BPHS-PART-SEVEN--BRIHAD PARASHARI HORA-SHASTRAM
By Prof. RISHABH SHASTRI
BPHS-PART-SEVEN
Based On Standard & Popular Edition
BRIHAD PARASHARI HORA-SHASTRAM
The Magnum Opus (Bible) of Vedic Astrology
By The Great Maharshi PARASHARA
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Chapter 31. Argala, or Intervention from Grahas
( In Sanskrit “Argala” Literarily Means Pestol/ Door bolt Or Hindrance)
1. O Maharishi Parashar, you have told of auspicious effects, related to Argala. Kindly narrate its conditions and effects.
2-9. Formation of Argala. Maitreya, I explain below Argala to know the definite effects of Bhavas and Grahas. Grahas in the 4th, 2nd and the 11th cause Argalas, while obstructors of the Argala will be those in the 10th, 12th and 3rd from a Bhava, or a Graha. If the Argala causing Graha is stronger than the obstructing one, the former will prevail. Or, if the number of Argalas are more than the obstructing Grahas, then also the Argala will prevail. If there are 3, or more malefics in the 3rd they will cause Vipareet Argala (more effective intervention), which will also be harmless and be very favourable. The 5th is also an Argala place, while the Graha in the 9th will counteract such Argala. As Rahu and Ketu have retrograde motions, the Argalas and obstructions be also counted accordingly in a reverse manner. Maharishis say, that the Argala, caused by one Graha, will yield limited effect, by two medium and by more than two, excellent effects. Argalas should be counted from a Rashi, or a Graha, as the case may be. The Argala, which is unobstructed will be fruitful, while the one duly obstructed will go astray. The Argala effects will be derived in the Dasha periods of the Rashi, or Graha concerned.
Notes. ‘Argala’ in Sanskrit is figuratively used to denote an impediment, or obstruction. Some suggest, that the Argala obstruction places are countable from the Argala place instead of from the original place, or Graha. This is not logical and a glance into Gochara Vedha (obstructions during transits) will confirm our findings.
10. Special. The Argala, caused by placement of a Graha in the first one fourth part of the Rashi, is countered by another, placed in the 4th quarter of the respective obstructive Rashi. Similarly 2nd quarter’s Argala is eliminated by the 3rd quarter placement of another Graha.
Notes. If the Argala causing Graha and the obstructing Graha are in the respective quarters, the obstruction will come to pass. Otherwise not.
11-17. Argala Effects. Should there be Argala for the Arudha Pada, for the natal Lagna and for the 7th from both, the native will be famous and fortunate. A malefic, or a benefic, causing unobstructed Argala, giving a Drishti to Lagna will make one famous. Similarly a malefic, or a benefic, causing unobstructed Argala, giving a Drishti to Dhana Bhava denotes acquisition of wealth and grains, to Sahaja Bhava happiness from co-born, to Bandhu Bhava residences, quadrupeds and relatives, to Putra Bhava sons, grandsons and intelligence, to Ari Bhava fear from enemies, to Yuvati Bhava abundant wealth and marital happiness, to Randhra Bhava difficulties, to Dharm Bhava fortunes, to Karma Bhava royal honour, to Labha Bhava gains and to Vyaya Bhava expenses. The Argala by benefics will give various kinds of happiness, while benefic effects will be meddling with malefic Argalas. Argala by both benefics and malefics will yield results.
Notes. 1. Argala can be caused by a benefic, which is known, as Subh Argala. This Argala can be from a malefic also, so that the benefic, causing Argala, stalls the malefic role. If the benefic’s Argala is obstructed by another, then the benefic will become ineffective in Argala and the first-mentioned malefic will operate freely.
2. Argala can be by a malefic with reference to a benefic, so that the native does not enjoy good effects, due to the benefic. This is Papa(malefic) Argala. If the Argala is eliminated by a benefic, or a malefic, then the first mentioned benefic will be at liberty to act, according to his own disposition.
18. Should there be (unobstructed) Argala for Lagna, Putra and Dharma Bhava, the native will doubtlessly become a king and fortunate.
