“Dharma is the foundation of marriage” Sanjay Rath (Feb 2000)

Lecture delivered at the Brahman Sabha, Haryana, 2001.

Bhagavan Sri Krishna teaches that the first signs of the fall in Dharma is the corruption of women: Extract from: Bhagavat Gita-As it is by Srila Prabhupada

अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः।
स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः॥
adharmābhibhavātkṛṣṇa praduṣyanti kulastriyaḥ |
strīṣu duṣṭāsu vārṣṇeya jāyate varṇasaṅkaraḥ || Bhagavat Gita||

Translation: When irreligion is prominent in the family, O Krisna, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vrisni, comes unwanted progeny. (BG:1.40)

Dharma is examined in the ninth house and the one-ninth division of signs is called Navamsa. Parasara advises us to examine this divisional chart (Navamsa) for spouse as it is the fruit/gains of Dharma. Thus the 11th sign from the 9th house is the 7th house which shows gains/increase of Dharma and the 12th sign from the 9th house in the 8th house which shows loss/decrease of Dharma. Thus, marriage indicates an increase of Dharma while widowhood symbolizes a destruction of Dharma. In these tense in Hindu wedding the son-in-law is regarded as Vishnu as his coming to the family has led to an increase in Dharma.

The Sun is a significator of Dharma and hence Maharishi Jaimini teaches that the Sun can never be a malefic for Upapada (Arudha of 12th house symbolizing the Vivaha Mandapa[1]). Rahu is the greatest enemy of the Sun and causes its eclipse. Thus Rahu symbolizes destruction of Dharma and also widowhood. Saturn is an enemy of the Sun and significator of the 8th house (ruling widowhood/break in marriage) whereas Jupiter is a friend of the Sun and saves marriages by giving children. In fact Chanakya[2] Niti[3] teaches that a person who is not desirous of having children should not marry. Venus (ruling semen) shows sexuality and physical beauty whereas Mars shows the destruction of semen /preservation and indicates Brahmacharya[4] thus Mars causes the first error (dosha) on the significator of natural procreation. Ketu is always opposite to Rahu and both Parasara and Jaimini teach that it causes marriage. In fact it indicates the bestiality in man which is controlled by worshipping Lord Shiva as Pasupati[5]. The Moon is a significator of mother hood and will surely give marriage whereas Mercury the bastard son of the Moon indicates Adharma or children etc. born outside marriage and thus, obstructs or break the purity of marriage relationship. Thus, Jaimini teaches that if Moon & Mercury are in mutual trines in the Navamsa the character may fall and marriage vows maybe broken while if Mercury is aspected by Jupiter (the pure representative of Vishnu) then purity prevails and marriage vows will be kept.

Scorpio is the natural eighth house of the zodiac and if Mercury & Venus are in Scorpio Navamsa then the person is of very loose morals. In this manner the various rules/dictums given in the classical literature can be understood.


(Some Birth details are with held for obvious reasons)

Chart1: Female born on 31st January 1951.

Chart 1 is the Navamsa of a Lady born in a Brahmin family. The sixth Lord Mars is in the ninth house aspected by Rahu. Rahu also eclipse the Sun and Moon in Lagna. Thus fall in Dharma is to occur. Ketu, signifying sexuality is in the seventh house as the 7th Lord Jupiter and seventh house are both afflicted by Saturn (a dire malefic signifying and ruling the 8th house). Both Venus and Mercury are in Scorpio (specific combination for Low morals). The second house from Navamsa Lagna in Cancer aspected by Mars & Venus by Rasi drishti. Thus all planets point at one thing–fall of Dharma and excessive uncontrolled sexuality. This Lady has lost all morals and has had all sorts of men in her life.

Chart 2 : Female born on 30th May 1954 at 7:40’ PM at Delhi, India.

In Chart 2 The Lagna is subject to Papakartari Yoga between Rahu, Mars and Saturn indicating a life of some kind of bondage. The ninth Lord Moon is all placed in the sixth house showing a fall in Dharma. Venus in the 8th house is also very evil for marriage. In the Navamsa Saturn is in Capricorn Navamsa aspected by Ketu (Rasi Drishti) indicating either adultery or Tapaswi (Sanyasi) depending on whether Jupiter is strong. Jupiter is afflicted by Rahu’s aspect both in Rasi and Navamsa and is placed in a Dusthana (8th & 12th) in both Rasi & Navamsa. Thus Jupiter is afflicted. In the Navamsa it is under Papakartari Yoga between Saturn & Rahu. In female horoscopy Jupiter is the significator of husband and unless this is strong, married life will not be present or not happy.

Venus is in the second house aspected by Mars from the eighth showing ability (or talent!) for all kinds of sex. Both debilitated Moon and Mercury are in Scorpio indicating excessive illegal sexuality and conjoined with Rahu shows the extensive nature of these activities. Her life is a sad story of exploitation and rape finally leading to the infamous profession of prostitution.


There are various remedial measures given for solving marriage problems like delay in marriage, divorce etc. Some of them are very tamasic like black magic and others give temporary results. When it is clearly established that Dharma alone protect the purity/marriage then the highest and surest remedy lies in increasing Dharma. Bhagwan Vishnu sits in the ninth house of Dharma and worshipping him with the Astakshari mantra “OM NAMO NARAYANAYA” or meditating with the mantra “ OM TAT SAT” is the best remedy. In addition, a gemstone of the Lord of ninth house (in Rasi Chart) and fasting on days ruled by the Lord of Upapada can be prescribed.


[1] Vivaha means marriage and mandapa means the place where this is solemnized through Vedic rituals.

[2] Kautilya better known as Chanakya was the able administrator and Minister of Chandragupta Maurya. His work on administration named “Artha Shastra” is the greatest of of kind.

[3] Niti means code of conduct or behavior.

[4] celibacy

[5] Pasu: Animal; Pati: Lord; Thus pasupati means Lord of all animals including man.

Primary Divisions

We must not forget that it was the Hindus who discovered what is known as the precession of the Equinoxes, and in their calculation such an occurrence takes place every 25,827 years. Our modern science, after labors of hundreds of years has simply proved them to be correct….Count Viscount Cheiro

1.1 Time and Space

Time and space are like endless rings without a beginning and without an end. The definition of the beginning of a linear time scale or the starting point of the Universe has been the vexed question of many a thinker and this thought leads the mind to a definition of God as being imperceptible. The great Vedic thinkers personified God as Kalapurusha[1] and harmonized these two concepts of time and space into the four-dimensional model of Bhachakra (geocentric zodiac). Normally the Bhachakra is represented as a two dimensional figure for easy reading on paper, but the other dimensions of a dynamic linear time and the vertical declination of the planets were also examined and noted. Thus, the first and foremost point to bear in mind is that every division of the zodiac has a similar or matching division of time. As we study each of the divisions, we will also examine the time measure represented by it and will get additional clues to interpret results and delineate the effect of time on the division.

1.2 Rasi & Nakshatra

The division of the zodiac into twelve signs and twenty seven (or twenty eight Nakshatra) is the primary division in the paradigm of Vedic Astrology. Every now and then a new planet is seen and the doubts arise in the minds of the learned on the continued validity of the twelve sign zodiac. To clear these doubts, it is necessary to understand the basis of this primary division called Rasi. The zodiac of 12 signs and 27 constellations was prepared by carefully observing the movement of the Sun and Moon in the geocentric model of the universe.

1.2.1   Rasi – twelve Sun signs.

The relative motion between the Sun & Moon shows that the Synodical Month (new moon to new moon or full moon to full moon) is 29D 12H 44M 3S = 29.53059D. Rounding off to the next higher integer we get 30 days during which, the average solar motion is 30 Degrees. Finally, dividing the Bhachakra of 360 degrees by 30, we get 12 signs, or the 12 sun signs as the Sun[2] gets over-lordship of all signs being their pater. The twelve signs are Mesha (Aries), Vrisabha (Taurus), Mithun (Gemini), Karkata (Cancer), Simha (Leo), Kanya (Virgo), Tula (Libra), Vrischika (Scorpio), Dhanus (Sagittarius), Makara (Capricorn), Kumbha (Aquarius) and Meena (Pisces).
Figure 4 : The Sun sign Zodiac

Figure 5 : Hora (Aho-Ratra)
This method of division of the Zodiac into two halves is based on the distance of the sun from the earth. This divides the zodiac along an imaginary line passing through the zero degrees of Leo and Zero degrees of Aquarius into two halves. Half or Hora is derived from the word Aho-Ratra[3] indicating the two-fold divisions of the day into equal halves of light and darkness. Thus, this division of the zodiac was into the two parts called Solar and Lunar halves[4] or Surya Hora and Chandra Hora respectively. The solar half or Surya Hora included the six signs in the zodiacal order from Leo to Capricorn and the lunar half or Chandra Hora included the six signs from Cancer to Aquarius in the reverse order. This division has nothing to do with Ayana. The Sun and Moon own adjoining signs (i.e. Leo & Cancer respectively) in their Hora’s while the five other planets in the order of Mercury, Venus, Mars, Jupiter and Saturn (based on their geographical distances from the Sun i.e. Mercury is closest and Saturn is the most distant) shall own the signs in their proximity to Leo (and Cancer) reckoned in the zodiacal (or reverse) order[5] (Figure -2)

1.2.3   Hora – (based on solstice)
The Rishi’s also observed the two solstices’ where the length of the day (i.e. daylight duration) was the longest and shortest respectively called the summer and winter solstice[6]. The Summer solstice is the longest day and marked the end of the hot summer season and beginning of the rainy season. So also the winter solstice marked the end of the long nights. Thus, the zodiac was divided into two halves along an imaginary line passing through the Zero Degrees of Cancer and Zero Degrees of Capricorn, which showed the position of the Sun at these two extreme points of longest day and longest night. This formed the two Ayana or halves of the zodiac comprising three seasons each. The specific terms used are Uttar-Ayana or Northern Goal and Dakshin-Ayana or Southern- Goal and refers to the ‘goal’ of the Sun as it seeks to reach the northernmost point of the zodiac (i.e. Zero degrees of Cancer) or southern-most point (i.e. zero degrees of Capricorn). This can also refer to the goal of seeking the northernmost latitude[7], which coincides with summer solstice, or the southernmost latitude[8], which coincides with winter solstice.
Figure 6 : Ayana

1.2.4   Kendra (Quadrant)

The beginning of the zodiac was fixed based on the position of the sun on equinoxes i.e. when the days and nights are equally long and this was at the zero degree of Aries and Libra. In this manner, the four crucial points of the zodiac were determined as zero degrees of Aries, Cancer, Libra and Capricorn. The Rishi’s realized that there were actually two zodiac’s – one where the solar system could be considered as an independent system in itself and another in which the solar systems movement around another ellipse center called VISHNU-NABHI is also accounted for. These two zodiac systems are called Sayana (Tropical) and Nirayana (Sidereal) Bhachakra. The primary difference between the two being the motion of the solar system in the universe which is measured by the period of precession of the equinoxes – 25,800 years and when calculated from the point when the same is zero (i.e. sidereal and tropical zodiac coincide) is called Ayanamsa [9] . Now, the difference between the starting points of the two zodiac’s at any point of time is called Ayanamsa. In the concept of the Hindu calendar[10]  we realize that Varahamihira’s advocation of using the Suklanta Masa had a lot to do with the nomenclature of the Months on the basis of the normal Nakshatra position of the Full Moon and this determined the start of each lunar month (and not the Amanta Masa system as is in vogue in most of India today). In any case the star ‘Chitra’ was observed as the point of fixation and ‘Chitra Paksha’ referring to the opposite point from ‘Chitra [11]’ represents the beginning of the zodiac.

The basic point is that the zodiac was divided into four parts of ninety degrees each by the four points representing the beginning of Aries, Cancer, Libra and Capricorn and that these four points defined the four goals of human existence as (a) Dharma – righteousness and adherence to natural and societal principles (b) Moksha –Spirituality and emancipation from the cycle of rebirth, (c) Kaama – existence of desires and their fulfillment or denial as the cause of rebirth and (d) Artha – wealth. The four parts, on the other hand, divided the life into four ashrams, which form the foundation of Hinduism. This is also the concept in ‘Chatuspada [12] Dharma’.

The Sankhya Shastra teaches extensively about the Pancha Tatwa or the five forms of existence of all bodies. These forms of existence are (1) Prithvi (Solid state), (2) Jala (Liquid state), (3) Vayu (Gaseous state), (4) Agni (Energy state) and (5) Akash (ethereal or vacuum state). Vacuum permeates the entire universe and hence, the Akash Tatwa is present throughout the Bhachakra. The other four Tatwa were found to be in a predominant form in Aries (Agni), Cancer (Jala), Libra (Vayu) andCapricorn (Prithvi).

1.2.5   Trikona (Trine)

In a similar manner, the Trikona (trine) should also be understood as being the division of time into three aspects of past, present and future. Using (a) Manu Smriti statement that ‘a day in the life of the Gods is a year in human life’ we arrive at the basic equation of 1 Deg (=day motion of Sun) representing 1 year in Human life, and (b) Parasara’s statement that the Param Ayus for human beings is 120 years, we arrive at the angle of 120 Degree representing the present life, next 120 deg representing the future and 120 degree representing the past.  The span of 120 degrees of the zodiac covers 9 Nakshatra and thus, a group of nine Nakshatra before Janma (birth) Nakshatra represents the past, the group of nine from Janma represents the present while the remaining group of 9 represents the future.

