EFFECTS OF ARI BHAVA

1. O Brahmin, following are the effects, produced by Ari Bhava, relating to diseases, ulcers etc. Listen to this attentively.

2. Ulcers/Bruises. Should Ari’s Lord be in Aries itself, or in Lagn, or Randhr, there will be ulcers, or bruises on the body. The Rashi, becoming Ari Bhava, will lead to the knowledge of the concerned limb.

 3-5.Relatives Affected. The Karak of a relative, or the Lord of such a Bhava, joining Ari’s Lord, or being in Ari, or Randhr Bhava, indicates ulcers/bruises to such a relative, like father. Surya with such lordship and in such a Bhava denotes such affectation of head, Candr of the face, Mangal of the neck, Budh of the navel, Guru of the nose, Sukr of the eyes, Sani of the feet and the Rahu and Ketu of the abdomen. 6. Facial Diseases. Should Lagn’s Lord be in a Rashi of Mangal, or of Budh and has a Drishti on Budh, there will be diseases of the face.

7-8½. Leprosy. Mangal, or Budh, having ownership of the ascending Rashi and joining Candr, Rahu and Sani, will cause leprosy. If Candr is in Lagn, which is not however Cancer, and be with Rahu, there will occur white leprosy. Sani in place of Rahu will cause black leprosy, while Mangal similarly will afflict one with blood-leprosy.

9-12½. Diseases in General. When Lagn is occupied by the Lords of Ari and Randhr Bhava along with Surya, the native will be afflicted by fever and tumours. Mangal, replacing Surya, will cause swelling and hardening of the blood vessels and wounds and hits by weapons. Budh so featuring will bring in billious diseases, while Guru in similar case will destroy any disease. Similarly Sukr will cause diseases through females, Sani windy diseases, Rahu danger through low-caste-men and Ketu navel diseases. Candr in Yuti with the Lords of Ari and Randhr Bhava will inflict dangers through water and phlegmatic disorders. Similar estimates be made from the respective significators and Bhavas for relatives, like father.

13-19½ TIMING OF ILLNESS. The native will be afflicted by illness throughout life, if Sani is with Rahu, while Ari Lord and 6th Bhava are yuti with malefics. One will suffer from (severe) fever at the age of 6 and at the age of 12, if Mangal is in Ari, while Ari Lord is in Randhr. If the Candr is in Dhanu/Meen, while Guru is in Ari from Lagn, one will suffer from leprosy at the age of 19 and 22. If Rahu is in Ari, Lagna Lord is in Randhr and Mandi is in an angle, consumption will trouble the native at the age of 26. Spleenary disorders will be experienced at the age of 29 and 30, if the Lords of 6th and 12th are in exchange of their Rashis. Sani and Candr together in Ari will inflict blood-leprosy at the age of 45. If Sani is with an inimical planet, while Lagn Lord is in Lagn itself, windy disorders (like rheumatism) will trouble the native at the age of 59.

20-22. UNFORTUNATE YEARS. Should Candr be yuti with Ari Lord, while the 8th Lord is in Ari and the 12th Lord is in Lagn, the native will be troubled by animals at the age of eight. O Brahmin, if Rahu is in Ari, while Sani is in Randhr from the said Rahu, the child will have danger through fire at the age of 1 and 2, while in Sahaj year birds will bring some evils.

23-25. UNFORTUNATE YEARS (continued). Danger through water will have to be feared during Putr and Dharm years, if Surya is in Ari, or Randhr, while Candr is in Vyaya from the said Surya. Sani in Randhr, as Mangal is in Yuvati, all cause small-pox in Karm year and in 30th year of age. If 8th Lord joins Rahu in an angle/trine from Randhr Bhava and be in Randhr in Navamsa, the subject will be troubled by swelling of blood vessels, urinary disorders etc. during the 18th year and the 22nd year.

26. LOSS THROUGH ENEMIES. Loss of wealth will come to pass during the 31st year, if Labh and 6th Lords exchange their Rashis.

 27. INIMICAL SONS. One’s own sons will be his enemies, if Putr Lord is in Ari, while Ari Lord is with Guru. Simultaneously Vyaya Lord should be in Lagn.

28. FEAR FROM DOGS. There will be fear from dogs during the 10th and 19th year, if the Lagna Lord and the 6th

EFFECTS OF PUTR BHAVA

1-3. O Brahmin, now I tell you the effects, related to Putr Bhava. If the Lords of Lagn and Putr are in their own Rashis, or in an angle, or in a trine, one will enjoy thorough happiness through his children. Should Putr’s Lord be in Ari, Randhr, or Vyaya Bhava, there will be no offspring. Should the Lord of Putr be combust, or be with malefics and be weak, there will be no children; even, if per chance issues are obtained, they will only quit the world soon. The Yuti of Putr’s Lord with Lagn’s Lord in a good Bhava will ensure early obtainment of children apart from happiness through them. If they join in an evil Bhava, they will prove a defect in this respect.
4. If Putr’s Lord is in Ari Bhava, as Lagn’s Lord is yuti with Mangal, the native will lose his very first child, whereafter his female will not be fertile to yield an offspring.
5. Should Putr’s Lord be in fall in Ari, Randhr, or Vyaya Bhava, while Budh and Ketu are in Putr Bhava, the native’s wife will give birth to one child only.
6. If Putr’s Lord is in fall and be not in Drishti to Putr, while Sani and Budh are in Putr, the native’s wife will give birth to one child only.
7. Should Dharm’s Lord be in Lagn, while Putr’s Lord is in fall and Ketu is in Putr along with Budh, obtainment of progeny will be after a great deal of ordeal.
8. If Putr’s Lord is in Ari, Randhr, or Vyaya Bhava, or be in an inimical Rashi, or be in fall, or in Putr itself, the native will beget issues with difficulty.
9. Should Putr Bhava be owned by Sani, or Budh and be occupied, or drishtied by Sani and Mandi, one will have adopted issues.
10. Should Surya and Candr be together in a Rashi and in the same Navans, the native will be brought up by three mothers, or two fathers.
11. Adopted issue is indicated, if Putr is tenanted by six Grahas, while its Lord is in Vyaya Bhava and
Candr and Lagn are endowed with strength.
12. There will be many children, if Putr’s Lord is strong, while Putr is drishtied by strong Budh, Guru and Sukr.
13. If Putr’s Lord is with Candr, or is in her Decanate, the native will beget daughters; so say Jyotishis.
14. If Putr’s Lord is in a Movable Rashi, while Sani is in Putr, as Rahu is with Candr, the child (so born) is of questionable birth.
15.Undoubtedly the native is born of other’s loins, if Candr is in the 8th from Lagn, while Guru is in
the 8th from Candr. Malefic’s Drishti, or Yuti is essential in this Yog.
16. If Putr’s Lord is exalted, or be in Dhan, Putr, or Dharm Bhava, or be yuti with, or drishtied by Guru, obtainment of children will be there.
17. One will obtain children, that will indulge in mean deeds, if Putr is occupied by three, or four malefics, while Putr’s Lord is in fall. A benefic (including Budh) in Putr is excluded in the said combination.
18. If Putr is occupied by Guru, while its Lord is with Sukr, one will obtain an
offspring in his 32nd, or 33rd year.
19. Should Putr’s Lord be in an angle along with Guru, the Karak, one will beget a child at the age of 30, or 36.
20. If Guru is in Dharm Bhava, while Sukr is in the 9th from Guru along with Lagn’s Lord, one will beget a child at the age of 40.
21. The native will at the age of 32 lose his child, if Rahu is in Putr, Putr’s Lord is in Yuti with a malefic and Guru is in debilitation.
22. There will be loss of children at 33 and 36, if a malefic is in the 5th from Guru, while another is in the 5th from Lagn.
23. Should Mandi be in Lagn, while Lagn’s Lord is in fall, grief on account of loss of child at the age of 56 will come to pass.
24-32. Number of Children. There will be 10 sons, if Bandhu Bhava and Ari Bhava are occupied by malefics, while Putr’s Lord is in deep exaltation, joining Lagn’s Lord, as Guru is with another benefic. Nine will be the number of sons, that one will beget, if Guru is in deep exaltation, as Rahu is with Dhan’s Lord and Dharm is occupied by its own Lord. There will be eight sons, if Guru is in Putr, or Dharm Bhava, while Putr’s Lord is endowed with strength and Dhan’s Lord is in Karm Bhava. Sani in Dharm Bhava, while Putr’s Lord is in Putr itself, gives 7 sons, out of which twins will be born twice. If Putr’s Lord is in Putr in Yuti with Dhan’s Lord, there will be birth of 7 sons, out of which 3 will pass away. Only one son is denoted, if there be a malefic in Putr Bhava, while Guru is in the 5th from Sani, or vice versa. If Putr Bhava has a malefic in it, or, if Sani is in the 5th from Guru, the native will beget offspring only through his second, or third wife. Should Putr be occupied by a malefic, while Guru is yuti with Sani in Putr Bhava, as Lagn’s Lord is in Dhan Bhava and Putr’s Lord is yuti with Mangal, one will live long, but lose his children one after the other, as they are born.