Chapter 32. Karakatwas of the Grahas
(Graha Significator)
1-2. I now detail below Atma Karaka etc., obtainable from among the 7 Grahas, viz. Rabi to Shani. Some say, that Rahu will become a Karaka, when there is a state of similarity in terms of longitude between (two) Grahas. Yet some say, that the 8 Grahas, including Rahu, will have to be considered irrespective of such a state.
3-8. Atma Karaka Defined. Among the Grahas from Rabi etc. whichever has traversed maximum number of degrees in a particular Rashi is called Atma Karaka. If the degrees are identical, then the one with more minutes of arc and, if the minutes are also identical, then the one with higher seconds of arc, have to be considered. In that case these three are called Anthya Karaka, Madhya Karaka and Upakheta. In the case of Rahu deduct his longitude in that particular Rashi from 30. The Karakas will have to be decided, as above and, as per further rules given below. Out of these Karakas, Atma Karaka is the most important and has a prime say on the native, just as the king is the most famous among the men of his country and is the head of all affairs and is entitled to arrest and release men.
9-12. Importance of Atma Karaka. O Brahmin, as the minister cannot go against the king, the other Karakas, viz. Putra Karaka, Amatya Karaka etc. cannot predominate over Atma Karaka in the affairs of the native. If the Atma Karaka is adverse, other Karakas cannot give their benefic effects. Similarly, if Atma Karaka is favourable, other Karakas cannot predominate with their malefic influences.
13-17. Other Karakas. The Graha next to Atma Karaka in terms of longitude is called Amatya Karaka. Similarly following one another in terms of longitude are Bhratru Karaka, Matru Karaka, Pitru Karaka, Putra Karaka, Gnyanti Karaka and Stri Karaka. These are Chara Karakas, or inconstant significators. Some consider Matru Karaka and Putra Karaka, as identical. If two Grahas have the same longitude, both become the same Karaka, in which case there will be a deficit of one Karaka. In that circumstance consider constant significator in the context of benefic/malefic influence for the concerned relative.
18-21.Constant Karakatwas. I narrate below the constant Karakatwas, as related to the Grahas. The stronger among Rabi and Shukra indicates the father, while the stronger among Chandra and Mangal indicates the mother. Mangal denotes sister, brother-in-law, younger brother and mother. Budh rules maternal relative, while Guru indicates paternal grand father. Husband and sons are, respectively, denoted by Shukra and Shani. From Ketu note wife, father, mother, parents-in law and maternal grand father. These are constant Karakatwas.
22-24. Bhavas Related. These constant significances are derivable from the Bhavas, counted from the said constant Karakatwas. The 9th from Rabi denotes father, the 4th from Chandra mother, the 3rd from Mangal brothers, the 6th from Budh maternal uncle, the 5th from Guru sons, the 7th from Shukra wife and the 8th from Shani death. The learned should consider all these and declare related effects accordingly.
25-30. Yoga Karakas. O Brahmin, I make below a passing reference to Yoga Karakas (mutual co-workers). Grahas become Yoga Karakas, if they are in mutual angles identical with own Rashis, exaltation Rashis, or friendly Rashi, In Karma Bhava a Graha will be significantly so. Grahas simply (not being in friendly, own, or exaltation Rashis) in Lagna, Bandhu and Yuvati Bhava do not become such Yoga Karakas. Even, if they be placed in other Bhavas, but with such dignities, as mentioned, shall become Yoga Karakas. With such Grahas even a person of mean birth will become a king and be affluent. One born of royal scion, then will surely become a king. Thus the effects be declared, considering the number of such Grahas and the order the native belongs to.
31-34. Bhava Significance. I now narrate the significance of the Bhavas. Tanu Bhava denotes the soul (self), Dhana family, finance, wife etc., Sahaja younger brothers/sisters, Putra progeny and Yuvati wife. It is also said, that a Graha in Putra becomes a Karaka for wife. The Karakatwas of the Bhava in order are Rabi, Guru, Mangal, Chandra, Guru, Mangal, Shukra, Shani, Guru, Budh, Guru and Shani.