This three-fold division is very fundamental to Vedic Astrology and we have the three types of Chara (Movable), Sthira (Fixed) and Dwisbhava (Dual) signs. Since the three types are based on the original longevity equation of Parasara (120 Deg = Full life), this is used in the most basic methods to estimate longevity.

1.2.6   Ritu – The Six seasons.

The change of seasons formed the primary basis for the Hindu calendar where the year was divided into six seasons called Ritu. Rains were considered the blessings of the Gods and the rainy season was considered as that during which life came to this earth. This formed the principle behind determining the life giving portion of the zodiac as well as the concept of the coming down of the individual soul from the heavens above with the raindrops [13]. The distribution of the seasons in each Ayana, their extent in the zodiac and ruling planets are given in Table-1.  Furthermore, the Ritu should be understood only from the solar months [14] (i.e. Sun’s transit) and not the lunar months. Since the Sun was accepted as the cause of all seasons, it was natural to give the over lordship of the seasons to him.

Table 1 – Division of the seasons

Ayana Season Lord of Season Sun signs covered Lord
Winter Varsha Rain Moon Cancer Moon
Leo Sun
Sarad Fall Mercury Virgo Mercury
Libra Venus
Hemanta Winter Jupiter Scorpio Mars
Sagittarius Jupiter
Summer Sisira Cold Saturn Capricorn Saturn
Aquarius Saturn
Vasant Spring Venus Pisces Jupiter
Aries Mars
Grisma Summer Mars & Sun Taurus Venus
Gemini Mercury

1.2.7   Nakshatra – (Lunar Mansions)

Having divided the zodiac into 12 signs based on the Sun’s movement, it was necessary to also divide this into parts to study the effects of the movement of the Moon. Considered independently, the Moon takes 27D 7H 43M 11.5S to go around the earth. This is called the Sidereal month. Taking the integer 27 we get the 27 Nakshatra or Lunar Mansion  (each 130 20’ of arc). Each Nakshatra was identified with a star, (or star cluster) and derived its name from it. The 7-¾ hour shortfall in a sidereal lunar transit was made up by a short-span intercalary (hypothetical) Nakshatra called Abhijit. The span of Abhijit is determined proportionally as (7h 43m 11.5s/ 24 hrs) x 130 20’ = 40 17’ 20″. This span is from 2760 40’ to 2800 57’ 20″overlapping the 21st Nakshatra (Uttarasadha). This becomes the 28th Nakshatra, which is used in some Chakra like the Kala Chakra and the Sarvatobhadra Chakra etc.

Table 2 : Nakshatra – Lunar Mansion

Number Nakshatra Deity Planetary Lord-ship (Vimsottari) Pada3020’ each Extent in Rasi Rasi
1. Aswini Aswini Kumar Ketu 4 13020’ Aries (Mesh)
2. Bharani Yama Venus 4 16040’
3. Krittika Agni Sun 1 300
3 100 Taurus (Vrisabha)
4. Rohini Brahma Moon 4 23020’
5. Mrigasira Chandra Mars 2 300
2 6040’ Gemini (Mithun)
6. Ardra Rudra Rahu 4 200
7. Punarvasu Aditi Jupiter 3 300
1 3020’ Cancer (Karkata)
8. Pusya Brihaspati [15] Saturn 4 16040’
9. Aslesha Sarpadeva[16] Mercury 4 300
10. Makha Pitri[17] Ketu 4 13020’ Leo (Simha)
11. Poorva Phalguni Bhaga Venus 4 16040’
12. Uttar Phalguni Aryama Sun 1 300
3 100 Virgo (Kanya)
13. Hasta Savitur[18] Moon 4 23020’
14. Chitra Tvashta Mars 2 300
2 6040’ Libra (Tula)
15. Swati Vayu Rahu 4 200
16. Visakha Mitra Jupiter 3 300
1 3020’ Scorpio (Vrischika)
17. Anuradha Saturn 4 16040’
18. Jyestha Indra Mercury 4 300
19. Moola Nirriti Ketu 4 13020’ Sagittarius (Dhanus)
20. Poorva Ashada Jala[19] Venus 4 16040’
21. Uttar Ashada Viswadeva Sun 1 300
3 100 Capricorn (Makara)
22. Sravana Vishnu Moon 4 23020’
23. Dhanista Asta Vasava[20] Mars 2 300
2 6040’ Aquarius (Kumbha)
24. Satabhisaj Varuna Rahu 4 200
25. Poorva bhadrapada Ajaikapad Jupiter 3 300
1 3020’ Pisces (Meena)
26. Uttara bhadrapada Ahirbudhanya Saturn 4 16040’
27. Revati Pooshan Mercury 4 300

1.3  Divisions of a sign

Division refers to an orderly division of the 30 degrees of a sign into parts called Amsa. The charts constructed on the basis of the ownership of these divisions[21] are called Divisional Charts or simply D-Charts. The sign is divided into ‘N’ number of parts where ‘N’ refers to the Varga number. Each part is called an Amsa and maps into a specific sign of the D-N Chart. If any planet or Lagna is placed within an Amsa, then it is also in the mapped sign of the D-Chart.

To understand this, let us consider the chart of a person born on the 7th of August 1963. Some of the planetary positions are Lagna 140 Pisces, Jupiter 260 07’ Pisces, Moon 19057’ Aquarius and Saturn 26050’ Capricorn. The Rasi (D-1 Chart) will have Jupiter and Ascendant in the first house in Pisces, Moon in the 12th house in Aquarius and Saturn in the 11th house in Capricorn. Let us attempt to determine the Drekkana divisions and D-3 chart. Here ‘N’ = 3 and each sign of 300 longitude is divided into three parts of 100 each. Each of these divisions is called an ‘Amsa’ and more specifically a Drekkana or ‘Trine division’. The three Drekkana of all signs would be in the longitude range (1) 0-100, (2) 100-200 and (3) 200-300. The first Drekkana of a sign is mapped to itself, the second is mapped to the sign in the fifth from it and the third is mapped to the sign in the ninth from it.

Figure 7 : D-Chart construction
Thus, Lagna at 140 Pisces is in second Drekkana and is mapped into Cancer the fifth house from Pisces. Jupiter at 260 is in the third Drekkana of Pisces and this is Scorpio in the D-3 Chart. Moon is in the second Drekkana of Aquarius and is placed in Gemini in D-3 Chart. Saturn at 270 is in the third Drekkana of Capricorn and is mapped to the ninth house from Capricorn (i.e. Virgo) where it is placed in the D-3 Chart.

1.3.1   Nomenclature

The divisions of the zodiac and the divisional charts constructed on the basis of ownership of these divisions are named on various criteria. These include:

1.      The division number: This is the numer by which the sign is divided into parts. For example ‘Saptamsa’ composed from Sapta meaning seven and amsa meaning portion. Thus, this is the one-seventh division of a sign.
2.      Other reference numbers: For example, it is well known that there are 27 Nakshatra. Hence the name Nakshetramsa coined from Nakshatra and Amsa (portion) refers to the one – twenty seventh (1/27) division or the divisional chart prepared from this division occupied by the Lagna and nine planets.
3.      Usage and focus: Every divisional chart (or division) has a specific use and a clearly defined focus on a specific area of activity. For example, Siddhamsa is coined from Siddha referring to that body of knowledge which a person learns and achieves perfection in and Amsa means portion. So, Siddhamsa refers to the division/divisional chart where we study the learning process. This is the 24th division (D-24 Chart). This is also called the Bhamsa from the word ‘Bha’ (as in Bha-chakra which is the primary representation of the zodiac as composed of 27 Nakshatra.
4.      Multiple names: Divisions (D-charts) can have multiple names from either of the three aforementioned methods. For example the 16th division is called Shodasamsa [Shodas (sixteen) Amsa (portion)]. This is also called Kalamsa based on the 16 Kala’s in a 24-hour day.
5.      Rao’s Method: The nomenclature introduced by Dr.K.N.Rao refers to each divisional chart directly by its division number. For example, the Siddhamsa is simply called the D-24 Chart or just D-24 when the division in the Rasi chart is being referred to.

Table 3 : Nomenclature

Division Primary Name Other names
D-1 Chart Rasi Bhagana, Bha chakra
D-2 Chart Hora
D-3 Chart Drekkana
D-4 Chart Chaturthamsa Tureeyamsa
D-5 Chart Panchamamsa
D-6 Chart Shastamsa Kauluka
D-7 Chart Saptamsa
D-8 Chart Astamsa
D-9 Chart Navamsa Dharmamsa
D-10 Chart Dasamsa Swargamsa
D-11 Chart Rudramsa Labhamsa
D-12 Chart Dwadasamsa Suryamsa
D-13 to D-15 Charts Not used in Vedic Astrology
D-16 Chart Shodasamsa Kalamsa
D-17 to D-19 Charts Not used in Vedic Astrology
D-20 Chart Vimsamsa
D-21 to D-23 Charts Not used in Vedic Astrology
D-24 Chart Siddhamsa Chaturvimsamsa
D-25 to D-26 Charts Not used in Vedic Astrology
D-27 Chart Nakshatramsa Bhamsa, Saptavimsamsa
D-28 to D-29 Charts Not used in Vedic Astrology
D-30 Chart Trimsamsa
D-31 to D-39 Charts Not used in Vedic Astrology
D-40 Chart Khavedamsa Swavedamsa
D-41 to D-44 Charts Not used in Vedic Astrology
D-45 Chart Akshavedamsa
D-46 to D-59 Charts Not used in Vedic Astrology
D-60 Chart Shastyamsa
Some higher Divisional charts
D-72 Chart Asta-Navamsa
D-81 Chart Nav-Navamsa
D-108 Chart Astottaramsa Nav-Dwadasamsa, Dwadas-Navamsa, (are the two methods of chart construction),
D-144 Chart Dwadas-Dwadasamsa
D-150 Chart Nadiamsa Chandra-Kala Amsa
D-300 Chart Ardha-Nadiamsa

1.       Other systems: There are other totally different Varga Charts based on other criteria. Example – Astakavarga: The Varga charts constructed on the basis of the contribution of Rekha[22] and Bindu[23] by the eight factors (Lagna and seven planets from Sun to Saturn).

1.3.2   Technical terms

Like every other system, there are various technical terms used in the examination of Divisional charts. Getting accustomed to the verbiage helps in understanding and using the system.

1)      Varga: Division or Divisional Chart in general usage.

  1. Amsa means portion and generally refers to the division of a sign. It also refers to individual D-charts when used in conjunction with the reference to the division. Example: Navamsa – Nav (Nine) + Amsa (division) refers to the one-ninth portion of a sign and the D-9 Chart specifically.
  2. Yoga means union and refers to the association of two bodies, whether mobile planets/Lagna or static signs in any of the four methods of Sambandha[24]. Any planet that brings about an association between the Lagna, Hora Lagna and Ghatika Lagna by ownership, placement or aspect is termed a Yogada.
  3. Subhapati: Subha means benefic and specifically refers to the Moon, as it is the sustainer of this life. Subhapati is the dispositor of the Moon and its dignity in the various divisional charts is examined to determine the health and longevity of the native. If the Subhapati aspects or conjoins the Lagna or Atmakaraka, it is elevated to the position of a Kevala. In addition if it associates with the Hora Lagna (HL) or Ghatika Lagna (GL) it is further elevated to a Kevala Yogada and if both HL and GL are also associated with the Kevala, then it is a Kevala Mahayogada.
  4. Karya Rasi is the house, which is the center of focus of the activity related to a Divisional chart. A D-chart may have many important houses like a Dasamsa where the sixth house is examined for service related matters or the seventh house is examined for business, but the focus is the tenth house and for the Dasamsa, the tenth house is the Karya Rasi. The Lord of the Karya Rasi in the Rasi Chart should be well placed in the concerned divisional chart for the activity (Karya) to prosper.
  5. Karyesh is the significator of the Karya (activity) and will vary from one chart to another depending on the activity involved. For example, in the Dasamsa (profession) a person can have many Karyesh depending on the activities he is involved in. As an example let us consider President Bill Clinton. He is a politician and also a lawyer. The Karyesh for politics is the Sun (note – Moon is for Bureaucracy) and that for a legal profession is Jupiter. Depending on the placement and strength of these planets in the Dasamsa, the rise or fall or changes in career can be studied and predicted. The concept of Argala is vital to determine as to which of these Karyesh shall bloom or perish at any point of time as the dasa’s change.
  6. Karaka means significator and are classified into the three categories of Naisargika, Chara and Sthira karaka. Details about Karaka and other basic principles like Rasi & Graha drishti, Argala etc, can be learnt from any standard book.