EFFECTS OF BANDHU BHAVA

1. O excellent of the Brahmins, thus have been briefly told the effects of Sahaj Bhava. Now listen to the results, related to Bandhu Bhava.
2. Housing Comforts. One will have residential comforts in full degree, if Bandhu is occupied by its Lord, or by Lagn’s Lord and be drishtied by a benefic.
3. Miscellaneous. Should Putr’s Lord be in his own Bhava, or in own Navans, or in exaltation, the native will be endowed with comforts, related to lands, conveyances, houses etc. and musical
instruments.
4. Housing Comforts. If Karm’s Lord joins Bandhu’s Lord in an angle, or in a trine, the native will acquire beautiful mansions.
5. Relatives. Should Budh be in Lagn, while Bandhu’s Lord, being a benefic, is drishtied by another benefic, the native will be honoured by his relatives.
6. Long-living Mother. If Bandhu Bhava is occupied by a benefic, while its Lord is in his exaltation Rashi, as the indicator of mother is endowed with strength, the native will have a long-living
mother.
7. Happiness of Mother. The native’s mother will be happy, if Bandhu’s Lord is in an angle, while Sukr is also in an angle, as Budh is exalted.
8.Quadrupeds. Surya in Bandhu, Candr and Sani in Dharm and Mangal in Labh Bhava; this Yoga will confer cows and buffaloes on the native.
9. Dumbness. Should Bandhu Bhava be a Movable one, while its Lord and Mangal are together in Ari, or Randhr Bhava, the native will be dumb.
10-14. Conveyances. If Lagn’s Lord is a benefic, while Bandhu’s Lord is in fall, or in Labh Bhava and the significator (Sukr) is in Vyaya Bhava, the native will obtain conveyances in his 12th year. Should Surya be in Bandhu Bhava, as Bandhu’s Lord is exalted and be with Sukr, one will acquire conveyances in his 32nd year. It will be in the 42nd year, that one will be endowed with conveyances, if Bandhu’s Lord joins Karm’s Lord in his (4th Lord’s) exaltation Navans. An exchange between Labh’s and Bandhu’s Lords will confer conveyances in the 12th year. A benefic, related to Bandhu Bhava (and to its Lord), will bring with him auspicious effects (regarding conveyances), while a malefic will produce only malefic effects (in respect of conveyances). Should a benefic be in Bandhu, drishti Bandhu, or in yuti with the Lord of Bandhu, or a Drishti on the Lord of Bandhu Bhava, then the native will be happy with conveyances and be free from accidents and dangers. A malefic, replacing the said benefic, will cause losses, concerning vehicles and reduce one to severe accidents.

EFFECTS OF SAHAJ BHAVA

1. O Brahmin, I now tell you about Sahaj Bhava. Should Sahaj Bhava be yuti with, or drishtied by a benefic, the native will be endowed with co-born and be courageous. 2. If Sahaj’s Lord along with Mangal drishties Sahaj Bhava, the native will enjoy good results, due to Sahaj Bhava. Alternatively these two Grahas may be in Sahaj itself. 3. Destruction at once of co-born will come to pass, if the said 2 Grahas are together with a malefic, or in a Rashi, owned by a malefic. 4-4½. Female and Male Co-born. If Sahaj’s Lord is a female Grah, or, if Sahaj Bhava be occupied by female Grahas, one will have sisters, born after him. Similarly male Grahas and male Rashis denote younger brothers. Should it be of mixed nature, co-born of both sexes will be obtained. These effects be declared after assessing the strength and weakness of the concerned. 5-6. Should Sahaj’s Lord and Mangal be together in Randhr Bhava, destruction of co-born will result. Happiness inthis respect will come to pass, if Mangal, or Sahaj’s Lord is in an angle, or in a trine, or in exaltation, or friendly divisions. 7-11. Number of Brothers and Sisters. IfBudh is in Sahaj Bhava, while Sahaj’s Lord and Candr are together, as the indicator (Mangal) joins Sani, the effects are: there occurred the birth of an elder sister and there will be younger brothers. Furthermore, the third brother will die. Should Mangal be yuti with Rahu, while Sahaj’s Lord is in his debilitation Rashi, there will be loss of younger brothers and/or sisters, while three elder brothers and/or sisters were attained by the native. If Sahaj’s Lord is in an angle, while the significator (Mangal) is exalted in a trine and be yuti with Guru, 12 will be the number of total co-born. Out of these two elders and the 3rd, the 7th, the 9th and the 12th of the
younger co-born will be shortlived, while six of the said twelve will be longlived. 12-13. There will be 1 co-born, if Vyaya’s Lord (some texts read, as Labh’s Lord) joins Mangal and Guru, while Sahaj Bhava is occupied by Candr. If Candr is lonely placed in Sahaj Bhava with Drishti of male Grahas, there will be younger brothers, while the Drishti of Sukr denotes younger sisters. 14. Adverse Grahas. Surya in Sahaj Bhava will destroy the preborn. The afterborn will be destroyed, if Sani is found in Sahaj Bhava. In the same situation Mangal will destroy both the preborn and later-born. 15. After estimating the strength and weakness of such Yogas, the effects, related to brothers and sisters, be announced.

EFFECTS OF DHAN BHAVA

1-2. Combinations for Wealth. O excellent of the Brahmins, listen to me, speaking on the effects of Dhan Bhava. If the Lord of Dhan is in Dhan, or is in an angle, or in trine, he will promote one’s wealth (or monetary state). Should he be in Ari/8th/12th, financial conditions will decline. A benefic in Dhan will give wealth, while amalefic instead will destroy wealth. 3. One will be wealthy, if Guru is in Dhan, as the Lord of Dhan, or is with Mangal. 4. If Dhan Lord is in Labh, while the Lord of Labh in Dhan, wealth will be acquired by the native. Alternately these two Lords may join in an angle, or in a trine. 5. If the Lord of Dhan is in an angle, while Labh Lord is in a trine thereof, or is drishtied by, or yuti with Guru and Sukr, the subject will be wealthy. 6-7. Yogas for Poverty. One will be penniless, if the Lord of Dhan Bhava is in an evil Bhava, while the Lord of Labh Bhava is also so placed and Dhan Bhava is occupied by a malefic. There will be penury right from birth and the
native will have to beg even for his food, if the Lords of Dhan and Labh Bhava are both combust, or with malefics. 8. Loss of Wealth through the King. Should the Lords of Dhan and Labh Bhava be relegated to Ari, Randhr, or Vyaya Bhava, while Mangal is in Labh Bhava and Rahu is in Dhan Bhava, the native will lose his wealth on account of royal punishments. 9. Expenses on Good Accounts. When Guru is in Labh, Sukr is in Dhan and a benefic is placed in Vyaya Bhava, while
Dhan’s Lord is yuti with a benefic, there will be expenses on religious, or charitable grounds. 10. Fame etc. If Dhan’s Lord is in own Rashi, or is exalted, the native will look after his people, will help others and also will become famous. 11. Effortless Aquisition. If Dhan’s Lord is yuti with a benefic and is in a good division, like Paravatans, there will be effortlessly all kinds of wealth in the native’s family. (“Paravatansdau” of the text denotes Paravat, or such other higher Vargas: Dhan’s Lord should be in Paravatans, or in Devalokans, Brahmalokans, Sakravahanans, or Sridhamans in the Dash Varg scheme) 12. Eyes. If Dhan Lord is endowed with strength, the native will possess beautiful eyes. Should the said Grah be in Ari, Randhr, or Vyaya Bhava, there will be disease, or deformity of eyes. 13. Untruthful Person. If Dhan Bhava and its Lord are yuti with malefics, the native will be a talebearer, will speak untruth and will be afflicted by windy diseases.

EFFECTS OF TANU BHAVA

1-2. Physical comforts. Should Lagn Lord be yuti with a malefic, or be in Randhr, 6th, or 12th, physical felicity will diminish. If he is in an angle, or trine there will be at all times comforts of the body. If Lagn Lord is in debilitation, combustion, or enemy’s Rashi, there will be diseases. With a benefic in an angle, or trine all diseases will disappear. Lagn’s angles (i.e. Bandhu, Yuvati, or the 10th), or its trine (Putr, Dharm), containing a benefic, is a powerful remedy for all, related to
health. 3. There will not be bodily health, if Lagn, or Candr be drishtied by, or yuti with a malefic, being devoid of a benefics Drishti. 4. Bodily Beauty. A benefic in Lagn will give a pleasing appearance, while a malefic will make one bereft of good appearance. Felicity of the body will be enjoyed, if Lagn is drishtied by, or yuti with a benefic. 5-7. Other Benefits. If Lagn Lord, Budh, Guru, or Sukr be in an angle, or in a trine, the native will be long lived, wealthy, intelligent and liked by the king. Fame, wealth, abundant pleasures and comforts of the body will be acquired, if Lagn Lord is in a Movable Rashi and be drishtied by a benefic Grah. One will be endowed with royal marks (of fortune), if Budh, Guru, or Sukr be in Lagn along with the Candr, or be in angle from Lagn. If Budh, Guru, or Sukr be in 4th, 7th, or 10th from Lagn, or be in the company of Candr in Lagn, the native will enjoy royal fortunes. 8. Coiled Birth. If there be a birth in one of Mesh, Vrishabh and Simh Lagnas, containing either Sani, or Mangal, the birth of the child is with a coil around a limb. The corresponding limb will be in accordance with the Rashi, or Navans, rising. 9. Birth of Twins. The native, who has Surya in a quadruped Rashi, while others are in Dual Rashis with strength, is born, as one of the twins. 10. To Be Nurtured by Three Mothers. If Surya and Candr join in one and the same Bhava and fall in one Navans, the native will be nurtured by three different mothers for the
first three months from its birth and will later on be brought up by its father and brother. (‘Bhratri’ apart from meaning a brother calls for interpretation, as a near relative in general) 11. Important. The learned in Jyotish should base the effects on Candr also, as are applicable to Lagn. Now explained are clues to know of ulcers, identity marks etc. on one’s person. 12-14. Decanates and Bodily Limbs. Head, eyes, ears, nose, temple, chin and face is the order of limbs, denoted (by the various Bhavas), when the first decanate of a Rashi ascends. In the case of the second decanate ascending the order is neck, shoulder, arm, side, heart, stomach and navel. The order for the third decanate ascending is pelvis, anus/penis, testicles, thigh, knee, calf and foot. The portion already risen indicates left side of the body (while the one yet to rise, i.e. the invisible half, denotes the right side of the body). 15. Limbs Affected. The limb, related to a malefic by occupation, will have ulcers, or scars, while the one, related to a benefic, will have a mark (like moles etc). So say the Jyotishis. (Also see Sloka 6, Ch. 4 of Saravali, which states, that a malefic, or a benefic, if be in own Rashi, or Navans, the effects will be right from birth. In other cases it will be in the course of one’s life, that these effects will come to pass.