35-37. O excellent of the Brahmins, after knowing the merits of Tanu Bhava etc. the good and bad effects can be declared. Ari, Randhra and Vyaya are Trikas, Dusthan, or malefic Bhavas. Sahaja, Ari, Karma and Labha are Upachayas. Dhana, Putra, Randhra and Labha are Panapharas and Sahaja, Ari, Dharma and Vyaya are Apoklimas. Association with Trikas will inflict evils. Kendras and Konas (Putra and Dharm) are auspicious Bhavas, the association with which turns even evil into auspiciousness.(Also see Chapter 34 for more information)
Chapter 33. Effects of Karakangsha
1. O Brahmin, as laid down by Lord Brahma, I now tell you about the effects of Karakangsha identical with Mesh etc. (Karakangsha is the Navamsha, occupied by the Atma Karaka Graha)
2-8. Karakangsha in Various Rashi If Atma Karaka happens to be in Mesh Navamsha, there will be nuisance from rats and cats at all times. A malefic joining will further increase the nuisance. Should Atma Karaka be in Vrishabh Navamsha, happiness from quadrupeds will result. Should Atma Karaka be in Mithun Navamsha, the native will be afflicted by itch etc. Should Atma Karaka be in Karkat Navamsha, there will be fear from water etc. If Atma Karaka happens to be in Simha Navamsha, fear will be from tiger etc. If Atma Karaka happens to be in Kanya Navamsha, itch, corpulence, fire etc. will cause trouble, while, if Atma Karaka is in Tula Navamsha, he will make one a trader and skilful in making robes etc. Vrischik Navamsha, holding Atma Karaka, will bring troubles from snakes etc. and also affliction to mother’s breasts. There will be falls from height and conveyances etc., if it is Dhanu Navamsha, that is occupied by Atma Karaka. Makar Navamsha in this respect denotes gains from water dwelling beings and conch, pearl, coral etc. If it is Kumbha Navamsha, holding Atma Karaka, the native will construct tanks etc. And in Meena Navamsha the Atma Karaka will grant final emancipation. The Drishti of a benefic will remove evils, while that of a malefic will cause no good.
9-11. O Brahmin, if there be only benefics in Karakangsha and the Navamsha of Lagna receives a Drishti from a benefic, the native will undoubtedly become a king. Should the Kendras/Konas from the Karakangsha be occupied by benefics, devoid of malefic association, the native will be endowed with wealth and learning. The combination of benefic and malefic influence will in this context yield mixed results. If the Upakheta (UpaGraha, vide Chapter 32 Sloka 5) is in its exaltation, or own, or friendly Rashi and is devoid of a Drishti from a malefic, the native will go to heaven after death.
12. If the Atma Karaka is in the divisions of Chandra, Mangal, or Shukra, the native will go to others wives. Otherwise the contrary will prevail.
13-18. Effects of Grahas in the Karakangsha. O Brahmin, if Rabi is in the Karakangsha, the native will be engaged in royal assignments. If the full Chandra is there, he will enjoy pleasures and be a scholar, more so, if Shukra gives a Drishti to the Karakangsha. If strong Mangal is in Karakangsha, he will use the weapon spear, will live through fire and be an alchemist. Should strong Budh be Karakangsha, he will be skilful in arts and trading, be intelligent and educated. Guru in Karakangsha denotes one, doing good acts, endowed with spiritualism and Vedic learning. One will be endowed with longevity of 100 years, be sensuous and will look after state affairs, if Shukra is in Karakangsha. Shani in Karakangsha will give such livelihood, as due to the native’s family. Rahu in Karakangsha denotes a thief, a bowman, a machinery maker and a doctor, treating poisonous afflictions. If Ketu be in Karakangsha, one will deal in elephants and be a thief.