1.4 Harmonics

Since the twelve sign division is the primary division, it follows that all sub-division of the sign will fall in a sequence that repeats after every twelve divisions. Thus, for example, the D-16 Chart (Shodasamsa or Kalamsa) will be the first harmonic (or second cycle) of the D-4 Chart (Chaturthamsa). This can be expressed mathematically as 16 = (12 x 1)+ (4); where 1 represents the first harmonic. Similarly, the D-40 (Khavedamsa) Chart is the third harmonic (or 4th cycle) of the D-4 Chart as 40 = (12 x 3) + (4).

Table 4 : Divisional Charts Cycle

Level of Consciousness Cycle/ Harmonic Divisional Charts range
Physical Primary (D-1 to D-12)
Conscious Secondary/ First harmonic (D-13 to D-24)
Sub-Conscious Tertiary/ Second harmonic (D-25 to D-36)
Super- Conscious Quaternary/ Third harmonic (D-37 to D-48)
Supra- Conscious Pentenary/ Fourth harmonic (D-49 to D-60)

The first cycle of divisional charts from Rasi chart (D-1) to Dwadasamsa (D-12) rules over the physical plane and covers such matters as physical body (D-1), material wealth (D-2), brothers & sisters (D-3), immovable properties (D-4), children (D-7), authority over others (D-5), spouse (D-9), work (D-10) and parents (D-12). The second cycle or first harmonic rules over the conscious plane. Technically it covers charts D-13 to D-24, but Parasara has restricted the scope to the three primary areas of mental activity namely Shodasamsa or Kalamsa (D-16) ruling over matters of general mental happiness, luxuries, vehicles etc; Vimsamsa (D-20) wherein spiritualism, occult studies etc are examined and Chaturvimsamsa (D-24) for all kinds of learning (which is actually considered a heritage from the society). The third cycle or second harmonic rules over the sub-conscious plane covering charts D-25 to D-36. Parasara advises us to focus on two charts in this group, namely, Nakshetramsa (D-27) for strengths & weaknesses and Trimsamsa (D-30) for all evils. For example if the Moon is exalted and placed in a quadrant in the D-27 Chart, we can infer that the native is mentally very strong. A weak Mercury in this chart can show speaking disorders or a weak speech. The fourth cycle or third harmonic rules over the super-conscious plane covering charts D-37 to D-48. However, the good & bad accruing to the destiny of the individual due to the Matrilineal karma (seen from Khavedamsa D-40 Chart [as 40 = (12×3) + 4] and that from the Patrilineal Karma (seen from the Akshavedamsa D-45 Chart [as 45 = (12×3) + 9] are considered important in the Shodasavarga scheme of Parasara. The fifth cycle or fourth harmonic rules the supra-conscious plane covering the charts D-49 to D-60. At this level, the heritage (equivalent of D-12) of the karma from past births is relevant and the Shastyamsa (D-60 Chart) is vital. Parasara gives the highest weightage to this chart in the Shodasavarga scheme. There are much higher planes of Consciousness and some other divisional charts like the Nava-Navamsa (D-81), Ashtorramsa or Navamsa-Dwadasamsa (D-108) and Dwadasamsa-Dwadasamsa (D-144) are used.

Om Tat Sat

[1] Kala- time, Purusha – God personified as Man. Hence, Kalapurusha is the personification of time as the ultimate representation of God.
[2] Hence the name Rasi where Ra refers to the Sun God.
[3] Aho means day and Ratra means night.
[4] Kalyan Verma – Saravali 3.09”
[5] Kalyan Verma – Saravali 3.10
[6] Note that the term summer and winter refers to the northern hemisphere and is actually reversed in the southern hemisphere. The Summer solstice marks the end of summer i.e. when the Sun reaches its maximum northern latitude, whereas the winter solstice marks the end of winter when the Sun reaches its maximum southern latitude.
[7] Tropic of Cancer at 230 27’ N Latitude.
[8] Tropic of Capricorn at 230 27’ S Latitude.
[9] Different average rates of precession have been given for Ayanamsa, but the fact remains that Surya Siddhanta has been very close to the truth in using 24000 years!. The average rate is 360 Degrees divided by 25,800 years = 50.232558 seconds per year. Note also that the word is composed of ‘Ayana’ + ‘Amsa’ or literally, portion of the Ayana.
[10] Refer appendix-1 for details.
[11] Here we are referring to the Yogatara of Chitra.
[12] Chatuspada literally means four feet and also refers to the sign Sagittarius which is the ninth house representing ones fortune or Bhagya. The four feet of Dharma are defined as the duty towards (a) Universe/Nation (b) Society (c) Family and (d) self in that decreasing order of importance. It is noteworthy that Parasara uses the term ‘Bhagya’ while referring to the Chaturthamsa’s results.
[13] The Brhadaranyaka Upanishad explains the Karma theory with reference to the theory of Transmigration of the soul (samsara). The pious and good souls who have lived a dharmic life depart for the abode of the forefathers and other such loka. After a period of temporary bliss, they move on to emptiness via the Moon. From emptiness, they descend to the earth with the rain and enter the food that is consumed by the prospective father. From the food they become spermatozoa and are offered to the prospective mother in the altar of fire (copulation). Then the birth occurs. The Upanishad adds that the unrighteous are incarnated as birds, insects, animals or plants on the basis of the Karma of the past lives. It is generally taught that conduct and adherence to the moral code determined these changes. Thus good karma would promise an exalted future while bad karma will tend to degrade the soul in the lines of ‘ as you sow so will you reap’.  This doctrine of Karma (literally “action”) provides a very satisfactory explanation for the various social inequalities that exist as well as the troubles or grief that one faces as it is the result of one’s own acts or misdeeds in the past. These Karma are divided into two categories called Sanchita and Prarabdha. The results of Sanchita Karma will be exhausted in the various heavens and hells after death whereas only experiencing them can lessen the results of Prarabdha Karma. Thus, it is this Prarabdha Karma, which is the cause of rebirth.
[14] indicated by Mukunda Daivagyna in Nasta Jataka
[15] Jupiter
[16] Snakes ruled by Rahu
[17] Pitri refers to the forefathers and when the Sun is in this place, in the Krishna Paksha (called Pitri Paksha), the devout Hindu worships the manes and forefathers.
[18] Others – Vishwakarma, Aditya etc.
[19] Water personified as the protector
[20] Vasudeva
[21] The ownership of individual divisions & signs by planets has been mentioned in traditional literature:
Trans: Mars, Venus, Merc, Moon, Sun, Merc, Ven, Mars, Jup, Saturn, Saturn & Jupiter are the lords of the 12 Rasi’s reckoned from Aries. These planets (in the said order also) lord the Amsa’s (Divisions). Vyankatesh Sharma – Sarvartha Chintamani (Sloka 1.06)
Kalyan Verma (Saravali Sloka 3.11)
[22] Rekha lit. vertical line
[23] Bindu lit. Dots. Thus, Rekha and Bindu refer to marks and dots contributed by the individual planets (and Lagna).
[24] Two planets can associate by (a) conjunction (b) mutual aspect (c) exchange of signs or constellations, or (d) aspect/placement in each others signs.


Lesson prepared by Anshu Sood: Ansumalee Sood is an engineer and an ardent exponent of Vedic Astrology. He has authored a number of articles in Jyotish and is known for his expertise in estimating stock market turns. He is a regular at the Sunday classes at SJC, New Delhi (Guru: Sanjay Rath)

Medical Astrology is but one of the branches of the divine science Jyotisha, that has perhaps tremendous practical utility in our lives. The actual disease and its diagnosis requires a lot of research involving the medical and astrological experts since it encompasses a very vast and intricate area. Vedic Astrology has an extremely rich methodology that can be employed to decipher the occurence of events, disease in the present context, as well as their timing, very accurately. In order to do so it is essential to understand and appreciate astrological genesis of disease.

Texts on ancient Indian medicine contain certain references to planetary combinations causing specific diseases. These combinations are, however, too general to be of any great help in medical diagnosis. Nevertheless the revelation of certain principles therefrom can certainly be made use of. Similarly, astrological texts are replete with planetary combinations indicating specific ailments. These combinations are also fairly generalised and do not easily lend themselves for application to individual charts. They can be of some utility only if the essence of their underlying principles is understood. Vedic astrology is unique in another respect. It advocates remedial measures in the form of propitiation of planets in the event of an untoward planetary combination.

The term Medical Astrology at once brings to one’s mind two points:

  • The occurrence of disease, or the disturbance of ones ease.
  • The role of Astrology as applied to disease.

Health as defined by the World Health Organisation is a state of complete physical, mental and social well being and not merely an absence of illness. In the present times of awareness perhaps the inclusion of spiritual well being into the list is warranted to be a part of the definition of health. As per the ancient classic of ancient Indian system of medicine, Charaka Samhita, the mind and the body are the abodes of disease. For our purpose this definition will suffice and therefore our consideration of disease would include physical and mental disease only.

There is a lot of ancient literature available separately on astrology and medicine. However on medical astrology the literature is indeed scanty. The present day medical astrology remains deficient in many ways. The primary underlying cause remains that the astrologers are generally not trained in medicine and the best of them do not have enough understanding of the functioning of the human body. On the other side it is rare to spot the combination of a medical person being an astrologer too. Till recently members of the medical fraternity had not shown much inclination towards astrology, though there is a definite perceptive and refreshing change of late. In order that there is sound research in medical astrology it is indeed essential that medical men/women take up the study of astrology in right earnest. The handling of this vital area by non-medical persons may not lead to the desired outcome.

Yet another impediment for the modern day medical man, particularly qualified in the modern allopathic system of medicine, is the variance in the understanding of disease according to allopathy vis-a-vis the classical Indian system known as the Ayurveda. The classical texts use only the standard Ayurvedic terminology those do not lend themselves to translation into the modern allopathic system. Therefore the task of undertaking appropriate research in medical astrology may prove a non-starter unless the scope of medicine is broadened to include Ayurveda and Homeopathy also. In fact good progress has been made using astrology and homeopathy in Germany and Switzerland. Any tall claims made by non-medical astrologers in this connection would leave the divine science of astrology vulnerable to ridicule.

A medical astrologer may consider the following factors while studying a chart with respect to disease:

  1. Timing of disease.
  2. Diagnosis.
  3. Severity.
  4. Treatment and remedy.

The above factors are equally important to the medical astrologer as well as to the doctor and the patient. Each may be briefly discussed, and the role of the astrologer versus that of the medical man outlined as follows:

Timing (Onset) of disease

This is the strong area of an astrologer. A sound astrologer, on examining a horoscope, should be able to indicate the time when a person is liable to fall ill. This may help in taking some preventive steps, especially the astrological remedial measures, to forestall the malady. For a medical man, it is not possible to predict a future illness. There are certain diseases that run in families and may be expected to occur in some of the blood relations of the native. On whom amongst the relatives the suffering may befall and when cannot be predicted with any degree of accuracy on the basis of the existing medical knowledge.

Diagnosis (or the nature) of disease

This is a weak area for the astrologer. To be sound in this will require a lot of research by medical men proficient in astrology. Diagnosis of a disease is the strongest area of the medical man, with all the sophisticated investigations at his disposal to help him in this regard.

Severity (and Outcome) of disease

A patient or a consultor is, naturally, concerned about the severity of an ailment and its outcome. Generally, a medical practitioner of today, with his sound knowledge, will be able to accurately decipher the possible course that an ailment may take in a given patient. An astute astrologer, too, should be able to indicate the severity and the outcome of an illness with a fair amount of accuracy, sometimes perhaps better than the medical practitioner.


There is no doubt that medical remedies of today are far superior to and more reliable than any astrological remedies. Astrology can, however, help in two ways. Firstly, when adverse planetary influences indicate the occurrence of an ailment at a future date, and medical science understandably has no clue about it, resorting to propitiation of planets as a remedial astrological measure may be undertaken. Secondly, astrology can sometimes indicate whether or not surgical intervention is going to help, and when. In addition it is also possible that a sound astrologer may be able to point to a diseased organ or region when the medical man is finding it difficult to locate the site of illness; without doubt this happens frequently.

It is but obvious that the area clearly offers many challenging opportunities for research. Following this it is earnestly hoped that medical astrology someday, perhaps sooner rather than later, would be of great help to the medical profession and therefore to the populace at large. Further delving into the area of medicine is precluded from the scope of the present paper. I would however very much like to present a brief glimpse into the astrological side.

Disease Classification

Astrologically, disease may be classified into the following two categories: –

1. Nija or due to self.
2. Agantuka or acquired. Would include inherited.

Nija (Self)
This type of disease can again be classified into two broad areas. First the physical type, namely relating to the physical body or the shareera. The eighth house and the eighth lord of the natal horoscope govern these. Second are the diseases effecting the mind or the chitta. These fall under the purview of the fifth house and lord, Moon and the eighth house and lord of the natal chart.

Agantuka (Acquired)
type of disease can also be categorised further into two broad areas. First the drishta, or that which is visible and due to known causes. The sixth house and lord and the shadripu are responsible here. Next is the adrishta, or the invisible and ostensibly caused due to unknown reasons. Problems related to evil spirits and like would also fall here. The badhak house and lord take charge here.