JUDGEMENT OF BHAVAS

1. O Maharishi Parashar, I have come to know of the evils and antidotes thereof from you. Please tell me, what is to be deduced from each Bhava. 2. Indications of Tanu Bhava. Maharishi Parashar replies. Physique, appearance, intellect (or the organ of intelligence, i.e. brain), complexion of the body, vigour, weakness, happiness, grief and innate nature are all to be guessed through the ascending Rashi. 3. Indications of Dhan Bhava. Wealth, grains (food etc.), family, death, enemies, metals, precious stones etc. are to be understood through Dhan Bhava. 4. Indications of Sahaj Bhava. From Sahaj Bhava know of the following: valour, servants (attending etc.), brothers, sisters etc., initiatory instructions (Upadesh), journey and parent’s death. 5. Indications of Bandhu Bhava. Conveyances,
relatives, mother, happiness, treasure, lands and buildings are to be consulted through Bandhu Bhava. 6. Indications of Putr Bhava. The learned should deduce from Putr Bhava amulets, sacred spells, learning, knowledge, sons, royalty (or authority), fall of position etc. 7. Indications of Ari Bhava. Maternal uncle, doubts about death, enemies, ulcers, step-mother etc. are to be estimated from Ari Bhava. 8. Indications of Yuvati Bhava. Wife, travel, trade, loss of sight, death etc. be known from Yuvati Bhava. 9. Indications of Randhr Bhava. Randhr Bhava indicates longevity, battle, enemies, forts, wealth of the dead and things, that have happened and are to happen (in the past and future births). 10. Indications of Dharm Bhava. Fortunes, wife’s brother, religion, brother’s wife, visits to shrines etc. be known from Dharm Bhava. 11. Indications of Karm Bhava. Royalty (authority), place, profession (livelihood), honour, father, living in foreign lands and debts are to be understood from Karm Bhava. 12. Indications of Labh Bhava. All articles, son’s wife, income, prosperity, quadrupeds etc. are to be understood from Labh Bhava. 13. Indications of Vyaya Bhava. From Vyaya Bhava, one can know about expenses, history of enemies, one’s own death etc. 14-16. Prosperity, or Annihilation of a Bhava. Predict prosperity of the Bhava, which is yuti with, or drishtied by a benefic. Also, when its Lord is in Yuvavastha, or Prabuddhavastha, or in Kismaravastha, or in Karm Bhava, the Bhavas well-being is indicated. The Bhava, which is not drishtied by its Lord, or, whose Lord is with a malefic Grah, or with one of the Lords of evil and such other Bhavas (i.e. 3rd, 6th, 8th, 11th and 12th), or is defeated in a war between Grahas, or is in one of the three Avasthas, viz, Vriddhavastha, Mritavastha and Suptavastha.

ANTIDOTES OF EVILS

1. Those are the evils (due to a native). I now narrate the antidotes for such evils as well, which will  be helpful to assess the extent of inauspiciousness. 2. Should one among Budh, Guru and Sukr be in an angle from Lagn, all evils are destroyed, as Surya eliminates darkness. 3. Just as a single reverential obeisance before Lord Shiva, the Trident holder frees one from all sins, a single, but strong Guru in Lagn will ward off all the evils. 4. Lagn Lord is singly capable of counteracting all
evils, if he is strongly placed in an angle, just as Lord Shiva, the holder of the Bow destroyed the three cities, built of gold, silver and iron for the demons by Maya. 5. All evils are destroyed, if a benefic drishties Lagn of one born during the night in the bright half. Similarly a malefic’s Drishti on Lagn of one born during day time in the dark half. 6. Surya in Vyaya will confer a hundred-year life span on one born in Tul Lagn. 7. It will prove auspicious for the mother as well as the native, if
Mangal joins, or is drishtied by Guru. 8. If malefics are surrounded by benefics, while angles, or trines are themselves benefic-occupied, evils disappear soon. Not
only this, evils will not follow from the Bhavas concerned.

EVILS AT BIRTH

1. O Brahmin, first of all estimate the evils and checking factors thereof through Lagn and then declare the effects of the 12 Bhavas. 2. Evils, causing premature end, exist up to the 24th year of one’s age. As such, no definite calculation of life span should be made till such year of age. 3-6. Short-life Combinations (up to Sloka 23). Should Candr be in Ari, Randhr, or Vyaya Bhava and receives a Drishti from a malefic, the child will die soon. If in the process there be a Drishti from a
benefic, it may live up to 8. If a benefic is retrograde in Ari, Randhr, or Vyaya Bhava, receiving a Drishti from a malefic, death will occur within a month of birth. This is true, only when Lagn is not occupied by a benefic. Should Putr Bhava be occupied by Sani, Mangal and Surya jointly, (early) death of mother and brother will come to pass. Mangal, placed in Tanu, or in Randhr Bhava and be yuti with Sani, or Surya, or receiving a Drishti from a malefic, being bereft of a Drishti from a
benefic, will prove a source of (immediate) death. 7-11. If Sani and Mangal give a Drishti to Lagn, as the luminaries are yuti with Rahu (elsewhere), the child will live a fortnight. Immediate death of the child along with its mother will occur, if Sani is in Karm Bhava, Candr in Ari Bhava and Mangal in Yuvati Bhava. One will immediately go to the abode of Yama, if Sani is in Tanu Bhava, while Candr and Guru are in their order in Randhr and Sahaj Bhava. Only a month will be the span of one’s life, who had Surya in Dharm Bhava, Mangal in Yuvati Bhava and Guru and Sukr in Labh Bhava. All Grahas (any Grah) in Vyaya Bhava will be the source of a short life, specifically the luminaries, Sukr and Rahu. But the Drishti of these four Grahas (on Vyaya Bhava) will counteract such evils. 12. Candr is capable of causing early end, if she is with a malefic in Yuvati, Randhr, or Tanu Bhava and unrelated to a benefic. 13. Early death will come to pass, if there be a birth in the morning, or evening junctions, or in a Hora, ruled by Candr, or in Gandanta, while Candr and malefics occupy Kendras from Lagn. 14. Definition of Sandhya. 3 Ghatis before the sight of the semi disc (half) of the rising Surya and a similar duration, following Surya’s set, are called, as morning twilight and evening twilight, respectively. 15. Early Death. Should all the malefics be in the oriental half, while benefics are in the occidental half, early death of one born in Vrischik, will follow. In this case there is no need of any rethinking. 16. Malefic in Vyaya and Ari Bhava, or in Randhr and Dhan Bhava, while Lagn is hemmed between other malefics, will bring early death. 17. Malefics, occupying Tanu and Yuvati Bhava, while Candr is yuti with a malefic with no relief from a benefic, will also cause premature
death. 18. Early death will be inflicted on the native, if decreasing Candr is in Tanu Bhava, while malefics capture Randhr Bhava and a Kendra. There is no doubt about that. 19. Candr in Tanu, Randhr, Vyaya, or Yuvati Bhava and hemmed between malefics will confer premature death. 20. Should Candr be in Tanu Bhava, hemmed between malefics, while Yuvati, or Randhr Bhava has a malefic in it, he will face immediate death along with his mother. 21. Should Sani, Surya and
Mangal be in Vyaya, Dharm and Randhr Bhava without Drishti from a benefic, the child will face instant death. 22. With a malefic in Yuvati Bhava, or in the rising Dreshkan, while decreasing Candr is in Tanu Bhava, death be experienced early. 23. The life span of the child will be either 2 months, or 6 months only, if all Grahas devoid of strength are relegated to Apoklima Bhavas. 24. Evils to Mother (up to Sloka 33). The mother of the native will incur evils (will die soon), if Candr at birth receives a Drishti from three malefics. Benefics, giving a Drishti to Candr, will bring good to the mother. 25. Should Dhan Bhava be occupied by Rahu, Budh, Sukr, Surya and Sani, the child’s birth has been after its father’s death, while even the mother will face early death. 26. If Candr is in the 7th, or the 8th from a malefic, be herself with a malefic and receives a Drishti from a strong malefic, predict mothers end to be early. 27. The child will not live on mother’s milk, but on that of she-goat, if Surya is exalted, or debilitated in Yuvati Bhava. 28. Should a malefic be in the 4th, identical with an inimical Rashi, counted from Candr, while there is no benefic in a Kendra, the child will lose its mother in a premature manner. 29. Malefics in Ari and Vyaya Bhava will bring evils to mother. The child’s father will receive similar effects, if Bandhu and Karm Bhava are captured by malefics. 30. Budh in Dhan Bhava, while malefics occupy Tanu and Vyaya Bhava: this Yoga will destroy the entire family. 31. Guru, Sani and Rahu, respectively, posited in Tanu, Dhan and Sahaj Bhava will cause mother’s death early. 32. Doubtlessly the mother will give up the child, if it has malefics in Konas, counted from the decreasing Candr. No benefic shall be yuti with the said malefics. 33. If Mangal and Sani are together in a Kendra with reference to Candr and occupy one and the same Navans, the child will have two mothers. Yet it will be short-lived. 34. Evil to Father (up to Sloka 42). One’s father will incur early death, if Sani, Mangal and Candr in their orders are in Tanu, Yuvati and Ari Bhava. 35. The native will at the time of his marriage lose his father, if Guru is in Tanu Bhava, while Sani, Surya, Mangal and Budh are together in Dhan Bhava. 36. Early loss of father will take place, if Surya
is with a malefic, or is hemmed between malefics, as there is another malefic in the 7th from Surya. 37. Remote will be the possibility of one’s father sustaining, if Surya is in Yuvati, while Mangal is in Karm and Rahu is in Vyaya Bhava. 38. Early and troubled will be one’s father’s death, if Mangal is in Karm Bhava identical with his enemy’s Rashi. 39. Candr in Ari Bhava, Sani in Tanu Bhava and Mangal in Yuvati Bhava: this array of heavenly bodies at birth will not ensure a long span
of life for the father. 40. If Surya receives a Drishti from Sani and be in Mesh, or in Vrischik Navans, the father would have given up the family before birth of the child, or would have passed away. 41. If Bandhu, Karm and Vyaya Bhava are all occupied by malefics, both the parents will leave the child to its own fate and wander from place to place. 42. The father will not see the native till his (the native’s) 23rd year, if Rahu and Guru are together in an inimical Rashi identical with Tanu, or Bandhu Bhava. 43-45. Parents. Surya is the indicator of father for all beings, while the mother is indicated by Candr. Should Surya receive a Drishti from one, or more malefics, or be hemmed between them, this will cause evils to father. Similarly Candr be considered in respect of mother. Malefics in the 6th, the 8th, or the 4th from Surya will bring inauspicious results about the father. Malefics in such places from Candr will be adverse for the mother. The strength, or otherwise of the occupants concerned be suitably estimated.

DRISTIS OF RASHIS

1-3. Rashi Drishtis. O Maitreya, now detailed are the Drishtis, emanating from the Rashi Mesh etc. Every Movable Rashi drishties the 3 Fixed Rashis, leaving the Fixed Rashi adjacent to it. Every Fixed Rashi gives Drishti to the 3 Movable Rashis, barring the adjacent Movable Rashi. And a Common Rashi gives a Drishti to the other three Common Rashis. The Grah in a Rashi gives the same Drishti, as the Rashi (in which the Grah is) does. 4-5. Dristhis of the Grahas. A Grah in a
Movable Rashi gives a Drishti to the other 3 Fixed Rashis, leaving the Fixed Rashi next to it. A Grah in a Fixed Rashi does not give a Drishti to the next Movable Rashi, but the remaining 3 Movable Rashis. The one in a Common Rashi gives a Drishti to the remaining 3 Common Rashis. Simultaneously a Grah in the Rashi, that receives a Drishti, is also subjected to the Drishti concerned. 6-9. Diagram of Dristhis. As depicted by Lord Brahma, I now narrate the diagram of Drishtis, so
that Drishtis are easily understood by a mere sight of the diagram. Draw a square, or a circle marking the 8 directions (4 corners and 4 quarters thereof). Mark the zodiacal Rashis, as under: Mesh and Vrishabh in East, Mithun in the North-East, Kark and Simh in the North, Kanya in the North-West, Tula and Vrischik in the West, Dhanu in the South-West, Makar and Kumbh in the South and Meen in the South-East. Addition Santhanam till Ch. 9. The Drishtis (as per the earlier Slokas) can be shown in a square diagram, or circular diagram (as per convenience).

DIVISIONAL CONSIDERATION

1-8. Use of the 16 Divisions. Now I will explain the use of these sixteen divisions. The physique from Lagn, wealth from Hora, happiness through co-born from Dreshkan, fortunes from Chaturthans, sons and grandsons from Saptans, spouse from Navans, power (and position) from Dashans, parents from Dvadashans, benefits and adversities through conveyances from Shodashans, worship from Vimshans, learning from Chaturvimshans, strength and weakness from Saptavimshans, evil effects from Trimshans, auspicious and inauspicious effects from Khavedans and all indications from both Akshavedans and Shashtians: these are the considerations to be made through the respective Vargas. The Bhava, whose Lord is in a malefic Shashtians, will diminish; so say Garga and others. The
Bhava, whose Lord is in a benefic Shodashans, flourish. This is how the 16 Vargas are to be evaluated. 9-12. After assessing the 20 point strength of the ascending degree, of other Bhavas and of the Grahas, the good and bad effects be declared. I explain below the method of knowing the Vimsopak strength (20 point strength), just by knowing which an idea of the results of actions of this birth and of former birth will clearly emerge. The Grahas from Surya on get full strength, when in exaltation, or in own Rashi and are bereft of strength, when in the 7th (from exaltation). In between the strength be known by the rule of three process. In the case of a Grah, owning two Rashis, distinction of placement in odd/even Rashi identical with own Rashi be made. 13-16. Hora, Dreshkan and Trimshans Effects. Guru, Surya and Mangal give (pronounced) effects in the Hora of Surya. Candr, Sukr and Sani do so, when in Candr’s Horas; Budh is effective in both the Horas. In the case of an even Rashi the Hora of Candr will be powerful in effects, while Surya’s Hora in an odd Rashi will be so. Full, medium and nil will be the effects, respectively, in the beginning middle and the end of a Hora. Similar applications be made for a Dreshkan, Turyans, Navans etc. As for Trimshans
effects, Surya is akin to Mangal and Candr is akin to Sukr. The effects, applicable to Rashi, will apply to Trimshans. 17-19. Vimshopak Bal. The Shad Vargas consist of Rashi, Hora, Dreshkan, Navans, Dvadashans and Trimshans. The full Bal for each of the divisions, respectively, are 6, 2, 4, 5, 2 and 1. This is the Vimshopak Bal, relating to Shad Varg division. Adding the Saptans to the Shad Vargas, we get Sapt Varg, the Vimshopak Bal for which is 5, 2, 3, 2½, 4½, 2 and 1.These are gross strengths, while subtle ones should be understood by exact positions. 20. Add Dashans, Shodashans and Shashtians to the said Sapt Varg Divisions to get the scheme of Dasha Varg. The Vimshopak Bal in this context is 3 for Rashi, 5 for Shashtians and for the other 8 divisions 1½ each. 21-25. When
the 16 divisions (Shodash Varg Scheme) are considered together, the Vimshopak score goes thus: Hora 1, Trimsans 1, Dreshkan 1, Shodashans 2, Navans 3, Rashi 3½, Shashtians 4 and the rest of the nine divisions each a half. The Vimshopak Bal remains as 20, only when the Grah is in own Bhava Vargas. Otherwise, the total strength from 20 declines to 18 in Pramudit Vargas, to 15 in Shant Vargas, to 10 in Svasth divisions, to 7 in Duhkhit Vargas and to 5 in Khal Vargas. (These figures are called Varg Vishwa) 26-27. Vimshopak Proportional Evaluation. Multiply the figure due to full strength for the division by the Varg Vishwa and divide by 20 to get the exact strength of the Grah. If the total is below 5, the Grah will not be capable of giving auspicious results. If it is above 5, but below 10, the Grah will yield some good effects. Later on up to 15 it is indicative of mediocre effect. A Grah with above 15 will yield wholly favourable effects. 28-29. Other Sources of Strength. Maitreya, there are other kinds of sources, as I explain below. Grahas in the 7th from Surya will be fully effective. One with an identical longitude in comparison to Surya’s will destroy the good effects. Rule of three process be applied to the Grah in between these positions. 30-32. Dasha effects with Vimshopak Bal. Maitreya, after assessing the Vimshopak Bal through the various divisions, the rising and setting of the Grahas be considered. The Vimshopak Bal is classified under Purna, AtiPurna, Madhya, AtiMadhya, Heen, AtiHeen, Swalpa and AtiSwalp. Thus should be classified the Vimshopak Bal and the Dasha period results declared accordingly. 33-36. Kendras, Konas etc. defined. O Maitreya, listen to other matters, which I am explaining. The Kendras are specially known, as Lagn (the ascendent), Bandhu Bhava, Yuvati Bhava (the descendant) and Karm Bhava (mid-heaven). Dhan, Putr, Randhr and Labh Bhava are Panapharas (succedents), while Sahaj, Ari, Dharm and Vyaya Bhava are called Apoklimas (cadents). Putr and Dharm Bhava are known by the name Kon (or trine). Evil Bhavas, or Dusthan Bhavas are Ari, Randhr and Vyaya Bhava. Chaturasras are Bandhu and Randhr Bhava. Sahaj, Ari, Karm and Labh Bhava are Upachaya Bhavas. 37-
38. Names of Bhavas. Thanu, Dhan, Sahaj, Bandhu, Putr, Ari, Yuvati, Randhr, Dharm, Karma, Labh and Vyaya are in order the names of Bhavas. I explained these briefly and leave it to you to grasp more, according to your intelligence. As delivered by Lord Brahma, some further information is added thus (i.e. in the following verses). 39-43. Indications from Bhavas. Dharm Bhava and the 9th from Surya deal with one’s father. Whatever effects are to be known from the Karm and Labh
Bhava, be also known from similar Bhavas, counted from Surya. Whatever results are to be known from Bandhu, Tanu, Dhan, Labh and Dharm should also be known from the 4th of Candr, from Kark Rashi itself and from the 2nd, 11th and 9th from Candr, respectively. Whatever has to be known through Sahaj Bhava, be also analyzed through the 3rd from Mangal. The 6th from Budh be also considered in regard to indications, derivable from Ari Bhava. The 5th from Guru, the 7th from Sukr and both the 8th and 12th from Sani stand for consideration, respectively, in respect of offspring, spouse and death. The Lord of the Bhava is equally important, when estimating the indications of a particular Bhava.