19-22. Rahu-Rabi in Karakangsha. Should Rahu and Rabi be in Karakangsha, there will be fear from snakes. If a benefic gives a Drishti to Rahu-Rabi in Karakangsha, there will be no fear, but a malefic Drishti will bring death (through serpents). If Rahu and Rabi occupy benefic Shad Vargas, being in Karakangsha, one will be a doctor, treating poisonous afflictions, while the Drishti from Mangal on Rahu-Rabi in Karakangsha denotes that the native will burn either his own house, or that of others. Budh’s Drishti on Rahu-Rabi in Karakangsha will not cause the burning of one’s own house, but that of others. If Rahu and Rabi happen to be in Karakangsha and are in a malefic’s Rashi, receiving a Drishti from Guru, one will burn a house in one’s neighbourhood, while the Drishti of Shukra will not cause such an event.
23-24. Gulik in Karakangsha. Should the full Chandra give a Drishti to Gulik, placed in the Karakangsha, the native will lose his wealth to thieves, or will himself be a thief. If Gulik is in Karakangsha, but does not receive a Drishti from others, one will administer poison to others, or will himself die of poisoning. Budh’s Drishti in this context will give large testicles.
25-29. Effects of Drishtis on Ketu in Karakangsha. If Ketu is in Karakangsha, receiving a Drishti from a malefic, ones ears will be severed, or one will suffer from diseases of the ears. Shukra, giving a Drishti to Ketu in Karakangsha, denotes one, initiated into religious order. One will be devoid of strength, if Budh and Shani give a Drishti to Ketu in Karakangsha. If Budh and Shukra give a Drishti to Ketu in Karakangsha, one will be the son of a female slave, or of a female remarried. With Shani’s Drishti on Ketu in Karakangsha one will perform penance, or be a servant, or will be a pseudo-ascetic. Shukra and Rabi together, giving a Drishti to Ketu in Karakangsha, will make one serve the king. Thus, o Brahmin, are told briefly the effects of Karakangsha.
30-31. Effects of the 2nd from Karakangsha. If the 2nd from Karakangsha falls in the divisions of Shukra, or Mangal, one will be addicted to others’ wives and, if Shukra, or Mangal give a Drishti to the 2nd from Karakangsha, the tendency will last till death. If Ketu is the 2nd from Karakangsha in a division of Shukra, or Mangal, addiction to other’s wives will not prevail, while the position of Guru will cause such an evil. Rahu in the 2nd from Karakangsha will destroy wealth.
32. Effects of the 3rd from Karakangsha. A malefic in the 3rd from Karakangsha will make one valorous, while a benefic in the 3rd from Karakangsha will make one timid.
33-35. Effects of the 4th from Karakangsha. If the 4th from Karakangsha happens to be occupied by Shukra and Chandra, one will own large buildings, like palaces etc. Similar is the effect of an exalted Graha in the said 4th. A house, made of stones, is denoted by the occupation of the 4th from Karakangsha by Rahu and Shani. Mangal and Ketu in the 4th from Karakangsha indicate a house, made of bricks, while Guru in the 4th from Karakangsha denotes a house, made of wood. Rabi in the 4th from Karakangsha will give a house of grass. If Chandra is in the 4th from Karakangsha, one will have union with his wife in an uncompounded house.
36-40. Effects of the 5th from Karakangsha. If Rahu and Mangal are in the 5th from Karakangsha, one will suffer from a pulmonary consumption, more so, if Chandra gives them a Drishti. The Drishti of Mangal on the 5th from Karakangsha will bring boils, or ulcers, Ketu’s Drishti on the 5th from Karakangsha will cause dysentery and other diseases, caused by (impure) water. If Rahu and Gulik happen to be in the 5th from Karakangsha, there will be fear from mean people and poison. Should Budh be in the 5th from Karakangsha, the native will be an ascetic of the highest order, or one, holding staff. Rabi in the 5th from Karakangsha denotes one, using a knife. Mangal in the 5th from Karakangsha denotes one, using a spear. Shani denotes a bowman, if Shani is placed in the 5th from Karakangsha. Rahu in the 5th from Karakangsha denotes a machinist. Ketu in the 5th from Karakangsha denotes a watch maker. Shukra in the 5th from Karakangsha will make one a poet and an eloquent speaker.