Systems of the Body
The main systems in the human body are governed by the planets as under:

No.            PLANET         SYSTEM
1.             Sun                  Skeletal (Bone)
2.             Moon               Circulation
3.             Mars                Muscular
4.             Mercury           Nervous system (& Skin)
5.            Jupiter              Digestive
6.             Venus               Reproductive
7.             Saturn              Excretory

Problems in any particular system in the human body are likely to be caused by the planet inimical to the ruler of that system. The effect of Saturn, for instance, is virtually non-existent at birth and progressively goes on increasing with age. As a result any bone injury in early years tends to heal immediately while a similar injury in old age may prove stubborn and not heal at all sometimes. Jupiter is the naisargika karaka for growth. Cancer is unchecked growth of toxic cells in the human body. It is indicative of Jupiter having become malefic and having withdrawn its benign protection. Let there be no ambiguity, problems/disease are caused as a result of the atma having become agitated and desiring to leave the body. Further detailing of disease, its causes and remedies may form the subject matter of an entire book and is therefore beyond the scope of the present paper. Readers desirous of more expansive study on the subject are referred to the Medical Astrology books by Dr.K.S. Charak.

According to Ayurveda, the ancient Indian system of medicine, there are three basic humours that need to be in balance for the maintenance of health. Any imbalance in these three humours leads to bodily illness. The technical terms for the three are Vaata, Pitta and Kapha. The closest but inadequate translation would be wind, bile and phlegm respectively. Accordingly the Vaata element produces ‘windy’ complaints, neurological disorders, joint pains etc. The Pitta is concerned with ‘heat’, inflammations, fever, liver and gall bladder problems etc. The Kapha element concerns with most of respiratory ailments, colds, asthma etc.

Any mental level disease caused due to any one of the three humours can be cured with relative ease. On the other hand such a mental disease resulting out of a combination of two or more of the three humours cannot be addressed that easily and is known as sannipatta.

Koluka (Special Shastamsa)

Koluka is a very important subdivision of the rashi. Each rashi comprises six kolukas of 5o each. Kolukas are associated with the drekkana, i.e each drekkana has two kolukas. The effect of the planets causing disease is relative to the drekkana/koluka they are are posited in. Planets in the first drekkana effect the upper part of the body, mainly above the neck, while those in the second drekkana effect the middle part of the body also known as the trunk and lastly the ones in the third drekkana effect the lower parts of the body. The key here is that planet in the first koluka in any drekkana effect the interior working of the concerned body part while a planet posited in the second koluka of any drekkana effects the corresponding external organ. A typical example would be a planet in the first koluka of the first drekkan will have an effect on the brain internally while the same planet posited in the second koluka of the first drekkana will manifest its effect externally, maybe on the skin of the skull or the hair etc.


Chart A: Female born on 8 March 1921, 3 PM, New Delhi, India

Chart A (Cancer ascendant) belongs to a lady having a clear cancellation of balarishta, note day birth and waning Moon. Further take note of the 3 retrograde planets namely Jupiter, Saturn and Mercury holding out an adverse for health. Jupiter and Saturn are the 6th and 8th lords respectively, afflicting the ascendant lord Moon, Sun and Mercury. Amongst others Moon signifies anemia and Sun signifies stomach ailments.

An extremely serious illness developed during Vimshottari mahadasha of Saturn and antardasha of Jupiter. The illness started in the pratyantar of Jupiter and peaked in the pratyantar of Saturn and gradually disappeared in the pratyantar of Mercury. The stomach ceased manufacturing vitamin B12 during this period, resulting in an extremely severe anemia, with a dangerously low count of red blood cells. Due to below-par medical treatment, the nature of the illness was not detected/treated in a timely fashion, resulting in extreme weakness and inability to eat and continuous vomiting, forcing this lady to keep to her bed for months. The lady also suffers from chronic sleep disorders. Note that Jupiter is the 9th Lord ruling sleep.

Chart B – Female born on 31st May 1957; 1: 16’ PM, New Delhi.

Venus signifies amongst others endocrine and hormonal disorders, reproductive organs etc. Note also the Taurus-Scorpio axis, representing the same theme. Ketu and Mars indicate surgical intervention. Venus also stands for part of the pancreas; Mercury signifies the throat while Ketu can bring viral/infective diseases and poisoning.

The lady has suffered from a hyperactive thyroid on an on going basis. During the Vimshottari dasha of Saturn Mercury Venus she was hospitalized for a 2-week period for treatment of a pancreatic infection. The apparent cause was toxic food intake leading to bacterial infection; while in the hospital, she was, on the spur of the moment, also subjected to a radio-active iodine treatment to remove part of the thyroid on a permanent basis, a form of surgical intervention.

Later during the Vimshottari dasha of Saturn, Rahu antar, Mercury pratyantar, she was operated upon for an ablation of the endometrium [lining] of the uterus was determined to be too thick. Note that at the time of the surgery, the Narayan dasha running was that of Taurus main period having A7 (Darapada), Venus and Sun in it, aspected by Capricorn having A8 (Mrityupada), opposite Saturn and in kendra to Jupiter. The sub-period was that of Capricorn having A8 in it, being aspected by Saturn, Venus, Sun and Jupiter.


Shoola Dasa is an Ayur (Longevity) Dasa meant for determining the period of death of the self, spouse and other relations. It is amongst the most accurate dasa for longevity and health and can be used to accurately time the occurance of all events pertaining to the state of one’s physical body. Since 75% of our bodies are made up of fluids and water, the Moon becomes the most important planet for matters of health and longevity. Thus, for good health and longevity, Lord Shiva is worshipped on Mondays with the Mritunjaya mantra


The Shoola Dasa is named after the Trishula or Three headed spear carried by Lord Shiva in the form of Rudra or Maheswara.

The Shoola Dasa is a fixed period Dasa and will depend on the nature of animal etc. you are studying. Either (a) The period of gestation is equal to ONE ANTARDASA OR (b) the period of FULL LIFE (Purna Ayus) is equally divided by 12 for the dasa of the 12 signs and equally divided by 144 for each antardasa.
Example A: Determine the Shoola dasa periods for Human births. We know that the period of conception & pregnancy (gestation) is 9 months. Thus, each Shoola ANTARDASA equals 9 Months. Each Shoola Dasa is 9 Years (12×9 Months= 108 Months =9 Years). Purna Ayus of this Dasa is 108 years (144x9months =1296 Months= 108 years).
Example B: The US president is elected for a period of 4 years. This becomes the Purna Ayus of the Presidency and his ability to sustain during the 4 years will be seen from the Shoola Dasa of the swearing-in Chart. Since the Purna Ayus (Full Life) is for 4 years=48 Months, Each Shoola Dasa for the US Presidency is for 4 Months (48Months /12 =4 Months). Each Antardasa is for 10 Days (4 Months/12 = 120 Days/12 = 10 Days).

The Shoola Dasa starts from the Lagna or the 7th house whichever is stronger. Similarly for other relations. The stronger between the 3rd & 9th will start the shoola Dasa for Father, Paternal relatives & younger co-borns. The stronger between the 4th & 10th will start the shoola Dasa for Mother, Maternal relatives etc. The stronger between the 5th & 11th will start the shoola Dasa for Children, (Maharishi Jaimini adds younger sisters out here due to the pada of the third) & Elder co-borns. The stronger between the 6th & 12th will start the shoola Dasa for servants, pets etc. In this manner the Shoola Dasa for all can be determined.

The Shoola Dasa are always regular and zodiacal. This is because Saturn is the natural Ayushkaraka (significator for longevity) and the Jaimini Maharishi teaches “Sanau UcheTyeke”.

The stronger between the 2nd & 8th Lord is called the Rudra. If the weaker is more afflicted, then it becomes the Rudra. The sign occupied by the Rudra is called Shoola and its trines are called Trishula. Since Venus & Mars are the Lords of the natural 2nd (Taurus) and 8th (Scorpio) houses of the zodiac, if they are aspected/conjoined by the Moon (Significator of the mind/health) generate Rudra Yoga.

Death is to occur in the TriShoola, Rudra Yoga or other malefic yoga. Death can also occur in the sign of the Arudha Lagna (for self and other Arudha for other relations). Death can also occur in the signs aspecting the third (place of death) from Arudha Lagna. Other details from Maharishi Jaimini’s Upadesa Sutra.

Example: Mahatma Gandhi

Shoola dasa (troubles and death):
Maha Dasas:
Li: 1869-10-02 (7:31:00 am) – 1878-10-02 (2:41:40 pm)
Sc: 1878-10-02 (2:41:40 pm) – 1887-10-02 (10:10:13 pm)
Sg: 1887-10-02 (10:10:13 pm) – 1896-10-02 (5:32:43 am)
Cp: 1896-10-02 (5:32:43 am) – 1905-10-03 (12:49:26 pm)
Aq: 1905-10-03 (12:49:26 pm) – 1914-10-03 (8:11:30 pm)
Pi: 1914-10-03 (8:11:30 pm) – 1923-10-04 (3:42:20 am)
Ar: 1923-10-04 (3:42:20 am) – 1932-10-03 (10:55:15 am)
Ta: 1932-10-03 (10:55:15 am) – 1941-10-03 (6:19:54 pm)
Ge: 1941-10-03 (6:19:54 pm) – 1950-10-04 (1:41:22 am)
Cn: 1950-10-04 (1:41:22 am) – 1959-10-04 (9:03:30 am)
Le: 1959-10-04 (9:03:30 am) – 1968-10-03 (4:25:46 pm)
Vi: 1968-10-03 (4:25:46 pm) – 1977-10-03 (11:44:03 pm)

Ge MD: Antardasas in this MD:
Sg: 1941-10-03 (6:19:54 pm) – 1942-07-02 (4:35:12 pm)
Cp: 1942-07-02 (4:35:12 pm) – 1943-03-31 (6:20:43 pm)
Aq: 1943-03-31 (6:20:43 pm) – 1944-01-01 (5:01:27 pm)
Pi: 1944-01-01 (5:01:27 pm) – 1944-10-03 (12:47:11 pm)
Ar: 1944-10-03 (12:47:11 pm) – 1945-07-02 (11:10:38 am)
Ta: 1945-07-02 (11:10:38 am) – 1946-03-31 (12:46:32 pm)
Ge: 1946-03-31 (12:46:32 pm) – 1947-01-01 (11:25:28 am)
Cn: 1947-01-01 (11:25:28 am) – 1947-10-04 (7:18:50 am)
Le: 1947-10-04 (7:18:50 am) – 1948-07-02 (5:33:54 am)
Vi: 1948-07-02 (5:33:54 am) – 1949-03-31 (7:04:03 am)
Li: 1949-03-31 (7:04:03 am) – 1950-01-01 (6:01:42 am)
Sc: 1950-01-01 (6:01:42 am) – 1950-10-04 (1:41:22 am)

In the chart of Mahatma Gandhi, the arudha lagna is in Cancer and the third from it is Virgo (Garden) with the Sun (light fire arm) in it. Jaimini teaches that the third from the AL is to be seen for the place of death. Virgo is aspected by Gemini and is likely to give death as it is the first dasa in the long-life compartment. The shoola dasa indicates Rudra or the lagna of the person who shall come to kill the native.

On the 30 January 1948 Mahatma Gandhi was shot to death at point blank range by Nathuram Godse. The lagna of Nathuram was Gemini!! See how the shoola dasa showed the lagna of the person who is coming to kill.

The shoola antardasa has to be of a dusthana from the dasa rasi and should have ample factors to indicate the death. leo is in the third from gemini and is also owned by the sun which is in the third from Arudha Lagna.

Paper on Role of Nakshatra in Disease by Sanjay Rath
Weekend Workshop VI | 4-5 October 2003 | Sri Jagannātha Center, USA

Sri Krishna’s teachings

Disease and Nakśatras

Sri Kŕśńa was teaching Yudhiśŧhira and narrated the discussion between Agnihotra Kauśika Muni and Mahaŕśi Garga (Bhaviśya Pūrāńa). Mahaŕśi Garga inquired “Brahma! How can any person be realized from such suffering like bondage, imprisonment, being tied down under adverse conditions, slavery or under attack/seige from enemies or wild animals and diseases. Unless the suffering person is relieved from these adverse circumstances or conditions how can he hope for emancipation from rebirth. Pray tell me the path to freedom.” Kauśika Muni replied, “Knowledge of death, disease and illness is known from the conception time, birth and janma nakśatra. If the disease starts from these nakśatra (ie. Conception or natal moon star) then the danger of death should not be ruled out. Based on the Moon at the moment of start of a disease, the period of suffering can be ordained.

