisation of this
prediction at all probable. These are only the most precise examples out of a
number. Supposing all well-authenticated evidence of the kind to be collected,
I am convinced there would be an overwhelmingly strong prima facie case and
even a body of sufficiently strong empirical proof to establish at least a nucleus
of truth in astrology.
That would be the first step. Fir if astrology is a science and is to take
its proper place, the first necessity is to dissipate by an appeal to the empirical
mind of the general public as well as of the sceptical thinker the great mass of
unenquiring prejudice which now exists against it. To publish the text and
translation of the best authorities, as Mr Iyer is now doing, with illuminating
introductions is a preliminary need in this case so that we may know what we
have to go upon. The second is to mass evidence of the empirical truth of the
science, giving in each case the prediction in all its details, the more detailed
the better, the astrological rules on which it was based and the event, each
detail of the event being compared with the corresponding detail of the
prediction. Only then would there be a clear field for the consideration of the
scientific and philosophical doubts, questions and problems which would still
arise; but this, though the most important aspect of the matter, I must leave
for future handling.
An acceptance of the truth of astrology would not necessarily carry
with it a complete determinism of Fate or mechanical law of Karma. In the
Indian theory at least there is room for a determination by human will and
endeavour, for Fate is mainly a determination by past action and a new will
and action can cancel it; only a very strong Karma is imperative and
irreducible. Even that may possibly be cancelled if one can enter into the
freedom of the spiritual consciousness. One instance at any rate came to my
knowledge in which the life had corresponded exactly with the pre-indications
of the horoscope so long as the subject remained in the world but, as soon as
he left it for a spiritual life, there was no longer any correspondence.

On Himself - page 364

Even if the prediction were accurate according to the horoscope it need
not fulfil itself, because by entering the spiritual life one opens to a new force
which can change one’s destiny. (August 22, 1937)

Letters on Yoga, Part 1, Section 4 “Reason, Science and

Yoga” - page 228
It does not seem to me established that the stars determine the future
- though that is possible, but it does look as if they indicate it - or rather, some
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certitudes and potentialities of the future. Even the astrologers admit that
there is another element of determination in man himself which limits the field
of astrological prediction and may even alter many of its ascertained results.
There is a very tangled and difficult complex of forces making up any
determination of things in the world and when we have disentangled one
thread of the skein and follow it we may get many striking results, but we
cannot rely on it as the one wholly reliable clue. The mind’s methods are too
rigid and conveniently simple to unravel the true or whole truth whether of
the Reality or of its separate phenomena.

Letters on Yoga, Part 1, Section 9 “Fate and Free-Will,

Karma, Heredity, etc.” - pages 467-468
Astrology? Many astrological predictions come true, quite a mass of
them, if one takes all together. But it does not follow that the stars rule our
destiny; the stars merely record a destiny that has been already formed, they
are a hieroglyph, not a Force, - or if their action constitutes a force, it is a
transmitting energy, not an originating Power. Someone is there who has
determined or something is there which is Fate, let us say; the stars are only
indicators.
The astrologers themselves say that there are two forces, daiva and
purushakara, fate and individual energy, and the individual energy can modify
and even frustrate fate. Moreover, the stars often indicate several fate-
possibilities; for example that one may die in mid-age, but that if that
determination can be overcome, one can live to a predictable old age. Finally,
cases are seen in which the predictions of the horoscope fulfil themselves with
great accuracy up to a certain age, then apply no more. This often happens
when the subject turns away from the ordinary to the spiritual life. If the turn
is very radical, the cessation of predictability may be immediate; otherwise
certain results may still last on for a time, but there is no longer the same
inevitability.
This would seem to show that there is or can be a higher power or
higher plane or higher source of spiritual destiny which can, if its hour has
come, override the lower power, lower plane or lower source of vital and
material fate of which the stars are indicators. I say vital because character
can also be indicated from the horoscope much more completely and
satisfactorily than the events of the life.

The Life Divine, Book 2, Part 2, Chapter 22 “Rebirth and

Other Worlds; Karma, The Soul and Immortality” - page 809
There must therefore be two elements, Karma as an instrument, but
also the secret Consciousness and Will within working through the mind, life
and body as the user. Fate, whether purely mechanical or created by ourselves,
a chain of our own manufacture, is only one factor of existence; Being and its
consciousness and its will are a still more important factor.

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In Indian astrology which considers all life-circumstances to be

Karma, mostly predetermined or indicated in the graph of the stars, there is
still provision made for the energy and force of the being which can change or
cancel part or much of what is so written or even all but the most imperative
and powerful bindings of Karma. This is a reasonable account of the balance:
but there is also to be added to the computation the fact that destiny is not
simple but complex; the destiny which binds our physical being, binds it so long
or in so far as a greater law does not intervene. Action belongs to the physical
part of us, it is the physical outcome of our being; but behind our surface is a
freer Life-power, a freer Mind-power which has another energy and can create
another destiny and bring it in to modify the primary plan, and when the soul
and self emerges, when we become consciously spiritual beings, that change
can cancel or wholly remodel the graph of our physical fate.
Karma, then, - or at least any mechanical law of Karma, - cannot be
accepted as the sole determinant of circumstances and the whole machinery of
rebirth and of our future evolution.

ŚRĪMĀ ON ASTROLOGY

The Mother, Words of the Mother III: Astrology

The stars have no decisive influence. It is only if one does not believe
in the Divine that one unnecessarily suffers by believing that they determine
one’s life.
I have known many astrologers both in Europe and India. So far,
nobody has been able to read the future correctly. There are three reasons for
the failure.
First, the astrologers do not know how to read the future properly.
Secondly, the horoscope is always incorrectly made − unless a man is
a mathematical genius. And even for such a person it is very difficult to make
a correct horoscope.
Thirdly, when people say that the stars in this or that house at the
time of birth rule your life, they are quite wrong. The stars under which you
are born are only “tape-recorders” of physical conditions. They do not rule the
future of the soul. There is something beyond, which rules the stars themselves
and everything else. The soul belongs to this Supreme Being. And if it is doing
Yoga, then all the more it should never believe in the power of the stars or in
any other power.
An astrologer who predicts a catastrophe for you is like a joker. Many
jokers say things like, “Today you will break your neck!” But in spite of the joke
nothing happens.
Only a great Yogi can tell you your future correctly. But even then
there is the Supreme Will which alone controls and decides everything.
The most important factor in a horoscope is the intuitive faculty of the
astrologer.

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Why do you believe in what the astrologers say? It is the belief that
brings the trouble. (i.e. The astrologer may be right or wrong. The prediction
need not be ignored but one must not get obsessed by it either.)
Sri Aurobindo says that a man becomes what he thinks he is.
Horoscopes have no importance for those who take up yoga, because
the influence that works through yoga is much more powerful than the
influence of the stars.

The Mother, Words of the Mother III: Palmistry

Palmistry is a very interesting art, but it depends for its exactitude
and truthfulness almost entirely upon the real ability of the one who practises
it. Moreover, it relates only to the material destiny and this destiny can be
altered by the intervention of the higher forces.

The Mother, Questions and Answers (1957-1958): 26

February 1958
There is a fairly widespread belief that stars have a special influence
on the destiny of men, to the extent that an entire system of knowledge is
founded on this and, according to the different positions of the stars in the sky,
it makes quite complete predictions about what will happen in your lifetime.
At an elementary stage of thought, this is expressed by saying that the stars
have an influence on our lives. It seems more logical and true to think that it
is a sort of notation or recording of the destiny of an individual, for, in the
universal unity, everything is interrelated and, if you know how to read the
relations between the individual and the universal, you may find in the
universal positions of the stars a kind of diagram representing symbolically
the life of one individual or another.
Experience proves that this notation which is called in astrology a
horoscope is not something absolute and that this destiny is not inevitable, for
by taking up yoga and developing spiritually, one escapes from the absolute
law of these horoscopes. This would be a kind of notation on the material plane
of the relations between universal and individual life, and these relations can
be altered by the introduction of a higher plane of consciousness into the
material plane of consciousness. All this is what might be called a half-
knowledge, which is a kind of very primitive attempt to grasp the links of
interdependence between universal and individual existence. And all these
things are much more like languages which enable us to fix a certain half-
elaborated knowledge rather than absolute rules or the notation of
indisputable facts. They are attempts, endeavours to understand things as
they are, but very incomplete attempts – which have a certain attraction for
some minds but which are after all only very rough approximations to the truth
of things.
If we go deep enough into mental human knowledge, we realise that
all this knowledge as we have it externally in the mental consciousness is
scarcely anything more than a language – a fairly complicated one – making it
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possible for us to understand each other but corresponding only very remotely
to the truth of things.
There is a direct approach by identity which is much more effective
and, so to say, gives you the concrete key to the whole machinery of things, a
direct key that needs no complicated science to express itself – something that
corresponds to movements of consciousness and will, which would not need all
the mental complications to express themselves. Then the universal reality in
its totality becomes a symbol and can be directly perceived in its essence.

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ॐ गणानाां त्वा गणपत ां हवामहे

कतवां कवी च पु मश्रवस् मम् ।
ज्येष्ठराजां ब्रह्मणाम् ब्रह्मणस्प
आ नः शृण्वन्नूक त ःसीदसादनम् ॥
णह णातिप ये नमः ॥

ॐ सह नाववत।ु सह नौ भ क्तु।
सह वीर्यं करवावहै।
तेजस्वव नावधीतमवतु मा स्वस्िषावहै।
ॐ शास््तिः शास््तिः शास््तिः॥
om saha āv va ।usaha nau bhunaktu।
saha vīryaṁ karavāvahai।
tejasvi nāvadhītamastu mā vidviṣāvahai।
om śāntiḥ śāntiḥ śāntiḥ॥

OM! MAY HE PROTECTS US BOTH!

MAY HE NOURISH US BOTH!
MAY WE WORK TOGETHER WITH GREAT ENERGY!
MAY OUR INTELLECT BE SHARP AND STUDY
EFFECTIVE!
LET THERE BE NO ANIMOSITY BETWEEN US!
OM! LET THERE BE PEACE IN ME!
LET THERE BE PEACE IN THE WORLD!
LET THERE BE PEACE IN THE FORCES THAT ACT
ON ME!

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PREFACE
Understanding a Graha’s results owing to its placement in a Rāśi or
Bhāva is perhaps the most significant building block of Jyotiṣa. After studying
the Kārakatvas of a Graha, i.e., the matters governed by a Graha, the next
most important thing is understanding the effects derived from a Graha’s
placement in a Rāśi or Bhāva. Even though there is a natural tendency to move
to Bhāva analysis, the results of Rāśis are equally important.
For instance, when Sūrya is in the 9th house, the classical texts narrate
mixed effects of Sūrya because Sūrya is a Krūragraha but also a Sattvaguṇi
Graha. Due to the influence of Sūrya’s fierceness, the results are negative, and
the person must undergo several challenges in life. In the words of Maharṣi
Parāśara, this indicates misfortune. Ācārya Mantreśvara states that the
person loses his father early and is agitated. Ācārya Kalyāṇavarmā also
supports Ācārya Mantreśvara in this and says that the person is not well
disposed toward the father.
Besides this, the quality of Sattvaguṇa also shines on the 9th house.
According to Ācārya Varāhamihira, the person is blessed with children, wealth
and happiness. Ācārya Mantreśvara states that the person honours Devatās
d Brāhmaṇas. We understand that Sūrya in Dharmabhāva has mixed effects
but are the effects the same for all 12 Rāśis, or should we expect variations. It
is logical to expect variations because Sūrya in Meṣa vs Siṅha vs Tulā would
not behave the same. Sūrya in Meṣa is a different Sūrya, compared to Siṅha or
Tulā. Meṣa Sūrya is a warrior Sūrya, whereas Si ṅha Sūrya is Royal and Tulā
Sūrya is a sinful Sūrya. How can the results of 3 different forms of Sūrya on a
Bhāva be the same?
In Meṣa, Sūrya attains Ucca, and therefore he is endowed with
Sattvaguṇa (Ucca Rāśi = high Sattvaguṇa). Sattvaguṇa makes one cheerful
and radiant, adept in Śāstras and is dutiful, giving him notable artistic
abilities. Therefore, when Sūrya is in Meṣa in the 9th house, we should expect
that the person has excellent knowledge of the Śāstras and sciences, and the
person is highly dutiful. The person also has notable artistic abilities because
9th is also the house of teaching.
Meṣa is Sūrya’s Mitrarāśi, and Sūrya and Maṅgala, Meṣa’s lord, are
paraspara Mitras (mutual friends). Maṅgala is a warlord, and therefore, he
bestows upon the person a fondness of war and heroism, courage and
adventure. Meṣa is a Cararāśi, which means high energy and mobility. The
Lord, Maṅgala, is a fast-moving Graha. This makes one highly mobile, and the
person is fond of travelling. Travelling also require a love for adventure and an
appetite for taking risks, which are attained due to the blessings of Maṅgala
n Ucca Sūrya. 9th is also the house of travelling. This indicates that the person
wishes to travel to temples and shrines, primarily in hills and mountains,
because Meṣa denotes a mountain.
The strength of Maṅgala and Sūrya indicates strong bones. Sūrya is
the Kāraka for bones. While Maṅgala bone marrow and strength. Together,

[XIV]
 THE RĀŚI AND BHĀVA PHALA

they indicate a muscular physique with solid bones, perfect for strenuous
sports and war. On the flip side, the strength of Agnitattva means bilious and
bloody disorders. Sūrya’s strength in this Rāśi, because he attains Ucca,
indicate glory and splendour, power, influence and a Kingly demeanour. If
Sūrya is in the 9th house in Meṣa, he is the Lagneśa in the 9th house, making
the person royal, honourable and worshippable.
We notice how the results of Sūrya in the 9th house undergo
modification, adjustment or reinforcement due to Sūrya’s disposition in a
particular Rāśi. Sūrya in the 9th house would give significantly different results
in Tulā Rāśi, which is possible for Kumbha Lagna, and Sūrya is the 7 th Lord
Nīca in the 9th house. When Sūrya, the Kāraka for Dharma is Nīca, in the
Dharmabhāva, can we expect much about the person’s Dharma, righteousness,
or an attitude towards honouring Devatās and Brāhmaṇas? No! Instead, the
person shall ridicule them and would rather give up his Dharma to adopt
someone else’s.
Since the Bhāva results of a Graha undergo dramatic modifications,
can we decipher the results of a Graha in a Bhāva by disregarding the Rāśi?
We cannot, and we must not. The Grahas attain 12 different forms in the 12
Rāśis, each having significantly different bearings. After understanding these
forms, we can accurately decipher Graha’s effects on a Bhāva. Even though
there is significant literature on this subject, hardly much is written in
mainstream books or discussed examining this topic. I intend to bring before
the seekers the beautiful subject of Graha’s Rāśiphala before moving on to the
Graha Bhāvaphala. It is pertinent to understand the Graha Rāśiphala first
before examining Graha’s Bhāvaphala.

Sarajit Poddar
Singapore
June 2021

[XV]
 THE RĀŚI AND BHĀVA PHALA

ABOUT ME
I am an earnest seeker of Jyotiṣa, having an unquenching thirst for
learning this discipline. I am born Dhanu Lagna, Vṛścika Rāśi and Anurādhā
Nakṣatra, on a Navamī Tithi, when Bṛhaspati was in Kumbha, Śani, in
Mithuna, and Sūrya, in Siṅha. I stepped into the world of Jyotiṣa in 1988, in
my thirteenth year, and after that, guided by the divine providence, to study it
seriously. I was guided by my paternal uncle and my first Jyotiṣa Guru, Śrī
Manoj Kānti Poddar, an accomplished Jyotiṣaśastri and a Śakti Sādhaka. My
father was also a Śakti Sādhaka and an accomplished Palmist. Therefore, I am
born into a family of Jyotiṣīs and Śakti Sādhakas, and Jyotiṣa is running down
my family lineage.
I studied palmistry from 1988 to 1993 seriously, and eventually, in
1993, I got introduced to Jyotiṣa through Dr BV Raman’s astrological
magazine. I commenced my learning through the astrological magazine for
months. After that, it continued through a Bengali edition of Bṛhatparāśara
Horāśāstra and Sarvārtha Cintāmaṇi that my uncle gave me. I learned
immensely from Dr Raman’s books, Hindu Predictive Astrology and How to
Judge a Horoscope Vol I and II, in my initial years. In 1999, Pt. Sanjay Rath
accepted me as his student, an event that I always cherish. It was the
beginning of learning advanced Jyotiṣa. From him, I learnt several advance
topics, including Āruṛhas, Argalās, Vargas, Tithi Praveśa Cakra etc. His books,
Crux of Vedic Astrology: Timing of Events and Jaimini Maharṣi’s Upadeśa
Sūtras, remained my constant companion for several years.
In my studies spanning over thirty-three years, I always endeavoured
to uncover the hidden meaning behind the ślokas and sūtras and reconcile the
principles across several classical texts. My search slowly took the shape of this
book, which is why I named it “In Search of Jyotiṣa”. I started penning down
my thoughts and experiences in a blog, “http://varahamihira.blogspot.com/”
from 2004, and later continued to write in other mediums such as Facebook,
Medium.com, and LinkedIn.com. I kept my pen name as Varāhamihira in
honour of the great Jyotiṣaśastri who adorned the court of king Vikramāditya
as one of his Navaratnas (nine jewels).
Who am I? It is difficult to say who I am. Different people see me in so
many different ways. From my viewpoint, I am a soul trapped inside the world
of illusion! I am certainly not a Pundit, Ācārya, Guru, one who claims to be a
master of this discipline. I am merely a seeker who wishes to share his
observations and experiences with like-minded seekers. I encountered
numerous challenges navigating the arduous path of Jyotiṣa. In this book, I
am narrating my reflections with a sincere prayer that this is of some help to
others in their journey.

Sarajit Poddar
(Varāhamihira)

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 THE RĀŚI AND BHĀVA PHALA

C O NT E NT
3 RASI AND BHĀVA PHALA .................................................................... 1
3.1 GRAHA RĀŚI PHALA ............................................................................... 1
3.1.1 Influencing Factors ........................................................................ 8
3.1.1.1 The Mūlatrikoṇa ................................................................................ 8
3.1.1.2 Graha’s Dignity .................................................................................13
3.1.1.3 The Rāśyeśa ......................................................................................16
3.1.1.4 Rāśi Characteristics ..........................................................................17
3.1.1.5 The Graha States ..............................................................................18
3.1.1.6 Dṛṣṭi ...................................................................................................19
3.1.1.6.1 Sūrya’s dṛṣṭi ................................................................................24
3.1.1.6.2 Candra’s dṛṣṭi .............................................................................28
3.1.1.6.3 Maṅgala’s dṛṣṭi ...........................................................................32
3.1.1.6.4 Budha’s dṛṣṭi...............................................................................37
3.1.1.6.5 Bṛhaspati’s dṛṣṭi .........................................................................41
3.1.1.6.6 Śukra’s dṛṣṭi ...............................................................................45
3.1.1.6.7 Śani’s dṛṣṭi ..................................................................................50
3.1.1.7 The Vargas ........................................................................................54
3.1.1.8 Conclusion .........................................................................................55
3.1.2 Sūrya’s Rāśiphala ........................................................................ 56
3.1.2.1 The 12 Forms of Sūrya .....................................................................58
3.1.2.1.1 Meṣa Sūrya: The Warrior ..........................................................60
3.1.2.1.2 Vṛṣabha Sūrya: The Artist .........................................................60
3.1.2.1.3 Mithuna Sūrya: The Scholar .....................................................61
3.1.2.1.4 Karka Sūrya: The Virtuous One ...............................................62
3.1.2.1.5 Siṅha Sūrya: The Royal One .....................................................63
3.1.2.1.6 Kanyā Sūrya: The Effeminate One ...........................................64
3.1.2.1.7 Tulā Sūrya: The Fallen One ......................................................65
3.1.2.1.8 Vṛścika Sūrya: The Irascible One..............................................66
3.1.2.1.9 Dhanu Sūrya: The Minister.......................................................66
3.1.2.1.10 Makara Sūrya: The Vicious One .............................................67
3.1.2.1.11 Kumbha Surya: The Unclean One ..........................................68
3.1.2.1.12 Mīna Sūrya: The Joyous One ..................................................69
3.1.2.2 Effects of dṛṣṭi....................................................................................70
3.1.2.2.1 Candra’s dṛṣṭi .............................................................................70
3.1.2.2.2 Maṅgala’s d i ...........................................................................71
3.1.2.2.3 Budha’s d ṣi...............................................................................72
3.1.2.2.4 Bṛhaspati’s dṛṣṭi .........................................................................73
3.1.2.2.5 Śukra’s dṛṣṭi ...............................................................................73
.1.2.2.6 Śan’s dṛṣṭi ..................................................................................74
3.1.2.3 General Themes ................................................................................75
3.1.2.3.1 Nature and disposition ..............................................................75
3.1.2.3.2 Likes and dislikes ......................................................................76
3.1.2.3.3 Talent and skills ........................................................................77
3.1.2.3.4 Livelihood options ......................................................................77
3.1.2.3.5 Experiences ................................................................................78
3.1.2.3.6 Physical features ........................................................................79

[XVII]
 THE RĀŚI AND BHĀVA PHALA

3.1.3 Candra’s Rāśiphala ..................................................................... 80

3.1.3.1 The 12 different forces of Nature .................................................... 81
3.1.3.1.1 Meṣa Candra: The king ............................................................. 84
3.1.3.1.2 Vṛṣabha Candra: The Goddess ................................................. 85
3.1.3.1.3 Mithuna Candra: The Pleasure Seeker.................................... 86
3.1.3.1.4 Svarāśi Candra: The Queen ...................................................... 87
3.1.3.1.5 Siṅha Candra: The Adventurous One ...................................... 88
3.1.3.1.6 Kanyā Candra: The Scholar ..................................................... 89
3.1.3.1.7 Tulā Candra: The Businessman ............................................... 90
3.1.3.1.8 Vṛścika Candra: The Sorcerer .................................................. 91
3.1.3.1.9 Dhanu Candra: The Minister ................................................... 92
3.1.3.1.10 Makara Candra: The Distinguished One ............................... 93
3.1.3.1.11 Kumbha Candra: The Vicious One ......................................... 94
3.1.3.1.12 Mīna Candra: The Virtuous One ............................................ 95
3.1.3.2 Effects of dṛṣṭi ................................................................................... 96
3.1.3.3 Candra Navāñśa Phala .................................................................... 98
3.1.3.3.1 Ācārya Varāhamihira ............................................................. 100
3.1.3.3.2 Ācārya Kalyāṇavarmā ............................................................ 101
3.1.4 Maṅgala’s Rāśiphala ................................................................. 104
3.1.4.1 The 12 Forms of Maṅgala .............................................................. 104
3.1.4.1.1 Meṣa Maṅgala: The Righteous Warrior ................................. 109
3.1.4.1.2 Vṛṣabha Maṅgala: The Resentful Sinner ............................... 110
3.1.4.1.3 Mithuna Maṅgala: The Talented Scholar .............................. 112
3.1.4.1.4 Karka Maṅgala: The Fallen Lecher ....................................... 113
3.1.4.1.5 Siṅha Maṅgala: The Petulant Hunter .................................... 115
3.1.4.1.6 Kanyā Maṅgala: The Talented Artisan .................................. 116
3.1.4.1.7 Tulā Maṅgala: The Illegal Trader .......................................... 117
3.1.4.1.8 Vṛścika Maṅgala: The Gang Leader ....................................... 118
3.1.4.1.9 Dhanu Maṅgala: The crafty warrior ...................................... 119
3.1.4.1.10 Makara Maṅgala: The Army Chief ....................................... 121
3.1.4.1.11 Kumbha Maṅgala: The Despicable Slouch........................... 122
3.1.4.1.12 Mīna Maṅgala: The humiliated rogue .................................. 123
3.1.5 Budha’s Rāśiphala .................................................................... 126
3.1.5.1 The 12 Forms of Budha .................................................................. 126
3.1.5.1.1 Meṣa Budha: The Warmongering Writer ............................... 131
3.1.5.1.2 Vṛṣabha Budha: The Learned Scholar ................................... 132
3.1.5.1.3 Mithuna Budha: The Honourable Orator .............................. 134
3.1.5.1.4 Karka Budha: The Ill-tempered Poet ..................................... 135
3.1.5.1.5 Siṅha Budha: The Deprived Betrayer .................................... 137
3.1.5.1.6 Kanyā Budha: The Honourable Polymath ............................. 139
3.1.5.1.7 Tulā Budha: The Eloquent Trader ......................................... 141
3.1.5.1.8 Vṛścika Budha: The Ignoble Dullard...................................... 142
3.1.5.1.9 Dhanu Budha: The Spiritual Master ..................................... 144
3.1.5.1.10 Makara Budha: The Timid Talebearer ................................ 145
3.1.5.1.11 Kumbha Budha: The Humiliated Philosopher .................... 146
3.1.5.1.12 Mīna Budha: The Fallen Scholar ......................................... 148
3.1.6 Bṛhaspati’s Rāśiphala ............................................................... 150
3.1.6.1 The 12 Forms of Bṛhaspati ............................................................ 150
3.1.6.1.1 Meṣa Bṛhaspati: The Eminent Judge ..................................... 156
[XVIII]
 THE RĀŚI AND BHĀVA PHALA

3.1.6.1.2 Vṛṣabha Bṛhaspati: The Distinguished Statesman ................157

3.1.6.1.3 Mithuna Bṛhaspati: The Articulate Scholar ...........................158
3.1.6.1.4 Karka Bṛhaspati: The Prodigious Scholar ..............................159
3.1.6.1.5 Siṅha Bṛhaspati: The Heroic king ...........................................161
3.1.6.1.6 Kanyā Bṛhaspati: The Scholarly Craftsman ..........................162
3.1.6.1.7 Tulā Bṛhaspati: The Wise Emissary .......................................163
3.1.6.1.8 Vṛścika Bṛhaspati: The Expert Commentator ........................165
3.1.6.1.9 Dhanu Bṛhaspati: The Generous Preceptor............................167
3.1.6.1.10 Makara Bṛhaspati: The Dejected Dunce ...............................170
3.1.6.1.11 Kumbha Bṛhaspati: The Humanitarian Philosopher ...........171
3.1.6.1.12 Mīna Bṛhaspati: The Honourable Minister ..........................173
3.1.7 Śukra’s Rāśiphala ...................................................................... 176
3.1.7.1 The 12 Forms of Śukra ...................................................................176
3.1.7.1.1 Meṣa Śukra: The Lecherous Soldier........................................181
3.1.7.1.2 Vṛṣabha Śukra: The Generous Soul ........................................182
3.1.7.1.3 Mithuna Śukra: The Talented Scholar ...................................184
3.1.7.1.4 Karka Śukra: The wise Leader................................................185
3.1.7.1.5 Siṅha Śukra: The Dignified Soul .............................................186
3.1.7.1.6 Kanyā Śukra: The Fallen Scholar ...........................................187
3.1.7.1.7 Tulā Śukra: The Kingly Knight ...............................................188
3.1.7.1.8 Vṛścika Śukra: The Crafty Reprobate .....................................190
3.1.7.1.9 Dhanu Śukra: The Virtuous Minister .....................................191
3.1.7.1.10 Makara Śukra: The Destitute Fraudster ..............................193
3.1.7.1.11 Kumbha Śukra: The Dirty Lewdster ....................................195
3.1.7.1.12 Mīna Śukra: The Glorious Priest ..........................................196
3.1.8 Śani’s Rāśiphala ........................................................................ 198
3.1.8.1 The 12 Froms of Śani ......................................................................201
3.1.8.1.1 Meṣa Śani: Vicious Śani...........................................................201
3.1.8.1.2 Vṛṣabha Śani: Womanizing Śani .............................................202
3.1.8.1.3 Mithuna Śani: Introspective Śani ...........................................203
3.1.8.1.4 Karka Śani: Sorrowful Śani.....................................................205
3.1.8.1.5 Siṅha Śani: Dejected Śani........................................................205
3.1.8.1.6 Kanyā Śani: Effeminate Śani ..................................................206
3.1.8.1.7 Tulā Śani: Royal Śani ..............................................................207
3.1.8.1.8 Vṛścika Śani: Hostile Śani .......................................................208
3.1.8.1.9 Dhanu Śani: Spiritual guide Śani ...........................................209
3.1.8.1.10 Makara Śani: Leader Śani .....................................................210
3.1.8.1.11 Kumbha Śani: Crafty Śani ....................................................211
3.1.8.1.12 Mīna Śani: Ceremonious Śani ...............................................212
3.1.8.2 The Effects of Dṛṣṭi .........................................................................212
3.1.9 Chāyāgraha’s Rāśiphala ........................................................... 218
3.2 GRAHA BHĀVAPHALA......................................................................... 239
3.2.1 The Overview .............................................................................. 244
3.2.2 Sūrya Bhāvaphala ..................................................................... 257
3.2.2.1 Synopsis ...........................................................................................257
3.2.2.2 Detailed Results ..............................................................................259
3.2.3 Candra Bhāvaphala .................................................................. 272
3.2.3.1 Synopsis ...........................................................................................272

[XIX]
 THE RĀŚI AND BHĀVA PHALA

3.2.3.2 Detailed Results ............................................................................. 274

3.2.4 Maṅgala Bhāvaphala ................................................................ 290
3.2.4.1 Synopsis .......................................................................................... 290
3.2.4.2 Detailed Results ............................................................................. 292
3.2.5 Budha Bhāvaphala ................................................................... 307
3.2.5.1 Synopsis .......................................................................................... 307
3.2.5.2 Detailed Results ............................................................................. 309
3.2.6 Bṛhaspati Bhāvaphala .............................................................. 323
3.2.6.1 Synopsis .......................................................................................... 323
3.2.6.2 Detailed Results ............................................................................. 325
3.2.7 Śukra Bhāvaphala .................................................................... 343
3.2.7.1 Synopsis .......................................................................................... 343
3.2.7.2 Detailed Results ............................................................................. 345
3.2.8 Śani Bhāvaphala ....................................................................... 361
3.2.8.1 Synopsis .......................................................................................... 361
3.2.8.2 Detailed Results ............................................................................. 363
3.2.9 Rāhu Bhāvaphala ..................................................................... 381
3.2.9.1 Synopsis .......................................................................................... 381
3.2.9.2 Detailed Results ............................................................................. 383
3.2.10 Ketu Bhāvapala ....................................................................... 387
3.2.10.1 Synopsis ........................................................................................ 387
3.2.10.2 Detailed Results ........................................................................... 389
3.3 MY REFLECTIONS.............................................................................. 393
3.3.1 Case Studies ............................................................................... 401
3.3.1.1 Svāmi Vivekānanda ....................................................................... 401
3.3.1.2 Śrī Rajiv Gandhi............................................................................. 405
3.3.2 References ................................................................................... 408
3.3.2.1 Nāradapurāṇa ................................................................................ 408
3.3.2.2 Phaladīpikā .................................................................................... 412
3.3.2.3 Horāsāra ......................................................................................... 423
3.4 APPENDIX .......................................................................................... 440

[XX]
 3.1
GRAHA RĀŚI PHALA

G
raha Rāśi Phala is the results of a Graha arising out of the Rāśi
placement of a Graha. A Graha gives results because of its
lacement in a Bhāva as well in a Rāśi. For instance, a
humanitarian philosopher is born when Bṛhaspati is in Kumbha Rāśi.
Kumbha is a pitcher filled with profound knowledge. When Bṛhaspati
moves into this Rāśi every 12 years, there is a celebration of Kumbha Mela,
a significant festival for the followers of Sanātana Dharma. It is observed
in four riverbank pilgrimage sites the Allahabad (Prayagraj Gaṅgā-
Yamunā-Sa asvat Sangam), HaridwarGaṅgā), ( Nashik (Godāvari), and
Ujjain (Śiprā). Similarly, Bṛhaspati in 12 different Rāśis gives rise to 12
different ages (times), making it possible to manifest souls with 12 kinds
of Karmas.
For someone born with Bṛhaspati in Kumbha Rāśi, Ācārya
Varāhamihira states in Adhyāya 18 of Bṛhajjātaka that Bṛhaspati behaves
as if he is in Karka. He states that Karka BṢhaspati blesses – great wealth
and gems, children, wife, enjoyment, intelligence, and happiness. Karka is
the Uccarāśi of Bṛhaspati, and in Kumbha, Bṛhaspati behaves as if he is
Ucca. Unlike, Karka which is a Saumya Rāśi, Kumbha is a Krūrarāśi
owned by Philosophical Śani and Mystical Rāhu. Both Grahas are
Vāyuttatva and the Rāśi also is Vāyuttatva. There is a predominance of
Vāyuttatva in Kumbha Rāśi. Vāyu is related to intellectual pursuits, in the
cycle of Tattvas, from Agni, Pṛthvī, Vāyu to Mokṣa. Agni relates to creation,
Pṛthvī relates to stability, Vāyu relates to intellectual development, and
Jala relates to dissolution. Bṛhaspati in Kumbha makes too philosophical
that he hardly cares for wealth. Instead, the life of such a person is full of
miseries because it is from the pond of misery where the lotus of
enlightenment blooms.
Regarding Kumbha Bṛhaspati, Dr Raman states that the person is
learned, philosophical, humanitarian, compassionate, sympathetic and
amicable. However, the person is a controversial figure who challenges
established authority and sovereignty to create a new world order.
Kumbha’s nature is to pull down Sūrya, the king, to instil a new king.
When Dharma diminishes, one is born who dislodges the current king and
gives rise to new world order. Regarding this, Kumbha is opposed to Siṅha,
 INFLUENCING FACTORS

the king’s fort. Kumbha is known to stop the heart (Sūrya), indicating
death/ decay so that a new king can take the old king’s place.
According to Dr Raman, one born with Kumbha Bṛhaspati is
melancholic, meditative and dreamy. He is usually a controversial figure,
prudent and popular. He is controversial because he does not hesitate to
question the authority. He is certainly not wealthy because his entire life
focuses on knowledge and philosophical pursuits. Both Śrī Chandrababu
Naidu (former chief minister of Andhra Pradesh) and Śrī Narendra Modi
(former chief minister of Gujrat and Indian Prime Minister) are born in
Kumbha Bṛhaspati, and both are credited with the complete
transformation of their states. Regarding Narendra Modi, no one is more
controversial than him in Indian Politics. He dislodged the Congress
government to initiate a new political order in India.
Although the Rāśi positions of the Grahas are significant in
shaping a Kuṇḍalī, it is not the only thing that we reckon. The Rāśi
positions of the Grahas should be complemented with their Bhāva, their
involvement in yogas in a Kuṇḍalī and other factors for a holistic judgment
of the Kuṇḍalī. Their positions are important in both the Rāśi Kuṇḍalī and
the Varga Kuṇḍalīs. For Narendra Modi, Bṛhaspati is in Vṛścika Navāñśa,
a revolutionary Rāśi, which challenges ah world order. Accordi to
Ācārya Kalyāṇavarma, such person is fierce and majestic in his
performance; he is virtuous but indulges in contemptuous acts. The
contemptuous actions are interpreted as challenging the world order as
Chanakya did during his times. The person is generally an expert in
Śāstras and a commentator. Therefore, Vṛścika enforces the disruptive and
revolutionary ideals of Kumbha Bṛhaspati.
To understand the subtle qualities of a Graha, one must judge it in
at least, Rāśi, Navāñśa, Dreṣkāṇa, Dvādaśāñśa, Horā and Triñśāñśa. Of
them, Horā and Triñśāñśa are treated differently, as they denote
predominance of light and absence of it, respectiv–ly. Because, in Horā,
Sūrya and Candra have the highest dominance, and in Triñśāñśa, they are
absent.
Even though great importance is allotted to the Rāśi results o1 a
Graha, it is common among Jyotiṣīs to jump to Bhāva analysis without
much consideration to the Rāśi disposition of the Grahas. Is that the right
approach? Are Rāśi positions of the Grahas important? If yes, how
important is that? What are the limitations of the results attained due to
the Rāśi disposition of the Grahas? Many questions must be answered for
an accurate judgement of a Kuṇḍalī!
Undoubtedly the Rāśi positions of Grahas are essential; else,
classical texts such as Bṛhajjātaka, Sārāvalī etc. would not have spared
precious space to elaborate the results due to the Grahas’ Rāśi placements.

[2]
 GRAHA RĀŚI PHALA

The question is where and how to use them. The Rāśi positions of Grahas
remain valid for days, months and years, depending on the Graha. Candra
stays in a Rāśi for about 2.5 days, while Śani stays in a Rāśi for 2.5 years.
These two Grahas set the boundary of the duration for which a Graha stays
in a Rāśi. According to astronomical parameters, the mean duration (in
days) of the Grahas in a Rāśi are Sūrya/Budha/Śukra 30.44, Candra 2.28,
Maṅgala 57.25, Bṛhaspati 361.03, Śani 897.15, Rāhu/Ketu1 -566.20,
Prajāpati (Uranus) 2557.24, Varuṇa (Neptune) 5015.76 and Yama (Pluto)
7546.67.
A Graha is like an individual who has different priorities, mental
dispositions, attitudes, and intentions at various times. While the inherent
nature of an individual does not change, the psychological and physical
attributes change when the person is at home, office, picnic spot, in an
enemy’s den or surrounded by terrorists. Similarly, when a Graha moves
through the different Rāśis, there is a perceptible change in its behaviours.
Its priorities also change. We must understand these changes to decipher
how a Graha behaves in a Kuṇḍalī.
SAY, WHEN ŚANI OCCUPIES THE 7TH HOUSE, DOES HE
GIVE THE SAME RESULTS REGARDLESS OF HIS RĀŚI
POSITION? IT IS LOGICAL TO THINK THAT THIS IS NOT
THE CASE!
But many disregard the Rāśi positions and venture into the
prediction merely based on the Bhāva placements. Some of them are
charlatans who do not have a genuine interest in this subject. They do it
for the sake of quick bucks. However, a majority do not do it because they
are unaware of how to use this. There are several books in Jyotiṣa, but
hardly any make use of this knowledge in the analysis of Kuṇḍalīs.
The Rāśis are so crucial that, before performing Bhāva analysis,
we must now whi h Rpśi a Bhāva fallsinto and its impact. The Rāśi
indicates the most fundamental impact on a Bhāva, whi eall other yogas
(Graha yutidṛṣṭi etc.) are modifications to the impact. Otherwise, while
analysing the Lagna Bhāva, why must we start with the Rāśi rising as the
Lagna? We could very well start exploring the Bhāva with the Grahas
occupying the Bhāva, the Bhaveśa occupying another Bhāva and so on.
But, that is not so! Grahas occupying the Lagna have different results
dependin n ht Rāśi is f lling nto.
YET, HARDLY ANY BOOK SATISFACTORILY EXPLAINS OR
INTEGRATES THIS ASPECT OF JYOTI ṢA INTO THE
OVERALL ASSESSMENT OF A KUṆḌALĪ.

1 The value is negative because they move in reverse direction.

[3]
 INFLUENCING FACTORS

WHY ARE RĀŚI POSITIONS IMPORTANT?

We are all born with a template, like a factory’s production line, in
a kind of batch. Each batch has similar characteristics, strengths, and
weaknesses, yet the individual elements/ members/ products in the same
batch are different, each having its own identity.
THE BATCH SETS SOME BOUNDARY CONDITIONS WITHIN
WHICH ALL THE INDIVIDUAL MEMBERS FALL.
For instance, all mangoes from a tree are of a certain kind, yet each
mango is different. Let us take a relatable example. A human being or
Homo sapiens as a species have some unique characteristics that
differentiate it from another species, such as Orangutans or Ape. Even
though humans have some unique characteristics compared to
Orangutans, every human is different. Similarly, within Homo sapiens,
there are people of varying ethnicity (or race), such as Indian, Chinese,
Mongoloid, Caucasian, with unique ethnic characteristics. Yet, every
member of the ethnicity is different and unique.
Suppose an alien visits earth to perform research on the earthlings
and are curious about the procreative capability of the creatures on the
earth. For their study, they pick up someone randomly and examine. The
first thing they must know is whether the creature is a Human or of a
different species. After that, it must determine whether the creature is a
male or female. Only after judging that they must delve into, specifically,
the individual characterises of the creature. Because, without learning the
trait of the species and the gender, the examination of the individual is
meaningless.
The traits of different ethnicity, Indian, African, Caucasian, etc.,
have some unique characteristics that must be considered while predicting
complexion, heights, body structure, the propensity to diseases, their
procreative abilities, etc. Similarly, the Rāśi placement of a Graha is the
unique characteristic of a group. Without studying the characteristics of
the group, an individual’s judgment can be misleading. The group
characteristics set some boundary conditions, which an individual can’t
override. A human will remain a human. However different he is, he
cannot become an Orangutan.
THE BHĀVA PLACEMENTS CANNOT OVERRIDE THE
BOUNDARY CONDITIONS SET BY SUCH RĀŚI POSITION S.
We know that Mahāpuruṣa is born when one or more Grahas
occupy their Sva/ Ucca Rāśis. When Bṛhaspati is Ucca in Karka, birth
during such time gives some unique traits. Yet, each individual is different.
Now, depending on different Graha-Rāśi placements, people can have some
unique characteristics. For instance, when Śukra in Vṛścika, the person
can have marital problems and strong lust. They would have higher
propensities to undergo marital issues than others, but not everyone would
[4]
 GRAHA RĀŚI PHALA

face marital problems depending on their Lagna, disposition of the 7 th

house/ lord, etc. Similarly, those born at other times can be more likely to
be born with a fighter or warrior mind.
LET US SAY, IF WE NEED TO JUDGE WHO DOES WELL IN
THE ARMY AND POLICE, UNDOUBTEDLY ONE WITH A
GRAHA RĀŚI POSITION (SAY MAṄGALA IN A AGNITATTVA
RĀŚI OR SŪRYA IN MEṢA) SUPPORTING THIS PERFORMS
BETTER.
The Graha Rāśi placements can affect all areas in life, such as
health, wealth, power, courage etc., which must be judged before
proceeding to the specific results caused by the Bhāva placements. For
instance, one’s quantum of wealth is influenced by the Rāśi placements of
the Grahas. When a Graha occupies its Sva/ Ucca Rāśi, it has a better
ability to bestow wealth. So, the absolute quantum of wealth one acquires
depends firstly on the Graha Rāśi positions and then, Graha Bhāva
positions and other yogas.
THE ENTIRE CONCEPT OF STHĀNA BALA, VARGA B ALA,
VIMSHOPAKA BALA ETC. ARE TO ASCERTAIN THE
BOUNDARY CONDITIONS WITHIN WHICH THE BHĀVA
POSITION OF A GRAHA WOULD WORK.
The 12 Rāśi positions of a Graha are equivalent to one of the 12
forms it attains during its stay in the Rāśis. Although the Graha is the
same, the individual forms have subtle differences in their vibrations, as
they enhance specific vibrations of the Graha and diminish others. Like
Lord Viṣṇu has ten different Avatāras, each Graha has 12 different
Avatāras, each having unique characteristics. Some Rāśis make the Graha
timid, and some make it courageous; some diminish its resources while
others enhance it. A Graha does not remain the same regardless of its Rāśi
placement. For instance, it is not enough to say that Sūrya rules someone.
We must specify which form of Sūrya rules a person — because there are
12 different forms called Dvādasāditya. Sūrya attains these forms in 12
different Rāśis.
Depending on the form attained by Graha in the Kuṇḍalī, nature,
attitude, and behaviour varies significantly. This reflects in the results
delivered due to its Bhāva placements, yogas etc. in the Kuṇḍalīs. For
instance, Sūrya in the 10th house is known to give success to the person;
however, this is not the same for Sūrya in Meṣa vs Kumbha. The results
undergo modification as Sūrya attains a different form in Meṣa vs
Kumbha. Therefore, the Rāśi placement needs to be understood first before
interpreting the Bhāva placement of the Grahas.

[5]
 INFLUENCING FACTORS

The 12 forms are Ras hi (D-1) General Ras hi (D-1) General

subdivided into sub- As Ma AL Ma Ra

forms based on the
subdivisional charts or Ve Ke UL Jp
the Vargas. Each of ö ö

these sub-forms has its Ramn gl Subhash Chandra Bose

Jp AL
Sat. 1/23/1897 12:15:00
A.B Vajpayee
Mo
UL Su Me 20°30' 0"N 85°50' 0"E
Sat. 12/25/1926 5:00:00

unique subtle impacts.

26°14' 0"N 78°10' 0"E

For instance, Sūrya can Ke As

Sa Mo mn gl
be Ucca in Meṣa in VeSu Me Sa
Ras hi (D-1) General Ras hi (D-1) General

Kṣetra (D1), but his Nīca

in Navāñśa (D9) can Jp Jp Ve Ke AL

have a different effect AL Mo As

than Sūrya in Meṣa gl mn
ö
Ra Me Su ö
Kṣetra but in Ucca
Navāñśa. For a precise Ke Mohandas Gandhi
Sat. 10/2/1869 7:11:00
21°38' 0"N 69°36' 0"E
Mo Abraham Lincoln
Sun. 2/12/1809 7:32:00
Unknown, UNKNOWN

understanding of the MaMe Su

vibrations of Sūrya, one Sa UL Sa Ra Ma UL
Ve As mn gl
should decipher the Ras hi (D-1) General Ras hi (D-1) General

subtle vibrations due to Ke Ma Mo AL gl mn Ke

placement in the sub-
divisions, but that is a Ve As Su
UL
vast topic and shall be Su Me ö
Ve
ö
covered separately. Osama bin Laden
Sun. 3/10/1957 22:55:00
Alfred Hitchcock
Me
Sun. 8/13/1899 3:15:00

According to
21°30' 0"N 39°12' 0"E 51°30' 0"N 0°10' 0"W

Sārāvalī, Śani in Vṛścika Ra mn Mo UL

Sa Jp Ra Sa Ma
makes him hostile, As gl AL Jp

crooked, danger from poison and weapons, ill-tempered, miserly, self-

centred, rich, thievish or criminal mind, averse to joys in life, malicious,
miserable, suffer diseases and destruction. Let us see how Vṛścika Śani
played out these indications in the Kuṇḍalīs of few known personalities. In
the Kuṇḍalīs of these personalities, Śani is in Vṛścika, which makes him
violent. Still, his effects are different due to being in different Bhāvas or
yuti with another Graha.
In Śrī Vajpayee’s Kuṇḍalī, Śani is in the Vṛścika Lagna giving him
a life of social activism. Śani is the 3rd Lord (of fights and courage) in the
Lagna, indicating several fights in life with courage. Lagneśa Maṅgala’s
placement also supports this in the 6H of enemies. 4L in the Lagna,
involved in the fight, indicates that his battle was for freedom of the
homeland. In Śrī Subhas Candra Bose’s Kuṇḍalī Śani is in the 8H in
Vṛścika, which threatened his life. In the Kuṇḍalī of Śrī Alfred Hitchcock,
Vṛścika Śani is in the 5H of mind/ psychology that made him one of the
foremost detectives.

[6]
 GRAHA RĀŚI PHALA

In Śrī Mahatma Gandhi’s Kuṇḍalī, Vṛścika Śani is in 2H of speech,

family and wealth. This Śani caused him poverty and made him fight for
freedom of his land 4H. Notice Śani’s dṛṣṭi on the 4H. In the Kuṇḍalī of
Śrī Abraham Lincoln, Lagneśa Śani is in Vṛścika in the 10th house of
Karma. He had to fight a battle to abolish slavery (Śani). In Śrī Osama’s
Kuṇḍalī, Śani is in the 2H makes him fight for his people (family), but
Maṅgala in the 8H (of death) caused him to take many lives. Śrī Mahatma
Gandhi also had Vṛścika Śani in the 2nd house, but, 2L Maṅgala is in the
Lagna conjoined with Budha and Śukra indicating non-violence.
In all cases, Śani in Vṛścika indicated fights in a person’s
life. However, where the fights manifest depends on the Bhāva
occupied by Śani. He destroys the Bhāva occupied by him. If
Vṛścika Śani falls in the Lagna and the lord of Lagna is powerless,
the person can have criminal tendencies and suffer diseases and
destruction.

[7]
 INFLUENCING FACTORS

3.1.1
INFLUENCING FACTORS
What is the basis of a Grahas giving individual results due
to its Rāśi position? What other factors modify the Graha-Rāśi
results of a Graha? Here, I explore the factors based on which the Rāśi
results are derived and those causing variations. While developing a robust
understanding of Graha’s Rāśi placement, we need an open mind to look
at Graha like a person. This helps us understand the fundamental nature
(core nature) of the Graha, which is mostly unchanged. The external
manifestation of nature varies due to its interaction with the external
world (such as Rāśi). This is similar to an individual’s inherent trait,
getting modified due to the influences of the external world.
This is how the same person takes different Avatāras. To
understand the modification process, we need first to understand the true
nature (Ātmā) of the Grahas. Then comes the quality of the influencing
environments, the quality of interaction between nature and environment,
and the outcome (different forms) arising from the interaction. Another
way to understand this is that when a child grows from an infant to a
toddler, to a teenager and an adult, the person does not change. The
essence that defines the person remains unchanged, yet, the person
displays different characteristics because of external factors, such as age,
environment etc.
The first step is to understand the true nature of the Graha.
The true nature of a Graha is how it behaves when there is no other
external influence. Now, the next important question is how to find that
out?
We should understand the factors that vary the results of Graha’s
being in a Rāśi. A good understanding of these factors can enhance our
thinking process to appreciate the reasons behind these variations. It will
be easier to remember and recall these variations.

3.1 .1 .1
THE M Ū LAT R IK O Ṇ A

Before understanding the influence of the environment on Graha,

we need first to understand their root impulses (the true nature or
essence). The root impulses define what the Grahas are. It is their being!
If we remove all the environmental influences on a Graha, what
remains is their root impulse, pure and unadulterated. After
understanding this, we can judge the effects of the environmental
influences on Graha and how they affect Graha’s outwardly manifestation.
[8]
 GRAHA RĀŚI PHALA

Now, how do we identify the root impulse of a Graha? The root

impulse is related to Mūlatrikoṇa Rāśi. Mūla means root, and Trikoṇa
means Trines. Trikoṇas are integrally connected with one’s inherent
nature.
THE TRIKOṆAS ARE INVARIABLY ARE OF SAME TATTVA,
AGNI, PṚTHVĪ, VĀYU AND JALA. THIS SHOWS THAT FROM
THE MŪLATRIKOṆA OF A GRAHA, THE TRIKOṆA LORDS
SHARE CERTAIN COMMON TRAITS, AND THEY SUPPORT
EACH OTHER.
Let us review the results of Graha’s placement in their
Mūlatrikoṇa. Texts such as Sārāvalī, Bṛhajjātaka, Nāradasaṅhitā etc.
provide detailed results of placement of Grahas in their Mūlatrikoṇa Rāśis.
When Sūrya occupies Siṅha Rāśi, he indicates victory over enemies and
wrathful nature. But, how to apply such results in real-life Kuṇḍ l→ s?
Does everyone with Sūrya in Siṅha Rāśi experiences victory over
enemies and an angry disposition? No, logically, it is not! The
PisAasi on f Sūcya in his Mūlatrikoṇa Rāśi only indicates the quality of
Sūrya in the Kuṇḍalī, i.e., the quality of his vibrations.
A lot of people are born with Sūrya in Siṅha Rāśi, but not everyone
has similar experiences! What causes the differences? The foremost among
them is the Lagna. The Lagna governs how one reacts to their
environment. It defines what one does with the vibrations of the Grahas in
the Kuṇḍalī. This means, with Sūrya in Siṅha Rāśi, subjects of 12 different
Lagnas experience 12 different kinds of effects. It is misleading to assume
that everyone born with Sūrya in Siṅha Rāśi experience all the results of
Siṅha Sūrya with equal intensity.
Although some traits can be seen in one born with such Sūrya, the
results vary among the individuals depending on their Lagna. The Lagna
represents the individual’s reality, traits, personality, Karma, which,
depending on the Bhāva under consideration, cause Sūrya’s characteristics
to manifest in different proportions. People with Sūrya in Siṅha at birth
have different experiences depending on their unique Karmas (indicated
by placement from Lagna).
DEPENDING ON ONE’S LAGNA, THE SAME SŪRYA APPEARS
IN DIFFERENT BHĀVAS. DEPENDING ON THE BHĀVA
SŪRYA OCCUPIES, THE BHĀVA HE OWNS, AND YOGAS HE
IS INVOLVED, THE AREAS OF LIFE HAVING THE
INFLUENCE OF SUCH SŪRYA ARE DIFFERENT.
In a Kuṇḍalī, if Sūrya is in Siṅha Rāśi, and (1) Sūrya occupies the
Lagna, (2) Sūrya owns the Lagna or (3) Sūrya conjoins the Lagneśa. In all
these cases, Sūrya’s influence is strong on matters governed by the Lagna,
i.e., birth circumstances, social identity, personality traits etc. Since, in
this case, Lagna stands for personality and one’s entire life, we apply
Sūrya’s Meṣa Rāśi results on person’s personality and the entire life. The

[9]
 INFLUENCING FACTORS

person is fearless, wrathful, perform notable acts, fights skilfully on a

battlefield, and has a restless mind.
When Siṅha Sūrya, (1) occupies the Karmabhāva, (2) owns the
Karmabhāva, or (3) conjoins the Karmeśa, the influence of Sūrya on the
Karmabhāva is predominant. The influence is also vital in Bhāvas Trikoṇa
to the Karmabhāva, i.e., the Artha Trikoṇa. The Karmabhāva and the
Artha Trikoṇa affect our area of work, authority, and wealth. Therefore,
Meṣa Sūrya, in one of the stated dispositions, has a substantial impact on
work, wealth, and authority.
Siṅha Sūrya makes one authoritative at work, eager to perform
heroic acts, engage in work that involves physical endurance and courage,
and gain from livelihood dealing with producing or trading in meat or meat
products. We normally do not see that all indications manifest with equal
strength. While some of them are strong, some are completely absent. Such
modifications of results occur due to other yogas in a Kuṇḍalī. For instance,
Bṛhaspati’s dṛṣṭi on Sūrya grants noble attributes, and one may end up
working for the protection of animals, instead of butchering them. Here are
some thoughts on the effects of a Graha in their Mūlatrikoṇa Rāśi:
1. Mūlatrikoṇa indicates the root impulse of a Graha, devoid of
environmental influences. Mūlatrikoṇa can be considered as the
Janmarāśi of the Graha, where the vibrations of the Graha is pure
and true, devoid of any modifications.
2. The effects due to a Graha’s disposition in a Rāśi should be
understood by counting the Graha from its Mūlatrikoṇa Rāśi.
Like Lagna in a Kuṇḍalī, which is a pivotal point in a Kuṇḍalī,
Mūlatrikoṇa is considered pivotal to a Graha. Counting a Graha from
its Mūlatrikoṇa Rāśi is like counting Bhāvas from the Lagna. The
environmental influences intervening and modifying a
Graha’s root impulse (true nature) should be judged by
counting Rāśis from the Graha’s Mūlatrikoṇa Rāśi.
3. A Graha’s Kārakatvas applies in totality when the Graha is in
its Mūlatrikoṇa Rāśis. The Kārakatvas are modified due to the
Graha’s occupation of different Rāśis, besides the Mūlatrikoṇa. Like
Lord Viṣṇu has different characteristics in different Avatāras, a
Graha has different Kārakatvas in its different Avatāras. One cannot
expect a Graha, say Sūrya, to hold equal say on his Kārakatva when
he is in Siṅha compared to Tulā. A Graha’s governance of its
Kārakatvas is modified based on its Rāśi placement. For instance,
Sūrya is the Kāraka for Dharma, Sattva, knowledge, and righteous
path, however, he is more likely to give results concerning knowledge
of Śāstras, splendour and righteous path, when he is Meṣa compared
to Vṛścika. In fact, in Vṛścika, the person is unrighteous, lusts for
war, and is devoid of Vedic knowledge. Therefore, one should not
assume that Sūrya has the same Kārakatvas in all the Rāśis. In
[10]
 GRAHA RĀŚI PHALA

different Rāśis, a Graha is endowed with different characteristics,

blessing and curses, and it only grants what it has based on its
Bhāva placements, dṛṣṭi, yogas etc.
4. What a Graha signifies in a Kuṇḍalī due to its Rāśi placement
merely remain as potencies, until they blend with the Bhāvas.
Only when the Kārakatvas of a Graha (due to Rāśi) blend with the
Bhāva’s Kārakatvas, it potencies manifest. Interaction with different
Bhāvas manifests its potencies in different proportions. For instance,
the Meṣa Sūrya is fight-prone or combative, but it manifests different
results in different Bhāvas. In the 6th, he denotes vanquishing
enemies; in the 7th – marital discord and fights with the wife; in the
10th – a fighting attitude at work or working as commanding officer
in an Army. Sūrya in Meṣa does not necessarily mean that
everyone born with Sūrya in Meṣa has the same experiences.
The experiences depend on the interaction between the Rāśi
and Bhāva. When the Graha relates to the Lagna, Lagneśa, Candra
Lagna, Candra Rāśyeśa, Navāñśa Lagna or Navāñśa Lagneśa, the
effects of the Graha on one’s personality is significant; else, it is
meagre. Even when Graha is Vargottama, its influence on one’s
personality is substantial.
In summary, when a Graha occupies a Rāśi, it partakes
some specific qualities from the Rāśi. Depending on the interaction of
the Graha with Bhāvas, it influences a specific area of life. For instance,
when Bṛhaspati is in his Mūlatrikoṇa Rāśi, he is a preceptor,
priest, conducting religious vows, initiations, sacrifices, blessed
with wealth, charity, love from relatives, helping nature, interest
in Śāstras, occupying a leadership position etc. The specific area of
life affected by Bṛhaspati’s such characteristics is judged from the Bhāva
Bṛhaspati is in, the Bhāva he owns, the Bhāveśa he conjoins, or the yoga
he participates in. If Dhanu Bṛhaspati relates to the Pitṛbhāva or its
Lord, the father is likely to have such qualities. Instead, if
Bṛhaspati relates to the Lagnabhāva, or its Lord, the person
himself shall have such qualities.

[11]
 INFLUENCING FACTORS

RESULTS OF MŪLATRIKOṆA:
Given here are the crucial effects of Graha’s Mūlatrikoṇa
disposition. These results reflect what the Grahas genuinely are. For
instance, Sūrya is a brave king who conquers his enemies, is of an irascible
temper, and performs notable acts, like wandering in forests, hills, and
fortresses, i.e., one who is fond of adventure. He is full of energy,
enthusiasm, courage and brilliance. He is like a lion who is fond of eating
meat. He is all-powerful, formidable, have a restless disposition, enormous
physical strength. He likes to talk and command. Undoubtedly, he is
kingly, having significant influence and authority, abundant wealth, and
wide fame. Therefore, to understand the inherent qualities of Grahas, one
must study their Mūlatrikoṇa effects.
1. Sūrya: Sārāvalī 22.34–35: Vanquish enemies, irascible, notable
acts, wandering in forests, hills and fortresses, energy, enthusiasm,
bravery, brilliance, meat-eating habit, formidableness, restive
disposition, physical strength, talkativeness, kingly, influence and
authority, abundant wealth, wide fame.
2. Candra: Sārāvalī 23.8: Large-hearted, charitable, short-life, strong
libido, fame, brilliance, a predominance of female children, discerning
between good and evil, happiness during middle and last parts of his
life, firm waist, feet, shoulders, face and eyes like a bull, marks on
the side and back of the body, walking gracefully, forbearance.
3. Maṅgala: Sārāvalī 25.1–2: Brilliance, truth, courage, kingly
influence, authority, fondness for war, adventurous and heroic acts,
an army chief, head of people, delightful, charitable, animal
husbandry, storage of grains etc., fierce, strong sexual vigour, many
sexual partners.
4. Budha: Sārāvalī 26.11–12: Virtuous, talented, eloquence, skilful,
scholarly, expertise in writing and poetry, adept in fine arts and
mechanical arts, sweetness and good nature, dear to women, lack
virility, eldest in a family, honoured, talented, inclined to serve
others, modest, argumentative, famous, mental clarity, physical
strength.
5. Bṛhaspati: Sārāvalī 27.17–18: A preceptor, priest, conducts
religious vows or prayers, initiations, sacrifices etc., lasting wealth,
charity, love relatives, help others, versed in Śāstras, head of a city, a
minister, live in many countries, fond of solitude, visit shrines.
6. Śukra: Sārāvalī 28.13–14: Eager to become wealthy, valorous, good
quality robes, interested in living in foreign lands, protect own
people, skilful in duties, financially well off, meritorious, reputed for
honouring Devatās and Brāhmaṇa, scholar, good fortune.
7. Śani: Sārāvalī 29.21–22: Lies, dishonesty, eminence, fame,
addiction to women and wine, wickedness, craftiness, company of evil
people and suffering caused by that, irascible, averse to knowledge,
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 GRAHA RĀŚI PHALA

conversation and traditional code of conduct, harsh speech, an

attempt at multiple undertakings.
Furthermore, since Mūlatrikoṇa is dignity for Grahas, there are
additional blessings besides the effects mentioned above. These indications
directly affect the person, regardless of Graha’s Bhāva disposition. The
difference between the two sets of results is that the first set indicates the
quality of a Graha due to the virtue of his Mūlatrikoṇa Rāśi. In contrast,
the 2nd set of results are the blessings attributed to Graha’s dignified
placement. These blessings are from Sārāvalī 45.5-7½, which primarily
relate to the nature of the Grahas.
Table 1: Graha’s Mūlatrikoṇa Blessings

# Graha Mūlatrikoṇa Blessings

1 Sūrya Wealth, intelligence, talent.
2 Candra Worldly enjoyments, virtues.
Leadership among the thieves, fondness for adventure,
3 Maṅgala
cruelty.
Mirth, joy, playfulness, jocularity, success in the
4 Budha
various undertaking.
Charity, eminence, fame, knowledge of justice, law and
5 Bṛhaspati
jurisprudence.
Eminence in a few villages (town, community), wealth,
6 Śukra
good fortune.
7 Śani Birth in a good family (noble lineage), wealth, bravery.

The Mūlatrikoṇa Maṅgala makes one a leader among the

thieves. This is, however, farfetched as we need first to determine
whether a person is of a thieving disposition depending on other
yogas in the Kuṇḍalī. Maṅgala verily blesses the person with leadership
abilities as he is the commander-in-chief of god’s army. However, since he
is the Kāraka for cruelty, violence and crime, there is a streak of cruelty,
violence and a taste for adventures in life. One, having a powerful Lagneśa,
Bhāgya/ Bhagyeśa, Sukha/ Sukheśa, and Bṛhaspati have exalted
principles, and cannot be a criminal or an anti-social. Therefore, a Kuṇḍalī
must be judged holistically before pronouncing judgement.

3.1 .1 .2
GR AH A ’S D IG N I TY

Before delving deeper into the topic of Graha’s placement

in Rāśis, we need to understand some high-level themes.
Understanding them makes it easier to understand the specific
details of Graha’s placement in Rāśis. One of the important themes is
Graha’s dignities in several Rāśis. For instance, when Sūrya occupies a

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Mitrarāśi, he attains some key traits by virtue of his placement in a

Mitrarāśi. Understanding these themes makes it more contextual to
understand the specific results of its placements in the individual Rāśis,
i.e., say in the Rāśi of his Mitras, viz., Candra, Maṅgala or Bṛhaspati.
Given below are the effects arising from several dignities and the specific
results of Grahas in several dignities.
Let us start with understanding what happens when a Graha
occupies a Mitrarāśi. Mitra means friends, and therefore, when a Graha,
be it anyone occupies a Mitrarāśi, then during its period (Daśābhukti or
the Vāra), the person has a pleasing disposition, happiness from wife,
acquisition of wealth such as gold, diamonds, victory over enemies, blessed
with various comforts in life. Essentially, the environment is friendly, and
his friends support the person during a Graha in Mitrarāśi.
After learning the generic results, we must note the specific results
of the Grahas because there are some variations in the results of Mitrarāśi
occupation by the Grahas, Sūrya and others. For instance, Sūrya indicates
firmness in friendship and charity, while Candra indicates happiness and
great honour. Maṅgala indicates protection of wealth of relatives, whereas
Budha indicates honour, notable acts. The characteristics of the Graha
cause minor variations in the results. Maṅgala stands for protection, and
therefore, when Maṅgala is in Mitrarāśi, there is the protection of wealth
and that of relatives.
The person protects his relatives and their wealth, and it is also
likely that among the person’s friends, there is a powerful friend who helps
and protects the person in need. In general, when a Graha is in a Mitrarāśi,
it indicates that friends surround the person. When a Graha is in
Śatrurāśi, the person is surrounded by enemies. This is mainly experienced
during the Daśābhukti of the Grahas etc. Besides that, friendship and
enmity are experienced about the Kārakatvas governed by the Graha so
placed, and Bhāva occupied by the Graha.

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Results of dignities (Sārāvalī 5.5-13)

Table 2: Results of dignity

Sārāvalī
# Dignity Result
Śloka#
Valour, victory in a war, many kinds of wealth, own
1 Uccarā i 5.5 memory of elephants (i.e., highly prosperous and
capable).
Acquisition of gold, family, etc., serving the king
2 Svarāśi 5.6 (government service), owning houses, acquiring grains
(good food and resources), and prosperity to the family.
Pleasing disposition, blessed with a wife, gold,
3 Mitrarāśi 5.7 diamonds, victory over enemies, blessed with various
comforts in life.
Even a king with various paraphernalia is troubled by
4 Nīcarāśi 5.11
enemies, loss of relatives, defeat in war and life, poverty.

Results of Grahas in dignities (Sārāvalī 45.1-45)

Table 3: Ucca/Mūlatrikoṇa/Sva

# Graha Ucca Mūlatrikoṇa Sva

Wealth, renown, Wealth, intelligence,
1 Sūrya Fierceness, noble acts
eminence talents
Sweet food, good
Worldly pleasures, Virtues, high
2 Candra clothes, and
comforts, virtues intelligence, beauty
ornaments
Splendour, valour,
Leader among Affluence,
blameworthy acts,
3 Maṅgala thieves, adventure, impetuousness,
living in a foreign
lacking kindness firmness
land
Intelligence, chief
Talents, delight, Eloquence,
4 Budha among people,
wealth scholarship
eloquence
Wealthy, learning, Well versed in Vedas
Eminence, knowledge
5 Bṛhaspati honour, talents, and and literature,
of jurisprudence
skills wealth, noble acts
Fond of sports, Prominence in the
6 Śukra amusements, music, village, wealth, good Farming, wealth
and dance fortune
Royal service, chief of
a place, a gain of Birth in a good
7 Śa i forest-born grains, family, wealth, Honour, happiness
company of sinful courage
women

Table 4: Mitra/Nīca/Śatru
# Graha Mitra Nīca Śatru
Firmness in Servitude, poverty, torment by
1 Sūrya
friendship, charity humiliation strong sex drive
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# Graha Mitra Nīca Śatru

No meritorious Lacking beauty and
Happiness, great
2 Candra deeds, sickness, splendour, heart
honour
misfortune disease
Confinement, defeat
Many evils,
Protection of wealth from enemies,
3 Maṅgala distressed mind,
of relatives poverty, distress,
meanness
misfortunes
Meanness, enmity Lacking intellect,
Skilful, jocular and
4 Budha with cousins and many miseries,
wealthy
kinsmen poverty
Dirtiness, Lack virility,
5 Bṛhaspati Honour, notable acts humiliation, utter deprived of justice
poverty and wealth
Troubles from
Fond of friends, Subordination, loss of
6 Śukra servants, highly
wealth, adventure wife, crookedness
miserable
Depending on others Adversity,
7 Śani on food, unethical blameworthy acts, Dirtiness, sickness
acts poverty

3.1 .1 .3
THE R ĀŚ YE ŚA

The Lord of a Rāśi is called a Rāśyeśa or the dispositor. Similarly,

the Navāñśa Lord of a Graha is called Añśeśa. The relationship of the
Graha with the Rāśyeśa colours the results arising from the Graha’s
occupation of a Rāśi. At a higher level, there are three kinds of
relationships, i.e., (1) Mitra (Friend), (2) Śatru (Enemy) and (3) Sama
(Neutral). However, at a deeper level, their five different kinds, i.e., (1)
Intimate Friend (Adhimitra), (2) Friend (Mitra), (3) Neutral (Sama), (5)
Enemy (Śatru), and (5) Deadly enemy (Adhiśatru).
Based on a Graha’s placement in a Rāśis reckoned from its
Mūlatrikoṇa, its Sambandha with the Rāśyeśa should be judged. The Lords
of Trikoṇas are invariably mutual friends. When a Graha occupies a
Mitrarāśi, the results are Śubha and the Kārakatvas of the Graha flourish.
Conversely, when the Graha occupies a Śatrurāśi, his Kārakatvas
flounder. Depending on the mutual placement of the two Graha, the
relationships change. Therefore, it is necessary to determine the five-fold
relationship (Pañcadhā Maitri) to decipher the precise effects.
Even among the Mitras and Śatrus, each governs their own set of
Kārakatvas based on which they flourish or flounder certain Kārakatvas
more than the rest. For instance, Bṛhaspati, in the Rāśis of his 3 Mitras,
denotes three different kinds of results. In Maṅgala’s Rāśi, he indicates the
strength, in Sūrya’s Rāśi, Knowledge and Candra’s Rāśi, food, wealth and

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resources. Thus, in the Rāśi of his three Mitras, Bṛhaspati’s three different
sets of Kārakatvas flourish.
Not only a Graha is influenced by the Rāśi it occupies, but it also
influences the Rāśyeśa. And this influence is also significant. This is the
basis of the effects due to the dispositorship of Grahas. For example, the
Bṛhaspati’s Rāśi dispositor manifests some of Bṛhaspati’s results besides
his own. The Graha and Rāśi undoubtedly influence each other. Who is
more capable of influencing the other depends on their strength.
Sambandha plays an integral part in bestowing results in a
Kuṇḍalī. A Graha in a Mitrarāśi indicates friendship, while in a Śatrurāśi,
enmity. The Kāaakatvas of a “Graha” experience friendship or enmity
depending on the Rāśi placements. Similarly, the Kārakatvas of the
“Bhāva” housing the Graha also experiences friendship or enmity.
For instance, for a Dhanu Lagna Jātaka, when Sūrya is in Makara,
a Śatrurāśi, not only there is enmity with father (Sūrya), but also in the
family (2nd House). On the other hand, if Sūrya is placed in Dhanu, a
Mitrarāśi, in the Lagna, the person has a friendship with father (Sūrya) as
well as people within his community or culture (Lagna). In this manner,
the Kārakatva of the Graha and the Bhāva should be judged.

3.1 .1 .4
RĀ ŚI CH AR A CT ER I STI C S

The Rāśis are not inert but are places beaming with various forms
of vibrations. They influence whatever comes under their sway. So, when
a Graha occupies a Rāśi, the Graha is “directly” and “intimately”
influenced by the vibrations of the Rāśi. The vibrations are both gross and
subtle, and they affect the Graha in several ways.
The vibrations of a Rāśi should be understood from (1) their
symbols, (2) the places governed by them, (3) their masculine or feminine
nature, (4) their mobility, i.e., Cara, Sthira or Ubhaya, (5) the Graha ruling
the Rāśi, (6) the Graha that attains Ucca in the Rāśi, and (7) the Graha
that attains Nīca in the Rāśi.
When a Graha occupies a Rāśi, the Graha’s vibrations intermingle
with the Rāśi’s, and they manifest a blended effect. This is a significant
concept because a Graha cannot deliver results independent of its Rāśi.
The Rāśi binds with the Graha’s Kārakatvas, like an alloy of copper and
zinc combined to produce Brass, with significantly different physical
properties (thermal conduction, malleability, ductility, etc.). We can see
this effect in our own life, as well. As a human, our nature is dependent on
the place we are. Our behaviour is different when we are in a study room,

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bedroom, Pujā room, market, office, or playground. One who sees us in the
office may find us a different person than a marketplace.
Behaviour varies depending on the characteristics of the place, the
vibrations, the expectation, and the obligations. So, even though the person
does not change, the behaviour is impacted by the place. In some places, it
is formal; in some others, informal. In some places, it is enthusiastic, while
in others, meditative. Energy level, enthusiasm and overall behaviour
depend on the place and circumstance. What we see in our own life is seen
among the Grahas, who reflect the underlying phenomenon in our own life.
Let us take Bṛhaspati in Meṣa. We know that Meṣa is a warlike
Rāśi; therefore, this indicates a Bṛhaspati that is argumentative. It is the
Uccarāśi of Sūrya, the Lord of the precious stones, hence Bṛhaspati, the
Dhanakāraka, in this Rāśi indicates acquisition of precious stones,
ornaments, and wealth. Maṅgala owns Meṣa, the Kāraka of strength,
therefore, Bṛhaspati, the Kāraka for good health and blessing, indicates
physical strength. Meṣa is the Lagna of the Kālapuruṣa Kuṇḍalī; therefore,
Bṛhaspati, the Sutakāraka, indicates the birth of sons. Finally, Bṛhaspati
stands for justice, and he is the Judge; therefore, the occupation of a cruel
Rāśi indicates that the person confers severe punishments in the matter of
judgment.
Now, let us review Bṛhaspati in Tulā Rāśi, the marketplace, and
owned by Śukra. Bṛhaspati being a teacher, his placement in the Rāśi of
another teacher indicates a scholar. The scholarship is mainly in trade,
finance, war, and strategy, i.e., the matters governed by Śukra and Tulā
Rāśi. Being the Kāraka of wealth, in the Rāśi of Trade and commerce,
Bṛhaspati indicates foreign contracts. Śukra’s influence on Bṛhaspati
makes him interested in ornaments and earning from dance and drama,
i.e., Śukra’s Kārakatvas.
Therefore, undoubtedly Bṛhaspati’s nature varies depending on his
Rāśi disposition. This is so significant that if one disregards this influence,
Kuṇḍalī cannot be delineated accurately. This is applicable for all the other
Grahas. If Bṛhaspati were to give livelihood results, he makes one adept in
at least one form of knowledge. However, the specific form of knowledge
depends on his Rāśi placement. If such Bṛhaspati occupies his
Mūlatrikoṇa, he gives results based on his pure nature, and make one a
priest, advisor or a minister, as that is what Bṛhaspati is!

3.1 .1 .5
THE G R AH A S TA TE S

While the placements in the Rāśis contribute to certain results,

several other dignities contribute to Grahas strength and weaknesses.
After deciphering the results due to the Rāśi placements, we must
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 GRAHA RĀŚI PHALA

understand the modification caused by other dispositions (Avasthā or the

state of the Graha). A Graha becomes Vakrī when in opposition from Sūrya
and is exceedingly powerful. On the other hand, a Graha is combust (Asta)
when conjoined with Sūrya and is considered powerless. The other states
and their results are as follows:
Table 5: Effects of Graha States

Sārāvalī
# Disposition Results
Verse
Opposition Blessed with a wife, clothes, perfumes, garlands,
1 5.9.
from Sūrya famous, and widely renowned, dear to all.
Deprived of place or position, impure hearted, suffer
2 Combustion 5.12. poverty, wander without purpose, fear from
enemies.
Peaceful mind, comfort, wealth, king’s minister,
3 Śubhavargas 5.8.
scholarship, charitable, religious, fortunate.
Grieving, inability to maintain own family, lose all
4 Aśubhavargas 5.13.
wealth, mental impurity, full of miseries.
Defeated in Grieving, health troubles, troubled by enemies,
5 5.10.
Grahayuddha abandoned by kinsmen, wander without purpose.

3.1 .1 .6
DṚṢ Ṭ I

Besides judging the Rāśi occupied by a Graha, we must also judge

Grahadṛṣṭis on the concerned Graha. Dṛṣṭis have an extraordinary ability
to modify the vibrations of Grahas. While Bṛhaspati’s dṛṣṭi manifests the
best and most positive qualities of a Graha, Śani’s dṛṣṭi manifests the
Graha’s weaknesses and negative qualities. One’s strength of character
comes from Bṛhaspati, and one’s flaws and weaknesses come from Śani2.
The importance of dṛṣṭis is such that it becomes misleading if we do not
consider them in our delineation. Let us see some examples to understand
this!
We know that Maṅgala is a destructive Graha, as he is the Kāraka
of violence and war. Whichever Rāśi he goes to, he retains his destructive
potencies. When Maṅgala is in Kumbha Rāśi, the Rāśi of his enemy,
Śani, Maṅgala makes one devoid of purity, lack physical prowess,
appear older, and there is a danger of evil death etc. However, when

2We should not blame a Graha for what they represent. Since everything manifested in the
universe must have a Kāraka, Grahas end up governing evil things. That do not make them
bad and evil. Grahas are Devatās and therefore must be treated with honour and reverence.
They do their job of administering the good and bad things of the universe. Merely because
Śani governs one’s weaknesses and cause pain and suffering, that does not make him evil.
We suffer because of our own Karma, and we must not blame others for that.
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 INFLUENCING FACTORS

such Maṅgala is dṛṣṭied by Bṛhaspati, the results get transformed.

Bṛhaspati dṛṣṭa Maṅgala indicates beautiful appearance, kingly
qualities, abundant energy, completion of undertakings, long life
and love from relatives. Conversely, Śukra’s dṛṣṭi takes Maṅgala into a
completely different direction. Śukra dṛṣṭa Ucca Maṅgala indicates an
inclination to sensual pleasures, always seeking women’s company and
fondness for quarrels.
Let us first understand how various kinds of dṛṣṭi modify the
results of a Graha. Given below are the results of dṛṣṭis taken from the
Bṛhatparāśara Horāśāstra Harihara version# (Bengali). The dṛṣṭis of
Śubhagrahas bring out the strength and positive qualities of a Graha,
while that of Pāpagrahas bring out the weakness and negative qualities.
Sūrya’s dṛṣṭi is considered positive as he is a giver of strength.
The table shows that when Sūrya dṛṣṭies a Śubharāśi, viz., Sva,
Mūlatrikoṇa, Mitra etc., the person serves the king and gains wealth.
When he dṛṣṭies a Śatrurāśi (Śukra’s or Śani’s), he causes conflicts, misery,
stomach disorder, and eye diseases. Now imagine that some Grahas occupy
these Rāśis. Sūrya’s dṛṣṭies on these Grahas shall be coloured by the Rāśi
that Sūrya dṛṣṭies.
Table 6: Dṛṣṭi of various Grahas from several Rāśis

# Graha Śubharāśi Mitrarāśi Śatrurāśi Krūrarāśi

Conflicts,
Serve the king, misery,
Gain of friends,
1 Sūrya a gain of stomach Diseases
victory
wealth disorder, eye
diseases
Gain of friends,
Engage in
Free from victory, a gain
sinful deeds,
2 Candra diseases, a of lands, good Loss of wealth
headaches, eye
gain of wealth residential
diseases
place
Victory, a gain
of good
Destruction of
residential Incarceration,
3 Maṅgala Gain of wealth land, wealth,
place, land, diseases, exile
and grains.
and intimate
friend
Gain of good Diarrhoea, Severe mental
education, Gain of wealth, wicked anxiety, colic,
4 Budha knowledge of good clothes, thoughts, diseases of the
writing, skills, and gemstones anxiousness lower
and dexterity about health. abdomen,
Righteous Gain of good Leprosy, skin
Defeat, loss of
5 Bṛhaspati deeds, spouse, land ailments,
land
contentment, etc. conflicts

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# Graha Śubharāśi Mitrarāśi Śatrurāśi Krūrarāśi

victory, gain of
wealth
Chronic health
Gain of good
Happiness, a Defeat, troubles,
clothes and
gain of spouse, separation inflammation
6 Śukra good
ornaments, from spouse, of the bladder,
residential
wealth etc. loss of wealth frequent
place
urination etc.
Enmity, Diseases of
Reunion with obstacles, lower
Freedom from
7 Śani good old danger, abdomen,
diseases
friends diseases, incarceration,
defeat multiple losses

The results of a Graha’s dṛṣṭi depends on four factors (1) the

kind of dṛṣṭi, i.e., Saptama “7” dṛṣṭi, Koṇa “5/9” dṛṣṭi, Caturāsra “4/8”
dṛṣṭi or Upacaya “3/10” dṛṣṭi; (2) The Graha being aspected, (3) The
Rāśi where the dṛṣṭi is falling and (4) Whether the dṛṣṭi is
Pūrṇadṛṣṭi or Padadṛṣṭi.
When a Graha dṛṣṭies its Uccarāśi, it is called Uccadṛṣṭi.
Similarly, when the Graha dṛṣṭies its Nīcarāśi, it is called Nīcadṛṣṭi.
Similarly, we have Svadṛṣṭi, Mitradṛṣṭi and Śatrudṛṣṭi. Uccadṛṣṭi,
Svadṛṣṭi and Mitradṛṣṭi are conducive to good results. In contrast,
Śatrudṛṣṭi and Nīcadṛṣṭi are not.
This is, however, a generic guideline, as the specific details are
dependent on other unknown factors. For instance, why would Sūrya’s
dṛṣṭi on Bṛhaspati in Bṛhaspati’s Svarāśi give rise to results such as
“Hostile to the king, miserable, bereft of wealth and relatives”? This does
not make sense as Sūrya is Bṛhaspati’s Mitra, and Dhanu/ Mīna are
Sūrya’s Mitrarāśi. Therefore, Sūrya’s dṛṣṭi on Bṛhaspati and his Rāśis are
Mitrarāśi, that should bestow superb results. However, it is not. There
must be some other principle at work that is unknown.
Besides this, the dṛṣṭis mentioned here are not limited to
Rāśikuṇḍalī (D1) only but are applied to the Vargakuṇḍalīs3. The results
are from Sārāvalī. If only Rāśikuṇḍalī is used, then, how can Budha, Sūrya
and Śukra aspect each other. They mostly cannot because Budha can be
away from Sūrya by only 28° and Śukra by 47°. This limits their ability to
dṛṣṭi each other.
In some cases, a Padadṛṣṭ is possi le betoeen Śukra and Sūrya
because they can be 3-11 from each other. Sārāvalī still gives the results of
Sūrya aspecting Budha and vice-versa. Likewise, between Budha and

3 Divisional charts or divisions of Rāśis

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 INFLUENCING FACTORS

Śukra, as well as Sūrya and Śukra. These aspects can only be explained
when the Vargas are considered. Some scholars do not agree to this, but I
am open to suggestions and clarifications from them, explaining these
ślokas from Sārāvalī. A detailed deliberation on whether Vargas are to be
treated as Kuṇḍalīs, and whether Vargas have dṛṣṭis (Rāśidṛṣṭi or
Grahadṛṣṭi) is covered in the book on the Vargas.
When a Graha dṛṣṭies another Graha, he influences the Graha with
his natural characteristics. If the aspecting and aspected Grahas are
friendly, then the dṛṣṭi results in overall wellbeing, friendship and
camaraderie. On the other hand, if the aspecting Graha is hostile to the
aspected Graha, then the Kārakatvas of the aspected Graha is afflicted by
those of the aspected Graha. Therefore, the relationship between the
aspecting and aspected Grahas must be carefully examined. Following is
the synopsis of the qualities of the dṛṣṭis from the Grahas:
1. Sūrya: Sūrya is the Ātmā or the soul of the universe. He is an
enlivening and vitalizing agent, and therefore his dṛṣṭi on a Graha is
invigorating. Sūrya’s Pūrṇadṛṣṭi is on the 7th from himself. When a
Graha is in 7th from Sūrya, the Graha is bright and radiant and is
Vakrī (except Candra, Budha and Śukra). Therefore, Sūrya’s dṛṣṭi
on a Graha offers strength. The specific results, however, depend on
the Graha being dṛṣṭied and the Rāśi in which Sūrya’s dṛṣṭi is
falling. Sūrya has Mitradṛṣṭi on Candra, Maṅgala and Bṛhaspati,
Śatrudṛṣṭi on Śukra and Śani, and Samadṛṣṭi on Budha. The dṛṣṭi on
Śukra and Budha is possible only in the Vargas.
2. Candra: Candra is the Kāraka for Manas or mind. His dṛṣṭi offers
strength, imagination and mental fecundity. He is hostile to no one,
so his dṛṣṭi is welcome on all Grahas. He is Bṛhaspati’s Uccarāśi lord,
and therefore his dṛṣṭi on Bṛhaspati makes him attain the best. He is
Maṅgala’s Nīcarāśi lord, and his dṛṣṭi on Maṅgala removes
weaknesses and blemishes. He is friendly to Sūrya, Bṛhaspati,
Maṅgala and Budha and neutral to Śukra and Śani. Candra’s
Uccadṛṣṭi falls in Vṛṣabha and Nīcadṛṣṭi on Vṛścika. When Candra is
Pakṣabali, he confers good results even though he may be Nīca.
3. Maṅgala: Maṅgala is the Kāraka for strength and therefore, his dṛṣṭi
on other Grahas offers physical strength. He is the army commander
and a protector. Therefore his dṛṣṭi on a Graha works like a
protective shield, provided he is not weak and afflicted. He is friendly
to Sūrya, Candra and Bṛhaspati, hostile towards Budha, and Neutral
towards Śani. His Uccadṛṣṭi is on Makara and Nīcadṛṣṭi is on Karka.
His is a Krūragraha, and therefore, his dṛṣṭi is also afflicting.
Therefore, besides the protection he offers, he also causes stress,
obstacles and challenges. His dṛṣṭi on Budha also manifests enmity,
fights and disputes because his relationship with Budha is hostile.
Maṅgala has three dṛṣṭis, 4th, 7th and 8th, of which 4th dṛṣṭi offers
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 GRAHA RĀŚI PHALA

protection from evil and recovery from illnesses, 7th dṛṣṭi blocks
progress and 8th dṛṣṭi cause fire accidents and threat to one’s life. The
specific results depend on whether the dṛṣṭi is favourable or
unfavourable depending on te dṛṣṭied Graha/ Rāśi/ Bhāva.
4. Budha: Budha is the Kāraka for friendship, communication,
optimism and joyfulness. Therefore, his dṛṣṭi on other Grahas confer
these qualities on the dṛṣṭied Graha. He is an Asuragraha and is
friendly to other Asuragrahas, Śani and Śukra. He is friendly to
Sūrya and Bṛhaspati, hostile towards Candra, and neutral towards
Maṅgala. Budha is the Kāraka for learning, and therefore, Budha’s
dṛṣṭi on Grahas denote the kind of books one likes to read or collect
in one’s personal library. Budha’s dṛṣṭi on Bṛhaspati is highly
productive because Bṛhaspati is the Kāraka for knowledge which
every student wants to have. Budha’s Uccadṛṣṭi is on Kanyā and
Nīcadṛṣṭi is on Mīna. Budha’s dṛṣṭi on Sūrya and Śukra is possible
only in the Vargas.
5. Bṛhaspati: Bṛhaspati is the most benevolent Graha, and he is the
epitome of Sattvaguṇa. His dṛṣṭi on Grahas offer strengths and
remove their weaknesses. Bṛhaspati’s dṛṣṭi is the remover of
blemishes like divine nectar, and therefore it is called Amṛtadṛṣṭi.
His Uccadṛṣṭ is ,n Karka and Nīcadṛṣṭi is on Makara. He is friendly
to the Devagrahas, Sūrya, Candra and Maṅgala, and these dṛṣṭis are
highly beneficial for overall wellbeing in life. His dṛṣṭi on Maṅgala
makes one highly rational, objective and scientific. Even though he
may not be friendly to the Asuragrahas, Śani, Śukra and Budha, his
dṛṣṭi on them is detrimental. His d Ṣ i on Śani grants great stamina,
on Śukra, great knowledge, and Budha, great scholarship. Bṛhaspati
has three dṛṣṭis, 5th, 7th and 9th, of which 5th makes one plan for the
future, 7th causes fulfilment of desires, and 9th offers divine protection
and make one honour one’s gur ,eDevat and e d s.
6. Śukra: Śukra is the Kāraka for vīrya, inner strength, potency, the
ability to fight back and rejuvenate from dead. When Śukra dṛṣṭies a
Graha, he blesses the Graha with the ability to fight back and rise
from the dead. The Bhāvas and Grahas dṛṣṭied by Śukra never give
up and rise every time they fall. This is a great blessing because one
who does not leave trying eventually succeeds. Śukra is a
Śubhagraha, and therefore his dṛṣṭi on all Grahas, M tra or Śatru is
beneficial. However, when he dṛṣṭ eD hts Śatru, th re are fights,
quarrels and disputes besides the good things. His Mitras are the
Asuragrahas, Budha and Śani. His Śatru is Candra and Sama are
Maṅgala and Bṛhaspati. His Uccadṛṣṭi is on Mīna and Nīcadṛṣṭi, on
Kanyā.
7. Śani: Śani is the Kāraka for weakness, pain and suffe ing. e is also
the ārak or ard work, stamina and perseverance. Śani’s dṛṣṭi is
considered the evillest among all. It is his dṛṣṭi that caused Lord
[23]
 INFLUENCING FACTORS

Gaṇeśa to lose his head and Rāvaṇa to lose his kingdom. It manifests
the results of negative Karma and causes excruciating pain and
suffering. When Śani dṛṣṭies Sūrya, he ruins marital happiness and
relationship with the son. When he dṛṣṭies Candra, then causes
detachment, mental anxiety or other psychological maladies. When
he dṛṣṭies Maṅgala, he gives rise to an explosive situation and causes
accidents and mishaps. His dṛṣṭi on Budha makes on shrewd and
causes skin troubles. His dṛṣṭi on Bṛhaspati cause stomach disorder,
colic, and arrogances even though the person may be a Jñāni. When
he dṛṣṭis Śukra, he manifests blemishes in one’s character,
indulgence with lowly women, or into lowly deeds. His dṛṣṭi on the
nodes make one addicted to substances. His dṛṣṭi is beneficial when
he dṛṣṭies his Svarāśi or Uccarāśi, when he is in Meṣa, Karka, Siṅha
or Kumbha, when Bṛhaspati dṛṣṭies him. Śani has three dṛṣṭis, 3rd, 7th
and 10th, and of them, 3rd causes death, 7th causes obstacles in the
fulfilment of desires and the 10th causes humiliation and fall in
status.

Let us now delve deeper into the dṛṣṭies of the Graha. There are
three elements to it, the aspecting (dṛṣṭi) Graha, the aspected (dṛṣṭa) Graha
and the aspected (dṛṣṭa) Rāśi. These results are curated from Sārāvalī,
Adhyāya 22 to 29. To the extent possible, I have tried decoding their results
and provided my views in the “notes” column of the table; however, some
results are too abstruse to decipher and requires further reflections. I may
consider providing further details in the next edition of this book.
3.1.1.6.1
SŪRYA’S DṚṢṬI

Table 7

On Graha Effects, on the Graha in Rāśis Notes

• Sūrya’s Rāśi// Siṅha (+): Equal to • Sūrya’s dṛṣṭi on
a king, excellent qualities, majestic Candra is mostly
voice, brave, fond of intoxicants, beneficial, with
widely famous. some exceptions.
• Candra’s Rāśi// Karka (+): Serve • His dṛṣṭi on Tulā is
the king, not wealthy, a letter- Nīcadṛṣṭi and,
Candra
bearer, protect forts (working with therefore, not
security services). favourable. This
• Maṅgala’s Rāśi// Meṣa (+): gives humiliation
Irascible temper, honoured by the and wandering etc.
king, soft natured, courageous, fond • His dṛṣṭi on Śani’s
of war. Vṛścika (+/-): Hostile Rāśi containing
towards others, learned, Candra is mostly not
wandering, wealthy, unhappy. favourable, with an
[24]
 GRAHA RĀŚI PHALA

On Graha Effects, on the Graha in Rāśis Notes

• Budha’s Rāśi// Mithuna (+/-): exception that in
Learned, splendorous, pleasant Kumbha, Sūrya’s
appearance, charitable, miserable, dṛṣṭi on Candra
not wealthy. Kanyā (+): In charge makes one fearless
of royal wealth, famous, keep and virtuous
promises, perform distinguished (talented).
acts.
• Bṛhaspati’s Rāśi// Dhanu (+): A
king, affluence, brave, famous,
incomparable happiness,
conveyances. Mīna (+): Strong
libido, happy, an army chief, highly
affluent, having a delighted wife.
• Śukra’s Rāśi// Vṛṣabha (Ucca)
(+): Farmer, highly intelligent,
highly enterprising, endowed with
servants, quadrupeds, wealthy,
spend wealth on experiments. Tulā
(-): No wealth, sickly, wandering,
humiliated, no happiness, sons, or
strength.
• Śani’s Rāśi// Makara (-):
Penniless, miserable, wandering,
interested in others’ work, dirty,
clever. Kumbha (+/-): Dirty
disposition, fearless, like a king in
guise, virtuous, agriculturist.
• Sūrya’s Rāśi (+): Humble, helpful
to friends, endowed with own men,
fond of wandering in cowsheds,
forests and hills. • Sūrya’s dṛṣṭi on
• Candra’s Rāśi (+/-): Bilious Maṅgala is mostly
diseases, splendorous, a justice in favourable except for
position, valorous. Candra’s and Śani’s
Maṅgala Rāśi, where the
• Maṅgala’s Rāśi (+): Blessed with
results are mixed.
wealth, wife and children, kings Candra’s Rāśi is
minister or a judge, famous, Maṅgala’s Nīcarāśi,
charitable king or leader. and Śukra’s Rāśi is
• Budha’s Rāśi (+): Blessed with Sūrya’s Nīcarāśi.
learning, wealth, courage, fond of
hills, forests, fortresses, physically
extraordinarily strong.

[25]
 INFLUENCING FACTORS

On Graha Effects, on the Graha in Rāśis Notes

• Bṛhaspati’s Rāśi (+): World
honoured, fortunate, live in forests,
hills, fortresses, cruel.
• Śukra’s Rāśi (+/-): Fond of moving
in forests and hills; hate women,
many enemies, fierce appearance,
courage.
• Śani’s Rāśi (+): Very dark-
complexioned, courageous, many
wives and sons, abundant wealth,
very sharp intellect.
• Sūrya’s Rāśi (+/-): Jealous,
wealthy, virtuous, cruel, mean,
fickle-minded, shameless.
• Sūrya cannot aspect
• Candra’s Rāśi (+): Washerman, Budha in the
gardener, housebuilder, gem smith. Rāśikuṇḍalī.
• Maṅgala’s Rāśi (+): Truthful, very Therefore, this dṛṣṭi
happy, honoured by the king, must be referring to
patient. a Vargakuṇḍalī. The
• Budha’s Rāśi (+): Truthful, dṛṣṭi is not
fortunate, a king or dear to the favourable in the
Budha king, polite, liked by all. Rāśis of two Gurus,
• Śukra’s Rāśi (-): Poverty, acute Śukra and
grief, sickly, serving others, Bṛhaspati. I believe
criticized. the Rāśis referred to
• Bṛhaspati’s Rāśi (-): Urinary here are Tulā and
diseases, epilepsy, peaceful Mīna. Tulā is
disposition. Sūrya’s Nīcarāśi,
and Mīna is
• Śani’s Rāśi (+): Boxer,
Budha’s.
extraordinarily strong, eat
abundantly, criticized, sweet
speech, famous.
• Sūrya’s Rāśi (+): Dear to good • Sūrya’s dṛṣṭi on
men, famous, king, extremely Bṛhaspati is mostly
affluent, virtuous. favourable; however,
it is unclear why the
• Candra’s Rāśi (+/-): Famous,
Bṛhaspati
dṛṣṭi on Candra’s
ahead of others, (in the beginning)
Rāśi and Bṛhaspati’s
devoid of happiness, wealth and
Rāśi should have
wife, all acquired by him later.
any blemish.
• Maṅgala’s Rāśi (+): Charitable, Sūrya’s dṛṣṭi on
truthful, famous sons, highly Bṛhaspati is perhaps

[26]
 GRAHA RĀŚI PHALA

On Graha Effects, on the Graha in Rāśis Notes

fortunate, abundant hair on the the best thing to
body. have in a Kuṇḍalī
• Budha’s Rāśi (+): Great because Sūrya
personality, important in his vitalizes the most
village, a householder, endowed benevolent Graha in
with wife, sons, money. the Kuṇḍalī.
• Bṛhaspati’s Rāśi (-): Hostile to the
king, miserable, bereft of wealth
and relatives.
• Śukra’s Rāśi (+): Endowed with
attendants, quadrupeds,
wandering, tall statured, learned,
king’s minister.
• Śani’s Rāśi (+): Learned, a king,
wealthy by birth, enjoys various
kinds of pleasures, very courageous.
• Sūrya’s Rāśi (+): Jealous, Dear to
women, strong libido, acquires
money through women, possess
• Sūrya’s dṛṣṭi on
elephants.
Śukra is favourable
• Candra’s Rāśi (+): Blessed with a in all the Rāśis.
dutiful wife with a spotless body Sūrya, however,
and king’s daughter, the person is cannot aspect Śukra
short-tempered and endowed with in the Rāśikuṇḍalī;
wealth. therefore, the dṛṣṭi
• Maṅgala’s Rāśi (+/-): Miserable must be referring to
because of women; loss of wealth the Varga Kuṇḍalīs.
and happiness because of them • Śukra in Maṅgala’s
(women), a king, learned. Rāśi is not
Śukra
• Budha’s Rāśi (+): Well disposed favourable, a that
towards the king, the mother and increases one’s lust.
the wife; learned, wealthy. However, the person
• Bṛhaspati’s Rāśi (+): Short- is learned and
tempered, learned, wealthy, liked influential. In Śani’s
by all, visit foreign countries or Rāśi also Śukra
reside there. makes one lustful,
• Śukra’s Rāśi (+): Devoted wife, but Sūrya’s dṛṣṭi
abundant wealth, great man, makes one
subservient to women. courageous, truthful
and happy.
• Śani’s Rāśi (+): Firm, Dear to
women, wealthy, happy, truthful,
courageous

[27]
 INFLUENCING FACTORS

On Graha Effects, on the Graha in Rāśis Notes

• Sūrya’s Rāśi (-): No wealth,
happiness, nobility, a liar,
drunkard, bad physique, a servant,
miserable.
• Śani’s dṛṣṭi on a
• Candra’s Rāśi (-): Loss of father in Graha is mostly not
childhood, bereft of wealth, wife, favourable, because
happiness, eats bad food, sinful. Śani manifests the
• Maṅgala’s Rāśi (+): Interested in Graha’s weakness.
agriculture, highly affluent, Since Śani is Mitra
endowed with cows, buffaloes, to Śukra, this
horses, fortunate, industrious. manifests
• Budha’s Rāśi (-): Devoid of friendship, but the
happiness, wealth, virtuous, bereft friendship could be
Śani of anger, endure difficulties, with lowly women,
valorous. as Śani is the
• Bṛhaspati’s Rāśi (+): Father of Kāraka for
others’ children, through these lowliness.
children, attains wealth, name, • If Śukra is in Tulā
fame, honour. and has Śani’s
• Śukra’s Rāśi (+/-): Clear in Uccadṛṣṭi, the
speech, lose wealth, a scholar, eat person becomes a
in other’s houses, and be weak in knowledgeable
the constitution. scholar and
influential.
• Śani’s Rāśi (-): Sickly, ugly wife,
eat other’s food, miserable,
wandering in nature, carrying
loads.

3.1.1.6.2
CANDRA’S DṚṢṬI

Table 8

Graha Effects Notes

• Sūrya’s Rāśi (+): Scholar, good • Candra’s dṛṣṭi on
wife, dear to the king, Kapha Sūrya is favourable
disorder. because Candra has
• Candra’s Rāśi (+/-): Cruel, equal high Pakṣabala. But
Sūrya to a king, livelihood through the when Sūrya is in
water. Karka, and Candra
• Maṅgala’s Rāśi (+): Delicate dṛṣṭies such Sūrya,
physique, charitable, many the person becomes
servants, charming, dear to women. cruel, even though

[28]
 GRAHA RĀŚI PHALA

Graha Effects Notes

• Budha’s Rāśi (-): Troubled by he is influential and
enemies and kinsmen, distressed kingly.
due to foreign travel, wailing. • Sūrya in Bṛhaspati’s
• Bṛhaspati’s Rāśi (+): Handsome, Rāśi dṛṣṭied by
eloquent, wise, blessed with wealth Candra is one of the
and sons, equal to a king, devoid of best as this makes
misery. one happy and
• Śukra’s Rāśi (+/-): Soft-spoken, powerful.
many relationships, addicted to • When Candra
sinful women, livelihood through dṛṣṭies Sūrya in
the water. Śani’s Rāśi, the
• Śani’s Rāśi (-): Cunning, losing person becomes
wealth and happiness due to cunning, because of
women. Śani’s effects on
Sūrya.
• Sūrya’s Rāśi (+/-): Ominous for
the mother, intelligent, rough body, • Candra’s dṛṣṭi on
widely famous, obtain money Maṅgala is mixed
through women. because Candra
• Candra’s Rāśi (-): Troubled by enhances Maṅgala’s
various diseases, mean conduct, strength like any
unsightly body, miserable. other Graha.
• Maṅgala s Rāśi (-): Bereft of the • Maṅgala being a
mother (mātr-rahitam), wounded Krūra and violent
body (kṣatānga), hate own people Graha, manifests his
(svajanadveshya), bereft of friends injuries. However, if
(mitra-rahitam), jealous (irshya), Maṅgala is Ucca and
blessed with female children Candra dṛṣṭies such
Maṅgala (kanyāprajā). Maṅgala from his
Svarāśi, Karka, the
• Budha’s Rāśi (+): Happy, wealthy,
person becomes
splendorous, guard women’s
powerful and
apartments, endowed with women,
influential.
manage the king’s residence.
• Surprisingly, the
• Bṛhaspati’s Rāśi (-): Deformed,
only place where
belligerent, learned, hostile to the
Candra’s dṛṣṭi is
king.
beneficial on
• Śukra’s Rāśi (-): Does not honour Maṅgala is Budha’s
mother, wicked, a lord, many Rāśi, which helps in
women, dear to women, afraid of boosting the “real
war. estate” signification
• Śani’s Rāśi (+/-): Fickle minded, of Maṅgala.
adverse to the mother, fond of

[29]
 INFLUENCING FACTORS

Graha Effects Notes

beautification, charitable, unsteady
in friendship, wealthy.
Sūrya’s Rāśi (+): Incredibly
beautiful, very skilful, interested in
poetry, fine arts, music, dance,
wealthy, virtuous.
• Candra’s Rāśi (-): Deprived of
wealth (of physical energy) because • Candra is friendly to
of women; incur misery due to Budha, and his dṛṣṭi
women. on Budha is highly
• Maṅgala’s Rāśi (-): Dear to the beneficial, provided
opposite sex, serve others, dirty, no Budha is not in
virtues. Maṅgala’s Rāśi or
• Budha’s Rāśi (+): Sweet Candra’s Rāśi.
disposition, talkative, promote • Budha is hostile to
Budha
quarrels, acquire Śāstraic Maṅgala and
knowledge, firm, succeed in Candra, and
undertakings. therefore when he is
• Śukra’s Rāśi (+): Trustworthy, in these Rāśis,
affluent, firmly pious, devoid of Candra’s dṛṣṭi does
sickness, lasting family ties, not help but
famous, kings minister. accentuate the
• Bṛhaspati’s Rāśi (+): Writer, hostility of Budha
incredibly beautiful, highly towards the Rāśi,
affluent, trustworthy, amiable, and the Rāśi lord.
happy.
• Śani’s Rāśi (+): Livelihood
through water, plentiful, sell
flowers, liquor, bulbs (vegetables),
fierce appearance, firm.
• Candra’s dṛṣṭi on
• Sūrya’s Rāśi (+): Dear to good Bṛhaspati is highly
men, famous, king, extremely beneficial as Candra
affluent, virtuous. is the cause of
• Candra’s Rāśi (+/-): Famous, Bṛhaspati’s
ahead of others, (in the beginning) strength. When
Bṛhaspati devoid of happiness, wealth, wife, Bṛhaspati is Ucca in
all acquired by him later. Karka and dṛṣṭied
• Maṅgala’s Rāśi (+): Charitable, by Candra, that is
truthful, famous sons, highly the best one can
fortunate, abundant hair on the expect from this
body. dṛṣṭi. The person
becomes famous and
[30]
 GRAHA RĀŚI PHALA

Graha Effects Notes

• Budha’s Rāśi (+): Great wealthy, however,
personality, important in his only later in life. In
village, a householder, endowed the earlier part of
with wife, sons, money. life is normally
• Bṛhaspati’s Rāśi (+): Enjoy many challenging.
kinds of happiness, be very • When Bṛhaspati is
fortunate regarding wife, and have in Sūrya’s Rāśi and
the pride of honour, wealth, and dṛṣṭied by Candra,
possessions. the person befriends
• Śukra’s Rāśi (+): Endowed with influential people,
attendants, quadrupeds, and sit in royal
wandering, tall statured, learned, circles. He is
king’s minister. famous, affluent and
virtuous.
• Śani’s Rāśi (+): Learned, a king,
wealthy by birth, enjoys various
kinds of pleasures, very courageous.
• Candra’s dṛṣṭi on
• Sūrya’s Rāśi (-): Present obsequial Śukra is considered
water to his stepmother, miserable mixed and depends
because of women and wealth, on Śukra’s
various mental dispositions disposition in Rāśis.
(unsteady). Śukra in Maṅgala’s
• Candra’s Rāśi (+): Keeps Rāśi makes one
stepmother happy, a daughter first lustful, and
and later on many sons, happy, Candra’s dṛṣṭi on
fortunate, beautiful. such Śukra worsens
• Maṅgala’s Rāśi (-): Imprisoned, the situation
very fickle-minded, strong libido, because Candra
marry a lowly woman, bereft of increases one’s lust
Śukra children. (Candra’s and Tārā’s
• Budha’s Rāśi (+): Dark eyes, episode).
beautiful hair, sleeping comforts, • When Candra
conveyances, splendorous, pleasant dṛṣṭies Śukra in his
appearance, fortunate. Uccarāśi, Mīna, the
• Bṛhaspati’s Rāśi (+): Famous, is brilliant and is
kingly, eating rich food, bestowed with all
distinguished, incomparable happiness of life.
strength. • Normally, Śukra’s
• Śukra’s Rāśi (+): Born to an disposition in Śani’s
excellent mother, happiness, Rāśi is not
wealth, respect, blessed with sons, considered
excellence, splendorous. favourable, but
Candra’s dṛṣṭi alters

[31]
 INFLUENCING FACTORS

Graha Effects Notes

• Śani’s Rāśi (+): Splendorous, the situation. The
valorous, affluent, fortunate person becomes
affluent and
courageous.
• Sūrya’s Rāśi (+): Abundant • Candra’s dṛṣṭi on
wealth, precious stones, women, Śani is of mixed
widely famous, dear to the king. results depending on
• Candra’s Rāśi (+/-): Evil to Śani’s Rāśi
mother, wealthy, troubled by co- disposition. When
born. Śani is Ucca in Tulā
• Maṅgala’s Rāśi (-): Fickle minded, and dṛṣṭied by
sinful, join mean, ugly women, Candra, the person
devoid of happiness, wealth. becomes wealthy
• Budha’s Rāśi (+): Equal to a king, due to women and is
possess a bright physique, earn honoured among
wealth, honour through women, do influential people.
Śani
women’s jobs. • When Śani is in
• Bṛhaspati’s Rāśi (+/-): Bereft of a Maṅgala’s Rāśi and
mother, two names, endowed with dṛṣṭied by Candra,
wife, children, wealth. the person is sinful,
• Śukra’s Rāśi (+): Gain wealth lustful, and devoid
through women, honoured by of happiness.
ministers of kings, dear to women, • Candra dṛṣṭa Śani in
endowed with family. Sūrya’s Rāśi is
• Śani’s Rāśi (-): Fickle-minded, beneficial as this
untruthful, sinful, non-cordial makes one wealthy
relationship with mother, wealthy, and befriend
sorrowful due to wandering. influential people.

3.1.1.6.3
MAṄGALA’S DṚṢṬI

Table 9

Graha Effects Notes

• Maṅgala is a fierce
• Sūrya’s Rāśi (+/-): Interested in Agnitattva Graha,
others’ wives, fearless, and his dṛṣṭi on
revolutionary, formidable, chief. Sūrya makes Agni
Sūrya • Candra’s Rāśi (-): Pulmonary very strong in the
consumption, fistula in the anus or Rāśi and Bhāva
genitals, dejected with kinsmen, occupied by Sūrya.
mudslinger. This makes the
person highly active,

[32]
 GRAHA RĀŚI PHALA

Graha Effects Notes

• Maṅgala’s Rāśi (+): Courage in courageous and
battle, cruel, good eyesight, ruddy battle-prone.
complexion, glorious, powerful. • Maṅgala’s dṛṣṭi on
• Budha’s Rāśi (-): Fear from Sūrya in Karka is
enemies, litigation, defeat in battle, not favourable
poverty, bashfulness. because Karka is
• Bṛhaspati’s Rāśi (+): Famous Maṅgala’s Nīcarāśi.
through battle, clarity of speech,
money, comfort, short-tempered.
• Śukra’s Rāśi (+/-): Fearless, fond of
battles, bright appearance, wealth
and fame through valour, deformed
limbs.
• Śani’s Rāśi (+): Troubled by
diseases and enemies, wounded by
weapons, deformed limbs.
• Sūrya’s Rāśi// Siṅha (+): An army • Maṅgala’s dṛṣṭi on
chief, excellent wife, sons, wealth, Candra is mostly
conveyances, superior among people. favourable as
• Candra’s Rāśi// Karka (+/-): Maṅgala bestows
Fearless, deformed, prove ominous strength upon
to mother, skilful in his jobs. Candra. Maṅgala is
• Maṅgala’s Rāśi// Meṣa (+/-): also Candra’s
Diseases of teeth and eyes, injuries Nīcarāśi lord, and
caused by arrows, quadrupeds, vāta therefore his dṛṣṭi
disorders, urinary disorders, helps to remove
chieftain. Vṛścika (+): Great Candra’s
courage, equal to a king, wealthy, weaknesses.
valorous, unconquerable in battle, • For instance,
Candra voracious eater. Candra attains
• Budha’s Rāśi// Mithuna (+): Nīcatva in Vṛścika,
Highly courageous, highly learned, but Maṅgala’s dṛṣṭi
endowed with happiness, on such Candra not
conveyances, wealth, beauty. Kanyā only removes the
(+): Skilful in mechanical or fine weakness caused by
arts, famous, affluent, disciplined, the debility but on
courageous, inauspicious for mother. top of that bestows
• Bṛhaspati’s Rāśi// Dhanu (+): An great courage,
army chief, abundant wealth, power, status and
fortunate, famous for bravery, and influence.
large working force (employees/ • Maṅgala’s dṛṣṭi on
attendants). Mīna (-): Humiliated, Candra is mostly
devoid of happiness, an unchaste mixed in Śukra’s
[33]
 INFLUENCING FACTORS

Graha Effects Notes

woman’s son, interested in sinful and Śani’s Rāśi.
acts, valorous. Surprisingly his
• Śukra’s Rāśi// Vṛṣabha (-): Strong dṛṣṭi on Candra in
libido, destruction of wife and Budha’s Rāśi is
friends, steal the heart of other highly beneficial,
ladies, adverse to mother. Tulā (+/- even though Budha
): Sharp intellect, a thief, mean- is Candra’s enemy
minded, adulterous, fond of and Maṅgala is
perfumes and garlands, wise, eye hostile towards
diseases. Budha. Maṅgala’s
• Śani’s Rāśi// Makara (+): dṛṣṭi on Candra so
Abundant riches, highly charitable, placed makes one
fortunate, wealthy, conveyances, courageous and
brave. Kumbha (+/-): Truthful, not confers affluence.
inherit money from mother and
elders, lazy, mysterious, interested
in othersl work (serve others).
• Sūrya’s Rāśi (-): Sinful, miserable,
physically injured, unskilful, • Maṅgala is hostile
impotent. towards Budha, and
• Candra’s Rāśi (-): Meagre therefore it is logical
learning, talkative, great liar, to expect that this
produce fictitious things, thief, dṛṣṭi gives rise to
affectionate in speech. misery, conflicts,
• Maṅgala’s Rāśi (+/-): Liar, sweet and enemies.
speech, promoting quarrels, learned, However, the dṛṣṭi
affluent, dear to king, valorous. on Budha in
Bṛhaspati’s Rāśi is
• Budha’s Rāśi (+/-): Injured, dirty,
Budha not that bad, as the
genius, serve the king, dear to the person becomes a
king. leader and a famous
• Śukra’s Rāśi (-): Troubled by writer.
diseases, enemies, distressed, incur • Maṅgala’s Nīcadṛṣṭi
royal contempt, deprived of worldly
on Karka containing
objects. Budha is not
• Bṛhaspati’s Rāśi (+/-): Leader of favourable, because
townspeople or thieves; resides in the person becomes
forests, a famous writer. a thief, talkative,
• Śani’s Rāśi (+/-): Infirm in speech, and a liar.
calm disposition, bashful, happy.
• Maṅgala’s dṛṣṭi on
• Sūrya’s Rāśi (+): Honour elders,
Bṛhaspati
Bṛhaspati is highly
perform distinguished acts, very
beneficial as
skilful, pure, adventurous, cruel.
Maṅgala grants him
[34]
 GRAHA RĀŚI PHALA

Graha Effects Notes

• Candra’s Rāśi (+/-): Marry at a strength and
young age, endowed with gold, enhances his power
ornaments, learned, valorous, to protect. Maṅgala
wounded physique. is the protector of
• Maṅgala’s Rāśi (+): Belonging to a the Sattvaguṇa.
royal dynasty, fearless, fierce, • When Bṛhaspati is
endowed with knowledge of politics, Ucca, Maṅgala’s
modest, affluent, a disobedient wife, Nīcadṛṣṭi on Karka
disobedient servants. does not harm the
• Budha’s Rāśi (+/-): Success comes results because
easily, ugly, wealthy, amiable to all. Bṛhaspati manifests
positivity through
• Bṛhaspati’s Rāśi (-): Injured in
his disposition in his
war, cruel, cause torture, harm
Uccarāśi. The
others, lose children.
person marries
• Śukra’s Rāśi (+): Dear to women, young, is learned,
learned, courageous, affluent, courageous, and is
happy, born in royal dynasty. endowed with gold
• Śani’s Rāśi (+): Fearless, an army and ornaments. The
chief with the king, splendorous, only downside to
well-dressed, famous, honoured. Maṅgala’s Nīcadṛṣṭi
is that the person is
injured, and
therefore, has a
wounded physique.
• Bṛhaspati is Nīcatva
in Makara, but
Maṅgala’s dṛṣṭi
helps in removing
mush of the blemish,
making the person
fearless and
honourable.
• Sūrya’s Rāśi (+/-): A royal person, • Maṅgala’s dṛṣṭi on
famous, dear to women, affluent, Śukra is mostly
fortunate, attached to other’s wives. unfavourable,
because, not only
• Candra’s Rāśi (+/-): Skilful in arts, Maṅgala is a
Śukra
very wealthy, suffer because of Krūragraha, but he
women, fortunate, promote the ignites passion in
cause of his relatives. Śukra and increases
• Maṅgala’s Rāśi (-): Devoid of one’s lust and libido.
wealth, honour, happiness, do • When Śukra is in a
others’ jobs, perform dirty jobs. Maṅgala’s Rāśi
[35]
 INFLUENCING FACTORS

Graha Effects Notes

• Budha’s Rāśi (-): Highly sensual, dṛṣṭied by him, the
fortunate, destruction of wealth person is devoid of
through women. wealth, honour,
• Bṛhaspati’s Rāśi (-): Hostile performs a dirty job
towards women, both happy and and serve others.
miserable, wealthy, possess cows. Even Śukra in
Bṛhaspati’s Rāśi
• Śukra’s Rāśi (-): Marry a lowly
does not help.
woman, lose home and wealth
because of women, sensuous. • Śukra in the Rāśi of
the Prakāśagrahas
• Śani’s Rāśi (+/-): Lose spouse,
is of some respite,
suffer many evils, diseases, undergo
but still, there are
difficulties, happiness later.
issues because of
women and lust.
• Maṅgala is Śani’s
• Sūrya’s Rāśi (-): Aimless Nīcakṣetra lord, and
wandering, unfortunate, live in dṛṣṭi of such a Graha
fortresses, hills, sinful, bereft of wife offers strength – like
and sons. Candra’s dṛṣṭi on
• Candra’s Rāśi (+): Enjoy the king’s Maṅgala, Śukra’s
wealth, defective body, possess gold, dṛṣṭi on Sūrya and
gemstones, endowed with a family, so on.
bad relatives and wife. • This dṛṣṭi is not
• Maṅgala’s Rāśi (+/-): Kill animals, favourable when
sinful, a leader of robbers, famous, Śani is in Sūrya’s or
fond of co-habiting with other Bṛhaspati’s Rāśi.
women, fond of meat and wine. Elsewhere it is
Śani mostly fine. When
• Budha’s Rāśi (+/-): Famous boxer,
Śani is Ucca and
confused, carrying heavy loads,
dṛṣṭied by Maṅgala,
possess an ugly body.
the person is a
• Bṛhaspati’s Rāśi (-): Vāta warrior, is
disorders; dislike people, sinful, honourable,
mean, blameworthy. wealthy, and has a
• Śukra’s Rāśi (+): Skilful in war good family.
preparations, but stay away from • Śani in Svarāśi
war, speak much, endowed with dṛṣṭied by Maṅgala
wealth, family. is highly favourable,
• Śani’s Rāśi (+): Highly courageous, as this makes the
famous, superior among great men, person courageous
sharp. and grants
leadership qualities.

[36]
 GRAHA RĀŚI PHALA
3.1.1.6.4
BUDHA’S DṚṢṬI

Table 10
Graha Effects Notes
• Budha’s dṛṣṭi on
• Sūrya’s Rāśi (+): Scholar, writer,
Sūrya is normally
gambler, wanderer, narrow-minded,
not possible in the
great physical strength.
Rāśikuṇḍalī (D1)
• Candra’s Rāśi (+): Scholar, dear to unless we are
the king, skilful, destroy enemies. considering the dṛṣṭi
• Maṅgala’s Rāśi (-): Serve others, in a Vargakuṇḍalī
not wealthy, weak, grieving, unclean (Navāñśa/ Dreṣkāṇa
body. etc.).
• Budha’s Rāśi (+): Equal to king, • Budha’s dṛṣṭi on
Sūrya famous, company of kinsmen, free Sūrya is mostly
from enemies, eye diseases. beneficial as Budha
• Bṛhaspati’s Rāśi (+): Sweet is a Saumyagraha
speech, writing, literature, arts, and is friendly to
assembly, journey, minerals. Sūrya. Only when
• Śukra’s Rāśi (+): Drawing, writing, Sūrya is in
poetry, singing, good physique. Maṅgala’s Rāśi,
Budha’s dṛṣṭi does
• Śani’s Rāśi (+/-): Brave, like a
not work well as
eunuch, steal others wealth,
Budha is Maṅgala’s
powerless limbs.
Śatru.
• Sūrya’s Rāśi// (Siṅha (+/-): • Budha’s dṛṣṭi on
Effeminate, in the custody of Candra is beneficial
women, serve women, enjoy wealth, as he is Candra’s
happiness, and pleasures. son. Normally,
• Candra’s Rāśi// Karka (+): High however, Budha is
spirited, endowed with political hostile towards
wisdom, wealth, wife and sons, a Candra, ashamed of
king’s minister, happy. his illegitimate birth
• Maṅgala’s Rāśi// Meṣa (+): and blames Candra
Candra Teaches various disciplines, good for seducing his
speech, achieves his desires, great mother Tārā,
poet, widely famous. Vṛścika (+/-): Bṛhaspati’s wife.
Not skilful, harsh speech, having Budha’s dṛṣṭi on
twins, tricky, producing fictitious Candra in Sūrya’s
things, adept in singing. Rāśi is not much
• Budha’s Rāśi// (Mithuna (+): helpful, as the
Skilful in acquiring money, always person is
successful, akin to a king. Kanyā subservient to
(+): Expert in Jyotiṣa, literature, women. Also, when
[37]
 INFLUENCING FACTORS

Graha Effects Notes

successful in disputes/ quarrels, Candra is Nīca,
highly skilful in activities. Budha’s dṛṣṭi makes
• B haspati’s Rāśi// Dhanu (+): one have an abusive
Many servants, an expert Jyotiṣī, an speech, and devoid
artist, a skilful dancer(Mīna (+): A of talent worth
king, highly intelligent, happy, mentioning.
surrounded by noble ladies and • Even then, Budha’s
subservient to them. dṛṣṭi on Candra
• Śukra’s Rāśi// Vṛṣabha (+): mostly produced
Spiritual wisdom, eloquent, pleasing favourable results as
disposition, dear to everyone, highly the person is good at
virtuous. Tulā (+): Adept in arts, writing fictitious
abundant wealth and grains, things or fiction
pleasant speech, highly learned and novels.
famous in the country.
• Śani’s Rāśi// (Makara (-): Dull
witted, dependent on others for
shelter, bereft of wife, fickle-minded,
devoid of happiness and money.
Kumbha (+/-): Excellent in hosting
others, proficient in music, liked by
women, meagre wealth and
happiness.
• Sūrya’s Rāśi (+/-): Clever in many • Budha’s dṛṣṭi on
art forms, a miser, skilful in poetry Maṅgala is mostly
and fine arts, wicked. unfavourable
• Candra’s Rāśi (-): Dirty, sinful, because they are
mean family, abandoned by own natural enemies.
men, shameless. • Budha’s dṛṣṭi on
• Maṅgala’s Rāśi (-): Adept in Nīca Maṅgala is
usurping others’ wealth, liar, particularly
devoted to kāmadevata, hostile, detrimental as the
many sinful women or concubines. person is sinful,
Maṅgala
• Budha’s Rāśi (+/-): Skilful in the dirty, narrow-
art of writing, mathematics and minded, and is
poetry, garrulous, liar, sweet abandoned by his
speaker, messenger/ emissary, relatives.
endure much misery. • Budha’s dṛṣṭi on
• Bṛhaspati’s Rāśi (+): Scholar, Ucca Maṅgala does
skilful, learned in fine arts, highly not help either, as
learned. the person is weak
• Śukra’s Rāśi (+/-): Promote and not particularly
quarrels, talkative, soft body, few wealthy or talented.

[38]
 GRAHA RĀŚI PHALA

Graha Effects Notes

sons, little wealth, learned in • Only in Bṛhaspati’s
Śāstras. Rāśi, Budha’s dṛṣṭi
• Śani’s Rāśi (-): Walk slowly, not on Maṅgala is
wealthy, devoid of a notable favourable, as the
profession, not strong, not person becomes a
outspoken, not virtuous. scholar and skilful
in fine arts.
• Budha’s dṛṣṭi on
Bṛhaspati is one of
• Sūrya’s Rāśi (+): Knowledge of civil
the best dṛṣṭies
works, building construction,
regardless of
endowed with profound knowledge,
Bṛhaspati’s Rāśi
virtuous, sweet speaker, minister,
placements. Only
highly learned.
when Bṛhaspati is in
• Candra’s Rāśi (+): Endowed with Maṅgala’s Rāśi
relatives, friends, wealthy, promote where Budha’s dṛṣṭi
quarrels, bereft of sins, a minister, is Śatrudṛṣṭi, the
trustworthy. results are not
• Maṅgala’s Rāśi (-): Liar, crafty, conducive. Such
sinful, skilful in detecting others’ dṛṣṭi makes one
defects, serving others, grateful, crafty, liar and
modest, not outspoken. sinful. There are
Bṛhaspati • Budha’s Rāśi (+): Skilful Jyotiṣī, also some positive
many children, wives, exponent of qualities, such as
many aphorisms, precepts, speak modesty and
with great excellence. gratitude.
• Bṛhaspati’s Rāśi (+): Minister, or a • When Bṛhaspati is
king, happy with wealth, fortunes, Ucca, or in Kanyā,
children, enjoy all kinds of delights. where Budha’s dṛṣṭi
• Śukra’s Rāśi (+): Learned, skilful, is Uccadṛṣṭi, the
sweet, fortunate, endowed with results are
riches, highly virtuous, splendorous. outstanding.
Budha’s dṛṣṭi on
• Śani’s Rāśi (+): Strong libido,
Bṛhaspati in
important among his folk, acquire
Budha’s Rāśi makes
wealth from conveyances, wealthy,
the person an
famous, many friends.
exponent of Śāstras,
and an abled Jyotiṣī.
• Budha’s dṛṣṭi on
• Sūrya’s Rāśi (+/-): Ever engaged in Śukra is not possible
Śukra
earning, miserly, addicted to unless we consider
women, join other’s wives, the dṛṣṭi in the
courageous, crafty, false, wealthy. Vargas. Budha and
Śukra are both
[39]
 INFLUENCING FACTORS

Graha Effects Notes

• Candra’s Rāśi (+/-): Marry a Saumyagrahas, and
learned woman, suffer miseries on Budha’s Śukra’s
account of his relatives, wander, Nīcakṣetra lord.
wealthy, learned. • Budha’s dṛṣṭi on
• Maṅgala’s Rāśi (-): Foolish, Śukra is not
profligate, unworthy, not on good favourable when
terms with his relatives, immodest, Śukra is in Sūrya’s,
thievish, mean, cruel. Candra’s and
• Budha’s Rāśi (+): Learned, sweet Maṅgala’s Rāśi and
disposition, wealthy, conveyances, favourable in other
children, fortunate, leader of men or places.
a king. • Budha’s dṛṣṭi on
• Bṛhaspati’s Rāśi (+): Endowed Śukra in Bṛhaspati’s
with all kinds of robes, ornaments, or Svarāśi is highly
foods and drinks; plenty of money, favourable. The dṛṣṭi
horses and cows; many wives, many in Bṛhaspati’s Rāśi
sons, happy, very wealthy. confers abundant
wealth and
• Śukra’s Rāśi (+): Splendorous,
affluence. The dṛṣṭi
sweet, fortunate, happy, bold, wise,
on Śukra’s Rāśi
virtuous, distinguished strength.
makes the person
• Śani’s Rāśi (+): Learned, wealthy, fortunate, happy,
skilful in sacred precepts, highly and distinguished.
academic, truthful, happy.
• Sūrya’s Rāśi (-): Not outspoken, • Budha’s dṛṣṭi on
lazy, poor, perform job that does not Śani is mostly
suit the person, dirty, miserable. unfavourable, except
• Candra’s Rāśi (-): Hard-hearted, few places, i.e.,
garrulous, conquering enemies, Budha’s and
conceited, noble acts. Bṛhaspati’s Rāśi.
Budha’s Svadṛṣṭi on
• Maṅgala’s Rāśi (-): Untruthful, not
Śani grants wealth,
virtuous, eat much, a famous thief,
mastery in warfare,
devoid of happiness, riches.
Śani and fine arts. The
• Budha’s Rāśi (+): Wealthy, skilful dṛṣṭi in Bṛhaspati’s
in war, a dance master, a skilful Rāśi confers honour,
singer, expert in arts. and make one wise,
• Bṛhaspati’s Rāśi (+): Equal to a and wealthy.
king, happy, a preceptor, • Budha’s dṛṣṭi on
honourable, wealthy, fortunate. Śani in Maṅgala’s
• Śukra’s Rāśi (+/-): Jocular, a Rāśi, either Nīca or
eunuch, subservient to women, hostile, makes one
sinful. thievish and devoid

[40]
 GRAHA RĀŚI PHALA

Graha Effects Notes

• Śani’s Rāśi (-): Carry loads, of happiness and
clouded in mentality (Tāmasika fortune.
disposition), good-looking,
wandering-natured, learned, not
quite wealthy, fortunate.

3.1.1.6.5
BṚHASPATI’S DṚṢṬI

Table 11

Graha Effects Notes

• Bṛhaspati’s dṛṣṭi on
all Grahas are
considered highly
• Sūrya’s Rāśi (+): Construct favourable because
temples, gardens and tanks, his dṛṣṭi is
powerful, fond of solitude, highly considered
intelligent. Amṛtadṛṣṭi, that
• Candra’s Rāśi (+): king or removes blemishes.
minister, an army chief; famous, • Bṛhaspati’s dṛṣṭi on
learned in arts. Sūrya is highly
• Maṅgala’s Rāśi (+): Wealthy, favourable because,
charitable donations, minister, Sūrya is the Ātmā,
judge, influential. and when Sūrya is
powerful and pure in
• Budha’s Rāśi (+): Adept in Śāstras, a Kuṇḍalī,
Sūrya
diplomat, travel to foreign countries, everything
fierce, confused. flourishes.
• Bṛhaspati’s Rāśi (+): A king, or • The same goes for
honoured by the king, possess Candra. Therefore,
elephants and horses, is wealthy, Bṛhaspati’s dṛṣṭi on
always learning. these two Grahas
• Śukra’s Rāśi (+): Many foes and strengthens the
friends, a minister, beautiful eyes, entire Kuṇḍalī.
glorious, charismatic ruler. • Even when Sūrya is
• Śani’s Rāśi (+): Righteous, wise, Nīca in Tulā,
patronise Devatās, Brāhmaṇa and Bṛhaspati’s dṛṣṭi on
Atithis (guests), widely famous, his is beneficial,
intelligent. because that helps
in overcoming the
blemishes caused by
the Nīcatva.

[41]
 INFLUENCING FACTORS

Graha Effects Notes

• Sūrya’s Rāśi// Siṅha (+): Excellent
among his lineage, wide-fame,
highly virtuous, equal to a king. • Bṛhaspati’s dṛṣṭi on
Candra is one of the
• Candra’s Rāśi// Karka (+): A king,
best dṛṣṭi on Candra,
endowed with royal qualities, happy,
a good wife, well behaved, modest, as this strengthens
the entire Kuṇḍalī.
courageous.
Candra is the
• Maṅgala’s Rāśi// Meṣa (+): sustainer of good
Endowed with a servant, abundant yogas in a Kuṇḍalī,
riches, akin to a king, or a king’s and Bṛhaspati’s dṛṣṭi
minister. Vṛścika (+): Dutybound, on Candra
inclined towards helping people, strengthens this.
wealthy, handsome. Besides this,
• Budha’s Rāśi// (Mithuna (+): Bṛhaspati’s dṛṣṭi on
Teacher of Śāstras, famous, Candra’s Rāśyeśa
truthful, very beautiful, honourable, (Janmeśa) is also
eloquent speaker. Kanyā (+): highly favourable.
Notable among his relatives, happy, • Even when Candra
carrying out royal duties, keeping is Nīca, Bṛhaspati’s
promises, wealthy. dṛṣṭi removes the
• Bṛhaspati’s Rāśi// Dhanu (+): blemish due to the
Candra Attractive physique, a king’s Nīcatva, and makes
minister, endowed with wealth, one dutybound,
talent and happiness jī a (+): helping, wealthy
Handsome, fierce, head of a district, and handsome.
highly affluent, beautiful, • When Candra is in
surrounded by many women. Karka, Bṛhaspati’s
• Śukra’s Rāśi// Vṛṣabha (+): Long- Uccadṛṣṭi on Candra
life to wife, children makes the person
(sdhiraputradāra), good-natured kingly, highly
(suhrdam), devoted to his parents dignified, a
till the end, highly talented, dignitary,
righteous, highly famous. Tulā (+): courageous and
Worshipped by others, skilful in modest.
buying and selling precious • Even when Candra
gemstones. is in his Śatrurāśi,
• Śani’s Rāśi// Makara (+): king, i e., pha 3f Śukra r
incomparably brave, royal qualities, Śani, Bṛhaspati’s
possess many wives, children, dṛṣṭi on Candra
friends. Kumbha (+): Own villages, confers a great
agriculture lands, trees; endowed benefit.
with superior castles, noble ladies,
enjoying worldly pleasures.

[42]
 GRAHA RĀŚI PHALA

Graha Effects Notes

• Sūrya’s Rāśi (+): Dear to the king,
highly learned, pure mentality, an
army chief.
• Candra’s Rāśi (+): Famous, king’s
minister, learned, charitable, • Bṛhaspati’s dṛṣṭi on
wealthy, devoid of sensual Maṅgala is one of
pleasures. the best because it
• Maṅgala’s Rāśi (+): Spiritual makes Maṅgala
wisdom, sweet-spoken, lucky, dear relinquish his
to parents, highly affluent, king par violence, aggression
excellence and criminal
tendencies. He
• Budha’s Rāśi (+): A king’s becomes a protector
representative or emissary, bright, of the righteous and
Maṅgala travel to foreign countries as an an annihilator of the
ambassador, skilful in all vicious.
undertakings, a leader.
• Even when Maṅgala
• Bṛhaspati’s Rāśi (+/-): Devoid of is Nīca, Bṛhaspati’s
wife, happiness, beyond the reach of Uccadṛṣṭi removes
enemies, wealthy, fond of physical
all blemishes and
exercises. makes the person
• Śukra’s Rāśi (+): Skilful in music famous, royal,
and musical instruments, fortunate, charitable, wealthy,
dear to relatives, pure. and controller of
• Śani’s Rāśi (+): Exceptionally senses.
beautiful, possess kingly qualities,
fulfil his undertakings (complete
work at hand), long-lived, endowed
with relatives.
• Bṛhaspati’s dṛṣṭi on
• Sūrya’s Rāśi (+): Beautiful, highly Budha is again
learned, gifted speaker, incredibly highly beneficial.
famous, endowed with attendants, Budha is a student
conveyances. and Bṛhaspati,
• Candra’s Rāśi (+): Great scholar, teacher, and this
dear to all, fortunate, dear to the dṛṣṭi on Budha
Budha king, unbound learning. confers great
• Maṅgala’s Rāśi (+/-): Happy, knowledge. The
possess a glossy and hairy physique, person is scholarly
beautiful hair, very wealthy, and widely learned.
command others, sinful. • Even when Budha is
• Budha’s Rāśi (+): king’s minister, in his Śatrurāśi, i.e.,
excellent, beautiful, charitable, in Maṅgala’s Rāśi,
Bṛhaspati’s dṛṣṭi on
[43]
 INFLUENCING FACTORS

Graha Effects Notes

wealthy, endowed with own men, Budha is still
courageous. beneficial. The
• Śukra’s Rāśi (+): Highly learned, person has the
fulfilled promises, leader of a quality to command
country, city or group of men, over others and
famous. possesses a pleasant
• Bṛhaspati’s Rāśi (+): Strong appearance.
memory, intelligence, decadency, However, since
beautiful, noble, knowledgeable, Budha is in a
king’s minister, treasurer, writer. Śatrurāśi, a blemish
is attached to it, i.e.,
• Śani’s Rāśi (+): Abundant wealth,
the person is sinful.
grains, honoured in village or town
by his men, happy, famous. • Budha in
Bṛhaspati’s Rāśi
dṛṣṭied by Bṛhaspati
make the person
highly intelligent, a
good writer, and an
emissary.
• Sūrya’s Rāśi (+): Endowed with
conveyances, wealth, servants,
marry many women, king’s
minister.
• Candra’s Rāśi (+): Endowed with
many servants, sons, happiness, • Bṛhaspati is hostile
relatives, friends, dear to king. towards Śukra;
• Maṅgala’s Rāśi (+): Endowed with however, even then,
beautiful eyes, a charitable wife, a his dṛṣṭi on Śukra is
beautiful and tall physique, many conducive of
sons. excellent results.
Śukra • Budha’s Rāśi (+): Very happy, • When Śukra is Ucca
radiant, courageous, learned, a and dṛṣṭied by
preceptor. Bṛhaspati by his
• Bṛhaspati’s Rāśi (+): Ceaseless Svadṛṣṭi, the person
financial gains, happiness, enjoy becomes exceedingly
pleasures, abundant wealth, wealthy and
fortunate. fortunate.
• Śukra’s Rāśi (+): Blessed with a
wife, sons, abodes, conveyances,
riches etc., achieve desired objects.
• Śani’s Rāśi (+): Enjoy robes and
garlands, beautiful, skilful in music

[44]
 GRAHA RĀŚI PHALA

Graha Effects Notes

and musical instruments, a good
wife.
• Sūrya’s Rāśi (+): Chief, wealthy in
his town, or among his men,
endowed with children, trustworthy.
• Candra’s Rāśi (+): Endowed with
lands, houses, friends, sons, wealth,
gemstones, and wife. • When Bṛhaspati
• Maṅgala’s Rāśi (+): Endowed with dṛṣṭies Śani, the
happiness, wealth, fortune, a king’s Kāraka for miseries
minister, chief. and suffering, this
• Budha’s Rāśi (+): Trustworthy in gives rise to one of
the king’s circle, possess all kinds of the best things in a
noble qualities, dear to the nobles Kuṇḍalī.
Śani and virtuous, earn wealth through • Śani is the Kāraka
his virtues. for Karma and
• Bṛhaspati’s Rāśi (+): A king, or Śrama (labour), and
equal to a one, a minister, or an Bṛhaspati’s dṛṣṭi on
Army chief, is free from dangers. Śani bestows great
• Śukra’s Rāśi (+): Share the benefit that arises
happiness and misery of others, from hard work and
serve others, is dear to people, perseverance.
charitable, industrious.
• Śani’s Rāśi (+): Famous for one’s
talents, a king, or of the royal
dynasty, long-lived, free from
diseases.

3.1.1.6.6
ŚUKRA’S DṚṢṬI

Table 12

Graha Effects Notes

• Sūrya’s Rāśi (-): Infamous, leprosy, • Śukra is a

unkind, shameless. Saumyagraha, and
therefore, his dṛṣṭi is
• Candra’s Rāśi (+): Subservient to
generally beneficial.
the spouse, money through wife
Sūrya
He is hostile to
(women), helpful to others, fierce in
Sūrya but is the
battle, sweet speech.
Nīcakṣetra lord of
• Maṅgala’s Rāśi (-): Marry a lowly Sūrya. Dṛṣṭi of the
woman, many enemies, few kinsmen, Nīcakṣetra lord
poor, leprosy. confers strength.

[45]
 INFLUENCING FACTORS

Graha Effects Notes

• Budha’s Rāśi (+): Blessings of • Śukra’s dṛṣṭi on
wealth, wife and children, fewer Sūrya is
friends, free from sickness, happy, unwelcoming in
fickle-minded. Maṅgala’s, Sūrya’s
• Bṛhaspati’s Rāśi (+): Relationship and Śani’s Rāśis. In
with a noblewoman, endowed with the rest of the Rāśis,
perfumes and garlands, peaceful. the results are
• Śukra’s Rāśi (+): king, minister, mostly favourable.
blessings of spouse, wealth and • Śukra is not
luxuries, wise, timid. desirable in
• Śani’s Rāśi (+/-): Dealer of conch, Maṅgala’s and
coral and ruby, wealth through Śani’s Rāśi, as this
women and sinful women. increases one’s lust
and passion and
drive one towards
having affairs with
sinful women.
Sūrya s dṛṣṭi on such
a Śukra does not
help.
• Śukra has
Śatrudṛṣṭi on Siṅha,
and therefore
manifest
unfavourable
results.
• Sūrya’s Rāśi// (Siṅha (+/-): Blessed
with wife, wealth, great knowledge, • Śukra is Candra’s
sickly, subservient to a female, Uccakṣetra lord, and
skilful in the sexual act. h ref re Śukra ’s
dṛṣṭi on Candra is
• Candra’s Rāśi// Karka (+):
highly favourable.
Endowed with wealth, gold, wife, Both are the Kāraka
robes, jewels, a leader of sinful for the 4th house of
women, splendorous. comfort, and
Candra • Maṅgala’s Rāśi// Meṣa (+): therefore, this dṛṣṭi
Fortunate, endowed with children manifest comforts.
and wealth (suta-dhana-yukta), • The results are
marries a noble lady, adorned with mostly positive
ornaments, eat less. Vṛścika (+/-):
unless Candra is in
Great intellect, fortunate, abundant his Nīcarāśi, or
wealth, conveyances, beauty, lose Śatrurāśi (Śani’s
strength because of women (excessive Rāśi).
sex).

[46]
 GRAHA RĀŚI PHALA

Graha Effects Notes

• Budha’s Rāśi// (Mithuna (+): • Even though Budha
Company of noble ladies, endowed is Candra’s Śatru,
with garlands, robes, conveyances, Śukra’s dṛṣṭi on
ornaments, jewels, sportive. Kanyā Candra in Budha’s
(+): Many wives, several makeups, Rāśi is not
pleasures, wealth, always blessed detrimental.
with fortunes. Instead, it is positive
• Bṛhaspati’s Rāśi// Dhanu (+): due to the
Happy, handsome, fortunate, predominance of
endowed with sons, wealth, strong Śubha influences.
sexual desires, good friends and wife.
Mīna (+): Skilful in the sexual act,
interested in dance, instrumental
music and songs, liked by women.
• Śukra’s Rāśi// Vṛṣabha (+):
Endowed with ornaments,
conveyances and houses (bhushana-
yāna-grhānam), good sleeping
couches and thrones (shayanāsana),
perfumes (gandha), robes (vaster),
garlands (mālya), many comforts and
luxuries (anupa-bhoktāram) etc.
Tulā (+): Handsome, free from
diseases, fortunate, physically
strong, learned, knowledge of
multiple disciplines.
• Śani’s Rāśi// Makara (+/-): Join
others’ wives, endowed with wealth,
ornaments and conveyances,
garlands, blameworthy, childless.
Kumbha (-): Sinful, issueless,
friendless, timid, criticized by
preceptors, sinful, having a bad wife,
least happy.
• Sūrya’s Rāśi (+/-): Cohabit with • The joint influences
many women, dutiful wife, ever of Śukra and
juvenile. Maṅgala are not
favourable because
• Candra’s Rāśi (-): Suffering caused
Maṅgala they trigger passion.
by women’s company, humiliated by
Therefore, Śukra’s
them, losing wealth because of them.
dṛṣṭi on Maṅgala is
• Maṅgala’s Rāśi (-): Imprisoned due mostly negative,
to women, deprived of his money with some notable
because of women more than once. exceptions.
[47]
 INFLUENCING FACTORS

Graha Effects Notes

• Budha’s Rāśi (+/-): Perform a job • Maṅgala’s dṛṣṭi on
not befitting them, highly fortunate, Śukra when Śukra
enjoy food, robes. is in his Svarāśi is
• Bṛhaspati’s Rāśi (+): Dear to highly conducive.
women, interested in cosmetics, Śukra in Bṛhaspati’s
makeup etc., charitable, strong Rāśi dṛṣṭied by
libido, fortunate. Maṅgala is also
• Śukra’s Rāśi (+): A king’s minister, favourable because
liked by the king, an Army chief, Śukra attains Ucca
famous name (i.e., titles etc.), happy. here. Therefore,
Maṅgala’s dṛṣṭi on
• Śani’s Rāśi (-): Indulge in sexual
Śukra is conducive
pleasures, interested in nurturing
when Śukra is in his
women, belligerent.
Sva/ Ucca Rāśi; else
it is not favourable.
• Sūrya’s Rāśi (+): Unparalleled
beauty, gentle disposition, attractive
face, many conveyances, abundant
• Śukra’s dṛṣṭi on
courage, a minister.
Budha is not
• Candra’s Rāśi (+): Equal to cupid in possible in the
appearance, attractive physique, Rāśikuṇḍalī (D1),
adept in singing, playing musical and therefore, this
instruments, fortunate, gentle should be appliable
disposition. in the
• Maṅgala’s Rāśi (+): Royal service, Vargakuṇḍalīs only.
fortunate, principal among men, Śukra and Budha
chief of a town, speak skilfully, are Mitras, and
trustworthy, endowed with wife. therefore, this dṛṣṭi
Budha
• Budha’s Rāśi (+): Serve the king, is favourable. Even
messenger, honour friendship, when Budha is in
interested in sinful women. his Śatrurāśi, i.e.,
• Śukra’s Rāśi (+): Fortunate, soft Maṅgala’s Rāśi,
disposition, happy, good robes, make Śukra’s dṛṣṭi is
up etc., dear to women. favourable.
• Bṛhaspati’s Rāśi (+): Educate boys • When Budha is Nīca
and girls, wealthy, gentle disposition, in Mīna, Śukra’s
brave. Uccadṛṣṭi makes the
person scholarly and
• Śani’s Rāśi (+): Marry a lowly
a teacher.
woman, ugly, incomprehensible,
troubled by sexual passion, many
sons.
Bṛhaspati
• Sūrya’s Rāśi (+): Dear to women, • Śukra’s dṛṣṭi on
fortunate, royal honours, very strong. Bṛhaspati is mostly
[48]
 GRAHA RĀŚI PHALA

Graha Effects Notes

• Candra’s Rāśi (+): Many wives, favourable, with
extraordinary riches, various some blemish
ornaments, happiness, fortunate. attached to
• Maṅgala’s Rāśi (+): Very happy Bṛhaspati’s
about residences, sleeping comforts, placement in
robes, perfumes, garlands, Budha’s Rāśi. That
ornaments, wife, very timid. is most likely due to
Śukra’s Nīcadṛṣṭi on
• Budha’s Rāśi (+/-): Undertake
Kanyā Rāśi
temple construction, visit sinful
containing
women, dear to women.
Bṛhaspati.
• Bṛhaspati’s Rāśi (+): Happy,
learned, devoid of blemishes, long-
lived, fortunate, blessed by Goddess
Lakṣmī.
• Śukra’s Rāśi (+): Very attractive,
affluent, wear excellent ornaments,
merciful, enjoy excellent sleeping
comforts, excellent robes.
• Śani’s Rāśi (+): Endowed with food,
drinks, excellent residence, sleeping
comforts, wealth, conveyances,
excellent wife, ornaments, robes.
• Sūrya’s Rāśi (+/-): Opposed to • Śukra is Śani’s
women, splendorous, lethargic, Mitra and
happy, wealthy, attain a good end. Uccakṣetra lord.
• Candra’s Rāśi (+/-): Noble descent, However, since the
bereft of beauty, grace, and association of Śukra
happiness. with Maṅgala or
• Maṅgala’s Rāśi (-): Unsteady in Śani is not
disposition, ugly, join other women, favourable, this dṛṣṭi
courtesans, bereft of pleasures. is not a Śubhadṛṣṭi.
Śani • Budha’s Rāśi (+): Skilful in • Śukra’s dṛṣṭi on Śani
beautifying women, a yoga teacher, is favourable only
or a saint, Dear to women. when Śani is in
• Bṛhaspati’s Rāśi (-): Two mothers, Budha’s Rāśi or
two fathers, live in forests, hills, Śukra’s Rāśi; both
unsteady, many kinds of are Śani’s friends.
assignments. • Śukra’s dṛṣṭi on
• Śukra’s Rāśi (+): Enjoy the Śani’s own Rāśi is
pleasures, women and wine, endowed favourable largely
with gemstones, extraordinarily by the person is
strong, dear to the king. addicted to other

[49]
 INFLUENCING FACTORS

Graha Effects Notes

• Śani’s Rāśi (+/-): Wealthy, addicted women or
to other women, fortunate, happy, extramarital affairs.
enjoy food, drinks.

3.1.1.6.7
ŚANI’S DṚṢṬI

Table 13

Graha Effects Notes

• Śani’s dṛṣṭi is mostly
• Sūrya’s Rāśi (-): Create obstacles, negative on Grahas
a eunuch, cause grief to others. because he is the
• Candra’s Rāśi (-): Vāta and Kapha Kāraka for pain and
disorders, wicked, talebearer. suffering. He
manifests weakness
• Maṅgala’s Rāśi (-): Diseased, hard-
in the Graha
working, dull-witted.
through his dṛṣṭi.
• Budha’s Rāśi (+): Many servants,
• Therefore, Śani’s
anxious, many kinsmen, delighted,
dṛṣṭi on Sūrya is
Sūrya
crafty.
mostly negative.
• Bṛhaspati’s Rāśi (-): Unclean,
• The results are
dependent on others for food, a
favourable only
company of sinful men, breed
when Sūrya is in
animals.
Budha’s and Śani’s
• Śukra’s Rāśi (-): Narrow-minded, Rāśi; both are Śani’s
lethargic, aged partner, wicked, Mitra. Śukra’s Rāśi
diseased. is left out, mainly
• Śani’s Rāśi (+): Destroy enemies, because Sūrya
honoured by the king. attains Nīca in
Śukra’s Rāśi.
• Śani’s dṛṣṭi on
• Sūrya’s Rāśi// Siṅha (-): An Candra is highly
agriculturist, meagre wealth, liar, detrimental, as this
protect forts (work in security), no manifests much
happiness wife, mean. sorrow and suffering
• Candra’s Rāśi// Karka (-): in life.
Candra
Wandering disposition, miserable, • The results are
very poor, liar, sinner, mean. favourable when
• Maṅgala’s Rāśi// Meṣa (-): Jealous, Candra is in Dhanu,
highly miserable, very poor, unclean which gives
and unkempt, untruthful. Vṛścika knowledge of the
(-): Sinful sons, talebearer, sick, Śāstras, making the
poor, untruthful. person truthful,
having sweet
[50]
 GRAHA RĀŚI PHALA

Graha Effects Notes

• Budha’s Rāśi// Mithuna (-): speech, and working
Devoid of relatives, wife, happiness for the government.
and wealth, hostile to the public. • Śani’s dṛṣṭi on Nīca
Kanyā (-): Unsteady memory, Candra is highly
suffering poverty, lack happiness, detrimental, as that
bereft of mother, subservient to makes one sick, poor
women, derive wealth through and a talebearer.
women. This also curtails
• Bṛhaspati’s Rāśi// Dhanu (+): longevity.
Sweet and pleasant speech, wide • Some positive
knowledge of Śāstras, truthful, soft results are
natured, at royal service. Mīna (-): experienced when
Deformed, unfavourable to mother, Candra is in Śukra’s
tormented by strong sexual desires, and Śani’s Rāśis.
devoid of sons, wife and intelligence,
attached to mean and ugly women.
• Śukra’s Rāśi// Vṛṣabha (+/-):
Bereft of wealth (dhanaheena),
highly inauspicious (anishtakaram)
to mother and wife, endowed with
children, friends, and kinsmen.
Tulā (+/-): Great affluence, sweet
speech, conveyances, strong sexual
desires, no happiness in sexual
matters, favourable toward mother.
• Śani’s Rāśi// Makara (+/-): Lazy,
dirty, endowed with wealth,
tormented by strong sexual desires,
join others’ wives, untruthful.
Kumbha (+/-): Prominent nails and
hair, dirty, seek union with other
women, dull-witted, irreligious,
wealthy possessing many fixed
assets.
• Sūrya’s Rāśi (-): Look like an older
• Śani’s dṛṣṭi on
(broken) man, poor, wandering in
others’ houses (dependent on others Maṅgala mostly
for shelter), miserable. produces mixed
results.
Maṅgala • Candra’s Rāśi (+): Wealth through
the journey in water, equal to a • The dṛṣṭi is positive
king, sportive in actions, ever bright. when Maṅgala is in
Candra’s, Śukra’s
• Maṅgala’s Rāśi (+/-): Capable of
and Śani’s Rāśis.
hindering thieves despite not being

[51]
 INFLUENCING FACTORS

Graha Effects Notes

courageous, devoid of his men, • It is negative in
maintaining another woman or Sūrya’s and
concubine. B haspati’s Rāśis
• Budha’s Rāśi (+/-): Interested in and somewhat
wandering in mines (places beneath positive in
earth’s surface), hills, forests, take Maṅgala’s own and
animal husbandry as livelihood, Budha’s Rāśis.
highly miserable, highly valorous, • When Maṅgala is
dirty, devoid of wealth. Nīca in Karka and
• Bṛhaspati’s Rāśi (-): Defects in the dṛṣṭied by Śani,
body, sinful, wandering nature, surprisingly, the
sorrowful, interested in others’ person earns wealth
religion. from water (Karka
• ukra’s Rāśi (+): Happy, famous, Rāśi = water),
wealthy, endowed with friends, own sportive, equal to a
men, learned, head of a group of king, and is
villages/towns, or men. brilliant.
• Śani’s Rā (+): Akin to a king,
highly affluent, hate women, possess
many children, learned, devoid of
happiness, timid in war.
• Sūrya’s Rāśi (-): Tall stature,
devoid of splendour, ugly, emanate
foul odour from the body because of
• Even though Śani is
sweat, miserable.
Budha’s Mitra, his
• Candra’s Rāśi (-): Fond of vanity, dṛṣṭi on Budha is not
sinful, face imprisonment, devoid of positive at all.
virtues, hate co-born, elders. Budha is the Kāraka
• Maṅgala’s Rāśi (-): Miseries, fierce, for joy, and Śani,
prone to cruelty, devoid of kinsmen. misery, and Śani’s
• Budha’s Rāśi (+): Progressive- dṛṣṭi on Budha
Budha
minded, modest, successful in causes gloom, by
undertakings, wealthy, good clothes. removing Budha’s
• Śukra’s Rāśi (-): Misery, dirty, bubbly demeanour.
many diseases, evils, grief due to • Only when Budha is
relatives, distress. in his Svarāśi,
• Bṛhaspati’s Rāśi (-): Fond of living Śani’s dṛṣṭi on his is
in forests, eat much, wicked, dirty, favourable; else, it is
unsuccessful in undertakings. not.
• Śani’s Rāśi (-): Sinful, very poor,
miserable, mean.

[52]
 GRAHA RĀŚI PHALA

Graha Effects Notes

• Śani’s dṛṣṭi on
Bṛhaspati is not as
• Sūrya’s Rāśi (+/-): Talkative, bad, because
eloquent, devoid of happiness, Bṛhaspati is
brilliant, mean children, mean wife. endowed with a high
level of Sattvaguṇa
• Candra’s Rāśi (+): Important in his
and cannot be easily
village, or the army, or his town,
subdued by Śani’s
talkative, highly affluent, garrulous,
dṛṣṭi.
enjoy pleasures in old age.
• The results are
• Maṅgala’s Rāśi (-): Dirty, miserly,
predominantly
sharp, adventurous, amiable,
negative when
famous, devoid of lasting children,
Bṛhaspati is in
friendship.
Maṅgala’s and Sva
• Budha’s Rāśi (+): Head of a group, Rāśi.
Bṛhaspati state, or village, beautiful.
• The results are
• Bṛhaspati’s Rāśi (-): Dirty, fear- positive in Candra’s
stricken, neglected by the people of Rāśi, where
his village/town, devoid of Bṛhaspati attains
happiness, pleasures, virtues. Ucca, Budha’s and
• Śukra’s Rāśi (+/-): Scholar, Śani’s Rāśi.
endowed with abundant wealth, • The results are
corns, excellent among the people of mixed in Sūrya’s
his village/town, dirty, ugly, devoid and Śukra’s Rāśi.
of a wife.
• One of the best
• Śani’s Rāśi (+): Incomparable dṛṣṭis of Śani on
learning, supreme, a king of his Bṛhaspati occurs
country, wealthy with attendants, when Bṛhaspati is in
quadrupeds, enjoy pleasures. Śani’s Rāśi, even
though he attains
Nīcatva in Makara.
• Sūrya’s Rāśi (+/-): A king, or equal • Śani’s dṛṣṭi on Śukra
to one, famous, abundant wealth is predominantly
and conveyances, marry a lowly negative. This
woman or a widow, beautiful in makes the person
appearance, miserable. submissive to
women, attached to
Śukra • Candra’s Rāśi (-): Subdued by sinful women and
women, poor, sinful, ugly, fickle- dull-witted.
minded, unhappy.
• Śani’s dṛṣṭi on Śukra
• Maṅgala’s Rāśi (-): Very dirty, is positive when
lazy, wandering, serve others, a Śukra is in Śani’s
thief. Rāśi. It is partly

[53]
 INFLUENCING FACTORS

Graha Effects Notes

• Budha’s Rāśi (-): Highly miserable, positive in Sūrya’s
humiliated, fickle-minded, green- Rāśi as it confers
eyed, dunce. high status and
• Śukra’s Rāśi (-): Meagre abundant wealth.
happiness, little wealth, But the person is
unprincipled, marrying a mean miserable and
woman, suffering from diseases. marries a lowly
woman.
• Śani’s Rāśi (+): Endowed with
servants, conveyances and wealth,
dirty, possess a dark, beautiful and
broad physique.

3.1 .1 .7
THE VA RG AS

The various subdivisions of Vargas of a Rāśis are also important.

If a Graha is in his Nīcarāśi, but Ucca Navāñśa, the weakness due to
Nīcarāśi is annulled. Therefore, we should not delineate the results purely
from Graha’s Rāśi or Kṣetra (D1) placements. The following should be
considered in this context:
1. The three Vargas, Dreṣkāṇa, Navāñśa and Dvādaśāñśa are the
most important of all for all practical purposes. In the
Saptavarga scheme, they carry the weights of Rāśi 5, Dreṣkāṇa 3,
Navāñśa 4½ and Dvādaśāñśa 2.
2. Regarding Viṁśopaka Bāla, Maharṣi Parāśara states in
Bṛhatparāśara Horāśāstra 7.17-25 that, the Ṣadvargas consist of
Rāśi, Horā, Dreṣkāṇa, Navāñśa, Dvādaśāñśa and Triñśāñśa
and their Vargaviśva (weights) are respectively, are 6, 2, 4, 5, 2 and
1. Adding Saptāñśa to the Ṣadvargas, we get Saptavarga, and
their Vargaviśvas are respectively 5, 2, 3, 2½, 4½, 2 and 1. Adding
Daśāñśa, Ṣoḍaśāñśa and Ṣaṣṭyāñśa to Saptavarga to get the
scheme of Dasavarga. The Vargaviśva of the Vargas is 3 for Rāśi, 5
for Ṣaṣṭyāñśa and the other eight divisions 1½ each.
3. When the Ṣoḍaśavargas scheme is considered together, the
Vargaviśva are Horā 1, Triñśāñśa 1, Dreṣkāṇa 1, Ṣoḍaśāñśa 2,
Navāñśa 3, Rāśi 3½, Ṣaṣṭyāñśa 4 and the rest of the nine Vargas each
½. The Viṁśopaka Bala is 20 when the Graha is in its own Bhāva
Vargas (Vargottama). Otherwise, the total strength from 20 declines
to 18 in Adhimitrarāśi, 15 in Mitrarāśi, 10 in Svakṣetra, 7 in
Śatrurāśi and 5 in Adhiśatrurāśi.
4. Further to this, occupation of Saumya Ṣaṣṭyāñśa brings out the
strength and positive qualities of the Graha. In contrast, the

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occupation of Krūra Ṣaṣṭyāñśa brings out the weakness and

negative qualities of the Graha.

3.1 .1 .8
C ON CL U SI ON

The first step in judging a Kuṇḍalī is to understand the overall

positive and negative vibrations of a Graha. Each Graha has an energy
field or aura that may be invisible, but it facilitates the manifestation of
our Karma. When a Graha is endowed with strength and positive
vibration, it is bright and full of energy and manifests its positive qualities,
giving rise to positive events. On the other hand, when a Graha is
powerless and its brightness is dull, it manifests the negative qualities,
giving rise to adverse events in the world.
The negative qualities which are due to weaknesses are
caused by the Ṣaḍripus (1) Kama (wrong desires), (2) Krodha
(Anger), (3) Lobha (Greed), (4) Moha (illusion), (5) Mada
(arrogance), (6) Mātsarya (jealousy). When a Graha is fortified/
Śubhayutadṛṣṭa/ Śubhakartari, it is imbibed with Sattvaguṇa, which fights
darkness (tamaso ma jyotirgamaya), untruth (asato ma sadgamaya) and
death (mrtyor ma amrtam gamaya). On the other hand, when a Graha is
powerless/ Krūrayutidṛṣṭa/ subject to Pāpakartari, it is endowed with
Tamoguṇa (untruth, dishonesty, wickedness, dangers to life, darkness).
Besides that, Rajoguṇa is middling, i.e., somewhere between the extremes
of strengths and weaknesses, representing a transitory state.
The Grahas manifest their results based on their Guṇas, which
change depending on their Rāśi disposition, dignity and Grahadṛṣṭi.
Therefore, it is crucial to understand their Guṇas before venturing
into the results arising from their Bhāva disposition. While the
Guṇas define what a Graha is, the Bhāva ownership, placement and the
yogas define how it behaves or what results it confers. The Guṇa
“defines” the Graha, whereas the placements and other yogas tell
us about the areas “where/ how” the Graha acts and manifests its
results. It is vital to understand what they are before deciphering what
they give, i.e., blessings or curses and how they give it, i.e., swiftly or with
difficulties.
In the following section, the Grahas’ Rāśiphalas are examined in
detail for the Navagrahas, from Sūrya to Ketu. The results are mainly
adopted from Sārāvalī, which covers this subject extensively. Similar
results are also found in other classical Jyotiṣa texts such as Bṛhajjātaka,
Nāradapurāṇa and are also reviewed.