41-45. Effects of Karakangsha and the 5th from there. If Guru and Chandra are in Karakangsha, or the 5th thereof, the native will be an author. Shukra will make one an ordinary writer, while Budh will indicate, that the writing skills are less than those of an ordinary writer. Should Guru be alone, one will be a knower of everything, be a writer and be versed in Vedas and Vedanta philosophy, but not an Oratorian, or a grammarian. Mangal denotes a logician,Budh a Mimamsaka (follower of Karma Mimansa), Shani indicates, that one is dull-witted in the assembly, Rabi denotes, that one is a musician, Chandra denotes a follower of Sankhya philosophy (of Maharishi Kapila, who enumerated 25 true principles with emphasis on final bliss) and indicates, that one is versed in rhetorics and singing and Ketu, or Rahu denotes, that one is a Jyotishi. Should Guru be related to the positions of Karakangsha,or the 5th from there,while the Karakangsha is caused by others than him, the effects, as stated, will effectively come to pass. Some say, that the 2nd from Karakangsha should also be similarly considered.
46. Effects of the 6th from Karakangsha. If the 6th from Karakangsha is occupied by a malefic, the native will be an agriculturist, while he will be indolent, if a benefic is in the 6th from Karakangsha. The 3rd from Karakangsha should also be similarly considered.
47-48. Effects of the 7th from Karakangsha. If Chandra and Guru are in the 7th from Karakangsha, the native will beget a very beautiful wife. Shukra in the 7th form Karakangsha denotes a sensuous wife, while Budh in the 7th from Karakangsha indicates a wife, versed in arts. Rabi in the 7th from Karakangsha will give a wife, who will be confining domestic core, while Shani in the 7th from Karakangsha denotes a wife of a higher age bracket, or a pious and/or sick wife. Rahu in the 7th from Karakangsha will bring a widow in marriage.
49. Effects of the 8th from Karakangsha. If a benefic, or the Graha, owning the 8th from Karakangsha, happens to be in the 8th from Karakangsha, the native will be long-lived, while a malefic, placed in the 8th from Karakangsha, will reduce the life span. Drishti/Yuti of both benefics and malefics will yield a medium span of life.
50-56. Effects of the 9th from Karakangsha. If the 9th from Karakangsha receives a Drishti from, or is occupied by a benefic, the native will be truthful, devoted to elders and attached to his own religion. If a malefic gives a Drishti to, or occupies the 9th from Karakangsha, one will be attached to his religion in boyhood, but will take to falsehood in old age. If Shani and Rahu, one will betray his elders and be adverse to ancient learning. If Guru and Rabi, one will betray his elders and will be disobedient to them. Should Mangal and Shukra give a Drishti to, or occupy the 9th from Karakangsha and are joining in six identical Vargas, a female, ill-related to the native, will die. Budh and Chandra giving a Drishti to, or occupying the 9th from Karakangsha and joining in six identical Vargas will cause imprisonment of the native, due to association with a female not of his own. If Guru is alone, related to the 9th from Karakangsha by Drishti, or by Yuti, the native will be addicted to females and be devoted to sensual enjoyments.
57-60. Effects of the 10th from Karakangsha. If the 10th from Karakangsha receives a Drishti from, or is conjoined by a benefic, the native will have firm riches, be sagacious, strong and intelligent. A malefic, giving a Drishti to the 10th from Karakangsha, or occupying this Bhava, will cause harm to his profession and deprive him of paternal bliss. Budh and Shukra, giving a Drishti to the 10th from Karakangsha, or conjoining this Bhava, will confer many gains in business and will make him do many great deeds. Rabi and Chandra, giving a Drishti to the 10th from Karakangsha, or conjoining this place and receiving a Drishti from, or be in Yuti with Guru, the native will acquire a kingdom.