Table 1 : Nakśatra & disease

Period of disease
Nakśatra HariHara Rishi Kauśika Devatā
1 Aświnī 9 days 1 day Dasra
2 Bharańī 11 days Danger of death Yama
3 Kŕttikā 9 days 9 days Agni
4 Rohińī 7 days 3 days Prajāpati
5 Mŕgaśira 1 month 5 days Candra
6 Ārdrā Impossible Danger of death Rudra
7 Punarvasu 7 days 7 days Aditi
8 Puśya 7 days 7 days Bŕhaspati
9 Aśleśa Impossible 9 days Sarpa
10 Maghā 20 days 20 days
11 Pūrva Phālguńī Impossible 2 months
12 Uttara Phālguńī 7 days 3 pakśa
13 Hastā 15 days Short time
14 Chitrā 11 days ½ month
15 Svātī Impossible 2 months
16 Viśākhā 15 days 20 days
17 Anurādhā Longtime/difficult 10 days
18 Jyeśŧhā Impossible ½ month
19 Mūlā 9 days Danger of death
20 Pūrva aśādhā Impossible 15 days
21 Uttara aśādhā 1 month 20 days
22 Srāvańa 11 days 2 months
23 Dhaniśŧhā 15 days ½ month
24 Śatabhiśāj 11 days 10 days Varuńa
25 Pūrva bhadra Impossible 9 days Ajaikapāda
26 Uttara bhadra 7 days 15 days
27 Revatī Long time/difficult 10 days Puśan

Kauśika Muni continued that there are certain stars, which are violent and can indicate death. [Jyotinirbanda indicates that nakśatras 6, 9, 11, 15, 18, 20, 25 show premature death or long term effect/suffering due to disease.]. He suggested the worship of the nakśatra devatā as the remedy for cure. If the exact date/time of the star can be ascertained then the diety of the nakśatra should be propitiated.

This is the best solution. If propitiated and satisfied, then the graha (vimśotari) ruling the star shall indicate the exact period of cure. For example, worship Aświnī Kumar if the disease started in Aświnī, or Yama if the disease started in Bharańī. The mantra can be simple like yamadaivata: ‘yamāya svāhā’ or other mantras learnt from authoritative sources can be used [note: various nakśatra mantra can be learnt from Vedic Remedies in Astrology by this scribe]. If the nakśatra for start of the disease cannot be ascertained, then the deity of the janma nakśatra should be propitiated at all times. Remember that devas should be worshipped with ‘svāhā’ and pitŕs with ‘svadhā.’

Kauśika continued, “Muni! Lord Brahma has taught that if the sampuŧa is given with the Gayatri mantra 1000 times, then all diseases will be cured.” Sampuŧa are bījākśara prefixed to the gāyatri for various purposes.

Determining the start of disease

Determination of starting Nākśatra

The method of determining the day (ruling star) at the time of the start of a disease is taught by HariHara.

a) The nakśatra prevailing at the beginning of a disease is known from the Praśna chart by counting as many nakshatra from it as it has gained from lagna nakśatra. Praśna Mārga 13-01

b) The longitude of Gulika is multiplied by 9 and 12. Expunge multples of 360º. The nakshatra(s) arrived at will indicate the commencement of disease. Praśna Mārga 13-02

Note 1: The text uses ‘Mandi’ and it is seen that Mandi and Gulika have been used interchangably by HariHara. Actually, these are different points in the zodiac. Mandi is the middle point of the Gulika kāla whereas Gulika is taken as the beginning of the kāla.
Table 2 : Gulika determination

Weekday Part of Saturn Ending time of Saturn for 12 hr day Part of Saturn Ending time of Saturn for 12 hr night
Day Night






























Note 2: Of the two nakshatra arrived at, one using the ‘9’ as the muliplier shows ‘devadosha’ or wrath of deities and consequential diseases/suffering, while the one using ‘12’ as the muliplier shows the secret enemies. In both cases the disease should be serious enough to merit the use of this method as Gulika/Mandi indicate serious and life threatening poison like cancer, HIV, etc.

c) Praśna akśara: This is the first letter of the communication. The nakśatra can be determined from this first letter based on the hoda chakra (available in a good ephemeris where the phonemes of each nakśatra pāda are given) and Parāsara (BPHS).
1. If the disease commenced within the last 1 month, this would have commenced when the Moon transited this nakśatra.
2. If the disease commenced within a year, then the transit of the Sun in this nakśatra will indicate the start.
3. If even older than a year, then see transit of Jupiter/Saturn over this nakśatra to indicate the time.

Time of start
If there is a planet in the sixth house, consider it, else take the lord of the sixth house. The time when the planet is strong indicates the tentative time of the starting of the disease. Note that Sun, Jupiter and Venus are day strong while Moon, Mars and Saturn are night strong indicating the day/night time respectively. Mercury is strong in both the day and night and will indicate sandhya (junctions of the day).

Timing Cure

The longitude of the 6th lord in the sign occupied by it indicates the extent and period of disease. The expired portion indicates the time already spent and the balance indicates the time left for complete cure. Note that we have already determined by prior methods the time when the disease started. This starting date to the date of Prasna is the period of suffering already seen and is mapped to the longitude already covered by the sixth lord. The balance, proportionately gives the days left for cure.
A rough indication is that if the sixth lord has already traversed half the sign, the worst is over (ie. Half the suffering period is already over).

Timing Manifestation

The manifestation of a disease is different from its start. The disease often starts much before the first symptoms manifest. The number of months elapsed since manifestation of the disease is known by either method-
1. The number of signs counted from Ārudhha Lagna to sixth lord, or
2. The number of nakshatra from Prasna nakshatra to that of the 6th lord, or
3. The number obtained at (b) above is multplied by the number of navamśa gained by the 6th lord.
The date of manifestation would be when the Moon would have transited over the 6th lord (prasna) sign during the month of manifestation.
Natal Chart
1. Diseases begin when the lagna, Pāka lagna and/or Moon are transited by malefic planets and cure begins when these are transited by benefic planets. Complete cure comes when all these three signs have the association/aspect of transiting benefic planets.
2. If the disease started in signs preceding chandrāstama, then recovery begins after chandrāstama.
3. Moon (day), Sun (month), and Jupiter (year) transit of signs having the association/aspect of malefic planets indicates the beginning of disease and their transit of signs having the association/aspect of benefic planets indicates cure (beginning of recovery).
4. The aid of the deities associated with natal favorable planets over which the transit Jupiter/Sun/Moon gives the cure and this should be sought through mantra, etc. It must be noted that worship of the dusta grahas or their deities causing the disease shall not give the cure.
5. If the sickness began when the Moon transited over the 6th lord (of Prasna or natal chart) then the cure will come when Moon transits the 4th Lord (sign) in the Prasna or natal chart.
6. Starting nakśatra: Details of the effects of the starting nakśatra has already been explained earlier. In addition, Kŕittikā, Dhaniśŧhā, Bharańī, Śatabhiśa, coinciding with Sunday/ Tuesday/ Saturday and also coinciding with Chidra/Rikta Tithi gives death. In general commencement on aśŧami, pūrńa, rikta tithi and a malefic weekday can cause death.

Navatāra cakra [27 star chakra]
Moon in Trijanma nakśatra or vipat, pratyak or naidhana nakśatra can lead to long term disease and death. Normally this works well when the strongest influence in the third from Ārudhha lagna is that of a night strong planet. If otherwise, day strong planets are in the third, prefer the Śula chakra.

Understand that the nakshatra in which disease starts has animportant message to convey related to karma. If it is the janma or anujanma (conception also) nakshatra then it relates to longevity or sometimes the onset of genetic diseases. If it is karma nakshatra then major changes in work are to take place or if it a simple fever then, it can indicate that some evil at work is being overcome. The special nakshatra should also be studied in regard to the start of disease in this manner.

A study of the finest udu dasa system taught by Parasara and other authors of classical jyotish literature. Let us pray to Sarasvati with the following Sarasvati Gāyatri Mantra from the Rig Veda (Mandala-1.Hymn-3.Mantra-10) before starting the lesson.
पावका नः सरस्वती वाजेभिर्वाजिनीवती। यज्ञं वष्टु धीया वसुः॥
pāvakā naḥ sarasvatī vājebhirvājinīvatī| yajñaṁ vaṣṭu dhīyā vasuḥ||

Word meanings

Sarasvatī: derived from ‘Sarasah’ meaning (a) full of Rasa or nectar (Sa+Rasa). There are seven Rasa’s which lead to the physical creation of all beings. These seven Rasa are the Lords of the saptāṁśa (one-seventh division) of a sign. Thus, Sarasvatī is the mother of all creation and is also referred to as BHU Devi or the Earth Mother. (b) Commendable enlightening speech borne from perfect knowledge and truthful countenance. Thus, Sarasvatī is the giver of such exemplary speech [arising from truthful countenance and knowledge (of all arts, crafts and sciences)].
Pāvaka: Pure, clear, bright and shining like Agni (fire); illuminating; n. Pavakā illuminator.

The Best Udu Daśā

दशाबहुविधास्तासु मुख्या विंशोत्तरी मता।
कैश्चिदष्टोत्तरी कैश्चित्‌ कथिता षोडशोत्तरी॥ ३॥
daśābahuvidhāstāsu mukhyā viṁśottarī matā |
kaiścidaṣṭottarī kaiścit kathitā ṣoḍaśottarī || 3||
Parāśara teaches that vimśottari is the foremost Udu Daśā because in Kaliyuga[1] the maximum period of the vimśottari daśā system (120 years) is equal to the Pūrṇa Āyus (Full longevity: 120 years) of the human being.
विंशोत्तरशतं पूर्णमायुः पूर्वमुदाहृतम्‌।
कलै विंशोत्तरी तस्माद्‌ दशा मुख्या द्विजोत्तम॥ १४॥
viṁśottaraśataṁ pūrṇamāyuḥ pūrvamudāhṛtam |
kalai viṁśottarī tasmād daśā mukhyā dvijottama || BPHS 14||
This complete longevity of 120 years is represented by 120 degrees of the zodiac based on the Time-space equation from Manu [2] Smṛti [3] whereby one day of the Deva is equal to a year in the life of human beings. By the term Deva (derived from Diva [4]) the Sun is referred to and its average daily motion of one degree in the zodiac. Thus 120 human /earth years would correspond to 120 degrees in the zodiac. There are three Brahma Nābhi [5] in the zodiac at zero degree Aries, Leo and Sagittarius. These navels are 120 degrees apart. These navel represent the end or a new beginning and is conceptualized as Gaṇḍānta. Their separation of 120 degree is the longevity span of the human being. There are other dictums which refer to other transits of the Sun as the 21/2 Degree transit. However, these shall refer to beings other than human or for other purposes.
Lesson #01: The first step in vimśottari daśā is to determine the Param Āyus (maximum longevity) of any body, both animate and inanimate.

The angular span of 120 degrees is divided into nine mansions of the Moon called Nakṣatra or simply constellation. Each Nakṣatra has an angular span of 13o20’ (or 800’) and is composed of four parts called Pada. Each Pada, being one-fourth of a constellation is 3°20′ (or 200’). The first Nakṣatra is Aswini which is reckoned from zero degree Aries and spans the range 0°–13°20’ Aries. The second Nakṣatra starts from 13°20’ Aries and extends till 26°40’ Aries. In this manner nine Nakṣatra cover the span of 120° from 0° Aries to 30° Cancer. Similarly two other sets of nine-Nakṣatra span the space from 0° Leo to 30° Scorpio and 0° Sagittarius to 30° Pisces respectively (Fig1-1). The Navagraha in the order of Ketu, Venus, Sun, Moon, Mars, Rāhu, Jupiter, Saturn & Mercury are the lords of the nine constellation as reckoned from Aswini. This order of planets also determines the lordship for the other two complimentary sets of nine constellation (Table 1-1).

Daśā Period

Daśā periods have been spelt out by Parāśara [6] for the planets as Sun – 6 years, Moon – 10 years, Mars – 7 years, Rāhu – 18 years, Jupiter – 16 years, Saturn – 19 years, Mercury – 17 years, Ketu – 7 years and Venus – 20 years. These have also been indicated in the Table 1-1.

Order of Daśā

The daśā follows a definite sequence in the regular order of the constellations. The Daśā are furnished by the planets owning the constellations. For example, if the first daśā is reckoned from Bharaṇī (2), then the first daśā shall be initiated from Venus, the lord of Bharaṇī. The order of the constellations are Bharaṇī (2) Krittikā (3) Rohiṇī (4) Mṛgāśiras (5) Ārdrā (6) Punarvasu (7) Puṣyā (8) Aśleṣā (9) Maghā (10) etc. Thus, the order of the Daśā shall be Venus (Bharaṇī), Sun (Krittikā), Moon (Rohiṇī), Mars (Mṛgāśiras), Rāhu (Ārdrā), Jupiter (Punarvasu), Saturn (Puṣyā), Mercury (Aśleṣā) and Ketu (Maghā).


Parāśara has advised the use of this vimśottari daśā for all purposes as it is the best Udu daśā.
कृष्णपक्षे दिवा जन्म शुक्लपक्षे तथा निशि।
तदा ह्यष्टोत्तरी चिन्त्या फलार्थञ्च विशेषतः॥ २३॥
kṛṣṇapakṣe divā janma śuklapakṣe tathā niśi |
tadā hyaṣṭottarī cintyā phalārthañca viśeṣataḥ || 23||
Whereas he has given a very specific rule (Criteria-1) for the use of aṣṭottari Daśā (108 years) by stating[7]4 that Rāhu in a quadrant or trine from the Lord of Lagna determines the applicability of aṣṭottari daśā, subsequently he gives the following advise (Criteria-2):

“If birth is at day in kṛṣṇa pakṣa[8] or at night in śukla pakṣa[9], the use of aṣṭottari daśā is advised.” If this advice is to be taken at face value, then by implication the vimśottari daśā would apply only if birth is at night in kṛṣṇa pakṣa or at day in śukla pakṣa. Considering Criteria-1 & 2 together, aṣṭottari daśā will be applicable in about 25% charts. Thus, vimśottari daśā is applicable in about 75% birth charts[10]. Summing up, check the following:-
1) Whether Rāhu is placed in a Kendra or Trikoṇa from Pāka Lagna (i.e. the sign occupied by the Lord of Lagna).
2) Whether birth at day time is in kṛṣṇa pakṣa, OR Whether birth at night time is in śukla pakṣa.
3) If both of (1) or (2) above is applicable, then use aṣṭottari daśā, else apply vimśottari daśā.