THE SIXTEEN DIVISION OF RASHIS

1. O Maharishi Parasar, I have known from you about the Grahas, Rashis and their descriptions. I desire to know the details of various divisions of a Rashi, will you please narrate. 2-4. Names of the 16 Vargas. Lord Brahma has described 16 kinds of Vargas (Divisions) for each Rashi. Listen to those. The names are Rashi, Hora, Dreshkan, Chaturthans, Saptans, Navans, Dashans, Dvadashans, Shodashans, Vimshans, Chaturvimshans, Saptavimshans, Trimshans, Khavedans, Akshavedans and Shashtians. 5-6. Rashi and Hora. The Rashi, owned by a Grah, is called its Kshetra. The first half of an odd Rashi is the Hora, ruled by Surya. While the second half is the Hora of Candr. The reverse is true in the case of an even Rashi. Half of a Rashi is called Hora. These are totally 24, counted from
Mesh and repeated twice (at the rate of 12) in the whole of the zodiac. 7-8. Dreshkan. One third of a Rashi is called Dreshkan. These are totally 36, counted from Mesh, repeating thrice at the rate of 12 per round. The 1st, 5th and the 9th Rashis from a Rashi are its three Dreshkanas and are, respectively, lorded by Narada, Agasthya and Durvash. 9. Chaturthans. The Lords of the 4 Kendras from a Rashi are the rulers of respective Chaturthans of a Rashi, commencing from Mesh. Each Chaturthans is one fourth of a Rashi. The deities, respectively, are Sanak, Sanand, Kumar and Sanatan. 10-11. Saptans. The Saptans (one seventh of a Rashi) counting commences from the same Rashi in the case of an odd Rashi. It is from the seventh Rashi thereof, while an even Rashi is considered. The names of the seven divisions in odd Rashis are Kshaar Ksheer, Dadhi, Ghrith, Ikshu, Ras, Madhya and Suddh Jal. These designations are reversed for an even Rashi. 12. Navans. The Navans calculation are for a Movable Rashi from there itself, for a Fixed Rashi from the 9th thereof and for a Dual Rashi from the 5th thereof. They go by designations Deva (divine), Manushya (human) and Rakshasa (devilish) in a successive and repetitive order for a Movable Rashi. (Manushya, Rakshasa and Deva are the order for a Fixed Rashi, while Rakshasa, Manushya and Deva are a Dual Rashi’s order) 13-14. Dashans. Starting from the same Rashi for an odd Rashi and from the 9th with reference to an even Rashi, the 10 Dashansas, each of 3 degrees, are reckoned. These are presided over by the ten rulers of the
cardinal directions, viz. Indra, Agni, Yama, Rakshasa, Varuna, Vayu, Kuber, Isan, Brahma and Ananth in case of an odd Rashi. It is in the reverse order, that these presiding deities are reckoned, when an even Rashi is given. 15. Dvadashans. The reckoning of the Dvadashans (one twelfth of a Rashi, or 2½ degrees each) commences from the same Rashi. In each Rashi the presidentship repeats thrice in the order of Ganesh, Ashvini Kumar, Yama and Sarpa for the 12 Dvadashansas. 16. Shodashans (or Kalans). Starting from Mesh for a Movable Rashi, from Simh for a Fixed Rashi and from Dhanu for a Dual Rashi, the 16 Shodashansas (16th part of a Rashi, i.e. of 1°52’30”) are regularly distributed. The presiding deities of these repeat in the order Brahma, Vishnu, Shiva and Surya four times in the case of an odd Rashi. It is reverse in the case of an even Rashi, that these ruling deities are understood. 17-21. Vimshans. From Mesh for a Movable Rashi, from Dhanu for a Fixed Rashi and from Simh for a Common Rashi: this is how the calculations of Vimshansas (1/20th of a Rashi, or 1°30’ each) are to commence. The presiding deities of the 20 Vimshansas in an odd Rashi are, respectively: Kali, Gauri, Jaya, Lakshmi, Vijaya, Vimal, Sati, Tara, Jvalamukhi, Sveta, Lalita, Bagalamukhi, Pratyangir, Shachi, Raudri, Bhavani, Varad, Jaya, Tripura and Sumukhi. In an even Rashi these 20 deities, respectively, are Daya, Megha, Chinnasi, Pisachini, Dhumavathi, Matangi, Bal, Bhadr, Arun, Anal, Pingal, Chuchchuk, Ghora, Vaarahi, Vaishnavi, Sita, Bhuvanesvari, Bhairavi, Mangal and Aparajit. 22-23. Chaturvimshans. The Chaturvimshans (1/24th part of a Rashi, or 1°15’ each) distribution commences from Simh and Kark, respectively, for an odd and an even Rashi. In the case of an odd Rashi the ruling deities repeat twice in the order of Skand, Parusdhar, Anal, Vishwakarma, Bhag, Mitr, Maya, Antaka, Vrisha-Dwaja, Govinda, Madan and Bhima. Reverse these from Bhima twice to know the deities for the Chaturvimshans in an even Rashi. 24-26. Saptavimshans (Nakshatrans, or Bhans). The Saptavimshans Lords are, respectively, the presiding deities of the 27 Nakshatras, as under: Dastra (Ashvini Kumar), Yama, Agni, Brahma, Candr, Isa, Adhiti, Jiva, Ahi, Pitar, Bhag, Aryama, Surya, Tvasht, Marut, Chakragni, Mitr, Vasava, Rakshasa,

SPECIAL LAGNA

1. Oh excellent of the Brahmins, I explain below again some special Lagnas, viz. Bhava Lagn, Hora Lagn and Ghati Lagn. 2-3. Bhava Lagn. From sunrise to the time of birth every 5 Ghatis (or 120 minutes) constitute one Bhava Lagn. Divide the time of birth (in Ghatis, Vighatis etc.) from sunrise by 5 and add the quotient etc. to Surya’s longitude, as at sunrise. This is called Bhava Lagn. 4-5. Hora Lagn. Again from sunrise till the time of birth Hora Lagn repeats itself every 2½ Ghatis (i. e. 60 minutes). Divide the time past up to birth from sunrise by 2½ and add the quotient etc. in Rashis, degrees and so on to the longitude of Surya, as at the sunrise. This will yield Hora Lagn in Rashi, degrees etc. 6-8. Ghati Lagn (Ghatik Lagn). Now listen to the method of working out Ghati Lagn. This Lagn changes along with every Ghati (24 minutes) from the sunrise. Note birth time in Ghatis and Vighatis. Consider the number of Ghatis past, as number of Rashis, or Ghati Lagnas. The Vighatis be divided by 2 to arrive at degrees and minutes of arc, past in the said Ghati Lagn. The product so arrived in Rashis, degrees and minutes be added to Surya’s longitude, as at sunrise, to get the exact location of Ghati Lagn. So say Maharishis, like Narada. 9. Use of Special Lagnas. Keeping the Grahas at birth, as it is, prepare various Bhava Kundalis with respect to each special Lagn and analyze, as done for the natal Lagn. 10-13½. Varnad Dasha. I now detail Varnad Dasha, just by knowing which one can deal with the longevity of a native. If the natal Lagn is an odd Rashi, count directly from Mesh to natal Lagn. If the natal Lagn is an even Rashi, count from Meen to the natal Lagn in the reverse order. Similarly, if the Hora Lagn is an odd one, count from Mesh to Hora Lagn in direct order. If the Hora Lagn is an even one, count from Meen to Hora Lagn in the reverse order. If both the products are odd Rashis, or even Rashis, then add both the figures. If one is odd and the other is even, then know the difference between the two products. If the latest product in this process is an odd one, count so many Rashis from Mesh in a direct manner; if an even one, count so many Rashis from Meen in reverse order. The Rashi so known will be the Varnad for Lagn. 14-15. Effects of Varnad. Now listen to the use of the above. Out of the two, viz. natal Lagn and Hora Lagn, whichever is stronger, from there Varnad starts. If the natal Lagn is an odd Rashi, the counting of Dashas is clockwise, otherwise anticlockwise. Lagn Dasha years will equal the number of Rashis, intervening between the natal Lagn and Varnad. Similarly for other Bhavas. 16-20. Effects of Varnad (cont.). Should a Kon from Lagn’s Varnad be occupied, or drishtied by a malefic, the native will live
only up to the Dasha of the said Rashi. Just, as the Rudra Grah in Sool Dasha is capable of causing evils, the above-mentioned Grahas related to Varnad’s Kon be treated. The Varnad Lagn be considered, as natal Lagn, while the 7th from Varnad will denote the longevity of the spouse, the 11th longevity of elder brothers and birth place, while Bhava Lagn, Hora Lagn etc. are common to all places sisters, the 3rd longevity of younger brothers and sisters, the 5th the longevity of sons, the 4th longevity of mother and the 9th longevity of father. The Dasha of the Sool Rashi will inflict greater evils. 21-24. Effects of Varnad (cont.). Similar assessments be made with reference to the Varnad of each Bhava, commencing the first, and the evils and goods due to a nativity be known. These Varnad Dashas are only for Bhavas (Rashis) and not their occupants. The sub period of each Dasha will be one twelfth of the Dasha and the order will also be clockwise, or anti-clockwise, as explained earlier. The natal Lagn is to be calculated according to birth place, while Bhava Lagn, Hora Lagn etc. are common to all places.

ZODICAL RASHIS DESCRIBED

1-2. Importance of Hora. The word Hora is derived from Ahoratr after dropping the first and last syllables. Thus Hora (Lagnas) remains in between Ahoratr (i.e. day and night) and after knowing Hora the good and bad effects of a native be known. Sri Vishnu, the Invisible is Time personified. His limbs are the 12 Rashis, commencing from Mesh. 3. Names of Rashis. The 12 Rashis of the zodiac in order are Mesh, Vrishabh, Mithun, Kark, Simh, Kanya, Tula, Vrischik, Dhanu, Makar, Kumbh and Meen. 4-4½. Limbs of Kaal Purush. Kaal Purush (or Time personified) has his limbs, as under with reference to the 12 Rashis, respectively: Head, face, arms, heart, stomach, hip, space below navel, privities, thighs, knees, ankles and feet. 5-5½. Classification of Rashis. Movable, Fixed and Dual are the names given to the 12 Rashis in order. These are again known, as malefic and benefic, successively. Similarly are male and female. Mesh, Simh and Dhanu are bilious.Vrishabh, Kanya and Makar are windy. Mithun, Tula and Kumbh are mixed, while the rest are phlegmatic. 6-7. Mesh described. The Mesh is blood-red in complexion. lt has a prominent (big) physique. It is a quadruped Rashi and strong during night. It denotes courage. It resides in the East and is related to kings. It
wanders in hills and predominates in Rajo-Gun (the second of the three constituent qualities and the cause of great activity in living beings). It rises with its back (a Prishtodaya Rashi) and is fiery. Its ruler is Mangal. 8. Vrishabh described. Vrishabh’s complexion is white and it is lorded by Sukr. It is long and is a quadruped Rashi. It has strength in night and resides in the South. It represents villages and businessmen. An earthy Rashi, Vrishabh rises with its back. 9-9½. Mithun described. The Rashi Mithun rises with its head and represents a male and a female, holding a mace and lute. It lives in the West and is an airy Rashi. It is a biped Rashi as well and is strong in nights. It lives in villages and is windy in temperament. It has an even body with a green (grass like) hue. Its ruler is Budh. 10-11. Kark described. The Rashi Kark is pale-red. It resorts to forests and represents Brahmins. It is strong in nights. It has many feet (i.e. it is a centipede Rashi) and has a bulky body. It is Sattvic in disposition (seen in gods) and it is a watery Rashi. It rises with its back and is ruled by Candr. 12. Simh described. Simh is ruled by Surya and is Sattvic. It is a quadruped Rashi and a royal Rashi. It resorts to forests and rises with its head. It has a large, white body. It resides in the East and is strong
during daytime. 13-14. Kanya described. This Rashi is a hill-resorter and is strong in daytime. It rises with its head and has a medium build. It is a biped Rashi and resides in the South. It has grains and fire in its hands. It belongs to the business community and is variegated. It relates to hurricanes (‘Prabharanjani’). It is a Virgin and is Tamasic (a disposition of demons). Its ruler is Budh. 15-16½. Tula described. Tula is a Seershodaya Rashi, rising with its head; Tula is strong in daytime. It is black in complexion and is predominant with Rajo-Gun. It relates to the western direction and resorts to land. It is destructive, or mischievous(‘Dhatin’). It represents Sudras, or the 4th Varna. It has a medium build physique and is a biped Rashi. Its Lord is Sukr. Vrischik described. Vrischik has a slender physique and is a centipede Rashi. It denotes Brahmins and resides in holes. Its direction is North and it is strong in daytime. It is reddish-brown and resorts to water and land. It has a hairy physique and is very sharp (or passionate). Mangal is its ruler. 17-18½. Dhanu described. The Rashi Dhanu rises with its head and is lorded by Guru. It is a Sattvic Rashi and is tawny in hue. It has strength in night and is fiery. A royal Rashi, Dhanu is biped in first half. Its second half is quadruped.
It has an even build and adores an arch. It resides in the East, resorts to land and is splendourous. 19-20. Makar described. Makar is lorded by Sani and has predominance of Tamo-Gun (a disposition, seen in demons). It is an earthy Rashi and represents the southern direction. It is strong in nights and rises with back. It has a large body. Its complexion is variegated and it resorts to both forests and lands. Its first half is quadruped and its second half footless, moving in water. 21-
21½. Kumbh described. The Rashi Kumbh represents a man holding a pot. Its complexion is deep-brown. It has medium build and is a biped Rashi. It is very strong in daytime. It resorts to deep water and is airy. It rises with its head and is Tamasic. It rules Sudras, the 4th Varna and the West. Its Lord is Sani, Surya’s offspring. 22-24. Meen described. Meen resembles a pair of fish, one tailed with the head of the other. This Rashi is strong at night. It is a watery Rashi and is predominant with Sattva-Gun. It denotes resoluteness and is a water-resorter. It is footless and has a medium build. It rules the North and rises with both head and back. It is ruled by Guru. This is how the twelve Rashis, each of 30 degrees extent, are described to evaluate gross and specific effects. 25-30. Nishek Lagn. O excellent of Brahmins, now is a step explained to arrive at the Nishek Lagn, when the natal Lagn is known. Note the angular distance between Sani and Mandi (Gulik). Add this to the difference between the Lagn Bhava (Madhya, or cusp) and the 9th Bhava (cusp). The resultant product in Rashis, degrees etc. will represent the months, days etc., that elapsed between Nishek and birth. At birth, if Lagn Lord is in the invisible half (i.e. from Lagn cusp to descendental cusp), add the degrees etc., Candr moved in the particular Rashi, occupied by her, to the above-mentioned product. Then Lagn at Nishek can be worked out and the good and bad, experienced by the native in the womb, can be guessed. One can also guess with the help of Nishek Lagn effects, like longevity, death etc. of the parents.

CHARACTERISTICS OF GRAHA

1. Maitreya: “O Maharishi, you have affectionately explained about the incarnations of Grahas. Now kindly detail their characters and dispositions. 2-3. Parasar: “O Brahmin, listen to the account of placement of the heavenly bodies. Out of the many luminous bodies sighted in the skies some are stars, yet some are Grahas. Those, that have no movements, are the Nakshatras (asterisms). 4-6.Those are called ‘Grahas’, that move through the Nakshatras (or stellar mansions) in the zodiac. The said zodiac comprises of 27 Nakshatras commencing from Ashvini. The same area is divided in 12 parts equal to 12 ‘Rashis’ commencing from Mesh. The names of the Grahas commence from Surya. The Rashi rising is known, as ‘Lagn’. Based on Lagn and the Grahas, joining and departing from each other, the native’s good and bad effects are deducted. Addition from Santhanam till Sloka 7. The names of the 27 Nakshatras are Ashvini, Bharani, Krittika, Rohini, Mrigasira, Ardra, Punarvasu, Pushya, Aslesha, Magha, Purvaphalguni, Uttaraphalguni, Hasta, Chitra, Swati, Vishaka, Anuradha, Jyeshtha, Mula, Purvashadh, Uttarashadh, Shravana, Dhanishtha, Satabhisha, Purvabhadra, Uttarabhadra, Revati. Lagn is a very important point in the horoscope. It is the Rashi, that rises in the East, onthe latitude of birth. The apparent rising of a Rashi is due to the rotation of the earth on its own axis at a rate of motion, causing every degree of the zodiac seemingly ascend on the eastern horizon. Approximately, two hours are required for a Rashi to pass via the horizon, thereby every degree taking four minutes to ascend. This duration, however, is actually dependent on the concerned latitude. Actually Surya has no motion. His motion is an apparent one, as viewed from the rotating earth. Other Grahas, including the nodes, have varied rates of motion. The average daily motions of the Grahas, which are not, however standard, are, as follows: Surya 1, Chandra 13-15, Mangal 30-45’, Budh 65-100’, Sukr 62-82’, Guru 5-15’, Sani 2’, Rahu/Ketu 3’. With such different motions, a Grah forms various Drishtis with others. These Drishtis through longitudinal distances have a great deal of utility in Jyotish. This is what Maharishi Parashar suggests to be considered. 7. Details (of astronomical nature) of stars have to be understood by general rules, while I narrate to you about the effects of Grahas and Rashis. 8-9. The positions of the Grahas for a given time be taken, as per Drikganit. And with the help of Rashi durations, applicable to the respective places, Lagn at birth should be known.Now, I tell you about the castes, descriptions and dispositions of the Grahas. 10. Names of Grahas. The names of the nine Grahas, respectively, are Surya, Chandra, Mangal, Budh, Guru, Sukr, Sani, Rahu and Ketu. 11. Benefics and Malefics. Among these, Surya, Sani, Mangal, decreasing Chandra, Rahu and Ketu (the ascending and the descending nodes of Chandra) are malefics, while the rest are benefics. Budh, however, is a malefic, if he joins a malefic. Addition from Santhanam till Sloka 12-13. When Chandra is ahead of Surya, but within 120, she has medium strength. Between 120 to 240 she is very auspicious,( see ‘Atishubhapred’). From 240 to 0 she is bereft of strength. This is Yavanas’ view, vide P. 70 of my English Translation of Saravali. This view is, however, related to Chandra’s strength, or otherwise, while waning Chandra (Krishna Paksh, dark half) is a malefic and waxing Chandra (Shukla Paksh, bright half) is a benefic. Should Chandra be Yuti with a benefic, or receiving a Drishti from a benefic, she turns a benefic, even if in a waning state. As regards Budh, we have clear instructions from Maharishi Parashar, that he becomes a malefic, if he joins a malefic. If waning Chandra and Budh are together, both are benefics. 12-13. Grah governances. Surya is the soul of all. Candr is the mind. Mangal is one’s strength. Budh is speech-giver, while Guru confers Knowledge and happiness. Sukr governs semen (potency), while Sani denotes grief. 14-
15. Grah cabinet. Of royal status are Surya and Chandra, while Mangal is the Army chief. Prince-apparent is Budh. The ministerial Grahas are Guru and Sukr. Sani is a servant. Rahu and Ketu form the Grah Army. 16-17. Complexions of Grahas. Surya is blood-red. Chandra is tawny. Mangal, who is not very tall is blood-red, whileBudh’s hue is akin to that of green grass. Tawny, variegated and dark are Guru, Sukr and Sani in their order. 18. Deities of Grahas. Fire (Agni) (?), Water (Varuna),
Subrahmanya (Lord Shiva’s son, following Ganesh), Maha Vishnu, Indra, Shachi Devi (the consort of Lord Indra) and Brahma (?) are the presiding deities of the 7 Grahas in their order. 19. Gender of the Grahas. Budh and Sani are neuters. Chandra and Sukr are females, while Surya, Mangal and Guru are males. 20. Primordial compounds. The Panchabhutas, space, air, fire, water and earth, are, respectively, governed by Guru, Sani, Mangal, Sukr and Budh. 21. Castes of Grahas. Guru and Sukr are Brahmins. Surya is a royal Grah, while Candr and Budh belong to commercial community. Sani rules the Sudras (4th caste). 22. Sattvic Grahas are the luminaries and Guru, Sukr and Budh are Rajasik, while Mangal and Sani are Tamasic. 23. Description of Surya. Surya’s eyes are honey-coloured. He has a square body. He is of clean habits, bilious, intelligent and has limited hair (on his head). 24. Description of Candr. Candr is very windy and phlegmatic. She is learned and has a round body. She has auspicious looks and sweet speech, is fickle-minded and very lustful. 25. Description of Mangal. Mangal has blood-red eyes, is fickle-minded, liberal, bilious, given to anger and has thin waist and thin physique. 26. Description of Budh. Budh is endowed with an attractive physique and the capacity to use words with many meanings. He is fond of jokes. He has a mix of all the three humours. 27. Description of Guru. Guru has a big body, tawny hair and tawny eyes, is phlegmatic, intelligent and learned in Shastras. 28. Description of Sukr. Sukr is charming, has a splendourous physique, is excellent, or great in disposition, has charming eyes, is a poet, is phlegmatic and windy and has curly hair. 29. Description of Sani. Sani has an emaciated and long physique, has tawny eyes, is windy in temperament, has big teeth, is indolent and lame and has coarse hair. 30. Description of Rahu and Ketu. Rahu has smoky appearance with a blue mix physique. He resides in forests and is horrible. He is windy in temperament and is intelligent. Ketu is akin to Rahu. 31. Primary ingredients (or Sapth Dhatus). Bones, blood, marrow, skin, fat, semen and muscles are, respectively, denoted by the Grahas: Surya, Candr, Mangal, Budh, Guru, Sukr and Sani. 32. Abodes of the Grahas. Temple, watery place, place of fire, sport-ground, treasure-house, bed-room and filthy ground: these are, respectively, the abodes for the seven Grahas from Surya onward. 33. Grah periods. Ayan, Muhurta, a day (consisting day and night), Ritu, month, fortnight and year: these are the periods allotted
to the Grahas from Surya to Sani. 34. Tastes of the Grahas. Pungent, saline, bitter, mixed, sweet, acidulous and astringent are, respectively, tastes lorded by Surya, Candr, Mangal, Budh, Guru, Sukr and Sani. 35-38. Strengths of Grahas. Strong in the East are Budh and Guru. Surya and Mangal are so in the South, while Sani is the only Grah, that derives strength in the West. Candr and Sukr are endowed with vigour, when in the North. Again, strong during night are Candr, Mangal and Sani, while Budh is strong during day and night. The rest (i.e. Guru, Surya and Sukr) are strong only in daytime. During the dark half malefics are strong. Benefics acquire strength in the bright half of the month. Malefics and benefics are, respectively, strong in Dakshinayan and Uttarayan. The Lords of the year, month, day and Hora (hour of Grah) are stronger than the other in ascending order. Again, stronger than the other in the ascending are Sani, Mangal, Budh, Guru,Sukr, Candr and Surya. 39-40. Related to trees. Surya rules strong trees (i.e. trees with stout trunks), Sani useless trees, Candr milky trees (and rubber yielding plants), Mangal bitter ones (like lemon plants), Sukr floral plants, Guru fruitful ones and Budh fruitless ones. 41-44. Other matters. Rahu rules the outcaste, while Ketu governs mixed caste. Sani and the nodes indicate ant-hills. Rahu denotes multi-coloured clothes and Ketu rags. Lead and blue gem belong to Rahu and Ketu. Surya, Candr, Mangal, Budh, Guru, Sukr and Sani in their order govern red silken, white silken, red, black silken, saffron, silken and multi-coloured robes. 45-46. Seasons of Grahas. Vasanta, Greeshma, Varsh, Sarad, Hemanta and Sisir are the six Ritus (or seasons), respectively, governed by Sukr, Mangal, Candr, Budh, Guru and Sani. Rahu and Ketu denote 8 months and 3 months, respectively. 47. Dhatu, Mool and Jiva Divisions. Dhatu Grahas are Rahu, Mangal, Sani and Candr, while Surya and Sukr are Mula Grahas. Budh, Guru and Ketu rule Jivas. 48. Age. Out of all the Grahas Sani is the eldest. He bestows maximum number of years in Naisargik Dasha. 49-50. Exaltation and Debilitation. For the seven Grahas, from Surya on, the exaltation Rashis are, respectively, Mesh, Vrishabh, Makar, Kanya, Kark, Meen and Tula. The deepest exaltation degrees are, respectively, 10, 3, 28, 15, 5, 27 and 20 in those Rashis. And in the seventh Rashi from the said exaltation Rashi each Grah has its own debilitation. The same degrees of deep exaltation apply to deep fall. 51-54. Additional Dignities. In Simh the first 20 degrees are Surya’s Mooltrikon, while the rest is his own Bhava. After the first 3 degrees of exaltation portion in Vrishabh, for Candr, the rest is her Mooltrikon. Mangal has the first 12 degrees in Mesh, as Mooltrikon with the rest therein becoming simply his own Bhava. For Budh, in Kanya the first 15 degrees are exaltation zone, the next 5 degrees Mooltrikon and the last 10 degrees are own Bhava The first one third of Dhanu is the Mooltrikon of Guru, while the remaining part thereof is his own
Bhava. Sukr divides Tula into two halves keeping the first, as Mooltrikon and the second, as own Bhava. Sani’s arrangements are same in Kumbh, as Surya has in Simh. 55. Natural Relationships. Note the Rashis, which are the 2nd, 4th, 5th, 8th, 9th and 12th from the Mooltrikon of a Grah. The Grahas ruling such Rashis are its friends, apart from the Lord of its exaltation Rashi. Lords other than these are its enemies. If a Grah becomes its friend as well, as its enemy (on account of the said two computations), then it is neutral, or equal. 56. Temporary Relationships. The Grah, posited in the 2nd, 3rd, 4th, 10th, 11th, or the 12th from another, becomes a mutual friend. There is enmity otherwise. (This applies to a given Janm Kundali) 57-58. Compound Relationship. Should two Grahas be naturally and temporarily friendly, they become extremely friendly. Friendship on one count and neutrality on another count make them friendly. Enmity on one count combined with affinity on the other turns into equality. Enmity and neutralship cause only enmity. Should there be enmity in both manners, extreme enmity is obtained. The Jyotishi should consider these and declare horoscopic effects accordingly. 59-60. Ratio of Effects. A Grah in exaltation gives fully good effects, while in Mooltrikon it is bereft of its auspicious effects by one fourth. It is half beneficial in its own Bhava. Its beneficence is one fourth in a friendly Rashi. In an equal’s Rashi one eighth of auspicious disposition is useful. The good effects are nil in debilitation, or enemy’s camp. Inauspicious effects are quite reverse with reference to what is stated. 61-64. Non-luminous UpaGrahas (Sub-Grahas). Add 4 Rashis 13 degrees and 20 minutes of arc to Surya’s longitude at a given moment to get the exact position of the all inauspicious Dhoom. Reduce Dhoom from 12 Rashis to arrive at Vyatipat. Vyatipat is also inauspicious. Add six Rashis to Vyatipat to know the position of Parivesh. He is extremely inauspicious. Deduct Parivesh from 12 Rashis to arrive at the position of Chap (Indra Dhanus), who is also inauspicious. Add 16 degrees 40 minutes to Chap, which will give Ketu (UpaKetu), who is a malefic. By adding a Rashi to UpaKetu, you get the original longitude of Surya. These are the Grahas, devoid of splendour, which are malefics by nature and cause affliction. 65. Effects of Sub-Grahas. If one of these afflicts Surya, the native’s dynasty will decline, while Candr and Lagn, respectively, associated with one of these, will destroy the longevity and wisdom. So declared Lord Brahma, the Lotus-Born. 66-69. Calculations of Gulik etc. The portions of Surya etc. up to Sani denote the periods of Gulik and others. Divide the day duration (of any week day) into eight equal
parts. The eighth portion is Lord-less. The seven portions are distributed to the seven Grahas commencing from the Lord of the week day. Whichever portion is ruled by Sani, will be the portion of Gulik. Similarly make the night duration into eight equal parts and distribute these, commencing from the Lord of the 5th (by) week. Here again, the eighth portion is Lord-less, while Sani’s portion is Gulik. Surya’s portion is Kaal, Mangal’s portion is Mrityu, Guru’s portion is Yamaghantak and Budh’s portion is Ardhaprahar. These durations differently apply to different places (commensurate with variable day and night durations). 70. Gulik’s Position. The degree, ascending at the time of start of Gulik’s portion (as above), will be the longitude of Gulik at a given place. Based on this longitude only, Gulik’s effects for a particular nativity be estimated. 71-74. Calculation of Pranapad. Convert the given time into Vighatis and divide the same by 15. The resultant Rashi, degrees etc. be added to Surya, if he is in a Movable Rashi, which will yield Pranapad. If Surya is in a Fixed Rashi, add 240 degrees additionally and, if in a Dual Rashi, add 120 degrees in furtherance to get Pranapad. The birth will be auspicious, if Pranapad falls in the 2nd, 5th, 9th, 4th, 10th, or 11th from the natal Lagn. In other Bhavas Pranapad indicates an inauspicious birth. Notes. Ardhaprahar, Yamaghantak, Mrityu, Kaal and Gulik are the 5 Kaal Velas, suggested by Maharishi Parashar. The day duration, according to altitude, is divided into eight equal parts. The eighth portion is unlorded. The first portion is allotted to the weekday Lord. Other portions follow in the order of weekday Lords. We consider 5 portions of Grahas, ignoring that of Candr and Sukr. The portions of Surya, Mangal, Budh, Guru and Sani are, respectively, called Kaal, Mrityu, Ardhaprahar, Yamaghantak and Gulik. In the case of night the durations, or 1/8th parts are allotted in a different order. The first portion goes to the Grah, ruling the 5th weekday Lord, counted from the day in question. The others follow in the usual order. Here again, the 8th part is Lord-less. The portions of Grahas from Kaal to Gulik are the same in nomenclature in the night also. Keeranuru NataRaja of Jatakalankaram (Tamil version) gives Rashis of dignities for these UpaGrahas and Gulik etc. (UpaGrah & Gulik etc.: Exaltation, Debilitation, Swakshetra (own Rashi)) Dhoom: Simh, Kumbh, Makar; Vyatipat: Vrischik, Vrishabh, Mithun; Parivesh: Mithun, Dhanu, Dhanu; Indrachap: Dhanu, Mithun, Kark; UpaKetu: Kumbh, Simh, Kark; Gulik: -, -, Kumbh; Yamaghantak: -, -, Dhanu; Ardhaprahar: -, -, Mithun; Kaal: -, -, Makar; Mrityu: -, -, Vrischik. From Surya to Sani no one is exalted in the above-mentioned exaltation Rashis, nor debilitated in the above-mentioned debilitation Rashis. Out of the 5 Kaal Velas, viz. Gulik etc., four except Kaal (related to Surya) have their own Rashisystem in the respective Rashis, ruled by their fathers. Gulik, son of Sani, has Kumbh, as his own Bhava. Guru’s son, Yamaghantak, has it in Dhanu. Ardhaprahar, Budh’s son, is in own Rashi, if in Mithun. Mrityu, son of Mangal, has Vrischik, as own Bhava. It is not known, why Kaal, a son of Surya shifted to Makar, a Rashi of his brother (Sani), leaving his father’s Simh. Obviously, Sani has given his Mooltrikon to his son Gulik, while he gave Makar (a secondary Rashi) to his ‘brother Kaal.

GREAT INCARNATIONS

1. Maitreya: “O Maharishi Parasar, are the incarnations of Vishnu, viz. Sri Ram, Sri Krishn etc., endowed with Jivans? 2. Maharishi Parashar: “O Brahmin, the four incarnations, viz. Ram, Krishn, Narasimh and Varah are wholly with Paramatmans. The other incarnations (than these, out of the ten) have in them Jivans too. 3-4. The unborn Lord has many incarnations. He has incarnated, as the 9 (Nava) Grahas to bestow on the living beings the results due to their Karmas. He is Janardan. He assumed the auspicious form of Grahas to destroy the demons (evil forces) and sustain the divine beings. 5-7. From Surya the incarnation of Ram, from Candra that of Krishn, from Mangal that of Narasimh, from Budh that of Buddha, from Guru that of Vaman, from Sukr that of Parashuram, from Sani that of Kurma (Tortoise), from Rahu that of Varah (Pig) and from Ketu that of Meen (Fish) occurred. All other incarnations than these also are through the Grahas. The beings with more Paramatmans are called divine beings. 8-13. The beings with more Jivatmans are (mortal) beings. The high degree of Paramatmans from the Grahas, viz. Surya etc. did incarnate, as Ram, Krishn etc. After completing the mission, the Paramatmansas (of the respective) Grahas again merge (in the respective) Grahas. The Jivatma portions from the Grahas take births, as human beings and live their lives according to their Karmas and again merge in the Grahas. And at the time of Great Destruction the Grahas as well merge in Lord Vishnu. The one, who knows of all these, will become versed in the knowledge of the past, present and future. Without a knowledge of Jyotish these cannot be known. Hence, everyone should have a knowledge of Jyotish, particularly the Brahmin. The one, who, devoid of knowledge of Jyotish, blames this Vedic Science will go to the hell called ‘Raurava’ and will be reborn blind.

THE CREATION

I prostrate before the lotus-feet of Lord Vighneswara, offspring of Uma, the cause of destruction of sorrow, who is served by Mahabhutas (the five great elements of the universe) etc., who has the face of a tusker and who consumes the essence of Kapittha and Jambu fruits. 1-4. Offering his obeisance to all-knowing Maharishi Parasar and with folded hands, Maitreya said: “O venerable Maharishi, Jyotish, the supreme limb of the Vedas, has three divisions, viz. Hora, Ganita and Samhita. Among the said three divisions Hora, or the general part of Jyotish is still more excellent. I desire to know of its glorious aspects from you. Be pleased to tell me, how this Universe is created? How does it end? What is the relationship of the animals, born on this earth, with the heavenly bodies? Please speak elaborately” 5-8. Maharishi Parasar answered. O Brahmin, your query has an auspicious purpose in it for the welfare of the Universe. Praying Lord Brahma and Sri Sarasvati, his power (and consort) and Surya, the leader of the Grahas and the cause of Creation, I shall proceed to narrate to you the science of Jyotish, as heard through Lord Brahma. Only good will follow the teaching of this Vedic Science to the students, who are peacefully disposed, who honour the preceptors (and elders), who speak only truth and are godfearing. Woeful forever, doubtlessly, will it be to impart knowledge of this science to an unwilling student, to a heterodox and to a crafty person. 9-12. Sri Vishnu, who is the Lord (of all matters), who has undefiled spirit, who is endowed with the three Gunas, although he transcends the grip of Gunas (Gunatita), who is the Author of this Universe, who is glorious, who is the Cause and who is endowed with valour, has no beginning. He authored the Universe and administers it with a quarter of his power. The other three quarters of Him, filled with nectar, are knowable only to the philosophers (of maturity). The Principal Evolver, who is both perceptible and imperceptible in Vasudeva. The Imperceptible part of the Lord is endowed with dual powers, while the Perceptible with triple powers. 13-15. The three powers are Sri Shakti (Mother Lakshmi) with Sattva-Gun, Bhu Shakti (Mother-Earth) with Rajo-Gun and Nil Shakti with Tamo-Gun. Apart from the three, the fourth kind of Vishnu, influenced by Sri Shakti and Bhoo Shakti, assumes the form of Shankarshan with Tamo-Gun, of Pradyumna with Rajo-Gun and of Anirudh with Sattva-Gun. 16-17. Mahatatwa, Ahamkar and Ahamkar Murti and Brahma, are born from Shankarshan, Pradyumna and Anirudh,
respectively. All these three forms are endowed with all the three Gunas, with predominance of the Gun due to their origin. 18-19. Ahamkar is of three classes, i.e. with Sattvic, Rajasic and Tamasic dispositions. Divine class, sensory organs and the five primordial compounds (space, air, fire, water and earth) are, respectively, from the said three Ahamkaras. 20. Lord Vishnu, coupled with Sri Shakti, rules over the three worlds. Coupled with Bhoo Shakti, He is Brahma causing the Universe. Coupled with Neel Shakti, He is Shiva, destroying the Universe. 21-24. The Lord is in all beings and the entire Universe is in Him. All beings contain both Jivatma and Paramatmansas. Some have predominance of the former, while yet some have the latter in predominance. Paramatmans is predominant in the
Grahas, viz. Surya etc. and Brahma, Shiva and others. Their powers, or consorts too have predominance of Paramatmans. Others have more of Jivatmans.

INTRODUCTION

Brahma Rishi Vasishta was kul guru of Dasharatha Maha Raja of Ramayana. Sage Vashishta had 100 sons. All of them were killed by a  Rakshasa influenced by Sage Vishwamitra. Sage Vashita could not retaliate as he was a Brahma Rishi who has conquered anger. In grief he tired to do suicide. After failing to end his life by many methods he came back home sadly. He heard a small voice telling the Vedas.There he found his eldest son Shakti’s wife Adrisyanti. His daughter-in-law was pregnant and the small child inside her was chanting the Vedas. Parasara was born to Shakti posthumously. He performed a great sacrifice to destroy the Rakshasas, for a Rakshasa had killed his father. He became a Maha Rishi expert in astrology. The word Parasara means the vivifier of the dead. Once, while crossing a river, he calculated that a great person could be born now. He expressed his desire to the ferry girl, b

ut she wasreluctant. He convinced her that no blame would attach to her and that she would regain her virginity after the act. At last she consented, on the condition that the odor of fish that clung to her (for she had been born inside a fish), be changed to fragnance. This girl was none other than Satyavati, who was later married to King Shantanu. They were united in an islet in the middle of the river. This act was hidden from the prying eyes of the world, with the aid of a mist, created by the yogic powers of Parasara. A son was born immediately to her. Since this was a divine birth, the child grew to adulthood in minutes and after promising his mother that he would return whenver she had a need for him, left to study the scriptures with his father. This child was Vyasa, who later composed the Mahabharata. Since he was dark and born in an island he is also known as Krishna(dark)-Dwaipayana (born in an island). Sage Vyas’s son is Sukha Brahma Rishi.