The 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.
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, Shanmukha 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.
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:
- Seventh from Sun,
- Ninth from Moon,
- Eleventh from Mars
- First from Mercury
- Third from Jupiter and
- 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