Determination of Starting Daśā

It has become a common practice to initiate the vimśottari daśā from the constellation occupied by the Moon. However specific rules exist for determining the starting constellation. Determine the following five constellations: –
(i) Lagna Nakṣatra: the constellation, which houses the rising degree of the ascendant.
(ii) Janma Nakṣatra: the constellation, which is occupied by the Moon in the horoscope (Birth chart).
(iii) Name Nakṣatra: the constellation/Pada indicated by the first letter in the name of the person (refer Table – at Appendix I).
(iv) Praśna Nakṣatra: the constellation occupied by the Moon at the time of query or examination of a chart, and,
(v) Utpanna[11] Nakṣatra[12]: the fifth constellation counted from the constellation occupied by the Moon in the birth chart.

Lesson # 2:
1. stronger amongst Name Nakṣatra and Praśna Nakṣatra is used to determine the daśā related to a horary (Praśna) chart, and
2. the stronger amongst Lagna Nakṣatra, Janma Nakṣatra and the Utpanna Nakṣatra is used to determine the daśā’ s for natal chart (horoscope).
Although there maybe many methods to determine the relative strength of constellation, a few rules are given here.
(i) Determine the number of planets in Kendra (quadrants) to the signs occupied by the constellation[13]7. Larger number of planets in quadrant shall determine the stronger.
(ii) If they are equal or if the constellations are in mutual quadrant, then the association or aspect of Jupiter, Mercury or Lord of the constellation is a source of strength[14].

Lesson # 3: Whenever in doubt prefer the Moon constellation in Manuśya Jātaka (horoscope/charts relating to human beings) as the Manas (Mind) signified by the Moon shall determine the fortune.

Lesson # 4: In case there are four or more planets in quadrant to Lagna, then Tara daśā (a modification of vimśottari daśā) shall apply.
In the case of Tara[15] daśā, the strongest planet in Kendra initiates the daśā, which is followed by other planets in the Kendra[16]. Thereafter planets in paṇapara[17] and Apoklimas[18] furnish the daśā. The daśā periods are the same as for vimśottari daśā.

Calculation of Daśā Balance
After having determined the strongest constellation that will initiate the vimśottari daśā, the next logical step is to determine the balance of daśā.
Step 1: Determine the exact longitude of the Lagna/Moon as the case maybe. (Say M)
Step 2: Expunge the longitude of the starting point of the constellation (Say N) from it. Thus we have (M-N) the progress in the constellation.
Step 3: Since the span of the constellation is 13°20′ or 800′, expunge the progress in the constellation determined from previous step from the span to determined balance of constellation to be covered i.e. 13o20′ – (M-N).
Step 4: the balance of daśā is obtained by multiplying the daśā period of the lord of the constellation with the ratio of balance of constellation to be covered (Step 3) and complete span
i.e. Daśā Balance = Daśā period X {13°20′ – (M-N)} / 13°20′
or, Daśā Balance = Daśā period X {1- [(M-N)/13°20′]}


Example 1 Let us determine the starting daśā, daśā balance and vimśottari Daśā of Male born on 12 November 1934 at 6:20′ PM IST at Lat: 20N30′, Long:85E50′, India. The birth chart as follows:-
Determination of Starting Daśā
(i) Lagna Nakṣatra: Rohiṇī (4) in Taurus.
(ii) Janma Nakṣatra: Uttara Āsāḍha (21) in Capricorn
(iii) Utpanna Nakṣatra: 5th from Janma Nakṣatra: Pūrva bhadra (25) in Aquarius.
Seven planets are placed in quadrant to the Moon sign and this is the strongest. Thus the Moon shall determine the starting constellation as Uttar Sadha (21). The lord of this constellation is the Sun, which shall furnish the first daśā at birth.
Calculation Daśā Balance.
Daśā Period of Sun = 6 Years
Longitude of Moon = 10s 5° 51′ 13.00″= 305° 51’13″(M)
Longitude of starting point of Uttara Āsāḍha = 9s 26° 40’=296° 40′ (N)
Thus, balance of daśā = Daśā period ´ { 1- [(M-N)/ 13°20′] }
= 6 X {1- [(305° 51’13” – 296°40′)/13°20′]}
= 6 X {1- [9011’13″/13°20′]}
= 6 X {1- [33073”/48000”]}
= 6 X 0.31098[19] = 1.865875
= 1 Year 10 Months 11 Days 17hr-9min-36sec.
Thus the vimśottari daśā ending date of the Chart 1 is as follows:
The starting date of the Moon Daśā is 24 September 1937 and starting time of 11-29′-36″ AM should be noted separately for drawing the Daśā Praveśa Chakra (Daśā Initiation Chart).
vimśottari Daśā table of Chart1

Starting Date Ending Date
Dasa Planet Period Y M D Y M D
1 Janma Sun 1-10-11 1936 11 12 1937 9 24
2 Sampat Moon 10 1937 9 24 1947 9 24
3 Vipat Mars 7 1947 9 24 1954 9 24
4 Kshema Rāhu 18 1954 9 24 1972 9 24
5 Pratya Jup 16 1972 9 24 1988 9 24
6 Sadha Sat 19 1988 9 24 2007 9 24
7 Vadha Merc 17 2007 9 24 2024 9 24
8 Mitra Ketu 7 2024 9 24 2031 9 24
9 Ati-mitra Ven 20 2031 9 24 2054 9 24

Example 2

Determine the daśā for Male born on 7 August 1963 at 9:15’ AM IST at Lat:21N28’ Long:84E01’, India.
The Rasi Chart is as follows:
Date of Birth: August 7, 1963; Time of Birth: 9:15:00 pm (21N28 84E01′)
In Chart 2, all four quadrants are occupied by four planets. Normally the conjunction of four or more planets in a Kendra gives Pravrajya (renunciation) Yoga and in this case, they are in separate signs and as per Lesson#4, Tara Daśā is applicable in the chart.
Step 1: Determination of the strongest planet
The four planets in quadrants are Jupiter, Rāhu, Ketu and Mars. The nodes Rāhu & Ketu are exalted in Gemini & Sagittarius respectively and are stronger than Jupiter in own sign (Pisces) or Mars in an inimical sign. Both nodes are equally aspected as per Rāśi dṛṣṭi by Jupiter and are not conjoined any planets. In such a scenario we can use bhāva bala[20] wherein the tenth house has a total strength of 10.53 Rupa and the fourth house has 9.37 Rupa. Thus Ketu is the strongest planet.
Step 2: Order of Daśā
The order of the daśā is based on Kendrādi daśā. The planets in Kendra furnish the initial daśā’s on the basis of their strengths. This is followed by the daśā of planets in paṇapara & then Apoklimas. Thus the order of Daśā for Chart 2 is as follows:-
Ketu, Rāhu, Jupiter, Mars, (Kendra)
Sun, Venus, Saturn (paṇapara),
Mercury, Moon (Apoklimas).
NOTE: This is the beginning of undoing the fixed concepts that many of you may have developed and in trying to make the mind more flexible to think. However, I will end this PART LESSON on vimśottari Daśā with the words that all the Daśā function simultaneously (which includes the various types of vimśottari). It is only a question of dominance of one over the other.

[1] Kaliyuga refers to one of the four eon’s which is the present Age of Iron. It started with the disappearance of Bhagavan Sri Kṛṣṇa in 3102 B.C.
[2] One of the fourteen sons of Brahma in one life of Brahma and the progenitor(s) of the Human race.
[3] Vedic Literature can be broadly classified as the Smriti and Sruti. Sruti means that which was heard (by the Maharishi’s) and is the voice of God. These include the Veda etc. Smriti means that which is remembered and can be commented or generally adapted.
[4] Diva means light and hence Deva is a giver of light of knowledge or enlightenment or a giver of energy. The Sun is the source of all energy in the solar system. Thus, it is not only the Deva, but also the Ātmakāraka or soul personified.
[5] navel of Brahma signifying a new beginning
[8] kṛṣṇa means dark; pakṣa means fortnight. Thus kṛṣṇa pakṣa means Dark fortnight or waning phase of Moon.
[9] śukla means bright; pakṣa means fortnight. Thus śukla pakṣa means Bright fortnight/waxing phase.
[10] Let us see the Mathematics. If we use the pakṣa Criteria, then 50% are for vimśottari and the other for 50% aṣṭottari. Now, for aṣṭottari the second criteria is not in EXCLUSION, but in INCLUSION. Thus, out of the 50%, another half (Kendra + Kona=6 signs out of 12) shall be excluded as Rāhu will not be in Kendra/Kona to Pāka Lagna. Now 50% of 50% is 25% applicable for vimśottari daśā.
[11] Kṣema is the 4th Star, Ādhana is the 8th Star and Utpanna is the 5th Star/ Nakṣatra as reckoned from the Nakṣatra occupied by the Moon.
[12] The Moon’s longitude is used for calculating the daśā balance as these are only relative positions of the Nakṣatra from their overlord – the Moon.
[13] Constellations could span over two signs and the position of the Lagna or Moon should be the deciding factor about the sign being referred to. For example if the Constellation is Punarvasu (Gemini 20o to Cancer 3020’), and if the Moon is in Cancer 20, then the sign for checking planets in quadrants is Cancer.
[14] Similar to the second source of strength given by Jaimini and later explained by Varāhamihira (Bṛhat Jātaka).
[15] Tara is the spouse of Jupiter (Bṛhaspati) who is the Guru of vimśottari daśā. That is why the periods of the Sun & Moon are equal to the period of Jupiter {i.e. Sun (6) +Moon (10) = Jupiter (16)}. On the other hand Venus (Śukrācārya) is the Guru of Aṣṭottari daśā as the periods of the Sun (6) and Moon (15) equal the period of Venus (21) in Aṣṭottari daśā.
[16] Kendra are the Cadent houses i.e. the 1st, 4th, 7th & 10th house.
[17] Paṇapara are the Succeedent houses i.e. the 2nd, 5th, 8th & 11th houses.
[18] Apoklimas are the precedent houses i.e. the 12th, 3rd, 6th & 9th houses.
[19] This ratio is called Nakṣatra Balance
[20] Refer to Graha & Bhāva Bala by Dr B V Raman. Although some would suggest Graha Bala instead of Bhāva Bala, this cannot be computed for the nodes

Paper on Relationships presented in SJC, USA 2005
Before venturing into delineating relationships between two individuals or group dynamics, we need to understand the meaning of ‘sambandha’ and its various connotations. Thereafter, we shall examine the Jyotisha principles concerning people and houses, and finally we shall examine the relationships, both natural and temporal as well as its manifestation, meaning and implications. Vedic remedial measures will be touched, if time permits.

Sambandha defined

The word sambandha in Sanskrit means binding or joining, a close connection or union or association, conjunction, inherence, connection with or relation to. It connotes personal connection like a relationship, fellowship, friendship and even intimacy. The word ‘sambandhi’ (or as used ‘samdhi’ refers to a kinsman, a relationship brought about by a marriage or family by birth. In philosophical terms, this relationship is said to be of three kinds:

1. Samav-āya: coming together, meeting, congregate, contact, concourse, assemblage, collection, crowd, assemblage are some words that describe this relationship. The individual is in a perpetual (time/daśā defined) co-inherence, be it an inner or intimate relationship or a peripheral relation requiring identification with some symbols and beliefs like an association. It indicates an inseparable concomitance like the relationship between a substance and its qualities like the yarn in cloth. It connotes intimate and constant companionship or relationship like that of birth defining a father and son.

2. Samyoga: also sayoga, meaning junction, union; it defines the highest sate of a relationship like the last (of the fourteen) stage leading to emancipation from the cycle of rebirth. The word ‘yoga’ has a very wide meaning (see para 1.2).

3. Svarupa: having own form or shape like sabda~ which means having the form of sound. It refers to own condition, peculiarity, character or nature like ‘of a kind’. A relationship caused because of an event or occurrence.