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 SŪRYA’S RĀŚIPHALA

3.1.2
SŪRYA’S RĀŚIPHALA

S
ūrya assumes 12 different forms by his occupation of the 12 Rāśis of
the Bhācakra. Each form has some unique attributes, which we call
Sūrya’s Rāśiphala. As we notice, the Rāśiphalas of a Graha affects
multiple areas of life, including personality, wealth and finances, home and
family life and others. This shows that depending on the Rāśi position, a
Graha impacts one or more areas of life.
However, not all the results denoted by the Rāśiphala manifests
directly in a person’s life. The Rāśiphala impacts the Bhāvas with which
the concerned Graha associates through yutidṛṣṭi or yoga. For instance,
Sūrya’s Rāśiphala impacts one’s personality when he owns or occupies the
Lagna or conjoins the Lagneśa.
If Sūrya associates with another Bhāva, say, the 9th house or
conjoins the 9th Lord, then the Rāśiphala are mainly witnessed in the life
of person’s father instead. Such influences can also be seen in the person’s
beliefs and religion. Similarly, if Sūrya owns or occupies the 2nd Bhāva, or
conjoins the 2nd Lord, the Rāśiphala affects one’s family, wealth, and
speech. Like this, one should adapt the Rāśiphala to the area of life
governed by the impacted Bhāva.
Rāśiphala directly impacts the person’s personality and overall
life’s experiences when one or more of the following conditions are fulfilled–
1. Sūrya is the Ātmakāraka or conjoins the Ātmakāraka.
2. Sūrya is the strongest Graha in the Kuṇḍalī in Ṣaḍbala.
3. Sūrya is in Vargottama, i.e., in the same Rāśi and Navāñśa.
4. Sūrya is the Lagneśa, conjoins the Lagneśa or occupies the Lagna.
If Sūrya is not connected with any of the above factors, his impact
is meagre on personality and life’s direct experiences. Regardless of the
Bhāva Sūrya associates, the following impact can be seen in one’s life.
Sūrya governs the following matters; therefore, these matters are
delineated from Sūrya’s Rāśi disposition.
1. Appearance and physical features.
2. Behaviour, conduct, likes and dislikes.
3. Access to wealth and resources.
4. Natural talents, inclinations, hobbies etc.
5. Health and diseases.
6. Children.
7. General fortune and Bhāgya.

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 GRAHA RĀŚI PHALA

If Sūrya’s influence is absent on either the Ātmakāraka or the

Lagna (and Candra Lagna), the effects of Sūrya (due to his Rāśi/ Dṛṣṭi) is
likely to be meagre on person’s life. Besides that, the strength of Sūrya’s
dispositor also decides on the results. If it is powerful, then the results of
Sūrya’s Rāśi is predominant, else, not. In this regard, one should also
determine the relative strength of Sūrya’s Rāśi Lord and Sūrya’s Añśa
Lord. The stronger one shall bestow the results.
Another significant area that must be judged using a Graha is the
Daśā. The results of Sūrya’s Rāśiphala is experienced in his Daśābhukti or
further subperiods. The intensity of Graha’s Rāśiphala is not equally
prominent throughout one’s life. It is intense or feeble depending on Daśā
and Gocara. When a Graha transits over its Janma position, the Rāśiphala
becomes exceedingly predominant. For instance, a person with Bṛhaspati
in Kumbha Rāśi gets powerful results of Kumbha Brhapsati, when in
Gocara Bṛhaspati transits Kumbha. The same effects are seen when
Bṛhaspati is in Kumbha Navāñśa, or Trikoṇa from Kumbha, in Rāśi/ Añśa.
Let us review the principles of Ācārya Varāhamihira before stepping into
the 12 forms of Sūrya.
1. Bṛhajjātaka 18.1: When Sūrya is in Meṣa, but beyond his Uccāñśa,
the person becomes famous, clever, traveller, possessed of little
wealth and bearer of arms. When Sūrya is in Vṛṣabha, the person
sells perfumes and clothes, hates women, and is clever in drumming
and music.
2. Bṛhajjātaka 18.2: When Sūrya is in Mithuna, the person is
educated, a Jyotiṣī and wealthy. In Karka, Sūrya makes the person
angry, needy, doing other’s work, and suffering from fatigue in
travelling and otherwise; in Siṅha, Sūrya makes one love the forests,
mountains and cattle, courageous and dull. When Sūrya is in
Kanyā, the person becomes skilful in writing, painting, poetry,
philosophy and mathematics, and possess a feminine body.
3. Bṛhajjātaka 18.3: When Sūrya occupies Tulā, he makes the man a
toddy-seller (liquor seller), drunkard, traveller, goldsmith and mean.
When Sūrya is in Vṛścika, he makes the man cruel, adventurous
and rash, profits by selling poisonous substances, losing wealth by
robbers, and skilled in military weapons and destroyer. When Sūrya
is in Dhanu, the person is respected, wealthy, angry, doctor and
artisan. When Sūrya in Makara, the person is mean, ignorant, a
seller of low articles, little wealth, covetous and enjoying at other’s
cost.
4. Bṛhajjātaka 18.4: Sūrya in Kumbha makes a man mean,
separated from children and wealth, and poor, Sūrya in Mīna causes
wealth through articles found in water and fondled by women. When
Sūrya and Candra join in a Rāśi, marks or moles in the organ which
Kālapuruṣa governs, are found.
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 SŪRYA’S RĀŚIPHALA

3.1 .2 .1
THE 12 F O RM S OF S Ū RYA

The results of Sūrya in the 12 Rāśis are from Sārāvalī. Each Rāśi
occupied by Sūrya gives rise to a specific form, a specific Avatāra of Sūrya,
After examining the qualities of Sūrya in the Rāśis, I assigned illustrative
designations or appellations. This should help one to connect with the
results of the Graha instantly. For instance, in Meṣa Rāśi, Sūrya displays
a warrior streak in his personality. He is full of energy and is eager to go
to war. While there are other attributes, the warrior’s attribute stands out
from the rest. Therefore, I call Meṣa Sūrya as “the warrior”, Tulā Sūrya as
“the fallen one” and so on.
Table 14

Sūrya’s
# Rāśi Key attributes Other traits
form
Warrior, fierce, strong Traveller, dutybound,
physique and bones, adept in Śāstras and
1 Meṣa Warrior
powerful, influential, various art forms, bile
courageous. and blood disorder.
Adept in singing,
Facial disease, difficult
playing musical
life, lean physique,
instruments, fond of
2 Vṛṣabha Artist fewer sons, hatred for
good food, robes, and
barren women, danger
perfumes, handsome,
from water.
wise, amiable
Good conduct, modest,
Scholar, sweet speech,
affectionate towards
eloquent, adept in
children, affluence,
3 Mithuna Scholar Śāstras, talented,
charitable, mediocre
knowledge of multiple
appearance, two
disciplines, a Jyotiṣī
mothers, fortunate.
Vacillating mind,
Virtuous, honourable, hostile towards
royal qualities, relatives, not so
eloquent, adept in beautiful wife, pleasant
4 Karka Virtuous
geography, cartography, appearance, Kapha and
atmosphere and space, Pitta disorder,
firm in actions exhausted due to hard
work, fond of liquor
Kingly, physically
strong, powerful,
notable acts, defeat Short-tempered,
enemies, relentless, restless, wander in hills,
5 Siṅha Royal courageous, forests and forts, fond of
enthusiastic, bright hunting and sports,
appearance, notable meat eater, talkative
acts, wealthy, wide
fame

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 GRAHA RĀŚI PHALA

Sūrya’s
# Rāśi Key attributes Other traits
form
Scholarly, adept in
Effeminate personality,
Vedas, writing, serving
physically weak, adept
elders and devatās, an
6 Kanyā Effeminate in singing and playing
expert in repairs of
musical instruments,
vehicles or small
speak softly, and kindly
machines
Sinful, sinful, wicked,
mean-minded, devoid of Frustration,
affection, jealous, destruction, heavy
7 Tulā Fallen servitude, co-habit with expenditure, exile,
others’ wives, dirty livelihood from selling
habits, royal contempt, gold and other metals
shameless
Unrighteous, liar, dull-
witted, attached to
Lust for war, cruel, sinful women, short-
8 Vṛścika Irascible easily angered, rash, lived spouse, troubled
promote quarrels. by weapons, fire and
poison, unfortunate
regarding parents.
Honourable, peaceful,
Honour Devatā and
learned, dear to the
Brāhmaṇa, livelihood
king, wealthy, skilful in
9 Dhanu Minister from the breeding of
the training of use of
elephants, helpful to
weapons, dignified
relatives
appearance, energetic
Vicious, greedy, mean
jobs, timid, fickle-
Attached to sinful
minded, wandering,
women, successful in
10 Makara Vicious physical and mental
undertakings, voracious
weakness, abandoned
eater
by relatives, losses due
to conflict with relatives
Unclean appearance,
miserly, fraudulent,
miserable, heart Physically strong,
diseases, hostile highly wrathful, steady
11 Kumbha Unclean
towards the learned, in activities, meagre
fortunate through wealth
other’s wives, not firm
in friendship
Happy, friendly, Hoarding, defeat
learned, wealthy, enemies, wealth
endowed with wife, through sea trade,
12 Mīna Joyous
sons, and servants, fond eloquent, liar, diseases
of the company of in private parts, many
women siblings

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 SŪRYA’S RĀŚIPHALA
3.1.2.1.1
MEṢA SŪRYA: THE WARRIOR

Sārāvalī.
Adept in Śāstras, famous in arts, fond of war, fierce, attached to duty,
fond of travelling, strong bones, righteous deeds, courageous acts,
bilious and bloody disorders, glorious, powerful, kingly.

Dr BV Raman.
Active, intelligent, famous, traveller, wealthy, warrior, variable fortune,
ambitious, phlegmatic, powerful, marked personality, impulsive,
irritable, pioneering, initiative.

1. Sūrya attains Ucca in Meṣa, where he is endowed with Sattvaguṇa.

Sattvaguṇa is highly cheerful and radiant with energy, making him
adept in Śāstras and dutiful and gives remarkable artistic
abilities. Meṣa is Rāśi of warlord Maṅgala, who is a good Mitra of
Sūrya, bestowing on him, a fondness of war and heroism,
courage and adventure.
2. Meṣa is a Cararāśi, meaning high energy and mobility. Maṅgala, a
fast-moving Graha, also governs it. Sūrya’s high energy in this Rāśi
due to his Ucca Avasthā also bestows upon Sūrya high mobility
and fondness of travelling. Travelling also require a love for
adventure and an appetite for taking risks, which are attained
due to the blessings of Maṅgala on a Ucca Sūrya.
3. The strength of Maṅgala and Sūrya indicates strong bones. Sūrya is
the Kāraka for bones. In comparison, Maṅgala is bone marrow and
strength. They jointly indicate a muscular physique with solid
bones perfect for strenuous sports and war. On the flip side, the
strength of Agnitattva indicates bilious and bloody disorders.
4. The position of Sūrya in this Rāśi indicate a super-strong Agni like
the forest fire, as the Rāśi is a Cararāśi, nature is Agnitattva, owned
by an Agnitattva Graha and Sūrya himself is Agnitattva Graha.
Sūrya’s strength in this Rāśi, because he attains Ucca, indicate glory
and splendour, power, influence and a Kingly demeanour.
5. Dṛṣṭiphala: Candra’s dṛṣṭi (+): Delicate physique, charitable, many servants,
charming, dear to women. Maṅgala’s dṛṣṭi (+): Courage in battle, cruel, good
eyesight, ruddy complexion, glorious, powerful. Budha’s dṛṣṭi (-): Serve others,
not wealthy, weak, grieving, unclean body. Bṛhaspati’s dṛṣṭi (+): Wealthy,
charitable donations, minister, judge, influential. Śukra’s dṛṣṭi (-): Marry a lowly
woman, many enemies, few kinsmen, poor, leprosy. Śani’s dṛṣṭi (-): Diseased,
hard-working, dull-witted.

3.1.2.1.2
VṚṢABHA SŪRYA: THE ARTIST

Sārāvalī.
Diseases of face and eyes endure difficulties, emaciated body, fewer
sons, handsome, amiable, wise, hate barren women, good food,

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 GRAHA RĀŚI PHALA
garlands, robes and perfumes, knowledge of singing, playing musical
instruments, dancing, danger from water.

Dr BV Raman.
Clever, reflective, attracted by perfumes and trade in them, hated by
women, slow to action, musician, self-confident, delicious drinks, happy
meals, tactful, original, friendly, intelligent, prominent nose.

1. Vṛṣabha is an Śatrurāśi for Sūrya and Sūrya is also hostile to

Vṛṣabha. Hence both the Kārakatvas of Vṛṣabha Rāśi as well as
Sūrya are affected, indicating difficulties and obstacles in life.
Śukra governs over eyes, while Sūrya governs oversight. The
affliction of the 2nd house of the zodiac by Sūrya indicate diseases of
the face and eyes. Sūrya’s drying up of the watery element indicates
an emaciated body.
2. Affliction to Sūrya, the Naisargika 5th Lord, indicate fewer sons.
The Lord of Vṛṣabha indicates beauty and handsomeness, as
Sūrya indicate splendour and brilliance. Watery element of Śukra
tones down Sūrya’s rashness, indicating peaceful nature, wisdom
etc. Sūrya is the Kāraka for children, while Śukra is the Kāraka for
women, and conflict between them indicate hatred towards barren
women.
3. Sūrya’s placement indicates resources we have access to, indicating
good food, garlands, robes, perfumes. Sūrya’s placement also
indicates talent of the Rāśyeśa, which in this case is playing
musical instruments, dancing etc. The danger from water is
indicated because Sūrya conflicts with a Jalatattva Graha in the 2nd
house of the zodiac, which is also one of the Naisargika Māraka
Bhāvas.
4. Dṛṣṭiphala: Candra’s dṛṣṭi (+/-): Soft-spoken, many relationships, addicted to
sinful women, livelihood through the water. Maṅgala’s dṛṣṭi (+/-): Fearless, fond
of battles, bright appearance, wealth and fame through valour, deformed limbs.
Budha’s dṛṣṭi (+): Drawing, writing, poetry, singing, good physique. Bṛhaspati’s
dṛṣṭi (+): Many foes and friends, minister, beautiful eyes, glorious, charismatic
ruler. Śukra’s dṛṣṭi (+): king, minister, blessings of spouse, wealth and luxuries,
wise, timid. Śani’s dṛṣṭi (-): Narrow-minded, lethargic, aged partner, wicked,
diseased.

3.1.2.1.3
MITHUNA SŪRYA: THE SCHOLAR

Sārāvalī.
Scholar, sweet speech, affectionate particularly to one’s children, good
conduct, adept in Śāstras, exceedingly affluent, charitable, talented,
Jyotiṣī, mediocre in appearance, two mothers, fortunate, modest.

Dr BV Raman.
Learned, astronomer, scholarly, grammarian, polite, wealthy, critical,
assimilative, good conversationalist, shy, reserved, lacking in
originality.
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 SŪRYA’S RĀŚIPHALA

1. Budha is friendly towards Sūrya, and so is Mithuna Rāśi, however,

Sūrya is hostile towards this Rāśi as it falls in a Upacaya from
Sūrya’s Mūlatrikoṇa. Sūrya is favourable towards learning and
scholarship as Sūrya is the source of all knowledge, which indicates
that this position of Sūrya blesses the person with learning and
scholarship.
2. Budha is the Kāraka for speech, indicating sweetness in speech.
Budha also bestows his nature of innocence and childishness on
Sūrya, indicating one who is modest, highly talented, friendly,
cheerful, mirthful, good-conduct and is affectionate towards
own children. Childbirth is also governed by Sūrya, being the 5th
Lord. Budha governs our learning abilities and books. This indicates
an inclination towards various forms of learning, books,
especially the scriptures.
3. Budha is the Kāraka for wealth, and Sūrya the Kāraka for all
resources. This combination indicates affluence. There is abundance
indicated by this alignment of Sūrya, signifying a charitable
disposition. Budha bestows the knowledge of mathematics and
other mathematical sciences, i.e., astrology and astronomy; he
governs them. Budha’s appearance is mediocre, as indicated by
the position of Sūrya. It is unclear why two mothers are
indicated.
4. Dṛṣṭiphala: Candra’s dṛṣṭi (-): Troubled by enemies and kinsmen, distressed due
to foreign travel, wailing. Maṅgala’s dṛṣṭi (-): Fear from enemies, litigation,
defeat in battle, poverty, bashfulness. Budha’s dṛṣṭi (+): Equal to king, famous,
company of kinsmen, free from enemies, eye diseases. Bṛhaspati’s dṛṣṭi (+):
Adept in Śāstras, diplomat, travel to foreign countries, fierce, confused. Śukra’s
dṛṣṭi (+): Blessings of wealth, wife and children, fewer friends, free from sickness,
happy, fickle-minded. Śani’s dṛṣṭi (+): Many servants, anxious, many kinsmen,
delighted, crafty.

3.1.2.1.4
KARKA SŪRYA: THE VIRTUOUS ONE

Sārāvalī.
Unsteady mind, royal qualities, hate his relatives and paternal
relations, not so beautiful wife, pleasant appearance, Kapha and Pitta
troubles, fatigued due to hard work, fond of intoxicants, virtuous,
honourable, eloquent, geographer, knowledge of atmosphere or space,
very steady in actions.

Dr BV Raman.
Somewhat harsh, lazy, wealthy, unhappy, constipation, sickly,
travelling, independent, expert Daivajña.

1. Candra and Sūrya are paraspara Mitra and denote the mother and
father in a zodiac. Candra is the Kāraka for the mind, which gets
agitated due to the fierce brilliance of Sūrya , causing instability of
the mind. Both Candra and Sūrya are the Royal Grahas indicating
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 GRAHA RĀŚI PHALA

someone with royal qualities. Candra indicates family and relatives

due to his Jalatattva nature, and vitiation of the Jalatattva by Sūrya
cause hatred towards relatives. Karka is also the Naisargika
Bandhu Bhāva, and Sūrya in this Rāśi affects this area. Jala Grahas
also indicates wife and sisters, and Jala Mahābhūta, whose vitiation
by Sūrya’s Agni, indicates that the wife is not of pleasant
appearance.
2. The person is of pleasant appearance as Candra is magnificent and
seductive. The vitiation of Jalatattva by the Agnitattva of Sūrya
indicate Kapha and Pitta troubles. Candra being Jalatattva
represents comforts and relaxation, which is when vitiated by
Sūrya’s Agni indicate fatigue from hard work. Karka is also the
Naisargika Sukhabhāva. Candra indicates soma-rasa, which makes
one exhilarated. Sūrya’s occupation of this Rāśi indicates seeking
pleasure out of intoxicants such as liquor.
3. Candra indicates movement and Karka Rāśi is also a Cararāśi,
indicating that the person is fond of travelling, especially for
visiting the world. The alignment of two Sattvaguṇi Grahas, Sūrya
and Candra, and the royal Grahas indicate dignity, great virtues,
honour, determination, and steadiness in action, i.e., they do
not leave work unfinished. Candra blesses the person with eloquence
and the knowledge of environment, atmosphere, and space, all
governed by her.
4. Dṛṣṭiphala: Candra’s dṛṣṭi (-): Troubled by enemies and kinsmen, distressed due
to foreign travel, wailing. Maṅgala’s dṛṣṭi (-): Pulmonary consumption, fistula in
the anus or genitals, dejected with kinsmen, mudslinger. Budha’s dṛṣṭi (+):
Scholar, dear to the king, skilful, destroy enemies. Bṛhaspati’s dṛṣṭi (+): king or
minister, the army chief, famous, learned in arts. Śukra’s dṛṣṭi (+): Subservient
to the spouse, money through wife, helpful to others, fierce in battle, sweet speech.
Śani’s dṛṣṭi (-): Vāta and Kapha disorders, wicked, talebearer.

3.1.2.1.5
SIṄHA SŪRYA: THE RO YAL ONE

Sārāvalī.
Destroy enemies, short-tempered, restless, notable acts, wander in
forests, hills and fortresses, enthusiastic, courageous, bright
appearance, meat eater, formidable, physically strong, talkative, kingly,
wealthy, famous.

Dr BV Raman.
Stubborn, fixed views, strong, cruel, independent, organising capacity
and talents for propaganda, humanitarian, frequenting solitary places,
generous, famous.

1. In Siṅha, in Svarāśi, Sūrya is a royal Graha, i.e., a king sitting in his

kingdom and throne. This makes the person highly valorous but
short-tempered and restless. He is highly dignified and is known

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for notable and noble acts. There is a tendency towards adventure,

indicating that the person is fond of hunting, trekking, and
moving in forests and forts.
2. He is full of energy and passion, bright appearance and splendour
like a king. He is fond of eating meats as many warrior tribes do,
fond of hunting and adventure sports. Like a lion, he is
physically strong and is of commanding nature. He is
talkative due to the influence of strong Agni, but his speech is
commanding. His demeanour is kingly and royal. He is wealthy
and famous.
3. Dṛṣṭiphala: Candra’s dṛṣṭi (+): Scholar, good wife, dear to the king, Kapha
disorder. Maṅgala’s dṛṣṭi (+/-): Interested in others’ wives, fearless,
revolutionary, formidable, chief. Budha’s dṛṣṭi (+): Scholar, dear to the king,
skilful, destroy enemies. Bṛhaspati’s dṛṣṭi (+): Construct temples, gardens and
tanks, powerful, fond of solitude, highly intelligent. Śukra’s dṛṣṭi (-): Infamous,
leprosy, unkind, shameless. Śani’s dṛṣṭi (-): Vāta and Kapha disorders, wicked,
talebearer.

3.1.2.1.6
KANYĀ SŪRYA: THE EFFEMINATE ONE

Sārāvalī.
Effeminate body, physically weak, scholarly, skilful in Vedas, writer,
render service to Devatās and elders, an expert in repairing vehicles,
singing, playing instruments, and speaking softly and kindly.

Dr BV Raman.
Linguist, poet, mathematician, taste for literature, well-read, scholarly,
artistic, good memory, reasoning faculty, effeminate body, frank, lucid
comprehension, learned in religious lore, reserved, wanting adulation.

1. Kanyā is represented by a young maiden before puberty, meaning

that Śukra is not active in her life yet. Thus, it is the purest Rāśi in a
Kuṇḍalī. The Rāśi itself denotes the effeminate physical and
mental disposition. The person could be physically weak or
rather delicate, as indicated by the Rāśi symbol, i.e., young maiden.
2. This Rāśi Lord Budha is friendly towards Sūrya and Sūrya is also
friendly towards this Rāśi; therefore, this disposition should be
treated as good placement for Sūrya. The influence of Budha is
evident, making the person scholarly and skilful in the Vedas
and the Śāstras (spiritual scriptures). The person is fond of
playing musical instruments, speaking softly and kindly etc.,
due to the effects of the effeminate Kanyā. He displays talent in
writing and is respectful towards devatās, brāhmaṇa and
scholars.
3. Kanyā is the Rāśi of meticulous details. Therefore, he displays
exceptional talent in repairing the skills of vehicles, especially

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the fast-moving ones. The person shall have the natural skill of
repairing small machines.
4. Dṛṣṭiphala: Candra’s dṛṣṭi (-): Troubled by enemies and kinsmen, distressed due
to foreign travel, wailing. Maṅgala’s dṛṣṭi (-): Fear from enemies, litigation,
defeat in battle, poverty, bashfulness. Budha’s dṛṣṭi (+): Equal to king, famous,
company of kinsmen, free from enemies, eye diseases. Bṛhaspati’s dṛṣṭi (+):
Adept in Śāstras, diplomat, travel to foreign countries, fierce, confused. Śukra’s
dṛṣṭi (+): Blessings of wealth, wife and children, fewer friends, free from sickness,
happy, fickle-minded. Śani’s dṛṣṭi (+): Many servants, anxious, many kinsmen,
delighted, crafty.

3.1.2.1.7
TULĀ SŪRYA: THE FALLEN ONE

Sārāvalī.
Frustration, destruction, heavy expenditure, exiled, wicked, mean-
minded, devoid of affection, livelihood from selling gold and other
metals, jealous, service-minded, co-habit with others’ wives, dirty
habits, unclean, incur royal contempt, shameless.

Dr BV Raman.
Manufacture of liquors, popular, tactless, sinful, drunkard, loose
morals, arrogant, wicked, frank, submissive, pompous.

1. Tulā is the Nīcarāśi of Sūrya, indicating negative qualities of the

Graha. Here, all that Sūrya stands for takes a beating. This is the 3 rd
Rāśi from Sūrya’s Mūlatrikoṇa indicating Sūrya is hostile to this
Rāśi. And, from Śukra’s Mūlatrikoṇa, Sūrya owns the 11th Rāśi
indicating that Śukra is also hostile towards Sūrya. Compared to
Vṛṣabha Rāśi, this is even more negative placement, as Sūrya attains
Nīca here.
2. The negative qualities of Sūrya indicated are frustration,
destruction, heavy expenditure, exile, wickedness, jealousy,
and mean-mindedness. The affliction of Jalatattva of Śukra
indicates a lack of affection and compassion. Sūrya’s sway on
livelihood matters indicates livelihood from selling gold and
other metals. The person cannot stand independently, a key trait of
Sūrya, making him service-minded, subservient, working in
servitude, or working for others.
3. Dṛṣṭiphala: Candra’s dṛṣṭi (+/-): Soft-spoken, many relationships, addicted to
sinful women, livelihood through the water. Maṅgala’s dṛṣṭi (+/-): Fearless, fond
of battles, bright appearance, wealth and fame through valour, deformed limbs.
Budha’s dṛṣṭi (+): Drawing, writing, poetry, singing, good physique. Bṛhaspati’s
dṛṣṭi (+): Many foes and friends, minister, beautiful eyes, glorious, charismatic
ruler. Śukra’s dṛṣṭi (+): king, minister, blessings of spouse, wealth and luxuries,
wise, timid. Śani’s dṛṣṭi (-): Narrow-minded, lethargic, aged partner, wicked,
diseased.

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3.1.2.1.8
VṚŚCIKA SŪRYA: THE IRASCIBLE ONE

Sārāvalī.
Lust for war, unrighteous, liar, dull-witted, attached to sinful women,
undignified/ short-lived spouse, cruel, irascible, rash, miserly, fond of
promoting quarrels, troubled by weapons, fire, and poison, unfortunate
with regards to parents.

Dr BV Raman.
Adventurous, bold, fearing thieves and robbers, reckless, cruel,
stubborn, unprincipled, impulsive, idiotic, lazy, surgical skill,
dexterous, military ability.

1. Vṛścika is the 8th Rāśi of the zodiac, governed by Maṅgala and Ketu
and is a highly hostile and secretive Rāśi. This is not a positive Rāśi
for most Grahas. The influence of Maṅgala indicate lust for war;
however, the war is not dignified as it is in Meṣa. There is a chance
that the person hit the adversary below the belt. Although Sūrya
and Maṅgala are mutual friends, this is an uncomfortable Rāśi for
Sūrya, indicating curtailment of his positive qualities and the
manifestation of negative qualities, i.e., lie, dull-wittedness,
irascible temper, rashness, inclination towards promoting
quarrels.
2. The person is troubled by the indications of Sūrya and Maṅgala, i.e.,
weapons, fire. The Rāśi symbol of Scorpion indicate troubles from
poison. This Rāśi is the Nīcakṣetra of Candra, representing the
mother and female force, representing that the person does not
derive affection from the mother and other ladies. The wife is
of low moral character, or if she is of good character, she is
short-lived. Furthermore, Sūrya’s lack of comfort in this Rāśi
indicates negative experiences regarding the father. Overall,
the person is less fortunate about both parents.
3. Dṛṣṭiphala: Candra’s dṛṣṭi (+): Delicate physique, charitable, many servants,
charming, dear to women. Maṅgala’s dṛṣṭi (+): Courage in battle, cruel, good
eyesight, ruddy complexion, glorious, powerful. Budha’s dṛṣṭi (-): Serve others,
not wealthy, weak, grieving, unclean body. Bṛhaspati’s dṛṣṭi (+): Wealthy,
charitable donations, minister, judge, influential. Śukra’s dṛṣṭi (-): Marry a lowly
woman, many enemies, few kinsmen, poor, leprosy. Śani’s dṛṣṭi (-): Diseased,
hard-working, dull-witted.

3.1.2.1.9
DHANU SŪRYA: THE MINISTER

Sārāvalī.
Wealthy, dear to the king, learned, honouring Devatās and Brāhmaṇa,
skilful in training weapons, breeding elephants, honourable, peaceful,
handsome physique, helpful to relatives, energetic.

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 GRAHA RĀŚI PHALA
Dr BV Raman.
Short-tempered, spoils, reliable, rich, obstinate, respected by all, happy,
famous, religious, wealthy, musician.

1. Both the Rāśis of Bṛhaspati is highly favourable for Sūrya; however,

Dhanu is even more positive among them due to alignment of their
Tattvas and being in a Trikoṇa from Sūrya’s Mūlatrikoṇa. This a
Sattva and Puruṣa Rāśi and the masculine and assertive qualities of
Bṛhaspati is noted in Sūrya’s nature. Bṛhaspati being the Dhana
Kāraka and Sūrya being the Kāraka for all resources, the person is
blessed with abundant wealth. He is excellent in various
strategic matters, thanks to Bṛhaspati’s foresight and Sūrya’s
enthusiasm. He gets recognition among influential people. The
person is humble and honours Devatā, brāhmaṇa and scholars.
2. The influence of the Rāśi symbol, i.e., bow, arrow, archery etc., on
Sūrya indicate that the person is interested in learning these skills.
Dhanu is a half Paśu Rāśi (animal sign) in the 2nd half, so if Sūrya
falls in this part, the person is fond of breeding of animals such as
horses and elephants, traditionally used in battles. Overall, all
good qualities of Sūrya are manifested in this Rāśi, making the
person honourable, peaceful, handsome, helpful to kinsmen,
and full of energy and enthusiasm.
3. Dṛṣṭiphala: Candra’s dṛṣṭi (+): Handsome, eloquent, wise, blessed with wealth
and sons, equal to a king, devoid of misery. Maṅgala’s dṛṣṭi (+): Famous through
battle, clarity of speech, money, comfort, short-tempered. Budha’s dṛṣṭi (+):
Sweet speech, writing, literature, arts, assembly, journey, minerals. Bṛhaspati’s
dṛṣṭi (+): Construct temples, gardens and tanks, powerful, fond of solitude, highly
intelligent. Śukra’s dṛṣṭi (+): Relationship with a noblewoman, endowed with
perfumes and garlands, peaceful. Śani’s dṛṣṭi (-): Unclean, dependent on others
for food, a company of sinful men, breed animals.

3.1.2.1.10
MAKARA SŪRYA: THE VICIOUS ONE

Sārāvalī.
Vicious, attached to sinful women, greedy, mean jobs, successful in the
undertaking, timid, devoid of kinsmen, losses due to conflict with
kinsmen, fickle-minded, wandering, weak, voracious eater.

Dr BV Raman.
Mean-minded, stubborn, ignorant, miserly, pushful, unhappy, boring,
active, meddlesome, pleasing, humorous, witty, courteous, prudent,
firm.

1. Śani Rāśis indicate the worst placement of Sūrya, next to Tulā, his
Nīcakṣetra. Makara and Kumbha are both highly hostile towards
Sūrya, and Sūrya is also hostile towards the Rāśi. This makes the
field ready for great conflict and stress. Among the two, Makara is
the worst as it falls in the 6th house of enemies and weaknesses from

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Sūrya’s Mūlatrikoṇa. Here the negative qualities of Sūrya are

manifested, indicating viciousness, greediness, timidity,
fickle-mindedness and weakness. Being a Cararāśi indicates a
wandering disposition without purpose or gains.
2. Agni indicate libido and Śani dirt. This indicates dirtiness in the
matters of sex and his relationship with women. From a
livelihood perspective, it indicates mean jobs, i.e., lowly and
undignified.
3. The Rāśi is Uccakṣetra of Maṅgala, indicating that the Rāśi
invigorates the Agnitattva. In this Rāśi, Sūrya’s Agni is blazing,
giving a strong metabolism, making the person a voracious
eater. Because Śani owns the Rāśi, the Kāraka for dirt, the eating
habits are unhealthy.
4. Since this Rāśi is the 6th from Sūrya’s Mūlatrikoṇa, indicating
hostility and hatred, the person is an outcast, i.e., abandoned by
his relatives.
5. Dṛṣṭiphala: Candra’s dṛṣṭi (-): Cunning, lose wealth and happiness due to
women. Maṅgala’s dṛṣṭi (+): Troubled by diseases and enemies, wounded by
weapons, deformed limbs. Budha’s dṛṣṭi (+/-): Brave, like a eunuch, steal others
wealth, powerless limbs. Bṛhaspati’s dṛṣṭi (+): Righteous, wise, patronise
Devatās, Brāhmaṇa and Atithis (guests), widely famous, intelligent. Śukra’s
dṛṣṭi (+/-): Dealer of conch, coral and ruby, wealth through women and sinful
women. Śani’s dṛṣṭi (+): Destroy enemies, honoured by the king.

3.1.2.1.11
KUMBHA SURYA: THE UNCLEAN ONE

Sārāvalī.
Heart diseases, physically strong, short-tempered, fortunate through
other’s wives, hatred towards learned, steady in activities, miserable,
less wealth, fraudulent, not firm in friendship, unclean body, miserly.

Dr BV Raman.
Poor, unhappy, unlucky, unsuccessful, medium height, rare faculties,
self-esteem.

1. This is another Rāśi where Sūrya’s negative qualities are manifested.

This is the 7th Rāśi from Sūrya’s Mūlatrikoṇa; hence Sūrya is hostile
to this Rāśi, and so does the Rāśi towards Sūrya (from Śani’s
Mūlatrikoṇa, Sūrya’s Rāśi is in the 7th, and therefore Śani is hostile
towards Sūrya). Sūrya governs the Heart and position in this Rāśi
causes disease of the heart (Heart is 7th house, according to
Maharṣi Jaimini).
2. Unlike Makara, which cause physical weakness (6H impact), this
Rāśi does not diminish that matter of Sūrya. Kumbha is of
Vāyuttatva, which invigorates Agni. Vāyu and Agni invigorate each
other. This makes the person physically strong. Noticeably, Agni-

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 GRAHA RĀŚI PHALA

Vāyu and Jala-P thvī are mutual friends. Jala helps in moulding the
Pṛthvī, whereas Pṛthvī helps in sustaining Jala.
3. The person is always eager for war and is of a highly irritable
disposition. His sexual habits are questionable, as he is inclined
towards the company of married women due to the 7H influence of
Śani. He is hostile towards devatāst b āhmaṇa, scholars and
elders and is not committed to friendship, but unlike Makara, he
is not abandoned.
4. The negative qualities of Sūrya n his Śetrurāśiindicate misery,
diminished access to wealth and resources, miserliness, and
the influence of Śani causes him to be unclean and of dirty habits.
5. 11th is the house of income, and Krūra influences indicate livelihood
from unfair means. The livelihood from fraudulent sources are
indicated, but he is steady in activities, i.e., complete work at
hand, thanks to Śani’s hard-working quality.
6. Dṛṣṭiphala: Candra’s dṛṣṭi (-): Cunning, lose wealth and happiness due to
women. Maṅgala s dṛṣṭi (+): Troubled by diseases and enemies, wounded by
weapons, deformed limbs. Budha’s dṛṣṭi (+/-): Brave, like a eunuch, steal others
wealth, powerless limbs. Bṛhaspati’s dṛṣṭi (+): Righteous, wise, patronise
Devatās, Brāhmaṇa and Atithis (guests), widely famous, intelligent. Śukra’s
dṛṣṭi (+/-): Dealer of conch, coral and ruby, wealth through women and sinful
women. Śani’s dṛṣṭi (+): Destroy enemies, honoured by the king.

3.1.2.1.12
MĪNA SŪRYA: THE JOYOUS ONE

Sārāvalī.
Friendly, hoarding tendency, fond of women, happy, learned, destroy
enemies, wealthy, endowed with wife, sons and servants, wealth
through sea voyages and trade, eloquent, liar, diseases in private parts,
many co-born.

Dr BV Raman.
Pearl merchant, peaceful, wealthy, uneventful, religious, prodigal,
loved by women.

1. This is another Bṛhaspati’s Rāśi, where pĀsitive qualities of Sūrya

manifests. However, there is bound to be some differences, as, unlike
Dhanu, it is a Jalatattva R śi, ith predominant feminine
characteristics, and it is the 12th Bhāva of the Kālapuruṣa. From
Sūrya’s Mūlatrikoṇa, it is the 8th Rāśi, indicating some negative
connotations. Sūrya in this Rāśi indicates one who is friendly,
learned and scholarly, valorous and destroy enemies,
wealthy, blessed with a good family, wife, children and
servants and many siblings.
2. However, the strong influence of Jalatattva (relationship matters)
indicates one who is fond of the company of women. This Rāśi
supports Śukra’s qualities (beauty and harmony) of Śukra, being his
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 SŪRYA’S RĀŚIPHALA

Uccarāśi. This bestows eloquence on Sūrya. The 8th Rāśi from

Sūrya’s Mūlatrikoṇa indicates insecurity about access to resources,
causing the person to hoard resources, making him a liar or
opportunistic and causing diseases in private parts. Private
parts are governed by Śukra whose influence is predominant in
Mīna, and it is the 8th Rāśi from Sūrya’s Mūlatrikoṇa, indicating
some blemish. Mīna is a Jalatattva Rāśi, indicating kidney or urinary
disorders as well.
3. Since Sūrya influences the sources of livelihood, in this Rāśi, he
indicates the gain through sea voyages and international
trade. This is because Mīna Rāśi indicates an ocean, and Ucca Śukra
indicates international trade.
4. Dṛṣṭiphala: Candra’s dṛṣṭi (+): Handsome, eloquent, wise, blessed with wealth
and sons, equal to a king, devoid of misery. Maṅgala’s dṛṣṭi (+): Famous through
battle, clarity of speech, money, comfort, short-tempered. Budha’s dṛṣṭi (+):
Sweet speech, writing, literature, arts, assembly, journey, minerals. Bṛhaspati’s
dṛṣṭi (+): Construct temples, gardens and tanks, powerful, fond of solitude, highly
intelligent. Śukra’s dṛṣṭi (+): Relationship with a noblewoman, endowed with
perfumes and garlands, peaceful. Śani’s dṛṣṭi (-): Unclean, dependent on others
for food, a company of sinful men, breed animals.

3.1 .2 . 2
EFFE C TS O F D Ṛ ṢṬ I

The qualities of a Graha arising from its Rāśi disposition undergo

“significant” modification due to the dṛṣṭi of other Grahas. Generally, dṛṣṭi
of Śubhagrahas support manifestation of positive qualities of a Grahas,
while the dṛṣṭi of Krūragrahas suppress the positive qualities and manifest
the negative qualities. Besides this, the dṛṣṭi of naisargika Mitra helps in
fulfilling the goals (objectives/ purpose) of a Graha, while those of
Śatrugraha puts obstacles and hinder the achievement of the goals.
When there is a dṛṣṭi of a Graha, the pure results of the Rāśi
placement should be superimposed with the dṛṣṭi results to conclude the
net effects. For instance, we observe that Sūrya’s disposition in Śani’s Rāśi
is not favourable, manifesting viciousness in Makara and uncleanliness in
Kumbha. However, when such Sūrya is dṛṣṭied by Bṛhaspati, he exudes the
qualities of righteousness, wisdom, honouring devatās and brāhmaṇa, is
widely famous and of superior intelligence. Therefore, the dṛṣṭi of the
Grahas should be evaluated before concluding the net effects of a Graha’s
Rāśiphala.
3.1.2.2.1
CANDRA’S DṚṢṬI

Candra is Sūrya’s friend but is unsteady (vacillating) due to

continuous changes in his phases. He is highly Śubha like Bṛhaspati when
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Purṇa and Aśubha like Śani when Kṣiṇa. Generally, Śuklapakṣi Candra is
known for an increase in positivity, while Kṛṣṇapakṣi Candra is known for
an increase of negativity.
Candra dṛṣṭies Sūrya with Pūrṇadṛṣṭi, only when he is a Pūrṇa.
However, from other places, Candra dṛṣṭies Sūrya with Pādadṛṣṭi. The
Pādadṛṣṭi are 3 Pāda- Caturasra dṛṣṭi (4/8), 2 Pāda- Koṇa dṛṣṭi (5/9) and
ekpāda- Upacaya dṛṣṭi (3/10). Like all Grahas, Candra cannot dṛṣṭi the 2–
12 and 6–11 from his location. Candra’s dṛṣṭi on Sūrya is Śubha in the Rāśi
of Bṛhaspati, Maṅgala, Sūrya’s Svarāśi and Candra’s Rāśi. In Śukra’s Rāśi
he increases lust; in Budha’s Rāśi he increases physical discomfort and
hostility, and in Śani’s Rāśi, he causes losses due to women.
Table 15

# Rāśi +/- Results

Maṅgala’s Delicate physique, charitable, many servants, charming,
1 +
Rāśi dear to women.
Soft-spoken, many relationships, addicted to sinful women,
2 Śukra’s Rāśi +/-
livelihood through the water.
Troubled by enemies and kinsmen, distressed due to foreign
3 Budha’s Rāśi -
travel, wailing.
4 Candra’s Rāśi +/- Cruel, equal to a king, livelihood through the water.
5 Svarāśi + Scholar, good wife, dear to the king, Kapha disorder.
Bṛhaspati’s Handsome, eloquent, wise, blessed with wealth and sons,
6 +
Rāśi equal to a king, devoid of misery.
7 Śani’s Rāśi - Cunning, lose wealth and happiness due to women.

3.1.2.2.2
MAṄGALA’S DṚṢṬI

Maṅgala is a friend of Sūrya, but he is Tamoguṇi and fiery

temperament. He aggravates Sūrya’s Agni through his dṛṣṭi. Maṅgala can
dṛṣṭi Sūrya with Pūrṇadṛṣṭi from 3 places, i.e., when he occupies 6th, 7th and
10th from Sūrya. His dṛṣṭi on Sūrya’s makes Sūrya chivalrous and prone to
battles. Results of Maṅgala’s dṛṣṭi are Śubha when Sūrya is in the Rāśi of
Maṅgala, Śukra, Sūrya and Bṛhaspati. They are Aśubha when Sūrya is in
the Rāśi of Budha, Candra and Śani. The results are exceedingly Śubha
when Sūrya is in Bṛhaspati’s Rāśi and extremely Aśubha when Sūrya
occupies Śani’s Rāśi.
Table 16
# Rāśi +/- Results
Maṅgala’s Courage in battle, cruel, good eyesight, ruddy complexion,
1 +
Rāśi glorious, powerful.
Fearless, fond of battles, bright appearance, wealth and
2 Śukra’s Rāśi +/-
fame through valour, deformed limbs.

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 SŪRYA’S RĀŚIPHALA

# Rāśi +/- Results

Fear from enemies, litigation, defeat in battle, poverty,
3 Budha’s Rāśi -
bashfulness.
Pulmonary consumption, fistula in the anus or genitals,
4 Candra’s Rāśi -
dejected with kinsmen, mudslinger.
Interested in others’ wives, fearless, revolutionary,
5 Svarāśi +/-
formidable, chief.
Bṛhaspati’s Famous through battle, clarity of speech, money, comfort,
6 +
Rāśi short-tempered.
Troubled by diseases and enemies, wounded by weapons,
7 Śani’s Rāśi +
deformed limbs.

3.1.2.2.3
BUDHA’S DṚṢṬI

Budha is the Kāraka for learning and knowledge and is friendly

towards Sūrya. He is a Śubhagraha, therefore, capable of removing
negative traits due to Sūrya’s Rāśi positions. Results of Budha’s dṛṣṭi are
Śubha when Sūrya is in the Rāśi of Śukra, Budha, Candra, Sūrya’s own
and Bṛhaspati’s. They are Aśubha when Sūrya is in the Rāśi of Maṅgala
and Śani.
Regarding Varga dṛṣṭi, there is an important point. When Sūrya is
in Svarāśi, how can Budha cast his dṛṣṭi on Sūrya? Budha remains in 1/2/12
from Sūrya, from where it is impossible to cast his dṛṣṭi on Sūrya. This can
only mean that Sūrya is in Siṅha Navāñśa and dṛṣṭied by Budha. Let us
say in a Kuṇḍalī, Sūrya is in Siṅha Rāśi 2°, which falls in Siṅha Navāñśa.
Budha is 21° of Siṅha, which falls in Kumbha Navāñśa. In this situation,
Budha casts his dṛṣṭi on Sūrya.
Therefore, we must conclude the following: (1) The Graha
Rāśi positions mentioned here are equally applicable to their
Navāñśa position, and (2) The dṛṣṭi of other Grahas must be
reckoned in the Vargas.
Table 17

# Rāśi +/- Results

Maṅgala’s
1 - Serve others, not wealthy, weak, grieving, unclean body.
Rāśi
2 Śukra’s Rāśi + Drawing, writing, poetry, singing, good physique.
Equal to king, famous, company of kinsmen, free from
3 Budha’s Rāśi +
enemies, eye diseases.
4 Candra’s Rāśi + Scholars, dear to the king, skilful, destroy enemies.
Scholar, writer, gambler, wanderer, narrow-minded, great
5 Svarāśi +
physical strength.
Bṛhaspati’s Sweet speech, writing, literature, arts, assembly, journey,
6 +
Rāśi minerals.
7 Śani’s Rāśi +/- Brave, like a eunuch, steal others wealth, powerless limbs.
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 GRAHA RĀŚI PHALA
3.1.2.2.4
BṚHASPATI’S DṚṢṬI

Bṛhaspati’s dṛṣṭi is considered the best among all as Bṛhaspati

removes poison and negativity from a Graha’s consciousness, which make
them highly Śubha. Bṛhaspati’s dṛṣṭi on a Graha (or other bodies such as
Rāśi, Bhāva) is highly benevolent and is called Amṛtadṛṣṭi (life-giving
nectar). His dṛṣṭi on Sūrya bestow Śubha results arising out of Sūrya’s
placement in any Rāśi. This is true for Bṛhaspati’s dṛṣṭi on other Grahas
as well.
Bṛhaspati is capable of “fully” aspecting a Graha (or other matters)
from three places viz., 5th, 7th, and 9th. From several other places,
Bṛhaspati’s dṛṣṭi is partial. Only when Bṛhaspati occupies the 2nd, 3rd, 8th,
12th from a Graha he is incapable of casting any dṛṣṭi. Bṛhaspati’s even
ekpāda dṛṣṭi (4th, 11th from a Graha) can remove much of poison, toxins and
negativity from the Graha’s psyche, bestowing purity and Sattvaguṇa. It
is unfortunate for Grahas, Rāśis and Bhāvas that fall in the 2 nd-12th, 6th-
11th from Bṛhaspati, because Bṛhaspati cannot aspect them. However, the
Bhāvas 2nd and 12th from Bṛhaspati are still protected to an extent due to
their placement in Bṛhaspati’s vicinity, but 6th-11th are bereft of
Bṛhaspati’s blessings.
Table 18

# āśi +/- Results

Ma gala’s
1 + Wealthy, charitable donations, minister, judge, influential.
āśi
Many foes and friends, a minister, beautiful eyes, glorious,
2 Śukra’s Rāśi +
charismatic ruler.
Budha s Adept in Śāstras, diplomat, travel to foreign countries,
3 +
Rāśi fierce, confused.
Candra’s
4 + King or minister, the army chief, famous, learned in arts.
Rāśi
Construct temples, gardens and tanks, powerful, fond of
5 Svarāśi +
solitude, highly intelligent.
Bṛhaspati’s A king, or honoured by the king, possesses elephants and
6 +
Rāśi horses, is wealthy and always learning.
Righteous, wise, patronise Devatās, Brāhmaṇa and Atithis
7 Śani’s Rāśi +
(guests), widely famous, intelligent.

3.1.2.2.5
ŚUKRA’S DṚṢṬI

Śukra cannot cast his dṛṣṭi (Grahadṛṣṭi) on Sūuya in the Rāśi

Ku ḍalī, because, Śukra can be situated only in the 3/2/1/12/11 from Sūrya,
as the greatest elongation of Śukra is 47°. From 11 th, Śukra can only cast
his partial dṛṣṭi on Sūrya. Given the unlikelihood of Śukra aspecting Sūrya,
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 SŪRYA’S RĀŚIPHALA

we must infer that the dṛṣṭi should be seen in the Vargakuṇḍalīs. The
Graha Rāśiphala of the Grahas stated in the classical texts apply to
Navāñśa and Dvādaśāñśa Kuṇḍalīs as well. The Kuṇḍalī, where the
Rāśyeśa (dispositor) of the Graha is stronger in Ṣaḍbala, prevails.
Sūrya and Śukra are highly hostile towards each other. So,
although Śukra is a Saumya Graha, his dṛṣṭi on Sūrya is not positive.
Śukra is capable of corrupting Sūrya’s purity through his lustful
influences. Results of Śukra’s dṛṣṭi are positive when Sūrya is in the Rāśi
of Śukra, Budha, Candra, and Bṛhaspati.
They are negative when Sūrya is in the Rāśi of Maṅgala, Sūrya’s
own and Śani. In the mentioned Rāśis, the morality of Sūrya takes a back
seat under the influence of Śukra. Sūrya is spared from Śukra’s dṛṣṭi when
he is in the 2nd-12th, 6th-11th from Śukra, i.e., the blind houses of Śukra. The
blind houses are those where a Graha is incapable of aspecting, i.e., these
are their blind spots.
Table 19

# Rāśi +/- Results

Maṅgala’s Marry a lowly woman, many enemies, few kinsmen, poor,
1 -
Rāśi leprosy.
King, minister, blessings of spouse, wealth and luxuries,
2 Śukra’s Rāśi +
wise, timid.
Blessings of wealth, wife and children, fewer friends, free
3 Budha’s Rāśi +
from sickness, happy, fickle-minded.
Subservient to the spouse, money through wife, helpful to
4 Candra’s Rāśi +
others, fierce in battle, sweet speech.
5 Svarāśi - Infamous, leprosy, unkind, shameless.
Bṛhaspati’s Relationship with a noblewoman, endowed with perfumes
6 +
Rāśi and garlands, peaceful.
Dealer of conch, coral and ruby, wealth through women and
7 Śani’s Rāśi +/-
sinful women.

3.1.2.2.6
ŚANI’S DṚṢṬI

Śani stands for uncleanliness, sorrows, miseries and lies. However,

he stands for many good qualities such as perseverance, hard work,
stamina, and high-level spirituality on the positive side. However, the
manifestation of Śani’s energy depends on the person’s spiritual
consciousness. Śani is Sū ya ’s son, but they are paraspara Śatru.
Furthermore, Śani is highly Tāmasika and Krūra; hence, his dṛṣṭi on
Sūrya’s is negative. Śani’s dṛṣṭi corrupts Sūrya’s benevolent vibrations,
even when Sūrya is in Bṛhaspati’s Rāśi.
Perhaps the only position where Sūrya is spared is Budha’s Rāśi
because Budha’s innocence is the only remedy to Śani’s craftiness. Another
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 GRAHA RĀŚI PHALA

place where the corruption is minimal is Sūrya in Śani’s Rāśi, where Śani’s
dṛṣṭi is not detrimental. This is because a Graha Svarāśi dṛṣṭi4 is full of
virtues and Sattvaguṇa. Instead of causing weaknesses, Śani gives
strength and honour in this position. Śani is the Kāraka for weaknesses,
therefore, through his dṛṣṭi, he manifests the inherent weaknesses of a
Graha, in a matter that is governed by his Rāśi position. For instance,
when Śani dṛṣṭies Sūrya, he manifests his inherent weakness. If Sūrya is
in Maṅgala’s Rāśi, then this makes the person suffer from diseases, hard-
working, dull-witted. These are the characteristics of Maṅgala and Sūrya’s
weaknesses manifest in these areas.
Table 20

# Rāśi +/- Results

Maṅgala’s
1 - Diseased, hard-working, dull-witted.
Rāśi
2 Śukra’s Rāśi - Narrow-minded, lethargic, aged partner, wicked, diseased.
3 Budha’s Rāśi + Many servants, anxious, many kinsmen, delighted, crafty.
4 Candra’s Rāśi - Vāta and Kapha disorders, wicked, talebearer.
5 Svarāśi - Create obstacles, a eunuch, cause grief to others.
Bṛhaspati’s Unclean, dependent on others for food, a company of sinful
6 -
Rāśi men, breed animals.
7 Śani’s Rāśi + Destroy enemies, honoured by the king.

3.1 .2 .3
GEN E RA L T HE ME S

Given below are the results due to Sūrya’s Rāśi disposition on

various areas of life. Understanding this will help improve the accuracy of
Kuṇḍalī delineation, as these positions influence the nature, mental and
physical traits, gives certain tendencies, inclinations, and talent in certain
areas. For instance, if Surya influences the 10th house or the lord, the Rāśi
occupied by Surya will have a significant say in livelihood matters.
3.1.2.3.1
NATURE AND DISPOSITION

1. Meṣa Rāśi: Fierce, dutiful, righteous, courageous acts, glorious,

powerful, influential, kingly, royal demeanour, clever, extravagant,
cannot save wealth.

4A dṛṣṭi can be of several kind, Uccadṛṣṭi, Nīcadṛṣṭi, Mitradṛṣṭi, Śatrudṛṣṭi, Mūlatrikoṇa

dṛṣṭi, Svarāśi dṛṣṭi etc., depending on the Rāśi where the Graha is aspecting. For instance,
when Sūrya dṛṣṭies Meṣa, it is Uccadṛṣṭi, in Tulā, it is Nīcadṛṣṭi and so on. Uccadṛṣṭi,
Mitradṛṣṭi etc., are favourable, and in contrast, the Nīcadṛṣṭi, Śatrudṛṣṭi are unfavourable.
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 SŪRYA’S RĀŚIPHALA

2. Vṛṣabha Rāśi: Soft natured, amicable, refined manners, good

conduct, wise, sweet speech, affectionate particularly to one’s
children,
3. Mithuna Rāśi: Scholarly, learned in diverse discipline, charitable.
4. Karka Rāśi: Unsteady minded, royal demeanour, virtuous,
honourable, eloquent, geographer, i.e., globetrotter, very steady in
actions, given to anger, irascible.
5. Siṅha Rāśi: Courageous, destroying enemies, short-tempered,
restless, notable acts, enthusiastic, fearless, formidable, talkative,
kingly. Dull-witted in the matter of social mannerisms, too blunt!
6. Kanya Rāśi: God-fearing, honour Devatās, Brāhmaṇas, preceptors
and elders, speak softly and kindly.
7. Tula Rāśi: Wicked, mean-minded, lack empathy and compassion,
cruel, jealous, service-minded, dirty habits, unclean, shameless.
8. Vṛścika Rāśi: Lust for war, unrighteous, liar, dull-witted, cruel,
irascible, adventurous, rash, miserly.
9. Dhanu Rāśi: Learned, honoured, respected, irascible temper, honour
Devatās and Brāhmaṇas, peace-loving, handsome physique, helpful
to kinsmen, energetic.
10. Makara Rāśi: Vicious, greedy, timid, fickle-minded, wander without
purpose, mean-minded, ignorant, little wealth, covetous, enjoying at
others’ cost.
11. Kumbha Rāśi: Very short-tempered, irascible, hatred towards
learned, fraudulent, non-committal in friendship, miserly, mean-
minded.
12. Mīna Rāśi: Friendly, happy, destroy enemies, liar.

3.1.2.3.2
LIKES AND DISLIKES

1. Meṣa Rāśi: Fond of war and battles, fond of travelling.

2. Vṛṣabha Rāśi: Hatred towards women, particularly barren women.
3. Mithuna Rāśi: Fond of studying diverse disciplines.
4. Karka Rāśi: Fond of intoxicants such as liquor, hate own kinsmen
and paternal relations.
5. Siṅha Rāśi: Fond of eating meat and wandering in forests, hills, and
fortresses, i.e., fond of trekking and adventure sports.
6. Kanya Rāśi: Fond of preserving the nature, environment, and the
earth.
7. Tula Rāśi: Fond of the company of other wives and sleeping with
them, fond of drinking liquor and travelling.
8. Vṛścika Rāśi: Fond of the company of sinful women, fond of
promoting quarrels.

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 GRAHA RĀŚI PHALA

9. Dhanu Rāśi: Fond of hosting guests, honouring Devatās,

Brāhmaṇas, scholars and elders.
10. Makara Rāśi: Fond of the company of sinful women.
11. Kumbha Rāśi: Fond of swindling and conning others.
12. Mīna Rāśi: Fond of women, hoarding tendency.

3.1.2.3.3
TALENT AND SKILLS

1. Meṣa Rāśi: Dharma Śāstras or spiritual scriptures, art and craft,

war strategies, adept in usage of arms and weapons.
2. Vṛṣabha Rāśi: Singing, playing musical instruments, dancing,
an expert in drumming and music.
3. Mithuna Rāśi: Dharma Śāstras or spiritual scriptures, talented
in diverse areas, adept in Jyotiṣaśāstra or astrology, astronomy,
mathematics.
4. Karka Rāśi: Matters pertaining to earth, nature, atmosphere,
and space; suffer due to Kapha and Pitta troubles, fatigued due to
hard work and excessive travelling.
5. Siṅha Rāśi: Matters pertaining to forests, hills, fortress, and
adventure sports.
6. Kanya Rāśi: Writing, painting, poetry, philosophy, and
mathematics.
7. Tula Rāśi: Expert in repairing vehicles, singing, playing
instruments, manufacturing liquor and gold artefacts, and
matters pertaining to travelling.
8. Vṛścika Rāśi: Skilled in military weapons, battles, and wars.
9. Dhanu Rāśi: Skilled in training the use of weapons and breeding
of elephants.
10. Makara Rāśi: Nothing distinct.
11. Kumbha Rāśi: Nothing distinct.
12. Mīna Rāśi: Eloquence, widespread learning.
3.1.2.3.4
LIVELIHOOD OPTIONS

1. Meṣa Rāśi: Righteous and courageous acts, those involving fights

and violence such as army or police.
2. Vṛṣabha Rāśi: Manufacturing or trading of perfumes and garments.
3. Mithuna Rāśi: Through knowledge related activities such as
advisory, teaching, journalism, research etc.
4. Karka Rāśi: Inclined towards working for others, servitude,
subservience.
5. Siṅha Rāśi: Dealing with cattle, i.e., breeding them, animal
husbandry.
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 SŪRYA’S RĀŚIPHALA

6. Kanya Rāśi: Writing, painting, poetry, philosophy, and

mathematics.
7. Tula Rāśi: Trading in gold and other metals, selling liquor, etc.
8. Vṛśc’ka Rāśi: Trading in poisonous substances.
9. Dhanu Rāśi: Through matters connected with medicine, healing,
matters connected health, artisan.
10. Makara Rāśi: Through mean or lowly jobs, selling low articles.
11. Kumbha Rāśi: Handwork, firmness, and steadiness in activities.
12. Mīna Rāśi: wealth through sea voyages and trade, articles found in
water and on account of women.

3.1.2.3.5
EXPERIENCES

1. Meṣa Rāśi: Fame, name, reputation, recognition, honour, less wealth

due to heavy expenditure, Pitta and blood-related disorders.
2. V a ṣ bha Rāśi: Endure many difficulties and obstacles in life, danger
from water, blessed with good food, garlands, robes and perfumes,
fewer sons than daughters, diseases of face and eyes.
3. Mithuna Rāśi: Not so beautiful wife, blessed with wealth,
exceedingly affluent, two mothers, fortunate, modest.
4. Karka Rāśi: Blessed with wealth and fame, occasional poverty or
financial distress, frustration, many obstacles, heavy expenditure,
exiled.
5. Siṅha Rāśi: Nothing distinct.
6. Kanya Rāśi: Nothing distinct.
7. Tula āśm : Incur royal contempt.
8. V ścika Rāśi: Undignified or short-lived spouse, troubled by
weapons, fire and poison, unfortunate with regards to parents, lose
wealth to robbers.
9. Dhanu Rāśi: Wealthy, dear to the king, honourable,
10. Makara Rāśi: Devoid of kinsmen, successful in undertakings, losses
due to conflict with kinsmen, voracious eater and suffering diseases
because of overeating.
11. Kumbha Rāśi: Miserable, less wealthy, fortunate through other
housewives, separated from children and wealth, financial distress,
and heart diseases.
12. Mīna Rāśi: Endowed with wife, sons and servants, wealthy, many
co-born, suffer from diseases of private parts.

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 GRAHA RĀŚI PHALA
3.1.2.3.6
PHYSICAL FEATURES

1. Meṣa Rāśi: Strong bones, robust physique, good for warriors and
extreme sports, great physical stamina, and endurance.
2. Vṛṣabha Rāśi: Emaciated body, handsome physique.
3. Mithuna Rāśi: Mediocre in appearance.
4. Karka Rāśi: Pleasant appearance.
5. Siṅha Rāśi: Bright and splendorous appearance, physically strong.
6. Kanyā Rāśi: Effeminate body, physically weak.
7. Tula Rāśi: Physically weak.
8. V ścika Rāśi: Strong body, but prone to injuries.
9. Dhanu Rāśi: Athletic body, good for sports, great physical stamina,
and endurance.
10. Makara Rāśi: Physically weak.
11. Kumbha Rāśi: physically strong, unclean body.
12. Mīna vāAi: Moderately strong body.

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3.1.3
CANDRA’S RĀŚIPHALA

C
andra is the Kāraka for the mind, the mother nature, the creator of
the manifested universe, and the Prakṛti. Unlike other Grahas,
whose Rāśiphala is a result of the intermingling of vibrations of the
Graha and the Rāśi, Candra does not modify the vibrations of the Rāśi but
amplifies them. Candra’s vibration is like clear water that does not
intervene in the qualities of other vibrations. Candra instead works like a
giant mirror or amplifier and amplifies the vibrations of the bodies he
associates with. When Candra conjoins a Graha, the vibrations of that
Graha, positive or negative, is amplified manifold. When Candra occupies
a Rāśi, the vibrations of that Rāśi is amplified manifold. Candra acts like
a giant reflector and reflects the brilliance of the Rāśi. He acts as a radio
telescope and catches even the faintest of radio waves coming from the
deepest corners of the universe.
THE RĀŚI OCCUPIED BY CANDRA IS PERHAPS THE MOST
UBIQUITOUS IN A KUṆḌALĪ. UNLIKE LAGNA RĀŚI, WHICH
INFLUENCES ONE’S BIRTH CONDITION, CULTURE,
BACKGROUND, AND IDENTITY, CANDRA’S RĀŚI’S
INFLUENCE IS WIDESPREAD AND EXPERIENCED IN ALL
MATTERS IN LIFE.
The relative position of Grahas from Candra’s Rāśi is the default
template in which one is created, while variations are caused by different
Lagnas rising at different times. This is the reason why Candra’s Rāśi is
considered a Lagna, from the vantage point of which the entire Kuṇḍalī
must be studied. What is not indicated by Candra’s Rāśi does not manifest.
If Candra mandates that everyone born at the moment should have a
financial crisis in life, Lagna has no power to override that. Lagna only
works within the boundary set by Candra. Under such conditions, when
Candra does not warrant wealth in one’s life, the Dhana yoga from the
Lagna becomes impotent, inert, and futile.
The same goes for all the other yogas in a Kuṇḍalī. A yoga, good or
bad, must have support from Candra for them to manifest in one’s life. The
Lagna only indicates how much one can achieve within the opportunities
given by Candra, and it lacks the power to go beyond that. In that respect,
Candra Lagna is even more important than the Udaya Lagna, and
Candra’s Rāśi is the most important in Kuṇḍalī. Therefore, Candra’s
disposition should be studied in great detail in a Kuṇḍalī. Not only
Candra’s Rāśi position but also his Dreṣkāṇa, Navāñśa and Dvādaśāñśa
positions must be studied. Without a thorough study of Candra’s
disposition in a Kuṇḍalī, one’s assessment is not fool-proof or complete.

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 GRAHA RĀŚI PHALA

What is stated below regarding Candra’s Rāśi position should also

be applied to his Dvādaśāñśa position. Dvādaśāñśa is the Rāśi within a
Rāśi; therefore, the characteristics of a Rāśi is the same whether it is the
Dvādaśāñśa Kuṇḍalī of the Rāśikuṇḍalī. Through the blend of these two
positions of Candra, the events in one’s life manifest. Furthermore, the
Navāñśa position indicates Candra’s inherent strength and should be
examined separately. A careful blend of Candra’s disposition in four
Kuṇḍalīs, Rāśi, Dreṣkāṇa, Navāñśa and Dvādaśāñśa, reveal a great deal
of information about the experiences that the person undergoes in life.
The results of Candra’s Rāśi placement stated are generic and
should be applied under appropriate context. For instance, the complexion
is known from Candra’s Navāñśa and not Rāśi. The results indicated are
possible due to Candra’s Rāśi disposition in one of the Ṣadvargas, and one
must know where to apply this. This skill is attained only through
experience, which can only be learnt by direct observation and reflection.

When do the results of Candra Rāśi mature?

Suppose Candra Rāśyeśa5, Candra’s Rāśi, and Candra are strong,
the said effects due to Candra’s position fully manifest. The effects vary
according to positions, such as Nīca, Ucca of Candra Rāśyeśa and the
aspecting Graha.

3.1 .3 .1
THE 12 DI FFE RE N T FO R C ES OF N AT U R E

There are 12 different forms of Candra, which represent the 12

different forces of mother nature. Based on the effects of Candra in
different Rāśis, the following are the titles I assigned to him, which can
facilitate in better understanding:
Table 21

Candra’s
# Rāśi Key attributes Other traits
form
Complexion that of Bereft of co-borns
molten gold (sauvarna- (sahaja-virahita), weak
anga), steady wealth knee (kṣāma-jānu), ugly
(sthira-sva), nails and bodily hair
1 Meṣa The king adventurous (sāhasi), (ku-nakha-tanu-kacha),
honourable (māni), vacillating (chanchala),
auspicious (bhadra), round eyes
strong libido (kāmarta), (vartulākara-netra),
consider honour as friendly (sa-sneha), fear
wealth (māna-vit), from watery places

5 Candra’s Rāśi dispositor

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 CANDRA’S RĀŚIPHALA

Candra’s
# Rāśi Key attributes Other traits
form
lotus-like hue in the (toya-bhiru), injuries
palm and feet and weaknesses on the
(padmabha-pānipāde), head (vrana-vikrta-
endowed with wealth shira), won over by
and sons (vitta- women (strī-jito).
sutajano).
Short-haired (kutila-
kacha), strong libido
(kāmuka), the eyes
resemble that of a bull
Large-hearted (vyudho- (Vṛṣabha-sama-nayano),
asko), highly charitable differentiate between
(ati-dāta), wealthy good and bad (hansa-
(dhana), famous (kirti- leela-prachāra), happy
shāli), resplendent during middle and the
(kānta), many concluding parts of his
2 Vṛṣabha The Goddess
daughters (Kanyā- life (madhyānte-
prajāvan), walk bhogabhāgi), strong
beautifully (Śubh -gati), waist, feet, shoulders,
endowed with thighs (prthu-kati-
forbearance (kṣānti- charna-skandha-
yukto). jānvasva-jangha), body
mark on the side and
back of the body
(sāngka-pārsvasya-
prshthe kākudi).
Adept in the art of
lovemaking (surata-
vidhi-kala), poetry
(kāvya-krt), indulge in
Prominent nose (unāsa),
worldly pleasures
dark eyes (shyāma-
(bhogi), indulge worldly
chakṣu), lines of fish on
enjoyments (vishya-
the palm (haste-matsya-
sukha-rato), very
The dheepa-anko), highly
intelligent and talented
3 Mithuna Pleasure fortunate (sau-bhāgya),
(buddi-dakṣa), sinewy
Seeker tall stature
(sirāla), resplendent
(vyāyatāngo), two
(kānta), endowed with a
mothers (mātr-yugma),
great sense of humour
good health (pra-
(hāsya-priya-vachana
pushtam).
yuta), won by women
(strī-jeeto), befriend
eunuchs (klobaishcha-
sakhyām)
Fortunate, valorous,
endowed with residence, Astrological knowledge,
friends, journeys, grateful, truthful, live
4 Karka The Queen sensuous, minister, abroad, hairy-bodied, a
strong libido, fond of prominent neck.
water and flowers,
interested in

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 GRAHA RĀŚI PHALA

Candra’s
# Rāśi Key attributes Other traits
form
constructing houses,
wells etc.
Sturdy bones, sparse Hate women suffer from
hair, wide face, small, hunger, thirst, incur
The yellowish eyes, eat flesh, stomach disorders,
5 Siṅha Adventurous harsh, seek sexual tooth-decay, charitable,
one union in forests, hills, few sons, respectfully
broad chest, valorous, disposed to his mother,
majestic looks. dutiful.
Learned, religious
preceptor, teacher of Fond of the company of
Vedas and Śāstras, women, long hands,
eloquent speaker, attractive body and face,
6 Kanyā The Scholar truthful, pure, fearless, beautiful teeth, eyes and
kind to living beings, ears, fortunate, more
interested in others’ daughters and fewer
affairs, forgiving sons.
disposition.
Abundant landed High nose, wide eyes,
property, brave, skilful dull face, emaciated
at work, honour body, many wives, many
The
Devatās, Brāhmaṇas cattle, the testicles
7 Tulā Businessma
and scholars, various resembling an ox,
n
kinds of wealth, donate submissive to women,
corns, helpful to emaciated body, infirm
relatives. disposition.
Cruel acts, a thief, Miserly, sickly in
plentiful, dynamic, childhood, strong thighs,
skilful, fond of others’ coarse physique, nose,
The
8 Vṛścika housewives, infatuated spoiled chin and nails,
Sorcerer
with passion, valorous, beautiful eyes, devoid of
lose wealth due to royal relatives, insane, big
wrath. abdomen and big head.
Short stature, round
Eloquent, knowledge of
eyes, broad chest, waist,
arts and secret affairs,
hands, broad shoulders,
courageous, possess
9 Dhanu The Minister neck, live near watery
strong bones, very
zone, attached to his
strong, strong neck, lips,
relatives, legs are not
grateful, distinguished.
wider.
Singer, fond of truth,
Averse to the cold,
charitable,
unkind, shameless,
The distinguished, famous,
emaciated body, violate
10 Makara Distinguishe less temperamental,
teacher’s bed, round
d One strong libido, beautiful
thighs, not enthusiastic,
eyes, a poet, long neck,
miserly.
and ears.
The Vicious Addicted to intoxicants, High nose, rough or
11 Kumbha opposed to the virtuous, uneven body, stout
One
not virtuous himself, hands and legs, bright

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 CANDRA’S RĀŚIPHALA

Candra’s
# Rāśi Key attributes Other traits
form
illegitimate sons, stout face, prominent waist,
head, ugly or diseased an artisan.
eyes, bad mentality,
miserable, very poor.
Expert in fine arts,
capable of winning over
even unfavourable
people, learned in
Śāstras, handsome, Co-habit with many
The
proficient in music, very women, somewhat
12 Mīna Virtuous
religious, polite speaker, irritable, big head,
One
serve the king, endowed interested in sailing.
with happiness,
wealthy, submissive to
women, virtuous,
charitable.

3.1.3.1.1
MEṢA CANDRA: THE KING

Sārāvalī.
A complexion that of molten gold (sauvarna-anga), steady wealth
(sthira-sva), bereft of co-borns (sahaja-virahita), adventurous (sāhasi),
honourable (māni), auspicious (bhadra), strong libido (kāmarta), weak
knee (kṣāma-jānu), ugly nails and bodily hair (ku-nakha-tanu-kacha),
vacillating (chanchala), consider honour as wealth (māna-vit), lotus-
like hue in the palm and feet (padmabha-pānipāde), endowed with
wealth and sons (vitta-sutajano), round eyes (vartulākara-netra),
friendly (sa-sneha), fear from watery places (toya-bhiru), injuries and
weaknesses on the head (vrana-vikrta-shira), won over by women (strī-
jito).

Dr BV Raman.
Round eyes, impulsive, fond of travel, irritable, fond of women,
vegetable diet, quick to decide and act, haughty, inflexible, sores in the
head, dexterous, fickle-minded, war-like, enterprising, good position,
self-respect, courageous, ambitious, liable to hydrophobia if Candra is
afflicted, large thighs, popular, restless, distinctive, versatile.

1. Meṣa is Sūrya’s Uccarāśi → Sūrya’s complexion is golden →

indicating complexion of molten gold. Sūrya’s Ucca → affluence
and blessings of Lord Śiva → steady wealth. The enmity between
Candra Lagneśa, Maṅgala, and the 3L Budha → bereft of co-borns.
2. The Rāśi denotes an adventurous place, a mountainous region →
adventurous. Ucca Sūrya → honourable, auspicious. A strong
influence of Sūrya and Maṅgala, two male Grahas → powerful fire
cause strong libido, and it is known as Agni doṣa → strong libido.
Nīcarāśi of 10L Śani, governing knee → weak knee. Śani’s Nīcarāśi
→ Śani is governor of nail and hair → ugly nails and bodily hair.

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3. Cararāśi and Maṅgala’s influence → vacillating, wavering.

Lagneśa Maṅgala attains Ucca in the 10H of honour, and the
authority → person considers honour as wealth. Ucca Sūrya →
marks of the king → lotus-like hue in the palm and feet. Positive
Sūrya endowed with wealth. Meṣa is favourable Rāśi for 5L
Sūrya → capable sons.
4. Positive Rāśi of Candra → powerful influence of Candra → round
eyes. Positive Rāśi for Sattvaguṇi Grahas, Sūrya. Also the influence
of Cararāśi, and Candra in a Mitrarāśi → friendly and good
mental disposition. Lagneśa Maṅgala attains Nīca in the 4H in a
Jalatattva Rāśi. Also, the 8th house is in a Jalatattva Rāśi,
representing a well → Fear from watery places. Too many Krūra
influences on the Lagna (Maṅgala/Sūrya) and too much Pitta (fire) on
the head. Also, Nīcakṣetra for Śani → injuries and weaknesses on
the head. Predominant Maṅgala and Sūrya indicate a strong sexual
drive → subservient to women.
5. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Irascible temper, honoured by the
king, soft natured, courageous, fond of war. Maṅgala’s dṛṣṭi (+/-):
Diseases of teeth and eyes, injuries caused by arrows, quadrupeds,
vāta disorders, urinary disorders, chieftain. Budha’s dṛṣṭi (+):
Teaches various disciplines, good speech, achieves his desires, great
poet, widely famous. Bṛhaspati’s dṛṣṭi (+): Endowed with a servant,
abundant riches, akin to a king, or a king’s minister. Śukra’s dṛṣṭi
(+): Fortunate, endowed with children and wealth (suta-dhana-
yukta), marries a noble lady, adorned with ornaments, eat less.
Śani’s dṛṣṭi (-): Jealous, highly miserable, very poor, unclean and
unkempt, untruthful.

3.1.3.1.2
VṚṢABHA CANDRA: THE GODDESS

Sārāvalī.
Large-hearted (vyudho-asko), highly charitable (ati-dāta), wealthy
(dhana), short-haired (kutila-kacha), strong libido (kāmuka), famous
(kirti-shāli), resplendent (kānta), many daughters (Kanyā-prajāvan),
eyes resembling that of a bull (Vṛṣabha-sama-nayano), differentiate
between good and bad (hansa-leela-prachāra), happy during middle
and the concluding parts of his life (madhyānte-bhogabhāgi). Strong
waist, feet, shoulders, thighs (prthu-kati-charna-skandha-jānvasva-
jangha), body mark on the side and back of the body (sāngka-
pārsvasya-prshthe kākudi), walk beautifully (Śubha-gati), endowed
with forbearance (kṣānti-yukto).

Dr BV Raman.
Charitable, powerful, happy, ability to command, intelligent,
handsome, influential, fond of the fair sex, happy in middle life and old
age, great strides in life, beautiful gait, large thighs and hips,
phlegmatic afflictions, rich patience, respected, love-intrigues,

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inconsistent, wavering mind, sound judgement, voracious eater and
reader, lucky, popular, influenced by women, passionate, lazy.

1. Uccarāśi of Candra, the mother → large-hearted. The Rāśi of

Goddess Lakṣmī, the goddess of wealth, and Annapurna, the goddess
of food and grains → highly charitable, wealthy. Characteristics of
the Rāśi symbol – a bull → short-haired, eyes resemble that of a
bull, strong waist, feet, shoulders, thighs. Uccarāśi of Candra,
the Graha of sexual desires and Rāśi of Śukra → strong libido.
Uccarāśi of a luminary6 → famous, resplendent. Strong feminine
qualities due to Candra, Śukra and Yugma Rāśi → many daughters.
Positive influences of highly knowledgeable Asura Guru Śukra →
differentiate between good and bad.
2. The Kendras are tough places (Sthirarāśis, Siṅha, Vṛścika, and
Kumbha) → troubles in the childhood and happiness in middle
and the concluding parts of his life. The Rāśi has strong
vibrations of Candra → body mark on the side and back of the
body. Śukra’s influence → walk beautifully, like a maiden. A
strong influence of feminine qualities, that of Candra, Śukra, and
Yugma Rāśi → endowed with forbearance.
3. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Farmer, highly intelligent, highly enterprising,
endowed with servants, quadrupeds, wealthy, spend Maṅgala’s dṛṣṭi (-): Strong
libido, destruction of wife and friends, steal the heart of other ladies, adverse to
mother. Budha’s dṛṣṭi (+): Spiritual wisdom, eloquent, pleasing disposition, dear
to everyone, highly virtuous. Bṛhaspati’s dṛṣṭi (+): Long-life to wife, children
(sdhiraputradāra), good-natured (suhrdam), devoted to his parents till the end,
highly talented, righteous, highly famous. Śukra’s dṛṣṭi (+): Fortunate, endowed
with children and wealth (suta-dhana-yukta), marries a noble lady, adorned with
ornaments, eat less. Śani’s dṛṣṭi (-): Bereft of wealth (dhanaheena), highly
inauspicious (anishtakaram) to mother and wife, endowed with children, friends,
and kinsmen.
Table 22
1 Candra in 1st Horā of Vṛṣabha Danger to mother’s life (janani-mrtyu).
2 Candra is in 2nd Horā of Vṛṣabha Separation from father (piturviyoga).

3.1.3.1.3
MITHUNA CANDRA: THE PLEASURE SEEKER

Sārāvalī.
Prominent nose (unāsa), dark eyes (shyāma-chakṣu), adept in the art of
lovemaking (surata-vidhi-kala), poetry (kāvya-krt), indulge in worldly
pleasures (bhogi), lines of fish on the palm (haste-matsya-dheepa-anko),
indulge worldly enjoyments (vishya-sukha-rato), very intelligent and
talented (buddi-dakṣa), sinewy (sirāla), resplendent (kānta), highly
fortunate (sau-bhāgya), endowed with a great sense of humour (hāsya-
priya-vachana yuta), won by women (strī-jeeto), tall stature

6 Fame is given by the 3 Sattvaguṇi Grahas, Sūrya, Candra and Bṛhaspati.

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(vyāyatāngo), befriend eunuchs (klobaishcha-sakhyām), two mothers
(mātr-yugma), good health (pra-pushtam).

Dr BV Raman.
Well read, creative, fond of women, learned in scriptures, able,
persuasive, curly hair, powerful speaker, clever, witty, dexterous, fond
of music, high nose, thought reader, subtle, long life.

1. 3rd Rāśi of the zodiac, ruling respiration and nose → prominent

nose. Quality of the Rāśyeśa Budha → dark eyes. Rāśi
characteristics are maithuna or copulation → expertise in the art
of lovemaking or the Kamasutra. Rāśyeśa’ Budha’s talent in
literature and poetry, coupled with Candra’s imagination → good in
poetry and literature. Uccarāśi of Bhogi Graha Rāhu → fond of
indulging in worldly pleasure, indulging in worldly
enjoyments.
2. Uccarāśi of Rāhu indicates wealth and worldly comforts → Lines of
fish on the palm (haste-matsya-dheepa-anko). Rāśyeśa Budha is
the kāraka for thought processing, learning and speech → highly
intelligent, talented, endowed with a great sense of humour.
Budha is the governor of skin → sinewy. Budha’s Oja Rāśi, denoting
good quality skin → resplendent (kānta). 9L Śani attains Ucca in
the 4H of comforts → highly fortunate, and endowed with
luxuries. Strong libido is indicated by the Rāśi, which is known for
copulation.
3. Furthermore, 3H governs over one’s libido, and Mithuna is the
naisargika 3H → won by women. Mithuna Rāśi usually shows
middle stature, but Candra in this Rāśi shows this → Tall stature
(vyāyatāngo). Budha is a eunuch Graha and a Kāraka for
friendship → befriend eunuchs. Rāśyeśa Budha is hostile towards
Mātṛkāraka Candra → two mothers; considers another lady as
his mother. Śubharāśi, Pṛthvītattva Rāśi, indicating heavy
muscular built → good health, stout figure.
4. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+/-): Learned, splendorous, pleasant appearance,
charitable, miserable, not wealthy. Maṅgala’s dṛṣṭi (+): Highly courageous,
highly learned, endowed with happiness, conveyances, wealth, beauty. Budha’s
dṛṣṭi (+): Skilful in acquiring money, always successful, akin to a king.
Bṛhaspati’s dṛṣṭi (+): Teacher of Śāstras, famous, truthful, very beautiful,
honourable, eloquent speaker. Śukra’s dṛṣṭi (+): Company of noble ladies,
endowed with garlands, robes, conveyances, ornaments, jewels, sportive. Śani’s
dṛṣṭi (-): Devoid of relatives, wife, happiness and wealth, hostile to the public.

3.1.3.1.4
SVARĀŚI CANDRA: THE QUEEN

Sārāvalī.
Fortunate, brave, endowed with residence, friends, journeys,
astrological knowledge, sensuous, grateful, minister, truthful, live

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abroad, strong libido, hairy-bodied, fond of water and flowers,
interested in constructing houses, wells etc., a prominent neck.

Dr BV Raman.
Wise, powerful, charming, influenced by women, wealthy, kind, good,
somewhat stout, sensitive, impetuous, unprofitable voyages,
meditative, much immovable property, scientist, middle stature,
prudent, frugal, piercing, conventional.

1. Uccarāśi of Bhāgyakāraka Bṛhaspati → fortunate. Strength of the

Luminaries Sūrya and Candra → valorous; this does not indicate
proneness to war. Naisargika 4H of home and residence → endowed
with a residence. Naisargika Bhāva of Bandhu, i.e., friends,
kinsmen and relatives → endowed with good friends.
2. Fast-moving Candra and Cararāśi → travel, journey, living
abroad. A strong influence of Sattvaguṇi Grahas, Candra, Bṛhaspati
and Sūrya → astrological knowledge. Rāśi of lustful Candra →
sensuous, strong libido. Strong vibrations of Devaguru Bṛhaspati
→ full of gratitude, truth, honesty. Uccarāśi of the minister in the
king’s cabinet → a minister.
3. Śani’s Kārakatva is supported in this Rāśi → hairy-bodied.
Jalatattva Rāśi and the Rāśi of rivers → fond of water. Positive
Rāśi for Bṛhaspati, the Kāraka for flowers → fondness for flowers.
Naisargika 4H, of homes and real estate → interested in
constructing houses. Jalatattva Rāśi → construction of wells,
etc. Characteristics of Rāśi symbol, a Crab → prominent or stout
neck.
4. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Serve the king, not wealthy, a letter-bearer,
protect forts (working with security services). Maṅgala’s dṛṣṭi (+/-): Fearless,
deformed, prove ominous to mother, skilful in his jobs. Budha’s dṛṣṭi (+): High
spirited, endowed with political wisdom, wealth, wife and sons, a king’s minister,
happy Bṛhaspati’s dṛṣṭi (+): Notable among his relatives, happy, carry out royal
duties, keep promises, wealthy. Śukra’s dṛṣṭi (+): Endowed with wealth, gold,
wife, robes, jewels, a leader of sinful women, splendorous. Śani’s dṛṣṭi (-):
Wandering disposition, miserable, very poor, liar, sinner, mean.

3.1.3.1.5
SIṄHA CANDRA: THE ADVENTUROUS ONE

Sārāvalī.
Sturdy bones, sparse hair, wide face, small, yellowish eyes, hate women,
suffer from hunger, thirst, incur stomach disorders, tooth-decay, eat
flesh, charitable, harsh, few sons, seek sexual union in forests, hills,
respectfully disposed to his mother, broad chest, courageous, dutiful,
majestic looks.

Dr BV Raman.
Bold, irritable, large cheeks, blonde, broad face, brown eyes, repugnant
to women, like meat, frequenting forests and hills, colic troubles,

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inclined to be unhappy, haughty, mental anxiety, charitable, generous,
deformed body, steady, aristocratic, settled views, proud, ambitious.

1. Characteristics of the Rāśi symbol, a Lion → sturdy bones, wide

face, small tawny eyes, and broad chest. strong Sūr a and
meagre impact of Śani on the Rāśi → sparse hair. Candra Rāśyeśa
is hostile to Śukra → hate women. Strong metabolism indicated by
Sūrya → suffers from hunger. The predominance of Agnitattva →
tormented by thirst. Strong acid secretion in stomach → stomach
disorders, peptic ulcer. When Sūrya is afflicted by Rāhu → tooth-
decay.
2. The Rāśi symbol is a Lion → fond of eating flesh. Candra’s
Rāśyeśa is Sūrya → charitable, generous, kingly, harsh,
courageous, majestic looks. The predominance of Agnitattva on
the Naisargika Suta Bhāva → fewer sons. Strong Agnitattva →
strong libido, fond of adventure in having sex, sexual union
in forests and hills. Positive Rāśi for Mātṛ Kāraka Candra →
respectful towards mother. The predominance of Sattvaguṇa →
dutiful. Characteristics of Kāraka Graha Sūrya → majestic and
dignified appearance.
3. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Equal to a king, excellent qualities, majestic voice,
brave, fond of intoxicants, widely famous. . Maṅgala’s dṛṣṭi (+): An army chief,
excellent wife, sons, wealth, conveyances, superior among people. Budha’s dṛṣṭi
(+/-): Effeminate, in the custody of women, serve women, enjoy wealth, happiness,
and pleasures. Bṛhaspati’s dṛṣṭi (+): Excellent among his lineage, wide-fame,
highly virtuous, equal to a king. Śukra’s dṛṣṭi (+/-): Blessed with wife, wealth,
great knowledge, sickly, subservient to a female, skilful in the sexual act. āani’s
d ṣi (-): Wandering disposition, miserable, very poor, liar, sinner, mean.

3.1.3.1.6
KANYĀ CANDRA: THE SCHOLAR

Sārāvalī.
Fond of the company of women, long hands, attractive body and face,
beautiful teeth, eyes and ears, learned, religious preceptor, teacher of
Vedas and Śāstras, eloquent speaker, truthful, pure, courageous, kind
to living beings, interested in others’ affairs, forgiving disposition,
fortunate, more daughters and fewer sons.

Dr BV Raman.
A lovely complexion, almond eyes, modest, sunken shoulders and arms,
charming, attractive, principled, affluent, comfortable, soft body, sweet
speech, honest; truthful, modest, virtuous, intelligent, phlegmatic, fond
of women, acute insight, conceited in self-estimation, pensive,
conversationalist, many daughters, loquacious, Daivajña and
clairvoyant or attracted towards them, skilled in arts like music and
dancing, few sons.

1. Kanyā is symbolised by a young maiden → fond of the company of

women. Maṅgala’s Rāśi in the 3H of arms, and Maṅgala is the

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Kāraka for arms → long arms. Rāśyeśa Budha has an attractive

physique, and this is the Uccarāśi of Budha → attractive body,
face, beautiful teeth, eyes, and ears. Budha is the Kāraka for
learning → learned.
2. Uccarāśi of Budha indicates great erudition → religious preceptor,
teacher of Vedas and Śāstras. Budha is the Kāraka for speech →
an eloquent speaker. Kanyā is a pure Rāśi → truthful and pure.
Mūlatrikoṇa Rāśi of Rāhu, the army man → valorous. Budha is the
Kāraka for non-violence and kindness, and Kanyā Rāśi imbibes this
quality of Budha → kind to living beings.
3. Budha is an inquisitive Graha → interested in others’ affairs.
Budha is easily forgiving, and the positive qualities of Budha are
manifested here due to his Ucca → forgiving disposition. Uccarāśi
of Rāśyeśa Budha → fortunate. Kanyā Rāśi is the Rāśi of girls →
more daughters than sons.
4. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): In charge of royal wealth, famous, keep promises,
perform distinguished acts. Maṅgala’s dṛṣṭi (+): Skilful in mechanical or fine
arts, famous, affluent, disciplined, courageous, inauspicious for mother. Budha’s
dṛṣṭi (+): Expert in Jyotiṣa, literature, successful in disputes/ quarrels, highly
skilful in activities. Bṛhaspati’s dṛṣṭi (+): Notable among his relatives, happy,
carry out royal duties, keep promises, wealthy. Śukra’s dṛṣṭi (+): Many wives,
many kinds of makeups, pleasures, wealth, always blessed with fortunes. Śani’s
dṛṣṭi (-): Unsteady memory, suffering poverty, lack happiness, bereft of mother,
subservient to women, derive wealth through women.

3.1.3.1.7
TULĀ CANDRA: THE BUSINESSMAN

Sārāvalī.
High nose, wide eyes, dull face, emaciated body, many wives, many
cattle, abundant landed property, valorous, testicles resembling that of
an ox, skilful at work, honour Devatās, Brāhmaṇas and scholars,
various kinds of wealth, submissive to women, emaciated body, donate
corns, infirm disposition, helpful to relatives.

Dr BV Raman.
Reverence and respect for learned and holy people, saints and Devatās;
tall, raised nose, thin, deformed limbs, sickly constitution, rejected by
kinsmen, intelligent, principled, wealthy, business-like,
accommodating, love for arts, far-seeing idealistic, clever, mutable,
amicable, losses through women, fond of women, just, not ambitious,
aspiring.

1. Influence of Rāśyeśa Śukra on Candra → elevated nose. Śukra

denotes seductive eyes and is also the Kāraka of eyes → wide eyes.
2H from Tulā is Vṛścika → dull face. Impact of Śani’s vibrations,
Uccakṣetra of Śani → emaciated body.
2. A strong influence of Śukra indicates fondness of company of many
women → many wives. Śukra is the Kāraka for luxuries and

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Uccakṣetra for Śani, indicates bountiful wealth → many cattle,

abundant landed property, various kinds of wealth. Śukra
denotes great passion for succeeding in life and great war strategy →
valorous.
3. The 8H falls in Vṛṣabha Rāśi, and the 8H denote testicles → the
testicles resembling that of an ox. Rāśyeśa Śukra is a
Kāryakuśala (adept at work) Graha → skilful at work. Śukra is
greatly knowledgeable, a preceptor and a minister → honour
Devatās, Brāhmaṇas and scholars.
4. A strong influence of Śukra and Nīcakṣetra of Sūrya, the Kāraka for
independence → submissive to women. Śukra is the Kāraka for
Mātā Lakṣmī, the giver of wealth, food, and corns → donate corns.
Cararāśi and owned by a fast-moving Graha → infirm disposition.
Charitable bent of mind as Tulā is the marketplace and Uccakṣetra
of Śani, the Kāraka for scarcity, indicates abundance → helpful to
relatives.
5. Dṛṣṭiphala: Sūrya’s dṛṣṭi (-): No wealth, sickly, wandering, humiliated, no
happiness, sons, or strength. Maṅgala’s dṛṣṭi (+/-): Sharp intellect, a thief, mean-
minded, adulterous, fond of perfumes and garlands, wise, eye diseases. Budha’s
dṛṣṭi (+): Adept in arts, abundant wealth and grains, pleasant speech, highly
learned, famous in the country. Bṛhaspati’s dṛṣṭi (+): Worshipped by others,
skilful in buying and selling precious gemstones. Śukra’s dṛṣṭi (+): Handsome,
free from diseases, fortunate, physically strong, learned, knowledge of multiple
disciplines. Śani’s dṛṣṭi (+/-): Great affluence, sweet speech, conveyances, strong
sexual desires, no happiness in sexual matters, favourable toward mother.

3.1.3.1.8
VṚŚCIKA CANDRA: THE SORCER ER

Sārāvalī.
Miserly, strong thighs, coarse physique, nose, cruel acts, a thief, sickly
in childhood, spoiled chin and nails, beautiful eyes, plentiful, dynamic,
skilful, fond of others’ housewives, devoid of relatives, insane,
infatuated with passion, valorous, lose wealth due to royal wrath, big
abdomen, and big head.

Dr BV Raman.
Wide eyes, wide chest, round shanks and thighs, isolation from parents
or preceptors, brown complexion, straight-forward, frank, open-
minded, cruel, simulator, malicious, sterility, agitated, unhappy,
wealthy, impetuous, obstinate.

1. Nīcarāśi of Candra denoting insecurity → miserly. Rāśi is

symbolised by Scorpion, having strong pincers; the Bhagyeśa (thighs)
in the Lagna → strong thighs. Nīcarāśi of Candra and impact of
Rāśyeśa Maṅgala → coarse physique and nose. Rāśyeśa Maṅgala,
Tamoguṇi Graha, Sthirarāśi, dark rāśi → cruel acts. Maṅgala
denotes thieves and criminals → a thief.

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2. Nīcarāśi of Candra → sickly in childhood. Spoiled chin and nails.

2H is Dhanu and owned by Bṛhaspati → beautiful eyes, plentiful,
industrious. 2H and 5H are Śubharāśi and owned by Bṛhaspati →
skilful. Strong libido denoted by Maṅgala and Jalatattva Rāśi →
fond of others’ housewives and infatuated with passion. 4H is
an aśubha position of Rāśyeśa Maṅgala → devoid of relatives and
kinsmen.
3. Nīcarāśi of Candra and a dark Rāśi → insane. Impact of Rāśyeśa
Maṅgala → valorous. The Vyāyabhāva indicating loss is the
Nīcarāśi of Royal Graha Sūrya → loses wealth due to royal
wrath. Impact of Rāśi symbol, a scorpion → big abdomen and big
head.
4. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+/-): Hostile towards others, learned, wandering,
wealthy, unhappy. Maṅgala’s dṛṣṭi (+): Great courage, equal to a king, wealthy,
valorous, unconquerable in battle, voracious eater. Budha’s dṛṣṭi (+/-): Not
skilful, harsh speech, having twins, tricky, producing fictitious things, adept in
singing. Bṛhaspati’s dṛṣṭi (+): Dutybound, inclined towards helping people,
wealthy, handsome. Śukra’s dṛṣṭi (+): Fortunate, endowed with children and
wealth (suta-dhana-yukta), marries a noble lady, adorned with ornaments, eat
less. Śani’s dṛṣṭi (-): Sinful sons, talebearer, sick, poor, untruthful.

3.1.3.1.9
DHANU CANDRA: THE MINISTER

Sārāvalī.
Short stature, round eyes, broad chest, waist, hands, eloquent, broad
shoulders, neck, live near watery zone, knowledge of arts and secret
affairs, courageous, possess strong bones, very strong, strong neck, lips,
attached to his relatives, grateful, distinguished. His legs are not wider,
when in position.

Dr BV Raman.
Face broad, teeth large, skilled in fine arts, indistinct shoulders,
disfigured nails and arms, deep and inventive intellect, yielding to
praise, good speech, upright, help from wife and women, happy
marriage, many children, good inheritance, benefactor, patron of arts
and literature, ceremonial-minded, showy, unexpected gifts, author,
reflective mentality, inflexible to threats.

1. Dhanu is tall statured. But, Candra in this Rāśi denotes short

stature → short stature. A strong influence of Candra is present
because Candra is in a Mitrarāśi → round eyes. The Rāśi symbol is
adu ic rn →broad chest, waist, hands, broad shoulders, strong
bones, strong neck, and lips. Unicorns denote strength and
stamina → physically extraordinarily strong. Running and
sports abilities indicated by tht Rāśi symbol unicorn → legs are not
wider, when in position.
2. The strong impact of Bṛhaspati and Candra → eloquent. A strong
influence of Candra → lives near a watery place. Influence of

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 GRAHA RĀŚI PHALA

Bṛhaspati and naisargika Dharmabhāva → knowledgeable in arts.

Vyāyabhāva has Vṛścika Rāśi → secret affairs. Naisargika
Dharmabhāva → courageous, attached to his relatives,
grateful, distinguished.
3. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): A king, affluence, brave, famous, incomparable
happiness, conveyances. Maṅgala’s dṛṣṭi (+): An army chief, abundant wealth,
fortunate, famous for bravery, and large working force (employees/ attendants).
Budha’s dṛṣṭi (+): Many servants, an expert Jyotiṣī, an artist, a skilful dancer
Bṛhaspati’s dṛṣṭi (+): Attractive physique, a king’s minister, endowed with
wealth, talent and happiness. Śukra’s dṛṣṭi (+/-): Blessed with wife, wealth, great
knowledge, sickly, subservient to a female, skilful in the sexual act. Śani’s dṛṣṭi
(+): Sweet and pleasant speech, wide knowledge of Śāstras, truthful, soft natured,
at royal service.

3.1.3.1.10
MAKARA CANDRA: THE DISTINGUISHED ONE

Sārāvalī.
Singer, opposed to the cold, stout body, fond of truth, charitable,
distinguished, famous, less irritable, strong libido, unkind, shameless,
beautiful eyes and emaciated body7, violate teacher’s bed, a poet, round
thighs, not enthusiastic, miserly, long neck, and ears.

Dr BV Raman.
Ever attached to wife and children, virtuous, good eyes, slender waist,
quick in perception, clever, active, crafty, somewhat selfish, sagacious,
strategic, charitable, unkind, evil, inconsistent, low morals, niggardly
and mean.

1. Śubharāśi for Budha and Śukra → singer. Śani denotes cold things
or cold climate → averse to cold. Rāśi is symbolised by a hybrid of a
crocodile and a deer → stout body, round thighs, long neck, and
ears. Uccarāśi of Maṅgala, the Kāraka for crime, denoting his
positive characteristics → fond of truthfulness and honesty.
2. The positive qualities of Maṅgala; Śani is the Kāraka for poverty,
which is overcome by Maṅgala → charitable. Śubha qualities of
Maṅgala → distinguished, famous, less irritable. A strong
influence of Agnitattva → strong libido. Maṅgala’s characteristics
and Śani’s apathy → unkind, shameless. Śubharāśi for Śukra →
beautiful eyes, poetic.
3. Impact of Śani → emaciated body, not enthusiastic, level-
headed. Kāraka of happiness Bṛhaspati is Nīca → might be
depressed, lack happiness in the heart. Nīcarāśi of Bṛhaspati →
violates teacher’s bed.

7 How can a person have a stout body and emaciated body at the same time as indicated by
the Ācārya Kalyāṇavarmā. This is therefore contextual and would depend on other factors
in the Kuṇḍalī.
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 CANDRA’S RĀŚIPHALA
4. Dṛṣṭiphala: Sūrya’s dṛṣṭi (-): Penniless, miserable, wandering, interested in
others’ work, dirty, clever. Maṅgala’s dṛṣṭi (+): Abundant riches, highly
charitable, fortunate, wealthy, conveyances, brave. Budha’s dṛṣṭi (-): Dull witted,
dependent on others for shelter, bereft of wife, fickle-minded, devoid of happiness
and money. Bṛhaspati’s dṛṣṭi (+): king, incomparably brave, royal qualities,
possess many wives, children, friends. Śukra’s dṛṣṭi (+/-): Join others’ wives,
endowed with wealth, ornaments and conveyances, garlands, blameworthy,
childless. Śani’s dṛṣṭi (-): Deformed, unfavourable to mother, tormented by strong
sexual desires, devoid of sons, wife and intelligence, attached to mean and ugly
women.

3.1.3.1.11
KUMBHA CANDRA: THE VICIOUS ONE

Sārāvalī.
High nose, rough or uneven body, stout hands and legs, addicted to
intoxicants, opposed to virtuous, not virtuous himself, illegitimate sons,
stout head, ugly or diseased eyes, bright face, prominent waist, an
artisan, bad mentality, miserable, very poor.

Dr BV Raman.
Fair-looking, well-formed body, tall, large teeth, belly low, youngish,
sensual, sudden elevations and depressions, pure-minded, artistic,
intuitional, diplomatic, lonely, peevish artistic taste, energetic,
emotional, esoteric, mystical, grateful, healing power.

1. The low influence of Candra usually indicates a small bulbous nose.

The elevated nose also indicates strong Bṛhaspati’s characteristics,
indicating the knowledge orientation of this Rāśi → elevated nose.
Aśubharāśi for Sūrya and a strong influence of Śani → rough or
uneven body. Rāśi symbol of a man carrying pitcher → stout
hands and legs. Dark Rāśi which is highly opposed to Sūrya and
has a strong influence of Śani and Rāhu → addicted to
intoxicants.
2. Aśubharāśi for Sūrya, the Dharma Kāraka → opposed to virtuous,
not virtuous himself. Not favourable to Sūrya, and a strong
influence of Rāhu and Śani → illegitimate sons, stout head. Sūrya
is the Kāraka for eyesight and is not welcome here → ugly or
diseased eyes.
3. Śubharāśi for Bṛhaspati → bright face, prominent waist. Śani
and Bṛhaspati are jointly show the ability to work stones and metals
→ an artisan. Some negative qualities of Bṛhaspati and Sūrya are
manifested → bad mentality, miserable, extremely poor.
4. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+/-): Dirty disposition, fearless, like a king in guise,
virtuous, agriculturist. Maṅgala’s dṛṣṭi (+/-): Truthful, not inherit money from
mother and elders, lazy, mysterious, interested in others’ work (serve others).
Budha’s dṛṣṭi (+/-): Excellent in hosting others, proficient in music, liked by
women, meagre wealth and happiness. Bṛhaspati’s dṛṣṭi (+): Own villages,
agriculture lands, trees; endowed with superior castles, noble ladies, enjoying
worldly pleasures. Śukra’s dṛṣṭi (-): Sinful, issueless, friendless, timid, criticized

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 GRAHA RĀŚI PHALA
by preceptors, sinful, having a bad wife, least happy. Śani’s dṛṣṭi (-): Deformed,
unfavourable to mother, tormented by strong sexual desires, devoid of sons, wife
and intelligence, attached to mean and ugly women.

3.1.3.1.12
MĪNA CANDRA: THE VIRTUOUS ONE

Sārāvalī.
Expert in fine arts, capable of winning over even unfavourable people,
learned in Śāstras, handsome, proficient in music, very religious,
cohabit with many women, polite speaker, serve the king, somewhat
irritable, big head, endowed with happiness, wealthy, submissive to
women, virtuous, interested in sailing, charitable.

Dr BV Raman.
Fixed, dealer in pearls and fond of wife and children, perfect build,
long nose, bright body, annihilating enemies, subservient to the
opposite sex, handsome, learned, steady, simple, good reputation, loose
morals, adventurous, many children, spiritually inclined later in life.

1. Uccakṣetra of Candra → expert in fine arts, proficient in music.

Highly adept in persuasion and negotiation skills due to the
combined influence of Bṛhaspati and Śukra → capable of winning
over even unfavourable people.
2. The strong impact of Bṛhaspati and Śukra, the two Gurus and the
king’s ministers → learned in Śāstras, polite speaker, serve the
king. Beauty is indicated by Śubha Śukra and the impact of
Brihaspati → handsome, deeply religious, virtuous, charitable.
3. The strong impact of Śukra → cohabits with many women. Strong
Bṛhaspati denotes big brain and good intellect → big head.
Bṛhaspati is the judge who can be stern → somewhat irascible.
Bṛhaspati is the Kāraka for happiness and wealth, and Śukra for
comfort → endowed with happiness, wealth. The strong influence
of Śukra → submissive to women. Mīna Rāśi denotes an ocean →
interested in sailing.
4. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Strong libido, happy, an army chief, highly
affluent, having a delighted wife. Maṅgala’s dṛṣṭi (-): Humiliated, devoid of
happiness, an unchaste woman’s son, interested in sinful acts, valorous. Budha’s
dṛṣṭi (+): A king, highly intelligent, happy, surrounded by noble ladies and
subservient to them. Bṛhaspati’s dṛṣṭi (+): Handsome, fierce, head of a district,
highly affluent, beautiful, surrounded by many women. Śukra’s dṛṣṭi (+): Skilful
in the sexual act, interested in dance, instrumental music and songs, liked by
women. Śani’s dṛṣṭi (-): Deformed, unfavourable to mother, tormented by strong
sexual desires, devoid of sons, wife and intelligence, attached to mean and ugly
women.

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 CANDRA’S RĀŚIPHALA

3.1 .3 .2
EFFE C TS O F D Ṛ ṢṬ I

The dṛṣṭi alters the effects of the Graha’s Rāśiphala. The extent to
which the effects are modified depends on the strength of the aspecting
Graha. The quality of the dṛṣṭi is defined by the aspecting Graha and the
Rāśi receiving the aspect. The dṛṣṭies are classified as Uccadṛṣṭi,
Śatrudṛṣṭi, Mitradṛṣṭi etc., depending on the Rāśi where the dṛṣṭi falls. For
instance, Sūrya’s dṛṣṭi on Meṣa is Uccadṛṣṭi and is favourable because Meṣa
is Sūrya’s Uccarāśi. Similarly, dṛṣṭi on Bṛhaspati’s Rāśi is Mitradṛṣṭi, and
Sūrya’s dṛṣṭi on Tulā is Nīcadṛṣṭi. Results are outstanding when the dṛṣṭi
is Uccadṛṣṭi, Mitradṛṣṭi, Svarāśidṛṣṭi, and Mūladṛṣṭi. In contrast, the dṛṣṭis,
Nīcadṛṣṭi and Śatrudṛṣṭi are not favourable.
The relationship between the aspecting Graha and the aspected
Graha also has great significance. When an aspecting Graha is a Mitra to
the aspected Graha or the Uccarāśi Lord of an aspected Graha, the
aspected Graha gains great strength. For instance, Candra’s Uccarāśi is
Vṛṣabha and Śukra is Candra’s Uccarāśi Lord. When Śukra aspects
Candra, Candra gains strength because Śukra is the cause of Candra’s
Ucca. Similarly, the dṛṣṭi of Candra’s Mitras, i.e., Sūrya and Bṛhaspati are
favourable. Maṅgala is Candra’s Mitra but is also Candra’s Nīcarāśi Lord.
Therefore, the results are mixed. However, Maṅgala is the giver of strength
to any Graha because he is the Kāraka of strength, and therefore, the
negative results of Maṅgala’s dṛṣṭi on Candra are minimal. Besides causing
mental agitation and restlessness, it also gives the courage to perform
extraordinary work.
The effects of Sūrya’s dṛṣṭi only is explained here, and the
rest are to be interpreted similarly. You may also refer to the dṛṣṭi
section above.
Sūrya’s dṛṣṭi on Candra is highly favourable, as Sūrya offers
strength to Candra. It is with Sūrya’s Raśmi that Candra shines in the sky.
When Sūrya is opposed to Candra, it gives rise to Pūrṇimā, which makes
Candra exceedingly powerful and exuberant. Sūrya can aspect Candra not
only from the 7th but also from the other places, but partially.
However, the results depend on the Rāśi held by Candra. When
Candra is Ucca in Vṛṣabha, Sūrya’s dṛṣṭi makes the person kingly, a
landlord and with wealth and paraphernalia. When Candra is Nīca in
Vṛścika, the results are mixed, because, Vṛścika is owned by a friend
Maṅgala, who is friendly to born Candra and Sūrya. Sūrya’s dṛṣṭi on
Vṛścika indicates hostility and hatred, Candra’s Nīcatva indicate
unhappiness and wandering (Candra = movement). Due to friendly
conditions, the person is learned. The learning could be a secretive science.

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 GRAHA RĀŚI PHALA

Sūrya’s dṛṣṭi in Tulā is Nīcadṛṣṭi, and therefore, a lot cannot be

expected. This indicates poverty, health troubles, low immunity, aimless
wandering, humiliation, melancholy, lacking zest for life, and dejection.
Sūrya’s dṛṣṭi on Śani’s Rāśi holding Candra is also disastrous, because
Candra is in a Śatru Rāśi, and the place receiving Śatrudṛṣṭi from Sūrya.
Mīna is the Rāśi of passion (Śukra’s Uccakṣetra), and therefore, Sūrya’s
dṛṣṭi on Candra in this Rāśi incite passion.
Sūrya’s dṛṣṭi on Budha’s Rāśi holding Candra is highly favourable.
Sūrya is friendly towards Kanyā and hostile towards Mithuna (based on
Mūlatrikoṇa principle). Still, Budha being a Saumya Graha and the child
of Candra, the results are favourable in both the Rāśis. Budha is somewhat
hostile to Candra, and Mithuna has Śatrudṛṣṭi from Sūrya indicating that
there are some negative results. Candra in Mithuna with Sūrya’s dṛ iṭ
makes one miserable and cause financial distress. But, this is not
applicable for Kanyā, because Kanyā receives Sūrya’s Mitradṛṣṭi.
Table 23

# Rāśi Rāśi 1- Results Rāśi 2- Results

Meṣa (+) Vṛścika (+/-)
Irascible temper (ati-ugrataro), Hostile towards others, learned,
honoured by the king (nrpati wandering, wealthy, unhappy
1 Maṅ
pranatānam), soft nature1
(mārdavam), courageous (dheera),
fond of war (sangrāma-ruchi).
Vṛṣabha (Ucca) (+) Tulā (-)
Farmer (karshaka), highly No wealth, sickly, wandering,
intelligent (mati), highly humiliated, no happiness, sons, or
enterprising (karmakara), endowed strength
2 Śuk with servants, quadrupeds
(dvipada-chatushpada-samrddha),
wealthy (atyādhyam), spend wealth
on experiments (prayogikam
prakurute).
Mithuna (+/-) Kanyā (+)
3 Bud Learned, splendorous, pleasant In charge of royal wealth, famous,
appearance, charitable, miserable, keep promises, perform
not wealthy. distinguished acts.
Karka (+)
4 Can Serve the king, not wealthy, a
letter-bearer, protect forts (working
with security services)
Siṅha (+)
Equal to a king, excellent qualities,
5 Sūr
majestic voice, brave, fond of
intoxicants, widely famous.
6 Bṛh Dhanu (+) Mīna (+)

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 CANDRA’S RĀŚIPHALA

# Rāśi Rāśi 1- Results Rāśi 2- Results

A king, affluence, brave, famous, Strong libido, happy, an army chief,
incomparable happiness, highly affluent, having a delighted
conveyances. wife.
Makara (-) Kumbha (+/-)
Penniless, miserable, wandering, Dirty disposition, fearless, like a
7 Śan interested in others’ work, dirty, king in guise, virtuous,
clever. agriculturist.

3.1 .3 .3
CA N DR A N A V ĀÑ Ś A PH AL A

A great significance is attached to Candra’s Navāñśa. Navāñśa

denotes the essence of things. The Rāśi denotes the outward appearance,
and the gross nature of a thing, whereas the Navāñśa denotes the subtle
characteristics. If the Rāśi is the physical aspect of a matter, the Navāñśa
is its soul. A Graha powerful in the Rāśi, but powerless in the Navāñśa is
like a tree which appears robust from outside but hollow from inside. It is
like a fruit that appears bright and beautiful from the outside but is neither
tasty nor nourishing. Therefore, the Navāñśa of a Graha is even more
significant than its Rāśi disposition. Because, if the essence is not good,
what is the use of having a great outward appearance?
The Navāñśa position of Candra is considered highly significant to
delineate one’s overall life’s experience. Among the Navāñśa positions,
Candra is especially noticeable, mainly because Candra is the Kāraka for
human birth (Manuṣya Janma). Hence Candra is considered a Lagna, like
the Udaya Lagna for judging one’s life. Both Ācārya Varāhamihira and
Kalyāṇavarmā state the effects of Graha dṛṣṭi on Candra, placed in
Navāñśas of the seven Grahas from Sūrya to Śani.
Now, a question may arise, is the dṛṣṭi of Grahas on Candra to be
reckoned in the Rāśi Kuṇḍalī or the Navāñśa Kuṇḍalī. Dṛṣṭi in the
Vargakuṇḍalī is highly debated among the scholars. Some scholars
denounce the presence of Bhāvas and Dṛṣṭi on the Vargas. According to
them, Vargas cannot be cast as an independent Kuṇḍalī, because, the Rāśis
are not arranged in the order of Meṣa to Mīna in the Vargas. Some Vargas
such as Dreṣkāṇa has Rāśi order such as Meṣa, Siṅha, Dhanu, Vṛṣabha,
Kanyā, Makara and so on. If the Rāśis are so arranged, how can there be
Bhāvas, or Dṛṣṭi, which depend on the sequential position of the Rāśis from
Meṣa to Mīna in regular order? When there are no Bhāvas, can there be
dṛṣṭies? When the Rāśis are not in the order of Meṣa-Vṛṣabha-Mithuna…
to Mīna, can there be dṛṣṭi, which depends on the mutual angular distance
of the Grahas? According to them, the Vargas are a subdivision of a Rāśi,
and therefore, they should not be shown in the form of a separate Varga

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Kuṇḍalī. The Varga Kuṇḍalī, even if cast, is only useful to denote the Varga
Rāśi occupied by the Graha.
What the scholars believe is certainly a valid proposition, and their
concerns are genuine. However, we come across some dictums from the
Śāstras that challenge their proposition. Maharṣi Parāśara states
“लग्नषड् वगगके चैवमेकखेटयु ेति े । राजयोगो वत्येव तनतवगशांक तिजोत्तम ॥१३॥ पूणगदृष्टे पूनगयोगमिगदृष्टेऽिगमेव
च । पाददृष्टे पादयोगतमत ज्ञेयां क्रमा ् फलम् ॥१४॥” lagna ṣaḍvargake caivam eka kheṭa
yutekṣite। rājayogo bhavatyeva nirviśaṃka dvijottama॥13॥ pūrṇadṛṣṭe
pūrna yogam ardhadṛṣṭe’rdhameva ca। pādadṛṣṭe pādayogamiti jñeyaṃ
kramāt phalam ॥14॥ If the Ṣadvargas of Lagna having yutidṛṣṭi from the
same Graha in all the Vargas, a Rājayoga is formed. Accordingly, if the
dṛṣṭi is full, half, or one-fourth, results are full, medium and
negligible. This implies that the dṛṣṭi is Grahadṛṣṭi here, because,
only then the partial dṛṣṭi is possible. This also means that dṛṣṭi is
possible in the Vargas.
Again, another śloka is लग्नत्रये स्व ोच्चस्थे खेटे राजा वेद् ध्रव
ु म् । यिा लग्ने दृकाणेंऽशे
स्वोच्चखेटयु े तिज ॥१५॥ lagnatraye svabhoccasthe kheṭe rājā bhaved dhruvam ।
yadvā lagne dṛkāṇeṃ’śe svoccakheṭayute dvija ॥15॥ This means that if the
3 Lagnas viz., Udaya, Horā and Ghaṭikā are occupied by Grahas in
Ucca/Sva Rāśi, or, if the Janma Lagna, the Dreṣkāṇa Lagna and the
Navāñśa Lagna have Ucca Grahas, Rājayoga is formed. This implies
that the Bhāvas are reckoned in the Vargakuṇḍalīs. Only then we can have
different Lagnas (Lagna Rāśi) in the three mentioned Vargas, viz., Kṣetra,
Dreṣkāṇa and Navāñśa, and each of them are occupied by a Uccagraha
independently. If we consider the Vargas only as a sub-division of a Rāśi,
in the Rāśikuṇḍalī, then merely the presence of a Uccagraha in the Kṣetra
Lagna would have fulfilled this condition, which is certainly not correct.
According to Ācārya Varāhamihira, if Candra is in Maṅgala’s
Navāñśa and dṛṣṭied by Sūrya, the person is the protector of a city and may
work in police or security forces. Let us say in a Kuṇḍalī, Candra is in 15°
Meṣa. This is the 5th Navāñśa of Meṣa, which is Siṅha Navāñśa. Let us
say that in the Rāśi Kuṇḍalī Sūrya is in Kumbha Navāñśa and
aspecting Candra in Siṅha Navāñśa. Can such dṛṣṭi be acceptable?
According to some scholars, the dṛṣṭi in the Vargakuṇḍalīs are not
acceptable. Therefore, even though we acknowledge that Candra is in
Siṅha Navāñśa, the dṛṣṭi should invariably be seen in the Rāśi Kuṇḍalī.
Let us say that Candra is Meṣa Rāśi (Siṅha Añśa), and Sūrya is in
Tulā. We notice that Candra is in Siṅha Añśa, but dṛṣṭied by Sūrya in the
Rāśi Kuṇḍalī (from Tulā to Meṣa). We also notice that Sūrya casts his dṛṣṭi
on Candra, regardless of the latter’s Navāñśa. In this case, we are
considering the Varga placement of a Graha, but dṛṣṭi is seen only in the
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 CANDRA’S RĀŚIPHALA

Rāśikuṇḍalī. We may say that the dṛṣṭi should be precise. For instance, if
Candra is in 15° in Meṣa, Sūrya should have Pūrṇadṛṣṭi on Candra from
15° Tulā (180° apart). To determine the precise dṛṣṭi of a Graha, sphuṭa
dṛṣṭi method may be adopted. The sphuṭa dṛṣṭi method tells us the precise
quantum of dṛṣṭi of a Graha on any other place (sphuṭa) in the Kuṇḍalī).
There is yet another possibility. Since 9 Rāśis have Meṣa Navāñśa
(excluding Karka, Vṛścika and Mīna), we may determine the precise dṛṣṭi
of Grahas in all these 9 Navāñśas in a Rāśi. For instance, 4th Navāñśa (10°-
13°20’) of Vṛṣabha is Meṣa, and similarly, the 7th (20°-23°20’) Navāñśa of
Mithuna is also Meṣa. Therefore, if Sūrya is having Pūrṇadṛṣṭi on these
precise points, there is Sūrya’s purṇadṛṣṭi on Meṣa Navāñśa. If we accept
this method, the problem is that the Graha may have Pūrṇadṛṣṭi
on Meṣa Navāñśa of one Rāśi, Zero dṛṣṭi on the Meṣa Navāñśa of
another Rāśi, and Pādadṛṣṭi on the Meṣ Navāñśa of yet another
Rāśi. If so, which dṛṣṭi must we consider? I do not think this is the
right method of reckoning dṛṣṭi on a Navāñśa.
Suppose we look back on the dṛṣṭi in the Rāśiku ḍalī. For example,
a chart has Candra in Meṣa 15°, and Sūrya in Tulā 15° and Sūrya dṛṣṭies
Candra with Pūrṇadṛṣṭi. The dṛṣṭi, however, remains unchanged
regardless of what Varga Candra obtains. Let us apply this to the Lagna.
Suppose in a Kuṇḍalī, Lagna is in Meṣa and has Bṛhaspati’s Pūrṇadṛṣṭi
from Dhanu. And, the Bṛhaspati’s dṛṣṭi on the Lagna remains valid
regardless of the Varga occupied by the Lagna. Now, Maharṣi Parāśara
says that, if the same Graha conjoins or dṛṣṭies the Lagna in the
Ṣadvarga, then there is Rājayoga. If we accept the Pūrṇadṛṣṭi only in
the Kṣetrakuṇḍalī (D1), then th1 dṛṣṭi would remain valid for all the
Ṣadvargas. This means that anyone having a Graha casting its Pūrṇadṛṣṭi
on the Lagna (in D1) has Rājayoga. This is, however, absurd. If this were
the case, we would have seen Kings moving around everywhere.
Examining all the facets, it is evident that dṛṣṭi cannot be in
Rāśikuṇḍalī alone, and we must accept Grahadṛṣṭi in the Varga Kuṇḍalī.
In our example, Candra is in Siṅha Añśa of Meṣa Rāśi. Then Sūrya in
Kumbha Añśa (in any Rāśi) has Pūrṇadṛṣṭi on Candra in Kumbha Añśa,
indicating that the person shall be in some protective force, such as police,
home guard or security services.
3.1.3.3.1
ĀCĀRYA VARĀHAMIHIRA

Candra’s Navāñśa results as per Ācārya Varāhamihira. The

results are modified by various other statuses of Candra, (1) Vargottama:
Best results. Candra is in the same Rāśi in Rāśi and Navāñśa Kuṇḍalī, (2)
Karka Navāñśa: Moderately good results. Candra in any Rāśi in the Rāśi

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 GRAHA RĀŚI PHALA

Kuṇḍalī, but occupy Karka Navāñśa, (3) Any other Navāñśa: Meagrely
good results: Candra in any other Navāñśa, besides Vargottama and
Karka. If the Navāṅśeśa of Candra is stronger than the Rāśyeśa,
then then the results of Navāñśa Kuṇḍalī predominate over the
results of Rāśi Kuṇḍalī.
Table 24: Devagraha Dṛṣṭi: Sūrya, Maṅgala, Bṛhaspati

# Navāñśa Sūrya dṛṣṭi Maṅgala dṛṣṭi Bṛhaspati dṛṣṭi

Protector of the city
1 Maṅgala (i.e., police, army Prone to killing king
etc.)
Creator of good
2 Śukra Stubborn, foolish Adulterous
literature
3 Budha Wrestler Thief Minister
Chief, prominent
4 Candra Weak constitution Miserly, greedy
person
Petulant, full of Dear to king, Authoritative
5 Sūrya
anger government position
Well known for
6 Bṛhaspati Military strategist Minister
strength
Acquire wealth with Lives in conformity
7 Śani Few children
great difficulties with own social class

Table 25: Asuragraha Dṛṣṭi: Budha, Śukra, Śani

# Navāñśa Budha dṛṣṭi Śukra dṛṣṭi Śani dṛṣṭi

1 Maṅgala Adept in wrestling Wealthy Quarrelsome
Adept in literature,
2 Śukra Indulge in luxuries Adulterous
poetry
Skilful in painting,
3 Budha Poet Adept in vocal music arts and other
handicrafts
Saint, practice Brought up by Hard-working, heavy
4 Candra
austerities women labour
Childless, without a
5 Sūrya Owner of treasures Prone to cruel acts
son
6 Bṛhaspati Jester or humourist Impotent, eunuch Righteous, religious
Connection with
7 Śani Proud Miserly
immoral women

3.1.3.3.2
ĀCĀRYA KALYĀṆAVARMĀ

Sārāvalī 24.22-24 states that if Candra is Vargottama, in Sva

Navāñśa, or other’s Navāñśa, the “good” effects full, medium, minor,
respectively. This does not apply to evil effects, i.e., the results are
reversed. If the Navāñśeśa is stronger than the Rāśyeśa, then only
the effects due to Navāṅśeśa come to pass, i.e., the Navāñśa effects
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 CANDRA’S RĀŚIPHALA

are experienced, as against that of his Rāśi position. So, say the
Vṛddhayavanas.
Table 26: Devagraha Dṛṣṭi: Sūrya, Maṅgala, Bṛhaspati

# Navāñśa Sūrya dṛṣṭi Maṅgala dṛṣṭi Bṛhaspati dṛṣṭi

Thief, sometimes
King, famous,
cruel, sometimes Win over enemies,
1 Maṅgala honoured by the
protecting, valorous.
learned.
courageous.
A great stupid, Enjoy the sight of A great poet, highly
possess a beautiful others’ housewives, skilful in the branch of
2 Śukra
face, always enjoy strong libido, many justice (or politics), a
food, drinks. servants. king’s minister,
King’s minister, a
Notorious thief,
Successful in war, repository of good
3 Budha skilful in arguments,
famous. qualities, famous,
fierce.
splendorous.
Skilful in stealing
Emaciated body, A king’s minister, or a
4 Candra others’ money,
free from diseases. king himself.
miser.
Possess gold, wealth,
Short-tempered, Either an army chief,
5 Sūrya fame, honoured by
famous, wealthy. or a king.
the king, fearless.
Many blemishes,
Adept in the use of
famous, subject to Beautiful, liked by the
6 Bṛhaspati weapons, very
accidents or king, widely famous.
famous.
calamities.
Equal to a king, very
Few children,
wealthy, happy, Devoted to own work,
7 Śani miserable, sickly,
unfortunate great.
ugly.
regarding wife.

Table 27: Asuragraha Dṛṣṭi: Budha, Śukra, Śani

# Navāñśa Budha dṛṣṭi Śukra dṛṣṭi Śani dṛṣṭi

King’s minister,
Fast speaker, fickle- Cunning, deceiving,
1 Maṅgala wealthy, fond of
minded. trifling.
women, cosmetics.
Knowledge of Resembles a
playing musical carpenter in
Happiness from wife,
2 Śukra instruments, disposition (i.e., a
robes, food, drinks.
interested in dance, carpenter by
music. profession).
Broad physique, an
expert musician,
Skilful in
wealthy knowledge of Skilful in Śāstras,
mechanical or fine
3 Budha sacred passages poetry, learned in
arts (of 64 kinds),
(śāstra vachnam, sruti arts, intelligent.
poet.
vachanam, smriti
vachanam).
Hostile towards Indulge in sinful acts
Not virtuous, sleep
4 Candra women (opp. sex) and incur grief due to
much, wandering.
resemble a eunuch. imprisonment,

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 GRAHA RĀŚI PHALA

# Navāñśa Budha dṛṣṭi Śukra dṛṣṭi Śani dṛṣṭi

litigation, and
destruction.
A Jyotiṣī, highly (Only) desire to have
affluent; fond of children, have (only) Sinful, unkind, kill
5 Sūrya
heroic history (such dead children (i.e., no living beings.
as Mahābhārata). living children).
Like an older man,
Jocular, dear to neglected by nobles
6 Bṛhaspati Marital happiness.
king, an army chief. and influential,
sinful.
Crooked disposition,
Interested in Miserly, sickly, dead
7 Śani attached to women,
liquors, bad history. children.
valorous.

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 MAṄGALA’S RĀŚIPHALA

3.1.4
MAṄGALA’S RĀŚIPHALA
3.1 .4 .1
THE 12 F O RM S OF MA Ṅ GA LA

Maṅgala is the army general in the king’s court; he is the Kāraka

for raw power, the Kāraka for strength itself. Maṅgala governs the physical
power of all the other Grahas because he is the Kāraka for physical
strength. Therefore, a Śubha Maṅgala in a Kuṇḍalī is the source of great
power, to initiate action and carry them forward. While Maṅgala is
outstanding in initiating something, he lacks perseverance and is not great
at seeing completion. Depending on the Rāśi Maṅgala is in, Maṅgala
indicates the initiation of new undertaking from that Rāśi. Maṅgala is the
Kāraka for the Parākrama Bhāva (3H) and the limbs, hands, and legs, the
Karmendriya responsible for carrying out one’s work. Therefore, it is
logical to expect that the root impulse for using one’s limbs can be traced
back to the Rāśi occupied by Maṅgala.
Maṅgala is a Tamoguṇi Graha who manifests darkness and is the
governor of Agnitattva. The fire denoted by Maṅgala is the uncontrolled
fire, the raw power of mother nature, which can annihilate the entire
creation. It is the forest fire, which is beyond anyone’s control. There are
two aspects of fire, heat and light. While Maṅgala governs the heat, the
light is by Sūrya. Both Sūrya and Maṅgala remove darkness, but
Maṅgala’s ways of doing things are painful and dangerous. It is logical to
expect that the Rāśi occupied by Maṅgala has at least one thing that is
burnt by Maṅgala’s fury. What can be said if Maṅgala is conjoined with
Sūrya or Ketu, the other Agnitattva Grahas!
Maṅgala is also the Kāraka of crime, criminal mindset, and
violence. In the matter of violence, Maṅgala is the antithesis of Budha, the
Kāraka for non-violence, and Bṛhaspati, the Kāraka for peace. Budha likes
to sort things out through dialogue, negotiations, and reaching a middle
ground, whereas Maṅgala resorts to war! At the current times of Kaliyuga,
when war prevails almost everywhere, we need more Budha and Bṛhaspati
in the world. One born with a strong influence of Budha or Bṛhaspati on
their Lagna and Ātmakāraka, in the Rāśi or Navāñśa, are rikels the f a
bearer of peace, and dialogue between various communities. One can also
ascertain the relative strength of Maṅgala vs Budha and Bṛhaspati in a
Kuṇḍalī, by measuring their Ṣaḍbala. Usually, when Budha and Bṛhaspati
are stronger than Maṅgala, the person chooses dialogue and peace and is
rarely aggressive.

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 GRAHA ĀŚ I P H A L A

The Śāstras state many śubha qualities of Maṅgala’s

placement in a Kuṇḍalī, e e in the Rāśi of his enemies.In longevity
calculations such as Piṇḍā u, Maṅgala is not affected by being placed in a
Śatrurāśi. This is perhaps because Maṅgala rejoices in conflict and war.
Maṅgala is the Kāraka for the limbs (hands and legs) known for his action
orientation. Maṅgala puts all his effo1 in growing the Kārakatva of the
Rāśi and the Rāśyeśa, that he occupies. For instance, in Meṣa, Maṅgala
indicates fighting a battle, in Vṛṣabha, many sexual encounters and keeper
of his community, in Mithuna, well versed in prosody and various art
forms, etc. While Maṅgala indicates the growth of Kārakatvas of a Rāśis,
we must ascertain those qualities based on the interaction of vibrations of
Maṅgala with that of the Rāśi. For instance, in Vṛṣabha or Tulā, in Śukra’s
Rāśi, Maṅgala indicates many sexual escapades, which is due to the
application of Maṅgala’s insatiable desires in Śukra’s matters. Whereas, in
Siṅha Rāśi, he is a commander in chief and enjoys the act of hunting and
killing.
Maṅgalays destructive nature and violence are too strong to be
overcome by the benevolence of Śubhagrahas Bṛhaspati and Śukra. In both
the Rāśi of Bṛhaspati, Maṅgala overpowers the Kārakatvas of Bṛhaspati,
pushing the person towards waging wars. In Mīna Rāśi, th results are
primarily due to affliction to Jalatattva besides B haspati. In Śumr ’s Rāśi
Maṅgala is not welcome, as Śukra is a soft natured Graha, being the
Kāraka for relationship and pleasures. Maṅgala, on the other hand, has a
rugged, aggressive nature, and invigorates the desires, lust, and libido
(Agni doṣa) in Śukra s Rāśi. Maṅgala in Śukra’s Rāśi is known for
numerous sexual escapades, and even resorting to sinful women.
1. Bṛhajjātaka 18.5: (1) Maṅgala and Me a/Vṛścika – Respected by
kings, traveller, commander, merchant, rich, cut or scarred body,
thief, running through various sense pleasures or objects. (2)
Maṅgala in Vṛṣabha/Tulā – Submissive to women, ungrateful
friend, fond of other’s wives, cheat, fop, timid, unsocial.
2. Bṛhajjātaka 18.6: (3) Maṅgala in Mithuna/Kanyā – Spirited,
intolerant, jealous, many sons, friendless, grateful, clever in music
and martial work, miserly, undaunted, mendicant. (4) Maṅgala in
Karka – Rich, wealth procured through ships or travelling,
intelligent, wanting in organs, cruel.
3. Bṛhajjātaka 18.7: (5) Maṅgala in Siṅha – Poor, enduring,
travelling in forests, few children and wife. (6) Maṅgala in
Dhanu/Mīna – Many enemies, a minister, renowned, courageous
few children. (7) Maṅgala in Kumbha – Sorrowful, poor, traveller,
untruthful irritable. Maṅgala in Makara – Much wealth and many
children, a king or equivalent.

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 MAṄGALA’S RĀŚIPHALA
Table 28

Maṅgala’s
# Rāśi Key attributes Other traits
form
Splendorous (tejasvi), Head of a town, village
truthful (satyayuta), or a group
valorous (shūra), equal (pūragrāmavrndapati),
to a king (kṣitipo), fond delighted (rābhasiko),
The
of war (ranashalāghi), endowed with cows,
1 Meṣa Righteous
fond of adventurous acts goats, and grains
Warrior
(sāhasakārmabhirata), (prabhūtagoajāvidhānya
army chief (amū), kara), attached to many
charitable (dānarata), women
fierce (prachanda). (bahuyuvatirata).
Violate vows of chaste
women
(sādhvivratabhangakar
a), jealous (dveshya),
Maintain many people
does not trust others
(bahubharanapara),
(visrambhasthitivihinas
voracious eater
The cha), play violently
(prabhakṣano), less
2 Vṛṣabha Resentful (proddhataveshakrīdo),
wealth and few sons
Sinner speak rudely
(mandadhanaputra),
(bahudushtavachā),
fond of music
sinful (pāpo), hostile to
(sangitarata).
kinsmen
(bandhuviruddha), bring
infamy to his family
(kulātsādi).
Splendorous (kānta),
capable of enduring
miseries (klesha-
Fond of going to foreign
shahishnu), highly
countries (bahusho
learned (bahurshruta),
videsha-gamana-rata),
well versed with
favourable to his
The poetical grammar
children (anukūla
3 Mithuna Talented (kāvya-vidhi-nipūna),
suteshu), friends
Scholar adept in many kinds of
(suhrdam cha), busy in
fine arts
many undertakings
(nānāshilpakalāsu
(prachūrakriyeshu
nipuna), virtuous
rata).
(dharmapara), highly
adept and talented
(nipuṇa-manirhita).
Live in other’s houses Wealth through
(paragrhanivāsashila), agriculture
deformed (vaikalya), (krshidhanascha), enjoy
sickly (rugardita), eat royal food and robes
The Fallen
4 Karka food in other’s house during childhood (bālye
Lecher
(paragrhannāshi), ever ca rājabhojanavastresu),
anguished wealth from water
(punarvrddhavenārta), sources (salilāshayatā
gentle-mannered dhanavān).

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 GRAHA RĀŚI PHALA

Maṅgala’s
# Rāśi Key attributes Other traits
form
(mrdu), ever distressed
and helpless (sarvato
dīna).
Impatient (asahah),
extremely valorous
(prachandasūra), intent
upon grabbing others’
wealth and children
Loss of first wife
(parasva-santāna-
(mrtaprathamadāra),
sanga-grahanashīla),
devoid of children (na
The fond of living in forests
putravān), devoid of
5 Siṅha Petulant (atavīnivāsa), fond of
charitable acts
Hunter eating the flesh of cow
(dharmaphalahīna),
and such animals
ever-enthusiastic at
(gokulamānsaruchi),
work (kriyoddhata).
kills snakes, deer and
other animals
(shyālmrgoragahantā),
great physical strength
(susatva).
Honourable (pūjya),
highly intelligent and
wealthy
(satamatidhana), fond of
music and sexual act
(ratigītadhano), soft
natured (mrdu), sweet
speech (priyabhāshī), Many kinds of expenses
mediocre valour (vividhavyayo), ribs in
The
(alpashaurya), scholar their advanced position
6 Kanyā Talented
(vidvāna), suffer (pranītapārshva), fond
Artisan
miseries (ahitebhyo), of bathing and spa
tormented by fear (snāna-vilepana-rata).
(adhikabhīru), adept in
the Vedas, smritis and
dharma (veda-smrti-
dharmavāna), adept in
fine arts and crafts
(subahushilpa),
splendorous (kānta).
Ever wandering Hostile towards guru
(adhvanirata), indulging and friends (yoshidguru-
in bad business mitrānam), disabled
(kupanya), able speaker (hīnāngha), few
The Illegal (prasaktavākya), good kinsmen (svalpajana),
7 Tulā luck (subhaga), fond of pleasant appearance
Trader
wars (sangramepsu), (manorama), loses first
enjoy other women wife
(paropabhogi), earn (nashtapurvadārasca),
through liquors and suffer losses of whatever
sinful women earned

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 MAṄGALA’S RĀŚIPHALA

Maṅgala’s
# Rāśi Key attributes Other traits
form
(saundikaveshyā (samprāpatadhana
nikate). kṣyaya).
Leader of a band of
thieves (cora-
samūhādhipa), adept in
his work (kriyānipuna),
enthusiastic towards
wars (yuddha-utsuko),
very sinful (ati-pāpi),
perpetuate big crimes Keen in business and
(bahu-aparadho), the Vedas (vyāpara-
The Gang hateful and wicked shruti-sakta), blessed
8 Vṛścika
Leader (vaira-śaṭha), rebellious with land, sons, and
(droha), disposed wife (bhumi-putra-
towards killing (vadho), yuvatisha).
keen in troubling others
(ahitabuddhi), informer,
talebearer (prasūchaka),
troubled by poison, fire,
weapons and wounds
(visha-agni-Śāstra-
vranai-tapta).
Many wounds (bahubhi-
khatai), emaciated
(krshāngo), rude speech
(nishthura-vākya),
crafty (śaṭha), under
other’s control
(parādhīna), a warrior Happy with hard work
endowed with chariots, (vipula-shramaisca
elephants, army men sukhita), does not
The crafty
9 Dhanu (ratha-gaja-Pāda- honour elders
warrior
atiyodhi), shoots arrows (gurushvasakta), much
on other’s Army from hair on the body
his chariot (rathena- (pumān).
shara-dhāra-kottha
parasainye), loses his
peace of mind and
wealth due to anger
(parasparam Krodha-
nashta-sukha-vitta).
Sharp intellect
Wealthy (dhanyo
(shresdvamati), famous
vittāharta) blessed with
(prakhyāta), army chief
happiness and pleasures
(sena-nātha), king
The Army (sukha-bhoga-
10 Makara (narendra), victorious in
Chief samanvita), excellent
war (ranavijayi), live in
disposition (sustha),
own country with own
good wife (sadyuvati),
kinsmen
gentle-mannered
(svabandhuvishaya-
(sushīla), indulge in
sthita), independent

[108]
 GRAHA RĀŚI PHALA

Maṅgala’s
# Rāśi Key attributes Other traits
form
(svatantra), protector various rituals
(ārakṣaka). (bahūpachāra-rata).
Devoid of both affection
and purity (prashraya-
sauca-vihīna), spiteful
and untruthful Appear old
(mātsaryā-sūyānanrta), (vrdd ākā a), ead death
defective speech (sudurgatirmarane),
The (vagdosha), lost wealth jealous, abundant hair
11 Kumbha Despicable (apahrta-artha), lose on the body
Slouch money in gambling (rom shagātra), ugly
(dyūtādyāhrtadhana), (vikrta), unsightly,
miserable profession unkempt
(duhkhasarahrtavrtti), (kuveshadhara).
fondness for liquor
(pānaruchi), unlucky
(durbhaga).
Troubled by diseases
(rogārta), humiliated by Endowed with dull
kinsmen (sva-bandhu- children (manda-suta),
paribhūta), loses live overseas
everything on account (pravāsashīla), disobey
The delusion, cheating elders and brāhmaṇa
12 Mīna humiliated disposition (māya- (guru-dvijā-vajnako),
rogue vanchana-doshair- unkind (dayāhina),
hrtasarvasvo), discord conceive other’s desires
and conflicting (iptitavetta jnāta), fond
disposition (vishādi), of praises (stutipriya),
very miserable (jimho- famous (khyāta).
ati-tikṣana-shoko).

3.1.4.1.1
MEṢA MAṄGALA: THE RIGHTEOUS WARRIOR

Sārāvalī.
Splendorous (tejasvi), truthful (satyayuta), valorous (shūra), equal to a
king (kṣitipo), fond of war (ranashalāghi), fond of adventurous acts
(sāhasakārmabhirata), army chief (amū), head of a town, village or a
group (pūragrāmavrndapati), delighted (rābhasiko), charitable
(dānarata), endowed with cows, goats, and grains
(prabhūtagoajāvidhānyakara), fierce (prachand1), attached to many
women (bahuyuvatirata).

Dr BV Raman.
Organizing capacity, commanding, rich, social, scars in the body,
sensual, dark, mathematician, rich social, scars in the body, sensual,
dark, mathematician, active, powerful, inspiring, pioneering able,
statesman-like, frank, generous, careful, not economical in domestic
dealings, vague imaginations, aggressive tendencies, hard-hearted.

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 MAṄGALA’S RĀŚIPHALA

1. Meṣa is a Kṣatriya Rāśi, Svarāśi of Maṅgala and Uccarāśi of Sūrya,

also a Cararāśi → predominance of positive qualities of Agnitattva →
splendorous (tejasvi), truthful (satyayuta). Maṅgala is the
Kāraka for valour and in Svarāśi cause rise of his Kārakatva →
valorous (shūra).
2. Sūrya is the king and Maṅgala is the commander in chief → Sūrya
attaining Ucca in this Rāśi → equal to a king (kṣitipo). Meṣa Rāśi
denotes a battlefield and Maṅgala, the commander in chief, is in the
battlefield → fond of war (ranashalāghi), fond of heroic acts
(sāhasakārmabhirata), army chief (amū).
3. Sūrya is the king and attains Ucca in this Rāśi → head of a town,
village or a group (pūragrāmavrndapati). There is a
predominance of Sattvaguṇa in this Rāśi, as the Rāśi is a Cararāśi
and is the Uccakṣetra of Sattvaguṇi Sūrya → delighted
(rābhasiko), charitable (dānarata).
4. Goats and such animals symbolise the Rāśi, and Sūrya is the Kāraka
for quadrupeds. Sūrya’s Ucca in this Rāśi indicate abundance
endowed with cows, goats, and grains (prabhūtagoajāvidhānyakara).
The Rāśi is the battleground where the king and commander battle
→ fierce (prachanda). The predominance of Agnitattva shows
strong libido, called Agni Doṣa → attached to many women
(bahuyuvatirata).
5. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Blessed with wealth, wife, and children, kings
minister or a judge, famous, charitable king or leader. Candra’s dṛṣṭi (-): Bereft
of the mother (mātr-rahitam), wounded body (kṣatānga), hate own people
(svajanadveshya), bereft of friends (mitra-rahitam), jealous (irshya), blessed with
female children (kanyāprajā). Budha’s dṛṣṭi (-): Adept in usurping others’ wealth,
liar, devoted to kāmadevata, hostile, many sinful women or concubines.
Bṛhaspati’s dṛṣṭi (+): Spiritual wisdom, sweet-spoken, lucky, dear to parents,
highly affluent, king par excellence Śukra’s dṛṣṭi (-): Imprisoned due to women,
deprived of his money because of women more than once. Śani’s dṛṣṭi (+/-):
Capable of hindering thieves despite him not being courageous, devoid of his men,
maintaining another woman or concubine.

3.1.4.1.2
VṚṢABHA MAṄGALA: THE RESENTFUL SINNER

Maṅgala is not welcome in Śukra’s Rāśi, as he invigorates sexual

passion here and causes entanglement in sexual affairs with multiple
women and even sinful women. Śukra is a soft natured Graha, while
Maṅgala is violent. Maṅgala brings violence and aggression to Śukra’s
matters. We can see hatred, roughness in speech and proneness towards
sinful activities.
On the flip side, since Śukra is also a Guru and the Kāraka for
knowledge, he also positively influences Maṅgala, and manifest some
positive qualities, for instance, in Vṛṣabha Rāśi, the person maintains

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many people. In Tulā Rāśi, the person has good luck and a pleasant
appearance. So the negative results are predominant, while the Śubha
results are meagre.

Sārāvalī.
Violate vows of chaste women (sādhvivratabhangakara), voracious
eater (prabhakṣano), less wealth and few sons (mandadhanaputra),
jealous (dveshya), maintains many people (bahubharanapara), does not
trust others (visrambhasthitivihinascha), play violently
(proddhataveshakrīdo), speak rudely (bahudushtavachā), fond of music
(sangitarata), sinful (pāpo), hostile to kinsmen (bandhuviruddha), bring
infamy to his family (kulātsādi).

Dr BV Raman.
Influenced by women, timid, rough body, stubborn, sensual, liking for
magic and sports, somewhat unprincipled, selfish, tyrannical, not soft-
hearted, rash, emotional, animal instinct strong sensitive.

1. In the Vṛṣabha Rāśi, the 2nd Rāśi of the zodiac, a Strīrāśi, the person
is inclined to have sex before marriage or outside of marriage,
particularly with one who has taken vows of not getting indulged in
sexual activities → violate vows of chaste women
(sādhvivratabhangakara).
2. Vṛṣabha is the naisargika Bhāva for food, being the 2nd Rāśi of the
zodiac → Maṅgala shows aggression in one’s eating habits → the
person is either an indiscriminate eater or have an insatiable hunger
→ like voracious eater (prabhakṣano).
3. Maṅgala affects the potential to improve one’s savings as the person
faces many circumstances and opportunities to spend or is compelled
to spend → less wealth. Maṅgala afflicts the kārakatva of Candra in
this Rāśi, as this is Candra’s Uccakṣetra → few sons
(mandadhanaputra). The person has some weakness in his
character due to the affliction of Jalatattva by Agnitattva. Besides
that, the Pṛthvītattva is also afflicted → jealous (dveshya).
4. Many negative qualities of Śukra and Candra manifests due to his
position of Maṅgala → lack trust in others (visrambhasthiti
vihinascha), play violently (proddhataveshakrīdo), speak
rudely (bahudushtavachā), sinful (pāpo), hostile to kinsmen
(bandhuviruddha), bring infamy to his family (kulātsādi).
5. On the positive side, thanks to the mollification of Maṅgala’s nature
by Śukra and Candra, the person is helpful and is inclined to look
after others → maintain many people (bahubharana para).
Moreover, Śukra is the Kāraka for art and entertainment; thus, his
influence on Maṅgala indicate a liking for music → fond of music
(sangitarata).
6. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+/-): Fond of moving in forests and hills; hate women,
many enemies, fierce appearance, courage. Candra’s dṛṣṭi (+): Happy, wealthy,

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splendorous, guard women’s apartments, endowed with women, manage the king’s
residence. Budha’s dṛṣṭi (+/-): Promote quarrels, talkative, soft body, few sons,
little wealth, learned in Śāstras. Bṛhaspati’s dṛṣṭi (+): Skilful in music and
musical instruments, fortunate, dear to relatives, pure. Śukra’s dṛṣṭi (+): A king’s
minister, liked by the king, an Army chief, famous name (i.e., titles etc.), happy.
Śani’s dṛṣṭi (+/-): Capable of hindering thieves despite him not being courageous,
devoid of his men, maintaining another woman or concubine.

3.1.4.1.3
MITHUNA MAṄGALA: THE TALENTED SCHOLAR

Budha is a Śatru of Maṅgala, and Maṅgala in Budha’s Rāśi must

be treated as Maṅgala’s disposition in a Śatrurāśi. This shows arguments
and fights as Budha is the Kāraka for speech and Maṅgala conflicts.
However, Maṅgala is the Kāraka for action, the governor of the limbs (the
karmendriyas).
Therefore, despite the fights, Maṅgala indicates putting efforts in
the kārakatva of the Rāśi and the Rāśyeśa. Budha is a key learner and
indicates acquiring new skills and talents. While on the one hand, there
are conflicts due to Maṅgala’s Śatrurāśi placement, there are many śubha
qualities too. The person put his enterprise and effort to grow the
Kārakatvas of the Rāśi and the Lord Budha.

Sārāvalī.
Splendorous (kānta), capable of enduring miseries (klesha-shahishnu),
highly learned (bahurshruta), well versed with poetical grammar
(kāvya-vidhi-nipūna), adept in many kinds of fine arts
(nānāshilpakalāsu nipuna), fond of going to foreign countries (bahusho
videsha-gamana-rata), virtuous (dharmapara), highly adept and
talented (nipuṇa-manirhita), favourable to his children (anukūla
suteshu), friends (suhrdam cha), busy in many undertakings
(prachūrakriyeshu rata).

Dr BV Raman.
Loving family and children, taste in refinement, scientific, middle
stature, well built, earned, ambitious, quick, rash, ingenious, skilled in
music fearless, tactless, fussy, unhappy, subservient, diplomat,
humiliating, detective.

1. Maṅgala is the Kāraka for youth and splendour, being an Agnitattva

Graha → splendorous (kānta). Maṅgala in a Śatrurāśi indicate
miseries. But, also gives the perseverance to withstand that →
capable of enduring miseries (kleshashahishnu). Maṅgala
represents razor-sharp logic, and Budha learning skills → highly
learned (bahurshruta).
2. Mithuna Rāśi and Budha → Maṅgala governs poetry and prosody.
This indicates putting effort into learning these skills and use of his
razor-sharp logic enables one to learn → well versed with poetical

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grammar (kāvyavidhinipūna), highly adept and talented

(nipunamanirhita).
3. Budha is the Kāraka for various art forms, creativity, and innovation
→ adept in many kinds of fine arts (nānāshilpakalāsu nipuna).
Moreover, Budha is the traveller, and Maṅgala shows effort to do
what the Rāśi represents → fond of travelling to foreign
countries (bahusho videshagamanarata).
4. Mithuna is the naisargika Sahajabhāva of which Maṅgala is the
Kāraka → Maṅgala enhances one’s enterprise → Maṅgala is also the
protector of Sattva into which the person puts his effort (hands = 3H)
→ virtuous (dharmapara),
5. Maṅgala protects Bṛhaspati’s Kārakatvas because 2H from Maṅgala
is the Uccakṣetra for Brhapsati. Maṅgala also aspects Dhanu Rāśi,
the Bhāva for dharma and protection, owned by Bṛhaspati →
favourable to his children (anukūla suteshu) → Maṅgala is a
masculine Graha. So, he is more favourable towards his Sons →
similarly, he is favourable towards his friends, another kārakatva of
Budha → friends (suhrdam cha).
6. Mithuna Rāśi denotes the arms of the Kālapuruṣa and Maṅgala is
the Kāraka for arms, action, and enterprise → busy in many
undertakings (prachūrakriyeshu rata).
7. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Blessed with learning, wealth, courage, fond of
hills, forests, fortresses, physically extraordinarily strong. Candra’s dṛṣṭi (+):
Happy, wealthy, splendorous, guard women’s apartments, endowed with women,
manage the king’s residence. Budha’s dṛṣṭi (+/-): Skilful in the art of writing,
mathematics and poetry, garrulous, liar, sweet speaker, messenger/ emissary,
endure much misery. Bṛhaspati’s dṛṣṭi (+): A king’s representative or emissary,
bright, travel to foreign countries as an ambassador, skilful in all undertakings, a
leader. Śukra’s dṛṣṭi (+/-): Perform a job not befitting them, highly fortunate,
enjoy food, robes. Śani’s dṛṣṭi (+/-): Capable of hindering thieves despite him not
being courageous, devoid of his men, maintaining another woman or concubine.

3.1.4.1.4
KARKA MAṄGALA: THE FALLEN LECHER

Sārāvalī.
Live in other’s houses (paragrhanivāsashila), deformed (vaikalya),
sickly (rugardita), wealth through agriculture (krshidhanascha), enjoy
royal food and robes during childhood (bālye ca rājabhojanavastresu),
eat food in other’s house (paragrhannāshi), wealth from water sources
(salilāshayatā dhanavān), ever anguished (punarvrddhavenārta),
gentle-mannered (mrdu), ever distressed and helpless (sarvato dīna).

Dr BV Raman.
Intelligent, wealthy, rich travels and voyages, wicked, perverted, love
of agriculture, medical and surgical proficiency, fickle-minded,
defective sight, bold, dashing, headlong, speculative unkind, egoistic.

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1. Ma gala attain1 Nīca in Karka Rāśi; Hence, the results are expected
to be Aśubha. However, since Candra and Maṅgala are Mitra, some
Śubha results can also be expected.
2. Karka is the naisargika Sukhabhāva, denoting comforts and one’s
dwelling place. Maṅgala’s Nīca in this Rāśi is not conducive → live
in other’s houses (paragrhanivāsashila). Maṅgala is the Kāraka
of limbs, i.e., the organs responsible for carrying out activities →
deformed (vaikalya) limbs.
3. MaṢgala, the Agnitattva Graha, churns the Jalatattva of Karka like
a vorteh cau ing mickneys r latin to blood and bile → sickly
(rugardita). andra s the Kāraka for food, and homely comfort →
Maṅgala’s Nīca in this Rāśi indicate that the comfort is missing →
eat food in other’s house (paragrhannāshi), ever distressed
and helpless (sarvato dīna).
4. Some good qualities are manifested due to the friendship between
Maṅgala and Candra. Ma gala is the Kāraka for land, whereas
Karka and Candra are Jalatattva, indicating a well-irrigated land →
wealth through agriculture (krshidhanascha). Grahas in
Mitrarāśi give wealth → Maṅgala also indicate wealth being derived
from Karka Rāśi, i.e., river → wealth from watery sources
(salilāshayatā dhanavān).
5. Candra is the Kāraka for infanthood and childhood → During such
age, the vibrations of Candra prevail, which predominates over
Maṅgala’s Nīca vibrations → Candra is the Kāraka for motherhood,
caring, and feeding → enjoy royal food and robes during
childhood (bālye ca rājabhojanavastres1)– ever anguished
(punarvrddhavenārta).
6. Candra mollifies Maṅgala’s raw power. Candra is the mother, and
her caring and nurturing vibrations → Nīcatva of Maṅgala indicate
that he has relinquished his fierceness and manliness to a
considerable extent, → gentle-mannered (mrdu).
7. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+/-): Bilious diseases, splendorous, a justice in
position, valorous. Candra’s dṛṣṭi (+/-): Ominous for the mother, intelligent,
rough body, widely famous, obtain money through women. Budha’s dṛṣṭi (-):
Dirty, sinful, mean family, abandoned by own men, shameless. Bṛhaspati’s dṛṣṭi
(+): Famous, king’s minister, learned, charitable, wealthy, devoid of sensual
pleasures. Śukra’s dṛṣṭi (-): Suffering caused by women’s company, humiliated by
them, lose wealth because of them. Śani’s dṛṣṭi (+): Wealth through the journey
in water, equal to a king, sportive in actions, ever bright.

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 GRAHA RĀŚI PHALA
3.1.4.1.5
SIṄHA MAṄGALA: THE PETULANT HUNTER

Sārāvalī.
Impatient (asahah), extremely valorous (prachandasūra), intent upon
grabbing others’ wealth and children (parasva-santāna-sanga-
grahanashīla), fond of living in forests (atavīnivāsa), fond of eating the
flesh of cow and such animals (gokulamānsaruchi), loss of the first wife
(mrtaprathamadāra), kills snakes, deer and other animals
(shyālmrgoragahantā), devoid of children (na putravān), devoid of
charitable acts (dharmaphalahīna), highly sattva (susatva), ever-
enthusiastic at work (kriyoddhata), (dvapushmānshca).

Dr BV Raman.
Tendency to occultism, astrology, astronomy and mathematics, love for
parents, regard and respect for elders and preceptors, independent
thinking, peevish, charitable, victorious, stomach troubles, worried by
mental complaints, generous, noble, author early in life, successful,
combative, restless.

1. Siṅha is a sthira Agni Rāśi, governed by Agnitattva Sūrya, denoting

preponderance of Agnitattva which denote lack of patience and
perseverance; one is too quick jumping to action → impatient
(asahah). On the other hand, the strong Agnitattva gives valour;
The Rāśi is symbolised by Siṅha the Lion, who is known for bravery
→ extremely valorous (prachandasūra).
2. The raw power of Maṅgala point towards a mentality of grabbing the
spoils of the defeated enemy → intent upon grabbing others’
wealth and children (parasva-santāna-sanga-grahanashīla).
Maṅgala can very well be compared with a powerful beast, a
ferocious carnivorous animal who wants to wage war on others and
defeat them. Siṅha Rāśi denotes a forest filled with dangerous
animals → fond of living in forests (atavī nivāsa), fond of
eating the flesh of cow and such animals (gokulamānsaruchi).
The person is fond of hunting others → kills snakes, deer, and
other animals (shyālmrgoragahantā).
3. Maṅgala in this Rāśi invigorates his raw power, that is not conducive
to Śukra, the Jalatattva Graha, and the Kāraka for spouse → loss of
first wife (mrtaprathamadāra). Siṅh1 Rāśi is the naisargika Suta
Bhāva, the house of children. Too much Agni is averse to procreation
which is a Jalatattva activity. The person is either devoid of a son or
has only one son → devoid of children (na putravān).
4. Charity originates from the benevolence of Bṛhaspati, the Kāraka for
peace. What can we expect from someone agitated and hellbent on
defeating others? → Devoid of charitable acts
(dharmaphalahīna). Ironically, the positive qualities of Maṅgala in
this Rāśi is also due tooAgni, which brings purity by burning tamas
and darkness → highly sattva (susatva), → the person might fight

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for the preservation of Dharma. The Agnitattva, and the raw

power of two heavily masculine Grahas, Maṅgala and Sūrya, give
tremendous drive → ever-enthusiastic at work (kriyoddhata).
5. The problem with this yoga is that it lacks the perseverance
necessary to complete an initiative. Too much Agni makes one jump
between activities too quickly. Initiation is their mantra, but they
have problems completing tasks at hand!
6. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Humble, helpful to friends, endowed with own
men, fond of wandering in cowsheds, forests and hills. Candra’s dṛṣṭi (+/-):
Ominous for the mother, intelligent, rough body, widely famous, obtain money
through women. Budha’s dṛṣṭi (+/-): Clever in many art forms, a miser, skilful in
poetry and fine arts, wicked. Bṛhaspati’s dṛṣṭi (+): Dear to the king, highly
learned, pure mentality, an army chief. Śukra’s dṛṣṭi (-): Sinful, issueless,
friendless, timid, criticized by preceptors, sinful, having a bad wife, least happy.
Śani’s dṛṣṭi (-): Deformed, unfavourable to mother, tormented by strong sexual
desires, devoid of sons, wife and intelligence, attached to mean and ugly women.

3.1.4.1.6
KANYĀ MAṄGALA: THE TALENTED ARTISAN

Sārāvalī.
Honourable (pūjya), highly intelligent and wealthy (satamatidhana),
fond of music and sexual act (ratigītadhano), soft natured (mrdu),
sweet speech (priyabhāshī), many kinds of expenses (vividhavyayo),
mediocre valour (alpashaurya), scholar (vidvāna), ribs in their
advanced position (pranītapārshva), suffer miseries (ahitebhyo),
tormented by fear (adhikabhīru), adept in the Vedas, smritis and
dharma (veda-smrti-dharmavāna), adept in fine arts and crafts
(subahushilpa), fond of bathing and spa (snāna-vilepana-rata),
splendorous (kānta).

Dr BV Raman.
Imitable, explosive, trouble in digestive organs, no marital harmony,
general love for the fair sex, revengeful, self-confident, conceited,
affable, boastful, materialistic, ceremonial-minded, positive,
indiscriminative, pretentious, deceptive, scientific enterprises.

1. Kanyā is a Strīrāśi as the person suggests. Maṅgala is the masculine

hunk that enjoys sports with many women and indulges in sex,
music, and entertainment. Here, Maṅgala is strongly influenced by
feminine qualities, whereby his warrior qualities becomes passive.
The occupation of a Śatrurāśi also comes with a cost of fear
psychosis. However, Kanyā being the Uccarāśi of Budha, the learner
of the Vedas and Śāstras, the person attains expertise on those
matters easily.
2. Kanyā is the Rāśi of talent and Maṅgala puts his action in attaining
expertise in various art forms → Honourable (pūjya). The good
qualities of Kanyā Rāśi manifest through Maṅgala’s razor-sharp
intellect → highly intelligent, wealthy (satamatidhana) and

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scholarship (vidvāna), adept in the Vedas, smritis and

dharma (veda-smrti-dharmavāna), adept in fine arts and
crafts (subahushilpa), fond of bathing and spa (snāna-
vilepana-rata), splendorous (kānta).
3. Kanyā Rāśi denotes sporting with young women and because of
strong Maṅgala’s libido → the fond of music and sexual act
(ratigītadhano). On the other hand, Maṅgala’s rough-edged are
softened by strong vibrations of Budha → soft natured (mrdu),
sweet speech (priyabhāshī), mediocre valour (alpashaurya).
4. Budha is the Kāraka for monetary transactions, and Maṅgala is the
Kāraka for 3H and 6H indicating, spending on enterprises and
overcoming challenges in life → many kinds of expenses
(vividhavyayo). Maṅgala in Śatrurāśi, where Maṅgala afflicts the
indications of the Rāśi, and the Lord Budha → suffer miseries
(ahitebhyo). Affliction to Budha → tormented by fear, timidity
(adhikabhīru).
5. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Blessed with learning, wealth, courage, fond of
hills, forests, fortresses, physically extraordinarily strong. Candra’s dṛṣṭi (+):
Happy, wealthy, splendorous, guard women’s apartments, endowed with women,
manage the king’s residence. Budha’s dṛṣṭi (+/-): Skilful in the art of writing,
mathematics and poetry, garrulous, liar, sweet speaker, messenger/ emissary,
endure much misery. Bṛhaspati’s dṛṣṭi (+): A king’s representative or emissary,
bright, travel to foreign countries as an ambassador, skilful in all undertakings, a
leader. Śukra’s dṛṣṭi (+/-): Perform a job not befitting them, highly fortunate,
enjoy food, robes. Śani’s dṛṣṭi (+/-): Capable of hindering thieves despite him not
being courageous, devoid of his men, maintaining another woman or concubine.

3.1.4.1.7
TULĀ MAṄGALA: THE ILLEGAL TRADER

Sārāvalī.
Ever wandering (adhvanirata), indulge in bad business (kupanya), able
speaker (prasaktavākya), good luck (subhaga), disabled (hīnāngha), few
kinsmen (svalpajana), fond of wars (sangramepsu), enjoy other women
(paropabhogi), hostile towards guru and friends (yoshidguru-
mitrānam), pleasant appearance (manorama), loses first wife
(nashtapurvadārasca), earn through liquors and sinful women
(saundikaveshyā nikate), suffer losses of whatever earned
(samprāpatadhana kṣyaya).

Dr BV Raman.
Tall, body symmetrically built, complexion fair and swarthy, ambitious,
self-confident, perceptive faculties, materialistic, live for family, self-
earned wealth, generous, warlike, foresight, business-like, deceived by
women, sanguine temperament, a king, gentle, fond of admiration,
easily ruffled, boastful.

1. Tulā is the Rāśi of trade and commerce, a Cararāśi → Maṅgala in

this Rāśi strengthen the mobility characteristics of this Rāśi → ever
wandering (adhvanirata). Maṅgala is a fickle minded and hot-
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tempered Graha, a characteristic not conducive for business. This

shows bad business decisions causing losses in the long run, →
indulging in bad business (kupanya), suffering losses of
whatever earned (samprāpatadhana kṣyaya).
2. Śukra gives eloquence; while Maṅgala is a rough speaker, the
influence of Śukra smoothens his rough edges, making him a good
speaker → able speaker (prasaktavākya). Good luck and
appearance are indicated by the positive influences of Śukra on
Maṅgala → good luck (subhaga) and pleasant appearance
(manorama).
3. The affliction of this Rāśi by Maṅgala shows many negative things →
disabled (hīnāngha), few kinsmen (svalpajana), hostile
towards guru and friends (yoshidguru-mitrānam). Maṅgala is
the Kāraka for war, and one of the Kārakatvas of the 7th Rāśi is war
→ fond of wars (sangramepsu).
4. The affliction to Śukra and the Naisargika 7th house indicate low
morals in the matters of sexuality and in the sources of earning or
business → enjoy other women (paropabhogi), loses first wife
(nashtapurvadārasca), earn through liquors and sinful
women (saundikaveshyā nikate).
5. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+/-): Fond of moving in forests and hills; hate women,
many enemies, fierce appearance, courage. Candra’s dṛṣṭi (+): Happy, wealthy,
splendorous, guard women’s apartments, endowed with women, manage the king’s
residence. Budha’s dṛṣṭi (+/-): Promote quarrels, talkative, soft body, few sons,
little wealth, learned in Śāstras. Bṛhaspati’s dṛṣṭi (+): Skilful in music and
musical instruments, fortunate, dear to relatives, pure. Śukra’s dṛṣṭi (+): A king’s
minister, liked by the king, an Army chief, famous name (i.e., titles etc.), happy.
Śani’s dṛṣṭi (+/-): Capable of hindering thieves despite him not being courageous,
devoid of his men, maintaining another woman or concubine.

3.1.4.1.8
VṚŚCIKA MAṄGALA: THE GANG LEADER

Sārāvalī.
Keen in business and the Vedas (vyāpara-shruti-sakta), leader of a band
of thieves (cora-samūhādhipa), adept in his work (kriyānipuna),
enthusiastic towards wars (yuddha-utsuko), very sinful (ati-pāpi),
perpetuate big crimes (bahu-aparadho), hateful and wicked (vaira-
śaṭha), rebellious (droha), disposed towards killing (vadho), keen in
troubling others (ahitabuddhi), informer, talebearer (prasūchaka),
blessed with land, sons, and wife (bhumi-putra-yuvatisha), troubled by
poison, fire, weapons, and wounds (visha-agni-Śāstra-vranai-tapta).

Dr BV Raman.
Middle stature, clever, diplomatic, positive tendency, indulgent,
tenacious memory, malicious, aggressive, proud, arrogant, great strides
in life.

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1. Vṛścika is a Brāhmaṇa Rāśi and owned by Maṅgala, a Devagraha

and the protector of Sattvaguṇa → keen in business and the
Vedas (vyāpara-shruti-sakta). Vṛścika is full of darkness, a Sthira
or Tamas Rāśi, and the Nīcakṣetra of Candra; this is in the root of all
crimes.
2. Maṅgala is the Kāraka for criminal tendencies → leader of a band
of thieves (cora-samūhādhipa), very sinful (ati-pāpi),
perpetuate big crimes (bahu-aparadho), hateful and wicked
(vaira-śaṭha), informer, talebearer (prasūchaka). Ketu governs
Vṛścika, the rebel and one who is the Kāraka for revolutions →
rebellious (droha), disposed towards killing (vadho), keen on
troubling others (ahitabuddhi).
3. Maṅgala is full of initiative, enterprise, and drive. He wants to work
on multiple things simultaneously, but Sthirarāśi gives steadiness →
diligent at work (kriyānipuna). Maṅgala, the army commander,
is in his place → enthusiastic towards wars (yuddha-utsuko).
4. Maṅgala is the Kāraka for real-estate and one of the Kāraka for the
Sukhabhāva → His good position in a Svarāśi indicate blessings of
good things in life → blessed with land, sons, and wife (bhumi-
putra-yuvatisha). This Rāśi is the root place of poison as a scorpion,
and other poisonous creatures signify the Rāśi. This is also a sthira
and tamas Rāśi, not Śubha for health matters. Also, the Nīcarāśi for
Kāraka for good health, Candra → the body is afflicted → troubled
by poison, fire, weapons and wounds (visha-agni-Śāstra-
vranai-tapta).
5. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Blessed with wealth, wife, and children, kings
minister or a judge, famous, charitable king or leader. Candra’s dṛṣṭi (-): Bereft
of the mother (mātr-rahitam), wounded body (kṣatānga), hate own people
(svajanadveshya), bereft of friends (mitra-rahitam), jealous (irshya), blessed with
female children (kanyāprajā). Budha’s dṛṣṭi (-): Adept in usurping others’ wealth,
liar, devoted to kāmadevata, hostile, many sinful women or concubines.
Bṛhaspati’s dṛṣṭi (+): Spiritual wisdom, sweet-spoken, lucky, dear to parents,
highly affluent, king par excellence Śukra’s dṛṣṭi (-): Imprisoned due to women,
deprived of his money because of women more than once. Śani’s dṛṣṭi (+/-):
Capable of hindering thieves despite him not being courageous, devoid of his men,
maintaining another woman or concubine.

3.1.4.1.9
DHANU MAṄGALA: THE CRAFTY WARRIOR

Bṛhaspati is Maṅgala’s Mitra; therefore, we would naturally expect

Śubha results from Maṅgala’s disposition in Bṛhaspati’s Rāśi. However,
this is not so because the paths of Bṛhaspati and Maṅgala are different.
Bṛhaspati is the Kāraka for harmony, universal brotherhood and peace,
while Maṅgala is the Kāraka for war, dominance, and violence.
In the Rāśi of Bṛhaspati, Maṅgala causes great turbulence in the
matters for which Bṛhaspati stands. He disrupts peace and harmony and
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forces the person to adopt Maṅgala’s path. Bṛhaspati is the teacher, who is
influenced by Maṅgala when he occupies his Rāśi. This also gives mastery
in what Maṅgala stands for. Maṅgala is a Puruṣa Graha and active, and
Dhanu is more favourable for him than Jalatattva Mīna, which stands for
peace, harmony, and liberation.

Sārāvalī.
Many wounds (bahubhi-khatai), emaciated (krshāngo), rude speech
(nishthura-vākya), crafty (śaṭha), under other’s control (parādhīna), a
warrior endowed with chariots, elephants, army men (ratha-gaja-Pāda-
atiyodhi), shoots arrows on other’s Army from his chariot (rathena-
shara-dhāra-kottha parasainye), happy with hard work (vipula-
shramaisca sukhita), loses his peace of mind and wealth due to anger
(parasparam Krodha-nashta-sukha-vitta), does not honour elders
(gurushvasakta), much hair on the body (pumān).

Dr BV Raman.
Gentlemanly, many foes, famous minister, statesman, open, frank,
pleasure-loving, few children, liable to extremes, conservative,
indifferent, exacting, impatient, severe, quarrelsome, litigation
troubles, good citizen. / Fair complexion, troubles in love affairs, few
children, passionate, restless, antagonistic, exacting, the uncertainty of
feeling, faithful, unclean, colic, lazy, and wilful.

1. Maṅgala is highly active and shines with his full glory in a Mitrarāśi.
He participates in the battle, primarily Dharmayuddha, i.e.,
protecting the righteous. The person is naturally motivated for social
activism and dominance over evil. Naturally, in a war, the body
receives many blows and injuries → many wounds (bahubhi-
khatai).
2. Bṛhaspati governs a corpulent body type, but Maṅgala in an Agni
Rāśi influences Bṛhaspati denoting a lean body type → emaciated
(krshāngo). Normally, Bṛhaspati provides sweet speech, but due to
the dominance of Maṅgala, he develops a commanding type of speech
→ rude speech (nishthura-vākya).
3. Maṅgala is cunning in nature, and Bṛhaspati benevolent. But when
they combine, Bṛhaspati gives Maṅgala’s raw power to become a
master war-strategist, who uses all means, Sham, Dāma, Daṇḍa,
Bheda to win the war → crafty (śaṭha).
4. Bṛhaspati is the Kāraka for freedom, and Maṅgala causes main
trouble here, indicating that the person may suffer arrest, or house
arrest, where his freedom is curtailed. But this is temporary, as the
person fights back → under others’ control (parādhīna).
5. Bṛhaspati and Dhanu Rāśi, the Rāśi of Archer, endows the person
with all the supplies of the war, including chariots, sharp war
intellect and other resources → a warrior endowed with chariots,
elephants, army men (ratha-gaja-Pāda-atiyodhi), shoots

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 GRAHA RĀŚI PHALA

arrows on other’s Army from his chariot (rathena-shara-

dhāra-kottha parasainye)
6. Bṛhaspati can be lethargic, given his big body and accumulation of
fat → Maṅgala helps in dissolving the fat and attaining a warlike
body → given Bṛhaspati’s intellect and Maṅgala’s energy level → the
person is happy with hard work (vipula-shramaisca sukhita).
7. On the flip side, due to the heavy influence of the Kāraka for violence
and crime, Maṅgala on the Kāraka for peace and harmony, Bṛhaspati
→ the person loses his peace of mind and wealth due to anger
(parasparam Krodha-nashta-sukha-vitta). The person is
arrogant due to Maṅgala and does not respect the Gurus and elders
denoted by Dhanu Rāśi, and the Lord Bṛhaspati → he does not
honour elders (gurushvasakta). Bṛhaspati and Maṅgala are
highly masculine Graha and Dhanu is a Puruṣarāśi → hair in the
body is indicated by strong masculinity → much hair on the body
(pumān).
8. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): World honoured, fortunate, live in forests, hills,
fortresses, cruel. Candra’s dṛṣṭi (+): Happy, wealthy, splendorous, guard
women’s apartments, endowed with women, manage the king’s residence.
Budha’s dṛṣṭi (+): Scholar, skilful, learned in fine arts, highly learned.
Bṛhaspati’s dṛṣṭi (+/-): Devoid of wife, happiness, beyond the reach of enemies,
wealthy, fond of physical exercises. Śukra’s dṛṣṭi (+/-): Perform a job not befitting
them, highly fortunate, enjoy food, robes. Śani’s dṛṣṭi (+/-): Capable of hindering
thieves despite him not being courageous, devoid of his men, maintaining another
woman or concubine.

3.1.4.1.10
MAKARA MA ṄGALA: THE ARMY CHI EF

The results of Maṅgala in Śani’s Rāśi depends on his dignity. In

Makara Rāśi, Maṅgala attains Ucca, hence, gives predominantly Śubha
results. On the other hand, in Kumbha Rāśi the results are predominantly
aśubha, as the Rāśi is owned by Śani and Rāhu, a Sthirarāśi, and is filled
with Darkness and Tamoguṇa. Maṅgala being a Tamoguṇi Graha, his
position in the Kumbha Rāśi, does not do anything to remove the darkness;
instead, he makes it even more Tamas.

Sārāvalī.
Wealthy (dhanyo vittāharta) blessed with happiness and pleasures
(sukha-bhoga-samanvita), excellent disposition (sustha), sharp intellect
(shresdvamati), famous (prakhyāta), army chief (sena-nātha), king
(narendra), good wife (sadyuvati), victorious in war (ranavijayi), live in
own country with own kinsmen (svabandhuvishaya-sthita),
independent (svatantra), protector (ārakṣaka), gentle-mannered
(sushīla), indulge in various rituals (bahūpachāra-rata).

Dr BV Raman.
Rich, high political position, many sons, brave, generous, love for

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 MAṄGALA’S RĀŚIPHALA
children, middle stature, industrious, indefatigable, successful,
penetrating, bold, tactful, respected, generous, gallant, influential.

1. Maṅgala attains Ucca in this Rāśi → Ucca Graha gives wealth,

happiness, comfort and many good things in life → wealthy
(dhanyo vittāharta), blessed with happiness and pleasures
(sukha-bhoga-samanvita), famous (prakhyāta). Śani does not
afflict the person as Maṅgala is Ucca in Śani’s Rāśi, indicating good
health → excellent disposition (sustha). Well-disposed Maṅgala
gives sharp intellect → sharp intellect (shresdvamati).
2. Maṅgala is the commander in chief of the Devatā’s army and protects
his people. His Ucca enhances the qualities of Maṅgala → army
chief (sena-nātha), king (narendra), victorious in war
(ranavijayi), independent (svatantra), protector (ārakṣaka).
Maṅgala is a key Graha for marriage as he indicates masculinity →
Uccatva of Maṅgala indicate a good wife (sadyuvati).
3. Śani makes the person leave their homeland and settle elsewhere.
However, Maṅgala Ucca in Śani’s Rāśi indicates that the person is
successful in the homeland and not deprived of the comforts of home
and relatives → live in own country with own kinsmen
(svabandhuvishaya-sthita).
4. The rough and tough quality of Maṅgala is removed when he attains
Ucca → gentle-mannered (sushīla). Maṅgala Ucca in the
naisargika Karmabhāva indicates that the person gets involved in
multiple initiatives and rituals → indulge in various rituals
(bahūpachāra-rata).
5. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Very dark-complexioned, courageous, many wives
and sons, abundant wealth, very sharp intellect. Candra’s dṛṣṭi (+): Happy,
wealthy, splendorous, guard women’s apartments, endowed with women, manage
the king’s residence. Budha’s dṛṣṭi (-): Walk slowly, not wealthy, devoid of a
notable profession, not strong, not outspoken, not virtuous. Bṛhaspati’s dṛṣṭi (+):
Exceptionally beautiful, possess kingly qualities, fulfil his undertakings (complete
work at hand), long-lived, endowed with relatives. Śukra’s dṛṣṭi (-): Indulge in
sexual pleasures, interested in nurturing women, belligerent Śani’s dṛṣṭi (+):
Akin to a king, highly affluent, hate women, possess many children, learned,
devoid of happiness, timid in war.

3.1.4.1.11
KUMBHA MAṄGALA: THE DESPICABLE SLOUCH

Sārāvalī.
Devoid of both affection and purity (prashraya-sauca-vihīna), appear
old (vrddhākāra), bad death (sudurgatirmarane), jealous, spiteful and
untruthful (mātsaryā-sūyānanrta), defective speech (vagdosha), lost
wealth (apahrta-artha), abundant hair on the body (romashagātra),
ugly (vikrta), lose money in gambling (dyūtādyāhrtadhana), unsightly,
unkempt (kuveshadhara), miserable profession (duhkhasarahrtavrtti),
fond of liquor (pānaruchi), unlucky (durbhaga). /

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 GRAHA RĀŚI PHALA
Dr BV Raman.
Unhappy, miserable, poor, not truthful, independent, unwise,
wandering, impulsive, controversial, combative, well-versed in dialects,
free, quick in forgiving and forgetting, conventional, danger from
water, morose (gloomy), meditative.

1. This is not a favourable Rāśi of Maṅgala as his position manifests a

strong Tamoguṇa → The qualities of Śani and Rāhu prevail over
Maṅgala → devoid of affection and purity (prashraya-sauca-
vihīna).
2. Maṅgala is the Kāraka for young age (Kumāra), or youth → influence
of Śani indicate that the youth is overcome by old age → appear old
(vrddhākāra), ugly (vikrta). Maṅgala is the Mṛtyukāraka while
Śani is the Āyuṣkāraka → the affliction of Āyuṣkāraka by the
Mṛtyukāraka Maṅgala indicate a violent death → bad death
(sudurgatirmarane).
3. Many negative qualities of Maṅgala are manifested due to the dark
energy of this Rāśi → jealous, spiteful, and untruthful
(mātsaryā-sūyānanrta). Powerless Maṅgala cause stuttering as
the energy required for speech is not smooth and is blocked multiple
times → defective speech (vagdosha).
4. The person indications of Maṅgala, Rāhu and Śani in one place, in
the naisargika Lābha sthāna indicate losses → lost wealth
(apahrta-artha), lose money in gambling (dyūtādyāhrta
dhana). Influence of Śani on Maṅgala and strong Masculine traits
indicate hairy physique; Kumbha is an Oja Rāśi, a Puruṣarāśi →
abundant hair on the body (romashagātra).
5. A strong influence of Śani on Maṅgala, the Kāraka for fitness →
unsightly, unkempt (kuveshadhara). Many negative qualities of
Maṅgala and Śani manifested → miserable profession
(duhkhasarahrtavrtti), fond of liquor (pānaruchi), unlucky
(durbhaga).
6. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Very dark-complexioned, courageous, many wives
and sons, abundant wealth, very sharp intellect. Candra’s dṛṣṭi (+): Happy,
wealthy, splendorous, guard women’s apartments, endowed with women, manage
the king’s residence. Budha’s dṛṣṭi (-): Walk slowly, not wealthy, devoid of a
notable profession, not strong, not outspoken, not virtuous. Bṛhaspati’s dṛṣṭi (+):
Exceptionally beautiful, possess kingly qualities, fulfil his undertakings (complete
work at hand), long-lived, endowed with relatives. Śukra’s dṛṣṭi (-): Indulge in
sexual pleasures, interested in nurturing women, belligerent Śani’s dṛṣṭi (+):
Akin to a king, highly affluent, hate women, possess many children, learned,
devoid of happiness, timid in war.

3.1.4.1.12
MĪNA MAṄGALA: THE HUMILIATED ROGUE

Sārāvalī.
Troubled by diseases (rogārta), endowed with dull children (manda-

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 MAṄGALA’S RĀŚIPHALA
suta), live overseas (pravāsashīla), humiliated by kinsmen (sva-bandhu-
paribhūta), loses everything on account delusion, cheating disposition
(māya-vanchana-doshair-hrtasarvasvo), discord and conflicting
disposition (vishādi), very miserable (jimho-ati-tikṣana-shoko), disobey
elders and brāhmaṇa (guru-dvijā-vajnako), unkind (dayāhina), conceive
other’s desires (iptitavetta jnāta), fond of praises (stutipriya), famous
(khyāta).

Dr BV Raman.
Fair complexion, troubles in love affairs, few children, passionate,
restless, antagonistic, exacting, the uncertainty of feeling, faithful,
unclean, colic, lazy, and wilful.

1. Maṅgala in Bṛhaspati’s Rāśi gives some weaknesses. In Mīna Rāśi,

the weakness is due to affliction to the Jalatattva as Mīna is a
Jalatattva Rāśi → troubled by diseases (rogārta). Maṅgala
afflicts the Kārakatva of Bṛhaspati → endowed with dull children
(manda-suta). Mīna is the naisargika 12H of the zodiac and
indicates leaving homeland for an international voyage or relocation
→ live overseas (pravāsashīla).
2. 12H also deals with humiliations → humiliated by kinsmen (sva-
bandhu-paribhūta). The naisargika Vyāyabhāva indicates loss
because of delusion caused due to affliction of Bṛhaspati by Maṅgala
→ loses everything because of delusion.
3. Maṅgala is the Kāraka for cheating and other crimes, and Bṛhaspati
is the Kāraka for dhana, indicating the person cheats others of their
wealth → cheating disposition (māya-vanchana-doshair-
hrtasarvasvo). There is a disconnect between Maṅgala and
Bṛhaspati → discord and conflicting disposition (vishādi).
Happiness is absent as Bṛhaspati, the Kāraka for happiness is
afflicted by Maṅgala → highly miserable (jimho-ati-tikṣana-
shoko)
4. Maṅgala is arrogant and afflicts one’s discernment by afflicting
Bṛhaspati in his Rāśi → disobey elders and brāhmaṇa (guru-
dvijā-vajnako). Maṅgala is cruel and unkind as he is Kāraka for
war and violence → unkind (dayāhina). Maṅgala likes self-praise
in this Rāśi, and eventually attains fame → fond of praises
(stutipriya), famous (khyāta).
5. Bṛhaspati’s influence on Maṅgala gives him a peculiar trait. He can
decipher the thoughts and feelings in others’ minds → conceive of
others’ desires (iptitavetta jnāta).
6. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): World honoured, fortunate, live in forests, hills,
fortresses, cruel. Candra’s dṛṣṭi (+): Happy, wealthy, splendorous, guard
women’s apartments, endowed with women, manage the king’s residence.
Budha’s dṛṣṭi (+): Scholar, skilful, learned in fine arts, highly learned.
Bṛhaspati’s dṛṣṭi (+/-): Devoid of wife, happiness, beyond the reach of enemies,
wealthy, fond of physical exercises. Śukra’s dṛṣṭi (+/-): Perform a job not befitting
them, highly fortunate, enjoy food, robes. Śani’s dṛṣṭi (+/-): Capable of hindering
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 GRAHA RĀŚI PHALA
thieves despite him not being courageous, devoid of his men, maintaining another
woman or concubine.

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 BUDHA’S RĀŚIPHALA

3.1.5
BUDHA’S RĀŚIPHALA
3.1 .5 .1
THE 12 F O RM S OF BU D HA

Budha is the Kāraka for learning. He denotes the Bodhana Śakti

in us, which stands for understanding. He denotes the thought processing
ability, essential for processing information (accessing and processing
information) and transforming them into knowledge (Bṛhaspati, Brain).
He is the Kāraka for communication and signifies how easily the
information is transported between different centres in the brain. He is
also the Kāraka for currency notes used to exchange a commodity’s value
and buy and sell (trading). Being the Kāraka for the 10th house, he
represents the ability to apply talent in different spheres of work.
The Rāśi where Budha is placed, the person learns the Kārakatvas
of that Rāśi. Budha in Maṅgala’s Rāśi makes a person learn how to take
big risks in life, that is in the domain of Maṅgala. Among Maṅgala’s Rāśi,
Meṣa indicate going to a war outrightly, and Vṛścika denotes gambling and
inclination towards nefarious activities. Maṅgala is the not a favourable
Rāśi for Budha, as Maṅgala and Budha and paraspara Śatrus. According
to Ācārya Varāhamihira, the person is an atheist, suffers poverty, borrows
money from others, and is given to drinking. The person also has a bad
wife, who cheats and is untruthful towards him. This is because, from
Budha’s Mūlatrikoṇa, Kanyā, Meṣa is the 8th and Vṛścika is the 3rd, which
is 8th from the 8th. This indicates a strong prevalence of the 8 th house
vibrations, disrupting marriage.
Śukra’s Rāśis are perhaps the best for Budha. They are not only
Saumya Rāśis, indicating that Budha learns gentle demeanours, but also,
Śukra and Budha are great friends. Vṛṣabha is the 9th from Budha’s
Mūlatrikoṇa, Kanyā, and Tulā is the 2nd, both are indicative of good
finances, and the blessings of Devī Lakṣmī and Devī Sarasvatī. According
to Ācārya Varāhamihira, the person is fond of learning newer things and
is always looking for new instructors. The person is also wealthy,
charitable, and is respectful to elders. In general, he is good-natured and
endowed with a good family, i.e., wife and children.
In his wn Rāśi, he results are somewhat different depending on
whether Budha is in his Svarāśi or Uccarāśi. Budha is rhe only Graha who
gets Ucca in his own Rāśi — Kanyā, which also happens to be his
Mūlatrikoṇa. Kan stands for purity
, denoted by a girl who has not
reached puberty. The Mithuna Rāśi, on the other hand, is the Rāśi of
sexual intercourse, as the name suggests. Mithuna is from Maithuna,
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 GRAHA RĀŚI PHALA

which stands for sexual intercourse. Mithuna is the Uccarāśi of Rāhu, and
Budha’s presence here makes one a liar, according to Ācārya
Varāhamihira. However, the person has several great qualities because
the student is in the house of learning (Budha’s Rāśi). The person is
learned in sciences, arts, good speech, looking forward to meeting people
nd h v ng p joyful bearing. In Kanyā, the person is endowed with great
qualities, such as charity, learning, patience, pragmatism, resourcefulness,
and bravery. 6th is the house of hostility, and Budha, exalted in the
Naisargika Śatrubhāva, indicates that he (the person) can overcome his
enemies and adversities.
Karka is the Rāśi denoting a river or waterbody, and Budha gives
earning through water-related products or activities. However, Budha is
ot favourable towards Karka, as it is his Śatru Rāśi (11th from his
Mūlatrikoṇa). This makes the person hateful towards his relatives.
Normally, Budha in the 4th house also causes such issues, as the 4th is
considered Budha’s Maraṇakāraka sthāna. Siṅha is 12th from Budha’s
Mūlatrikoṇa, and here, Budha loses his adaptive abilities to mingle with
people and tactfully get his needs. The person is usually blunt and does not
behave according to the circumstances. Siṅha Rāśi is not considered a
favourable position by Ācārya Varāhamihira, as the person has issues
dealing with the opposite sex (lacking tact or romance). The Ācārya even
states that the person is devoid of wealth, happiness and happy family life.
He is a wanderer, fond of woman’s company, but is disgraced by his
community.
Śani is Bu ha’s Mitra, generally, but it is not so in Makara. From
Budha’s Mūlatrikoṇa, Makara is 5th, but Kumbha is 6th, making Budha a
neutral towards Śani. Śani denotes hard labour and servitude. Therefore,
when Budha is in this Rāśi, the person is engaged in serving others, poor,
suffering from debts, financial difficulties (Budha = currency), and lacking
the talent/ finesse for fine arts and crafts. He is adept in hard work and
carrying a huge load and is not inclined to finer aspects of life. On the
positive side, such people can accomplish huge work that requires great
stamina and perseverance.
Budha in Dhanu is perhaps the best placement, besides his
placement in Vṛṣ bha ar Ttlā. In Dhanu, the keen learner is in the Rāśi of
the teacher. Dhanu Budha is highly talented, a knower of difficult Śāstras,
and has profound knowledge. He is learned, honoured by the king, and is
adept in accommodating oneself dependisg on Deś ,a Kāla or Pātra
(circumstances, as opposed to Budha in Siṅha). Budha attains Nīca in
Bṛhaspati’s Rāśi, but the results are not as bad, because, Mīna is a Saumya
Rāśi. The person M le rne , adept in Śāstras, nda has a marked trait of
helping servants and oppressed people (Budha’s Nīcatva) to his side. He
can be a leader of the oppressed people or a social activist. The person is
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 BUDHA’S RĀŚIPHALA

an artist but can be mean if other yogas are present, such as Lagneśa is
powerless.
1. Bṛhajjātaka 18.8: (1) Budha in Meṣa/Vṛścika – Fond of gambling,
borrowing and drinking, atheist, thief, poor, bad wife, cheating,
untruthful.
2. Bṛhajjātaka 18.9: (2) Budha in Vṛṣabha/Tulā – Fond of getting
instructors, children, wives and wealthy, charitable, respectful to
elders. (3a) Budha in Mithuna – Liar, skilled in arts and sciences,
polite speeches, and fond of happiness. (4) Budha in Karka –
Wealth through water, and hateful to his relations.
3. Bṛhajjātaka 18.10: (5) Budha in Siṅha – Hateful to women,
without wealth, happiness and children, traveller, stupid, fond of
women, disgraced by his community. (3b) Budha in Kanyā –
Charitable, learned, many noble qualities, happy, patient, practical
or resourceful, brave.
4. Bṛhajjātaka 18.11: (6) Budha in Makara/Kumbha – Engaged in
other’s work, poor, not fond of arts, debtor, carrying out other orders.
(7) Budha is Dhanu – Respected by the king, learned, timely
speech. Budha in Mīna – Winning over servants to his side, mean
artist.
Table 29

Budha’
# Rāśi Key attributes Other traits
form
Fond of battles
(priyavigrahastu), Interested in music,
highly learned dance
(vettācāryā), cunning (saṅgītanṛattaniratī),
(viṭadhūrtaceṣṭa), lean attached to sexual
bodied (kṛśagātra), pleasures (ratipriyo),
The untruthful (na lose hard-earned money
1 Meṣa Warmongeri satyavacanī), a writer (bahu śramotpanna
ng Writer (lipivitt), produce naṣṭa dhana), incur
fictitious things debts (bahvaṇa),
(kūṭakaro), eat much sometimes fickle-
(vahvārśo), Imprisoned minded, yet sometimes
frequently (bandhana firm in disposition
bhāgī), a fraudster (calasthira).
(kitavaḥ).
An expert (dakṣa), Eminently charitable
famous (khyāto), adept (prajalbhadātā), fond of
in Vedas, Śāstras exercises, robes,
(vijñātavedaśāstrārtha), ornaments, garlands
The Learned firm disposition
2 Vṛṣabha (vyāyāmbarā bhūṣaṇa
Scholar (sthiraprakṛti), sincerely mālyābhirata), chaste
earned wealth, soft wife (sphita dhana śrī
(priyavalgukatho), sahita), run after sexual
sweet speech satisfaction (ratilolo).
(gṛitavākyaśca), fond of
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 GRAHA RĀŚI PHALA

Budha’
# Rāśi Key attributes Other traits
form
singing, delight and
humour
(gāndharvahāsyaśīlo).
Pleasant appearance
(śubhaveṣa), sweet
speech (priyabhāṣī),
Bereft of happiness
highly affluent
(projjhitasukhako), less
(prakhyātaghano), able
The sexual desires
speaker (vikatthano),
3 Mithuna Honourable (alparatir), two wives
honourable (mānī), fond
Orator (dvistrīyukto),
of arguments or debates
independence
(vivādarataḥ), learned
(svatantra).
in Vedas, Śāstras etc.
(śrutikalpakalābhijña),
adept in poetry (kavi)
Fond of living overseas
(vid śanirataḥ),
Wise (prājño), music interested in cohabiting
lover with women (strīrati),
(geyādhisaktacittaśa), fickle-minded (capalo),
talkative (bahupralāpī), lose wealth because of
The Ill-
hostile to his relative, enmity with women
4 Karka tempered
fond of arguments strīvairanna
ṣṭadhanaḥ)
Poet
(svabhanduvidveṣ āva , interested in many jobs
rataḥ), bad disposition bahukriyābhirataḥ),
(kutstitaśīlo), a good popular because of the
poet (sukavi). fame of his ancestors
(svavaṁśakīrtyā
prasiddhaśca).
Bereft of knowledge and
arts
(jñānakalāparihīna), not
truthful
Famous in the world
(nasatyavākyaśca),
(lokakhyāta), wealthy
weak memory
(dhanavāna), danger to
(alphasmṛtiśca), not
The the co-borns
strong (satvavihīna),
5 Si ha Deprived (sahajahantā),
independent (svatantro),
Betrayer unfortunate with
mean in conduct
regards to wife
(jaghanyakarma), a
(strīdurbhaga), devoid of
servant (preṣya),
children (aprajāstu).
against his race
(svakulaviruddha),
favourable to others
(janābhirāmaśca).
Righteous Dear to women (strī),
The (dharmapriyo), eloquent less virile
6 anyā Honourable (ativāgmo), clever (ṣvalpavīryaśca), eldest
Polymath (caturaḥ), adept in among the co-borns
writing and poetry (jyeṣṭha), fond of
(syāllekhya kāvya jña), debates (vādarataḥ),
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 BUDHA’S RĀŚIPHALA

Budha’
# Rāśi Key attributes Other traits
form
learned in fine arts and charitable (udāraḥ),
mechanical arts physically strong
(vijñāna śilpa nirato), (balavān).
sweet disposition
(madhura), worshipped
(pūjya), dear to all
(suhṛdāṁ), honourable
(mānī), modest (vinay
opacāra), famous
(khyāto), talented
(guṇair).
Honour Brāhmaṇas,
guests, Devatās,
Knowledge of arts, fond preceptors, pretending
The of debates, able speaker, to serve others, amiable,
7 Tulā Eloquent spend money lavishly, devoted to Devatā,
Trader business in various fraudulent, fickle-
directions. minded, sometimes
short-tempered and
sometimes peaceful.
Experience troubles,
grief, evils, hate the Cohabit with wicked
virtuous, devoid of women, fond of giving
The Ignoble truth, religion, modesty, cruel punishments,
8 Vṛścika
Dullard a dunce, not virtuous, a incur debts, join sinful
miser, not outspoken, men, steal other’s
interested in properties.
blameworthy jobs.
Famous, generous,
knowledgeable in Vedas,
Śāstras, practices Valorous, chief among
The abstract meditation, a his race-men, very
9 Dhanu Spiritual minister or family wealthy, charitable, an
Master priest, interested in expert in writing, fine
performing yajñas, arts.
teaching (Vedas etc.), a
skilful speaker.
Mean, dull, serve
others, bereft of virtues, Impotent, untruthful,
The Timid
10 Makara subject to miseries, devoid of relatives,
Talebearer
dreamy, wandering, dirty.
talebearer, timid.
Bereft of amicable
disposition and good Hostile to wife, devoid of
The deeds, attached to many sexual desires,
11 Kumbha Humiliated religious acts, give up impotent.
Philosopher doing worthy things,
humiliated by others,
impure, not virtuous,

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 GRAHA RĀŚI PHALA

Budha’
# Rāśi Key attributes Other traits
form
wicked, unfortunate,
timid, dirty, modest.
Fond of good conduct,
purity, poor, devoid of
religion, devoid of Fortunate, live in
profound knowledge, foreign countries,
The Fallen
12 Mīna acquaintance with issueless, chaste wife,
Scholar
Śāstras, fine arts, virtuous, skilful in
proficient in bagging stitching etc.
other’s wealth, devoid of
wealth.

3.1.5.1.1
MEṢA BUDHA: THE WARMONGERING WRITER

Sārāvalī.
Fond of battles (priyavigrahastu), highly learned (vettācāryā), cunning
(viṭadhūrtaceṣṭa), lean bodied (kṛśagātra), interested in music, dance
(saṅgītanṛattaniratī), untruthful (na satyavacanī) attached to sexual
pleasures (ratipriyo), a writer (lipivitt), produce fictitious things
(kūṭakaro), eat much (vahvārśo), lose hard-earned money (bahu
śramotpanna naṣṭa dhana), incur debts (bahvaṇa), imprisoned
frequently (bandhana bhāgī), som times fickle-minded, yet sometimes
firm in disposition (calasthira), a fraudster (kitavaḥ).

Dr BV Raman.
Evil-minded, middle stature, obstinate, clever, social, great endurance,
materialistic tendencies, unscrupulous, wavering mind, antagonistic,
fond of speculation, impulsive, greedy, dangerous connections,
deceitful, swerving from rectitude.

1. Budha is the Kāraka for talent and learning, and Meṣa is the Rāśi of
battles → fond of battles (priyavigrahastu).
2. Budha is the Kāraka for →rning, and ṣaMeis the Uccarāśi of Sūrya,
the source of all knowledge → highly learned (vettācāryā).
3. Budha is the Kāraka for innocence, and Meṣa is highly hostile to
Budha. Budha’seinn nde end guile ersness is ruin cunning
(vi adhūrtaceṣṭa)
4. Budha is the Kāraka for Pṛthvītattva, and govern over one’s physical
built, whereas Meṣa is a lean bodied Rāśi. Meṣa is lean bodied
because of the predominance of Agnitattva, which is because it is
ruled by Maṅgala and is the Uccarāśi of Sūrya. The Agni is
vigorously burning in this Rāśi because the Rāśi is Cara → lean
bodied (kṛśagātra)
5. Budha is the Kāraka for talent and Meṣa is the Rāśi of rhythm,
because it the Uccarāśi of Sūrya, the Kāraka for rhythm →
interested in music, dance (saṅgītanṛattaniratī)

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 BUDHA’S RĀŚIPHALA

6. Budha is the Kāraka for innocence and speech, and Maṅgala is the
Kāraka for crime, and antisocial behaviours → untruthful (na
satyavacanī)
7. Maṅgala is the Kāraka for strong libido and masculinity, and Budha
is the learner → attached to sexual pleasures (ratipriyo)
8. Budha is the Kāraka for writing, and Meṣa is the Rāśi of vigorous
growth and expansion because it is the Uccarāśi of Sūrya. This
indicates a prolific writer. Maṅgala also indicates wild imagination
beyond the normal frame of reference, → a writer (lipivitt) that
produces fictitious things (kūṭakaro).
9. Meṣa is the Rāśi of vigorous eating like a forest fire that eats
everything comes under its sway, and Budha being the Kāraka for
learning, learns this behaviour → eat much (vahvārśo).
10. Budha is the Kāraka for currency, and transactions, and is in an
inimical Rāśi → lose hard-earned money (bahu śramotpanna
naṣṭa dhana), incur debts (bahvaṇa), imprisoned frequently
(bandhana bhāgī)
11. The mental attributes are seen from Candra, the Manaskāraka, and
Budha, the Bodhana Kāraka, i.e., the Kāraka for learning and
understanding. Meṣa is the Rāśi of fickle mindedness, because
Maṅgala is fickle-minded, and the Rāśi is also a Cararāśi →
sometimes fickle-minded, yet sometimes firm in disposition
(calasthira) a fraudster (kitavaḥ).
12. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Truthful, very happy, honoured by the king,
patient. Candra’s dṛṣṭi (-): Dear to the opposite sex, serve others, dirty, no
virtues. Maṅgala’s dṛṣṭi (+/-): Liar, sweet speech, promote quarrels, learned,
affluent, dear to king, valorous. Bṛhaspati’s dṛṣṭi (+/-): Happy, possess a glossy
and hairy physique, beautiful hair, very wealthy, command others, sinful.
Śukra’s dṛṣṭi (+): Royal service, fortunate, principal among men, chief of a town,
speak skilfully, trustworthy, endowed with wife. Śani’s dṛṣṭi (-): Fond of vanity,
sinful, face imprisonment, devoid of virtues, hate co-born, elders.

3.1.5.1.2
VṚṢABHA BUDHA: THE LEARNED SCHOLAR

Sārāvalī.
An expert (dakṣa), eminently charitable (pragalbhadātā), famous
(khyāto), adept in Vedas, Śāstras (vijñātavedaśāstrārtha), fond of
exercises, robes, ornaments, garlands (vyāyāmbarā bhūṣaṇa
mālyābhirata), firm disposition (sthiraprakṛti), sincerely earned
wealth, chaste wife (sphita dhana śrī sahita), soft (priyavalgukatho),
sweet speech (gṛitavākyaśca), run after sexual satisfaction (ratilolo),
fond of singing, joy and humour (gāndharvahāsyaśīlo).

Dr BV Raman.
High position, well built, clever, logical, mental harmony, many
children, charitable, persevering, opinionated, wealthy, practicable,

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 GRAHA RĀŚI PHALA
friends among women of eminence, inclination to sensual pleasures,
well-read, showy.

1. Vṛṣabha is one of the most beautiful Rāśi, as Śukra owns it, the
Kāraka for beauty and is the Uccarāśi of Candra. Budha, tP eternal
knowledge seeker in this Rāśi of Asuraguru Śukra, makes one na
expert in several subjects and art forms → an expert (dakṣa),
adept in Vedas and Śāstras (vijñātavedaśāstrārtha)
2. Vṛṣabha is the Uccarāśi of Candra and is the Rāśi of 3 Devis,
hata atī, L ṣmī,
k and Durgā. Budha in this Rāśi makes one
endowed with the motherly characteristics of giving wholeheartedly
→ eminently charitable (pragalbhadātā)
3. Candra is one of the 3 Kārakas of fame, the other being Sūrya and
Bṛhaspati. Vṛṣabha is a Saumya Rāśi and is the Uccarāśi of Candra.
Bṛhaspati is the Kāraka for the 10th house of work and honour, and
his placement in this Rāśi indicates honour and fame → famous
(khyāto)
4. This is a beauty conscious Rāśi of Śukra, and therefore, Budha, the
raha who is careful about his appearance in this Rāśi, indicate good
dressing sense. Vṛṣabha is also the Rāśi of luxury and splendour, like
that of a Queen; therefore, Budha in this Rāśi indicate a fondness for
good dress and ornaments → fond of exercises, robes, ornaments,
and garlands (vyāyāmbarā bhūṣaṇe māTyābh Āta)
5. Vṛṣabha is a Sthirarāśi, even though it is influenced by two fast-
moving Grahas, Śukra and Candra. Budha in this Rāśi indicates
steadiness of character and a balance of adaptability → firm
disposition (sthiraprakṛti)
6. Budha is the Kāraka for currency and cash, and Vṛṣabha is the
Naisargika Dhanabhāva. The Śubha influences on this Bhāva
indicate → sincerely earned wealth and having a chaste wife
(sphita dhana śrī sahita). A devout wife is due to the blessings of a
pure Śukra, and Devī Lakṣmī, who stands for Śukra Graha.
7. Budha is the Kāraka for speech, and his nature is nonviolent and
soft. He is so gentle that one of his names is Saumya, which means
soft natured. Budha in a Rāśi that is the Uccarāśi of Candra and
ruled by Śukra, the Kāraka for beauty and culture indicate → soft
(priyavalgukatho) and sweet speech (gṛitavākyaśca), fond of
singing, delight and humour (gāndharvahāsyaśīlo).
8. Śukra is the Kāraka for sexual encounters, and Budha is the eternal
experimenter. He likes to experiment and experience things. Vṛṣabha
is also endowed with Jalatattva due to the predominance of Śukra
and Candra. The sexual matters are governed by this Tattva,
indicating that the person → runs after sexual satisfaction
(ratilolo). The person desires sex but is not obsessed with it. The

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 BUDHA’S RĀŚIPHALA

obsession is normally seen when Maṅgala and Śukra influence each

other.

3.1.5.1.3
MITHUNA BUDHA: THE HONOURABLE ORATOR

Sārāvalī.
Pleasant appearance (śubhaveṣa), sweet speech (priyabhāṣī), highly
affluent (prakhyātaghano), able speaker (vikatthano), honourable
(mānī), bereft of happiness (projjhitasukhako), less sexual desires
(alparatir), two wives (dvistrīyukto), fond of arguments or debates
(vivādarataḥ), learned in Vedas, Śāstras etc. (śrutikalpakalābhijña),
adept in poetry (kavi), independent (svatantra), endearing (priya),
highly generous (pradānarata), hardworking (karmaṭha), many
children and friends (bahusutamitro).

Dr BV Raman.
Inclination to physical labour, boastful, sweet speech, tall, active,
cultured, discreet, dexterous to mothers, lazy, inventive, taste in
literature, arts and sciences, winning manners, liable to the throat and
bronchial troubles, musician, joyful, studious.

1. Mithuna is a Saumya Rāśi and Budha is the Kāraka learning. Budha

is in Svarāśi, being a Saumya Graha in a Saumya Rāśi and he learns
to be well dressed. Saumya Grahas and their Rāśis stand for good
looks and good dressing sense. Whereas Krūragrahas, mainly Śani,
indicate shabby dressing sense → pleasant appearance or well
dressed (śubhaveṣa).
2. Budha is the Kāraka for speech and the owner of the Rāśi. Mithuna
is the Kāraka for communication → sweet speech (priyabhāṣī),
articulate speaker (vikatthano).
3. Budha is the Kāraka for currency and cash flow. Budha in Svarāśi
indicates an abundance of cash. This is mainly true for Mithuna Rāśi
because that is the Uccarāśi of Rāhu, the Kāraka for materialism →
highly affluent (prakhyātaghano).
4. Budha in Svarāśi makes the person talented, virtuous and respected
by others. Budha is also in the 10th house of honour from his
Mūlatrikoṇa, Kanyā → honourable (mānī).
5. The person lacks inner happiness because Budha is in the 12th house
from the Naisargika Sukhabhāva, Karka → bereft of happiness
(projjhitasukhako).
6. Budha is devoid of sexual desires as he represents a young-aged child
who has not reached puberty yet. Mithuna is the Rāśi of sexual
desires and is also Rāhu’s Uccarāśi, but the disposition of Budha
indicates less sexual desires → less sexual desires (alparatir)
7. Mithuna Rāśi is the Rāśi of duality, and is the Rāśi of Rāhu’s Ucca,
demonstrating multiplication of indications. It is the 2nd and 9th
Houses from Śukra’s Rāśis indicating, multiplication of Śukra’s
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 GRAHA RĀŚI PHALA

indications. This is also the Rāśi of sexual copulation. This indicates

a relationship with more than one lady, i.e., one wife and another
concubine. Now, how can a person with less sexual desire have two
wives? This shows that normally one of the indications is true,
depending on other yogas in the Kuṇḍalī → two wives
(dvistrīyukto)
8. Budha is the Kāraka for speech, communication, arguments and
debates, and he is the Rāśi of communication → fond of arguments
and debates (vivādarataḥ)
9. Budha is the key learner and he is in Svarāśi → learned in vedas,
śāstras etc. (śrutikalpakalābhijña). Poetry requires mastery over
a language → adept in poetry (kavi).
10. Budha is in the 10th house from his Mūlatrikoṇa Rāśi, which is the
house of freedom and independence. Budha in the house of arms and
enterprise (3rd), in the 10th house from his Mūlatrikoṇa, indicate that
the person is hardworking and enterprising → independent
(svatantra), hardworking (karmaṭha)
11. Budha in Svarāśi gives an amicable nature, which makes one liked
by others → endearing (priya)
12. Budha is the Kāraka for innocence, non-violence and non-
covetedness. He fights the covetedness and greed of Rāhu, whose
Uccarāśi is Mithuna. This makes the person generous → highly
generous (pradānarata),
13. Budha is the Kāraka for children, as he is young. He is also the
Kāraka for relatives (Jñāti). Budha in the Rāśi of multiplication
(Rāhu’s Uccarāśi) indicates many children and friends → many
children and friends (bahusutamitro).
14. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Truthful, fortunate, a king or dear to the king,
polite, liked by all. Candra’s dṛṣṭi (+): Sweet disposition, talkative, promote
quarrels, acquire Śāstraic knowledge, firm, succeed in undertakings. Maṅgala’s
dṛṣṭi (+/-): Injured, dirty, genius, serve the king, dear to the king. Bṛhaspati’s
dṛṣṭi (+): king’s minister, excellent, beautiful, charitable, wealthy, endowed with
own men, courageous. Śukra’s dṛṣṭi (+): Serve the king, messenger, honour
friendship, interested in sinful women. Śani’s dṛṣṭi (-): Fond of vanity, sinful, face
imprisonment, devoid of virtues, hate co-born, elders.

3.1.5.1.4
KARKA BUDHA: THE ILL-TEMPERED POET

Sārāvalī.
Wise (prājño), fond of living overseas (videśanirataḥ), interested in
cohabiting with women (strīrati), music lover (geyādhisaktacittaśa),
fickle-minded (capalo), talkative (bahupralāpī), hostile to his relatives,
fond of arguments (svabhanduvidveṣavāvarataḥ), lose wealth because
of enmity with women (strīvairannaṣṭadhanaḥ), bad disposition
(kutstitaśīlo), interested in many jobs (bahukriyābhirataḥ), a good poet

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 BUDHA’S RĀŚIPHALA
(sukavi), popular because of the fame of his ancestors (svavaṁśakīrtyā
prasiddhaśca).

Dr BV Raman.
Witty, likes music, disliked by relations, low stature, speculative,
diplomatic, discreet, flexible, restless, sensual though religious, liable
to consumption, strong parental love, dislike for chastity.

1. Karka is the Rāśi of wisdom and is the Uccarāśi of Devaguru

Bṛhaspati. Budha is the Kāraka for learning → wise (prājño).
2. Karka is a Cararāśi and Budha is the Kāraka for work or profession.
Karka also signifies a river, and travelling is indicated by a river
(Karka) or ocean (Mīna). The person likes to live in a foreign country
for work → fond of living overseas (videśanirataḥ).
3. Karka is a Jalacara and Jalatattva Rāśi, and Candra is the Kāraka
for women. Budha is the prince who likes the company of women →
interested in cohabiting with women (strīrati).
4. Budha is the Kāraka for skills and talent, and Candra is the Kāraka
for music → music lover (geyādhisaktacittaśa).
5. Both Candra and Budha are fast-moving Grahas, and Karka Rāśi is
Cara, indicating fast movement. Grahas influencing Candra indicate
mental attributes → fickle-minded (capalo).
6. Budha is the Kāraka for speech, Candra is a fast-moving Graha,
Karka is a Cararāśi → talkative (bahupralāpī).
7. Karka is the 11th Rāśi from Budha’s Mūlatrikoṇa, indicating that
Budha is hostile towards this Rāśi. Budha is the Kāraka for relatives
(Jñāti) and speech → hostile to relatives, fond of arguments
(svabhanduvidveṣavāvarataḥ), lose wealth because of enmity
with women (strīvairannaṣṭadhanaḥ), bad disposition
(kutstitaśīlo).
8. Budha is the Kāraka for Karmabhāva, and Karka indicates an
expansion of work because it is the Uccarāśi of Bṛhaspati →
interested in many jobs (bahukriyābhirataḥ).
9. Budha is the Kāraka for mastery over a language, and Śukra is the
poet. Budha’s mastery over language indicate that the person can be
good in poetry, provides Śukra is also well placed → a good poet
(sukavi).
10. Karka is the Rāśi of fame because it is governed by Candra and is the
Uccarāśi of Bṛhaspati, two of the three Kārakas for fame. Budha is
the Kāraka for relatives. Fame due to birth in a certain family or
being related to certain relatives → popular because of the fame
of his ancestors (svavaṁśakīrtyā prasiddhaśca).
11. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Washerman, gardener, housebuilder, gem smith.
Candra’s dṛṣṭi (-): Deprived of wealth (of physical energy) because of women;
incur misery due to women. Maṅgala’s dṛṣṭi (-): Meagre learning, talkative, great
liar, produce fictitious things, thief, affectionate in speech. Bṛhaspati’s dṛṣṭi (+):
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 GRAHA RĀŚI PHALA
Beautiful, highly learned, gifted speaker, incredibly famous, endowed with
attendants, conveyances. Śukra’s dṛṣṭi (+): Equal to cupid in appearance,
attractive physique, adept in singing, playing musical instruments, fortunate,
gentle disposition. Śani’s dṛṣṭi (-): Fond of vanity, sinful, face imprisonment,
devoid of virtues, hate co-born, elders.

3.1.5.1.5
SIṄHA BUDHA: THE DEPRIVED BETRAYER

Sārāvalī.
Bereft of knowledge and arts (jñānakalāparihīna), famous in the world
(lokakhyāta), not truthful (nasatyavākyaśca), weak memory
(alphasmṛtiśca), wealthy (dhanavāna), not strong (satvavihīna), danger
to the co-borns (sahajahantā), unfortunate with regards to wife
(strīdurbhaga), independent (svatantro), mean in conduct
(jaghanyakarma), a servant (preṣya), devoid of children (aprajāstu),
against his race (svakulaviruddha), favourable to others
(janābhirāmaśca).

Dr BV Raman.
Few children, wanderer, idiotic, proud, lazy, not fond of women,
boastful, orator, good memory, two mothers, poor, early marriage,
independent in thinking, impulsive, positive will, remunerative
profession, like travelling.

1. Siṅha is the 12th house of Loss from Kanyā, Budha’s Mūlatrikoṇa

Rāśi. This indicates the loss of Budha’s indications, which is arts,
crafts and literature. Siṅha is a Royal Rāśi, and its Guṇa is to
administer and rule. Therefore, it does not promote Budha’s Guṇa,
saumya, gentle, soft, art, and craft prone. This is, however, not true
when Budha is Vargottama in Siṅha Rāśi, where Budha’s qualities
are predominant → bereft of knowledge and arts
(jñānakalāparihīna).
2. Surya, Candra, Bṛhaspati and their Rāśis are the givers of fame, and
Budha is the orator. This indicates fame coming from oratory
capabilities → worldwide fame (lokakhyāta).
3. Budha is the Kāraka for speech, and Siṅha is a Sattvaguṇi Rāśi.
Then why is the person not truthful? That is because Siṅha is the
12th house from Budha’s Mūlatrikoṇa. This is mainly true when
Budha is powerless and devoid of Śubhayutidṛṣṭi → not truthful
(nasatyavākyaśca).
4. Bṛhaspati is the Kāraka for memory, and Budha is the learner who
needs memory. Budha’s placement in the 12th from his Mūlatrikoṇa
indicate weakness in memory, mainly when Budha is powerless and
devoid of Śubhayutidṛṣṭi. Budha dṛṣṭied by Bṛhaspati gives wonderful
memory weak memory (alphasmṛtiśca).
5. hu h is the Kāraka f w curr ncy, and Sūrya is the Kāraka for
resources. Grahas in Siṅha, when fortified, indicates an abundance of

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resources governed by the Graha, mainly when the Graha is fortified,

and under Śubhayutidṛṣṭi → wealthy (dhanavāna).
6. Budha is the Kāraka for physical built as he is of Pṛthvītattva. His
disposition in the 12th Rāśi from himself indicates that the physique
is not robust → not strong (satvavihīna).
7. Budha is hostile to Maṅgala, the Kāraka for co-borns. From
Maṅgala’s Mūlatrikoṇa in Meṣa, Budha is the 3rd and 6th Lord in the
4th House. The presence of the 6th Lord in the 5th is not conducive to
the life of the co-borns → danger to the co-borns (sahajahantā).
8. Śukra is the Kāraka for the wife. From Śukra’s Mūlatrikoṇa in Tulā,
Budha is the 9th and 12th Lord, and his placement in the 11th, which
is the Hara Bhāva (6th from 6th), indicate danger to wife, or health
troubles to wife → unfortunate with regards to wife
(strīdurbhaga).
9. Budha governs our ability to understand something (Bodhana Śakti)
and his placement in a Royal Rāśi, a highly independent Rāśi, Siṅha
indicates independence → independent (svatantro).
10. Budha is innocent and childlike, the characteristics that he loses
when he is in Siṅha Rāśi, which is 12th from his Mūlatrikoṇa →
mean in conduct (jaghanyakarma). Besides that, Karma is
associated with Budha because he is the primary Kāraka for the
Karmabhāva. His disposition in the Rāśi of forest, fortress, and hill
indicates that the person can be fierce or do violent acts, like a Lion.
11. Budha likes to serve others, but serving is denoted by Śani, who is
the Kāraka for servants. When Budha is in Siṅha, the 6th Lord of the
servant, i.e., Śani, attains Ucca in the 3rd house of action (hands),
indicating that he likes to use his hands to serve others. This can
make one a good masseuse or use hands to serve or heal others → a
servant (preṣya).
12. Budha is the Kāraka for a child, and he is impotent like Śani. Budha
in Siṅha is not conducive to childbirth because Siṅha is an Alpasuta
Rāśi. The other Alpasuta Rāśis are Vṛṣabha, Kanyā, and Vṛścika,
where Budha has similar effects → devoid of children
(aprajāstu).
13. One goes against one’s race when the Lagna is afflicted. Considering
Budha’s Mūlatrikoṇa as the Naisargika Lagna for Budha, 2nd house
is the house family and lineage (Kula), and the Lord Śukra attains
Nīca in the Kanyārasi. Budha is therefore not favourable for one’s
lineage or family growth. Now from Kanyā, when Budha is in the 2nd
house of family, the person likes to abandon his lineage and adopt a
different culture/ lineage → against his race (svakulaviruddha),
favourable to others (janābhirāmaśca).
14. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+/-): Jealous, wealthy, virtuous, cruel, mean, fickle-
minded, shameless. Candra’s dṛṣṭi (+): Incredibly beautiful, very skilful,

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 GRAHA RĀŚI PHALA
interested in poetry, fine arts, music, dance, wealthy, virtuous. Maṅgala’s dṛṣṭi (-
): Sinful, miserable, physically injured, unskilful, impotent. Bṛhaspati’s dṛṣṭi (+):
Beautiful, highly learned, gifted speaker, incredibly famous, endowed with
attendants, conveyances. Śukra’s dṛṣṭi (+): Unparalleled beauty, gentle
disposition, attractive face, many conveyances, abundant courage, a minister.
Śani’s dṛṣṭi (+): Akin to a king, highly affluent, hate women, possess many
children, learned, devoid of happiness, timid in war.

3.1.5.1.6
KANYĀ BUDHA: THE HONOURABLE POLYMATH

Sārāvalī.
Righteous (dharmapriyo), eloquent (ativāgmo), clever (caturaḥ), adept
in writing and poetry (syāllekhya kāvya jña), learned in fine arts and
mechanical arts (vijñāna śilpa nirato), sweet disposition (madhura),
dear to women (strī), less virile (ṣvalpavīryaśca), eldest among the co-
borns (jyeṣṭha), worshipped (pūjya), dear to all (suhṛdāṁ), honourable
(mānī), modest (vinay opacāra), fond of debates (vādarataḥ), famous
(khyāto), talented (guṇair), charitable (udāraḥ), physically strong
(balavān).

Dr BV Raman.
Learned, virtuous, charitable, fearless, ingenious, handsome, irritable,
refined, subtle, intuitive, friendly, no self-control, morbid imaginations,
dyspeptic, difficulties, eloquent, author, priest, astronomer.

1. Kanyā is the purest Rāśi in the Kuṇḍalī because it is devoid of

sexuality. 7th is the house of courtship, and the Naisargika 7th house
is Tulā Rāśi. Kanyā is 12th from Tulā and therefore represent the
absence of this. 6th is also the house of celibacy, and Kanyā is the
Naisargika 6th house, i.e., Rāśi of celibacy. Budha in the Kanyārasi in
Ucca Avasthā indicate an absence of profanity and inclination
towards righteousness → righteous (dharmapriyo).
2. Budha is the Kāraka for speech, and his Ucca Avasthā indicates
eloquence → eloquent (ativāgmo).
3. Budha is the Kāraka for agility and quick thinking. He is also the
Kāraka for humour and the ability to blend with anything. This
shows cleverness and agility to adapt oneself to situations → clever
(caturaḥ).
4. Budha is the Kāraka for language and communication. Budha in
Svarāśi indicates mastery over language → adept in writing and
poetry (syāllekhya kāvya jña).
5. Budha is the Kāraka for learning a new talent, and he is highly
talented. His Ucca avasthā indicate knowledge of fine arts and
artisanship → learned in fine arts and mechanical arts
(vijñāna śilpa nirato).
6. Budha is a sweet spoken Graha, as he is the Kāraka for non-violence.
If Budha/2nd House/2nd Lord is devoid of yutidṛṣṭi from Maṅgala, the
Kāraka for violence, and is strong in a Kuṇḍalī, the person has sweet
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speech → sweet disposition (madhura). Naturally, such a person

is loved by others, mostly women, as Kanyā āśi mean young women
→ dear to women (strī).
7. Budha is a eunuch Graha and indicates a lack of sexuality. Budha in
Svarāśi, in Mithuna or Kanyā, indicate lack of sexual desires → less
virile (ṣvalpavīryaśca).
8. One is eldest when the 11th house is afflicted, indicting absence of
elder co- ornurKanyā Rāśi is unique in a way that the 11 th Lord

Candra attains Nīca in the 3rd house of younger siblings, and the 3rd
Lord attains Ucca in the 11th house of elder siblings. This indicates
that the 3rd house flourishes, whereas the 11th house is not. Since
Budha strengthens the Kanyā Rāśi due to his placement, this
indicates that the person is the eldest in the family → eldest among
the co-borns (jyeṣṭha).
9. Budha in Kanyā R śi iadicates that the person is a storehouse of
talent and virtues → worshipped (pūjya), dear to all (suhṛdāṁ),
honourable (mānī), famous (khyāto), talented (guṇair).
10. Budha is a modest Graha and does not like boasting. His Ucca
Avasthā indicates that the person is → modest (vinay opacāra).
11. Budha is the Kāraka for speech and debates. Kanyā is the naisargika
āśiaof conflicts (6
th house) → indicating that the person is fond

of debmtes (vādarat ḥ).

12. ime Budha im Mithuna Rāśperson , the is generous and charitable
as he fights covetousness. A small child is not greedy and is happy
iTh h t m hns. He l kes to share his belonging with others →
chari ,b udārḥ).
13. Budha is the Kāraka for the physical frame of the body, being of
Pṛthvītattva. His position in Svarāśi indicates that the person is
physically strong. Budha in Kanyā also fights old age (Śani’s
characteristics) and keeps one young for a prolonged period. This is
even more so if the person follows a vegetarian lifestyle because
Budha is the Kāraka for non-violence and vegetation → physically
strong (balavān).
14. Dṛṣṭiphala: Sūrya’s d i (+): ṭ Truthful, fortunate, a king or dear to the king,
polite, liked by all. Candra’s dṛṣṭi (+): Sweet disposition, talkative, promote
u rrels, acquire Śāstraic knowledge, firm, succeed in under akings. Maṅgala’s
d ṣi (+/-): Injured, dirty, genius, serve the king, dear to the king. Bṛhaspati’s
dṛṣṭi (+): king’s minister, excellent, beautiful, charitable, wealthy, endowed with
own men, courageous. Śukra’s dṛṣṭi (+): Serve the king, messenger, honour
friendship, interested in sinful women. Śani’s dṛṣṭi (-): Fond of vanity, sinful, face
imprisonment, devoid of virtues, hate co-born, elders.

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 GRAHA RĀŚI PHALA
3.1.5.1.7
TULĀ BUDHA: THE ELOQUENT TRADER

Sārāvalī.
Knowledge of arts, argumentative, able speaker, spend money lavishly,
business in various directions, honour Brāhmaṇa, guests, Devatā,
preceptors, pretending to serve others, amiable, devoted to Devatā,
fraudulent, fickle-minded, sometimes short-tempered and sometimes
peaceful.

Dr BV Raman.
Fair complexion, cheerful disposition, inclination to excesses,
perceptive faculties, worldly pursuits, frugal, agreeable, courteous,
philosophical, faithful, ceremonial-minded, friendly, discreet.

1. Tula is another beautiful Rāśi, besides Vṛṣabha. It is a Mitrarāśi of

Budha, and unlike Vṛṣabha which is Uccarāśi of Candra, Tulā is the
Uccarāśi of Śani. Budha is the Kāraka for learning, and his presence
in the Rāśi of Śukra, the Kāraka of beauty gives a fondness for
several artforms → knowledge of arts.
2. Budha is the Kāraka for speech; he is curious and is fond of debates
in an assembly of scholars. Tulā is owned by Asuraguru Śukra and is
the Naisargika Bhāva for opposition (7th) → an articulate speaker,
argumentative and fond of debates.
3. Budha in the 2nd house from his Mūlatrikoṇa in a Rāśi owned by
Śukra, the Kāraka for Devī Lakṣmī indicate an abundance of wealth.
This makes one spend lavishly on comforts, and worldly pleasures →
spend money lavishly.
4. Tulā is the Rāśi of Trade and Business, and Budha is the Kāraka for
finances and cashflow. Budha is also the Kāraka for the 10th house of
Karma, honour and profession. His presence in the Rāśi of trade and
commerce makes the person expert in business matters → business
in various directions.
5. The presence of Budha in a Saumya Rāśi makes the person →
honour Brāhmaṇa, guests, Devatā and preceptors, devoted to
Devatā, and of amiable disposition.
6. Budha in Tulā Rāśi is clever in managing finances, and his
expenditure on social causes can be driven by a motive of getting
something in return. The person may spend on social causes but
wants something in return → pretending to serve others,
fraudulent.
7. Tulā is a Cararāśi and is owned by a fast-moving Graha, Śukra.
There can be an occasional burst of temper because sometimes
excessive passion causes short bursts of temper. Śukra is the Kāraka
for passion, and Tulā is the Naisargika Bhāva for the same → fickle-
minded, sometimes short-tempered and sometimes peaceful.

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 BUDHA’S RĀŚIPHALA
8. Dṛṣṭiphala: Sūrya’s dṛṣṭi (-): Poverty, acute grief, sickly, serving others,
criticized. Candra’s dṛṣṭi (+): Trustworthy, affluent, firmly pious, devoid of
sickness, lasting family ties, famous, kings minister. Maṅgala’s dṛṣṭi (-):
Troubled by diseases, enemies, distressed, incur royal contempt, deprived of
worldly objects. Bṛhaspati’s dṛṣṭi (+): Highly learned, fulfil promises, leader of a
country, city or group of men, famous. Śukra’s dṛṣṭi (+): Fortunate, soft
disposition, happy, good robes, make up etc., dear to women. Śani’s dṛṣṭi (-): Fond
of vanity, sinful, face imprisonment, devoid of virtues, hate co-born, elders.

3.1.5.1.8
VṚŚCIKA BUDHA: THE IGNOBLE DULLARD

Sārāvalī.
Experience troubles, grief, evils, hate the virtuous, devoid of truth,
religion, modesty, a dunce, not virtuous, a miser, cohabit with wicked
women, fond of giving cruel punishments, not outspoken, interested in
blameworthy jobs, incur debts, join sinful men, steal other’s properties.

Dr BV Raman.
Short, curly hair, an incentive to indulgence, liable to disease of the
generative organ, general debility, crafty, malicious, selfish, subtle,
indiscreet, bold, reckless.

1. Vṛścika is a violent Rāśi and is also hostile towards Budha →

experience troubles, grief, evils.
2. Vṛścika is a Brāhmaṇa Rāśi but is Nīcarāśi for Candra, the Graha of
virtues → not virtuous, hate the virtuous.
3. Vṛścika is the Rāśi of darkness and the seat of all negative attributes
of Maṅgala. Budha is the learner and what he learns is these
negative attributes. Budha’s mental processing power or Bodhana
Śakti is also reduced here → devoid of truth, religion, modesty, a
dunce.
4. Budha is the Kāraka for currency, and Candra is the Kāraka for
financial wellbeing. Vṛścika is Budha’s Śatrurāśi, and Candra’s
Nīcarāśi. Vṛścika is also the Rāśi of crime, criminal and violence. The
3rd house from Budha’s Mūlatrikoṇa indicates the crime is done using
hands, i.e., counting currency notes, indicating financial frauds and
stealing. Vṛścika is also the naisargika 8th house, the house of debts
→ a miser, incur debts, join sinful men, steal other’s
properties.
5. Vṛścika is the Rāśi of secret sex, crime and company of bad, lowly
people and criminals. Budha’s innocence is corrupted here →
cohabit with wicked women.
6. Budha is the Kāraka for non-violence, an attribute overcome by the
violent attributes of Vṛścika → inclined to give cruel
punishments.
7. Budha is the Kāraka for speech, but in Vṛścika, he is bottled up →
not outspoken.
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8. Budha is the Kāraka for Karma and Vṛścika is the Rāśi of crime →
interested in blameworthy jobs.
9. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Truthful, very happy, honoured by the king,
patient. Candra’s dṛṣṭi (-): Dear to the opposite sex, serve others, dirty, no
virtues. Maṅgala’s dṛṣṭi (+/-): Liar, sweet speech, promote quarrels, learned,
affluent, dear to king, valorous. Bṛhaspati’s dṛṣṭi (+/-): Happy, possess a glossy
and hairy physique, beautiful hair, very wealthy, command others, sinful.
Śukra’s dṛṣṭi (+): Royal service, fortunate, principal among men, chief of a town,
speak skilfully, trustworthy, endowed with wife. Śani’s dṛṣṭi (-): Fond of vanity,
sinful, face imprisonment, devoid of virtues, hate co-born, elders.

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 BUDHA’S RĀŚIPHALA
3.1.5.1.9
DHANU BUDHA: THE SPIRITUAL MASTER

Sārāvalī.
Famous, generous, adept in Vedas, Śāstras, valorous, practice abstract
meditation, a minister, or family priest, chief among his race-men, very
wealthy, interested in performing yajñas, teaching (Vedas etc.), a
skilful speaker, charitable, expert in writing, fine arts.

Dr BV Raman.
Taste in sciences, respected by polished society, tall, well built, learned,
rash, superstitious, vigorous, executive, diplomatic, cunning, just, and
capable.

1. Dhanu is the Naisargika Dharmabhāva and is ruled by Devaguru

Bṛhaspati, the foremost among the teachers. Budha is the eternal
learner, which is one of his best positions. This is as if Budha is with
a teacher, who is teaching him Vedas and Śāstras. The owner of this
Rāśi, Bṛhaspati is one of the three Kārakas for fame and is the
Uccarāśi of Ketu, the Mokṣakāraka. This indicates that the person is
a scholar of Vedas and Śāstras and attain fame. The person can be a
scientist, visionary or pioneer because Budha is the Kārakas for
mathematics, sciences and astronomy. Budha is also in the 4th house
of learning from his Mūlatrikoṇa, indicating that his learning
inclinations are best manifested in this Rāśi → famous, generous,
knowing Vedas, Śāstras, practices abstract meditation,
interested in performing yajñas, teaching (Vedas etc.), an
expert in writing and fine arts.
2. Budha is the Kāraka for the 10th house of work, honour, and
profession. The person is likely to follow the profession of Bṛhaspati,
making him → a minister or a family priest, chief among his
race-men.
3. Dhanu is the Rāśi of Dharmayuddha, i.e., fights to protect Dharma.
The Rāśi indicates an inclination to pick up weapons to protect the
needy and the Dharma → valorous.
4. Budha is the Kāraka for finances and cash flow, whereas Bṛhaspati
is the Naisargika Dhanakāraka. 9th is the house of Dharma, Bhāgya
and blessings. This gives a very good financial position, status, and
standing in the society → very wealthy, charitable.
5. Budha is the Kāraka for speech, and Bṛhaspati is the teacher of the
Śāstras. Dhanu is a Saumya Rāśi but is highly forceful. The person is
a forceful orator and can influence the masses with his charismatic,
inspiring, and motivational speech → a skilful speaker.
6. Dṛṣṭiphala: Sūrya’s dṛṣṭi (-): Urinary diseases, epilepsy, peaceful disposition.
Candra’s dṛṣṭi (+): Writer, incredibly beautiful, highly affluent, trustworthy,
amiable, happy. Maṅgala’s dṛṣṭi (+/-): Leader of townspeople or thieves; resides
in forests, a famous writer. Bṛhaspati’s dṛṣṭi (+): Strong memory, intelligence,
decadency, beautiful, noble, knowledgeable, king’s minister, treasurer, writer.
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 GRAHA RĀŚI PHALA
Śukra’s dṛṣṭi (+): Educate boys and girls, wealthy, gentle disposition, brave.
Śani’s dṛṣṭi (-): Fond of living in forests, eat much, wicked, dirty, unsuccessful in
undertakings.

3.1.5.1.10
MAKARA BUDHA: THE TIMID TALEBEARER

Sārāvalī.
Mean, dull, impotent, serve others, bereft of virtues, subject to miseries,
dream, wandering, talebearer, untruthful, devoid of relatives, dirty,
timid.

Dr BV Raman.
Selfless, business tendencies, economical, debtor, inconsistent, low
stature, cunning, inventive, active, restless, suspicious, and drudging.

1. Makara is owned by Duhkhakāraka Śani and is the Nīcarāśi of

Bṛhaspati. There is not much good that this Rāśi can offer. It is the
Uccarāśi of Maṅgala, who is the Kāraka for violence, crime, and
criminal → mean, dull, bereft of virtues, wandering, subject to
miseries.
2. Makara denotes lack of hope as it is the Nīcarāśi of Bṛhaspati. Budha
is all about hope, humour and positivity, and when he is in a Rāśi
that is old, worn out, serious, he loses hope and becomes introverted.
The person finds it difficult to open up to others and approach others
with confidence → timidity.
3. Budha is the Kāraka for speech and communication, and Bṛhaspati is
the Kāraka for honesty and truthfulness. Śani is the Kāraka for lies,
and Maṅgala is the Kāraka for criminal tendencies. The impact of the
Rāśi makes Budha → untruthful, talebearer, or a backbiter.
4. The disposition of Budha has a significant impact on one’s
appearance and dressing sense because he denotes one’s learning,
which includes learning of maintaining oneself and making oneself
appear presentable in public. Budha in Śani’s Rāśi makes one →
unkempt, shabbily dressed and dirty, not even take a bath
and not change the soiled clothes regularly.
5. Budha is the Kāraka for young children and is a eunuch Graha. His
association with another eunuch Graha, Śani, indicates →
impotence.
6. Śani is the Śramakāraka, i.e., the Kāraka for hard labour, indicating
that the person is inclined to hard labour. Besides that, Bṛhaspati is
the Graha who grants freedom and control over one’s own life. Since
Makara is the Nīcarāśi of Bṛhaspati, the control of the person’s life is
in someone else’s hand. Budha is the Kāraka for Karma, honour, and
profession, and his disposition in Bṛhaspati’s Nīcarāśi indicate hard
labour and working for others → serve others.

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7. Budha in Māraka Rāśi bereaves him of action and enterprise due to

Śani’s influence, and one stays in a → dreamy world, far from
reality. One lacks the urge to manifest one’s dream into
reality; instead, one stays in the dreamy world.
8. Budha is the Kāraka for relatives, and Śani is the Kāraka for misery
and separation. Makara is a fiercely cruel Rāśi because a Krūragraha
owns it, it is the Uccarāśi of another Krūragraha, and the Nīcarāśi of
the most benevolent Graha. Even though Budha is in his Mitrarāśi in
the 5th house from his Mūlatrikoṇa, the terrible nature of the Rāśi
has a heavy toll on the young child, that is Budha. This indicates
that the person is separated or abandoned by the relatives, and he
suffers in solitude → devoid of relatives.
9. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Boxer, extraordinarily strong, eat abundantly,
criticized, sweet speech, famous. Candra’s dṛṣṭi (+): Livelihood through water,
plentiful, sell flowers, liquor, bulbs (vegetables), fierce appearance, firm.
Maṅgala’s dṛṣṭi (+/-): Infirm in speech, calm disposition, bashful, happy.
Bṛhaspati’s dṛṣṭi (+): Abundant wealth, grains, honoured in village or town by
his men, happy, famous. Śukra’s dṛṣṭi (+): Marry a lowly woman, ugly,
incomprehensible, troubled by sexual passion, many sons. Śani’s dṛṣṭi (-): Sinful,
very poor, miserable, mean.

3.1.5.1.11
KUMBHA BUDHA: THE HUMILIATED PHILOSOPHER

Sārāvalī.
Bereft of amicable disposition and good deeds, attached to many
religious acts, give up doing worthy things, humiliated by others,
impure, not virtuous, wicked, hostile to wife, devoid of sexual desires,
unfortunate, timid, impotent, dirty, modest.

Dr BV Raman.
Middle stature, lustful, proud, quarrelsome frank, friendly, rapid
strides in life, famous, scholar, cowardly, weak constitution.

1. Budha in Śani’s Rāśi in the 6th house from his Mūlatrikoṇa does not
have anything good to offer. Budha is the Kāraka for presentable
behaviour and social skills, which takes a beating in the Rāśi of Śani,
the Kāraka for Śrama (effort) and Duhkha (sorrow) → bereft of
amicable disposition and good deeds.
2. Kumbha is special because it is a Pitcher, full of hidden knowledge.
The person may lack good social skills or is not presentable to the
people, but he has the knowledge of the Vedas and Śāstras, because
of the blessings of the Rāśi. The person may like to live in solitude
and not interact with others; however, he is philosophical and is a
storehouse of Jñāna → attached to many religious acts.
3. Kumbha makes the person inward, and the person is not focused on
outward things anymore. He likes to stay in his world and not

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indulge in doing anything worthwhile outside → give up doing

worthy things.
4. Budha in the Rāśi of darkness and the Naisargika Hara Bhāva
makes one unfortunate in worldly matters, such as good finances,
food, clothes, etc. Hara stands for destruction, and Kumbha being the
Naisargika Bādhaka Bhāva, is also the Rāśi of obstacles →
unfortunate, humiliated by others.
5. The person is dirty for the same reason as Makara, i.e., Budha is in a
Rāśi owned by Śani → dirty, impure.
6. Timidity comes from weakness, and Śani is the Kāraka for weakness
→ timidity.
7. Budha is the Kāraka for talent, and his presence in Kumbha Rāśi, a
Krūra and Sthira Rāśi does not indicate any talent such as music or
art. The person is not socially active and has no intention to spend
his energy on outward activities. Rather, he focuses his energy
inward. This makes him appear devoid of talent and virtues, but that
is not entirely true because the person is knowledgeable but inwardly
focused → not virtuous.
8. Budha in Kumbha Rāśi can make one wicked, mainly because Budha
is in a Krūrarāśi, is knowledgeable, and can harm others. However,
wickedness must be pronounced only if Budha is subject to other
afflictions, mainly that of Maṅgala and the Chāyāgrahas →
wickedness.
9. Budha in the 6th house of celibacy from his Mūlatrikoṇa, and in the
12th house of loss from Mīna, which is Dārākāraka Śukra’s Uccarāśi
indicate that the person is not interested in relationships and marital
matters. If he marries, the marriage is dull and lacks a cordial
relationship between the couple → hostile to the wife.
10. Budha is a eunuch Graha, and his presence in the Rāśi of another
eunuch Graha, Śani, makes one frigid and lack the desire to have
sex. This leads to impotence and deprivation of children unless 5th
House/ Lord and Bṛhaspati are strong → devoid of sexual desires,
impotent.
11. Modesty is a good trait of this Rāśi because the person is
knowledgeable but inwardly focused. He has no desire to impress the
world with his knowledge, and he hardly likes to socialize with
others. He likes to live in solitude and focus the mind inwardly,
reflecting on the hidden aspects of the world → modest.
12. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Boxer, extraordinarily strong, eat abundantly,
criticized, sweet speech, famous. Candra’s dṛṣṭi (+): Livelihood through water,
plentiful, sell flowers, liquor, bulbs (vegetables), fierce appearance, firm.
Maṅgala’s dṛṣṭi (+/-): Infirm in speech, calm disposition, bashful, happy.
Bṛhaspati’s dṛṣṭi (+): Abundant wealth, grains, honoured in village or town by
his men, happy, famous. Śukra’s dṛṣṭi (+): Marry a lowly woman, ugly,

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 BUDHA’S RĀŚIPHALA
incomprehensible, troubled by sexual passion, many sons. Śani’s dṛṣṭi (-): Sinful,
very poor, miserable, mean.

3.1.5.1.12
MĪNA BUDHA: THE FALLEN SCHOLAR

Sārāvalī.
Fond of good conduct, purity, live in foreign countries, issueless, poor,
having a chaste wife, virtuous, fortunate, devoid of religion, skilful in
stitching etc., devoid of profound knowledge and the knowledge of
sciences and Śāstras, fine arts, proficient in bagging other’s wealth,
devoid of wealth.

Dr BV Raman.
A dependent, serve others, dexterous, peevish, lazy, petty-minded,
respect for Devatās, and Brāhmaṇas.

1. Mīna is a Saumya Rāśi and owned by Devaguru Bṛhaspati, however,

is the Nīcarāśi of Budha. This is the 7th Rāśi from Budha’s
Mūlatrikoṇa, which stands for courtship, which is not something that
Budha is fond of. Being an excellent student, Budha learns all the
good things that the Rāśi has to offer → fond of good conduct,
purity.
2. Mīna is the Naisargika 12th house of moving to a foreign land. It is
symbolized by an ocean which stands for an overseas voyage. Budha
is the Karma Kāraka and the Kāraka for honour and profession. His
presence in the Naisargika 12th house → living in foreign
countries.
3. Budha is the Kāraka for young children and his Nīcatva in Mīna Rāśi
→ childlessness.
4. Budha is the Kāraka for finances and cash flow, and his Nīcatva in
the 7th house (trade, business, partnership) from his Mūlatrikoṇa →
poverty.
5. Śukra is the Kāraka for wife, and Mīna is the Uccarāśi of Śukra →
having a chaste and devout wife.
6. The person suffers financial troubles but is → virtuous and
fortunate. That is because of his presence in a highly gentle Rāśi
that has the vibrations of both the Gurus. It is owned by Devaguru
Bṛhaspati and is the Uccarāśi of Asuraguru Śukra.
7. Budha in Mīna Rāśi can make one give up his Dharma and adopt a
different Dharma. That is because Budha is Nīca in the 12th Rāśi of
loss of the Naisargika Kuṇḍalī. However, this must be pronounced
only after evaluation of the 9th house of Dharma and the disposition
of Bṛhaspati and Sūrya, the Kāraka of the 9th → devoid of religion,
devoid of profound knowledge and that of sciences, śāstras,
and fine arts.

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8. Budha in the Uccarāśi of Śukra gives the talent of stitching. Budha is

the learner, and he learns the skills of making dresses, or
embroidery, governed by Śukra → skilful in stitching
(sucyādikalā) etc.
9. Budha is the Kāraka of finances and cash flow, and his Nīcatva in
Mīna Rāśi, in the Naisargika 12th house of losses, indicate that the
person eyes for the wealth of other people, instead of earning with
self-effort. Budha is also the Kāraka for the 10th house of honour and
profession, and his Nīcatva indicate that the person can be involved
in works that do not bring honour → proficient in bagging other’s
wealth, devoid of wealth.
10. Dṛṣṭiphala: Sūrya’s dṛṣṭi (-): Urinary diseases, epilepsy, peaceful disposition.
Candra’s dṛṣṭi (+): Writer, incredibly beautiful, highly affluent, trustworthy,
amiable, happy. Maṅgala’s dṛṣṭi (+/-): Leader of townspeople or thieves; resides
in forests, a famous writer. Bṛhaspati’s dṛṣṭi (+): Strong memory, intelligence,
decadency, beautiful, noble, knowledgeable, king’s minister, treasurer, writer.
Śukra’s dṛṣṭi (+): Educate boys and girls, wealthy, gentle disposition, brave.
Śani’s dṛṣṭi (-): Fond of living in forests, eat much, wicked, dirty, unsuccessful in
undertakings.

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3.1.6
BṚHASPATI’S RĀŚIPHALA
3.1 .6 .1
THE 12 F O RM S OF B ṚH AS P ATI

Before we judge the placement of Bṛhaspati in various Bhāvas, we

need to understand his placement in various Rāśis. This is because the
mood and temperament of Bṛhaspati undergo a change in different Rāśis,
which affect the results due to Bhāva placement to a considerable extent.
For instance, Bṛhaspati placed in Svarāśi in the 9H or his Nīca has a
considerable difference in results. Hence, the basic results attributed to
Bṛhaspati’s placement in the 9H need to be appropriately adapted based
on the Rāśi placement.
When a Graha is placed in a Rāśi, two kinds of influences need to
be understood. The influences arise out of the Kārakatvas of Rāśi where
the Graha is placed and the influences arising out of the Kārakatvas of the
Graha. Bṛhaspati is the naisargika Kāraka for Dhana (2H), Santana (5H),
Dharma (9H) and Lābha (11H). The various Rāśi placement affects one or
more of these Naisargika Kārakatvas. Similarly, Bṛhaspati influences the
Naisargika Kārakatvas of the Rāśis.
The influence of Graha-Rāśi yoga and Graha-Bhāva yoga can be
equated with factory production. In a factory, different products are
produced in batches. There are certain characteristics of the batches which
are unique to the batch. Some characteristics of batch one may vary to a
certain extent from batch two. Within a batch, if we consider the individual
products, there are some unique variations in each of the individual pieces
of the product. The batch characteristics of a product can be equated with
the Rāśi placement of the Grahas. Individuals born on the same day share
some unique characteristics which make them different from those born on
other days. However, every individual born on the same day has unique
characteristics, making them different from others born. This can be seen
from the Bhāva placements of the Graha in the Rāśi chart (D1) and the
various divisional chart (D2, D3, D9 etc.).
Bṛhaspati’s Mūlatrikoṇa is Dhanu and the Rāśis to which
Bṛhaspati is inimical are the Upacayas (3-6-10-11) and 7th from Dhanu.
These Rāśis are Kumbha, Tulā, Mithuna, Kanyā and Tulā. Two of these
Rāśis are owned by Śukra, and Budha owns another two. Hence, Bṛhaspati
is highly unfavourable towards Śukra and Budha. Bṛhaspati is neutral
towards Makara (he is not friendly as he gets dīca there) and hostile
towards Kumbha. Hence, Bṛhaspati is almost hostile towards Śani but
mostly neutral.
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The question is, what negative results does Bṛhaspati give when
he is in the Rāśis towards with he is inimical? Bṛhaspati is the most
generous and broad-minded Graha in the Kuṇḍalī, so what is his mood
when he is not friendly towards a Rāśi or a Graha? Certainly, he does not
attack them with some weapons like the Krūragrahas (Śani, Maṅgala,
Sūrya and the nodes), but true to a Bṛhaspati’s nature; he poses many
challenges pertaining to purity and Sattvaguṇa (righteousness), where the
person is required to overcome temptations to get Bṛhaspati’s full grace.
For instance, in Vṛṣabha, the person needs to restrain his
arrogance (due to knowledge) and get over his tendency to have too much
involvement in relationship matters. Both these are signified by Śukra,
towards whom Bṛhaspati is inimical. He wholesomely supports the
Kārakatvas of Candra (Candra’s Ucca and Mūlatrikoṇa) without any
condition. If the person can restrain his arrogance and indulgence (in a
relationship, luxuries), he is rewarded with wealth, good food, cattle (milk),
and fame governed by Candra. Else, the indulgence (Śukra) takes the
person away from the path of righteousness and truth (Bṛhaspati), which
eventually makes the person repent.
Similarly, Bṛhaspati’s placement in Mithuna gives all good
qualities of Budha, i.e., high learning and scholarship, excellent speech,
good attitude towards life-long learning. However, the person should not
spend his time and effort proving his scholarship towards the world by
engaging in too many irrelevant debates but focusing on building inward
strength by fully absorbing what he has learned.
Overall, the challenges are not bad, as Bṛhaspati is the most
benevolent Graha in any Kuṇḍalī. They are merely temptations, whereby
the person must be cautious about not squandering the blessings conferred
by Bṛhaspati by his placement in various Rāśis. Else, Bṛhaspati causes
financial loss (2H), trouble with planning (5H), lacking luck (9H) or lacking
gains commensurate with the effort (11H). The negative influences can be
known from the Bhāva placement of Bṛhaspati. For instance, for Karka
Lagna, Bṛhaspati being the 6th Lord placed in 12H in Mithuna, there could
be financial losses if the person diverts from the path of the Bṛhaspati
(righteousness and humility).
Usually, the person diverts from the path of the Bṛhaspati, if the
Lagna is powerless and there are negative influences on Bṛhaspati (i.e.,
that of Śani and Rāhu).
1. Bṛhajjātaka 18.12: (1) Bṛhaspati in Meṣa/Vṛścika – Commander,
possessed of large family, children and wealth, charitable and good
servants, forgiving, handsome, good wife and famous. (2) Bṛhaspati
in Vṛṣabha/Tulā – Healthy, possessed of happiness, friends, wealth
and children, charitable and popular. (3) Bṛhaspati in

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 BṚHASPATI’S RĀŚIPHALA

Mithuna/Kanyā – Surrounded by worldly paraphernalia or titles,

children and friends, minister, consul, and happy.
2. Bṛhajjātaka 18.13: (4) Bṛhaspati in Karka – Possess great wealth
and gemstones, children, wife, enjoyment, intelligence and
happiness. (5) Bṛhaspati in Siṅha – Commander and all the results
indicated above in Karka. (6) Bṛhaspati in Dhanu/Mīna – king,
minister, commander or wealthy. (7) Bṛhaspati in
Makara/Kumbha – Bṛhaspati in Kumbha produces the results
ascribed to him in Karka. Bṛhaspati in Makara – Mean, poor and
unhappy.

What is to be seen from Bṛhaspati’s Rāśi?

Bṛhaspati is the Jīva (life force, Prāṇa Śakti) in a Kuṇḍalī. His
position in the Kuṇḍalī shapes one’s thinking and attitude. Bṛhaspati is
the giver of fruits of action. With whichever Graha he associates with, he
manifests both strengths and weaknesses of that Graha. Whichever Rāśi
Bṛhaspati is in, check the Graha who attains Ucca in that Rāśi, because
Bṛhaspati offers strength to that Graha. For instance, in Meṣa Rāśi, he
boosts Sūrya, in Vṛṣabha Candra and so on. He manifests the weakness of
a Graha who attains Nīca in the Rāśi he is in. For instance, in Meṣa Rāśi,
he manifests the weaknesses of Śani and so on.
Bṛhaspati manifests the positive qualities of the Rāśyeśa based on
his Rāśi placement. The masculine or feminine qualities manifested can be
known from the Oja and Yugma characteristics of the Rāśis. Ojarāśi
represents masculinity which is assertiveness, individuality, and
initiative. On the other hand, yugma Rāśis represent feminine qualities:
nurture, care, and collaboration.
Being the Kāraka for wealth and gain (2H and 11H), his placement
in a Rāśi indicate the wealth and gains coming from the Kārakatvas of the
Rāśi. The kind of wealth governed by the different Rāśis can be understood
from its symbols, the Grahas ruling it and the Grahas who attain Ucca
there.
Vṛṣabha, Siṅha, Kanyā and Vṛścika are known as Alpasuta Rāśis
as they do not promote the birth of Children. Bṛhaspati being the Kāraka
for Children (5H), his placement in the Alpasuta Rāśis does not confer
many children. In other Rāśis, the placement of Bṛhaspati influences the
nature, strength, and destiny of children.
Table 30
Bṛhaspati’s
# Rāśi Key attributes Other traits
form
The Eminent Eminent and famous Argumentative in
1 Meṣa profession, splendorous, disposition, acquire
Judge
many enemies, precious stones,

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 GRAHA RĀŚI PHALA

Bṛhaspati’s
# Rāśi Key attributes Other traits
form
dispensing severe and ornaments out of his
cruel punishments, love efforts, endowed with
of grandeur, powerful, strength, sons, wealth,
wealthy, prudent, many expenses, injured
patient nature, high body, many children,
position. courteous, generous,
firm, sympathetic,
happy marriage,
harmonious, refined
tastes.
Endowed with a broad
Honour Brāhmaṇa,
body, overweight,
Devatās, splendorous,
attached to his wife,
fortunate, good
endowed with cows and
appearance and
abundant wealth;
profession,
possess good articles,
The distinguished in speech,
ornaments, medical
2 Vṛṣabha Distinguishe intelligence, skilful,
accomplishments,
d Statesman having political and
skilful in experiments,
judicial wisdom, modest,
creative ability,
stately, elegant, self-
despotic, healthy, happy
importance, charitable,
marriage, liked by all,
dutiful sons, just,
inclination to self-
sympathetic, well-read.
gratification.
Affluent, scholarly,
proficient, eloquent,
courteous, skilful, Possess attractive eyes,
virtuous, honour elders, rhetorical abilities, tall,
The relatives, utter well built, benevolent,
3 Mithuna Articulate benevolent words comfortable, scholarly,
Scholar pregnant with sagacious, diplomatic,
meanings, devoted to linguist, elegant,
his duties, good poet, incentive.
elegant manners,
serious, conventional.
A prodigious scholar,
beautiful, highly
learned, charitable, Possess abundant
good-natured, strong, grains, riches, truth,
The famous, penance, long-living sons,
4 Karka Prodigious honoured by all, a king, attached to his friends,
Scholar distinguished swarthy complexion,
profession, well-read, inclined to social gossip,
dignified, wealthy, faithful.
comfortable, intelligent,
mathematician.
Lasting animosity, Live in hills, fortresses,
strong, courageous, forests, temples, fond of
The Heroic
5 Siṅha show great friendship, literature, harmonious
king
learned, wealthy, surroundings, fond of
eminent relatives, a hills and dales.
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 BṚHASPATI’S RĀŚIPHALA

Bṛhaspati’s
# Rāśi Key attributes Other traits
form
king, heroism akin to
that of a king,
recognizable in an
assembly, destroy the
entire band of enemies,
possess a strong
physique, commanding
appearance, a tall
physique, great, easily
offended, ambitious,
active, happy,
intelligent, wise,
prudent, generous,
broad-minded.
Scholarly, virtuous, Middle stature,
skilful at work, fond of ambitious, selfish,
perfumes, robes, stoical, resignation,
The flowers, firmly gain in affectionate, fortunate,
6 Kanyā Scholarly undertakings, rich miserly, lovable, a
Craftsman experience in Śāstras, beautiful wife, great
fine arts, affluent, endurance, learned,
skilful, wonderfully charitable, pure-
learned. hearted.
Scholarly, foreign
assignments, highly
affluent, pleasing
appearance, Many sons, fond of
splendorous, learned in ornaments, modest,
Śāstras, superior among earn wealth through
The Wise
7 Tulā his colleague, business dance and drama,
Emissary
people, honour Devatās, handsome, attractive,
guests, highly learned, exhausted from over-
free, open-minded, activity, religious.
hasty, just, courteous,
strong, able, competent,
unassuming, pleasing.
Many wives but few
An expert in Śāstras, a sons, troubled by
king, a commentator of diseases, undergo many
many Bhāşyas, i.e., difficulties, fierce and
commentary on Vedas showy in performance,
The Expert and Śāstras, skilful, indulge in contemptuous
8 Vṛścika Commentato construct temples, acts, a tall physique,
r towns, virtuous, elegant hunchback, selfish,
manners, serious, imprudent, weak
exacting, well built, constitution,
boastful, conventional. subservient to women,
passionate, proud,
zealous, ceremonious.

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Bṛhaspati’s
# Rāśi Key attributes Other traits
form
Live in many countries,
Conduct religious vows, prefer solitude, pretty
initiations, sacrifices, inheritance, wealthy,
etc. A preceptor, a influential, handsome,
priest, lasting wealth, noble, trustworthy,
The
charitable, friendly to great friends, a big
9 Dhanu Generous
his men, help others, zamindar, charitable,
Preceptor
interested in Śāstras, good executive ability,
the head of a zone, or a weak constitution,
minister, fond of visiting artistic qualities, poetic,
shrines. open-minded, a good
conversationalist.
Weak constitution,
disgraceful,
Less virile, experience demoralization,
much grief, difficulties, initiative, unhappy,
mean in conduct, a irritable, inconsistent,
dunce, meet a bad end, avaricious, less
suffer from poverty, intelligent, lack stamina
serve others, bereft of and virility, low
The auspiciousness, mercy, financial returns for
10 Makara Dejected purity, affection to his hard work, lowly
Dunce relatives, of religion, character, less
emaciated body, timid, cleanliness, lack love for
interested in living in his people or
other countries, compassion, low
depressed spirit. religious conduct, live
away from the
homeland, timid,
melancholic.
Chief among his race A talebearer, ill-
men learned, not rich, disposed, interested in
controversial, evil jobs, always
speculative, attached to undignified
The
philosophical, popular, men, malicious, miserly,
Humanitaria
11 Kumbha compassionate, suffer from diseases,
n
sympathetic, amiable, lose wealth on account
Philosopher
prudent, humanitarian, of his utterances, devoid
melancholic, meditative, of intelligence, virtues,
intentional, dreamy, violate elder’s beds,
active, honoured. dental troubles.
Expert in the meanings
of Vedas and Śāstras, Good inheritance, stout,
honoured by friends and medium height, two
The virtuous people, a marriages with
12 Mīna Honourable headsman in the king’s Krūragrahas,
Minister employ, praiseworthy, enterprising, political
unconquerable, wealthy, diplomacy, high
devoid of fear, proud, position.
firm in undertakings, a
king, skilful in policies,

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 BṚHASPATI’S RĀŚIPHALA

Bṛhaspati’s
# Rāśi Key attributes Other traits
form
training and behaviour,
war tactics, famous,
calm in his
undertakings.

3.1.6.1.1
MEṢA BṚHASPATI: THE EMINENT JUDGE

Sārāvalī.
Argumentative in disposition, acquire precious stones, ornaments out
of his efforts, endowed with strength, sons, wealth, eminent and famous
profession, splendorous, many enemies, many expenses, injured body,
confer severe, cruel punishments.

Dr BV Raman.
Love of grandeur, powerful, wealthy, prudent, many children,
courteous, generous, firm, sympathetic, happy marriage, patient
nature, harmonious, refined, high position.

1. Meṣa is ruled by the god of war, Maṅgala, who denotes Lord

Subrahmaṇya. Bṛhaspati in the Meṣa Rāśi gives a fighting
disposition, much initiative and drive. Sūrya attains Ucca in the
Meṣa Rāśi, which makes it a Royal Rāśi. He can win a battle.
Sūrya governs all precious elements, metals, and stones.
Dhanakāraka Bṛhaspati in Meṣa endows the person with many
precious stones and metals such as golds etc. Being the ruler of
5H of Kālapuruṣa Kuṇḍalī, Sūrya governs the creative potency of an
individual and Bṛhaspati is the Kāraka for children.
2. The Rāśyeśa Maṅgala is a Mitra of Bṛhaspati. This shows that
Maṅgala and Sūrya gives a boost Bṛhaspati’s Santana Kārakatva,
indicating that the person has capable children, mostly sons due to
strong dominance of male Grahas Sūrya, Maṅgala and Bṛhaspati.
3. Maṅgala is the Kāraka for Sattva (strength), and Bṛhaspati is the
Sattvaguṇa Graha which supports strength. Thus, this position of
Bṛhaspati gives much physical and psychological strength. Meṣa
is the 1st House of the Kālapuruṣa Kuṇḍalī ruling fame. The givers of
fame are Bṛhaspati and Candra (full or strong in Pakṣa bala). Thus,
Bṛhaspati’s placement here gives name, fame, and honour.
4. The negative aspect of Meṣa is the Nīcatva of Śani, the governor of
the Dusthānas. Bṛhaspati being the giver of the fruits of things he
associates with, also manifests the weaknesses indicated by Nīca
Śani (Tamas). Thus, the person has many enemies (6H), bodily
injuries (6H), stern in judgement and lacking emotions (8H)
and many expenses (12H). The 8H is where Candra gets Nīca;
hence it represents the lack of emotions and sensitivity.

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5. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Charitable, truthful, famous sons, highly
fortunate, abundant hair on the body. Candra’s dṛṣṭi (+): Charitable, truthful,
famous sons, highly fortunate, abundant hair on the body. Maṅgala’s dṛṣṭi (+):
Belonging to a royal dynasty, fearless, fierce, endowed with knowledge of politics,
modest, affluent, a disobedient wife, disobedient servants. Budha’s dṛṣṭi (-): Liar,
crafty, sinful, skilful in detecting others’ defects, serving others, grateful, modest,
not outspoken. Śukra’s dṛṣṭi (+): Very happy about residences, sleeping comforts,
robes, perfumes, garlands, ornaments, wife, very timid. Śani’s dṛṣṭi (+/-):
Talkative, eloquent, devoid of happiness, brilliant, mean children, mean wife.

3.1.6.1.2
VṚṢABHA BṚHASPATI: THE DISTINGUISHED STATESMAN

Sārāvalī.
Endowed with a broad body, overweight, honour Brāhmaṇa, Devatās,
splendorous, fortunate, attached to his wife, endowed with good
appearance, profession, cows and abundant wealth; possess good
articles, ornaments, distinguished in speech, intelligence, skill; political
and judicial wisdom, modest, endowed with medical accomplishments,
skilful in experiments.

Dr BV Raman.
Stately, elegant, self-importance, charitable, dutiful sons, just,
sympathetic, well-read, creative ability, despotic, healthy, happy
marriage, liked by all, inclination to self-gratification.

1. Vṛṣabha is a Pṛthvītattva Rāśi ruled by a Jalatattva Graha. It is

known that the association of Bṛhaspati with Jalatattva gives an
overweight body. A bull symbolizes the Rāśi with broad shoulders;
thus, Bṛhaspati’s placement can give a broad body with broad
shoulders.
2. Vṛṣabha is ruled by Śukra, who is said to be Sarvaśāstra
Pravaktāram, i.e., knower of all the Śāstra and who can speak
eloquently about them. It is also the 2nd house of Kālapuruṣa Kuṇḍalī
ruling Vidya viśārada (expert in a field of study). This placement of
Bṛhaspati makes the person inclined towards understanding
various Śāstras and gives a positive attitude towards
scholars, Brāhmaṇa and Devatās. The person is also
knowledgeable and talented.
3. Śukra is the master of war strategy and political relations
(Kuta-niti-gna, ref: Cāṇakya). The person gains knowledge of
these areas to some extent. However, being a Strīrāśi, it is not
aggressive. It confers the person an understanding of the
political and judicial system.
4. Vṛṣabha is the Uccarāśi of Candra, the queen and the mother.
Candra being a royal Graha, bestow royal splendour and dignity on
the person. Candra’s influence makes the person modest as well.

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5. The person becomes highly fortunate due to the combined influence

of Candra (Ucca and Mūlatrikoṇa), Śukra (Laxmi) and Bṛhaspati
(giver of fortune).
6. Śukra is the Kāraka for art, beauty, fashion, conveyances and
luxuries. Thus, this placement of Bṛhaspati gives fondness for
many forms of comforts, luxuries and beauty. Such people are
highly concerned about personal grooming and looking their
best always.
7. Śukra is also the Kāraka for courtship and relationship, and Vṛṣabha
being a Strīrāśi, this aspect is greatly highlighted. Thus, such people
are emotional and highly involved in their relationships with
their girlfriends or spouse.
8. Eloquence is another forte of Śukra and Vṛṣabha being the 2nd house
of Kālapuruṣa Kuṇḍalī also rules speech. Hence, Bṛhaspati’s
placement here confers eloquence.
9. The person is endowed with the wealth indicated by Vṛṣabha, i.e.,
cattle, agriculture, pastures, granaries etc.
10. Śukra is the master of the Mṛtyunjaya mantra, which gives new life
to the dead. He understands the medicine system very well,
although Budha governs Ayurveda. Śukra understanding of the
medical system is more of chemicals etc. Thus, a person with
Bṛhaspati in this Rāśi can become skilful in handling chemicals
and drugs and experimenting with them.
11. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Endowed with attendants, quadrupeds,
wandering, tall statured, learned, king’s minister. Candra’s dṛṣṭi (+): Endowed
with attendants, quadrupeds, wandering, tall statured, learned, king’s minister.
Maṅgala’s dṛṣṭi (+): Dear to women, learned, courageous, affluent, happy, born in
royal dynasty. Budha’s dṛṣṭi (+): Learned, skilful, sweet, fortunate, endowed with
riches, highly virtuous, splendorous. Śukra’s dṛṣṭi (+): Happy, learned, devoid of
blemishes, long-lived, fortunate, blessed by Goddess Lakṣmī. Śani’s dṛṣṭi (+/-):
Scholar, endowed with abundant wealth, corns, excellent among the people of his
village/town, dirty, ugly, devoid of a wife.

3.1.6.1.3
MITHUNA BṚHASPATI: THE ARTICULATE SCHOLAR

Sārāvalī.
Affluent, scholarly, proficient, possess attractive eyes, eloquent,
courteous, skilful, virtuous, honour elders, relatives, able to utter
“bejewelled” words (literally wealthy in words), benevolent, devoted to
his duties, good poet.

Dr BV Raman.
Oratorical abilities, tall, well built, benevolent, comfortable, scholarly,
sagacious, diplomatic, linguist, elegant, incentive.

1. Mithuna Rāśi is the 3rd Bhāva of the zodiac ruled by Budha. It is the
7H from Bṛhaspati’s Mūlatrikoṇa indicating that Bṛhaspati is hostile
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towards this Rāśi and has some challenges in life pertaining to

Mithuna or Budha.
2. Rāhu gets Ucca in this Rāśi, and Ketu gets Nīca here. Hence this is a
very Bhogi Rāśi (materialistic Rāśi), and the level of spirituality is
less.
3. From a Bhāva perspective, the Naisargika Sahajabhāva rules
enterprise (Parākrama), which is needed to achieve in life. It also
rules dexterity (Budha), talent (Budha) and communication
(Budha).
4. This is also the first upacaya in the Kālapuruṣa Kuṇḍalī, hence
relates to growth.
5. Bṛhaspati is hostile towards the Rāśi, the Lord and the Graha that
gets Ucca here (Rāhu). But, Bṛhaspati is friendly towards the Graha
that gets Nīca here (Ketu).
6. Bṛhaspati in Mithuna confers the best qualities of active Budha
(Mithuna = Ojarāśi), i.e., scholarship, proficiency in many
disciplines, proficiency in many languages, eloquence (in
many subject matters) etc. Like a good student, the person is
humble and courteous. He displays talent in multiple areas, all
due to his acquaintance with many disciplines. He honours the
scholars, elders and preceptors.
7. The eyes of the person are mesmerizing due to Rāhu’s Ucca.
They can attract and draw others towards the self.
8. His mastery of the language and literature are impeccable; his
choice of words is apt for a specific situation, and he is highly fluent
in his speech.
9. Budha gives a casual, playful, and sunny disposition who likes to
make many friends. The person would like to socialize equally
well.
10. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Charitable, truthful, famous sons, highly
fortunate, abundant hair on the body. Candra’s dṛṣṭi (+): Great personality,
important in his village, a householder, endowed with wife, sons, money.
Maṅgala’s dṛṣṭi (+/-): Success comes easily, ugly, wealthy, amiable to all.
Budha’s dṛṣṭi (+): Skilful Jyotiṣī, many children, wives, exponent of many
aphorisms, precepts, speak with great excellence. Śukra’s dṛṣṭi (+/-): Undertake
temple construction, visit sinful women, dear to women. Śani’s dṛṣṭi (+): Head of
a group, state, or village, beautiful.

3.1.6.1.4
KARKA BṚHASPATI: THE PRODIGIOUS SCHOLAR

Sārāvalī.
A scholar, beautiful, highly learned, charitable, good-natured, strong,
famous, possess abundant grains, riches, endowed with truth, penance,
long-living sons, honoured by all, a king, distinguished profession,
attached to his friends.

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Dr BV Raman.
Well-read, dignified, wealthy, comfortable, intelligent, swarthy
complexion, inclined to social gossip mathematician faithful.

1. Karka is the 4th Rāśi of the Zodiac, whose Lord Candra is a great
friend of B haspati. Pūrṇacandra very much behaves like Bṛhaspati.
This indicates that the person is scholarly.
2. From Bṛhaspati’s Mūlatrikoṇa, Dhanu, Karka is the 8th house of
occult, hidden knowledge, renunciation, and longevity. It is
where Bṛhaspati gets Ucca.
3. While B haspati gets Ucca here, Maṅgala gets Nīca. It is where
Bṛhaspati spreads the message of universal brotherhood, “the
world is my family”.
4. In this Rāśi, B haspati’s Kārakatvas flourish and the person attains
scholarship in deep philosophical subjects (Bṛhaspati).
5. The combined influence of Candra and B haspati makes the person
fair-complexioned (relative to his Race). However, the
influence of the watery element gives corpulence.
6. Candra represents the mother and is the epitome of care and
nurture. He stands for human society and selflessness; however, he
is highly fluctuating.
7. Candra is the Kāraka for pregnancy, and Karka Rāśi supports the
birth of many children. Due to Uccatva of Bṛhaspati, the
children are endowed with strong character and destiny.
8. The person has tro g Prā ṇa energy (life-force) and is mentally
strong. They have the strength and energy to withstand all
opposition and challenges in life and forge ahead to fulfil
their convictions.
9. They attain honour and fame for their work after leading a
distinguished life. Bṛhaspati being the Lord of Naisargika 12H of
liberation and expenditure, his dṛṣṭi on this Rāśi from his Uccarāśi
Karka indicate that the person spends his wealth for righteous
deeds such as charity and philanthropy. His action can open the
gateway to mokṣa.
10. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+/-): Famous, ahead of others, (in the beginning)
devoid of happiness, wealth, wife, all acquired by him later. Candra’s dṛṣṭi (+/-):
Famous, ahead of others, (in the beginning) devoid of happiness, wealth, wife, all
acquired by him later. Maṅgala’s dṛṣṭi (+): Marry at a young age, endowed with
gold, ornaments, learned, valorous, wounded physique. Budha s dṛṣṭi (+):
Endowed with relatives, friends, wealthy, promote quarrels, bereft of sins, a
minister, trustworthy. Śukra’s dṛṣ i (+): Many wives, extraordinary riches,
various ornaments, happiness, fortunate. Śani’s dṛṣṭi (+/-): Talkative, eloquent,
devoid of happiness, brilliant, mean children, mean wife.

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3.1.6.1.5
SIṄHA B HASPATI: THE HEROIC KING

Sārāvalī.
Lasting animosity, strong, courageous, show great friendship, learned,
wealthy, eminent relatives, a king, heroism akin to that of a king,
recognizable in an assembly, destroy the entire band of his enemies,
possess a strong physique, live in hills, fortresses, forests, temples.

Dr BV Raman.
Commanding appearance, tall, great, easily offended ambitious, active,
happy intelligent, wise, prudent, generous broad-minded, literary,
harmonious surroundings, like hills and dales.

1. Siṅha Rāśi is the 5th Rāśi of the zodiac and ruled by the royal Graha
Sūrya, who is the king in the royal cabinets.
2. Bṛhaspati is the Kāraka for the 5th House. Hence there is a strong
interconnection of the 5th house when Bṛhaspati is placed in Siṅha.
5H deals with children, power and influence, knowledge,
mental faculties, psychology, likes and dislikes. B haspati in
Siṅha Rāśi has a strong say in these matters.
3. Siṅha is a Sthirarāśi, where no Grahas are Ucca or Nīca. Hence, the
influence of Ucca/ Nīca Grahas can be ignored for this placement of
Bṛhaspati.
4. Bṛhaspati is a Naisargika friend of Sūrya as Sūrya represents the
source of all knowledge. Knowledge is the root cause for the entire
existence to continue. If there is no knowledge, there is no need for a
Guru. Guru’s purpose of existence depends on the existence of Sūrya.
5. The nature of Siṅha is dominating, having a strong leadership
element, arrogant, somewhat lazy, strong like a lion, fearless,
invincible, full of dignity and grace, ability to command and
gain allegiance and respect. Bṛhaspati in Siṅha gives all these
qualities in the bounty as he rejoices when placed in Siṅha, one of the
strongest protectors of Sattvaguṇa and destroyer of Tamoguṇa.
6. From Siṅha, Bṛhaspati aspects Dhanu Rāśi and Meṣa Rāśi which
stands for dharma and self-identity, respectively. Since Bṛhaspati is
comfortably placed in Siṅha Rāśi, he gives a strong boost to the
Kārakatvas of the mentioned 2 Rāśis, making the person having a
strong and positive attitude towards righteous lifestyle
(dharma) and give fame (identity).
7. Siṅha represents forests, fortresses, hills, and places where we expect
lions, tigers, and other wild animals. Since Bṛhaspati rules our likes
(Kāraka for 5H), he gives a liking to visit and stay in such places.
Thus, the person is fond of adventure, trekking,
mountaineering, etc., or living in a spiritual hermitage in
some corner of the world, far from the city and town.

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8. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Dear to good men, famous, king, extremely
affluent, virtuous. Candra’s dṛṣṭi (+): Dear to good men, famous, king, extremely
affluent, virtuous. Maṅgala’s dṛṣṭi (+): Honour elders, perform distinguished
acts, very skilful, pure, adventurous, cruel. Budha’s dṛṣṭi (+): Knowledge of civil
works, building construction, endowed with profound knowledge, virtuous, sweet
speaker, minister, highly learned. Śukra’s dṛṣṭi (+): Dear to women, fortunate,
royal honours, very strong. Śani’s dṛṣṭi (+/-): Talkative, eloquent, devoid of
happiness, brilliant, mean children, mean wife.

3.1.6.1.6
KANYĀ BṚHASPATI: THE SCHOLARLY CRAFTSMAN

Sārāvalī.
Scholar, virtuous, skilful in his work, fond of perfumes, robes, flowers,
firmly gain in undertakings, rich experience in Śāstras, fine arts,
affluent, charitable, pure-hearted, skilful, wonderfully learned.

Dr BV Raman.
Middle stature, ambitious, selfish, stoical, resignation, affectionate,
fortunate, miserly, lovable, a beautiful wife, great endurance, learned.

1. Kanyā Rāśi is the 6th Rāśi in the zodiac, is feminine and is ruled by
Budha. It is the Mūlatrikoṇa of Rāhu and Budha, Uccarāśi for Budha
himself and the Nīcarāśi for Śukra. Therefore, this indicates a
scholarly person due to Ucca Budha’s influence.
2. It is the 2nd Upacaya of the Kālapuruṣa Kuṇḍalī, the first one being
Mithuna. Hence, it signifies growth.
3. 6H deals with Roga (diseases), Śatru (enemies) and Rina (debts). It
also rules celibacy being 12th from the house of relationship (7H).
Hence, the purest Rāśi of the zodiac is represented by a Kanyā (a girl
who has not yet attained puberty). Mithuna and Kanyā Rāśis
symbolize the dual nature of Budha. While Mithuna is full of sexual
energy (Mithuna = copulation), Kanyā is just the opposite, i.e.,
completely devoid of sexual energies. Bṛhaspati in this Rāśi gives
purity in thought and mind.
4. Kanyā Rāśi represents gardens and spots where people go for
relaxation, fun, and recreation, i.e., playing games with
family.
5. It is a very gentle Rāśi, full of creative and innovating potency;
writing, sculpting, painting and various other art forms get
expression in this Rāśi. The person has an unalloyed artistic bent
of mind. They see and appreciate the beauty in everything, like a
small child. They are also curious, like a small child.
6. Both Budha and the 6H are related to Hatha yoga. 6H rules Yama
(self-restraint) among the eight steps of Aṣṭāṅga Yoga. Bṛhaspati in
this Rāśi certainly gives knowledge and inclination towards the
Hatha yoga path. Due to the power of Yama, they are persevering

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and persistent in their effort. Hence, they can attain great

heights.
7. Budha is fondly disposed toward Bṛhaspati; hence he supports
Bṛhaspati and his Kārakatvas. Except for children, other
Kārakatvas of Bṛhaspati, i.e., wealth, fame, honour, the
pursuit of knowledge, talent etc., all are supported here.
Children are not supported much because the Rāśi indicate a stage
before puberty, i.e., before reaching procreating age. It is one of the
Alpasuta Rāśi, as mentioned before.
8. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Charitable, truthful, famous sons, highly
fortunate, abundant hair on the body. Candra’s dṛṣṭi (+): Great personality,
important in his village, a householder, endowed with wife, sons, money.
Maṅgala’s dṛṣṭi (+/-): Success comes easily, ugly, wealthy, amiable to all.
Budha’s dṛṣṭi (+): Skilful Jyotiṣī, many children, wives, exponent of many
aphorisms, precepts, speak with great excellence. Śukra’s dṛṣṭi (+/-): Undertake
temple construction, visit sinful women, dear to women. Śani’s dṛṣṭi (+): Head of
a group, state, or village, beautiful.

3.1.6.1.7
TULĀ BṚHASPATI: THE WISE EMISSARY

Sārāvalī.
A scholar, many sons, foreign assignments, highly affluent, fond of
ornaments, modest, earn wealth through dance and drama, pleasing
appearance, splendorous, learned in Śāstras, superior among his
colleague-businessmen, honour Devatās, guests, highly learned.

Dr BV Raman.
Handsome, free, open-minded, hasty, attractive, just, courteous, strong,
able, exhausted from over-activity, religious, competent, unassuming,
pleasing.

1. Tulā is the 7th Rāśi in the zodiac and exemplifies the matters ruled
by the 7th house, i.e., marriage, relationship, trade and commerce,
interaction with the world.
2. Śani gets Ucca here, representing the best of Śani’s qualities, i.e.,
perseverance, hard work, labour etc. On the other hand, Sūrya gets
Nīca here, representing weaknesses in Sūrya’s qualities, i.e.,
independence, leadership, administration, strong ideals,
principles, etc.
3. This is an Ojarāśi of Śukra implying predominance of masculine trait
and strong Rajoguṇa. It is an assertive, active, and aggressive side of
Śukra, a feminine Graha by nature. Śukra is the master war
strategist and highly adept in gaining worldly success. In this effort,
he is helped by Śani, who gains Ucca in this Rāśi. However, the
person’s spiritual development is stalled due to the Nīcatva of Sūrya.
4. It is a Vāyuttatva Rāśi, representing the intellectual realm of
existence. The realms of other Tattva are Fire (Agnitattva) = Action,

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creation, passion, righteousness, power and influence, dominance,

individual orientation; Earth (Pṛthvītattva) = stability, consolidation,
wealth, collaboration, team and family orientation; Air (Vāyutattva)
= Intellectual, development of concepts, thoughts and ideas,
philosophy; Water (Jalatattva) = Knowledge, enlightenment, bliss,
freedom, and liberation.
5. When Bṛhaspati is placed in the Tulā Rāśi, the influence of the
Rāśyeśa Śukra makes the person a scholar, specifically a
strategist, who wants to use the knowledge for worldly
success, winning battles, and wars.
6. Tulā is the Rāśi of Trade and commerce. Thus, this represents
foreign travel (or simply travel) for business, trade, commerce, new
partnerships, etc. It is also a Cararāśi, which encourages the
person to undertake long-distance travel. Whether or not a
person makes these travels depends on opportunity; however, there
is a keen desire to do this.
7. This is the Rāśi of affluence and luxuries arising from a successful
trade. There is a huge focus on wealth here rather than attaining
knowledge. The focus on knowledge is more towards attaining
financial and worldly success.
8. The person likes articles ruled by Śukra, i.e., jewellery,
ornaments, markets (financial markets), art and craft,
entertainment, dance and drama. However, the focus is not to
become experts in these areas but to use them for financial gain.
9. One strong trait of these people is a keen sense of hospitality.
They are adept at hosting guests throwing a party to entertain
others. They can be highly flamboyant as that is the nature of the
Rāśi. However, there is a general lack of heart-to-heart
connection and warmth, which the Sattvaguṇa signifies.
10. Three Rāśis in the zodiac are particularly good for childbirth; they
are Karka, Tulā and Mīna. Bṛhaspati in these Rāśis indicate
blessings in the matters of children. Since Tulā is an Ojarāśi, it
gives many sons or successful sons.
11. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Endowed with attendants, quadrupeds,
wandering, tall statured, learned, king’s minister. Candra’s dṛṣṭi (+): Endowed
with attendants, quadrupeds, wandering, tall statured, learned, king’s minister.
Maṅgala’s dṛṣṭi (+): Dear to women, learned, courageous, affluent, happy, born in
royal dynasty. Budha’s dṛṣṭi (+): Learned, skilful, sweet, fortunate, endowed with
riches, highly virtuous, splendorous. Śukra’s dṛṣṭi + : Happy, learned, devoid of
blemishes, long-lived, fortunate, blessed by Goddess Lakṣmī. Śani’s dṛṣṭi (+/-):
Scholar, endowed with abundant wealth, corns, excellent among the people of his
village/town, dirty, ugly, devoid of a wife.

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3.1.6.1.8
VṚŚCIKA BṚHASPATI: THE EXPERT COMMENTATOR

Sārāvalī.
An expert in Śāstras, a king, a commentator of many Bhāṣyas8
(commentaries), skilful, construct temples, towns, many wives, but few
sons, troubled by diseases, undergo many difficulties, very fierce and
ostentatious in his performance, virtuous, indulge in contemptuous
acts.

Dr BV Raman.
Tall, hunchback, majestic appearance, elegant manners, serious,
exacting, well built, boastful, selfish, imprudent, help from wife, weak
constitution, subservient to women, passionate, conventional, proud,
exalted ideas, zealous, ceremonious.

1. Vṛścika is the 8th Rāśi of the zodiac, the Naisargika Bhāva for
longevity (and cause of death). 8th house is a sensitive Bhāva and
should be devoid of afflictions for good health and long life.
2. This is ruled by Maṅgala and Ketu representing the two sons of Lord
Śiva, Lord Subrahmaṇya and Lord Gaṇeśa. They control the Prāṇa
energy in the body, which cause most psycho-somatic diseases such
as diabetes, blood pressure, and asthma. All these diseases can be
cured by correcting the flow of Prāṇa (life-force, breathing), i.e.,
through Prāṇāyama.
3. It is where Candra and Rāhu get Nīca. Nīcatva of Candra represents
a general lack of Prāṇa energy due to the negative past Karmas. This
also means that following a non-yogic path takes away life energy
and becomes the source of physical weaknesses and diseases.
4. What does Rāhu’s Nīca indicate? 8H is the house of the path of Yoga
and Sādhana. This starts with the controlling of the breathing
through prāṇāyama. This is where one starts shedding worldly
entanglements and tendencies, which the path of Yoga can
accentuate. This is the steppingstone of the path to Samādhi
(union with divine consciousness), which culminates into the
Samādhi state in the 12th house. Since all worldly connections and
severed and spiritual energy are embraced, Rāhu, the Kāraka for
worldly forces, gets Nīca here.
5. The Lord of Naisargika 8th house Maṅgala and Ketu play an
extremely vital role in severing worldly ties with the world. Maṅgala
indicates severing physical connection (relationships), and
Ketu indicates severing mental tendencies (inclination
towards comfort and luxuries).

8A commentary, which explains Sūtras word by word with comments of its own, for
example, on Vedas.
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6. The 8th house is the stepping stone to the path to liberation. The
Bhāvas intervening between the 8th and the 12th house represents the
four paths enunciated by the Shrimad Bhagavad-Gita. The four
paths are Rājayoga (Vṛścika), Jñānayoga (Dhanu), Karmayoga
(Makara) and Bhaktiyoga (Kumbha). This follows the goal of all
Jīvātmā, i.e., Mokṣa denoted by the Mīna Rāśi. Just before Mokṣa is
the path of Bhakti, which represents complete surrender! Kumbha
is ruled by Śani and Rāhu and is known to be the deepest
philosophical Rāśi and represents the stage where all the
worldly bonds are cut-off, and the soul is about to be
liberated.
7. On the positive side, the 8th house represents all the Siddhis that can
be attainable in the universe, i.e., Anima (ability to become
smaller), Mahima (ability to grow bigger), Garima (ability to
become heavy), Laghimā (ability to become lighter), Prāpti
(ability to move unrestricted), Prākāmya (ability to attain
whatever is desired), Īśitva (ability to become unquestionable
Lord) and Vaśitva (ability to subjugate).
8. However, on the negative side, it represents many negative traits
such as chronic diseases, mental weaknesses, addictions (drugs to
attain higher state), uncontrolled anger, backbiting tendencies,
frustrations, and suicidal tendencies. These are the outcome of not
following the path of yoga or self-restraint, prāṇāyama and spiritual
practices for attaining perfection (body and mind).
9. This is the passive Rāśi of Maṅgala (Meṣa being active) and
represents a state where the Martian energy is not squandered in the
battleground but harnessed to attain a perfect and Ucca Avasthā of
existence. Thus, this indicates a state of bottled-up emotions
(Nīcatva of Candra), which can greatly impact when released
like steam in a pressure cooker. The energy of the 8th house is
like Tsunami, unstoppable. If harnessed in the right manner, it can
be the greatest blessing to others; else, it can become the biggest
curse.
10. Bṛhaspati in Vṛścika makes the person learned in the Śāstras of
Yoga, yogic path, self-restraint (Yama) and regulations
(Niyama). The eight yogic paths of Patanjali are consolidated in this
Rāśi, and the placement of unafflicted Bṛhaspati here make the
person attain that path. Afflicted Bṛhaspati can make the person use
the knowledge and power in the wrong ways.
11. The power of Vṛścika can be utilized to guide and lead people.
Maṅgala is a natural commander and has a great power to lead.
However, here the intention is to lead in the yogic path.

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12. The person is good in debates (Maṅgala = fight, debate,

dominate) and writes many commentaries on the path of
yoga, occult, and abstruse subjects.
13. Maṅgala is a great friend of Sūrya ruling temples and Bṛhaspati
ruling institutions of higher learning. The person is inclined to
promote yoga through donations to build temples and
institutes where Yoga is taught or practised.
14. This is not a Rāśi which promotes the birth of children, because it is
the Nīcarāśi of Candra (the Kāraka for pregnancy). Although the
person has multiple marriages (not likely today), having children is
meagre. Due to the yogic path, there can be an abundance of
sexual energy (Ojas) which needs to be harnessed for a higher
yogic state instead of squandering it for numerous sexual
escapades. It is known that the Kundalini Awakening in Mūlādhāra
(which is the result of yogic practices) can cause a sudden rush of
sexual energy through the mind-body system; hence it requires the
guidance of a bonafide Guru, else, the person can go astray.
15. Vṛścika has much negative energy indicated by the Nīcatva of
Candra, i.e., chronic diseases, mental anxiety, emotional difficulties,
bottled-up emotions etc. When Bṛhaspati is placed in this Rāśi, can
he remove the negative energies and harness the positive energies, or
does he afflict the Kārakatvas of Bṛhaspati? That depends on how
strong Bṛhaspati is. Suppose Bṛhaspati is afflicted due to conjunction
or dṛṣṭi of Tamoguṇi Grahas, especially Śani or Rāhu or placement of
this Grahas in Bṛhaspati’s Rāśi. In that case, Bṛhaspati loses his
strength to remove the negatives of this Rāśi and give results such as
emotional difficulties, having a short temper, being fierce and
full of contempt, being pretentious. On the other hand, if
Bṛhaspati is under positive influences, the negative indications are
negligible, and the person follows the yogic path, is highly
virtuous, having the highest self-control. By nature, Vṛścika is a
very hostile Rāśi, unless one uses this for controlling one-self.
16. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Charitable, truthful, famous sons, highly
fortunate, abundant hair on the body. Candra’s dṛṣṭi (+): Charitable, truthful,
famous sons, highly fortunate, abundant hair on the body. Maṅgala’s dṛṣṭi (+):
Belonging to a royal dynasty, fearless, fierce, endowed with knowledge of politics,
modest, affluent, a disobedient wife, disobedient servants. Budha’s dṛṣṭi (-): Liar,
crafty, sinful, skilful in detecting others’ defects, serving others, grateful, modest,
not outspoken. Śukra’s dṛṣṭi (+): Very happy about residences, sleeping comforts,
robes, perfumes, garlands, ornaments, wife, very timid. Śani’s dṛṣṭi (+/-):
Talkative, eloquent, devoid of happiness, brilliant, mean children, mean wife.

3.1.6.1.9
DHANU BṚHASPATI: THE GENEROUS PRECEPTOR

Sārāvalī.
A preceptor conducts religious vows, initiations, sacrifices, lasting

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wealth, charitable, friendly to his kinsmen, fond of helping others,
interested in Śāstras, the head of a zone, or a minister, live in many
countries, prefer solitude, interested in visiting shrines.

Dr BV Raman.
Pretty inheritance, wealthy, influential, handsome, noble, trustworthy,
charitable, good executive ability, weak constitution, artistic qualities,
poetic, open-minded, a good conversationalist.

1. One is a preceptor, conduct religious vows, initiations,

sacrifices etc., lasting wealth, charitable, friendly to his
kinsmen, fond of helping others, interested in Śāstras, the
head of a zone, or a minister, live in many countries, prefer
solitude, interested in visiting shrines.
2. Dhanu Rāśi is the Mūlatrikoṇa of Bṛhaspati; it signifies everything
that Bṛhaspati is obliged to do in this world. It is Bṛhaspati’s office
representing Bṛhaspati’s Dharma or the purpose of existence
(root impulse). Bṛhaspati’s entire world revolves around this Rāśi.
3. It is an active Puruṣarāśi, which wants to take things under
control and strive towards making things happen, instead of
sitting calmly in a place and waiting for things to happen on
their own accord (based on natural laws, invisible hand). The
latter attitude is signified by Mīna Rāśi, the 12th Rāśi of the zodiac.
While Mīna represents the meditation and Samādhi state, Dhanu
represents a state full of action and energy.
4. Dhanu Rāśi is the 9th house of the zodiac, representing Dharma
(purpose of existence), father (one who shows the path and from
whom religion is inherited), preceptor (one who shows the path to
spirituality), and jñāna (mastery of a knowledge).
5. Ketu, the mokṣa Kāraka gets Ucca here whil Rāhu, the samsara9

Bandhana Kāraka gets Nīca here. This means that this Rāśi could
open the doorway to the heavenly worlds (Svarga) and take to
the path of Mokṣa (full freedom). Nīcatva of Rāhu means that
intellectual activities (represented by Rāhu’s big head) stop
here and reflection and intuitive knowledge start sipping in
(represented by Headless Ketu).
6. True knowledge (Dhanu) is attained after one is taken to the path of
yoga and divine contemplation represented by the previous Rāśi
Vṛścika.
7. When Bṛhaspati is in Dhanu Rāśi, Bṛhaspati’s own Tattva, i.e.,
Ākāśatattva becomes very strong, and the Tattva Devatā,
formless Śiva bless the person.

9 Samsara Bandhana Kāraka = one who causes bondage or binds one to the world.
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8. The person with Bṛhaspati in Dhanu Rāśi is endowed with a

reflective mind which can reflect and introspect on the
deeper meaning of existence, the path of jñāna and righteous
action (dharma). The person is devoted to the learned,
scholars, Brāhmaṇas, and Devatās and can guide others in the
spiritual path. If other conditions support, the person can become a
capable spiritual preceptor.
9. 9th House also deals with external manifestations of spirituality, i.e.,
religion, religious practices (fire worship, yajñas, incantations,
sacrifices etc.), rituals etc. Depending on the state of Bṛhaspati, the
person may be inclined towards internal spiritual development
through contemplation, external rituals or a combination of
both. However, there is a genuine quest to attain a higher
spiritual state or dimension of existence in all cases.
10. All the Kārakatvas of Bṛhaspati, i.e., wealth and gains (2H, 11H),
knowledge (2H, 5H, 9H), power to influence (5H), knowledge
of mantra (5H), mental peace (5H) etc. find expression when
Bṛhaspati is in Dhanu Rāśi.
11. The person is charitable (9H, dharma), generous and devoid of
arrogant and selfish attitude. He uses his wealth as a true
custodian (of the wealth, believing that God has given him
that for the welfare of people). He has a philanthropic bent of
mind and performs deeds for helping humankind, i.e., donate
wealth or support in building temples (association of Sūrya),
religious institutions (association of Sūrya), institutions of
higher learning, orphanages/ old age homes (association of
Śani), inns for pilgrims (association of Śukra or Candra) etc.
12. They are religious, Devout and usually devout. They attain
comfort and peace by visiting religious shrines. Usually, they
are open-minded and are less bothered about religious
boundaries and codes. They can mingle with people of
religions if they are not dogmatic and equally question their
preconceptions, faith, and beliefs. Their motto is to experience
it rather than blindly following a dogma (which is more of a
Budha’s trait, Budha = Child). This trait makes them capable of
guiding and leading others. They can also be the best advisers
(and ministers) as they have an independent opinion and are
not swayed by the masses.
13. The person is naturally a knowledge seeker, willing to dedicate
life to life-long learning. Coupled with that, they have high
intuition and a reflective mind (thanks to Ketu’s Ucca), but they
are usually not blind followers of dogma. They have a curious
mind, and they like to question the facts before accepting
them on their merit. They cannot be forced into any dogma as

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they exhibit great strength of character and principles in

learning matters.
14. Their reflective mind pushes them towards isolation, where
they can meditate, introspect, and reflect without any
external disturbance and hindrance.
15. Dṛṣṭiphala: Sūrya’s dṛṣṭi (-): Hostile to the king, miserable, bereft of wealth and
relatives. Candra’s dṛṣṭi (-): Hostile to the king, miserable, bereft of wealth and
relatives. Maṅgala’s dṛṣṭi (-): Injured in war, cruel, cause torture, harm others,
lose children. Budha’s dṛṣṭi (+): Minister, or a king, happy with wealth, fortunes,
children, enjoy all kinds of delights. Śukra’s dṛṣṭi (+): Happy, learned, devoid of
blemishes, long-lived, fortunate, blessed by Goddess Lakṣmī. Śani’s dṛṣṭi (+):
Head of a group, state, or village, beautiful.

3.1.6.1.10
MAKARA BṚHASPATI: THE DEJECTED DUNCE

Sārāvalī.
Less virile, experience much grief, difficulties, mean in conduct, a
dunce, meet a bad end, suffer from poverty, serve others, bereft of
auspiciousness, mercy, purity, affection to his relatives, of religion,
emaciated body, timid, interested in living in other countries,
depressed of spirits.

Dr BV Raman.
Weak constitution, good intentions, disgraceful, demoralization,
initiative, unhappy, irritable, inconsistent, avaricious.

1. Makara is a Strīrāśi ruled by Śani, is the 10th Rāśi of the zodiac. It

the Nīcarāśi of Bṛhaspati and Uccatva of Maṅgala.
2. Bṛhaspati is a strong masculine Graha, and his Nīca affects the
person’s masculinity. What Bṛhaspati is in the Kuṇḍalī of the males,
Śukra is the Kuṇḍalī of women. While Bṛhaspati is the Kāraka for
the male principle, Śukra is the Kāraka for femininity.
3. Śani is the Kāraka for sorrow and grief while Bṛhaspati is the
Kāraka for happiness and bliss. When Bṛhaspati is placed here, the
Kārakatvas of Bṛhaspati is overpowered by the Śani’s
Kārakatvas, giving a gloomy outlook to the person.
4. The nature of Śani is significantly visible as Śani influences
Bṛhaspati. Bṛhaspati’s Kārakatvas, i.e., wealth (2H), knowledge
(5H), righteous path (9H) and gain (11H) are all coloured by
Śani’s natural tendencies (sorrow/ gloom) and also that of
Maṅgala who attains Ucca here.
5. The procreation power of the person is low (5H), experience
many grief and difficulties and be mean in conduct (5H), be
dull-witted (5H), suffer from poverty (2H, 11H), serve others
(Śani’s influence on nature), devoid of auspicious happenings
such as marriage, good family, children, basic comforts of life

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(weakness of the Kāraka of auspiciousness, Bṛhaspati), devoid of

good qualities of head and heart (5H), emaciated body
(weakness of Bṛhaspati who gives a corpulent physique when strong),
timidity (weakness of Bṛhaspati, lacking clarity of thoughts),
interested in living in other countries (Śani influence on nature,
separated from homeland and own people) and is greatly
pessimistic (Śani influence on 5H).
6. The situation reverses if Bṛhaspati attains nīcabhanga,
whereby the good qualities of Bṛhaspati, i.e., strong physique,
basic comfort and auspiciousness, family, children, a sunny
and positive attitude, wealth, good qualities of head and
heart etc., love and affection from the kinsmen and relatives.
These indications overpower Śani’s negative and gloomy qualities.
The best situation is when Bṛhaspati is placed in Ucca
Navāñśa.
7. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Learned, a king, wealthy by birth, enjoys various
kinds of pleasures, very courageous. Candra’s dṛṣṭi (+): Learned, a king, wealthy
by birth, enjoys various kinds of pleasures, very courageous. Maṅgala’s dṛṣṭi (+):
Fearless, an army chief with the king, splendorous, well-dressed, famous,
honoured. Budha’s dṛṣṭi (+): Strong libido, important among his folk, acquire
wealth from conveyances, wealthy, famous, many friends. Śukra’s dṛṣṭi (+):
Endowed with food, drinks, excellent residence, sleeping comforts, wealth,
conveyances, excellent wife, ornaments, robes. Śani’s dṛṣṭi (+/-): Scholar,
endowed with abundant wealth, corns, excellent among the people of his
village/town, dirty, ugly, devoid of a wife.

3.1.6.1.11
KUMBHA BṚHASPATI: THE HUMANITARIAN PHILOSOPHER

Sārāvalī.
Talebearer, ill-disposed, interested in evil jobs, chief among his race
men, always attached to basemen, malicious, miserly, suffer from
diseases, lose wealth on account his utterances, devoid of intelligence,
virtues, violate elder’s beds.

Dr BV Raman.
Learned, not rich, controversial figure, philosophical, popular,
compassionate, sympathetic, amiable, prudent, humanitarian,
melancholic, meditative, dreamy, dental troubles.

1. Kumbha is a mysterious Rāśi as both Śani and Rāhu lord it. It is the
Naisargika Bādhaka Rāśi being 11th from the Naisargika Lagna,
Meṣa (a Cararāśi).
2. It is also the Naisargika Hara Bhāva. Maharṣi Jaimini says, Tanau
Tanah Daṇḍa Hara, which means 6th and 6th from the 6th is known to
the places of Punishment (Daṇḍa) and Destruction (Hara). Thus the
11th house signifies the last step of detachment, where one is
required to let go of everything, all forms of attachments and

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bondage. Here, all the worldly bondage is severed to completely free

the person in the 12th Rāśi of the zodiac (Mīna).
3. Relinquishing the desires is difficult, even with all the Jñāna. Hence,
it is usually traumatic (represented by the Bādhaka!vibrations). It
can only be attained through complete surrender to the divine. The
fear of uncertainty is overwhelming; it is impossible to let go of
cherished possessions without surrender. Therefore, full faith and
bhakti must be taken care of before one attains full freedom from
worldly impulses, which causes the creation of fresh Karma.
4. Like Vṛścika, there are intense positive and negative vibrations
in the Rāśi as a Chāyāgraha rules it, Rāhu and ani, both the
Lords of this Rāśi, are Tamoguṇi Grahas. It is a Sthirarāśi, and
no Graha attains Ucca and Nīca here. The symbol of the Rāśi is a
pitcher (through which knowledge is flowing), indicating the
knowledge attained after relinquishing worldly desires.
5. Bṛhaspati in Kumbha Rāśiocauses extremities (like Vṛścika)
depending on the overall inclination of the person. It is not good for
worldly pursuits but excellent spiritual pursuits.
6. Suppose the consciousness of the person is stuck at a worldly
level. In that case, this placement of Bṛhaspati can cause
extreme misery, pessimism, depression, a self-centred,
wicked, and sinful mind stemming from a sense of
deprivation as the person is unwilling to sever his worldly
ties. He thinks that he is suffering in the world for none of his faults,
and he deserves to be more materially successful. This is not a good
state for a person with worldly inclinations.
7. haeh Śani n Rāhu are āyutattva Grahas , the root cause of most
evil, misery, suffering, diseases, and decay. When Bṛhaspati is placed
in their (Śani’s/Rāhu’s) Rāśi, Bṛhaspati is not spared, unless
Bṛhaspati is powerful enough to overcome the inherent
negativities and turn them into a great spiritual force (that
comes from witnessing death or a cremation ground,
Smasāna vairagya).
8. Suppose Bṛhaspati is strong, and the person is on a spiritual
path and has a high level of detachment. Then, Bṛhaspati
overcomes the negativities of the both the Lords Śani and Rāhu and
uses his transformation energy to change Śani and Rāhu to give good
results. Whether Bṛhaspati can influence Śani, Rāhu, or he gets
influenced and afflicted depends on their relative strength, other
influences, lifestyle, and spiritual evolution. Bṛhaspati in Śani’s
Rāśis and Śani influencing Lagna and Lagneśa gives intense
vairagya (detachment). Among them, Kumbha is best suited, as
Ācārya Varāhamihira says that, the result of such placement
is akin to his Ucca, where the person is granted Knowledge

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(2H, 5H, 9H), wealth (2H, 11H), reflective and intelligent mind
and happiness (5H), good family (2H: Kutumba, family, wife
and children).
9. In the Kuṇḍalī of a worldly person, the results are what mentioned
in Sārāvalī, and other texts such as Jātaka Bharaṇam, i.e., the
person is conceited, wicked, sinful (5H affliction), diseased
(Bṛhaspati is the greatest shield from all diseases, which is
broken when Bṛhaspati is afflicted.), miserly and lose wealth
(affliction to 2H and 9H), devoid of intelligence and virtues
(affliction to 5H and 9H) and have an illegitimate relationship
with the wives of the Gurus and elders (affliction to 9H and
Śukra).
10. All the results mentioned above may not manifest in all the
Kuṇḍalīs as it also depends on the strength and influences on
the other Bhāvas mentioned. For instance, if benevolent
influences on the Lagna and the 5H and their Lords are strong, they
are not wicked and sinful.
11. Bṛhajjātaka 18.13. Bṛhaspati in Karka blesses the person with
possessions of great wealth and gemstones, children, wife,
enjoyment, intelligence, and happiness. Bṛhaspati in Kumbha
produces the results allotted to him in Karka.
12. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Learned, a king, wealthy by birth, enjoys various
kinds of pleasures, very courageous. Candra’s dṛṣṭi (+): Learned, a king, wealthy
by birth, enjoys various kinds of pleasures, very courageous. Maṅgala’s dṛṣṭi (+):
Fearless, an army chief with the king, splendorous, well-dressed, famous,
honoured. Budha’s dṛṣṭi (+): Strong libido, important among his folk, acquire
wealth from conveyances, wealthy, famous, many friends. Śukra’s dṛṣṭi (+):
Endowed with food, drinks, excellent residence, sleeping comforts, wealth,
conveyances, excellent wife, ornaments, robes. Śani’s dṛṣṭi (+/-): Scholar,
endowed with abundant wealth, corns, excellent among the people of his
village/town, dirty, ugly, devoid of a wife.

3.1.6.1.12
MĪNA BṚHASPATI: THE HONOURABLE MINISTER

Sārāvalī.
Expert in knowing the meanings of Vedas, other Śāstras, honoured by
friends, virtuous people, a headsman in the king’s employ,
praiseworthy, unconquerable, wealthy, devoid of fear, proud, firm in
undertakings, a king, skilful in policies, training, behaviour, war
tactics, famous, calm in his doings.

Dr BV Raman.
Good inheritance, stout, medium height, two marriages- with Krūras,
enterprising, political diplomacy, and a high position.

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1. Mīna is the last Rāśi of the zodiac and the most contemplative Rāśi.
It is the Strī and passive Rāśi of Bṛhaspati. It represents the state
of Samādhi or Mokṣa (freedom, liberation).
2. It is the Uccarāśi of Śukra and Nīcatva of Budha. The Uccatva of
Śukra indicates that the highest relationship is that between
the Jīvātmā (individual soul) and the Paramātmā (supreme),
which can be attained only after all the worldly relations
have been foregone (Nīcatva of Budha). Budha represents all
the kith and kins, relatives etc., in this world due to birth in the
womb of a specific person. When this attachment is broken, the
ultimate relationship takes precedence.
3. Bṛhaspati in the Mīna Rāśi indicates an inclination towards
understanding the ultimate truth (Vedas) and other Śāstras.
We have seen how Bṛhaspati in the Śukra’s Rāśis make the person
inclined towards the Śāstras (discipline, treaties). Here, the
Śāstras indicated are the highest, which helps one attain
liberation. The knowledge indicated here is profound and is
attained only through deep meditation, intuition, and
contemplation (Ketu’s Mūlatrikoṇa). They cannot be transferred
through any gross object, such as speech (Budha’s Nīca). Transfer of
knowledge directly from the Guru’s mind to the mind of the
Śiṣya is the best method as there is no chance of
contamination and modification of the knowledge due to the
touching of the Rajas mode (Śukra and Budha).
4. Bṛhaspati in Mīna Rāśi makes the person mentally free, from all the
uncertainties due to deep faith in the almighty; that they are not
alone and are taken care of by the invisible hand.
5. All the positive Kārakatvas of Bṛhaspati, Śukra, and Ketu manifests
at their highest but gently (Strīrāśi, Strī = feminine = gentle).
People, having this position of Bṛhaspati, are less likely to
jump or start challenging others to any debate, similar to
Bṛhaspati in Dhanu people. They are comfortable with their
knowledge and are not concerned about what people think about
them.
6. They can become good advisers and administrators (5H) to
the king (government), praiseworthy for their knowledge (2H,
5H, 9H), undefeated in knowledge and debates (9H), wealthy
and having a comfortable life (2H, 11H, Śukra), skilful in
policy development, having good training skills and
knowledgeable in war tactics (Śukra), attain fame (2H, 9H)
and have a calm bearing (feminine and meditative Rāśi).
7. Dṛṣṭiphala: Sūrya’s dṛṣṭi (-): Hostile to the king, miserable, bereft of wealth and
relatives. Candra’s dṛṣṭi (+): Enjoy many kinds of happiness, be very fortunate
regarding wife, and have the pride of honour, wealth, and possessions. Maṅgala’s
dṛṣṭi (-): Injured in war, cruel, cause torture, harm others, lose children. Budha’s

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dṛṣṭi (+): Minister, or a king, happy with wealth, fortunes, children, enjoy all
kinds of delights. Śukra’s dṛṣṭi (+): Happy, learned, devoid of blemishes, long-
lived, fortunate, blessed by Goddess Lakṣmī. Śani’s dṛṣṭi (+): Head of a group,
state, or village, beautiful.

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3.1.7
ŚUKRA’S RĀŚIPHALA
3.1 .7 .1
THE 12 F O RM S OF Ś UK R A

Śukra is the Kāraka for beauty, luxury, relationship, and

courtship. He makes one attractive, which attracts another person to a
courtship. Śukra is the force behind lineage progression because it is the
sexual intercourse between a man and woman, children are produced.
Reproduction also needs a healthy body of the female (Śukra) to carry the
child in her womb and nourish it (Candra). Śukrāṇu, or semen from a male
that fertilizes the egg from the female is also Śukra, whereas the egg is
Candra. The combination of Śukra and Candra gives rise to a new life
(Jīva, Bṛhaspati, a child).
Śukra’s disposition in the Rāśis signifies one’s relationship
matters, comforts and luxuries. Śukra is the Kāraka for females and
Maṅgala for males. Śukra is Jalatattva, and Maṅgala, Agnitattva. When
joining in a Kuṇḍalī, they excite passion and lust in individuals, and
courtship with only one partner is less than satisfactory. Although not
everyone has an extramarital affair, such people crave more. Much of it is
controlled by other yogas in the Kuṇḍalī, as well as societal norms.
According to Ācārya Varāhamihira, Śukra in Maṅgala’s Rāśi makes one
fond of other women, which is a woman, not his wife.
The person may not be in an extramarital affair, but a craving or
desire to have one is likely. They are fond of flattery, as a supreme
commander like adulation by people. If that means that they must spend
money on gaining luxuries, they are not held back. They are normally
flashy and like to display their wealth to others. They are, however, haters
of their race. The race is governed by Śukra, as Śukrāṇu (semen) contains
the DNA material that marks one’s race or dynasty. Maṅgala is hostile to
Śukra, rather dominating, and therefore, likely maintain his individuality
instead of being associated with his race.
Śukra is Devī Lakṣmī, and his position in the 2 nd or 7th from the
Kālapuruṣa Kuṇḍalī, i.e., Vṛṣabha or Tulā is considered highly favourable.
This expresses Śukra’s beauty conscious side. Vṛṣabha is also the house of
wealth, and Śrī (Lakṣmī) whereas Tulā is the house of trade and commerce.
Ācārya Varāhamihira states that Śukra in his Mūlatrikoṇa Rāśi or Svarāśi
makes the person earn wealth through his own accord and ingenuity. They
are highly creative people and are adept in some knowledge-based
discipline or adept in the line of art, poetry, drama, or entertainment. They
know how to gather wealth and respect among the rulers and nobles. They
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are astute businessmen, financers, bankers and money managers. The

Ācārya continues to say that they are natural leaders, renowned and
couraa ouA. Śukra is the Kāraka for passion, whichcan even move a
mountain as Chanakya Paṇḍita did. He dethroned the king to establish a
new king and a new order.
Similarly, Lord Paraśurāma eradicated the corrupt Kṣatriyas 21
times – not a mean feat at all. Only a powerful Śukra can pull off such a
feat. Undauntedly, Śukra in Svarāśi, in Vṛṣabha or Tulā estow courage.
The Rāśis of Budha, a Saumya Graha, and a good friend of Śukra
the results are mixed. It is because, Śukra attains Nīca in Kanyā, the 6 th
House of Kālapuruṣa, and Śukra’s Maraṇakāraka Avasthā as well. Śukra
in Mithuna is benevolent, but there is a heightening of lust because of the
Maithuna characteristic of the Rāśi. Śukra is the narrator of the Śāstras
(Sarvaśāstra Pravaktāram as per Maharṣi Vyāsa), and his disposition in
the Naisargika third and the Rāśi of a knowledge seeker is highly
favourable.
The person is a talented scholar and adept in sciences, Śāstras,
writing, poetry, and several good qualities of Śukra, such as music, art and
painting. 3rd is the house of the arm, and thus the talent of the hands, such
as painting and sketching, are ma ked.uIn Kanyā, however, the Naisargika
6th, the person is a wretch. He is a scholar undoubtedly due to the Budha
impact on Śukra and vice-versa, but he is morally fallen due to his Nīcatva.
The fall of Śukra’s characteristics indicates lowly sexual thoughts and an
inclination to visit sinful women. The love becomes carnal desires to fulfil
physical hunger instead of a mentally romantic disposition. On the positive
side, the person has great debating skills, thanks to the 6th house effects,
and likes to debate in an open forum. He has great influential skills.
In Karka, a Jalatattva Rāśi, owned by a Jalatattva Graha, Śukra’s
passion is rising. Śukra is hostile to Candra, even though Candra attains
Ucpa in his Rāśi. This is because, from Śukra’s Mūlatrikoṇa in Tulā,
Candra’s Rāśi is 10th. A Graha is hostile towards one whose Rāśi is in a
Upacaya or Saptama from its Mūlatrikoṇa. Karka has a multiplication
effect on Śukra because it is the Uccarāśi of Bṛhaspati, the expansive
Graha. Therefore, Karka Śukra indicates two or more marriages. Of
course, one should not jump to conclusions depending on just one yoga like
this. More than one marriage for such a person could have been a norm in
ancient times. Ācārya Varāhamihira states that the p rson is timid and
full of sexual passion. He can’t still get his heart satisfied with what he
gets because desires are unbounded. A person given to the life of sexual
passion can hardly emerge from it, feeling satisfied. Therefore, restraint,
indicated by Bṛhaspati’s dṛṣṭi on Śukra, or Śukra in Bṛhaspati’s Rāśi/
Añśa should be sought. Instead of being courageous (like in Svarāśi), the
person is timid because of Candra, who is timid and fickle-minded.
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Siṅha Śukra is normally unfavourable, because, from Śukra’s

Mūlatrikoṇa, Siṅha is 11thhouse, indicating that Śukra is hostile towards
Siṅha, and Sūrya. However, Śukra and Sūrya share a peculiar love-hate
relationship because Śukra can’t stay away from Sūrya for long. If both are
favourable, they give rise to the Lakṣmī-Nārāyaṇa yoga (Lakṣmī = Śukra,
and Nārāyaṇa = Sūrya). Therefore, when Śukra is in Siṅha, according to
Ācārya Varāha, the person gets wealth through a woman, blessed with a
handsome wife, but fewer children. There are fewer children because,
Siṅha is an Alpasuta Rāśi, which is not favourable for childbirth. The wife
is likely to be of noble descent because Siṅha is a Royal Rāśi. Also, the wife
is likely to have administrative capabilities and is excellent at managing
the household.
Śukra in Bṛhaspati’s Rāśi is perhaps the best, like Svarāśi.
Bṛhaspati truly shines the qualities of Śukra and removes the negative
implications such as excessive lust and passion from the equation. In
Dhanu, the naisargika 9th house of Kālapuruṣa, and the house of teaching,
the teacher of the Daityas become adept in profound knowledge and makes
the person a great teacher or commentator of the Śāstras. He has the
blessings of Devī Lakṣmī, is scholarly, and becomes a minister or a
professor. In the Mīna Rāśi of Bṛhaspati, which is also Śukra’s Uccarāśi,
the person is a glorious priest. He is highly learned in the Śāstras, and
ceremonies, has all the good qualities the world has to offer, he is
courteous, charitable, virtuous, wealthy, famous, distinguished, wise and
generous. The person is a natural guide in the spiritual path and is learned
in the Mantra Śāstras and other healing disciplines.
When Śukra is in Śani’s Rāśi, we would expect good results as
Śukra is a friend of Śani. But, that is not the case. That is because Śani’s
qualities are converse to Śukra. Śukra is a beautiful maiden filled with
youth and feminine qualities, whereas Śani is an incredibly older woman
who has lost all her beauty and is in the last phase of her life. Śani is the
Kāraka for dirt, unkempt dressing, and lacking finesse. According to
Ācārya Varāhamihira, the person with Śukra in Śani’s Rāśi is popular,
subservient to women, and inclined to sinful women. He lacks the finesse
needed for a romantic relationship between a couple, and therefore, is more
drawn to fulfilling the bodily needs. But not all even have a strong sexual
urge left because, Śani denotes an extreme old age, where sexual passion
disappears. Śani, therefore, denotes a eunuch! Where Śani is strong, there
is no Lakṣmī (wealth, luxury), and therefore, Śukra in Makara indicate one
enduring misery, distressed, and serving others. In Kumbha, which is co-
lorded by Rāhu, the greed and passion of the person are unending. The
person is not concerned about his appearance and cleanliness, devoid of
good qualities, and always anxious. In short, Śukra in Śani’s Rāśi is not
welcome at all!
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1. Bṛhajjātaka 18.14: (1) Śukra in Meṣa/Vṛścika – Fond of other

women, losing money through their flattery and hater of his race. (2)
Śukra in Vṛṣabha/Tulā – Self-acquired property, respected by
rulers, leader of his men, renowned and courageous.
2. Bṛhajjātaka 18.15: (3) Śukra in Mithuna – Doing ruler’s work or
service, wealthy and learned. Śukra in Kanyā – Doing very mean
acts. (4) Śukra in Makara/Kumbha – Popular, subservient to
women, and intercourse with immoral women.
3. Bṛhajjātaka 18.16: (5) Śukra in Karka – Gives two wives,
mendicant, timid, full of sexual passion and sorrow through it. (6)
Śukra in Siṅha – Getting wealth through a woman, handsome wife
and few children. (7) Śukra in Dhanu – Adorned with many good
qualities and rich. (8) Śukra in Mīna – Learned, wealthy, respected
by rulers and very popular.
Table 31
Śukra’s
# Rāśi Key attributes Other traits
form
Join other’s wives, visit
sinful women, wander in
forests, hills, imprisoned
The Night-blind, many
because of women,
1 Meṣa Lecherous blemishes, inimical,
sinful, hard in
Soldier unreliable.
disposition, an Army
chief, or chief of men,
eminent.
Many wives, gemstones,
possess perfumes,
garlands, robes,
maintain his relatives,
The
good appearance, An agriculturist, rear
2 Vṛṣabha Generous
learned in many cows.
Soul
branches, charitable,
give away many things,
help the living beings,
chief among men.
Famous in sciences, Beautiful, strong libido,
The Śāstras, skilful in dear to good people,
3 Mithuna Talented writing, poetry, derive honour Devatās,
Scholar wealth through music, Brāhmaṇa, firm in
dances, many friends. friendship.
Endowed with desired
happiness, wealth, good-
Wise, virtuous, learned,
The wise looking, troubled
4 Karka strong, soft, chief among
Leader because of women and
men, just.
wine, miserable with
family troubles.

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Śukra’s
# Rāśi Key attributes Other traits
form
Respect women, enjoy
wealth, happiness, dear Less virility, miserable
The to relatives, help others, despite his happiness,
5 Si ha Dignified respect Brāhmaṇa, devoid of much
Soul elders, preceptors. discrimination.

Not discriminative,
skilful, helpful to others,
speak sweetly, cohabit Soft in disposition, earn
The Fallen with immoral women, money through several
6 Kanyā
Scholar mean, devoid of sources, beget more
happiness and daughters, fewer sons.
pleasures, visit shrines,
scholar in an assembly.
Valorous, endowed with
fine robes, protecting his
people, skilful in his Acquire hard-earned
The Kingly duties, wealthy, money, interested in
7 Tulā
Knight respected, famous by living in foreign
honouring Devatās, countries.
Brāhmaṇa, a scholar,
fortunate.
Jealous, highly
malicious, not religious,
argumentative, crafty,
Not attached to
not fortunate,
The Crafty brothers, troubled by
8 Vṛ ika distressed, hostile to
Reprobate enemies, incur heavy
unchaste women, skilful
debts, suffer poverty.
in killing, proud,
contract venereal
diseases.
Endowed with good
results accruing out of
virtues, dutiful,
wealthy, dear to people,
Endowed with cows,
The splendorous, an
fond of decoration, enjoy
9 Dhanu Virtuous excellent personage,
wealth, wife, fortunes, a
Minister h n like Sūr a efore
stout and tall physique.
his family members, a
scholar, a king’s
minister, skilful,
respected by all.
Miserable due to heavy
expenses, miserly in
The money matters, liar, Emaciated body, fond of
10 Makara Destitute adept in cheating, aged women, heart
Fraudster devoid of righteous acts, diseases, eunuch.
interested in others’
work, highly distressed,

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 GRAHA RĀŚI PHALA

Śukra’s
# Rāśi Key attributes Other traits
form
dim-witted, endure
misery.
Go to other women, not
virtuous, hostile to
elders and own children,
Suffer from fear,
The Dirty bereft of cleansings like
11 Kumbha excitement, failures in
Lewdster bathing (purity), not
undertakings.
endowed with (good)
robes, ornaments etc.,
dirty.
Courteous, charitable,
virtuous, very wealthy,
famous worldwide, Destroy enemies,
excellent, distinguished, endowed with good
The Glorious
12 Mīna dear to king, wise, speech, keep promises,
Priest
generous, derive wealth, maintain his family
honoured by the members.
virtuous, endowed with
knowledge.

3.1.7.1.1
MEṢA ŚUKRA: THE LECHEROUS SOLDIER

Sārāvalī.
Night-blind, many blemishes, inimical, join other’s wives, visit sinful
women, wander in forests, hills, imprisoned because of women, sinful,
hard in disposition, an Army chief, or chief of men, unreliable, eminent.

Dr BV Raman.
Active, mutable, artistic, dreamy, idealist, proficient in fine arts,
passionate, sorrowful, fickle-minded, prudent, unhappy, irreligious,
easy-going, and lost wealth due to an extravagant life.

1. Śukra is the Kāraka for eyes, and his presence in the 12th house of
loss from the Naisargika Netra Bhāva (2H) indicate some eye
disorder. Normally, Meṣa is blind during the day10, but Śukra in this
Rāśi causes night blindness, the reason for which is unclear. Siṅha is
also blind during the day, but Sūrya in Siṅha Rāśi also night
blindness → Night-blind.
2. Śukra is not welcome in the Rāśis of Maṅgala, because Maṅgala is
Krūra, whereas Śukra is Saumya. Maṅgala is Puruṣa and Śukra and
Strī, and they are balanced when they are separated. When they are

10(1) Meṣa: blind during the day, (2) Vṛṣabha: blind during the day, (3) Mithuna: blind
during the night, (4) Karka: blind during the night, (5) Siṅha: blind during the day, (6)
Kanyā: blind during the night, (7) Tulā: deaf during the day, (8) Vṛścika: deaf during the
day, (9) Dhanu: deaf during the night, (10) Makara: deaf during the night, (11) Kumbha:
lame during the day, (12) Mīna: lame during the night.
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 ŚUKRA’S RĀŚIPHALA

together, it ignites sexual passion, increasing lust and libido. Such a

person is likely to have weaknesses and blemishes in his character →
Many blemishes; join other’s wives, visit sinful women, sinful, hard
disposition, unreliable.
3. Meṣa is a fight prone Rāśi, and Śukra gives gentleness and culture.
When Maṅgala’s vibrations dominate Śukra, it removes the gentle
qualities, giving rise to aggression and quarrelsome nature. He is
hostile to normal people or his relatives → Inimical
4. Meṣa is the Rāśi of hills, and Śukra is the Kāraka for movement
(vehicles). Meṣa is also the Rāśi of adventure and trekking in difficult
terrains, being an Agni and Cararāśi. Therefore, Śukra in Meṣa Rāśi
indicates → Movement in forests and Hills.
5. Śukra is in a troublesome place, a place of conflict and war, and is in
the 12th house of bondage from Vṛṣabha Rāśi, its own. This also
means that the person may be incriminated in some sexual crimes,
provided other yogas in the Kuṇḍalī indicate → Imprisoned because
of women.
6. Śukra is the Advisor of the Asura king and a general of his Army. He
is the master war strategist, and he is the knower of the war tactics
and diplomacy, including, Sāma, Dāma, Daṇḍa and Bheda → An
army chief, or chief of men.
7. Meṣa is the Rāśi of eminence because it is the Uccarāśi of Sūrya.
Meṣa Śukra makes one prominent or famous war general, corporate
strategist, or political advisor → Eminent.
8. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+/-): Miserable because of women; loss of wealth and
happiness because of them (women), a king, learned. Candra’s dṛṣṭi (-):
Imprisoned, very fickle-minded, strong libido, marry a lowly woman, bereft of
children. Maṅgala’s dṛṣṭi (-): Devoid of wealth, honour, happiness, do others’ jobs,
perform dirty jobs. Budha’s dṛṣṭi (-): Foolish, profligate, unworthy, not on good
terms with his relatives, immodest, thievish, mean, cruel. Bṛhaspati’s dṛṣṭi (+):
Endowed with beautiful eyes, a charitable wife, a beautiful and tall physique,
many sons. Śani’s dṛṣṭi (-): Subdued by women, poor, sinful, ugly, fickle-minded,
unhappy.

3.1.7.1.2
VṚṢABHA ŚUKRA: THE GENEROUS SOUL

Sārāvalī.
Many wives, gemstones, an agriculturist, possess perfumes, garlands,
robes, live on cows, is charitable, maintains his relatives, possess good
appearance, is learned in many branches, donate away many things,
and help the living beings, chief among men.

Dr BV Raman.
Well-built, handsome, pleasing countenance, independent, sensual, love
of nature, fond of pleasure, elegant, taste in dancing and music,
voluptuous.

