| Author | Rishi Jaimini |
|---|---|
| Language | Sanskrit |
| Subject | Astrology |
| Publication place | India |
Jaimini Sutras, also known as Upadesa Sutras [1] [2] is an ancient Sanskrit text on the predictive part of Vedic Astrology, attributed to the sage Jaimini, the founder of the Purva Mimamsa branch of Vedic philosophy, a disciple of Vyasa and grandson of Parashara. It comprises nine hundred and thirty-six sutras or aphorisms arranged in four chapters, and though having several distinct features of its own, the Jaimini System, which is a unique system, appears as an offshoot of the Parashari System only; wherever it deviates, it is not found to be in conflict with the Parashari system, [3] and gives due importance to Rahu and Ketu, the two Lunar Nodes. [4]
Jaimini Sutras, arranged in four chapters, cover Karakamsa, Arudha, Upapada and navamsa in the first chapter; Longevity, Diseases, Profession, Progeny and Spouse, in the second; Longevity, Nature and cause of death, in the third; and in the fourth chapter it covers the account of pre-natal epoch. The Jaimini System of prognostication is distinctly different from the Parashari System, the basic differences being with regard to Rasi aspects, determination of Karakas, Badhaka bhavas and the Dashas. In Jaimini System, aspect has been assigned to the Rasis or signs which are synonymous with Bhavas or Houses, the Karakas are fixed according to longitudes gained by planets in particular signs, the Dashas are assigned to signs, and the method of determination of Badhakas is far more complicated, and its prediction-method based on Padas is also different. [5] [6] In his book, Light on Life, Hart De Fouf writes – It is possible that some commentator developed Jaimini Jyotish from Parashara’s system and then appended Maharshi Jaimini’s name to his creation….or may be .. ..extracted those few chapters from Jaimini Jyotish that the two systems share. [7]
Bangalore Venkata Raman’s book - Studies in Jaimini Astrology – explains the abstruseness of the Jaimini System particularly when a number of dashas are mentioned and the reader, clueless, is left to guess for himself. Jaimini developed almost a new system which did not prove popular because principles presented in the shape of sutras are always capable of a variety of interpretations; Jaimini Sutras have been explained and commented upon by Neelakantha and Premanidhi. Jaimini appears to have favoured Charadasha not only for determining longevity but also for predicting important events to happen during the life of a person. Raman has found certain sutras tough, vague or capable of a two-fold interpretation. He also states that the Raja yogas given by Jaimini have not been tested as his method has not been in vogue. [8]
Jaimini, in the Sutra 37 of Adhyaya II Pada iv, by stating सिद्धमन्यत् acknowledges that all the principles explained in this work are truth propounded in other works. The treatment of the different Bhavas, Rasis and Planets found confusing require patience, diligence and practice to comprehend. He gives various Lagnas and his dashas are mostly founded on Rasis and Navamsas, and also the calculations backwards and forwards for odd and even signs and the extent of dashas differs from the ordinary conceptions as explained by the general principles of astrology. He has not given prominence to the Nakshatras and there is the merging of two or three planets into one karaka. Moreover, the exact meanings of the sutras which though short and sweet, and easily committed to memory, are not easy to grasp. [9]
Hindu astrology, also called Indian astrology, Jyotisha and, more recently, Vedic astrology, is the traditional Hindu system of astrology. It is one of the six auxiliary disciplines in Hinduism that is connected with the study of the Vedas.
Dasha The dasha pattern shows which planets according to Hindu astrology would be ruling at particular times.
Atmakaraka is the significator of the soul's desire in Jyotisha. The Atmakaraka is either the Sun or one of the planets and has the strongest influence on the subject of the horoscope according to astrologers.