Yoga has many meanings and implications in astrology. Some of these are listed below for a better understanding of the word. A sambandha caused by any of these can be understood as samyoga.
1. It indicates yoking, joining, harnessing or attaching like yoking a team to play a game or yoking horses to pull a carriage. It implies that the individual parts involved in the yoga (yoke) should function in harmony. In Jyotiśa, these are called paraspara-yoga-kāraka or mutual co-workers.
2. It indicates and undertaking, business, action, work or employment of some kind for the purpose of earning wealth, acquisition, gains or profit or property. In Jyotiśa, these are called sūrya yoga or more precisely, āditya yoga.
3. It indicates any conjunction, union, combination or contact and indicates mixing or a mixture. In Jyotiśa, these are called Graha yoga and are named based on the number of planets conjoining in a sign.
4. It indicates a connection or relationship as a consequence of, or reason or because of something else. The reason or cause is the kāraka (significator) and consequently, these yogas are called Kāraka yoga in Jyotiśa.
5. It indicates putting together or arranging, based on disposition in a regular succession. In Jyotiśa, the longitudes of the individual planets are considered to arrange them in a regular succession of decreasing (longitudinal) hierarchy called ‘Chara kāraka’. These planets then acquire the potential for various generating yogas.
6. It indicates zealous endeavor with care and using all of one’s powers to achieve a goal. Such zeal can only come from the individual soul called the ātmakāraka indicating the native’s strong inner urges and desires. The yogas, in Jyotiśa are consequently called ātmakāraka yoga or simply kāraka yoga.
7. It indicates abstract contemplation; meditation and such other practices to attain union (yoga) with God and all these are called adhyātma yoga (spirituality) in Jyotiśa. It includes renunciation (sanyāsa yoga), mantra śāstra, Pātanjali’s (samkhya-II) yoga philosophy, rituals (where yoga is personified as the son of Dharma & Kriya) etc.
8. It indicates the union of puruśa (spirit personified as father) and prākŕti (nature personified as mother) for the purpose of all creation (saëkhyā śastra). In Jyotiśa, the Sun indicates the puruśa and the Moon indicates prākŕti. The relationship between these planets indicates the Yoga of birth of which there are 27 types. This leads to yet another meaning for the word yoga as ‘sum’ in arithmetic.
9. It indicates the constellation (of the 27 nakśatra), which is conjoined the Moon and is called ‘Candra yoga’. This is extended into other varieties of Candra yoga based on certain planetary positions that influence the health and mind. The nakśatra, which do not have the conjunction or association of the Moon, are called ‘Kha yoga’ or having the yoga (association) of the sky (kha). This leads to another variety of Jyotiśa combinations called Kha yoga or Nābhasa yoga.

In this manner, the various meanings of the word yoga can be studies with a focus on its relevance to Vedic astrology. Suffice is to say that the word has a very deep meaning and any superficial reading will cause a vacuum in our understanding and judging of real life situations.

Rāśi (Moon sign) relationship

The lord of the Janma rāśi is called the Subhapati in a horoscope. This planet is the controller of the fortunes and well-being of the individual and can be viewed as the sustainer of the chart. In matching charts for marriages and other relationships like business etc, this criterion is considered crucial and is called rāśiādhipati or graha-maitreya (planetary relationship).

Rāśi küta

The moot principle in matching charts is to determine the ‘puruśa’ and ‘prākriti’ or the male and female principles. In marriage matching, this is easy as the male is taking on the role of the puruśa and the female takes the role of prākriti. In business or other relationships, the dominant or active partner shall take the role of puruśa while the passive partner takes the role of prākriti.
Prepare a matching chart by placing the Sun in the same sign and nakśatra as that occupied by the natal Moon (Janma rāśi) of the active partner. The Janma rāśi and nakśatra of the passive partner should be taken as such. If the Sun-Moon relationship in the matching chart indicates śukla pakśa (bright half), then the match is said to be good and will lead to growth just like the waxing Moon. If instead, the relationship is krśna pakśa then the enterprise or relationship will end as the waning moon indicates decline and destruction. Thus, before entering into a relationship, it is necessary to check whether it shall grow or perish. Count the number of signs from the Sun (Janma rāśi of dominant partner/bridegroom) to the Moon (Janma rāśi of passive partner/bride) both inclusive. The resultant number gives some indications as listed below.

Table 1: Rāśi kuta

Number Results
1 General well being and compatibility is indicated. Check the naksatra match. If the naksatra are different, it is excellent and in the case of marriage, sons and grandsons will issue from the wedlock. If they are the same then there shall be fear of poison and one of them could suffer severe ill-health and/or children could also suffer due to näga nadi or other flaws. This is sure to happen if the naksatra is Bharani (2), Rohini (4), Ardrä (6), Pusyä (8), Aslesä (9), Makhä (10), Hastä (13), Jyesthä (18), Mūlä (19), Pūrvasadhä (20), Dhanistä (23) or Satabhisa (24).
2 Good compatibility; financial problems and hardships (Harihara).
3 Excellent friendship and relationship; long term if planets concerned are friends.
4 Very compatible; growth in wealth
5 Very compatible; many children
6 Fairly compatible; short term relationship; destruction and ruin (Brihaspati) unless the Subhapati are mutually friendly; separation or quarrel – if the Subhapati are mutual foes or there is vedha, then the intensity of evil is very high (Harihara). If they are friends, then this can be considered.
7 Excellent compatibility, especially in matters concerning the opposite sex.
8 Diseases (Madhavacharya); destruction and ruin (Brihaspati) unless the Subhapati are mutually friendly; separation, quarrel or death and if the Subhapati are mutual foes or there is vedha, then the intensity of evil is very high (Harihara). However, if the passive partner (Moon) has an even Janma räsi, then this match is to be rejected (Harihara).
9 No compatibility and no growth; in case of a marriage, loss of children is indicated (Madhavacharya);
10 Quarrels and misunderstanding (Madhavacharya); marriage maybe considered if the Subhapati are friendly (Brihaspati) and will last, but there will be many quarrels.
11 Sorrow is indicated (Madhavacharya);
12 No compatibility and many problems; especially financial losses (Madhavacharya) and poverty (Harihara).

Naisargika sambandha

Naisargika Graha sambandha or natural planetary relationships are eternal and are of various types depending on the context. Parāsara teaches the general rule which is applied in two stages. First step is the determination of natural relationship. This is based on the mūlatrikona (office) and is the desire of every planet to achieve its object. Second step is the modification to this in individual charts.

Satyācarya’s rule: The lords of the signs in 2, 4, 5, 8, 9 & 12 from the mūlatrikona sign of a planet are its friends.

Table 2: Natural friendship

Planet Friend Neutral Enemy
Sun Moon, Mars, Jupiter Mercury Venus, Saturn
Moon Sun, Mercury Mars, Jupiter, Venus, Saturn
Mars Sun, Moon, Jupiter Venus, Saturn Mercury
Mercury Sun, Venus Mars, Jupiter, Saturn Moon
Jupiter Sun, Moon, Mars Saturn Mercury, Venus
Venus Mercury, Saturn Mars, Jupiter Sun, Moon
Saturn Mercury, Venus Jupiter Sun, Moon, Mars
Although we do need to know this for the nodes as relationships are with ‘real’ people having physical bodies, nevertheless, we can determine their friends and foes to understand the relationship between the deities of Hinduism.
Rahu Sun, Venus Mars, Jupiter, Saturn Moon, Mercury
Ketu Moon, Mars Mercury, Venus, Saturn Sun, Jupiter

The relationship between Ganeśa (indicated by Ketu) and Śiva (Sun) is seen in Ketu treating Sun as an enemy whereas the Sun treats Ketu as a friend. The episode of Ganeśa guarding the door and not even allowing Śiva inside when the mother was taking a bath and a fight ensuing between the two resulting in the cutting of Ganeśa’s head by Śiva is too well known. Here, Ganeśa proved to be the best guardian of the door and unconsciously acted inimically towards his own father. He was only doing the job (mūlatrikona-office) entrusted to Him by the mother. He is the favorite of Gouri (Moon) and these relationships show up in the table given above.
If the nodes are to be used in planetary relations, then the following information can be useful. Often astrologers tend to confuse eclipse relations with the mūlatrikona relations. Relationships between individuals can be for a variety of reasons of which the mūlatrikona (office/work/duty/desire fulfillment) is the most common and is given here. There are other relationships like marriage or worship, which are purely personal or domestic activities, or the purely financial relationships, which require a different model as, taught by Jaimini Mahaŕśi. A business partnership is more than just financial relationship as it brings two or more people into a working (mūlatrikona) relationship.

Table 3: Nodes ownership

Node Own Sign Mülatrikona Exaltation
Rahu Aquarius Virgo Gemini
Ketu Scorpio Pisces Sagittarius

Tatkālika sambandha

Tatkālika sambandha or temporal relationship are the second stage modification of the natural relationship and varies from one chart to another. Since the entire Parāsarian model of relationships is based on mūlatrikona (office or work), this principle is carried over to the second stage as well.

It is well known that the Sun is the keeper of time and that all activities of men shall be governed by the Sun. The birds fly out of their nest with the first ray of the Sun and return with the last ray of the setting Sun. Their sensitivity to the time indications of the Sun causes their entire group (birds) to be over-lorded by the Sun. Men are more emotional and have the highest share of mental working causing them to be over-lorded by the Moon instead. It is natural that their working and relationships will be governed by ‘moods and tastes’. The activities following the Sun are based on ‘muhurta’. Brahma muhurta coinciding with Brahma gayatri starts the day. The activities reach an acme at midday, which is called ‘Abhijit muhurta’ coinciding with Viśnu gayatri. Thereafter, the energies and rays decline until sunset, which is the ‘Rudra/Siva gayatri’. The activities of darkness begin after sunset and reach a nadir at midnight called the ‘Kali gayatri’.

In this working day, since planets represent people, every planet would like to be in the highest state i.e. akin to Abhijit muhurta or in Viśnu gāyatri connoting success, fame, wealth and all the good things of life that go with it. Such a planet attains the form of Viśnu and becomes an avatar. He sits on the throne and like Indra, becomes the king of the skies (svarga). During the day, the lagna starts with the Sun at Brahma gayatri, goes to the fourth house from the Sun in Viśnu gayatri, seventh house from the Sun in Śiva gāyatri and finally, the tenth house from the Sun in Kali gayatri. Reckoned from Lagna, at midday, the Sun is in the tenth house and this fact is used in determining the relationship.

If this is the position that every planet wishes to have in its working environment, then its relationships have to be based on this desirable situation. The midday situation of lagna with the Sun in the tenth house is extended to the planet and for the planet to rise at midday, sunrise should occur in the sign in the tenth house from it. The following deductions can be made based on this hypothetical situation, which will amount to a derivation of the rules taught by Parāsara on this subject.

Table 4: Tatkālika sambandha rules

The sign occupied by the planet is akin to midday This is the throne of the planet. It defines its avastha (situation or mood or age), its bala (strengths) and everything else.
The tenth house from it is akin to sunrise This is the first definition of sambandha and the planets placed in the tenth from it shall herald its ascendancy. The planets in the tenth house are temporal friends.
The fourth from it shall be akin to sunset The planets in this house shall be the last to leave the sinking ship or shall be the most loyal/trusted. The planets in the fourth house are temporal friends.
The sign opposite to it shall be akin to midnight. This is the nadir and shall define the opposition or he who shall rule after the planet abdicates. The planets in the seventh house are temporal enemies.
The signs/planets intervening from the tenth house from it to its seat will help him to achieve the position These supporters join the herald in helping the planet’s ascendancy. The signs intervening are the 11th and 12th houses. The planets in the 11th and 12th house are temporal friends.
The signs from its seat to its fourth house shall help sustain/continue his kingly position. These supporters join the king (planet under consideration) after his ascendancy and support his claim to the throne. The signs intervening are the 2nd & 3rd houses. The planets in the 2nd and 3rd houses are temporal friends.
The signs after sunset (darkness) shall work towards his downfall as everyone wishes to be in the light or ‘limelight’. These signs are the 5th to 9th houses. The planets in the 5th to 9th houses shall be temporal enemies.
No king likes to share his throne with others. Sharing power causes a weakness in the throne that is not stable. That is why four or more planets conjoining can cause pravrajya yoga implying exile or renunciation. The planets in the same sign are temporal enemies.


These temporal relationship rules when applied to a chart cause a modification in the natural relationship. This new relationship that develops is pancada (five fold) and the clear lines of ‘friends-neutrals-enemies’ given by natural relationships gets modified as follows:

1. Intimacy (very close or strong friend); definition: a natural friend who is also a temporal friend. Such intimate friends and supporters are the most trustworthy for a long-term relationship.
2. Friendship (protagonist, supporter and well-wishers), definition: a natural neutral who becomes a temporal friend. Such friends support a cause that lead to ascendancy while in principle they do not support the ideals.
3. Acquaintance (known, neutral, associate), definition: a natural friend who becomes a temporal enemy or a natural enemy who becomes a temporal friend. Such people are the ones who secretly either support (natural friends) or oppose (natural enemies) the ideals but find it convenient, or are in a situation that makes them sympathize with the opposition. They change sides whenever the wind blows the other way.
4. Antagonist (antagonist, oppose, malice, ill will), definition: a natural neutral who becomes a temporal enemy. Such people do not have any fundamental difference in ideology but because of a situation or convenience tend to become antagonistic or support the opposition.
5. Hostility (Enmity, bitterness, hatred, acrimony) definition: a natural enemy who becomes a temporal enemy. Such people are fundamentally opposed and bear great bitterness. Given the right circumstances, their hostility will surely come to the fore.