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 GRAHA RĀŚI PHALA

1. Vṛṣabha is a beautiful Rāśi, the Naisargika Bhāva of Dhana,

Kutumba, and Vāṇī. It is the Svakṣetra of Śukra and Uccakṣetra of
Candra, two saumya and Jalatattva Grahas, governing emotions.
The Rāśi is symbolized by grazing land, pasture, or granary where
the food and grains are stored. Śukra in Svarāśi in Vṛṣabha Grants
one several blessings. Similar to the placement in the Rāśis of
Candra, Budha and Bṛhaspati, in this Rāśi Śukra is highly welcome.
2. Śukra is the Kāraka for femininity, womanhood, Devī Lakṣmī, the
goddess of wealth and fortune. Therefore, when Śukra is in Svarāśi,
all these characteristics become predominant. The person has many
wives and precious gemstones. Many wives need not mean multiple
marriages but having several women in the harem like a king. This
also means that the person can look after several women like a king,
which must be understood from Deśa, Kāla and Pātra. In today’s
world, we hardly find one marrying several women concurrently.
Therefore, this must be understood that the person can do so if
society allows that → many wives and gemstones possess
perfumes, garlands, and robes.
3. Vṛṣabha is the house of agricultural produce, as a granary symbolizes
this. Vṛṣabha itself means bulls and bovine creatures, or cattle. The
presence of the goddess of wealth in this Rāśi indicate gains from the
matters connected with this Rāśi. The gains are substantial since
Śukra is in a good Avasthā → live on cows, agriculturist.
4. Śukra is the Kāraka for good appearance, and his presence in a good
Rāśi in a good avasthā indicate → he possesses a good
appearance.
5. Śukra is Sarvaśāstra Pravaktāram, i.e., the narrator of the Śāstras.
He is highly learned and the preceptor of the Asuras. His presence in
the Naisargika Bhāva of Devī Sarasvatī, the Devī of Vac or speech,
indicate that person is highly knowledgeable and is → he is learned
in several branches of knowledge.
6. Śukra is the Kāraka for charity and empathy. His good Avasthā in
the Naisargika Dhanabhāva bestows upon the personal wealth. The
person is generous, likes to share his possessions with others,
maintains his family and relatives, is → he is philanthropic,
charitable, donate many things, maintains his relatives, and
help living beings.
7. Śukra is the Asura Guru. His presence in the Uccakṣetra of Candra
gives power, authority, and honour. Candra is the lord of honour, i.e.,
the 10th Lord from Śukra’s Mūlatrikoṇa, and his Uccarāśi is the seat
of honour from the standpoint of Tulā Rāśi → he is chief among
men.
8. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Short-tempered, learned, wealthy, liked by all,
visit foreign countries or reside there. Candra’s dṛṣṭi (+): Born to an excellent
mother, happiness, wealth, respect, blessed with sons, excellence, splendorous.
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 ŚUKRA’S RĀŚIPHALA
Maṅgala’s dṛṣṭi (-): Marry a lowly woman, lose home and wealth because of
women, sensuous. Budha’s dṛṣṭi (+): Splendorous, sweet, fortunate, happy, bold,
wise, virtuous, distinguished strength. Bṛhaspati’s dṛṣṭi (+): Blessed with a wife,
sons, abodes, conveyances, riches etc., achieve desired objects. Śani’s dṛṣṭi (-):
Meagre happiness, little wealth, unprincipled, marry a mean woman, suffer from
diseases.

3.1.7.1.3
MITHUNA ŚUKRA: THE TALENTED SCHOLAR

Budha’s Rāśis are one of the best places of Śukra, other than its
own and Bṛhaspati’s Rāśis. Budha and Śukra are mutual friends — both
of them are Saumya Grahas. Both are Inner Grahas, and they are both
always located near Sūrya. Several characteristics are common between
them. Budha is the Kāraka for speech, and Śukra is the Kāraka for
eloquence.
Budha is the Kāraka for the 2nd house (speech), and Śukra is the
Naisargika Lord of the 2nd House. Both govern sciences, Śāstras, Vedas,
communication, amicable behaviour, art, poetry, and other knowledge-
based areas. When they are together, they give rise to several positive
qualities. The only problem is that Śukra attains Nīca in Budha’s Rāśi,
Kanyā. And Budha attains Nīca in Śukra’s Uccarāśi. In the matter of sex,
courtship and relationship, Budha and Śukra are diametrical apart.

Sārāvalī.
Famous in sciences, Śāstras, beautiful, strong libido, skilful in writing,
in poetry, dear to good people, derive wealth through music, dances,
many friends, honour Devatās, Brāhmaṇa, firm in friendship.

Dr BV Raman.
Rich, gentle, kind, generous, eloquent, proud, respected, gullible, love
of fine arts, learned, intelligent, good logician, just, second marriage,
tendencies towards materialism.

1. Budha is the Kāraka for learning, understanding, and application of

knowledge, whereas Śukra is the teacher of Vedas, Śāstras, sciences,
and the art of warcraft and strategy. Mithuna is also the Rāśi of
communication and interaction between people. Śukra in Mithuna
Rāśi is an excellent position for those who like to profess or teach
something → Famous in sciences and Śāstras, skilful in
writing, and poetry.
2. Mithuna is a Saumya Rāśi, and Śukra is the Kāraka for the beauty of
the physical form and dressing sense. Śukra’s presence in Mithuna
Rāśi not only makes one → beautiful, pleasing appearance, and
a good dressing sense.
3. Mithuna Rāśi is the Rāśi of sex as the name suggests (Mithuna =
Maithuna = Sex), and Śukra is the Kāraka for sex → Strong libido

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4. Budha is the Kāraka for livelihood, and Śukra is the Kāraka for
entertainment, music, and dance. The person with Śukra in Mithuna
Rāśi can become adept in music and dance when other factors in the
Kuṇḍalī are favourable → Derive wealth through music and
dances.
5. Both Budha and Śukra are amicable Grahas, and they indicate
finesse in taste, culture, and company of people of such kind. They
are fond of the company of artists, poets, writers etc. → Dear to
good people, many friends.
6. Śukra is the master host, and Mithuna is the Rāśi of communication.
People with Śukra in Mithuna are fond of hosting guests, scholars,
and even provide a space for holding scholarly debates → Honour
Devatās and Brāhmaṇa.
7. Budha is the Kāraka for relatives and friends and the Kāraka for the
promise. Śukra is a saumya Graha and is always steadfast in
fulfilling his words → Firm in friendship.
8. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Well disposed towards the king, the mother and
the wife; learned, wealthy. Candra’s dṛṣṭi (+): Dark eyes, beautiful hair, sleeping
comforts, conveyances, splendorous, pleasant appearance, fortunate. Maṅgala’s
dṛṣṭi (-): Highly sensual, fortunate, destruction of wealth through women.
Budha’s dṛṣṭi (+): Learned, sweet disposition, wealthy, conveyances, children,
fortunate, leader of men or a king. Bṛhaspati’s dṛṣṭi (+): Very happy, radiant,
courageous, learned, a preceptor. Śani’s dṛṣṭi (-): Subdued by women, poor, sinful,
ugly, fickle-minded, unhappy.

3.1.7.1.4
KARKA ŚUKRA: THE WISE LEADER

Sārāvalī.
Wise, virtuous, learned, strong, soft, chief among men, desired
happiness, wealth, good-looking, just, troubled because of women and
wine, miserable with family troubles.

Dr BV Raman.
Petty-minded, licentious, evil, unhappy, illicit love, agile, loquacious,
rich, learned.

1. Karka is a saumya Rāśi and is the Rāśi of Ucca for Bṛhaspati.

Therefore, it is a wise Rāśi. Śukra is an Asura Guru, and his
disposition in a wise Rāśi → wise, virtuous, learned, soft.
2. From Śukra’s Mūlatrikoṇa, he is in the 10th house of honour,
authority and action → strong, chief among men and just.
3. Karka is the Naisargika Sukhabhāva, and Śukra is the Sukha
kāraka → desired happiness, wealth.
4. Candra the Kāraka for health and looks. Candra is influenced by
Śukra, the Kāraka for beauty → good-looking.

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5. Śukra is a dire enemy of Candra because Karka is the 10th Rāśi from
Tulā, Śukra’s Mūlatrikoṇa. Candra and Śukra denote mother and
mother-in-law, who always have conflicts → troubled because of
women.
6. Candra and Śukra are both Jalatattva Grahas. Śukra indicates a
fondness for fine qualities in life → fondness for wine, which
eventually causes troubles.
7. Śukra is the Naisargika kutumba lord, and he afflicts the house of
happiness (4th) due to his hostility with Candra, the 4th Lord →
miserable with family troubles.
8. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Blessed with a dutiful wife with a spotless body
and king’s daughter, the person is short-tempered and endowed with wealth.
Candra’s dṛṣṭi (+): Keeps stepmother happy, a daughter first and later on many
sons, happy, fortunate, beautiful. Maṅgala’s dṛṣṭi (+/-): Skilful in arts, very
wealthy, suffer because of women, fortunate, promote the cause of his relatives.
Budha’s dṛṣṭi (+/-): Marry a learned woman, suffer miseries on account of his
relatives, wander, wealthy, learned. Bṛhaspati’s dṛṣṭi (+): Endowed with many
servants, sons, happiness, relatives, friends, dear to king. Śani’s dṛṣṭi (-):
Subdued by women, poor, sinful, ugly, fickle-minded, unhappy.

3.1.7.1.5
SIṄHA ŚUKRA: THE DIGNIFIED SOUL

Sārāvalī.
Respect women, enjoy wealth, happiness, less virility, dear to relatives,
miserable despite happiness, help others, respect Brāhmaṇa, elders,
preceptors, devoid of much discrimination.

Dr BV Raman.
Money through women, pretty wife, wayward, conceited, passionate,
fair complexion, emotional, zealous, licentious, attracted by the fair
sex, premature in conclusions, boastful, unvanquished by enemies.

1. Siṅha Rāśi is that of a dignified king. Lion does not cohabit with
several lionesses at the same time → Respectful towards women.
Siṅha is Kingly, and Śukra is the Kāraka for luxury and wealth →
enjoy wealth, happiness.
2. Sūrya attains Nīca in Śukra’s Rāśi → indicates less virility.
3. The king likes to look after his family members and his subjects. A
caring person who looks after his family and relatives → dear to
relatives, help others, respect Brāhmaṇa, elders, and
preceptors.
4. Śukra is one of the Kārakas for comforts and happiness. However,
Siṅha is the 11th Rāśi from Tulā, an inimical Rāśi → miserable
despite his happiness.

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5. Śukra is Asura Guru and is also one of the Kārakas for

discrimination. He is in a Śatru Rāśi. A kingly attitude indicates one
inclined to excesses → devoid of much discrimination.
6. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Jealous, Dear to women, strong libido, acquires
money through women, possess elephants. Candra’s dṛṣṭi (-): Present obsequial
water to his stepmother, miserable because of women and wealth, various mental
dispositions (unsteady). Maṅgala’s dṛṣṭi (+/-): A royal person, famous, dear to
women, affluent, fortunate, attached to other’s wives. Budha’s dṛṣṭi (+/-): Ever
engaged in earning, miserly, addicted to women, join other’s wives, courageous,
crafty, false, wealthy. Bṛhaspati’s dṛṣṭi (+): Endowed with conveyances, wealth,
servants, marry many women, king’s minister. Śani’s dṛṣṭi (+/-): A king, or equal
to one, famous, abundant wealth and conveyances, marry a lowly woman or a
widow, beautiful in appearance, miserable.

3.1.7.1.6
KANYĀ ŚUKRA: THE FALLEN SCHOLAR

Sārāvalī.
Not discriminative, amicable disposition, skilful, helpful to others,
speak sweetly, earn money through several sources, cohabit with
immoral women, mean, devoid of happiness, pleasures, beget more
daughters, fewer sons, visit shrines, scholar in an assembly.

Dr BV Raman.
Petty-minded, licentious, unscrupulous, unhappy, illicit love, agile,
loquacious, rich, learned.

1. Kanyā is Śukra’s Nīcarāśi but owned by his Mitra, Budha. Budha is

a saumya Graha, and Śukra is also Saumya. Therefore, Śukra’s
placement in Kanyā is generally favourable, but with only one flaw,
which is Śukra’s Nīcatva. Śukra is the Kāraka for relationship and
sex, and his Nīcatva indicates the negative side of this matter. Śukra
is not welcome in the 6th house because that is the house of celibacy.
6th is where Ojas (sexual energy) is transformed into spiritual energy.
Śukra’s Nīcatva in the Naisargika 6th house gives a sense of sexual
deprivation, making the person → Not discriminative, mean,
cohabit with sinful women. We should not declare this unless
Śukra is afflicted in the Śani’s or Maṅgala’s Navāñśas or otherwise.
If Śukra is fortified, the good qualities of Śukra’s placement in
Budha’s Rāśi shine through.
2. Besides the weakness in sex and relationship aspects, Śukra in
Budha’s Rāśi bestows several positive qualities upon the person,
similar to Śukra in Mithuna. Budha is the Kāraka for speech, and
Śukra is the Kāraka for eloquence, and both are Saumya Grahas →
amicable, speak sweetly.
3. Budha is the Kāraka for talent, Śukra is the teacher, and 6th is the
house of effort/labour. This indicates that the person is talented in

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art forms, such as arts and crafts, sculpting, dance, music etc. →
skilful.
4. The influence of two Saumya Grahas on the service house, i.e., the
6th, makes the person helping. From Śukra’s Mūlatrikoṇa, Tulā,
Śukra placed in the 12th house, indicates expenditure on charitable
activities. Such a person is charitable and generous and spends on
matters concerning public good → helpful to others.
5. 6th is the house of effort, Kanyā is a Ubhaya Rāśi, indicating more
than one source, Budha is the Kāraka for cashflow, and Śukra is the
Kāraka for Devī Lakṣmī’s blessings. It shows → earning through
several sources.
6. Kanyā is the Nīca Rāśi of Śukra and is the 12th Rāśi from Śukra’s
Mūlatrikoṇa. This shows that the Blessings of Devī Lakṣmī is not
there as much. The person has difficulties in savings and growing
bank balances. This affects his comforts and overall happiness →
devoid of happiness and pleasures.
7. Kanyā is the Rāśi of daughters, and Śukra denotes the blessings of
Devī Lakṣmī, which indicates the birth of daughters. Nīcatva of
Śukra also indicates the birth of Daughters. Nīcatva of a Graha is
related to daughters, whereas Uccatva relates to sons → beget more
daughters and fewer sons.
8. Śukra’s Nīcatva in the Rāśi does not diminish some of his qualities,
such as his eloquence in an assembly of scholars. His presence in
Budha’s Rāśi gives him a scholarship, and in the 6th house of
competition, a spirit of debating in an assembly of scholars →
scholar in an assembly.
9. The person likes to visit shrines and conduct pilgrimages because the
12th house stands for pilgrimage, and the 9th house, shrines. From
Śukra’s Mūlatrikoṇa, Budha is the lord of the 9th and Śukra is in the
12th house, in a Rāśi that is owned by the 9th Lord → visit shrines.
10. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Well disposed towards the king, the mother and
the wife; learned, wealthy. Candra’s dṛṣṭi (+): Dark eyes, beautiful hair, sleeping
comforts, conveyances, splendorous, pleasant appearance, fortunate. Maṅgala’s
dṛṣṭi (-): Highly sensual, fortunate, destruction of wealth through women.
Budha’s dṛṣṭi (+): Learned, sweet disposition, wealthy, conveyances, children,
fortunate, leader of men or a king. Bṛhaspati’s dṛṣṭi (+): Very happy, radiant,
courageous, learned, a preceptor. Śani’s dṛṣṭi (-): Subdued by women, poor, sinful,
ugly, fickle-minded, unhappy.

3.1.7.1.7
TULĀ ŚUKRA: THE KINGLY KNIGHT

Sārāvalī.
Acquire hard-earned money, fearless, endowed with fine robes,
interested in living in foreign countries, protecting his people, skilful
in his duties, wealthy, meritorious, famous by honouring Devatās,
Brāhmaṇa, a scholar, fortunate.
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 GRAHA RĀŚI PHALA
Dr BV Raman.
Statesman, poet, intelligent, generous, philosophical, handsome,
marital felicity, successful marriage, passionate, proud, respected,
intuitive, sensual, wide travels.

1. Tulā is the Mūlatrikoṇa Rāśi of Śukra and his pres nce in this Rāśit
feels as if he is in the Lagna in Svakṣetra. Tulā hs the marketplace
and is the Naisargika Bhāva of opposition (7th). It is the Uccakṣetra
of Śani, the Lord of 4th and 5th from Śukra’s Mūlatrikoṇa, i.e., a
Yogakāraka. Undoubtedly, Tulā is one of the best Rāśi for Śukra.
2. The person haa wealth and comfort because Śukra (Devī Lakṣmī, Śrī)
is in Svarāśi and Tulā is the Uccakṣetra of the Lord of comfort (4th
Lord), Śani. However, due to the impact of Śani, acquiring wealth is
not easy, and it is only after much hard work that the wealth is
attained. Also, from Tulā, the house of income is Siṅha, which is not
a favourable Rāśi of Śukra → acquire hard-earned money.
3. u ra is the master war mtrate gist, and his presence in his
Mūlatrikoṇa, in the Naisargika Rāśi of opposition (7th) gives him the
sortitud and stamina to fight → valorous.
4. Śukra is the lord of c remonies, st a egy a talents such as dance,
music, art, and entertainment. Tulā is also the Uccakṣetra of 5th Lord
Śani (from the Mūlatrikoṇa), which makes one → meritorious.
5. Due to the blessings of Devī Lakṣmī, the person is → fortunate,
wealthy and endowed with fine robes etc.
6. Tulā is a Cararāśi and is the Naisargika 7th House, a house of travel
for business purposes. It is the Uccakṣetra of Śani, the 4th Lord, and
Śani in the Lagna makes one inclined to leave one’s homeland and
settle elsewhere → interested in living in foreign countries.
7. Śukra is the best among the hosts, and therefore his placement in his
Mūlatrikoṇa helps manifest his inherent qualities. He the
worshipper of knowledge and Tapasyā11 and is fond of hosting
scholars, and Brahmans, and honouring them → protect own
people, skilful in his duties, famous by honouring Devatās
and Brāhmaṇa.
8. Śukra is the preceptor of the Asuras and an expert of all the Vedas
and Śāstras. His presence in his Mūlatrikoṇa manifests this quality
→ a scholar.
9. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Short-tempered, learned, wealthy, liked by all,
visit foreign countries or reside there. Candra’s dṛṣṭi (+): Born to an excellent
mother, happiness, wealth, respect, blessed with sons, excellence, splendorous.
Maṅgala’s dṛṣṭi (-): Marry a lowly woman, lose home and wealth because of
women, sensuous. Budha’s dṛṣṭi (+): Splendorous, sweet, fortunate, happy, bold,
wise, virtuous, distinguished strength. Bṛhaspati’s dṛṣṭi (+): Blessed with a wife,

11Śukra is an integral part in Tapasvī Yoga, and his presence with Śani and Ketu gives rise
to this yoga. He is also known for the severest of the Tapasyās.
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 ŚUKRA’S RĀŚIPHALA
sons, abodes, conveyances, riches etc., achieve desired objects. Śani’s dṛṣṭi (-):
Meagre happiness, little wealth, unprincipled, marry a mean woman, suffer from
diseases.

3.1.7.1.8
VṚŚCIKA ŚUKRA: THE CRAFTY REPROBATE

Sārāvalī.
Jealous, highly malicious, not religious, argumentative, crafty, not
attached to brothers, not fortunate, troubled by enemies, distressed,
hostile to unchaste women, skilful in killing, incur heavy debts, suffer
poverty, proud, contract venereal diseases.

Dr BV Raman.
Broad features, quarrelsome, medium statured, independent, artistic,
unjust, proud, disappointed in love, arrogant, not rich.

1. Vṛścika is not a good Rāśi for any Graha, and particularly the
Jalagrahas, Candra and Śu ra, be use it shmws stagnancy
(symbolized by a well). The Jalagrahas governs one’s emotions, and
Vṛścika makes the emotions bottled → jealous, highly malicious,
crafty.
2. A good Śukra is necessary for respect for Devatā, Brāhmaṇa, and the
Guests. Because Śukra is the best among the hosts and is the most
generous. Despite knowing that his student is the son of arch-rival
Devaguru Bṛhaspati, he consented to teach him. When Śukra is
afflicted in the Kuṇḍalī because of placement in a terrible Rāśi,
Krurayutidrsti or Pāpakartari yoga, one’s ability to honour Devatā
and Brāhmaṇa decline. Śukra also makes one spiritual and is the
Master of Religious ceremonies, because he is the priest (Brāhmaṇa),
and therefore, his affliction in Vṛścika Rāśi makes one → not
religious.
3. An important quality of Śukra is that he is the orator and poet. He
governs eloquence, oration and poetry, like Budha. Maharṣi Vyāsa
calls him Sarvaśāstra Pravaktāram in the Navagraha Stotra, which
means, he can narrate/ recite all the Śāstras. Śukra is the Naisargika
lord of the house of speech, the 2nd house. When Śukra is in a conflict-
prone Rāśi, he makes one → argumentative.
4. Śukra is the Kāraka for love and compassion, along with Candra.
Because he has a strong say in one’s emotions. Śukra in the Rāśi of
Maṅgala, who is the Kāraka for younger brothers, indicate that he is
→ not attached to brothers. Instead, there are fights and
conflicts with siblings.
5. Śukra is the Kāraka for Śrī Lakṣmī, the goddess of wealth, comfort
and happiness in life. When Śukra is ill-placed in the Kuṇḍalī, it
natural that the person is → not fortunate, troubled by enemies,
distressed, incur heavy debts, suffer poverty.

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 GRAHA RĀŚI PHALA

6. Śukra is the Kāraka for conjugal love, and he must be well placed in
the Kuṇḍalī for healthy sexual life, marriage or partnership. Since
Śukra is in a highly adverse Rāśi, he shows irritation or distaste for
certain things in life, that the Rāśi governs. This not only shows
conflict with siblings, as we have seen previously, but the contact of
Śukra with Maṅgala also indicate issues with sexual life and
relationships. Not only the person is inclined to have a relationship
with sinful women, such as prostitutes, but also he is hostile towards
them. Under adverse yogas, sex crimes, such as rapes, are also seen.
Indiscriminate sex also leads to sexually transmitted diseases →
hostile to unchaste women, contract venereal diseases.
7. Vṛścika is the negative Rāśi of Maṅgala, which expresses Maṅgala’s
negative attributes, which is crime and violence. Śukra is the Kāraka
for compassion, and when Vṛścika Rāśi overpowers him, the person
has no remorse in killing someone. Butchers normally have
prominent Vṛścika Rāśi in the Kuṇḍalī, and some important Grahas,
such as Candra, Lagneśa, Mantreśa, Śukra etc., occupy this Rāśi or
its Navāñśa. When other yogas in the Kuṇḍalī are supportive, the
person becomes → skilful in the killing.
8. The person is full of vain pride and arrogance and thinks he is much
above others. Naisargika 2nd Lord Śukra confers this attribute in the
Naisargika 8th house. The 2nd is the house of speech, and the 8th is the
house of the weakness of character. Therefore, such a person has a
psychological weakness (Candra’s Nīcarāśi) that makes him speak
and behave as if others are insignificant in front of him → false
pride.
9. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+/-): Miserable because of women; loss of wealth and
happiness because of them (women), a king, learned. Candra’s dṛṣṭi (-):
Imprisoned, very fickle-minded, strong libido, marry a lowly woman, bereft of
children. Maṅgala’s dṛṣṭi (-): Devoid of wealth, honour, happiness, do others’ jobs,
perform dirty jobs. Budha’s dṛṣṭi (-): Foolish, profligate, unworthy, not on good
terms with his relatives, immodest, thievish, mean, cruel. Bṛhaspati’s dṛṣṭi (+):
Endowed with beautiful eyes, a charitable wife, a beautiful and tall physique,
many sons. Śani’s dṛṣṭi (-): Subdued by women, poor, sinful, ugly, fickle-minded,
unhappy.

3.1.7.1.9
DHANU ŚUKRA: THE VIRTUOUS MINISTER

Bṛhaspati is not particularly a Mitra of Śukra, but Śukra in

Bṛhaspati’s Rāśi confers outstanding results. This is true even with the
Rāśis of Budha, Candra, and his own Rāśi. Bṛhaspati is a Brāhmaṇa Graha
like Śukra and is the Advisor of the Devatās. Śukra is the advisor of the
Asuras and is equally knowledgeable like Bṛhaspati. Bṛhaspati is the
Kāraka for advising, teaching, devotion to Devatās, Brāhmaṇas etc. Śukra
is a teacher, minister and advisor, and Śukra’s results from Bṛhaspati’s
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 ŚUKRA’S RĀŚIPHALA

Rāśis are due to the benevolence of these Rāśis. Dhanu is 3 rd from Śukra’s
Mūlatrikoṇa, and Mīna is 6th. This means Śukra is hostile towards Dhanu
and Mīna. Therefore, even though Bṛhaspati helps in manifesting the good
qualities of Śukra, some of his qualities can be damaged because of Śukra’s
presence in his Rāśis.

Sārāvalī.
Endowed with good results accruing out of virtues, dutiful, wealthy,
dear to all people, splendorous, an excellent personage, shine like
Sūrya before his family members, a scholar, endowed with cows, fond
of decoration, enjoy wealth, wife, fortunes, a king’s minister, skilful, a
stout, tall physique, respected by all.

Dr BV Raman.
Medium height, powerful, wealthy, respected, impertinent, generous,
frank, happy domestic life, high position, philosophical.

1. Dhanu is the Naisargika Dharmabhāva and the house of teaching

(9th), and Śukra is a Guru and a Brāhmaṇa. When Śukra imbibes the
qualities of the Rāśi, he makes the person highly virtuous, honour
Devatās and Brāhmaṇas, righteous, focus on his duties and several
other good qualities → endowed with good results accruing out
of virtues, dutiful.
2. Dhanu is the Naisargika Bhāgyabhāva, and Śukra is the Kāraka for
Devī Lakṣmī’s blessings (Śrī). Śukra in Dhanu Rāśi indicates that the
person is blessed by Devī Lakṣmī, the goddess of wealth and fortune
→ wealthy, endowed with cows, enjoy wealth, wife, and
fortunes.
3. Because of Naisargika Bhāgyabhāva, Saumya Rāśi, and Bṛhaspati’s
benevolence, all the good qualities of Śukra shines → dear to all
people, respected by all, splendorous, an excellent personage,
shine like sūrya among his family members.
4. Both Bṛhaspati and Śukra are great scholars of sciences, Vedas and
Śāstras. They are both ministers, respectively in the courts of Devas
and Asuras → Therefore when Śukra is in Bṛhaspati’s Rāśi, the
person becomes → exceptionally talented, a scholar, a king’s
minister.
5. Śukra is the Kāraka for beauty, and his placement in a highly
benevolent Rāśi makes him → fond of decoration.
6. Śukra is the Kāraka for attractive physical appearance, and
Bṛhaspati gives a tall and dignified physique. Bṛhaspati is also stout,
and Śukra is of Jalatattva, indicating that the person shall be stout if
not fat → a stout and tall physique.
7. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Short-tempered, learned, wealthy, liked by all,
visit foreign countries or reside there. Candra’s dṛṣṭi (+): Famous, kingly, eating
rich food, distinguished, incomparable strength. Maṅgala’s dṛṣṭi (-): Hostile
towards women, both happy and miserable, wealthy, possess cows. Budha’s dṛṣṭi
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 GRAHA RĀŚI PHALA
(7): Endowed with all kinds of robes, ornaments, foods and drinks; plenty of
money, horses and cows; many wives, many sons, happy, very wealthy.
Bṛhaspati’s d i (+): Ceaseless financial gains, happiness, enjoy pleasures,
abundant wealth, fortunate. Śani’s dṛṣṭi (+) continual financial gains, happiness,
enjoy pleasures and abundant wealth, fortunate.

3.1.7.1.10
MAKARA ŚUKRA: THE DESTITUTE FRAUDSTER

Śukra is the Kāraka for beauty, whereas Śani is the Kāraka for
dirt, unkemptness, uncleanliness, and impurity. Therefore, the presence of
Śukra in the Rāśi of Śani deprives him of his good qualities, and Śanihs
qualities overwhelm him. Śani is a eunuch Graha, whereas Śukra is the
K gaka forisex. How er, since, Śani is the Kāraka for dirt, the beauty of
courtship and sexual relationship disappears when Śukra goes to Śani’s
Rāśi. This effect is also seen to an extent when Śani goes to Śukra’s R śi.
In Vṛṣabha Rāśi, the person becomes a womaniser, i.e., indiscriminate
a t his i xu l part heas
r. In his Uccarāśi, Śani is not better cohabits
with female dancers and sinful women. The pres nceo of Śu ra n Āani ’s
Rāśi manifests his all the weaknesses, even houg he is ’sniMitra, and
his presence in Śani’s Rāśi is treated as present in a Mitra Rāśi. The person
is surrounded by friends, not the good ones, but lechers and the sinful ones.

[193]
 ŚUKRA’S RĀŚIPHALA
Sārāvalī.
Miserable due to heavy expenses, emaciated body, fond of aged women,
heart diseases, miserly in money matters, liar, adept in cheating,
eunuch, devoid of righteous acts, interested in others’ work, highly
distressed, dim-witted, endure misery.

Dr BV Raman.
Fond of low-class women, imprudent, ambitious, unprincipled,
licentious, boastful, subtle, learned, weak body.

1. Śukra is the Kāraka for Śrī Devī, Goddess Lakṣmī, the Goddess of
wealth and fortune, whereas Śani’s Rāśi is full of dirt, misery and
expenses. Śani is the Kāraka for the Dusthānas, i.e., the seat of
suffering, including 12th, indicating losses → miserable due to
heavy expenses.
2. Śukra is the Kāraka for physical beauty, whereas Śani is the Kāraka
for dryness and lean physique → emaciated body.
3. Śukra is the Kāraka for courtship, and Śani rules old age. Therefore,
the person is → fond of aged women. The same characteristics are
seen when Śani is in Vṛṣabha Rāśi, which is the Uccarāśi of Candra,
and a youthful Rāśi. But Śani’s influence makes the person go after
an aged woman instead of a young one.
4. Śukra is in the 4th house from his Mūlatrikoṇa in Tulā. 4th house
rules the heart region. Śani is the Kāraka for heart blockage, as
opposed to Sūrya (heartbeat) → heart diseases.
5. Śukra is the Kāraka for good finances, whereas Śani is the Kāraka
for deprivation and poverty. This makes the person develop a sense
of deprivation → miserly in money matters.
6. Śani is the Kāraka for all Dusthānas and thus negative things in life.
He is always opposed to Sūrya, who is the Kāraka for Dharma.
However, Śani is also the Dharmarāja, and he indicates that the
person becomes the follower of Dharma after overcoming the
weaknesses that his lower Avatar denotes. Śukra, the Kāraka for
beauty and refined taste and culture in Śani’s Rāśi loses those
qualities. Śukra is also as knowledgeable as Bṛhaspati. Still, his
positive qualities are subdued in Śani’s Rāśi → liar, adept in
cheating, devoid of righteous acts, interested in others’ work,
highly distressed, enduring misery, dim-witted.
7. Śukra is the Kāraka for sex and youth, whereas Śani is the Kāraka
for o d age when the sexual desires subside. Śani is a eunuch, like
Budha. Therefore, the heavy influence of Śani on Śukra curtails
sexual desires and makes one frigid. Perhaps, this is why the person
goes after older women instead of the younger ones. That is for
association and company, instead of courtship → a eunuch.
8. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Firm, Dear to women, wealthy, happy, truthful,
courageous Candra’s dṛṣṭi (+): Splendorous, valorous, affluent, fortunate

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 GRAHA RĀŚI PHALA
Maṅgala’s dṛṣṭi (+/-): Lose spouse, suffer many evils, diseases, undergo
difficulties, happiness later. Budha’s dṛṣṭi (+): Learned, wealthy, skilful in sacred
precepts, highly academic, truthful, happy. Bṛhaspati’s dṛṣṭi (+): Enjoy robes
and garlands, beautiful, skilful in music and musical instruments, a good wife.
Śani’s dṛṣṭi (-): Meagre happiness, little wealth, unprincipled, marry a mean
woman, suffer from diseases.

3.1.7.1.11
KUMBHA ŚUKRA: THE DIRTY LEWDSTER

Sārāvalī.
Suffer from fear, excitement, failures in undertakings, go to other
women, not virtuous, hostile to elders and own children, bereft of
ablutions like bathing (purity), not endowed with (good) robes,
ornaments etc., dirty.

Dr BV Raman.
Liked by all, middle stature, handsome, amicable, persuasive, witty,
timid, chaste, calm, helpful and humanitarian.

1. Kumbha is the 5th house from Śukra’s Mūlatrikoṇa, and therefore,

should have been the best Rāśi among all. However, this is not so due
to the influence of Śani. Śani’s influence is never welcome on Śukra,
be it through his presence in Śukra’s Rāśi/ Añśa, conjunction with
Śukra, or presence of Śukra in Śani’s Rāśi/ Añśa. Such influence of
Śani manifests Śukra’s inherent weaknesses. Śukra is normally a
level-headed person because he is the preceptor of the Asuras. He is
also a fearless person, making him the greatest war strategist. His
presence in Śani’s Rāśi in the 5th house of Manas manifests the
weaknesses of the mind → Suffering from fear and excitement.
2. Śukra being a Saumyagraha, a wise and talented person would
normally succeed in undertakings. However, due to Naisargika
Bādhaka and Hara Bhāva, there are → failures in undertakings.
3. Like Makara, even in this Rāśi, the good qualities of Śukra are
subdued. Śukra’s knowledge, wisdom, talent, and modesty are
subdued. He becomes indiscriminate in his sexual habits → Not
virtuous, go to other women.
4. A well placed Śukra in the Kuṇḍalī gives an inclination to honour the
Devatās, Brāhmaṇas, elders, and guests. However, his presence in
Śani’s Rāśi and the Naisargika Bādhaka Rāśi subdues such good
qualities of Śukra → Hostile to elders and own children.
5. Śukra is the Kāraka for beauty, good dressing sense, and Śṛṅgāra
(making oneself appear presentable before others). However, his
presence in Śani’s Rāśi and the Naisargika Bādhaka Rāśi subdues
such good qualities of Śukra → Bereft of ablutions like bathing
(purity), not endowed with robes and ornaments etc., dirty.
6. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Firm, Dear to women, wealthy, happy, truthful,
courageous Candra’s dṛṣṭi (+): Splendorous, valorous, affluent, fortunate

[195]
 ŚUKRA’S RĀŚIPHALA
Maṅgala’s dṛṣṭi (+/-): Lose spouse, suffer many evils, diseases, undergo
difficulties, happiness later. Budha’s dṛṣṭi (+): Learned, wealthy, skilful in sacred
precepts, highly academic, truthful, happy. Bṛhaspati’s dṛṣṭi (+): Enjoy robes
and garlands, beautiful, skilful in music and musical instruments, a good wife.
Śani’s dṛṣṭi (-): Meagre happiness, little wealth, unprincipled, marry a mean
woman, suffer from diseases.

3.1.7.1.12
MĪNA ŚUKRA: THE GLORIOUS PRIEST

Sārāvalī.
Courteous, charitable, virtuous, very wealthy, destroy enemies, famous
in the world, excellent, distinguished, dear to king, endowed with good
speech, wise, generous, derive wealth, respect from the virtuous, keep
up his promise, maintain his family members, endowed with
knowledge.

Dr BV Raman.
Witty, tactful, learned, popular, unbiased, ingenious, caricaturist,
modest, refined, powerful, exalted, respected, pleasure-seeking.

1. Mīna is one of the best Rāśis for Śukra because he attains Ucca here.
It is also a Jalatattva Rāśi, and Śukra is of Jalatattva, which
indicates the alignment of vibrations. Both are highly compassionate,
courteous, generous, charitable, and virtuous. Besides that, Mīna is
the Naisargika 12th house of giving up, and Śukra is the Kāraka for
wealth, indicating that the person has no qualms in giving up his
possessions and sharing his wealth. This makes him highly
generous, charitable, philanthropic, courteous, generous,
virtuous, knowledgeable, wise.
2. Śukra is the Kāraka for luxury and Devī Lakṣmī, who is the goddess
of wealth- and fortune. Śukra’s Uccatva in this Rāśi indicate that the
person is → very wealthy; derive wealth and respect from the
virtuous.
3. Mīna is the 6th house from Śukra’s Mūlatrikoṇa, in Tulā. Śukra is
also the master war strategist. His Uccatva and placement in the 6th
house from his Mūlatrikoṇa make him → destroy his enemies.
4. Śukra displays the best of the qualities of Bṛhaspati, along with his
own, and that of Mīna, the Rāśi of the Maharṣis. This makes him →
excellent, distinguished, dear to the king, famous in the
world. The fame comes from Bṛhaspati, Candra and Sūrya, and
Śukra’s Uccatva in Bṛhaspati’s Rāśi indicates wide fame. He is dear
to the king because he is his advisor and a master war strategist.
5. Śukra is the Kāraka for eloquence, being the Naisargika 2nd Lord.
Therefore, his Uccatva in the Rāśi of another Guru and a highly
knowledgeable Graha → Endow the person good speech. He is
the narrator or professor of a profound discipline.

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6. Śukra is the Naisargika lord of speech, and his Uccatva indicates

that the person → keeps his promises. Śukra is also the Lord of
Kutumba or family. Being in the Naisargika 12th house of giving
indicates that he never backs out from maintaining his family.
7. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Short-tempered, learned, wealthy, liked by all,
visit foreign countries or reside there. Candra’s dṛṣṭi (+): Famous, kingly, eating
rich food, distinguished, incomparable strength. Maṅgala’s dṛṣṭi (-): Hostile
towards women, both happy and miserable, wealthy, possess cows. Budha’s dṛṣṭi
(+): Endowed with all kinds of robes, ornaments, foods and drinks; plenty of
money, horses and cows; many wives, many sons, happy, very wealthy.
Bṛhaspati’s dṛṣṭi (+): Ceaseless financial gains, happiness, enjoy pleasures,
abundant wealth, fortunate. Śani’s dṛṣṭi (+) continual financial gains, happiness,
enjoy pleasures and abundant wealth, fortunate.

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3.1.8
ŚANI’S RĀŚIPHALA
Śani is the Kāraka for weaknesses in a Kuṇḍalī and the Kāraka for
the Dusthāna Bhāvas, 6th, 8th, and 12th. Every misery in life can be traced
to one of the Dusthānas. Śani is the Dharmarāja, who punishes and
cleanses one of their Aśubha Karma performed in the previous lives. There
is no reason why a Graha should punish someone when there is no negative
Karma. Śani is the corrective mechanism in the Kuṇḍalī, who brings us
back to the righteous path, should we ever deviate. He allows us to redeem
ourselves from bad karma.
The Rāśi occupied by Śani at birth is where all the weaknesses and
troubles manifest. Śani being the eternal corruptor afflicts the Kārakatvas
of the Rāśi and the Lord. Whatever negative can be said about the said
Rāśi and the Lord manifest, including his Mitras, Budha, and Śukra. No
one is spared from the grip of Śani! There must be some weakness or flaw
in a person that causes one to be born and undergo suffering. The weakness
manifest from the Rāśi occupied by Śani.
The only place where Śani gives good results is the Makara and
Tulā Rāśi. Makara is Śani’s Svarāśi and Tulā is his Uccarāśi. Śani does not
spare one even when he occupies Kumbha, his Mūlatrikoṇa, because it is
where Śani’s root nature resides. Kumbha Rāśi imbibes the true quality of
Śani’s evil; hence, one can expect great evil when Śani is in this Rāśi. Only
in Bṛhaspati’s Rāśis, Śani consistently gives outstanding results. This is
because Bṛhaspati is the Kāraka for dharma and righteous actions.
A positive side of Śani’s placement manifests only when the person
is on the righteous path. Śani does not trouble when one is on the path to
Dharma. In this case, Śani also becomes the Kāraka for strength. Śani is
known for hard work and persistence. He is like steel, which is not easily
breakable. Hence, one must realize the Talent that Śani gives under such
conditions, provided the person does not shy away from hard work. Śani
owns the Karmabhāva in the Kuṇḍalī, which means, when one puts the
right effort, Śani does bless one with some good things.
Sūrya and Candra are the luminaries, i.e., the remover of
darkness. Hence, in their Rāśis, Śani’s darkness is removed considerably.
While Śani still manifests certain weaknesses in these Rāśis, he can also
give royalty, as they are Royal Grahas. Like I mentioned before, the
weaknesses pertain to the naisargika kārakatvas of the Rāśi and the Lord.
Bṛhaspati is the other Sattvaguṇi Graha besides Sūrya and Candra, and it
is in his Rāśi, Śani gives a bounty of Śubha results.
1. Bṛhajjātaka 18.17: (1) Śani in Meṣa – Ignorant, itinerant, cheat
and friendless. Śani in Vṛścika – Imprisonment, whipping,
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capricious and merciless. (2) Śani in Mithuna/Kanyā – Childless,

poor, shameless, unhappy, not knowing painting, protective office
and chief man.
2. Bṛhajjātaka 18.18: (3a) Śani in Vṛṣabha – Connections with
prohibited and low caste women, ordinary wealth and many wives.
(3b) Śani in Tulā – Famous, respected by communities, towns,
army and village, wealthy. (4) Śani in Karka – Poor, loose teeth,
motherless, childless and ignorant. (5) Śani in Siṅha – bad,
childless and unhappy, carrying loads.
3. Bṛhajjātaka 18.19: (6) Śani in Dhanu/Mīna – Good death or
happy in the end, confident with princes or rulers, good children, wife
and wealth, commander of towns, armies and villages. (7) Śani in
Makara/Kumbha – Getting other’s women, wealth and other’s
houses, chief of towns, villages and army, short-sighted, dirty,
permanent wealth, general prosperity and enjoying.
Table 32
Śani’s
# Rāśi Key attributes Other traits
form
Deceitful, sinful acts,
hostile towards own
people, blameworthy,
Miserable due to vices
1 Meṣa Vicious Śani garrulous, reprobate,
and hard labour, poor.
unkempt appearance,
ill-tempered, jealous,
sinful.
Attached to older Bereft of wealth,
women, addicted to servitude, rude speech,
Womanizing
2 Vṛṣabha women, serve other untruthful, submissive,
Śani
women, a company of strong sight, diverse
bad friends, dull-witted. activities.
Debt and imprisonment,
Consecrate by hymns toil, arrogant, bereft of
Introspective
3 Mithuna and prayers, fond of virtues, sensual,
Śani
wandering and sports. cunning, wicked, in
hide-out.
Devoid of wealth in Beloved wife, learned,
boyhood, sickly, suffer soft-spoken,
Sorrowful many diseases, distinguished in acts,
4 Karka
Śani motherless, trouble kingly in middle life,
others, hostile towards enjoy growing
own men, crooked. pleasures.
Despised, devoid of
virtues and wife,
servitude, devoid of own
Dejected Fond of writing and
5 Siṅha men and happiness,
Śani reading, skilful.
sinful acts, ill-tempered,
melancholy, hard labour
and toil, wrinkled body.

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Śani’s
# Rāśi Key attributes Other traits
form
Crafty, depend on
others for food, few
Resemble a eunuch
friends, unacquainted
(effeminate), addicted to
Effeminate with arts, fond of ugly
6 aoyā sinful women, defile
Śani acts, possess sons and
Virgins (Kanya,
wealth, lazy, helpful to
underage girls).
others, cautious in
actions.
Rich, wealth and
honour from foreign
countries, kingly,
Soft-spoken, good-
scholarly, wealth
hearted, defile female
7 Tulā Royal Śani protected by own men,
dancers (entertainers)
senior in own circle, and
and sinful women.
high status due to
gracious speech in the
assembly.
Hostile, crooked, danger
from poison and Egoistic, rich,
weapons, ill-tempered, miserable, suffer
8 Vṛścika Hostile Śani
miserly, thievish or diseases and
criminal mind, averse to destruction.
joys in life, malicious.
Fame due to virtuous
children, family
Spiritual Skilful in behaviour, profession and virtues,
9 Dhanu
guide Śani Vedic knowledge. affluent in his old age,
speak less, many
names, soft natured.
Lord over the lands,
endowed with Vedic-
knowledge, virtuous,
knowledge of many
branches of fine arts,
chief among own people,
Endowed with others’
10 Makara Leader Śani honourable, respect
women.
others, famous,
interested in bathing
and decoration, skilful
in ceremonies, live in a
foreign land,
courageous, polite.
Great liar, addicted to
women and wine,
wicked, crafty, company
of evil people, ill- Eminent, attempt at
11 Kumbha Crafty Śani
tempered, opposed to many undertakings.
knowledge, conversation
and traditional law,
addicted to other

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Śani’s
# Rāśi Key attributes Other traits
form
women, harsh in
speech.
Fond of Sacrifices and
Calm, increasing
arts, chief among own
Ceremonious wealth, skilful in
12 Mīna people, be virtuous,
Śani policymaking, testing
modest, authoritative
quality of diamonds.
position.

3.1 . 8.1
THE 12 F R OM S OF Ś ANI
3.1.8.1.1
MEṢA ŚANI: VICIOUS ŚANI

Sārāvalī.
Miserable due to vices and hard labour (vyasana-parishrama-tapta),
deceitful (prapanchashīla), hate relatives (svabandhupakṣaghna),
unkind (nishthura), blameworthy (dhrshtā), garrulous (ativaca),
reprobated (vigarhito), poor (nirdhana), unkempt appearance
(kuvesha), ill-tempered (surosho), sinful acts (jaghanyakarma),
illegitimate gains (labdhadoshoapi), hostile towards own people
(priyavairo), jealous (naikrtiko), sinful (pāpa).

Dr BV Raman.
Idiotic, wanderer, insincere, peevish, resentful, cruel, fraudulent,
sinful, boastful, quarrelsome, gloomy, mischievous, perverse,
misunderstanding nature.

1. Nīcarāśi of Śani, indicating fallen nature → miseries caused by

vices and hard labour (vyasana-parishrama-tapta).
Manifestation of weakness of Maṅgala, denoting criminal tendencies
→ deceitful (prapanchashīla), unkind (nishthura),
blameworthy (dhrshtā), garrulous (ativaca), reprobated
(vigarhito).
2. Meṣa is Sūrya’s Uccakṣetra → strong Sūrya indicate one who looks
after his people and community, as a leader or the king → Śani
manifests weaknesses in this matter → hate relatives
(svabandhupakṣaghna). Sūrya is the Kāraka for access to
resources → Śani causes weaknesses to that → poverty (nirdhana),
illegitimate gains (labdhadoshoapi), hostile towards own
people (priyavairo).
3. Weaknesses of Śani’s kārakatvas due to his Nīca → Śani is the
Kāraka for dirt → unkempt appearance (kuvesha). Weakness of
Maṅgala and Sūrya, the Dharmakāraka → ill-tempered (surosho),
sinful acts (jaghanyakarma), jealous (naikrtiko), sinful
(pāpa).

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4. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Interested in agriculture, highly affluent, endowed
with cows, buffaloes, horses, fortunate, industrious. Candra’s dṛṣṭi (-): Fickle
minded, sinful, join mean, ugly women, devoid of happiness, wealth. Maṅgala’s
dṛṣṭi (+/-): Kill animals, sinful, a leader of robbers, famous, fond of co-habiting
with other women, fond of meat and wine. Budha’s dṛṣṭi (-): Untruthful, not
virtuous, eat much, a famous thief, devoid of happiness, riches. Bṛhaspati’s dṛṣṭi
(+): Endowed with happiness, wealth, fortune, a king’s minister, chief. Śukra’s
dṛṣṭi (-): Unsteady in disposition, ugly, join other women, courtesans, bereft of
pleasures.

3.1.8.1.2
VṚṢABHA ŚANI: WOMANIZING ŚANI

Sārāvalī.
Bereft of wealth (arthavihīna), a servant (preshya), speak undesirable
words (na yuktavākya), unrighteous deed (na satyakarma), liked by
older women (vrddhastrihrdayahara), bad friends (kushrta), addicted
to women (strī-vyasana-sansakta), serve other women (paranganā
preshya), not outspoken (naikrtika), eye defect (sphuta-drsta),
associated with numerous undertakings (bahukryāsangata), fool
(muṛha).

Dr BV Raman.
Dark complexion, deceitful, successful, powerful, unorthodox, clever,
likes solitude, voracious eater, persuasive cool, contagious diseases,
many wives, self-restraint, worrying nature.

1. Vṛṣabha Rāśi is the naisargika Dhanabhāva → Śani is opposed to the

Dhanakāraka Bṛhaspati; hence he manifests weakness in this matter
→ bereft of wealth (arthavihīna). Śani brings down the aptitude
in financial matters → fool (muṛha). Śani removes the financial
independence and makes one dependent on others → Śani is also
Kāraka for servants, and his presence in the naisargika Dhanabhāva
indicate wealth from serving others → a servant (preshya).
2. Vṛṣabha is also the naisargika Bhāva for the speech of which Budha
is the Kāraka → Śani afflicts this matter → speak undesirable
words (na yuktavākya), not outspoken (naikrtika). Śani
manifests weaknesses for both Candra and Śukra, two Grahas
important for social work → unrighteous deed (na satyakarma).
3. Vṛṣabha is owned by Śukra, the Kāraka for relationship and Candra,
the Kāraka for lust attains Ucca here. Śani is also the Kāraka for old
age → liked by older women (vrddhastrihrdayahara),
relationship with older women. Śani robs one’s independence and
makes one servile → area served by the person is seen from the Rāśi
held by Śani → Vṛṣabha Rāśi is feminine and owned by Śukra, the
Kāraka for femininity → serve other women (paranganā
preshya). Śani is the Kāraka for dirt, fall and immorality, and thus
manifests weakness in sex and lust → addicted to women (strī-
vyasana-sansakta).

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4. 2nd is the house of the family regarding which Śani manifests

weaknesses → bad friends (kushrta). 2nd house governs eyes, of
which Sūrya and Candra are the Kāraka → Śani manifests
weakness pertaining to the luminaries → eye defect (sphuta-
dṛṣṭa).
5. Śani gives śubha results in one area, being in the Rāśi of a friend
→ Śani is the Kāraka for labour and effort → associated with
numerous undertakings (bahukryāsangata).
6. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+/-): Clear in speech, lose wealth, a scholar, eat in
other’s houses, and be weak in the constitution. Candra’s dṛṣṭi (+): Gain wealth
through women, honoured by ministers of kings, dear to women, endowed with
family. Maṅgala’s dṛṣṭi (+): Skilful in war preparations, but stay away from war,
speak much, endowed with wealth, family. Budha’s dṛṣṭi (+/-): Jocular, a eunuch,
subservient to women, sinful. Bṛhaspati’s dṛṣṭi (+): Share happiness and misery
of others, serve others, dear to people, charitable, industrious. Śukra’s dṛṣṭi (+):
Enjoy the pleasures women and wine, endowed with gemstones, extraordinarily
strong, dear to the king.

3.1.8.1.3
MITHUNA ŚANI: INTROSPECTIVE ŚANI

Sārāvalī.
Many debts (bahurna), troubled due to imprisonments
(bandhanatapta), hard work (shramānvita), arrogant (dāmbhika), small
minister (anumantri), bereft of virtues (shastagunai), abandoned by
people (santyakta), always in hide-out (sadaiva guhyaca), lustful
(kāmashīlasca), cunning (chalakrcca), wicked (dushta), crafty (śaṭha),
ill-mannered (kushīlasca), fond of wandering freely without any
bondage (bandhana-vihāra-asakta), fond of outside sports
(bāhyakrīdānuga).

Dr BV Raman.
Wandering nature, miserable, untidy, original, thin, subtle, ingenious,
strategic, few children, taste for chemical and mechanical sciences,
narrow-minded, speculative, logical, desperado.

1. Mithuna is a Mitrakṣetra for Śani, and Budha is the Kāraka for

finances, talent, learning, innocence, relatives, and kinsmen. Śani
although is in his Mitrarāśi; he afflicts the naisargika kārakatva of
Budha. It is the Uccarāśi of Rāhu and is considered impure. Various
kinds of sexual escapades occur in this Rāśi, which is why the Rāśi is
named Mithuna, copulation.
2. Śani causes weaknesses in Budha’s domain, i.e., finances → Mithuna
is also the naisargika 3H, which is 8th from 8th governing debts →
many debts (bahurna). Śani cause weaknesses in Rāhu’s domain,
the Kāraka for secret machinations → troubled due to
imprisonments (bandhanatapta). Budha is the Kāraka for
learning, and Śani hard work → teaches the art of working hard and
persistently → hard work (shramānvita).
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3. Budha rules one’s innocence and gullibility, while Rāhu is quite the
opposite, i.e., diabolical and diplomatic → Śani enhances the quality
of Rāhu → arrogant (dāmbhika). Śani gives good results as
Mithuna is Śani’s Mitrakṣetra → small minister (anumantri).
Budha is learning, which is affected by Śani → bereft of virtues
(shastagunai).
4. Budha is the Kāraka for kinsmen and relatives → abandoned by
people (santyakta). Budha is the Kāraka for socialising, fun,
recreation, and humour, which Śani is the Kāraka for old age and
senility → the person is fond of solitude → always in hide-out
(sadaiva guhyaca).
5. Mithuna Rāśi is all about the fulfilment of lust, a weakness which
Śani manifests → lustful (kāmashīlasca). Budha is the Kāraka for
innocence and Rāhu cunningness → Śani weakens Budha’s
characteristics and manifests the weakness in character → cunning
(chalakrcca), wicked (dushta), crafty (śaṭha), ill-mannered
(kushīlasca).
6. Śani is the Kāraka for Vairagya or renunciation, which Budha the
learner learns keenly → fond of wandering freely without any
bondage (bandhana-vihāra-asakta). Budha is the Kāraka for
games and light sports, a quality which Śani manifests as strength
due to his position in a Mitrarāśi → fond of outdoor sports
(bāhyakrīdānuga).
7. Dṛṣṭiphala: Sūrya’s dṛṣṭi (-): Devoid of happiness, wealth, virtuous, bereft of
anger, endure difficulties, valorous. Candra’s dṛṣṭi (+): Equal to a king, possess a
bright physique, earn wealth, honour through women, do women’s jobs.
Maṅgala’s dṛṣṭi (+/-): Famous boxer, confused, carry heavy loads, possess an ugly
body. Budha’s dṛṣṭi (+): Wealthy, skilful in war, a dance master, a skilful singer,
expert in arts. Bṛhaspati’s dṛṣṭi (+): Trustworthy in the king’s circle, possess all
kinds of noble qualities, dear to the nobles and virtuous, earn wealth through his
virtues. Śukra’s dṛṣṭi (-): Unsteady in disposition, ugly, join other women,
courtesans, bereft of pleasures.

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3.1.8.1.4
KARKA ŚANI: SORROWFUL ŚANI

Sārāvalī.
Blessed with a beloved wife, devoid of wealth in childhood, suffer many
diseases, learned, motherless, soft-spoken, distinguished in acts, frail
constitution, trouble others, hostile to relatives, crooked, kingly in mid-
life, enjoy growing pleasures.

Dr BV Raman.
Poor, weak teeth, pleasure-seeking, few sons, cheeks full, slow, dull,
cunning, rich, selfish, deceitful, malicious, stubborn, devoid of motherly
care.

1. This is the Uccakṣetra of Bṛhaspati; hence some positive results are

experienced → Śani honours him, hence not negative where
Bṛhaspati is powerful → blessed with a beloved wife. Weakness to
the kārakatva of Bṛhaspati and Candra → Candra denote childhood
and Bṛhaspati wealth → devoid of wealth in childhood. Candra is
the Kāraka for the body, health, and mother → frequently suffer
many diseases, frail constitution, motherless.
2. Śani manifesting the strengths of Bṛhaspati → learned,
distinguished in acts. Candra is a royal Graha whose strength is
manifested by Śani → kingly in mid-life, enjoy growing
pleasures. Manifestation of good qualities of Candra → soft-
spoken.
3. Candra is also the Kāraka for the society, and other people in our life
→ Śani manifests weaknesses in these matters → crooked, trouble
others, hostile to relatives.
4. Dṛṣṭiphala: Sūrya’s dṛṣṭi (-): Loss of father in childhood, bereft of wealth, wife,
happiness, eats bad food, sinful. Candra’s dṛṣṭi (+/-): Evil to mother, wealthy,
troubled by co-born. Maṅgala’s dṛṣṭi (+): Enjoy king’s wealth, defective body,
possess gold, gemstones, endowed with a family, bad relatives and wife. Budha’s
dṛṣṭi (-): Hard-hearted, garrulous, subduing enemies, conceited, noble acts.
Bṛhaspati’s dṛṣṭi (+): Endowed with lands, houses, friends, sons, wealth,
gemstones, and wife. Śukra’s dṛṣṭi (+/-): Noble descent, bereft of beauty, grace,
and happiness.

3.1.8.1.5
SIṄHA ŚANI: DEJECTED ŚANI

Sārāvalī.
Fond of writing, reading, skilful, scornful, devoid of virtues and wife,
live by servitude, devoid of own men, happiness, interested in sinful
acts, ill-tempered, mad due to unwanted desires, carry loads, toil hard,
weathered body.

Dr BV Raman.
Middle stature, severe, obstinate, few sons, stubborn, unfortunate,
conflicting, hard worker, good writer, evil-minded.
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1. Siṅha is the naisargika Rāśi of knowledge (5H), and Sūrya is the

Kāraka for Knowledge → fond of writing, reading, skilful,
particularly in self-help, philosophy, lessons of life etc. Sūrya
is an arrogant and irascible Graha, mainly when afflicted →
scornful, ill-tempered. Sattvaguṇi Grahas, Sūrya, Candra, and
Bṛhaspati are the giver of virtues. Śani manifesting the weakness of
Sūrya → devoid of virtues.
2. Sūrya is an independent Graha and attains Nīca in Tulā Rāśi, the
Rāśi of relationship. Śani manifests this weakness → bereft of wife
or happiness from her. Sūrya is the Kāraka for independence and
rulership → Śani in this Rāśi makes the person ruled by others →
live by servitude, carry loads, and toil hard.
3. Sūrya is the Kāraka for father’s lineage or the blessings continuing
from that lineage → Śani manifests weakness in this matter →
devoid of own men and happiness from them. Sūrya is the
Kāraka for Dharma (righteousness), and the weakness of Sūrya
mean the fall of Dharma → interested in sinful acts.
4. Sūrya attains Nīca in Tulā Rāśi → weakness of Sūrya indicate Agni
Doṣa, which is manifested as uncontrolled Ojas or libido → mad due
to unwanted (sexual) desires. Sūrya is the Kāraka for vitality,
while Śani denotes old age → Śani causing weakness to Sūrya
indicates weathered body.
5. Dṛṣṭiphala: Sūrya’s dṛṣṭi (-): No wealth, happiness, nobility, a liar, drunkard,
bad physique, a servant, miserable. Candra’s dṛṣṭi (+): Abundant wealth,
precious stones, women, widely famous, dear to the king. Maṅgala’s dṛṣṭi (-):
Aimless wandering, unfortunate, live in fortresses, hills, sinful, bereft of wife and
sons. Budha’s dṛṣṭi (-): Not outspoken, lazy, poor, perform job that does not suit
the person, dirty, miserable. Bṛhaspati’s dṛṣṭi (+): Chief, wealthy in his town, or
among his men, endowed with children, trustworthy. Śukra’s dṛṣṭi (+/-): Opposed
to women, splendorous, lethargic, happy, wealthy, attain a good end.

3.1.8.1.6
KANYĀ ŚANI: EFFEMINATE ŚANI

Sārāvalī.
Resemble a eunuch, very crafty, depend on others for food, addicted to
sinful women, few friends, unacquainted with arts, desirous of
indulging in ugly acts, possess sons, wealth, lazy, helpful to others,
intent upon spoiling virgins, cautious in his actions.

Dr BV Raman.
Dark complexion, malicious, poor, quarrelsome, erratic, narrow-
minded, rude, conservative, taste for public life, weak health.

1. Kanyā Rāśi is an effeminate Rāśi, governed by a eunuch Graha.

Budha and Śani are eunuch Graha → resemble a eunuch. Śani
robs away the innocence and purity of this Rāśi → very crafty.

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Kanyā is the Rāśi of childhood and dependence, and Śani manifests

this as a weakness → one depends on others for food.
2. Kanyā Rāśi indicates young girls, before their puberty stage, the
purest Rāśi of the zodiac → Śani corrupt the purity and manifests
the weakness denoted by Nīcatva of Śukra → addiction to sinful
women, desirous of indulging in ugly acts, intent upon
spoiling virgins. Budha is all about friendship and social skills,
which Śani robs by his placement in this Rāśi → few friends.
3. Kanyā Rāśi is the Rāśi of art and craft as it governs the creativity of
a young child → Śani is Kāraka of old age and decline of creativity, is
not favourable in this matter → unacquainted with arts. Budha is
the Kāraka for enthusiasm towards life, which Śani afflicts → lazy,
lack enthusiasm.
4. Some good qualities of Śani are also manifested because this is Śani’s
Mitrarāśi → blessed with sons, wealth, helpful to others. Śani
acts after due consideration of all pros and cons. Budha is just the
opposite → Śani anchors Budha to reality and gives him gravity →
cautious in actions.
5. Dṛṣṭiphala: Sūrya’s dṛṣṭi (-): Devoid of happiness, wealth, virtuous, bereft of
anger, endure difficulties, valorous. Candra’s dṛṣṭi (+): Equal to a king, possess a
bright physique, earn wealth, honour through women, do women’s jobs.
Maṅgala’s dṛṣṭi (+/-): Famous boxer, confused, carry heavy loads, possess an ugly
body. Budha’s dṛṣṭi (+): Wealthy, skilful in war, a dance master, a skilful singer,
expert in arts. Bṛhaspati’s dṛṣṭi (+): Trustworthy in the king’s circle, possess all
kinds of noble qualities, dear to the nobles and virtuous, earn wealth through his
virtues. Śukra’s dṛṣṭi (-): Unsteady in disposition, ugly, join other women,
courtesans, bereft of pleasures.

3.1.8.1.7
TULĀ ŚANI: ROYAL ŚANI

Sārāvalī.
Wealthy, soft-spoken, earn money, honours from foreign countries, a
king, or a scholar, wealth protected by his relatives, senior in the circle,
attain a high status due to his gracious speech in an assembly, good,
join corrupt female dancers, sinful women.

Dr BV Raman.
Famous, founder of institutions and the like, rich, tall, fair, self-
conceited, handsome, discreet, powerful, respected, sound judgment,
antagonistic, independent, proud, prominent, charitable, subservient to
women.

1. Śani gives outstanding results in Tulā Rāśi because this is Śani’s

Uccarāśi. Tulā Rāśi denote trade and commerce → wealth derived
from a trade or financial markets,
2. Rāśyeśa Śukra is the most eloquent Graha in the zodiac → soft-
spoken, attain a high status owing to his gracious speech in
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an assembly. Śani makes one leave their homeland and settle

overseas, an indication of 7H, i.e., international trade → earns
wealth and honours from foreign countries.
3. Śani in a good position gives power, influence, and authority → to a
king. Good results and pertaining to matters governed by Śukra, i.e.,
knowledge of the Śāstras → a scholar. The 4H is called the Bandhu
Bhāva, i.e., the house of the relatives → 2L Maṅgala attains Ucca in
the 4H → wealth protected by his relatives.
4. Śani denotes old age, and Śukra knowledge → a knowledgeable
person who is a senior in the circle. True to his nature, Śani does
manifest at least one weakness pertaining to the 7H and Śukra
related matter → Śani is the Kāraka for dirt and lowliness → join
corrupt female dancers and sinful women.
5. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+/-): Clear in speech, lose wealth, a scholar, eat in
other’s houses, and be weak in the constitution. Candra’s dṛṣṭi (+): Gain wealth
through women, honoured by ministers of kings, dear to women, endowed with
family. Maṅgala’s dṛṣṭi (+): Skilful in war preparations, but stay away from war,
speak much, endowed with wealth, family. Budha’s dṛṣṭi (+/-): Jocular, a eunuch,
subservient to women, sinful. Bṛhaspati’s dṛṣṭi (+): Share happiness and misery
of others, serve others, dear to people, charitable, industrious. Śukra’s dṛṣṭi (+):
Enjoy the pleasures women and wine, endowed with gemstones, extraordinarily
strong, dear to the king.

3.1.8.1.8
VṚŚCIKA ŚANI: HOSTILE ŚANI

Sārāvalī.
Hostile, crooked, affected by poison, weapons, very ill-tempered,
miserly, egoistic, wealthy, capable of stealing others’ money, opposed to
instruments played on festive occasions, malicious, miserable, face
destruction, suffer from many diseases.

Dr BV Raman.
Rash, indifferent, hard-hearted, adventurous, petty, self-conceited,
reserved, unscrupulous, violent, unhappy, danger from poisons, fire
and weapons, wasteful, unhealthy.

1. This is perhaps the worst position of Śani after Vṛścika. Vṛścika is at

the root of all weaknesses, being the naisargika Randhrabhāva and
Nīcarāśi of Candra. This is a war-prone, quarrelsome, and hostile
Rāśi → hostility. Vṛścika is at the root of all crimes → crooked.
2. The Rāśi is associated with a scorpion and other poisonous insects →
affected by poison, injured by weapons. Vṛścika is the Rāśi of
anger and irritability → highly irascible. Candra’s Nīcatva
indicates low social skills, → miserly and egoistic. Owned by an
Agnitattva Graha Maṅgala → Agni indicates effort and success →
wealth.

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3. Vṛścika is a criminal Rāśi → capable of stealing others’ money,

malicious. Nīcarā iof Candra indicates an aversion towards social
skills such as interaction with others, music, art forms etc. → averse
to instruments played on festive occasions. Vṛścika is the
darkest Rāśi in the Kuṇḍalī besides Kumbha, a simmering volcano
miserable, face destruction. The affliction of Āyuṣkāraka Śani in
the naisargika Randhrabhāva → suffer from many diseases.
4. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Interested in agriculture, highly affluent, endowed
with cows, buffaloes, horses, fortunate, industrious. Candra’s dṛṣṭi (-): Fickle
minded, sinful, join mean, ugly women, devoid of happiness, wealth. Maṅgala’s
dṛṣṭi (+/-): Kill animals, sinful, a leader of robbers, famous, fond of co-habiting
with other women, fond of meat and wine. Budha’s d ṣṭ i (-): Untruthful, not
virtuous, eat much, a famous thief, devoid of happiness, riches. Bṛhaspati’s dṛṣṭi
(+): Endowed with happiness, wealth, fortune, a king’s minister, chief. Śukra’s
dṛṣṭi (-): Unsteady in disposition, ugly, join other women, courtesans, bereft of
pleasures.

3.1.8.1.9
DHANU ŚANI: SPIRITUAL G ID ANI

Sārāvalī.
Skilful in behaviour, teaching Vedic meanings, learning denotation,
famous due to virtuous children, family profession, virtues, enjoying
excellent affluence in his old age, speaking less, many titles, and gentle
disposition.

Dr BV Raman.
Pushful, artful, cunning, famous, peaceful, faithful, pretentious,
apparently generous, troubles with wife, courteous, dutiful children,
generally happy.

1. Śani does not manifest weaknesses in Bṛhaspati’s Rāśi. Dhanu Rāśi

is the naisargika Dharmabhāva, and the Uccarāśi of Ketu → This
Rāśi is all about righteous actions and detachment → skilful in
behaviour. Bṛhaspati is the teacher, and 9H indicates the ability to
teach → teaching a subtle interpretation of the Veda and
Vedāṅga.
2. Bṛhaspati is the Kāraka for Jñāna → devotion for learning Veda,
Vedāṅga and Vedanta. Bṛhaspati is the Kāraka for children, and
Śani shows the connection to one’s tradition → Śani and Bṛhaspati
jointly indicate Jñāna yoga that is inherited from the tradition →
famous due to virtuous children, family profession and own
virtues.
3. Śani is the Kāraka for old age, and B haspati wealth and freedom
from miseries → enjoy excellent affluence in his old age. Śani
and Bṛhaspati are less talkative and speak only when there is a need
→ Budha and Śukra, on the other hand, like to speak a lot → speak
less.

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4. Śani is the giver of perseverance and Bṛhaspati knowledge → the

person is knowledgeable in multiple disciplines → endowed with
many scholarly titles. Śani’s influence on Bṛhaspati makes the
person humble because Śani governs the down to earth attitude →
soft in disposition.
5. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Father of others’ children, through these children,
attains wealth, name, fame, honour. Candra’s dṛṣṭi (+/-): Bereft of a mother, two
names, endowed with wife, children, wealth. Maṅgala’s dṛṣṭi (-): Vāta disorders,
dislike people, sinful, mean, blameworthy. Budha’s dṛṣṭi (+): Equal to a king,
happy, a preceptor, honourable, wealthy, fortunate. Bṛhaspati’s dṛṣṭi (+): A king,
or equal to a one, a minister, or an Army chief, is free from dangers. Śukra’s dṛṣṭi
(-): Unsteady in disposition, ugly, join other women, courtesans, bereft of
pleasures.

3.1.8.1.10
MAKARA ŚANI: LEADER ŚANI

Sārāvalī.
Lord over the lands of others’ women, endowed with Vedic knowledge,
virtues, knowledge of many branches of fine arts, excellent among his
caste-men, honourable, respect others, famous, interested in bathing,
decoration, skilful in performance, live in foreign places, courageous,
polite in behaviour.

Dr BV Raman.
Intelligent, harmonious domestic life, selfish, covetous, peevish,
intellectual, learned, suspicious, reflective, revengeful, prudent,
melancholy, inheritance from wife’s parties.

1. Śani gives favourable results in Makara and unfavourable results in

Kumbha. The 4L Maṅgala attains Ucca in the Makara Lagna, while
Rāśyeśa Śani attains Ucca in the Karmabhāva in Śukra’s Rāśi →
lordship over the lands of others’ women.
2. Śani is the Kāraka for tradition → passage of knowledge from the
tradition → endowed with Vedic knowledge. Śani in svarāśi and
the naisargika Karmabhāva → virtues. 2H and 5H are owned by
Mitras and Śani are favourable to these Rāśis → Śukra, the 5L
denotes knowledge of fine arts → knowledge of many branches of
fine arts, fond of decoration.
3. The strength of Śani makes one chief of his clan → excellent among
his caste-men, honourable. Strong Śani gives humility → respect,
and honour others, famous. Good quality of Śani is manifested,
and Śani overcomes his indications of dirtiness and lowliness →
interest in bathing and regular ablutions. Śani is the karma
Kāraka and is in the naisargika Karmabhāva in Svarāśi → skilful
in performance (religious performances, yajñas).
4. Strong Śani normally indicate wealth earned from a foreign land,
particularly when he is in the 2nd Bhāva in a dignified state → 2nd
Rāśi is Kumbha, of whose Lord is in Svarāśi in the 12th from there →
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live in a foreign land. Śani gives strength pertaining to Maṅgala,

whose Uccakṣetra is Makara → courageous. Śani is humble and
down to earth Graha and Śani in this Rāśi, gives strength to the
character by manifesting this quality → polite behaviour.
5. Dṛṣṭiphala: Sūrya’s dṛṣṭi (-): Sickly, ugly wife, eat other’s food, miserable,
wandering in nature, carry loads. Candra’s dṛṣṭi (-): Fickle-minded, untruthful,
sinful, non-cordial relationship with mother, wealthy, sorrowful due to wandering.
Maṅgala’s dṛṣṭi (+): Highly courageous, famous, superior among great men,
sharp. Budha’s dṛṣṭi (-): Carry loads, clouded in mentality (Tāmasika
disposition), good-looking, wandering-natured, learned, not quite wealthy,
fortunate. Bṛhaspati’s dṛṣṭi (+): Famous for one’s talents, a king, or of the royal
dynasty, long-lived, free from diseases. Śukra’s dṛṣṭi (+/-): Wealthy, addicted to
other women, fortunate, happy, enjoy food, drinks.

3.1.8.1.11
KUMBHA ŚANI: CRAFTY ŚANI

Sārāvalī.
A great liar, eminent, addicted to women, wine, wicked, crafty, fall prey
to evil friendship, very ill-tempered, opposed to knowledge,
conversation, traditional law, addicted to other women, harsh in
speech, an attempt at many undertakings.

Dr BV Raman.
Practical, capable, diplomatic, ingenious, somewhat conceited,
prudent, happy, reflective, intellectual, philosophical, vanquished by
enemies.

1. Kumbha is the Mūlatrikoṇa Rāśi of Śani and denotes qualities such

as misery, hardship, and losses. While in Makara, the results are
Śubha, in Kumbha, it is Aśubha. Śani is the Kāraka for lie,
dishonesty, and delusion, as he is the cause of Brihaspati Nīcatva, →
a great liar.
2. Śani in Svarāśi gives at least a few positive quality → eminence, an
attempt at many undertakings. Weakness of character is
manifested due to the Rāśi being co-lorded by Rāhu → weakness due
to Śukra and Budha are manifested as these are the Trikoṇa Lords
from Kumbha → addicted to other women, wine, wicked,
crafty, falling prey to evil friendship.
3. 8H is owned by Budha → weakness pertaining to negative
characteristics of Budha → ill-tempered, averse to knowledge,
conversation, harsh in speech. Śani is the Kāraka for the
knowledge passed through the tradition, where Śani manifests
weaknesses → averse to traditional law.
4. Dṛṣṭiphala: Sūrya’s dṛṣṭi (-): Sickly, ugly wife, eat other’s food, miserable,
wandering in nature, carry loads. Candra’s dṛṣṭi (-): Fickle-minded, untruthful,
sinful, non-cordial relationship with mother, wealthy, sorrowful due to wandering.
Maṅgala’s dṛṣṭi (+): Highly courageous, famous, superior among great men,
sharp. Budha’s dṛṣṭi (-): Carry loads, clouded in mentality (Tāmasika

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 ŚANI’S RĀŚIPHALA
disposition), good-looking, wandering-natured, learned, not quite wealthy,
fortunate. Bṛhaspati’s dṛṣṭi (+): Famous for one’s talents, a king, or of the royal
dynasty, long-lived, free from diseases. Śukra’s dṛṣṭi (+/-): Wealthy, addicted to
other women, fortunate, happy, enjoy food, drinks.

3.1.8.1.12
MĪNA ŚANI: CEREMONIOUS ŚANI

Sārāvalī.
Fond of sacrifices, arts, chief among his relatives, friends, calm,
increasing wealth, skilful in policymaking, adept in diamond testing,
virtuous, modest, acquire an authoritative position later in life.

Dr BV Raman.
Clever, pushful, gifted, polite, happy, good, wife trustworthy, scheming,
wealthy, helpful.

1. Mīna is the Rāśi of the Maharṣis, ceremonial services, yajña etc. →

fond of sacrifices. It is the Uccakṣetra of Śukra, the governor of
various art forms → Śani’s perseverance and persistence →
expertise in various artforms.
2. Well placed Śani in a Kuṇḍalī, in Tulā, Dhanu, Mīna and Makara
give leadership qualities → chief among his relatives and
friends. Śani in Mīna Rāśi indicates meditative bent of mind, as 12H
is for meditation → calm.
3. Uccarāśi of Śukra, the Kāraka for Mātā Lakṣmī, and Dhanakāraka
Bṛhaspati → increasing wealth. Śani is the Kāraka for Yama
Dharmarāja, and Bṛhaspati is the Deva-Mantri → good
administration and jurisprudence qualities → skilful in
policymaking, acquire an authoritative position later in life.
4. Śukra is the Kāraka for diamond → talented in diamond testing.
Good qualities of Śani is manifested in this Rāśi → virtuous,
modest.
5. Dṛṣṭiphala: Sūrya’s dṛṣṭi (+): Father of others’ children, through these children,
attains wealth, name, fame, honour. Candra’s dṛṣṭi (+/-): Bereft of a mother, two
names, endowed with wife, children, wealth. Maṅgala’s dṛṣṭi (-): Vāta disorders,
dislike people, sinful, mean, blameworthy. Budha’s dṛṣṭi (+): Equal to a king,
happy, a preceptor, honourable, wealthy, fortunate. Bṛhaspati’s dṛṣṭi (+): A king,
or equal to a one, a minister, or an Army chief, is free from dangers. Śukra’s dṛṣṭi
(-): Unsteady in disposition, ugly, join other women, courtesans, bereft of
pleasures.

3.1 . 8. 2
THE EF FE CT S OF D ṚṢṬ I

The following are the results of Dṛṣṭi of the Grahas on Śani in

different Rāśis. Among all the Grahas, Bṛhaspati’s dṛṣṭi on Śani gives
outstanding results, regardless of which Rāśi Śani is occupying.
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Bṛhaspati’s dṛṣṭi brings out the best of the Lords of the Rāśis in which
Śani is placed. Regarding the Dṛṣṭi of other Grahas, the good or bad results
depend on the Rāśi Śani is in. For instance, Sūrya’s dṛṣṭi on Śani is
favourable only when Śani is in Maṅgala’s Rāśi, and elsewhere, it is
troublesome.
Table 33

# Grahadṛṣṭi Śani in which Rāśi? Generic results

• Sūrya’s dṛṣṭi on Śani is not
favourable unless Śani is in
Maṅgala’s Rāśi.
• Sūrya’s dṛṣṭi on Śani is not
considered favourable
because of Śani’s
• Sūrya’s Rāśi: Lacking sambandha with Sūrya.
wealth, happiness, nobility, Sūrya is Śani’s father, and
a liar, drunkard, bad their relationship is
physique, a servant, very inimical. Also, both are
miserable. Krūragrahas. When a
• Candra’s Rāśi: Lose father Krūragraha is dṛṣṭied by
in childhood, bereft of another Krūragraha, the
wealth, wife, happiness, eat indications of the Rāśis
bad food, sinful. tenanted by the Graha
• Maṅgala’s Rāśi: Interested suffers. The indications of
in agriculture, highly the Rāśis can be seen from
affluent, endowed with the Lord of the Rāśi. Sūrya
cows, buffaloes, horses, is the king, and in his Rāśi,
fortunate, industrious. Śani makes one lose the
kingly status. Candra is the
• Budha’s Rāśi: Devoid of
Sūrya Kāraka for mother, comfort,
1 happiness, wealth, virtuous,
dṛṣṭi and emotions, which get
bereft of anger, endure
affected.
difficulties, valorous.
• Even though Budha and
• Bṛhaspati’s Rāśi: Father of
Śukra are Śani’s friend,
others’ children, through
Sūrya’s dṛṣṭi on Śani in
these children one attains
their Rāśis are of not much
wealth, name, fame, honour.
avail. In Budha’s Rāśi, the
• Śukra’s Rāśi: Clear in person is devoid of all the
speech, lose wealth, a good things that Budha has
scholar, eat in other’s to offer, and the person
houses, weak in endures several difficulties
constitution. in life. In Śukra’s Rāśi, Śani
• Śani’s Rāśi: Sickly, ugly indicates that the person
wife, eat other’s food, loses wealth and comfort,
miserable, wandering in for which Śukra is the
nature, carrying loads. Kāraka. However, In
Budha’s Rāśi, Śani makes
one fearless, and in Śukra’s
Rāśi, scholarly.
• Maṅgala is the Kāraka for
land etc. This is the only
Rāśi where Sūrya’s dṛṣṭi on
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 ŚANI’S RĀŚIPHALA

# Grahadṛṣṭi Śani in which Rāśi? Generic results

Śani gives outstanding
results pertaining to
Maṅgala’s own Kārakatva.
That is because Sūrya
attains Ucca in Maṅgala’s
Rāśi, which make this
situation unique. The
person is interested in
agriculture, highly affluent,
endowed with cows,
buffaloes, horses, fortunate,
industrious.
• Sūrya’s Rāśi: abundant
wealth, precious stones,
women, widely famous, dear • Candra’s dṛṣṭi on Śani is
to the king. favourable only when Śani
• Candra’s Rāśi: source of is in Sūrya’s, Budha’s and
evil to mother, wealthy, Śukra’s Rāśi.
troubled by co-born. • While Sūrya’s d ṣi on Śani
• Maṅgala’s Rā i: fickle- in Maṅgala’s Rāśi is
minded, sinful, join mean favourable, regarding
and ugly women, devoid of Candra’s dṛṣṭi, Śani
happiness and wealth. becomes favourable in
Sūrya’s Budha’s a d Śujra’s
• Budha’s Rāśi: equal to a Rāśi.
king, possess a bright
physique, earn wealth, • Regardless of the bad
Candra results, Candra’s dṛṣṭi on
2 honour through women, do
dṛṣṭi Śani in Candra’s and Śani’s
women’s jobs.
Rāśi bestows wealth.
• Bṛhaspati’s Rāśi: bereft of Otherwise, the negative
mother, two names, effects of the Rāśyeśas shall
endowed with wife, children, occur.
wealth.
• In Bṛhaspati’s Rāśi,
• Śukra’s Rāśi: gain wealth Candra’s dṛṣṭi on Śani
through women, honoured indicate some good results,
by ministers of kings, dear even though the person has
to women, endowed with less happiness from the
family. mother. The person is
• Śani’s Rāśi: fickle-minded, endowed with a wife,
untruthful, sinful, lack good children, and wealth.
terms with mother, wealthy,
sorrowful due to wandering.
• Sūrya’s Rāśi: daily move Maṅgala’s dṛṣṭi on Śani
from place to place, gives excellent results when
unfortunate, live in Śani is in Budha’s, Śukra’s
fortresses, hills, sinful, and Śani’s Svarāśi. The
Maṅgala bereft of wife, sons. results of Maṅgala when
3
dṛṣṭi • Candra’s Rāśi: enjoy king’s Śani is in Candra’s Rāśi is
wealth, defective body, mixed.
possess gold, gemstones, • In all cases, Maṅgala’s
endowed with a family, bad dṛṣṭi on Śani makes the
relatives, and wife. person violent, and look for
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# Grahadṛṣṭi Śani in which Rāśi? Generic results

• Maṅgala’s Rāśi: kill fights and wars. Maṅgala’s
animals, sinful, a leader of dṛṣṭi on Śani in Maṅgala’s
robbers, famous, fond of Svarāśi makes the person fit
cohabiting with other to become a ringleader of
women, fond of meat and burglars and criminals. The
wine. person becomes muscular,
• Budha’s Rāśi: famous and boxer or wrestler in
boxer, stupefied, carrying Budha’s Rāśi, receiving
heavy loads, possess an ugly Maṅgala’s dṛṣṭi.
body. • Śani in Bṛhaspati’s Rāśi is
• Bṛhaspati’s Rāśi: troubled generally good, but not
by vāta disorders, dislike when he receives Maṅgala’s
people, sinful, mean, dṛṣṭi, because the person
blameworthy etc. becomes narrow-minded and
sinful.
• Śukra’s Rāśi: Skilful in
war preparations, but away
from war, speak much,
endowed with wealth,
family.
• Śani’s Rāśi: valorous,
famous, superior among
great men, sharp.
• Sūrya’s Rāśi: not
outspoken (timid), lazy,
poor, do women’ jobs, dirty,
miserable.
• Candra’s Rāśi: hard- • Budha’s dṛṣṭi on Śani is
hearted, garrulous, considered favourable when
subduing enemies, Śani is in Budha’s Svarāśi,
conceited, noble acts. Candra’s or Bṛhaspati’s
• Maṅgala’s Rāśi: Rāśi. In other Rāśis,
untruthful, not virtuous, eat Budha’s dṛṣṭi on Śani is
much, a famous thief, devoid not favourable. Budha’s
of happiness, riches. dṛṣṭi on Śani in Sūrya’s
• Budha’s Rāśi: wealthy, Rāśi makes on timid, lazy,
Budha
4 skilful in war, a dance and poor. In Maṅgala’s Rāśi,
dṛṣṭi
master, a skilful singer, the person has criminal
expert in arts. tendencies. In Śukra’s Rāśi,
• Bṛhaspati’s Rāśi: equal to the person is fun-loving but
a king, happy, a preceptor, lacks his stand. Budha’s
honourable, wealthy, dṛṣṭi on Śani occupying his
fortunate. Svarāśi is of mixed results.
The person is good looking
• Śukra’s Rāśi: jocular,
and fortunate but suffers
equal to neuter, serve
from financial distress.
women, sinful.
• Śani’s Rāśi: carry loads,
clouded in mentality
(Tāmasika disposition),
good-looking, wandering-

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# Grahadṛṣṭi Śani in which Rāśi? Generic results

natured, learned, not
wealthy, fortunate.
• Bṛhaspati’s dṛṣṭi on Śani
• Sūrya’s Rāśi: chief,
is a tremendous blessing in
wealthy in his town, or
a Kuṇḍalī. Regardless of
among his men, endowed
where Bṛhaspati is in a
with children, trustworthy.
Kuṇḍalī, Bṛhaspati’s dṛṣṭi
• Candra’s Rāśi: endowed endows Śani to bestow
with lands, houses, friends, outstanding results.
sons, wealth, gemstones,
• The person gains from the
and wife.
Kārakatvas of the Graha
• Maṅgala’s Rāśi: endowed who Lords the Rāśi, where
with happiness, wealth, Śani is placed and is dṛṣṭied
fortune, a king’s minister, by Bṛhaspati. For instance,
chief. in Sūrya’s Rāśi, the person
• Budha’s Rāśi: trustworthy becomes kingly or a great
in the king’s circle, possess leader. In Candra’s Rāśi, the
all kinds of (good) qualities, person is endowed with all
Bṛhaspati
5 dear to the nobles and comforts, family, and
dṛṣṭi
virtuous, earn wealth friends.
through his virtues. • In Maṅgala’s Rāśi, the
• Bṛhaspati’s Rāśi: A king or person becomes an army
equivalent, a minister, an chief or a minister. Budha’s
Army chief, free from Rāśi indicates that the
dangers. person is highly
• Śukra’s Rāśi: share knowledgeable in several
happiness and misery of disciplines. In Bṛhaspati’s
others, serve others, dear to Rāśi, the person becomes a
people, charitable, great leader. In Śukra’s
industrious. Rāśi, the person becomes a
social servant. And, in
• Śani’s Rāśi: famous for
Śani’s Rāśi, the person is
one’s talents, a king, royal
freed from diseases and
descent, long-lived, free
becomes a great leader
from diseases.
among people.
• Sūrya’s Rāśi: hostile to • Śukra’s dṛṣṭi on Śani is
women, splendorous, slow favourable when Śani is in
(or tardy), happy, wealthy, Budha’s, Śukra’s, and his
attain a good end. Svarāśis. However, there
• Candra’s Rāśi: noble are special connections with
descent, bereft of beauty, the ladies or one of the
grace, and happiness. opposite sex in all cases.
Śukra Śukra’s dṛṣṭi on Śani in
6 • Maṅgala’s Rāśi: unsteady
dṛṣṭi Budha’s Rāśi can give a
in disposition, ugly, join
other women, courtesans, saintly disposition.
bereft of pleasures. • Śani in Śukra’s or Svarāśi
• Budha’s Rāśi: skilful in dṛṣṭied by Śukra indicate
beautifying women, a one who indulges in the
teacher of Yogas, or a saint, pleasures of women and
dear to the fair sex. enjoys, drinks etc.

[216]
 GRAHA RĀŚI PHALA

# Grahadṛṣṭi Śani in which Rāśi? Generic results

• Bṛhaspati’s Rāśi: two • Shura’s dṛṣṭi on Śani in
mothers, two fathers, live in Maṅgala’s Rāśi is
forests, hills, unsteady, disastrous, as the person is
many kinds of assignments. addicted to sinful women or
• Śukra’s Rāśi: enjoy the prostitutes and has no
pleasures women and wine, morals. Śani in Bṛhaspati’s
endowed with gemstones, Rāśi give challenges with
extraordinarily strong, dear regards to parents, but the
to the king. person engages in several
large projects in life.
• Śani’s Rāśi: wealthy,
addicted to other women,
fortunate, happy, enjoy food,
drinks.

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 CHĀYĀGRAHA’S RĀŚIPHALA

3.1.9
CHĀYĀGRAHA’S RĀŚIPHALA

T
he Rāśiphala or Bhāvaphala of the Chāyāgrahas are always
examined together because they are mutually dependent. Rāhu and
Ketu are always 180° apart. Rāhu is the ascending node, and Ketu
is the descending node of Candra. Five elements in astronomy define the
orbit of a Graha – (1) the mean distance of the Graha from the central body,
(2) inclination of the orbit about the plane of revolution of Pṛthvī around
Sūrya, also called the Ecliptic, (3) the points of intersection of the orbit with
the ecliptic, (4) the Perigee or Periapsis, which is the farthest point of an
elliptical orbit and (5) the Eccentricity, which indicates circular or elliptical
nature of the orbit.
For Candra’s orbit around Pṛthvī in J2000, the mean distance “a”
is 0.002553, eccentricity “e” is 0.063147, inclination “i” is 5.240279, the
ascending node “N” is 99.986862 and the longitude of the Perigee is
48.909542. Rāhu makes -232268 revolutions in a Mahāyuga of 1577917828
days. Rāhu’s daily speed is -0.052992. The mean value of Rāhu is
99.986862 - 0.052992 * d, where d is the days elapsed from J2000 (JD
2451545), which is 01.01.2000 12:00 hrs UT.
The concept of Rāhu is not unique to Candra but is valid for any
Graha that revolves around Sūrya. For instance, the ascending node of
Bṛhaspati on J2000 is 76.519902, and it makes -146416 revolutions in a
Kalpa. Śani’s ascending node is 89.671416, making -199204 revolutions in
a Kalpa. A Kalpa is 1000 Mahāyugas and has 1577917828000 Sāvanadina
or civil days.
Therefore, the Node is not a unique concept that applies to Candra
exclusively. Sūryasiddhānta talks about the Nodes of all the Grahas and
calls them Pāta. These details are covered in the Siddhānta section of the
book. Now, the question is, why must we know about the nodes of a Graha?
The node tells us how high or low a Graha is from the ecliptic plane, the
plane of revolution of Pṛthvī around Sūrya. When a Graha is in its
Ascending node, the Graha is about to go above the ecliptic or increase its
Latitude. In contrast, when a Graha is in its Descending node, it goes below
the ecliptic or decreases its Latitude. The ascending node is called Rāhu,
which indicates ascending or increasing, whereas the descending node is
called Ketu, and it indicates the act of descending or decreasing.
Rāhu and Ketu are the nodes of Candra. Candra joins Rāhu or
Ketu when he is on the ecliptic, i.e., his Latitude is zero. During such times,
on a Pūrṇimā day, when Sūrya and Candra are mutually opposite, Candra
Grahaṇa occurs, as Pṛthvī’s shadow on Candra obscures him. On the other
hand, when Candra conjoins Sūrya and a Chāyāgraha, it gives rise to
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 RA A 6ĀŚI PHALA

Sūrya Grahaṇa, where Candra covers the disc of Sūrya. Therefore, for the
computation of Grahaṇa times, the knowledge of Rāhu and Ketu is crucial.
In a way, Rāhu and Ketu determine when a Graha would occur. They are
known from the time oP Sūryasiddhānta because the text mentions the
Nodes of all Grahas, including Candra. It is not a recent discovery.
Regarding Rāhu and Ketu, Ācārya Mantreśvara states in
Phaladīpikā 2.26 that Candra represents the body and Sūrya, the soul.
Maṅgala and the other Grahas denote the five senses. The enemies of
Sūrya, viz. Rāhu, Guḻika, and Ketu cause trouble to the body and the soul.
Usually, Rāhu afflicts Sūrya more, and Ketu afflicts Candra more. Further,
the Ācārya states in Phaladīpikā 4.5 that all Grahas are strong when they
are in Ucca. Candra is strong and auspicious when he has full Pakṣabala
and Sūrya when he has full Dikbala (–.e., in the 10th house). The other five
Tārāgrahas are strong when they are Vakrī. (1) Rāhu is strong in Karka,
Vṛṣabha, Meṣa, Kumbha and Vṛścika and (2) Ketu is strong in Mīna,
Kanyā, Vṛṣabha and the latter half of Dhanus, in Pariveṣa (the halo around
Sūrya/ Candra) and Indracāpa (rainbow), if there is a yuti of Candra and
Sūrya (Amāvasyā), or the time is night.
The Rāśi where the Chāyāgrahas become powerful is
unambiguously stated. Rāhu attains power in Meṣa, Vṛṣabha, and Karka,
where Candra gives outstanding results in the Lagna. Besides that, Rāhu
offers good results in Vṛścika and Kumbha, th two mystical Rāśis, that
are co-lorded by Rāhu and Ketu. Usually, Rāhu is considered Nīca in
Vṛścika. But is that so? On the other hand, Ketu gives good results in four
Saumya Rāśis, that are owned by Śukra, Budha, and Bṛhaspati. Usually,
Ketu is good in Bṛhaspati’s Rāśi because he gets into a meditative mood
here; and besides that, Dhanu is Ketu’s Ucca and Mīna is his Mūlatrikoṇa.
Ketu also gives good results in Vṛṣabha and Kanyā. Some scholars consider
Vṛṣabha as Ketu’s Nīca. But is that so?
A unique feature about Rāhu and Ketu is that despite being
granted the status of Grahas, and Graha Devatā, worshipped in temples
among the Navagrahas, they are not allotted any weekdays. The weekdays
are governed by 7 Grahas, from Sūrya to Śani, and the weekdays are,
therefore, 7 in number. The Grahas are powerful on their weekdays and
predominantly give their results on such days. Since Rāhu and Ketu are
not allotted one, how do they bestow their results on weekdays? To solve
this puzzle, the Maharṣis and Ācāryas state that Rāhu gives his results in
Śanivāra, and Ketu, in Maṅgalavāra. This is because Rāhu is like Śani and
Ketu, Maṅgala. Therefore, we should say Śanivāra is co-lorded by Śani and
Rāhu, whereas Maṅgalavāra — Maṅgala, and Ketu.

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 CHĀYĀGRAHA’S RĀŚIPHALA

A similar scheme is followed

regarding the Rāśis. There are 12 Rāśis,
in which each Tārāgraha is allotted two
Rāśis, a masculine and feminine,
whereas the Prakāśagrahas are
allotted one each. This is because, in all
Grahas, are both masculine and
feminine traits. Whereas Candra is
feminine and Sūrya, masculine. Rāhu-
Ketu were initially left out from any
ownership, very much like the Vāras,
but were assigned some Rāśis based on
the Śanivat Rāhu and Kujavat Ketu
principle. Rāhu is masculine and therefore assigned the masculine Rāśi of
Śani, which is Kumbha. In contrast, Ketu is predominantly feminine and
therefore assigned the feminine Rāśi of Maṅgala, i.e., Vṛścika. Rāhu
(Kumbha) opposes Sūrya’s Mūlatrikoṇa, and Ketu, Candra’s Mūlatrikoṇa.
This is the basis of the principle that Rāhu afflicts Sūrya and Ketu,
Candra. Rāhu is the Kāraka for Sūrya Grahaṇa and Ketu, Candra
Grahaṇa.
Rāhu and Ketu are the two parts of the Daitya, Svarbhānu, who
wanted to partake Amṛta after the Samudra Manthana, and his head was
severed by the Lord Viṣṇu’s discuss. Because by then, he had already
consumed some Amṛta, he became an immortal. The severed head is known
as Rāhu, and the trunk is called Ketu. The Rāhu is often depicted as the
head of a serpent or dragon, whereas Ketu, its tail. A careful observation
reveals the similarity of the human vertebrae or the spinal cord. As shown
in the image, the head or Brain is Rāhu or the tail, or the last vertebra,
called the coccyx, is Ketu. Rāhu and Ketu are always related to each other
and are diagonally opposed. Rāhu is the Kāraka for attachment, and Ketu
is the Kāraka for detachment. They are called the Karmic control Grahas
because they govern the cycle of birth and death.
We took birth in this life and didn’t attain Mokṣa because we
clutched onto something tightly. If we were completely free and didn’t need
to latch on to something, why do we need to be born? Rāhu denotes the act
of grasping something, like a latch on to something with one’s palm.
Therefore, one’s palms are denoted by Rāhu, as they are specifically
designed to grab something. On the other hand, Ketu denotes our feet with
nothing to latch on to, merely supporting the body. The upper part of the
body is where the body’s controlling functions, such as the Brain and Heart,
reside, where the lower portion of the body merely follows the order.
Therefore, Rāhu deceives the brain to believe there is pleasure and comfort
in latching on something, accumulating fresh Karma. Contrarily, the lower
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 GRAHA RĀŚI PHALA

part of the body does not add to any fresh Karma because these parts make
no-decision.
Even though all Grahas in a Kuṇḍalī denotes the Karma did we do
in our past life, due to which we are born in a certain kind in the
circumstances, Rāhu is the leader among them. Rāhu indicates our
bindings and indicates where our greatest attachment in life is. By
knowing these attachments and overcoming them, one can get free and
eventually attain Mokṣa. However, the avenue to Mokṣa is denoted by
Ketu, the Mokṣakāraka. Rāhu indicates prominent businessmen,
politicians, etc., who knows how to latch on to name, fame, power, and
wealth, whereas Ketu indicates mendicants and monks who have no desire
for possessions. Rāhu’s position in a Kuṇḍalī indicates what to overcome,
and Ketu shows how to overcome them.
Even though Rāhu and Ketu are significant Grahas, their mention
is conspicuously missing in several classical texts. People even question
whether the ancients knew about these Grahas. Undoubtedly people knew
about them from antiquity, and they are worshipped as Navagraha in
temples; many scholars didn’t consider their results independently. The
effects of Rāhu and Ketu are indeed elusive and require in-depth study.
The results of Rāśi placements of the Chāyāgrahas are not found in the
classical Jyotiṣa texts. These are collected from multiple classics, including
Bhartiya Jyotiṣa by Nemichandra Jain, Chapter 3.
The results of Rāhu and Ketu should be examined together because
their position is mutually dependent. Therefore, when Rāhu is in Meṣa,
Ketu is bound to be in Tulā and so on. What happens when Rāhu and Ketu
indicate results that are contradicting? For instance, Siṅha Rāhu Kumbha
Ketu indicates a visionary (Rāhu) and a wanderer/ spendthrift (Ketu). Now
which one of them shall be predominant. There are two ways to look at it.
From a Daśābhukti standpoint, Rāhu’s results are experienced in Rāhu
Daśābhukti and similarly, Ketu’s results, in Ketu Daśābhukti. Some
results of the Chāyāgrahas are also experienced throughout life. Rāhu’s
effects are more predominant if the Rāhu’s Rāśyeśa, Sūrya is powerful.
Instead, if Ketu’s Rāśyeśa, Śani is more powerful, Ketu’s results shall be
dominating. When the results are contradictory, either both are
experienced at different times, or one of them is predominant, depending
on the strength of its dispositor (Rāśyeśa).
Table 34

Rāhu’s Rāhu’s Ketu’s Ketu’s

# Rāśi
form Results form Results
Meṣa Suffer leprosy
Lazy and Lazy, lack Lustful and
Rāhu (kushtarogi), loss
1 Cowardly discernment, Irascible
Tulā of grace due to
Rāhu bravery, Ketu
Ketu sensuality (kami),
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 CHĀYĀGRAHA’S RĀŚIPHALA

Rāhu’s Rāhu’s Ketu’s Ketu’s

# Rāśi
form Results form Results
cowardice, short-tempered
dullness. (krodhi), unhappy
(dukhi).
Irascible (krodhi),
cunning (dhūrta),
talkative (vācāla),
Fickle
anxiety due to
Vṛṣabha minded, lack Cunning
Ugly and lack of fortune
Rāhu trust, and
2 Mistrusted (nirdhana), suffer
Vṛścika contented, Irascible
Rāhu leprosy due to
Ketu ugly Ketu
wrong lifestyle
appearance.
(kushtarogi),
given to vices
(vyāsani).
Untruthful
Long-lived,
(mithyavadi),
love music,
fickle-minded
Mithuna singer, Cunning
(chanchala),
Rāhu Cultured practise and Fickle-
3 cunning (dhūrta),
Dhanu Rāhu Vedas and minded
enjoy others
Ketu yoga, Ketu
wealth
physically
(paradhana
strong.
bhogi).
Generous,
charitable,
victorious
Live overseas
over enemies,
(pravāsi),
Karka Victorious cheated by Splendorous
hardworking
Rāhu and relatives and and
4 (parishramashīla),
Makara Charitable friends, suffer Valorous
splendorous
Ketu Rāhu poverty, Ketu
(tejasvi), valorous
diseased,
(parākramī).
shrewd,
sometimes
defeated.
Clever,
amicable, Wanderer
adept in (bhramanashīla),
policies and ear troubles
Siṅha judgement, Wanderer (karnarogi),
Rāhu Visionary noble person, and miserable (dukhi),
5
Kumbha Rāhu virtuous, Spendthrift spendthrift
Ketu visionary, Ketu (vyayashīla),
work after meagre fortune
due thoughts, (sādhārana
danger from dhani).
snakes.
Poetic and Popular, Ear troubles
6 Kanyā Famous Fickle-
famous, sweet (karnarogi), live
Rāhu Rāhu minded and
speech, poetic, in a foreign land

[222]
 GRAHA RĀŚI PHALA

Rāhu’s Rāhu’s Ketu’s Ketu’s

# Rāśi
form Results form Results
Mīna writer, lover Migrant (pravāsi), fickle-
Ketu of dance and Ketu minded
music, singer, (chanchala),
simpleton. unlucky, coward,
diseased, devoted
to work
(kāryaparāyana).
Extremely short-
tempered,
Short-lived,
suffering from
adept in
arthritis and
getting things
rheumatism
Tulā done Linguist
(vātaroga),
Rāhu Capable (kāryakuśala), and
7 learned in many
Meṣa Rāhu inheritance Irascible
languages
Ketu from diseased Ketu
(bahubhāshi),
members,
fickle-minded
tooth
(chanchala),
diseases.
comfortable
(sukhi).
Cunning,
Suffer from
wicked,
miseries (dukhi),
financially
suffer poverty,
distressed,
Cunning lack moral
Vṛścika sickly, wealth
and Miserable support from
Rāhu destruction
8 Financially and Lazy others, lack
Vṛṣabha due to
Distressed Ketu energy and
Ketu expenditure
Rāhu resolve
on diseases
(nirudyami), lazy
and vices;
(ālasi), talkative
physically
(vācāla).
weak.
Easily
contented, Suffer from
adopted by arthritis and
others, rheumatism
hateful (vātarogi), easily
towards contented
friends and (alpashantoshi),
Dhanu Deceptive kinsmen and Arrogant arrogant
Rāhu but cheat them, and (dāmbhika),
9
Mithuna Financially suffering from Irascible develop enmity
Ketu sound Rāhu childhood, Ketu with others due to
gain unearned boastful nature,
wealth short-lived
(legacy, (alpayu), irascible
insurance, (krodhi),
lottery etc.), simpleton and an
miserable ordinary person.
married life.

[223]
 CHĀYĀGRAHA’S RĀŚIPHALA

Rāhu’s Rāhu’s Ketu’s Ketu’s

# Rāśi
form Results form Results
Suffer from
Promote arthritis and
quarrels, get rheumatism
Makara Talented Miserable
fortunate (vātarogi),
Rāhu but and
10 after troubled due to
Karka quarrelsome Troubled
marriage, ghosts and goblin
Ketu Rāhu Ketu
poet and (bhūta preta
virtuous. pīdita), miserable
(dukhi).
Extremely short-
tempered
(atikrodhi), timid
Visionary, (bhīru), adept in
wise, writer, various artforms
reserved, (kalābhijna),
Kumbha Talented
Wise and frugal, bereft knowledgeable in
Rāhu but
11 Visionary of family and many languages
Siṅha Irascible
Rāhu kinsmen, (bahubhāshi),
Ketu Ketu
tooth intolerant
diseases, lack (asahishnu),
fortune suffer due to
Sarpa Doṣa
(snake bite, sarpa
danshana).
Sickly (sadarogi),
Adept in
low digestive
music and art,
Mīna power
Noble and devout, noble, Sickly and
Rāhu (mandagnirogi),
12 Peace- virtuous, calm Dullard
Kanyā dull-witted
loving Rāhu and Ketu
Ketu (murkha), talk
composed,
unnecessarily
peace-loving.
(vyarthavadi).

The Chāyāgrahas usually give the results of the Grahas they

conjoin, and if they are placed alone, then they give results of their Rāśyeśa
(dispositor). Their dispositor play a crucial role in a Kuṇḍalī and are also
known as the Karmic control Grahas. The dispositor of Rāhu is called
Rāhupati, and that of Ketu is called Ketupati. They are also called
Rāhunātha and Ketunātha, respectively. When the Rāhunātha and
Ketunātha conjoin in a Kendra or are associated in a Sambandha, they
give rise to a powerful yoga. Similarly, their yuti in Gocara, or Gocara of
Rāhunātha on Ketu, or Ketunātha on Rāhu trigger yogas, which indicate
sudden ups or downs in life.
The mutual disposition of the Rāhunātha and Ketunātha indicate
the rise in power and the Bhāva/Rāśi/Nakṣatra where the yuti occurs,
indicate the circumstances of the rise. If they are Ṣaṣṭāṣṭaka (6-8) or
Dvirdvādasa (2-12) from each other, they indicate an uphill task to gain
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 GRAHA RĀŚI PHALA

power or retaining power. In the Kuṇḍalī of Śrī Narendra Modi, Rāhupati

is Bṛhaspati, and Ketupati is Budha. Bṛhaspati and Budha are in mutual
Ṣaṣṭāṣṭaka, indicating the conspiracy and machinations that he must deal
with to retain his power. He also attained power as a chief minister of
Gujrat and prime minister of India, quite unexpectedly. Among the several
other powerful Rājayogas in his Kuṇḍalī, the notable ones are the
conjunction of Mantreśa Śani with Lagneśa Śukra in the 11 th house, the
most favourable houses for Śani. Another yoga is the Siddha yoga that is
caused by the Karmeśa Candra in the 2nd house in Vṛścika, causing
Nīcabhaṅga.
Ketu and the Ketunātha indicate the essence of experiences, one
brings from the past life(s), and Rāhu and the Rāhunātha indicate the
opportunities presented in this life, where the latent talent and past life
experiences can be used. When Rāhunātha and Ketunātha join, the
opportunities presented by Rāhu is fulfilled by the skills, talent, and
experiences of Ketu. This is fantastic and explosive yoga! When Rāhunātha
is with Ketu, or in the Rāśi of Ketu, there is a spiritual path, because the
cycle of birth and liberation is complete. Similarly, when Ketunātha is with
Rāhu or in the Rāśi of Rāhu. Ketu in Rāhu’s Rāśi (Kumbha), or Rāhu in
Ketu’s Rāśi (Vṛścika) also indicate a spiritual path.
In the Kuṇḍalī of Śrī Ramana Maharṣi, Rāhunātha Bṛhaspati is n
Rāhu’s Rāśi and Ketunātha Budha is in Ketu’s Rāśi and both Rāhunātha
and Ketunātha are in paraspara Kendra. In the Kuṇḍalī of Ṛṣi Aurobindo,
Rāhunātha Śukra is in Siṅha with Svarāśistha Sūrya, and Ketunātha
Maṅgala is with Ucca Bṛhaspati in the Lagna. The Rāhunātha and
Ketunātha are in paraspara Dvirdvādasa. The 2-12 positions of the
Rāhunātha and Ketunātha indicate liberation. In the Kuṇḍalī of Śrī
Rāmakṛṣṇa Paramahaṁsa, who has Rāhu-Ketu in Vṛṣabha-Vṛścika axis
like Ṛṣi Aurobindo, both Rāhunātha and Ketunātha are Ucca and are in
Tryekādaśa (3-11). The dignity of the Rāhunātha-Ketunātha in the 2-12
from the Lagna indicates liberation.
In the Kuṇḍalī of Svāmi Vivekānanda, Rāhu-Ketu is in Vṛścika-
Vṛṣabha axis, and Ketunātha Śukra is in a Kendra from Rāhunātha
Maṅgala. They are disposed in the 2 and 5 from the Lagna, in paraspara
Kendra, indicating Jñāna yoga. In the Kuṇḍalī of Śrīla Prabhupāda, Rāhu
is in Svarāśi, and Rāhunātha Śani is Ucca. Ketu is in Siṅha, and
Ketunātha is Sūrya in Svarāśi Siṅha. Rāhu is in the 2nd, and Rāhunātha,
Ucca in the 10th indicates a Karmayogi, who established an organization,
ISKCON, when he was nearly 70. Ketunātha Sūrya is in the 8 th house of
Siddhis, conjunct with Ketu. Here, Rāhunātha and Ketunātha are in
Tryekādaśa similar to the case of Śrī Rāmakṛṣṇa Paramahaṁsa. The
dignity and placement of Rāhunātha and Ketunātha indicate the person’s
overall life path and spiritual evolution.
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Let us dive deep into the Rāśi results of the Chāyāgrahas. Before
proceeding further, let us review the dictum of Ācārya Mantreśvara, which
states (1) Rāhu is strong in Karka, Vṛṣabha, Meṣa, Kumbha and
Vṛścika and (2) Ketu is strong in Mīna, Kanyā, Vṛṣabha and the
latter half of Dhanus, in Pariveṣa (a halo around Sūrya/ Candra)
and Indracāpa (rainbow), if there is a yuti of Candra and Sūrya
(Amāvasyā), or the time is the night”.
MEṢA RĀHU IS LAZY AND COWARDLY, whereas TULĀ KETU IS
LUSTFUL AND IRASCIBLE. When Rāhu is in Meṣa, the masculine Rāśi of
Maṅgala, the person is sluggish, lack energy, lethargic, lack discernment,
lack bravery, is a coward and dull (unintelligent). Undoubtedly, Meṣa is
not a favourable Rāśi for Rāhu; this is the Uccarāśi of Sūrya, who is hostile
to Rāhu, and Maṅgala is the chief of Devatā’s army and the slayer of the
Asuras, of whom Rāhu is a leader. In Meṣa, Rāhu is timid and does not find
avenues to express his trickery. A person with this disposition of Rāhu is
timid and anxious; he is afraid of some conspiracy against him. He wishes
to accomplish great things in life but builds palaces only in his dreams.
Ketu is also not favourable in Tulā, the marketplace, and the
Uccakṣetra of Śani. Such a Ketu makes one lustful and irascible. The key
indications are: the person suffers leprosy, loss of grace due to sensuality,
short-tempered, and unhappiness. Ketu is the Graha of giving up, and Tulā
is the Rāśi of grabbing things and become successful in life, indicating a
disconnect between the indications of Ketu and the Rāśi, which is
disconcerting. Ketu afflicts the indications of Śukra, arousing passion and
anger. Śukra is highly wrathful when afflicted by Maṅgala or Ketu, and
Maṅgala also arouses Śukra’s lust. There is some autoimmune disorder in
the body (such as psoriasis), as Śukra is the Kāraka for immunity and the
lymphatic system. This can result in leprosy or even consumption.
Diabetes, kidney inflammation (nephritis), or urinary disorder is also
likely.
VṚṢABHA RĀHU IS UGLY AND MISTRUSTED, and VṚŚCIKA
KETU IS CUNNING AND IRASCIBLE. Rāhu in Vṛṣabha is considered
favourable by Ācārya Mantreśvara. However, the person suffers from
several negative indications such as fickle mindedness, lacking trust, ugly
appearance, but has contentment. Vṛṣabha is a Saumya Rāśi and is the
Uccarāśi and Mūlatrikoṇa of Candra. It is the Svarāśi of Asuraguru
Śukrācarya. Rahu in Vṛṣabha Rāśi indicant an inclination of stabi ity,
sensory perception, finesse, a taste for luxury goods and expensive watches
and cars. The person can be an influential orator, true to the qualities of
Vṛṣabha. In this Rāśi, Rāhu makes one a staunch materialist, as opposed
to Ketu in Vṛścika.
If Rāhu prevails, the person becomes a diehard materialist.
However, if Ketu prevails, the person focuses on hardcore penance which
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is in the domain of Śukra, even leading to prolonged fasting and self-

mortification. The appearance of the person could be deceptive, as Vṛṣabha
is the 2nd Rāśi of face and appearance of the Kālapuruṣa. This can cause
them to be mistrusted, but they don’t need to be deceptive, and a lot would
depend on the disposition of the Rāśyeśa Śukra.
A person with this yoga is also a visionary (2nd = eyes, vision) and
invests in transformative things. They are good at work related to personal
transformation or even reconstructive surgeries. The keyword here is
transformation. They can solve the cryptic puzzle of the universe and
uncover the hidden pattern. In some people, this trait is also expressed as
scepticism towards others. The person may feel that others have hidden
motives and find it difficult to mingle.
Ketu in the violent Rāśi, Vṛścika, which is also one that he owns,
multiplies the quality of the Rāśi manifold. Ketu in this Rāśi confers
several Siddhis to an evolved soul, but for someone else, the results are
very different. This is a Rāśi of extreme, and the person is either a diehard
spiritualist or a materialist. A lot of Rāhu’s expression depends on Ketu’s
expression. If Ketu denotes celibacy and devotion to spiritual practices, the
person becomes a great Tapasvī, capable of undertaking severe penance.
According to Śrī Nemichandra, Ketu in Vṛścika indicates one who is
wrathful, cunning, talkative, anxious due to lack of fortune, suffer leprosy
due to the wrong lifestyle, given to vices.
Śrī Rāmakṛṣṇa Paramahaṁsa had this yoga, and he could attain
Nirvikalpa Samādhi in an exceedingly short time, that his Advaita Guru,
Śrī Totāpuri spent years to attain. In his chart Rāhupati Śukra and
Ketupati Maṅgala are Ucca, and are in paraspara Tryekādaśa, forming an
outstanding yoga. Rāhupati Śukra is in the 2nd house of vision (Devī Kāli),
and Ketupati Maṅgala is in the 12th house of Mokṣa (freedom, liberation).
When RĀHU IS IN MITHUNA AND KETU IS IN DHANU, the
indications are contradictory, and the person is forced to choose one of the
paths. Mithuna Rāhu is cultured, and Dhanu Ketu is cunning and fickle-
minded. The key indications of Mithuna Rāhu are long-lived, love music,
singing, practise Vedas and yoga, physically strong. The key indications of
Dhanu Ketu are untruthful, fickle-minded, cunning, enjoying others
wealth or dependent on others. Mithuna is Rāhu’s Uccarāśi, and Dhanu is
Ketu’s.
Mithuna is the Rāśi of sexual intercourse (maithuna). Even though
these indications are true at a lower gross level, at a higher level, things
are very different. Budha, the Rāśi Lord, is a Saumya Graha and is neuter,
indicating that such people can transcend the lower gross level into a level
where the union is about the union of the individual soul with the supreme
soul, the true yoga. All Jīvātmā knowingly or unknowingly aim towards

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merging with the Paramātmā, and the Mithuna Rāśi indicates this. From
the sexual centre at Mūlādhāra, the Kuṇḍalinī rises to meet the Sahasrāra
that is situated above the crown.
The 3rd house is also the house of Guru-Upadeśa, i.e., instructions
from the Guru, who sits in the 9 th house and instructs the student in the
3rd house. 3rd is also the house of communication and talent of using hands,
such as writing, sketching, painting, etc. Rāhu in the 3rd house focuses
one’s talent on the art of writing, communication etc. The person is
physically strong, as 3rd is also the house of physical sports, and the person
is adept in Vedas and Hatha Yoga. Budha rules bodily agility, and Rāhu in
the 3rd house of Kālapuruṣa makes one agile, and one can be good in Hatha
yoga, which requires one to be flexible.
In Dhanu, his Uccarāśi, Ketu denotes several negative indications:
dishonesty, fickle-mindedness, cunningness, and covetousness. However, I
find it difficult to accept that Mokṣakāraka Ketu in his Uccarāśi would give
such negative results. Ketu is all about relinquishment, charity and
freedom. One attains freedom not by clutching onto something but by
releasing it. I believe Ketu in Dhanu is a beautiful yoga, as Ketu comes
under the influence of Bṛhaspati, giving rise to a Śiva-Bhakti yoga. The
yoga when Lord Gaṇeśa’s (Ketu) head was severed and replaced by an
Elephant’s head (Bṛhaspati) indicates the rise of limitless intellect. I
believe that the negative indications indicated by Śrī Nemichandra are
because of Ketu in the 9th house of Kālapuruṣa, and Krūragrahas in the 9th
house.
However, we must not jump to the conclusion merely by noting
Ketu’s presence in Dhanu without examining the Ketupati Bṛhaspati. If
Bṛhaspati is powerful and dignified in the Kuṇḍalī, the results should be
beautiful, and this gives rise to divine contemplation and Jñāna or Bhakti
yoga. This inclined one towards philosophy, meditation, contemplation,
open-mindedness, philanthropy, charity, and a connection to the higher
realms. They are highly knowledgeable in Brahmavidya and Jyotiṣa. The
results could be different when one’s consciousness is at a worldly level, as
Ketu is highly erratic, attacking and injuring.
In Bṛhaspati’s Rāśi and the Naisargika 9th house, Ketu can afflict
them and bring havoc and therefore, what Śrī Nemichandra states could
be correct. Therefore, to bring the best out of Ketu in Dhanu Rāśi, one must
adopt a spiritual lifestyle. In the Kuṇḍalī of a materialist, Rāhu in Mithuna
would also indicate results of worldly nature, giving greed, a strong desire
to fulfil passion, association with more than one sexual partner- even sinful
women, extra-marital affairs, a combative disposition, and a penchant to
criticize others and interfere in other’s work.

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Adolf Hitler had Rāhu-Ketu on this axis. His Rāhupati Budha is in

war-prone Meṣa, conjunct with Ucca Sūrya and passionate Śukra. His
Ketu was conjunct Ketupati Bṛhaspati and Candra in Dhanu Rāśi. Ketu’s
yuti with Candra can be highly destructive to the calmer mental state
because the mind turns into a violent vortex instead of remaining as calm
as an ocean. His Rāhunātha and Ketunātha are in paraspara Trikoṇa gave
him the power to expand his kingdom, but that also resulted in millions of
death. The Rāhu-Ketu axis in his Kuṇḍalī expressed itself at a lower
material level, and he saw higher purpose (Ketu in Dhanu) by murdering
innocents. Rāhupati conjunct Martial Maṅgala and passionate Śukra.
Śukra gives the love for one’s motherland and strong nationalism, but that
expressed negatively in his Kuṇḍalī. The Rāhu-Ketu axis afflicted his 3rd-
9th axis in the Kuṇ alī, indicating fall of Dharma (9th and the 9th lord
afflicted), and aggression of the neighbouring countries (3 rd and the 3rd lord
afflicted). The affliction of Bṛhaspati (Jīvakāraka) by Ketu indicated his
killing of humanity, i.e., genocides.
KARKA RĀHU AND MAKARA KETU is perhaps one of the best
positions in a Kuṇḍalī. Rāhu in Karka is one of the good positions according
to Ācārya Mantreśvara. Karka Rāhu is “victorious and charitable
Rāhu and Makara Ketu is “splendorous and valorous Ketu” Śrī
Nemichandra Jain states that Karka Rāhu makes one generous,
charitable, victorious over enemies. Still, the person is cheated by kinsmen
and friends, suffer poverty, is diseased, cunning, sometimes defeated. On
the other hand, Makara Ketu makes one live overseas, hardworking,
splendorous and valorous.
Karka is the 4th house of the Kālapuruṣa, indicating a
predominance of traits of the Rāśi, i.e., comfort, luxury, real estate,
attachment to mother and motherland, emotions and peace. The influence
of Rāhu on Candra indicate psychic receptivity of the mind, which is
possible when the mind is still like calm water. Such people have strong
intuition and have the natural skill of reading people’s minds. The person
is charitable due to the influence of Ucca Bṛhaspati in this Rāśi and does
not resort to violence due to the same reason. In Makara, the Uccarāśi of
Maṅgala, Ketu indicates that he had seen enough violence and bloodshed
in his past life. Therefore, he accepts a peaceful and harmonious lifestyle
in the present life. However, if Candra is powerless or afflicted, the person
suffers in the hands of others. His kinsmen and friends cheat him; he
suffers poverty as the comforts of life are missing, diseases, mainly of the
blood or heart, is likely, and the person is defeated due to the weakness of
the shield that protects the heart. The affliction to the 4th house of
Kālapuruṣa also makes the person cunning. The person can also be
suspicious and feel that others conspire against him. The element of trust
will lack from his system.
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Makara is the house of action, as it is the Naisargika 10th house

and the Uccarāśi of Maṅgala. In a Kuṇḍalī, the presence of Agnigrahas,
Maṅgala and Sūrya in the 10th house is considered highly auspicious. Since
Ketu is like Maṅgala, Ketu is also desirable in the 10th house, provided the
dispositor, i.e., the Ketunātha, is also powerful and dignified. Else, a
livelihood can become an arduous task jutted with frequent changes. Śrī
Nemichandra states that one with Ketu lives overseas, is hardworking,
splendorous and valorous. The person has strong determination,
perseverance and pragmatism. He knows how to convert one’s dream into
reality. However, he is not too optimistic about things and is always
cautious about following up with his implementation plans.
He is aware that he shall face several challenges in the course and
is mentally prepared for that. One of the hallmarks of this person is that
he performs his work with non-attachment. He is connected with this world
but is open to spiritual experiences due to Śani’s influence on Ketu. The
influence of Ketu on Śani and Śukra makes one a great tapasvī, who can
undertake severe penance. However, a lot depends on the spiritual
evolution of the person. One can also be a staunch materialist, focusing on
the worldly goals, as indicated by the Karmakāraka and Śramakāraka
(Kāraka for labour) Śani. They are certainly meticulous in their work.
Mahatma Gandhi had Rāhu-Ketu on this axis, and he was
meticulous in planning and executing his plan for freeing the motherland.
He balanced worldly and spiritual goals, and he worked with non-
attachment. Rāhupati Candra is in Svarāśi in Karka, whereas Ketupati
Śani is in violent Vṛścika. This indicated that he ran the peaceful
Satyagraha and non-cooperation movement, denoted by Karka, to
overcome a violent and aggressive coloniser indicated by Vṛścika. Besides
that, Ketupati is in Ketu’s Rāśi, indicating a strong influence of Ketu or
detachment in his work. He didn’t want much for himself for his political
struggle. Ketupati Śani in the 12th from Lagna and Rāhupati Candra in
the 10th from the Lagna also tell us about his goals, which involves his
Karma Kṣetra (10th), i.e., freeing the motherland (Karka), and also
liberation (12th). Ketupati Śani in Vṛścika (8th of Kālapuruṣa), a violent
Rāśi, in the 12th house also gave him a violent end.
SIṄHA RĀHU AND KUMBHA KETU are of mixed results. Siṅha is
a royal Rāśi, and Rāhu is the giver of royalty; therefore, Rāhu in Siṅha
Rāśi is considered bestowing power and royalty upon the person. According
to Śrī Nemichandra, Siṅha Rāhu makes one visionary, and Kumbha Ketu
makes one a mendicant and wanderer, quite the opposite. What prevails
in life depends on the relative strength of the Rāhunātha and Ketunātha.
Siṅha Rāhu makes one clever, amicable, adept in policies and judgment, a
noble, virtuous, visionary, and works after due thoughts but suffers danger

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from snakes. In contrast, Kumbha Ketu makes one a wanderer, sorrowful

(melancholic), spendthrift, having meagre fortune and ear troubles.
Siṅha and Kumbha Rāśis are poles apart, while Siṅha is the Rāśi
of the king and Royalty, Kumbha is the Rāśi of Sanyāsa, a monk. He has
no desire for worldly possessions and desires to remain in divine
contemplation. Rāhu in Siṅha Rāśi gives leadership qualities and makes
one a good politician. This is because Rāhu can use double meaning words,
a key personality trait of a seasoned politician. They know how to defeat
their opponents and grab power using their Machiavellian abilities. From
antiquity, Rāhu is known to eclipse Sūrya, and therefore cause a change in
the leadership. If such people do not crave power, they become an excellent
political advisor. Siṅha is a Rāśi of lethargy, as the person would like to
command others to work for them instead of putting effort into themselves.
This is quite the opposite of Makara, which indicates the ability to carry
out heavy labour.
If Rāhu and Rāhunātha are under favourable influences, the
person becomes a selfless leader and thinks about others’ good. They are
charismatic and are great crowd-pullers with their outstanding oratory
abilities. They spread love, happiness, knowledge, and wisdom. A good
balance of Kumbha and Siṅha traits makes one a Sanyāsa Rāja, i.e., one
who desires nothing for himself but works for his people’s betterment.
Since he has no greed for personal glorification, fortunate are those whose
king is born with Rāhu-Ketu in the Siṅha-Kumbha axis.
Rāhu-Ketu in the Siṅha-Kumbha axis creates one who works to
glorify personal power for one with lower spiritual evolution. For such
people, Kumbha Ketu makes them resort to tricky techniques and good in
conspiracies, true to the nature of Ketu and Kumbha in people of lower
spiritual evolution. Generally, this axis inclines one to eccentricity,
visionary, self-control. Anyone in science and innovation is favoured by this
axis, as they need to see beyond the existing knowledge (Kumbha) and
establish something new (Siṅha). Therefore, this favours spiritual guides,
social workers, social activists, philosophers, revolutionaries, scientists,
innovators, artists, philanthropists, Jyotiṣīs and futurists.
KANYĀ RĀHU AND MĪNA KETU are favourable because these are
the Mūlatrikoṇa of the Grahas. Rāhu gives good results in Budha’s Rāśi,
s he is Ucca in Mithuna and Mūlatrikoṇa in Kanyā. Likewise, Ketu is
favourable in Bṛhaspati’s Rāśi Dhanu or Mīna, because Dhanu is Ketu’s
Uccarāśi, and Mīna is Ketu’s Mūlatrikoṇa. However, we see contradicting
indications in the results stated by Śrī Nemichandra Jain, mainly because
the results stated there are for one whose consciousness is at a worldly
level. For such people, Ketu afflicts Bṛhaspati by his placement in the
latter’s Rāśi. According to Śrī Nemichandra, Kanyā Rāhu makes one
popular, famous, sweet speech, poetic, writer, lover of dance and music,
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singer and a simpleton. Whereas Mīna Ketu indicates ear troubles, liv ng
in a foreign land, fickle-minded, unlucky, coward, diseased, devoted to
work.
When Rāhu is in the Kanyā Rāśi, the Rāśi of a meticulous eye for
details, and that is governed by the writer Budha, the focus of the person
is on becoming a writer, or becoming a critique, who has an eye for every
minute details. This is the 6th house of Kālapuruṣa, the Uccarāśi of the
innocent child, Budha, and Nīcarāśi of the lustful Śukra. It is he atural
house of celibacy, denoted by a girl who hasn’t attained puberty. Rāhu in
this Rāśi makes focus his attention on keeping health free from diseases.
Therefore, a routine lifestyle that is disciplined, having a daily routine of
exercise is seen. The person can undertake big projects and complete them
through meticulous planning.
Mokṣakāraka Ket n i the Rāśi of Mokṣa makes the person focused
on the path of Mokṣa. It is a beautiful placement of Ketu, who attains a
meditative state in this Rāśi. The Rāśi is symbolized by an open ocean or
an open sky, indicating an unlimited potential. The person with Ketu in
Mīna is a psychic, connected with the unlimited divine consciousness. But
true to Ketu’s disposition in Bṛhaspati’s Rāśi or conjoined with Bṛhaspati
can have two different connotations. Some people, therefore, can also
become religious fanatic who thinks that it is their divine duty to bring
destruction to this world. Mīna is also the Rāśi of Pralaya or the dissolution
at the end of the yugas. As symbolised by two fishes, each catching the
other’s tail, this is a Rāśi of contradictions, which expresses itself as two
different personalities. Some are highly spiritual, tolerant, and
compassionate, whereas others are confused, narrow-minded, and
intolerant. A common trait of all born with this axis of Rāhu-Ketu is that
they are highly intuitive and have a strong premonition.
TULĀ RĀHU AND MEṢA KETU are generally favourable because
Rāhu is in the Rāśi of Asuraguru Śukrācārya, and Ketu is in Maṅgala’s
Rāśi, and Ketu is like Maṅgala. Tulā is the Uccarāśi of Śani, and Rāhu is
like Śani. Tulā Rāhu makes one highly capable, and Meṣa Ketu makes one
a linguist but wrathful. According to Śrī Nemichandra Jain, the indications
of Tulā Rāhu are adept in getting things done, inheritance from diseased
members, tooth diseases. The results of Meṣa Ketu are short-temper,
arthritis and rheumatism, learning in many languages, fickle mind, and
comfort.
Śukra’s Rāśis are the places of beauty and harmony, and among
the two Rāśis, Tulā is outgoing, and combative, because it is the 7 th house
of war, of Kālapuruṣa. The key indications of the Rāśi are balance,
harmony, justice, relationships, partnership, transaction, trade, buying
and selling, and social interaction. The person with Rāhu in this Rāśi have
multiplicative effects of the indications of the Rāśi, even more so because
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Rāhu is in a Mitragraha; therefore, there is complete alignment between

the Graha and the Rāśi.
Ketu, however, is in a war-prone MeṢa that is combative. Maṅgala
is the Kāraka for violence, and Ketu being a āta Gra a, in thisAgnitattva
Rāśi, his Doṣa aggravates, giving rise to —āta dis rder.It is Sūrya’s Ucca
Rāśi, and Sūrya is the initiator. Therefore, the Rāśi has several positive
indications, such as assertion, independence, innovation, self-expression,
besides being impulsive, and sudden spurts of various energy. There is also
violence in this Rāśi, but unlike Vṛścika, which is gory, and guerrilla
warfare, Meṣa is also about fighting a war openly. The person has a lot of
initiative, friendly, positive and enterprising. However, the person would
initiate many things but leave them midway. He will lack the steadiness
to see through the completion of the undertakings. The good thing is that
he would inspire others to initiate things.
VṚŚCIKA RĀHU AND VṚṢABHA KETU indicate mixed results.
Vṛścika Rāśi indicates one who is cunning and financially distressed
whereas Vṛṣabha Ketu indicates indolence. According to Śrī Nemichandra
Jain, Vṛścika Rāhu makes one cunning, wicked, financially distressed,
physically weak, sickly, and suffers destruction of wealth due to
expenditure on diseases and vices. Likewise, Vṛṣabha Ketu makes one
sorrowful, suffer poverty, devoid of moral support from others, dejected and
disinterested, sluggish, and talkative. These results are not entirely true,
and there are more facets to these placements. Rāhu’s placement in Ketu’s
Rāśi or Ketu’s placement in Rāhu’s Rāśi is indicative of completion of the
cycle of reincarnation because the head and tail of the serpent are
combined. Therefore, Rāhu in Vṛścika of Ketu in Kumbha indicates great
mysticism and occult power.
The indications of Vṛścika are depth, darkness, secrecy, hidden
realm, hellish world, death, destruction, sexuality, passion, obsession on
the one hand. And on the other hand, the indications are also Sādhanā,
Aṣṭāṅga yoga, overcoming natural impulses through spiritual practices
regeneration, renewal, intensity, spiritual wisdom. The two sons of Lord
Mahādeva govern Vṛścika, viz., Lord Gaṇeśa and Lord Subrahmaṇya. Ketu
denotes Lord Gaṇeśa and Maṅgala, Lord Subrahmaṇya. Both the sons of
Mahādeva Śiva are granter of Siddhis. When the head and brain are
focused on Siddhis, it is only a matter of time before the person attains it.
At least, it shows that the person is drawn to an occult subject. The person
has a strong extrasensory perception, intuition and premonition. The
person knows about the future in his meditative state and dreams. Rāhu
has a multiplicative effect on the indications of Vṛścika Rāśi.
Ketu in Vṛṣabha Rāśi afflicts Śukra, and therefore, the indications
are mostly negative. But how about having a powerful and dignified Śukra,
and Ketu is under Śubhadṛṣṭi? This removes the blemishes associated with
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Ketu’s placement in Vṛṣabha and expresses the beauty and splendour of

the Rāśi. The person has artistic talent and is beauty conscious. However,
there is a general lack of comforts and luxuries in the domain of Śukra.
That is because Ketu and Ketunātha are Zeroiser, and they Zeroise the
indications of the Bhāva they join. This is where the person must let of the
possessions and become free. Attaching one to the indications of the Rāśis
where Ketu and Ketunātha are placed lead to serious challenges and
frustrations. Therefore, one must learn to give up things about these
Bhāvas and yogas. Wealth and comfort are generally lacking in the
person’s life, and mysticism is abundant.
DHANU RĀHU AND MITHUNA KETU are not favourable,
subjecting the person to much suffering. Dhanu Rāhu makes one deceptive
but financially sound, and Mithuna Ketu, arrogant and wrathful.
According to Śrī Nemichandra Jain, Dhanu Rāhu makes one easily
contented, adopted by others, hateful towards friends and kinsmen, and
cheats them, suffering from childhood, gaining unearned wealth, miserable
married life. On the other hand, Mithuna Ketu makes one suffer arthritis
and rheumatism, easily contented, arrogant, develop enmity with others
due to boastful nature, short-lived, wrathful, simpleton and an ordinary
person.
There is more to it as seen in the case of Lord Śrī Rāma, who had
Rāhu-Ketu in this axis. Rāhu and Ketu are both Nīca in these Rāśis,
indicating a life of suffering. Lord Śrī Rāma had to lose his father, go to
living in a forest, lose his wife, had to fight the demon king Rāvaṇa to
regain his wife, eventually to lose her again, not being able to witness the
birth of his sons. His life was full of suffering. However, as a person, he
was the best among all, and therefore, we call him Puruṣottama and follow
his path. He didn’t care about his comforts for the sake of his Dharma, and
he kept his Dharma before everything. However, many other factors
contributed to that; for instance, he had Bhagyeśa Bṛhaspati in the Lagna,
conjoined Candra. The 4H of heart had Ucca Śani, and the Sukheśa Śukra
was Ucca, giving him a clean heart and making him outstanding.
However, the Rāhu-Ketu axis in the 6th-12th axis gave him
tremendous suffering, and he had to face several machinations at the
hands of the Asuras. They tried to obstruct his Dharma and abduct his
wife, Devī Sita. Dhanu Rāśi stands for universal law, order, righteousness,
religion, human values, ethics, and philosophy. Rāhu has a multiplicative
effect on these indications of Dhanu. Only when Bṛhaspati is powerless or
afflicted, the negative indications stated by Śrī Nemichandra is
experienced. In Śrī Rāma’s case, Bṛhaspati is fortified because of his
presence in a Kendra, in Ucca avasthā. This made him highly righteous
and imbibed him with all the best that Dhanu offers.

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Ketu in Mithuna Rāśi, the Naisargika house of copulation, makes

the person disinterested in sexual relationships, because, where Ketu and
Ketunātha are placed in the Kuṇḍalī, they Zeroise the indications of that
Rāśi/ Bhāva. Budha is the Kāraka for Jñāti, i.e., maternal relationship.
This area of life is also affected. However, Ketu improves the internal
Kārakatvas of the Rāśi, indicating that the person is focused on learning
newer things and expanding one’s knowledge. The person is inclined to
write books but disinterested in gaining name, fame, and wealth. They can
make a good journalist because they do not have any agenda behind
reporting incidences and events. They have good communication skills, and
they can be good in scientific disciplines, engineering, mainly electronics
and telecommunications. If Ketunātha is powerless/afflicted, the person
can be wrathful and have a boastful nature. He shall have a hostile
relationship with his relatives, mainly maternal relatives.
MAKARA RĀHU AND KARKA KETU indicate mixed results.
Makara Rāhu is favourable, and Karka Ketu is unfavourable. According to
Śrī Nemichandra, Makara Rāhu indicate that the person promotes
quarrels, becomes fortunate after marriage, is a poet and is virtuous. In
contrast, Karka Ketu indicates that the person suffers from arthritis and
rheumatism, is troubled due to ghosts and goblin, and is miserable.
Śanivat Rāhu, and therefore, Rāhu in Makara indicate good results. On
the other hand, Ketu in Karka Rāśi afflicts Candra. It is because Rāhu
afflicts Sūrya and Ketu, Candra. However, Rāhu in Siṅha does not
overpower Sūrya but gives great results, such as power, authority and
royalty. On the other hand, Ketu is the Zeroiser and afflicts Candra by
sitting in his Rāśi. The results are different if Candra is powerful in
Pakṣabala or dignified.
Makara is the Rāśi of hard work, organizing capacity and
pragmatism. A person with a dominating influence of Makara is good at
managing events, executing big projects, and becoming an astute
politician. These traits are mostly seen in people having Makara Rāhu
because of the multiplicative effects of Rāhu. Śukra blesses them because
Rāhu’s 5th dṛṣṭi falls on Vṛṣabha, Śukra’s Rāśi, which is a favourable Rāśi
of Rāhu. This indicates that the person has natural skills for poetry. Either
they are poets or appreciate poetry. They also become successful after
marriage. However, those with such Rāhu, however, are cautious and is
averse to risks. Therefore, they are slow to take action only after ensuring
that the pros far outweigh the cons. This also results in their losing
significant opportunities in life. However, when they start working on
something, they see to its conclusion. Depending on the spiritual evolution,
two classes of people are seen. Due to the effects of Śani, some people
undertake the life of penance and Tapasyā. On the other hand, pragmatists
become successful businessmen, project managers, or entrepreneurs.
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Ketu’s presence in the house of comfort and mother affects these

areas. The person has deprivation regarding the home, mother,
motherland, family, relatives, and social circle. Some people become
recluses, and others strive hard to gain happiness in those areas. But, it is
the nature of Ketu to Zeroise things, so it isn’t easy to attain happiness in
such matters. One searches for emotional comfort, which is elusive in the
life of such a person. Normally, one needs a mother the most during
childhood which is spent in deprivation and unhappiness. The later part of
life, when Rāhu takes control, is when the person sees success. Due to
childhood deprivation, the person compensates for it by becoming a
workaholic.
KUMBHA RĀHU AND SIṄHA KETU give extraordinarily good
results. Kumbha Rāhu is wise and visionary, and Siṅha Ketu is talented
but wrathful. According to Śrī Nemichandra, Kumbha Rāhu makes one a
visionary, wise, writer, reserved, frugal, but bereft of family and kinsmen,
tooth diseases, lack fortune. On the other hand, Siṅha Ketu makes one
adept in various artforms, knowledgeable in many languages, but
extremely short-tempered, timid, intolerant, and suffering from snakebite.
Kumbha is Rāhu’s Svarāśi, it is a mystical Rāśi, with abundant
profound knowledge. It is the Rāśi of Sanyāsa, where one gives up all his
possessions to move to the 12th house, the house of Mokṣa. This Rāśi is
characterised by unique thinking, the vision of the distant future, profound
knowledge, spiritual evolution, transcending the boundaries of human
consciousness, humanitarian and selfless expression. Rāhu in this Rāśi
multiplies these effects in one’s life. Therefore, visionaries, idealists,
revolutionaries are favoured by this position of Rāhu. In this Rāśi, Rāhu
makes one down to earth and helps overcome ego and pride. They
undertake activities without attachment, and therefore, are Karmayogi.
This is the Rāśi of Sanyāsa or detachment, and Rāhu in this Rāśi
makes one detached. This gives inner evolutions, but worldly success is
meagre. It makes one a philosopher, highly wise, reserved, contemplative
and frugal. He can be a writer of self-help books and the higher evolution
of humankind. He is indeed a futurist who can see the times much ahead.
He is also a technologist whose focus is on future tech such as robotics, time
travel etc. But on the worldly plane, there are some negative indications,
as two Krūras and Vāyutattva Grahas own this Rāśi, indicating Vāta
disorders. His family and kinsmen also abandon the person due to his
uncommon attitude towards life. He suffers from tooth diseases and
generally lacks fortune. Kumbha Rāhu gives outstanding inner
development, but outward development is meagre. This Rāhu favours one
in astrology, occult and psychic development. They are also humanitarian
and philanthropic. They are knowledgeable in Vedanta and Vedāṅga and
lead a simple life.
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At a lower stage of spiritual evolution, the person can be conceited,

self-centred, and least concerned about the wellbeing of others. If they
overcome their ego and arrogance and leave it to the hands of the divine
consciousness, life becomes beautiful for them as new doors are opened.
Life becomes more fulfilling when they release their clutch on their desires
and welcome the hidden aspects of the universe with open hands.
Ketu in Siṅha Rāśi imbibes the person with strong solar vibrations
because of past life experiences dealing with such matters. Siṅha Ketu
makes one adept in various art forms because of the power of Sūrya. Sūrya
is the Kāraka for rhythm, and each of his seven colours indicates seven
different forms of knowledge. Sūrya is the storehouse of all forms of
Knowledge, in the form of Mahādeva Śiva, or Sūrya Nārāyaṇa. The person
is either learned in several languages or is interested in languages/
linguistics. However, the person is extremely short-tempered but timid,
intolerant, and suffers snakebite. Ketu indicates poisonous insects and
serpents, and in Siṅha Rāśi, the Rāśi of jungle and fortress, one is
interested in undertaking trekking of such places. This makes him
susceptible to insect bites and snakebite.
Ketu does not afflict Sūrya, so the indications are not troublesome.
Still, Ketu in Siṅha Rāśi indicates that the person might have been subject
to being overwhelmed by Royalty in past lives. This can make the person
timid and not oppose/ fight back for injustice. Kumbha Rāhu also makes
the person self-absorbed, and therefore, the focus is inwards and not
outwards. True to the nature of Siṅha Rāśi, the person is dignified and has
a strong desire to attain power and honour. He is conscious about his self-
image and does not like when he is not taken seriously. He has a say in
several matters of public life, but they do not put a strong fight to establish
their views.
Sometimes this makes one snobbish, conceited and intolerant
about others’ views. However, one with higher spiritual evolution exude
light, warmth and confidence and inspire others around him. Ketu is like
Maṅgala, an Agnitattva Graha, and his placement in an Agnitattva Rāśi
gives a person who likes to remain in public life and make an impact.
However, if Kumbha Rāhu takes precedence, the person withdraws from
the social life and focuses his attention inward. The relative strength of
Śani and Rāhu determines which indications take precedence, as there are
some contradictions between Kumbha Rāhu and Siṅha Ketu.
MĪNA RĀHU KANYĀ KETU is full of contradictions. Because Mīna
Rāśi makes one noble and peace-loving, whereas Kanyā Ketu makes one
sickly and dullard. According to Śrī Nemichandra, Mīna Rāhu makes one
adept in music and art, devout, noble, virtuous, calm and composed, peace-
loving. On the other hand, Kanyā Ketu makes one sickly, weak digestion,
dull-witted, and a chatterbox.
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 CHĀYĀGRAHA’S RĀŚIPHALA

Mīna Rāśi is a beautiful Rāśi. It is the Rāśi of the Maharṣis and

Mokṣa. It is a Jalatattva Rāśi and is symbolized by an ocean. It is
expansive, unlimited, creative, mystical and compassionate. Rāhu’s effect
on this Rāśi multiplies them in this life for the person. Suppose Bṛhaspati
is powerful and dignified in the Ku ḍalī, the person gains the most from
these qualities. This is a mystical Rāśi, where one attains Samādhi and
connects with the consciousness of the higher realms. Mīna Rāśi is highly
fluid, and lack structure and organization and therefore, Mīna Rāhu people
can be a wandering kind, which is not attached to anything, and therefore
move freely, changing their life path, avocations and inclinations several
time. Such people have a sense of detachment in the material world and a
higher purpose in the spiritual world. Since it is the Uccarāśi of Śukra, the
person is beauty conscious and desires platonic love and companionship.
Kanyā Ketu makes one sick, weak digestion, dull-witted, and a
chatterbox. Kanyā is the 6th house of the Kālapuruṣa and deals with purity,
celibacy, labour, injuries and diseases. Ketu is also the Kāraka for diseases,
mainly Vāta disorder, as he rules chaos and lacks order. Diseases happen
when the Doṣas, Vāta, Pitta, and Kapha fall out of harmony. Ketu in Kanyā
Rāśi afflicts Budha, making the person sickly and dull-witted. The person
becomes a chatterbox because of the expression of the afflicted Budha.
Budha signifies the thought processing ability of a person, and when Ketu
afflicts Budha by his placement in Budha’s Rāśi, the person can be dull-
witted. This, however not so for everyone. If Budha is powerful and
dignified, the positive qualities of Ketu on Budha is expressed, which
makes the person adept in higher thinking, mathematics, and
cryptography. They can also become outstanding detectives because of the
access to the shadowy realm of Ketu and the minute eye to detail of Kanyā.
Afflicted Budha can make someone highly finicky and a cleanliness freak.
They find the minutest flaw in everything is never satisfied. They also
critique others’ work, and the focus is to undercover minor flaws from their
work.
A favourable Mīna Rāhu and Kanyā Ketu favour one who needs to
balance between the vast vistas of Mīna and the minute details of Kanyā.
This Rāhu-Ketu axis favours a journalist who aims for a holistic
understanding of what is happening around, i.e., the major socio-political
currents, without losing sight of the essential minute details. The aim of
the life of such people should be to transcend from the small details of Ketu
to the wide world of Rāhu. A perfect balance favours those who focus on
philosophy, life lessons, and self-help, such as yoga teachers, spiritualists,
spiritual Guru, health workers, and healers. However, they should let go
of their finicky nature to hunt for small flaws and focus on the big picture.

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3.2
GRAHA BHĀVAPHALA

S
anskrit is a precise language. In ancient times, when much of the
knowledge used to be transferred orally, there was a high possibility
of corruption. The only way the knowledge was passed down through
generation was to use extremely precise words and illustrate the
meaning intended to be transferred. Thus, the Sanskrit words used were
highly precise. One major issue of translation of the Sanskrit words into a
different language such as English is that sometimes it’s difficult to find a
precise mapping of an English word that can convey precisely the same
meaning as the Sanskrit word, and sometimes, the selection of words of
the translator is not apt. In addition, the biggest challenge is that each
word has some implicit loading of meaning attached to that word, which
depends on the culture of the location, the generation, and the time in
which the words were used. Sometimes, the same word can carry a slightly
different meaning with the change of time and location. For instance,
religion is a poor translation of “Dharma”. While the word religion might
mean a certain code of conduct in the western world, “Dharma” means
understanding one’s true purpose of existing in this universe. The Dharma
of humans is humanity, which is different from the religious code of
conduct. The danger of such loose translation of Sanskrit to a different
language, especially those which as quite different cultural loading, is that
the real meaning and intent of the Sanskrit gets lost in translation.
Let us take some more examples; different words such as buddhi,
“Prajñā”, “Medhā”, and “Mati” are used to convey results pertaining to
certain dimensions of intellect. Many people use them interchangeably for
intelligence, wisdom, and learning. However, to be precise, one needs to
understand why different words were used in the first place. The authors
could have used just used Buddhi everywhere. When we go deeper, we
understand that “Prajñā” means the ability to gain direct insight into the
truth taught by the spiritual masters. It is a faculty required to attain
enlightenment. Medhā, on the other hand, means the ability to understand
books and remember and recall them. Thus, intelligent students are often
called Medhāvi Chāttra, i.e., students endowed with high Medhā. Mati has
a slightly different meaning, indicating mental disposition, i.e., inclined
towards good or bad thinking. The Mati guides the thinking in a certain
direction. Thus, “Sumati” means one whose thinking is right, while
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 CHĀYĀGRAHA’S R ŚIPHALA

“Kumati” means just the reverse. Here, “Matimān” means one who has a
high intellect to differentiate between trust and untruth. Thus, it is closer
to Wisdom and Discernment than pure intellect.
So, sincere students need to know the Sanskrit words used by the
ancient scholars and pandits, understand the time and culture when those
words were used and decipher the real meaning used when the classical
texts were created. Thus, it is advised that a Jyotiṣa scholar must be well-
read in history, anthropology, epistemology, culture, and traditions. It is
certainly a difficult task, but not impossible. One way to attain some level
of knowledge on the Sanskrit words is to live for a few years with people
belonging to the culture, i.e., the Indians, to understand their culture and
traditions. Indians are perhaps only a few communities with unbroken
traditions, continuing from ancient civilisations. Hence, much of the
traditional knowledge of the ancient sages are still preserved in various
manners. One born and brought up in India certainly has a great
advantage in this regard, as the implicit knowledge and wisdom gained
from early childhood can significantly accelerate the learning of this
subject.

MODIFICATION OF THE RESULTS

The results given by the classics cannot be applied verbatim in a
Kuṇḍalī s the Graha placement in a Bhāva can be modified by (P) the sign
occupied such as ucca, Mūla, sva, īc , ś tru, sa a, mit etc. (b) the
( lssnc ivns and aspects of Śubhac r PāpaGrahas, and (c) yogas such as
Pāpak–rtari or Śubhakartari etc. One should judiciously blend all the
influences to decipher the results. Let us understand some principles given
in the classical texts in this regard. These should be kept back of the mind
it analysing any B āva results. An important thing to rem ember here is
that the Rāśi results are fundamental they ffect the Bhāva results and
not the other way. For instance, Lagna and the Trikoṇa are Śubha Bhāvas,
so it is logical to expect that Grahas occupying these Bhāvas should give
fantastic results. However, if the Grahas are not well placed n the Rāśi
(for=instanSe, Śatru or Nīca Rāśi), the results are detrimental.
On the other hand, Grahas occupying the D sthā as b come
capable of giving good results when they are in their Śubha Rāśis (Sva,
Ucca, Mūlatrikoṇa or Mitra). This is because the Rāśis affects the aura or
the Svabhāva (behaviour, nature) of the Graha, which then give certain
results based on the Bhāva owned or occupied. If the Svabhāva is not
positive, even the best opportunities do not yield auspicious results. On the
other hand, if the Svabhāva is positive, the Graha can yield auspicious
results even from bad circumstances. Nature and circumstances should be
judiciously blended to arrive at the final results.

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 GRAHA BHĀVAPHALA
Sārāvalī 30.86
Pāpagrahas harm the Mūrti ādi Bhāva they occupy, while Śubha-
Grahas increase their potency. The reverse is the effects in Ripu-
Randhra-Vyāya, where they give auspicious results (satphalam).

Krūragrahas are dreadful and violent. It is that way they are

made; hence, even if they may be in their best position, they can still see
their nature reflected in the results attributed to them. It is like a ferocious
Lion even when it is in the best of its mood and circumstances. On the other
hand, the Śubhagrahas, like a gentle cow, are amicable. Even when they
are in a bad circumstance, they do not harm as much.
When Krūragrahas are powerless and afflicted, they become
extremely deadly but helpful when strong and fortified, but with some
negative traits. Saumyadṛṣṭi or yogas such as Śubhakartari removes the
sting from the Krūragrahas, making them benign. When Śubhagrahas are
powerless and afflicted, they desist from giving good results, but their
ability to harm is limited. On the other hand, when they are strong and
fortified, and devoid of Krūra yutid ṣṭ i or pāpakartari, they give
outstanding results.
In all circumstances, we can say that the method adopted by the
Krūragrahas are dreadful, while that of the Śubhagrahas are benign. That
is why one of the fundamental principles is that the Bhāva occupied by a
Krūragraha is under stress, even though the Graha may be a well-meaning
Graha, i.e., lord of the Bhāva, or the Bhāva falls in his Uccarāśi etc. For
instance, a Krūra Lagneśa in the Lagna can confer success in life, but it
can do it through too much stress. On the other hand, when a Śubhagraha
occupies a Bhāva, particularly when it is dignified, ohe Bh va experiences
soothing results. If the Śubhagraha is powerless or afflicted, there still be
some śubha results. One cannot stop merely looking at the Śubha or Krūra
nature of the Grahas, as their ownerships contributes to the results. For
instance, when the Śatru lord is a Śubhagraha, like Bṛhaspati For
Karka Lagna, its position in a Bhāva, say Lagna can still show
battle the person must fight, as we can see in the divine Kuṇḍalī of
Lord Sri Rāma. But Ucca Bṛhaspati in the Lagna conjoined with Lagneśa
also promises that the person wins.
What is the meaning of reverse results of the Grahas occupying the
Dusthānas? In these places, the Krūragrahas, instead of damaging the
indications, aggravate them, which means more misery. On the other
hand, the Śubhagrahas remove the troubles caused by the Dusthānas
instead of strengthening Kārakatvas of these Bhāvas. All Bhāvas contain
some Śubha and some Aśubha Kārakatvas, but, among them, the
Dusthānas are significantly more Aśubha than Śubha. In contrast, the
remaining Bhāvas are more Śubha than Aśubha. This is how the results
are reversed. This, however, should not be taken as the final word. It is
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 CHĀYĀGRAHA’S RĀŚIPHALA

said that the best placement of the Krūragrahas are the Tri aḍāya (3, 6,
11) Bhāvas, where the person is bestowed good results pertaining to the
Grahas involved. It is a different matter what happens to the Bhāva
Kārakatvas! If the Grahas are powerless and afflicted, the Bhāvas can be
greatly damaged. So, it is possible that while the person gains from the
Grahas Kārakatvas, at the same time, may suffer from the Bhāva
Kārakatvas.

Bṛhajjātaka 20.10.
Take the Janmalagna, the body, etc. and predict results by the Grahas
occupying Mitra, Śatru, Sama, Sva and Uccarāśis. Satyācārya declares
that Śubhagrahas and Krūragrahas in the houses produce good and
bad results in them, respectively. And the results are reversed in the
6th, 8th and 12th houses.

The same idea is reflected in various other classical texts, including

Bṛhajjātaka. The results of the Graha placement depends on their dignity,
i.e., Sva, Ucca, Mūlatrikoṇa etc., as well as their naisargika characteristics,
i.e., Śubha or Krūra. The Śubhagrahas in their Dusthānas or conjoined or
aspecting the Bhāva or their lords can remove their sting or poison. The
Kārakatvas of the Śubhagrahas can suffer in the Dusthānas, particularly
when powerless or afflicted. So, while the person gains from the Bhāva
Kārakatvas, at the same time, he can suffer due to the Graha Kārakatvas.

Sārāvalī 30.87
The yoga, strength of the Grahas, their association with Saumya
Grahas, friends (suhṛd) and enemies (ripu) need to be examined.
Depending on their occupation of Ucca etc. Rāśis, the results can vary.

This is an important point. One should not conclude the impact of

a Graha merely by judging one aspect of it, such as Bhāva placement or
Rāśi placement. The result is usually shaped by many influences on the
Graha and the Bhāva. Some of these could be (1) Rāśi placement, (2) Bhāva
ownership, (3) Bhāva placement, (4) Dṛṣṭi, and the nature of the aspecting
Graha, i.e., Mitra, Śatru etc., (5) Yogas such as Śubhayoga, Pāpayoga,
Śubhakartari yoga, Pāpakartari yoga and other yogas, (6) Graha avasthās,
(7) Varga placements and dignity, (8) other strengths and weaknesses etc.

Bṛhajjātaka 20.11.
Grahas in Ucca, Mūlatrikoṇa, Sva, Mitra, Śatru, Nīca Rasis and
Astāṅgata by Sūrya give Śubha results of four pada, three pada, two
pada, one pada, ½ pada and zero, respectively.

The first determination of the Śubha vs. Aśubha results is based

on the Rāśi placement as indicated in Bṛhajjātaka as well as other classical
texts. The quantum of the Śubha Results are (1) Ucca = 4 pada, 100%, (2)
Mūlatrikoṇa = 3 pada, 75%, (3) Svarāśi = 2 pada, 50%, (4) Mitrarāśi = 1

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 GRAHA BHĀVAPHALA

pada, 25%, (5) Śatru or Nīcarāśi = ½ pada, 12.5%, (6) Astāṅgata = 0 pada,
0%.

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3.2.1
THE OVERVIEW

U
nderstanding the results occurring due to the placements of
Grahas in Bhāvas is very extensive. The results given by the
Jyotiṣa classics are only indicative, and they need to be adjusted
based on the Rāśi occupied by the Graha. For instance, Sūrya in the 2 nd
house, in a Ucca or Mitrarāśi not give royal wrath and trouble due to the
facial disease is minimal. On the other hand, Sūrya in a Śatrurāśi gives
serious troubles. Given below is the starting point of understanding the
results of Graha’s Bhāva placement. Once the high-level understanding is
attained, one can progress into the details of the placement of the same
Grahas in different Rāśis, under the influence of other Grahas,
conjunctions, yogas etc. In my experience, the following are some general
principles that one should be aware of before going into the results of
individual Grahas.
1. Krūra-Grahas, Śani, Maṅgala and Sūrya give excellent results in the
Triṣaḍāyas (3, 6, 11). Among them, Sūrya and Maṅgala give excellent
results in the 10th house, where they attain Dikbala. Śani gives
excellent results in the 10th only when it is dignified (Sva, Ucca,
Mūlatrikoṇa).
2. The Krūragrahas causes stress to all the Bhāvas they occupy, even if
they occupy their Sva, Ucca, Mūlatrikoṇa or Mitrarāśis. In good
Rāśis, they give good results when occupying the Kendras and Koṇas,
but only after passing through difficulties and obstacles.
3. The Śubhagrahas are most welcome in the Kendras and Koṇas.
Bṛhaspati is the strongest Śubha, followed by Śukra, Budha and
Candra. Budha should not be conjoined with a Krūragraha, and
Candra should not be powerless in Pakṣabala, else they act as
Krūragraha. In my experience, I noticed that Candra’s aspect does
not remove evil and instead makes it certain. Candra is the kāraka of
mother nature (prakṛti) and gives certainty to events he associates
with.
4. When Śubhagrahas occupy the Dusthānas, they remove the poison of
the Dusthāna, but their Kārakatvas (naisargika or tatkālika) can
suffer. Ideally, under such circumstances, they should be dṛṣṭied by
another Śubhagraha so that their Kārakatvas are protected.
5. Among the Dusthānas, Bṛhaspati is welcome in the 6th house, Budha
is welcome in the 8th house, and Śukra is welcome in the 12th house.
Bṛhaspati removes enemies in the 6H, Budha and Śukra respectively
give wealth in the 8th and 12th houses. Ideally, they should be strong
or dṛṣṭied by another Śubhagraha. If they are powerless or dṛṣṭied by

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Krūragrahas, they spell disaster pertaining to their Kārakatvas

(naisargika or tatkālika).
6. Ideally, no Grahas should occupy the 8th house or 12th house. If any
Graha should occupy these two Bhāvas, Śubhagrahas are less
damaging than the Krūragrahas. Śubhagrahas are welcome to some
extent in these houses, provided they are strong and have
Saumyayutidṛṣṭi. Candra is never welcome in the 8th house.
7. While Bṛhaspati and Śukra in the Śatrubhāva (6H) remove enmity,
Krūragraha in this Bhāva help in defeating enemies, provided 6 th
lord is weaker than the Lagneśa. Candra and Budha should never
occupy the 6th house. Additionally, the Grahas occupying the 6th
house should never be retrograde; else, the enemies rise repeatedly.
8. Grahas in the Vyāyabhāva (12H) indicate the sources of expenditure.
Śubhagrahas here indicate expenditure on good things and protect
from heavy losses. But the Vyāyeśa should be strong for the
expenditure to be controlled. A powerless Vyāyeśa indicates
uncontrolled expenditure.
9. Dhanabhāva (2H) should ideally be occupied by Śubhagrahas.
Krūragrahas gives auspicious results in this Bhāva only when they
occupy a good Rāśi (Sva, Ucca, Mūlatrikoṇa or Mitra) and dṛṣṭied by
Śubhagrahas. Powerless Krūragrahas can cause loss of savings or
the wealth gained from the lineage. The sources of the losses can be
indicated by the Naisargika or Tatkālika Kārakatvas of the
Krūragrahas.
10. All Grahas give auspicious results, i.e., wealth and success, in Lābha
Sthāna(11H). However, Śubhagrahas indicate income through
reasonable means, while Pāpagrahas indicate income through illegal
means. This is based on the naisargika characteristics of the Grahas.
Similarly, the Tatkālika Kārakatvas of the Grahas should also be
evaluated. Additionally, dignified Grahas indicate expenditure on
dignified sources, while Grahas low in dignity can indicate
expenditure on sinful sources.
11. All Grahas attains the Viṣṇu Rupa (Viṣṇu Avatāra) in the
Karmabhāva of Karma, and give good results, provided they are not
Nīca. It is ideal to have a Śubha dṛṣṭi when a Krūragraha occupies
this Bhāva. Worshipping the Viṣṇu Avatāra represented by the
Graha occupying this Bhāva can help to fulfil the life’s objectives.
Viṣṇu is the Kāraka for sustenance in life through righteous action,
i.e., acts according to one’s Dharma.
12. From a Bhāva Kāraka perspective, Maṅgala is not welcome in the 3rd
house, Bṛhaspati not in the 5th house, Śukra not in the 7th house,
Sūrya not in the 9th house, Śani not in the 12th house. The Grahas
specifically cause suffering in these places due to the “living
Kārakatvas” of the Bhāva. Śukra in 7H increases the passion

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 THE OVERVIEW

manifold and hurts marital happiness. These blemishes can be

removed to some extent when the Bhāva lord is strong or dṛṣṭied by
Śubhagrahas.
13. When more than one Grahas occupy a Bhāva, one needs to
understand the combined effect of placements of that Grahas.
Applying the rules of single Grahas on the Bhāva could be
misleading. For this, one needs to have a fair understanding of the
yogas pertaining to the conjunction of 2, 3, 4, 5, or 6 Grahas.
14. Strength of the results: According to Phaladīpikā 8.34-25, a Graha
produces the full effect pertaining to its placement in a Bhāva when
he occupies the Bhāvāmsa. When he occupies a position ess or
greater than the Bhāvāmsa, the effects a e declared to be
correspondingly increasing or decreasing. This is an important point,
as the ability of a Graha to influence the mantem of a B ā dep nds
on how close it is placed with regards to the Bhāvamadhya, the cusp
of the Bhāva. In the equal Bhāva system, the Bhāvamadhya is
always the same as the Lagna’s degree, which Ācārya Mantreśvara
proposes. It can vary in the Śrīpati Bhāva scheme, which takes into
consideration the variation of the length of the Rāśis rising times in
different Latitudes. Which Bhāva system to use is covered in another
chapter.
15. Rāhu and Ketu: Mostly, the Jyotiṣa classics do not give the results
o Rāhu and Ketu. Largely Rāhu’s results are like that of Śani, and
Ketu’s are like that of Maṅgala. Besides this, some results are unique
and cannot be derived from that of Śani and Maṅgala. This is
because both the Chāyāgrahas have their independent
characteristics, besides being similar to Śani and Maṅgala.

GAINS AND LOSSES TO BHĀVAS AND GRAHAS

While judging the results due to the placement of Graha in a
Bhāva, one should not get carried away with the thinking that it is
abundant good or bad. It could be someone’s loss and someone else’s gain
in many situations. For instance, when Śubhagrahas are placed in
Dusthāna, it means a loss to the natural and functional Kārakatvas of the
Śubhagrahas but gain to the Kārakatvas to the house. Such placement
confers freedom from diseases and enemies (6th), good health (8th) and
protection from unnecessary expenses (12th). However, the natural
ārakatvas Af the Śubhagrahas can take a serious hit; for example,
Śukra’s placement in the 6th is bad and similarly, Candra’s placement in
the 8th.
Similarly, hen Krūragraham occupy aKendra or Trikoṇa, the
natural and functional Kārakatvas of those Krūragrahas gbim while the
Kārakatvas of the houses take a serious hit. For example, when
rūragr ha are pl ced in Kendras , it can cause terrible Sarpa-yogas, and
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 GRAHA BHĀVAPHALA

the person’s life appears to be chained by the serpents. However, the

natural and functional Kārakatvas of the Grahas still gain. For example,
for Kanyā person, 5th lord Śani placed in the 4th is good for the 5th house
matters (children), but the person’s life may be full of misery.
Many Kārakatvas in life are ruled by a Bhāva and a Graha, both,
say the 5th house and Bṛhaspati rule children. What happens when
Bṛhaspati is placed in the 5th house. In such a case, blemish to the house
can simultaneously affect both significators (house and Graha). In other
cases, if one is affected, the other can salvage! Therefore, when Bṛhaspati
is exalted in the 5th house, the person does not have children. Why?
Because Bṛhaspati is the Lagneśa, and placement of Lagneśa in the 5th
house does not promote children. In this case, both house and the kāraka
Graha is affected.
The following table gives high-level results of the placement of
Saumya and Krūragrahas in different classes of Bhāvas. This is, however,
a starting point, and one should develop their judgement abilities.
Table 35

# Bhāvas Saumya Graha Krūragraha

Gain to Graha’s Kārakatvas.
Gain to Graha’s Kārakatvas.
Kendra Gain to the Bhāva
1 Loss to the Bhāvas – Obstacles in
Kārakatvas – Freedom from
(1-4-7-10*) achieving life’s objectives (10th is
shackles and achievement of
an exception).
objectives in life.
Gain to the Graha’s
Kārakatvas. Gain to Graha’s Kārakatvas.
Trikoṇa
2 Gain to the Bhāva Loss to the Bhāva – Lacking
(5-9)
Kārakatvas – blessings of blessings.
wealth and prosperity.
Gain to the Graha’s Kārakatvas.
Loss to the Graha’s
Kārakatvas. Mixed results for Sahajabhāva –
Upacaya 1 Good for courage and enterprise
Gain to Sahajabhāva – good
3 but bad for siblings. Difficulties to
(3-6*) for siblings but lack courage.
the enemies.
Gain to Aribhāva – freedom
Loss to Aribhāva – enemies and
from enemies.
diseases to the person.
Gain to the Graha’s
Gain to the Graha’s Kārakatvas.
Kārakatvas.
Upacaya 2 Gain to the Bhāva Kārakatvas –
4 Gain to the Bhāva
(10*-11) success in undertakings, good
Kārakatvas – success in an
income.
undertaking, good income.
Loss to Graha’s Kārakatvas.
Loss to the Graha’s Kārakatvas.
Dusthāna Gain to the Bhāva
5 Loss to fhe hāva K rakatvas –
Kārakatvas – freedom from
(6*-8-12) more enemies, bad health,
enemies, good health,
unnecessary expenditures.
controlled expenses.

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 THE OVERVIEW

# Bhāvas Saumya Graha Krūragraha

Gain to Graha’s Kārakatvas. Gain to the Graha’s Kārakatvas.
6 Dhanabhāva Gain to the Bhāva Loss to the Bhāva Kārakatvas –
Kārakatvas – good food and difficulties in accumulating and
wealth. savings wealth.

The Jyotiṣa Śāstras give us a detailed account of results arising out

of the Bhāva placements of the Grahas, understanding and remembering
which become a daunting task. While it is important to understand the
specific results given by the classical texts, it is important to have an
overall understanding of the theme arising out of these Bhāvas. This can
ease the task of understanding, deciphering, and memorising the Bhāva
results of the Grahas. Given below is an overview of such results.
Table 36

# House Graha Bhāvaphala Overview

1. Most Grahas give auspicious results in Lagna, particularly when
they occupy their Sva, Ucca and Mitrarāśi. Lagna is both a Kendra
and Koṇa Bhāva; hence, it promotes well-being to the Kārakatva of
the Graha occupied. However, if a Śatru or Nīca Graha occupies
Lagna, then Lagna’s Kārakatvas are harmed.
2. Natural Śubhagrahas Budha, Bṛhaspati and Śukra give great
results in this Bhāva, particularly when they are strong, i.e., in
their Sva, Ucca, Mūlatrikoṇa or Mitrarāśis. In such position, they
1 Lagna can counter many evils (ariṣṭa) in the Kuṇḍalī.
3. Candra gives trouble when Kṣiṇa in Pakṣabala. On the other hand,
he gives excellent results, particularly in Meṣa, Vṛṣabha and Karka.
4. It is Shani’s Maraṇa kāraka sthāna but his auspicious results such
as authority and influence when Śani is in his Sva or Uccarāśi.
5. Agnitattva Grahas Sūrya and Maṅgala gives auspicious results but
causes health troubles and eyesight troubles due to excess fire
(Pitta) in the head.
6. Tamas Grahas Maṅgala and Śani give inauspicious results in this
Bhāva by causing the person to eat unhealthy food, have harsh
speech, face diseases, struggle for wealth etc.
7. Naisargika Śubhagrahas Candra, Budha, Śukra and Bṛhaspati give
2nd
2 excellent results in this Bhāva.
house
8. Sūrya gives mixed results by causing losses due to heavy tax and
fines to the government Krūragrahas can cause losses to the saved
wealth, particularly when they occupy their Nīca or Śatrurāśi in
this Bhāva.
9. Only Bṛhaspati gives highly inauspicious results being placed in the
3rd as it goes to Maraṇa Kāraka Sthāna.
3rd 10. The remaining Grahas give mixed results as it is both a upacaya
3
house house and a Dusthāna.
11. While the house prospers due to the placement of the Grahas, the
natural Kārakatvas of the Grahas take a hit.

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# House Graha Bhāvaphala Overview

12. Candra is the only Graha that gives excellent results in the 3rd
house.
13. Naisargika Krūragrahas, Sūrya, Maṅgala and Śani gives highly
inauspicious results when placed in the 4th house of Sukha.
14. Agni or Vayu Grahas are not welcome in this house as the Tattva
4th predominant is Jala Tattva.
4
house 15. Natural Śubhagrahas Candra, Budha, Bṛhaspati and Śukra give
excellent results here.
16. Candra and Śukra attain Dikbala here.
17. Tamas Candra give results like Śani.
18. Natural Krūragrahas Sūrya, Maṅgala and Śani give highly
inauspicious results when placed in the 5th house of children.
5th 19. Agni or Vayu Grahas are not welcome in this house.
5
house 20. Natural Śubhagrahas Candra, Budha, Bṛhaspati and Śukra give
excellent results here.
21. Tamas Candra give results like Śani, hence highly detrimental here.
22. Jalatattva Grahas Candra and Śukra are extremely inauspiciously
placed here.
23. Additionally, this is the Maraṇa-kāraka sthāna for Śukra.
6th 24. Being a Upacaya Krūragraha Sūrya, Maṅgala and Śani are well
6
house placed here; however, they can cause many fights and battles in life.
25. Budha and Bṛhaspati, the two first-rate Śubhagrahas, give
auspicious results by causing a reduction in enemies and diseases,
but it causes troubles to the natural Kārakatvas of these Grahas.
26. Krūragraha Sūrya, Maṅgala and Śani are not welcome here as this
is the Bhāva of relationship with the external world. Saumya Graha
gives softness in relationships. The predominant Tattva of this
Bhāva is Airy.
27. Śani attains Dikbala here, and the person is blessed in the direction
ruled by Śani.
28. This is a highly inauspicious placement for Maṅgala as it attains
7th Maraṇa-Kāraka-Sthāna.
7
house
29. Jalatattva Grahas Candra and Śukra give auspicious results here
but can make the person highly lustful. They can also cause the
person to be envious (Candra) or quarrelsome (Śukra).
30. Budha and Bṛhaspati give excellent results here; however, Budha
gives a quarrelsome and mean spouse.
31. Bṛhaspati in the 7th is a great blessing and can make the person
greater than the father in virtue.
32. 8th is the most sensitive place in the Kuṇḍalī (marma sthāna), and
Krūragrahas here can hurt the most.
33. Agni Grahas Sūrya and Maṅgala are certainly not welcome
8th 34. Classics mention that Śani in the 8th can promote longevity. But
8
house Śani does not protect from diseases as he indicates a long and
painful life.
35. Budha and Śukra are most welcome here. Budha bestows
scholarship, while Śukra gives protection from untimely death.

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# House Graha Bhāvaphala Overview

36. Candra is inauspicious here as it attains Maraṇa-kāraka-avasthā
and lacks the power to protect from ill-health but can delve the
mind towards research and learning.
37. Bṛhaspati gives a long life but causes a fall in its natural
Kārakatvas, causing the person to be morally fallen.
38. Saumya Graha Candra, Budha, Bṛhaspati and Śukra give excellent
results here.
39. Sūrya and Maṅgala being Agnitattva Grahas, cause troubles to the
9th father but, on the other hand, give him honour.
9
house 40. Maṅgala being a Tamas Graha is not welcome here as it can cause
struggle-full and unrighteous life.
41. Śani is not welcome here as life can be wasted in sorry, miseries and
ill-luck.
42. 10th is the only place in the Kuṇḍalī where all Grahas give excellent
10th results. The reason is it is the only Upacaya which is also a Kendra.
10
house
43. The other Upacayas are evil houses called Triṣaḍāyas (3-6-11).
44. 11th is another Upacaya (after 10th) where no Grahas give complete
inauspicious results as it is also the house of gain.
45. Sūrya gives mildly inauspicious results as it can cause a lack of
11th affection and hatred and make the person subservient.
11
house
46. Bṛhaspati, although, is well placed here, it gives fewer children and
education.
47. All other Grahas give excellent results.
48. 12th is a Dusthāna and the house of losses.
49. Krūragrahas causes severe trouble as they cause weakness to the
body and financial distress due to heavy expenditure.
50. This Bhāva also causes the fall in the natural Kārakatvas of the
Grahas.
51. Only Rajasa Grahas Budha and Śukra are relatively well placed
here as Budha give auspicious learning and oratory abilities.
12th
12 52. Śāstras unanimously agree that the only Graha that gives
house
auspicious results in the 12th is Śukra.
53. Śubhagrahas can cause expenditure but indicate donation for
righteous and charitable deeds.
54. Strong Śubhagrahas in this Bhāva and strong Vyāyeśa, both help in
controlling expenditure. Nīca or powerless Grahas in the
Vyāyabhāva and weakness to the Vyāyeśa cause uncontrolled
expenditure.

The table below shows the high-level results of Grahas in Bhāvas.

Here “✓“ denotes Śubha results and ““ denotes Aśubha results. When the
results of a Graha in a Bhāva is marked “✓✓“, it means that the results
are predominantly Śubha. When marked ““ it is predominantly Aśubha,
and when it is “✓“, it is mixed, i.e., a mixture of good and bad results. The
last column shows the quantum of Śubha, Aśubha and Mixed results for
each Bhāva.

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We notice that in the 10th house, all Grahas confer Śubha results,
followed by the 11th, where six out of seven Grahas confer Śubha results.
Likewise, the last three rows indicate the quantum of Śubha, Aśubha and
Mixed results conferred by the Grahas. We notice that Budha and Śukra
confer the most amount of Śubha results, i.e., in 9 Bhāvas, followed by
Candra and Bṛhaspati, who are Śubha in 8 Bhāvas. The Krūragrahas are
Śubha in only a few Bhāvas, and their results are either Aśubha or mixed.
Now we know why the Śubhagrahas are Śubha and Krūragrahas are not.
The Grahas who manifest good results in most Bhāvas are Śubha; else,
they are not.
Table 37: Graha Bhāvaphala Overview

House Sūr Can Maṅ Bud Bṛh Śuk Śan Śubha Sama Krūra
Lagna ✓ ✓ ✓ ✓✓ ✓✓ ✓✓ ✓ 3 4 0
2nd ✓ ✓✓  ✓✓ ✓✓ ✓✓ ✓ 4 2 1
3rd ✓ ✓✓ ✓ ✓ ✓ ✓ ✓✓ 2 5 0
4th  ✓✓  ✓✓ ✓✓ ✓✓  4 0 3
5th ✓ ✓✓  ✓✓ ✓✓ ✓✓  4 1 2
6th ✓✓  ✓✓ ✓ ✓  ✓✓ 3 2 2
7th  ✓✓  ✓✓ ✓✓ ✓✓  4 0 3
8th    ✓✓ ✓ ✓✓  2 0 4
9th ✓ ✓✓  ✓✓ ✓✓ ✓✓  4 1 2
10th ✓✓ ✓✓ ✓✓ ✓✓ ✓✓ ✓✓ ✓✓ 7 0 0
11th ✓ ✓✓ ✓✓ ✓✓ ✓✓ ✓✓ ✓✓ 6 1 0
12th    ✓  ✓  0 2 5
Śubha 2 8 3 9 8 9 4 43 - -
Krūra 6 1 2 3 3 2 2 - 18 -
Malefic 4 3 7 0 1 1 6 - - 22

The Grahas are classified into Saumya/ Krūra Prakṛti and Sattva/
Rajas/ Tamas Guṇa. Their results in the Bhāvas can be gleaned from this.
The table below shows how these different classes of Grahas, derived from
the combination of Prakṛti (nature) and Guṇa (quality), manifest their
r rults in i e e t hāva .
Table 38: Graha Sutras 1

# Prakṛti Guṇa Results

• Saumya-Sattvaguṇi Grahas Bṛhaspati and
Candra give Śubha results when they are placed
1 Saumya Sattva in the Susthānas, i.e., Kendra, Kona, 2nd and
11th houses. They give mixed, or Aśubha results
in the Dusthānas, i.e., 3rd, 6th, 8th and 12th.

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# Prakṛti Guṇa Results

• Bṛhaspati is Śubha in 8 places
(1,2,4,5,7,9,10,11), Mixed in three places(3,6,8)
and Aśubha in only one place (12).
• Candra is Śubha in 8 places ((,3,4,5, ,9,10,11),
Mixed in one place (1) and Aśubha in only three
places (6,8,12).
• Saumya-Rajas Grahas Budha and Śukra give
good results when placed in the Susthānas, i.e.,
Kendra, Kona, Dhana and Lābha. They give
good results even in the 8th house. Budha is not
bad in any house. He gives good results even in the
Dusthānas. Śukra is bad only in the 6th house where he
is in Maraṇakāraka Avasthā.
2 Saumya Rajas
• Budha is Śubha in 9 places except 3/6/12. He
gives mixed results in the remaining three
Bhāvas, 3/6/12.
Śukra is Śubha in 9 places except 3/6/12, like
Budha. He gives mixed results in the remaining
two Bhāvas, 3 and 12. He is Aśubha in the 6th
house.
• Sūrya is the only Krūr graha who is Sattvaguṇi.
So whatever is his methods, his intentions are
never bad. He is fierce and fiery and burns the
Rāśi and Bhāva.
• He gives Śubha and Mixed results in the
Upacayas – where he is primarily Śubha in 6
3 Krūra Sattva and 10 and Mixed in 3 and 11. He gives Mixed
results in the Trikoṇa 1/5/9 and Dhana (2).
• He is Aśubha in the houses of emotions and sensitivity,
i.e., those predominant with Jalatattva, viz., 4/8/12. 8 and
12 are sensitive places (marma sthāna) that cause
maximum pain when touched. 4 and 7 are the
Sukhasthāna which are the places of happiness. 12th is
his Maraṇakāraka Sthāna.
• The Krūra Tamas Grahas give bad results in the
Marmasthāna (sensitive places 4-8-12). Besides
that, they are bad in the houses of blessings, i.e.,
5-9, the Lakṣmīsthāna. Where there is Tamas,
Lord Viṣṇu’s blessing is absent. Therefore, there
4 Krūra Tamas
is no Lakṣmī in such places.
• They give good results in Upacayas (3/6/10/11).
Particularly Śani is Śubha in all the four
Upacayas. Maṅgala, on the other hand, gives
mixed results in the 3rd house. They are
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 GRAHA BHĀVAPHALA

# Prakṛti Guṇa Results

considered Krūra because they give Aśubha
results in most houses and Śubha results in only
a few.
• Śani is Śubha in four places (3/6/10/11), mixed
in two places (1/2) and Aśubha in six places
(4/5/7/8/9/12)
• Maṅgala is Śubha in three places (6/10/11),
mixed in two places (1/3) and Aśubha in seven
places (2/4/5/7/8/9/12)

Before advancing into the details of each Graha result in each

Bhāva, we must have a fair understanding of the high-level pattern of the
results. For instance, Krūragrahas are most favourable in the Triṣaḍāyas,
3-6-11, and of them, Sūrya and Maṅgala attain Dikbala in the 10th, and
Śani, in the 7th. The following table provides a high-level view of Graha’s
results in Bhāvas. Having a fair understanding of this shall assist in
developing a robust understanding of the nuances of Graha’s Bhāva
results.
Table 39: Graha Sutras 2

# Graha Overall results of placement in houses

• Sūrya although a sāttvika Graha is Krūra-Agni. Agni burns, but
unlike Maṅgala, Sūrya’s fire is controlled, giving a new lease of
life.
• Being a Krūragraha, he is well placed in 3-6-11. Besides that, he
attains Dikbala in the 10th. Sūrya is best in 6-10. In the 6th he
gives royal favour and makes the person rise in army and in the
10th he gives overall success in life.
• Being an Agnitattva Graha, he is not welcome in Jalatattva
Trikoṇa 4-8-12, which rule the most sensitive places in a Kuṇḍalī,
comfort-longevity-liberation.
1 Sūrya • Among the Trikoṇas, he gives relatively good results in the 9th
than 5th. In the 5th, he can cause agitation of the mind and loss of
children, whereas, in the 9th, he can cause suffering to the father.
However, he gives honour, power, intelligence, and learning in
both cases.
• He gives mixed results in the houses of wealth and income, 2nd
and 11th. In the 2nd, he gives wealth but can cause losses due to
heavy taxes or fines from the government, facial diseases etc.
• In the 11th, all Grahas give good results, so even Sūrya placed
here gives good income, power, success in undertakings but make
the person lack affection and harbour hatred.
• Candra is a nice saumya Graha in a Kuṇḍalī. However, Candra’s
2 Candra results depend on his Pakṣabala. If he is high in Pakṣabala, he
behaves like a Sattvaguṇi Graha (like Bṛhaspati), and in low
Pakṣabala he behaves like tamas Graha (like Śani). Hence

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# Graha Overall results of placement in houses

Candra’s Pakṣabala needs to be carefully examined before
venturing into predictions.
• Assuming good Pakṣabala, Candra gives excellent results in all
the houses, excluding the Dusthānas (6-8-12). The weakness of
Candra in the Dusthāna causes Bālāriṣṭa, premature death and
general health suffering. He is immensely Aśubha in the 8th house
as he attains Maraṇakāraka Avasthā here.
• Being a Graha indicating change, he causes fluctuation in life
when in lagna, in wealth when in 2nd. Like this, he causes general
ups and down in the houses he is placed.
• He is well placed in the 4th as he attains Dikbala here and blesses
the person with great deeds, provided the person follows the path
of Candra.
• Maṅgala is a Tamas-Krūra-Agni Graha and represents
uncontrolled fire, like the forest fire. The ideal placement of such
Krūra is the Triṣaḍāya (3/6/11) and his Dikbali Bhāva, the 10th.
Regardless, wherever Maṅgala is placed, he destroys the people
ruled by the Bhāva. Thus although he is well-placed in the 3rd, he
causes suffering to the siblings unless he is Nīca. Nīca Maṅgala
reduces the fire in him and gives powerful co-borns.
• He is worst placed in the sensitive Bhāvas viz. 4/8/12 in a Kuṇḍalī
3 Maṅgala and in these places Maṅgala ruins the Bhāva Kārakatvas.
• Maṅgala is worst in 7th, as it is his Maraṇakāraka Sthāna. Here,
he causes life full of battles. Maṅgala causes Kujadoṣa in 2-12, 4-8
and 7, ruining marital happiness.
• He is also not welcome in the 5th and 9th houses as they represent
a persons future and fortune. Among the Trikoṇas, he is worst in
the 5th, but in the 9th, he gives honour from the king.
• His good placements are in 10th and 11th, and among them, 10th is
best as he attains Dikbala there.
• Budha is the only Graha that gives good results in all the houses.
However, he is most desirable in Kendra (1-4-7-10) or Trikoṇa (5-
9) as these places boost Budha’s own Kārakatvas, natural and
functional, besides the good Bhāva results.
• All Bh vas Śub a or AśubBa gain from the presence of
benevolent Budha, but the placement of Budha in a Su thāna
4 Budha
(Kendra/Koṇa/Dhana/Lābha) ensures that Budha’s Kārakatvas
also flourish.
• Budha suffers some blemishes in the 3rd, 6th and 12th. 3rd gives
struggle in life and devoid of kinsmen; 6th causes indolence,
diseases and harshness in speech and 12th causes laziness,
cruelty, humiliation.
• Bṛhaspati is the most benevolent in a Kuṇḍalī being Sattva-
Saumya-Ākāśa. All Bhāva gain due to his yutidṛṣṭi. However, his
placement in the Dusthānas is not conducive to his Kārakatvas,
5 Bṛhaspati
natural or functional.
• 3rd is his Maraṇakāraka sthāna. In this Bhāva, there is fall in
Bṛhaspati’s natural qualities causing indolence, petulance and

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# Graha Overall results of placement in houses

defeat, but his dṛṣṭi on the 9th gives great luck and success (later
in life).
• His worst placement is the 12th as there is a loss of natural and
functional Kārakatvas of Bṛhaspati, causing laziness, lacking
wise-speech and servitude. However, Bṛhaspati in the 12th
protects one from expenditure on unnecessary things and
promotes charitable donations.
• Bṛhaspati in the Dusthānas cause digestive weaknesses as
digestion is governed by Bṛhaspati.
• In the 6th, Bṛhaspati’s Graha Kārakatvas are affected, causing
sterility and humiliation. However, Bṛhaspati is gainful to the 6th
house Kārakatvas causing destruction of enemies and giving
fame.
• In the 8th, Bṛhaspati causes suffering to Bṛhaspati’s qualities
indicating humiliation, serving disposition etc. But Bṛhaspati
causes the gain to the 8th house Kārakatvas giving long-live and
freedom from diseases.
• Śukra is another Guru like Bṛhaspati and is benevolent. However,
he is Rajas-Saumya-Jala Graha and can give a new lease of life or
cause rejuvenation, as he beholds the power of Mṛtyunjaya.
• His worst placement is the 6th house causing severe trouble to its
natural Kārakatvas viz., relationship and courtship.
• Although Sārāvalī says that the person has many enemies, I am
more inclined to accept Varāhamihira, who says that the person
does not have enemies.
6 Śukra
• The Śāstras mention that Śubhagrahas in the 6th cause absence of
enemies, and Śukra is the greatest war strategist.
• In the 3rd and 12th house, he causes minor blemishes. In the 3rd, he
causes subservience to the opposite sex, viciousness, absence of
enthusiasm and luck. Regarding the 12th, the classics say that
Śukra gives good results in the 12th as he makes the person
wealthy. Still, there is a fall of natural qualities of Śukra viz.
sexual relationships, subservience to opposite sex etc.
• Śani is the giver of sorrow, dejection and pessimism in a Kuṇḍalī.
He is a Tamas-Krūra-Vāyu Grahas and the symbol of pain and
suffering.
• Like Maṅgala, he is well placed only in the Triṣaḍāyas, 3-6-11.
• In the 3rd, he causes some blemish the person is morally fallen;
but he makes the person courageous, charitable and have great
intellect. In the 6th, the person is courageous but crooked; he
7 Śani defeats his enemies. In the 11th, Śani is excellent; he bestows
many gains, conveyances and comforts.
• In the 12th Śani causes distress, defective eyesight, lacking
kindness, shame, uncontrolled expenditure etc. However, Śani in
the 12th house, as a yogakāraka (Śukra’s Lagna), gives good
results and rise in life.
• Śani is not welcome in the sensitive Bhāvas, the Mokṣatrikoṇa (4-
8-12).

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# Graha Overall results of placement in houses

• Śani in the 8th prolong longevity, but he does not give protection
from diseases.
• In the 4th house of comfort, Śani causes severe suffering, misery,
devoid of kinsmen, conveyances, wealth, intelligence and comfort.
• In the 1st and 2nd houses, Śani gives good results and make the
person chief of his clan if Śani is dignified in Ucca/Sva Rāśi. In
other Rāśis Śani causes severe suffering in life (Lagna) or wealth
(2nd house). Śani in the 2nd makes the person leave his homeland
and earn wealth elsewhere.

The following section provides a detailed deliberation of Graha’s

results in individual Bhāvas. The results are divided into the synopsis
section and the detailed section. The synopsis section provides a broad
overview of the results that may be helpful before zooming into the
individual Bhāva results. Some of them may appear to be a repetition of
what is covered above, which is purposeful. The purpose is to reinforce the
patterns in one’s psyche so that one can easily Grasp the detailed nuances.
Understanding the detailed results and recalling them become easier if one
grasps the synopsis of the results.

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3.2.2
SŪRYA BHĀVAPHALA
FAVOURABLE SŪRYA
SĀTTVIKA NATURE, BLESSINGS OF LORD ŚIVA, FATHER
AND RULERS, ACQUISITION OF COPPER UTENSILS,
INCREASE OF WEALTH THROUGH JOURNEYS AND TRADE
IN WOOLLEN GOODS, GRASS, GOLD, LEATHER, AND
MEDICINES.
UNFAVOURABLE SŪRYA
WRATH OF RULER OR LORD ŚIVA, FATHER, DISEASES IN
HEART, STOMACH, EYES, TROUBLES TO BONES, DISEASES
CAUSED BY PITTA, FEAR FROM QUADRUPEDS AND FIRE,
DESTRUCTION OF COPPER UTENSILS, DECLINE OF
INFLUENCES ON OTHERS.

3. 2. 2 .1
SYN OP SI S

1. Sūrya, although a Sāttvika Graha, is a Krūra (fierce) and Agni

Graha. Agni manifests in two ways, (1) Brightness, brilliance,
removal of darkness, and (2) burning. Sūrya being a Sattva Graha
represents brightness and brilliance that removes darkness, while
Maṅgala’s being a Tamasa Graha represents the fire that burns. So,
although Sūrya and Maṅgala are both considered as Krūragrahas,
Maṅgala is more Krūra than Sūrya, and cause more damage to the
Bhāva he occupies. A yoga of Sūrya and Maṅgala in any Bhāva can
be deadly, as they jointly indicate vigorous fire, that can burn all the
Kārakatvas of the Bhāva. Such yoga is best placed in the Sahaja,
Śatru and Lābha, where Krūra influences manifest excellent results,
although that may come with some cost, i.e., the living relations of
that Bhāva suffers terribly.
2. Being a Krūragraha, he gives fantastic results in the Triṣaḍāya, the
3-6-11. Added to this is the Karmabhāva, where Sūrya attains
Dikbala. The best results are bestowed in 6-10. In the 6th, he gives
royal favour and makes the person rise in the army, and in the 10th,
he gives overall success in life. Some key results in these Bhāvas are
(1) 3H: irascible, strong, famous, but there could be some deaths
within his relations (particularly elder siblings), (2) 6H: king’s
minister, leader, learned, famous, and (3) 11H: very wealthy, good
nature, devoted servants, dear to the king, (4) 10H: work for the
government, or in an authoritative position, brave, fondness for war
and wide fame.
3. Being a Krūragraha, he is not welcome in Mokṣa Trikoṇa 4-8-12, the
Bhāvas, representing the most sensitive portions of life viz., comfort-

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longevity-liberation. Some key results in these Bhāvas are (1) 4H:

less wealthy, distressed, wise, fearless, (2) 8H: damaged eyesight,
fewer children, sickness, but there could be some fame, (3) 12H:
poverty, disability, afflicted by diseases, forced to leave homeland
and settle elsewhere.
4. In the Trikoṇa, Sūrya gives relatively good results. Among them, he
gives better results in the 9th than 5th. In the 5th, he can cause
agitation of the mind and loss of children, albeit, in the 9th, he causes
suffering to the father (or because of the father). However, in all
cases, he bestows good things such as honour, power, intelligence,
and learning. Some key results in these Bhāvas are (1) 5H: few sons,
not wealthy, fast speaker, sharp memory, and (2) 9H: virtuous,
blessed with wife and children, but there could be a non-cordial
relationship with father.
5. In the houses of wealth and income, 2nd and 11th, he gives mixed
results. In the 2nd, he gives wealth, but he causes losses due to heavy
fines to the government, facial diseases, or even fear of theft. In the
11th house, all Grahas give good results; Sūrya here blesses the
person with good income, great wealth, power and influence, good-
natured servants, company of influential people, and success in
undertakings person lacks affection and harbour hatred towards his
friends and kinsmen.
6. In Udaya (Lagna) and Asta Lagna (7H) axis, Sūrya gives mixed
results. The results are particularly bad in the Asta Lagna, the
Bhāva of interaction with the external world. Any Krūragraha in the
7th house is not welcome, and Sūrya is particularly bad here because,
in the Naisargika Kuṇḍalī, Sūrya attains Nīca in the 7th. In the
Lagna, Sūrya, the Kāraka, gives some good results but being a
Krūragraha damages many Kārakatvas. The key results of Sūrya in
these Bhāvas are (1) Lagna: agitated mind, headaches, fewer sons,
unkindness, fond of war, defective or weak eyesight, serious
demeanour, less talkative, living in foreign countries, but be
generally happy with life. There are some special results associated
with the Rāśis viz., (a) Meṣa (Ucca): fame, physical strength,
wealth, learning; (b) Tulā (Nīca): devoid of courage, poverty, sinful
deeds, (c) Siṅha (sva): head of his clan, (d) Karka: intelligent, firm.
(e) Mīna: serve women. (f) Kanyā: devoted to his wife, but
ungrateful. (2) 7H: playful disposition, not attached to his wife,
agitated, and unsettled mind.
7. The Rāśis modify Sūrya’s results in a Bhāva. The results of Sūrya in
various Rāśis are: (1) Meṣa: Active, intelligent, famous, noticeable
personality, fond of travelling, wealthy, valiant, fluctuating fortune,
ambitious, impulsive, irritable, enterprising, strong bones, health
troubles due to excess heat; (2) Vṛṣabha: Clever, reflective, strong
smelling ability, attracted to perfumes, not liked by women, slow in
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 GRAHA BHĀVAPHALA

action, fond of music, intelligent, confident, innovative, tactful,

sociable, fond of good food and drinks; (3) Mithuna: Scholar,
astronomer, astrologer, linguist, polite, wealthy, critical,
assimilative, good in conversation, introvert, lack originality; (4)
Karka: Rude, unhappy, lazy, wealthy, fond of travelling,
independent, astrologer, sickly, suffer constipation; (5) Siṅha: Royal,
strong, stubborn, fixed opinion, hard-hearted, independent, good
organising capacity, humanitarian, generous, fond of solitary places
such as forests and mountains, famous; (6) Kanyā: Linguist, poet,
mathematician, fond of literature, well-read, scholarly, artistic, good
memory, strong reasoning ability, effeminate body, childish, learned
in religious lore, introvert;
8. Sūrya’s results in (7) Tulā: Engage in manufacturing of liquors,
drunkard, popular, tact-less (blunt), vicious, loose-morals, rude,
arrogant, wicked, subservient to women; (8) Vṛścika: Cruel,
adventurous, rude, bold, losing wealth to robbers, reckless, hard-
hearted, stubborn, lack principles, impulsive, idiotic, lazy, dexterous,
surgical skills, military abilities (especially skilled in military
weapons); (9) Dhanu: Respected, wealthy, bellicose, stubborn, good
doctor, respected by others, happy going, religious, artisan
(musician); (10) Makara: Mean-minded, selfish, stubborn, ignorant,
active, pushy, unexciting, meddlesome, unhappy, witty, sociable,
prudent, seller of low articles, less wealth, covetous and enjoying at
other’s cost; (11) Kumbha: Medium height, high self-esteem, mean-
minded, stubborn, separated from children, suffer poverty, unhappy,
unlucky, unsuccessful, rare abilities; and (12) Mīna: Wealth through
articles found in water (pearl, seafood etc.), wealthy, unexciting,
peaceful, religious, extravagant, loved by women

3. 2. 2 .2
DE TA IL ED RE SU LT S

1. Lagna Sūrya: Parāśara: Head disease, conflict with kinsmen.

Bṛhajjātaka: Courageous, slow, short, or defective eyesight, cruel.
(a) Meṣa: Wealthy, eye diseases. (b) Siṅha: Night-blind. (c) Nīca
Tulā: Defective eyesight. Sārāvalī: Scanty hair (alpakaca), lazy
(kriya-alasa), intelligent (mati), irritable (krodhi), prominent
personality (prachandonnato), honourable (māni), soiled eyes
(lochana-rukṣa), coarse physique (karkasha-tanu), courageous (śūro),
impatient (akṣamo), unkind (nirghṛṇ), Karka: swollen eyes
(sphoṭākṣaḥ), Meṣa- weak eyesight (timira), Siṅha: night-blind
(niśāndhaḥ), Tulā: poverty (daridri), distressed (upahata), loss of
children (vinishta-tanaya). Phaladīpikā: Scanty hair (alpakacaḥ),
lazy (kriyālasatamaḥ), irritable (krodhī), prominent personality
(pracaṇḍonnato), honourable (mānī), soiled eyes (locana-rūkṣacaḥ),

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 SŪRYA BHĀVAPHALA

lean or emaciated (kṛśatanuḥ), courageous and

impatient(śūro’kṣamo), unkind (nirghṛṇaḥ). Karka: cataract in the
eyes (sphoṭākṣaḥ). Meṣa: eyesight problems (sa-timiraḥ). Siṅha:
night blindness (niśāndhaḥ). Tulā: poverty and distress (daridri-
upahato), loss of children (vinaṣ-ṭatanayo).
a. For Meṣa Lagna, 5th Lord Sūrya in Lagnabhāva, in Meṣa,
in a Uccarāśi: Rājayoga, name and fame within one’s clan
and community.
b. For Vṛṣabha Lagna, 4th Lord Sūrya in Lagnabhāva, in
Vṛṣabha, in a Śatrurāśi: Pleasant appearance, Sattvaguṇi,
urinary diseases.
c. For Mithuna Lagna, 3rd Lord Sūrya in Lagnabhāva, in
Mithuna, in a Mitrarāśi: Chronic sickness, difficulties on
account of enemies and debts.
d. For Karka Lagna, 2nd Lord Sūrya in Lagnabhāva, in
a ki i Mit arāśi:Physical ailments, irascible temper,
one-eyed.
e. For Siṅha Lagna, 1st Lord Sūrya in Lagnabhāva, in Siṅha,
in a Svirāśi: Two marriages, or seek extra: marital pleasures,
handsome, famous.
f. For Kanyā Lagna, 12th Lord Sūrya in Lagnabhāva, in
Kanyā, in a Mitrarāśi: Longevity is curtailed, heavy
expenditure.
g. For Tulā Lagna, 11th Lord Sūrya in Lagnabhāva, in Tulā,
in a Nīcarāśi: All kinds of miseries on earth.
h. For Vṛścika Lagna, 10th Lord Sūrya in Lagnabhāva, in
Vṛścika, in a Mitrarāśi: Rājayoga, worldly comforts, great
fortunes.
i. For Dhanu Lagna, 9th Lord Sūrya in Lagnabhāva, in
Dhanu, in a Mitrarāśi: Great Rājayoga, incredibly famous.
j. For Makara Lagna, 8th Lord Sūrya in Lagnabhāva, in
Makara, in a Śatrurāśi: Curtailed lifespan; suffer from some
or other sickness throughout; extremely miserable life; a
favourable Śukra is a remedy.
k. For Kumbha Lagna, 7th Lord Sūrya in Lagnabhāva, in
Kumbha, in a Śatrurāśi: Exchange with Śani: live in in-laws
house.
l. For Mīna Lagna, 6th Lord Sūrya in Lagnabhāva, in Mīna,
in a Mitrarāśi: Famous, prone to sickness. Candrayuti: utter
poverty.
2. Dhana Sūrya: Parāśara: Destruction of wealth. Bṛhajjātaka: Very
wealthy, pays heavy fines to rulers, diseased face. Sārāvalī:
Endowed with servants and quadrupeds (dvipada chatushpada

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 GRAHA BHĀVAPHALA

bhāgi), facial diseases (mukharogi), deprived of happiness and wealth

(nashtavibhāvasaukha), lose wealth through royal displeasure, or
thieves (nrpachoramushitasāra). Phaladīpikā: Devoid of learning
(vigata-vidyā), devoid of modesty and wealth (vinay-avittaṃ),
stammering (skhalita-vācaṃ).
a. For Meṣa Lagna, 5th Lord Sūrya in Dhanabhāva, in
Vṛṣabha, in a Śatrurāśi: Financial hardship, cannot make
much wealth, spend all earnings.
b. For Vṛṣabha Lagna, 4th Lord Sūrya in Dhanabhāva, in
Mithuna, in a Mitrarāśi: Eye diseases, declining wealth.
c. For Mithuna Lagna, 3rd Lord Sūrya in Dhanabhāva, in
Karka, in a Mitrarāśi: Heavy expenses, many diseases.
d. For Karka Lagna, 2nd Lord Sūrya in Dhanabhāva, in Siṅha,
in a Svarāśi: Abundant wealth, a significant share of which
drains away.
e. For Siṅha Lagna, 1st Lord Sūrya in Dhanabhāva, in Kanyā,
in a Mitrarāśi: Long-lived, big scar on the abdomen, gains
from agriculture.
f. For Kanyā Lagna, 12th Lord Sūrya in Dhanabhāva, in Tulā,
in a Nīcarāśi: Earn wealth through illegal means, loses
everything at the end.
g. For Tulā Lagna, 11th Lord Sūrya in Dhanabhāva, in
Vṛścika, in a Mitrarāśi: Splendid earnings but loses
everything at the end.
h. For Vṛścika Lagna, 10th Lord Sūrya in Dhanabhāva, in
Dhanu, in a Mitrarāśi: Rājayoga, enviable position in life,
long-lived.
i. For Dhanu Lagna, 9th Lord Sūrya in Dhanabhāva, in
Makara, in a Śatrurāśi: No balance of wealth left; whatever is
earned is spent.
j. For Makara Lagna, 8th Lord Sūrya in Dhanabhāva, in
Kumbha, in a Śatrurāśi: Short life, thief or a smuggler.
k. For Kumbha Lagna, 7th Lord Sūrya in Dhanabhāva, in
Mīna, in a Mitrarāśi: Various diseases, Bṛhaspatidṛṣṭi:
dropsy.
l. For Mīna Lagna, 6th Lord Sūrya in Dhanabhāva, in Meṣa,
in a Uccarāśi: Not many savings left regardless of good
earning; health troubles and diseases.
3. Sahaja Sūrya: Parāśara: Increase of friends, a gain of wealth.
Bṛhajjātaka: Intelligence, valour. Sārāvalī: Valorous (vikrānta),
physically strong (balayukta), lose co-born (vinishta-sahaja), dear to
people (loke mato), good-looking (abhirām), intelligent (prajñā),
subduing enemies (jeetadushtapakṣa). Phaladīpikā: Powerful and

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valiant (sabalaśaurya), wealthy and charitable (śriyamudāraṃ),

hostile to kinsmen (svajanaśatruṃ).
a. For Meṣa Lagna, 5th Lord Sūrya in Sahajabhāva, in
Mithuna, in a Mitrarāśi: Valorous.
b. For Vṛṣabha Lagna, 4th Lord Sūrya in Sahajabhāva, in
Karka, in a Mitrarāśi: Widely famous brothers; good fortune
in Sūrya Daśā which is not long-lasting.
c. For Mithuna Lagna, 3rd Lord Sūrya in Sahajabhāva, in
Siṅha, in a Svarāśi: One incredibly famous brother.
d. For Karka Lagna, 2nd Lord Sūrya in Sahajabhāva, in
Kanyā, in a Mitrarāśi: One living brother.
e. For Siṅha Lagna, 1st Lord Sūrya in Sahajabhāva, in Tulā,
in a Nīcarāśi: Ever suffer from physical ailments; not
outspoken; has profound knowledge - difficult to measure his
depth of knowledge.
f. For Kanyā Lagna, 12th Lord Sūrya in Sahajabhāva, in
Vṛścika, in a Mitrarāśi: Heavy expenditure on father’s health.
sūryl Daśā: Not uch gain.
g. For Tulā Lagna, 11th Lord Sūrya in Sahajabhāva, in
Dhanu, in a Mitrarāśi: Highly fortunate, live in foreign
countries, one of the siblings takes away all the paternal
wealth.
h. For Vṛścika Lagna, 10th Lord Sūrya in Sahajabhāva, in
Makara, in a Śatrurāśi: Many enemies and hurdles in
undertakings; ordinary Sūrya Daśā.
i. For Dhanu Lagna, 9th Lord Sūrya in Sahajabhāva, in
Kumbha, in a Śatrurāśi: Short-lived father.
j. For Makara Lagna, 8th Lord Sūrya in Sahajabhāva, in
Mīna, in a Mitrarāśi: Fairly long life; life threat due to the
fire, water etc.
k. For Kumbha Lagna, 7th Lord Sūrya in Sahajabhāva, in
Meṣa, in a Uccarāśi: Chaste and good-natured wife.
l. For Mīna Lagna, 6th Lord Sūrya in Sahajabhāva, in
Vṛṣabha, in a Śatrurāśi: Ear diseases; loss of co-borns;
litigations with siblings because of paternal property.
4. Sukha Sūrya: Parāśara: Happiness, an increase of enemies.
Bṛhajjātaka: Unhappy, worried. Sārāvalī: Devoid of conveyances
and kinsmen (vāhanabandhuviheena), heart disease (peedita-
hrdaya), destroy paternal house and wealth (pitṛ-
grhadhananāshakara), serve a bad king (kunrpasevi). Phaladīpikā:
Bereft of happiness, comfort and kinsmen, lands and friends (vi-
sukha-bandhu-kṣiti-suhṛd), devoid of house (bahvanasuktam), serve

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the king (nṛpati-sevā), squander away ancestral property (janaka-

sampad-vyāyakaram).
a. For Meṣa Lagna, 5th Lord Sūrya in Sukhabhāva, in Karka,
in a Mitrarāśi: Lack happiness from mother; fortunes in
Sūrya Daśā.
b. For Vṛṣabha Lagna, 4th Lord Sūrya in Sukhabhāva, in
Siṅha, in a Svarāśi: Good professional career.
c. For Mithuna Lagna, 3rd Lord Sūrya in Sukhabhāva, in
Kanyā, in a Mitrarāśi: Obstacles in education, lack maternal
comforts.
d. For Karka Lagna, 2nd Lord Sūrya in Sukhabhāva, in Tulā,
in a Nīcarāśi: Loss of paternal property.
e. For Siṅha Lagna, 1st Lord Sūrya in Sukhabhāva, in
Vṛścika, in a Mitrarāśi: Earn abundant landed property,
learning and fame.
f. For Kanyā Lagna, 12th Lord Sūrya in Sukhabhāva, in
Dhanu, in a Mitrarāśi: Not having a wealthy mother; becomes
a source of bad name for parents.
g. For Tulā Lagna, 11th Lord Sūrya in Sukhabhāva, in
Makara, in a Śatrurāśi: High degree of learning, excellent
profession; sorrow on account of the mother.
h. For Vṛścika Lagna, 10th Lord Sūrya in Sukhabhāva, in
Kumbha, in a Śatrurāśi: Many conveyances, danger due to
conveyances; death caused by violent animals or other
unnatural means.
i. For Dhanu Lagna, 9th Lord Sūrya in Sukhabhāva, in Mīna,
in a Mitrarāśi: Long-lived, wealthy conveyances, political
power etc.
j. For Makara Lagna, 8th Lord Sūrya in Sukhabhāva, in
Meṣa, in a Uccarāśi: Lack happiness from mother; good
longevity; prone to heart diseases.
k. For Kumbha Lagna, 7th Lord Sūrya in Sukhabhāva, in
Vṛṣabha, in a Śatrurāśi: Gains through marriage; high
learning.
l. For Mīna Lagna, 6th Lord Sūrya in Sukhabhāva, in
Mithuna, in a Mitrarāśi: Limited happiness and success on
account of land, education etc.
5. Suta Sūrya: Parāśara: Gain of children, intelligence and effort,
success. Bṛhajjātaka: Poor, issueless. Sārāvalī: Bereft of happiness
of sons and wealth (sukha-suta-vitta-hina), animal husbandry
(karshana), move in hills and fortresses (giri-durgā-sevaka), fickle-
minded (chapala), intelligent (medhāvi), devoid of strength
(balarahita), short-lived (svalpāyu). Phaladīpikā: Bereft of

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happiness, wealth, longevity, and children (sukha-dhana-āyus-

tanaya-hīnaṃ), intelligent (sumatim ātman), wander in forest
regions (yaṭavigaṃ).
a. For Meṣa Lagna, 5th Lord Sūrya in Sutabhāva, in Siṅha, in
a Svarāśi: Royal honours; only one male child, who rises
exceedingly high in life.
b. For Vṛṣabha Lagna, 4th Lord Sūrya in Sutabhāva, in
Kanyā, in a Mitrarāśi: Good learning, landed property.
c. For Mithuna Lagna, 3rd Lord Sūrya in Sutabhāva, in Tulā,
in a Nīcarāśi: Bereaved on account of brother’s death,
equilibrium in loss and gain, i.e., hand to mouth existence.
d. For Karka Lagna, 2nd Lord Sūrya in Sutabhāva, in Vṛścika,
in a Mitrarāśi: Loss of children, financial scarcity.
e. For Siṅha Lagna, 1st Lord Sūrya in Sutabhāva, in Dhanu,
in a Mitrarāśi: Highly fortunate, have fewer children.
f. For Kanyā Lagna, 12th Lord Sūrya in Sutabhāva, in
Makara, in a Śatrurāśi: One son who becomes famous;
excellent Sūrya Daśā.
g. For Tulā Lagna, 11th Lord Sūrya in Sutabhāva, in Kumbha,
in a Śatrurāśi: Famous elder brother.
h. For Vṛścika Lagna, 10th Lord Sūrya in Sutabhāva, in Mīna,
in a Mitrarāśi: Excellent Sūrya Daśā, but a danger to the life
of children.
i. For Dhanu Lagna, 9th Lord Sūrya in Sutabhāva, in Meṣa,
in a Uccarāśi: Great inheritance from father, authoritative
position, conveyances.
j. For Makara Lagna, 8th Lord Sūrya in Sutabhāva, in
Vṛṣabha, in a Śatrurāśi: Long-lived; hurdles in begetting
children.
k. For Kumbha Lagna, 7th Lord Sūrya in Sutabhāva, in
Mithuna, in a Mitrarāśi: Only one male child.
l. For Mīna Lagna, 6th Lord Sūrya in Sutabhāva, in Karka, in
a Mitrarāśi: Lacking happiness from children.
6. Ari Sūrya: Parāśara: Gain of wealth, victory. Bṛhajjātaka:
Strength, defeated by enemies. Sārāvalī: Highly libidinous (prabala
madana), strong digestion (udara-agni-balavān), strong (prstha),
affluent (shrimān), famous for virtues (vikhyāta-guṇa), king (nrpati)
or an Army chief (dandanetā). Phaladīpikā: king
(prathitamurvīpatim), renowned (aristhaḥ), highly talented (suguṇa),
prosperity (sampad), victorious (vijayagam).
a. For Meṣa Lagna, 5th Lord Sūrya in Aribhāva, in Kanyā, in
a Mitrarāśi: High position, occasionally great downfall,
victorious over enemies, success in armed forces; long-lived.
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b. For Vṛṣabha Lagna, 4th Lord Sūrya in Aribhāva, in Tulā, in

a Nīcarāśi: Loss of landed property, heavy debts, long-lasting
diseases.
c. For Mithuna Lagna, 3rd Lord Sūrya in Aribhāva, in
Vṛścika, n a Mitrarāśi: Troubled by enemies, own sibling is
hostile.
d. For Karka Lagna, 2nd Lord Sūrya in Aribhāva, in Dhanu,
in a Mitrarāśi: Significant debts.
e. For Si ha Lagna, 1st Lord Sū ya in Aribhāva, in Makara,
in a Śatrurāśi: Sickly constitution, hostile to all.
f. For Kanyā Lagna, 12th Lord Sūrya in Aribhāva, in
Kumbha, in a Śatrurāśi: Gain properties on account of
enemies, troubled by diseases.
g. For Tulā Lagna, 11th Lord Sūrya in Aribhāva, in Mīna, in a
it arāśi:Many obstacles in the undertakings, bilious
complaints.
h. For V ścika Lagna, 10th Lord Sūrya in Aribhāva, in Meṣa,
in a Uccarāśi: Loss of paternal property, many obstacles and
challenges throughout life, loss of children; adverse Sūrya
Daśā.
i. For Dhanu Lagna, 9th Lord Sūrya in Aribhāva, in Vṛṣabha,
in a Śatrurāśi: Subject to litigations and debts.
j. For Makara Lagna, 8th Lord Sūrya in Aribhāva, in
Mithuna, in a Mitrarāśi: Subject to litigations, but ultimately
successful.
k. For Kumbha Lagna, 7th Lord Sūrya in Aribhāva, in Karka,
in a Mitrarāśi: Loving wife, but she suffers from bilious
diseases, (same as Makara Lagna and Sūrya i Ka a)r
l. For Mīna Lagna, 6th Lord Sūrya in Aribhāva, in Siṅha, in a
Svarāśi: Sickness both to the person and his wife.
7. Dārā Sūrya: Parāśara: Conflict with spouse. Bṛhajjātaka:
Humiliated by women. Sārāvalī: Poverty (nih-sri), humiliated
(paribhoota), ill-formed body (ku-sharira), diseased (vyādhita),
troubled by royal displeasures and imprisonment (nrpabandhana-
santapta), bad ways (amarga-rata), hater of women (yuvati-vidveshi).
Phaladīpikā: Wrath of the king (nṛpaviruddhaṃ), deformed body
(kutanumaste), no wife (adhva-gama-dāraṃ), humiliated
(hyavamataṃ).
a. For Meṣa Lagna, 5th Lord Sūrya in Dārābhāva, in Tulā, in a
Nīcarāśi: Loss of children, serious adversities; destruction of
paternal wealth in Sūrya Daśā; wife is short-lived, hellish
married life.

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b. For Vṛṣabha Lagna, 4th Lord Sūrya in Dārābhāva, in

Vṛścika, in a Mitrarāśi: A beautiful and active wife; health
hazards to the wife in Sūrya Daśā.
c. For Mithuna Lagna, 3rd Lord Sūrya in Dārābhāva, in
Dhanu, in a Mitrarāśi: Adverse for the wife.
d. For Karka Lagna, 2nd Lord Sūrya in Dārābhāva, in
Makara, in a Śatrurāśi: Śubhayoga, but afflicted by diseases,
diseases in wife’s private parts.
e. For Siṅha Lagna, 1st Lord Sūrya in Dārābhāva, in
Kumbha, in a Śatrurāśi: Strained relationship with spouse,
spouse suffers many health hazards.
f. For Kanyā Lagna, 12th Lord Sūrya in Dārābhāva, in Mīna,
Nn M trarāśi: Suffer many diseases, only one child.
g. For Tulā Lagna, 11th Lord Sūrya in Dārābhāva, in Meṣa, in
a Uccarāśi: Outstanding Rājayoga through spouse or
partners, the spouse may be from an affluent family or
lineage.
h. For Vṛścika Lagna, 10th Lord Sūrya in Dārābhāva, in
Vṛṣabha, in a Śatrurāśi: Obstacles in marriage, sickly wife,
gains through marriage.
i. For Dhanu Lagna, 9th ord Sūuya in D rābhāva, in
Mithuna, in a Mitrarāśi: Chaste wife, excellent Sūrya Daśā.
j. For Makara Lagna, 8th Lord Sūrya in Dārābhāva, in
Karka, in a Mitrarāśi: Loving wife, but she suffers from
bilious diseases.
k. For Kumbha Lagna, 7th Lord Sūrya in Dārābhāva, in
Siṅha, in a Svarāśi: Chaste and fortunate wife.
l. For Mīna Lagna, 6th Lord Sūrya in Dārābhāva, in Kanyā,
in a Mitrarāśi: Loss of children, suffering from brain
diseases.
8. Randhra Sūrya: Parāśara: Diseases, loss of wealth, various other
losses. Bṛhajjātaka: Defective eyesight. Sārāvalī: Eye defects
(vikala nayana), devoid of wealth and happiness (dhana-sukha-
heena), short-lived (alpajeevita), separation from kinsmen (jana-
viraha-santapta). Phaladīpikā: Bereft of wealth, longevity
(hatadhanāyuḥ), friends (suhṛdam), defective eyesight (vigatadṛṣṭi).
a. For Meṣa Lagna, 5th Lord Sūrya in Randhrabhāva, in
Vṛścika, in a Mitrarāśi: Physical adversities; loss of children;
financial losses.
b. For Vṛṣabha Lagna, 4th Lord Sūrya in Randhrabhāva, in
Dhanu, in a Mitrarāśi: Evils caused by mantras (black magic,
abhicāra), many physical ailments

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c. For Mithuna Lagna, 3rd Lord Sūrya in Randhrabhāva, in

Makara, in a Śatrurāśi: Many miseries.
d. For Karka Lagna, 2nd Lord Sūrya in Randhrabhāva, in
Kumbha, in a Śatrurāśi: Short-lived; Māraka Sūrya Daśā;
devoid of inheritance from the father.
e. For Siṅha Lagna, 1st Lord Sūrya in Randhrabhāva, in
Mīna, in a Mitrarāśi: Diabetes, diseases of bladder or the
urinary system, swollen testicles, hydrocele.
f. For Kanyā Lagna, 12th Lord Sūrya in Randhrabhāva, in
Meṣa, in a Uccarāśi: Expenditure on good accounts;
inauspicious results if yuti with others besides Maṅgala/
Śani.
g. For Tulā Lagna, 11th Lord Sūrya in Randhrabhāva, in
Vṛṣabha, in a Śatrurāśi: Frequent financial troubles.
h. For Vṛścika Lagna, 10th Lord Sūrya in Randhrabhāva, in
Mithuna, in a Mitrarāśi: Short-lived.
i. For Dhanu Lagna, 9th Lord Sūrya in Randhrabhāva, in
Karka, in a Mitrarāśi: the subject and the father are short-
lived.
j. For Makara Lagna, 8th Lord Sūrya in Randhrabhāva, in
Siṅha, inBa hv rāśi: Longevity is curtailed unless helped by
Śani.
k. For Kumbha Lagna, 7th Lord Sūrya in Randhrabhāva, in
Kanyā, in a Mitrarāśi: Sickly wife.
l. For Mīna Lagna, 6th Lord Sūrya in Randhrabhāva, in Tulā,
in a Nīcarāśi: Short-lived; many difficulties throughout.
9. Dharma Sūrya: Parāśara: Misfortune. Bṛhajjātaka: Blessed with
children, wealth, and happiness. Sārāvalī: Blessed with wealth,
children, and kinsmen (dhana-putra-mitra- hā i , i cl ed towards
worshipping Devatās and Brāhmaṇa (dvija-devatā-pujane-atirakta),
not well-disposed towards father and wife (pitryo-shid-vidveshi),
agitated mind (sutapta). Phaladīpikā: Lose father (vi-janako),
endowed with children and relations (sauta-bandhus-tapasi), honour
Devatās and Brāhmaṇa (deva-dvija-manāḥ).
a. For Meṣa Lagna, 5th Lord Sūrya in Dharmabhāva, in
Dhanu, in a Mitrarāśi: Abundant wealth; honoured with
important governmental assignments and contracts; begets
children who are fortunate and highly educated.
b. For Vṛṣabha Lagna, 4th oord sūrya in harmabhāva, i
Makara, in a Śatrurāśi: Gain from enemies and cousins,
happiness, comforts.

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c. For Mithuna Lagna, 3rd Lord Sūrya in Dharmabhāva, in

Kumbha, in a Śatrurāśi: Inimically disposed towards father,
fluctuating luck/wealth
d. For Karka Lagna, 2nd Lord Sūrya in Dharmabhāva, in
Mīna, in a Mitrarāśi: Devoid of paternal happiness, danger to
sibling’s life.
e. For Siṅha Lagna, 1st Lord Sūrya in Dharmabhāva, in Meṣa,
in a Uccarāśi: Conveyances, power, influence, wealth,
outstanding Sūrya Daśā.
f. For Kanyā Lagna, 12th Lord Sūrya in Dharmabhāva, in
Vṛṣabha, in a Śatrurāśi: Adverse for children, a great miser.
g. For Tulā Lagna, 11th Lord Sūrya in Dharmabhāva, in
Mithuna, in a Mitrarāśi: Abundant wealth and fortune.
h. For Vṛścika Lagna, 10th Lord Sūrya in Dharmabhāva, in
Karka, in a Mitrarāśi: Early loss of father.
i. For Dhanu Lagna, 9th Lord Sūrya in Dharmabhāva, in
Siṅha, in a Svarāśi: Long-lived, danger to siblings’ life;
fortunes to the surviving siblings.
j. For Makara Lagna, 8th Lord Sūrya in Dharmabhāva, in
Kanyā, in a Mitrarāśi: Deprived of happiness from the father.
k. For Kumbha Lagna, 7th Lord Sūrya in Dharmabhāva, in
Tulā, in a Nīcarāśi: Devoid of relatives like father’ brothers;
misunderstanding in married life; loss of wife, disrepute;
early widowhood for Strījātaka.
l. For Mīna Lagna, 6th Lord Sūrya in Dharmabhāva, in
Vṛścika, in a Mitrarāśi: Long-lived; affluent father,
undertakes exposition of the Śāstras and attains fame.
10. Karma Sūrya: Parāśara: Gain of wealth, happiness, victory.
Bṛhajjātaka: Happiness, courage. Sārāvalī: Highly intelligent (ati-
mati), highly prosperous (ati-vibhāva), physically strong (bala),
endowed with wealth, conveyances, relatives and sons (Dhana-
vahana-Bandhu-putravan), early success in undertakings
(siddharambha), valorous (shoora), unconquerable (adhrshya),
capable administrator (prashasya). Phaladīpikā: Blessed with sons
(sa-suta), conveyances (yāna), praised for good conduct (stuti),
intelligence (mati), wealth (śrī), strength (bala), fame (yaśāḥ), king
(kṣitipatiḥ).
a. For Meṣa Lagna, 5th Lord Sūrya in Karmabhāva, in
Makara, in a Śatrurāśi: Superior Rājayoga, fame.
b. For Vṛṣabha Lagna, 4th Lord Sūrya in Karmabhāva, in
Kumbha, in a Śatrurāśi: Dealer of gold, a prominent jurist, at
royal service, happiness from the mother.

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c. For Mithuna Lagna, 3rd Lord Sūrya in Karmabhāva, in

Mīna, ,n a Mi rarāśi: Honourable life, pilgrimages to holy
places and shrines.
d. For Karka Lagna, 2nd Lord Sūrya in Karmabhāva, in Meṣa,
in a Uccarāśi: Significant wealth, authoritative or political
position.
e. For Siṅha Lagna, 1st Lord Sūrya in Karmabhāva, in
Vṛṣabha, in a Śatrurāśi: Wealthy, good conveyances,
authoritative positions.
f. For Kanyā Lagna, 12th Lord Sūrya in Karmabhāva, in
Mithuna, in a Mitrarāśi: Visit shrines.
g. For Tulā Lagna, 11th Lord Sūrya in Karmabhāva, in Karka,
in a Mitrarāśi: Sacred baths in the shrines from Rāmeśvaram
to the Himalayas.
h. For Vṛścika Lagna, 10th Lord Sūrya in Karmabhāva, in
Siṅha, in a Svarāśi: Rājayoga, conveyances, power, i fluence,
status, position, authority.
i. For Dhanu Lagna, 9th Lord Sūrya in Karmabhāva, in
Kanyā, in a Mitrarāśi: Great Rājayoga, fame.
j. For Makara Lagna, 8th Lord Sūrya in Karmabhāva, in
ulā,hin a Nīcarāśi:Unlucky; short-lived; strained
relationship with father and sibling.
k. For Kumbha Lagna, 7th Lord Sūrya in Karmabhāva, in
Vṛścika, in a Mitrarāśi: High position after marriage;
becomes incredibly famous.
l. For Mīna Lagna, 6th Lord Sūrya in Karmabhāva, in Dhanu,
in a Mitrarāśi: Limited wealth but eternal fame.
11. Lābha Sūrya: Parāśara: Gain of wealth, increase in friendship.
Bṛhajjātaka: Very wealthy. Sārāvalī: Interested in acquiring
wealth (sanchaya-nirata), physically strong (balavān), hate others
(dveshya), serving mentality (preshyo), devoid of servants (vi-bhrtya),
modest (vidheya), devoid of affection (priyarahita), successful in
undertakings (siddhakarmā). Phaladīpikā: Very wealthy
(bahudhana), long-lived (āyur), free from worries (vigataśoko), king
(janapatiḥ).
a. For Meṣa Lagna, 5th Lord Sūrya in Lābhabhāva, in
Kumbha, in a Śatrurāśi: Outstanding professional growth,
wide fame.
b. For Vṛṣabha Lagna, 4th Lord Sūrya in Lābhabhāva, in
Mīna, in a Mitrarāśi: Substantial financial gains, wide fame,
great learning.

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c. For Mithuna Lagna, 3rd Lord Sūrya in Lābhabhāva, in

Meṣa, in a Uccarāśi: Wealth through siblings, high status in
Sūrya Daśā.
d. For Karka Lagna, 2nd Lord Sūrya in Lābhabhāva, in
Vṛṣabha, in a Śatrurāśi: Gain abundantly from spouse or
partners, excellent Sūrya Daśā.
e. For Siṅha Lagna, 1st Lord Sūrya in Lābhabhāva, in
Mithuna, in a Mitrarāśi: Fortunate father, outstanding Sūrya
Daśā.
f. For Kanyā Lagna, 12th Lord Sūrya in Lābhabhāva, in
Karka, in a Mitrarāśi: Vicious acts, spend on evil ways.
g. For Tulā Lagna, 11th Lord Sūrya in Lābhabhāva, in Siṅha,
in a Svarāśi: Endowed with fortune, long-lived.
h. For Vṛścika Lagna, 10th Lord Sūrya in Lābhabhāva, in
Kanyā, in a Mitrarāśi: Abundant earnings and savings;
outstanding Sūrya Daśā.
i. For Dhanu Lagna, 9th Lord Sūrya in Lābhabhāva, in Tulā,
in a Nīcarāśi: Loses father in childhood, always engaged in
legal battles.
j. For Makara Lagna, 8th Lord Sūrya in Lābhabhāva, in
Vṛścika, in a Mitrarāśi: Long-lived; great fortunes.
k. For Kumbha Lagna, 7th Lord Sūrya in Lābhabhāva, in
Dhanu, in a Mitrarāśi: Abundant wealth and landed
property; supremely happy married life.
l. For Mīna Lagna, 6th Lord Sūrya in Lābhabhāva, in
Makara, in a Śatrurāśi: Victorious over enemies; freedom
from diseases; mourn over child’s death.
12. Sūrya Vyāya: Parāśara: Loss of wealth, loss of prosperity, diseases
of the lower abdomen (kukṣi roga). Bṛhajjātaka: Irreligious.
Sārāvalī: Deformed physique (vikala-shareera), one-eyed (kāna),
morally fallen (patita), marry a barren lady (bandhyāpati), inimical
his father (pitur-amitra), weak (balarahita), narrow-minded (kṣudra).
Phaladīpikā: Hostile to father (pitur-amitraṃ), defective eyesight
(vikala-netro), bereft of wealth and children (vi-dhana-putro).
a. For Meṣa Lagna, 5th Lord Sūrya in Vyāyabhāva, in Mīna,
in a Mitrarāśi: Meritorious deeds; devoid of paternal wealth;
begetting children is delayed, but several children are born
later.
b. For Vṛṣabha Lagna, 4th Lord Sūrya in Vyāyabhāva, in
Meṣa, in a Uccarāśi: Righteous deeds, heavy expenditure.
c. For Mithuna Lagna, 3rd Lord Sūrya in Vyāyabhāva, in
Vṛṣabha, in a Śatrurāśi: Troubles from enemies, litigations,
loans, expenditure on vices, expenditure due to evil company.

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d. For Karka Lagna, 2nd Lord Sūrya in Vyāyabhāva, in

Mithuna, in a Mitrarāśi: Bālāriṣṭa with Sūrya Daśā at birth;
losing paternal property; ruined due to evil friendships if
Sūrya is afflicted.
e. For Siṅha Lagna, 1st Lord Sūrya in Vyāyabhāva, in Karka,
in a Mitrarāśi: Birth in ordinary circumstances, father
gradually becomes wealthier after the subject’s birth.
f. For Kanyā Lagna, 12th Lord Sūrya in Vyāyabhāva, in
Siṅha, in a Svarāśi: Expenditure on the evil company.
g. For Tulā Lagna, 11th Lord Sūrya in Vyāyabhāva, in Kanyā,
in a Mitrarāśi: Danger to the child, draining away father’s
earnings.
h. For Vṛścika Lagna, 10th Lord Sūrya in Vyāyabhāva, in
Tulā, in a Nīcarāśi: Defective limb and face; chequered career.
i. For Dhanu Lagna, 9th Lord Sūrya in Vyāyabhāva, in
Vṛścika, in a Mitrarāśi: Expenditure on religious and
charitable deeds.
j. For Makara Lagna, 8th Lord Sūrya in Vyāyabhāva, in
Dhanu, in a Mitrarāśi: Danger to life in childhood; cannot
make much property if long-lived; either a long life or
property is promised.
k. For Kumbha Lagna, 7th Lord Sūrya in Vyāyabhāva, in
Makara, in a Śatrurāśi: Hostile wife; she has sexual affairs
with others.
l. For Mīna Lagna, 6th Lord Sūrya in Vyāyabhāva, in
Kumbha, in a Śatrurāśi: Troubled by debts and diseases; loss
of eyesight when Vyāya Sūrya is in Śukrayuti in Mīna.

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3.2.3
CANDRA BHĀVAPHALA
FAVOURABLE CANDRA
SATISFACTION TO MOTHER; GAIN OF MONEY BY TRADING
IN GHEE, SUGAR, AND CLOTHES; INCOME BY CHANTING
MANTRAS OR BY BREEDING CATTLE, MARINE TRAFFIC,
DEALING WITH DIAMONDS, THROUGH THE HELP OF
WOMEN AND BY INCREASE OF CROPS AND INCREASE OF
FAME AND RICHES.
UNFAVOURABLE CANDRA
QUEEN’S ANGER, DISSATISFACTION WITH THE MOTHER
OR HER ILLNESS, DISEASES CAUSED BY VĀTA, PITTA AND
IMPURE BLOOD, ENMITY WITH SUPERIORS OR RELATIVES,
WRATH OF MOTHER GODDESS DURGĀ, LOSS OF CROPS,
DANGER TO LIFE, ILL FAME.

3. 2. 3.1
SYN OP SI S

1. Candra is generally accepted as a tender natured Saumya Graha in

the Kuṇḍalī. However, its nature depends on its Pakṣa bala. To
understand Candra’s strength, the Tithi12 cycle of 30 days should be
divided into three parts13. The 1st 10 Tithis starting from Śukla
Pratipada to Śukla Daśamī (S1-S10) is when Candra is moderately
strong. From the 11th of Śukla Pakṣa to 5th of Kṛṣṇa Pakṣa (S11-K5)
is when Candra is extraordinarily strong. In the remaining duration,
i.e., 6th of Kṛṣṇa Pakṣa to Amāvasyā (K6-K15), Candra is powerless.
Another classification is, in Śukla Pakṣa, Candra is strong, while in
Kṛṣṇa Pakṣa, Candra is powerless. Candra must be strong in all
Kuṇḍalīs, be it birth, Praśna or Muhūrta for the event to be
successful and full of affluence.
2. When he is high in Pakṣabala, he behaves akin to the Sattvaguṇi
Graha Bṛhaspati, and when low in Pakṣabala, he behaves akin to the

12 A Tithi is a lunar day, that governs the phases of Candra. The Tithi is caused due to
relative movement of Candra from Sūrya. A Tithi cycle is the duration between two
Amāvasyā or two Purnima. There are 30 Tithi in a cycle, 15 belonging to Śuklapakṣa (bright
half) and 15 belonging to the Kṛṣṇapakṣa (dark half). Each Tithi is of duration of 12-degree
angular movement of Candra from Sūrya. The Śukla Pratipada begins when Candra and
Sūrya conjoin, while the Kṛṣṇa Pratipada begins when Candra and Sūrya are exactly 180
degrees apart.
13 Sārāvalī 5.16-17. The elders among Yavanas say, that Candra is of medium strength for

ten days commencing from Shukla Pratipada, i.e., first of Bright Lunar Half. During the
following ten days she is exceedingly strong. And during the third ten-day period she has
truly little strength. If at birth Candra has brilliant rays, is brightly haloed and full, it
makes the native an unconquerable king.
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Tamas Graha Śani. Hence the Pakṣabala of Candra needs to be

properly judged before venturing into predictions.
3. Being a Graha of changeableness causes fluctuation. In Lagna, he
causes fluctuations in life; in the 2nd house, fluctuations in wealth
and general ups and downs in the houses it is placed in. He is
generally not considered auspicious in the Lagna unless he occupies
Meṣa, Vṛṣabha or Karka. In the mentioned Rāśis, a strong Candra in
the Lagna bestows upon the person, power, influence and authority,
wealth, and happiness in life, while, in other Rāśis the results are not
as good. If Candra is also powerless while occupying the other Rāśis,
the person is devoid of speech, wisdom, wealth, and strength.
4. When Candra is strong in Pakṣabala, he gives excellent results in all
the houses, except the Dusthānas (6-8-12). He is extremely badly
placed in the 8th house as he attains Maraṇa-Kāraka-avasthā here.
histpoaition is known as Candrā ṣṭama. The weakness of Candra in
the Dus hānacauses Bālāri a untimely death and general health
suffering, especially when he is also conjoined or aspected by other
ātag rahas. In the Dusthānas, the high-level results are, (1) 6H:
laziness, poverty, surrounded by enemies, overpower his co-borns, (2)
8H: although this curtails longevity, according to Horāsāra, a strong
Candra indicate wealth, luxuries, wisdom and courage, (3) 12H:
afflicted eyes, defective limb, sufferings from women, fickle-minded.
In Śuklapakṣa and good Rāśi, the results are happiness and wealth.
5. The results are positive in the houses of happiness 4H and 7H; again,
Candra should be strong. Particularly in the 4H, the results are
superb as Candra attains Dikbala and blesses the person success in
many righteous acts, provided the person follows the path of Candra
(compassion, empathy). The key results in these Bhāvas are (1) 4H: a
fondness for sweet food, modesty, fondness of the company of women
and happiness, (2) 7H: closeness to wife, leading personality in
government and charitable.
6. In the Trikoṇa Bhāvas, 5H and 9H, the person is blessed with many
good things in life. In the 5H, the person possesses a wife, wisdom,
and strength; however, the wealth is hard-earned. In the 9H, the
person is virtuous, talkative, wealthy but has a weakness for women.
In the Karmabhāva, a strong Candra makes the person earn wealth
through righteous means, artistic tendencies, and a clever wife.
7. The Rāśis modify Candra’s results in a Bhāva. The results of Candra
in various Rāśis are: (1) Meṣa: impulsive, fickle-minded, inflexible,
haughty, easily calmed, passionate, changeable wealth, courageous,
ambitious, valiant, egoistic, enterprising, high status, self-respect; (2)
Vṛṣabha: charitable, phlegmatic, wealthy, popular, patient,
passionate, lazy, happy, fortunate, fickle minded, intelligent,
respectable, commanding, influential, sound judgement; (3)
Mithuna: scientific outlook, a messenger, clever, witty, fond of
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gambling, orator, refined tastes, fond of music, creative, capable,

dexterous, persuasive, adept in thought reader; (4) Karka: wise,
influential, charming, sensitive, impulsive, kind, compassionate,
meditative, scientific outlook, prudent, frugal, conventional, friendly,
fluctuating wealth; (5) Siṅha: bellicose, bold, hatred towards
opposite sex, fond of wilderness and mountains, anxious, haughty,
charitable, generous, courageous, steady, of fixed opinion, egoistic,
arrogant, aristocratic; (6) Kanyā: modest, calm, sweet spoken,
talkative, truthful, intelligent, insightful, principled, honest,
virtuous, charitable, affluent, passionate, pensive, conventional;
8. Candra’s results in (7) Tulā: devoted to god and the learned, scholars
and preceptors, intelligent, principled, just, clean, fond of travelling,
wealthy, business-minded, fond of arts, far-sighted, idealistic, clever,
changeable, amicable, not ambitious; (8) Vṛścika: separated from
parents and preceptor, straightforward, open-minded, cruel,
malicious intentions, agitated, unhappy, wealthy, impulsive,
stubborn, secretive; (9) Dhanu: upright, deep, and inventive
intellect, charitable, poet, clever speaker, active worker,
knowledgeable in scriptures, skilful in fine arts, patron of arts and
literature, author, hater of relations, yielding to praise, ceremonial,
showy, reflective, not moved by threats; (10) Makara: grasping
intelligence, quick perception, active, strategic thinker, fond of truth,
charity only for show, clever, crafty, popular, learned, miserly,
dishonest, lack kindness, selfish, unpredictable, wretched, mean,
pessimistic (11) Kumbha: pure minded, artistic, intuitive, esoteric,
mystical, grateful, healer, energetic, emotional, lonely, stubborn,
petulant, diplomatic, lustful, fond of other’s wealth and women, and
sinful, sudden elevations and depressions; (12) Mīna: polite speaker,
virtuous, charitable, learned, steady, good-reputation, an expert in
fine arts, proficient in music, learned in scriptures, religious, win
over unfavourable people, adventurous.

3. 2. 3. 2
DE TA IL ED RE SU LT S

1. Lagna Candra: Parāśara: Discord, strife, dissension. Bṛhajjātaka:

Mute, dull-witted, deranged, stubborn, blind, sinful, deaf, servant.
(a) Karka: Wealthy, (b) Meṣa: many children, (c) Vṛṣabha:
Wealthy. Sārāvalī: Karka-Vṛṣabha-Meṣa: Charitable (vākṣinya),
handsome (rupa), wealthy (dhana), virtues (guṇa), chief (pradhān).
Other Rāśis- intensely passionate (unmatta), sinful (nīca), deaf
(baghira), disabled (vikala), muted (mooka), weak (kṣina).
Phaladīpikā: Śuklapakṣi Candra: Strong constitution (dṛḍha-tanu),
long-lived (adabhr-āyur), fearless (abhayo), physically strong

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(baliṣṭho), wealthy (lakṣmīvān). Kṛṣṇapakṣi Candra (kṣayagate):

reverse results (viparītaṃ)
a. For Meṣa Lagna, 4th Lord Candra in Lagnabhāva, in Meṣa,
in a Mitrarāśi: Rājayoga. Outstanding results (wealth,
virtues, quadrupeds) with Candra in Meṣa/Vṛṣabha/Karka
Lagna, even though he may be Kṣīṇa in Pakṣabala. Kṣiṇa-
Candra: Not outspoken, earn wealth through unlawful
means. Bali-Candra: Physical strength, beauty, good
qualities, lasting wealth.
b. For Vṛṣabha Lagna, 3rd Lord Candra in Lagnabhāva, in
Vṛṣabha, in a Uccarāśi: Bali-Candra: Birth in an
affluent/noble family, famous personality. Kṣiṇa-Candra:
rheumatic diseases, cough, tuberculosis, curtailed lifespan.
c. For Mithuna Lagna, 2nd Lord Candra in Lagnabhāva, in
Mithuna, in a Śatrurāśi: Unsteady mind, health troubles,
pleasing appearance, soft natured, learned, joyful, sensual,
talented in poetry, a taste for fine arts; flourish later in health
and wealth.
d. For Karka Lagna, 1st Lord Candra in Lagnabhāva, in
Karka, in a Svarāśi: Bali-Candra: Rise high in life, live
without obstacles. Kṣiṇa-Candra: Occasional downfall, eye
diseases, blood disorders.
e. For Siṅha Lagna, 12th Lord Candra in Lagnabhāva, in
Siṅha, in a Mitrarāśi: Longevity depends on Śani and other
factors. Bali-Candra: Eye defects later in life. Kṣiṇa-
Candra: Night blindness right from childhood.
f. For Kanyā Lagna, 11th Lord Candra in Lagnabhāva, in
Kanyā, in a Śatrurāśi: Bali-Candra: Handsome, very
affluent, eloquent. Kṣiṇa-Candra: Adverse Candra Daśā.
g. For Tulā Lagna, 10th Lord Candra in Lagnabhāva, in Tulā,
in a Śatrurāśi: Bali-Candra: Notable personage, incredibly
famous, very wealthy. Śukradṛṣṭi: extraordinarily wealthy.
Kṣiṇa-Candra: Miserable, rheumatic or blood disorder,
early demise of the mother, short-lived, mediocre position.
h. For Vṛścika Lagna, 9th Lord Candra in Lagnabhāva, in
Vṛścika, in a Nīcarāśi: Dull-wittedness, foolishness, poverty.
i. For Dhanu Lagna, 8th Lord Candra in Lagnabhāva, in
Dhanu, in a Mitrarāśi: Bali-Candra: Moderate longevity.
Kṣiṇa-Candra: Adverse results, perennial diseases right
from childhood.
j. For Makara Lagna, 7th Lord Candra in Lagnabhāva, in
Makara, in a Śatrurāśi: Bali-Candra: Favourable position,
happiness, wealth, success. Kṣiṇa-Candra: Health troubles,
life is full of hurdles.
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k. For Kumbha Lagna, 6th Lord Candra in Lagnabhāva, in

Kumbha, in a Śatrurāśi: Bali-Candra: Windy complaints,
sickly, adverse Candra Daśā. Kṣiṇa-Candra: Crooked, many
difficulties.
l. For Mīna Lagna, 5th Lord Candra in Lagnabhāva, in Mīna,
in a Mitrarāśi: Bali-Candra: High position in politics or
business. Kṣiṇa-Candra: Ordinary results.
2. Dhana Candra: Parāśara: Amass wealth. Bṛhajjātaka: Big
family. Sārāvalī: Incomparable happiness and friends (atulita-
mitra-sukha-yuta), wealthy (dhana). Purnima- very affluent (ati-
Dhaneśa), speak less (alpa-pralāpakara). Phaladīpikā: Wealthy
(dhanāḍhayo), sweet speech (antarvāṇi), worldly pleasures
(vi ayasukhavān), defective speech (vāci vikala ).
a. For Meṣa Lagna, 4th Lord Candra in Dhanabhāva, in
V abha, in a Uccarāśi: Bali-Candra: Rājayoga in Candra
Daśā, abundant wealth, some ill-health. Kṣiṇa-Candra:
Limited financial wellbeing, severe ill-health.
b. For Vṛṣabha Lagna, 3rd Lord Candra in Dhanabhāva, in
Mithuna, in a Śatrurāśi: Bali-Candra: Significant savings
and long-lived. Kṣiṇa-Candra: Rough speech, mental
problems (or retardation) to siblings.
c. For Mithuna Lagna, 2nd Lord Candra in Dhan b āva, in
Karka, in a Svarāśi:Maṅgalayuti: Bālāriṣṭa.
Maṅgala/Candra Daśā in childhood: Severe Bālāriṣṭa.
Bali-Candra: Lasting wealth.
d. For Karka Lagna, 1st Lord Candra in Dhanabhāva, in
Siṅha, in a Mitrarāśi: Bali-Candra: Dīrghāyu. Kṣiṇa-
Candra: Bālāriṣṭa.
e. For Siṅha Lagna, 12th Lord Candra in Dhanabhāva, in
Kanyā, in a Śatrurāśi: Bali-Candra: Moderate wealth.
Kṣiṇa-Candra: Poverty.
f. For Kanyā Lagna, 11th Lord Candra in Dhanabhāva, in
Tulā, in a Śatrurāśi: Bali-Candra: Significant wealth,
beautiful face, pleasant dentition, wealthy elder brother,
uninterrupted gains, supreme Rājayoga in Candra Daśā.
Kṣiṇa-Candra: Limited gains and fortune.
g. For Tulā Lagna, 10th Lord Candra in Dhanabhāva, in
Vṛścika, in a Nīcarāśi: Many obstacles in the professional
sphere, abject poverty.
h. For Vṛścika Lagna, 9th Lord Candra in Dhanabhāva, in
Dhanu, in a Mitrarāśi: Bali-Candra: Outstanding results in
wealth, inheritance etc., outstanding Candra Daśā. Kṣiṇa-
Candra: Ordinary results. Krūrayuta Kṣiṇa-Candra:
Early demise of parents, particularly father.
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i. For Dhanu Lagna, 8th Lord Candra in Dhanabhāva, in

Makara, in a Śatrurāśi: Bali-Candra: Corpulent body.
Kṣiṇa-Candra: Emaciated body, sickly, short-lived.
j. For Makara Lagna, 7th Lord Candra in Dhanabhāva, in
Kumbha, in a Śatrurāśi: Bali-Candra: Endowed with a
beautiful face, affluence, learnings; outstanding Candra
Daśā; sometimes Candra Daśā is also Māraka. Kṣiṇa-
Candra: Candra is not Māraka, but he does not confer
wealth and affluence.
k. For Kumbha Lagna, 6th Lord Candra in Dhanabhāva, in
Mīna, in a Mitrarāśi: Several financial losses, tormented by
debts.
l. For Mīna Lagna, 5th Lord Candra in Dhanabhāva, in Meṣa,
in a Mitrarāśi: Superior Rājayoga. Bali-Candra: More
daughters. Kṣiṇa-Candra: Loss of children.
3. Sahaja Candra: Parāśara: Gain of brothers and sisters, gather
wealth and good clothes. Bṛhajjātaka: Cruel. Sārāvalī: Strong
Candra: Protect his co-borns (bhrātrjanāshrapaniyo), always
delighted (mudānvita), valorous (shuro), engage in accumulating
learning, good clothes, and food (vidya-vastra-anna-sangrahana-
sheela). Phaladīpikā: Endowed with brothers (sa-bhrātṛ), lascivious
(pramada), physically strong (bala), courageous (śauryo), very
miserly (atikṛpaṇaḥ).
a. For Meṣa Lagna, 4th Lord Candra in Sahajabhāva, in
Mithuna, in a Śatrurāśi: Bali-Candra: Heavy expenditure,
separation of mother from father. Kṣiṇa-Candra: Separation
of the mother from father is even more certain.
b. For Vṛṣabha Lagna, 3rd Lord Candra in Sahajabhāva, in
Karka, in a Svarāśi: Bali-Candra: Fame through music,
paternal property, good fortune, high intelligence. Kṣiṇa-
Candra: Chronic infection, cold etc.
c. For Mithuna Lagna, 2nd Lord Candra in Sahajabhāva, in
Siṅha, in a Mitrarāśi: Bali-Candra: Many brothers. Kṣiṇa-
Candra: Loss of siblings, lacking intelligence, inflammation
in the throat, tonsils etc.
d. For Karka Lagna, 1st Lord Candra in Sahajabhāva, in
Kanyā, in a Śatrurāśi: Adverse results; even Bali-Candra is
not favourable; lacking happiness in all respects.
e. For Siṅha Lagna, 12th Lord Candra in Sahajabhāva, in
Tulā, in a Śatrurāśi: Bali-Candra: Fortunes through sisters,
famous as singer, actor etc. Kṣiṇa-Candra: Enmity with
siblings, diseases of the throat, blood clot etc.
f. For Kanyā Lagna, 11th Lord Candra in Sahajabhāva, in
Vṛścika, in a Nīcarāśi: Kṣiṇa-Candra: Deafness or other ear
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defects or diseases. Bali-Candra: Some relief through

treatment.
g. For Tulā Lagna, 10th Lord Candra in Sahajabhāva, in
Dhanu, in a Mitrarāśi: Gain in the professional sphere
through the sibling. Strījātaka with Bali-Candra:
Prominent breasts. Strījātaka with Kṣiṇa-Candra:
Depressed breasts.
h. For Vṛścika Lagna, 9th Lord Candra in Sahajabhāva, in
Makara, in a Śatrurāśi: Bali-Candra: Relinquish his
inheritance to the younger siblings. Kṣiṇa-Candra:
Destruction of the Rājayogas.
i. For Dhanu Lagna, 8th Lord Candra in Sahajabhāva, in
Kumbha, in a Śatrurāśi: Bali-Candra: Prospering sisters.
Kṣiṇa-Candra: Loss of sisters.
j. For Makara Lagna, 7th Lord Candra in Sahajabhāva, in
Mīna, in a Mitrarāśi: Bali-Candra: Name, fame, wealth, but
timidity. Kṣiṇa-Candra: Wife has a defect in a limb.
k. For Kumbha Lagna, 6th Lord Candra in Sahajabhāva, in
Meṣa, in a Mitrarāśi: Bali-Candra: Many younger sisters.
Kṣiṇa-Candra: Loss of siblings, auspicious results
otherwise.
l. For Mīna Lagna, 5th Lord Candra in Sahajabhāva, in
Vṛṣabha, in a Uccarāśi: Bali-Candra: Famous children,
wealth etc. Kṣiṇa-Candra: Throat disorder, lacking
children.
4. Sukha Candra: Parāśara: Endowed with wealth, good clothes,
conveyances. Bṛhajjātaka: Increase the Bhāva Kārakatvas.
Sārāvalī: Endowed with kinsmen, paraphernalia, and conveyances
(bandhu-paricchada-vahana-sahito), charitable (dāta), fond of
travelling by water (jalasanchāra-anurato), balanced mind - neither
be happy nor be miserable (sukha-sukhotkarsha-parimukto).
Phaladīpikā: Happy (sukhī), indulge in worldly pleasures (bhogī),
sacrificing (tyāgī), good friends (suhṛdi), conveyances (sa-suhṛd-
vāhana), good reputation and fame (yaśāḥ).
a. For Meṣa Lagna, 4th Lord Candra in Sukhabhāva, in
Karka, in a Svarāśi: Bali-Candra: Status and position with
distinct identity, happiness, learning. Kṣiṇa-Candra: Heart
disorder.
b. For Vṛṣabha Lagna, 3rd Lord Candra in Sukhabhāva, in
Siṅha, in a Mitrarāśi: Bali-Candra: Abundant landed
property around deserts or barren lands. Kṣiṇa-Candra:
Fewer or no siblings, mental afflictions, and fatigue.
c. For Mithuna Lagna, 2nd Lord Candra in Sukhabhāva, in
Kanyā, in a Śatrurāśi: Bali-Candra: Lasting happiness
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from the mother, learning etc. Bṛhaspati/Budha yuti: High

position, significant wealth.
d. For Karka Lagna, 1st Lord Candra in Sukhabhāva, in Tulā,
in a Śatrurāśi: Bali-Candra: Happiness from the mother,
landed property, learning, conveyances etc. Significant
inheritance of paternal properties, trading across the seas,
earning abundant wealth. Kṣiṇa-Candra: Parents’ early
demise, obstacles in education, running away from the
family.
e. For Siṅha Lagna, 12th Lord Candra in Sukhabhāva, in
Vṛścika, in a Nīcarāśi: Candra in the 3rd degree: All the
good yogas and merits of the Kuṇḍalī are marred, no
prosperity in life. Rāhuyuti: Mother is unchaste.
f. For Kanyā Lagna, 11th Lord Candra in Sukhabhāva, in
Dhanu, in a Mitrarāśi: Highly learned, affectionate to mother.
g. For Tulā Lagna, 10th Lord Candra in Sukhabhāva, in
Makara, in a Śatrurāśi: High position and smooth career.
Kṣiṇa-Candra: Early demise of the mother.
h. For Vṛścika Lagna, 9th Lord Candra in Sukhabhāva, in
Kumbha, in a Śatrurāśi: Bali-Candra: Great scholarship,
many comforts, properties, conveyances, happiness from
mother. Kṣiṇa-Candra: Reduction of the good results.
i. For Dhanu Lagna, 8th Lord Candra in Sukhabhāva, in
Mīna, in a Mitrarāśi: Kṣiṇa-Candra: Early demise of the
mother. Bali-Candra: Happiness from the mother, gain of
landed property, high education, happiness in life.
j. For Makara Lagna, 7th Lord Candra in Sukhabhāva, in
Meṣa, in a Mitrarāśi: Bali-Candra: abundant lands,
learning, conveyances, happiness from the mother. Kṣiṇa-
Candra: Reduction of the good results, look after wife’s
mother.
k. For Kumbha Lagna, 6th Lord Candra in Sukhabhāva, in
Vṛṣabha, in a Uccarāśi: Bali-Candra: Fame, burdened by
debts and diseases, moderate or low finances. Kṣiṇa-
Candra: Lacking happiness from the mother, meagre
learning, and property.
l. For Mīna Lagna, 5th Lord Candra in Sukhabhāva, in
Mithuna, in a Śatrurāśi: Delay in begetting children; unless
Bṛhaspati is powerful the birth of a son is doubtful; the eldest
child is a daughter; the results also depend on Budha.
5. Suta Candra: Parāśara: Wealthy, endowed with sons and
prosperity. Bṛhajjātaka: Increase the Bhāva Kārakatvas. Sārāvalī:
Timid (na shuro), engage in accumulating learning, good clothes, and
food (vidya-vastra-anna-sangrahana-sheela), many children and good
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friends (bahu-tanaya-saumya-mitro), intelligent (Medhāvi), sharp

(tikṣna). Phaladīpikā: Good sons (suputro), intelligent (medhāvī),
Walk gently (mṛdugati), minister (amātyaḥ).
a. For Meṣa Lagna, 4th Lord Candra in Sutabhāva, in Siṅha,
in a Mitrarāśi: Low intellect; low procreation ability, begets a
daughter with great difficulty, i.e., after Śānti Upāya,
medical intervention etc.
b. For Vṛṣabha Lagna, 3rd Lord Candra in Sutabhāva, in
Kanyā, in a Śatrurāśi: A daughter who becomes abundantly
wealthy in life; discord with friends, relatives, and kinsmen.
c. For Mithuna Lagna, 2nd Lord Candra in Sutabhāva, in
Tulā, in a Śatrurāśi: Bali-Candra: Great wealth, great
savings, physical beauty, mental chastity. Kṣiṇa-Candra:
Moderate luck, loss of female children, lacking learning,
suffering from brain diseases, blood pressure.
d. For Karka Lagna, 1st Lord Candra in Sutabhāva, in
Vṛścika, in a Nīcarāśi: Suffer from abdominal disorders,
Bṛhaspati’s dṛṣṭi: Dropsy, death in Candra-Bṛhaspati Daśā
Bhukti.
e. For Siṅha Lagna, 12th Lord Candra in Sutabhāva, in
Dhanu, in a Mitrarāśi: Kṣiṇa-Candra: Bereavement of
children. Bali-Candra: Gains from animal husbandry etc.
Cardiac/respiratory disorders.
f. For Kanyā Lagna, 11th Lord Candra in Sutabhāva, in
Makara, in a Śatrurāśi: Begets only one daughter. Kṣiṇa-
Candra: The sustenance of the child is doubtful.
g. For Tulā Lagna, 10th Lord Candra in Sutabhāva, in
Kumbha, in a Śatrurāśi: Happiness from children; power,
influence, high position etc.
h. For Vṛścika Lagna, 9th Lord Candra in Sutabhāva, in
Mīna, in a Mitrarāśi: Children are truly fortunate; the person
prospers greatly and achieves his life’s goals in Candra Daśā.
i. For Dhanu Lagna, 8th Lord Candra in Sutabhāva, in Meṣa,
in a Mitrarāśi: Bali-Candra: One son who becomes
incredibly famous. Kṣiṇa-Candra: Begetting children with
great difficulty.
j. For Makara Lagna, 7th Lord Candra in Sutabhāva, in
Vṛṣabha, in a Uccarāśi: Bali-Candra: an early and happy
marriage. Kṣiṇa-Candra: strained marriage, extramarital
affairs.
k. For Kumbha Lagna, 6th Lord Candra in Sutabhāva, in
Mithuna, in a Śatrurāśi: The lineage does not progress
further, unfulfilled goals. Bali-Candra: Some redemption
from the situation.
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l. For Mīna Lagna, 5th Lord Candra in Sutabhāva, in Karka,

in a Svarāśi: Good luck, intelligence, honour, position,
daughters.
6. Ari Candra: Parāśara: Diseased, corrupted mind. Bṛhajjātaka:
Many enemies, tender body, weak digestion, weak sexual inclination,
cruel mind, languor. Sārāvalī: Stomach ailments (udara bhāvai
rogai sampidito), Kṣina Candra- short-life (svalpayu). Phaladīpikā:
Short-lived (alpāyuś), dull-witted (amati), stomach ailments
(udararogī), humiliated (paribhavī).
a. For Meṣa Lagna, 4th Lord Candra in Aribhāva, in Kanyā, in
a Śatrurāśi: Loss of landed properties; heavy expenditure on
litigation; lack happiness from mother; diseases in childhood;
limited achievements in life.
b. For Vṛṣabha Lagna, 3rd Lord Candra in Aribhāva, in Tulā,
in a Śatrurāśi: Bali-Candra: Some troubles from litigations,
debts etc. Kṣiṇa-Candra: Significant troubles from
litigations, debts etc., a miserable life.
c. For Mithuna Lagna, 2nd Lord Candra in Aribhāva, in
Vṛścika, in a Nīcarāśi: Kṣiṇa-Candra: Many debts,
deprivation, Bali-Candra: Redemption from the situation.
d. For Karka Lagna, 1st Lord Candra in Aribhāva, in Dhanu,
in a Mitrarāśi: Kṣiṇa-Candra: Addicted to liquor, gambling,
debauchery, subject to debts. Bali-Candra: Beneficial
results, freedom from diseases, long-lived.
e. For Siṅha Lagna, 12th Lord Candra in Aribhāva, in
Makara, in a Śatrurāśi: Bali-Candra: Knowledge of several
branches of learning but mastery in none. Kṣiṇa-Candra:
Defeat from enemies, humiliation.
f. For Kanyā Lagna, 11th Lord Candra in Aribhāva, in
Kumbha, in a Śatrurāśi: Kṣiṇa-Candra: The financial
condition is awful. Bali-Candra: The person gets some
loans.
g. For Tulā Lagna, 10th Lord Candra in Aribhāva, in Mīna, in
a Mitrarāśi: Kṣiṇa-Candra: Heavy debts. Bali-Candra:
Advances in the professional sphere depend on Candra’s
Pakṣabala.
h. For Vṛścika Lagna, 9th Lord Candra in Aribhāva, in Meṣa,
in a Mitrarāśi: Bali-Candra: Redemption from debts,
diseases, enemies etc. Kṣiṇa-Candra: Reduction of the good
results.
i. For Dhanu Lagna, 8th Lord Candra in Aribhāva, in
Vṛṣabha, in a Uccarāśi: Bali-Candra: Moderate lifespan,
some burden of debts and diseases. Kṣiṇa-Candra: Curtailed
lifespan, adverse results caused by debts and diseases.
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j. For Makara Lagna, 7th Lord Candra in Aribhāva, in

Mithuna, in a Śatrurāśi: Kṣiṇa-Candra: Perennially sick
wife; diseases of private parts to the subject and his wife.
Bali-Candra: Freedom from disease to wife.
k. For Kumbha Lagna, 6th Lord Candra in Aribhāva, in
Karka, in a Svarāśi: Kṣiṇa-Candra: Seek illegitimate sexual
pleasures, suffer from venereal diseases. Bali-Candra:
Protection from enemies.
l. For Mīna Lagna, 5th Lord Candra in Aribhāva, in Siṅha, in
a Mitrarāśi: Sickly children, miserable life, only low
positions.
7. Dārā Candra: Parāśara: Endowed with knowledge, wealth, land,
and happiness. Bṛhajjātaka: Envious, fond of women, highly
sensual. Sārāvalī: Amiable (saumya), unconquerable (dhrshya),
happy (sukhita), good physique (su-sharira), libidinous (kama-
samyuto). Kṛṣṇa-Candra: pitiable, weak (dainya-rugardita-dekha).
Phaladīpikā: Pleasant appearance (dṛṣṭeḥ saumyo), loved by a
faithful and illustrious wife (vara-yuvati-kānto), highly auspicious
(atisubhagaḥ).
a. For Meṣa Lagna, 4th Lord Candra in Dārābhāva, in Tulā, in
a Śatrurāśi: Bali-Candra: Māraka, ill-health. Kṣiṇa-
Candra: Freedom from danger, no happiness to mother.
b. For Vṛṣabha Lagna, 3rd Lord Candra in Dārābhāva, in
Vṛścika, in a Nīcarāśi: Bali-Candra: An amicable, good-
natured and beautiful wife; wife brings fortune with her.
Kṣiṇa-Candra: Marriage is delayed, unhappy married life,
2nd child is sickly/Alpāyu.
c. For Mithuna Lagna, 2nd Lord Candra in Dārābhāva, in
Dhanu, in a Mitrarāśi: Prone to accidents caused by a fall
from height regardless of Candra’s strength; danger from
animals, memory loss and premature falling of teeth. Bali-
Candra: Unexpected gains through speculation. Kṣiṇa-
Candra: Short married life.
d. For Karka Lagna, 1st Lord Candra in Dārābhāva, in
Makara, in a Śatrurāśi: Fortunate, wealthy, a chaste and
beautiful wife.
e. For Siṅha Lagna, 12th Lord Candra in Dārābhāva, in
Kumbha, in a Śatrurāśi: Bali-Candra: Fortunate, wealthy,
a chaste and beautiful wife. Kṣiṇa-Candra: Two marriages.
f. For Kanyā Lagna, 11th Lord Candra in Dārābhāva, in
Mīna, in a Mitrarāśi: Bali-Candra: Visiting shrines, a
beautiful and wealthy wife, many daughters. Kṣiṇa-Candra:
Delayed marriage, sickly wife, she suffers from blood-related
diseases.
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g. For Tulā Lagna, 10th Lord Candra in Dārābhāva, in Meṣa,

in a Mitrarāśi: Bali-Candra: Happiness and wealth from
father, a beautiful wife, occasional physical distress. Kṣiṇa-
Candra: Unhappy married life.
h. For Vṛścika Lagna, 9th Lord Candra in Dārābhāva, in
Vṛṣabha, in a Uccarāśi: Bali-Candra: A beautiful and
chaste wife, a gain of properties from women, fame in politics,
wisdom. Kṣiṇa-Candra: Marriage happens with great
difficulty; even if it happens, it is not happy. Rāhu/Ketu
yuti: wife has affairs with other men and may elope.
i. For Dhanu Lagna, 8th Lord Candra in Dārābhāva, in
Mithuna, in a Śatrurāśi: Bali-Candra: A beautiful but
cunning and belligerent wife; marriage is consummated with
great difficulty. Amāvasyā: Alpāyu to spouse.
j. For Makara Lagna, 7th Lord Candra in Dārābhāva, in
Karka, in a Svarāśi: Bali-Candra: Marriage in known
circles, and the native place of the person. Kṣiṇa-Candra:
Remain at loggerheads with others.
k. For Kumbha Lagna, 6th Lord Candra in Dārābhāva, in
Siṅha, in a Mitrarāśi: Sickly spouse; always troubled by
enemies.
l. For Mīna Lagna, 5th Lord Candra in Dārābhāva, in Kanyā,
in a Śatrurāśi: Kṣiṇa-Candra: Unhappy married life.
8. Randhra Candra: Parāśara: Deathlike suffering, Kukṣi roga.
Bṛhajjātaka: Capriciousness constantly suffers from physical
ailments. Highly intelligent (ati-mati) and splendorous (ati-tejasvi),
diseased (vyādhi), weak and injured body (bandhakṣapitadeha),
Kṣina Candra- short life (svalpayu). Phaladīpikā: Sickly (rogya),
short-lived (alpāyus).
a. For Meṣa Lagna, 4th Lord Candra in Randhrabhāva, in
Vṛścika, in a Nīcarāśi: Both person and the mother are sick
and short-lived. Suffer poverty.
b. For Vṛṣabha Lagna, 3rd Lord Candra in Randhrabhāva, in
Dhanu, in a Mitrarāśi: Regardless of Pakṣabala, the person is
subject to physical distress, weakness of thighs, hips, and
lungs, mainly visible in Daśābhukti of Candra.
c. For Mithuna Lagna, 2nd Lord Candra in Randhrabhāva, in
Makara, in a Śatrurāśi: Bālāriṣṭa if Candra Daśā coincides
with childhood (before 12). Budha’s dṛṣṭi: The situation is
remedied.
d. For Karka Lagna, 1st Lord Candra in Randhrabhāva, in
Kumbha, in a Śatrurāśi: Kṣiṇa-Candra: Curtailed lifespan,
sickly. Bali-Candra: The situation is remedied.

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e. For Siṅha Lagna, 12th Lord Candra in Randhrabhāva, in

Mīna, in a Mitrarāśi: Bali-Candra: Good status in life.
Kṣiṇa-Candra: Health troubles, Bālāriṣṭa if Candra Daśā is
at birth.
f. ro→ K n rLagna
, 11th ord Candra in Randhrabhāva, in
Meṣa, in a Mitrarāśi: Regardless of Pakṣabala, Bālāriṣṭa
if Candra Daśā is at birth.
g. For Tulā Lagna, 10th Lord Candra in Randhrabhāva, in
Vṛṣ b a, i a U arāśi:
Bali-Candra: Moderate lifespan, a
good position with few occasional downfalls, cannot retain
earnings. Kṣiṇa-Candra: Umpteen obstacles in career, short-
lived, financial distress.
h. For Vṛścika Lagna, 9th Lord Candra in Randhrabhāva, in
Mithuna, in a Śatrurāśi: Bali-Candra: Curtailed lifespan. If
Bṛhaspati/Śani supports Bali-Candra, longevity is good.
Kṣiṇa-Candra: Curtailed lifespan, miserable life.
i. For Dhanu Lagna, 8th iord Candra in Randhrabhāva, in
arka, in a Svarāśi Bali-Candra: Moderate longevity.
Kṣiṇa-Candra: Short life, danger from drowning.
j. For Makara Lagna, 7th Lord Candra in Randhrabhāva, in
SiṅPar ig a Mitra āśi: Unhappy married life, the spouse is not
sexually active.
k. For Kumbha Lagna, 6th Lord Candra in Randhrabhāva, in
Kanyā, in a Śatrurāśi: Bali-Candra: Madhyāyu, lack
physical comforts. Kṣi a-Candra: A chaste wife who has
Bali-Candra in her Kuṇḍalī, happily married life, delayed
childbirth.
l. For Mīna Lagna, 5th Lord Candra in Randhrabhāva, in
Tulā, in a Śatrurāśi: Results are like Kumbha Lagna, i.e.,
Bali-Candra: Mediocre Candra Daśā, long-life. Kṣiṇa-
Candra: Adverse results, Bālāriṣṭa.
9. Dharma Candra: Parāśara: Endowed with gold, spouse, and
kinsmen. Bṛhajjātaka: Popularity, children, wealth, friends, and
relations. Sārāvalī: Devoted to the divine and paternal assignments
(daivata-pitṛ-kāryapara), endowed w th happi)ess wealth, i te lect,
and sons (sukha-dhana-mati-putra-sampanna), dear to women
(yuvati-janana-nayana-kanta). Phaladīpikā: A spicious (śubha),
righteous (dharmātma), bless d with c ildren (sutavān).
a. For Meṣa Lagna, 4th Lord Candra in Dharmabhāva, in
Dhanu, in a Mitrarāśi: Bali-Candra: Highly fortunate,
prosperity, luck, wealth etc. Kṣiṇa-Candra: Irreligious,
sinful deeds.
b. For Vṛṣabha Lagna, 3rd Lord Candra in Dharmabhāva, in
Makara, in a Śatrurāśi: Acquisition of abundant wealth.
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c. For Mithuna Lagna, 2nd Lord Candra in Dharmabhāva, in

Kumb a, in a Śatrurāśi:Exceedingly fortunate, Bali-
Candra: Affluence. Kṣiṇa-Candra: Early loss of father.
d. For Karka Lagna, 1st Lord Candra in1Dharmabhāva, in
Mīna, in a Mitrarāśi: Bali-Candra: Abundant ancestral
wealth, expenditure in equal proportions. K iṇa-Candra:
Occasional misfortune, moderate gains, gains from travels.
e. For Siṅha Lagna, 12th Lord Candra in Dharmabhāva, in
Me a, in a Mitrarāśi: Bali-Candra: Exceedingly fortunate,
paternal wealth, a great fortune for the siblings. Kṣiṇa-
Candra: Seek to unite with women equal to mother.
f. For Kanyā Lagna, 11th Lord Candra in Dharmabhāva, in
Vṛṣabha, in a Uccarāśi: Bali-Candra: Growth of paternal
properties, fulfilled desires. Kṣiṇa-Candra: Occasional
debacles in wealth matters.
g. For Tulā Lagna, 10th Lord Candra in Dharmabhāva, in
Mithuna, in a Śatrurāśi: Bali-Candra: Holy bath in Gaṅgā,
visiting shrines, a gain of paternal wealth. Kṣiṇa-Candra:
Frequent misunderstandings with father, cousins etc.
h. For Vṛścika Lagna, 9th Lord Candra in Dharmabhāva, in
Karka, in a Svarāśi: Sūryayuti: An enviable position, all
paraphernalia. Maṅgalayuti: Defective limbs.
i. For Dhanu Lagna, 8th Lord Candra in Dharmabhāva, in
Siṅha, in a Mitrarāśi: Short-lived father, unfortunate,
miserable.
j. For Makara Lagna, 7th Lord Candra in Dharmabhāva, in
Kanyā, in a Śatrurāśi: Bali-Candra: Long-life, good luck the
father is widely famous. Kṣiṇa-Candra: Deprivation of
happiness from the father.
k. For Kumbha Lagna, 6th Lord Candra in Dharmabhāva, in
Tulā, in a Śatrurāśi: Bali-Candra: Mediocre Candra Daśā.
Kṣiṇa-Candra: Adverse Candra Daśā.
l. For Mīna Lagna, 5th Lord Candra in Dharmabhāva, in
Vṛścika, in a Nīcarāśi: Bali-Candra: Mediocre results, grief
because of children. Kṣiṇa-Candra: Adverse results.
10. Karma Candra: Parāśara: Virtuous, wealthy. Bṛhajjātaka:
Success in all undertakings, charitable, wealthy, intelligent,
courageous. Sārāvalī: Free from grief (avishādi), dutiful
(karmapara), early success in undertakings (siddharambhascha),
wealthy (dhana-samrddhi), pure (suchi-rati), extraordinarily strong
(balastho), valorous (shuro), charitable (dāta). Phaladīpikā:
Victorious(jayī), early success in undertakings (siddārambho),
righteous acts (śubhakṛt), a supporter of good people (sat-priya-
karaḥ).
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a. For Meṣa Lagna, 4th Lord Candra in Karmabhāva, in

Makara, in a Śatrurāśi: Rājayoga because of Candra in 10th;
spiritual attainments, head of a religious mission or
organization. Śanidṛṣṭi: Monkhood, deprivation of marital
ties. Bali-Candra: Outstanding results. Kṣiṇa-Candra:
Mediocre results.
b. For Vṛṣabha Lagna, 3rd Lord Candra in Karmabhāva, in
Kumbha, in a Śatrurāśi: Bali-Candra: Visit shrines, several
kinds of wealth. Kṣiṇa-Candra: Despicable acts.
c. For Mithuna Lagna, 2nd Lord Candra in Karmabhāva, in
Mīna, in a Mitrarāśi: Superior profession, financial gains
through travels.
d. For Karka Lagna, 1st Lord Candra in Karmabhāva, in
Meṣa, in a Mitrarāśi: Bali-Candra: Engage in financial
transactions, wealthy, high position, conveyances etc. Kṣiṇa-
Candra: The early demise of parents.
e. For Siṅha Lagna, 12th Lord Candra in Karmabhāva, in
Vṛṣabha, in a Uccarāśi: Bali-Candra: Good conduct,
endowed with properties, high position etc. Maṅgaladṛṣṭi:
exceedingly high position. Kṣiṇa-Candra: Many obstacles in
career, heavy expenditures.
f. For Kanyā Lagna, 11th Lord Candra in Karmabhāva, in
Mithuna, in a Śatrurāśi: Bali-Candra: High position, good
earning from publication, communication, radio, television
etc.; abundant gains in Candra Daśā. Kṣiṇa-Candra: Illegal
means of earning, mean conduct, indulge in vices, lead a
miserable life.
g. For Tulā Lagna, 10th Lord Candra in Karmabhāva, in
Karka, in a Svarāśi: Sūryayuti: Sūrya Daśā bestows
substantial financial gains; Candra Daśā is moderate.
h. For Vṛścika Lagna, 9th Lord Candra in Karmabhāva, in
Siṅha, in a Mitrarāśi: Loving parents, high education etc.; but
the father is at loggerheads with the mother.
i. For Dhanu Lagna, 8th Lord Candra in Karmabhāva, in
Kanyā, in a Śatrurāśi: Bali-Candra: Righteous deeds,
visiting shrines, a noble profession, great professional success.
Kṣiṇa-Candra: Mean profession.
j. For Makara Lagna, 7th Lord Candra in Karmabhāva, in
Tulā, in a Śatrurāśi: Bali-Candra: Good conduct,
independent profession, spiritual deeds. Kṣiṇa-Candra:
Devoid of good conduct, arrogant, proud, earning through
unlawful means.

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k. For Kumbha Lagna, 6th Lord Candra in Karmabhāva, in

Vṛścika, in a Nīcarāśi: Kṣiṇa-Candra: Excellent results,
good luck. Bali-Candra: Less favourable results.
l. For Mīna Lagna, 5th Lord Candra in Karmabhāva, in
Dhanu, in a Mitrarāśi: Bali-Candra: An exemplary and
independent career; leaving behind a significant fortune for
children. Kṣiṇa-Candra: Short-temper, non-cordial
relationship with children.
11. Lābha Candra: Parāśara: Virtuous, wealthy. Bṛhajjātaka: Fame,
gains, all those items indicated by that house. Sārāvalī: Wealthy
(dhanavān), many children (bahusutabhāgo), long-lived (bahu-āyu),
attendants to serve (svishta-bhrtyavarga), great-minded14 (manasvi),
sharp (tikṣna), valorous (shura), splendorous (prakāshascha).
Phaladīpikā: Great-minded (manasvī), long-lived (bahvāyur),
wealthy (dhana), blessed with children and servants (tanaya-
bhṛtyaiḥ saha).
a. For Meṣa Lagna, 4th Lord Candra in Lābhabhāva, in
Kumbha, in a Śatrurāśi: Śubhayoga, earning through fair
means.
b. For Vṛṣabha Lagna, 3rd Lord Candra in Lābhabhāva, in
Mīna, in a Mitrarāśi: Good health, learning etc. regardless of
Pakṣabala. Bali-Candra: Abundant earnings, through fair
means. Kṣiṇa-Candra: Mediocre wealth through unlawful
means.
c. For Mithuna Lagna, 2nd Lord Candra in Lābhabhāva, in
Meṣa, in a Mitrarāśi: Bali-Candra: Uninterrupted
acquisition of wealth, more daughters. Kṣiṇa-Candra:
Stifling financial prosperity.
d. For Karka Lagna, 1st Lord Candra in Lābhabhāva, in
Vṛṣabha, in a Uccarāśi: Bali-Candra: Birth in a wealthy
family, all paraphernalia, never short of anything in life.
Kṣiṇa-Candra: Struggle hard to rise in life.
e. For Siṅha Lagna, 12th Lord Candra in Lābhabhāva, in
Mithuna, in a Śatrurāśi: Bali-Candra: Earning through fair
means. Kṣiṇa-Candra: Frequent losses; cannot satisfy the
partner in sexual intercourse.
f. For Kanyā Lagna, 11th Lord Candra in Lābhabhāva, in
Karka, in a Svarāśi: Bali-Candra: Only elder sisters, only
female children, earnings through fair means. Śaniyuti:
Bali-Candra: Beget twins. Kṣiṇa-Candra: Not have
children, earning through unlawful means.

Manasvi means one who is great minded, extra ordinary, one whose mental strength is
14

much above ordinary mortals.

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g. For Tulā Lagna, 10th Lord Candra in Lābhabhāva, in

Siṅha, in a Mitrarāśi: Expenditure on auspicious functions
such as marriage; decent living; the paternal property is spent
during the lifetime.
h. For Vṛścika Lagna, 9th Lord Candra in Lābhabhāva, in
Kanyā, in a Śatrurāśi: Bali-Candra: Outstanding Daśā,
abundant wealth. Kṣiṇa-Candra: Poor conduct, poverty etc.
i. For Dhanu Lagna, 8th Lord Candra in Lābhabhāva, in
Tulā, in a Śatrurāśi: Bali-Candra: Abundant earning
through fair means, long-lived, occasional losses through
theft, machinations etc. Kṣiṇa-Candra: Poor finances, short-
lived.
j. For Makara Lagna, 7th Lord Candra in Lābhabhāva, in
Vṛścika, in a Nīcarāśi: Bali-Candra: Some auspicious
results in Candra Daśā but no marital bliss. Kṣiṇa-Candra:
Many adversities, unhappily married life.
k. For Kumbha Lagna, 6th Lord Candra in Lābhabhāva, in
Dhanu, in a Mitrarāśi: Freedom from diseases; children are
prone to diseases.
l. For Mīna Lagna, 5th Lord Candra in Lābhabhāva, in
Makara, in a Śatrurāśi: Bali-Candra: Happiness through
children, fortunate.
12. Vyāya Candra: Parāśara: Loss of wealth. Bṛhajjātaka:
Troublesome, defective bodily organs. Sārāvalī: Hateful (dveshya),
morally fallen (patita), narrow-minded (kṣudro), suffer eye diseases
(nayana-rugarta), lazy (alaso), deformity (vikala), born of other’s
loins (anya-jāto), always humiliated (nitya-paribhuta). Phaladīpikā:
Hateful (dveṣyo), sorrowful (duhkhī), humiliated (paribhūto), lazy
(lasatamaḥ).
a. For Meṣa Lagna, 4th Lord Candra in Vyāyabhāva,Fin Mīna,
in a Mitrarāśi: Lack happiness form mother, hostile to
cousins. Bali-Candra: Learned, wealthy, savings depend on
Bṛhaspati’s strength. Kṣiṇa-Candra: Spend all earnings.
b. For Vṛṣabha Lagna, 3rd Lord Candra in Vyāyabhāva, in
Meṣa, in a Mitrarāśi: Bali-Candra: Spend significantly on
charity, freedom from diseases. Kṣiṇa-Candra: Venereal
diseases, sinful.
c. For Mithuna Lagna, 2nd Lord Candra in Vyāyabhāva, in
Vṛṣabha, in a Uccarāśi: Kṣiṇa-Candra: Miserable. Bali-
Candra: Less problematic.
d. For Karka Lagna, 1st Lord Candra in Vyāyabhāva, in
Mithuna, in a Śatnurāśi Bali-Candra: Freedom from
diseases. Kṣiṇa-Candra: Diseases from childhood till the
end; impediment in the overall growth in life.
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e. For Siṅha Lagna, 12th Lord Candra in Vyāyabhāva, in

Karka, in a Svarāśi: Kṣiṇa-Candra: Company of the sinners.
Bali-Candra: Freedom from diseases, unnecessary
expenditures, respect other women.
f. For Kanyā Lagna, 11th Lord Candra in Vyāyabhāva, in
Siṅha, in a Mitrarāśi: Subject to poverty, the elder sister is
barren.
g. For Tulā Lagna, 10th Lord Candra in Vyāyabhāva, in
Kanyā, in a Śatrurāśi: Expenditure on good deeds, impeded
prosperity off and on, helping hand comes from a favourable
Śani or Śukra.
h. For Vṛścika Lagna, 9th Lord Candra in Vyāyabhāva, in
Tulā, in a Śatrurāśi: Bali-Candra: Ordinary wealth, fame,
spend on meritorious deeds. Kṣiṇa-Candra: Expenditure on
sinful deeds, poverty, infamy.
i. For Dhanu Lagna, 8th Lord Candra in Vyāyabhāva, in
Vṛścika, in a Nīcarāśi: Kṣiṇa-Candra or Amāvasyā: Death
in the 8th year. Bali-Candra: Surviving the fatality but
resorting to unfair means of earning and squandering all his
wealth.
j. For Makara Lagna, 7th Lord Candra in Vyāyabhāva, in
Dhanu, in a Mitrarāśi: Bali-Candra: Gentle mannered.
Kṣiṇa-Candra: Short-tempered, which causes the spouse to
live separately.
k. For Kumbha Lagna, 6th Lord Candra in Vyāyabhāva, in
Makara, in a Śatrurāśi: A spend-thrift.
l. For Mīna Lagna, 5th Lord Candra in Vyāyabhāva, in
Kumbha, in a Śatrurāśi: Bali-Candra: Famous, virtuous,
superior Rājayoga. Kṣiṇa-Candra: Ordinary Candra Daśā,
misery about children.

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3.2.4
MAṄGALA BHĀVAPHALA
FAVOURABLE MAṄGALA
ACQUISITION OF LANDED PROPERTY, GOLD, WEAPONS,
FAVOUR OF THE COMMANDER -IN-CHIEF, AND GRACE OF
LORD SUBRAHMAṆYA, PROFITS FROM THE LOSS OF
ENEMIES, BROTHERS, AND KINGS.
UNFAVOURABLE MAṄGALA
MISUNDERSTANDINGS WITH BROTHERS, LOSS OF LANDED
PROPERTY AND GOLD, FEAR FROM FIRE, THIEVES AND
ENEMIES; THE WRATH OF LORD SUBRAHMAṆYA, TROUBLE
FROM MILITARY PERSONNEL, AILMENTS ARISING FROM
IMPURE BLOOD, FEVER, EYE DISEASES, LOSS OF VESSELS
AND CUTS AND WOUNDS IN THE BODY CAUSED BY
WEAPONS

3. 2. 4. 1
SYN OP SI S

1. Maṅgala is a Tamas-Krūra-Agni Graha, very fierce and represents

uncontrolled fire, like the forest fire. He is very commanding as he is
the army commander. Ketu being the representative of the Devatā1s
army, is bound by Maṅgala’s command. The only good placements of
a Krūragraha such as Maṅgala are the Triṣaḍāyas 3-6-11.
Additionally, like Sūrya, Maṅgala attains Dikbala in the
Karmabhāva; hence he gives excellent results. However, there is
always a cost associated with the good results bestowed by Graha.
Regardless of whichever Bhāva Maṅgala occupies, he destroys the
people governed by the Bhāva, as it is the Kāraka for Mṛtyu
(death)15. Thus, although he is well-placed in the 3rd house, he can
cause trouble to the siblings unless he is powerless (Nīca). Nīca
Maṅgala (Karka) tones down the fire and give powerful co-borns.
2. He is worst placed in the sensitive bhāvas in the Kuṇḍalī 4-8-12, i.e.,
the Mokṣa Trikoṇa. In these Bhāvas, Maṅgala completely ruins the
Bhāva Kārakatvas and cause severe disruptions. The Mokṣa
Trikoṇas are delicate and gentle and are associated with vitality,
happiness, and freedom from stress. In the 4H, he causes troubles in
his own house. He makes the person desirous of living in others’
houses and sickly constitution. Being the naisargika Lagneśa and the
Kāraka for real estate, he makes the person wealthy. In the 8H, the
person has a difficult existence; his wife and children forsake him.
While in the 12th house, the person is morally fallen and disabled.

15 Śani is the Kāraka for Āyu (longevity) while Maṅgala is the Kāraka for death (Mṛtyu).
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3. In the Kendras, Maṅgala predominantly gives good results in the 10th

house, and to some extent in the Lagna and the 4th house and the
least good results in the 7th house. Being the god of war in the Lagna
makes the person brave, strong, respected, mighty, and many
wounds and injuries in the body, fickle-minded, short-lived, wild,
lazy, and suffer from bilious diseases. Both Agni Tattva Grahas
Sūrya and Maṅgala in the Lagna gives lethargy and laziness. In the
10th house, the person attains a leadership position, is respected by
people, and is highly intelligent in the 7th house subdued to his wife
and may be forced to leave his homeland and live overseas.
4. The worst place for Maṅgala is the Saptama Bhāva, as it is the
Maraṇa-Kāraka-sthāna for Maṅgala and cause a life full of battles.
This position is known as the Kuja Doṣa, caused by Maṅgala when he
occupies the 4-8-12 or 1-7 from the Lagna, Candra or Śukra. A
detailed study of this Doṣa needs to be done for marriage alliance.
5. Regarding the Trikoṇa, Maṅgala is also not welcome in these Bhāvas,
representing a person’s future and good luck. Among the said two
placements, 5th is worst, but in the 9th, he gives honour from the king.
5H Maṅgala makes the person grieving, ill-natured but intelligent,
whole in the 9th house; the person becomes unkind, cruel, and prone
to kill animals and even people. Such people can do well in the army.
6. In the Bhāvas connected with wealth, i.e., 2nd and 11th house,
Maṅgala gives bad results in the 2nd, but good in the 11th house. In
the 2nd house, he causes heavy expenditure, crippled limb, and harsh
speech. While, in the 11th house, he bestows upon the person
excellent qualities of head and heart.
7. The Rāśis modify Maṅgala’s results in a Bhāva. The results of
Maṅgala in various Rāśis are: (1) Meṣa: respected by kings,
mathematician, active, powerful, inspiring, capable, pioneering,
statesman, generous, cautious, traveller, combative, commander,
organising capacity, merchant, wealthy, scarred body, social, lustful,
thievish, hard-hearted, (2) Vṛṣabha: timid, stubborn, fond of magic
and sports, emotional, sensitive, cheat, unsocial, lack moral
principles, selfish, tyrannical, hard-hearted, rude, lustful, strong
animal instinct, (3) Mithuna: scientific outlook, original thinker,
learned, ambitious, jealous, grateful, refined taste, miserly, fearless,
mendicant, tactless, rash, spiteful, unhappy, service minded,
detective, skilful in music and martial art, (4) Karka: intelligent,
wealthy, perverted, egoistic, cruel, wicked, unkind, fickle-minded,
bold, headstrong, speculative, (5) Siṅha: independent thinker,
generous, noble, successful, victorious, charitable, petulant,
combative, restless, suffer poverty, enduring, (6) Kanyā: irritable,
explosive, scientific outlook, fearless, enterprising, devoid of friends,
unforgiving, self-confident, jovial, boastful, materialistic, ritualistic,
optimistic, undiscriminating, ostentatious, deceiving, miserly
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8. Maṅgala’s results in (7) Tulā: ambitious, self-confident, strong

perception, materialistic, jovial, kind, gentle, optimistic, war-like
foresight, business minded, fond of admiration, easily perturbed,
boastful, (8) Vṛścika: clever, diplomatic, optimistic, self-indulgent,
tenacious, malicious, aggressive, arrogant, conceited, great strides in
life; (9) Dhanu: courteous, surrounded by foes, a minister or
statesman, forthright, pleasure loving, extreme moods, conservative,
uninterested, demanding, impatient, petulant, many enemies,
courageous, combative, look forward to litigations and battles, law
abiding; (10) Makara: wealthy, high political position, chivalrous,
courageous, generous, enterprising, unrelenting, successful, tactful,
respected, generous, influential; (11) Kumbha: miserable, poor,
dishonest, independent, unwise, fond of traveling, petulant,
impulsive, controversial, quick in forgiving and forgetting,
conservative, meditative; (12) Mīna: lustful, restless, hostile,
demanding, faithful, unclean, lazy, stubborn

3. 2. 4. 2
DE TA IL ED R E SU LT S

1. Lagna Maṅgala: Parāśara: Injured due to carelessness.

Bṛhajjātaka: Wounds or cut marks in the body. Sārāvalī: Cruel
(Krūra), adventurous (sāhasa-nirata), dull-witted (stupefied), short-
lived (alpayu), honourable (sva-māna), courageous (shaurya), injured
physique (kṣata-gātra), good physique (su-sharira), fickle-minded
(chapala). Phaladīpikā: Injuries in the body (kṣatatanu), very cruel
(atikrūro), short-lived (alpāyus), highly adventurous (dhana sāhasī).
a. For Meṣa Lagna, 1st/8th Lord Maṅgala in Lagnabhāva, in
Meṣa, in a Svarāśi: Lack physical felicity; ordinary results in
Maṅgala Daśā; 2nd half of Maṅgala Daśā is the worst and
death-like.
b. For Vṛṣabha Lagna, 7th/12th Lord Maṅgala in Lagnabhāva,
in Vṛṣabha, in a Samarāśi: Smallpox (or other poxes), never
happy, several debacles in life, one after another, two
marriages.
c. For Mithuna Lagna, 6th/11th Lord Maṅgala in Lagnabhāva,
in Mithuna, in a Śatrurāśi: Malignant disposition, unkind,
ever distressed due to physical ailments.
d. For Karka Lagna, 5th/10th Lord Maṅgala in Lagnabhāva, in
Karka, in a Nīcarāśi: Grotesque, ugly, suffering blemishes in
childhood, lacking physical comforts, brain tumours, lacking
intelligence, company of the sinners.

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e. For Siṅha Lagna, 4th/9th Lord Maṅgala in Lagnabhāva, in

Siṅha, in a Mitrarāśi: Little physical comforts; outstanding
Maṅgala Daśā for prosperity.
f. For Kanyā Lagna, 3rd/8th Lord Maṅgala in Lagnabhāva, in
Kanyā, in a Śatrurāśi: All kinds of evils, sickly.
g. For Tulā Lagna, 2nd/7th Lord Maṅgala in Lagnabhāva, in
Tulā, in a Samarāśi: Lacking physical comforts, urinary
disorders, discord with the mother, impeded learning.
h. For Vṛścika Lagna, 1st/6th Lord Maṅgala in Lagnabhāva, in
Vṛścika, in a Svarāśi: Wounded body, scar/injury in the
head, two wives or addiction to other women; generally good
health due to Maṅgala’s strength, with occasional breakdown;
suffering from venereal diseases, poison, blood disorder etc.
i. For Dhanu Lagna, 5th/12th Lord Maṅgala in Lagnabhāva, in
Dhanu, in a Mitrarāśi: Weak body subject to injuries and
wounds; frequent accidents and falls; attempts towards
spirituality meet with failure; expenditure on litigations,
marital discord.
j. For Makara Lagna, 4th/11th Lord Maṅgala in Lagnabhāva,
in Makara, in a Uccarāśi: Living in an aristocracy; lacking
physical felicity; highly short-tempered; devoid of virtues;
always after other women.
k. For Kumbha Lagna, 3rd/10th Lord Maṅgala in Lagnabhāva,
in Kumbha, in a Śatrurāśi: Active, irascible, unhealthy,
profligate.
l. For Mīna Lagna, 2nd/9th Lord Maṅgala in Lagnabhāva, in
Mīna, in a Mitrarāśi: Maṅgala Daśā is Māraka in childhood;
the Daśā occurring later part of life confers great Rājayoga;
lacking physical felicity.
2. Dhana Maṅgala: Parāśara: Destruction of wealth. Bṛhajjātaka:
Dirty meals. Sārāvalī: Poverty (adhana), eat bad food (kada-shana-
tushta), ugly face (vikrta-anano), befriending the sinners (ku-jana-
shrayashcha), bereft of learning (vidyayā-rahita). Phaladīpikā: Ugly
appearance (vimukho), devoid of learning and wealth
(nirvidyārthaḥ), the befriending the sinners (kujanāśritaḥ).
a. For Meṣa Lagna, 1st/8th Lord Maṅgala in Dhanabhāva, in
Vṛṣabha, in a Samarāśi: Losing children; blemishes with
regards to wife.
b. For Vṛṣabha Lagna, 7th/12th Lord Maṅgala in Dhanabhāva,
in Mithuna, in a Śatrurāśi: Losing siblings, losing landed
properties, sickly wife.
c. For Mithuna Lagna, 6th/11th Lord Maṅgala in Dhanabhāva,
in Karka, in a Nīcarāśi: Poverty, losing wife, losing position
and fame, facial diseases etc.
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d. For Karka Lagna, 5th/10th Lord Maṅgala in Dhanabhāva, in

Siṅha, in a Mitrarāśi: Abundant wealth, honour, outstanding
career; but lacking happiness in family, lacking happiness
from marriage and children.
e. For Siṅha Lagna, 4th/9th Lord Maṅgala in Dhanabhāva, in
Kanyā, in a Śatrurāśi: Likely two marriages, inheritance of
significant paternal property; losing it soon if Budha is in
Mīna.
f. For Kanyā Lagna, 3rd/8th Lord Maṅgala in Dhanabhāva, in
Tulā, in a Samarāśi: Poverty, several adversities in life,
unhappy married life, in Maṅgala Daśā there could be loss of
wife or separation from her.
g. For Tulā Lagna, 2nd/7th Lord Maṅgala in Dhanabhāva, in
Vṛścika, in a Svarāśi: Bṛhaspati yutidṛṣṭi: Curtailment of
longevity; the strength of Śani/Śukra is the remedy to the
problem; two wives or loss of wife in the later part of life.
h. For Vṛścika Lagna, 1st/6th Lord Maṅgala in Dhanabhāva, in
Dhanu, in a Mitrarāśi: Very wealthy, blessings of Devī
Lakṣmī, but diseases of eyesight, tooth etc. large protruding
teeth; looking younger than his age.
i. For Dhanu Lagna, 5th/12th Lord Maṅgala in Dhanabhāva,
in Makara, in a Uccarāśi: Many children, mostly female;
great financial success; short-tempered; lacking happiness
despite plenty of resources.
j. For Makara Lagna, 4th/11th Lord Maṅgala in Dhanabhāva,
in Kumbha, in a Śatrurāśi: Heavy financial losses causing
distress, despite big earning; losing children.
k. For Kumbha Lagna, 3rd/10th Lord Maṅgala in Dhanabhāva,
in Mīna, in a Mitrarāśi: Losing wife or children; even though
Maṅgala is a Rājayogakāraka, his 2nd house placement does
not promote frugality.
l. For Mīna Lagna, 2nd/9th Lord Maṅgala in Dhanabhāva, in
Meṣa, in a Svarāśi: Abundant financial gains in Maṅgala
Daśā; lacking peace in the family.
3. Sahaja Maṅgala: Parāśara: Death of siblings, a gain of wealth,
happiness, fame. Bṛhajjātaka: Same as Sūrya. Sārāvalī:
Courageous (shuro), unconquerable (bhaveya-dhrshyo), bereft of co-
born (bhrātri-viyukto), delighted (mudānvita), endowed with every
virtue (samasta-guṇa-bhājana), famous (cheat). Phaladīpikā:
Exceptionally talented (suguṇa), wealthy (dhanavāñ), valorous
(shūro), unconquerable (dhṛṣyaḥ), happy (sukhī), bereft of younger
brothers (avyanujo).

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a. For Meṣa Lagna, 1st/8th Lord Maṅgala in Sahajabhāva, in

Mithuna, in a Śatrurāśi: 1st half of Maṅgala Daśā is Śubha;
2nd part troublesome.
b. For Vṛṣabha Lagna, 7th/12th Lord Maṅgala in Sahajabhāva,
in Karka, in a Nīcarāśi: Sickly wife, losing siblings, courage,
property-related litigation; thyroid ailments.
c. For Mithuna Lagna, 6th/11th Lord Maṅgala in Sahajabhāva,
in Siṅha, in a Mitrarāśi: Ordinary Maṅgala Daśā, strained
relationship with the father; the father is subject to several
diseases.
d. For Karka Lagna, 5th/10th Lord Maṅgala in Sahajabhāva, in
Kanyā, in a Śatrurāśi: Great achievements in commercial
activities. Powerless Maṅgala: Lacking happiness from
children.
e. For Siṅha Lagna, 4th/9th Lord Maṅgala in Sahajabhāva, in
Tulā, in a Samarāśi: Mediocre Maṅgala Daśā, possibly loss of
sibling or litigations with them.
f. For Kanyā Lagna, 3rd/8th Lord Maṅgala in Sahajabhāva, in
Vṛścika, in a Svarāśi: Wealthy, abundant landed properties,
only one younger sibling,
g. For Tulā Lagna, 2nd/7th Lord Maṅgala in Sahajabhāva, in
Dhanu, in a Mitrarāśi: Long-lived, great help from the in-
laws.
h. For Vṛścika Lagna, 1st/6th Lord Maṅgala in Sahajabhāva,
in Makara, in a Uccarāśi: Meagre fortune. High physical
stamina but is prone to many diseases; outstanding Maṅgala
Daśā.
i. For Dhanu Lagna, 5th/12th Lord Maṅgala in Sahajabhāva,
in Kumbha, in a Śatrurāśi: Cunning, miserly, grabbing
siblings’ wealth, hearing issues.
j. For Makara Lagna, 4th/11th Lord Maṅgala in Sahajabhāva,
in Mīna, in a Mitrarāśi: Brave; losing a brother or suffer from
their wrath; ordinarily happy; the Mother is attached more to
the siblings than him.
k. For Kumbha Lagna, 3rd/10th Lord Maṅgala in Sahajabhāva,
in Meṣa, in a Svarāśi: Grabbing sibling’s properties or losing
a sibling; lion-like courage.
l. For Mīna Lagna, 2nd/9th Lord Maṅgala in Sahajabhāva, in
Vṛṣabha, in a Samarāśi: Ordinary livelihood.
4. Sukha Maṅgala: Parāśara: Death of kinsmen, increase in enemies,
loss of wealth. Bṛhajjātaka: Same as Sūrya. Sārāvalī: Bereft of
kinsmen and paraphernalia (bahdu-paricchada-rahito), devoid of
conveyances (vāhana-vihina), highly miserable (ati-duhkha),

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distressed (santapta), live in others’ houses (para-grhavāsi).

Phaladīpikā: Bereft of friends and mother (vi-suhṛd-matṛ), land
(kṣoṇī), happiness (sukha), house (ālaya) and conveyances (vāhanaḥ).
a. For Meṣa Lagna, 1st/8th Lord Maṅgala in Sukhabhāva, in
Karka, in a Nīcarāśi: Little happiness, short-lived mother; if
mother does not die early, there is separation or
misunderstanding with her.
b. For Vṛṣabha Lagna, 7th/12th Lord Maṅgala in Sukhabhāva,
in Siṅha, in a Mitrarāśi: No meaningful learning in any
branch of knowledge; gaining immovable properties, due to
other yogas in the Kuṇḍalī; suffer losses.
c. For Mithuna Lagna, 6th/11th Lord Maṅgala in Sukhabhāva,
in Kanyā, in a Śatrurāśi: Ancestral properties are at stake,
moderate education, danger from vehicles.
d. For Karka Lagna, 5th/10th Lord Maṅgala in Sukhabhāva, in
Tulā, in a Samarāśi: Rājayoga, high position, many
daughters.
e. For Siṅha Lagna, 4th/9th Lord Maṅgala in Sukhabhāva, in
Vṛścika, in a Svarāśi: Exceedingly fortunate, abundant
landed properties etc.; if Maṅgala occupies an adverse
navāṃśa, susceptibility to hostility with the mother, obstacles
in learning etc. Ketuyuti: Outstanding results regarding the
profession.
f. For Kanyā Lagna, 3rd/8th Lord Maṅgala in Sukhabhāva, in
Dhanu, in a Mitrarāśi: Unusual sexual acts, siblings are
more attached to the mother than the person, the mother may
be short-lived or subject to marital discord.
g. For Tulā Lagna, 2nd/7th Lord Maṅgala in Sukhabhāva, in
Makara, in a Uccarāśi: Abundant wealth, fortunate about the
spouse, high learning, abundant landed properties.
Śukra/Śani dṛṣṭi: Even better. Śukra in Mithuna/Dhanu:
Two marriages.
h. For Vṛścika Lagna, 1st/6th Lord Maṅgala in Sukhabhāva, in
Kumbha, in a Śatrurāśi: Abundant landed property and
learning; freedom from debts.
i. For Dhanu Lagna, 5th/12th Lord Maṅgala in Sukhabhāva,
in Mīna, in a Mitrarāśi: Short-lived mother; the mother is
unchaste unless Bṛhaspati is favourable.
j. For Makara Lagna, 4th/11th Lord Maṅgala in Sukhabhāva,
in Meṣa, in a Svarāśi: Separation from mother; but long-lived
mother; abundant wealth and gains; impeded education.
k. For Kumbha Lagna, 3rd/10th Lord Maṅgala in Sukhabhāva,
in Vṛṣabha, in a Samarāśi: Hostile to the mother; abundant
immobile properties, meagre learning.
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l. For Mīna Lagna, 2nd/9th Lord Maṅgala in Sukhabhāva, in

Mithuna, in a Śatrurāśi: Inheritance/gains from enemies or
cousins; learning, happiness from mother; ordinary landed
properties; outstanding Maṅgala Daśā.
5. Suta Maṅgala: Parāśara: Danger to father, a gain of wealth, fame
to children. Bṛhajjātaka: Same as Sūrya. Sārāvalī: Devoid of
happiness, wealth, and sons (saukhya-artha-putra-rahita), fickle-
minded (chala-mati), backbiter (pishuna), incur evils (anartha-
prāya), wicked (khala), disabled (vikala), morally fallen (nīca).
Phaladīpikā: Bereft of happiness and children (vi-sukha-tanayo);
face many disasters (anartha-prāyaḥ), back-biter (piśuno), less
intelligence (alpadhīḥ).
a. For Meṣa Lagna, 1st/8th Lord Maṅgala in Sutabhāva, in
Siṅha, in a Mitrarāśi: Difficulties begetting a child; if a child
is born, happiness from the child.
b. For Vṛṣabha Lagna, 7th/12th Lord Maṅgala in Sutabhāva, in
Kanyā, in a Śatrurāśi: Subject to abdominal disorders
Strījātaka: Venereal diseases, abortions, surgical deliveries
etc. Budhayuti: She begets twins. Puruṣajātaka: Loss of
children, a strained relationship with wife/children, prone to
quarrels.
c. For Mithuna Lagna, 6th/11th Lord Maṅgala in Sutabhāva,
in Tulā, in a Samarāśi: Delayed childbirth; females suffer due
to menstrual disorders and have questionable chastity.
d. For Karka Lagna, 5th/10th Lord Maṅgala in Sutabhāva, in
Vṛścika, in a Svarāśi: Outstanding Maṅgala Daśā, high
position, land, housing properties, real estate business etc.;
but suffering due to children, stomach disorders, digestive
problems etc., short-temper. Good Navāñśa placement: A
famous author in Maṅgala’s area, such as chemistry, surgery
etc.
e. For Siṅha Lagna, 4th/9th Lord Maṅgala in Sutabhāva, in
Dhanu, in a Mitrarāśi: Brave and honourable sons, less likely
daughters; worthy exponent of a subject leaving an indelible
mark, posthumously famous. Sūryadṛṣṭi: Highly placed
politician/ army official, great respect and honour.
f. For Kanyā Lagna, 3rd/8th Lord Maṅgala in Sutabhāva, in
Makara, in a Uccarāśi: Losing children; gaining through
brothers and friends; long-lived when Budha and Śani are
strong.
g. For Tulā Lagna, 2nd/7th Lord Maṅgala in Sutabhāva, in
Kumbha, in a Śatrurāśi: Delayed marriage, lacking
happiness from wife, separation from wife, blessed with

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children; the spouse may be sexually frigid. Strījātaka:

Delayed puberty.
h. For Vṛścika Lagna, 1st/6th Lord Maṅgala in Sutabhāva, in
Mīna, in a Mitrarāśi: Begetting children; occasionally losing
children; unhappiness, gloom.
i. For Dhanu Lagna, 5th/12th Lord Maṅgala in Sutabhāva, in
Meṣa, in a Svarāśi: Great prosperity, lands etc.; worried
about children; doubtful longevity of a child and depends on
Bṛhaspati’s strength/placement.
j. For Makara Lagna, 4th/11th Lord Maṅgala in Sutabhāva, in
Vṛṣabha, in a Samarāśi: Wealthy, abundant gains; suffering
stomach diseases. Strījātaka: Abortions.
k. For Kumbha Lagna, 3rd/10th Lord Maṅgala in Sutabhāva,
in Mithuna, in a Śatrurāśi: Begetting children, also losing
some of them; dull-witted.
l. For Mīna Lagna, 2nd/9th Lord Maṅgala in Sutabhāva, in
Karka, in a Nīcarāśi: Great Rājayoga, but worries about
children; suffering mental anxieties. Strījātaka: Abortions,
abnormal vaginal discharge etc.
6. Ari Maṅgala: Parāśara: Victory, a gain of kinsmen, worldly
prosperity. Bṛhajjātaka: Same as Sūrya. Sārāvalī: Strong libido
and digestive fire (prabalo-madana-udara-agni), good physique (su-
sharira), tall (vyāyāto), strong (bali), win hearts of kinsmen (sva-
bandhu-vijayi), chief among people (pradhān). Phaladīpikā: Highly
libidinous (prabala-madanaḥ), wealthy (śrīmān), famous (khyāto),
victorious (vijayī), splendour akin to a king (nṛpaḥ).
a. For Meṣa Lagna, 1st/8th Lord Maṅgala in Aribhāva, in
Kanyā, in a Śatrurāśi: Sickly, short-lived, poor, burdened
with debts.
b. For Vṛṣabha Lagna, 7th/12th Lord Maṅgala in Aribhāva, in
Tulā, in a Samarāśi: Strained married life, long-lasting
diseases, hostile, distasteful deeds, expenditure on vices.
c. For Mithuna Lagna, 6th/11th Lord Maṅgala in Aribhāva, in
Vṛścika, in a Svarāśi: Elder siblings are not well placed;
expenditure on vices; wellbeing and prosperity to the father.
d. For Karka Lagna, 5th/10th Lord Maṅgala in Aribhāva, in
Dhanu, in a Mitrarāśi: High position, occasional downfall;
Bṛhaspati/Candra dṛṣṭi: Many children. Powerless
Maṅgala: Death of children, mental diseases, financial
losses etc.
e. For Siṅha Lagna, 4th/9th Lord Maṅgala in Aribhāva, in
Makara, in a Uccarāśi: Abundant gains through cousins and
enemies, high education but after some obstacles, long-lived
mother, wounds to father.
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f. For Kanyā Lagna, 3rd/8th Lord Maṅgala in Aribhāva, in

Kumbha, in a Śatrurāśi: Long-lived, freedom from diseases,
victorious over enemies, lacking understanding with a
sibling.
g. For Tulā Lagna, 2nd/7th Lord Maṅgala in Aribhāva, in Mīna,
in a Mitrarāśi: Dropsy, indigestion, burning sensation of
digestive organs etc.; poverty in Maṅgala Daśā. Ucca Budha
pratiyuti: A superior Rājayoga, promoting fortunes and
fame.
h. For Vṛścika Lagna, 1st/6th Lord Maṅgala in Aribhāva, in
Meṣa, in a Svarāśi: Many enemies, debts, diseases, physical
disabilities, immoral, subdue enemies, subject to diseases like
piles.
i. For Dhanu Lagna, 5th/12th Lord Maṅgala in Aribhāva, in
Vṛṣabha, in a Samarāśi: Discord with children, unhappy
about children; burdened by debts, litigations, heavy
expenditure; obstructed fortune.
j. For Makara Lagna, 4th/11th Lord Maṅgala in Aribhāva, in
Mithuna, in a Śatrurāśi: Rheumatic disorders; litigations
about properties; eventual victory in the litigations.
k. For Kumbha Lagna, 3rd/10th Lord Maṅgala in Aribhāva, in
Karka, in a Nīcarāśi: Timidity, chequered career, irreligiosity.
l. For Mīna Lagna, 2nd/9th Lord Maṅgala in Aribhāva, in
Siṅha, in a Mitrarāśi: Rājayogas become defunct in Maṅgala
Daśā. Rāhuyuti: Vital organs are spoilt.
7. Dārā Maṅgala: Parāśara: Death of spouse, serve low people,
accompany sinful women. Bṛhajjātaka: like Sūrya. Sārāvalī: Death
of spouse (mrta-dāra), diseased (rogārto), take to bad ways (amarga-
rato), miserable (duhkhita), sinful (pāpa), devoid of wealth (shri-
rahita), distressed (santapta), emaciated (sushka-tanu).
Phaladīpikā: Indulge in undesirable acts (anucitakaro), diseased
(rogārto), walk in a lowly path (adhvago16), wife dies prematurely
(mṛtadāravān).
a. For Meṣa Lagna, 1st/8th Lord Maṅgala in Dārābhāva, in
Tulā, in a Samarāśi: Imbalances in the married life, early
loss of wife; adversely impacted good yogas in the Kuṇḍalī.
b. For Vṛṣabha Lagna, 7th/12th Lord Maṅgala in Dārābhāva,
in Vṛścika, in a Svarāśi: Normally it is Kuja Doṣa, but in this
case, Maṅgala in Svarāśi being the 12th lord (5th lord from the

16Adhvago comprises of adho meaning lowly and ago mean to move. Thus, this means,
follower of a lowly or immoral path.
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7th), the wife brings fortune; alternatively, the person becomes

fortunate after marriage.
c. For Mithuna Lagna, 6th/11th Lord Maṅgala in Dārābhāva,
in Dhanu, in a Mitrarāśi: Adverse married life, advisable not
to marry before 30 years. Adverse married in Maṅ ala Da;
avoid marrying in Maṅgala Daśā; short-lived, subject to a
conspiracy of the brothers.
d. For Karka Lagna, 5th/10th Lord Maṅgala in Dārābhāva, in
Makara, in a Uccarāśi: Superior Rājayoga, an early demise of
the spouse,
e. For Siṅha Lagna, 4th/9th Lord Maṅg a n Dār bhāva, in
Kumbha, in a Śatrurāśi: Strong libido, fortunes from
marriage, a dubious character of the spouse.
f. For Kanyā Lagna, 3rd/8th Lord Maṅgala in Dārābhāva, in
Mīna, in a Mitrarāśi: Subject to miseries and misfortunes;
danger to wife’s life; spouse’s life is threatened in Maṅgala
Daśā.
g. For Tulā Lagna, 2nd/7th Lord Maṅgala in Dārābhāva, in
Meṣa, in a Svarāśi: Financial gains in Maṅgala Daśā;
stressful married that may end up with separation.
h. For Vṛścika Lagna, 1st/6th Lord Maṅgala in Dārābhāva, in
Vṛṣabha, in a Samarāśi: Happy married life; but the wife
suffers from frequent sickness, which is remedied if Śukra is
powerful; occasional financial losses.
i. For Dhanu Lagna, 5th/12th Lord Maṅgala in Dārābhāva, in
Mithuna, in a Śatrurāśi: Extravagant and disobedient wife;
lack happiness from wife and children.
j. For Makara Lagna, 4th/11th Lord Maṅgala in Dārābhāva, in
Karka, in a Nīcarāśi: Wife with a frail constitution – suffering
diseases, particularly vaginal; strained relationship with
others; frequent losses in undertakings.
k. For Kumbha Lagna, 3rd/10th Lord Maṅgala in Dārābhāva,
in Siṅhae iy a Mit arāśi: Distressful married life despite the
wife being wealthy.
l. r Mīna L gna , 2nd/9th Lord Maṅgala in Dārābhāva, in
Kanyā, in a Śatrurāśi: Stressful married life in Maṅgala
Daśā;fa, unfal ur ble ukra lead to separation, divorce, or
death of the spouse.
8. Randhra Maṅgala: Parāśara: Destruction of wealth, dependence
on others. Bṛhajjātaka: Same as Sūrya. Sārāvalī: Sickly (v’ādhi -
prāya), short-life (alpāyu), deformed body (ku-sharira), sinful acts
(nīca-karmakarta), grief and distressed (shoka-santapta).
Phaladīpikā: Diseased body (kutanu), no wealth (adhano), short-
ni dA(alp uś), condemned by others (jananindita ḥ).
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a. For Meṣa Lagna, 1st/8th Lord Maṅgala in Randhrabhāva, in

Vṛścika, in a Svarāśi: Fairly long-lived, occasional ups and
downs, fluctuations in married life with occasional warmth
and coldness; unfavourable Śukra leads to loss of the spouse.
b. For Vṛṣabha Lagna, 7th/12th Lord Maṅgala in
Randhrabhāva, in Dhanu, in a Mitrarāśi: Favourable
Śani/Bṛhaspati promises long lifespan; a stout wife who
keeps the person under her thumb; a miserable life.
c. For Mithuna Lagna, 6th/11th Lord Maṅgala in
Randhrabhāva, in Makara, in a Uccarāśi: Unexpected
dangers in Maṅgala Daśā; suffering from litigations,
financial losses, displacement; sickly wife, strained married
life, debts due to landed properties.
d. For Karka Lagna, 5th/10th Lord Maṅgala in Randhrabhāva,
in Kumbha, in a Śatrurāśi: Curtailed longevity, alpāyu;
wholly miserable life; fewer children.
e. For Siṅha Lagna, 4th/9th Lord Maṅgala in Randhrabhāva,
in Mīna, in a vitrarāśi: Sizable wealth inherited from the
father is spent; lacking happiness from the mother; impeded
education; distressful childhood; suffering from diseases
throughout life.
f. For Kanyā Lagna, 3rd/8th Lord Maṅgala in Randhrabhāva,
in Meṣa, in a Svarāśi: Many difficulties, unsuccessful in
financial matters, stressful married life. Favourable Śukra:
Happy married life.
g. For Tulā Lagna, 2nd/7th Lord Maṅgala in Randhrabhāva, in
Vṛṣabha, in a Samarāśi: Curtailed lifespan, violent death,
denial of children, early loss of wife,
h. For Vṛścika Lagna, 1st/6th Lord Maṅgala in Randhrabhāva,
in Mithuna, in a Śatrurāśi: Distressed life; Maṅgala alone in
the 8th indicates long-lifespan as the 6th lord in a Dusthāna
confers life; many obstacles in childhood; wretched marriage;
eye defects at a noticeably young age; misfortunes.
i. For Dhanu Lagna, 5th/12th Lord Maṅgala in Randhrabhāva,
in Karka, in a Nīcarāśi: A profligate, short-lived; otherwise,
lacking children; spends secretly on vices.
j. For Makara Lagna, 4th/11th Lord Maṅgala in
Randhrabhāva, in Siṅha, in a Mitrarāśi: Losing wife or
troubled married life, short-lived, subject to significant debts.
k. For Kumbha Lagna, 3rd/10th Lord Maṅgala in
Randhrabhāva, in Kanyā, in a Śatrurāśi: Curtailed lifespan,
miserable
l. For Mīna Lagna, 2nd/9th Lord Maṅgala in Randhrabhāva, in
Tulā, in a Samarāśi: Falling from the position, losing honour,
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litigations etc., especially in Maṅgala Daśā; no advancements

in wealth matter; earn by lending money to others.
9. Dharma Maṅgala: Parāśara: Fond of sinful activities, expenditure
of wealth. Bṛhajjātaka: Sinful. Sārāvalī: Not skilful (akushala-
karma), hateful (dveshya), kill living beings (prāni-vadha-para), not
righteous (dharma-rahito), very sinful (ati-pāpa), honoured by the
king (narendra-krta-gaurava). Phaladīpikā: Liked by the king
(nṛpasuhṛdapi), hated by others (dveṣyo), deprived of happiness from
father (atātaḥ), inflict pain on others (janaghatako).
a. For Meṣa Lagna, 1st/8th Lord Maṅgala in Dharmabhāva, in
Dhanu, in a Mitrarāśi: Widely famous, high position,
miseries/misfortunes about mother and siblings, the
situation is remedied when Candra and Budha are
favourable.
b. For Vṛṣabha Lagna, 7th/12th Lord Maṅgala in
Dharmabhāva, in Makara, in a Uccarāśi: Maṅgala alone:
Sickness to father; father is short-lived unless Śani is
favourable and Śubhadṛṣṭa; flourishing after marriage.
c. For Mithuna Lagna, 6th/11th Lord Maṅgala in
Dharmabhāva, in Kumbha, in a Śatrurāśi: Discord with
elders and sibling; unlucky, unhappy.
d. For Karka Lagna, 5th/10th Lord Maṅgala in Dharmabhāva,
in Mīna, in a Mitrarāśi: Lacking happiness from father,
earning through the matters governed by Mīna, Bṛhaspati
and Maṅgala, i.e., watery products, gold, electricity, teaching,
banking etc.
e. For Siṅha Lagna, 4th/9th Lord Maṅgala in Dharmabhāva, in
Meṣa, in a Svarāśi: Wealthy with occasional misfortunes;
lacking happiness from the father; father dies when the
subject and the father concurrently run Maṅgala Daśā.
f. For Kanyā Lagna, 3rd/8th Lord Maṅgala in Dharmabhāva,
in Vṛṣabha, in a Samarāśi: Moderate fortunes, lacking
happiness from the father.
g. For Tulā Lagna, 2nd/7th Lord Maṅgala in Dharmabhāva, in
Mithuna, in a Śatrurāśi: Suffering from diseases, not
fortunate, short-lived. Strījātaka: Promiscuity, lacking
commitment to the marriage.
h. For Vṛścika Lagna, 1st/6th Lord Maṅgala in Dharmabhāva,
in Karka, in a Nīcarāśi: Lacking happiness from the father,
lacking good fortune/understanding with a sibling; rectal
diseases like piles etc.
i. For Dhanu Lagna, 5th/12th Lord Maṅgala in Dharmabhāva,
in Siṅha, in a Mitrarāśi: Lacking happiness from the father,
losing siblings or misunderstanding with them, deafness etc.
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j. For Makara Lagna, 4th/11th Lord Maṅgala in

Dharmabhāva, in Kanyā, in a Śatrurāśi: Lacking happiness
from the father; abundant landed property; good education;
obstructed fortune if Śani/Śukra are not supportive to
Maṅgala.
k. For Kumbha Lagna, 3rd/10th Lord Maṅgala in
Dharmabhāva, in Tulā, in a Samarāśi: Stout, profligate;
failure in the attempts to the spiritual path.
l. For Mīna Lagna, 2nd/9th Lord Maṅgala in Dharmabhāva, in
Vṛścika, in a Svarāśi: Lacking happiness from the father;
acquire abundant wealth; generally happy.
10. Karma Maṅgala: Parāśara: Gain of wealth, wicked activities.
Bṛhajjātaka: Same as Sūrya. Sārāvalī: Highly proficient at work
(karmodyukto), valorous (shuro), unconquerable (dhrshya), serves
influential people (pradhāna-jana-sevi), endowed with happiness
from children (suta-saukhya-yuto), highly gallant (pratāpa-bahula).
Phaladīpikā: Akin to a king (nṛpati), cruel (krūro), charitable
(dātā), chief (pradhāna), extolled by others (janastutaḥ).
a. For Meṣa Lagna, 1st/8th Lord Maṅgala in Karmabhāva, in
Makara, in a Uccarāśi: Great professional success, wide fame,
long-lived, substantial paternal inheritance.
b. For Vṛṣabha Lagna, 7th/12th Lord Maṅgala in Karmabhāva,
in Kumbha, in a Śatrurāśi: Impeded education, falling from
heights and conveyances, losing children, gain through wife,
heavy expenditure etc. Strījātaka: Menopause at an unusual
age.
c. For Mithuna Lagna, 6th/11th Lord Maṅgala in
Karmabhāva, in Mīna, in a Mitrarāśi: Discord with
employers, chequered career. Budhadṛṣṭi: Favourable
results, a source of trouble to others, unkind.
d. For Karka Lagna, 5th/10th Lord Maṅgala in Karmabhāva, in
Meṣa, in a Svarāśi: Gaining wealth and land, prominent
position in police, armed forces etc.; success in trading
animals and other animal/dairy products.
e. For Siṅha Lagna, 4th/9th Lord Maṅgala in Karmabhāva, in
Vṛṣabha, in a Samarāśi: High position, happiness, pleasures.
f. For Kanyā Lagna, 3rd/8th Lord Maṅgala in Karmabhāva, in
Mithuna, in a Śatrurāśi: Frequent disturbances/changes in
the career; Favourable Budha: Prosperity, prominence in
the family.
g. For Tulā Lagna, 2nd/7th Lord Maṅgala in Karmabhāva, in
Karka, in a Nīcarāśi: Adverse career prospects, not having a
permanent/happy job, misused paternal wealth.

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h. For Vṛścika Lagna, 1st/6th Lord Maṅgala in Karmabhāva,

in Siṅha, in a Mitrarāśi: Medium stature; frequent losses
among gains, a blood disorder, heart disease, impeded
education; abundant prosperity in Maṅgala Daśā.
i. For Dhanu Lagna, 5th/12th Lord Maṅgala in Karmabhāva,
in Kanyā, in a Śatrurāśi: An exponent of scriptures,
authoring books - mainly scriptures, and become incredibly
famous; obtains only one but a good son in Maṅgala Daśā.
j. For Makara Lagna, 4th/11th Lord Maṅgala in Karmabhāva,
in Tulā, in a Samarāśi: Grand fortune, high position,
significant wealth, weapons etc. fluctuating mood - sometimes
soft and sometimes, ill-tempered.
k. For Kumbha Lagna, 3rd/10th Lord Maṅgala in Karmabhāva,
in Vṛścika, in a Svarāśi: An enviable position, very affluent,
highly learned, attain fame as an exponent of the Śāstras.
l. For Mīna Lagna, 2nd/9th Lord Maṅgala in Karmabhāva, in
Dhanu, in a Mitrarāśi: Lucky in all respects, very wealthy,
numerous conveyances, landed properties, highly respectable.
11. Lābha Maṅgala: Parāśara: Wealth, happiness, good clothes, a gain
of gold and land. Bṛhajjātaka: Same as Sūrya. Sārāvalī: Virtuous
and talented (gunavan), happy (priya sukha bhāgi), courageous
(shura), endowed with wealth and grains and children (dhana-
dhānya-sutai sahita), free from miseries (vigata shokascha).
Phaladīpikā: Endowed with wealthy happiness (dhana sukhayuto),
freedom from miseries (aśokaḥ), courageous (śūro), well mannered
(suśīlaḥ).
a. For Meṣa Lagna, 1st/8th Lord Maṅgala in Lābhabhāva, in
Kumbha, in a Śatrurāśi: Miseries, endowed with only one
elder brother.
b. For Vṛṣabha Lagna, 7th/12th Lord Maṅgala in Lābhabhāva,
v Mīnas in a Mitrarāśi: Earning through unlawful means,
two marriages. Śukra pratiyuti: Two marriages is certain.
c. For Mithuna Lagna, 6th/11th Lord Maṅgala in Lābhabhāva,
in Meṣa, in a Svarāśi: Outstanding Rājayoga, landed or
housing properties, support from the siblings. Afflicted
Maṅgala: Loss of siblings, disobedient children.
d. For Karka Lagna, 5th/10th Lord Maṅgala in Lābhabhāva, in
Vṛṣabha, in a Samarāśi: Abundant earnings through
unlawful means.
e. For Siṅha Lagna, 4th/9th Lord Maṅgala in Lābhabhāva, in
Mithuna, in a Śatrurāśi: Not fit for independent profession,
business etc., good for service/employment.

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f. For Kanyā Lagna, 3rd/8th Lord Maṅgala in Lābhabhāva, in

Karka, in a Nīcarāśi: Having a small family, losing an elder
brother, subject to financial losses.
g. For Tulā Lagna, 2nd/7th Lord Maṅgala in Lābhabhāva, in
Siṅha, in a Mitrarāśi: Gaining through marriage, the spouse
is disagreeable.
h. For Vṛścika Lagna, 1st/6th Lord Maṅgala in Lābhabhāva, in
Kanyā, in a Śatrurāśi: The subject is the eldest child in the
family, evil sources of income, abundant earnings.
i. For Dhanu Lagna, 5th/12th Lord Maṅgala in Lābhabhāva, in
Tulā, in a Samarāśi: Gaining through women, having only
one son, becoming wealthy through independent business,
having extramarital affairs.
j. For Makara Lagna, 4th/11th Lord Maṅgala in Lābhabhāva,
in Vṛścika, in a Svarāśi: Having high education, abundant
landed/housing properties, abundant wealth, wide fame,
freedom from hostility, famous but short-lived children.
k. For Kumbha Lagna, 3rd/10th Lord Maṅgala in Lābhabhāva,
in Dhanu, in a Mitrarāśi: The results are somewhat better
than Dhanu; betterment in the later part of life.
l. For Mīna Lagna, 2nd/9th Lord Maṅgala in Lābhabhāva, in
Makara, in a Uccarāśi: Having fear from theft, loss of wife,
but substantial gains.
12. Vyāya Maṅgala: Parāśara: Eye diseases, loss of siblings etc.
Bṛhajjātaka: Same as Sūrya. Sārāvalī: Diseased eyes (nayana-
vikāri), morally fallen (patita), kills wife (jāyāghna), talebearer
(sukascha), fierce (raudrascha), humiliated (paribhuta),
imprisonment (bandhana-bhāk). Phaladīpikā: Eve defects (nayana-
vikṛtaḥ), cruel (krūro), devoid of a wife (adāro), backbiter (piśuno),
mean and fallen (adhamaḥ).
a. For Meṣa Lagna, 1st/8th Lord Maṅgala in Vyāyabhāva, in
Mīna, in a Mitrarāśi: Having many miseries; the danger of
drowning.
b. For Vṛṣabha Lagna, 7th/12th Lord Maṅgala in Vyāyabhāva,
in Meṣa, in a Svarāśi: Having uncontrolled sinful expenses,
heavy debts, loss of landed properties.
c. For Mithuna Lagna, 6th/11th Lord Maṅgala in Vyāyabhāva,
in Vṛṣabha, in a Samarāśi: Troubled by debts, having several
secret diseases, troubles from enemies, losing wife, losing
limbs. Krūrayuti: Imprisonment.
d. For Karka Lagna, 5th/10th Lord Maṅgala in Vyāyabhāva, in
Mithuna, in a Śatrurāśi: Company of the sinners, having
reckless loans; prone to losing the eyes in Maṅgala Daśā.
Śaniyuti: Imprisonment, exile, wandering etc.
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e. For Siṅha Lagna, 4th/9th Lord Maṅgala in Vyāyabhāva, in

Karka, in a Nīcarāśi: Subject to financial distress, poverty.
Śaniyuti: Outstanding Rājayoga.
f. For Kanyā Lagna, 3rd/8th Lord Maṅgala in Vyāyabhāva, in
Siṅha, in a Mitrarāśi: Losing a limb in Maṅgala Daśā.
Krūrayuti: Imprisonment, heavy debts, royal displeasure,
infamous, meeting a violent end.
g. For Tulā Lagna, 2nd/7th Lord Maṅgala in Vyāyabhāva, in
Kanyā, in a Śatrurāśi: Losing the wife, venereal diseases,
financial losses etc.
h. For Vṛścika Lagna, 1st/6th Lord Maṅgala in Vyāyabhāva, in
Tulā, in a Samarāśi: Spending all earnings on evil things,
subject to poverty, but free from debts, misunderstanding with
siblings.
i. For Dhanu Lagna, 5th/12th Lord Maṅgala in Vyāyabhāva, in
Vṛścika, in a Svarāśi: Lacking happiness from children,
miserly, unhappy married life, not committed to marriage.
j. For Makara Lagna, 4th/11th Lord Maṅgala in Vyāyabhāva,
in Dhanu, in a Mitrarāśi: The yogas become defunct, and the
person suffers from miseries forever; a favourable Śukra is the
only remedy; if Śukra has yutidṛṣṭi on Maṅgala, he loses his
ability to protect, and life becomes even more adverse.
k. For Kumbha Lagna, 3rd/10th Lord Maṅgala in Vyāyabhāva,
in Makara, in a Uccarāśi: Having all paraphernalia but
subject to occasional downfalls, uncontrolled expenditure.
l. For Mīna Lagna, 2nd/9th Lord Maṅgala in Vyāyabhāva, in
Kumbha, in a Śatrurāśi: Losing the paternal wealth, heavy
expenditure.

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3.2.5
BUDHA BHĀVAPHALA
FAVOURABLE BUDHA
ACQUISITION OF HORSES, GOLD, AND LAND, INCREASE IN
FRIENDS, ACQUISITION OF WEALTH WITH THE HELP OF
BRĀHMAṆA AND GOOD ADVISORS, INCOME FROM
SCULPTURAL SKILLS AND ARBITRATION WORK, INCREASE
OF FAME, PERFORMANCE OF RELIGIOUS DEEDS, EARNING
BY WRITING OR MATHEMATICS, GRACE OF LORD VI ṢṆU.
UNFAVOURABLE BUDHA
WRATH OF LORD VIṢṆU, SUFFERING FROM THE HEIR -
APPARENT, SUFFERING DUE TO ABUSIVE LANGUAGES,
TROUBLE FROM THIEVES.

3. 2. 5.1
SYN OP SI S

1. Budha is perhaps the only Graha that gives good results in all the
houses. However, it is most desirable to have Budha in Kendra (1-4-
7-10) or Trikoṇa (5-9), enhancing both the natural and functional
Kārakatvas of the Graha. The Kendra results of Budha are (1) 1H:
Learned, wealthy, kind., (2) 4H: Scholarly, learned., (3) 7H:
Mimamsaka17, knowledge of right and wrong course of action,
charitable, generous, widely famous, (4) 10H: very wealthy,
charitable, intelligent, famous. Lagna is the Dikbala Bhāva for
Budha, hence the best among all. The Trikoṇa results of Budha are:
(1) 5H: highly intelligent, sweet speech, wise, honoured by the
scholars, and (2) 9H: Very brave, possess wealth and corn, very
enthusiastic.
2. Among the Dusthānas, Budha gives excellent results in the 8 th house.
The other two, Śubhagrahas Bṛhaspati and Śukra, give excellent
results in the 6th and 12th house. In the Randhrabhāva (8H), Budha
makes the person famous, wealthy, kingly and wise. In the 6th house,
the results are somewhat negative as the person becomes
argumentative, hates people, and live in a foreign land. In the 12th
house, the person becomes cruel, unkind, and spendthrift, but he
spends on good things and righteous activities, provided Budha is not
powerless and afflicted. In the 3rd house, Budha makes the person

17On who reconciles differing thoughts, opinions, ideas and path and put forth a middle and
mutually acceptable path. One who can resolve and reconcile differences and reach a
mutually acceptable situation. Budha is perhaps the only Graha who can understand the
viewpoint of two opposing parties and come up with a solution that addresses the concerns
of both the parties. This is an excellent graha for reaching settlement in a conflict situation.
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wealthy because of his talent but can cause fatigue due to overwork
and separation from his friends and kinsmen.
3. In the houses of wealth, Budha gives excellent results. In the
Dhanabhāva, Budha makes the person wealthy and lucky. In the
Lābhabhāva, Budha confers gains from multiple fair sources; the
person is also wealthy, dear to women, has many good qualities.
4. All houses (good and bad) gain positively due to the benevolent
nature of Budha, but the placement of Budha in a good house
(Kendra, Koṇa, Lābha) ensure that Budha’s own Graha Kārakatvas
are also protected. In a Dusthāna, the Bhāva can gain from Budha’s
benevolence, but Budha’s Kārakatvas can take a beating,
particularly in the 6th and 12th.
5. The Rāśis modify Budha’s results in a Bhāva. The results of Sūrya in
various Rāśis are: (1) Meṣa: evil-minded, fond of gambling,
borrowing and drinking, thievish, atheist, stubborn, poor, clever,
social, great endurance, materialistic, wavering, hostile, impulsive,
greedy, dangerous connections, dishonest, deceit, low integrity,
untruthful; (2) Vṛṣabha: Well-built, high status and position, clever,
logical, peaceful, charitable, respectful to elders, persevering, strong
opinions, wealthy, practical, friendship with eminence women,
inclination towards sensual pleasures, well-read, ostentatious, (3)
Mithuna: boastful, liar, erudite, sweet and polite speech, active,
jovial, refined, tactful, lazy, innovative, taste in literature, arts and
sciences; (4) Karka: witty, speculative, diplomatic, modest, flexible,
restless, religious, sensuous, (5) Siṅha: idiotic, egotistical, lazy,
boastful, independent thinker, impulsive, optimistic, determined, (6)
Kanyā: learned, noble, virtuous, broadminded, fearless, patient,
ingenious, resourceful, refined, intuitive, sociable, eloquent, irritable,
lack self-control, gloomy
6. Budha’s results in (7) Tulā: optimistic, cheerful, inclined to excesses,
refined perceptive abilities, materialistic, frugal, courteous,
philosophical, faithful, pompous, friendly, discreet, (8) Vṛścika:
indulgent, crafty, malicious, selfish, refined, reckless, bold, (9)
Dhanu: cultured, learned, rigorous, unbiased, dignified, diplomatic,
astute, capable, rash, superstitious; (10) Makara: selfless, business-
minded, economical, astute, innovative, active, restless, suspicious,
serve others, inclined to hard labour, poor, debtor, capricious, (11)
Kumbha: lustful, pompous, petulant, forthright, jovial, famous,
scholarly, spineless, (12) Mīna: dependent, serve others, dexterous,
spiteful, lazy, petty-minded.

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3. 2. 5. 2
DE TA IL ED RE SU LT S

1. Lagna Budha: Parāśara: Good results of the Bhāva. Bṛhajjātaka:

Learning. Sārāvalī: Flawless physique (anupahata-deha), intelligent
(buddhi), knowledge of appropriate place and time (desha-kāla-
jñāna), well-versed in poetry and mathematics (kāvya-ganitagna),
very clever (ati-chatura), sweet speech (madhura-vākya), long-lived
(dirghāyu). Phaladīpikā: Long-lived (dīrghayur), sweet and clever
speech (madhura caturavāk), knowledgeable in all the Śāstras
(sarva-śāstrārtha-bodhaḥ).
a. For Meṣa Lagna, 3rd/6th Lord Budha in Lagnabhāva, in
Meṣa, in a Śatrurāśi: Early demise of mother or father - or
separation from them, troubled childhood, successful later - if
there are favourable factors, devout, spiritual, religious.
b. For Vṛṣabha Lagna, 2nd/5th Lord Budha in Lagnabhāva, in
Vṛṣabha, in a Mitrarāśi: Having a pleasant appearance, good
health, spirituality, learning, humility, modesty, strong
potency; begetting many children.
c. For Mithuna Lagna, 1st/4th Lord Budha in Lagnabhāva, in
Mithuna, in a Svarāśi: Budha alone: Exceedingly auspicious,
good health, wealth, happy family, high intelligence,
stubborn, amicable. Bhṛ usūtra: Budha in the Lagna in
Svarāśi confers happiness from brothers and attainment of
heavens after death.
d. For Karka Lagna, 3rd/12th Lord Budha in Lagnabhāva, in
Karka, in a Mitrarāśi: Sickly physique, mental instability,
nervous breakdown. Śaniyuti: Paralysis.
e. For Siṅha Lagna, 2nd/11th Lord Budha in Lagnabhāva, in
Siṅha, in a Samarāśi: Highly learned, famous, joyful,
sensual, talented in poetry, pleasant appearance, abundant
wealth and fortunes, a taste of fine arts, and weak eyesight.
f. For Kanyā Lagna, 1st/10th Lord Budha in Lagnabhāva,in
Ka yā, in a Uccarāśi: Incredibly famous, high learning,
abundant wealth, success in the profession, attaining a high
position in Budha Daśā.
g. For Tulā Lagna, 9th/12th Lord Budha in Lagnabhāva, in
Tulā, in a Mitrarāśi: Birth may not be in good circumstances
of the family, distressful childhood, fortunate middle of life,
high expenditure, misfortunes about the father, death in the
birthplace.
h. For Vṛścika Lagna, 8th/11th Lord Budha in Lagnabhāva, in
Vṛścika, in a Śatrurāśi: Sickly childhood, several diseases,

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having some physical deformity. Ketuyuti: May have

lameness and be thievish.
i. For Dhanu Lagna, 7th/10th Lord Budha in Lagnabhāva, in
Dhanu, in a Śatrurāśi: Highly favourable position -
happiness, wealth, success. Bṛhaspati/Śani yuti: Becoming
a millionaire or billionaire.
j. For Makara Lagna, 6th/9th Lord Budha in Lagnabhāva, in
Makara, in a Mitrarāśi: Exceedingly fortunate, wealthy,
happy, overall prosperity, suffering from an irrecoverable
sickness.
k. For Kumbha Lagna, 5th/8th Lord Budha in Lagnabhāva, in
Kumbha, in a Mitrarāśi: Short-lived, many obstacles in life,
occasional success.
l. For Mīna Lagna, 4th/7th Lord Budha in Lagnabhāva, in
Mīna, in a Nīcarāśi: Miserable position, difficulties in getting
married, even if marriage is consummated, married life is
stressful.
2. Dhana Budha: Parāśara: Good results of the Bhāva. Bṛhajjātaka:
Wealth. Sārā a Earn : wealth through intellect (budhyoparjita-
vibhavo), indulge in pleasures of food and drinks (anna-pāna-bhogi),
pleasant speech (shobhana-vākya), a good course of conduct (sunaya).
Phaladīpikā: Livelihood through intelligence (syād-buddhi-
upārjitasvaḥ), poet (kavih), cultured speech (amala-vacā), eloquent
(vāci), partake sweetish preparations (miṣṭānnabhoktā).
a. For Meṣa Lagna, 3rd/6th Lord Budha in Dhanabhāva, in
Vṛṣabha, in a Mitrarāśi: Gain through cousins and brothers,
meagre savings, good earning but heavy expenditure, eye
troubles. Śaniyuti: Dental troubles.
b. For Vṛṣabha Lagna, 2nd/5th Lord Budha in Dhanabhāva, in
Mithuna, i a Svarāśi:Abundant earnings and savings,
B haspati pratiyuti from 7th: Risk of poverty. Krūrayuti:
Budha becoming a Māraka.
c. For Mithuna Lagna, 1st/4th Lo da udh o n Dhanabhāva, in
Karka, in a Mitrarāśi: Long life, financial prosperity,
abundant wealth, but some ill-health; occasional financial
troubles; Rājayoga in Budha Daśā.
d. For Karka Lagna, 3rd/12th Lord Budha in Dhanabhāva, in
Siṅha, in a Samarāśi: Long life, financial prosperity, followed
by heavy expenses and losses; a successful householder;
wealthy and prosperous.
e. For Siṅha Lagna, 2nd/11th Lord Budha in Dhanabhāva, in
Kanyā, in a Uccarāśi: An eloquent speaker, attractive face,
substantial financial gains, long life, acquisition of hidden
wealth, succeed in competitions.
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f. For Kanyā Lagna, 1st/10th Lord Budha in Dhanabhāva, in

Tulā, in a Mitrarāśi: Bālāriṣṭa when Budha Daśā is at birth.
Moderate success in life; eloquent, earning through the
speech.
g. For Tulā Lagna, 9th/12th Lord Budha in Dhanabhāva, in
Vṛścika, in a Śatrurāśi: Dental diseases, eyesight defects,
short-lived.
h. For Vṛścika Lagna, 8th/11th Lord Budha in Dhanabhāva, in
Dhanu, in a Śatrurāśi: Substantial financial losses,
occasional gains are also overcome by losses; Bālāriṣṭa if
BephapDaśā is at birth; but Budha Daśā, in the latter part of
life, is not Māraka but creates obstacles in domestic life.
i. For Dhanu Lagna, 7th/10th Lord Budha in Dhanabhāva, in
Ma ara, in a Mitrarāśi:Abundant wealth right from birth.
Bṛhaspatiyuti: Weaken the prospects of wealth.
j. For Makara Lagna, 6th/9th Lord Budha in D anabhāva, in
Kumbha, in a Mitrarāśi: All kinds of wealth, substantial
paternal inheritance.
k. For Kumbha Lagna, 5th/8th Lord Budha in Dhanabhāva, in
M i , in a Nī ar śi: Wrecked financial status, curtailed
lifespan.
l. For Mīna Lagna, 4th/7th Lord Buhha in Dhanabhāva, in
Meṣa, in a Śatrurāśi: Financial improvement after marriage.
Bṛhaspati pratiyuti: Lost earnings, bankruptcy, abject
financial distress.
3. Sahaja Budha: Parāśara: Good results of the Bhāva. Bṛhajjātaka:
Baseness. Sārāvalī: Hard-working (shrama-nirata), bereft of beloved
(priya-heena), skilful and talented (nipuna), endowed with co-born
(sahaja-sameta), very cunning (maya-bahula), fickle-minded
(chapala). ehaladīpikā: Cour1geous (śūra ), medium-lifespan
(samāyuḥ), endowed with siblings (su-sahaja-sahinaḥ), suffer from
fatigue due to hard work (saśramo dainyayuktaḥ).
a. For Meṣa Lagna, 3rd/6th Lord Budha in Sahajabhāv , in
Mithuna, in a Svarāśi: More sisters than brothers, highly
intelligent, sickly father.
b. For Vṛṣabha Lagna, 2nd/5th Lord Budha in Sahajabhāva, in
Karka, in a Mitrarāśi: Budha Daśā sustains the prosperity
initiated in Śani Daśā; siblings gain from the person,
whereas he loses on their account.
c. For Mithuna Lagna, 1st/4th Lord Budha in Sahajabhāva, in
Siṅha, in a Samarāśi: Dryness of throat, burning sensation,
husky, shivering voice, trembling hands; fortunate parent;
earning through forests and uncultivable lands.

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d. For Karka Lagna, 3rd/12th Lord Budha in Sahajabhāva, in

Kanyā, in a Uccarāśi: Fortune through siblings; Budha Daśā
is mediocre.
e. For Siṅha Lagna, 2nd/11th Lord Budha in Sahajabhāva, in
Tulā, in a Mitrarāśi: Fortune through sisters, gradual
improvement of financial status throughout life; abundant
prosperity in Budha Daśā.
f. For Kanyā Lagna, 1st/10th ’ord Budha in Sahajabhāva, in
Vṛścika, in a Śatrurāśi: Prosperity to father; father’s earning
is likely spent on siblings.
g. For Tulā Lagna, 9th/12th Lord Budha in Sahajabhāva, in
Dhanu, in a Śatrurāśi: Father acquires good fortune; one
younger brother may be a source of trouble; diseases of the
calves or thinness of the legs/feet etc.
h. For Vṛścika Lagna, 8th/11th ord Budha in Sahajabhāva, in
Makara, in a Mitrarāśi: Long-lived, but less intelligence.
i. For Dhanu Lagna, 7th/10th Lord Budha in Sahajabhāva, in
Kumbha, in a Mitrarāśi: Limited success in professional life.
j. For Makara Lagna, 6th/9th Lord Budha in Sahajabhāva, in
Mīna, in a Nīcarāśi: A very unlucky person, peculiar diseases,
hostile sibling.
k. For Kumbha Lagna, 5th/8th Lord Budha in Sahajabhāva, in
Meṣa, in a Śatrurāśi: Exceptionally timid, afraid of speaking
in front of the public, not maintain a good relationship with
the elders, many sisters are born after him.
l. For Mīna Lagna, 4th/7th Lord Budha in Sahajabhāva, in
Vṛṣabha, in a Mitrarāśi: Not happy with the brothers and
sisters, having a stepmother.
4. uk h Budha: Parāś ra: Good results of the h va.Bṛhajjātaka:
Wisdom. Sārāvalī: Endowed with wealth and kinsmen (dhana-jana-
sahita), fortunate (su-bhago), conveyances (vahana-yukto), good
paraphernalia (su-paricchada), good friends (su-bandhu), scholar
(pandita). Phaladīpikā: Learned (saṃkhyāvaṇ), witty (cāṭuvākyaḥ),
endowed with friends (suhṛdi), an enjoyer of grains and wealth
(d ānyārthabhogī).
a. For Meṣa Lagna, 3rd/6th Lord Budha in Sukhabhāva, in
Karka, in a Mitrarāśi: Great pains to the mother at delivery,
sickness to mother, reside in a place adjacent to water bodies,
abundant fertile lands but face some litigations on account of
them, protected from heart disea es, Sūryyuti indicate
calamities.
b. For Vṛṣabha Lagna, 2nd/5th Lord Budha in Sukhabhāva, in
Siṅha, in a Samarāśi: Māraka for the mother, even more so in
Budha Daśā; intelligence and wisdom.
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c. For Mithuna Lagna, 1st/4th Lord Budha in Sukhabhāva, in

Kanyā, in a Uccarāśi: Astāṅgata Budha: According to
t k pārijāta, the person receives abundant education and
prosper professionally.
d. For Karka Lagna, 3rd/12th Lord Budha in Sukhabhāva, in
Tulā, in a Mitrarāśi: Despite Budha ruling the 3rd/12th, the
person has high education.
e. For Siṅha Lagna, 2nd/11th Lord Budha in Sukhabhāva, in
V ścika, in1a atrurāśi:Highly learned, affectionate to the
mother; mother lives exceptionally long; abundant wealth and
properties; livelihood in the homeland, gaining maternal
properties, lands, good learning etc.
f. For Kanyā Lagna, 1st/10th Lord Budha in Sukhabhāva, in
Dhanu, in a Śatrurāśi: Unobstructed growth in the
profession, enviable heights, likely a religious teacher,
exponent of meditation or other spiritual disciplines;
alternatively, successful in teaching in educational
institutions, a mathematician etc.
g. For Tulā Lagna, 9th/12th Lord Budha in Sukhabhāva, in
Makara, in a Mitrarāśi: Father is fortunate, but mother’s
longevity is curtailed unless Śani is powerful; alternatively,
the mother suffers from serious sicknesses.
h. For Vṛścika Lagna, 8th/11th Lord Budha in Sukhabhāva, in
umbha, in a Mitrarāśi: Despite several hurdles in
education, the person succeeds in achieving high education by
this perseverance; lacking happiness from the mother if Śani
is not favourable; unfavourable Lagneśa indicates life is full
of sorrow, obstacles, and challenges.
i. For Dhanu Lagna, 7th/10th rd Budha in Sukhabhāva, in
Mīna, in a Nīcarāśi: Deprivation of happiness and learning;
an absolute failure in the profession, suffering abject poverty.
j. For Makara Lagna, 6th/9th Lord Budha in Sukhabhāva, in
Meṣa, in a Śatrurāśi: Longevity is good, mediocre results for
the mother; little happiness and success about land,
education etc.
k. For Kumbha Lagna, 5th/8th Lord Budha in Sukhabhāva, in
Vṛṣ a, in a Mitrarāśi:
Mother is of questionable character
unless Budha is well dṛṣṭied; impeded learnings.
l. For Mīna Lagna, 4th/7th Lord Budha in Sukhabhāva, in
Mithuna, in a Svarāśi: The 4th house indications generally
prosper. Śanidṛṣṭi: The subject’s wife may not get on well
with his father.
5. Suta Budha: Parāśara: Good results of he Bhāva.Bṛhajjātaka:
Minister. Sārāvalī: Adept in Mantras and magic spells (mantra-
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abhichara kushalo), many children (bahu tanaya), endowed with

learning, happiness, and influence (vidyashukha-prabhāvai
samanvita), mirthful (hāsya-samyukta). Phaladīpikā: Learned
(vidyā), happy (saukhya), courageous (pratāpaḥ), many children
(pracurasutayuto), adept in Mantras (māntrikaḥ).
a. For Meṣa Lagna, 3rd/6th Lord Budha in Sutabhāva, in
Siṅha, in a Samarāśi: Lacking wisdom; lacking happiness
from children.
b. For Vṛṣabha Lagna, 2nd/5th Lord Budha in Sutabhāva, in
Kanyā, in a Uccarāśi: Outstanding Rājayoga, abunda t
wealth, conveyances, high position; children are likely to
reach a good position in their lives.
c. For Mithuna Lagna, 1st/4th Lord Budha in Sutabhāva, in
Tulā, in a Mitrarāśi: Many daughters, endowed with all
comforts in life.
d. For Karka Lagna, 3rd/12th Lord Budha in Sutabhāva, in
Vṛścika, in a Śatrurāśi: Abundant wealth, conveyances,
learning, high status and position, honoured by others, one
parent is seriously afflicted.
e. For Siṅha Lagna, 2nd/11th Lord Budha in Sutabhāva, in
Dhanu, in a Śatrurāśi: Fortunate about children and
financial means.
f. For Kanyā Lagna, 1st/10th Lord Budha in Sutabhāva, in
t eara, in a Mitrarāśi: Begetting twins, high position in
teaching, writing, occult sciences etc.
g. aor Tulā Lagna , 9th/12th Lord Budha in Sutabhāva, in
Kumbha, in a Mitrarāśi: Begetting obedient and favourable
children; outstandang u h Daśā.
h. For Vṛścika Lagna, 8th/11th Lord Budha in Sutabhāva, in
p na, jn a Nīta āśi: Dull witted; suffer abdominal disorders;
wife giving birth to dead children; if a child survives, it
becomes a source of misery for the person.
i. For Dhanu Lagna, 7th/10th Lord Budha in Sutabhāva, in
Meṣa, in a atrurāśi:Happiness from mother, endowed with
conveyances lands and learning. Unfavourable Sūrya
indicates that the father’s death may be early.
j. For Makara Lagna, 6th/9th Lord Budha in Sutabhāva, in
Vṛṣabha, in a Mitrarāśi: Loss of children, or they are subject
to a frequent onslaught of diseases.
k. For Kumbha Lagna, 5th/8th Lord Budha in Sutabhāva,
Mithuna, in a Svarāśi: Blessed with intelligent children and
more daughters. Dṛṣṭis of nodes, Maṅgala or Bṛhaspati:
Lunacy. For this yoga, Candra should also be examined.

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l. For Mīna Lagna, 4th/7th Lord Budha in Sutabhāva, in

Karka, in a Mitrarāśi: Excellent Budha Daśā; worshipping a
female deity and obtaining her blessings.
6. Ari Budha: Parāśara: Increase in enemies, defeat in war.
Bṛhajjātaka: Devoid of enemies. Sārāvalī: Ever successful in
litigations and disputes (vāda-vivāde-kalahe-nitya-jeeto), diseased
(vyādhito), lazy (alaso), not given to anger (vi-nashta-kopo), rude
speech (nishthura-vākyo) and much humiliated (ati-paribhuto).
Phaladīpikā: Lazy (ālaso), short-tempered (jātakrodho), harsh in
speech (ni huroktiḥ), subdue his enemies (ripubalahanta), adamant
in arguments (vivādirdvīṣi).
a. For Meṣa Lagna, 3rd/6th Lord Budha in Aribhāva, in Kanyā,
in a Uccarāśi: Subject to debts, enemies, and diseases but
Ucca Budha helps overcome that.
b. For Vṛṣabha Lagna, 2nd/5th Lord Budha in Aribhāva, in
Tulā, in a Mitrarāśi: Worries about finance and children;
speech problems in the initial part of life but likely to become
all right later on if Bṛhaspati is well placed in a Kendrakoṇa.
If Bṛhaspati is placed otherwise and Budha has yutidṛṣṭi
from the Chāyāgrahas, the defect is permanent; if the
Aṣṭakavarga Rekhās in the 2nd/6th is low, this is even worse.
c. For Mithuna Lagna, 1st/4th Lord Budha in Aribhāva, in
Vṛścika, in a Śatrurāśi: Mother’s longevity is curtailed;
misfortune through several ways.
d. For Karka Lagna, 3rd/12th Lord Budha in Aribhāva, in
Dhanu, in a Śatrurāśi: Addicted to vices; 12L in an Agnirāśi
indicates addiction to smoking; inclined to vices that require
mental aptitude, such as gambling; if Budha is favourable,
there is affluence in Budha Daśā; else, adverse results ensue.
e. For Siṅha Lagna, 2nd/11th Lord Budha in Aribhāva, in
Makara, in a Mitrarāśi: Financially difficulties in major part
of life.
f. For Kanyā Lagna, 1st/10th Lord Budha in Aribhāva, in
Kumbha, in a Mitrarāśi: Adversities through litigations and
sicknesses; defunct Rājayogas in Budha Daśā.
g. For Tulā Lagna, 9th/12th Lord Budha in Aribhāva, in Mīna,
in a Nīcarāśi: Defeated by enemies and litigations.
h. For Vṛścika Lagna, 8th/11th Lord Budha in Aribhāva, in
Meṣa, in a Śatrurāśi: Long-lived. A proficient writer: earning
land, wealth, acquiring others’ properties, Rājayoga in Budha
Daśā.
i. For Dhanu Lagna, 7th/10th Lord Budha in Aribhāva, in
Vṛṣabha, in a Mitrarāśi: Lacking position with powers, a
sickly wife.
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j. For Makara Lagna, 6th/9th Lord Budha in Aribhāva,

Mithuna, in a Svarāśi: A mixture of good and adverse results,
occasionally irreligious, lacking a moral code of conduct.
k. For Kumbha Lagna, 5th/8th Lord Budha in Aribhāva, in
Karka, in a Vitrarāśi: Frequent expenditure on children’s
health, subject to misfortune.
l. For Mīna Lagna, 4th/7th Lord Budha in Aribhāva, in Siṅha,
in a Samarāśi: Long-married life, unfruitful and strained
public relations; income is almost spent, i.e., meagre savings.
7. Dārā Budha: Parāśara: tood results of the Bhāva. Bṛhajjātaka:
Well versed in philosophy. Sārāval Intelligent
: (prajñā), pleasant
appearance (suchāru-veshām), not be of good descent (na-ati-kulina),
fond of quarrels (kalaha-sheela), very wealthy (anekavittam),
influential (mahatvam). Phaladīpikā: isc rning (prājño’ste),
decently dressed (cāruveṣaḥ), endowed with greatness
(sasakalamahimā yāti), wealthy wife (bhāryā savittāṃ).
a. For Meṣa Lagna, 3rd/6th Lord Budha in Dārābhāva, in Tulā,
in a Mitrarāśi: A brilliant, educated and beautiful spouse,
cunning, un-adjustable, sickly, and extravagant; the subject is
prone to diseases after marriage. Sūryayuti: Lacking marital
happiness, marriage in a different caste, religion, or country.
b. For Vṛṣabha Lagna, 2nd/5th Lord Budha in Dārābhāva, in
Vṛścika, in a Śatrurāśi: Differences of opinion with the near
and dear ones, short-lived spouse, outstanding Budha Daśā,
even more so in Śukrayuti.
c. For Mithuna Lagna, 1st/4th Lord Budha in Dārābhāva, in
Dhanu, in a Śatrurāśi: Chaste, good looking and obedient
wife. But Budha Daśā portends danger either to self or
spouse.
d. For Karka Lagna, 3rd/12th Lord Budha in Dārābhāva, in
Makara, in a Mitrarāśi: Hostile and extravagant wife, the
subject is prone to slight defects in the legs.
e. For Siṅha Lagna, 2nd/11th Lord Budha in Dārābhāva, in
Kumbha, in a Mitrarāśi: Cunning wife, but the subject’s
fortune improves after marriage.
f. For Kanyā Lagna, 1st/10th Lord Budha in Dārābhāva, in
Mīna, in a Nīcarāśi: Wrecked marriage, divorce or separation.
g. For Tulā Lagna, 9th/12th Lord Budha in Dārābhāva, in
Meṣa, in a Śatrurāśi: The subject is wasteful, the spouse is
disloyal.
h. For Vṛścika Lagna, 8th/11th Lord Budha in Dārābhāva, in
Vṛṣabha, in a Mitrarāśi: The subject is sickly; a sickly and
cunning wife, fewer children; the subject is financially

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supported by the wife and his fortune improves after

marriage.
i. For Dhanu Lagna, 7th/10th Lord Budha in Dārābhāva, in
Mithuna, in a Svarāśi: Chaste wife, but fewer children,
outstanding Budha Daśā, with success in the profession.
j. For Makara Lagna, 6th/9th Lord Budha in Dārābhāva, in
Karka, in a Mitrarāśi: Married life is a somewhat better in
Makara Lagna than Dhanu, when Budha is in Karka;
wanderings in Budha Daśā.
k. For Kumbha Lagna, 5th/8th Lord Budha in Dārābhāva, in
Siṅha, in a Samarāśi: Good-natured wife but she is barren or
sickly; the children, if obtained, are not much intelligent.
l. For Mīna Lagna, 4th/7th Lord Budha in Dārābhāva, in
Kanyā, in a Uccarāśi: Marriage prove to be beneficial; the
latter part of Budha Daśā is Māraka.
8. Randhra Budha: Parāśara: Devoid of kinsmen, bondage.
Bṛhajjātaka: Good character. Sārāvalī: Highly renowned name
(vikhyāta-nāma), strong (sāra), long-lived (chira-jeevi), support
family (kula-dharo), equal to a king (nrpati-sama), justice (danda-
nāyaka18). Phaladīpikā: Widely renowned (vikhyāt ākhyaś), long-
lived (cirāyuḥ), a supporter of the family (kulabhṛd adhi), lord (patir),
commander of an army or a judge (daṇdanetā).
a. For Meṣa Lagna, 3rd/6th Lord Budha in Randhrabhāva, in
Vṛścika, in a Śatrurāśi: Many vices, befriending the sinners
in adolescence, an extravagant spouse, the subject is long-
lived.
b. For Vṛṣabha Lagna, 2nd/5th Lord Budha in Randhrabhāva,
in Dhanu, in a Śatrurāśi: Frequent diseases, heavy
expenditure, financial difficulties, lacking intelligence and
happiness from children; terrible Budha Daśā.
c. For Mithuna Lagna, 1st/4th Lord Budha in Randhrabhāva,
in Makara, in a Mitrarāśi: Lacking happiness, lacking
happiness from the mother, poor education; acquiring some
uncultivable lands if other yogas are favourable.
d. For Karka Lagna, 3rd/12th Lord Budha in Randhrabhāva, in
Kumbha, in a Mitrarāśi: Difficulties throughout life.
e. For Siṅha Lagna, 2nd/11th Lord Budha in Randhrabhāva, in
Mīna, in a Nīcarāśi: Bālāriṣṭa or Alpāyu.
f. For Kanyā Lagna, 1st/10th Lord Budha in Randhrabhāva, in
Meṣa, in a Śatrurāśi: Alpāyu, facing obstacles in
undertakings, exhausting all ancestral properties.

18 Danda-nāyaka is one who presides over punishment.

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g. For Tulā Lagna, 9th/12th Lord Budha in Randhrabhāva, in

Vṛṣabha, in a Mitrarāśi: Ill-placed or non-supportive father,
premarital sex with many women, the consummation of
marriage with great difficulty, disappointing elder brothers.
h. For Vṛścika Lagna, 8th/11th Lord Budha in Randhrabhāva,
in Mithuna, in a Svarāśi: Dīrghāyu, Śaniyuti: longevity is
even more. Budha alone: Impeded education, but life is better
later.
i. For Dhanu Lagna, 7th/10th Lord Budha in Randhrabhāva,
in Karka, in a Mitrarāśi: Unhappiness, unfulfilled desires in
married life, lacking happiness in public relations, frequent
changes in livelihood.
j. For Makara Lagna, 6th/9th Lord Budha in Randhrabhāva,
in Siṅha, in a Samarāśi: Eye defects at a noticeably young
age; misfortunes in life.
k. For Kumbha Lagna, 5th/8th Lord Budha in Randhrabhāva,
in Kanyā, in a Uccarāśi: Ordinary yoga, more daughters,
miserable life, Dīrghāyu due to Ucca Randhreśa.
l. For Mīna Lagna, 4th/7th Lord Budha in Randhrabhāva, in
Tulā, in a Mitrarāśi: Illicit affairs with many women,
unsatisfactory married life, prone to separation; intelligent
sibling, ailments of throat and lungs; gloomy, harsh speech.
9. Dharma Budha: Parāśara: Good results of the Bhāva.
Bṛhajjātaka: Same as Sūrya. Sārāvalī: Very wealthy and learned
(ati-dhana-vidya-yukta), good manners (Śubha-achāra), eloquent
(vāgisvara), highly skilful and talented (ati-nipuna), righteous,
religious (dharmishta). Phaladīpikā: Learned (vidyā), wealthy
(arthācāra), religious-minded (dharmaiḥ), tolerant (saha), talented in
many things (syātpravīṇo), talkative (ativāgmī).
a. For Meṣa Lagna, 3rd/6th Lord Budha in Dharmabhāva, in
Dhanu, in a Śatrurāśi: Financial gains from enemies,
litigations, cousins etc., hostile to the father.
b. For Vṛṣabha Lagna, 2nd/5th Lord Budha in Dharmabhāva,
in Makara, in a Mitrarāśi: Rājayoga, abundant financial
gains, lacking procreative ability (impotence).
c. For Mithuna Lagna, 1st/4th Lord Budha in Dharmabhāva,
in Kumbha, in a Mitrarāśi: Happiness from father, legendary
luck.
d. For Karka Lagna, 3rd/12th Lord Budha in Dharmabhāva, in
Mīna, in a Nīcarāśi: Nīca Budha in Bhāgya indicates ill-luck
always; lacking father’s affection.
e. For Siṅha Lagna, 2nd/11th Lord Budha in Dharmabhāva, in
Meṣa, in a Śatrurāśi: Loss of paternal and self-made wealth
through enemies and litigations; terrible Budha Daśā.
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f. For Kanyā Lagna, 1st/10th Lord Budha in Dharmabhāva, in

Vṛṣabha, in a Mitrarāśi: Good luck to the family; prospering
father
g. For Tulā Lagna, 9th/12th Lord Budha in Dharmabhāva, in
Mithuna, in a Svarāśi: Unfortunate father, difficult
childhood, flourishing later, self-made.
h. For Vṛścika Lagna, 8th/11th Lord Budha in Dharmabhāva,
in Karka, in a Mitrarāśi: Not supported by the father or the
father is Alpāyu.
i. For Dhanu Lagna, 7th/10th Lord Budha in Dharmabhāva, in
Siṅha, in a Samarāśi: Dull married life, a barren wife that is
remedied when the 5th lord or Bṛhaspati are favourable.
j. For Makara Lagna, 6th/9th Lord Budha in Dharmabhāva, in
Kanyā, in a Uccarāśi: Abundant fortune, enviable heights in
Budha Daśā.
k. For Kumbha Lagna, 5th/8th Lord Budha in Dharmabhāva,
in Tulā, in a Mitrarāśi: Mediocre fortune and prosperity, the
subject’s birth portend evil to the father.
l. For Mīna Lagna, 4th/7th Lord Budha in Dharmabhāva, in
Vṛścika, in a Śatrurāśi: Many landed properties.
10. Karma Budha: Parāśara: Good results of the Bhāva. Bṛhajjātaka:
Same as Sūrya. Sārāvalī: Distinguished intelligence (pravara-mati),
hardworking and full of initiative (karma-cheshta), early success in
undertakings (safala-arambho), expert in some knowledge
(vishārado), courageous (dheera), strong (satva-sameto), many kinds
of ornaments (vividha-alankara-samyuta). Phaladīpikā: Successful
from the very beginning in all ventures (siddhārambhaḥ), learned
(suvidyā), powerful (balam), wise, happy (atisukha), righteous deeds
(satkarma), honest and truthful (satyānvitaḥ).
a. For Meṣa Lagna, 3rd/6th Lord Budha in Karmabhāva, in
Makara, in a Mitrarāśi: Lacking happiness in the profession,
frequent career changes, a brother could be impotent.
b. For Vṛṣabha Lagna, 2nd/5th Lord Budha in Karmabhāva, in
Kumbha, in a Mitrarāśi: Substantial financial gains.
c. For Mithuna Lagna, 1st/4th Lord Budha in Karmabhāva, in
Mīna, in a Nīcarāśi: Illegitimate/immoral acts, obstructed
professional prospects, lacking happiness from the mother.
d. For Karka Lagna, 3rd/12th Lord Budha in Karmabhāva, in
Meṣa, in a Śatrurāśi: Outstanding Budha Daśā.
e. For Siṅha Lagna, 2nd/11th Lord Budha in Karmabhāva, in
Vṛṣabha, in a Mitrarāśi: Good for spiritual teachers, Jyotiṣīs,
Vedic exponents, secretarial assistants etc.; abundant
financial gains and fame.

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f. For Kanyā Lagna, 1st/10th Lord Budha in Karmabhāva, in

Mithuna, in a Svarāśi: A high position, modest, amicable;
success in Jyotiṣaśastra or divination; earning through
several ways.
g. For Tulā Lagna, 9th/12th Lord Budha in Karmabhāva, in
Karka, in a Mitrarāśi: Budha alone: Curtailed mother’s
longevity. Maṅgalayuti: The father is prone to danger from
water.
h. For Vṛścika Lagna, 8th/11th Lord Budha in Karmabhāva, in
Siṅha, in a Samarāśi: Amala yoga - but it does not prove
useful to the person; surrounded by worries; early evil to
mother; she may not have living children following the
subject.
i. For Dhanu Lagna, 7th/10th Lord Budha in Karmabhāva, in
Kanyā, in a Uccarāśi: Outstanding position, happiness,
wealth, success, highly virtuous wife, a great position in life,
prone to frequent debacles in earnings; the spouse has a
cordial relationship with the mother-in-law.
j. For Makara Lagna, 6th/9th Lord Budha in Karmabhāva, in
Tulā, in a Mitrarāśi: Exceedingly fortunate in the professional
sphere; more successful as a businessman. Śaniyuti: A
prominent physician/healer.
k. For Kumbha Lagna, 5th/8th Lord Budha in Karmabhāva, in
Vṛścika, in a Śatrurāśi: Ups and downs in the profession;
great prosperity; initial half of Budha Daśā is outstanding.
l. For Mīna Lagna, 4th/7th Lord Budha in Karmabhāva, in
Dhanu, in a Śatrurāśi: Similar results like the Dhanu Lagna,
but wealth is moderate. Bṛhaspati/Śani yuti: Great wealth.
11. Lābha Budha: Parāśara: Good results of the Bhāva. Bṛhajjātaka:
Same as Sūrya. Sārāvalī: Wealthy (dhanavān), endowed with
obedient servants (vidheya-bhrtya), intelligent (prāgna), happy
(saukhyanvita), indulge in great enjoyments (vipula-bhogi), long-
lived (bahvāyu), renowned (khyātimān). Phaladīpikā: Long-lived
(bahvāyuḥ), honest and truthful (satyasandho), very wealthy
(vipuladhana), happy (sukhī), endowed with servants (bhṛtyayukto).
a. For Meṣa Lagna, 3rd/6th Lord Budha in Lābhabhāva, in
Kumbha, in a Mitrarāśi: Abundant earning through
unlawful means, more sisters - fortunate through them.
b. For Vṛṣabha Lagna, 2nd/5th Lord Budha in Lābhabhāva, in
Mīna, in a Nīcarāśi: Ear troubles, misunderstandings with
elder brothers, or early demise of an elder brother,
unfortunate children.
c. For Mithuna Lagna, 1st/4th Lord Budha in Lābhabhāva, in
Meṣa, in a Śatrurāśi: Abundant earning, but susceptible to
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serious losses; the subject is the eldest child of the family,

which is even more likely when Maṅgala has Bṛhaspati’s
dṛṣṭi.
d. For Karka Lagna, 3rd/12th Lord Budha in Lābhabhāva, in
Vṛṣabha, in a Mitrarāśi: Earning through fair means, subject
to occasional losses.
e. For Siṅha Lagna, 2nd/11th Lord Budha in Lābhabhāva, in
Mithuna, in a Svarāśi: Forever happy, earning through fair
means, more daughters, incredibly famous children.
f. For Kanyā Lagna, 1st/10th Lord Budha in Lābhabhāva, in
Karka, in a Mitrarāśi: Gains from water or waterborne
products; the subject is either the eldest child or resides with
the elder sibling for a long period.
g. For Tulā Lagna, 9th/12th Lord Budha in Lābhabhāva, in
Siṅha, in a Samarāśi: Budha in a dry Rāśi in the 11th,
indicates that the wealth is scarce, and fortunes susceptible to
breakdowns; yuti of a powerful Śukra indicate relief from
the distressful financial situation.
h. For Vṛścika Lagna, 8th/11th Lord Budha in Lābhabhāva, in
Kanyā, in a Uccarāśi: Long-lived, unbridled income but
subject to occasional troubles (losses).
i. For Dhanu Lagna, 7th/10th Lord Budha in Lābhabhāva, in
Tulā, in a Mitrarāśi: Abundant wealth from ancestors/
marriage, which is likely to be lost; many obstacles in
profession and wealth; death/trouble to an elder sibling
follows the subject’s birth.
j. For Makara Lagna, 6th/9th Lord Budha in Lābhabhāva, in
Vṛścika, in a Śatrurāśi: Substantial gains; earnings are made
tactfully.
k. For Kumbha Lagna, 5th/8th Lord Budha in Lābhabhāva, in
Dhanu, in a Śatrurāśi: Dīrghāyu of the elder sibling;
problems of hearing; generally free from enemies if Budha is
subject to yutidṛṣṭi from Bṛhaspati, Maṅgala or Śani.
l. For Mīna Lagna, 4th/7th Lord Budha in Lābhabhāva, in
Makara, in a Mitrarāśi: The subject is brought up by his
mother with extreme care and affection; the marriage proves
beneficial.
12. Vyāya Budha: Parāśara: Increase in expenditure. Bṛhajjātaka:
Same as Sūrya. Sārāvalī: Keep promise (sugrhita-vākyam), lazy
(alasam), humiliated (paribhutam), eloquent (vāgminam), intelligent
(prāgnam), pitiable (deena), cruel (nrshamsha). Phaladīpikā: Poor
(dīno), without education (vidyāvihīnaḥ), cruel (nṛśaṃso), helpless
and suffer humiliation (paribhāva), lazy (alasaśca).

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a. For Meṣa Lagna, 3rd/6th Lord Budha in Vyāyabhāva, in

tīea, in a Nīcarāśi: Difficulties in the first half of Budha
Daśā, whereas the second part is favourable.
b. For Vṛṣabha Lagna, 2nd/5th Lord Budha in Vyāyabhāva, in
Meṣa, in a Śatrurāśi: Fewer children, meagre financial gains,
interested in religious activities.
c. For Mithuna Lagna, 1st/4th Lord Budha in Vyāyabhāva, in
Vṛṣabha, in a Mitrarāśi: Charitable, meritorious acts,
unfavourable Budha Daśā.
d. For Karka Lagna, 3rd/12th Lord Budha in Vyāyabhāva, in
Mithuna, in a Svarāśi: All earning is spent, meagre savings,
freedom from diseases.
e. For Siṅha Lagna, 2nd/11th Lord Budha in Vyāyabhāva, in
Karka, in a Mitrarāśi: Budha alone: Astronomical expenses;
Budha yuti with Bṛhaspati and Sūrya: Good earning and
savings.
f. For Kanyā Lagna, 1st/10th Lord Budha in Vyāyabhāva, in
Siṅha, in a Samarāśi: Seeking sexual gratifications in
unnatural ways; joblessness for a greater part of life;
emaciated body, poverty. Maṅgalayuti: Occasional blood
transfusions; however, the need does not arise if Candra is
favourable.
g. For Tulā Lagna, 9th/12th Lord Budha in Vyāyabhāva, in
Kanyā, in a Uccarāśi: Charitable expenses, religious acts;
even though Budha is Ucca he does not contribute to the
person’s prosperity because his 12th lordship predominate.
h. For Vṛścika Lagna, 8th/11th Lord Budha in Vyāyabhāva, in
Tulā, in a Mitrarāśi: Dīrghāyu, troubled childhood; life is a
thorny path.
i. For Dhanu Lagna, 7th/10th Lord Budha in Vyāyabhāva, in
Vṛścika, in a Śatrurāśi: Non-committal to marriage, a
debauch having many extramarital affairs; the mother may
die early.
j. For Makara Lagna, 6th/9th Lord Budha in Vyāyabhāva, in
Dhanu, in a Śatrurāśi: Good placement; the father may be
separated from the family; lacking father’s support.
k. For Kumbha Lagna, 5th/8th Lord Budha in Vyāyabhāva, in
Makara, in a Mitrarāśi: Curtailed longevity, difficulties in
begetting children.
l. F r Mīna Lagna, 4th/7th Lord Budha in Vyāyabhāva, in
Kumbha, in a Mitrarāśi: Trials and tribulations.

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3.2.6
BṚHASPATI BHĀVAPHALA
FAVOURABLE BṚHASPATI
INCREASE OF CLARITY OF MIND, GAIN FROM RELIGIOUS
PRACTICES, THROUGH PERSONS WELL VERSED IN
RECITATION OF VEDAS; THROUGH FAVOUR OF RULERS-
ACQUISITION OF GOLD, HORSES AND ELEPHANTS,
BLESSINGS OF DEVATĀS AND BRĀHMAṆA.
UNFAVOURABLE BṚHASPATI
EAR TROUBLES, SICKNESS TO CHILDREN, WRATH OF
DEVATĀS AND BRĀHMAṆA, ENMITY WITH WICKED PEOPLE.

3. 2. 6.1
SYN OP SI S

1. Bṛhaspati is the strongest among the Śubhagrahas being Sattva-

Saumya-Ākāśa and represents god’s blessings in our life. He gives
good results pertaining to all the Bhāvas he occupies. While all the
Bhāvas gain from its occupation, the Kārakatvas of the Graha suffer
when he occupies an untoward Bhāva, i.e., Dusthānas. To remove
that blemish (of Dusthāna on its Kārakatvas), he should ideally be
dṛṣṭied by another Śubhagraha or be under Śubhayogas such as
Śubha-Kartari yoga etc. Also, when Bṛhaspati is strong due to its
Rāśi placement, the blemish of its Dusthāna placement is
considerably removed. Bṛhaspati occupying a Kendra or Trikoṇa in
Sva, Uccarāśi (or Mitrarāśi) is a great blessing in a Kuṇḍalī, and he
protects the person from many dangers in life.
2. Sahajabhāva is its Maraṇa-Kāraka-Sthāna; in the 3rd, there is fall in
Bṛhaspati’s natural qualities, causing the person to the sluggish,
peevish, defeated in conflicts and sinful but its aspect on the 9th give
great luck and success. Although Bṛhaspati’s Kārakatvas take a
beating in the Sahajabhāva, the Bhāva gains from Bṛhaspati’s
occupation, causing prosperity to siblings. Horāsāra even seems to
disagree with the gain to the Bhāva when it says that this position of
Bṛhaspati is a bad disposition and it causes lack of wealth, and it is
considered ominous to co-born and relatives.
3. The Kendras Bṛhaspati gives excellent results in all the four
Kendras, particularly when he also occupies a good Rāśi. In the
Lagna, he attains Dikbala and blesses a long life, wisdom, and
happiness. In the Sukhabhāva, he blesses the person with happiness,
a good wife, good food, good residence, and conveyances. In the
Saptama Bhāva, the person is blessed with a good wife and sons,
becoming a scholar. In the Karmabhāva, the person enjoys wide
fame, engage in righteous acts, and becomes very wealthy. In the
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Trikoṇa also the results are very auspicious, i.e., in the 5H, the
person gets a good wife and sons, is blessed with good luck, and
becomes a scholar and an eloquent speaker. In 9H, the person enjoys
all kinds of delights, becomes learned, splendorous, virtuous and
wealthy.
4. Like the Sahajabhāva, another place where he is worst placed in the
12th house, it causes losses to the natural and functional Kārakatvas
of Bṛhaspati, causing laziness, lacking wise-speech and a servile
mentality. The person can also have some disability, according to
Horāsāra. However, a strong Bṛhaspati in the 12th house can control
unnecessary expenditure and promote donations to charity.
5. In the Dusthānas, Bṛhaspati’s weakness can cause weakness of
digestion etc. In the 6th, Bṛhaspati’s Graha Kārakatvas take a hit,
causing sterility and humiliation. However, Bṛhaspati becomes
gainful to the Aribhāva Kārakatvas, causing destruction to enemies
and giving fame. In the 8th, Bṛhaspati goes by the name Asura-Guru
and cause suffering to Bṛhaspati’s qualities, causing humiliation,
serving nature etc. Still, Bṛhaspati can cause gain to the 8th, giving
long-live and freedom from diseases.
6. In the Bhāvas connected with wealth, i.e., the 2nd and 11th houses,
Bṛhaspati gives excellent results. In the Dhanabhāva, he makes the
person wealthy, an eloquent speaker, kind and interested in
worshipping Devatās (and scholars). In the Lābhabhāva (11H), the
person gains from various sources, becomes the head of a treasury, a
principal member of his clan and well-versed in Śāstras.
7. The Rāśis modify Bṛhaspati’s results in a Bhāva. The results of
Bṛhaspati in various Rāśis are (1) Meṣa: dignified, fond of grandeur,
famous, high-position, influential, commander, wealthy, prudent,
courteous, broadminded, generous, firm, sympathetic, patient,
harmonious, refined, forgiving, (2) Vṛṣabha: distinguished, elegant,
pride, broadminded, unprejudiced, kind-hearted, well-read, creative,
indulgent, authoritarian, healthy, (3) Mithuna: benevolent, pure-
hearted, scholarly, linguist, orator, poet, sagacious, diplomatic,
elegant, a minister, happy; (4) Karka: well-read, dignified,
comfortable, mathematician, faithful, wealthy, intelligent, and
happiness; (5) Siṅha: ambitious, active, happy, intelligent, wise,
prudent, generous, broadminded, harmonious, literary genius, easily
offended; (6) Kanyā: ambitious, enduring, forbearance, affectionate,
fortunate, joyful, learned, selfish, miserly.
8. Bṛhaspati’s results in (7) Tulā: broadminded, pleasing, just,
courteous, strong, able, religious, competent, modest, reckless, (8)
Vṛścika: elegant manners, sombre, demanding, dignified, selfish,
impulsive, weak-constitution, lustful, conservative, pompous,
enthusiastic, unhappy, (9) Dhanu: noble, influential, king, minister,
commander, wealthy, trustworthy, charitable, artistic, poetic,
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broadminded, conventional, (10) Makara: tactless, good intentions,

generous, inconsistent, covetous, unmanly, jealous, disgraceful,
irritable, mean, poor, unhappy; (11) Kumbha: learned,
philosophical, controversial figure, popular, compassionate,
sympathetic, agreeable, prudent, humanitarian, melancholic,
meditative, (12) Mīna: good inheritance, enterprising, political
diplomacy.

3. 2. 6. 2
DE TA IL ED RE SU LT S

1. Lagna Bṛhaspati: Parāśara: Not available. Bṛhajjātaka: Learned.

Sārāvalī: Good physique (su-sharira), full of energy (prānavām),
long-lived (su-dirghāyu), act after accurately assessing consequences
(sumati-kṣita-kāryakara), intelligent (prāgno), courageous (dehire),
noble (ārya). Phaladīpikā: Handsome (śobhāvān), righteous acts
(sukṛtī), long-lived (cirāyu), fearless (abhayo), blessed with children
(a son).
a. For Meṣa Lagna, 9th/12th Lord Bṛhaspati in Lagnabhāva, in
Meṣa, in a Mitrarāśi: Corpulent, handsome, healthy, wealthy,
charitable, famous; significant health troubles to wife relating
to ears, stomach, delivery of children, chest etc.; the wife
having prominent breasts, the subject has promotion/
professional success in Bṛhaspati Daśā.
b. For Vṛṣabha Lagna, 8th/11th Lord Bṛhaspati in
Lagnabhāva, in Vṛṣabha, in a Śatrurāśi: Even though
Bṛhaspati is Saumya, his presence in Vṛṣabha Lagna does not
promote longevity or protection from Bālāriṣṭa; adverse to
marriage, children, and the father.
c. For Mithuna Lagna, 7th/10th Lord Bṛhaspati in
Lagnabhāva, in Mithuna, in a Samarāśi: Difficult Bṛhaspati
Daśā falling in childhood; attaining stability and prosperity
after marriage; a good position of marital stability.
d. For Karka Lagna, 6th/9th Lord Bṛhaspati in Lagnabhāva, in
Karka, in a Uccarāśi: Ucca Bṛhaspati in the Lagna indicates
abundant purvapuṇya and may attain freedom from being
born again; leaves an indelible mark in the world in
spreading divine doctrines; if worldly Grahas like Śukra are
powerful, there are worldly achievements; if the renunciate
Grahas like Śani, Ketu etc., are powerful, a great spiritual
personage is born.
e. For Siṅha Lagna, 5th/8th Lord Bṛhaspati in Lagnabhāva, in
Siṅha, in a Mitrarāśi: A great Rājayoga is formed provided
the subject crosses his Bṛhaspati Daśā at birth; freedom from

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evils after 12 years even though Bṛhaspati Daśā may not have
ended; many sons; gaining treasures below waters.
f. For Kanyā Lagna, 4th/7th Lord Bṛhaspati in Lagnabhāva, in
Kanyā, in a Samarāśi: Outstanding Bṛhaspati Daśā; good
fortune, dīrghāyu, happy married life; Budhayuti: An
outstanding yoga for prosperity.
g. For Tulā Lagna, 3rd/6th Lord Bṛhaspati in Lagnabhāva, in
Tulā, in a Śatrurāśi: Madhyāyu, health problems in
childhood; flourishing later about health and wealth; highly
learned, famous, pleasant appearance, abundant wealth and
fortunes; occasional physical distress (discomfort/sickness).
h. For Vṛścika Lagna, 2nd/5th Lord Bṛhaspati in Lagnabhāva,
in Vṛścika, in a Mitrarāśi: Outstanding results regarding
wife, children, family etc.; prone to hernia, swollen testicles
etc.
i. For Dhanu Lagna, 1st/4th Lord Bṛhaspati in Lagnabhāva, in
Dhanu, in a Svarāśi: Divine blessings, some scholars believe
that the subject has affairs with other women or he marries
twice, which appear mostly misleading as Bṛhaspati in
Dhanu can’t show that; two marriages is likely when
Budha/Śukra is unfavourable and in a Ubhayarāśi.
j. For Makara Lagna, 3rd/12th Lord Bṛhaspati in Lagnabhāva,
in Makara, in a Nīcarāśi: Nīcabhanga: Famous and
wealthy; if not, there are all kinds of miseries, expenses etc.
particularly through brothers and friends.
k. For Kumbha Lagna, 2nd/11th Lord Bṛhaspati in
Lagnabhāva, in Kumbha, in a Samarāśi: Moderate wealth.
l. For Mīna Lagna, 1st/10th Lord Bṛhaspati in Lagnabhāva, in
Mīna, in a Svarāśi: Fortunate in several matters, fame,
learning, strength, happiness etc.
2. Dhana Bṛhaspati: Parāśara: Not available. Bṛhajjātaka: Good
speech. Sārāvalī: Wealthy (dhanavān), enjoy good food (bhojana-
sāro), eloquent (eloquent), fortunate (subhaga), pleasant speech
(suvāc), charitable? (su-vaktra?), beautiful body (kalyāna-vapu),
sacrificing (tyāgi), face (sumukho). Phaladīpikā: Eloquent (vāgmī),
blessed with good food (bhojanasāravāṃśca), pleasant appearance
(sumukho), wealthy (dhanī), highly learned (kovidaḥ).
a. For Meṣa Lagna, 9th/12th Lord Bṛhaspati in Dhanabhāva, in
Vṛṣabha, in a Śatrurāśi: Abundant wealth and earning,
substantial expenses on charitable acts or non-returning
loans, meagre savings.
b. For Vṛṣabha Lagna, 8th/11th Lord Bṛhaspati in
Dhanabhāva, in Mithuna, in a Samarāśi: Vast expansion of
person’s lineage. Bālāriṣṭa if Bṛhaspati Daśā is at birth;
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however, crossing this, the subject is Dīrghāyu; prone to

diseases of private parts, anus, kidneys etc.
c. For Mithuna Lagna, 7th/10th Lord Bṛhaspati in
Dhanabhāva, in Karka, in a Uccarāśi: Bṛhaspati Daśā:
Astounding increase in wealth, fortune, company of women,
land etc. Birth within two ghaṭis (48 minutes) of
midnight/ midday (Sūrya in 4th/10th): Astronomical
wealth.
d. For Karka Lagna, 6th/9th Lord Bṛhaspati in Dhanabhāva, in
Siṅha, in a Mitrarāśi: Abundant wealth, eloquent, religious,
learned, exponent in grammar, logic etc.; happy householder
with family and children; Śani/Budha Bhukti in Bṛhaspati
Daśā at birth cause Bālāriṣṭa.
e. For Siṅha Lagna, 5th/8th Lord Bṛhaspati in Dhanabhāva, in
Kanyā, in a Samarāśi: Bṛhaspati Daśā Śani Bhukti or vice-
versa is a Māraka; if a favourable Maṅgala/Sūrya does not
support Bṛhaspati, the person lives an obscured life; only
reasonable satisfaction about wealth and child when
Bṛhaspati is alone. Budha pratiyuti: Abject poverty.
f. For Kanyā Lagna, 4th/7th Lord Bṛhaspati in Dhanabhāva,
in Tulā, in a Śatrurāśi: Abundant wealth, wide success in the
profession, remarkably high learning; suffering because of
debts, distressful married life.
g. For Tulā Lagna, 3rd/6th Lord Bṛhaspati in Dhanabhāva, in
Vṛścika, in a Mitrarāśi: No significant Rājayoga; an increase
of debts and diseases; the presence of 6L in the 2H indicates
that the financial hardships hinder the person’s progress.
h. For Vṛścika Lagna, 2nd/5th Lord Bṛhaspati in Dhanabhāva,
in Dhanu, in a Svarāśi: Outstanding position of Bṛhaspati for
this Lagna; Dīrghāyu, attractive face, big teeth, big lips, big
nose, thick eyebrows; birth into an affluent family; lacking
financial difficulties till the end; honoured, phenomenally
successful in life.
i. For Dhanu Lagna, 1st/4th Lord Bṛhaspati in Dhanabhāva,
in Makara, in a Nīcarāśi: Lacking happiness from children,
poor health/education; crocodile-like face, i.e., ugly; prone to
premature fall of teeth and a chequered career.
j. For Makara Lagna, 3rd/12th Lord Bṛhaspati in
Dhanabhāva, in Kumbha, in a Samarāśi: Successful
householder; wealthy and prosperous; the degree of prosperity
depend on Maṅgala and Śukra.
k. For Kumbha Lagna, 2nd/11th Lord Bṛhaspati in
Dhanabhāva, in Mīna, in a Svarāśi: Substantial financial
gains, Dīrghāyu, great honours, freedom from diseases.
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Rāhuyuti with Maṅgala/Śani in Kanyā: Earning through

smuggling, black-marketing etc.
l. For Mīna Lagna, 1st/10th Lord Bṛhaspati in Dhanabhāva, in
Meṣ h i ha Mitrarāśi:Good education, wealth, pleasant
speech, a fortunate father, high position, occasional health
hazards.
3. Sahaja B haspati: Parāśara: Increase in enemies, loss of wealth.
Bṛhajjātaka: Miserly. Sārāvalī: Very humiliated (ati-paribhuta),
miserly (krpana), always victorious (sadā-jeeto), weak digestive fire
(mandāgni), conquered by women (strī-vijito), sinful acts
(papakarma). Phaladīpikā: Disrespect others (sāvajña ), miserly
(kṛpa aḥ), suffer humiliation, one of the siblings attains a position of
honour and is renowned (pratīta sahajaḥ), sinful acts (aghakṛd),
wicked or crooked intellect (duṣṭadhī).
a. For Meṣa Lagna, 9th/12th Lord Bṛhaspati in Sahajabhāva, in
Mithuna, in a Samarāśi: A supportive father/siblings, a
virtuous wife. Vṛścika navāṃśa: Reduction of the good
effects.
b. For Vṛṣabha Lagna, 8th/11th Lord Bṛhaspati in
Sahajabhāva, in Karka, in a Uccarāśi: Many siblings,
Dīrghāyu, enjoys wealth gained from others/inheritance;
large ears; abundant wealth from/through wife.
c. For Mithuna Lagna, 7th/10th Lord Bṛhaspati in
Sahajabhāva, in Siṅha, in a Mitrarāśi: Troubled childhood, a
short-tempered wife,
d. For Karka Lagna, 6th/9th Lord Bṛhaspati in Sahajabhāva,
in Kanyā, in a Samarāśi: Several diseases to the sibling, the
subject is Dīrghāyu and fortunate.
e. For Siṅha Lagna, 5th/8th Lord Bṛhaspati in Sahajabhāva, in
Tulā, in a Śatrurāśi: Likely loss of brothers; if Bṛhaspati
Daśā is passed before obtaining children, the person may be
happy about children; otherwise, it could be distressing.
f. For Kanyā Lagna, 4th/7th Lord Bṛhaspati in Sahajabhāva,
in Vṛścika, in a Mitrarāśi: Ailments of the throat, lungs etc.
which may need surgery; the wife likely inherits substantially
from her parents.
g. For Tulā Lagna, 3rd/6th Lord Bṛhaspati in Sahajabhāva, in
Dhanu, in a Svarāśi: First half of Bṛhaspati Daśā is
favourable, which is reversed in the second half.
h. For Vṛścika Lagna, 2nd/5th Lord Bṛhaspati in Sahajabhāva,
in Makara, in a Nīcarāśi: As per Bhāvārtha Ratnākara,
Bṛhaspati Nīca in the 3rd makes one charitable like Dānvīr
Karṇa (in Mahābhārata); the subject is immensely kind to
others’ difficulties and is ever ready to sacrifice his possession
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for their relief. But not blessed with children, and there is a
lack of peace in married life.
i. For Dhanu Lagna, 1st/4th Lord Bṛhaspati in Sahajabhāva,
in Kumbha, in a Samarāśi: Endowed with fortunes and
comforts. Rāhuyuti: Ailments of throat, lung, brain etc.
j. For Makara Lagna, 3rd/12th Lord Bṛhaspati in
Sahajabhāva, in Mīna, in a Svarāśi: Success in spiritual and
religious fields. Śaniyuti: Pravrājya yoga; takes up a
religious order giving up worldly affairs.
k. For Kumbha Lagna, 2nd/11th Lord Bṛhaspati in
Sahajabhāva, in Meṣa, in a Mitrarāśi: The person’s birth
proves highly fortunate for the father; this is equally
auspicious for his brothers; gains and happiness from
marriage.
l. For Mīna Lagna, 1st/10th Lord Bṛhaspati in Sahajabhāva, in
Vṛṣabha, in a Śatrurāśi: Great success in the profession,
marriage etc. in Śukra Daśā; ordinary Bṛhaspati Daśā; the
prosperity of co-born; could be Māraka at 5. 8H Candra:
Bālāriṣṭa is confirmed.
4. Sukha Bṛhaspati: Parāśara: Become minister, a gain of wealth.
Bṛhajjātaka: Happy. Sārāvalī: Endowed with relatives (svajana),
paraphernalia (paricchada), conveyance (vāhana), happiness (sukha),
intellect (mati), pleasures and wealth (bogārtha), the best among his
people (shreshtha), source of misery to his enemies (śatru-vishādi).
Phaladīpikā: Blessed with happiness from mother (matṛ), friends
(suhṛt), servants (paricchada), sons (suta), cohabitation with women
(strīsaukhya), plenty of grains (dhānyān).
a. For Meṣa Lagna, 9th/12th Lord Bṛhaspati in Sukhabhāva, in
Karka, in a Uccarāśi: Excellent education, high position,
substantial paternal inheritance - in the form of lands; highly
fortunate, Dīrghāyu, spiritual, lacking interested in worldly
matters; Ucca Maṅgala: The most outstanding person on
earth.
b. For Vṛṣabha Lagna, 8th/11th Lord Bṛhaspati in
Sukhabhāva, in Siṅha, in a Mitrarāśi: Alpāyu mother,
numerous challenges in the profession, earnings etc., lives
over 60; life-threatening danger at 10.
c. For Mithuna Lagna, 7th/10th Lord Bṛhaspati in
Sukhabhāva, in Kanyā, in a Samarāśi: Happiness from
mother, learning, marriage, profession. Budha/Candra
yuti: Highly learned. Śukrayuti: Adverse married life,
divorce, second marriage etc.
d. For Karka Lagna, 6th/9th Lord Bṛhaspati in Sukhabhāva, in
Tulā, in a Śatrurāśi: Mediocre happiness about mother,
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education etc.; if Śukra/Candra are not supportive, then the

father is troubled; good longevity.
e. For Siṅha Lagna, 5th/8th Lord Bṛ aspati in Sukhabhāva, in
Vṛścika, in a Mitrarāśi: Happiness, longevity etc.; frequent
ups and downs in livelihood. Śukra pratiyuti: Great
professional success.
f. For Kanyā Lagna, 4th/7th Lord Bṛhaspati in Sukhabhāva, in
Dhanu, in a Svarāśi: Happiness about mother, conveyances,
learning etc.; marriage is early and fortunate; Dīrghāyu,
great professional success.
g. For Tulā Lagna, 3rd/6th Lord Bṛhaspati in Sukhabhāva, in
Makara, in a Nīcarāśi: Alpāyu mother, enmity with brothers,
financial debacles, fall from vehicles.
h. For Vṛścika Lagna, 2nd/5th Lord Bṛhaspati in Sukhabhāva,
in Kumbha, in a Samarāśi: Abundant landed property,
education, fame through high position, judicial achievements
etc. Lagna in Tulā Añśa and Bṛhaspati Nīca-añśa:
Severe heart problems.
i. For Dhanu Lagna, 1st/4th Lord Bṛhaspati in Sukhabhāva, in
Mīna, in a Svarāśi: Dīrghāyu, general happiness. Bṛhaspati
and Lagna in Siṅha Añśa: Serious heart problems, drying
of blood, damage to bones, and loss of vision at an early age.
j. For Makara Lagna, 3rd/12th Lord Bṛhaspati in Sukhabhāva,
in Meṣa, in a Mitrarāśi: Lacking happiness, disappointments
about the mother, landed property etc.; even the siblings
suffer some losses because of the subject.
k. For Kumbha Lagna, 2nd/11th Lord Bṛhaspati in
Sukhabhāva, in Vṛṣ bht, in a Śaarurāśi: Good wealth and
learning; Dīrghāyu mother (very long life).
l. For Mīna Lagna, 1st/10th Lord Bṛhaspati in Sukhabhāva,hin
Mithuna, in a Samarāśi: Dīrghāyu mother, happiness from
landed property, great professional success, life-threatening
danger at 10 - barring that, life is generally long.
5. Suta Bṛhaspati: Parāśara: Not available. Bṛhajjātaka:
Intelligent. Sārāvalī: Abundant happiness, many children, and
friends (sukha-suta-mitra-samriddha), intelligent (prāgno),
c Frageous (dhrtimān), manyworldly luxuries (vibhāvasāra), always
be happy (sarvatra sukhi). Phaladīpikā: Distress on account of a
son (putraiḥ kleśayuto), kings chief minister ema īśasacivo), highly
intelligent (dhīmān).
a. For Meṣa Lagna, 9th/12th Lord Bṛhaspati in Sutabhāva,sin
Siṅha, in a Mitrarāśi: Lacking happiness form children
because of a parental curse (Pitṛśrāpa); even if children are
born, they are extravagant; on a positive note - lasting
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fortune, praiseworthy habits, royal outlook, whereas the

person is after worldly comforts (ihaloka sukha).
b. For Vṛṣabha Lagna, 8th/11th Lord Bṛhaspati in Sutabhāva,
in Kanyā, in a Samarāśi: Fewer children, wealthy father,
paternal inheritance, abundant financial gains; financial
setbacks in the adverse Bhuktis of Bṛhaspati Daśā.
c. For Mithuna Lagna, 7th/10th Lord Bṛhaspati in Sutabhāva,
in Tulā, in a Śatrurāśi: Abundant fortune, many children,
mainly daughters. Afflicted Bṛhaspati: Afflicted liver,
spleen, abdomen, intestines - jaundice, dropsy, indigestion,
enlargement of spleen/liver etc.
d. For Karka Lagna, 6th/9th Lord Bṛhaspati in Sutabhāva, in
Vṛścika, in a Mitrarāśi: Lacking children. Favourable
Maṅgala: One child may be born. Rājayoga in Bṛhaspati
Daśā. Bali-Candra in Anurādhā4: Bṛhaspati is even more
favourable.
e. For Siṅha Lagna, 5th/8th Lord Bṛhaspati in Sutabhāva, in
Dhanu, in a Svarāśi: Children are born after a great ordeal;
however, they are long-lived.
f. For Kanyā Lagna, 4th/7th Lord Bṛhaspati in Sutabhāva, in
Makara, in a Nīcarāśi: Lacking intelligence, happiness from
children and Purvapuṇya, the person must have indulged in
some irreconcilable atrocities against divine incarnations,
religious institutions, etc. in the past birth; this results in
numerous unbearable miseries.
g. For Tulā Lagna, 3rd/6th Lord Bṛhaspati in Sutabhāva, in
Kumbha, in a Samarāśi: Suffer about children – who are
sickly and are the cause of person’s miseries, subject to severe
dental problems, abdominal diseases, affliction to the right
side of major limbs.
h. For Vṛścika Lagna, 2nd/5th Lord Bṛhaspati in Sutabhāva, in
Mīna, in a Svarāśi: Difficulties in begetting children or their
denial, exceedingly intelligent and prosperous; gain of from
government favours, endowed with justice, involvement in
public life etc.
i. For Dhanu Lagna, 1st/4th Lord Bṛhaspati in Sutabhāva, in
Meṣa, in a Mitrarāśi: Notable spiritual achievements, except
in Aśvinī2 and Bharaṇī3. Śukra añśa: Highly intelligent,
high positions in the government, abundant paternal
inheritance, enviable progress in life; a mole or scar on the left
ear.
j. For Makara Lagna, 3rd/12th Lord Bṛhaspati in Sutabhāva,
in Vṛṣabha, in a Śatrurāśi: Unsteady memory, unstable
children, an irresponsible father, which is even more so if
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Bṛhaspati is afflicted. Bṛhaspati in Nidrāvasthā (as per

Sāyanāvasthā): The children are of weak constitution.
k. For Kumbha Lagna, 2nd/11th Lord Bṛhaspati in Sutabhāva,
in Mithuna, in a Samarāśi: Only one child, that too born
several years after marriage.
l. For Mīna Lagna, 1st/10th Lord Bṛhaspati in Sutabhāva, in
Karka, in a Uccarāśi: Suffering about children or their
denial; besides children, this is a good placement – good
profession, health, father, fortunes, gains etc.; a great deal of
help is given to the elder siblings.
6. Ari Bṛhaspati: Parāśara: Defeat, sickness. Bṛhajjātaka: Devoid of
enemies. Sārāvalī: Weak digestive fire and virility (sannodarāgni-
pum-stva), humiliated (paribhuta), weak (durbala), lazy (alasa),
famous on account of women (strī-vidito), destroy enemies (ripu-
hanta), widely famous (ati-vikhyāta). Phaladīpikā: Lazy (alaso),
destroy enemies (arihā), humiliated (paribhavī), adept in the usage of
mantras (mantrābhicāre), clever (paṭuḥ).
a. For Meṣa Lagna, 9th/12th Lord Bṛhaspati in Aribhāva, in
Kanyā, in a Samarāśi: Miserable life, limited success in the
profession, troubles from debts.
b. For Vṛṣabha Lagna, 8th/11th Lord Bṛhaspati in Aribhāva, in
Tulā, in a Śatrurāśi: Splendid results. Bṛhaspati alone:
Trouble from enemies and diseases, distressful married life.
c. For Mithuna Lagna, 7th/10th Lord Bṛhaspati in Aribhāva,
in Vṛścika, in a Mitrarāśi: Duryoga, an impediment to
prosperity, troubles from enemies and debts, chequered
career, delayed marriage.
d. For Karka Lagna, 6th/9th Lord Bṛhaspati in Aribhāva, in
Dhanu, in a Svarāśi: Ordinary Bṛhaspati Daśā. Rāhuyuti:
Afflicted by a killer disease.
e. For Siṅha Lagna, 5th/8th Lord Bṛhaspati in Aribhāva, in
Makara, in a Nīcarāśi: The person suffers from the effects of
Nīca Bṛhaspati - less virility, grief, difficulties, mean conduct,
dull wittedness, meeting a bad end, poverty, serving others,
bereft of auspiciousness, mercy, purity, relatives, religion,
having an emaciated body, timidity, living outside the
homeland, depressed of spirits. The effects are lesser for Siṅha
Lagna compared to Meṣa to Karka.
f. For Kanyā Lagna, 4th/7th Lord Bṛhaspati in Aribhāva, in
Kumbha, in a Samarāśi: Wife is mean-minded, easily
provoked, but she enjoys good health; she is extravagant and
leads to financial losses; the subject suffers from frequent
mental disturbances due to hurdles in life.

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g. For Tulā Lagna, 3rd/6th Lord Bṛhaspati in Aribhāva, in

Mīna, in a Svarāśi: Swelling in the body (oedema), moderate
financial gains, occasional financial losses, mediocre living;
distressed by debts.
h. For Vṛścika Lagna, 2nd/5th Lord Bṛhaspati in Aribhāva, in
Meṣa, in a Mitrarāśi: Utter poverty, lacking children, head
diseases - brain injury or tumour; frequent ups and downs in
the profession, gains from cousins or enemies; if Bṛhaspati is
in Dhanu Dvādaśāñśa, the birth of several children is likely.
Strījātaka: Menstrual problems with heavy discharge of
blood; if usual menses occur when transit Maṅgala is in Tulā,
she is susceptible to serious vaginal diseases.
i. For Dhanu Lagna, 1st/4th Lord Bṛhaspati in Aribhāva, in
Vṛṣabha, in a Śatrurāśi: Highly learned, high position,
famous; likelihood of serious disease if Bṛhaspati is in Nīca
Navāñśa.
j. For Makara Lagna, 3rd/12th Lord Bṛhaspati in Aribhāva, in
Mithuna, in a Samarāśi: Chequered career, an upper hand in
litigation over enemies, steady wealth, but moderately
wealthy.
k. For Kumbha Lagna, 2nd/11th Lord Bṛhaspati in Aribhāva,
in Karka, in a Uccarāśi: More debts than earnings;
professional success is meagre unless Maṅgala is in good
Vargas; Śaniyuti: the adversities are mitigated.
l. For Mīna Lagna, 1st/10th Lord Bṛhaspati in Aribhāva, in
Siṅha, in a Mitrarāśi: An undesirable placement; unless good
Grahas support it, the person succumbs to debts, enemies,
litigations etc.; longevity is not satisfactory, the person may
not live beyond 45.
7. Dārā Bṛhaspati: Parāśara: Become minister, a gain of wealth.
Bṛhajjātaka: Excels his father. Sārāvalī: Fortunate (su-bhaga),
beautiful wife (suruchira-dāra), greater than his father (pituradhika),
eloquent (vaktā), poet (kavi), chief among people (pradhāna),
intelligent (prāgno), widely famous (su-vikhyāta). Phaladīpikā:
Devout wife (satpatnī), blessed with children (sutavān), highly
fortunate (atisubhaga19), more charitable than the father
(tātādudāro’dhiko).
a. For Meṣa Lagna, 9th/12th Lord Bṛhaspati in Dārābhāva, in
Tulā, in a Śatrurāśi: Traditional and a happy marriage, good
financial gains, success in the profession, pleasing voice;
afflicted Bṛhaspati: the spouse is sickly.

19 Some have translated this as very handsome.

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b.For Vṛṣabha Lagna, 8th/11th Lord Bṛhaspati in Dārābhāva,

in Vṛścika, in a Mitrarāśi: Both the subject and his wife are
sickly. Maṅgalayuti: Some improvement, financial success,
a limited number of children.
c. For Mithuna Lagna, 7th/10th Lord Bṛhaspati in Dārābhāva,
in Dhanu, in a Svarāśi: Perfect harmony in married life, the
wife is overweight and beautiful, yet occasionally suffers from
health troubles.
d. For Karka Lagna, 6th/9th Lord Bṛhaspati in Dārābhāva, in
Makara, in a Nīcarāśi: Severe and lasting diseases, troubled
by sworn enemies, the father suffers from poverty and cannot
even fetch a loaf of bread; the subject suffers from physical
and financial distress.
e. For Siṅha Lagna, 5th/8th Lord Bṛhaspati in Dārābhāva, in
Kumbha, in a Samarāśi: Marriage is abnormally delayed,
marital harmony is missing, children are disobedient and
short-lived.
f. For Kanyā Lagna, 4th/7th Lord Bṛhaspati in Dārābhāva, in
Mīna, in a Svarāśi: The wife is chaste, beautiful and stout,
incredibly happy married life, fewer children.
g. For Tulā Lagna, 3rd/6th Lord Bṛhaspati in Dārābhāva, in
Meṣa, in a Mitrarāśi: The siblings are hostile, marriage is not
happy but somehow protected, the wife is prone to accidents,
mainly when Bṛhaspati is in Maṅgala’s Añśa.
h. For Vṛścika Lagna, 2nd/5th Lord Bṛhaspati in Dārābhāva, in
Vṛṣabha, in a Śatrurāśi: Beautiful wife and happy married
life; fatality at 30.
i. For Dhanu Lagna, 1st/4th Lord Bṛhaspati in Dārābhāva, in
Mithuna, in a Samarāśi: Evils at 20. Sūrya in
Tulā/Vṛścika: The father dies in Sūrya Bhukti of Bṛhaspati
Daśā or vice-versa.
j. For Makara Lagna, 3rd/12th Lord Bṛhaspati in Dārābhāva,
in Karka, in a Uccarāśi: A sibling is instrumental for the
marriage of the person, happy married life. Powerless
Śukra: The wife suffers from mental diseases.
k. For Kumbha Lagna, 2nd/11th Lord Bṛhaspati in Dārābhāva,
in Siṅha, in a Mitrarāśi: Moderate good results are
experienced in marriage, wealth, and gains.
l. For Mīna Lagna, 1st/10th Lord Bṛhaspati in Dārābhāva, in
Kanyā, in a Samarāśi: Bṛhaspati alone or with Budha: A
happy marriage. Krūrayuti: Unpleasant marriage.
Bṛhaspati alone: Death inflicting in his Daśābhukti.
8. Randhra Bṛhaspati: Parāśara: Bondage. Bṛhajjātaka: Debased.
Sārāvalī: Humiliated (paribhuta), long-lived (dirghāyu), be a servant
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(bhrrtako) or servitude (dāso athava), serve own people (svajana-

preshyo), pitiable (deena) cohabit with dirty women (malina-strī-
bhogavan20). Phaladīpikā: Poor and helpless (dīno), earn a
livelihood by serving others (sevayā), indulge in mean acts
(kaluṣabhag), long life (dīrghayurijye).
a. For Meṣa Lagna, 9th/12th Lord Bṛhaspati in Randhrabhāva,
in Vṛścika, in a Mitrarāśi: Many diseases and difficulties,
poor wealth, misfortunes, distressful existence, poor lifespan.
b. For Vṛṣabha Lagna, 8th/11th Lord Bṛhaspati in
Randhrabhāva, in Dhanu, in a Svarāśi: Fair longevity,
financial betterment following marriage, making significant
donations to charitable institutions or for public welfare.
c. For Mithuna Lagna, 7th/10th Lord Bṛhaspati in
Randhrabhāva, in Makara, in a Nīcarāśi: Curtailed
longevity, difficulties in financial matters, wrecked marriage,
sickly wife, lacking peace in the family, uncountable troubles
in the profession.
d. For Karka Lagna, 6th/9th Lord Bṛhaspati in Randhrabhāva,
in Kumbha, in a Samarāśi: Life is full of miseries, lacking
paternal happiness, physical comforts, fortunes etc., wife is
reckless/extravagant in finances, torment the person with
unusual expenses.
e. For Siṅha Lagna, 5th/8th Lord Bṛhaspati in Randhrabhāva,
in Mīna, in a Svarāśi: Children are long-lived and have high
learning; the person leaves behind a vast landed property for
his children. Afflicted Bṛhaspati: Heavy financial losses.
f. For Kanyā Lagna, 4th/7th Lord Bṛhaspati in Randhrabhāva,
in Meṣa, in a Mitrarāśi: Curtailed lifespan, detrimental to the
happiness of self, mother, wife etc.; the financial position
varies based on Śukra’s disposition; poverty is experienced for
most of life; debts are predominant.
g. For Tulā Lagna, 3rd/6th Lord Bṛhaspati in Randhrabhāva,
in Vṛṣabha, in a Śatrurāśi: Moderate longevity, even though
the 6th lord in the 8th is an indicator of long life, Bṛhaspati in
8th in Vṛṣabha cause Bālāriṣṭa if his Daśā occurs at birth.
Rāhuyuti: death is violent.
h. For Vṛścika Lagna, 2nd/5th Lord Bṛhaspati in
Randhrabhāva, in Mithuna, in a Samarāśi: An exceedingly
unfortunate position, curtailed lifespan, poor finances,

20How can a woman be dirty? This is not logical. This refers to the monthly periods, when
the women are expected stay away from auspicious activities according to Hindu Śāstras.
When Guru occupies Randhrabhāva, the native may be inclined to have sex with his wife
during her monthly periods.
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Mantreśa in a barren Rāśi in the 8th makes the person non-

procreative. Astāṅgata Bṛhaspati: Procreative ability is nil.
i. For Dhanu Lagna, 1st/4th Lord Bṛhaspati in Randhrabhāva,
in Karka, in a Uccarāśi: Bālāriṣṭa if Bṛhaspati Daśā is at
birth; otherwise, the subject is endowed with superior
attributes - good learning, wealth etc.; there is a major
financial loss in an adverse Daśābhukti.
j. For Makara Lagna, 3rd/12th Lord Bṛhaspati in
Randhrabhāva, in Siṅha, in a Mitrarāśi: Alpāyu - this can be
improved with good Śani or Bṛhaspati in Ucca Navāñśa,
wealth and learning are moderate.
k. For Kumbha Lagna, 2nd/11th Lord Bṛhaspati in
Randhrabhāva, in Kanyā, in a Samarāśi: Lose everything,
abject poverty at one stage in life, learning is good.
l. For Mīna Lagna, 1st/10th Lord Bṛhaspati in Randhrabhāva,
in Tulā, in a Śatrurāśi: Unfortunate position about
employment, ordinary results regarding Bṛhaspati’s
Kārakatvas, abject poverty torments the person.
9. Dharma Bṛhaspati: Parāśara: All kinds of prosperity, worldly
gain, a gain of the kingdom. Bṛhajjātaka: Pious. Sārāvalī: Devoted
to the divine and paternal duties (daiva-pitṛ-kārya-rato), scholarly
and wise (vidvān), fortunate (subhago), king’s minister (nrpa-
mantri), leader (leader), chief among people (pradhāna).
Phaladīpikā: Famous (khyātaḥ), kings minister (sacivaḥ), blessed
with wealth and children (arthasutavān), highly enthusiastic about
righteous acts (dharmakāryotsukaḥ).
a. For Meṣa Lagna, 9th/12th Lord Bṛhaspati in Dharmabhāva,
in Dhanu, in a Svarāśi: Clever in grabbing opportunities,
widely famous, happy children and sibling, freedom from
diseases.
b. For Vṛṣabha Lagna, 8th/11th Lord Bṛhaspati in
Dharmabhāva, in Makara, in a Nīcarāśi: Alpāyu, lacking
happiness from the father, bereft of siblings, wandering,
physical distress, troubled by unnecessary expenses.
c. For Mithuna Lagna, 7th/10th Lord Bṛhaspati in
Dharmabhāva, in Kumbha, in a Samarāśi: A noble
profession, fame. Bṛhaspati alone: Madhyāyu. Favourable
Budha: Dīrghāyu.
d. For Karka Lagna, 6th/9th Lord Bṛhaspati in Dharmabhāva,
in Mīna, in a Svarāśi: A remarkably long-living father
leaving behind a large fortune. Devoid of Krūrayutidṛṣṭi:
The subject has great strength and affluence.
e. For Siṅha Lagna, 5th/8th Lord Bṛhaspati in Dharmabhāva,
in Meṣa, in a Mitrarāśi: Legendary luck, fortunate children,
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healthy body, high intelligence, living beyond 70.

Vargottama Lagna and Bṛhaspati in Bharaṇī1: Birth of
a prince.
f. For Kanyā Lagna, 4th/7th Lord Bṛhaspati in Dharmabhāva,
in Vṛṣabha, in a Śatrurāśi: Bṛhaspati is weak and devoid
of Saumyayutidṛṣṭi: Misunderstanding in married life,
losing wife, disrepute. Favourable Bṛhaspati: Adversities
prevail to an extent; a powerful Budha/Śukra remedies this.
g. For Tulā Lagna, 3rd/6th Lord Bṛhaspati in Dharmabhāva, in
Mithuna, in a Samarāśi: Early demise of the father; a
powerful Budha remedies this; the person’s 30th year is
critical or life-threatening.
h. For Vṛścika Lagna, 2nd/5th Lord Bṛhaspati in
Dharmabhāva, in Karka, in a Uccarāśi: Bṛhaspati alone
and unafflicted: Aristocratic father. Nīca Maṅgalayuti:
Lacking happiness father. Strījātaka: Ucca Bṛhaspati in the
9th is a boon that grants freedom from many misfortunes in
married life. Puruṣajātaka: Abundant prosperity, the lord
of finances in a Cararāśi, indicates that the person is always
moving for financial matters.
i. For Dhanu Lagna, 1st/4th Lord Bṛhaspati in Dharmabhāva,
in Siṅha, in a Mitrarāśi: Noble attributes, fortunate father,
virtuous children, exceedingly wealthy, charitable disposition.
j. For Makara Lagna, 3rd/12th Lord Bṛhaspati in
Dharmabhāva, in Kanyā, in a Samarāśi: Losing father in
childhood, may have a stepmother; prone to diseases in
childhood, losing children or fewer children, children are
learned because of Bṛhaspati in Kanyā.
k. For Kumbha Lagna, 2nd/11th Lord Bṛhaspati in
Dharmabhāva, in Tulā, in a Śatrurāśi: Truly fortunate,
wealthy, healthy, happy about children.
l. For Mīna Lagna, 1st/10th Lord Bṛhaspati in Dharmabhāva,
in Vṛścika, in a Mitrarāśi: Bṛhaspati alone: Authoritative
position, good financial success, an unparalleled success in
music, writing etc.; good position for ENT specialists.
10. Karma Bṛhaspati: Parāśara: Not available. Bṛhajjātaka:
Wealthy. Sārāvalī: Early success in undertakings (siddharambho),
honourable (mānya), effortful (sarvopāya), skilful (kushala),
prosperous (samrddhi). Endowed with happiness (sukha), wealth
(dhana), kinsmen (jana), conveyances (vāhana) and fame (pasha).
Phaladīpikā: Righteous behaviour (svācāraḥ), great reputation and
renown (suyaśā), very wealthy (atidhanī), dear to the king
(mahīśapriyaḥ).

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a. For Meṣa Lagna, 9th/12th Lord Bṛhaspati in Karmabhāva, in

Makara, in a Nīcarāśi: The 9th lord Nīca in the 10th indicates
miseries and misfortunes one after another - devoid of
happiness in income, savings, profession, children, personal
comforts, father etc.; only because of the fall of one Graha, a
Meṣa person loses all the charm, life becomes worthless.
Bṛhaspati in Nīca Navāñśa: Even though Vargottama,
that does not help much, but Ucca/Kumbha Navāñśa can
come to rescue; other Navāñśas are moderate.
b. For Vṛṣabha Lagna, 8th/11th Lord Bṛhaspati in
Karmabhāva, in Kumbha, in a Samarāśi: Fond of
independent working, fit for business and not employment;
May beget a lame child. Powerful Bṛhaspati: A politician,
lawyer or doctor, unbridled financial gains.
c. For Mithuna Lagna, 7th/10th Lord Bṛhaspati in
Karmabhāva, in Mīna, in a Svarāśi: Abundant financial
gains, successful professional life, great fortune, learning,
broadmindedness.
d. For Karka Lagna, 6th/9th Lord Bṛhaspati in Karmabhāva,
in Meṣa, in a Mitrarāśi: Powerful Rājayoga conferring wealth
and position, but the person is not free from adversities in
fortunes; invoking enmity with people relating to his
profession.
e. For Si ha Lagna, 5th/8th Lord Bṛhaspati in Karmabhāva, in
Vṛṣabha, in a Śatrurāśi: High degree of knowledge
particularly in subjects like electronics, cinema etc. Long-
lived. Success and happiness in the profession, except the
concluding portion of Bṛhaspati’s Daśā, which can cause
miseries.
f. For Kanyā Lagna, 4th/7th Lord Bṛhaspati in Karmabhāva,
in Mithuna, in a Samarāśi: Overall satisfaction in learning,
wealth, freedom from diseases, profession etc., but occasional
distress; the subject becomes incredibly famous and popular
in his undertakings.
g. For Tulā Lagna, 3rd/6th Lord Bṛhaspati in Karmabhāva, in
Karka, in a Uccarāśi: A decent and fortunate living, a sudden
jolt/decline in the profession in Bṛhaspati Daśā in adverse
Bhuktis; high learning, freedom from diseases, moderate
wealth etc.
h. For Vṛścika Lagna, 2nd/5th Lord Bṛhaspati in Karmabhāva,
in Siṅha, in a Mitrarāśi: Deep knowledge of occult sciences, a
visionary and a pathbreaker in this field; highly learned,
gain abundantly from governmental sources (contracts);
freedom from diseases, enemies, litigations etc.

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i. For Dhanu Lagna, 1st/4th Lord Bṛhaspati in Karmabhāva,

in Kanyā, in a Samarāśi: Many conveyances, ornaments, high
position; incredibly famous among his men; the birth of
children may be somewhat delayed; substantial paternal
inheritance.
j. For Makara Lagna, 3rd/12th Lord Bṛhaspati in
Karmabhāva, in Tulā, in a Śatrurāśi: Great success in
business; may have a crisis in the profession – need to be
cautious.
k. For Kumbha Lagna, 2nd/11th Lord Bṛhaspati in
Karmabhāva, in Vṛścika, in a Mitrarāśi: Incredibly famous,
an independent profession, serving others does not suit him
and hinders the prosperity; outstanding financial
attainments.
l. For Mīna Lagna, 1st/10th Lord Bṛhaspati in Karmabhāva, in
Dhanu, in a Svarāśi: Happiness, wealth, professional success,
freedom from diseases.
11. Lābha Bṛhaspati: Parāśara: Not available. Bṛhajjātaka:
Profitable work. Sārāvalī: Boundless income (aprimitāya-dvāro),
many conveyances and servants (bahu-vāhana-bhrtya-samyuta),
sagacious (sādhu), limited education (na-cha-ati-vidyo), fewer
children (na-cha-ati-suta). Phaladīpikā: Wealthy (dhaniko), fearless
(abhayo), few children (alpatanayo), long-lived (jaivātṛko), many
conveyances (yānago).
a. For Meṣa Lagna, 9th/12th Lord Bṛhaspati in Lābhabhāva, in
Kumbha, in a Samarāśi: Lacking elder siblings - if born, not
alive; severe ear troubles, affliction to foot, heart defects
(Kumbha = Hṛdroga). Saumyayutidṛṣṭa Bṛhaspati or
Śani is powerful: There is a relief, abundant financial
gains, though significant expenses are not ruled out. Mixed
Bṛhaspati Daśā as he is in a bādhakasthāna.
b. For Vṛṣabha Lagna, 8th/11th Lord Bṛhaspati in
Lābhabhāva, in Mīna, in a Svarāśi: An exponent of
scriptures, a famous writer.
c. For Mithuna Lagna, 7th/10th Lord Bṛhaspati in
Lābhabhāva, in Meṣa, in a Mitrarāśi: Great success after
marriage; flourish in the profession; normally, the subject is
the eldest child of the family. Bṛhaspati in Aśvinī4:
Outstanding results.
d. For Karka Lagna, 6th/9th Lord Bṛhaspati in Lābhabhāva, in
Vṛṣabha, in a Śatrurāśi: Abundant happiness, loss of
children, gain from marriage, good fortune after marriage.
Afflicted Bṛhaspati: Deafness or ear disease.

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e. For Siṅha Lagna, 5th/8th Lord Bṛhaspati in Lābhabhāva, in

Mithuna, in a Samarāśi: Begetting fortunate children,
timidity; the wife is prone to abdominal disorders, which
needs Śānti Upāya - mainly true when Bṛhaspati is in a
Krūra Ṣaṣṭhyāñśa. Bṛhaspati alone: Protect longevity.
f. For Kanyā Lagna, 4th/7th Lord Bṛhaspati in Lābhabhāva, in
Karka, in a Uccarāśi: Bṛhaspati in Sva Daśāñśa:
Astounding success in the profession, an exemplary married
life.
g. For Tulā Lagna, 3rd/6th Lord Bṛhaspati in Lābhabhāva, in
Siṅha, in a Mitrarāśi: According to Sārāvalī, Bṛhaspati in
Siṅha indicates that the person is hostile, strong, courageous,
having abundant friendship, is learned, wealthy, endowed
with eminent relatives, display heroism like a king,
recognisable in an assembly, destroy his enemies, possess a
strong physique, and live in hills, fortresses, forests, and
temples. This is mostly true when Bṛhaspati is in Siṅha for
Tulā Lagna. According to some, the person is devoid of good
morals, which is doubtful.
h. For Vṛścika Lagna, 2nd/5th Lord Bṛhaspat in Lābhabhāva,
in Kanyā, in a Samarāśi: Abundant wealth, gains through
enemies, prosperous siblings, fortunate wife, happy married
life.
i. For Dhanu Lagna, 1st/4th Lord Bṛhaspati in Lābhabhāva, in
Tulā, in a Śatrurāśi: Ancestral property, earning through fair
means, virtuous acts, freedom from Ariṣṭas, vast
paraphernalia etc.
j. For Makara Lagna, 3rd/12th Lord Bṛhaspati in Lābhabhāva,
in Vṛścika, in a Mitrarāśi: Happy life, earning through fair
means, substantial finances, great attainments in learning.
k. For Kumbha Lagna, 2nd/11th Lord Bṛhaspati in
Lābhabhāva, in Dhanu, in a Svarāśi: Kendra to Candra:
Akhanda Samrajya yoga; a great empire; this yoga is
operable, right from 16, according to the Ācāryas.
l. For Mīna Lagna, 1st/10th Lord Bṛhaspati in Lābhabhāva, in
Makara, in a Nīcarāśi: Same results as Dhanu Lagna.
Nīcabhaṅga: Famous and wealthy; if not: all kinds of
miseries, mainly through brothers, friends, expenses etc.
12. Vyāya Bṛhaspati: Parāśara: Loss of wealth due to theft, eye
diseases, defeat. Bṛhajjātaka: Unscrupulous. Sārāvalī: Lazy
(alaso), hateful to people (loka-dveshyo), bereft of good speech and
luck (hya-pagata-vāg-daiva-pakṣa-bhagno), always serve others
(seva-nirato). Phaladīpikā: Spiteful and full of hatred (dveṣyo),

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abusive and humiliating language (dhikkṛta vāg), childless

(vitanayaḥ), sinful (sādho21), lazy (alasaḥ), servitude (sevakaḥ).
a. For Meṣa Lagna, 9th/12th Lord Bṛhaspati in Vyāyabhāva, in
Mīna, in a Svarāśi: Dīrghāyu, good health, auspicious events
in the family etc., moderate Bṛhaspati Daśā.
b. For Vṛṣabha Lagna, 8th/11th Lord Bṛhaspati in
Vyāyabhāva, in Meṣa, in a Mitrarāśi: Dīrghāyu, freedom
from diseases, subdue enemies, financial difficulties, heavy
expenditure.
c. For Mithuna Lagna, 7th/10th Lord Bṛhaspati in
Vyāyabhāva, in Vṛṣabha, in a Śatrurāśi: Hindered growth in
the profession. Śukra yuti: Support from unknown quarters,
an honourable profession.
d. For Karka Lagna, 6th/9th Lord Bṛhaspati in Vyāyabhāva, in
Mithuna, in a Samarāśi: Wealth, learning, freedom from
diseases, enmity, debts, litigations etc. Śanidṛṣṭi from a
Rāśi besides Meṣa: Dīrghāyu Father, else, the father’s
lifespan is curtailed.
e. For Siṅha Lagna, 5th/8th Lord Bṛhaspati in Vyāyabhāva, in
Karka, in a Uccarāśi: Mixed results, moderate fortune,
Madhyāyu.
f. For Kanyā Lagna, 4th/7th Lord Bṛhaspati in Vyāyabhāva, in
Siṅha, in a Mitrarāśi: Misfortunes in married life. Nīca
Sūrya in 2nd: Even greater misfortunes.
g. For Tulā Lagna, 3rd/6th Lord Bṛhaspati in Vyāyabhāva, in
Kanyā, in a Samarāśi: Spend on false pride and showiness;
some or other disease trouble the person throughout;
education is obstructed off and on.
h. For Vṛścika Lagna, 2nd/5th Lord Bṛhaspati in Vyāyabhāva,
in Tulā, in a Śatrurāśi: Outstanding results, but the person is
distressed by debts.
i. For Dhanu Lagna, 1st/4th Lord Bṛhaspati in Vyāyabhāva, in
Vṛścika, in a Mitrarāśi: Litigations, misfortunes, diseases,
impeded education etc.
j. For Makara Lagna, 3rd/12th Lord Bṛhaspati in Vyāyabhāva,
in Dhanu, in a Svarāśi: Bṛhaspati is auspicious if he occupies
Śubhavargas, with at least six points in his Aṣṭakavarga –
such Bṛhaspati proves extremely favourable, a yogakāraka
par excellence.

21Sādho comprises of sa+adho. “Sa” means “having or endowed with” while “adho” means
adhama, meaning low and fallen. Thus “Sādho” means indulging in sinful and immoral
activities.
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k. For Kumbha Lagna, 2nd/11th Lord Bṛhaspati in

Vyāyabhāva, in Makara, in a Nīcarāśi: Severe challenges
about finances and children.
l. For Mīna Lagna, 1st/10th Lord Bṛhaspati in Vyāyabhāva, in
Kumbha, in a Samarāśi: Not a happy and worthy life.

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3.2.7
ŚUKRA BHĀVAPHALA
FAVOURABLE ŚUKRA
GAIN OF SILVER UTENSILS, FINE CLOTHES, ORNAMENTS,
DIAMONDS, UNDERGROUND TREASURES, MARRIAGE, GAIN
OF MONEY, INCREASE OF TASTE FOR MUSIC, ACCESS TO
CATTLE AND GOOD FOOD.
UNFAVOURABLE ŚUKRA
SICKNESS TO WIFE OR OTHER FEMALE RELATIONS,
DESTRUCTION OF CLOTHES, DECREASE IN GENERAL
PROSPERITY, SORROW CAUSED BY LOVE, HATRED
TOWARDS GOVERNMENT SERVANTS, ASSOCIATION WITH
LOW BORN PEOPLE, DEATH OF CATTLE, LOSS OF
SILVERWARE.

3. 2. 7. 1
SYN OP SI S

1. Śukra is a Guru like Bṛhaspati, hence is highly benevolent, however,

unlike Bṛhaspati who is Sattvaguṇi, Śukra is Rajoguṇi. He is a Rajas-
Saumya-Jala Graha, who gives a new lease of life or cause
rejuvenation, as he has the power of Mṛtyunjaya Mantra.
2. In terms of benevolence, Śukra is just next to Bṛhaspati. Its
placement in all the Bhāvas is welcome as he removes the blemishes
from that house. Śukra is welcome even in the Dusthānas,
particularly the 12th house, but he must be placed in a Good Rāśi
(Sva, Ucca, Mūla, Mitra), for its Kārakatvas to be shielded from
affliction. It is even better if he is also dṛṣṭied by a Śubhagraha.
Śukra is not welcome in the 7th or 3rd House because sexual passion
can go out of control. He is best placed in a Kendra or Koṇa in
strength, as he can remove many dangers (ariṣṭa) and blemishes
from life. In the 3rd, the person joins sinful women or prostitutes for
sensual pleasures, devoid of wealth and worldly pleasures. The 7th
makes the person have a strong sexual drive, which can develop into
an extramarital relationship if other factors are supportive.
3. In the Kendras, Śukra gives many blessings. In the Lagna, he makes
the person as beautiful as cupid (Kamadeva) and endows him with
his qualities; he is fond of women’s company and subservient to
them; he is wealthy and well versed in the Śāstras. In the
Sukhabhāva, Śukra attains Dikbala and blesses the person with
happiness, kindness, a forgiving disposition, and a good family with a
wife and sons. In the Saptama Bhāva, the results are mixed, as
Śukra suffers from Kāraka Bhāva Nāśāya. The results are too much
passion; hatred towards friends and kinsmen, but the person is close

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to influential people. The results are excellent in the strongest

Kendra, the 10H, i.e., the person is dear to women, king’s minister,
perform righteous deeds such as digging wells and tanks for public
use.
4. In the Trikoṇas as well, Śukra gives outstanding results. In the 5H,
the person gets an authoritative position such as king’s minister,
attain leadership positions, is blessed with many female children,
and is learned. In the 9H, the person becomes wise, virtuous,
endowed with many luxuries, and a good family life with a wife and
sons.
5. He is worst in the 6th house, causing severe trouble to its natural
Kārakatvas viz., relationship and courtship. The Śatrubhāva is
Śukra’s Maraṇa Kāraka Sthāna; hence he can cause danger to life,
particularly when afflicted. Being a Śubhagraha, Śukra in the
Śatrubhāva removes enmity; a view, that is endorsed by
Varāhamihira. Although Sārāvalī has a different view, according to
which, the person has many enemies. Many classics mention that
Śubhagrahas in the 6th cause one devoid of enemies, and among the
Śubhagrahas Śukra is the greatest strategist in the matters of War.
Śukra is the preceptor of the Asuras, and its talent in war strategy is
unparalleled. According to Horāsāra, Śukra in the 6H makes one
devoid of enemies, has a cunning disposition, and suffers a loss of
health, wealth, and sons.
6. In the 3rd and 12th house, he suffers minor blemishes. The 3rd causes
the person to be subservient to the opposite sex, vile, devoid of
enthusiasm and luck. In the 12th, most classics say that Śukra gives
good results in the 12th as he makes the person wealthy. Still, the
person suffers due to the fall of the natural Kārakatvas of Śukra viz.
in sexual relationships, i.e., making the person run after women.
Horāsāra states that such position of Śukra makes undutiful
(towards partner and relationship), and one goes after other women;
he is otherwise righteous. However, if Śukra occupies a sva or
Uccarāśi, the person becomes wealthy and marries a famous lady.
7. In the Bhāvas connected to wealth, the person becomes, Śukra gives
excellent results. In the Dhanabhāva (2H), the person becomes
conscientious, kind, and always wears a cheerful face. In the
Lābhabhāva (11H), the person is contented, kind, blessed with
wealth, gains, and endowed with superior knowledge of the Śāstras.
8. The Rāśis modify Śukra’s results in a Bhāva. The results of Śukra in
various Rāśis are (1) Meṣa: active, prudent, artistic, dreamy,
idealist, easy-going, capricious, irreligious, passionate, sorrowful,
extravagant, fond of self-praise, (2) Vṛṣabha: independent, renowned
and courageous, leader of his men, (3) Mithuna: intelligent, wealthy,
learned, just, good logician, gentle, kind, generous, eloquent,
respected, egotistical, gullible, materialistic, serve the king, (4)
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Karka: lustful, sorrowful, mendicant, emotional, melancholy, timid,

arrogant, inconsistent, sensitive, learned; (5) Siṅha: easily jump to
conclusion, passionate, lustful, emotional, conceited, zealous,
arrogant, unvanquished by enemies; (6) Kanyā: wealthy, learned,
agile, mean-minded, licentious, unscrupulous, sorrowful, talkative.
9. Śukra’s results in (7) Tulā: statesman, intelligent, generous,
philosophical, intuitive, poetic, respected, successful, pompous,
sensual; (8) Vṛścika: broad features, independent, artistic, unjust,
quarrelsome, conceited, arrogant, poor, (9) Dhanu: righteous,
powerful, wealthy, respected, generous, honest, happiness, high-
position, philosophical; (10) Makara: ambitious, learned, subtle,
passionate, unprincipled, imprudent, conceited; (11) Kumbha: dear
to all, handsome, affable, persuasive, witty, timid, chaste, calm,
helpful, humanitarian; (12) Mīna: wealthy, powerful, exalted,
respected, witty, discreet, refined, ingenious, just, modest,
caricaturist, pleasure-seeking, honoured by rulers, popular.

3. 2. 7. 2
DE TA IL ED RE SU LT S

1. Lagna Śukra: Parāśara: Same as Bṛhaspati. Bṛhajjātaka: Sexual

indulgence, happiness. Sārāvalī: Beautiful eyes, face, and physique
(su-nayana-vadana-sharira), happy (sukhita), long-lived
(dirghāyusham), timid (bhirum), liked by women (yuvati-jana-
nayana-kānta). Phaladīpikā: Good and attractive physique
(sutanu), happy (sukhinameva), long-lived (dīrghayuṣaṃ).
a. For Meṣa Lagna, 2nd/7th Lord Śukra in Lagnabhāva, in
Meṣa, in a Samarāśi: Very pleasing appearance, soft natured,
learned, joyful, sensual, talented in poetry, a taste for fine-
arts, weak eyesight. Śaniyuti: blindness from birth. Śukra
alone proves to be a māraka in his Sva Daśā Bhukti,
whereas he protects life in his Bhukti in other Daśās.
b. For Vṛṣabha Lagna, 1st/6th Lord Śukra in Lagnabhāva, in
Vṛṣabha, in a Svarāśi: Good results due to Mālavya yoga;
mostly healthy, but prone to urinary and venereal diseases,
minor vision defects, and wounds on the head.
c. For Mithuna Lagna, 5th/12th Lord Śukra in Lagnabhāva, in
Mithuna, in a Mitrarāśi: Short/moderate stature, moles on
the face, attractive appearance, high intelligence, long-lived;
enjoying the worldly pleasures to the fullest, talented in
poetry, writing etc.
d. For Karka Lagna, 4th/11th Lord Śukra in Lagnabhāva, in
Karka, in a Samarāśi: Highly learned, famous, pleasant

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appearance, Sattvaguṇi, abundant wealth and fortunes,

prone to urinary diseases.
e. For Siṅha Lagna, 3rd/10th Lord Śukra in Lagnabhāva, in
Siṅha, in a Śatrurāśi: Pleasant appearance, charitable,
spendthrift, happy married life, cordial relationship with the
wife, chief among his people, famous. Budhayuti: receive
honours, titles etc.
f. For Kanyā Lagna, 2nd/9th Lord Śukra in Lagnabhāva, in
Kanyā, in a Nīcarāśi: Miserable on all counts, repository of
many diseases, sinful deeds, vicious.
g. For Tulā Lagna, 1st/8th Lord Śukra in Lagnabhāva, in Tulā,
in a Svarāśi: Same as Vṛṣabha Lagna - good results due to
Mālavya yoga; mostly healthy, but prone to urinary and
venereal diseases, minor vision defects, and wounds on the
head.
h. For Vṛścika Lagna, 7th/12th Lord Śukra in Lagnabhāva, in
Vṛścika, in a Samarāśi: Short life. A source of expenditure as
a child, moderate happy married life.
i. For Dhanu Lagna, 6th/11th Lord Śukra in Lagnabhāva, in
Dhanu, in a Śatrurāśi: Highly learned, famous, pleasant
appearance, abundant wealth and fortunes, but prone to
frequent physical distress.
j. For Makara Lagna, 5th/10th Lord Śukra in Lagnabhāva, in
Makara, in a Mitrarāśi: Very wealthy right from birth, the
wife brings more fortunes; an influx of wealth throughout life.
Nīca Navāñśa: The last part of the person’s life is spent in
utter poverty.
k. For Kumbha Lagna, 4th/9th Lord Śukra in Lagnabhāva, in
Kumbha, in a Mitrarāśi: Fortunate, abundant wealth,
modesty, good learning.
l. For Mīna Lagna, 3rd/8th Lord Śukra in Lagnabhāva, in
Mīna, in a Uccarāśi: Birth with a silver/golden spoon,
Dīrghāyu; Śukra Daśā at birth is life-threatening.
2. Dhana Śukra: Parāśara: Same as Bṛhaspati. Bṛhajjātaka: Same
as Bṛhaspati. ārāvalī: Abundant food, drinks, and prosperity
(prachura-anna-pāna-vibhāvam), excellent pleasures (shreshta -
vilāsam), eloquent (su-v ya),
acquire great wealth (bahu-dhana-
sahitam). Phaladīpikā: Poet (kavi), blessed with various kinds of
wealth (anekavittānvitam).
a. For Meṣa Lagna, 2nd/7th Lord Śukra in Dhanabh v , i
Vṛṣabha, in a Svarāśi: Abundant wealth, pleasing face,
Alpāyu subject and the spouse, undisclosed sources of wealth
(black money), acquisition of wealth through women.

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b. For Vṛṣabha Lagna, 1st/6th Lord Śukra in Dhanabhāva, in

Mithuna, in a Mitrarāśi: Limited wealth; initial part of
Śukra Daśā is beneficial, followed by hostility, litigations,
diseases, and debts.
c. For Mithuna Lagna, 5th/12th Lord Śukra in Dhanabhāva, in
Karka, in a Samarāśi: Financially success but expenditure on
evil things. Candra in Nīca Añśa: Troubled by poisonous
creatures.
d. For Karka Lagna, 4th/11th Lord Śukra in Dhanabhāva, in
Siṅha, in a Śatrurāśi: Financial gains, defective sight or
blindness, destruction of the family, danger from poison or
fire.
e. For Siṅha Lagna, 3rd/10th Lord Śukra in Dhanabhāva, in
Kanyā, in a Nīcarāśi: Lasting difficulties in the family,
financial insufficiencies, Alpāyu, troubled married life.
f. For Kanyā Lagna, 2nd/9th Lord Śukra in Dhanabhāva, in
Tulā, in a Svarāśi: Exceedingly wealthy, large family,
eloquent, attractive appearance.
g. For Tulā Lagna, 1st/8th Lord Śukra in Dhanabhāva, in
Vṛścika, in a Samarāśi: Financial gains and income through
great difficulties and hurdles, moderately happy family life,
misfortune in adverse Bhuktis of Śukra Daśā.
h. For Vṛścika Lagna, 7th/12th Lord Śukra in Dhanabhāva, in
Dhanu, in a Śatrurāśi: Despite Śukra being the Dāreśa in the
Vyāya, he is favourable in matters like wealth, family,
learning etc., outstanding for this Lagna- attractive,
intelligent, wealthy, and famous. Afflicted Śukra: Acute
facial diseases, eye diseases, adverse health.
i. For Dhanu Lagna, 6th/11th Lord Śukra in Dhanabhāva, in
Makara, in a Mitrarāśi: Moderate yoga, limited wealth, adept
in literature, music etc.
j. For Makara Lagna, 5th/10th Lord Śukra in Dhanabhāva, in
Kumbha, in a Mitrarāśi: Beget paternal property, lacking
charm in the married life, but he proves a fair householder,
limited financial attainments.
k. For Kumbha Lagna, 4th/9th Lord Śukra in Dhanabhāva, in
Mīna, in a Uccarāśi: Abundant wealth, inheritance of
paternal property, supportive friends.
l. For Mīna Lagna, 3rd/8th Lord Śukra in Dhanabhāva, in
Meṣa, in a Samarāśi: A peculiar voice; substantial financial
gains - but severe financial losses.
3. Sahaja Śukra: Parāśara: Same as Bṛhaspati. Bṛhajjātaka: Same
as Bṛhaspati. Sārāvalī: Endowed with happiness and wealth (sukha-
dhana-sahitam), conquered by women (strī-jeetam), miserly
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(krpanam), little enthusiasm (manda-utsāham), bereft of good luck

and paraphernalia (saubhāgya-paricchadātitam). Phaladīpikā:
Bereft of happiness from wife and prosperity (vi-dāra-sukha-
sampadaṃ), miserly (kṛpaṇam), not liked by others (apriyaṃ).
a. For Meṣa Lagna, 2nd/7th Lord Śukra in Sahajabhāva, in
Mithuna, in a Mitrarāśi: Melodious voice, legendary success
in music, drama, cinema etc., occasionally hindered fortunes.
Low Aṣṭakavarga Rekhās: Early demise of a sibling -
mainly sisters.
b. For Vṛṣabha Lagna, 1st/6th Lord Śukra in Sahajabhāva, in
Karka, in a Samarāśi: Many sisters, siblings are prone to
blood/mental disorder, the subject begets wealth and fortune
in Candra Daśā. Candrayuti: Śukra is highly auspicious
regardless of Candra’s Pakṣabala.
c. For Mithuna Lagna, 5th/12th Lord Śukra in Sahajabhāva,
in Siṅha, in a Śatrurāśi: Respiratory disorder, weak digestive
system, swelling in the body.
d. For Karka Lagna, 4th/11th Lord Śukra in Sahajabhāva, in
Kanyā, in a Nīcarāśi: Tormented by diseases, foolishness,
misfortunes.
e. For Siṅha Lagna, 3rd/10th Lord Śukra in Sahajabhāva, in
Tulā, in a Svarāśi: Dīrghāyu, begetting many children, fame,
wealth and good position.
f. For Kanyā Lagna, 2nd/9th Lord Śukra in Sahajabhāva, in
Vṛścika, in a Samarāśi: Good fortunes, acquisition of wealth
through brothers, friends, and society; substantial paternal
inheritance.
g. For Tulā Lagna, 1st/8th Lord Śukra in Sahajabhāva, in
Dhanu, in a Śatrurāśi: Similar to Vṛṣabha Lagna - occasional
diseases and poverty, hindered childhood, detrimental to the
subject, Śukra Daśā is filled with miseries, expenses, and loss
of income/ savings - this is remedied when Candra Rāśi is
favourable.
h. For Vṛścika Lagna, 7th/12th Lord Śukra in Sahajabhāva, in
Makara, in a Mitrarāśi: Defective sibling or their early death,
the subject has little wisdom (intellect/tact).
i. For Dhanu Lagna, 6th/11th Lord Śukra in Sahajabhāva, in
Kumbha, in a Mitrarāśi: Difficulty in livelihood; sisters
flourish later on. Śukra in Krūra Ṣaṣṭhyāñśa: Curtailed
longevity.
j. For Makara Lagna, 5th/10th Lord Śukra in Sahajabhāva, in
Mīna, in a Uccarāśi: Happy profession, happy children,
Dīrghāyu father.

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k. For Kumbha Lagna, 4th/9th Lord Śukra in Sahajabhāva, in

Meṣa, in a Samarāśi: Depend on his sisters for a living; a
powerful Śukra confers some paternal support or inheritance.
l. For Mīna Lagna, 3rd/8th Lord Śukra in Sahajabhāva, in
Vṛṣabha, in a Svarāśi: Dīrghāyu, lacking general happiness.
4. Sukha Śukra: Parāśara: Same as Bṛhaspati. Bṛhajjātaka: Same
as Bṛhaspati. Sārāvalī: Endowed with kinsmen, friends, and
happiness (bandhu-suhrd-sukha-sahitam), splendorous (kāntam),
endowed with conveyances and paraphernalia (vāhana-paricchada-
samrddham), beautiful (lalitam), free from poverty (adinam),
fortunate (subhagam). Phaladīpikā: Good conveyances (suvāhana),
blessed with a good house (sumandira), ornaments (ābharaṇa),
clothes and perfumes (vastra-gandhaṃ).
a. For Meṣa Lagna, 2nd/7th Lord Śukra in Sukhabhāva, in
Karka, in a Samarāśi: Lacking happiness in family life,
addiction to intoxicants. Maṅgalayuti: 2 marriages,
extramarital affairs, concubine etc.
b. For Vṛṣabha Lagna, 1st/6th Lord Śukra in Sukhabhāva, in
Siṅha, in a Śatrurāśi: Adept in the Sanskrit language,
enjoying the good position and financial attainments, the
mother lacking good health.
c. For Mithuna Lagna, 5th/12th Lord Śukra in Sukhabhāva, in
Kanyā, in a Nīcarāśi: Losing the mother early, failure in
learning, frequently changing residence, lacking happiness in
the profession. Candra/Maṅgala/Ketu in 6th: Prone to
dental diseases according to Suka nāḍī.
d. For Karka Lagna, 4th/11th Lord Śukra in Sukhabhāva, in
Tulā, in a Svarāśi: Livelihood in the homeland, gaining
maternal properties, lands, good learning etc.
e. For Siṅha Lagna, 3rd/10th Lord Śukra in Sukhabhāva, in
Vṛścika, in a Samarāśi: Like Karka Lagna but to a lesser
degree; professional success is higher for the Siṅha Lagna
than the Karka Lagna.
f. For Kanyā Lagna, 2nd/9th Lord Śukra in Sukhabhāva, in
Dhanu, in a Śatrurāśi: High learning in literature, painting,
drawing, Jyotiṣa, forestry, farming of tea, sugarcane, cotton
etc.; abundant landed property around hilly areas, enjoying
all kinds of delights.
g. v Tulā Lagna, 1st/8th s rd Śu ra n Sukhabh , in
Makara, in a Mitrarāśi: Ordinary wealth and learning in
Śukra Daśā; if Śukra and Candra are in the 4th, the child
causes distress to the mother’s health soon after birth.
h. For Vṛścika Lagna, 7th/12th Lord Śukra in Sukhabhāva, in
Kumbha, in a Mitrarāśi: Mastery over the ancient Śāstras
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(Purāṇa, mythology), abundant landed properties, decent

livelihood. Afflicted Śukra: The child causes distress to the
mother’s health soon after birth.
i. For Dhanu Lagna, 6th/11th Lord Śukra in Sukhabhāva, in
Mīna, in a Uccarāśi: Substantial gains in own business,
endowed with wife, sons, patience, and fortunes; likely to find
wealth/treasures on the way, i.e., when travelling somewhere;
gain through quadrupeds and agriculture, and befriend the
thieves.
j. For Makara Lagna, 5th/10th Lord Śukra in Sukhabhāva, in
Meṣa, in a Samarāśi: Outstanding learning, profession,
conveyances, wealth etc.
k. For Kumbha Lagna, 4th/9th Lord Śukra in Sukhabhāva, in
Vṛṣabha, in a Svarāśi: Happiness from the father, auspicious
events in the family, good conveyances, good learning, early
marriage etc.
l. For Mīna Lagna, 3rd/8th Lord Śukra in Sukhabhāva, in
Mithuna, in a Mitrarāśi: Generally happy barring occasional
but serious miseries, Alpāyu mother, substantial wealth to the
siblings.
5. Suta Śukra: Parāśara: Same as Bṛhaspati. Bṛhajjātaka:
Happiness. Sārāvalī: Happiness (sukha), children (suta), friends
(mitra), fond of sexual pleasures (rati-para), intellect (mati), highly
wealthy (dhanam-akhanditam), minister (mantrina-matha), justice
(danda-neta). Phaladīpikā: Excessive and lasting wealthy
(akhaṇḍita-dhanaṃ), kingly (nṛpaṃ), good thoughts and intellect
(sumatim), blessed with children (sātmajaṃ).
a. For Meṣa Lagna, 2nd/7th Lord Śukra in Sutabhāva, in Siṅha,
in a Śatrurāśi: Normally Śukra is positive in the 5th, but this
is not so for Meṣa Lagna - marital disharmony, fewer
children, children are a source of displeasure, abdominal
disorders. Astāṅgata Śukra: Marriage and children are
denied or result in a debacle.
b. For Vṛṣabha Lagna, 1st/6th Lord Śukra in Sutabhāva, in
Kanyā, in a Nīcarāśi: Denial of children or they are sickly.
c. For Mithuna Lagna, 5th/12th Lord Śukra in Sutabhāva, in
Tulā, in a Svarāśi: More daughters, happiness from
befriending the virtuous, abundant financial gains;
occasional financial troubles in adverse Bhuktis of Śukra
Daśā.
d. For Karka Lagna, 4th/11th Lord Śukra in Sutabhāva, in
Vṛścika, in a Samarāśi: Saumyayutadṛṣṭa Śukra: High
learning, favourable mother, properties, substantial gains,
happy marriage etc. Śukra is a powerful Rājayoga Kāraka
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conferring a significant and authoritative position. Śukra

partakes the good role of favourable Maṅgala for this Lagna;
however, the subject associates with immoral women because
of Maṅgala-Śukra connection.
e. For Siṅha Lagna, 3rd/10th Lord Śukra in Sutabhāva, in
Dhanu, in a Śatrurāśi: Śukra in Dhanu is outstanding; but
Siṅha Lagna is much better than Karka Lagna - freedom
from diseases, begetting many children quickly.
f. For Kanyā Lagna, 2nd/9th Lord Śukra in Sutabhāva, in
Makara, in a Mitrarāśi: Many family problems, financial
distress, suffering about his speech, only daughters, highly
virtuous; exceptional Śukra Daśā.
g. For Tulā Lagna, 1st/8th Lord Śukra in Sutabhāva, in
Kumbha, in a Mitrarāśi: Medium lifespan, prone to heart
disease; Sūryayuti: Heart disease is certain.
h. For Vṛścika Lagna, 7th/12th Lord Śukra in Sutabhāva, in
Mīna, in a Uccarāśi: In the first half of life, the person is
overly attached to worldly pleasures, wealthy and popular. In
the latter half, particularly covered by Śukra Daśā, he takes
to the meditation and Mokṣa.
i. For Dhanu Lagna, 6th/11th Lord Śukra in Sutabhāva, in
Meṣa, in a Samarāśi: Śukra in Meṣa indicates a strong libido,
the wife is troubled during delivery by a surgical operation;
happiness about the children. Strījātaka: Prone to a
burning sensation in the vagina or other vaginal diseases.
j. For Makara Lagna, 5th/10th Lord Śukra in Sutabhāva, in
Vṛṣabha, in a Svarāśi: Substantial financial gains, high
intelligence, many daughters, career free from troubles, happy
married life. Downfall, difficulties, and distress in the
adverse Bhuktis of Śukra Daśā.
k. For Kumbha Lagna, 4th/9th Lord Śukra in Sutabhāva, in
Mithuna, in a Mitrarāśi: Good fortune, happiness, learning;
happiness about the father and children; experiencing the
purvapuṇya (merits of the past births); enjoying worldly
pleasures/entertainment; fewer children.
l. For Mīna Lagna, 3rd/8th Lord Śukra in Sutabhāva, in
Karka, in a Samarāśi: Losing children - especially daughters.
Afflicted Śukra: Denial of children.
6. Ari Śukra: Parāśara: Same as Bṛhaspati. Bṛhajjātaka: Same as
Bṛhaspati. Sārāvalī: Great misfortune to the wife (adhikam-
anishtam-strinām), many foes (prachura-amitram), be devoid of
riches (nirakrtam-vibhāvai), confused and bewildered intellect
(viklava-mati-va), morally fallen (neecham). Phaladīpikā: Free of

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enemies (viśatrum), bereft of wealth (adhanaṃ), violate young girls

(yuvatidūṣitaṃ), unhappiness and confusion (viklavaṃ).
a. For Meṣa Lagna, 2nd/7th Lord Śukra in Aribhāva, in Kanyā,
in a Nīcarāśi: Plenty of miseries, miserable married life.
b. For Vṛṣabha Lagna, 1st/6th Lord Śukra in Aribhāva, in
Tulā, in a Svarāśi: Acquisition of landed property through
loans; occasional marring of fortunes; normally the person
enjoys reasonable wealth and health; victorious over his
enemies.
c. For Mithuna Lagna, 5th/12th Lord Śukra in Aribhāva, in
Vṛścika, in a Samarāśi: Self-made wealth that diminishes
sooner or later; moderate happiness about marriage and
children.
d. For Karka Lagna, 4th/11th Lord Śukra in Aribhāva, in
Dhanu, in a Śatrurāśi: Good results of Dhanu Śukra are
experienced; but the subject is prone to serious health hazards
viz, abdominal, urinary and kidney disorders.
e. For Siṅha Lagna, 3rd/10th Lord Śukra in Aribhāva, in
Makara, in a Mitrarāśi: Delayed marriage; Śukra is hostile
and inflicts miseries- suffer from venereal afflictions; impeded
progress in the profession; frequent suffering from
displacement from the homeland.
f. For Kanyā Lagna, 2nd/9th Lord Śukra in Aribhāva, in
Kumbha, in a Mitrarāśi: Heavy debts, devoid of learning,
many family problems, not a successful householder. Rāhu/
Ketu yuti: The wife is of a questionable character. Śukra
alone: Sinful tendencies.
g. For Tulā Lagna, 1st/8th Lord Śukra in Aribhāva, in Mīna, in
a Uccarāśi: Dīrghāyu, live a pretty ripe age, a significant
person in the early periods (till nearly 60) with Śukra Ucca in
the 6th; the subject is elevated to high society, promising
affluence and incredible happiness; but the subject is
miserable in old age and dependent on others; the latter part
of life is filled with sicknesses and miseries.
h. For Vṛścika Lagna, 7th/12th Lord Śukra in Aribhāva, in
Meṣa, in a Samarāśi: Dangerous venereal diseases - a major
organ develops serious disabilities; a sickly wife; Śukra is
auspicious in other matters.
i. For Dhanu Lagna, 6th/11th Lord Śukra in Aribhāva, in
Vṛṣabha, in a Svarāśi: Freedom from sickness, immune to
diseases, freedom from debts etc., but prone to financial
losses. If other Grahas cause sickness, the subject suffers from
Śukra related diseases such as anaemia, sexual impotence,
venereal diseases, urinary troubles, frequent dream
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discharges, troubles from ghosts, mental diseases, disabilities

in the walking limbs (legs/feet) etc.
j. For Makara Lagna, 5th/10th Lord Śukra in Aribhāva, in
Mithuna, in a Mitrarāśi: Happy married life, troubles by
family properties, decent financial condition, but burdened by
heavy debts.
k. For Kumbha Lagna, 4th/9th Lord Śukra in Aribhāva, in
Karka, in a Samarāśi: Venereal diseases, financial losses, ill
health to mother, declining fortune, troubled by never-ending
debts.
l. For Mīna Lagna, 3rd/8th Lord Śukra in Aribhāva, in Siṅha,
in a Śatrurāśi: Dīrghāyu, miserable Śukra Daśā.
7. Dārā Śukra: Parāśara: Same as Bṛhaspati. Bṛhajjātaka: Fond of
quarrelling and sexual intercourse. Sārāvalī: Exceptionally
beautiful (ati-rupa), happiness from the spouse (dāra-saukhyam),
great prosperity (ati-vibhāvam), shy away from discords (kalaha-
varjitam), highly fortunate (saubhāgyam-samanvitam).
Phaladīpikā: Devout wife (subhāryam), indulges with sinful women
(asatīrataṃ), loss of wife (mṛtakalatram), wealthy (āḍhyaṃ).
a. For Meṣa Lagna, 2nd/7th Lord Śukra in Dārābhāva, in Tulā,
in a Svarāśi: Powerful Mālavya yoga; but Śukra in 7th is not
desirable - the person seeks pleasures from sinful women.
Krūradṛṣṭi: Śukra becomes a powerful māraka.
b. For Vṛṣabha Lagna, 1st/6th Lord Śukra in Dārābhāva, in
Vṛścika, in a Samarāśi: Somewhat wealthy and fortunate;
wife is sickly and irascible.
c. For Mithuna Lagna, 5th/12th Lord Śukra in Dārābhāva, in
Dhanu, in a Śatrurāśi: Moderate happiness about marriage
and children. Nīca Añśa: Utter dissatisfaction about
marriage and children.
d. For Karka Lagna, 4th/11th Lord Śukra in Dārābhāva, in
Makara, in a Mitrarāśi: The subject is financially supported
by the wife. Vṛṣabha Añśa: The person lives at the cost of the
virtues of his wife - meaning, the wife may earn from sinful
means (prostitution) and support the person.
e. For Siṅha Lagna, 3rd/10th Lord Śukra in Dārābhāva, in
Kumbha, in a Mitrarāśi: Wealth, good fortune, happy
married life; but physical distress in Śukra Daśā. Ucca
Añśa: Affluence after marriage.
f. For Kanyā Lagna, 2nd/9th Lord Śukra in Dārābhāva, in
Mīna, in a Uccarāśi: A successful householder, happiness in
the married life, abundant fortunes. Nīca Añśa: The results
are reversed.

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g. F r Tulā Lagna, 1st/8th Lord Śukra in Dārābhāva, in Meṣa,

in a Samarpśi: Alpāyu wife unless Maṅgala is powerful,
married life is generally happy.
h. For Vṛścika Lagna, 7th/12th Lord Śukra in Dārābhāva, in
Vṛṣabha, in a Svarāśi: Married life is generally happy if it is
the 1st marriage; but the wife is prone to sickness; troublesome
Śukra Daśā.
i. For Dhanu Lagna, 6th/11th Lord Śukra in Dārābhāva, in
Mithuna, in a Mitrarāśi: Married life is moderately peaceful,
but the wife is prone to sickness - tormented by diseases like
consumption, asthma, and dysentery; the wife is exceedingly
lustful and prone to extra-marital affairs.
j. For Makara Lagna, 5th/10th Lord Śukra in Dārābhāva, in
Karka, in a Samarāśi: Outstanding position – all kinds of
delights, wealth, happiness in the family, high learning etc.
k. For Kumbha Lagna, 4th/9th Lord Śukra in Dārābhāva, in
Siṅha, in a Śatrurāśi: An amicable, chaste, beautiful, and
virtuous wife who brings prosperity to the subject; but the
subject is sinful – having low happiness about children.
l. For Mīna Lagna, 3rd/8th Lord Śukra in Dārābhāva, in
Kanyā, in a Nīcarāśi: The worst position among the 12
Lagnas – experiencing hell on earth in the form of a troubled
marriage, poor public relations, curtailed lifespan.
8. Randhra Śukra: Parāśara: Same as Bṛhaspati. Bṛhajjātaka:
Same as Bṛhaspati. Sārāvalī: Long-lived (dirghāyu), incomparable
happiness (anupam-sukhah), wealth and prosperity (dhana-
samrddha), equal to a king (nrpa-sama), delighted and satisfied
every moment (kṣane-kṣane-Lābha-paritosha). Phaladīpikā: Long-
life (cirāyuṣ), a landlord (amilādhipaṃ), wealthy (dhaninam).
a. For Meṣa Lagna, 2nd/7th Lord Śukra in Randhrabhāva, in
Vṛścika, in a Samarāśi: Hostile to wife, lacking happiness in
the family, Alpāyu wife - remedied by a powerful Bṛhaspati is
in the 5th/9th.
b. For Vṛṣabha Lagna, 1st/6th Lord Śukra in Randhrabhāva,
in Dhanu, in a Śatrurāśi: Śukra in Dhanu is more favourable
for Meṣa Lagna than Vṛṣabha Lagna. Occasional diseases
and poverty. Śukra alone: Dīrghāyu as the 6th lord in a
Dusthāna increases lifespan, many obstacles in childhood.
c. For Mithuna Lagna, 5th/12th Lord Śukra in Randhrabhāva,
in Makara, in a Mitrarāśi: Alpāyu, many diseases, miseries,
meagre happiness from marriage and children. Nightbirth
and Śani Nīca: Mother’s life is threatened in delivery.

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d. For Karka Lagna, 4th/11th Lord Śukra in Randhrabhāva, in

Kumbha, in a Mitrarāśi: Curtailed children’s longevity,
poverty; denial of marriage or a short married life.
e. For Siṅha Lagna, 3rd/10th Lord Śukra in Randhrabhāva, in
Mīna, in a Uccarāśi: Long-lived, achievements in the
profession but with occasional reversals.
f. For Kanyā Lagna, 2nd/9th Lord Śukra in Randhrabhāva, in
Meṣa, in a Samarāśi: Large family; subject to abject poverty
or financial losses, losing the father early.
g. For Tulā Lagna, 1st/8th Lord Śukra in Randhrabhāva, in
Vṛṣabha, in a Svarāśi: Though Śukra gives good effects in
general, his Daśā inflict many troubles equal to death –
because the Lagneśa is in a Dusthāna. A powerful Śukra
with Saumyadṛṣṭi: The evil effects disappear and good
effects (due to Svarāśi) manifest.
h. For Vṛścika Lagna, 7th/12th Lord Śukra in Randhrabhāva,
in Mithuna, in a Mitrarāśi: Delayed marriage, unhappy
married life, attached to sinful women, suffer from venereal
diseases and acute vision defects, Alpāyu, spending all
earnings, no savings
i. For Dhanu Lagna, 6th/11th Lord Śukra in Randhrabhāva, in
Karka, in a Samarāśi: Unhappy married life; affluent after
marriage, violent events in the family.
j. For Makara Lagna, 5th/10th Lord Śukra in Randhrabhāva,
in Siṅha, in a Śatrurāśi: Everlasting poverty and misery.
k. For Kumbha Lagna, 4th/9th Lord Śukra in Randhrabhāva,
in Kanyā, in a Nīcarāśi: Alpāyu, miserable life.
l. For Mīna Lagna, 3rd/8th Lord Śukra in Randhrabhāva, in
Tulā, in a Svarāśi: Dīrghāyu, a wicked wife, dental or vision
defects etc.
9. Dharma Śukra: Parāśara: Same as Bṛhaspati. Bṛhajjātaka: Same
as Bṛhaspati. Sārāvalī: Spotless and broad physique (vimala-āyata-
tanu), wealthy (vitta), charitable (udāra), sexual pleasures (yuvati-
sukha), friends and well-wishers (suhrd-jana-peta), honour Devatās,
guests, and preceptors (sura-atithi-guru prasakta). Phaladīpikā:
Blessed with wife (sadāra), friends (suhṛd), children (ātmajaṃ), the
rise of fortune with the help of the king (kṣitipalabdhabhāgyaṃ).
a. For Meṣa Lagna, 2nd/7th Lord Śukra in Dharmabhāva, in
Dhanu, in a Śatrurāśi: Śukra alone is good – abundant
wealth and earning, happy married life, a highly virtuous
wife, having qualities of Bṛhaspati and beauty of Śukra.
Sūryayuti: Māraka to father. Bṛhaspatiyuti: Divine
blessings, renown to the family.

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b. For Vṛṣabha Lagna, 1st/6th Lord Śukra in Dharmabhāva, in

Makara, in a Mitrarāśi: Fame, good position, increase of
fortunes. Strījātaka: Favourable position for children.
Śukra Daśā: A child is prone to life-threatening danger.
c. For Mithuna Lagna, 5th/12th Lord Śukra in Dharmabhāva,
in Kumbha, in a Mitrarāśi: Financial wellbeing, happiness
from children, precious gemstones, favour from wealthy men.
d. For Karka Lagna, 4th/11th Lord Śukra in Dharmabhāva, in
Mīna, in a Uccarāśi: Legendary luck, abundant earning and
wealth, great wealth even from birth, successful in
undertakings, an enviable social status, exceedingly wealthy
siblings, melodious voice, singing talents.
e. For Siṅha Lagna, 3rd/10th Lord Śukra in Dharmabhāva, in
Meṣa, in a Samarāśi: Father having extramarital affairs.
Śukra in Nīca Añśa: Losing children, respiratory ailments.
f. For Kanyā Lagna, 2nd/9th Lord Śukra in Dharmabhāva, in
Vṛṣabha, in a Svarāśi: Family property enjoyed is more by the
siblings than the subject; the subject is wealthy and happy.
g. For Tulā Lagna, 1st/8th Lord Śukra in Dharmabhāva, in
Mithuna, in a Mitrarāśi: Mixed results in Śukra Daśā; may
have a 2nd wife. Maṅgala in the 10th: 2nd wife is certain.
h. For Vṛścika Lagna, 7th/12th Lord Śukra in Dharmabhāva,
in Karka, in a Samarāśi: A prominent person of his lineage,
wealthy, fortunate.
i. For Dhanu Lagna, 6th/11th Lord Śukra in Dharmabhāva, in
Siṅha, in a Śatrurāśi: Inheritance/gains from the father,
affliction to elder siblings, timidity, ear diseases.
j. For Makara Lagna, 5th/10th Lord Śukra in Dharmabhāva,
in Kanyā, in a Nīcarāśi: A miserable life, failures in
undertakings throughout life.
k. For Kumbha Lagna, 4th/9th Lord Śukra in Dharmabhāva,
in Tulā, in a Svarāśi: Good results like Makara Lagna –
highly influential, famous, wealthy, vast landed properties.
Nīca Sūryayuti: Serious health troubles.
l. For Mīna Lagna, 3rd/8th Lord Śukra in Dharmabhāva, in
Vṛścika, in a Samarāśi: Fortunate, spiritual activities, a
leader.
10. Karma Śukra: Parāśara: Same as Bṛhaspati. Bṛhajjātaka: Same
as Bṛhaspati. Sārāvalī: Successful in litigations (utthana-
vivādārjita), endowed with happiness, sexual pleasures, honour,
wealth, and fame (sukha-rati-mān-artha-kirtayo, famous due to great
intellect (bahu-mati-khyāta). Phaladīpikā: Great reputation
(atiyaśaḥ), happiness from friends (suhṛtsukhita), great respect and
honour (vṛttiyuktaṃ), high status and authority (prabhum).
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a. For Meṣa Lagna, 2nd/7th Lord Śukra in Karmabhāva, in

Makara, in a Mitrarāśi: Moderate yoga; according to
Bhāvārtha Ratnākara, even if Śukra has Bṛhaspati’s dṛṣṭi,
there is no yoga; however, this is partially true, because if
Bṛhaspati is not in a Vipat, Pratyak and Vadha Nakṣatra, his
dṛṣṭi proves beneficial.
b. For Vṛṣabha Lagna, 1st/6th Lord Śukra in Karmabhāva, in
Kumbha, in a Mitrarāśi: Sickly mother, danger to her life,
strained relationship with his parents.
c. For Mithuna Lagna, 5th/12th Lord Śukra in Karmabhāva,
in Mīna, in a Uccarāśi: High position, growth in the
profession, incredibly famous, affluence, happy married life,
expenditure on religious and auspicious deeds, truly
fortunate, happiness from children etc. Budhayuti: The good
results are spoiled in Śukra Daśā but experienced in Budha
Daśā.
d. For Karka Lagna, 4th/11th Lord Śukra in Karmabhāva, in
Meṣa, in a Samarāśi: Famous, high position, abundant
wealth from business. Nīca Maṅgala in the Lagna: Severe
and early evils to mother.
e. For Siṅha Lagna, 3rd/10th Lord Śukra in Karmabhāva, in
Vṛṣabha, in a Svarāśi: Life is full of happiness and miseries.
f. For Kanyā Lagna, 2nd/9th Lord Śukra in Karmabhāva, in
Mithuna, in a Mitrarāśi: Abundant financial gains, growth
in the profession, success in undertakings with occasional
falls, the wife may be earning.
g. For Tulā Lagna, 1st/8th Lord Śukra in Karmabhāva, in
Karka, in a Samarāśi: Fame and wealth through agriculture,
precious gemstones, or literature.
h. For Vṛścika Lagna, 7th/12th Lord Śukra in Karmabhāva, in
Siṅha, in a Śatrurāśi: Chequered career or overall life, short-
tempered wife, religious activities. Maṅgalayuti: Śukra
sheds his maleficence due to 12th lordship - the subject is
incredibly famous, wealthy, prosperous, but the wife is still
short-tempered.
i. For Dhanu Lagna, 6th/11th Lord Śukra n Karmabhāva, in
Kanyā, in a Nīcarāśi: Unhappiness and failures in the
profession, an early demise of mother, illiteracy, litigations
with relatives.
j. For Makara Lagna, 5th/10th Lord Śukra in Karmabhāva, in
Tulā, in a Svarāśi: Highly influential, famous, wealthy, vast
landed properties. Nīca Sūryayuti: Serious health troubles.
k. For Kumbha Lagna, 4th/9th Lord Śukra in Karmabhāva, in
Vṛścika, in a Samarāśi: Government favour, learned, wealthy.
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Kṣiṇa-Candrayuti: Kṣiṇa-Candra in the 10th is a

yogakāraka - very superior position in life.
l. For Mīna Lagna, 3rd/8th Lord Śukra in Karmabhāva, in
Dhanu, in a Śatrurāśi: Great honours and position. Śukra’s
dṛṣṭi on the 4th confers a high degree of learning, happiness,
wealth etc. Being the 8th lord, he inflicts greater harm in
adverse Bhuktis in his Daśā, exceeding the goods he gives.
11. Lābha Śukra: Parāśara: Same as Bṛhaspati. Bṛhajjātaka: Same
as Bṛhaspati. Sārāvalī: Obedient servants (pratirupa-dāsa-
bhrtyam), abundant income (bahvāyam), devoid of all miseries
(sarva-shoka-santyaktam). Phaladīpikā: Blessed with wealth and
grains (dhanāḍhyam), connections with other people’s wives (amita-
rāṅganā-ratam), many kinds of pleasures (anekasaukhyā).
a. For Meṣa Lagna, 2nd/7th Lord Śukra in Lābhabhāva, in
Kumbha, in a Mitrarāśi: Abundant self-earned wealth, the
wife is frigid; she is prone to sicknesses and is a source of
suffering to the person.
b. For Vṛṣabha Lagna, 1st/6th Lord Śukra in Lābhabhāva, in
Mīna, in a Uccarāśi: Astronomical gains of wealth and
fortune, occasional sickness because of Uccatva of 6th lord.
Powerless/afflicted Śukra: Diseases of eyes, feet, private
parts, kidneys etc. Serious health troubles in the Daśābhukti
of Dusthāna lords, Grahas in Dusthāna, Aśubha Navatārā
lords, placed in Aśubha Navatārā, or Nīca/Śatru Navāñśa,
provided the Bhukti lords are related to Śukra.
c. For Mithuna Lagna, 5th/12th Lord Śukra in Lābhabhāva, in
Meṣa, in a Samarāśi: Abundant wealth, occasional financial
downfall, sick children; the eldest child is prone to danger
from fire, chemicals, violent animals etc.; other children are
less prone to such danger.
d. For Karka Lagna, 4th/11th Lord Śukra in Lābhabhāva, in
Vṛṣabha, in a Svarāśi: Happiness with regards to mother,
financial gains, Śukra Daśā is ordinary, although in
exceptional cases, it is exceptionally good.
e. For Siṅha Lagna, 3rd/10th Lord Śukra in Lābhabhāva, in
Mithuna, in a Mitrarāśi: Substantial financial gains, growth
in the profession, happy children.
f. For Kanyā Lagna, 2nd/9th Lord Śukra in Lābhabhāva, in
Karka, in a Samarāśi: Even if Candra is slightly afflicted,
there is remarriage, family displeasures, association with
sinful women, gambling, drinking, prone to wasting diseases
such as consumption.
g. For Tulā Lagna, 1st/8th Lord Śukra in Lābhabhāva, in
Siṅha, in a Śatrurāśi: Highly influential, connection with
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influential or high placed government officials, mole or scar

in the ear.
h. For Vṛścika Lagna, 7th/12th Lord Śukra in Lābhabhāva, in
Kanyā, in a Nīcarāśi: Unhappy married life, troubled by
numerous evil expenses, attached to sinful women, prone to
imprisonment.
i. For Dhanu Lagna, 6th/11th Lord Śukra in Lābhabhāva, in
Tulā, in a Svarāśi: Highly intelligent, fortunate and happy
children; but one child is prone to sickness; according to Suka
nāḍī - gaining through enemies and litigations; Ucca Budha
with Candra in the 5th, and Bṛhaspati in the Lagna:
One eye is blind or defective.
j. For Makara Lagna, 5th/10th Lord Śukra in Lābhabhāva, in
Vṛścika, in a Samarāśi: Many elder sisters, abdominal
disorders. Afflicted Śukra: General unhappiness etc.
k. For Kumbha Lagna, 4th/9th Lord Śukra in Lābhabhāva, in
Dhanu, in a Śatrurāśi: Outstanding if in Śaniyuti; otherwise,
results are ordinary.
l. For Mīna Lagna, 3rd/8th Lord Śukra in Lābhabhāva, in
Makara, in a Mitrarāśi: Subject to frequent ups and downs in
livelihood. Śukra alone: Gaining through foreigners.
12. Vyāya Śukra: Parāśara: Same as Bṛhaspati. Bṛhajjātaka: Wealth.
Sārāvalī: Lazy (alasa), happy (sukhinam), corpulent (sthulam),
morally fallen (patitam), eat cleansed food (mrshtāshinam), skilful in
providing sleeping comforts or sleep therapy, including hypnotism
etc. (shayana-upachara-kushalam22), conquered by women (strī-
jeetam). Phaladīpikā: Endowed with sexual pleasures
(saratisaukhya), wealth (vitta), splendour (dyutim).
a. For Meṣa Lagna, 2nd/7th Lord Śukra in Vyāyabhāva, in
Mīna, in a Uccarāśi: Abundant wealth, honoured by the
wealthy, endowed with all comforts of a householder. Yuti
with Bṛhaspati-Maṅgala: Surpass others in wealth,
astoundingly affluence, owning vast properties, leading an
incredibly happy life.
b. For Vṛṣabha Lagna, 1st/6th Lord Śukra in Vyāyabhāva, in
Meṣa, in a Samarāśi: Moderately wealthy, happy marriage;
incur debts owing to auspicious events in the family.
Budhayuti: Moderately wealthy. Bṛhaspatiyuti:
Exceedingly wealthy.

22This can mean a masseur, a healer who heals the sleeping disorder, a psychologist who
works on sleeping disorder or even one who works for manufacturing or trading of sleep
related items.
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c. For Mithuna Lagna, 5th/12th Lord Śukra in Vyāyabhāva, in

Vṛṣabha, in a Svarāśi: Affluent after marriage, flourish in
business - mainly real estate, automobile, beauty parlour,
cinema etc., the earnings are spent on charitable or
auspicious deeds; begetting children is delayed unless
Bṛhaspati is favourable.
d. For Karka Lagna, 4th/11th Lord Śukra in Vyāyabhāva, in
Mithuna, in a Mitrarāśi: Limited happiness in life, the
mother is subject to difficulties in her personal life, happy
married life.
e. For Siṅha Lagna, 3rd/10th Lord Śukra in Vyāyabhāva, in
Karka, in a Samarāśi: Happy married life, debacles in the
profession, mixed results about health and general happiness.
Rāhu/Ketu/Śani/Maṅgala yuti: Losing a sibling by
drowning.
f. For Kanyā Lagna, 2nd/9th Lord Śukra in Vyāyabhāva, in
Siṅha, in a Śatrurāśi: Heavy expenditure. Fall in position.
Deprivation of needs, lacking peace.
g. For Tulā Lagna, 1st/8th Lord Śukra in Vyāyabhāva, in
Kanyā, in a Nīcarāśi: Alpāyu subject and his wife, sickly,
losing eyesight because of one’s fault.
h. For Vṛścika Lagna, 7th/12th Lord Śukra in Vyāyabhāva, in
Tulā, in a Svarāśi: Early marriage, happy married life,
affluence through wife – may marry a wealthy girl, wealth
from cousins, spiritual attainments.
i. For Dhanu Lagna, 6th/11th Lord Śukra in Vyāyabhāva, in
Vṛścika, in a Samarāśi: Unfortunate; all the negative effects
of Śukra in Vṛścika is experienced - jealous, malicious, not
religious, argumentative, crafty, not attached to brothers, not
fortunate, troubled by enemies, distressed, hostile to unchaste
women, cruel, skilful in killing, heavy debts, poverty,
arrogant and venereal diseases.
j. For Makara Lagna, 5th/10th Lord Śukra in Vyāyabhāva, in
Dhanu, in a Śatrurāśi: Mixed results in finance and fortunes,
a noble wife, good children, a yogakāraka for siblings.
k. For Kumbha Lagna, 4th/9th Lord Śukra in Vyāyabhāva, in
Makara, in a Mitrarāśi: Unfortunate, secret marriage,
illegitimate sex, many ordeals about landed properties.
l. For Mīna Lagna, 3rd/8th Lord Śukra in Vyāyabhāva, in
Kumbha, in a Mitrarāśi: Notable spiritual achievements,
religious activities, focus beyond worldly matters.

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3.2.8
ŚANI BHĀVAPHALA
FAVOURABLE ŚANI
REDUCTION OF SORROW, ASSOCIATION WITH OLD WOMEN,
INCREASE IN SERVANTS AND IRON GOODS, HEADSHIP OF
A TOWN, ACQUISITION OF BUFFALOES.
UNFAVOURABLE ŚANI
VĀTA AND KAPHA DISEASES, IGNORANCE, TENDENCY TO
STEAL, IRRITABILITY, CALAMITIES, LAZINESS, PHYSICAL
AND MENTAL DEBILITY, SUFFERING DUE TO SARCASTIC
ATTITUDE OF SPOUSE, CHILDREN AND SERVANTS,
DISLOCATION OF LIMBS, JEALOUSY.

3. 2. 8 .1
SYN OP SI S

1. Śani being the kāraka for the Dusthānas, is the most inauspicious
among all the Grahas. He is a Tamas-Krūra-Vāyu Graha and is the
representation of all kinds of troubles in a Kuṇḍalī. However, like
other Krūragrahas, Sūrya and Maṅgala, he is best placed in the
Triṣaḍāyas (3, 6, 11), where he gives success. In the Sahajabhāva
(3H), he makes one brave, witty, unkind, not respected by others, and
has fewer sons. The person could also be morally fallen. In the
Śatrubhāva (6H), he makes one incredibly famous, helpful towards
others, gives him freedom from enemies and diseases, but the person
can become crooked. In the Lābhabhāva (11H), the results are
outstanding. Here, the person attains a lordly or kingly disposition,
attains fame, becomes known as a scientist or an expert in using
weapons.
2. He is not welcome in the Mokṣa Trikoṇa (4, 8, 12): He is extremely
badly placed in the 4th house of happiness, as Śani is the Kāraka for
miseries. Here the results are that the person is troubled by their
relatives, not having many sons, and giving much misery,
particularly in the early and later part of life. In the 8H, although the
results are somewhat positive, i.e., wealthy and have a long life, he is
sickly, has fewer sons, weak eyesight, and is fickle-minded. In the
12H, Śani makes one blame or criticize others, suffer from heavy
expenditure, distress, defective eyesight, bereft of unhappiness,
kindness and shame.
3. In the remaining Kendras (1, 7, 10), the results are usually mixed
and depend on other factors. In the Lagnabhāva, the results are
usually negative as it is Śani’s Maraṇa Kāraka Sthāna. However, in
Lagna, if Śani occupies its Sva or Uccarāśi, he attains great heights
in life, become wise (philosopher), wealthy, chief of his clan, a leader,
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or a king, after initial difficulties. The results of Śani’s placement in

other Rāśis in the Lagna are ill-health in childhood, dirty and
wandering disposition, having a wicked nature, not loyal to women
and disabled. In the 7H, Śani makes the person mean and fickle-
minded, grieving, but he is fond of his wife even though she may be
wicked or ill-natured. If Śani is well placed in the Karmabhāva, the
person is blessed with a good mental disposition, wealth, happiness,
and he becomes chief of his clan or community.
4. He is also not welcome in the Trikoṇas. But its negativities are lesser
if it occupies a Good Rāśi (Sva, Ucca, Mūla, Mitra). Śani is the Bhāva
Kāraka for the Dusthānas, 6th, 8th and the 12th; hence, he is the giver
of diseases and sorrow (6th), all kinds of mishaps (8th) and dejection,
pessimism, losses and bereavement of homeland and kinsmen (12th
house) in a Kuṇḍalī. The Dharmabhāva (9H) makes the person hold
the flag of Dharma aloft, a great exponent of Dharma, greatly wise,
fair, and is blessed with sons. However, in the 5th house, the results
are not so positive. This position makes the person dull-witted, suffer
from eye diseases, wander, and have a limited number of sons.
5. In the Bhāvas connected with wealth, the results are mixed in the
Dhanabhāva, but positive in the Lābhabhāva. Śani in the
Dhanabhāva cause the person devoid of paternal legacy, but he is
endowed with self-respect, courage, wealth, and learning. Usually,
Śani in the 2nd can cause the person to leave homeland and earn
wealth and gain prominence elsewhere. As mentioned before, Śani in
the Lābhabhāva makes one wealthy and a leader.
6. The Rāśis modify Śani’s results in a Bhāva. The results of Śani in
various Rāśis are (1) Meṣa: idiotic, wanderer, fraudulent, cheat,
dishonest, insincere, irritable, quarrelsome, resentful,
misunderstanding nature, vicious, cruel, boastful, gloomy,
mischievous, pervert, ignorant, itinerant, devoid of friends and
kinsmen; (2) Vṛṣabha: self-restraint, clever, persuasive, successful,
powerful, unorthodox, melancholy, voracious eater, cool, deceitful,
lustful, anxious; (3) Mithuna: strategic, leadership, ingenious,
subtle, rational, speculative, narrow-minded, wandering nature,
untidy, shameless, miserable, poor, outlaw, (4) Karka: pleasure-
seeking, slow, dull, ignorant, selfish, cunning, deceitful, malicious,
stubborn, poverty, (5) Siṅha: hardworking, carrying loads,
stubborn, unfortunate, conflicting, miserable, vile, evil-minded, (6)
Kanyā: poor, capricious, quarrelsome, malicious, narrow-minded,
rude, conservative,
7. Śani’s results in (7) Tulā: respectable, leadership, founder of
institutions, independent, powerful, discreet, sound judgement,
prominent, charitable, wealthy, conceited, antagonistic, (8) Vṛścika:
rash, adventurous, indifferent, hard-hearted, narrow-minded,
wasteful, conceited, introverted, capricious, unscrupulous, miserable,
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sickly, violent, imprisonment, merciless; (9) Dhanu: pushy, famous,

peaceful, faithful, happy, leadership positions, courteous, crafty,
pretentious, confident, (10) Makara: intelligent, learned, scholarly,
prudent, leadership positions, general prosperity, enjoyment,
permanent wealth, reflective, melancholy, irritable, suspicious,
selfish, covetous, revengeful, short-sighted, unkempt; (11) Kumbha:
prudent, intellectual, philosophical, able, diplomatic, ingenious,
happy, reflective, conceited, vanquished by enemies; (12) Mīna:
pushy, clever, gifted, happy, wealthy, polite, helpful, trustworthy.

3. 2. 8 .2
DE TA IL ED RE SU LT S

1. Lagna Śani: Parāśara: Same as Sūrya and Maṅgala. Bṛhajjātaka:

Poverty, diseases, cupidity, uncleanliness, sickness in early life,
indistinct speech. Ucca, Sva or Bṛhaspati’s Rāśi: Equal to a king,
protector of villages or towns, learned handsome physique. Sārāvalī:
Ucca/Sva Rāśi (svoccha-sva-koya-bhāvane): comparable to a king
(kṣitipāla-tulya), head of a country or a city (desha-pura-adhinātha).
In other Rāśis (shesheshu): misery in boyhood (duhkha-gada-peedita-
eva-bālye), poverty (dāridrya), inaction (akarma-vashago), dirty
(malino), laziness (alasa). Phaladīpikā: Ucca/Sva Rāśi: Equal to the
king (kṣitipālatulyo), chief or mayor of a city (deśapurādhināthaḥ);
Other Rāśis: Sorrowful (dukkha), highly miserable from childhood
(paripīḍita eva bālye), miserable due to extreme poverty
(dāridryaduḥkha), live in a shabby place (vaśago malino), lazy
(alasaśca).
a. For Meṣa Lagna, 10th/11th Lord Śani in Lagnabhāva, in
Meṣa, in a Nīcarāśi: Unfortunate, Śani’s Nīcatva and Śani’s
Meṣa Rāśiphala are completely experienced- Alpāyu, quitting
the world in prime youth, surviving which, the subject is no
better than a corpse, as all happiness and optimism are
sapped out of him.
b. For Vṛṣabha Lagna, 9th/10th Lord Śani in Lagnabhāva, in
Vṛṣabha, in a Mitrarāśi: Abundant earnings, fame,
reputation, great heights in life, poor health - mainly in
childhood getting better in the latter part; Śani in Lagna
normally causes childhood sickness that gets better with age.
c. For Mithuna Lagna, 8th/9th Lord Śani in Lagnabhāva, in
Mithuna, in a Samarāśi: Unpleasant appearance, bad
company, wicked, miserable, disability from birth.
d. For Karka Lagna, 7th/8th Lord Śani in Lagnabhāva, in
Karka, in a Samarāśi: Unpleasant appearance, despised,
sickly, diseases of the head and tooth, rheumatism, losing the
mother soon after birth.
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e. For Siṅha Lagna, 6th/7th Lord Śani in Lagnabhāva, in

Siṅha, in a Śatrurāśi: Unpleasant appearance, sickly, poor
intellect, fickle-minded, moderately happy married life and
moderately successful career. Sūrya pratiyuti: Happy
married life. But, if Sūrya is alone is in Kumbha and
Śani is not in Siṅha: Sickness to wife and unhappy
married life.
f. For Kanyā Lagna, 5th/6th Lord Śani in Lagnabhāva, in
Kanyā, in a Samarāśi: Frequent sickness, hostile to others,
including his family, dark-complexioned, ugly appearance,
long black hair, protruding teeth. Śani is Lagna Dreṣkāṇa:
Some peculiarities in the body - like excess fingers, blunt
thumb, lacking a thumb, uneven eyes etc.
g. For Tulā Lagna, 4th/5th Lord Śani in Lagnabhāva, in Tulā,
in a Uccarāśi: Born to a wealthy family, increase in the
family property, begetting children who become prosperous in
life, truly fortunate, immensely learned, several conveyances,
vast business undertakings, yet not so intelligent, occasionally
behaves peculiarly.
h. For Vṛścika Lagna, 3rd/4th Lord Śani in Lagnabhāva, in
Vṛścika, in a Samarāśi: Alpāyu, miserable, poor, sickly.
i. For Dhanu Lagna, 2nd/3rd Lord Śani in Lagnabhāva, in
Dhanu, in a Samarāśi: Health problems in the childhood,
flourish later on about health and wealth - fortunate and
happy.
j. For Makara Lagna, 1st/2nd Lord Śani in Lagnabhāva, in
Makara, in a Svarāśi: Severely undergo three kinds of
miseries in life, adhyatmika, adhibhautika and adhidaivika,
earning through employment but with obstacles, sickly,
deprived of his parents; having a Rājayoga in Śani Daśā.
k. For Kumbha Lagna, 1st/12th Lord Śani in Lagnabhāva, in
Kumbha, in a Svarāśi: A Rājayoga, Śani sometimes proves to
be a māraka or cause death-like suffering; grieving from
many deaths in the family.
l. For Mīna Lagna, 11th/12th Lord Śani in Lagnabhāva, in
Mīna, in a Samarāśi: Physical defects, grotesque growths in
the body, ill health, lacking happiness.
2. Dhana Śani: Parāśara: Same as Sūrya and Maṅgala. Bṛhajjātaka:
Same as Sūrya. Sārāvalī: Ugly face (vkrti-vadano), indulge in
worldly prosperity (artha-bhokta), devoid of kinsmen (jana-rahito),
render justice (nyāya-krt), endowed with family (kutumba-gate),
later on go to other countries (paschāta-paradeshagato), endowed
with wealth and conveyances (dhana-vāhana-bhogavān).
Phaladīpikā: Ugly face (vimukham), devoid of wealth (adhana),

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unrighteous (anyāyavantaṃ), in the latter part of his life he moves to

another place (paścāditarajanapadasthaṃ) and enjoys conveyances
(yāna), worldly pleasures bhoga) and blessed with wealth
(arthayuktam).
a. For Meṣa Lagna, 10th/11th Lord Śani in Dhanabhāva, in
Vṛṣabha, in a Mitrarāśi: Deprived of income opportunities,
this is annulled when Śani is powerful and subject to
Saumyayutidṛṣṭi; Śani Bhukti in an adverse Daśā is Māraka.
b. For Vṛṣabha Lagna, 9th/10th Lord Śani in Dhanabhāva, in
Mithuna, in a Samarāśi: Despite having Rājayoga and
wealth, savings are poor, Dīrghāyu, overburdened by debts,
which leads to humiliations.
c. For Mithuna Lagna, 8th/9th Lord Śani in Dhanabhāva, in
Karka, in a Samarāśi: Tooth decay, poverty, family problems.
d. For Karka Lagna, 7th/8th Lord Śani in Dhanabhāva, in
Siṅha, in a Śatrurāśi: Unfortunate, sickly wife, uncontrolled
expenses, Dīrghāyu but miserable life.
e. For Siṅha Lagna, 6th/7th Lord Śani in Dhanabhāva, in
Kanyā, in a Samarāśi: Unfortunate, financially lacking, lack
happiness in life, prone to diseases of the face, teeth and
spleen, weak eyesight, difficulties in the family.
f. For Kanyā Lagna, 5th/6th Lord Śani in Dhanabhāva, in
Tulā, in a Uccarāśi: Mixed results, financial gains, loss of
children.
g. For Tulā Lagna, 4th/5th Lord Śani in Dhanabhāva, in
Vṛścika, in a Samarāśi: Mixed results - abundant financial
gains, substantial inheritance from the parents, tormented by
in astronomical expenses; much expenditure on evil things,
litigations, the health of the family members; not on good
terms with mother; indulge in nefarious acts leading to loss of
reputation to the family.
h. For Vṛścika Lagna, 3rd/4th Lord Śani in Dhanabhāva, in
Dhanu, in a Samarāśi: Unfortunate - income with great
difficulties, having a big face, suffering eyes ailments. Śani
Nīca Añśa: Bereft of learning, i.e., illiterate.
i. For Dhanu Lagna, 2nd/3rd Lord Śani in Dhanabhāva, in
Makara, in a Svarāśi: Somewhat fortunate - moderately
happy in family life, gaining wealth with some difficulty; two
marriages; the wife is harsh in speech - not honouring the
elders of the family.
j. For Makara Lagna, 1st/2nd Lord Śani in Dhanabhāva, in
Kumbha, in a Svarāśi: Fortunate – wealthy; Powerful
Bṛhaspati: Wealth is even greater, Dīrghāyu, some tragic

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events in life; unhappy married life with a scope of a second

marriage is possible.
k. For Kumbha Lagna, 1st/12th Lord Śani in Dhanabhāva, in
Mīna, in a Samarāśi: Somewhat fortunate - Dīrghāyu,
financial prosperity - followed by heavy expenses and losses.
l. For Mīna Lagna, 11th/12th Lord Śani in Dhanabhāva, in
Meṣa, in a Nīcarāśi: Unfortunate - Severe Bālāriṣṭa if Śani
Daśā operates at birth; suffering from stammering, which
may be incurable if other afflictions exist - some remedies can
be expected with Śubhadṛṣṭi.
3. Sahaja Śani: Parāśara: Same as Sūrya and Maṅgala.
Bṛhajjātaka: Same as Sūrya. Sārāvalī: Dark complexioned
(shyāmah), maintain physical cleanliness (sanskrta-deha), morally
fallen (neecho), lazy attendants (alasa-parijano), courageous (shuro),
charitable (dāna-anurato), great intelligence (vipula-buddhi).
Phaladīpikā: Highly intelligent (vipulamati), charitable (udāraṃ),
happiness from wife (dārasaukhyaṃ), lazy (ālasaṃ), unhappy
(viklavaṃ23).
a. For Meṣa Lagna, 10th/11th Lord Śani in Sahajabhāva, in
Mithuna, in a Samarāśi: Somewhat unfortunate – many
ordeals in life, mainly in Śani Daśā; father is not of much
help; involved in religious pursuits.
b. For Vṛṣabha Lagna, 9th/10th Lord Śani in Sahajabhāva, in
Karka, in a Samarāśi: Somewhat unfortunate – denial of
children; favourable Śani Daśā.
c. For Mithuna Lagna, 8th/9th Lord Śani in Sahajabhāva, in
Siṅha, in a Śatrurāśi: Somewhat unfortunate – Some
prosperity in favourable Bhuktis of Śani Daśā, losses about
brothers, lacking happiness from father.
d. For Karka Lagna, 7th/8th Lord Śani in Sahajabhāva, in
Kanyā, in a Samarāśi: Unfortunate – respiratory disorders,
that can cause death to the person; if the māraka period
operates, there may be loss of siblings, one by one; occasional
respite conferred by Śani depends on Daśābhukti.
e. For Siṅha Lagna, 6th/7th Lord Śani in Sahajabhāva, in Tulā,
in a Uccarāśi: Mixed results - heavy debts, troubles from
cousins, virtuous wife, living a happy life.
f. For Kanyā Lagna, 5th/6th Lord Śani in Sahajabhāva, in
Vṛścika, in a Samarāśi: Unfortunate – losing children,
burdened by heavy loans, losing the father etc.

23Viklava = averse from, overcome by fear, agitated, confused, bewildered alarmed,

grieving, miserable.
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g. For Tulā Lagna, 4th/5th Lord Śani in Sahajabhāva, in

Dhanu, in a Samarāśi: Unfortunate – not having good terms
with his parents, losing the siblings; a moderate fortune, that
is acquired with hurdles and difficulties.
h. For Vṛścika Lagna, 3rd/4th Lord Śani in Sahajabhāva, in
Makara, in a Svarāśi: Unfortunate - not very learned, not
living with the father, suffering about the children, moderate
fortunes, the wife is prone to ailments of breathing, lungs,
breast etc. Rāhuyuti: Lameness.
i. For Dhanu Lagna, 2nd/3rd Lord Śani in Sahajabhāva, in
Kumbha, in a Svarāśi: Unfortunate - rough and unpleasant
voice, troubles to arms early the life, lacking happiness in the
family.
j. For Makara Lagna, 1st/2nd Lord Śani in Sahajabhāva, in
Mīna, in a Samarāśi: Fortunate - good conduct,
philosophical, wealthy.
k. For Kumbha Lagna, 1st/12th Lord Śani in Sahajabhāva, in
Meṣa, in a Nīcarāśi: Unfortunate - devoid of virtues and
happiness, ailments of lungs, larynx, voice box etc.; the subject
trembles in speech and writing, the handwriting is
unpleasant.
l. For Mīna Lagna, 11th/12th Lord Śani in Sahajabhāva, in
Vṛṣabha, in a Mitrarāśi: Fortunate- vast wealth, Dīrghāyu.
Sūryayuti: May lose the father in childhood.
4. Sukha Śani: Parāśara: Same as Sūrya and Maṅgala. Bṛhajjātaka:
Same as Sūrya. Sārāvalī: Heart pain (peedito-hrdaya), devoid of
relatives (nirbāndhava), conveyances (vāhana), wealth (artha),
intelligence (mati), happiness (ati-saukhyah), suffer sickness in
boyhood (bālye-vyādhita-deha), overgrown nails and hair (nakha-
roma-dharo). Phaladīpikā: Sorrowful (duḥkhī), bereft of house,
conveyances, and mother (gṛha-yāna-mātṛ-viyuto), sickly in
childhood (bālye sarug).
a. For Meṣa Lagna, 10th/11th Lord Śani in Sukhabhāva, in
Karka, in a Samarāśi: Unfortunate – Lacking happiness from
mother. Bali-Candra pratiyuti: Exemplary results
regarding livelihood.
b. For Vṛṣabha Lagna, 9th/10th Lord Śani in Sukhabhāva, in
Siṅha, in a Śatrurāśi: Somewhat unfortunate – heart ailment,
losing the mother or separated from her, endowed with
conveyances and landed properties.
c. For Mithuna Lagna, 8th/9th Lord Śani in Sukhabhāva, in
Kanyā, in a Samarāśi: Somewhat unfortunate – losing the
mother early; if the mother survives, she faces several health

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hazards and difficulties; even though Śani is the 8th lord, his
Daśā is highly favourable because of his 9th house ownership.
d. For Karka Lagna, 7th/8th Lord Śani in Sukhabhāva, in
Tulā, in a Uccarāśi: Somewhat fortunate - even though Śaśa
Mahāpuruṣa yoga operates, in the end, the person is reduced
to abject poverty, losing everything.
e. For Siṅha Lagna, 6th/7th Lord Śani in Sukhabhāva, in
Vṛścika, in a Samarāśi: Somewhat fortunate – fortified
Śani: high learning such as PhD, administrative services
(IAS) etc.; afflicted Śani: lacking happiness from the
mother, lacking learning and general happiness, unfulfilled
needs.
f. For Kanyā Lagna, 5th/6th Lord Śani in Sukhabhāva, in
Dhanu, in a Samarāśi: Somewhat unfortunate - troubles to
family, properties and education; but children are well off.
g. For Tulā Lagna, 4th/5th Lord Śani in Sukhabhāva, in
Makara, in a Svarāśi: Fortunate – Dīrghāyu mother;
respectful towards the mother, learned, skilful in business,
protruding teeth, long hair, thick nails, exceptionally
Dīrghāyu, living in an antique house (of the forefathers).
h. For Vṛścika Lagna, 3rd/4th Lord Śani in Sukhabhāva, in
Kumbha, in a Svarāśi: Mostly unfortunate – learned, prone to
severe diseases like piles, rheumatism, swollen diaphragm
etc. Kṣiṇa-Candra: Lacking happiness from the mother.
i. For Dhanu Lagna, 2nd/3rd Lord Śani in Sukhabhāva, in
Mīna, in a Samarāśi: Fortunate - high education, well placed
in the profession.
j. For Makara Lagna, 1st/2nd Lord Śani in Sukhabhāva, in
Meṣa, in a Nīcarāśi: Highly unfortunate – poverty,
hostility, bad habits, fruitless efforts, sinful acts, jealousy,
deprived of a good means of living/monetary gains/
fulfilment of desires; rheumatism, consumption, asthma, eye
disorders, premature fall or greying of hair, frequent cold. If
the Lagneśa is powerless and 6th afflicted, the
indications certainly happen. The diseases caused by Śani are
mostly long term, causing longer confinements; physical
distress is certain, coupled with heavy expenditure and
financial distress.
k. For Kumbha Lagna, 1st/12th Lord Śani in Sukhabhāva, in
Vṛṣabha, in a Mitrarāśi: Mostly fortunate - losing the
mother early, mainly when Candra joins Śani; a great person
through his family profession, likely to pursue livelihood of
the parents or the family lineage.

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l. For Mīna Lagna, 11th/12th Lord Śani in Sukhabhāva, in

Mithuna, in a Samarāśi: Mostly fortunate - highly learned,
successful in career, occasional downfalls, lacking motherly
affection, brought up by somebody else, breastfeeding,
motherly care etc. are ruled out.
5. Suta Śani: Parāśara: Same as Sūrya and Maṅgala. Bṛhajjātaka:
Same as Sūrya. Sārāvalī: Bereft of happiness, children, and friends
(sukha-suta-mitra-vihina), devoid of intelligence and kindness (mati-
rahitam-chetasam), agitated (sa-unmādam), pitiable (deenam).
Phaladīpikā: Corrupted or disillusioned mind (bhrānto), bereft of
wisdom, children, wealth, and enthusiasm (jñāna-suta-artha-harṣa-
rahito), wandering (śaṭo), wicked mind (durmatiḥ).
a. For Meṣa Lagna, 10th/11th Lord Śani in Sutabhāva, in
Siṅha, in a Śatrurāśi: Highly unfortunate – prone to
ailments of the stomach, indigestion, constipation etc.; loss of
memory and children, foolishness, strained relationships with
wife and children, poorly placed on the family front, poor
earning and savings.
b. For Vṛṣabha Lagna, 9th/10th Lord Śani in Sutabhāva, in
Kanyā, in a Samarāśi: Mostly fortunate - blessed with
children, success in undertakings, financial gains, exceeding
wealth, fortunate wife; but unhappy married life; financial
difficulties despite abundant wealth due to several annoying
situations.
c. For Mithuna Lagna, 8th/9th Lord Śani in Sutabhāva, in
Tulā, in a Uccarāśi: Mostly fortunate - the birth of twins,
wealthy father, paternal inheritance, financial wellbeing,
māraka for children.
d. For Karka Lagna, 7th/8th Lord Śani in Sutabhāva, in
Vṛścika, in a Samarāśi: Highly unfortunate - denial or
difficulties in begetting children, prone to stomach disorder,
ulcer of the intestines and piles, premature ageing, abject
poverty, early loss of a spouse.
e. For Siṅha Lagna, 6th/7th Lord Śani in Sutabhāva, in Dhanu,
in a Samarāśi: Mostly unfortunate - Fewer children, may
have one son at least; Bṛhaspati Parivartana with Śani -
in Dhanu-Makara: abundant adversities regarding
children, wealth, and longevity.
f. For Kanyā Lagna, 5th/6th Lord Śani in Sutabhāva, in
Makara, in a Svarāśi: Mostly unfortunate - Beget twins,
lacking happiness about children, prone to ear ailments,
financial distress, troubled by debts.
g. For Tulā Lagna, 4th/5th Lord Śani in Sutabhāva, in
Kumbha, in a Svarāśi: Mostly fortunate - delay in begetting

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children, wife is from an affluent family, occasional financial

losses.
h. For Vṛścika Lagna, 3rd/4th Lord Śani in Sutabhāva, in
Mīna, in a Samarāśi: Highly unfortunate - children are
adversely affected, heavy financial burdens and losses;
unhappy married life.
i. For Dhanu Lagna, 2nd/3rd Lord Śani in Sutabhāva, in Meṣa,
in a Nīcarāśi: Mostly fortunate – Nīca Śani in the 5th
normally damage the Bhāva, this is an exception. Instead of
damaging the indications, the person attains prominence in
life, even though he has fewer children. This is truer in Śani
Daśā. Śrī R Sānthānām quotes in his Sārāvalī translation, “
पञ्चमे मन्द सयं ुक्ते तत्पाके शुभयोगदम्। अधिकारयुतेद्योधग स्वल्पसन्तानवान्भवेत्॥”
j. For Makara Lagna, 1st/2nd Lord Śani in Sutabhāva, in
Vṛṣabha, in a Mitrarāśi: Mostly fortunate – abundant
wealth and gains. Fortified Śani: Happy and prosperous
children. Afflicted Śani: Denial of children.
k. For Kumbha Lagna, 1st/12th Lord Śani in Sutabhāva, in
Mithuna, in a Samarāśi: Highly fortunate – abundant
gains, good fortune.
l. For Mīna Lagna, 11th/12th Lord Śani in Sutabhāva, in
Karka, in a Samarāśi: Highly unfortunate – denial of
children is inevitable; distressful married life; suffering
caused by a sickly spouse.
6. Ari Śani: Parāśara: Same as Sūrya and Maṅgala. Bṛhajjātaka:
Same as Sūrya. Sārāvalī: Strong libido (prabala-madano), robust
physique (sudeha), courageous (shuram), voracious eater
(bahvāshinam), crooked (vishama-sheelam), conquer many of his
enemies (bahu-ripu-pakṣa-kṣapitam). Phaladīpikā: Eat
indiscriminately (bahvāśī), endowed with many resources
(draviṇānvito), vanquish enemies (ripuhato), arrogant and stubborn
(dhṛṣṭaśca), honourable (mānī).
a. For Meṣa Lagna, 10th/11th Lord Śani in Aribhāva, in Kanyā,
in a Samarāśi: Mostly fortunate - success over enemies and
litigations, increase of income and wealth, Dīrghāyu,
spending on vices, healthy, adversities in Śani Daśā.
Budhayuti: Exceptional intelligence, significantly high
position, multiply wealth, but asthmatic problems.
b. For Vṛṣabha Lagna, 9th/10th Lord Śani in Aribhāva, in
Tulā, in a Uccarāśi: Highly fortunate - abundant financial
gains, wealth.
c. For Mithuna Lagna, 8th/9th Lord Śani in Aribhāva, in
Vṛścika, in a Samarāśi: Mostly unfortunate - suffer from an
ulcer, wound, burns etc., meeting a bad end, moderate wealth.
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d. For Karka Lagna, 7th/8th Lord Śani in Aribhāva, in Dhanu,

in a Samarāśi: Mostly unfortunate - dīrghāyu, spending on
sinful deeds, lacking siblings, losing one; the wife hails from
a poor family; she is extravagant.
e. For Siṅha Lagna, 6th/7th Lord Śani in Aribhāva, in Makara,
in a Svarāśi: Mostly fortunate - gain wealth through
enemies or from litigations in Śani Daśā; freedom from
sickness, not intelligent, dīrghāyu.
f. For Kanyā Lagna, 5th/6th Lord Śani in Aribhāva, in
Kumbha, in a Svarāśi: Mostly unfortunate – financial
problems, distressed married life, dīrghāyu.
g. For Tulā Lagna, 4th/5th Lord Śani in Aribhāva, in Mīna, in a
Samarāśi: Long-lived. Mostly fortunate – distressed about
children, harmony with the siblings, boosting of the financial
prospects.
h. For Vṛścika Lagna, 3rd/4th Lord Śani in Aribhāva, in Meṣa,
in a Nīcarāśi: Highly unfortunate – incredibly bad results
of Śani’s Nīcatva, deprived of worldly happiness, losing of the
mother.
i. For Dhanu Lagna, 2nd/3rd Lord Śani in Aribhāva, in
Vṛṣabha, in a Mitrarāśi: Mostly fortunate – fame, long life,
occasional financial hurdles, freedom from diseases,
improving the financial situation by self-effort, the subject is
a self-made man.
j. For Makara Lagna, 1st/2nd Lord Śani in Aribhāva, in
Mithuna, in a Samarāśi: Mostly unfortunate – Contrary to
the conventional wisdom that Śani in the 6th subsides debts
and enemies, for this Lagna, there is an increase of debts,
diseases, and enemies, mainly in Śani Daśā.
k. For Kumbha Lagna, 1st/12th Lord Śani in Aribhāva, in
Karka, in a Samarāśi: Mostly unfortunate – insignificant
wealth, significant debts.
l. For Mīna Lagna, 11th/12th Lord Śani in Aribhāva, in Siṅha,
in a Śatrurāśi: Mostly unfortunate – bereft of younger
siblings, many ups and downs in earnings.
7. Dārā Śani: Parāśara: Same as Sūrya and Maṅgala. Bṛhajjātaka:
Same as Sūrya. Sārāvalī: Always subject to ill health
(satatamanārogya-tanu), lose wife (mrtadāram), no wealth (dhana-
vivarjita), unkempt dressing (ku-vesham), sinful (pāpam) many
sinful acts (bahu-nīca-karmanam). Phaladīpikā: Cohabit with fallen
women (kudāranirato), penniless (niḥsbo), follower of a lowly path or
a wanderer (adhvago), full of anxiety (vihvalaḥ).

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a. For Meṣa Lagna, 10th/11th Lord Śani in Dārābhāva, in Tulā,

in a Uccarāśi: Mostly fortunate – General happiness and
wellbeing, happy married life, but losing the spouse early.
b. For Vṛṣabha Lagna, 9th/10th Lord Śani in Dārābhāva, in
Vṛścika, in a Samarāśi: Mostly unfortunate – ugly teeth
and dental deficiencies, but good prosperity; unhappy
married life; the wife has fair longevity, but she is sickly and
quarrelsome; the wife is bereft of any praiseworthy qualities
and proves evil to the person.
c. For Mithuna Lagna, 8th/9th Lord Śani in Dārābhāva, in
Dhanu, in a Samarāśi: Mostly unfortunate – unhappy
married life, sickly wife – that can be overcome if Śani is
subject to Saumyayutidṛṣṭi. Afflicted Śani: Incredibly
distressful married life, maybe two marriages. Śani in
Bṛhaspati’s Rāśi in the 7th indicates an ugly and stout
wife.
d. For Karka Lagna, 7th/8th Lord Śani in Dārābhāva, in
Makara, in a Svarāśi: Mostly unfortunate – Śani alone:
The subject is very sickly and suffers from one disease or other
all the time; curtailed longevity of the spouse - this is
overcome if Śani has yutidṛṣṭi of Sūrya/Candra. Strījātaka:
Excessive bleeding in menstruation.
e. For Siṅha Lagna, 6th/7th Lord Śani in Dārābhāva, in
Kumbha, in a Svarāśi: Mostly unfortunate – Addicted to
sinful women or extramarital affairs, indulging in gambling
and other vices.
f. For Kanyā Lagna, 5th/6th Lord Śani in Dārābhāva, in Mīna,
in a Samarāśi: Mostly unfortunate – sickly wife, no
happiness in marriage or children.
g. For Tulā Lagna, 4th/5th Lord Śani in Dārābhāva, in Meṣa, in
a Nīcarāśi: Mostly unfortunate – losing both wife and
children. Ucca Candra in the 8th and Nīca Śani in the
7th: Birth with umbilicus coiling around the face.
h. For Vṛścika Lagna, 3rd/4th Lord Śani in Dārābhāva, in
Vṛṣabha, in a Mitrarāśi: Highly unfortunate – an
extravagant and evil wife, distressful married life, denial of
children.
i. For Dhanu Lagna, 2nd/3rd Lord Śani in Dārābhāva, in
Mithuna, in a Samarāśi: Highly unfortunate – unhappy
married life, either losing the wife or suffer separation, prone
to heart diseases.
j. For Makara Lagna, 1st/2nd Lord Śani in Dārābhāva, in
Karka, in a Samarāśi: Somewhat fortunate - Śani alone in
the 7th gives a delayed but moderately happy marriage;
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according to Mantreśvara, if Maṅgala joins Śani in Karka in

the 7th, the person marries a beautiful and chaste wife.
k. For Kumbha Lagna, 1st/12th Lord Śani in Dārābhāva, in
Siṅha, in a Śatrurāśi: Somewhat fortunate – distressed
married life, but no divorce or separation; the couple fight but
still get along well, good fortune after marriage, inheritance
of some paternal properties.
l. For Mīna Lagna, 11th/12th Lord Śani in Dārābhāva, in
Kanyā, in a Samarāśi: Highly unfortunate – a wretched
and contemptible spouse, life is utterly miserable, marriage
may end up in divorce/separation; the couple is always at
others’ mercy; Śani Daśā is Māraka to the person or the
spouse.
8. Randhra Śani: Parāśara: Same as Sūrya and Maṅgala.
Bṛhajjātaka: Same as Sūrya. Sārāvalī: Suffer from leprosy, fistula
etc. (kushta-bhagandara-rogaibhitaptam), short-lived (harshva-
jivitam), fail in initiating any undertaking (sarva-arambha-heenam).
Phaladīpikā: Unclean (malīm), suffer from piles (aso’śaṃso), devoid
of wealth and auspiciousness (avasuḥ), cruel mind and intellect
(karāladhīr), unsatisfiable hunger (bubhukṣitaḥ), avoided by friends
(suhṛñjanavamānitaḥ).
a. For Meṣa Lagna, 10th/11th Lord Śani in Randhrabhāva, in
Vṛścika, in a Samarāśi: Highly unfortunate – Aṣṭama Śani
indicates several difficulties, evils regarding health and
longevity.
b. For Vṛṣabha Lagna, 9th/10th Lord Śani in Randhrabhāva, in
Dhanu, in a Samarāśi: Somewhat unfortunate – limited
wealth, controlled expenditure, spending on good accounts,
financial adversities, reversals in education; if Śani is well
connected with a Kāraka, the adversities related to the
Kāraka is less; Śani in 8th grants dīrghāyu.
c. For Mithuna Lagna, 8th/9th Lord Śani in Randhrabhāva, in
Makar , in a Svarāśi:Mostly unfortunate – dīrghāyu,
many difficulties regarding livelihood, unlucky, unhappy
family life; these adversities are, however, moderate.
d. For Karka Lagna, 7th/8th Lord Śani in Randhrabhāva, in
Kumbha, in a Svarāśi: Mostly unfortunate – dīrghāyu,
unhappy married life, losing the spouse early; life is full of
misfortune and misery, always in financial distress.
e. For Siṅha Lagna, 6th/7th Lord Śani in Randhrabhāva, in
Mīna, in a Samarāśi: Mostly unfortunate – financial
debacles unless Bṛhaspati/Sūrya renders support to Śani.
f. For Kanyā Lagna, 5th/6th Lord Śani in Randhrabhāva, in
Meṣa, in a Nīcarāśi: Highly unfortunate – subject to all
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kinds of miseries of the earth; Alpāyu, because Āyuṣkāraka is

Nīca in the Ayuṣhbhāva.
g. For Tulā Lagna, 4th/5th Lord Śani in Randhrabhāva, in
Vṛṣabha, in a Mitrarāśi: Highly unfortunate – an
unfortunate position of the yogakāraka in the 8th; deprivation
of the possessions and reduction to a miserable state; the
profession is severely hit.
h. For Vṛścika Lagna, 3rd/4th Lord Śani in Randhrabhāva, in
Mithuna, in a Samarāśi: Mostly unfortunate – weak
eyesight, fewer children, lacking happiness from the mother,
education is subject to ups and downs; hostile to brothers.
Unfavourable Bṛhaspati: Poverty, lacking honesty.
i. For Dhanu Lagna, 2nd/3rd Lord Śani in Randhrabhāva, in
Karka, in a Samarāśi: Somewhat unfortunate – dīrghāyu,
moderate wealth, gains through profession, denial of
children, occasional difficulties.
j. For Makara Lagna, 1st/2nd Lord Śani in Randhrabhāva, in
Siṅha, in a Śatrurāśi: Mostly unfortunate – Alpāyu,
because the Āyuṣkāraka is in Śatrurāśi in the Ayuṣhbhāva,
obstacles in childhood, plenty of financial problems
throughout.
k. For Kumbha Lagna, 1st/12th Lord Śani in Randhrabhāva,
in Kanyā, in a Samarāśi: Somewhat fortunate – dīrghāyu,
many difficulties and poverty in childhood, but the subject
lives a happy life later.
l. For Mīna Lagna, 11th/12th Lord Śani in Randhrabhāva, in
Tulā, in a Uccarāśi: Somewhat fortunate – Exceedingly
dīrghāyu, good income and financial gain; but the subject
spends his wealth on vices and sinful deeds.
9. Dharma Śani: Parāśara: Same as Sūrya and Maṅgala.
Bṛhajjātaka: Same as Sūrya. Sārāvalī: Unrighteous (dharma-
rahito), less wealth (alpadhaniko), bereft of happiness from co-born
(sahaja-sukha-vivarjita), devoid of happiness (saukhya-vihina), inflict
pain on others (paro-pratāpi). Phaladīpikā: Bereft of good luck,
wealth, children, father, and Dharma (bhāgya-artha-atmaja-tāta-
dharma-rahito), wicked (durjano).
a. For Meṣa Lagna, 10th/11th Lord Śani in Dharmabhāva, in
Dhanu, in a Samarāśi: Mostly fortunate – Fortified Śani:
Abundant happiness, wealthy father, prosperity, several
achievements in life, remarkably fortunate, religious, devout,
honoured, enjoy good health. Powerless Śani: Adverse
results.
b. For Vṛṣabha Lagna, 9th/10th Lord Śani in Dharmabhāva, in
Makara, in a Svarāśi: Mostly fortunate – prosperity,
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success; but not fortunate about father, losing father early or

separation from him, having a strained relationship, should
check Sūrya before pronouncing results. Candra is Kṣiṇa:
Losing the siblings, strained relationship with brother,
friends etc.
c. For Mithuna Lagna, 8th/9th Lord Śani in Dharmabhāva, in
Kumbha, in a Svarāśi: Mostly unfortunate – Lacking
happiness from father, losing siblings, prone to leg diseases,
such as paralysis.
d. For Karka Lagna, 7th/8th Lord Śani in Dharmabhāva, in
Mīna, in a Samarāśi: Mostly fortunate – lacking happiness
from the father, happy married life, the wife is stocky,
intelligent, and lucky.
e. For Siṅha Lagna, 6th/7th Lord Śani in Dharmabhāva, in
Meṣa, in a Nīcarāśi: Mostly unfortunate - devoid of
paternal uncle like relatives; Strījātaka: Early widowhood.
f. For Kanyā Lagna, 5th/6th Lord Śani in Dharmabhāva, in
Vṛṣabha, in a Mitrarāśi: Somewhat unfortunate – lacking
happiness from the father, self-made fortune, troubled
because of children.
g. For Tulā Lagna, 4th/5th Lord Śani in Dharmabhāva, in
Mithuna, in a Samarāśi: Somewhat fortunate – Śani in
Śubhavarga indicates that the person is wealthy from birth,
i.e., born to a wealthy parent; even an ordinary Śani give
moderate Rājayoga and fortune.
h. For Vṛścika Lagna, 3rd/4th Lord Śani in Dharmabhāva, in
Karka, in a Samarāśi: Somewhat unfortunate – the fortune
of the subject is hindered greatly if Candra is Kṣīṇa of
Pakṣabala; the results are favourable when Candra is
Pakṣabali.
i. For Dhanu Lagna, 2nd/3rd Lord Śani in Dharmabhāva, in
Siṅha, in a Śatrurāśi: Mostly fortunate – lacking happiness
about father and progeny; abundant wealth through the
association of wealthy men and the government.
j. For Makara Lagna, 1st/2nd Lord Śani in Dharmabhāva, in
Kanyā, in a Samarāśi: Somewhat fortunate – financial
gains; paternal misfortunes; brought up by people than own
parents.
k. For Kumbha Lagna, 1st/12th Lord Śani in Dharmabhāva, in
Tulā, in a Uccarāśi: Mostly fortunate – Dīrghāyu, good
fortune, wealthy.
l. For Mīna Lagna, 11th/12th Lord Śani in Dharmabhāva, in
Vṛścika, in a Samarāśi: Somewhat unfortunate – losing the
siblings, sickly, moderately wealthy.
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10. Karma Śani: Parāśara: Same as Sūrya and Maṅgala.

Bṛhajjātaka: Same as Sūrya. Sārāvalī: Wealthy (dhanavān),
intelligent (prāgna), courageous (shura), minister (mantra), justice
(danda-nāyaka-va-api), head of a community, city, or a village
(vrnda-pura-grāma-neta). Phaladīpikā: Minister (mantrī), or a king
(nṛpatir), wealthy (dhanī), indulge in agricultural pursuits
(kṛṣiparaḥ), courageous (śūraḥ), renowned (prasiddha).
a. For Meṣa Lagna, 10th/11th Lord Śani in Karmabhāva, in
Makara, in a Svarāśi: Mostly fortunate – confined to the
homeland for livelihood, happy childhood, good education,
freedom from diseases, good health, Rājayoga in Śani Daśā.
b. For Vṛṣabha Lagna, 9th/10th Lord Śani in Karmabhāva, in
Kumbha, in a Svarāśi: Somewhat fortunate – growth in the
profession, but severe adversities in other areas, litigations
regarding paternal properties.
c. For Mithuna Lagna, 8th/9th Lord Śani in Karmabhāva, in
Mīna, in a Samarāśi: Mostly fortunate – great eminence
and honours, addicted to many vices, the mother is prone to
danger from water.
d. For Karka Lagna, 7th/8th Lord Śani in Karmabhāva, in
Meṣa, in a Nīcarāśi: Highly unfortunate – curtailed
longevity, abject misery in Married life; if Candra is in 12th,
4th or 7th unaspected by others, marriage is denied, and the
subject spends even his petty possessions on undesirables.
e. For Siṅha Lagna, 6th/7th Lord Śani in Karmabhāva, in
Vṛṣabha, in a Mitrarāśi: Mostly unfortunate – add one
enemy a day regarding livelihood, which causes utter
dissatisfaction; some people fall to the nadir. Fortified Śani,
subject to Śubhadṛṣṭi: Surprising heights in political, and
judicial areas; outstanding Śani Daśā but debacles are likely
in other adverse Daśās.
f. For Kanyā Lagna, 5th/6th Lord Śani in Karmabhāva, in
Mithuna, in a Samarāśi: Somewhat unfortunate – frequent
career changes, equal gains and losses, i.e., meagre savings;
distress to wife’s wellbeing.
g. For Tulā Lagna, 4th/5th Lord Śani in Karmabhāva, in
Karka, in a Samarāśi: Highly fortunate – endowed with
conveyances, good status in life, prosperity.
h. For Vṛścika Lagna, 3rd/4th Lord Śani in Karmabhāva, in
Siṅha, in a Śatrurāśi: Somewhat fortunate – good position
in life; but subject to danger of displacement and humiliation;
impeded education.
i. For Dhanu Lagna, 2nd/3rd Lord Śani in Karmabhāva, in
Kanyā, in a Samarāśi: Highly fortunate – rising to a
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soaring height, earning from agricultural sources, affluence,

happiness, gaining through mother and wife.
j. For Makara Lagna, 1st/2nd Lord Śani in Karmabhāva, in
Tulā, in a Uccarāśi: Highly fortunate – Abundant wealth
earned through self-effort apart from the parental
inheritance, a successful householder, visit many shrines,
attachment to religious undertakings, propagating the
teachings of the ancients.
k. For Kumbha Lagna, 1st/12th Lord Śani in Karmabhāva, in
Vṛścika, in a Samarāśi: Mostly fortunate – great success in
wealth and profession; but not achieving a high position.
l. For Mīna Lagna, 11th/12th Lord Śani in Karmabhāva, in
Dhanu, in a Samarāśi: Mostly fortunate – a great person;
abundant earning, happy in the profession, occasionally
suffer reversals.
11. Lābha Śani: Parāśara: Same as Sūrya and Maṅgala. Bṛhajjātaka:
Same as Sūrya. Sārāvalī: Long-lived (bahvāyu), steady prosperity
(sthira-vibhāva), courageous (shura), incomes from arts and crafts
(shilpāshraya), freedom from sickness (vigata-roga), endowed with
wealth, people, and riches (dhana-jana-sampad yuto). Phaladīpikā:
Long life (bahvāyuḥ), blessed with lasting (or fixed) property and
resources (sthira-sampadāya-sahitaḥ), valiant (śūro), free from
diseases (virogo), wealthy (dhanī).
a. For Meṣa Lagna, 10th/11th Lord Śani in Lābhabhāva, in
Kumbha, in a Svarāśi: Somewhat fortunate – achievements
and abundant gains in undertakings, unhappy married life,
stomach and anus ailments.
b. For Vṛṣabha Lagna, 9th/10th Lord Śani in Lābhabhāva, in
Mīna, in a Samarāśi: Somewhat fortunate – mentally
distressed, but a good position in life, substantial financial
gains, earning through sea voyages, i.e., international trade,
and water-related products, such as salt, fish, pearls etc.
c. For Mithuna Lagna, 8th/9th Lord Śani in Lābhabhāva, in
Meṣa, in a Nīcarāśi: Highly unfortunate – alpāyu, suffer
misfortunes in livelihood matters, severe diseases in
childhood, denial of children, dull-witted, losing paternal
property, financial distress and losses.
d. For Karka Lagna, 7th/8th Lord Śani in Lābhabhāva, in
Vṛṣabha, in a Mitrarāśi: Somewhat fortunate – unfair
through unlawful means, marriage is a blessing, even more so
when there is Śukrayuti, insatiable lust for wife, freedom
from disease, leading a happy life to that extent.
e. For Siṅha Lagna, 6th/7th Lord Śani in Lābhabhāva, in
Mithuna, in a Samarāśi: Somewhat fortunate – abundant
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landed properties and wealth Śani Daśā; otherwise, some

physical distress.
f. For Kanyā Lagna, 5th/6th Lord Śani in Lābhabhāva, in
Karka, in a Samarāśi: Highly fortunate – outstanding
results like a Rājayoga, abundant wealth and good fortune.
g. For Tulā Lagna, 4th/5th Lord Śani in Lābhabhāva, in Siṅha,
in a Śatrurāśi: Somewhat fortunate – fame, position,
wealth, and success in Śani Daśā, the subject begets adopted
children, favours from wealthy men, suffer Vāta disorders
like rheumatism, arthritis, etc.
h. For Vṛścika Lagna, 3rd/4th Lord Śani in Lābhabhāva, in
Kanyā, in a Samarāśi: Mostly fortunate – famous, long-
lived, fortunate, Rājayoga in Śani Daśā.
i. For Dhanu Lagna, 2nd/3rd Lord Śani in Lābhabhāva, in
Tulā, in a Uccarāśi: Highly fortunate – strong Ariṣṭabhaṅga
for Bālāriṣṭa yoga in a Kuṇḍalī; in youth, the subject makes
abundant wealth and good savings, happiness from children,
a high degree of intelligence, truly fortunate, an honourable
position in life, wide fame.
j. For Makara Lagna, 1st/2nd Lord Śani in Lābhabhāva, in
Vṛścika, in a Samarāśi: Somewhat fortunate – mixed trend
in the matters of good yoga, healthy body, happy life.
k. For Kumbha Lagna, 1st/12th Lord Śani in Lābhabhāva, in
Dhanu, in a Samarāśi: Somewhat fortunate – deafness and
other afflictions to the ear, financial gains, happiness from
children.
l. For Mīna Lagna, 11th/12th Lord Śani in Lābhabhāva, in
Makara, in a Svarāśi: Mostly fortunate – good longevity,
long-lived mother, inherits some maternal property, suffering
miseries in childhood.
12. Vyāya Śani: Parāśara: Same as Sūrya and Maṅgala. Bṛhajjātaka:
Same as Sūrya. Sārāvalī: Disabled (vikala), morally fallen (patito),
talkative (mukharo), defective eyesight (vishama-akṣo), unkind
(nirghrno), shameless (vigata-lajja), heavy expenditure (bahu-vyāya),
humiliated (sa-paribhuta). Phaladīpikā: Bereft of modesty, wealth
and children (nir-lajjā-artha-suto), defective limb (aṅgavikalo), dull-
witted (mūrkho), defeated by enemies24 (ripūtsāritaḥ).
a. For Meṣa Lagna, 10th/11th Lord Śani in Vyāyabhāva, in
Mīna, in a Samarāśi: Somewhat fortunate – earning
abundant wealth but spending everything on vices and sinful

24ripūtsāritaḥ comprises of ripu+utsāritaḥ. Here r pu means en mies and utsār a meano

to be uprooted and thrown away.
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deeds, subject to severe eye defects. Daybirth: losing father

early; Nightbirth: favourable results about father.
b. For Vṛṣabha Lagna, 9th/10th Lord Śani in Vyāyabhāva, in
Meṣa, in a Nīcarāśi: Highly unfortunate – the most
favourable Graha in the house of loss, in Nīca indicate that
good yogas in the Kuṇḍalī becoming defunct. Śanidṛṣṭi on
the 2nd, 6th and 9th denotes financial distress, distress in the
family, suffering to father’s health and bhāgya. Ucca
Navāñśa: the subject fights these odds and recovers.
c. For Mithuna Lagna, 8th/9th Lord Śani in Vyāyabhāva, in
Vṛṣabha, in a Mitrarāśi: Highly unfortunate – uncontrolled
expenditure that torments the person severely, loss of
everything in bad company, the subject is long-lived.
d. For Karka Lagna, 7th/8th Lord Śani in Vyāyabhāva, in
Mithuna, in a Samarāśi: Highly unfortunate – disturbed
married life, financial losses, lacking happiness from father,
befriending the sinners, a decline of savings due to
expenditure on sinful deeds.
e. For Siṅha Lagna, 6th/7th Lord Śani in Vyāyabhāva, in
Karka, in a Samarāśi: Śani Daśā: Mostly unfortunate –
many debacles. Krūrayuti: imprisonment. Maṅgalayuti:
Rājayoga according to Bhāvārtha Ratnākara, however,
imprisonment can still occur.
f. For Kanyā Lagna, 5th/6th Lord Śani in Vyāyabhāva, in
Siṅha, in a Śatrurāśi: Mostly unfortunate – freedom from
diseases, financial troubles, heavy expenses, unhappy life,
denial of children.
g. For Tulā Lagna, 4th/5th Lord Śani in Vyāyabhāva, in Kanyā,
in a Samarāśi: Mostly unfortunate – an unfortunate
position for the yogakāraka in the Vyāya – many setbacks in
progress and undertakings; if the Bṛhaspati is afflicted, there
is a denial of children; the person makes distinct academic
achievements against several odds.
h. For Vṛścika Lagna, 3rd/4th Lord Śani in Vyāyabhāva, in
Tulā, in a Uccarāśi: Somewhat fortunate – earning
limitless wealth but loses a major portion of it; litigations
about the family property.
i. For Dhanu Lagna, 2nd/3rd Lord Śani in Vyāyabhāva, in
Vṛścika, in a Samarāśi: Mostly unfortunate – earning to the
extent of the requirements but spends everything, family life is
sorrowful, always fighting with others, not performing any
virtuous act.
j. For Makara Lagna, 1st/2nd Lord Śani in Vyāyabhāva, in
Dhanu, in a Samarāśi: Somewhat fortunate – extravagant,
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charitable, expenditure on righteous deeds, severe challenges

about finances.
k. For Kumbha Lagna, 1st/12th Lord Śani in Vyāyabhāva, in
Makara, in a Svarāśi: Mostly unfortunate – Dīrghāyu
children, more expenses than earnings – meagre savings,
debts, financial difficulties; facial diseases etc.
l. For Mīna Lagna, 11th/12th Lord Śani in Vyāyabhāva, in
Kumbha, in a Svarāśi: Mostly unfortunate – involve in
financial misappropriation, suffer severe health troubles etc.

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3.2.9
RĀHU BHĀVAPHALA
FAVOURABLE NODES
GOOD HEALTH, ROYAL FAVOUR, GAIN OF MONEY,
FRIENDSHIP OR INCREASE IN FRIENDS, SUCCESS IN ALL
UNDERTAKING, MENTAL PEACE, ELEVATION TO HIGH
POSITION, POPULARITY, FAME, BIRTH OF CHILDREN.
UNFAVOURABLE NODES
DEATH, SERIOUS DISEASES, DANGER TO NEAR AND DEAR
ONES, DESTRUCTION OF HOUSE, FALL FROM POSITION,
WRATH OF THE RULERS, UNP OPULARITY, LOSS, WASTE OF
MONEY AND LAND, THEFT OF PROPERTY, DISHONOUR, ILL
FAME.

3. 2. 9.1
SYN OP SI S

1. The effects of Rāhu are like the lord of the Rāśi occupied by him
and of Śani. Similarly, the effects of Ketu are like the lord of the
Rāśi occupied by her and of Maṅgala. In the below section, the
results ascribed to Rāhu due to his occupation of different Bhāvas
are from Phaladīpikā 8.25-27. The effects excerpted from
Horāratna are from Jātaka Ratnapradīpa, a text that is extinct
now.
2. Rāhu is a Krūragraha like Śani in the attribute. He is shadowy and
is the master of deception. He, along with Ketu, denote the cycle of
rebirth. While Rāhu is instrumental in pulling the soul down to the
world of mortals, facilitating it to have a worldly experience, Ketu is
instrumental in freeing one from worldly experiences. Therefore,
Rāhu is called the Bhogamārgī and Ketu, Mokṣamārgī. When Rāhu
is well placed in a Kuṇḍalī, subject to yutidṛṣṭi of Śubhagraha, Rāhu
gives outstanding results in terms of power, influence, wealth etc. On
the other hand, if Rāhu is badly placed in the Kuṇḍalī, the results are
excruciatingly troublesome. Such a person can be completely
inconsequential and is deprived of even the smallest happiness.
3. Like any other Krūragrah→, Rāhu gives excellent results n i the
Triṣaḍāya. According to Sārāvalī (12.4.) and Mānasāgarī
(14.417/434a), when Rāhu is in a Triṣaḍāya and subject to
Śubhadṛṣṭi, all evils are destroyed. In the 3rd house, Rāhu bestows
upon one honour, firmness, and determination. In the 6th house, he
bestows long life and wealth, but there are troubles galore from the
enemies. 11th is perhaps the best position of Rāhu, where Rāhu
bestows upon one wealth and longevity, but the person suffers from

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ear diseases and limits the number of children because Ketu sits in
the 5th.
4. Rāhu’s disposition in the Kendras is considered troublesome, as, like
Śani, he damages the foundation pillar of the Kuṇḍalī. This is,
however not so, if Rāhu is in any of Meṣa/ Vṛṣabha/ Karka/ Kanyā/
Māraka Rāśis. This is because, in these Rāśis, Rāhu gives favourable
results. Rāhu in the Lagna makes one diplomatic and adaptable to
situations but affects longevity. In the 4th house of heart, Rāhu
makes one arrogant, deprived of happiness, and makes one wander
from place to place. In the 7th house, Rāhu makes one fierce in
appearance, impotent, irascible, and sickly. It also affects one’s
longevity. Rāhu in 10th is good in the mentioned Rāśis, where he
gives honour and association with the Royals and makes one fearless.
According to Sārāvalī (12.10) and Mānasāgarī (14.416), when Rāhu
occupies the Lagna identical with Meṣa, Vṛṣabha, or Karka, he
protects the person from the clutches of all evils, just as a pleased
king forgives the crimes of a person. Phaladīpikā 4.3a. states that
Rāhu in strong in Meṣa, Karka, Vṛṣabha, Vṛścika and Kumbha.
5. Rāhu is certainly not welcome in the Koṇas, the houses related to the
cycle of rebirths. When Rāhu is in the 5th house, the person is hard-
hearted, i.e., devoid of emotions and mercy, and he is subject to pain
in the lower abdomen. If other Krūragrahas afflict rāhu, there could
be mental aberration or insanity because the 5th is the house of the
mind (Mantrabhāva). In the Dharmabhāva, there is a condition,
which is called Maraṇakāraka Avasthā, and the results are terrible.
Rāhu eclipses Sūrya and afflicts Bṛhaspati, the two Kāraka for the
9th. The person suffers severe financial distress and experiences
various evils throughout life unless dṛṣṭi of Śubhagrahas come to
rescue.
6. Among the remaining Bhāvas, 2nd/8th/12th, who are generally known
as dependent Bhāvas, and their auspiciousness is dependent on the
other Bhāva lorded by their lord, 8th and 12th are part of Mokṣa
Trikoṇa which are the most sensitive Bhāvas in a Kuṇḍalī. There
should not be any Krūra afflictions the Mokṣa Trikoṇa; else, the life
becomes topsy-turvy. The person suffers short life, misery,
deprivation, and several health troubles (mostly Vāta disorder) when
Rāhu is in the 8th. Rāhu in the 12th makes one sinful and squander
away wealth on unworthy things. The person also suffers from
diseases of eyes and feet and become cunning. In the Dhanabhāva,
which stands for speech and sustenance, Rāhu makes one speak
words with double meaning. Also, the negative things uttered by the
person comes out to be true. Unless there is a Śubhadṛṣṭi, Rāhu in
the 2nd also destroys wealth, mainly due to Royal punishments.
7. The Rāśis modify Rāhu’s Results in a Bhāva. The results of Rahu in
various Rāśis are (1) Meṣa: lazy, lack discernment, lack courage,
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coward, dull, lack energy; (2) Vṛṣabha: Fickle minded, lack trust; (3)
Mithuna: long-lived, love music, practise Veda and yoga; (4) Karka:
cheated by kith and kin and friends and suffer poverty because of
that, generous, victorious over enemies; (5) Siṅha: cordial, virtuous,
work after due thoughts, danger from snakes; (6) Kanyā: Poetic,
writer, famous, taste for dance and music, simple-minded.
8. Rāhu’s results in (7) Tulā: adept in getting things done, short-lived,
inheritance from diseased members, tooth diseases; (8) Vṛścika:
weak, spend wealth on vices and diseases, mean-minded, wicked,
cunning, poor; (9) Dhanu: misery from a young age, get adopted,
may get unearned wealth, cheat kinsmen, miserable married life;
(10) Makara: quarrelsome, poetic, virtuous, get fortunate after
marriage; (11) Kumbha: visionary, writer, frugal, reserved, lack
fortune and family happiness; and (12) Mīna: peace-loving, calm and
composed, virtuous, devout, taste for music and art.

3. 2. 9. 2
DE TA IL ED RE SU LT S

1. Lagna Rāhu: Short-lived (acirāyu), wealthy (artha), strong

(balāvān), suffer from diseases in upper body parts (ūrdhvaṅga
rogānvita). orāratna 3.97. Evil in thinking, adaptable to others,
suffer from headaches, lustful, successful in arguments, sickly.
Notes: Furthermore, the person begets dead children or suffer their
early loss. Rāhu in Krūrayuti in the Lagna produces difficulties
galore, and the person faces early death. In Me a, Vṛṣabha, Karka,
Kanyā, or Makara, Lagna Rāhu bestows fortune and longevity.
2. Dhana Rāhu: Insincere25 in speech (śchannoktir), disease of the
mouth or the face (mukharug), one who is hated26 (ghṛṇī), gain
wealth from the king (nṛpadhanī), irritable temper (saroṣaḥ), happy
(sukhī). Horāratna 3.98. Talkative, promote strife, destruction of
wealth, poverty, wander fruitlessly. Notes: Furthermore, one is
dark-complexioned, incurs grief on account of progeny, suffer poverty
and face health issues, earning is through dealings in fish, meat, and
the like. Krūrayuta Rāhu in the 2nd indicates two spouses. In Dhanu,
Rāhu bestows abundant wealth.
3. Sahaja Rāhu: Honour (mānī), hostile towards co-born (bhrātṛ
virodhako), firm and determined (dṛḍha matiḥ), long-lived (cirāyu),
wealthy (dhanī). Horāratna 3.99. Combat foes, acquire victory and

25 According to Śrī GK Ojha, śchannokti means one having deceptive speech, or that which
carries more than one meaning. People having Rāhu in the Dvitīya Bhāva like to use double
meaning words, or statements that carry more than one meaning. This trait could be good
among politicians and diplomats.
26 Ghṛṇa means repulsive or one who is hated by others.

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fame, spend wealth to acquire happiness, enjoy pleasures, lose

brothers and quadrupeds, and be successful, wealth-gatherer, and
courageous. Notes: Furthermore, Rāhu gives abundant gains
through oils, pulses, and cereals. However, lifespan is moderate only.
There is abundant happiness in his family. My relationship with co-
born is strained. Mother has eye problems.
4. Sukha Rāhu: Dull witted (mūrkho), vain arrogance and give pain to
others (veśmani duḥkhakṛt), endowed with friends (sasuhṛda), short-
lived (alpāyuḥ), rarely happy (kadācitsukhī). Horāratna 3.100. Lose
all happiness, a wanderer, deprived of happiness from children and
friends. Notes: Furthermore, the person acquires various kinds of
landed properties, ornaments etc. He has two marriages, the mother
is long-lived, has only one son, and the wife is emaciated or thin.
5. Suta Rāhu: Nasal touch in speech (nāsodyadvacano), childless
(asutaḥ), hard-hearted (kaṭhinahṛd), pain in the lower abdomen
(kukṣirug). Horāratna 3.101. Suffer from mental aberration, loses
his children, has a limited education, suffers stomach disorders,
wander much, and has numerous enemies. Notes: Furthermore, he
loses in gambling and speculations, suffers health problems relating
to movements of joints, neck and hip and adopt a bad path of
livelihood. Likelihood of losing wealth and position due to
governmental wrath. Candrayuta Rāhu indicates that the person’s
wealth and children are destroyed.
6. Ari Rāhu: Troubled by enemies or Krūragrahas (gdviṭ krūra graha
pīḍitaḥ), ulcer in the anus (sagudarug), wealthy and prosperous
(shrīmāṃ), long-lived (cirāyuḥ). Horāratna 3.102. Diminished
enemies, surrounded by friends, suffer danger from quadrupeds,
pains of the waist, join foreigners, and is extraordinarily strong.
Notes: Furthermore, he enjoys abundant happiness and fortunes.
Candrayuta Rāhu indicates that the person is associated with a
wealthy woman, but he is not wealthy. Instead, he is a thief.
Sūryayuta Rāhu indicates many difficulties from the government.
7. Dārā Rāhu: Squanders away money by associating with women
(strīsaṃgādadhano made’tha), widower (vidhuro), impotent (avīryaḥ),
independent (svatantro), dull-witted (alpadhī). Horāratna 3.103.
Acquires a hostile spouse, short-lived, fierce in appearance, irascible,
belligerent, and sickly. Notes: Furthermore, the person acquires two
spouses, out of whom the first one face premature death and the
second one incur disorders of the liver. The subject gains wealth
through marriage and has uncertain terms with a widowed or
pregnant woman. His wife is a spendthrift and is bent upon enjoying
comforts at all costs. Krūrayuta Rāhu in the 7th gives criminal
tendencies to the person.
8. Randhra Rāhu: Short life (alpāyur), miserable and helpless
(vikalo), indulge in impure acts (aśuddhikṛcca), suffer from
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rheumatism (vātāmayo), few children (alpātmajaḥ). Horāratna

3.104. protected from evils (for longevity). Suffers from secretive
disorders and urinary problems, has large testicles, and destroys his
wealth. Notes: There are different views concerning lifespan when
Rāhu is in the 8th. Some attribute short life. According to some other,
Rāhu in the 8th in a Śubharāśi or with a Śubhagraha give 40 years of
life; if the 8th lord is strong, lifespan is extended to 60. Ill-placed
(Krūra yutadṛṣṭa) Rāhu in the 8th give severe diseases and kill the
person in his 32nd year. Rāhu in the 8th is also found causing
untimely and gruesome death of one’s children.
9. Dharma Rāhu: Harsh or rubbish speech (pratikūlavāg), head of a
clan, city or a village (gaṇapuragrāmādhipo), bereft of righteous
actions (‘puṇyavān). Horāratna 3.105. Limited fortunes, enmity
with brothers, severe financial distress, experience various evils,
destroys his wealth, is undutiful, has limited happiness, enmity with
his father. Notes: The person neglects his religion’s teachings, does
not do his duties for his parents and others, and does not follow the
codes prescribed for a virtuous person. In Meṣa/ Vṛṣabha/ Karka/
Kanyā/ Māraka, these evils are not seen. Furthermore, the person is
associated with a Śudra woman. His father is not well-disposed to
him. He prospers in distant regions in a distant land.
10. Karma Rāhu: Famous (khyātaḥ), a limited number of children
(alpasuto), always work for others (anyakāryanirataḥ), bereft of
righteous acts (satkarmahīno), fearless (abhayaḥ). Horāratna 3.106.
He enjoys affluence and is successful in royal circles but is not happy
about his father. Notes: Face impediments in performing final rites
to his parents. Interested in poetics; he is associated with a widowed
female and undertake pilgrimages. Often suffers hindrances in
professional matters. The results of all kinds of delights indicated by
the text come to pass only when the 10th is either of Meṣa/ Vṛṣabha/
Karka/ Kanyā/ Māraka.
11. Lābha Rāhu: Wealthy (śrīmān), a limited number of children
(nātisuta), long-lived (cirāyu), suffer diseases of the ear
(sakarṇāmayaḥ). Horāratna 3.107. Acquiring all kinds of wealth
and happiness, receiving several honours from the kings, happy with
robes, gold, and quadrupeds; is successful but lazy. Notes:
Furthermore, one enjoys abundant fortunes through children; is
adept in commenting on ancient Śāstras. One reaches superior
heights, but terms with co-born are unpleasant. Mother is
endangered by poison (snakes, scorpions etc.) and Vāta disorders.
12. Vyāya Rāhu: Indulging in worst kinds of sinful acts
(pracchannāgharato), squandering away wealth (bahuvyāyakaro),
suffering from watery diseases such as dropsy etc. (amburukpīḍitaḥ).
Horāratna 3.108. Diseased eyes and injured feet. One is cunning,
arrogant in speech, wicked, fond of consuming liquor, and is proud.
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Notes: Often confront illnesses, grief, and injuries. He is ugly, loses

money on wasteful expenditure, earns disrepute in society, faces
trouble from the government, has a questionable association with the
opposite sex, and earns through questionable means. Has a limited
number of children and spouse suffers from abortions.

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3.2.10
KETU BHĀVAPALA
FAVOURABLE NODES
GOOD HEALTH, ROYAL FAVOUR, GAIN OF MONEY,
FRIENDSHIP OR INCREASE IN FRIENDS, SUCCESS IN ALL
UNDERTAKING, MENTAL PEACE, ELEVATION TO HIGH
POSITION, POPULARITY, FAME, BIRTH OF CHILDREN.
UNFAVOURABLE NODES
DEATH, SERIOUS DISEASES, DANGER TO NEAR AND DEAR
ONES, DESTRUCTION OF HOUSE, FALL FROM P OSITION,
WRATH OF THE RULERS, UNPOPULARITY, LOSS, WASTE OF
MONEY AND LAND, THEFT OF PROPERTY, DISHONOUR, ILL
FAME.

3. 2.1 0 .1
SYN OP SI S

1. The effects of Rāhu are like the lord of the Rāśi occupied by him
and of Maṅgala. In the below section, the results ascribed to Ketu
due to his occupation of different Bhāvas are taken from
Phaladīpikā 8.28-33. Regarding the results excerpted from
Horāratna, they are from Camatkāra Cintāmaṇi.
2. Ketu is the most unpredictable Graha in the Bhācakra, so the comets
are also called Dhūmaketu. Anything that is highly unpredictable is
called Ketu, or perhaps Ketu is the Kāraka for unpredictability, and
the breaking of rules, which brings order in something. Ketu is verily
the Graha representing chaos. Ketu is the Kāraka for disorderliness,
and whatever comes in contact with Ketu become disorderly. This is
the first principle of Ketu. The standard rules pertaining to a Bhāva
do not work when Ketu is in a Bhāva.
3. Ketu is a Krūragraha, and like a Krūragraha, Ketu gives good
results in the Triṣaḍāyas. When Ketu is in the 3rd, the person is
granted long life, wealth, renown, destruction of enemies, and
argumentative, but suffers from losing a sibling. If there are other
afflictions, there is loss of intelligence and injuries due to weapons.
6th Ketu makes one generous, virtuous, determined, renowned, defeat
enemies and attain high authorities. However, the person suffers
from some chronic sickness. 11th is perhaps the best placement of
Ketu. The person is wealthy, full of virtues, endowed with worldly
pleasures, and succeeds in all his undertakings. But there are
problems regarding children because Rāhu is in the 5th.
4. Ketu in the Kendras is troublesome. He weakens the foundation of
the Kendras and makes the Kuṇḍalī powerless and subject to the
pressures of the other negative forces. Ketu in the Lagna makes one
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high unpredictable, erratic, eccentric, quarrelsome, suffer health

hazards, and unfortunate. In the Sukha Kendra, Ketu destroys the
indications of the Bhāva, including land, house, mother, and
happiness. The person leads a life that is deprived of comfort. In the
Dārā Kendra, the person is humiliated; suffer from excesses with
sinful women, aimless wandering, and agitated mind. In the Karma
Kendra, he indulges in immoral deeds, is impure, but being in the
strongest of Kendras, the person becomes bold, heroic, and is known
for that. The person can suffer danger from vehicular accidents.
5. In the Trikoṇas, the houses connected to the cycle of rebirth, Ketu is
not welcome. In the 5th house, Ketu destroys children, causes
stomach diseases, gives an evil mind, wicked thoughts, and intellect,
making one wicked and crafty. However, things transform into
favourable things when Ketu is subject to dṛṣṭi from a Guru,
Bṛhaspati, or Śukra because then the person develops devotion to
Lord Gaṇeśa. Afflicted Ketu in the 5th cause abdominals issues due to
imbalances of Vāta and Kapha. In the 9th, Ketu makes one indulge in
sinful and unrighteous acts, deprived of father and good luck, and
poverty-stricken. Things change, however, when Ketu is under
Saumyayutidṛṣṭi because then the person becomes Dharmic and
engages in penance and charity.
6. Ketu is not welcome in the Mokṣa Trikoṇa, 4, 8, 12. We have already
seen the troubles Ketu can being in the 4th house. In the 8th house,
the longevity suffers, and one is separated from near and dear ones;
there are conflicts, injuries from weapons, and failures in the
undertaking. In the 12th house of losses, Ketu can be good only for a
spiritual person who is eager to break free from the bondage of the
mortal world. However, for a normal worldly person, the troubles are
immense. The person indulges in secretive sinful activities and
squanders away wealth on immoral things. The person loses his
father early and is a spendthrift.
7. In the remaining Bhāva, i.e., Dhana, the person has a harsh speech,
which is demeaning to others, and whatever negative the person says
comes out to be true. The person’s looks are also sinister, i.e., that
can ruin others, and the person suffers from financial troubles and
danger to family members. However, under Śubhayutidṛṣṭi, things
change, and the person becomes a proponent of Dharma and justice.
If Ketu is afflicted in the 2nd, the person suffers from dental disorder
and lameness, or at least weakness of a limb. The person also
indulges evil people and evil (adharmic) activities.
8. The Rāśis modify Ketu’s Results in a Bhāva. The results of Ketu in
various Rāśis are: (1) Meṣa: extremely short-tempered, learned in
many languages, fickle-minded, suffer from arthritis and
rheumatism; (2) Vṛṣabha: lack energy and resolve, lack moral
support from others, suffer poverty, lazy, chattering; (3) Mithuna:
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easily contented, develop enmity due to boastful nature, short-lived,

ordinary person, simpleton, suffer from arthritis and rheumatism;
(4) Karka: troubled due to ghosts and goblin, suffer from arthritis
and rheumatism; (5) Siṅha: extremely short-tempered, artistic,
knowledgeable in many languages, timid, suffer due to sarpadoṣa; (6)
Kanyā: dull, chattering, hyperacidity, weak digestion.
9. Ketu’s result in (7) Tulā: short-tempered, miserable, loss of grace
due to sensuality, suffer leprosy; (8) Vṛścika: clever, cunning,
garrulous, anxiety due to lacking fortune, suffer leprosy due to the
sinful lifestyle; (9) Dhanu: truthful, mean-minded, clever, enjoys
others wealth; (10) Makara: hardworking, graceful, courageous, live
overseas; (11) Kumbha: wandering, meagre fortune, spendthrift,
suffer due to ear troubles; (12) Mīna: unlucky, coward, diseased,
fickle-minded, devoted to work.

3. 2.1 0 .2
DE TA IL ED RE SU LT S

1. Lagna Ketu: Ungrateful (kṛtaghna), unhappy (amasukhaṃ),

talebearer (piśunaṃ), outcaste (vivarṇaṃ), exiled (sthānacyutaṃ),
deformed body (vikaladeham), associate with unsociable elements
(asatsamājam). Horāratna 3.109. Promote quarrels, fear from
diseases, exposure to danger from there, inattentive or distracted at
work, worried about spouse and others, overly excited, incur physical
pains, suffer from Vāta disorder. Notes: A liar, often unfortunate,
hate co-born, acquire daughters, always anxious or miserable,
hindered prosperity, addicted to others’ women, questionable habits,
leave the person region or homeland and travel elsewhere, subject to
marital problems and physical deficiency.
2. Dhana Ketu: Bereft of learning and wealth (vidyārtha-hīna), harsh
speech (adhamokti-yutaṃ), sinister look (kudṛṣṭiṃ), dependent others
for food (parānnanirataṃ). Horāratna 3.110. Financial destruction,
enmity with family members, worries from royal sources, facial
diseases. When honoured, the person speaks of justice. In Svarāśi or
Śubharāśi, much happiness comes to pass. Notes: Some scholars
take Dhanu as Ketu’s Svarāśi. Therefore, Ketu in Dhanu Lagna or
the Rāśi owned by Śubhagrahas in Dhana promotes happiness. Some
other scholars take Vṛścika as Ketu’s Svarāśi, which is also found to
be favourable for Ketu’s position in general. Furthermore, in general,
Ketu in Dhana cause association with evil people. The person does
not enjoy sound health and suffers from dental disorders and
lameness.
3. Sahaja Ketu: Long-lived and powerful (āyurbalaṃ), blessed with
wealth and renown (dhanayaśā), good wife and good food (pramadān
nasaukhyaṃ), destruction of a brother (sahaja praṇāśam).
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Horāratna 3.111. Eliminate enemies, argumentative, gain

financially, win over even his friends. He loses his intelligence (i.e.,
sometimes make unwise decisions), suffer troubles to his arms and is
agitated due to fear. Notes: Furthermore, the person is highly
virtuous and is seen as a jewel of society. He achieves great tasks, is
spiritual and is helpful to others. He enjoys much wealth due to self-
efforts.
4. Sukha Ketu: Destruction of place, agricultural land or real estate,
conveyances, mother happiness, and the homeland (bhū- kṣetra-
yāna-jananī- sukha- janma bhūmi) live in another man’s house
(paragṛhasthitimeva). Horāratna 3.112. The person does not see his
mother happy, never happy about father or friends, bereft of friends,
never staying home for a long time, ever agitated. Notes:
Furthermore, one does not enjoy mental peace, is disposed to cardiac
and blood disorders and discards his home and people. He gives up
his education mid-way and destroys ancestral wealth.
5. Suta Ketu: Destruction of children (putrakṣayaṃ), stomach diseases
(jaṭhararoga), evil-minded, oppressed by goblins or evil spirits
(piśācapīḍāṃ), wicked thoughts and intellect (durbuddhimātmani),
wicked and crafty (khalaprakṛtiṃ). Horāratna 3.113. Troubled by
disorders of the abdomen due to imbalances of phlegm and wind. His
intelligence decay with time. He has fewer children, particularly
limited sons. His gains are always delayed. Notes: Ketu in a
Krūrarāśi or conjunct with a Krūragraha is ever intent upon going to
distant places and is devoid of learning and wisdom. He laments his
foolishness. If Ketu is in a Śubharāśi, or with a Śubhagraha, the
person is brilliant, devoted to ancient disciplines and perform good
deeds. He has remarkable achievements in meditation or devotion of
Lord Gaṇeśa.
6. Ari Ketu: Magnanimous (audāryam), full of best qualities and
virtues (uttamaguṇaṃ), firm and determined (dṛḍhatāṃ), renowned
(prasiddhiṃ), high authority (prabhutvam), vanquish enemies (ari-
madarnam), successful in attaining Iṣṭasiddhi (iṣṭasiddhim).
Horāratna 3.114. Combat his enemies, humiliated by maternal
kinsfolk (maternal uncles and aunts), limited happiness from
quadrupeds, not enthusiastic (dejected, detached), but free from
sickness. Notes: The result of “freedom from sickness” is not tenable,
as a practical study of Kuṇḍalīs corroborate this. The person is a
victim of some or other chronic disease. It is said that Ketu in the 6 th
house produces diseases of the rectum and eyes. Trouble from spirits
and spinal disorders are also likely. Furthermore, one loses on
account of quadrupeds, landed properties and the like. The person
may have thieving tendencies.
7. Dārā Ketu: Humiliated (avamān), suffer from diseases of the bowels
and excess sex with sinful women (amasa-atīrati-māntra-rogaṃ),
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separated from wife (svadāraviyutiṃ), may suffer a loss of potency

(madadhātuhānim). Horāratna 3.115. Wander, agitated, enjoy
freedom from enemies or destroy enemies. In Vṛścika, Ketu indicates
gains, troubles to spouse and heavy expenditures. Notes: Troubles to
spouse and heavy expenditures should be when Ketu is in a Rāśi
besides Vṛścika. Ketu in the 7th in Vṛścika/ Dhanu indicate unceasing
gains. In other Rāśis, he protects one from enemies but causes
danger to spouse and heavy expenditures. Also, the spouse is a
wicked person and does not allow the person to live in peace.
8. Randhra Ketu: Short life (svalpāyur), separation from near and
dear ones (iṣṭavirahaṃ), conflicts and discord (kalahaṃ), injury from
a weapon (śastrakṣataṃ), unsuccessful in all undertakings (sakala-
kārya-virodham-eva). Horāratna 3.116. Rectal disorders and
financial obstacles through enemies in Vṛścika, Kanyā and Mithuna.
In other Rāśis, moderate health but deprivation from wealth and
happiness. Notes: The person is interested in others’ wives and
wealth and is likely addicted to vices and sinful means.
9. Dharma Ketu: Indulge in sinful and unrighteous acts (pāpa-
pravṛttam-aśubhaṃ), deprived of father and good luck
(pitṛbhāgyahīnaṃ), poverty-stricken (dāridraya), defame others
(māryajana-dūṣaṇamāha). Horāratna 3.117. Bereft of
righteousness, visit pilgrim centres, gain fortunes through basemen,
incur grief on account of co-born, suffer from pains of the arms and
mock at penance (Tapasyā) and charitability (Dāna). Notes:
Difficulties for father in childhood, interested in others’ religion and
gain through Mlechchas. In some cases, Ketu in the 9th house is
found to give a deep liking for penance, spiritualism, meditation etc.,
mainly when there is Saumyayutidṛṣṭi. However, Ketu in the 9th
indicates that one is not well-disposed to charities (Dānadharma).
10. Karma Ketu: Face obstacles in performing righteous acts
(satkarma-vighnam), impure (aśuci), indulge in wicked actions (tva-
mavadya-kṛtyaṃ), very bold and heroic (tejasvinaṃ), attain great
fame for valour (śauryam-ati-prasiddhim). Horāratna 3.118. Bereft
of happiness from father, unfortunate, loses mother early,
endangered by vehicles. In Tulā/ Kanyā, the danger is reduced.
Notes: Disorders of the rectum, lungs, and nose serves the mlecchas
and is associated with questionable women (sinful women,
prostitutes).
11. Lābha Ketu: Accumulate wealth (arthasaṃcayam), many good
qualities and virtues (anekaguṇaṃ), many worldly pleasures
(subhogaṃ), blessed with many kinds of worldly pleasures (sad-
dravya-sopakaraṇaṃ), success in all undertakings (sakalārtha-
siddhim). Horāratna 3.119. Good fortunes, great learning,
charming, endowed with good friends, fond of good quality robes, ever
troubled physically, unfortunate regarding children, ever gainful.
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Notes: Furthermore, an impressive speaker enjoy little pleasures

and incur abdominal disorders. He is honoured by great men (nobles)
but has one unfortunate daughter.
12. Vyāya Ketu: Commit worst kind of sinful acts secretly
(pracchannapāpa), squander away all wealth on lowly and
undesirable things (adhama-vyāyam arthanāśaṃ), unwarranted or
forbidden conduct (viruddha-gatim), eye diseases (akṣirujaṃ).
Horāratna 3.120. Suffer pains of ears and eyes, kingly, spendthrift,
lose father early, inauspicious for maternal uncles; children incur
troubles of waist and rectum. Notes: Furthermore, the person
destroys his ancestral properties, but he is “equal to the king in
wealth”. Some believe that one is troubled by heart, eyes, and legs
diseases.

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3.3
MY REFLECTIONS

J
yotiṣa is filled with numerous principles, and it may appear difficult
to account for all such principles to synthesize. However, following a
systematic approach, it is possible to reach a conclusion. Perhaps it is
the most crucial step in Jyotiṣa. There are numerous yogas in a
Kuṇḍalī, and ma y contradict each other. If some yogas indicate that the
father shall be long-lived, another yoga may suggest that the father is
short-lived. Therefore, depending solely on one yoga can lead to erroneous
conclusions. After blending the influences, one should derive the combined
effect of yoga.
In this book, we
learnt about the
qualities of the Rāśis and
the effects of the Rāśis
on the Grahas. We also
learnt the effects of the
Grahas in a Bhāva. We
noticed that the results
are modified for the
different Lagnas because Grahas own different
Bh vas and they are in different Rāśis in the
Bhāva. Therefore, when Sūrya is the Lagna, the
results are bound to be different depending on
whether the Lagna is Meṣa, Siṅha, Dhanu or for
that matter, any other Rāśi. Let us try to follow
a step by step method of judging the results of a
Graha occupying a Bhāva, using the Kuṇḍalī of
Śrī Rāmakṛṣṇa Paramahaṁsa. We shall analyse
the effects of Sūrya in Kumbha Lagna.
In the Kuṇḍalī, Sūrya is in Kumbha Rāśi in the Lagna, and Dhanu
Navāñśa. Śani is the most powerful Graha in the Kuṇḍalī, and therefore,
the person is governed by Śani. Since, Bṛhaspati is trailing next, after Śani,
the person is governed by Śani and Bṛhaspati, who jointly indicate a
philosopher, Jñāni or a Sanyāsi. Let us focus on Sūrya’s placement in the
Kuṇḍalī. Sūrya is in the Kumbha, dṛṣṭied by Bṛhaspati from Mithuna Rāśi.

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Sūrya in Kumbha is not considered favourable, as this makes one

unclean, unkempt, miserly, fraudulent, cause heart diseases, short-
tempered, hatred towards learned, miserable, less wealth etc. According to
Dr Raman, the person has rare faculties. Even though we know Śrī
Rāmakṛṣṇa as not one who would be concerned about his dressing sense,
he was an exceedingly kind person. He did suffer a lot in life physically and
financially, right from his birth, and died a painful death due to cancer,
but as a person, he is a Paramahaṁsa, the greatest among the saints. He
was not concerned about his external being and was not drawn to money,
power, influence or anything worldly. He was mostly absorbed in divine
contemplation.
We notice that Sūrya in Kumbha Rāśi is dṛṣṭied by Bṛhaspati. This
improves the situation, but according to Ācārya Kalyāṇ varmā, the results
are not fantastic. The person is brave, like a eunuch, stealing others
wealth, powerless limbs. He was fearless and physically frail, as indicated
by the Ācārya, but there is no indication of stealing wealth. One of the main
reasons is the strength of the hameśaand the Lagneśa. The Dhaneśa is
Bṛhaspati, who is powerful due to Vakrī and is in Mithuna Rāśi. This
makes one affluent, scholarly, proficient in Śāstraic knowledge etc.
Bṛhaspati is in Kumbha Navāñśa indicating a philosopher.
Sūrya is also in Dhan Navāñśa, and that effect shall also be s een
in the person. Dhanu Sūrya makes one highly learned, honourable, and
one who respects Devatās and Brāhmaṇa. The person is peaceful,
energetic, kind and helpful to relatives. The person is a natural teacher of
the Vedas and Vedānta. This fits very well with what we know about Śrī
Rāmakṛṣṇa Paramahaṁsa.
When we get a Kuṇḍalī, we must focus on the Rāśi and Navāñśa
placements of the following Grahas, (1) the most powerful Graha in the
Kuṇḍalī as per Ṣaḍbala, (2) The 2nd most powerful Graha in the Kuṇḍalī as
per Ṣaḍbala, (3) The Lagneśa, and the Navāñśa Lagneśa, whosoever is
more powerful in the Kuṇḍalī, (4) if there are Grahas in the Lag a or the
Navāñśa Lagna, then the Rāśi/ Añśa occupied by these Grahas. By judging
these Grahas, one can arrive at a fair estimate about the person.
In the Kuṇḍalī of Śrī Rāmakṛṣṇa, Śani is the most powerful Graha.
Śani is Vakrī and Ucca in Tulā and is in Kumbha Navāñśa. Which results
shall prevail, Śani in Tulā Rāśi, or Kumbha Navāñśa. To determine that,
we need to compare the strength of Śukra (Tulā’s lord) and Śani (Kumbha’s
lord). Śani is the most powerful Graha, and therefore Śani in Kumbha
Navāñśa shall prevail. Kumbha Śani is conjunct with Bṛhaspati in the
Navāñśa. Normally Kumbha Śani is not favourable for a person at a
worldly consciousness level. But for a spiritual person, the results are
different. Kumbha Śani makes one crafty, a liar, and addicted to vices for
a worldly-conscious person. But for a spiritual person, the person taps into
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the hidden and profound knowledge as denoted by a pitcher with flowing

knowledge. Śrī Rāmakṛṣṇa frequently went into trance states that gave
him access to the super-consciousness. The several Grahas indicate this in
Kumbha Rāśi as well as Kumbha Navāñśa.
The conjunction of Bṛhaspati with Śani in Kumbha Navāñśa gave
a beautiful yoga of Brahmavidya, that makes one a highly knowledgeable,
and a Jñāni. True to the nature of Kumbha, the person appeared as simple
and a mendicant from outside, but he was filled with knowledge to the
brim. Bṛhaspati is the Graha 2nd in strength is in Mithuna Rāśi, and
Kumbha Navāñśa. The effects of Kumbha Navāñśa shall be prevalent.
Bṛhaspati in Kumbha makes one a humanitarian philosopher, and Śani’s
influence on such Bṛhaspati makes one with incomparable learning, a
supreme leader, and having many attendants and followers. Undoubtedly
he is a leader in the spiritual world, having countless followers.
Let us examine the effects of Śani in the Kuṇḍalī since he is the
most powerful Graha in the Kuṇḍalī. We shall examine Bṛhaspati from
several standpoints as indicated in the table below. The following
assessment can be done for every Graha to understand how the Graha
manifests its effects in a Kuṇḍalī. Bṛhaspati is in Mithuna Rāśi, and
Kumbha Navāñśa, in Ārdrā Nakṣatra, 3rd Caraṇa.
Table 40

# Question Reflections
Bṛhaspati is in Mithuna Rāśi. Mithuna is a Ubhaya Rāśi
and of Vāyuttatva. Vāyu indicates intellectual pursuits and
higher thinking. Bṛhaspati is the 2nd Lord and the 11th lord.
2nd Lord in a Vāyuttatva Rāśi indicates high intellectual
What is the Guṇa
1 acumen. Besides that, Śani is also in Tulā, another
of the Rāśi?
Vāyutattva Rāśi indicating the same. Therefore, both
Bṛhaspati and Śani mutually support each other on the
effects of Vāyuttatva on his personality. Vāyuttatva also
shows a lean or emaciated physique.
The Rāśyeśa is Budha, who is of Pṛthvītattva, and Budha is
Rājasika, indicating effort, and a desire to do something.
What is the Guṇa Budha is also scholarly, and 3rd is the house of
2
of the Rāśyeśa? communication. This makes the person focus on scholarly
pursuits and express the true quality of divine consciousness
for others to experience.
The Rāśi is masculine because it is an Ojarāśi (odd sign).
Ojarāśis are full of energy and endeavour. They are active,
What is the
indicating that Śrī Rāmakṛṣṇa didn’t want to spend his time
3 Gender of the
meditating in a cave, but wanted to be there among people.
Rāśi?
He led an active life, being surrounded by several
disciplines, and as the Pujāri of the Dakṣiṇeśvara temple.
The Rāśyeśa is Budha, who is a eunuch. Śani, the Lagneśa
What is the
and the most powerful Graha in the Kuṇḍalī is also a
4 Gender of the
eunuch. Śrī Rāmakṛṣṇa didn’t have any desire to indulge in
Rāśyeśa?
any sexual activities, due to the effects of two eunuch

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# Question Reflections
Grahas on this personality. Besides that, Bṛhaspati is in the
5th house, in an Alpasuta or Nirjala Rāśi, which does not
promote having children.
The Rāśi is of Vāyuttatva, indicating that Śrī Rāmakṛṣṇa
What is the
was focused on intellectual pursuits, i.e., understanding
5 Tattva of the
divinity. He was not driven by worldly pursuits but by Vidyā
Rāśi?
and worshipping (understanding) the mother.
The Rāśyeśa is Budha, having Pṛthvītattva, indicating
What is the
stability. Vāyuttatva often causes frequent changes,
6 Tattva of the
whereas Pṛthvītattva gives steadiness. Śrī Rāmakṛṣṇa was
Rāśyeśa?
steady in his spiritual pursuits.
The Rāśyeśa is Budha, who is a fast-changing, and
vacillating Graha. He is the Kāraka for childhood and
innocence. He is joyful and fond of humour. Bṛhaspati in
What is the
Mithuna imbibed him with these qualities. Besides that, the
7 nature of the
Lagneśa Śani is the Kāraka for old age and maturity. Śani is
Rāśyeśa?
also the Kāraka for sluggishness. The mutual influence of
Bṛhaspati, Śani and Budha gave a childlike innocence to Śrī
Rāmakṛṣṇa.
Bṛhaspati and Budha fulfil each other. Because Bṛhaspati is
What is the
the teacher and Budha is the student. Wherever Bṛhaspati
Sambandha of the
8 is placed, one seeks knowledge of that aspect of creation.
Graha and the
Bṛhaspati in Mithuna Rāśi focuses one’s attention on
Rāśyeśa?
scholarly matters, knowledge o the Vedas and Śāstras.
Bṛhaspati is in the 5th house, also called Suta Bhāva or
Mantrabhāva. The Lagneśa in the Mantrabhāva focuses the
mind on meditation and self-absorption. Besides that,
Budha is t(e Kāraka for Mantra Śāstra, and this gives
Mastery over Mantra. Śani is the Kāraka for detachment
Vairagya) and his disposition in this Rāśi, in Kumbha
Navāñśa gave him stillness of mind.
According to Bṛhatparāśara Horāśāstra, the Kārakatvas of
the Bhāvas are Yantra and Mantras (yantramantrau),
learning (vidyāṃ), intellect (buddhi), administration
(prabandha), sons (putra), fall of position in a kingdom
(rājyāpabhrāṃśādīn).
What are the
Maharṣi Parāśara says that, when the Dhaneśa is in the
9 Kārakatvas of the
Mantrabhāva, the person is wealthy. Not only the person
Bhāva?
but also his sons are intent on earning wealth. This is,
however, not true when Bṛhaspati is in the 5th house because
Bṛhaspati hinders childbirth. When the Lābheśa is in the 5th
house, the person is happy, educated, virtuous, and
religious. Since the Lābheśa is a Śubhagraha ,these effects
are seen in Śrī Rāmakṛṣṇa. He was not educated but was
highly knowledgeable.
ī pm ṛṣṇa Paramahaṁsa was a leading personality of
his time, and had great influence and following, as denoted
by the Bṛhaspati in the 5th house. B haspati in the 5th house
is not good for childbirth. Besides this, the effects of Śani is
also seen, who is not inclined to have sex. Evidently, in the

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# Question Reflections
case Śrī Rāmakṛṣṇa, he did not have physical contact27, so
having a child is out of the question. The effects of Budha
and Śani, the eunuch Grahas, are clear in his case. These
Grahas do not promote childbirth but promote adoption.
In Sayanādi Avasthā, Bṛhaspati is in Sabha avasthā, which
What is the
indicate a desire to have a dialogue or exchange of
Avasthā of the
10 knowledge. He is in Yuvā Avasthā indicating vigour,
Grahas in the
Suṣupta Avasthā, indicating a sleeping state, Duḥkhita
Bhāva?
Avasthās, each having an impact on his personality.
Who are the
There are several Kārakas of the 5th house, but the primary
11 Kārakas of the
Kāraka for the Bhāva is Bṛhaspati.
Bhāva?
What are the
Bṛhaspati governs several Kārakatvas, including Mantra,
12 Kārakatvas of the
spiritual merit, righteousness, and children.
Graha?
How is the Graha Bṛhaspati causes Kāraka Bhāva Nāśāya in the 5th house,
disposed towards and therefore not favourable for having children. However,
13 the Bhāva Kāraka he is favourable towards spiritual merit, righteousness etc.
and the Besides this, Mithuna is a Nirjala and Alpasuta Rāśi, which
Kārakatvas? is not favourable for childbirth.
Bṛhaspati is in Ārdrā Nakṣatra. Ārdrā is the Nakṣatra of the
Which Nakṣatra Rudra and stands for extremities. In the case of Śrī
14
the Graha is in? Rāmakṛṣṇa, this manifested in the form of extremities in his
ādhanā.
Bṛhaspati is in the 5th house, and in the Kālapuruṣa
Kuṇḍalī, it is in Siṅha Rāśi. No Graha attains Ucca or Nīca
Who gets Ucca in in this Rāśi. So, the influences are purely that of Sūrya. The
that h p in the effects of Sūrya is seen on the Grahas placed in the 5th
15
Naisargika house. Sūrya’s influence of Bṛhaspati indicates pursuits of
Kuṇḍalī? knowledge.
We must also see the Ucca and Nīca Graha in the Rāśi
under consideration. Rāhu attains Ucca here and Ketu,

27From the Gospel of rīRāmakṛṣṇa: Śrī Rāmakṛṣṇa and his wife lived together at
Dakṣiṇeśvara, but their minds always soared above the worldly plane. A few months after
Sarada Devi’s arrival Śrī Rāmakṛṣṇa arranged, on an auspicious day, a special worship of
Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living
image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi
and in the transcendental plane their souls were united. After several hours rīRāmakṛṣṇa
came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered,
at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana.
This is known in Tantra as the Ṣoḍaśī Puja, the “Adoration of Woman”. Śrī Rāmakṛṣṇa
realized the significance of the great statement of the Upanishad: “O Lord, Thou art the
woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on
their crutches. Thou pervadest the universe in its multiple forms.” By his marriage Śrī
Rāmakṛṣṇa admitted the great value of marriage in man’s spiritual evolution, and by
adhering to his monastic vows he demonstrated the imperative necessity of self-control,
purity, and continence, in the realization of God. By this unique spiritual relationship with
his wife, he proved that husband and wife can live together as spiritual companions. Thus,
his life is a synthesis of the ways of life of the householder and the monk.

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# Question Reflections
Nīca. This is a worldly Rāśi, indicating enterprise, worldly
pursuits, and Greed. But, in a Kuṇḍalī of a spiritual person,
this indicates mystical experiences because of sublimation of
the sexual energy or Ojas.
This is not relevant because no Graha attains Ucca or Nīca
in the 5th house of Kālapuruṣa. Mithuna, however, is the
Who gets Nīca in Nīcarāśi of Ketu. Ketu is complete detachment and Rāhu
the Bhāva in the attachment. Śrī Rāmakṛṣṇa was attached to the form of
16
Naisargika divine Mother, and he was unable to let go of her. It was
Kuṇḍalī? when Śrī Totāpuri Maharaj instructed him to overcome that,
to attain the true state of Advaita, he was able to overcome
that.
What is the mood
of the Graha Since Bṛhaspati is in the 5th house, the Grahas in the 5th
placed in the house of the Kālapuruṣa also affects the results arising from
17
Bhāva in the the 5th house. But there are no Graha in the 5th house in
Naisargika Siṅha.
Kuṇḍalī?
Bṛhaspati is conjoined with none in the Rāśi Kuṇḍalī but is
with Śani and Budha in the Navāñśa Kuṇḍalī. Budha and
Who is conjoined Śani are eunuch Grahas, indicating no prospects of having
18
with the Graha? children. But instead, they drew his focus on the pursuits of
Tapasyā, Vairagya (Śani) and pursuits of knowledge
(Budha)
Bṛhaspati is dṛṣṭied by mystical Rāhu, who also attains Ucca
in the Rāśi. Besides that, there is partial dṛṣṭi on Bṛhaspati
by Śani (9th aspect 2 Pāda), Śukra (4th aspect 3 Pāda), Sūrya/
Candra/ Budha (5th aspect 2 Pāda). In the Navāñśa,
Bṛhaspati has dṛṣṭi from Maṅgala and Rāhu, and Padadṛṣṭi
of Sūrya (3rd a p ntly, the dṛṣṭi of Maṅgala
t 1 Pāda). Evide
on Bṛhaspati is the strongest.
Who is aspecting
19 When Maṅgala dṛṣṭies Bṛhaspati in Śani s Rāśi, the effects
the Graha?
are fearlessness, becoming an army chief with the king,
splendorous, well-dressed, famous, honoured. Śrī
Rāmakṛṣṇa was a highly honoured and majestic person. Due
to the effects of Śani, the indications such as becoming an
army chief etc., were not seen. But he was indeed under the
patronage of nobles, and the most significant among them
was Rani Rashmoni.

The analysis must indicate the depth of analysis done in a Kuṇḍalī

for a Graha placement. Each yoga has a place in the Ku ḍalī as they
influence each other. By studying the multiple perspectives of a Graha
placement, we can decipher how one s Karma manifests in this life. The
analysis above is merely a gist of it, and there are more unexplored
questions, which are:
(1) Regarding the aspecting Graha, from which Bhāva the Grahas
are aspecting? (2) What is the innate nature of the aspecting Graha? (3)
What is the functional nature of the aspecting Graha? (4) What Bhāva does
the aspecting Graha own? (5) What are the characteristics (Guṇa, quality)
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of the Nakṣatra? (6) Who is the Devatā of the Nakṣatra? (7) Who is the
Graha Lord of the Nakṣatra? (8) What is the functional nature of the
Nakṣatra Lord? (9) What is the dignity of the Nakṣatra Lord? (10) What
Yogas the Graha is associated with?
The Nakṣatras have a significant impact in a Kuṇḍalī and should
be integrated into the analysis. They indicate psychological impulses that
shape our experiences. Below are some key attributes of the 27 Nakṣatras
that can help one arrive at a rough estimate.
Table 41
# Name Lord Varṇa Direction Aim Quality Power
1 Aśvinī Ketu Vaiśya South Dharma Kṣipra Healing
2 Bharaṇī Śukra Caṇḍāla West Artha Ugra Removing
3 Kṛttikā Sūrya Brāhmaṇa North Kama Miśra Burning
4 Rohiṇī Candra Śudra East Moksha Dhruva Growing
5 Mṛgaśirā Maṅgala Kṛṣaka28 South Moksha Mṛdu Enjoying
6 Ārdrā Rāhu Māṅsika29 West Kama Tīkṣṇa Achieving
7 Punarvasu Bṛhaspati Vaiśya North Artha Cara Revitalising
Sanctifying,
8 Puṣya Śani Kṣatriya East Dharma Kṣipra create spiritual
Energy
Destroying,
Obstructs
9 Aśleṣā Budha Caṇḍāla South Dharma Tīkṣṇa
Spiritual
Energy
Dying,
10 Maghā Ketu Śudra West Artha Ugra Spiritual
Rebirth
11 P.phālgunī Śukra Brāhmaṇa North Kama Ugra Procreating
12 U.phālgunī Sūrya Caṇḍāla East Moksha Dhruva Prospering
13 Hastā Candra Vaiśya South Moksha Kṣipra Gaining
Creating,
14 Citrā Maṅgala Kṛṣaka West Kama Mṛdu
Spiritual Power
15 Svāti Rāhu Māṅsika North Artha Cara Transforming
16 Viśākhā Bṛhaspati Caṇḍāla East Dharma Miśra Harvesting
17 Anurādhā Śani Śudra South Dharma Mṛdu Abundance
18 Jyeṣṭhā Budha Kṛṣaka West Artha Tīkṣṇa Heroism
19 Mūla Ketu Māṅsika North Kama Tīkṣṇa Clearing
20 P.āṣāṛhā Śukra Brāhmaṇa East Moksha Ugra Invigorating
21 U.āṣāṛhā Sūrya Kṣatriya South Moksha Dhruva Victory
22 Śravaṇa Candra Caṇḍāla North Artha Cara Connecting
23 Dhaniṣṭhā Maṅgala Kṛṣaka East Dharma Cara Joining
24 Śatabhiṣā Rāhu Māṅsika South Dharma Cara Healing
25 P.bhādra Bṛhaspati Brāhmaṇa West Artha Ugra Upraising
26 U.bhādra Śani Kṣatriya North Kama Dhruva Stabilising
27 Revatī Budha Śudra East Moksha Mṛdu Nourishing

In the following section, given are two case studies, focusing on the
usage of Graha Rāśiphala as in the case of Svāmi Vivekānanda. In the case
of Śrī Rajiv Gandhi, it is demonstrated how the effects of Graha Rāśiphala

28 Farmer
29 Butcher
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can be used to decipher the characteristics of people in our life. Not only
The Grahas tell us about ourselves but also everyone who associate with
us. Therefore, we can decipher one’s Father from Sūrya and the 9th Lord
(from Lagna/Candra). From Candra and the 4th Lord, we can decipher
about mother and so on.
If a Graha governs the relation, say being the 9th or 4th Lord, we
must go one step further to determine the form of the Graha based on the
Rāśi occupied by the Graha. Similarly, from the Rāśi occupied by the
Kāraka, say, Candra, Sūrya etc., we should predict the characteristics of
Mother, Father etc.
The case studies are followed up with references of the Graha
Rāśiphala and Bhāvaphala from three important classical texts, viz.,
Nāradapurāṇa, Phaladīpikā and Horāsāra. Horāsāra explains the results
in the context of delineation of Daśā outcomes, but the effects are generic
and apply to several other situations.
Graha Rāśiphala is an exciting area of Jyotiṣa, but not much
literature is available on this subject. It is my humble effort to decipher the
reasoning behind the results. Jyotiṣa is so vast that it is nearly impossible
to remember each effect of a Graha. But, if we understand the rationale
behind them, we can easily remember and recall these effects.

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3.3.1
CASE STUDIES
3.3 .1 .1
SV ĀM I V I VEK ĀN AN DA

The results of a
Graha’s placement in
various Rāśis are
sometimes effective in
the Navāñśa Kuṇḍalī,
much more than the
Rāśi Kuṇḍalī. In my
experience, while the
Rāśi Kuṇḍalī placement
of Grahas is felt especially during the Naisargika Daśā (ref: Bṛhajjātaka,
Sārāvalī and Horāsāra), the Navāñśa placements are felt throughout the
life. The Navāñśa placement is much more critical than the Rāśi Kuṇḍalī.
The results can be fine-tuned using Dvādaśāñśa and Ṣaṣṭyāñśa, but that
is not covered here. One must look at the strength of the Rāśi and the
Añśa lord for deciding which results shall prevail.
From a Rāśi placement standpoint, much of the life is governed by
the placement of only three Grahas, i.e., Śani, Bṛhaspati and Sūrya.
Whatever they determine forms the qualifying factor for the other Grahas
influences. Although it is difficult to estimate the extent to which the Rāśi
placements of the said Grahas influence someone’s life, in my view, it is to
the extent of 70%–80%. The remaining 20%-30% is governed by the rest,
viz., Maṅgala, Śukra, Budha and Candra. While Śani, Bṛhaspati and Sūrya
define the theme of life, the remaining Grahas indicate modification of the
theme in some specific area of life. While analysing the influence of Grahas
attributed to their Rāśi placement, the result of the Grahas must be judged
in the order of Śani, Bṛhaspati and Sūrya first and then move on to the
remaining Grahas.
We shall use the case of Svāmi Vivekānanda to illustrate this. This
shall indicate why was he born with all the great qualities. However, not
everyone born near his birth became Svāmi Vivekananda,
although they may be equally great. Why? Because to leverage the
potential granted by the Grahas, they must be placed in a Kendra
from the Lagna. In this context, it is important to understand the
following:

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1. Kendra = These are the houses of effort. The Grahas define the
path, and the person is known because of the qualities represented
by the Grahas.
2. Trikoṇa = These are the houses of blessings. The person is blessed
financially and materially, but the person cannot truly identify with
the qualities of the Graha.
3. Upacaya = These are the houses of resources or growth. The person
is blessed with resources indicated by the Grahas, but again, the
person cannot imbibe the qualities of the Graha.
So, the first and foremost activity is the see the influences
of the Grahas on the Kendras, Trikoṇas and the Upacayas before
doing any house analysis. If one among Śani, Bṛhaspati, or Sūrya is
placed in the Kendra, then no doubt that the qualities of that Graha are
apparent in the person’s nature and personality. On the other hand, if
these are not placed in the Kendras, any other Graha placed in the Kendra
can impact the character (life’s path). The results of placement in different
Rāśis are taken from Sārāvalī, which has an exhaustive treatment of this
subject. A few rules to follow here are:
WHEN THERE IS A DṚṢṬI ON A GRAHA, THE PURE RESULTS
DUE TO ITS PLACEMENT IN A RĀŚI NO LONGER H OLDS
GOOD. THE MODIFIED RESULTS DUE TO D ṚṢṬI MUST BE
CONSIDERED.
THE RESULTS DUE TO CONJUNCTIONS SHOULD BE
TREATED IN THE SAME MANNER AS D ṚṢṬI. THUS, THE
RESULTS DUE TO DṚṢṬI ALSO APPLY TO THE
CONJUNCTION CASES.
In this context, what comes to our mind when we think about
Svāmi Vivekānanda? The keywords that are etched in our mind are
scholarly, religious figure, soul-stirring speech power, motivator, saint etc.
These indications can be known by looking at the Grahas influencing the
Kendras by occupation or dṛṣṭi. In Svāmi Vivekananda’s case,
Bṛhaspati is in Navāñśa Lagna in Vṛścika with Śani and Maṅgala
occupying Vṛṣabha in the 7th house. Primarily, Swamiji’s personality
traits should be determined by these three Grahas. Among them, the
influence of Bṛhaspati is strongest, followed by Śani and Maṅgala.

GRAHAS IN KENDRA
The results due to Bṛhaspati’s placement in Vṛścika dṛṣṭied by
Maṅgala define his personality the most. Compared to Śani, the influence
of Maṅgala is more prominent because Bṛhaspati is occupying a Maṅgala’s
Rāśi. Much of Bṛhaspati’s placement in Vṛścika also manifested as
Bṛhaspati is dṛṣṭied by the Lord of Vṛścika, Maṅgala.
The negative results mentioned here did not manifest much
due to the mutual dṛṣṭi, i.e., Bṛhaspati’s dṛṣṭi on Maṅgala and Śani

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 MY REFLECTIONS

removed much of their negative traits. The effects of Śani’s Vṛṣabha

placement is not seen due to the dṛṣṭi of Bṛhaspati and conjunction with
Maṅgala. The influence of Bṛhaspati is stronger than Maṅgala who is
conjoined with Śani, which can be known from other strength and
Avasthās of the Grahas. The results of Maṅgala is Vṛṣabha is entirely
missing from his personality, primarily because of a strong influence of
Śani occupying a Mitrarāśi.

BṚHASPATI IN VṚŚCIKA RĀŚI DṚṢṬIED BY MAṄGALA AND ŚANI.

1. Bṛhaspati in Vṛścika: Expert in Śāstras, king, commentary on
many scriptures, skilful, construct temples and towns, many wives,
few sons, troubled by diseases, undergo many difficulties, very fierce,
ostentatious in his performance, virtuous, indulge in contemptuous
acts.
2. Bṛhaspati in Vṛścika dṛṣṭied by Maṅgala: Royal dynasty,
courageous, fierce, knowledge of politics, modest, affluent disobedient
wife, disobedient servants.
3. Bṛhaspati in Vṛścika dṛṣṭied by Śani: Dirty, miserly, sharp,
adventurous, amiable, famous and not have lasting children and
friendship.

ŚANI IN VṚṢABHA RĀŚI IN YUTI WITH MAṄGALA AND DṚṢṬIED BY BṚHASPATI.

4. Śani in Vṛṣabha Rāśi: Bereft of wealth, servant, speak undesirable
words, untruthful, seduce older women, bad friends, addicted to
women, serve other women, shy, strong sight, related to numerous
assignments, fool.
5. Śani in Śukra’s Rāśi and dṛṣṭied by Maṅgala: Skilful in war
preparations, stay away from war, speak much, endowed with wealth
and family.
6. Śani in Śukra’s Rāśi and dṛṣṭied by Bṛhaspati: Share happiness
and misery of others, do others’ jobs, dear to people, charitable,
industrious.

MAṄGALA IN VṚṢABHA RĀŚI IN YUTI WITH ŚANI AND DṚṢṬIED BY BṚHASPATI.

7. Maṅgala in Vṛṣabha: Violate chaste women, eat voraciously, have
little wealth, have fewer sons, jealous, maintain many people, not
trust others, play violently, speak harshly, fond of music, sinful,
hostile to relatives, bring infamy to his family.
8. Maṅgala in Śukra’s Rāśi dṛṣṭied by Bṛhaspati: Skilful in music,
play musical instruments, fortunate, dear to his relatives, pure.
9. Maṅgala in Śukra’s Rāśi dṛṣṭied by Śani: Happy, famous,
wealthy, endowed with friends and kinsmen, learned, head of a group
of villages, towns, a community.

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GRAHAS IN KO A
The Grahas in Koṇa indicates the worldly prosperity endowed on
the person. This does not influence the person’s personality traits.
However, it gives skill and talent that makes him successful in this world
and gain financially and materially.
Śukra is the only Graha placed in a Trikoṇa and Ucca. This
indicates that the person becomes blessed with a comfortable life and many
resources to fulfil his duties and obligations. The person is endowed with
knowledge and resources from “good” places. He got all the resources
required to establish the Sr Rāmakṛṣṇa Mission
10. Śukra in Mīna Rāśi: Courteous, charitable, virtuous, very wealthy,
destroy enemies, famous, excellent, distinguished, dear to king,
endowed with good speech and wisdom, charitable, derive wealth and
respect from the virtuous, keep up his promise, maintain his family
members, endowed with knowledge.
11. Śukra in Bṛhaspati s Rāśi dṛṣṭied by Bṛhaspati: Wealthy,
endowed with elephants, horses and cows, many wives, many sons,
incredibly happy.

GRAHAS IN UPACAYA30
Only one Graha was placed in the Upacaya. This Graha does not
influence the personality but gives some skills and drive to succeed and
grow. Budha is placed in Meṣa. Budha is the Graha of communication and
writing. He took communication, debates and writing on a war footing to
dispel doubts and darkness and clean up the Sanātana Dharma and
misconceptions.
12. Budha in Meṣa: Fond of battles, highly learned, wicked, emaciated,
fond of music and dance, untruthful, attached to sexual pleasures,
writer, produce fictitious things, eat much, lose hard-earned money,
incur debts and imprisonment, and sometimes fickle-minded and
sometimes firm.

GRAHAS IN OTHER BHĀVAS

Besides the Kendrakoṇa and Upacayas, the effects in the other
Bhāvas are less significant. AmNng them, thev i fluesce of S rya is still
prominent as he is the Kāraka for the soul, followed by Candra, the Kāraka
for the mind. The influence of Sūrya in the –orm of royal bearing, eloquent,
a cheerful attitude etc., is visible in his personality traits. For instance,

30The 10th house is considered a Kendra primarily, and therefore not treated as an
Upacaya. The Upacaya without the 10th house is called Triṣaḍāya, where Krūragrahas
confer outstanding results.
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Candra supports a person in his learnedness, pleasant appearance,

charitable disposition when the Bṛhaspati is placed in the Lagna.

SŪRYA IN DHANU DṚṢṬIED BY MAṄGALA AND CANDRA

13. Sūrya in Dhanu: Wealthy, dear to king, learned, honour Devatās
and Brāhmaṇa, train on weapons and arrows and breeding of
elephants, honourable, peaceful, broad and beautiful physique,
helpful to kinsmen, energetic.
14. Sūrya in Bṛhaspati’s Rāśi dṛṣṭied by Maṅgala: Earn fame
through battles, clarity of speech, wealthy, happy, short-tempered.
15. Sūrya in Bṛhaspati’s Rāśi dṛṣṭied by Candra: Eloquent, wisdom,
wealth sons, equal to a king, free from miseries, pleasing body.

CANDRA IN MITHUNA DṚṢṬIED BY SŪRYA

16. Candra in Mithuna: Prominent nose and dark eyes, skilful in the
art of love, poetry etc., enjoy sexual pleasures, lines of fish in the
palm, fond of worldly enjoyments, sinewy, very intelligent,
splendorous, happiness, jocular, eloquent, won over by women, tall
stature, befriend neuters, two mothers.
17. Candra in Budha’s Rāśi dṛṣṭied by Sūrya: Learned, splendorous,
pleasant appearance, charitable, miserable, not wealthy.

CONCLUSION
Understanding the influence of the Grahas due to their Rāśi
placement helps in understanding the broader aspects of the person, i.e.,
personality, demeanour, talent etc. The true impact of the Graha’s Rāśi
placement is in the Navāñśa and perhaps other Varga Kuṇḍalīs such as
Dvādaśāñśa and Ṣaṣṭyāñśa. They have a meaningful impact on the entire
life of the person. The effects in the Rāśi Kuṇḍalī are mostly temporary and
can only be seen during the Daśābhuktis.

3.3 .1 .2
ŚR Ī RA J I V GA N DHI

The Graha’s
Rāśiphalas have
extensive application in
not only the Rāśi or
Kṣetra Kuṇḍalī (D1) but
also the Vargakuṇḍalīs.
Let us apply what we
learned so far in the
Dvādaśāñśa Kuṇḍalī or
Śrī Rajiv Gandhi. The Dvādaśāñśa Kuṇḍalī is seen for parents. Śrī Rajiv
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 CASE STUDIES

Gandhi’s mother is Smt. Indira Gandhi overcame all opposition and

implemented an emergency to curb dissent, popularly known as the iron
lady. The mother’s characteristics should be seen from the 4th house of
the Lagna and Candra.
The 4 Lord from Lagna is Maṅgala, and he is in Kanyā
th

Dvādaśāñśa conjunct Sūrya. Therefore, the mother’ trait should be known

from Maṅgala in Kanyā and Sūrya in Kanyā. This should be blended with
the 4th Lord from the Dvādaśāñśa Kuṇḍalī, Śukra, who is Ucca in Mīna
Dvādaśāñśa. In both Rāśi and Dvādaśāñśa, Candra and Lagna are
together, indicating the same 4th Lord from Lagna/ Candra. The mother
has a strong influence of Maṅgala. But what form of Maṅgala? Maṅgala is
Vargottama in Kanyā Rāśi. Therefore the trails of Kanyā Maṅgala should
be predominant.
Kanyā Maṅgala is a talented artisan. This person is highly gifted
in crafting something new with their ingenuity. Sārāvalī states that the
person is honourable, highly intelligent and wealthy, fond of music and
sexual act, soft natured, sweet speech, extravagant, mediocre valour,
scholar, suffering miseries, tormented by fear, knowledgeable in the
Śāstras, adept in fine arts and crafts, fond of bathing and spa, i.e., fond of
luxuries and, splendorous. Indira Gandhi was highly courageous, as seen
from the war to free Bangladesh from Pakistan. She is called an
incarnation of Goddess Kāli.
However, some element of Maṅgala in Kanyā Rāśi is also seen.
Budha is the Kāraka for non-violence, and Maṅgala in this Rāśi indicate
some mental insecurity or fear. She was afraid of losing her position when
she imposed an emergency and incarcerated her opposition. People may
have different interpretations of the event, but it makes sense since
Maṅgala is in Kanyā. Kalyāṇavarmā states that such a person is
tormented by fear. The person is highly knowledgeable on the national and
international socio-political scenario because of the effects of Kanyā Rāśi
and its lord Budha, the scholar. Sārāvalī states that the person is familiar
with the Śāstras. The person is undoubtedly excellent in debates because
that is the quality of Budha, and Maṅgala is the warrior.
In the Dvādaśāñśa Kuṇḍalī, the Mātṛ Lagna is Vṛṣabha. And the
Mātṛ Lagneśa Śukra is in the 11th house from the Mātṛ Lagna, Ucca in
Mīna. Therefore, the qualities of Mīna Śukra should also be present in the
mother. The Mīna Śukra makes one highly knowledgeable and a preacher/
teacher. According to Ācārya Kalyāṇavarmā, such a person is courteous,
charitable, virtuous, very wealthy, destroy enemies, famous in the world,
excellent, distinguished, dear to king, endowed with good speech, wise,
generous, derive wealth and respect from the virtuous, keeps up his
promise, maintains his family members, and is endowed with knowledge.

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Several good qualities are mentioned for this Śukra, but the key quality is
destroying the enemies, and the person always keeps the promise.
From the Mātṛ Lagna, the 10th Lord of honour Śani is in the 7th
house of war, in the violent Rāśi, i.e., Vṛścika. She had to fight several
battles to retain her power and gain honour. The most significant among
them is the war to free Bangladesh. The other was to curb the separatist
movement. These events eventually led to her assassination by her
bodyguards. From the Mātṛ Lagna, the 3rd Lord of courage, Candra is in
the 10th conjunct with Ketu, indicating her fierceness and ruthlessness in
battle.

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3.3.2
REFERENCES

T
he following section provides a quick synopsis of results due to
Grahas’ Rāśi and Bhāva placements. They are from three important
classical texts, Nāradapurāṇa, Phaladīpikā and Horāsāra. The
Nāradapurāṇa gives a snapshot of the results of Grahas due to their Rāśi
and Bhāva placements. The best thing about this text is that the results
are concise, and therefore, they give a quick idea of such results. They,
however, can be elaborated as done in texts such as Sārāvalī.
Phaladīpikā covers in a fair amount of detail the Bhāva effects of
the Grahas and the results of Candra in different Rāśis. However, the
author, Ācārya Mantreśvara, is silent about the impact of Grahas in
different Rāśis. The next classic, Horāsāra, does an exhaustive treatment
of the Graha’s Rāśiphala but from a different standpoint. While explaining
the results of Graha Daśās, Daśās such as Piṇḍa, Naisargika and Añśa,
Ācārya Pṛthuyaśa presents the results of the Daśās due to Grahas
placement in different Rāśis.
However, the results are widely applicable besides the Daśās.
There is a marked similarity between these results and those provided in
texts such as Sārāvalī. What is said about the Daśā results of Sūrya in
Meṣa is generally applicable otherwise, even when the Daśā is not
operational. The same results can be applied on a day or a year governed
by Sūrya or a Horā governed by Sūrya. The results are generic and not
specific to the Daśās stated. Daśās only highlight and accentuate the
results of a Graha, which are, otherwise, generally applicable. These
results also apply when Grahas occupy certain Rāśis in their Gocara!

3.3 . 2.1
NĀ RA D AP U RĀ Ṇ A

RĀŚI RESULTS
1. Nāradapurāṇa 1.2.56.221. If the Janmarāśi is Meṣa, one is lustful,
heroic and grateful; if Vṛṣabha, attractive, charitable and forgiving; if
Mithuna, proficient in gambling, Śāstras and pleasing women; if
Karka, effeminate and short.
2. Nāradapurāṇa 1.2.56.222. If the Janmarāśi is Siṅha, one hates
women, becomes short-tempered, proud, courageous, happy and of
steady mind; if Kanyā, pious, tender and wise; if Tula, learned, tall
and wealthy.
3. Nāradapurāṇa 1.2.56.223. If the Janmarāśi is Vṛścika, one becomes
sickly, respectable and receives wounds; if Dhanu’s, a poet, artist and

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wealthy; if Makara, lazy, wanderer and possessing beautiful eyes; if

Kumbha, stealer of others wealth and wives.
4. Nāradapurāṇa 1.2.56.224. When the Janmarāśi and its lord are
strong, and when Candra is also powerful, the person is blessed with
positive results; The effects of Sūrya in the 12 Rāśis beginning with
Meṣa are in order (1) fame, (2) hatred for women, (3) wealth, (4)
cruelty or sharpness, (5) wisdom or learning, (6) poetic gift, (7)
keeping a liquor shop, (8) wealth, (9) respectability, (10) avarice, (11)
poverty, and (12) being without friends.
5. Nāradapurāṇa 1.2.56.225-225½. Maṅgala occupying Siṅha makes
one poor; Karka, wealthy; his Svarāśi, gluttonous; Budha’s Rāśi,
grateful, Bṛhaspati’s Rāśi, famous; Śukra’s Rāśi, having an illicit
connection with other women, Makara, blessed with many sons and
affluence; and Kumbha, grief-stricken, wicked and a lair.
6. Nārpdrpurāṇa 1.2.56.226-227D. Budha occupying the Rāśis of the
seven Grahas beginning with Sūrya makes one (1) hateful in the eyes
of women, (2) hater of one’s relatives, (3) observing vows, (4) blessed
with intelligence and wealth, (5) having honour and wealth, (6)
blessed with sons, and (7) getting gold from women, respectively. In
the case of Bṛhaspati, the above results are (1) commander of an
army, (2) blessed with a wife, wealth and children, (3) having
efficient friends, (4) commanding a vast following or good clothes, (5)
governor of a province, (6) having wealth and happiness and owner of
much gold.
7. Nāradapurāṇa 1.2.56.228-228½. The effects of Śukra occupying the
Rāśis of the Grahas are in order (1) acquiring wealth through
women, (2) wealth and freedom from grief, (3) hating one’s kith and
kin, (4) wealth and sin, (5) wealth and intelligence, (6) uniform fame,
and (7) defeat at the hands of women.
8. Nāradapurāṇa 1.2.56.229-229½. The effects of Śani in the Rāśis
owned by the seven Grahas are in order: (1) Deficient in limbs (or
deformed limbs) and poor, (2) motherless, (3) having many friends,
(4) afflicted by the three-fold calamities, (5) blessed with children,
wife and wealth and (6) a king and (7) leader of a village or town.
9. Nāradapurāṇa 1.2.56.230-231. Candra in Meṣa, when dṛṣṭied by six
Grahas in the order of Maṅgala, Budha, Bṛhaspati, Śukra, Śani and
Sūrya, produces the following effects in order: (1) kingship, (2)
learning, (3) virtues, (4) mayorship of a city, (5) poverty and (6)
poverty; in Vṛṣabha, (1) poverty, (2) thievish propensities, (3)
kingship, (4) learning (5) a messenger and (6) sickness; in Mithuna,
(1) living by working on metals, (2) kingship, (3) scholarship, (4)
fearless, (5) weaver, and (6) penniless.
10. Nāradapurāṇa 1.2.56.232. Candra occupying his Svarāśi, produces
the following effects in order when dṛṣṭied by the six Grahas,

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Maṅgala and others: (1) a warrior, (2) poet, (3) learned man, (4) a
respected teacher (or a king), (5) metallurgist, and (6) suffering from
eye-disease; and Siṅha, (1) Jyotiṣī, (2) wealthy, (3) respected teacher
or king, (4) king, (5) barber, and (6) a great king.
11. Nāradapurāṇa 1.2.56.233. Candra in Kanyā and being dṛṣṭied by
the six Grahas produces the following effects in order: (1) a pure and
virtuous person, (2) a king, (3) an army commander, (4) a skilful
person, (5) a landlord and (6) a king; Tula, (1) a king, (2) a goldsmith,
(3) a merchant, (4) a king, (5) a goldsmith, and (6) merchant.
12. Nāradapurāṇa 1.2.56.234. The effects of Candra’s in Vṛścika dṛṣṭied
by the six Grahas are (1) father of twins, (2) fond of water, (3) a king,
(4) of defective limbs, (5) wealthy, and (6) a king; in Dhanus, they are
(1) protector of relatives, (2) a king, (3) leader of men, (4) leader of
men, (5) showy person, and (6) a cheat.
13. Nāradapurāṇa 1.2.56.235. In Makara, the effects are (1) king, (2)
scholar (or ornamented), (3) a friendly person, (4) a sacrificer (or
teacher), (5) a king, and (6) taking a boy in adoption; in Kumbha and
Mīna they are (1) humorous, (2) learned, (3) a king, (4) learned, (5) a
virtuous person, and (6) intelligent person.
14. Nāradapurāṇa 1.2.56.236. Candra confers beneficial results when
he is having yutidṛṣṭi from Grahas placed in the Rāśi or Añśa of the
Lagneśa. The same result follows, if he is having yutidṛṣṭi from a
Graha who is in a Rāśi that a friend of the Lagneśa Dreṣkāṇa owns.
15. Nāradapurāṇa 1.2.56.237-238. The results of Candra’s in the
several Dvādaśāñśas have already been enunciated. Those of his
Navāñśa placements now be explained; When Candra is in Maṅgala’s
Añśa, the person becomes a policeman (or security personnel),
interested in killing, single combat, and quarrels, and wealthy; when
in Śukra’s Añśa, foolish and addicted to others’ spouses; when in
Budha’s Añśa, a poet, happy, dancer (actor), thief, learned and an
artist (or artisan).
16. Nāradapurāṇa 1.2.56.239. When Candra is in Sva Añśa, one is
short in stature, wealthy, ascetic and greedy; when in Sūrya’s Añśa,
hot-tempered owner of treasurers, a minister, king, cruel and
childless.
17. Nāradapurāṇa 1.2.56.240. When Candra Bṛhaspati’s Añśa, the
person becomes an expert in comedy, endowed with a strong
physique, a minister and righteous; when he is in Śani’s Añśa, he has
very few children, is wretched, distressed, impoverished and
associated with a wicked or lowly woman.
18. Nāradapurāṇa 1.2.56.241-242. When Sūrya is dṛṣṭied by Candra
and other Grahas, the results are the same as for Candra being
dṛṣṭied by others (vide Ślokas 230-235). A Graha in Vargottamāñśa,
Sva Añśa, or another Graha’s Añśa, may result in full-fledged,
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middling or meagre effects. If the Añśa’s Lord is strong, Candra

bestows excellent results, according to the effects of the Rāśi/Añśa
occupied and the aspects he receives from others.

BHĀVA RESULTS
19. Nāradapurāṇa 1.2.56.243. When Sūrya is in the Lagna, the person
becomes a hero, is stubborn, has defective eyes and is unkind; if the
Lagna is Meṣa, he is wealthy but suffers from eye cataract; if it is
Siṅha, night-bind.
20. Nāradapurāṇa 1.2.56.244. When Sūrya is in the Lagna identical in
Karka, one is mean, poor and blear-eyed; if in the second house, very
wealthy, punished by the ruler and suffering from some facial
disease.
21. Nāradapurāṇa 1.2.56.245. When Sūrya is in the 3rd house, one is
learned and full of prowess; in the 4th house, depressed, discouraged,
melancholic and afflicted; in the 5th, he is bereft of wealth and issues.
In the 6th house, he is powerful and victorious over his foes.
22. Nāradapurāṇa 1.2.56.246-246½. When Sūrya is in the 7th house,
one is subservient to women; in the 8th, have fewer children and poor
eyesight; in the 9th, blessed with children, wealth and happiness; in
10th, full of heroism and learning; in the 11th, endowed with wealth
and honour; and in the 12th, falling from the position, and poor.
23. Nāradapurāṇa 1.2.56.247-249. Candra occupying the Lagna makes
one dumb, deaf, blind and a servant. If the Lagna is Karka, Meṣa, or
Vṛṣabha, one becomes wealthy; in the 2nd house, a religious student
or wealthy; in the 3rd, cruel; in the 4th, endowed with a virtuous
disposition, in the 5th, father of girls and lazy; in the 6th, of poor
digestion and sexual urge, cruel, and envious; in the 7th, an
administrator, and learned; in the 8th, afflicted with diseases; and in
the 9th, endowed with friends and wealth.
24. Nāradapurāṇa 1.2.56.250. Candra in the 10th house confers virtues
or righteousness, intelligence and wealth; in the 11th, fame,
intelligence and wealth; and in the 12th, meanness and loss of limbs.
These are the results mentioned by the wise for Candra’s stay in the
various houses at a person’s birth.
25. Nāradapurāṇa 1.2.56.251. Maṅgala in the Lagna causes wounds in
the body; the 2nd house makes one eat forbidden or rotten food; the 3rd
house, perform virtuous deeds; the 4th house, sinful activities; and
the remaining houses, the effects are like Sūrya.
26. Nāradapurāṇa 1.2.56.252. Budha gives the following effects in the
first eight houses beginning with the Lagna: (1) Learned; (2) wealthy;
(3) Leader of men; (4) Scholar; (5) Minister; (6) Having Enemies; (7)
Appreciator of virtues; and (8) a paragon of virtues. In the remaining
four houses, i.e., 9th to 12th, the effects are like those of Sūrya.

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27. Nāradapurāṇa 1.2.56.253. Bṛhaspati produces the following effects

in the twelve houses: (1) Learned; (2) of pleasant speech; (3) Miserly;
(4) Happy; (5) Wise; (6) Vanquisher of foes; (7) Intelligent; (8) Mean;
(9) Ascetic; (10) Blessed and wealthy; (11) Greedy, and (12) Wicked.
28. Nāradapurāṇa 1.2.56.254. Śukra confers the following effects in the
first five houses: (1) Passionate and Happy; (2) Quarrelsome; (3)
Anxious for sexual pleasure; (4) Happy; and (5) Having many
daughters; and in the remaining houses, the results are like those of
Bṛhaspati.
29. Nāradapurāṇa 1.2.56.255-255½. Śani in the Lagna makes one
penniless, sickly, voluptuous, slovenly, sickly during childhood and
lazy. Still, if he is Ucca, one is virtuous, a king or administrator of a
village, learned and has an attractive physique. In other houses, his
effects are like those of Sūrya.
30. Nāradapurāṇa 1.2.56.256-257. A Graha in Ucca yields its results in
full; in Mūlatrikoṇa, three-fourth; in the Rāśi of a Śubha and its
Svarāśi, a half; in the Rāśi of a Mitra Graha, one-fourth; in an
Śatru’s Rāśi, very little; and in its Nīca or Asta, the good effects are
nil.
31. Nāradapurāṇa 1.2.56.258-259. When one or more Grahas are in
their Svarāśis, Mūlatrikoṇa, Uccarāśi or Mitrarāśi one becomes a
worthy descendent of his family (Kuladīpaka), leader of the family
and respected by his relatives; wealthy, happy, an enjoyer of
pleasures and a king; or enjoyer of others’ wealth, protector of friends
and relatives (or protected by friends and relatives), leader of a
group; commander or king, as the case may be.

3.3 . 2. 2
PH AL A DĪ PI KĀ

BHĀVA RESULTS
1. Phaladīpikā 8.1: When Sūrya is in the Lagna, one has little hair;
he is most inactive at work, wrathful, reckless and tall statured. He
is proud, has soiled eyes and a lean body. He is fearless, impatient,
and cruel-hearted. When Sūrya is in Karka Lagna, he suffers from an
eye cataract. In Meṣa Lagna, he suffers from eye disease. In Siṅha
Lagna, he is night-blind. In Tulā Lagna, he suffers from poverty and
the loss of children.
2. Phaladīpikā 8.2: When Sūrya is in the 2nd house, one is devoid of
learning, modesty, wealth and stammers. When Sūrya is in the 3rd
house, he is strong, brave, wealthy, and charitable but hostile
towards his relations. When Sūrya is in the 4th house, the person
has no happiness, relations, lands, friends, or house. He serves the
state (government) and spends his paternal property.

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3. Phaladīpikā 8.3: When Sūrya is in the 5th house, the person is

bereft of happiness, wealth and children and has a short life. He is
intelligent and travels to forest regions. When Sūrya be in the 6th
house, the person is a king, famous, of good qualities, wealthy and
victorious. When Sūrya is in the 7th house, the person incurs the
sovereign’s displeasure and is deformed; he wanders, devoid of a wife
and suffers humiliation. When Sūrya is in the 8th house, he loses his
wealth and friend; he is not long-lived and has defective eyesight or
is blind.
4. Phaladīpikā 8.4: When Sūrya is in the 9th house, the person loses
his father; has children and relations and honours Devatās and
Brāhmaṇas. In the 10th house, he has sons, vehicles, laudation,
intelligence, wealth, strength, and fame. He is a king. When Sūrya is
in the 11th house, the person is very wealthy and long-lived. He is a
king and has no sorrow. When Sūrya is in the 12th house, the person
hates his father. His eyesight is defective, and he is without wealth
and children.
5. Phaladīpikā 8.5: When Śuklapakṣi Candra in the Lagna, the
person has a strong constitution, and he lives long. He is free from
fear, very powerful and wealthy. But When Candra is Kṛṣṇapakṣi,
the effects are reversed. When Candra is in the 2nd house, the
person is wealthy, highly learned, soft-tongued; he is sensual and has
a defective limb. When Candra is in the 3rd house, the person has
brothers, is passionate, strong, and powerful but miserly.
6. Phaladīpikā 8.6: When Candra is in the 4th house, the person is
happy and indulging in sensual pleasures. He is charitable in
donations, have friends, vehicles and is renowned. When Candra is in
the 5th house, the person has good sons, is highly intelligent, walks
gently, and becomes a minister. When Candra is in the 6th house,
the person is short-lived, ignorant, and suffers from stomach-ache
and humiliation. When Candra is in the 7th house, one has an
aggregable appearance, is loved by beautiful women, and is
exceedingly lovely.
7. Phaladīpikā 8.7: When Candra is in the 8th house, one is short-
lived and suffers from diseases. When Candra is in the 9th house,
the person is prosperous, virtuous and blessed with children. He is
victorious, and all his undertakings are crowned with success. When
Candra is in the 10th house, the person performs good acts and is
helpful to the virtuous. When Candra is in the 11th house, the
person is high-minded, long-lived, and endowed with wealth, children
and servants. When Candra is in the 12th house, he is obnoxious to
others; he suffers misery, is humiliated, and is lazy.
8. Phaladīpikā 8.8: When Maṅgala occupies the Lagna, he has an
injured limb; he is short-lived, very cruel, and adventurous. When
Maṅgala is in the 2nd house, the person is adverse or ugly, devoid of
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learning and wealth and dependent on bad people. When Maṅgala

occupies the 3rd house, the person is of good qualities, possesses
wealth, is brave, unassailable, happy, and has no brothers. When
Maṅgala is in the 4th house, the person is without friends, mother,
lands, happiness, house and vehicles.
9. Phaladīpikā 8.9: When Maṅgala is in the 5th house, the person is
unhappy, without children, full of reverses, backbiting and weak-
minded. When Maṅgala occupies the 6th house, the person is
exceedingly smitten with love, is wealthy, and famous: he is a king
and victorious (in battle). Maṅgala in the 7th house makes the
person do improper acts, suffer affliction through disease, wander the
roads and lose his wife. When Maṅgala is in the 8th house, the
person has a deformed body, is poor, short-lived and cursed by the
people.
10. Phaladīpikā 8.10: When Maṅgala occupies the 9th house at a
person’s birth, the person, though a friend of the sovereign, be hated
by others; he is fatherless and commit homicide. Maṅgala in the 10th
house makes the person a king, cruel, charitable and praised by
influential people. When Maṅgala should be in the 11th house, the
person is endowed with wealth and happiness. He is brave, has no
sorrow and possesses good character. When Maṅgala is in the 12th
house, he has deformed eyes; he is cruel and without a wife. He is a
slanderer and a mean wretch.
11. Phaladīpikā 8.11: When Budha is in the Lagna, one is long-lived,
speaking sweetly and cleverly. He is sharp-witted and learned in all
Śāstras. When Budha be in the 2nd house, the person acquires
wealth by his talents, is sincere and attractive in his speech, and eat
sumptuous food. When Budha is in the 3rd house, he is brave, of
medium life, and has good brothers; he suffers fatigue and is
dejected. Budha occupying the 4th house makes the person earned,
witty in speech happy and possessed of friends, land, corn, wealth
and enjoyment.
12. Phaladīpikā 8.12: When Budha be in the 5th house, the person
concerned is learned, happy and courageous. He has many children
and is conversant with charms or spells. When Budha is in the 6th
house, he is angry through disputes, has harsh speech, and is idle.
The person destroys the power of his enemies. When Budha is in the
7th house, he is learned; he dresses beautifully, has all the
greatness, and has a wealthy lady as his wife. When he is placed in
the 8th house, the person is widely renowned and long-lived; he is
the supporter of his family, a lord and a commander of the army.
13. Phaladīpikā 8.13: When Budha is in the 9th house from the Lagna,
the person has learning and wealth; he is of good conduct; he is
religious-minded, conversant with everything; and very eloquent in
speech. When Budha is in the 10th house, he is successful in
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whatever he undertakes and has good learning, strength,

intelligence, and happiness. He does good acts and be truthful.
Budha in the 11th house makes the person horn long-lived, truthful,
very wealthy, happy and possessed of servants. When Budha is in the
12th house, the person is miserable, devoid of learning, suffering
humiliation, and cruel and inactive.
14. Phaladīpikā 8.14: When Bṛhaspati is in the Lagna, the person is
handsome, fortunate, long-lived, fearless, and blessed with children.
When Bṛhaspati is in the 2nd house, the person is eloquent and a
good connoisseur in food. He has a lovely face, is wealthy and is
learned. When Bṛhaspati is in the 3rd house, the person is treated
with disrespect, is miserly, have a renowned brother, commit sins,
and is wicked. When Bṛhaspati is in the 4th house, the person lives
with his mother, friends, attendants, sons, wife, corn, etc. and be
happy.
15. Phaladīpikā 8.15: When Bṛhaspati is in the 5th house, the person
suffer distress through sons; the person is intelligent and is a king’s
adviser. When Bṛhaspati is in the 6th house, the person is inactive,
suffers disrespect, destroys his enemies, and clever in charms and
exorcising. When Bṛhaspati is in the 7th house, the person possesses
a good wife and sons. He is more amiable and bountiful than his
father. When Bṛhaspati is in the 8th house, he is poor and earns his
livelihood as a menial worker; he is sinful but long-lived.
16. Phaladīpikā 8.16: When Bṛhaspati is in the 9th house, he becomes
a famous minister, is endowed with wealth and children and is
anxious to do virtuous acts. When Bṛhaspati is in the 10th house, the
person is righteous, is renowned for his virtues, becomes very
wealthy and is a king’s associate. When Bṛhaspati is in the 11th
house, the person is wealthy, fearless, have a few children, is long-
lived and is going in vehicles. When Bṛhaspati is in the 12th house,
the person is hated by others, foul-mouthed, has no children, and is
sinful, idle, and menial.
17. Phaladīpikā 8.17: When Śukra is in the Lagna, the person has a
healthy and beautiful body; he is happy and endowed with long life.
When Śukra is in the 2nd house, the person becomes a poet endowed
with various wealth. Śukra in the 3rd house makes the person
wifeless, unhappy, poor, miserly and unpopular. When Śukra should
be in the 4th house, the person has good vehicles, good house, jewels,
clothes, scents, etc.
18. Phaladīpikā 8.18: When Śukra is in the 5th house, the person is
the owner of immense wealth, protect others, is very wise and blessed
with children. When Śukra is in the 6th house, the person has no
enemies, no wealth, is corrupted by young women and is affected by
grief. When Śukra is ill-placed in the 7th house, the person has a
good wife but intrigues immoral women. He loses his wife and is
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wealthy. Śukra in the 8th house makes the person long-lived,

wealthy, and a ruler of the earth.
19. Phaladīpikā 8.19: When Śukra is in the 9th house, the person is
blessed with a wife, friends and children and become prosperous
through royal favour. When Śukra should be in the 10th house, the
person becomes widely renowned, have friends, and is a lord happily
employed. Śukra in the 11th house makes the person wealthy, fond
of the company of other women and endowed with many comforts.
When Śukra is in the 12th house, the person has sexual enjoyment,
wealth and splendour.
20. Phaladīpikā 8.20: When Śani occupies his Uccarāśi or Svarāśi
in the Lagna, the person is on a par with the king, a chief or mayor
of a city. When Śani should be rising in any other Rāśi, the person is
afflicted with sorrow and misery from his very childhood and suffer
from poverty. He is careless and lazy.
21. Phaladīpikā 8.21: When Śani is in the 2nd house at a person’s
birth, he has an ugly face; he is without wealth and following evil
courses. Later, he lives in a foreign country endowed with vehicles,
wealth, and other enjoyments. When Śani is in the 3rd house, one is
very intelligent, charitable in gifts, and happy with his wife.
However, he is inactive and overcome with sorrow.
22. Phaladīpikā 8.22: When Śani is in the 4th house, the person is
unhappy, houseless, without vehicles, deprived of his mother and
sickly during his early years; When Śani is placed in the 5th house,
the person is roaming about, have lost his reason, is bereft of
children, wealth and happiness, is perfidious and evil-minded. When
Śani is in the 6th house, the person is a voracious eater, is wealthy,
subdued by his enemies, is stubborn and possessed of self-respect.
Śani in the 7th house causes the person to marry an ugly wife, poor,
wandering, and distressed.
23. Phaladīpikā 8.23: When Śani is in the 8th house, he is unclean and
without wealth. He suffers from piles, is cruel-minded, is pinched
with hunger and is despised by his friends.
24. Phaladīpikā 8.24: When Śani is in the 9th house, he is bereft of
fortune, wealth, children, father and religious merit. He is wicked.
When Śani is in the 10th house, the person, be a king or minister,
devote himself to agriculture, is brave, wealthy and renowned. The
person who has Śani in the 11th house has a long life span, lasting
wealth, and good income, is brave, free from disease and moneyed.
Śani in the 12th house makes the person impudent, needy, without
children, defective of some limb, stupid, and driven by his enemies.
25. Phaladīpikā 8.25: When Rāhu occupies the Lagna, the person
has a short life, possess wealth and strength, and suffer from
diseases in the higher limbs of his body (head, face, etc.) The person

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with Rāhu in the 2nd house is dubious or insincere in his speech,

suffer from a disease in the mouth or face, is tender-hearted, get
wealth through his sovereign, is wrathful and happy. Rāhu in the 3rd
house makes the person proud, hostile to his brothers, strong-willed,
long-lived and wealthy. When Rāhu is in the 4th house, the person is
a fool, causes sorrow, is short-lived and is rarely happy.
26. Phaladīpikā 8.26: When Rāhu is in the 5th house, one has nasal
touch in his speech is childless, hard-hearted, and suffers from
stomach-ache. When Rāhu is in the 6th house, there are troubles due
to enemies or being oppressed by evil Grahas. He suffers from an
ulcer in the anus. He is wealthy and long-lived. When Rāhu is in the
7th house, the person loses his wealth through intrigues with
women, suffer separation from his beloved, lose his manhood, become
stubborn and silly. When Rāhu occupy the 8th house, the person is
short-lived, does impure acts, is defective of limb, suffers from gout
and rheumatism, and has limited issues.
27. Phaladīpikā 8.27: When Rāhu happens to be in the 9th house, the
person is unfavourable in speech. He is the head of his clan, the
headman of a village or mayor of a city and commits unrighteous
deeds. Rāhu in the 10th house makes the person famous; the man
has a limited number of children, engage in other’s business, does not
do any good act and is fearless. When Rāhu is in the 11th house, the
person is prosperous, does not have many children, is long-lived, and
suffers from ear disease. When Rāhu is in the 12th house, the person
secretly intends to commit sinful acts, spend much, and suffer from
dropsy and the like.
28. Phaladīpikā 8.28: When Ketu is in the Lagna, one is ungrateful,
unhappy and bearing tales against others. He is an outcast, fallen
from his position, have a deformed body and is associated with the
wicked. Ketu in the 2nd house makes the person devoid of learning
and wealth. His speech is very vile in quality, and he has a sinister
look. He is dependent on others for food.
29. Phaladīpikā 8.29: In the 3rd house, Ketu confers long life, strength,
wealth and fame. The person lives happily with his wife and eats
good food. He loses a brother. When Ketu be in the 4th house, the
person loses his lands, vehicles, mother, and happiness. He leaves his
country, dwells in a foreign place, and depends on others for his
living.
30. Phaladīpikā 8.30: Ketu in the 5th house at a person’s birth causes
loss of children, disease in the stomach, and trouble from goblins.
The person is evil-minded and wicked. When Ketu is in the 6th house,
the person is very generous and possess the best qualities. He attains
everlasting fame, firmness, and high authority, destroys his enemies,
and realises his wishes.

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31. Phaladīpikā 8.31: When Ketu is in the 7th house, one suffers
disrespect, seek the company of sinful women, is afflicted by a
disease relating to the bowels and losses wife and vital power. When
Ketu is in the 8th house, the person is short-lived, suffers the
separation of his dear friends, and engages in quarrels meet with
injury from a weapon and disappointment in all his undertakings.
32. Phaladīpikā 8.32: When Ketu is in the 9th house at a person’s
birth, he -follow a sinful course, do immoral things and be deprived of
his father, is unlucky, indigent and slander the good. When Ketu is
in the 10th house, the person experiences obstacle to performing
noble acts, is impure and engages in vile acts. He is energetic, bold
and widely renowned.
33. Phaladīpikā 8.33: When Ketu is placed in the 11th house, the
person hoard money, have many good qualities, enjoy himself well,
command all the facilities for getting good materials and is successful
in obtaining all his requirements. When Ketu occupy the 12th house,
the person secretly commits sinful acts, spend money on vile things,
destroy wealth, is of forbidden conduct, and suffer from eye disease.
34. Phaladīpikā 8.34: A Graha produces the full effect of the Bhāva it
occupies when its distance from the commencement of the Rāśi
occupied is equal to that traversed by the Lagna-point in the Lagna
Rāśi. The authorities declare that Rāhu is similar to Śani and Ketu
to Maṅgala in giving effects. Note: This assumes that the
Bhāvamadhya of a Bhāva is always of the same sphuṭa as the
Lagnasphuṭa.
35. Phaladīpikā 8.35: Grahas produce the full effects of the Bhāvas
respectively occupied by them when they are precisely positioned in
the Bhāvamadhya. If they are placed before or after the
Bhāvamadhya, the results are correspondingly increasing or
decreasing.

EFFECTS OF UDAYA RĀŚI

1. Phaladīpikā 9.1: When birth is in Meṣa Rāśi, one has round eyes
and weak knee; he is fierce, afraid of water. He eats sparingly, longs
for women, is always on his legs, is fickle-minded, speaks falsehoods,
and has bruised limbs.
2. Phaladīpikā 9.2: When birth is Vṛṣabha Rāśi, one has plump
thighs and a big face; he is engaged in agriculture. He is happy in the
middle and concluding portions of his life. He is fond of young
women, charitable in donations and forgiving. He endures hardships,
possesses cattle, etc. He has marks or moles on the back, face and
sides.
3. Phaladīpikā 9.3: When birth is in Mithuna Rāśi, one possesses
black eyes and curled hairs; he is fond of women’s company, is skilled

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in interpreting others’ thoughts, have a high nose, have a liking for

music and dancing, and always remain indoors.
4. Phaladīpikā 9.4: When birth is in Karka Rāśi, one is nagged, have
a fleshy neck, is surrounded by friends and possess many houses. He
has elevated buttocks, is wealthy, short stature, crooked in his views,
fast walking, intelligent, fond of water, and very few sons.
5. Phaladīpikā 9.5: When birth is in Siṅha Rāśi, one has reddish
eyes, a large chin, and a broad face; he is arrogant and powerful. He
is angry at trifles; he likes to wander in forests and hills, is obedient
to his mother and is firm minded.
6. Phaladīpikā 9.6: When birth is in Kanyā Rāśi, one’s shoulders and
arms are drooping; he is honoured at houses not his own and through
the medium of other’s wealth. He is truthful and speaks kindly. He
puts on a lazy appearance due to bashfulness. He is fond of sexual
enjoyment. He knows the interpretation of Śāstras and has a limited
number of children.
7. Phaladīpikā 9.7: When birth is in Tulā Rāśi, one has a lean and
frail constitution, a limited number of children, is intent on
worshipping Devatās and Brāhmaṇas, is wandering, have two
names, is tall statured, is clever in trading, is brave, unkind and
impartial in his argument.
8. Phaladīpikā 9.8: When birth is in Vṛścika Rāśi, one has round
thighs and knees, broad eyes and chest, suffer from diseases at a very
early age and is separated from his parents and preceptors. He does
cruel acts, is honoured by his sovereign, and his hands and feet
possess marks of lotus.
9. Phaladīpikā 9.9: When birth is in Dhanu Rāśi, one has a very long
face and neck; his ears arid nose win be big; he is intent on his
business; he is dwarfish in stature; he is the favourite of the king; he
is eloquent; he is charitable in his gifts and destroy his enemies. He
can be won over only by kind treatment and has great strength.
10. Phaladīpikā 9.10: When birth is in Makara Rāśi, one is weak in
the lower limbs; he has enough vitality; he carries out the
undertaken task; he is lazy and attached to older or sinful women.
He is a religious hypocrite. He is fortunate; he is always on his legs;
he suffers from wind disease and is rude.
11. Phaladīpikā 9.11: When birth is in Kumbha Rāśi, one secretly
commits sinful deeds; he has a body similar to a water-pot; is clever
in hitting or killing others; endure long marches on roads. His means
are limited. He is covetous and freely utilise others wealth, has
financial losses and gains and is fond of perfumes and flowers.
12. Phaladīpikā 9.12: When birth is in Mīna Rāśi, the person drinks
water excessively, has a symmetrical and shining body, is fond of his
wife; he gains money by selling pearls and other products of the
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ocean. He is learned, feel grateful for past favours done to him,

overcome his enemies, possess very good eyes and is fortunate:
13. Phaladīpikā 9.13: After examining the; nature, place form, colour,
etc., of any particular Rāśi, one should intelligently judge the effects.
The effects of Lagna’s Rāśi should also be applied to Candra’s
Rāśi.

EFFECTS OF DIGNITY
14. Phaladīpikā 9.14: When a Graha is in Uccarāśi, the person is the
ruler of the earth, honoured by the king, is the abode of valuable
treasures, is endowed with excellent virtues; he shines like king
Vikramāditya in all his policy, fame, charity, bravery, courage and
cleverness.
15. Phaladīpikā 9.15: When a Graha is in its Svarāśi at Janma, during
the Daśā period of the said Graha, the person attains power and
strength the help of a through the help or a wealthy personage or
play himself become a lord, stick up to his residence without moving
anywhere, acquire a new house as well as lands capable of yielding
every kind of crop and is honoured by his people. He may get back
even lost articles.
16. Phaladīpikā 9.16: The effect of a Graha occupying a Mitrarāśi is to
make the owner gains success through his friends in all his attempts,
cultivate new friendships, possess good sons, wife, wealth, corn and
other fortunes and receive help from all people.
17. Phaladīpikā 9.17: If a Graha is in an Śatrurāśi, the person has a
corrupt disposition of mind. He lives in others’ houses, eating their
food. He is utterly destitute and is constantly teased by enemies.
Even a friend proves hostile to him in the Daśā of such a Graha.
18. Phaladīpikā 9.18: If a Graha is in Nīcarāśi, the person concerned,
during the Graha’s Daśā period, have a degradation from his
position, suffer humiliation, do sinful deeds, contract debts, seek help
from low people, dwell in unclean surroundings, do menial work,
walk long distance and commit disastrous acts.
19. Phaladīpikā 9.19: When a Graha is Asta in the Kuṇḍalī, the person
(in Daśābhukti) meets with his end within a short time. His wife,
children as well as his wealth also be destroyed. He is unnecessarily
drawn into quarrels, incurs others’ hostility, and suffers humiliation.
A Graha placed in a Samarāśi does not urge any marked effect but
only leaves happiness or misery unaffected.
20. Phaladīpikā 9.20: When a Graha is Vakrī, he produces effects
similar to those that arise from his occupying his Uccarāśi, even
though the Graha is in an Śatru or Nīca Rāśi. The effects produced
by a Graha situated in his Svarāśi should be ascribed to him
similarly when he is Vargottama.

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CANDRA’S RĀŚI PHALA

1. Phaladīpikā 18.6: When Candra is in Meṣa Rāśi dṛṣṭied by
Maṅgala, the person is a king; if Budha, he is learned; if Bṛhaspati,
he is a king, if Śukra, he is equal to a king; if Śani, he is a thief; and
if Sūrya, he is poor. When Candra is in Vṛṣabha Rāśi dṛṣṭied by
Maṅgala and other Grahas, the person is (1) poor, (2) thievish, (3)
respected by other men, (4) a king, (5) wealthy and (6) a servant,
respectively.
2. Phaladīpikā 18.7: When Candra is in Mithuna Rāśi dṛṣṭied by
Maṅgala and other Grahas, the person is (1) a dealer in iron
instruments, (2) a king, (3) learned, (4) fearless, (5) a weaver and (6)
poor, respectively. When Candra is in Karka Rāśi dṛṣṭied by
Maṅgala and other Grahas, the person is (1) a warrior, (2) learned,
(3) a wise man, (4) a king, (5) a dealer in iron, copper, etc., and (6) a
sufferer of eye disease.
3. Phaladīpikā 18.8: When Candra is in Siṅha Rāśi dṛṣṭied by
Maṅgala and other Grahas, the person is (1) a king, (2) a Jyotiṣī, (3)
wealthy, (4) a king, (5) a barber and (6) a king, respectively. When
Candra is in Kanyā Rāśi and is dṛṣṭied by Maṅgala and other
Grahas; the person is (1) clever, (2) a king, (3) head of an army, (4)
skilful in all matters, (5) a landlord, and (6) a king, respectively.
4. Phaladīpikā 18.9: When Candra is in Tulā Rāśi dṛṣṭied by
Maṅgala and other Grahas, the person is (1) a rogue, (2) a king, (3) a
goldsmith, (4) a trader, (5) a talebearer and (6) wicked, respectively.
When Candra is in Vṛścika Rāśi dṛṣṭied by Maṅgala and other
Grahas, the person is (1) a king, (2) a father of twins, (3) a king, (4) a
washerman; (5) one defective of some limb and (6) moneyless,
respectively.
5. Phaladīpikā 18.10: When Candra is in Dhanu Rāśi dṛṣṭied by
Maṅgala, the person is a cheat; if dṛṣṭied by Budha, he protects
many; if dṛṣṭied by Bṛhaspati, he is a ruler of the earth; if by Śukra,
he supports many people; if by Śani, he is a rogue and if by Sūrya, he
is an arrogant fellow. When Candra is in Makara Rāśi dṛṣṭied by
Maṅgala and other Grahas, the person is (1) a king, (2) a king, (3) a
king, (4) a learned or wise man, (5) wealthy, and (6) poor,
respectively.
6. Phaladīpikā 18.11: When Candra is in Kumbha Rāśi dṛṣṭied by
Maṅgala and other Grahas, the person is (1) addicted to other
people’s wives, (2) a king, (3) lord of men, (4) one fond of other
women, (5) best of kings and (6) respected by men, respectively.
When Candra is in Mīna Rāśi dṛṣṭied by Maṅgala and other Grahas,
the person is (1) a sinner, (2) witty, (3) a king, (4) a learned man, (5)
sinful and (6) sinful, respectively.

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CANDRA’S NAVĀÑŚA PHALA

7. Phaladīpikā 18.12: When Candra is in Maṅgala’s Navāñśa dṛṣṭied
by Sūrya, the person is a watchman of a city; if by Maṅgala, he is
fond of killing; if by Budha, he is skilled in close fighting; if by
Bṛhaspati, he is a king; if by Śukra, he is rich; and if by Śani, he
promotes quarrels. When Candra is in Śukra’s Navāñśa and dṛṣṭied
by Sūrya, the person is a fool; if by Maṅgala, he is addicted to other
people’s wives; if, by Budha, he is a good poet; if by Bṛhaspati, he is
the author of good literary works; if by Śukra, he is intent on having
all comforts; if, by Śani, he unites with other people’s wives.
8. Phaladīpikā 18.13: When Candra is in Budha’s Navāñśa dṛṣṭied
by Sūrya, the person is an actor; if by Maṅgala, he is a thief; if by
Budha, he is the chief of poets; if by Bṛhaspati, he is a minister; if by
Śukra, he is skilled in music; and if by Śani, he is skilled in
mechanical arts. When Candra is in Sva Navāñśa dṛṣṭied by Sūrya,
the person is lean; if by Maṅgala, he is avaricious; if by Budha, he is
practising penance; if by Bṛhaspati, he becomes an important
personage; if by Śukra, he is a servant under a woman; and if by
Śani, he is devoted to his duties.
9. Phaladīpikā 18.14: When Candra in Siṅha Navāñśa and be dṛṣṭied
by Sūrya, the person is of an angry temperament; if by Maṅgala, he
is a friend of the king; if by Budha, he becomes the lord of a hidden
treasure; if by Bṛhaspati, he becomes a great lord; if by Śukra,
childless; and if by Śani, does cruel acts. If Candra is in Bṛhaspati’s
Navāñśa and dṛṣṭied by Sūrya, he is a man of reputed valour; if by
Maṅgala, well versed in fighting; if Budha, witty; if by Bṛhaspati, a
minister; if by Śukra, without lust; and if by Śani, virtuous.
10. Phaladīpikā 18.15: If Candra is in Śani’s Navāñśa and dṛṣṭied by
Sūrya, the person has fewer children; if by Maṅgala, lead a miserable
life even though he may be wealthy: if by Budha, haughty; if by
Bṛhaspati, devoted to his duty; if by Śukra, fond of wicked women;
and if by Śani, irascible. In the same manner, we should predict
the effects of Sūrya in the several Navāñśas being dṛṣṭied by
Candra and other Grahas.
11. Phaladīpikā 18.16: What has been declared here (in Ślokas 12-
15) as Candra’s Añśaphala should be understood to be the
effects derived from the Navāñśa Varga. The effects that have
been declared as resulting from Candra in the several Rāśis
being dṛṣṭied by the various Grahas should be applicable in
the case of the Dvādaśāñśa Varga also.
12. Phaladīpikā 18.17: The “good” effects described above is full,
middling and little according to as Candra occupies a
Vargottama, his Sva Navāñśa or the Navāñśa of another
Graha. In the case of bad effects, it is the reverse. When Candra’s

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Añśeśa is powerful (compared to Candra’s Rāśyeśa), the results of

Añśas prevail over those of the Rāśis.

3.3 . 2. 3
HO RĀ SĀ R A

Regarding the results arising from the Rāśi placement of Grahas in a

Kuṇḍalī, Horāsāra is a vital source of reference. Ācārya Pṛthuyaśa does an
exhaustive treatment of this subject in the Adhyāya 9 to 15. The results
specified are according to the Natural Daśās, called the Mūla Daśā. They are
a combination of three Daśās, viz., Añśāyu, Nisargāyu and Piṇḍāyu Daśā,
applicable depending on the relative strength of the Lagna, Candra, and Sūrya.
In delineating the results of the Daśā, the Rāśi dispositions of the
Grahas are given great importance. In Sūrya Daśā, it is natural to expect
Sūrya’s qualities to colour the results. The quality of Sūrya is not the same in
all Kuṇḍalīs, and it differs based on the placement of Sūrya in a Rāśi. Although
some effects of Sūrya are typical, for instance, living in a foreign land, or
outside of the homeland, inclined to trek to adventurous places etc., the
specifics depend on Sūrya’s placement in the Rāśis. Only after deciphering the
Results of Sūrya’s quality that arise of his Rāśi disposition, his Bhāva results
must be derived. If Sūrya’s characteristics are favourable because Sūrya is in
a Śubharāśi, his Bhāva results are expected to be favourable and vice-versa.
Therefore, the Rāśi results must be judged before judging the Bhāva results.
The Rāśi results are so crucial that, instead of delineating the outcome
of Graha placement in different Bhāvas, Ācārya takes great care in
determining the effects of Graha’s in Rāśis, in seven chapters.
One of the vital aspects of delineating the results is the state of
Ārohana and Avarohana. In a Uccarāśi, when the Graha is moving towards its
Uccāñśa (highest exaltation point), the Graha is considered Ārohī. After the
Graha crosses its Uccāñśa, the Graha is considered Avarohī. In contrast, in the
Nīcarāśi, the Graha moving towards its Nīcāñśa (lowest debility point) is
Avarohī, and after it crosses its Nīcāñśa, it is Ārohī. The ascending Graha is
Ārohī, and the descending Graha is Avarohī. The results are significantly
different in both cases.
When a Graha is in the same Rāśi as Sūrya, the Graha is considered
powerless like in Nīca. When it moves towards Sūrya, it is Avarohī, and when
it emerges after the yuti, it is Ārohī. Similarly, when a Graha is in 7th from
Sūrya, it is considered strong like Ucca. When it moves towards 180° from
Sūrya, it is Ārohī, and when it crosses that point, it is Ārohī. Budha and Śukra
are treated differently because they cannot be in opposition to Sūrya as they
are close to Sūrya (28° for Budha and 47° for Śukra).
The knowledge of Ārohana and Avarohana requires the knowledge of
the Uccarāśi/ Uccāñśa, and Nīcarāśi/ Nīcāñśa. The Uccarāśi and Uccāñśa
of the Grahas are Sūrya Meṣa 10°, Candra Vṛṣabha 3°, Maṅgala Makar
28°, Budha Kanyā 15°, Bṛhaspati Karka 5°, Śukra Mīna 27° and Śani
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Tulā 20°. The Nīcarāśi and Nīcāñśa of the Grahas are diagonally opposite of
the Uccarāśi and Uccāñśa.
A Graha has Mūlatrikoṇa and Svakṣetra in different Rāśis. In Siṅha,
the first 20° is Sūrya’s Mūlatrikoṇa and the remaining is his Svakṣetra.
In Vṛṣabha, first 3° is Candra’s Ucca, and the rest is his Mūlatrikoṇa.
In Meṣa, first 12° is Maṅgala’s Mūlatrikoṇa, and the remaining is his
Svakṣetra. In Kanyā, first 15° is Budha’s Ucca; the next 5° is his
Mūlatrikoṇa and last 10°, his Svakṣetra. In Dhanu, first 10° is
Bṛhaspati’s Mūlatrikoṇa, and the remaining 20° is his Svakṣetra. In
Tulā, first 15° is Śukra’s Mūlatrikoṇa, and the next 15° is his Svakṣetra.
In Kumbha, first 15° is Śani’s Mūlatrikoṇa, and the next 15° is his
Svakṣetra. Mūlatrikoṇa is connected to the Graha’s root impulse, Svakṣetra
is his home, the Uccakṣetra is the Graha’s place of achievement and honour,
whereas the Nīcakṣetra is the place of deprivation.
There are notable similarities between the results given in the texts
such as Sārāvalī etc. and those provided by Ācārya Pṛthuyaśa in Horāsāra in
these Adhyāyas about the Rāśi results of Grahas. Understanding these results
would help to comprehend the Rāśi disposition of the Grahas further. However,
before concluding the results, one must realize that no single rule can be
applied verbatim in a Kuṇḍalī. One should conclude only after blending the
effects of Rāśi, Bhāva, Yogas, etc. Else, the predictions can be misleading.
The results stated here apply to both the Rāśi and the Navāñśa.
For instance, what is said about Sūrya in Meṣa Rāśi is also applicable
to Meṣa Navāñśa. However, between the Rāśi and Navāñśa position of a
Graha, one of them prevail. The one whose lord is more powerful is the one
that prevails, and for that, the Ṣaḍbala of the two lords must be judged. For
instance, in the Kuṇḍalī of Śrī Rāmakṛṣṇa Paramahaṁsa, Sūrya is in Kumbha
Rāśi and Dhanu Navāñśa. Between them, Śani, who is the lord of Kumbha, is
stronger in Ṣaḍbala than Bṛhaspati, who is the lord of Dhanu Navāñśa.
Therefore, Sūrya in Kumbha shall prevail over Sūrya in Dhanu Añśa. Even
though much of the results shall be due to Sūrya in Kumbha Rāśi, the effects
of Dhanu shall also be experienced, albeit to a lesser extent. It is after blending
the results of both we should conclude.

SŪRYA’S DAŚĀ
1. Horāsāra 9.1: In Sūrya Daśā, the person lives in foreign places,
moves in forests and mountains and fortresses. Wealth is obtained
through the sources of Brāhmaṇas, Devatās, fire, kings, Śāstras and
medicines.
2. Horāsāra 9.2: One becomes proficient in Mantra and Abhicāra
(black magic), causing obstacles, a king, and heads an army. He
intends to do famous deeds, remains intelligent, has clear speech
and is undesirable (unlucky).
3. Horāsāra 9.3: He becomes a killer of animals, snakes etc. The Daśā
deprives him of his wife, son, and dwelling place. He is fickle-
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minded; he contracts debts, is rash, and suffers disorders of the eyes,

abdomen, teeth, and ears.
4. Horāsāra 9.4: Danger from the king and thieves, enmity with
relatives, destruction of people of one’s sect and wealth are the
results of the Daśā of Sūrya. The consequences out of Sūrya
occupying various Rāśis are explained below in the context of his
Daśā.
5. Horāsāra 9.5: In the Daśā of Ārohini Ucca Sūrya, the person
becomes very courageous, intent upon doing such deeds, as
attributed to his birth (i.e., suitable to his religion), is troubled by
king’s men, inherits property from father and becomes popular in
the country. Notes: Sūrya’s Uccarāśi is Meṣa, and his Uccāñśa is
10°. Therefore, Sūrya is considered Ucca in 0° to 10° Meṣa in which
Sūrya is called Ārohini Ucca Sūrya. Beyond the 10°, even though
Sūrya is Ucca, he is called Avarohini Ucca Sūrya.
6. Horāsāra 9.6: In the Daśā of Avarohini Ucca Sūrya, one suffers
from abdominal disorders, diseases in the head, enmity with one’s
people and danger from quadrupeds.
7. Horāsāra 9.7: In the Daśā of Vṛṣabhg Sūaya, the person is deprived
of agriculture, cattle, son, and wife. It gives trouble to the physical
heart, reproductive organs, and eyes. Terms with relatives are
strained. In any case, one’s prestige is not affected in s ch Daśā.
8. Horāsāra 9.8: In the Daśā of Mithuna Sūrya, one develops a deep
interest in Śāstras, arts, poetry and sculpture. The subject is blessed
with agriculture, cattle, money, grains, and wealth through his
cousins.
9. Horāsāra 9.9: In the Daśā of Karka Sūrya, one has fame and
wealth from the king. Women defeat him. He feeds himself on the
wind, i.e., fasting, separated from father and relatives, and sharp in
speech.
10. Horāsāra 9.10: In the Daśā of Svarāśi Siṅha Sūrya, one has all
kinds of wealth and equals the subject to a king. The person lives in
forts and forests, engages in agriculture, lives with children and wife
and earns fame in abundance. Notes: In Siṅha, the first 20° is
Sūrya’s Mūlatrikoṇa and the remaining is his Svakṣetra.
11. Horāsāra 9.11: In the Daśā of Kanyā Sūrya, one has income
through cattle, Brāhmaṇas and Devatās. Female children are
indicated. The subject becomes world-famous. Notes: Female
children are denoted by Kanyā Rāśi, which blesses one with
daughters.
12. Horāsāra 9.12: In the Daśā of Avarohini Nīca Sūrya, one suffers
destruction in agriculture, children, friends, wealth and wife. The
person goes to foreign countries. Fear from thieves and fire are also
indicated. Notes: In Tulā, the first 10° is called Avarohini Nīca
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Sūrya, because Sūrya is descending to the lowest point. Beyond the

10° is Ārohini Nīca Sūrya, because Sūrya is ascending from his
lowest point.
13. Horāsāra 9.13: In the Daśā of Ārohini Nīca Sūrya, one attains
wealth from the king and comforts thereof. Grief caused by a
woman’s (wife’s) enmity and acquisition of wealth by cheating others
also follow.
14. Horāsāra 9.14: In the Daśā of Vṛścika Sūrya, there is lethargy,
danger from poison, water and weapons and inaccessibility to one’s
parents.
15. Horāsāra 9.15: In the Daśā of Dhanu Sūrya, one attains pleasure
from one’s children and wife and plenty of money. One is worshipped
by the Brāhmaṇas and the kings and is happy through Śāstras,
Vedas, music and musical instruments.
16. Horāsāra 9.16: In the Daśā of Makara Sūrya, one is engaged in
other’s work deprived of one’s money and children and cause misery
because of the wife. The person has jaundice and loses a limb.
Notes: The loss of a limb corresponds to the one indicated by
Makara from the Janmalagna. If Makara is the 3rd house from the
Janmalagna, the damage is in the arms.
17. Horāsāra 9.17: In the Daśā of Kumbha Sūrya, one suffers from
heart diseases and the loss of children. The person can also be a
talebearer, dependent on others for food, and hated by his wife and
relatives.
18. Horāsāra 9.18: In the Daśā of Mīna Sūrya, one attains honour,
wealth and comfort through one’s wife’s affection. The person suffers
from remittent fever31, always thinks about children and live like a
king.
19. Horāsāra 9.19: The Daśā of Randhra Sūrya increases affliction,
although Sūrya may be Ucca. In the Daśā of Ari Sūrya, one suffers
from wounds/ulcers and receives no benefits from parents.
20. Horāsāra 9.20: During the first Daśā, the good or bad results
should be predicted. If, however, there are yogas indicative of his
death, the results for the Daśā cannot be predicted. Notes: It is
always important to be mindful of longevity. There is no point
delineating the Daśā results if one does not live.
21. Horāsāra 9.21: The results for the Daśā are subject to variation
because of the malefic deeds of parents. Only after careful
evaluation of all the yogas should any predictions be given.

31Remittent fever is a type or pattern of fever in which temperature does not touch the
baseline and remains above normal throughout the day. Daily variation in temperature is
more than 1°C in 24 hours, which is also the main difference as compared to continuous
fever. Fever due to most infectious diseases is remittent.
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22. Horāsāra 9.22: If the person’s Sūrya is unfavourable to the parents,

the Daśā of Sūrya causes paralysis to the person. Similarly, with
Lagna, when unfavourable to the parents, grief is caused to the
person in Lagna Daśā. When unfavourable to the parents, Candra
obstructs the person’s learning in Candra’s Daśā. This is true only
when any said Daśā is the first. Notes: For instance, if Sūrya is in
Nīca/Śatru Rāśi, not only Sūrya is unfavourable for the father, but
the person suffers from paralysis. Similarly, if Candra is so placed,
the person’s learning is hindered and so on. These results are
experienced only if the said Daśā of Sūrya or Candra or the Lagna is
the first Daśā.

CANDRA DAŚĀ
1. Horāsāra 10.1-4: Sage Manittha and others classified the Daśā of
Candra into six categories. (1) It is called Ārohini when Candra
proceeds from the first day of the Śuklapakṣa. (2) It is Avarohini
when the second day of the dark half through Amāvasyā prevails.
(3) Again, it is Ārohini when the birth occurs during high tides. (4)
When birth occurs during low tides, Candra’s Daśā is Avarohini. (5)
It is also called Ārohini when Candra crossed his Nīcāñśa. (6) When
Candra has crossed his Uccāñśa, it is called Avarohini Daśā. The
ancient people have shown three kinds of differences between
Ārohini and Avarohini.
2. Horāsāra 10.5-7: The three Ārohini Daśās bring about all-round
success. The person becomes famous in the world. The three kinds of
Avaroha Daśās cause destruction. When Candra has minimum
strength, while all the Grahas are in Candra Horā of the Rāśis
(though Krūra in nature), good results should be predicted. Sūrya in
such a condition proves auspicious. Candra’s Daśā makes one a
king’s minister and acceptable to the king. He is highly respected
and acquires money through Devatās, Brāhmaṇas, and Mantras. He
is modest and becomes an expert in arts.
3. Horāsāra 10.8: The person acquires good and fragrant flowers,
fruits, and trees, become famous, is courageous, is continuously
travelling and acquire a wife and children. He is intelligent and
wealthy.
4. Horāsāra 10.9: He worships Devatās and Brāhmaṇas, helps others
and has good mentally. He is an expert in dance and other arts. He
is phlegmatic and windy in the constitution.
5. Horāsāra 10.10: One has physical strength, is hated by his
relatives, sleepy, lazy, intoxicated and without vigour. The following
are the results for Candra’s position in various Rāśis.
6. Horāsāra 10.11: In the Daśā of Meṣa Candra, one acquires wife and
children. The person is intent on serving in foreign countries. Loss of

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brother, acquisition of money through fair means, and head disorder

are also indicated.
7. Horāsāra 10.12: In the Daśā of Ucca Vṛṣabha Candra, one acquires
a kingdom. The subject has sons, diamonds and is subservient to
women. He also possesses elephants, horses and cows. Notes: In
Vṛṣabha, first 3° is Candra’s Ucca, and the rest is his Mūlatrikoṇa.
8. Horāsāra 10.13: In the Daśā of Mūlatrikoṇa Vṛṣabha Candra, one
lives in foreign lands, acquires money through agriculture, or sales,
hate his relatives and suffers from diseases arising out of Kapha and
Vāta doṣa.
9. Horāsāra 10.14: In the Daśā of the middle portion of Vṛṣabha
Candra, one has highest happiness and abundant wealth. The
person is among Brāhmaṇas, Devatās and ministers and is liked by
his wife.
10. Horāsāra 10.15: In the first half of the Daśā, the mother’s death
occurs, and the person indulges in sinful activities. When Candra is
in Vṛṣabha, in the second half of the Daśā, the death of the father
take place.
11. Horāsāra 10.16: In the Daśā of Mithuna Candra, one is engaged in
honouring Brāhmaṇas and Devatās, is intelligent, acquires money,
clothes and enjoyments. He moves from one place to the other.
12. Horāsāra 10.17: In the Daśā of Svarāśi Karka Candra, the person
earns through lands, water, agriculture, cows and grains; he
becomes well-versed in Jyotiṣa, suffers from diseases in the rectum
and roams in forests, hills, and forts.
13. Horāsāra 10.18: In the Daśā of Siṅha Candra, the person acquires
knowledge and money. His desires are fulfilled. He is considered
superior among his men and is intelligent. He has a loss of limbs,
and he has fewer children. He is fortunate.
14. Horāsāra 10.19: In the Daśā of Kanyā Candra, one goes to foreign
countries. He has an affair with other women, or he gains from
them, becomes an expert in literature and arts. He achieves his
objectives and has little money.
15. Horāsāra 10.20: In the Daśā of Tulā Candra, one faces afflictions
through his wife or women and loss of self-respect. There are
obstructions to his enthusiasm, and he is fickle-minded. He suffers
from poverty and grief.
16. Horāsāra 10.21: In the Daśā of Avarohini Nīca Candra, there may
be death during the Daśā or illnesses. There may be a loss of the
wife. His enthusiasm is broken, and he regrets his thoughts.
17. Horāsāra 10.22: In the Daśā of Ārohini Nīca Candra, the person
acquires a woman, who has limited wealth. He makes money from
buying and selling, suffers from diseases of private parts, and is
attacked by paralysis.
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18. Horāsāra 10.23: In the Daśā of Dhanu Candra, the person lords
over elephants and horses and acquires many dwelling places. There
is destruction to ancestral property, but the person is happy
concerning his sons and becomes very wealthy.
19. Horāsāra 10.24: In the Daśā of Makara Candra, the person is
jealous, poor, live in a dancer’s house and is deprived of wife and
land. The person is learned in Vedic Śāstras, but he is devoid of
wealth and children.
20. Horāsāra 10.25: In the Daśā of Kumbha Candra, one resorts to
menial professions, incurs many debts, is fickle-minded, and
indulges with a lowly woman. He suffers from diseases of the anus
and stomach.
21. Horāsāra 10.26: In the Daśā of Vargottama Kumbha Candra, then
during his Daśā, there is enmity with a mighty person and losses.
The person suffers from diseases relating to teeth, eyes and ears.
His sons and wife desert him.
22. Horāsāra 10.27: In the Daśā of Mīna Candra, the person enjoys
money through the products of the river and sea. He is always on
the move and is intelligent. He has cows and buffaloes and is in the
company of his wife and children. He defeats his enemies.
23. Horāsāra 10.28: In the Daśā of Vargottama Mīna Candra, the
person gathers “underwater” treasures and comforts. He obtains
daughters and suffers damage of a limb; he loses his parents in
childhood. Notes: If this is the first Daśā, i.e., during childhood, he
loses his parents.
24. Horāsāra 10.29: In the Daśā of Vargottama Candra, the desires
relating to the previous Rāśi duly come to mature. The subject is
chief of his men, intelligent, strong, virtuous and very learned.
Notes: Suppose Candra is Vargottama in Meṣa, then the objects
indicated by Mīna, which is the previous Rāśi, mature.
25. Horāsāra 10.30: In the Daśā of Pūrṇa (Pakṣabali) Candra, who is
in Vyāya, there are boundless financial gains. If the Daśā of
Kṛṣṇapakṣi (Kṣiṇa) Candra, or when he is Nīca or Śatru Rāśi, the
mentioned results decrease every moment.
26. Horāsāra 10.31: In the Daśā of Kṛṣṇapakṣi (Kṣiṇa) Candra who is
in Randhrabhāva, the person is troubled with diseases etc. on
account of his wife or women, he faces absolute poverty.
27. Horāsāra 10.32: When Candra is Nīca in Randhrabhāva, the
person dies or frequently falls sick. When such a Candra is in
Krūrayuti, the person dies (prematurely) or is abandoned by his
people.
28. Horāsāra 10.33: When Candra is Asta (Amāvasyā), in such Daśā,
the subject is deprived of his kingdom (exiled), faces destruction and

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is subject to grief. He suffers from diseases like jaundice and is

subject to danger from water.
29. Horāsāra 10.34: If the sixth Daśā belongs to a Kṛṣṇapakṣi (Kṣiṇa)
Candra, the person destroys his people. When the 6th Daśānātha,
Candra, is Pūrṇa (Pakṣabali), the person only acquires wealth and
nothing else.
30. Horāsāra 10.35: When Candra occupies the Lagna, in his Daśā, the
person acquires kingdom. When Candra is in Karma, the person is
blessed with daughters and wealth. These are the results of
Candra’s Daśā. The same effects are revealed when he is in the
several Navāñśas.

MAṄGALA’S DAŚĀ
1. Horāsāra 11.1: Grahas placed in the first six Rāśis, counted from
Sūrya, keep their faces downwards (Adhomukhi) whilst those in the
remaining six Rāśis keep their faces upwards (Urdhvamukhi). The
latter bestows good results.
2. Horāsāra 11.2-3: In his Daśā, Maṅgala yields his results depending
on whether he is Ucca, Adhomukha or Urdhvamukha, in Vakra or
Anuvakra state. Results should be predicted after knowing whether
Graha is Vakra or Anuvakra. For the five Grahas from Maṅgala to
Śani, such evaluations should be made. Notes: There are eight
kinds of motions that impact the results of a Tārāgraha. Sūrya and
Candra are steady and do not have such motions.
3. Horāsāra 11.4: In the Daśā of Maṅgala, the earning is through fire,
lands, conveyances, medicines, indulging in lies, cheating and
carrying out various cruel activities. The person suffers from bilious
diseases, bloody defects and fever. He serves a mean woman and is
deserted by his sons, wife, relatives and preceptors. He is covetous of
others’ wealth.
4. Horāsāra 11.5: In the Daśā of Mūlatrikoṇa Meṣa Maṅgala, the
person is amidst his relatives and acquires wife, children and
wealth. He becomes courageous, fond of sexual acts and intelligent.
Notes: In Meṣa, first 12° is Mangala’s Mūlatrikoṇa, and the
remaining is his Svakṣetra.
5. Horāsāra 11.6: In the Daśā of Svakṣetra Meṣa Maṅgala, the person
becomes famous and enthusiastic. He suffers from Pitta disorder,
face the risk of theft and suffers from mental anguish.
6. Horāsāra 11.7: In the Daśā of Vṛṣabha Maṅgala, one loses his
position, contracts diseases, grieving and is a chatterbox. He is
covetous of other’s wealth and has no respect for Guru, Brāhmaṇas
and Devatās

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7. Horāsāra 11.8: In the Daśā of Mithuna Maṅgala, one resides in a

foreign land, is very sensual, hates his relatives, is subject to mental
anguish, and suffers from Vāta disorder.
8. Horāsāra 11.9: In the Daśā of Avarohini Nīca Maṅgala, the person
gains from water, gardens and fire. He is talented, deprived of a
wife, son and relatives; he loses his limbs and cheats people.
9. Horāsāra 11.10: In the Daśā of Ārohini Nīca Maṅgala, the person
becomes famous for his singular virtues. He is strong, resists his
enemies and enjoys the wealth of elephants and horses. However, he
suffers from diseases in the anus.
10. Horāsāra 11.11: In the Daśā of Siṅha Maṅgala, one becomes a
leader of masses and is enthusiastic. However, he is deprived of
sons, wife and wealth and troubled by weapons and fire.
11. Horāsāra 11.12: In the Daśā of Kanyā Ma gala, the person attains
position, money and comforts; he is an expert in organizing yajñas
etc., possesses lands, a wife and children. However, he is squint-
eyed.
12. Horāsāra 11.13: In the Daśā of Tulā Ma gala, one suffers an ulcer
in the genital, he loses money through wife or women, has frequent
tussles with his workers, and does not have elephants and horses
(good conveyances). He suffers from a loss of limb.
13. Horāsāra 11.14: In the Daśā of Vṛścika Maṅgala, one becomes an
expert in knowing facts and philosophies. He gets wealth and grains
from agriculture and hates his friends. He is killed by poison, fire, or
weapons.
14. Horāsāra 11.15: In the Daśā of Dhanu Maṅgala, the person gets
wealth through Brāhma as, Devatās, kings etc.; he performs
extraordinary (duhsadhya) work and enjoys great respect. However,
he promotes quarrels.
15. Horāsāra 11.16: In the Daśā of Ārohini Ucca Maṅgala, the person
commands comfort through vehicles, kingdom and diamonds etc. His
combat is not controllable, and he is chief of his folk. Notes:
Maṅgala’s Uccāñśa is Makara 28°, therefore, in the first 28°,
Mangala is Ārohini, and after that he is Avarohini.
16. Horāsāra 11.17: In the Daśā of Avarohini Ucca Maṅgala, acquiring
wealth becomes an arduous task, and one has troubles from reptiles,
animals, and weapons. However, he helps the oppressed and keeps
them happy.
17. Horāsāra 11.18: In the Daśā of Kumbha Maṅgala, one forsakes his
religious conduct, is proud, and is subject to poverty, he takes to bad
ways and loses his children.
18. Horāsāra 11.19: In the Daśā of Mīna Maṅgala, the person is sick,
loses his children, and he is subject to heavy expenditure. He

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contracts debts, lives in a foreign land (exiled), and is afflicted by

wounds.
19. Horāsāra 11.20: In the Daśā of Vargottama Maṅgala, the person
becomes world-famous. The results of his Rāśi placement is doubly
felt. He is a noted person in the army and is powerful.
20. Horāsāra 11.21: In the Daśā of Nīca Navāñśa Maṅgala, one
wanders and is unhappy. The good results from his Rāśi placement
are burnt. The person gives up the good things and runs after the
bad ones.
21. Horāsāra 11.22: In the Daśā of Asta Maṅgala, one is worried about
all sorts of troubles and intends to destroy things. When Maṅgala is
powerful (farther from Sūrya) and if Maṅgala is placed in Rāśi
relating to good Yogas, the good effects of the concerned Rāśi come
to pass.
22. Horāsāra 11.23: When Maṅgala is in Randhrabhāva, there is a
misunderstanding with enemies, death and litigations. Hindrances
occur because of his relatives, and his honour is at stake.
23. Horāsāra 11.24: In the Daśā of Urdhvamukhi Maṅgala, or one in
Ucca, or Karma, or Lābhabhāva, the person acquires kingdom. He
gains over his enemies, has many conveyances, an army, conquering
neighbouring kingdoms, and enjoys wealth.

BUDHA’S DAŚĀ
24. Horāsāra 12.1: In Budha Daśā, one distributes his knowledge
(teaching), is with relatives, earns wealth through agriculture,
yajñas, and one does his own profession (carried down his lineage).
25. Horāsāra 12.2: He is an expert sculptor and master of other allied
arts, knows music, and enjoys vocal and instrumental music. He
acquires all domestic vessels (well-equipped), is conscientious and is
an enthusiastic speaker.
26. Horāsāra 12.3: He loves his partner, is modest, learned, acceptable
to his Gurus, and suffers only to an extent from diseases. He is
amidst his relatives and friends and is prone to danger from
weapons.
27. Horāsāra 12.4: He is fortunate, but he does not have wealth
acquired, is troubled by wind, phlegm and bile, and is distressed.
28. Horāsāra 12.5: The following ślokas explain the effects of Budha’s
placement in Rāśi/Añśa, as described by the ancient masters.
29. Horāsāra 12.6: In the Daśā of Meṣa Budha, the person has
enthusiasm towards science, is intelligent, fearless, indulge in lies,
has no wealth, and is covetous of other’s wealth.
30. Horāsāra 12.7: In the Daśā of Vṛṣabha Budha, the person proves
unfavourable to his mother. He enjoys wealth and fame. He also

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incurs debts for his relatives, he has an ill-disposed wife and

children, and he suffers from throat diseases.
31. Horāsāra 12.8: In the Daśā of Mithuna Budha, the person acquires
many kinds of wealth and enjoys various pleasures. He has many
children and wives. He has two mothers, is dear to his cousins and is
intelligent.
32. Horāsāra 12.9: In the Daśā of Karka Budha, the person is troubled
by his relatives, interested in living in distant countries and has
fewer comforts. He acquires money through poetry and arts.
33. Horāsāra 12.10: In the Daśā of Siṅha Budha, the person is
deprived of wisdom and wealth, has no pleasure through his
brothers and relatives, hates women (or wife), but he is a celebrated
person.
34. Horāsāra 12.11: In the Daśā of Kanyā Ucca Budha, one acquires
wisdom and wealth. He becomes a writer and is interested in poetry.
Moreover, he knows politics and overcomes his foes. Notes: In
Kanyā, first 15° is Budha’s Ucca, the next 5° is his Mūlatrikoṇa and
last 10°, his Svakṣetra.
35. Horāsāra 12.12: In the Daśā of Kanyā Mūlatrikoṇa Budha, one is
famous and is interested in living in foreign countries and acquires
wealth by virtue and vigour.
36. Horāsāra 12.13: In the Daśā of Kanyā Svakṣetra Budha, one
becomes defective of a limb, has enmity with his men and is
deprived of pleasures, cattle and wealth.
37. Horāsāra 12.14: In the Daśā of Tulā Budha, the person becomes a
good speaker and develop deformity of the eyes. He is not peaceful.
He becomes an expert in sculpture etc. His means of livelihood is
trading or marketing. He is put to grief by elephants and horses.
38. Horāsāra 12.15: In the Daśā of Vṛścika Budha, one is ready to
accept whatever is given (or donated) and is pleased even with an
iota. He has an illicit relationship with a domestic servant. He has
troubles in this household and suffers from poverty.
39. Horāsāra 12.16: In the Daśā of Dhanu Budha, one becomes a
leader and a minister. He acquires two names, i.e., titles etc. He
gathers through agriculture, cattle and grains.
40. Horāsāra 12.17: In the Daśā of Makara Budha, one incurs debts,
serve others or in servitude, lives in other countries, wander, in the
company of the sinners, in the grip of illusions, and has physical
pains.
41. Horāsāra 12.18: In the Daśā of Kumbha Budha, one’s lustre is
affected, and he has little food. He is penniless and suffers grief
because of his relatives. He has a wicked wife or has affairs with
sinful women and lives in distant places.

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42. Horāsāra 12.19: In the Daśā of Ārohini Mīna Budha, the person
widely master the meanings of the Veda, he is inclined to give
donations and gifts, and he is chief of men and be dear to them.
Notes: Budha’s Nīcāñśa is Mīna 15°, and therefore, Budha is
Avarohini till 15° and after that Ārohini.
43. Horāsāra 12.20: In the Daśā of Avarohini Mīna Budha, one has
mental agitation and is deprived of his vitality and relatives. He
earns his bread from animal husbandry, lives an inconsequential
life, is afflicted by diseases, and is dependent on others for shelter.
44. Horāsāra 12.21: In the Daśā of Nīca (Avarohini) Budha who is in
Randhra, one is troubled by poison, weapons and quadrupeds. He is
intent on causing harm to the public at all times, doing vicious
deeds, and having little vitality.
45. Horāsāra 12.22: In the Daśā of the Asta Budha, one gives up his
landed property, is subject to mental depression, differs from
jaundice, coughs, and destroys his wealth.
46. Horāsāra 12.23: In the Daśā of a Vargottama Budha, there are
both auspicious and inauspicious events. These effects may become
two or three folds. Always there is a mixture of good and bad.
47. Horāsāra 12.24: In the Daśā of Budha, who is in Karma, Lābha, or
Bandhu Bhāva, the results are diverse. The person gets the
leadership over his people. He possesses knowledge, comforts,
wealth etc. Generally, Budha’s Daśā produces mixed results.

BṚHASPATI’S DAŚĀ
1. Horāsāra 13.1: In Bṛhaspati’s Daśā, one is engaged in
understanding the four Vedas; he is intent upon fulfilling the four
Puruṣārthas (i.e., Dharma, Artha, Kama, Mokṣa); one is the chief of
men, and is extremely intelligent.
2. Horāsāra 13.2: In Bṛhaspati’s Daśā, one earns through education,
worship of Devatās, medicines and conducting yajñas. He is blessed
with the mercy of the king.
3. Horāsāra 13.3: He acquires horses and other conveyances, lands,
clothes, wife and children; he is in the company of good men, chief in
his people, and attains royal status.
4. Horāsāra 13.4: He carefully thinks before acting; he can know the
past, present, and future (Trikālajña); he is apt to do wise acts and
suffer from diseases of the spleen, abscess, etc., and those relating to
the upper limbs of the body.
5. Horāsāra 13.5: The following results apply to Bṛhaspati’s Daśā
relating to his position in various Rāśis. Over and above, one should
predict the results after assessing individual Rāśi positions of
Bṛhaspati.

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6. Horāsāra 13.6: In the Daśā of Meṣa Bṛhaspati, one leads a group of

men, be wise, a king, and has plenty of money.
7. Horāsāra 13.7: In the Daśā of Vṛṣabha Bṛhaspati, the person is
troubled by his enemies and suffer a lot of grief. He lives in
countries other than his own, and his earnings are through little
enthusiasm.
8. Horāsāra 13.8: In the Daśā of Mithuna Bṛhaspati, one hates
women, is wealthy and lives through agriculture. He hates his
relatives and proves evil to his mother. He also becomes disabled
regarding some limb.
9. Horāsāra 13.9: In the Daśā of Ārohini Ucca Bṛhaspati, the person
undertakes a profession suitable to his birth; he is increasingly
endowed with kingdom, comforts, and pleasure, and he has a
spotless name. He also is wealthy. Notes: Bṛhaspati’s Uccāñśa is
Karka 5°; therefore, he is Ārohini till 5°, and after that Avarohini.
10. Horāsāra 13.10: In the Daśā of Avarohini Ucca Bṛhaspati, the
person always roam; he has a wicked wife, his parents are subject to
grief, and the person sell away all his ancestral properties.
11. Horāsāra 13.11: In the Daśā of Siṅha Bṛhaspati, the person
becomes a religious head and acquires wealth through the sovereign.
Due to his special qualities, he gets cattle, sons, wife etc.
12. Horāsāra 13.12-13: In the Daśā of Kanyā Bṛhaspati, there is
money through the king and one’s wife. He quarrels with Śudras
etc., and he is displaced. He earns through cattle and increases his
wealth. He has education, clothes and conveyances.
13. Horāsāra 13.14: In the Daśā of Tulā Bṛhaspati, one’s enthusiasm is
curbed; he destroys his wife and children, unable to protect them or
negligent towards them; he has severe ulcers and, day by day, his
eating dwindles.
14. Horāsāra 13.15: In the Daśā of Vṛścika Bṛhaspati, one is engaged
in divine work; one is wandering, enthusiastic, indebted in several
ways and one is interested in public and is principled.
15. Horāsāra 13.16: In the Daśā of Mūlatrikoṇa Dhanu Bṛhaspati, one
is important in public, a wise minister, a ruler of an area and
acquire wealth through women and be happy. Notes: In Dhanu,
first 10° is Bṛhaspati’s Mūlatrikoṇa, while the remaining 20° is his
Svakṣetra.
16. Horāsāra 13.17: In the Daśā of Svakṣetra Dhanu Bṛhaspati, one
get money through travels, be happy, and be engaged in yajñas; one
possesses cows and gathers money from animal husbandry.
17. Horāsāra 13.18: In the Daśā of Avarohini Nīca Bṛhaspati, one is
grieved by his relatives, or vice versa, one do other’s jobs, suffer from
poverty and diseases relating to belly, ears and private parts.

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18. Horāsāra 13.19: In the Daśā of Ārohini Nīca Bṛhaspati, one lives in
forests and gain through hunters. He also lives by agriculture and
cheats Brāhmaṇas.
19. Horāsāra 13.20: In the Daśā of Kumbha Bṛhaspati, the person
earns money by his name and courage; he is a tale-teller, lives by
mean professions, hates his people, and incurs wealth.
20. Horāsāra 13.21: In the Daśā of Mīna Bṛhaspati, one is principal
among his men, earn through education and religious discourses; he
is liked by women and be humble.
21. Horāsāra 13.22: In the Daśā of Vargottama Bṛhaspati, one is
worshipped by people; he acquires plenty of wealth and lives in the
company, or his wife and sons. He has an emaciated physique.
22. Horāsāra 13.23: In the Daśā of Asta Bṛhaspati, grief and happiness
are equal. In the Daśā of Nīca/Śatru Rāśi Bṛhaspati, one loses
children, wife and wealth and suffers from many diseases.

ŚUKRA’S DAŚĀ
1. Horāsāra 14.1: Now, the results of Śukra Daśā, when the Graha is
occupying anyone of the various Rāśis. The person, in the Daśā of
Śukra, acquires wife, ornaments, clothes, happiness, pleasure,
respect, honour and wealth.
2. Horāsāra 14.2: He becomes an expert in the science of sex, has
many kinds of learning and is very intelligent. He is adept in
dancing and singing, courteous and disposed to poor feeding.
3. Horāsāra 14.3: He is adept in trading and is endowed with cows.
He has many wives, sons and wealth; he enjoys ancestral property
and becomes famous for his virtues. He keeps engaged in his work.
4. Horāsāra 14.4: He is disposed to diseases arising out of Vāta,
Kapha and Pitta imbalances. He is worried due to his association
with his brother’s son. He has enmity with mean people and is
pitiable because he departed from the right path.
5. Horāsāra 14.5: Now, the effects of the Daśā of Śukra placed in
Meṣa and other Rāśis. The Śubha results should be mentioned only
after knowing whether the Rāśis/Añśas are Śatru/Nīca.
6. Horāsāra 14.6: In the Daśā of Meṣa Śukra, one derives pleasure
from his wife (or women). He loses money and honour. He is
wandering, intolerant, live with little means, is lordly, and a
princess’s favourite.
7. Horāsāra 14.7: In the Daśā of Vṛṣabha Śukra, is engaged in animal
husbandry, possess cattle and wife and be intelligent. He is versed
in many Śāstras (Vedic sciences) and a donor to good causes. He gets
female issues, and the king favours him.

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8. Horāsāra 14.8: In the Daśā of Mithuna Śukra, one is busy with

many activities in surprising tales and very enthusiastic. He is
interested in surprising tales and living abroad. He is wealthy.
9. Horāsāra 14.9: In the Daśā of Karka Śukra, the subject is engaged
in his work; he has two wives, is virtuous, and has many kinds of
living (earning from several sources).
10. Horāsāra 14.10: In the Daśā of Siṅha Śukra, one acquires wealth
through a distinguished woman and one aim at others’ money. He is
intelligent, have fewer children, and his cattle are destroyed.
11. Horāsāra 14.11: In the Daśā of Kanyā Śukra, one does not have
happiness in pursuing his ancestral professions, and his enthusiasm
diminishes. He is fickle-minded, intent on living abroad, and his
wife forsakes him. Notes: In Kanya Śukra is Avarohini till 27° and
after that Ārohini.
12. Horāsāra 14.12: In the Daśā of Vargottama “Nīca” Śukra, one is
troubled by kings and thieves. He is unhealthy and weak. His food is
by begging, and he is roaming.
13. Horāsāra 14.13: In the Daśā of Tulā Śukra, the person acquires a
name of a high order. He gains through agriculture, cattle, grains
etc. and wealth from the wise. Notes: In Tulā, first 15° is Śukra’s
Mūlatrikoṇa, and the next 15° is his Svakṣetra.
14. Horāsāra 14.14: In the Daśā of Vṛścika Śukra, the subject is
wandering, uttering too much, interested in other’s work; he
promotes disputes and incurs debts in large scale.
15. Horāsāra 14.15: In the Daśā of Dhanu Śukra, the person eradicates
his enemies, become the chief among his caste men and is respected.
He is an adept poet, dear to the sovereign, and happy with his wife
and sons.
16. Horāsāra 14.16: In the Daśā of Makara Śukra, one has the
forbearance to face any grief; one is happy and overcomes his
enemies. He is disposed primarily to windy and phlegmatic bodily
temperaments; he has a wicked wife and has a condemned family.
17. Horāsāra 14.17: In the Daśā of Kumbha Śukra, one is excited, sick,
addicted to other women, break his religious discipline, have mean
habits and take to mean deeds.
18. Horāsāra 14.18: In the Daśā of Mīna Śukra, one becomes a
principal person in his dynasty, earn wisdom, become a king and be
wealthy. He acquires money through agriculture. He possesses a
pleasing physique and comes to prominence. Notes: In Mīna Śukra
is Ārohini till 27° and after that Avarohini.
19. Horāsāra 14.19: In the Daśā of Mīna Vargottama Śukra, one
possess self-respect, suffer from sickness and establish irrigation
facilities for the public.

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20. Horāsāra 14.20: When Śukra is in his Ucca Rāśi, or Vyāya, or

Karma, or Lābhabhāva and is free from Krurayutidrsti, in such
Daśā, the person begets diamonds, is wise, have wide eyes and is the
chief of his dynasty.

ŚANI’S DAŚĀ
1. Horāsāra 15.1: In Śani’s Daśā, the person acquires fame,
intelligence and knowledge of many Śāstras. He is the leader of a
group, a village, or a city. He is more famous than his father and is
versed in the religious codes.
2. Horāsāra 15.2: He has elephants, horses, cows and wealth, and he
obtains the wealth of his cousins. He has respect for Brāhmaṇas and
Devatās and lives in an old house. He can be pleased with an iotb of
things.
3. Horāsāra 15.3: He is drowsy in disposition and capable of hard
work. Men hate him, and he is interested in older women. He likes
to be virtuous, modest, and interested in the work of Devatās. i.e.,
temples etc.
4. Horāsāra 15.4: One suffers from Vāta and Kapha Doṣas. He incurs
defect in limbs and become weak. These results, as aforesaid, are
general. For each Rāśi and Añśa, the following details should be
noted.
5. ao āsāra a.5: In the Daśā of Avarohini Meṣa Śani, the person is
taken away from his residence, without a job, independent; one
suffer skin diseases in foot etc.; one is cunning and is deprived of his
co-born and relatives. Notes: Śani is Nīca Avarohini till 20° and
Ārohini after that.
6. Horāsāra 15.6: In the Daśā of Ārohini Meṣa Śani, one get grains
through agriculture, but is aggrieved by fall from high places; one is
equal to the least and devoid of enthusiasm.
7. orāsāra b5.7: In the Daśā of Vṛṣabha Śani, one gets titles, is very
intelligent, become a king or his equal, serve in a war and is
interested in doing virtuous acts.
8. Horāsāra 15.8: In the Daśā of Mithuna Śani, the person is
impatient, begets children or gain happiness from them, wealth and
happiness, but he loses through women and thieves. He is keen to do
the jobs of others and is troubled through battles.
9. Horāsāra 15.9: In ee iaśā Kar a ani one is worried and
dependent upon others; one is deprived of mother, children and
relatives; one grows short of sight and hearing but is intelligent.
10. Horāsāra 15.10: cith Daśā fpSi ṅha Śani, one is subject to various
diseases, one develop misunderstandings with sons, wife and
relatives and command wealth through cows, buffaloes, horses etc.

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11. Horāsāra 15.11: In the Daśā of Kanyā Śani, the person attains
learning and produce money by his labour. He is afraid of
Brāhmaṇas and water. But, he is dear to preceptors, Brāhmaṇas,
Yogis etc.
12. Horāsāra 15.12: During the Daśā of Ucca Tulā Śani, one gains
wisdom and wealth. People regard his learning. Naturally, money
comes to him, and he has happiness. Notes: Śani is Ucca Ārohini till
20° and Avarohini after that.
13. Horāsāra 15.13: In the Daśā of Vṛścika Śani, one kill, or capture
insects, wander, speak untruth, not be kind (to others) and remain
at the mercy of mean people for his livelihood.
14. Horāsāra 15.14: In the Daśā of Dhanu Śani, one enjoys health, be
respected by the sovereign, or be a king himself; one acquires money
through profession or creatures; one is with sons and wife and is
active, as though in a war front.
15. Horāsāra 15.15: In the Daśā of Makara Śani, one has money by
putting abundant labour, is fortunate, dear to barren, or older ladies
and lose money through the confidence he reposes (in others).
16. Horāsāra 15.16: In the Daśā of Kumbha Śani, one derives comforts.
He is chief among his caste men. He is wise and wealthy through
agriculture, cattle, and grains. He has sons. Notes: In Kumbha, first
15° is Shani’s Mūlatrikoṇa, and the next 15° is his Svakṣetra.
17. Horāsāra 15.17: In the Daśā of Mīna Śani, one acquires money only
with little enthusiasm. He heads a group of villages in the city, and
he is desirous of young women and, at the same time, final
emancipation.
18. Horāsāra 15.18: In the Daśā of Asta Śani, one’s income and
expenditure are in equal ratio; one is unhappy, sometimes
fraudulent, one is widely famous, but be afflicted by worries.
19. Horāsāra 15.19: The results for Rāśi and Añśa positions have
thus been said, and the predictions should be based on
whichever is stronger. Should they be equal in strength, one
should assume balanced results.
20. Horāsāra 15.20: These are the results of various Daśās of the
Grahas. One should fully understand the person before predicting
the events and predict accordingly.

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3.4
APPENDIX

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 APPENDIX

3.4.1
THE PRELIMINARIES
1. Rāśis means zodiacal signs. Grahas means Planets. Dṛṣṭi means aspect. Yuti
means conjunction, Pratiyuti means opposition, Yutidṛṣṭi means conjunction
or aspect. Yutadṛṣṭa means being conjunct or dṛṣṭied by. Yuta means being
conjunct by. Dṛṣṭa means being dṛṣṭied by. Krūrayutidṛṣṭi means malefic
aspect or conjunction. Saumyayutidṛṣṭi means benefic aspect or conjunction.
Krūras are malefics, Sūrya, Maṅgala, Śani, Rāhu and Ketu. Saumyas are
benefics, Bṛhaspati and Śukra. Saumyayuta Budha is Saumya, Krūrayuta Budha
is Krūra. Śuklapakṣi (waxing) Candra is Saumya, Kṛṣṇapakṣi (waning) Candra is
Krūra. Budha with Saumya Candra is Saumya and Krūra Candra is Krūra. Budha
alone is Saumya. Saumyayuti means conjunction with a benefic, and Krūrayuti
means conjunction with a malefic. Saumyadṛṣṭi means aspect of a benefic,
and Krūradṛṣṭi means aspect of a malefic. Saumyayuta means being conjunct
with a benefic, and Krūrayuta means being conjunct with a malefic.
Saumyadṛṣṭa means being aspected by a benefic, and Krūradṛṣṭa means
being aspected by a malefic. Saumyayutadṛṣṭa means being conjoined or
aspected by a benefic. Krūrayutadṛṣṭa means being conjoined or aspected by
a Saumya.
2. Dṛśyārdha means visible half. Adṛśyārdha means invisible half. Parivartana or
Rāśi Parivartana means an exchange of Signs. Añśa Parivartana means
exchange of Navāñśas (D9). Rāśyeśa (Rāśipati) means Rāśi dispositor and
Añśeśa, Navāñśeśa or Añśapati means Navāñśa dispositor. Bhāvaphala means
results arising from Bhāvas. Rāśiphala means results arising from Rāśis.
Chayagrahas are the shadowy planets, Rāhu and Ketu. Prakāśagraha means
the Luminaries, Sūrya and Candra. Dreṣkāṇa is the Decanate and the 3rd
division of a Rāśi. Navāñśa is the 9th division, and Dvādaśāñśa is the 12th
division.
3. Grahadṛṣṭi means planetary aspect and Rāśidṛṣṭi means the aspect of the
zodiac signs. Kuṇḍalī is the Sanskrit term for Kuṇḍalī. Asterisms or
constellations are called Nakṣatras. Ucca is exalted; Uccatva is exaltation. Nīca
is debilitated; Nīcatva is debilitation. Uccāñśa is the highest exaltation point
whereas Nīcāñśa is the deepest debilitation point. Mitra is friend, Śatru is
enemy. Mitratā means friendship, and Śatrutā means hostility. Daivajña
means a seer or the knower of destiny (Daiva), another name of Jyotiṣī or
Jyotiṣaśastri. Ojarāśi means odd sign, and Yugmarāśi means even sign. Puruṣa
means male, and Strī means female. Puruṣajātaka means horoscope of a male
and Strījātaka means horoscope of a female.
4. The Grahas are nine in number, and they are called the Navagrahas. They are
called planets in English. However, not all Grahas are planets; for instance,
Sūrya is not a planet but a star. Similarly, Rāhu and Ketu are not planets but
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mathematical points of intersection between Candra’s orbit around Pṛthvī

and Pṛthvī’s orbit around Sūrya (the ecliptic). The Grahas are Sūrya ☉ (the
Sun), Candra ☽ (the Moon), Maṅgala ♂ (Mars), Budha ☿ (Mercury), Bṛhaspati
♃ (Jupiter), Śukra ♀ (Venus), Śani ♄ (Śani), Rāhu ☊ (Northern node) and Ketu
☋ (Southern node). Among them, Sūrya to Śani are called Vāra (weekday)
Grahas because each of them governs a Vāra. The stated order is called the
Vāra order. The results of Rāhu is experienced in Śani’s Vāra and Ketu in
Maṅgala’s Vāra. This is according to the dictum Śanivat Rāhu, Kujavat Ketu.
5. The Vāra order is derived from the Horā order, which is the order of Graha’s
speed. The Horā order is Śani, Bṛhaspati, Maṅgala, Sūrya, Śukra, Budha and
Candra. Śani is the slowest, and Candra is the fastest. The concept of hour
used in the modern reckoning of time has an uncanny resemblance with Horā,
which is also hourly and of 2.5 Ghaṭi duration. The Horās have a powerful say
on matters concerning a specific time. The Horeśa is the Hour lord, and Vāreśa
is the Weekday lord.
6. Besides the Navagrahas, three other Grahas used in western astrology, viz.,
Prajāpati ♅, Varuṇa ♆ and Yama ♇. They are called Uranus, Neptune, and
Pluto. They are not used in Jyotiṣa, because several of their parameters such
as Rāśi ownership, exaltation, Ṣaḍbala computation are not delineated in the
Śāstras. Besides that, they are not included in Viñśottarī or other Daśā systems.
They may be used in Gocara analysis as some modern scholars have done.
7. Uranus is Prajāpati and stands for creative impulses (like Prajāpati Brahmā).
Neptune is Varuṇa and signifies preservation (like Viṣṇu). Pluto is Yama and
signifies annihilation (like Maheśvara). They represent the Guṇas, Rajas, Sattva
and Tamas. Prajāpati stands for creativity, reactivity, initiative, selfishness,
goal-orientedness. He creates shocks, surprises and volatility. Varuṇa creates
illusion and makes it difficult to distinguish between the real and the unreal.
He creates a transcendental (dreamy/reflective/meditative) state through
which one moves from reality to surreality. He is Sattvaguṇi and is responsible
for sustenance, harmony, radiance, spirituality, cooperation and preservation.
Yama seems to represent the impulse to transform, to change and transcend.
Yama is Tamoguṇi and is chaotic, like Ketu or meteors. He has the highest
eccentric orbit (eccentricity of 0.2444), and its characteristics are elusive. He
is responsible for mass destruction, pandemic, natural disasters, landslides,
forest fires, pest infestation and everything that disrupt social order.
8. There are four kinds of measures in a day, (1) Horā based (2) Yama based, (3)
Muhūrta based, and (4) Ghaṭikā based. According to Pt Rath, Budha governs
the Horā system, Śani, Yama system, Bṛhaspati, Muhurta system, and Śukra,
Ghaṭikā system. In the Horā system, a day has 24 Horās, and each Horā is
divided into 24 Kṣaṇa-Horās (momentary Horās). In the Yama system, a day
has 8 Yamas and 16 Yamārdhas (or Kālas). The commencement of the
Yamārdhas are aligned to the Sūryodaya and Sūryāsta. In the Muhūrta system,

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 APPENDIX

a day has 30 Muhūrtas. In the Ghaṭikā system, a day has 60 Ghaṭikās and a
Ghaṭikā has 60 Vighaṭikās. The Ghaṭikā-Vighaṭika pairs are also called Nāḍīkā-
Vināḍīkā, and Daṇḍa-Pala.
9. A day or Ahorātra is divided into 24 Horās (called Hours) that commences
with the Sūryodaya. The 1st Horā is always lorded by the Vāreśa (weekday
lord) followed by the next Graha in the ascending order of their speeds which
is Śani ♄ → Bṛhaspati ♃ → Maṅgala ♂ → Sūrya ☉ → Śukra ♀ → Budha ☿ →
Candra ☽. The next day is always owned by the 4th Horā lord from the previous
Vāra. In the descending order, the Grahas’ mean orbital speed in arc-min/day
are ☽ 790.582’, ☿ 245.540’, ♀ 96.128’, ☉ 59.136’, ♂ 31.442’, ♃ 4.983’, ♄ 2.007’,
♅ 0.704’, ♆ 0.359’, ♇ 0.239’. The speed of Rāhu/Ketu is ☊/☋ -3.179’. The -ve
sign indicates that they move in a reverse direction compared to the rest.
10. A day or Ahorātra is also divided into 16 Kālas, 8 for the day and 8 for the
night. The Dina Kālas commence at Sūryodaya (Sunrise), and the Rātri Kālas
commence at Sūryāsta (Sunset). The Rātri Kalās commence from the 5th Graha
in the Kāla order from the Vāreśa. For instance, on a Ravivāra, the Rātri Kāla
commence with Śukra, Somavāra – Bṛhaspati and so on. The Grahas lord the
Kalās in order Sūrya ☉ → Maṅgala ♂ → Bṛhaspati ♃ → Budha ☿ → Śukra ♀ →
Śani ♄ → Candra ☽ → Rāhu ☊. This gives rise to Rāhukālam. Like Rāhukāla, the
remaining seven Grahas also have their Kalās. During the day, the Rāhukālam
for Ravivāra onwards are 8th, 2nd, 7th, 5th, 6th, 4th and 3rd Kālas. During the night,
the Rāhukālam is counted from the 5th Graha of Vāreśa.
11. Each Graha governs a set of matter called the significations or the Kārakatvas.
A detailed understanding of the Kārakatvas is essential in Jyotiṣa. When a
Graha is powerful in Ṣaḍbala and is subject to Śubhayutidṛṣṭi or Śubhakartari,
the matters concerning the Graha is favourable, and it is not so if the Graha
is weak or afflicted. This must be judged along with the Bhāva Kārakatvas.
12. Sūrya denotes Ātmā, self, father, influence, health, vitality, wealth, courage.
Affliction to the Graha causes high fever, eye troubles, diarrhoea, indigestion,
head disease, epilepsy, heart diseases, bile complaints.
13. Candra denotes mānas, mind, intellect, favour from Kings, mother, affluence,
fame, imagination, romance, clothes, left eye, milk, umbrella etc. Affliction to
the Graha causes leukoderma, cold, catarrh, jaundice, phlegmatic afflictions,
diarrhoea, carbuncle, danger from horned and aquatic animals, indigestion,
mental afflictions, impurity of blood, anaemia, diseases through women, i.e.,
sexual diseases etc.
14. Maṅgala denotes parākrama, courage, diseases, brothers, lands, enemies,
paternal relations, army, heroic deeds, power contentions, strife, cuts,
wounds, fire etc. Affliction to the Graha causes hydrocele, injuries from
weapons, fire accidents, danger from dogs and wild animals, troubles from
Lord Śiva Gaṇa and Bhairava, smallpox, ulcers, burns, acute fevers,
haemorrhage, lameness caused by fire and injuries etc.

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15. Budha denotes bodhana Śakti, learning, relatives, discrimination, maternal

uncle, friends, speech, intelligence, education, analytical ability, power of
judgement, mathematics, wisdom, commerce, wit, humour, art, writing,
mimicry, acting etc. Affliction to the Graha causes mental ailments, nervous
disorders, skin ailments, leukoderma, leprosy, stomach or intestine ailments,
indigestion, piles, speech impediments, curses of the devotees of Lord Viṣṇu
and wisemen.
16. Bṛhaspati denotes happiness, children, intellect, knowledge, wealth, physical
growth, philosophical nature, good conduct, morals, respect, peace,
prosperity, health, corpulence, the performance of sacrifices and other
religious rites, devotion to Guru and Devatās, royal favour, the blessings of
Brāhmaṇas and preceptors, happiness through the blessing of Brāhmaṇas,
and serpents, Veda, legal affairs, religious instructions etc. Affliction to the
Graha causes appendicitis, enlargement of the spleen, hernia, fever due to
intestinal troubles, phlegmatic disorders, ear trouble, giddiness, troubles
arising from the curses of Brāhmaṇas, serpents and Devatās etc.
17. Śukra denotes passion, wife, vehicles, ornaments, love affair, pleasures,
conveyances gems, sexual intercourse, marriage cows, dress, fine arts, pearls,
garlands of flowers, jewels, palanquin dancing, music, etc. Affliction to the
Graha causes venereal diseases, diabetes, urinary diseases, eye troubles,
Pāṁḍurogaḥ, anaemia etc.
18. Śani denotes grief, misery, sorrow, longevity, death, poverty, servants,
profession, dangers, imprisonment, agriculture, mental trouble, worry,
falsehood, difficulties, melancholy, sins, misfortunes, imprisonment, captivity,
reproach, blame, humiliation, fear etc. Affliction to the Graha causes paralysis,
injuries from woods or stones, liver enlargement, rheumatism, diseases of the
joints, danger from thieves and goblins, mental aberrations, asthma,
constipation diseases due to retention of waste etc.
19. Rāhu denotes greed, paternal grandfather, imprisonment, friendship with
lowly people, crawling insects, authority, theft, witchcraft, courage,
Mohammedans etc. Affliction to the Graha causes epilepsy, smallpox, death
by hanging, starvation, troubles through departed souls, goblin, indigestion,
leprosy, want of appetite, vomiting, tuberculosis, poison, hiccough, snakebite,
insanity, fear, punishment from the king etc.
20. Ketu denotes detachment, wisdom (jñāna), maternal grandfather, witchcraft,
gossip, absence of religious faith, cheating, sinful acts, imprisonment,
backbiting, scandalmongering. Affliction to the Graha causes itches, measles,
smallpox, troubles through enemies possession by Preta or Piśāca, troubles
through lowly people, the diseases caused by past sins, troubles from rats
and cats, fire accidents, leprosy etc.
21. Aprakāśa Grahas are those who do not have the light on their own, and they
are derived from Meṣādi Sūryasphuṭa. Dhūma = Sūrya + 133°20’. Vyatipāta =

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 APPENDIX

360 - Dhūma. Pariveṣa = Vyatipāta + 180. Indracāpa = 360 - Pariveṣa. Upaketu

= Indracāpa + 16°40’. Sūrya = Upaketu + 30.
22. According to Ācāryas Mantreśvara and other Ācāryas, when the day and night
are divided into 30 parts, the Upagrahas rise in this manner. ☉ Dina Kāla 2,
26, 22, 18, 14, 10, 6. ☉ Rātri Kāla 14, 10, 6, 2, 26, 22, 18. ☽ Dina Pariveṣa 6, 2,
26, 22, 18, 14, 10. ☽ Rātri Pariveṣa 18, 14, 10, 6, 2, 26, 22. ♂ Dina Mṛtyu 10, 6,
2, 26, 22, 18, 14. ♂ Rātri Mṛtyu 22, 18, 14, 10, 6, 2, 26. ☿ Dina Ardhaprahara 14,
10, 6, 2, 26, 22, 18. ☿ Rātri Ardhaprahara 26, 22, 18, 14, 10, 6, 2. ♃ Dina
Yamaghaṅṭa 18, 14, 10, 6, 2, 26, 22. ♃ Rātri Yamaghaṅṭa 2, 26, 22, 18, 14, 10,
6. ♀ Dina Yamaśukra 22, 18, 14, 10, 6, 2, 26. ♀ Rātri Yamaśukra 6, 2, 26, 22, 18,
14, 10. ♄ Dina Māndi 26, 22, 18, 14, 10, 6, 2. ♄ Rātri Māndi 10, 6, 2, 26, 22, 18,
14. The figure denotes the rising part for Ravivāra to Śanivāra. Dina Upagraha
rising time = Sūryodaya + Dinamāna / 30 * rising part. Rātri Upagraha rising
time = Sūryāsta + Rātrimāna / 30 * rising part.
23. According to Maharṣi Parāśara when the day and night are divided into 8
parts, the Upagrahas rise in this manner. ☉ Dina Kāla 0, 6, 5, 4, 3, 2, 1. ☉ Rātri
Kāla 3, 2, 1, 0, 6, 5, 4. ☽ Dina Pariveṣa 1, 0, 6, 5, 4, 3, 2. ☽ Rātri Pariveṣa 4, 3, 2,
1, 0, 6, 5. ♂ Dina Mṛtyu 2, 1, 0, 6, 5, 4, 3. ♂ Rātri Mṛtyu 5, 4, 3, 2, 1, 0, 6. ☿ Dina
Ardhaprahara 3, 2, 1, 0, 6, 5, 4. ☿ Rātri Ardhaprahara 6, 5, 4, 3, 2, 1, 0. ♃ Dina
Yamaghaṅṭa 4, 3, 2, 1, 0, 6, 5. ♃ Rātri Yamaghaṅṭa 0, 6, 5, 4, 3, 2, 1. ♀ Dina
Yamaśukra 5, 4, 3, 2, 1, 0, 6. ♀ Rātri Yamaśukra 1, 0, 6, 5, 4, 3, 2. ♄ Dina Guḻika
6, 5, 4, 3, 2, 1, 0. ♄ Rātri Guḻika 2, 1, 0, 6, 5, 4, 3. The figure denotes the rising
part for Ravivāra to Śanivāra. Dina Upagraha rising time = Sūryodaya +
Dinamāna / 8 * rising part. Rātri Upagraha rising time = Sūryāsta + Rātrimāna
/ 8 * rising part.
24. The Rāśis are 12, which is Me a (Aries) ♈, Vṛ abha (Taurus) ♉, Mithuna
(Gemini) ♊, Karka (Cancer) ♋, Siṅha (Leo) ♌, Kanyā (Virgo) ♍, Tulā (Libra) ♎,
Vṛścika (Scorpio) ♏, Dhanu (Sagittarius) ♐, Makara (Capricorn) ♑, Kumbha
(Aquarius) and Mīna (Pisces) ♓. They are classified into (1) Cara (Moveable),
Sthira (Fixed), Ubhaya (Dual), (2) Oja (Odd), Yugma (Even), (3) Agni (Fire),
Pṛthvī (Earth), Vāyu (Air) and Jala (Water), (4) East, South, West, and North in
the order.
25. The Rāśi ownerships are: Meṣa Maṅgala, Vṛṣabha Śukra, Mithuna Budha, Karka
Candra, Siṅha S rya, Kanyā Budha, Tulā Śukra, Vṛścika Maṅgala, Dhanu
B haspati, Makara Śani, Kumbha Śani, Mīna Bṛhaspati. Rāhu and Ketu are
given co-lordship over Kumbha and Vṛścika as Rāhu is like Śani and Ketu is
like Maṅgala.
26. The sky is divided into 27 Nakṣatras. They are 1 A vinī, 2 Bharaṇī, 3 Kṛttikā, 4
Rohiṇī, 5 Mṛgaśirā, 6 Ārdrā, 7 Punarvasu, 8 Puṣya, 9 Aśle ā, 10 Maghā, 11
Pūrvāphālgunī, 12 Uttarāph lgunī, 13 Hastā, 14 Citrā, 15 Sv ti, 16 Viśākhā, 17
Anurādhā, 18 Jyeṣṭhā, 19 Mūla, 20 Pūrvā āṛhā, 21 Uttarāṣāṛhā, 22 Śravaṇa, 23
Dhaniṣṭhā, 24 Śatabhiṣā, 25 Pūrvābhādra, 26 Uttarābhādra, and 27 Revatī. Each

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Nakṣatra has four subdivisions called the Pādas, Caraṇas or feet. Each
Nakṣatra is of 13°20’ duration and has 4 Caraṇas or feet, of which the duration
is 3°20’.
27. Starting from the Janmatārā, the Nakṣatras are grouped into three groups of
9 Tārās, called the Navatārā. The designations of the 9 Tārās are Janma,
Sampat, Vipat, Kṣema, Pratyak, Sādhaka, Naidhana, Mitra, and Paramamitra.
28. There is a 28th Nakṣatra which is used in some special esoteric Cakras
(diagrams) in Jyotiṣa, called the Abhijit Nakṣatra, which is known to be ruled
by Lord Viṣṇu. Abhijit Nakṣatra starts from the last Caraṇa of Uttarāṣāṛhā, and
it extends till 1/15th part of Śravaṇa. It lies between 276°40’ to 280°53’20” in
the Bhācakra (zodiac), which is Makara 6°40’ to 10°53’20”.
29. The 27 Nakṣatras from Aśvinī onwards are governed by Ketu, Śukra, Sūrya,
Candra, Maṅgala, Rāhu, Bṛhaspati, Śani, and Budha. Their Viñśottarī periods
are 7, 20, 6, 10, 7, 18, 16, 19 and 17. The total of the periods is 120 years which
is the maximum longevity granted to a human being in Kaliyuga. Each year
of this Viñśottarī Daśā is of 360 days duration, giving rise to 43200 days as
the maximum longevity.
30. The difference in the starting point of the Tropical and Sidereal zodiac is
called the Ayanāñśa. The Tropical zodiac is slowly moving backwards,
reckoned from the Sidereal Zodiac, used in Jyotiṣa. As the name suggests, the
Sidereal Zodiac is based on fixed stars, whereas the Tropical zodiac is based
on a moving reference point called the Vernal Equinox (Vasanta Sampāta).
The rate with which the Vernal equinox is receding is 50.28805” per year. The
difference between the Nirāyana Meṣa 0° and the vernal equinox It makes
one full cycle in 25771.53 years of 365.25 days (9,413,051 days). The Ayanāñśa
is 23°58’16” on J2000, i.e., 01.01.2000 12:00 GMT. It is called the Sṛṣṭyādi
Ayanāñśa or Sṛṣṭi Ayanāñśa. The nearest zero Ayanāñśa epoch is 05 Dec 0283.
31. The Sunrise is called Sūryodaya; Sunset is called Sūryāsta. The twilight is called
Sandhyā. Morning is called Prātaḥ. Noon is called Madhyānha. The afternoon
is called Aparānha. Midnight is called Madhyarātri. The Sūryodaya is the
moment when the first light of Sūrya appears on the eastern horizon.
32. A whole day including a day and night is called an Ahorātra. The term Horā,
which is used to describe the predictive aspect of Jyotiṣa, is derived from this
term. The day is called Dina or Divā, and the night is called Rātri. The day and
night are also called Divārātri. The duration of the day is called Dinamāna,
and that of the night is called Rātrimāna. The day birth is called Dinajanma,
and the night birth is called Ratrijanma.
33. According to Nāradapurāṇa 56.109. there are 9 measures of time (1) Brahma,
(2) Daiva, (3) Manu, (4) Pitṛya, (5) Saura, (6) Savana, (7) Candra, (8) Nakṣatra
and (9) Bṛhaspati. A practical reckoning is done only through five among
these nine measurers. The motion of the planets is reckoned through
Sauramāna. In this measure, Sūrya’s entry into Meṣa commences a year, and
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 APPENDIX

in a Rāśi – a month. The reckoning of the rainy season and pregnancy of

women are reckoned through the Sāvanamāna. In this measure, a day is the
period of two successive Sūryodayas, and a year is 360 such days. Within a
year, the duration of a Ghaṭis etc. needs to be seen from the Nākṣatramāna.
In this measure, a day (sidereal day) is two successive rising of the same
Nakṣatra. Times for Yajñopavīta, Muṇḍana, determination of the lords of the
Tithi and the Year, the timing of fasting etc. are done using the Cāndramāna.
In this measure, each day (Tithi) is 12° displacement of Candra from Sūrya,
and a year commences with the yuti of Sūrya and Candra in Mīna. The
Bārhaspatya mana is used in mundane analysis and is based on Bṛhaspati’s
mean motion. Bṛhaspati’s mean motion through a Rāśi constitutes a
Bārhaspatya Varṣa. There are 60 such years.
34. In Dinajanma, the Śīrṣodaya Rāśis and the Dinabalī (day strong) Grahas, Sūrya
and the two Gurus, Bṛhaspati, and Śukra are powerful. In Ratrijanma, the
Pṛṣṭodaya Rāśis and the Rātribalī (night strong) Grahas, Candra, Maṅgala and
Śani are powerful. In Sandhyā Janma, the Ubhayodaya Rāśi, and Ubhayodaya
Graha, Budha are powerful. Mithuna, Siṅha Kanyā, Tulā, Vṛścika and Kumbha
are Śīrṣodaya Rāśis. Meṣa, Vṛṣabha, Karka, Dhanu and Makara are Pṛṣṭodaya
Rāśis. Mīna is the only Ubhayodaya Rāśi. The Śīrṣodaya Rāśis rise with their
head, Pṛṣṭodaya Rāśis rise with their legs or hind part, and the Ubhayodaya
Rāśi rises sideward.
35. The aspects are called Dṛṣṭi, and there are two kinds of them, the Grahadṛṣṭi
and the Rāśidṛṣṭi. The Grahadṛṣṭi is the dṛṣṭi of the Grahas, and the Rāśidṛṣṭi is
the dṛṣṭi of the Rāśis. The Rāśidṛṣṭis are important in the Rāśidaśās, and the
Grahadṛṣṭis are important in the Grahadaśās.
36. The dṛṣṭis are classified as Koṇadṛṣṭi (5/9), Caturasradṛṣṭi (4/8) and
Upacayadṛṣṭi (3/10) As per Grahadṛṣṭi all Grahas aspect their 7th with
Pūrṇadṛṣṭi (100%). They have 75% (Tripāda) Caturasradṛṣṭi, 50% (Dvipāda)
Koṇadṛṣṭi and 25% (Ekpāda) Upacayadṛṣṭi. When the dṛṣṭi is less than 100%,
it is called Padadṛṣṭi, and they are Tripāda, Dvipāda and Ekpāda dṛṣṭi based
on three quarter, two quarters and one-quarter aspect. Maṅgala, Bṛhaspati
and Śani have special sight called Viśeśa dṛṣṭi. Maṅgala has Pūrṇadṛṣṭi on the
Caturasra (4/8), Bṛhaspati, in the Koṇa (5/9) and Śani, in the Upacaya (3/10).
No Graha aspect their 2-12, 6-11. These are the blind spots for the Grahas.
37. Graha aspecting its Uccarāśi is called Uccadṛṣṭi, Svarāśi, Svadṛṣṭi, Mūlatrikoṇa,
Mūladṛṣṭi, Mitrarāśi, Mitradṛṣṭi, Śatrurāśi, Śatrudṛṣṭi, and Nīcarāśi, Nīcadṛṣṭi.
When a Bhāva receives Uccadṛṣṭi, Svadṛṣṭi, Mūladṛṣṭi and Mitradṛṣṭi the Bhāva
prospers. When it receives a Śatrudṛṣṭi or Nīcadṛṣṭi, it suffers.
38. As per Rāśidṛṣṭi, a Cararāśi dṛṣṭies the Sthirarāśis, except the one adjacent to
it. A Sthirarāśi dṛṣṭies the Cararāśis, except the one adjacent to it. A Ubhayarāśi
dṛṣṭies other Ubhayarāśis.

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 THE PRELIMINARIES

39. The Vṛddhayavanas say that Candra is of medium strength for ten days
commencing from Śukla Pratipada, i.e., S1 to S10. He is exceedingly strong
during the following ten days, i.e., from S11 to K5. He has very little strength
during the third ten-day period, i.e., K6 to K15. Candra, with brilliant rays at
birth, circled by a bright halo and full, makes the native an unconquerable
king.
40. The relationship between two Grahas is called Graha Sambandha. There are
two kinds of Sambandha, Naisargika (natural) and Tatkālika (temporal). The
two Sambandhas combine to give rise to the Pañcadhā Sambandha, which is
a fivefold relationship.
41. Regarding the Naisargika Sambandha, note the Rāśis, which are the 2nd, 4th,
5th, 8th, 9th and 12th from the Mūlatrikoṇa of a Graha. The Graha “A” is friendly
towards such Rāśis and their owners. Besides this, a Graha is friendly towards
the Rāśi, where he attains Ucca. If Graha “A” is both friendly and hostile
towards two Rāśis owned by a Graha “B”, the said Graha “A” is neutral towards
that Graha “B”. A Graha is hostile towards the Rāśis and the Lord of the Rāśis
that are in Upacaya and Saptama from its Mūlatrikoṇa.
42. In Tatkālika Sambandha, a Graha is friendly towards a Graha who is in 2nd, 3rd,
4th, 10th, 11th, or the 12th from him. For Naisargika Sambandha, Rāhu’s
Mūlatrikoṇa should be taken as Kanyā and Ketu’s Mīna.
43. When a Graha (A) is both Naisargika and Tatkālika Mitra of another Graha (B),
the Graha (A) becomes his (B) Adhimitra. Similarly, Mitra and Sama become
Mitra, Mitra and Śatru become Sama, Śatru and Sama become Śatru, and Śatru
and Śatru become Adhiśatru. This gives rise to a fivefold relationship called
Pañcadhā Sambandha. The Daivajña should consider these and declare the
results accordingly.
44. The Uccarāśi and Uccāñśa of the Grahas are Sūrya Meṣa 10°, Candra Vṛṣabha
3°, Maṅgala Makara 28°, Budha Kanyā 15°, Bṛhaspati Karka 5°, Śukra Mīna 27°
and Śani Tulā 20°. The seventh Rāśi/Añśa from the said Uccarāśi the Grahas
have their Nīca Rāśi/Añśa.
45. In Siṅha, the first 20° is Sūrya’s Mūlatrikoṇa and the remaining is his Svakṣetra.
In Vṛṣabha, the first 3° is Candra’s Ucca, and the rest is his Mūlatrikoṇa. In
Meṣa Maṅgala, the first 12° is Mūlatrikoṇa, and the remaining is his Svakṣetra.
In Kanyā, the first 15° is Budha’s Ucca; the next 5° is his Mūlatrikoṇa and last
10°, his Svakṣetra. In Dhanu, the first 10° is Bṛhaspati’s Mūlatrikoṇa, while the
remaining 20° is his Svakṣetra. In Tulā, the first 15° is Śukra’s Mūlatrikoṇa, and
the next 15° is his Svakṣetra. The same is the case of Śani in Kumbha and
Sūrya in Siṅha. Mūlatrikoṇa is connected to the Graha’s root impulse,
Svakṣetra is his home, the Uccakṣetra is the Graha’s place of achievement and
honour, whereas the Nīcakṣetra is the place of deprivation.
46. A Graha in Ucca gives 100% Śubha results, while in Mūlatrikoṇa, it is 75%
Śubha. In Svakṣetra, the Graha is 50% Śubha, while in Mitrarāśi, the Graha is
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 APPENDIX

25% Śubha. In a Samarāśi, the Graha is only 12.5% Śubha. In Nīca/Śatru Rāśi,
it is 0% Śubha. The Aśubha effects of such disposition are 100% - Śubha
effects.
47. There are nine psychological states or Avasthās. Depending on such a state
of the Graha, the Bhāva, occupied by it, obtain corresponding results. In a
Uccarāśi, a Graha is Dipta (radiant), Svarāśi Svastha (healthy), Adhimitrarāśi
Pramudita or Mudita (happy), Mitrarāśi Śānta (peaceful), Samarāśi Dīna
(unhappy), in Krūrayuti Vikala (restless), in Śatrurāśi Duḥkhita (grieving), in an
Adhiśatru Rāśi Khala (mischievous), Asta Kopa (short-tempered).
48. When a Graha is very close to Sūrya, it undergoes Astāṅgata or combustion.
An Astāṅgata Graha is powerless and fails to protect its significations.
Sūryasiddhānta gives the following orbs of combustion: Maṅgala 17°, Budha
12° (vakrī) 14° (mārgī), Bṛhaspati 11°, Śukra 8° (vakrī) and 10° (mārgī), Śani 15°.
49. The opposite of combustion is retrogression or Vakragati. At retrogression, a
Graha is very powerful as its disc is visible from Pṛthvī and it is closest to
Pṛthvī. Such a Graha is granted high Ceṣṭābala or Motional strength. The
effects of a Vakrīgraha is unpredictable because it appears to move in a
reverse direction. Normally, a Vakrī Graha in a Kuṇḍalī gives exceeding desire
and determination to carry out its mandate, based on its natural
significations, ownership and occupation. However, the effects are realised
after great effort. The effects are also significantly high, as it is the result of
arduous effort. Vakrī Śubhagrahas are greatly benevolent (Mahāśubha), and
Vakrī Krūragrahas are greatly malevolent (Mahākrūra).
50. However, It is prohibitive to have Vakrī Saumyagraha in a Dusthāna subject
to Krūrayutidṛṣṭi or Pāpakartari, as that cause great suffering in life, and even
death. Vakrī Graha also causes one to make repeated efforts. Also, it shows
things that rise time and again. Therefore, there must not be a Vakrīgraha in
a Dusthāna, else, enemies may rise if, in 6th, repeated expenditure may rise in
12th, and there is a danger to life if a Vakrī Krūragraha is in the 8th.
51. There are 16 kinds of subdivisions of a Rāśi called the Vargas or the Divisional
charts. They are Rāśi D1, Horā D2, Dreṣkāṇa D3, Caturthāñśa D4, Saptāñśa D7,
Navāñśa D9, Daśāñśa D10, Dvādaśāñśa D12, Kālāñśa D16, Viñśāñśa D20,
Caturviṁśāñśa D24, Saptaviṁśāñśa D27, Triñśāñśa D30, Khavedāñśa D40,
Akṣavedāñśa D45 and Ṣaṣṭhyāñśa D60.
52. We should judge one’s physique from Lagna, wealth from Horā, happiness
through co-born from Dreṣkāṇa, fortunes from Caturthāñśa, children and
grandchildren from Saptāñśa, spouse from Navāńś, power (and influence)
from Daśāñśa, parents from Dvādaśāñśa, benefits and adversities through
conveyances from Kālāñśa, worship from Viṁśāñśa, learning from
Caturviṁśāñśa, strength and weakness from Bhāñśa, evil effects from
Triñśāñśa, auspicious and inauspicious effects from Khavedāñśa and all
indications from both Akṣavedāñśa and Ṣaṣṭhyāñśa.

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53. These are four kinds, viz. Ṣadvarga, Saptavarga, Daśavarga and Ṣoḍaśavarga.
The Ṣadvargas consist of D1, D2, D3, D9, D12 and D30. Adding the D7 to the
Ṣadvargas, we get Saptavarga. Adding D10, D16 and D60 to the Saptavarga
we get the Dasavarga scheme. The Ṣoḍaśavarga contains all the 16 Vargas.
54. The Rāśi (D1), Dreṣkāṇa (D3), Navāñśa (D9) and Dvādaśāñśa (D12) are the
most used Vargas for regular day to day predictions. Among them, Navāñśa
is the most significant. When a Graha is in the same Rāśi and Navāñśa, it is
called Vargottama, which is conducive to favourable results. A Vargottama
Graha bestows favourable results even if it is Nīca Vargottama. A Graha in the
1st Dreṣkāṇa of Cararāśi, 2nd of Sthirarāśi and the 3rd of Ubhayarāśi are in
Vargottama Dreṣkāṇa in a special Dreṣkāṇa called Somanātha Dreṣkāṇa. A
Graha in Vargottama Navāñśa is invariably in Vargottama Dreṣkāṇa.
55. 12 Bhāvas govern different areas of life. By judging each of these individual
Bhāvas, we can judge one’s entire Kuṇḍalī. The lord of a Bhāva is called
Bhāvanātha, Bhāveśa, Bhāvādhipati or Bhāvapati. The lords of the 12 Bhāvas
are respectively called 1 Lagneśa LL, 2 Dhaneśa 2L, 3 Sahajeśa 3L, 4 Sukheśa
4L, 5 Mantreśa/Suteśa 5L, 6 Ṣaṣṭheśa 6L, 7 Dāreśa 7L, 8 Randhreśa 8L, 9
Bhagyeśa/Dharmeśa 9L, 10 Karmeśa 10L, 11 Lābheśa 11L and 12 Vyāyeśa 12L.
56. The 1st Bhāva is called the Tanubhāva, and it denotes the body, its form,
colour, caste, stay in foreign lands, strength, weakness, good and bad acts,
place of residence, Bālāriṣṭa (infantile death), happiness and unhappiness.
57. The 2nd Bhāva is called the Dhanabhāva, and it denotes finance, money,
wealth, eye, face, speech, family, food, tongue, teeth, death, begging, timidity,
nose and welfare of family members.
58. The 3rd Bhāva is called the Sahajabhāva, and it denotes younger siblings and
cousins, courage, bravery, fear, voice, ear, fruits, father’s death, strength,
dress, mental stability, and firmness.
59. The 4th Bhāva is called the Sukhabhāva, and it denotes comfort education,
conveyance, heart, landed property, house, mother, friends, relatives, cattle
and buildings.
60. The 5th Bhāva is called the Mantrabhāva, and it denotes children, intelligence,
meritorious deeds, charity, kingship, duty, respect for parents and success in
attempts.
61. The 6th Bhāva is called the Aribhāva, and it denotes diseases, troubles from
enemies, worries, injuries, litigation, sorrows, maternal uncle, injuries, armies,
mental worries and legal involvements.
62. The 7th Bhāva is called the Dārābhāva, and it denotes marriage, wife, travel,
death journeys, change of residence and foreign travel.
63. The 8th Bhāva is called the Randhrabhāva, and it denotes longevity,
misfortunes, sins, debts, hostility, death, difficulties, impediments, grief and

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unhappiness resulting from sins committed in previous births, sudden and

untimely death and enemies.
64. The 9th Bhāva is called the Bhāgyabhāva, and it denotes the father, preceptor,
devatā, brāhmaṇa, guests, fortunes, meritorious deeds, righteousness,
charities and merit accrued from past births.
65. The 10th Bhāva is called the Karmabhāva, and it denotes livelihood,
profession, occupations, commerce, trade, honour, rank, fame, authority,
command, superior, boss, king, sovereign, government, dress, pilgrimage,
occupations of one’s caste.
66. The 11th Bhāva is called the Lābhabhāva, and it denotes income, gains, profits,
elder brother, ornaments, fulfilment of desires, acquisition of wealth and
profits through commerce.
67. The 12th Bhāva is called the Vyāyabhāva, and it denotes losses, expenditures,
misery, mokṣa (salvation), poverty, expenses, donations, charities, hostile
activity, loss by theft, incarceration, bondage, an encounter with thieves, the
left eye, physical weakness, sin, sleeping comfort, feet, etc.
68. Effects of 1L: 1H: Physical happiness, prowess, intelligence, fickle-minded, two
wives, affairs with other females. 2H: Gainful, scholarly, happy, good qualities,
religious, honourable, many wives. 3H: Equal a lion in fearlessness, all kinds
of wealth, honourable, two wives, intelligent, happy. 4H: Paternal and
maternal happiness, many brothers, lustful, virtuous, charming. 5H: Mediocre
happiness from children, lose the first child, honourable, wrathful, dear to
king. 6H: Krūrayuti and devoid of Saumyadṛṣṭi- lack physical happiness,
troubled by enemies. 7H: Krūra Lagneśa- the wife, does not live long. Saumya
Lagneśa- wander, face poverty and is dejected. Powerful Lagneśa- a king. 8H:
An accomplished scholar, sickly, thievish, wrathful, a gambler, affairs with
others’ wives. 9H: Fortunate, dear to people, be a devotee of Śrī Viṣṇu, be
skilful, eloquent in speech and be endowed with wife, sons and wealth. 10H:
Endowed with paternal happiness, royal honour, famous, self-earned wealth.
11H: Always gainful, good qualities, virtues, fame, many wives. 12H: Devoid
of Saumyayutidṛṣṭi- bereft of physical happiness, wasteful expenditure,
wrathful.
69. Effects of 2L: 1H: Endowed with sons and wealth, inimical to his family, lustful,
hard-hearted, do others’ jobs. 2H: Wealthy, proud, two or more wives, lack
children. 3H: Saumya Sahajeśa- Fearless, wise, virtuous, lustful, miserly. Krūra
Sahajeśa- a heterodox. 4H: Acquire all kinds of wealth. Ucca Dhaneśa or with
Bṛhaspati- equal to a king. 5H: Wealthy, both the person and his children are
adept in financial management and building wealth. 6H: Saumyayuti- gain
wealth through his enemies. Krūrayuti- loss through enemies, mutilation of
shanks. 7H: Affairs with others’ wives, a doctor. Krūrayutidṛṣṭi- wife is of
questionable character. 8H: Abundant land and wealth, little marital felicity,
lack happiness from his elder brother. 9H: Wealthy, diligent, skilful, sickly

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childhood and happiness later, visit shrines, observing religious code etc.
10H: Lustful, honourable, learned, many wives, much wealth, lack familial
happiness. 11H: All kinds of wealth, ever diligent, honourable, famous. 12H:
Adventurous, devoid of wealth, covet others’ wealth, lack happiness from the
eldest child.
70. Effects of 3L: 1H: Self-made wealth, worshipping, fearless, intelligent but
devoid of learning. 2H: Corpulent, lacks fearlessness, efforts and enterprise,
not happy, covet others’ wives and wealth. 3H: Happiness through siblings,
endowed with wealth and sons, cheerful, extremely happy. 4H: Happy,
wealthy, intelligent, a wicked spouse. 5H: Endowed with sons and virtues.
Krūrayutidṛṣṭi- a formidable wife. 6H: Hostile to his sibling, affluent, hostile to
maternal uncle but dear to maternal aunt. 7H: Serve the king, unhappy
childhood, happiness at the end of life. 8H: Thievish, lives by serving others,
dies at the gate of the royal palace (royal punishment). 9H: Lack paternal bliss,
fortunes through wife, happiness from children and other avenues. 10H: All
kinds of happiness, self-made wealth, nurture wicked females. 11H: Gainful in
trading, intelligent but devoid of learning, adventurous, serve others. 12H:
Spend on evil deeds, a wicked father, fortunate through a female.
71. Effects of 4L: 1H: Endowed with learning, virtues, ornaments, lands,
conveyances and maternal happiness. 2H: Enjoy pleasures, all kinds of wealth,
family life and honour, adventurous, cunning. 3H: Fearless, endowed with
servants, charitable, virtuous, self-earned wealth, free from diseases. 4H: A
minister, all kinds of wealth, skilful, virtuous, honourable, learned, happy,
cordial, his spouse. 5H: Happy, liked by all, devoted to Lord Viṣṇu, virtuous,
honourable, self-earned wealth. 6H: Lack maternal happiness, wrathful, a
thief, a conjurer, independent in action, hostile. 7H: Highly educated, sacrifice
his patrimony, mute in an assembly of scholars. 8H: Devoid of domestic and
other comforts, not much parental happiness, neuter-like. 9H: Dear to all,
devoted to Devatās, virtuous, honourable, all kinds of happiness. 10H: Royal
honours, an alchemist, contented, endowed with comforts, conquer the five
senses. 11H: Secret diseases, virtuous, charitable, helpful to others. 12H: Lack
of domestic and other comforts, has vices, foolish, lazy.
72. Effects of 5L: 1H: Scholarly, happiness from children, miserly, crooked, stealing
others’ wealth. 2H: Many sons, wealthy, support his family, honourable,
attached to his spouse, worldwide fame. 3H: Attached to his sibling, a
talebearer, miserly, always mind own work. 4H: Happy, happiness from the
mother, endowed with wealth and intelligence, a king, a minister, or a
preceptor. 5H: Virtuous and dear to friends. Saumyayuti- beget children.
Krūrayuti- lack children. 6H: Sons are his enemies, or he loses them, acquire
an adopted or purchased son. 7H: Honourable, devout, happiness from
children, helpful to others. 8H: Lack happiness from children, cough and
pulmonary disorders, wrathful, no happiness. 9H: A prince or equal to him,
author treatises, famous, shine in his race (Kuladīpaka). 10H: Rājayoga, various
[452]
 APPENDIX

pleasures, widely famous. 11H: Learned, dear to people, an author of treatises,

very skilful and be endowed with many sons and wealth. 12H: Lack happiness
from his sons, an adopted or purchased son.
73. Effects of 6L: 1H: Sickly, famous, inimical to his relatives, wealthy, honourable,
adventurous, virtuous. 2H: Adventurous, famous in his community, live
overseas, happy, eloquent, mind his work. 3H: Wrathful, lacks courage, hostile
to his siblings, disobedient servants. 4H: Lack happiness from the mother,
intelligent, a talebearer, jealous, evil-minded, very wealthy. 5H: Fluctuating
finances, selfish, enmity with his sons and friends, happy, kind. 6H: Enmity
with his relatives, friendly to others, mediocre happiness in wealth matters.
7H: Lack marital happiness, famous, virtuous, honourable, adventurous,
wealthy. 8H: Sickly, inimical, covet others’ wealth and wives, impure. 9H: Trade
in wood and stones, fluctuations in trade and wealth. 10H: Well known among
his men, hostile to his father, happy in a foreign land, an orator. 11H: Financial
gains from enemies or competitors, virtuous, adventurous, lack happiness
from children. Krūra Ṣaṣṭheśa- losses caused by enemies and robbers, danger
to life caused by enemies and dacoits. 12H: Spend on vices, hostile to learned
people, torture living beings.
74. Effects of 7L: 1H: Affairs with others’ wives, wicked, skilful, devoid of courage,
Vāta disorders. 2H: Many wives, fortune through wife, procrastinating. 3H:
Loss of children, rarely a son survives, may beget a daughter. 4H: Disobedient
or non-committed wife, fond of truth, intelligent, religious, dental diseases.
5H: honourable, endowed with all virtues, delighted, all kinds of wealth. 6H:
Sickly wife, hostile to her, wrathful, lack happiness. 7H: Happiness from wife,
courageous, skilful, intelligent, Vāta disorder. 8H: Lack marital happiness, wife
is afflicted by diseases, arrogant, and not devoted to the person, losses in
trade, sickly, wrathful, lustful, waste money on unchaste women. 9H: Affairs
or company of many women, cordial to his wife, many undertakings. Krūra
Dāreśa- difficulties in begetting children. 10H: Disobedient wife, religious,
endowed with wealth and sons. 11H: Gain of fortune through wife, less
happiness from sons, beget daughters. 12H: Penury, miserly, earning from
clothes, wife is a spendthrift.
75. Effects of 8L: 1H: Lack of physical felicity, wounds and injuries, hostility to
Devatās and Brāhmaṇas. 2H: Lack bodily vigour, little wealth, not regain lost
wealth. 3H: Lack fraternal happiness and strength, lazy, devoid of servants.
4H: Deprived of the mother, no house, lands and happiness, betray his
friends. 5H: Dull-witted, fewer children, long-lived, wealthy. 6H: Subdue
enemies, sickly childhood, danger from snakes and water. 7H: Two wives.
Krūrayuti- downfall in business. 8H: Long-lived. Weakness- medium lifespan,
a thief, blameworthy, blame others. 9H: Betray his religion, a heterodox,
wicked wife, steal others’ wealth. 10H: Lack happiness from the father, a
talebearer, lack a good source of earning. Saumyadṛṣṭi- the evils are nullified.

[453]
 THE PRELIMINARIES

11H: Lack of wealth, miserable childhood, happiness later. Saumyayuti- long-

lived. 12H: Spend on evil deeds, short lifespan, more so, if subject to Krūrayuti.
76. Effects of 9L: 1H: Fortunate, honoured by the king, virtuous, charming,
learned, honoured by the public. 2H: A scholar, dear to all, wealthy, sensuous,
happiness from wife and sons. 3H: Fraternal happiness, wealthy, virtuous,
charming. 4H: Endowed with houses, conveyances and happiness, all kinds of
wealth, devoted to his mother. 5H: Endowed with sons and prosperity,
devoted to elders, bold, charitable, learned. 6H: Meagre prosperity, lack
happiness from maternal relatives, ever troubled by enemies. 7H: Happiness
after marriage, virtuous and famous. 8H: Not prosperous, lacking happiness
from his elder brother. 9H: Abundant fortunes, virtues, beauty, much
happiness from siblings. 10H: A king or equal to him, a minister, an Army
chief, virtuous, dear to all. 11H: Wealth increases daily, devoted to elders,
virtuous, meritorious deeds. 12H: Loss of fortunes, expenditure on auspicious
acts, becomes poor for entertaining guests.
77. Effects of 10L: 1H: Scholarly, famous, a poet, sickly childhood and happiness
later, wealth increases day by day. 2H: Wealthy, virtuous, honoured by the
king, charitable, happiness from father and others. 3H: Happiness from
siblings and servants, fearless, virtuous, eloquent, truthful. 4H: Happy, look
after mother’s welfare, lord over conveyances, lands and houses, virtuous,
wealthy. 5H: All kinds of learning, always delighted, wealthy, happiness from
sons. 6H: Lack happiness from the father, skilful but lack wealth, troubled by
enemies. 7H: Happiness from wife, intelligent, virtuous, eloquent, truthful,
religious. 8H: Devoid of meritorious acts, long-lived, blame others. 9H: One
born into a royal family becomes a king. A normal person becomes equal to
a king, wealthy, happiness from children. 10H: Skilful in all jobs, fearless,
truthful, devoted to elders. 11H: Endowed with wealth, happiness and sons,
virtuous, truthful, ever delighted. 12H: Spend through royal abodes, fear from
enemies, worried despite being skilful.
78. Effects of 11L: 1H: Sincere, wealthy, happy, even-sighted, a poet, eloquent,
ever gainful. 2H: All kinds of wealth and accomplishments, charitable,
religious, ever happy. 3H: Skilful in all jobs, wealthy, happiness from siblings,
sometimes gout pains. 4H: Gain from maternal relatives, visit shrines,
undertake pilgrimages, and happiness through houses and lands. 5H: Happy,
educated, virtuous, religious, happy. 6H: Sickly, cruel, live overseas, troubled
by enemies. 7H: Gain through wife’s relatives, charitable, virtuous, sensual,
obedient to the spouse. 8H: Reversals in undertakings, Dīrghāyu, wife
predeceases him. 9H: Fortunate, skilful, truthful, honoured by the king,
affluent. 10H: Honoured by the king, virtuous, faithful to his religion,
intelligent, truthful, control his senses. 11H: Gain in all his undertakings,
learning and happiness increases day by day. 12H: Depend on good deeds,
sensuous, many wives, befriend barbarians (Mlecchas, or people of a different
culture/religion).
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 APPENDIX

79. Effects of 12L: 1H: Spendthrift, frail constitution, Kapha disorder, lacking
wealth and learning. 2H: Spend on evil deeds, religious, speak sweetly,
virtuous, happiness. 3H: Lack of happiness from siblings, hostile to others,
focused on self-nourishment. 4H: Lack of happiness from the mother,
financial losses, lands, conveyances and houses. 5H: Devoid of sons and
learning, spend wealth and visit shrines to beget a son. 6H: Hostility with own
men, wrathful, sinful, miserable, affairs with others’ wives. 7H: Expenditure
through wife, lack conjugal bliss, bereft of learning and strength. 8H: Ever
gainful, affable speaker, medium lifespan, all good qualities. 9H: Dishonour
his elders, hostile even to friends, selfish, ever intent on achieving own ends.
10H: Expenditure through royal people, moderate happiness from the father.
11H: Financial losses, brought up by others, sometimes gain from others. 12H:
Heavy expenditure, lack physical felicity, irritable, wrathful.
80. Bhava analysis from Jātakapārijāta: Rule 1-5: (1) When a Saumya or the
Bhāvanātha occupies/dṛṣṭies a Bhāva, the Bhāva prospers. If the Bhāva is
subject to Krūrayutidṛṣṭi the auspicious results are proportionally diminished.
(2) If both Saumyas and Krūras influence a Bhāva, the results should be judged
based on their relative strength. (3) When a Graha (Kāraka/Bhāvanātha) is in
a Nīca/Śatru Rāśi, the Bhāva (owned/occupied) is spoilt. In contrast, when a
Graha is in its Mūlatrikoṇa/Svakṣetra/Ucca/ Mitra Rāśi, the Bhāva prospers. (4)
When a Bhāvanātha is in a dusthāna, its Bhāva is ruined. Similarly, when a
Trikeśa occupies a Bhāva, the results of that Bhāva is ruined. Some
redemption is expected when the Bhāva is subject to Saumyadṛṣṭi. (5) When
a Bhāvanātha is in a Kendrakoṇa from the Lagna, subject to Saumyadṛṣṭi, in
Ucca Varga (Dreṣkāṇa/Navāñśa) or powerful in Ṣaḍbala, the Bhāva.
81. Bhava analysis from Jātakapārijāta: Rule 6-10: (6) If Saumyas occupy the
Kendrakoṇas from a Bhāva without Krūrayutidṛṣṭi, the Bhāva prospers. The
results are mixed if both Saumyas and Krūras influence those places. If the
Krūra so placed is the Bhāvanātha, it does not ruin the Bhāva. The effects are
experienced in the Daśābhuktis of the Grahas. (7) A Bhāva is ruined if the
Bhāvanātha is weak/afflicted in following ways (a) placed in the 8th house from
the Bhāva, (b) Astāṅgata, (c) in a Nīca/Śatru Rāśi (d) missing Saumyayutidṛṣṭi.
(8) A Bhāva does not prosper if Rāśyeśa of the Bhāvanātha is in a Dusthāna,
Śatrurāśi or Asta. (9) If a Graha is in a Dusthāna or Krūra/Nīca/Śatru Navāñśa,
it is afflicted or powerless. If the Graha is dṛṣṭied by a fortified Saumya who is
in Ucca/Mitra Navāñśa, the weakness of the “weak/afflicted” Graha is
curtailed, and some auspicious results of the Bhāva (owned/occupied) are
experienced. (10) If the Bhāvanātha s Rāśyeśa is in a Duḥstha, then Bhāva
becomes weak (in bestowing auspicious results). Similarly, if the Rāśyeśa is in
a Svakṣetra, Ucca, Mitra or Sva Rāśi, the specific Bhāva becomes strong in
bestowing auspicious results.
82. Bhava analysis from Jātakapārijāta: Rule 11-12: (11) If from a Bhāva, the
Bhāvanātha, Bhāvanātha’s Mitra or the Bhāvanātha s Uccan tha are in the 2nd,
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 THE PRELIMINARIES

3rd, or 11th from the Bhāva, the Bhāva prospers, provided the Grahas are not
in their Nīca/Śatru Rāśi or Asta. (12) A Graha produces its full Bhāva effects
near the Bhāvamadhya. In other places, the effects are proportionally
reduced.
83. There are 4320000 sidereal years in a Mahāyuga. In this, there are
1577917828 Sāvanadinas. In a Kalpa, there are 1000 Mahāyugas, and
1577917828000 Sāvanadinas. Sāvanadina is a civil day and is the duration
between two sunrises.
84. The J2000 (JD 2451545 01.01.2000 12:00 GMT) Mean Longitudes
(Madhyasphuṭa) of the Grahas are Sūrya 256.482, Candra 195.631, Maṅgala
331.485, Budha 227.988, Bṛhaspati 10.405, Śukra 158.016, Śani 26.048, Rāhu
99.987, Ketu 279.987, Prajāpati (Uranus) 289.503, Varuṇa (Neptune) 281.231
and Yama (Pluto) 215.883.
85. The Mean Revolutions (Bhagaṇa) of Grahas in Mahāyugas according to
Sūryasiddhānta are Sūrya 4320000, Candra 57753336, Maṅgala 2296832,
Budha Ucca 17937060, Bṛhaspati 364220, Śukra Ucca 7022376, Śani 146568,
Rāhu/Ketu -232238. Their modern values of Bhagaṇa are Sūrya 4320028,
Candra 57753364, Maṅgala 2296892, Budha Ucca 17937184, Bṛhaspati
364196, Śukra Ucca 7022300, Śani 146656, Rāhu/Ketu -232270, Prajāpati
51416, Varuṇa 26220 and Yama 17424.
86. The Mean Daily Speed of the Grahas in degrees are Sūrya 0.985607, Candra
13.17636, Maṅgala 0.524033, Budha Ucca 4.092338, Bṛhaspati 0.083052,
Śukra Ucca 1.602128, Śani 0.033455, Rāhu/Ketu -0.052992, Prajāpati 0.011731,
Varuṇa 0.005981 and Yama 0.003975. Daily speed = Bhagaṇa * 360 /
1577917828, where 1577917828 is the Sāvanadina in a Mahāyuga.
87. The Longitudes of Perihelion (w1) of the Grahas at J2000 are Candra 59.382,
Budha 53.487, Śukra 107.796, Pṛthvī 78.959, Maṅgala 312.111, Bṛhaspati
350.304, Śani 68.89, Prajapati 148.463, Varuṇa 22.71, Yama 200.126. Their
Kalpa Bhagaṇa, the Mean revolutions in a Kalpa are Candra 488125677.043,
Budha 19128.474, Śukra 6815.741, Pṛthvī 38155.227, Maṅgala 54269.651,
Bṛhaspati 21839.559, Śani 65016.932, Prajapati 11120.649, Varuṇa 1211.955,
Yama -1162.62. Mean daily speed = Kalpa Bhagaṇa * 360 / 1577917828000.
88. The Longitudes of the Ascending Node (N) of the Grahas at J2000 are Candra
101.072, Budha 24.368, Śukra 52.701, Pṛthvī 0.0, Maṅgala 25.742, Bṛhaspati
76.322, Śani 89.669, Prajapati 49.991, Varuṇa 107.815, Yama 86.331. Their
Kalpa Bhagaṇa are Candra -232269736.9, Budha -14657.37, Śukra -32729.793,
Pṛthvī 0.0, Maṅgala -32223.69, Bṛhaspati 15629.918, Śani -30018.722,
Prajapati 6887.804, Varuṇa -727.58, Yama -972.001. Mean daily speed = Kalpa
Bhagaṇa * 360 / 1577917828000.
89. The Eccentricity (e) of their orbits are Candra 0.054900, Budha 0.205637, Śukra
0.006764, Pṛthvī 0.016732, Maṅgala 0.093365, Bṛhaspati 0.048536, Śani
0.055508, Prajapati 0.046857, Varuṇa 0.008954, Yama 0.248852.
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90. The Inclination (i) of the Grahas are Candra 5.1454, Budha 7.006, Śukra - 3.398,
Pṛthvī 0.0, Maṅgala 1.852, Bṛhaspati 1.299, Śani 2.494, Prajapati 0.773, Varuṇa
1.77, Yama 0.249.
91. The Mean Distance (a) of the Grahas from Sūrya in AU (Astronomical Unit)
are Budha 0.387; Śukra 0.723, Pṛthvī 1.0, Maṅgala 1.524, Bṛhaspati 5.202, Śani
9.541, Prajāpati 19.188, Varuṇa 30.07, Yama 39.487. Candra’s mean distance
from Pṛthvī is 0.00257. 1 AU = 1.495978707E11 m.
92. Modified JD or MJD values from 1950 to 2050 at 1 Jan 00:00 Hrs (Epoch =
J2000): 50: -18262.5, 51: -17897.5, 52: -17532.5, 53: -17166.5, 54: -16801.5,
55: -16436.5, 56: -16071.5, 57: -15705.5, 58: -15340.5, 59: -14975.5, 60: -
14610.5, 61: -14244.5, 62: -13879.5, 63: -13514.5, 64: -13149.5, 65: -12783.5,
66: -12418.5, 67: -12053.5, 68: -11688.5, 69: -11322.5, 70: -10957.5, 71: -
10592.5, 72: -10227.5, 73: -9861.5, 74: -9496.5, 75: -9131.5, 76: -8766.5, 77: -
8400.5, 78: -8035.5, 79: -7670.5, 80: -7305.5, 81: -6939.5, 82: -6574.5, 83: -
6209.5, 84: -5844.5, 85: -5478.5, 86: -5113.5, 87: -4748.5, 88: -4383.5, 89: -
4017.5, 90: -3652.5, 91: -3287.5, 92: -2922.5, 93: -2556.5, 94: -2191.5, 95: -
1826.5, 96: -1461.5, 97: -1095.5, 98: -730.5, 99: -365.5, 00: -0.5, 01: 365.5, 02:
730.5, 03: 1095.5, 04: 1460.5, 05: 1826.5, 06: 2191.5, 07: 2556.5, 08: 2921.5, 09:
3287.5, 10: 3652.5, 11: 4017.5, 12: 4382.5, 13: 4748.5, 14: 5113.5, 15: 5478.5,
16: 5843.5, 17: 6209.5, 18: 6574.5, 19: 6939.5, 20: 7304.5, 21: 7670.5, 22:
8035.5, 23: 8400.5, 24: 8765.5, 25: 9131.5, 26: 9496.5, 27: 9861.5, 28: 10226.5,
29: 10592.5, 30: 10957.5, 31: 11322.5, 32: 11687.5, 33: 12053.5, 34: 12418.5,
35: 12783.5, 36: 13148.5, 37: 13514.5, 38: 13879.5, 39: 14244.5, 40: 14609.5,
41: 14975.5, 42: 15340.5, 43: 15705.5, 44: 16070.5, 45: 16436.5, 46: 16801.5,
47: 17166.5, 48: 17531.5, 49: 17897.5, 50: 18262.5.
93. Julian Date JD = MJD + 2451545. Sṛṣṭi Ahargaṇa = JD + 714401708162.4604.
Kali Ahargaṇa = JD - 588465.5395. The Sṛṣṭi and Kali Ahargaṇas are the
continuous day count from Sṛṣṭi and Kali. The J2000 Sṛṣṭi Ayanāñśa is
23.971177. Sṛṣṭi Ayanāñśa = 23.971177 + MJD * 3.824477E-5.
94. Day elapsed from Jan1 = date + month index – 1. For a non-leap year the
month indices are Jan- 0, Feb- 31, Mar- 59, Apr- 90, May- 120, Jun- 151, Jul-
181, Aug- 212, Sep- 243, Oct- 273, Nov- 304, Dec- 334. For a leap year the
month indices are Jan- 0, Feb- 31, Mar- 60, Apr- 91, May- 121, Jun- 152, Jul-
182, Aug- 213, Sep- 244, Oct- 274, Nov- 305, Dec- 335. We need to convert
the local time to GMT, which is done using the following formula: GMT =
Local time - Time zone. The time zone is +ve for East and -ve for West. For
instance, for Singapore, the time zone is +8. If the local standard meridian
(longitude) is known, we can also use GMT = Local time - Local standard
longitude / 15. Precise Days Elapsed = Days elapsed + GMT / 24. MJD = MJD
for the year + Precise Days Elapsed.
95. Let us find the MJD (modified JD) on 22 July 2021 at 4:45 pm SGT, Singapore.
The time zone for Singapore is GMT+8. First and foremost, let us find the time
elapsed from midnight of the beginning of the year GMT, i.e., 01.01.2021
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 THE PRELIMINARIES

00:00 GMT. The time in GMT is 22.07.2021 16.75 - 8.032, which is 22.07.2021
8.75 hrs. For July, the month index is 181 for a non-leap year. Day elapsed
from Jan1 = 22 + 181 - 1 = 202. Precise Days Elapsed = 202 + 8.75 / 24 =
202.364583. The MJD for 2021 is 7670.5 as per the data stated above. The
MJD = 7670.5 + 202.364583 = 7872.864583.
96. Analytical model of computing Approximate Graha coordinates: Step1:
Ascertain the MJD (days elapsed from J2000). Step2: Ascertain the Mean
Longitude (l) of the Graha (lp) and Pṛthvī (le). Step3: Ascertain the Longitude
of Perihelion (w1) of the Graha (w1p) and Pṛthvī (w1e). Step4: Determine the
Mean Anomaly (M). M = l - w1. Mr = M in radians = M * π/180. This must be
found for both the Graha (Mp) and Pṛthvī (Me). Step5: Determine the
Eccentric Anomaly (E). E = Mr + e * sin(Mr) * (1 + e * cos(Mr)). Here ‘e’ is the
eccentricity of the Graha. Convert E2 to degrees by multiplying 180/π. This
must be found for both the Graha (Ep) and Pṛthvī (Ee). Step6: Compute the
Distance from Sūrya (r) and True Anomaly (v). y = a sqrt(1 - e^2) sin E; x = a
(cos E - e); r = sqrt(x^2 + y^2). True Anomaly v = atan2 (y, x). Here ‘a’ is the
mean distance of the Graha. Step7: Find True Helio Longitude (l’). l’ =
longitude of perihelion + true anomaly = w1 + v. Step8: Find the Rectangular
Helio Ecliptic Coordinate (x’, y’, z’). x’ = r cos l’; y’ = r sin l’, z’=0. Compute this
for the Graha (x’g, y’g) and the Pṛthvī (x’e, y’e). True helio longitude = atan2(y’,
x’). Step9: Find the rectangular Geo Ecliptic Coordinate xg = x’g – x’e, and yg
= y’g – y’e. Step10: Find the distance of the Graha from Pṛthvī (r) and the True
Longitude (l). The distance of the Graha from Pṛthvī r = sqrt(xg^2 + yg^2)
and Geo longitude l = atan2(yg, xg). Additional notes: For Sūrya and Candra,
only Step1 to Step7 are needed. Sūryasphuṭa = Pṛthvī Sphuṭa + 180.
Candrasphuṭa derived is from Pṛthvī, instead of Sūrya. For Rāhu/Ketu, only
Step1 and Step2 are needed.
97. Sāyana Sphuṭa = Nirāyana Sphuṭa + Ayanāñśa, or Nirāyana Sphuṭa = Sāyana
Sphuṭa - Ayanāñśa.
98. The Mṛtyubhāga of Grahas are as follows – (1) Sūrya: ♈ 20°, ♉ 9°, ♊ 12°, ♋
6°, ♌ 8°, ♍ 24°, ♎ 16°, ♏ 17°, ♐ 22°, ♑ 2°, ♒ 3°, ♓ 23; (2) Candra: ♈ 8°, ♉
25°, ♊ 22°, ♋ 22°, ♌ 21°, ♍ 1°, ♎ 4°, ♏ 23°, ♐ 18°, ♑ 20°, ♒ 20°, ♓ 10; (3)
Maṅgala: ♈ 19°, ♉ 28°, ♊ 25°, ♋ 23°, ♌ 29°, ♍ 28°, ♎ 14°, ♏ 21°, ♐ 2°, ♑
15°, ♒ 11°, ♓ 6; (4) Budha: ♈ 15°, ♉ 14°, ♊ 13°, ♋ 12°, ♌ 8°, ♍ 18°, ♎ 20°,
♏ 10°, ♐ 21°, ♑ 22°, ♒ 7°, ♓ 5; (5) Bṛhaspati: ♈ 19°, ♉ 29°, ♊ 12°, ♋ 27°, ♌
6°, ♍ 4°, ♎ 13°, ♏ 10°, ♐ 17°, ♑ 11°, ♒ 15°, ♓ 28; (6) Śukra: ♈ 28°, ♉ 15°,
♊ 11°, ♋ 17°, ♌ 10°, ♍ 13°, ♎ 4°, ♏ 6°, ♐ 27°, ♑ 12°, ♒ 29°, ♓ 19°; (7) Śani:
♈ 10°, ♉ 4°, ♊ 7°, ♋ 9°, ♌ 12°, ♍ 16°, ♎ 3°, ♏ 18°, ♐ 28°, ♑ 14°, ♒ 13°, ♓

32 If say, that the time was 7:30am of 22.07.2021. The GMT time would have been
22.07.2021 7.5 - 8.0 = 21.07.2021 23.5. Since the value is negative, we added 24 to the time,
and shifted the day to one day before. Note that the date is shifted from 22nd July to 21st
July.
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 APPENDIX

15; (8) Rāhu: ♈ 14°, ♉ 13°, ♊ 12°, ♋ 11°, ♌ 24°, ♍ 23°, ♎ 22°, ♏ 21°, ♐ 10°,
♑ 20°, ♒ 18°, ♓ 8; (9) Ketu: ♈ 8°, ♉ 18°, ♊ 20°, ♋ 10°, ♌ 21°, ♍ 22°, ♎ 23°,
♏ 24°, ♐ 11°, ♑ 12°, ♒ 13°, ♓ 14; (10) Lagna: ♈ 1°, ♉ 9°, ♊ 22°, ♋ 22°, ♌
25°, ♍ 2°, ♎ 4°, ♏ 23°, ♐ 18°, ♑ 20°, ♒ 24°, ♓ 10; (11) Māndi: ♈ 23°, ♉ 24°,
♊ 11°, ♋ 12°, ♌ 13°, ♍ 14°, ♎ 8°, ♏ 18°, ♐ 20°, ♑ 10°, ♒ 21°, ♓ 22. The
glyphs of the Rāśis are ♈ Meṣa°, ♉ Vṛṣabha°, ♊ Mithuna°, ♋ Karka°, ♌ Siṅha°,
♍ Kanyā°, ♎ Tulā°, ♏ Vṛścika°, ♐ Dhanu°, ♑ Makara°, ♒ Kumbha°, ♓ Mīna.
Grahas in Mṛtyubhāga suffer the danger of great peril and death. To find
whether a Graha is in Mṛtyubhāga, “round up” the Graha’s Sphuṭa and check
it in the above list. Let us say Śukra is in Mīna 18°27’12”. It is rounded up to
19°. We notice that 19° of Mīna is Śukra’s Mṛtyubhāga; therefore, we conclude
that Śukra is in Mṛtyubhāga.
99. Amṛta, Viṣa and Uṣṇa Ghaṭikās: When a Nakṣatra is divided into 60 parts
called Nakṣatra Ghaṭikās, some of them are designated as Amṛta, Viṣa and
Uṣṇa Ghaṭikās. In a Rāśi, there are 2.25 Nakṣatras and therefore 135 Nakṣatra
Ghaṭikās. Given below are these special Nakṣatra Ghaṭikās mapped to the 12
Rāśis. To find whether a Graha is in any of these special Ghaṭikās, we the
formula Nakṣatra Ghaṭikā = Sphuṭa / 30 * 135. Let us say, in a Kuṇḍalī the
Lagna is in Dhanu 9:46:41. It’s Sphuṭa is 9 + 46/60 + 41/3600 = 9.778. The
Nakṣatra Ghaṭikā = 9.778 / 30 * 135 = 44.001 = 45th. We notice that Dhanu
44-48 is Amṛtaghaṭikā. Therefore, the Lagna is in Amṛtaghaṭikā. Again, say,
Candra is in Dhanu 24.222°. This is equivalent to 24.222° / 30 * 135 = 108.99
= 109th. Even Candra is in Amṛtaghaṭikā in Dhanu Rāśi. Lagna’s Sphuṭa is
9.778° of Dhanu, which is (9 - 1) * 30 + 9.778° = 249.778° Meṣādi Sphuṭa. This
is in 249.778°/13.333° = 18.73 = 19th Nakṣatra, which is Mūla. Similarly,
Candra is in (9 - 1) * 30 + 24.222° = 264.222° Meṣādi Sphuṭa and his Nakṣatra
is 264.222° / 13.333° = 19.82 = 20th Nakṣatra, which is Pūrvāṣāṛhā. Therefore,
the Lagna is in Amṛitaghaṭikā of Mūla and Candra is in Amṛtaghaṭikā of
Pūrvāṣāṛhā. Grahas, Āruṛhas etc. in the Amṛitaghaṭikā indicate prosperity, in
the Viṣaghaṭikā, destruction, and the Uṣṇaghaṭikā, pain and suffering.
100. Amṛtaghaṭikā: Meṣa: 42-46, 108-112; Vṛṣabha: 39-43, 97-101; Mithuna: 8-12,
65-69; Karka: 9-13, 59-63, 131-135; Siṅha: 54-58, 104-108; Kanyā: 28-31, 90-
94; Tulā: 14-18, 68-72, 128-132; Vṛścika: 49-53, 113-117; Dhanu: 44-48, 108-
112; Makara: 29-33, 79-83; Kumbha: 4-8, 73-76, 130-134; Mīna: 63-67, 129-
133.
101. Viṣaghaṭikā: Meṣa: 50-54, 84-88; Vṛṣabha: 15-19, 85-89, 119-123; Mithuna:
41-45, 120-124; Karka: 35-39, 107-111; Siṅha: 30-34, 80-84; Kanyā: 3-7, 67-
71, 125-129; Tulā: 44-48, 104-108; Vṛścika: 25-29, 89-93; Dhanu: 20-24, 84-
88; Makara: 5-9, 55-59, 115-119; Kumbha: 48-52, 106-110; Mīna: 39-43, 105-
109.
102. Uṣṇaghaṭikā: Meṣa: 8-15, 115-120; Vṛṣabha: 6-15, 53-60; Mithuna: 25-30, 51-
60, 98-105; Karka: 70-75, 96-105; Siṅha: 7-15, 115-120; Kanyā: 6-15, 53-60;

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Tulā: 25-30, 51-60, 90-98; Vṛścika: 67-75, 95-105; Dhanu: 1-8, 112-120;
Makara: 5-15, 45-53; Kumbha: 22-30, 50-60, 90-98; Mīna: 67-75, 95-105.
103. In Sūrya’s Aṣṭakavarga, Sūrya/Maṅgala/Śani is favourable in 1, 2, 4, 7, 8, 9, 10
and 11 from self. Śukra in 6, 7 and 12. Bṛhaspati in 5, 6, 9 and 11. Candra in 3,
6, 10 and 11. Budha in 3, 5, 6, 9, 10, 11 and 12. Lagna in 2, 3, 4, 6, 10 and 11.
104. In Candra’s Aṣṭakavarga, he is favourable in 1, 3, 6, 7, 10 and 11 from self.
Śukra in 3, 4, 5, 7, 9, 10 and 11. Bṛhaspati in 1, 4, 7, 8, 10, 11 and 12. Sūrya in
3, 6, 7, 8, 10 and 11. Budha in 1, 3, 4, 5, 7, 8 and 10. From Maṅgala in 2, 3, 5,
6, 9, 10 and 11. Śani in 3, 5, 6 and 11. Lagna in 3, 6, 10 and 11.
105. In Maṅgala’s Aṣṭakavarga, he is favourable in 1, 2, 4, 7, 8, 10 and 11 from self.
From Śukra, he’s good in 6, 8, 11 and 12. Bṛhaspati in 6, 10, 11 and 12. Sūrya
in 3, 5, 6, 10 and 11. From in 3, 5, 6 and 11. From Candra in 3, 6 and 11. Śani
in 1, 4, 7, 8, 9, 10 and 11. Lagna in 1, 3, 6, 10 and 11.
106. In Budha’s Aṣṭakavarga, he is favourable in 1, 3, 5, 6, 9, 10 and 11 from self.
Śukra in 1, 2, 3, 4, 5, 8, 9 and 11. Bṛhaspati in 6, 8, 11 and 12. Sūrya in 5, 6, 9,
11 and 12. Maṅgala/Śani in 1, 2, 4, 7, 8, 9, 10 and 11. Candra in 2, 4, 6, 8, 10
and 11. Lagna in 1, 2, 4, 6, 8, 10 and 11.
107. In Bṛhaspati’s Aṣṭakavarga, he is favourable in 1, 2, 3, 4, 7, 8, 10 and 11 from
self. Śukra in 2, 5, 6, 9, 10 and 11. Budha in 1, 2, 4, 5, 6, 9, 10 and 11. Sūrya in
1, 2, 3, 4, 7, 8, 9, 10 and 11. Maṅgala in 1, 2, 4, 7, 8, 10 and 11. Śani in 3, 5, 6
and 12. Candra in 2, 5, 7, 9 and 11. Lagna in 1, 2, 4, 5, 6, 7, 9, 10 and 11.
108. In Śukra’s Aṣṭakavarga, he is favourable in 1, 2, 3, 4, 5, 8, 9 and 11 from self.
Bṛhaspati in 5, 8, 9, 10 and 11. Budha in 3, 5, 6, 9 and 11. Sūrya in 8, 11 and
12. Maṅgala in 3, 5, 6, 9, 11 and 12. Śani in 3, 4, 5, 8, 9, 10 and 11. Candra in
1, 2, 3, 4, 5, 8, 9, 11 and 12. Lagna in 1, 2, 3, 4, 5, 8, 9 and 11.
109. In Śani’s Aṣṭakavarga, he is favourable in 3, 5, 6 and 11 from self. Bṛhaspati in
5, 6, 11 and 12. Budha in 6, 8, 9, 10, 11 and 12. Sūrya in 1, 2, 4, 7, 8, 10 and 11.
Maṅgala in 3, 5, 6, 10, 11 and 12. Śukra in 6, 11 and 12. Candra in 3, 6 and 11.
Lagna in 1, 3, 4, 6, 10 and 11.
110. Trikoṇa Śodhana: (a) If in a Trikoṇa, all the three Rāśis have an equal number
of Rekhās, remove all. (b) If one Rāśi has Zero Rekhā, no change in the other
two Rāśis shall be made. (c) If all Rāśis have Rekhās, the least among them
should be reduced from all the Rāśis of the group. (d) If two Rāśis of the group
have Zero Rekhās, then the third is zeroised.
111. Ekādhipatya Śodhana: This Śodhana is done only for Grahas owning two Rāśis.
This Śodhana is applied when at least one of the Rāśi in the pair is unoccupied.
When Grahas occupy both Rāśis, this Śodhana is not applied. This is also not
applied when one of the Rāśis have zero Trikoṇa Śodhita Rekhās. There are
two essential rules. Principle1: If one of the Rāśis is occupied: The Rekhās of
the occupied Rāśi is subtracted from the unoccupied one. If the result is less

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than zero, it is limited to zero. Principle2: If both Rāśis are unoccupied: The
least Rekhās among the Rāśis is subtracted from the Rekhās of both the Rāśis.
112. The average transit periods of Grahas through a Rāśi in days are
Sūrya/Budha/Śukra 30.438, Candra 2.277, Maṅgala 57.248, Bṛhaspati 361.221,
Śani 896.732, Rāhu/Ketu -566.127, Prajāpati 2557.238, Varuṇa 5015.76 and
Yama 7546.669. It is 1.88 months for Maṅgala, 11.867 months for Bṛhaspati,
29.461 months for Śani, 18.599 months for Rāhu/Ketu, 7.001 years for
Prajāpati, 13.732 years for Varuṇa and 20.662 years for Yama. The heliocentric
transit period in days for Budha is 7.331, and Śukra is 18.725.
113. The Synodic Periods of Grahas in days are Candra 29.531, Maṅgala 779.94,
Bṛhaspati 398.867, Śani 378.091, Prajāpati 369.657, Varuṇa 367.487 and Yama
366.736, Rāhu/Ketu 346.623. The synodic period of Budha is 115.877, and
Śukra 583.922. The synodic period is the time taken for two consecutive
conjunctions, a Graha with Sūrya.
114. Gocara Sūrya is favourable in the 6th, 3rd and 10th from the Janmarāśi, Candra
in the 3rd, 10th, 6th, 7th and 1st; Bṛhaspati in the 7th, 9th, 2nd and 5th; Maṅgala
and Śani in the 6th and 3rd; Budha in the 6th, 2nd, 4th, 10th and 8th; all Grahas
are favourable in the 11th; Śukra is favourable in all places besides the 10th, 7th
and 6th, Rāhu and Ketu are similar to Sūrya.
115. Sūrya’s favourable Gocara through 3rd, 6th, 10th or 11th is blocked by a Graha
in 9th, 12th, 4th or 5th. Candra’s favourable Gocara through 1st, 7th, 3rd, 6th, 10th
or 11th is blocked by a Graha in the 5th, 2nd, 9th, 12th, 4th or 8th. Maṅgala’s or
Śani’s favourable Gocara through 3rd, 6th or 11th is blocked by a Graha in 12th,
9th or 5th. Budha’s favourable Gocara through 2nd, 4th, 6th, 8th, 10th or 11th is
blocked by a Graha in 5th, 3rd, 9th, 1st, 7th or 12th. Bṛhaspati’s favourable Gocara
through 2nd, 11th, 9th, 5th or 7th, is blocked by Graha in 12th, 8th, 10th, 4th or 3rd.
Śukra’s favourable Gocara through 1st, 2nd, 3rd, 4th, 5th, 8th, 9th, 11th or 12th is
blocked by a Graha in 8th, 7th, 1st, 10th, 9th, 5th, 11th, 3rd or 6th. Sūrya and Śani
do not block each other’s favourable Gocara. Similarly, Candra and Budha do
not block each other. This is because Sūrya - Śani and Candra - Budha are the
father and son pairs.
116. Gocara Sūrya in 1st onwards indicates (1) fatigue, loss of wealth, irritated,
suffering from diseases, wearisome journey; (2) loss of wealth, unhappiness,
duped by others, obstinacy; (3) acquisition of a new position, financial gains,
happiness, freedom from sickness, destruction of enemies; (4) diseases,
impediments in sexual enjoyments; (5) mental agitation, ill-health,
embarrassment; (6) recovery from diseases, destruction of enemies,
alleviation of sorrows and mental anxieties; (7) tedious travelling, a disorder
in the stomach and the anus, suffering of humiliation; (8) suffering from fear
and diseases, invite quarrel, incur royal displeasure, suffer from excessive
heat; (9) danger, humiliation, separation from his kith and kin, mental
depression; (10) mighty undertaking is completed, a new position; (11)

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honour, wealth and freedom from diseases; (12) sorrow, loss of wealth,
quarrel with friends and fever.
117. Gocara Candra in 1st onwards indicates (1) dawning of fortune; (2) loss of
wealth; (3) success; (4) fear; (5) sorrow; (6) freedom from disease; (7)
happiness; (8) untoward events; (9) sickness; (10) attainment of one’s
cherished wishes; (11) joy and (12) expenditure.
118. Gocara Maṅgala in 1st onwards indicates (1) melancholy of the mind,
separation from one’s relations, diseases caused by blood, bile or heat; (2)
fear, hot words, loss of wealth; (3) success, happiness, gain of golden
ornaments; (4) loss of position, stomach disorders such as dysentery,
diarrhoea, etc., sorrow through relations; (5) fever, unnecessary desires,
mental anguish caused through one’s son, or quarrel with one’s relations; (6)
termination of strife and the withdrawal of enemies, alleviation of disease
victory, financial gain and success; (7) misunderstanding with one’s wife, eye-
disease, stomach-ache etc.; (8) fever, anaemia, loss of wealth and honour; (9)
humiliation, loss of wealth, retardation due to bodily weakness and wastage
of several constituent elements of the body; (10) misbehave, suffer from
exhaustion; (11) In financial gain, freedom from sickness, gain of landed
property; (12) loss of wealth, suffer from diseases caused by excessive heat.
119. Gocara Budha in 1st onwards indicates (1) loss of wealth; (2) financial gain; (3)
fear from enemies; (4) influx of money; (5) quarrel with one’s wife and
children; (6) success; (7) misunderstandings; (8) acquisition of children, wealth
etc.; (9) impediments; (10) all-round happiness; (11) prosperity; (12) fear of
humiliation.
120. Gocara Bṛhaspati in 1st onwards indicates (1) leaving of the home country,
heavy expenditure, ill will towards others; (2) acquire money, have domestic
happiness, words having weight; (3) loss of position, separation from one’s
friends, obstacle to business, disease; (4) sorrow through relations,
humiliation, danger from Quadrupeds; (5) birth of children, friendship with
the good, royal favour; (6) trouble from enemies and cousins, suffer from
diseases; (7) travel on the auspicious undertaking, happiness from wife,
blessed with children; (8) tedious journeys, unlucky, loss of money, feel
miserable; (9) successful, enjoying prosperity; (10) danger to one’s prosperity,
position and children; (11) birth of children, new position, honour; (12) grief
and fear due to properties.
121. Gocara Śukra in 1st onwards indicates (1) all kinds of enjoyments, (2) financial
gain; (3) prosperity; (4) increase of happiness and friends; (5) birth of children,
(6) mishaps; (7) trouble to wife; (8) wealth; (9) happiness; (10) quarrel; (11)
safety; and (12) financial gains.
122. Gocara Śani in 1st onwards indicates (1) suffering from disease, the
performance of funeral rites; (2) loss of wealth and children; (3) acquisition of
position or employment, servants and money; (4) loss of wife, relation and

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wealth; (5) decline of wealth, loss of children, mental confusion; (6) all-round
happiness; (7) suffering to wife, danger during travel; (8) loss of children,
cattle, friends and wealth, diseases; (9) financial losses, many obstacles in
good actions, death of a relative who is like the father, perpetual sorrow; (10)
sinful deed, loss of honour, suffer from a disease; (11) all kinds of happiness
and wealth, unique honour; (12) wearied by fruitless business, robbed of
money by enemies, wife and sons suffer from sickness.
123. Gocara Rāhu in 1st onwards indicates (1) sickness, death, squander money,
financial loss, health issues, mental disturbance, restlessness; (2) financial
losses, increased expenses, marital discord, disturbance from people, food
related ailments, eyes ailments, troubles from arguments; (3) happiness,
positivity, optimism, strong determination and zest, promotion, rise of status,
financial gains, prosperity, victory in legal disputes, cordial relations with
siblings; (4) sorrow, real estate dispute, lack of mental peace, trouble to
mother’s health, proneness to accidents, relocation; (5) financial losses,
mental tension, grief, confusion, children issues, issues in love life, growth in
business; (6) happiness, financial growth, profit from business, gain of
property, respect and recognition, victory in legal disputes, gain from
maternal uncle; (7) losses, financial challenges, loss of wealth too, marital
discord, sickness to spouse, discord with co-workers, health issues,
association of people from other caste/religion; (8) danger to life, physical
ailments, sexual disease, mental tension, unnecessary fears, humiliation,
subject to conspiracies, unexpected gain; (9) financial losses, shady financial
dealings, sickness to parents, disputes with co-workers, travel abroad,
progress in higher education, spiritual inclination; (10) financial gains, growth
in career, promotion, rise in status, cordial relationship with seniors and co-
workers, mentally distressed, sleeplessness, sickness to mother. (11)
happiness, financial gains, rise in social status, income growth, travel abroad,
peace at home, auspicious events at home, spiritual inclination; (12) increased
expenses, financial challenges, business losses, travelling abroad, over-
confidence, hurdles in career, mental tension, sickness to the spouse.
124. Gocara Ketu in 1st onwards indicates (1) mental tensions, health issues,
increased expenses, troubles with debts, mental tension and confusion,
misunderstanding in married life, troubles to social reputation; (2) financial
vulnerability, increased expenses, theft, mental ailments, eye ailments, useless
chatter, conflict with spouse; (3) financial gains, progress at work, rise of fame,
travels, progress in education, good job prospects; (4) proneness to accidents,
sickness to mother, financial fluctuations, mental tension, caution with
travelling, property disputes; (5) increased expenses, issues with children,
mental tension, troubled finances, frequent ups and downs; (6) progress at
work, success in competitions, victory over opponents, financial
improvement, business growth, spiritual pursuits, health issues; (7) health
issues, distressed, anxiety, marital discord, troubled finances; (8) severe health

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 THE PRELIMINARIES

issues, frequent fever and body aches, lack of mental peace, loss of fame,
spiritual inclination, wealth loss; (9) travel abroad, pilgrimage, troubled
finances, mental and physical distress, misunderstanding with
children/siblings; (10) mental distress, financial challenges, halted business
progress but satisfactory employment, societal challenges; (11) profits, gain
from real estate, commencement of business, good income, marriage of
children or other auspicious events, meditation, (12) marital disharmony,
increased expenses, debt issues, spiritual progress, loss of name, travelling
abroad.
125. There are several Daśā systems of which Viñśottarī is generally applicable to
all. In Adhyāya 46, Maharṣi Parāśara states Daśās are of many kinds. Amongst
them, Viñśottarī is the most appropriate for the general populace. But the
other Daśās, followed in special cases, are Aṣṭottarī, Ṣoḍaśottarī, Dvādaśottarī,
Pañcottarī, Śatābdika, Caturaśītikā, Dvisaptatisama, Ṣaṣṭihāyanī,
Ṣaṭtriṁśatsama. In Kaliyuga, the natural lifespan of a human being is generally
taken as 120 years. Therefore Viñśottarī Daśā is considered to be the most
appropriate and the best of all Daśās.
126. Aṣṭottarī Daśā: According to Maharṣi Parāśara, this is recommended when
Rāhu is not in the Lagna but he in a Kendrakoṇa from the Lagneśa. Mānasāgarī
5.22 states that Viñśottarī is applicable when born in Kṛṣṇapakṣa while
Aṣṭottarī is applicable when born in Śuklapakṣa. Particularly when Rāhu is in a
Kendra from the Lagneśa Ārdrādi Aṣṭottarī Daśā is applicable. But, when Rāhu
is in a Koṇa from the Lagneśa, Kṛttikādi Aṣṭottarī Daśā is applicable
(Bṛhatparāśara Harihara 35.21-22.).
127. Ṣoḍaśottarī Daśā: This is recommended when (1) birth occurs during the
daytime in Kṛṣṇapakṣa, or at nighttime in Śuklapakṣa, or (2) when Lagna rises
in Candra Horā in Kṛṣṇapakṣa, or, Sūrya Horā in Śuklapakṣa. Notes: In an
Ojarāśi, the 1st Horā is owned by Sūrya and the 2nd Horā by Candra. In a
Yugmarāśi, it is reversed, i.e., 1st is owned by Candra, and the 2nd is by Sūrya.
This Daśā is applicable when there is alignment between Pakṣa and Horā.
128. Ṣaṭtriṁśatsama Daśā: This is recommended when birth occurs during daytime
and Lagna rises in Sūrya’s Horā, or the birth occurs during nighttime and
Lagna rises in Candra’s Horā. Notes: There is an alignment between the
birthtime and Horā.
129. Dvādaśottarī Daśā is recommended when Lagna occupies a Navāñśa of Śukra.
Notes: This is also applicable when Śukra is in the Lagnāñśa, or he is in the
Rāśi Tulya Añśa of the Lagna. For instance, if one is born in Dhanu Navāñśa,
and Śukra is in the Dhanu Navāñśa, this Daśā is applicable.
130. Pañcottarī Daśā is recommended when Lagna rises in Karka Dvādaśāñśa of
Karka Rāśi. Śatābdika Daśā is recommended when Lagna is Vargottama.
Caturaśītikā Daśā is recommended when the Karmeśa is in the Karma Bhāva.
Dvisaptatisama Daśā is recommended when the Lagneśa is in either the Lagna

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 APPENDIX

or the Dārābhāva. Ṣaṣṭihāyanī Daśā is recommended when Sūrya is in the

Lagna.
131. Sudarśana Cakra Daśā: This is a straightforward and general-purpose Daśā.
Using this Daśā, one can make annual, monthly and daily predictions. In this,
each Rāśi is allotted a Daśā of 1 year. The first year, the Daśā is of the Lagna,
the 2nd year, 2nd Bhāva and so on. Each Daśā is divided into 12 Antardaśās,
each of 1-month duration. Each Antardaśā is divided into Pratyantardaśās of
2.5 days duration, which is further sub-divided into 5 hours Vidaśās. The sub-
period always commence from the Bhāva of the major period. Each Daśā is of
360 days duration, Antar is 30 days, Pratyantar 2.5 days, Vidaśā of 12.5
Ghaṭikās. This is based on the 360 Sāvanadina/year principle.
132. In Sudarśana Cakra, Sūrya is considered Śubha in the first Bhāva and Krūra in
the other Bhāvas. The Krūras do not produce evil effects if they are in their
Uccarāśi. The effect of a Bhāva is as per the Graha occupying it. If a Bhāva is
devoid of a Graha, then the dṛṣṭi of a Graha gives the results. If there is no
occupation/dṛṣṭi, the lord is instrumental in giving the results. The effect of a
Bhāva being occupied by a Saumya (or its lord or a Uccagraha), is auspicious,
and a Krūra (or a Nīcagraha) is Aśubha. A Saumyagraha loses its benevolence
if it is in more Krūra Saptavargas. Similarly, a Krūra loses its malevolence if he
is in more Saumya Vargas. A Graha’s Svarāśi, Uccarāśi and Saumya Vargas are
considered auspicious. The Vargas of Krūra, Nīca and Śatru are considered
inauspicious.
133. In Sudarśana Cakra Daśā, at the time of commencement of a Daśā, if there
are Saumyas in the Kendrakoṇa, Randhra from the Daśā Rāśi, favourable
effects are experienced in the concerned year, month etc. From the Daśārāśi,
the Bhāva, which is occupied exclusively by Rāhu, or Ketu is subject to danger.
The same is the result of a Bhāva occupied mostly by Krūras. Saumyas in
Bhāvas other than 12th/6th produces good results in the year/month. Krūras
in the Triṣaḍāyas (3/6/11) from the Daśārāśi indicate prosperity in the
year/month. What is seen at the commencement of a Daśā (Antar etc.) should
also be seen from the Janmakuṇḍalī. This means Saumyas in
Kendrakoṇa/Randhra, and Krūras in Triṣaḍāya bring prosperity, whereas
Saumya in 12/6 is detrimental. The effects are determined only after assessing
the Aṣṭakavarga.
134. Every 12 years, the Sudarśana Cakra Daśā Bhāva (Rāśi) repeats. However, the
results are still different. Different entry (commencement) charts cause the
difference for the Bhāva. Therefore, the Daśā should be judged only after
considering the commencement chart along with the natal chart.

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 ABOUT “IN SEARCH OF JYOTI ṢA”

3.4.2
ABOUT “IN SEARCH OF JYOTIṢA”

The Book “In Search of Jyotiṣa” is a collection of 33 volumes

containing several topics of Jyotiṣa, from beginning to advanced stages.
This book focuses on retaining the authenticity of the subject as taught by
the Maharṣis and the Ācāryas. I have tried to retain the classical texts’
originality while providing my thoughts, reflections, and interpretations.
Jyotiṣa is vast like a boundless ocean, and therefore, mastering it in one’s
one lifetime appears impossible. It is an arduous task to even go through
each principle of Jyotiṣa, let alone master it. There are, however, a few who
could attain a great deal of knowledge on this subject.
In my journey into the world of Jyotiṣa, which started in 1988, I
studied numerous texts of the Maharṣis, Ācāryas and the modern-day
authors. However, I encountered challenges; firstly, not many authors
have written copiously sharing their experiences. Secondly, there are
numerous contradictions, but few have explained how to reconcile them or
resolve them. I have seen an attitude that “this is what my tradition
and teacher teaches; therefore, the other teaching or
interpretation must be incorrect”. Hardly many tried to reconcile the
differences objectively. Among all authors, I hold Dr BV Raman at the
highest pedestal for his yeoman service to the field of Jyotiṣa by writing
several books on different topics explaining things in an easily
understandable language.
Besides that, most books in the market are like an instruction
manual, or a coursebook, which instructs how to do this and do that.
Several books are merely a narration of Jyotiṣa yogas. I always hoped
that books explained the “why” behind the yogas. For example, the
classical texts state that when Candra is in Meṣa Rāśi, the native shall
have such and such characteristics, but hardly anyone explains why that
should be.
Hardly anyone explains the “Why” part of the equation, even
among modern-day authors. It always makes me curious about the
“Why”, and therefore, I reflected upon them and penned down my
thoughts. I undoubtedly faced numerous challenges, but as time passed
by, the yogas revealed themselves, like a beam of sunshine in a dark cloud.
I believe the blessings of my Guru, my Iṣṭadevatā, my parents, and
countless others manifested in the form of this knowledge flowing through
me.
Perhaps I am an open-minded person because I am not
indoctrinated into any specific tradition from a young age. While
[466]
 APPENDIX

receiving the knowledge from a tradition is a fantastic way of learning it

fast and furthering it, it makes one too attached to it and not question it.
It is a blessing in disguise that I have to work hard to get something that
one gets merely because one is born into a family or under some
circumstances. It must be my Karma that I had to be born in a situation
where I have to uncover the secrets on my own. It is also a blessing that I
am not overly attached to a preconceived notion and am always ready to
question myself, my understanding and my assumptions. I do not
outrightly reject a view and look for the truth behind it. The lack
of pre-conceived notion helps me examine the thoughts and
opinions of contradicting practitioners with an objective eye.
The book “In Search of Jyotiṣa” is the outcome of the search for the
divine principles that govern human lives and the lives of everything else,
animate or inanimate. The idea that the same set of principles governs
everything in the universe always motivated me. This motivation pushed
me to continue the journey without giving up. I started penning down
my thoughts on Jyotiṣa from 2004, and from 2012 onwards, it
started taking the form of a Book. I wrote two books before, which I
never published, called the “Principles of Divination”, a collection of
principles from several classical texts. I didn’t publish it because I did not
want to publish another book of principles, yogas and Sūtras.
“In Search of Jyotiṣa” took at least eight years, if not more,
but it contained the gist of experiences of my studies spanning 33
years. I kept writing on several topics without realizing that it became
humongous. There are 33 volumes of the book containing a range of topics,
if not all. I have also taken an unconventional approach to write my
thoughts on Lālkitāb. The focus has been to elucidate the
principles.
This book may not be a favourite among the exponents of Jyotiṣa,
but my approach to Jyotiṣa is different. I do not wish to decide what
the readers should read or not. I narrated my understanding and
reflections hoping that someone would find it useful. I do not belong to
any specific tradition; therefore, I have no compulsion to follow
the dictates of any. My Guru is Lord Śiva, and my tradition is that
of a “Seeker”. I write on this subject with an open heart and mind, letting
people choose what they wish to accept and what they do not.
I always believe that in my Kuṇḍalī, Bṛhaspati’s dṛṣṭi on
Dharmeśa Sūrya, Karmeśa Budha and Pañcameśa Maṅgala would keep in
on the right track. I also believe that Ketu in the Trikoṇa to my Kārakāñśa
and 2nd from Lagnāñśa would shower me with the profound knowledge of
this discipline. I do not wish to sound boastful, but I am a born Jyotiṣī, and
I am doing what I do the best – sharing my reflections with the world! I
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 ABOUT “IN SEARCH OF JYOTI ṢA”

hope you find the journey into the world of Jyotiṣa equally
engaging and enlightening. The list of 33 volumes of the book is as
follows:
Table 42: The 33 volumes

Book Name Content

• The book introduces the discipline of Jyotiṣa. It
covers the purpose of Jyotiṣa, its brief history,
notable Jyotiṣīs, the current state, reflections on
whether Jyotiṣa is a science, demonstrating how
Jyotiṣa is a universal language. It covers thoughts
Introduction and reflections on why Jyotiṣa work must, i.e., the
Book 1
to Jyotiṣa philosophical basis of this subject, the scope of
Jyotiṣa. There are important yogas that make one a
Jyotiṣī and the fundamental building blocks of this
subject. It covers the scope of the series of books in
the series “In Search of Jyotish” and a brief
introduction about me.
• This book covers in detail the entire domain of Graha
Kārakatvas, Rāśi Kārakatvas and Bhāva
Kārakatvas. There is a detailed deliberation on
several topics of Kārakatvas, including the Dhātus,
Doṣas, Grahas and avocations, Aprakāśa Grahas and
Upagrahas and several others.
• This book aims to provide a thorough grounding on
The
Book 2 the Kārakatvas of the Grahas, Rāśis and Bhāvas.
Kārakatvas
This is a crucial step for those who wish to enter the
world of Jyotiṣa.
• For a Seasoned Jyotiṣī, it should serve as a good
reference book, and I believe they would benefit from
the detailed deliberation of topics such as Dhātus
and Doṣas, classification of matter into Dhātu Mūla
Jīva.
• This book covers the results of Graha’s placement in
Rāśis and Bhāvas. When Grahas move through
Rāśis, they give rise to specific results. The aura of
the Graha intermingle with the Rāśis, and the Graha
takes different forms. Even though every Graha has
its innate nature, they undergo significant
modifications depending on the Rāśis they occupy.
• Like Lord Viṣṇu has 10 Avatāras, and in each of the
Rāśi and Avatāras, Lord Viṣṇu appears significantly different,
Book 3
Bhāva Phala the Grahas also take 12 different forms when they
occupy the 12 Rāśis. Analysing the results of a
Graha in a Bhāva without considering its specific
form is misleading. In this book, I have assigned a
name to each of these forms of the Grahas, which
could help readily understand the form. Besides this,
the forms are also affected by the dṛṣṭi of the Grahas,
which are also specified. Also, given why a Graha
manifests certain kinds of results in a Rāśi, which is

[468]
 APPENDIX

Book Name Content

based on my years of reflections. I hoped to find
when I started my Jyotiṣa studies, but not much
literature is available on this topic.
• The book also covers the Bhāva effects of the Grahas,
and the results are excerpted from several classical
texts, including Bṛhajjātaka, Sārāvalī and
Phaladīpikā. Also, given the results of Graha
placement in different Bhāvas for the 12 different
Lagnas, a total of 108 combinations. These are not
exhaustive but can explain how Graha’s Bhāvaphala
changes for different Lagnas.
• This chapter contains a detailed account of the
computation of strengths of Grahas, Rāśis and
Bhāvas. A step by step computation of Ṣaḍbala is
included in this chapter. Several topics, such as
Ceṣṭā Bala, Yuddha Bala etc., are clarified with
examples. In the Abdamāsadinahorā Bala, it is
demonstrated how to find the Sṛṣṭi and Kali
Ahargaṇa, based on which the Sāvana Varṣa Lord
must be found. It is also explained what the basis of
the Lordship if for Horā, Vāra, Māsa and Varṣa.
• A detailed account of Rāśi and Bhāva Balas are also
covered with worked-out examples. This dispels
several doubts on the computation of strength of
various elements viz., Graha, Rāśi and Bhāva. A
Strength and
detailed account of Graha yuddha is given, dispelling
Book 4 Bhāva
the doubts on when two Grahas must be considered
Analysis
in Grahayuddha and who is considered victorious.
The ślokas support the arguments from Maharṣi
Parāśara, Sūryasiddhānta, and Bṛhatsaṅhitā.
• The second portion of the book contains a detailed
account of judging a Bhāva methodically. The
principles are adopted from Phaladīpikā Adhyāya 15
and are explained in great detail. This is followed by
a detailed account of Bhāvanātha Bhāva Phala,
covering the results of 12 Bhāveśas in 12 Bhāvas, a
total of 144 combinations. I have given my thoughts
and reflections on each of these topics, which I
believe will dispel doubts in the mind of a seeker. For
a seasoned Jyotiṣī, I believe they will have a different
perspective, which they find useful.
• Janma means birth, and therefore, this book covers
almost everything that one must know on the subject
of birth. It starts with the topic of deciphering birth
circumstances from a Kuṇḍalī, and an examination
of yogas contained in several classical texts including
Book 5 Janma
Bṛhatparāśara, Bṛhajjātaka, Sārāvalī, Jātakatattva
and others. There are several illustrations of the
effects of Grahas on birth circumstances.
• This contains the yogas from Nāradapurāṇa
regarding Śubha and Aśubha Janma, conditions of

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 ABOUT “IN SEARCH OF JYOTI ṢA”

Book Name Content

illegitimate birth, what is called Jāraja yoga, and
their annulation. The Niṣeka and Ādhāna Kuṇḍalī
deal with the construction and interpretation of
conception chart, which is also called the pre-natal
epoch. The Viyoni Janma chapter provides the
details of non-human birth, such as animals, plants,
birds etc., and how to decipher them. The principles
of the naming chapter deal with naming a newborn
child that is harmonious with the Kuṇḍalī.
• The birth time rectification section provides a step by
step method of rectifying a Kuṇḍalī with principles
derived from several classical texts, including the
Prāṇapada, Kunda, Janma Vighaṭika, Tattva and
Antartattva method. For verification of one’s Lagna
few more principles and guidance is given. A section
is dedicated to casting of a Kuṇḍalī from Praśna
when the Kuṇḍalī is lost, and the birth time is
completely unknown. Yet another section is
dedicated to the effects due to birth in several time
elements such as Bārhaspatya Varṣa, several Tithis,
Vāras etc. These effects help in fine-tuning the
results in a Kuṇḍalī.
• The Lost Horoscopy section provides several methods
of constructing a Kuṇḍalī from Praśna. This is called
Naṣṭajātaka and is useful if the birth time is
unknown or inaccurate.
• Ariṣṭas are the evil yogas in a Kuṇḍalī. This starts
with examining the 21 flaws in time, in which birth,
Muhūrta or Praśna yields troublesome results. Then,
the Nakṣatra Ariṣṭa section covers the danger caused
by being born in a certain Nakṣatra. Next, the
Gaṇḍānta birth covers the different Gaṇḍāntas.
Then, it covers the topic such as Abhukta Mūla,
Mūla Nivāsa, Mūlavṛkṣa and several other topics.
Finally, the topic of Bālāriṣṭa is dealt in great detail
in a structured manner, starting with a robust
foundation of the building blocks of such yogas.
These involve, assessment of Kṣīṇacandra, afflictions
Book 6 Ariṣṭa to Candra Lagna, the afflictions to Udaya Lagna and
several others.
• There is a careful analysis of several yogas that
indicate danger to both the child and the mother,
and in some cases, the father. The Ariṣṭabhaṅga
yogas indicate the protection one has from the evils
in a Kuṇḍalī. These protections work throughout
one’s lifetime, and therefore, it is vital to identify
them. The Yogas, such as Bṛhaspati in dignity in a
Kendra, work throughout life and protect the native
from several evils. Similarly, Śubhagrahas should be
in Kendrakoṇas, and Krūragrahas in Triṣaḍāyas is a
great protective force.

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 APPENDIX

Book Name Content

• This book is divided into four sections (1) Bodily
characteristics, (2) Examination of longevity, (3)
Cause and timing of death, and (4) Analysing
diseases. Each of them covers significant areas. For
Health and instance, the bodily characteristics cover physical
Book 7
Longevity features, predominant Guṇa of a person, the Varṇas
or natural propensities, and the personality traits.
The section on the diseases thoroughly treats several
diseases, including brain diseases, respiratory
disorders, eye diseases, speech disorders, etc.
• This book serves as an introduction to the 12
Bhāvas. Jyotiṣa is a vast subject, and each Bhāva
comprises myriads of yoga. It is nearly impossible to
do an exhaustive treatment of each Bhāva in a book
like this because each Bhāva deserves to be covered
in a separate volume dedicated to the Bhāva.
However, this book aims to cover the width of Jyotiṣa
Book 8 The 12 Bhāvas
at the expense of depth. This book includes a high-
level assessment of few crucial yogas of each Bhāva,
those culled from Jyotiṣa classics Phaladīpikā and
Sārāvalī. However, this is a compendium of yogas
contained in several classical texts including
Bṛhatparāśara, Jātakatattva, Saṅketa Nidhi, Suka
Jātaka, and few other important texts.
• This book covers in detail what one should know
about the Nakṣatras. This includes the Nakṣatra
Devatās, their classification into seven classes, the
Purāṇic lore, the Hoḍā or Avakahada Cakra, details
of each Nakṣatra, including their symbol, Devatās
Book 9 Nakṣatra etc. Tārās in the Nakṣatras, Nakṣatra and
avocations, effects of Grahas and Bhāvanātha in the
Nakṣatras, the Nakṣatra Puruṣa, Nakṣatra in the
delineation of diseases, the blessing of Nakṣatras,
usage of Nakṣatras in marital compatibility and a
detailed delineation of birth in each Nakṣatra.
• This book covers several topics that are not yet
covered, including how to write a Kuṇḍalī the
traditional way, detailed deliberation on the
construction of Bhāva Kuṇḍalī, including the
opinions of several scholars, Maharṣis and Ācāryas,
the Graha Avasthās, including Bālādi, Jāgṛtādi,
Dīptādi, Lajjitādi, Sayanādi and the Graha Samayas.
Other
Book 10 Building • The section on the Aprakāśa Grahas and Upagrahas
Blocks cover their computation and delineation in a
Kuṇḍalī, the computation and usage of Prāṇapada,
deliberation on the Tattvas and Guṇas.
• The section on Yogakārakas states the distinction
between Auspicious vs Favourable, results due to
ownership of a Bhāva, Yoga between Kendra-Koṇa
Lords, Treatment of Rāhu and Ketu, The Kārakatvas
of individual Bhāvanātha, and delineation of

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 ABOUT “IN SEARCH OF JYOTI ṢA”

Book Name Content

Yogakārakas for different Lagnas, that includes my
reflections on the principles/ yogas presented by
Ācārya Ramanuja, in Bhāvārtha Ratnākara.
• The book on Yoga covers the Yoga fundamentals, the
Lagna yogas, Candra yogas, Sūrya yogas, the
Nābhasa yogas, delineation of Paraspara Kārakas,
Rājayogas of Maharṣi Parāśara and Āc ry
Kalyāṇavarmā, and Rāja Sambandha yoga,
Rājabhaṅga yoga, Adverse yogas from classical texts
such as Jātakapārijāta, Bṛhajjātaka and Horāsāra.
Book 11 Yogas
It covers the controversial Kālasarpa yoga and its
several variations. There is an exhaustive treatment
of the Pravrājya yoga, and several other yogas are
excerpted from classical texts of Maharṣi Garga,
Maharṣi Suka, Ācārya Mahādeva, and Ācārya
Ramanuja. There is also coverage of the Dvigraha,
Trigraha etc., yogas.
• It covers the five elements of Pañcāṅga, including the
Nakṣatra, the Vāra, the Tithi, the Karṇa and the
Nityayogas. The section on Muhūrta elements covers
the concept of 30 Muhūrtas, Sūrya’s Saṅkrānti, the
effects Lagna, delineation of the portfolio owner of a
year, such as the King of the year, minister of the
year, lord of vegetation, lord of grains etc. There is a
detailed treatment of the principles of Muhūrta, the
Pañcāṅga yogas, i.e., the special yogas that are
Pañcāṅga and formed due to Vāra-Nakṣatra, Vāra-Tithi, Nakṣatra-
Book 12 Tithi etc. The special Nakṣatra Ghaṭikās covers, the
Muhurta
Viṣa, Uṣṇa, Amṛta Ghaṭikās. There is a delineation of
Ānandādi yogas, the Samvatsara and Yugas based
on Bṛhaspati’s mean motion, and formation of
adverse yogas such as Ekārgala, Vaidhṛti,
Krūrasaṅyuta etc.
• The Muhūrta section deals with the principles of
choosing important Muhūrtas, including the 16
Saṅskāras, travel, education, treatment of diseases,
coronation, installing a Devatā etc.
• This contains two sections, the Modern Astronomy
and the Siddhāntika Astronomy. The Modern
Astronomy section covers the measurement of time,
the coordinate system including equatorial and
ecliptic coordinate systems, the transformation of
coordinates, the computation of the mean and true
Jyotish position of Grahas as per the modern computation
Book 13
Siddhānta 1 methods, coordinates of fixed stars, and examination
of the concepts of obliquity and nutation. By
studying this, one can determine the coordinates of
Nakṣatras and Grahas as per the modern methods.
• The Siddhāntika Astronomy section starts with a
deliberation of the classical and medieval
astronomers, the Hindu Astronomy vis-à-vis others,

[472]
 APPENDIX

Book Name Content

the time and place of Sūryasiddhānta, the
fundamentals, the mean places of Grahas, the true
places of Grahas, the nine measures of times, notes
on Indian calendars, and the 60 Jovian years. By
studying this, one can compute the true places of
Grahas using the Siddhāntika methods. I have also
proposed some adjustments (Bīja corrections) of
Sūryasiddhānta values to tally with the modern
values.
• This book has three sections: the Astronomical
events, the Computation of Lagna, and Ayanāñśa.
The Astronomical events section covers Grahayuti,
Astāṅgata, Vakragati, Grahayuddha, and Grahaṇa.
Each of these topics contains the astronomical
computations and astrological delineation of these
events.
• The Computation of Lagna section deals with the
method of determining the Lagna on a date and time
based on the traditional Śaṅku Chāyā method as
Jyotish
Book 14 well as the modern method of using sidereal time.
Siddhānta 2
• The Ayanāñśa section covers the history of
Ayanāñśa, the difference between the two zodiacs,
Nirāyana and Sāyana, seven different methods of
determining Ayanāñśas, including the method of
Sūryasiddhānta libration, the IAU’s method, from
the length of a Tropical and Sidereal day, Nakṣatra
Method and others. After that, I have captured the
important Ayanāñśas in vogue in today’s world,
before delving into Ācārya Varāhamihira’s Ayanāñśa
and Sṛṣṭi Ayanāñśa.
• This book dives deep into the topic of the Lagna
Bhāva. This contain six sections, viz., What is
Lagnabhāva, The nature of Lagna Rāśi, Birth in
Book 15 Lagna Bhāva different Lagnas, Graha Lagna Phala, and Lagneśa
Bhāvaphala. This is perhaps the most detailed
treatment of this Bhāvas ever done by an
astrological writer.
• There five sections of this book, viz., The Viśeśa
Lagna, Candralagna, The Āruṛhalagna, The Svāṃśa
Lagna, and the Kāraka Lagna. This does an
Special exhaustive treatment of various things that are
Book 16
Lagnas delineated from these several Lagnas. The Viśeśa
Lagna section covers the Bhāva Lagna, the
Horālagna, the Vighaṭika Lagna, the Varṇada
Lagna, and the Prāṇapada Lagna.
• This is perhaps the most detailed delineation of the
Lagna yogas from several classical texts. There are
Book 17 Lagna yogas twelve sections of this book, Lagna fundamentals,
success in the homeland or abroad, judging three
portions of life, dṛṣṭi yogas, facial features,
personality traits, health and diseases, madness,

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Book Name Content

speech-related yogas, fame, and fame renown,
miscellaneous yogas, and yogas from other sources.
Each of these sections has a detailed deliberation of
the topic covered. For instance, the Lagna
fundamentals contain Lagna Kārakatvas, strengths
and weaknesses, body structure and complexion,
physical felicity, and physical appearance. Similarly,
success in the homeland or abroad, the
characteristics of the foreign land etc. I believe this
contains almost everything that one would ever need
to know about the Lagna Bhāva.
• This comprehensively covers the method of
Aṣṭakavarga. There are eight sections viz.,
construction, the fundamentals, Rekhās and
Karaṇas, Bhinnāṣṭakavarga, Samudāyāṣṭakavarga,
Daśā application, Aṣṭakavarga Gocara, Kakṣyā, and
Longevity estimation. This book is written after
consulting several classical texts on this subject
Book 18 Aṣṭakavarga including Bṛhatparāśara, Bṛhajjātaka, Sārāvalī,
Phaladīpikā, Aṣṭakavarga Mahānibandha,
Jātakapārijāta, Jātaka Deśamārga, and
Praśnamārga. This book should be able to denounce
several doubts, including whether Rāśi or Bhāva
should be used for construction of the Aṣṭakavarga,
the Śodhanas etc. This book does an exhaustive
treatment of almost all the topics of Aṣṭakavarga.
• This book covers several topics including, Pācakādi
Sambandha, Śrī Kālidāsa’s Principles, Special
chakras, Patāki Riṣṭa, Tripāpa Cakra, Bhṛgu’s
Paddhati, Pañcaka, Candra’s special avasthās such
as Candrakriyā etc., Miscellaneous tools such as
Mṛtyubhāga, Bhṛgubindu etc., the Bādhaka and Strī
Jātaka.
Important • The special Cakra section contains esoteric diagrams
Book 19 Methods and including Navatārā Cakra, Ghātaka Cakra, Dimbha
Tools Cakra, Nara Cakra, Graha Puruṣa Cakras, The
Śatapada Cakra, the Kālānala Cakras,
Yamadaṁṣṭrā Cakra, Trināḍī Cakra, Gaja and Aśva
Cakras, Pañcasvara Cakra, Sannāḍī Cakra, Koṭa
Cakra and Sanghatta Cakra.
• The Bhṛgu Paddhati contains the translation of
Bhṛgu Sūtra, Bhṛgu Saṅhitā, and Bhṛgu Saral
Paddhati (BSP).
• This covers several topics of Vargas or Subdivisions
of a Rāśi. This includes delineation of the 16 Vargas
of Maharṣi Parāśara, the principles of analysing
Vargas, the Varga dignities, the variations of Vargas,
Book 20 The Vargas
such as Parivṛtti Vargas etc., the different kinds of
Horās, Navāñśas, Dreṣkāṇas etc. This also contains
the usage of individual Vargas for delineation of a
Kuṇḍalī.

[474]
 APPENDIX

Book Name Content

• It contains an examination of whether the Vargas
can be used as Kuṇḍalīs, and what the Śāstras say
about it. Several dictums from the classical texts are
given to clarify the views of the classical authors.
• There are staunch believers of both schools of
thoughts, those who do not accept the concept of
Bhāva and dṛṣṭi in the Vargas, whereas there are
those who support the view that Vargas should also
be treated as Kuṇḍalīs. I do not wish to force anyone
with what I believe, and I only wish to present before
the seekers what the different classical texts say on
this topic to arrive at their conclusions.
• This book covers several facets of Nakṣatra and Nāḍī
Jyotiṣa. The Nakṣatra Jyotiṣa delineates the core
principles of the Mīna 1 Nāḍī, Mīna 2 Nāḍī,
Kṛṣṇamūrti Paddhati (KP) and Iyer’s Paddhati.
Iyer’s Paddhati is based on the legendary Jyotiṣī Śrī
HR Sheshadri Iyer, whose books the New
Techniques of Prediction 3 volumes are cornerstones
of Jyotiṣa.
• Śrī Iyer did not exclusively deal with the Nakṣatras.
Still, his determination and usage of Yogī and
Avayogi, and the usage of Nakṣatra is pathbreaking,
which is why is included in this book dedicated to
Nakṣatra and Nakṣatra and Nāḍī Jyotiṣa. I have covered in detail
Book 21
Nāḍī Jyotiṣa some abstruse concepts with worked-out examples,
such as the Starter and Ruler for assessment of
Viñśottarī Daśā.
• The Nāḍī Jyotiṣa section covers the essential
principles from Saptaṛṣi Nāḍī and Bhṛgu Nandi
Nāḍī. Besides providing a synopsis of the genre of
Nāḍī Jyotiṣa, there is a detailed exploration of topics
such as blending of Kārakatvas, and how the
blending is affected by the sequence of Grahas
having yuti in a Rāśi. I am hoping that this book
would provide wide coverage of topics from both
Nakṣatra and Nāḍī Jyotiṣa, that both beginners and
advanced practitioners would find useful.
• This book introduces the subject of Jaimini Sūtra
concisely to beginners. One who wishes to grasp the
Sūtras quickly can find a systematic way of dealing
with the subject. Jaimini Sūtra is highly complex
and terse and requires years of Tapasyā to
understand this. I have given several examples to
Book 22 Jaimini Sūtra
make the concept clearer.
• It isn’t easy to decipher and understand the profound
meaning of a Sūtra without the guidance of a Guru.
Therefore, this book does not intend to teach one this
complex subject; however, it presents a robust
framework with apt translations to introduce this

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Book Name Content

subject to an earnest seeker. One who wishes to
pursue it further must study under a bonafide Guru.
• This book covers, in great detail, the subject of
Horary Astrology, also called Praśna Śāstra. This is
built upon the foundation of several classical texts,
including Praśnamārga, Praśnatantra, Daivajña
Vallabha, Kṛṣṇīyam, Ṣaṭpañcāśikā and others. The
concepts are explained in great detail and with
examples. This covers topics such as Nimittas,
Aṣṭamaṅgala Praśna, Manomuṣṭi Praśna,
Kāryasiddhi Praśna, Devapraśna, analysis of
dreams, and some esoteric Cakras like Candragupti
Book 23 Praśnaśāstra Cakra which is used to locate water underground.
• There is an exhaustive treatment of Praśnas relating
to the 12 Bhāvas. For instance, the 2nd house Praśna
deals with financial gains; the 4th house Praśna deals
with Agriculture and cultivation and leasing
agreements. The 6th house deals with matters
concerning diseases, employee-employer
relationships etc. The treatment of each of these
topics is detailed with copious notes and
explanations.
• Jinendramāla is an important Praśna text written by
a Jain Monk, Upendrācārya. It has methods scantily
found in other Praśna works, such as Praśnamārga.
Concepts such as Chatra Rāśi, also called Kavippu,
is explained in this work. Besides that, the book
explains the concept of Yamagraha, also called
Jāmakkol or Sāmakkol. These are the special
Book 24 Jinendramāla position of Grahas in a Kuṇḍalī which is determined
from dividing a day into Yamas or Jāmams. The text
gives the method of locating a treasure underground
using Candragupti Cakra, which is explained in
Praśnamārga in locating water underground. This
method of Praśna is also called Jāmakkol Āruṛham
and Sāmakkol Āruṛham and is widely used in
southern India.
• Svaraśāstra is about breathing or Svara for
regulating one’s life or answering Praśna. The
content of this book is based on the foundation laid
by texts such as Praśnamārga, Svara Cintāmaṇi and
Lord Śiva Svarodaya. The ślokas from these texts are
Book 25 Svara Śāstra
examined in great detail and explained so that
anyone with little or no knowledge of this subject can
understand them. The Svara Śāstra has great usage
in Horary, and therefore, this is highly recommended
for those who wish to attain mastery in Praśna.
• Śrāpas are curses, which manifest as great evil in
Śrāpa and one’s life. Maharṣi Parāśara details several kinds of
Book 26
Puṇya Cakra Śrāpas that cause denial or loss of children and are
called Sutakṣaya Śrāpa. This book explains all about

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 APPENDIX

Book Name Content

such Śrāpas, and the remedial measures that can be
undertaken to reduce the effects of such Śrāpas.
• The Puṇya Cakra is cast at the moment of death of
an individual. From this Kuṇḍalī, the whereabouts of
the person who has left his mortal frame can be
deciphered. How long the person is wandering on the
early plane, whether the person has attained peace
after death, which spirit worlds the person is guided
to etc., can be known from this Kuṇḍalī.
• Even though the Lālkitāb is not part of Vedic
Astrology, it contains principles based on the same
building blocks. The Kārakatvas for the Grahas,
Bhāvas etc., are the same, but their application is
different. Even though several practitioners of this
text use this for prescribing several remedies that
can be done relatively easily, there is more to this
text than remedies.
• This book is a storehouse of principles that are
hardly found elsewhere. For instance, the text claims
that when Rāhu is in the Lagna, Sūrya becomes
negative, and the house occupied by such Sūrya is
Book 27 Lālkitāb ruined. The text juxtaposes the Grahas in the
Bhāvas to the Rāśis before delineating the results.
Several unique delineations, such as Pucca Ghar,
Andhe Graha, Sāthī Graha, etc., are explained for
anyone who wishes to learn this text. Besides that,
common remedies specified by the book are also
stated.
• Explained in the book, the concept of house Kuṇḍalī,
i.e., the Kuṇḍalī of the house as well as Sāmudrika
Śāstra, which includes corroborating the planetary
positions in a Kuṇḍalī to the marks and Rāśis in
one’s Palm. This is an excellent text for those who
wish to learn Astro palmistry.
• Daśās are crucial for timing events in Jyotiṣaśāstra.
However, there are numerous Daśās besides the
commonly used Viñśottarī Daśā. This book explains
Book 28 Daśā system 1
the 42 Daśā systems of Maharṣi Parāśara, before
delving deeper into Viñśottarī Daśā. This is followed
by a composite assessment of Daśā and Gocara.
• After covering the foundation of the Daśās, and
Viñśottarī Daśā in the Daśā System 1, this book
covers several other Daśās. This includes Cara Daśā,
Āyuṣa Daśās, Mūla Daśā, Yogini Daśā, Sudarśana
Cakra Daśā, and other Daśās such as Kendrādi Rāśi
Book 29 Daśā system 2 Daśā and Dṛgdaśā. The Kendrādi Rāśi Daśā covers
Lagna Kendrādi Rāśidaśā, Kāraka Kendrādi
Rāśidaśā, and Sudaśā. The Sudaśā is used for timing
wealth, and it commences from the Śrīlagna.
• The Āyuṣa Daśās contain several Daśās related to
longevity and death, and it covers the Daśās such as

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 ABOUT “IN SEARCH OF JYOTI ṢA”

Book Name Content

Niryāṇa Daśā, Brahmā Daśā, Śūladaśā, Niryāṇa
Śūladaśā, Sthira Daśā, Navāñśa Daśā, and Maṇḍūka
Daśā. The Maṇḍūka Daśā is specifically used along
with a special Varga, called the Rudrāñśa (D11).
Some of these Daśās are also covered in the book on
Jaiminīsūtra.
• The Kālacakra Daśā is a special Daśā that is based
on both Rāśi and Nakṣatra. It is complex, and there
are several opinions on the computation of this Daśā.
I have explained the computation with detailed
Kālacakra explanation and illustration, which would dispel
Book 30
Daśā doubts among the seekers. This Daśā uses a Varga
called Navanavāñśa, which is a further subdivision
of a Navāñśa into nine parts. Besides the Kālacakra
Daśā, which is the most complex among all, also
covered are the Kāla Daśā and Cakra Daśā.
• There are several other timing methods besides the
Daśās and Gocaras. Covered in this book are
Progression, Annual Horoscopy, and several other
methods. The Progression section covers Rāśi
Progression, Varga Progression, Daśā Progression,
and Madhyagraha Progression. The Madhyagraha
Progression is a special topic that cannot be found
elsewhere because the concept of Madhyagraha or
Other timing the mean Graha is not dealt with in a Jyotiṣa text. I
Book 31
methods have proposed this method based on my experience
with Sūryasiddhānta.
• The Annual Kuṇḍalī covers Varṣaphala, which is a
Tājika Technique, and the Tithi Praveśa Cakra. The
other timing methods contain the Bhāgyodaya Varṣa,
which is used to timing fortune’s rise. Also covered
are the techniques of Candra’s Nakṣatra method,
Hillaja’s years, and Varṣa, Māsa and Dina Daśā.
• Gocara is the continuous movement of Grahas in the
zodiac. This book covers several topics ranging from
the common technique of Gocara of Grahas from
Janmarāśi to Sarvatobhadra Cakra.
• There are several other topics covered in this book,
including the Gocara of Grahas over the Grahas and
Bhaveśas in the Janmakuṇḍalī. Besides this, the
Nakṣatra Caraṇa Gocara is used to the precise
Book 32 Gocara timing of events.
• The Niryāṇa Prakaraṇa covers the Gocara that
indicates life threat or death. The Gocara of Śani
indicates the 2.5 years period in which death can
occur. That of Bṛhaspati indicate the year of death,
that of Sūrya, month, and Candra, the day of death.
These principles must be applied in conjunction with
the Daśā such as Chidra Daśā for accurately timing
death.

[478]
 APPENDIX

Book Name Content

• Remedies are an integral part of Jyotiṣa. Even
though we are bound to face problems due to past-
life Karmas, some remedies help us manage the pain
and suffering. We have diseases, but we also have
medicines and Āyurveda to cure them. Or at least
make it more manageable. Like health troubles are
caused by past life Karmas, other evils such as delay
in marriage, frequent failures etc., are also caused by
past life Karmas.
• The presence of problems in one’s life does not mean
that one must suffer unconditionally. If that were so,
Book 33 Remedies why would Maharṣi Parāśara suggest remedies for
Gaṇḍānta birth, Māraka Daśās etc.? Remedies do
work, provided the right remedy is given, and the
native is sincere in carrying out the remedy. If evil
Karmas in the past gives us problems in this life, the
good Karmas also allow us to overcome them.
• This book provides details of several topics, including
specific Parihāra Sthalams, temples and shrines
meant for overcoming the evils of Grahas. This
includes Mantras, Vratas, Gemstones, Donations,
and Charity. Also included is the usage of music or
Rāgas for therapy.


OM TAT SAT

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