In Vedic Astrology Jyotiṣa, the Lagna or Hour Marker, is the first moment of contact between the soul and its new life on earth in Jyotiṣa. Lagna's Rashi and Nakshatra represents the "Atman" (Soul) of an Individual Person while the Lagna Lord represents the Ruler of the Horoscope and therefore the Rashi & Nakshatra where the Lagna Lord is positioned is equally very important as the Lagna Lord also absorbs the traits and qualities of that specific Rashi & Nakshatra.
Uttara Kalamrita is a reference work on Vedic astrology or Jyotisa. It is also termed as sidereal astrology, written by Kalidasa. However, it is unknown whether the Kalidasa who wrote this work is the same Kalidasa who wrote Raghuvamsha and Abhijñānaśākuntalam. The manuscript is available in various libraries in India, including the Government Oriental Manuscript Library in Chennai.
In Hindu astrology, yoga is the relationship between one planet, sign, or house to another by placement, aspect, or conjunction. It is the consideration of the planetary dasha's directional effects, the most important factor which distinguishes Hindu astrology from Western astrology.
Planetary aspects are interchange of energies at great distances; the respective mass of each planet generates and radiates its own specific energy-field. At times these planetary aspects take a lead over planetary conjunctions. Planetary aspects play an important role in predicting future events. However, there are three great differences between Western astrology and Hindu astrology in computing these aspects - (1) in the former system the count is made from degree to degree, in the latter system the count is made from sign to sign, (2) in the former system the aspect will be mutually the same i.e. if Mars and Jupiter are in trine it can be expressed as either Mars Trine Jupiter or Jupiter Trine Mars, in the latter system if Jupiter is in Aries and Mars in Leo, Jupiter will have full aspect on Mars but Mars will have 50% aspect on Jupiter and, (3) in the former system certain aspects such as sextile are good whereas square and opposition are evil, the latter system does not have such classification in which system aspects by benefic planets and those owning trines i.e. the 5th and the 9th, are always good, and by malefic planets and those owning cadent houses i.e. the 6th, 8th or 12th, are always evil; moreover, the aspect of any planet on its own sign strengthens that house and causes no harm to its indications.
Raja yogas are Shubha ('auspicious') yogas in jyotish philosophy and tradition. They are believed to give success and a grand rise in career or business, and a greater degree of financial prosperity particularly during the dasha of the planets that give rise to Raja yogas. However, these results get adversely modified by the presence of other Ashubha ('inauspicious') Arista yogas. In a nutshell, the Yoga or Raja yoga-causing planets during the course of their respective dashas confer their most auspicious results if they happen to own the lagna-bhava or the Suta-bhava or the Bhagyasthana ; the person remains healthy, wealthy, happy and successful enjoying yoga and Raja yoga results in case the lagna, the 3rd, the 6th, the 8th, the 9th and the 12th houses counted from the lagna are also not occupied by any planet, and the kendras (quadrants) are occupied only by benefic planets.
Mansagari is a popular classical treatise on Hindu predictive astrology. It is written in the usual poetic form in the traditional Sanskrit Sloka format; the language and the method of expression used are both simple and unambiguous, and therefore, easy to understand. Its author, Janardan Harji, about whom not much is known, was the son of Janardan, of Gurjar Mandala, who belonged to the Shandilya Gotra, who was also a learned and renowned astrologer of his time and place. This text, comprising five chapters, covers briefly the essential parts of Ganitha and Siddhanta, but deals with the Phalita portion of Hindu astrology in far greater detail. It has described numerous yogas and Raja yogas and also narrated their effects, as also the results of the planetary dashas as all major dasha systems in vogue. Along with the more renowned works of Parashara and Varahamihira, Mansagari has remained a standard reference book. The book, Three Hundred Important Combinations, was written by Bangalore Venkata Raman on the basis of Jataka Tantra, Parashara Hora Sastra and Mansagari.
Bhavartha Ratnakara was formerly a little-known Sanskrit treatise on the predictive part of Hindu astrology which is believed to have been written by Ramanuja, it had for a very long time remained confined mainly to the southern parts of India. It was in the year 1900 that Raman Publications, Bangalore, published this text along with its translation into English and comments by Bangalore Venkata Raman, the 10th Edition of which translation was published in 1992 followed by another edition in 1997.
Laghu Parashari, also known as Jataka Chandrika, is an important treatise on Vimshottari dasha system and is based on Bṛhat Parāśara Horāśāstra. Written in Sanskrit in the usual Sloka format, it consists of forty-two verses divided into five chapters. Thus, it is a brief but an important treatise on predictive part of Hindu astrology whose authorship is not known even though it is presumed that it was written by ardent followers of Parashara. It contains all the fundamental principles on which the Parashari system is based. It is widely relied upon by the exponents of Hindu astrology and a text that is frequently cited.
Planetary dispositors play an important role in Astrology. A dispositor is a planet that rules the sign that another planet is located in. For example, if Venus is in Gemini, then Mercury is the dispositor of Venus.
In Vedic astrology a constant reference is made to the Navamsa occupied by planets and the Lagna-point. Both, the Rasi-chart and the Navamsa-chart are deemed equally important and therefore, consulted together. Whereas the Rasi-chart provides overall information regarding the location of planets and sensitive-points such as the Lagna, the latter provides vital information regarding their active quality and strength. A planet may be well-placed in the natal-chart Rasi-wise but its full effects may not materialise if its situation in the navamsa-chart is not supportive.
Dhana yogas are astrological combinations or yogas for wealth and prosperity which prove more fruitful if both the lagna and its lord are strong, and there are no Arista yogas present affecting the Dhana yoga - causing planets and the bhavas associated with earning, acquisition, and accumulation of wealth. Jupiter is one of the natural Dhana-karaka, a strong Jupiter gives lifelong prosperity and financial stability.
Karmasthana, also known as the Kirtisthana and the Rajyasthana, is the 10th bhava or house counted from the Lagna or the Ascendant or from the Chandra-lagna i.e. the natal position of the Moon. It is the house of action and the house of profession.
Trikonasthanas or trikonas or trines are conventionally the Lagna or the Birth-ascendant, the fifth and the ninth bhava or house counted from the Lagna. They form the Dharma-trikona and are also known as the Lakshmisthanas, these bhavas and their lords signify luck and prosperity. The Lagna is both, a kendrasthana and a trikonasthana.
The term Upachayasthana is derived from the Sanskrit word उपचय which means increase, it also means the entire process of acquisition, assimilation and augmentation or proximate aggregation or increase or gain of nourishment or in growth or in body weight.
Yoga-karakas are those planets which, according to Hindu astrology, confer fame, honour, dignity, financial prosperity, political success, and reputation. The lords of the kendras and trikonas associating with each other, or the lords of the 9th and 10th interchanging signs or fully aspecting each other, give rise to Raja yoga.
Maraka in Hindu astrology refers to the planet or planets that cause death at the end of a particular life-span; if the assessed life-span is not over they cause accident, ill-health, poverty and misery during the course of their dasha or antra-dasha or in the period of the planet associating/influenced by them. Each lagna has a fixed maraka or marakas. The two luminaries, the Sun and the Moon, and the lord of the 9th house generally do not become marakas. The lords of the 2nd and the 7th house, or the malefic planets occupying anyone of these named houses and associated with their lords are the Primary determinants of death. The Secondary determinants of death are the benefic planets in association with lords of 2nd and 7th house or the lords of the 3rd and 8th house, or the lord of the 3rd or the 8th associating with the lord of the 2nd or the 7th house. The Tertiary determinants of death are Saturn associating with any of the afore stated marakas, the lord of the 6th or the 8th associated with a maraka, and the least powerful planet in the horoscope. The transit influences of the Sun, Mars and Jupiter are taken into account for determining the time of death.
Nābhāsa yoga refers to the different arrangements of all seven of the planets in the celestial realm in Hindu astrology.