Example 1: Tatkālika sambandha chart
The example chart has the Moon in Aquarius and its lord Saturn, being the Subhapati is placed in Capricorn. To determine the sambandha, we need to follow the steps:
• Saturn has its mulatrikona in Aquarius. The lords of the 2 & 12, 4 & 8 and 5 & 9 are its friends while the rest are enemies. Reckoned from Aquarius, Jupiter is the lord of 2 (friend) and 11 (enemy). Therefore, Jupiter is neutral. In this manner we get the natural relations
Natural relations

Planet Friend Neutral Enemy
Saturn Mercury, Venus Jupiter Sun, Moon, Mars, Rahu, Ketu

• The sign Capricorn should be treated as the seat or throne of Saturn. The planets in the 10, 11, 12, 2, 3 & 4 houses have temporal good relations. These are Ketu (12), Moon (2) and Jupiter (3)
• The rest have temporal bad relationship/enmity. The Sun, Mars & Rahu are natural as well as temporal enemy making them hostile and bitter enemies of Saturn. The Moon & Ketu are natural enemies but temporal friends making them neutral acquaintances. Mercury and Venus are natural friends and temporal enemies making them neutral. Jupiter is naturally neutral and a temporal friend making it a friend.
Temporal relations

Planet Adi-mitra (Intimate) Mitra (Friend) Sama (Neutral) Satru (antagonist) Adi-satru (hostile)
Saturn Jupiter Mercury, Venus, Moon, Ketu Sun, Mars, Rahu,

Similar deductions are made for all the planets and tabulated as indicated below the charts.

The examination of temporal relations in the chart clearly shows that the native shall not have any intimate friends and shall be a loner by nature. The only friends are indicated by Jupiter while there shall be quite a few acquaintances and some very hostile enemies. However, as a note of abundant caution, this is only the initial estimate based on the Janma rāśi.
…continued in  Sambandha II =Go>


Nakshatra Articles includes a list of articles indicated by the nakshatra which shows that which tends to florish under the shakti of the nakshatra. For example any mantra started under Krittika nakshatra is bound to succeed and this becomes a favorite nakshatra of the Brahmana. Later we also understand that Agni, the deity (devata) of Krittika nakshatra is the Brahmana guru and giver of Gayatri mantra which easily explains the reasons for any and evey mantra succeeding in this nakshatra. Another list shows the birth nakshatra of the planets.

More details of their use is given in Pt. Sanjay Rath’s ‘Brihat Nakshatra

# Nakshatra Miscellaneous Articles Misc*
1 Aswinni conveyances, horses,
2 Bharani wells, husky grains, cereals, birth star of Rahu
3 Krittika mantra, music, white flower, birth star of Chandra
4 Rohini beasts of forests, rose apple, gems, ornaments, mountain, cows, bulls aquatic animals, beauty parlor, the market birth star of Chandra
5 Mrigashira fruits, Catechu plant, fragrant articles, birds, garments, aquatic products, flowers, gems, beasts, perfumes, brewery,mango, juices, tastes, crops
6 Ardra fort, husky grains, belleric myrobalan (baheda), heavy rains
7 Punurvasu weapons, best of grains (Kalama paddy),
8 Pushyami sugarcane, barley, wheat, rice, holy fig tree (Peepal),forest, water tanks, flowers
9 Aslesha artificial articles, liquid, husky grains, bulbs, roots, fruits, insects, reptiles, poison, herbs, worms, aquatic objects or animals, snakes birth star of Ketu
10 Magha corns, granaries, non-vegetarian food, birth star of Venus
11 PurvaPhalguni salt, fire, butea frondosa (palash), commodities, oil, cotton, honey, kids, money exchangers, fried food birth star of Guru
12 UttaraPhalguni elephants, stone, fire, corns, holy tree (plaksha), fine grains (kalama rice), jaggery, salt (Venus-ruins the beings in the Jangala regions- where there is little water) birth star of Guru
13 Hasta neem tree, ornaments, commodities, husky grains, elephants,
14 Chitra coconut, corns for royal use, birds, painted vessels, women
15 Svati elephant, green gram, Arjun tree (arjun terminalia), birds,beast, horses, grains that produce gas, deer, vegatables, birth control
16 Vishaka cotton, stone, trees with red blossoms and fruits, sesame, black, green and Bengal gram, gram, saffron, lac, crops, madder, safflower birth star of Sun
17 Anuradha wool and hide articles, ornaments, horses, vehicles, games, mimusops elengi (bakula), all things growing in the Autumn, birth star of Sun
18 Jyesta wealth, buffaloes, fir, weapons, groups or seminaries, elite families, trade guilds
19 Moola opposite or reversed, seeds, weapons, agriculture, medicines, fruits, herbs
20 Purva Ashada fire, fruits, aquatic flowers and fruits, aquatic animals, birth star of Mars
21 Uttara Ashada elephant, horses, stone, commerce, immovable things like trees, diseases birth star of Mars
22 Sravana medicinal plant (Aak), conveyance, birth star of Mercury
23 Dhanishta ornaments, birth star of Mercury
24 Shatabishak water creatures, things thriving in water, neulea orientalis (kandab), aquatic products, ropes, nets,
25 Purva Bhadra mango tree, animal husbandry, fire,
26 Uttara Bhadra elephant, stone, lemon, fine/valuable corns, roots and fruits, gold, women
27 Revati things produced in water, conches, ornament, bassia latifolia (mahua), fruits, salt, pearls, gems, flowers (fragrant), lotuses, perfumes, autumnal crops birth star of Saturn
* Harihar Majumdar Phalita Jyotish Part I (Fasting on days of planets and graha mantras if this is your birth star)
Note: Those in italic are derived from Brihat Samhita through a study of transit effects, the other indications are directly stated from other works.

Power of the Nakshatra (Read Dr.David Frawley – Shaktis of the Nakshatras and Fruits of Worshipping Each Nakshatra); A list of Vedic Nakshatra deities, their shakti, upper and lower levels and the results of their being are listed. A more detailed reference is Pt. Sanjay Rath’s ‘Brihat Nakshatra‘. One very fine reading on the Shakti of the Nakshatra is the above linked article of Dr.David Frawley. This table is for quick reference and there can be no substitite to the books.

# Nakshatra Deity Shakti Basis Above Basis Below Result
1 Aswinni Ashwins-the twin horseman quickly reaching things those to be healed healing therapies world becomes free from disease
2 Bharani Yama- Death take things away removal of life from the body carrying the soul to the ancestral realm moving on to the next world
3 Krittika Agni- Fire to burn heat light burning or purification
4 Rohini Prajapati-lord of creation growth plants waters creation
5 Mrigashira Soma-god of immortality giving fulfillment extension weaving make the world enjoyable
6 Ardra Rudra-god of storm effort hunting or searching reaching the goal brings about achievement
7 Punurvasu Aditi-mother of the Gods ability to gain wealth or substance wind or air wetness or rain revitalization of plants
8 Pushyami Brihaspati- teacher of the Devas create spiritual energy sacrificial worship the worshipper creation of spiritual energy
9 Aslesha Sarpa-serpent inflict with poison approach of the serpant trembling and agitation destruction of the victim
10 Magha the Pitris-the Ancestral Fathers leave the body mourning leaving the body death
11 PurvaPhalguni Aryaman- god of contracts & union, Sun as friend, beloved procreation wife, female partner husband, male partner creation of the fetus
12 UttaraPhalguni Bhaga-the Sun as bliss giving of prosperity through union or marriage wealth gained from one’s own family wealth gained from one’s partner and their family accumulation of wealth
13 Hasta Savitar-Sun as inspiration gain what one is seeking and place it in one’s hands seeking of gain process of gaining puts what one wishes to gain in one’s hand
14 Chitra Vishvakarma- divine architect accumulate merit in life law truth gain honor in one’s work
15 Svati Vayu-Wind scatter like the wind moving in various directions change of form transformation
16 Vishaka Indragni-gods of lightning and fire achieve many and various fruits plowing or cultivation harvest fruit of the harvest
17 Anuradha Mitra-divine friend, lord of compassion worship ascension descent honor and abundance
18 Jyesta Indra-god of thunder rise or conquer, and gain courage in battle attack defense one becomes a hero
19 Moola Nirritti- goddess of disaster, Alaksmi to ruin or destroy breaking things apart crushing things the power to destroy (can destroy destruction)
20 Purva Ashada Apas-goddess of Waters invigoration strength connection gain of luster
21 Uttara Ashada Vishvadevas-Universal Gods grant an unchallengeable victory strength to win the goal that one can win becomes unchallenged winner
22 Sravana Vishnu- the Pervader connection seeking the paths connection of all things
23 Dhanishta Vasus-gods of Light and Abundance give abundance and fame birth prosperity bringing people together
24 Shatabishak Varuna-god of Cosmic Waters healing pervasion over all support of all world freed of calamity
25 Purva Bhadra Aja Ekapada- one footed serpant, horned goat, unicorn gives the fire to raise one worshipping up in life what is good for all people what is good for the gods support the entire world
26 Uttara Bhadra Ahir Budhya- dragon of the Depths of the atmosphere bringing of the rain raining clouds growing of planets stability of the three worlds
27 Revati Pushan- Sun as nourisher, protector, fosterer nourishment, symbolized by milk cows calves nourishment of the entire world

Nakshatra basics including a list of the meaning if the nakshatra, number of stars (which is used in various ways in astrology), the symbol which can be used to determine the aspirations and motivations of the mind and Guna (this is the general guna based on the three fold regular division although there is a different list for manas guna).
Caste really shows what the nakshatra is very capable of doing. For example Ashvini nakshatra is Vaishya which simply means good at busines and profit motivated.
Goals of the nakshatra show the motivation or inner aspiration with which the mind works. Thus, although Ashvini has a profit motive of Vaishya caste, it does most actions based on dharma and tends to stay within defined norms. It can bend rules to suit its purpose but will not break them.
Gana shows the general mental security – deva are those who are always secure and overconfident. This is also the cause of their fall. Manushya and insecure and this causes a desire to hoard and be greedy. Rakshasa are obsessive and angry when their belongings are touched. They can be vengeful due to threatened or perceived threats.

# Name Meaning Stars Shape/Symbol Guna Caste Goal Gana Sex
1 Aswini The horsemen 3 Horses head Rajas Vaisya dharma Deva M
2 Bharani the bearers 3 female sexual organ Tamas Outcaste artha Manusya F
3 Krittika razor/cutter 6 dagger/razor Sattva Brahmin kama Raksasa F
4 Rohini ruddy cow, red, growing 5 chariot Rajas Sudra moksa Manusya M?
5 Mrigashira dear or antelope’s head 3 head or a deer Tamas Servant moksa Deva N
6 Ardra the moist 1 tear drop, gem Sattva Butcher kama Manusya F
7 Punurvasu return of the light and goods, 4/5 quiver/ house, bow Rajas Vaisya artha Deva M
8 Pushyami nourisher, flower, the best 3 teat of cow, arrow, flower Tamas Ksatriya dharma Deva M
9 Aslesha entwiner, embracer, intimate connection 5/6 wheel, serpant Sattva Outcaste dharma Raksasa F
10 Magha beneficent, mighty 5 throne, palanquin, royal court Rajas Sudra artha Raksasa F
11 P.Phalguni previous red one 2/8 legs of a cot, stage Tamas Brahmin kama Manusya F
12 U.Phalguni later red one 2 bed, legs of a cot Sattva Ksatriya moksa Manusya F
13 Hasta hand 5 closed hand Rajas Vaisya moksa Deva M
14 Chitra brilliant, distinguished 1 pearl Tamas Servant kama Raksasa F
15 Svati independent, sword 1 coral, sapphire Sattva Butcher artha Deva F
16 Vishaka branched, forked branches 4/5 leaf decked triumphal gate, potters wheel Rajas Outcaste dharma Raksasa F
17 Anuradha subsequent success, following Radha 4 Bali (heap of rice), umbrella Tamas Sudra dharma Deva M
18 Jyesta the eldest 3 kundal (ear Ring), umbrella, talisman Sattva Servant artha Raksasa F?
19 Moola root, commencement 11 tail of lion, crouching line Rajas Butcher kama Raksasa N
20 P.Ashada earlier victory 2 hand fan, winnowing basket, tusk, square Tamas Brahmin moksa Manusya F
21 U.Ashada later victory 2/8 machan, elephant tusk, square Sattva Ksatriya moksa Manusya F
22 Sravana famous, hearing 3 3 footprints, arrow Rajas Outcaste artha Deva M
23 Dhanishta very rich, very swift 4/5 mridanga (drum) Tamas Servant dharma Raksasa F
24 Satabisaj 100 medicines or doctors 100 circle, flower Sattva Butcher dharma Raksasa N
25 P.Bhadra earlier auspicious one 2 double faced man, stage, machan, legs of a cot Rajas Brahmin artha Manusya M
26 U.Bhadra later auspicious one 2/8 last bed, legs of a cot two joined men Tamas Ksatriya artha Manusya M
27 Revati rich, wealthy 32 mridanga (drum), fish Sattva Sudra moksa Deva F

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