61-62. Effects of the 11th from Karakangsha. If the 11th from Karakangsha receives a Drishti from, or is yuti with a benefic, the native will enjoy happiness from co-born apart from gaining in every undertaking of his. If a malefic is in the 11th from Karakangsha, the native will gain by questionable means, be famous and valorous.
63-74. Effects of the 12th from Karakangsha. If the 12th from Karakangsha has a benefic, the expenses will be on good account, while a malefic in the 12th from Karakangsha will cause bad expenses. If the 12th from Karakangsha is vacant, then also good effects will follow. If there happens to be a benefic Graha in exaltation, or in own Bhava in the 12th from Karakangsha, or, if Ketu is so placed and receives a Drishti from, or is yuti with a benefic, one will attain heaven after death. One will attain full enlightenment, if Ketu is in the 12th identical with Mesh or Dhanu and receives a Drishti from a benefic. If Ketu is in the 12th from Karakangsha, receiving a Drishti from a malefic, or is there yuti with a malefic, one will not attain full enlightenment. If Rabi and Ketu are in the 12th from Karakangsha, the native will worship Lord Shiva. Chandra and Ketu denote a worshiper of Gauri. Shukra and Ketu of Lakshmi and a wealthy person. Mangal and Ketu of Lord Subramanya. Rahu will make one worship Durga or some mean deity. Ketu alone denotes Subramanya’s or Ganesh’s worshipper. If Shani is in the 12th from Karakangsha in a malefic’s Rashi, one will worship mean deities. Shukra and Shani in the 12th from Karakangsha in a malefic’s Rashi will also make one worship mean deities. Similar inferences can be drawn from the 6th Navamsha, counted from Amatya Karaka’s Navamsha.
75-76. Miscellaneous Matters (up to Sloka 84). O Brahmin, if there are two malefics in a Kon from Karakangsha, the native will have knowledge of Mantras and Tantras (formulas for the attainment of super-human powers). If a malefic simultaneously gives a Drishti to two malefics in a Kon from Karakangsha, the native will use his learnings of Mantras and Tantras for malevolent purposes, while a benefic’s Drishti will make him use the learnings for public good.
77-84½. If Chandra is in the Karakangsha, receiving a Drishti from Shukra, the native will be an alchemist and, if receiving a Drishti from Budh the native will be a doctor capable of curing all diseases. If Chandra is in the 4th from Karakangsha and receives a Drishti from Shukra, the native will be afflicted by white leprosy. If receiving a Drishti from Mangal, the native will have blood and bilious disorders and, if receiving a Drishti from Ketu, the native will suffer from black leprosy. Should Rahu and Mangal be in the 4th, or 5th from Karakangsha, the native will suffer from pulmonary consumption and, if simultaneously there happens to be Chandra’s Drishti on the 4th, or the 5th, this affliction will be certain. Mangal alone in the 4th or the 5th will cause ulcers. If Ketu is in the 4th, or the 5th, one will suffer from dysentery and afflictions, due to (impure) water. Rahu and Gulik will make one a doctor, curing poisonous afflictions, or will cause troubles through poison. Should Shani be alone in the 4th, or 5th, the native will be skillful in archery. Ketu lonely placed in the 4th, or the 5th will make one a maker of watches etc. Budh lonely placed in the 4th, or the 5th will make one an ascetic of the highest order, or an ascetic, holding staff. Rahu, Rabi and Mangal, respectively, in these places denote a machinist, a knife user and a spear, or arrow user.
85-86. Chandra and Guru in the Karakangsha, or in the 5th therefrom denotes a writer well versed in all branches of learning. The grade of writership will comparatively descend in the case of Shukra and even further in the case of Budh.
87-92½. Grahas in the 5th from Karakangsha. Should Shukra be in the 5th from Karakangsha, the native will be eloquent and a poet. Guru denotes, that he be an exponent and be all knowing, but be unable to speak in an assembly. He will be further a grammarian and a scholar in Vedas and Upanishads. Shani will make one ineffective in an assembly, while Budh will make him skilful in Karma Mimansa. Mangal in Karakangsha, or the 5th therefrom will make one justice, while Chandra in Karakangsha, or the 5th from there denotes a Sankhya Yogai, a rhetoric, or a singer. Rabi in the 5th from Karakangsha will make one learned in Vedanta and music. Ketu will make one a mathematician and skilful in Jyotish. Should Guru be related to the said Ketu, these learnings will be by inheritance. All these as well apply to 2nd and 3rd from Karakangsha and to the Karakangsha itself apart from applying to the 5th from Karakangsha.
93-93½. Should Ketu be in the 2nd, or 3rd from Karakangsha, the native will be defective in speech, more so, if a malefic gives a Drishti to Ketu, as above.
94-99. If malefics be in Karakangsha, Arudh Lagna and the 2nd and 8th from these places, there will be Kemadrum Yoga, the effects of which will be still severer, if Chandra’s Drishti happens to be there. The effects, due for these Yogas, will come to pass in the Dasha periods of the Rashis, or Grahas concerned. Kemadrum Yoga will operate additionally, if there are malefics in the 2nd and 8th from the Rashi, who’s Dasha will be in currency. The results of such Yoga will also be inauspicious. If the 2nd and 8th in the Kundali, cast for the beginning of a Dasha, have malefics, then also Kemadrum prevails throughout the Dasha.
Chapter 34. Yoga Karakas
1. O Brahmin, thus I have told you about the effects, derivable through Karakangsha. Now listen to the effects, arising out of lordships of Grahas over Bhavas.
2-7. Nature due to Lordships of Grahas. Benefics, owning Kendras, will not give benefic effects, while malefics, owning Kendras, will not remain inauspicious. The Lord of a Kon will give auspicious results. The Lord of Lagna is especially auspicious, as Lagna is a Kendr, as well as a Kon. Putra and Dharm Bhava are specially for wealth, while Yuvati and Karm Bhava are especially for happiness. Any Graha, owning Sahaj, Ari, or Labh Bhava, will give evil effects. The effects, due to the Lords of Vyaya and Randhra Bhava, will depend on their association. In each group the significance will be in the ascending order. Randhra’s Lord is not auspicious, as he owns the 12th from Dharm Bhava. If the Lord of Randhra Bhava simultaneously owns Sahaja, Yuvati, or Labha Bhava, he will prove specifically harmful, while his simultaneous ownership of a Kon will bestow auspicious effects. The Graha, owning a predominant Bhava, will stall the effects, due to another, owning a less significant Bhava and will give his own results. Randhra’s lordship of Rabi and Chandra is not evil.
8-10. Natural Benefics and Malefics. Guru and Shukra are benefics, while Chandra is mediocre in benefice and Budh is neutral (a benefic, when associated with a benefic and a malefic, when related to a malefic). Malefics are Rabi, Shani and Mangal. Full Chandra, Budh, Guru and Shukra are stronger in the ascending order. Weak Chandra, Rabi, Shani and Mangal are stronger (in malefic disposition) in the ascending order. In revealing maleficence, due to rulership of Kendras, Chandra, Budh, Guru and Shukra are significant in the ascending order.
11-12. Lordships of Kendras and Konas. If there be an exchange between a Lord of a Kendr and a Lord of a Kon, or, if a Lord of a Kendr is yuti with a Lord of a Kon in a Kendr, or in a Kon, or, if a Lord of a Kon is in a Kendr, or vice versa, or, if there happens to be a full Drishti between a Lord of a Kendr and a Lord of a Kon, they cause a Yoga One born in such a Yoga will become a king and be famous.
13. If one and the same Graha gets the lordships of a Kon, as well as a Kendr, or, if a Graha is in a Kendr, or in a Kon, it will prove specially a Yoga Karaka.
14. Lordship of Kendr. It has been said, that a malefic, owning a Kendr, will become auspicious, which is true, only when it simultaneously Lords over a Kon and not by merely owning a Kendr.
15. If the Lords of a Kendr, or a Kon own simultaneously an evil Bhava, he does not cause a Raj Yoga by mere relations stipulated (as per Chapter 34, Slokas 11 and 12).
16. Rahu and Ketu. Rahu and Ketu give predominantly the effects, as due to their yuti with a Bhava Lord, or, as due to the Bhava they occupy.
17. If Rahu and/or Ketu are in Kendr, receiving a Drishti from, or in association with the Lord of a Kon, or of a Kendr, it will become Yoga Karaka.
18. O Maharishi Parashar, please narrate, according to the Rashis rising, as to which Graha is a Yoga Karaka and which is inauspicious.
19-22. Grahas and Mesh Lagna. O Brahmin, listen to these with examples. Even though Mangal is the Lord of Randhra Bhava, he will be helpful to auspicious Grahas. Shani, Budh and Shukra are malefics. Auspicious are Guru and Rabi. The mere Yuti of Shani with Guru will not produce auspicious effects (although they own a Kon and a Kendr). If Guru is at the disposal of a malefic, he will surely give inauspicious results. Shukra is a direct (independent) killer. Shani etc. will also inflict death, if associated with an adverse Graha (Shukra).
23-24. Grahas and Vrishabh Lagna. Guru, Shukra and Chandra are malefics. Shani and Rabi are auspicious. Shani will cause Raj Yoga Budh is somewhat inauspicious. The Guru Group (Guru, Chandra and Shukra) and Mangal will inflict death.
25-26. Grahas and Mithun Lagna. Mangal, Guru and Rabi are malefics, while Shukra is the only auspicious Graha. The Yuti of Guru with Shani is similar to that for Mesh Lagna. Chandra is the prime killer, but it is dependant on her association.
27-28. Grahas and Karkat Lagna. Shukra and Budh are malefics, Mangal, Guru and Chandra are auspicious. Mangal is capable of conferring a full-fledged Yoga and giving auspicious effects. Shani and Rabi are killers and give effects, according to their associations.
29-30. Grahas and Simha Lagna. Budh, Shukra and Shani are malefics. Auspicious effects will be given by Mangal, Guru and Rabi. Guru’s Yuti with Shukra (though, respectively, Kon and Kendr Lords) will not produce auspicious results. Shani and Chandra are killers, who will give effects, according to their associations.
31-32. Grahas and Kanya Lagna. Mangal, Guru and Chandra are malefics, while Budh and Shukra are auspicious. Shukra’s Yuti with Budh will produce Yoga Shukra is a killer as well. Rabi’s role will depend on his association.
33-34. Grahas and Tula Lagna. Guru, Rabi and Mangal are malefics. Auspicious are Shani and Budh. Chandra and Budh will cause Raj Yoga Mangal is a killer. Guru and other malefics will also acquire a disposition to inflict death. Shukra is neutral.
35-36. Grahas and Vrischik Lagna. Shukra, Budh and Shani are malefics. Guru and Chandra are auspicious. Rabi, as well as Chandra is Yoga Karakas. Mangal is neutral. Shukra and other malefics acquire the quality of causing death.
37-38. Grahas and Dhanu Lagna. Only Shukra is inauspicious. Mangal and Rabi are auspicious. Rabi and Budh are capable of conferring a Yoga Shani is a killer, Guru is neutral. Shukra acquires killing powers.
39-40. Grahas and Makar Lagna. Mangal, Guru and Chandra are malefics, Shukra and Budh are auspicious. Shani will not be a killer on his own. Mangal and other malefics will inflict death. Rabi is neutral. Only Shukra is capable of causing a superior Yoga
41-42. Grahas and Kumbh Lagna. Guru, Chandra and Mangal are malefics, while Shukra and Shani are auspicious. Shukra is the only Graha, that causes Raj Yoga Guru, Rabi and Mangal are killers. Budh gives meddling effects.
43-44. Grahas and Meen Bhava. Shani, Shukra, Rabi and Budh are malefics. Mangal and Chandra are auspicious. Mangal and Guru will cause a Yoga Though Mangal is a killer, he will not kill the native (independently). Shani and Budh are killers.
45-46. General. