eye-of-horus-t9848The most difficult of the classics in Vedic Astrology is the Upadesha Sutra of Maharsi Jaimini. Needless to say there are many scholars who have studied this when they reach that level where they have a fairly good mastery over the standard texts and have digested Brihat Parashara Hora Shastra to a decent level of competence. A competence that allows their minds to move through the sutra like thread in a needle stitching the various sutras into a fine cosmic diagram. There are a number of pitfalls and only a total humility in the humble mind that brings reverence to the great Maharsi Jaimini, allows these sutra to open up to an endless stream. A stream that is meant to achieve the highest purpose of any branch of Vedic knowledge.

Another problem that is consistently seen is the young mind taking anything written by a commentator as the final and only truth in the sutra. Nothing is final, nobody understands everything. Every scholar of the past, present and the future is yet another seeker of the upadesha sutra, struggling to see the big picture.

Netraha Yoga

In this context let me discuss just one sutra which is composed of just a few words in the third pada of the first adhyaya.

शुक्रात् गौण पदस्थो राहुः सूर्य दृष्टो नेत्रहा
śukrāt gauṇa padastho rāhuḥ sūrya dṛṣṭo netrahā

Reference an article by Shanmukha titled Jaimini on Blindness

Shri Iranganti Rangacharya has followed the commentator Somanath in deciphering this sutra as follows:

“If Rahu occupies the Arudha of 5th house of Lagna and aspected by Sun, there will be loss to eyesight. Gaunapada means Panchama Arudha (A5).” – Shri Somanatha in Kalpalatha (Sanskrit)

“If Panchama Arudha (A5) is occupied by Rahu and aspects by Sun, and then there will be loss of eyesight.” – Shri Iranganti Rangacharya

While Shri Somanatha has stated the Gaunapada means Panchama Arudha, has explained the teachings of Shri Rangacharya as follows:

” गौण –> ग (3) ण (5), 53 divided by 12 = 5, that is 5th; पद –> Arudha; So, according to Somanatha and Sri Rangacharya, gounapada means Panchama Arudha”

That is a very brilliant interpretation of Gaunapada using the Katapayadi Varga. However, the other statement made is the interpretation of the word – शुक्र (Shukra) where he writes

” शुक्र –> श(5), र (2) , 25 divided by 12 = 1 , that is lagna”

There are two errors in this argument

Error #1: Removing the matra from the word शुक्र (śukra), we have the consonants श (śa) and क (ka)

The Katapayadi Varga for this is श (śa) = 5 and क (ka) = 1; reverse this we get 15; Now expunge multiples of 12 and the remainder is 3

Therefore the numerical value of शुक्र (śukra) = 3 or third house. The first error is an incorrect calculation which shows Shukra as meaning Lagna whereas the calculation actually shows third house.

Error #2: Maharsi Jaimini has explicitly stated previously that the Katapayadi Varga shall only be applicable for Bhava and not for Graha. This means if the Graha names are mentioned at all, in any place, they have to be interpreted only as the planet

Else, why was Rahu or Surya not interpreted as numbers like it was done for Shukra?

To our knowledge, there are two completely different interpretations of this Sutra. One of these has been taught in the Jaimini Scholar Program and is also given in the book Maharsi Jaimini krta Upadesha Sutra.

Interpretation #1: śukra+āt gauṇa pada+astho rāhuḥ sūrya dṛṣṭo netra+hā

āt is an emphasis like ‘further’; the argument that shukra has to indicate Lagna as reference point holds no water as there are umpteen sutra without direct reference to lagna and only referring to the bhava in question

Translation: “Further, Shukra associating the Gauna-Pada with Rahu and Surya aspects causes damage to the eye [sight]”

In this interpretation, the Gauna-Pada has been taken to mean the first vyaya-pada as taught by Maharsi Parashara in BPHS. It is based on the high teaching that “the feet shall go to where we put our money”. People who spend money on alcohol will go to the bar, people who spend money on books go to the library … in this manner the guna of the person changes based on where the feet (twelfth house) travel. And in turn this is based on the expenditure (also twelfth house). Thus both “feet” and “expenditure” are linked and in turn they influence the guna that shall dominate. More about this in Parasara Jyotisa Couse.

Secondly, this sutra is not restrcited to Rashi Drsti alone as some have started calling Rashi Drsti as “Jaimini Drsti” without realising that Parashara taught this even before he taught Graha dristi.

We have given ample examples in COVA and other books. Just look for a connection between 12th house and/or Upapada (UL) with Sun, Venus and Rahu. Rashi drsti can cause permanent damage while graha drsti can show diseases with time or those that maybe cured. Bear in mind that the second house deals with the physical eye while the tenth house, being 9th from second house, performs the ‘dharma’ of the eyes i.e. to see or have vision.

Addenda

The dictum that affliction to the fifth house from Venus leads to Netra Roga from BPHS is based on a totally different yoga called Acchadana Drsti of Graha.

The Acchadana Drsti of the planets are seen from the various houses as follows:

  1. Seventh from Sun,
  2. Ninth from Moon,
  3. Eleventh from Mars
  4. First from Mercury
  5. Third from Jupiter and
  6. Fifth from Venus

It is for this reason that an affliction coming to the fifth bhava from Venus causes loss of sight or eye troubles. We must commend Shanmukha for having stumbled on this ‘affliction to fifth from Venus’ but would like to say that this is different

Continued Illustrations

JaiminiLogoThe Jaimini Scholar Program (JSP) is perhaps, the greatest and most detailed jyotiṣa study available on this planet. It is no mean feat to study this in depth and finally get certified after facing the viva-voce. This program was conceptualised and taught in the traditional manner by Pt. Sanjay Rath at Almora and Bhimtal, Himalayas. Perhaps someday in the future, a proper documentation of the program shall be made and till such time, we do not wish to hold back on the aspirants who wish to learn this great knowledge from the paraṁparā.

TraditionOverviewMentorOnline
The Tradition: By Andrew Foss
chaitanyamantraMaharishi Parashara can be looked on as the head of the lineage of Jyotish teaching as the oldest text that we have is his. However the tradition is that this knowledge was taught by the creator Brahma to his son Narada who taught it to Rishi Saunaka who taught Maharishi Parashara. Parashara’s son and disciple was Veda Vyasa. Maharishi Jaimini was the disciple of Veda Vyasa, thus Jaimini’s guru’s guru was Parashara. By titling his work the ‘Upadesha’ sutras, he clearly indicates that they are explanatory of the teachings received from his guru, and so from Parashara. Indeed, without Jaimini’s sutras, what other text gives such deep insight into Parashara’s teachings? There are many teachings of Parashara that have been largely ignored for lack of knowledge of how to apply them. Early in BPHS, for example, Parashara tells us to use the Rashi Drishtis (sign aspects), long before the Graha Drishtis (planetary aspects) are introduced. However, especially in the North of India, these Drishtis are seldom checked or their implications for the structure of cosmic energy understood.

500 years ago in 1510, Swami Achutyananda took birth. He became one of the PanchaSakha or five friends of the great Chaitanya Mahaprabhu. Swamiji was of exceptional brilliance in the Vedic arts and sciences and became the astrologer to the king of Puri, Orissa. He authored hundreds of books and established schools of astrology and other Vedic sciences in Orissa and beyond. The lineage of Pdt. Sanjay Rath traces directly from Swami Achutyananda, the teaching being passed down within the Brahmin families unbroken over this vast stretch of time.

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Pt. Jagannath Rath
Jyotish Ratna of Odisha

Those wishing to benefit from the wealth of knowledge of this lineage and become a part of it should understand that the Rishis are watching and hold us to high account. Holding this knowledge is a great responsibility. Each graduate Scholar should train at least one other suitable person while protecting the integrity of the knowledge. Sattva must be cultivated in life, and the nature of the knowledge is such that it greatly facilitates this. Knowledge of Devanagari (Sanskrit script) is a great advantage and those who have not studied this should plan to master it. This is easier than it might at first appear. An interest in learning something of Sanskrit vocabulary is also highly desirable. A good knowledge of basic Jyotish and, of course, a keen interest in it is also necessary.

Course Overview: By Andrew Foss
The Jaimini Scholar program is a four part course taught over five years. It contains a great deal of advanced material not available anywhere else. This is the teaching of an ancient tradition and its wisdom could not be figured out by anyone just from the texts, however intelligent. This is the first era when this knowledge has been taught outside of a few Brahmin families. Many key teachings on remedial measures are included. This course is entirely unlike those courses where material is covered but many secrets are withheld.

Each part of the course is based on a Chapter of Jaimini’s Upadesha Sutras and is related to one of the four Vedas. Each is taught as a separate module. Successful participants can obtain certification from the Devaguru Brihaspati Centre (DBC) so that they can teach the program. The DBC and the course leader will determine when a student has reached a sufficient level for certification. The course is very detailed and has many lessons including recorded slides. For example, Year 1 involves 28 principal lessons and several subsidiary lessons.

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Not everyone is eligible to mentor this course. One needs to be a Jaimini Scholar which means (a) has studied this course for five (academic) years and (b) is Certified to teach and propagate this knowledge by DBC.

Please peruse the list of Certified Jaimini Scholars and check whether any of them has agreed to Mentor JSP. This information is available at the profile as well as the list.
Of the few available to mentor, you need to know the one who is geographically the closest as it means better student-mentor contact, ability to attend personal meetings and contact classes as well as lessor travel requirements.

Thereafter, kindly contact the mentor directly and check whether you can join any course. SoHamsa | DBC does not assure you of a mentor nor can we say that you will be accepted. To be accepted is your good fortune. DBC is only concerned with the certification and quality standards of the Jaimini Scholars.

Learn from the words of Pt.Sanjay Rath
Learn from the words of Pt.Sanjay Rath

In addition to direct learning from the Mentor you are required to study the online slides and material of the Jaimini Scholar Program which is available at http://jaiminisutra.com website.

Such a study is necessary for the purpose of Certification

However, if you are not interested in Certification, you need not avail of this online study material.

The website is maintained by Mr. Visti Larsen (visti@srigaruda.com) who is the Head of the Jaimini Scholar Program

Jack Labanauskas [em@guna.us], Editor of the Enneagram Monthly http://enneagrammonthly.com/ reports the final year and certification of the first batch of Jaimini Scholar program at page 2 of EM Issue 182.

After two months in a perfectly nice nice place on the edge of a little lake, in the Himalayan foothills with weather only matched by California or Hawaii, it was still east, west, home’s best. This trip turned out to be extremely productive towards finding connections between the Enneagram and Jyotish (Vedic) astronomy/ astrology.


After five years of daily homework and yearly trips to attend month+ intensive retreats in India, Sue Ann McKean got her master’s degree as a Jaimini Scholar, (better her than me, I couldn’t have done it…) while I came along three of those years in search of links between Jyotish and the Enneagram. Well, to be honest, it was also fun hanging out with some of the scholars from various countries that had become good friends. But most rewarding was the time spent with our teacher, pundit Sanjay Rath and his wife Sarbani who is an accomplished Sanskrit and Jaimini scholar. Sanjay is widely respected as head of a venerated lineage of jyotishees and author of many books on that subject. He is also no slouch in things new, scientific or Western, given his degree in satellite engineering.
During our stays in India and whenever Sanjay and Sarbani came to California on teaching tours, we’d have discussions about correlations between the nine “grahas,” cosmic influences that affect our personality,
(as symbolized by the nine planets used in Vedic astrology) and the nine enneagram types. We have finalized the correlations to our satisfaction and to our surprise found that both systems can benefit from the
strengths of each. The Enneagram’s contribution is in the dynamic of the figure describing the movement of energies, while Jyotish offers a deeper understanding of the energies themselves. Furthermore Jyotish has
always had the thing that was missing in the Enneagram completely: the element of time! For example, how can we know when we are likely to make a move along the lines towards what we generally refer to
as integration or disintegration. Here too we found a way of predicting the timing and nature of these shifts. We are currently testing this theory and in a few months we hope to have worked out a technique that is practical and easy enough to apply without complex calculations.
As I have mentioned before, Jyotish is infinitely more complex than anything that has been written about the Enneagram since and including the Greeks, Evagrius Ponticus, Ramon Lull, Gurdjieff, Ichazo, Naranjo and others. But that’s not a fair comparison, since Jyotish stands on the shoulders of 3000-5000 years of sacred scriptures, many attributed to enlightened souls. The enneagram in its current form is about half a century old and considering that, we’ve come very far.

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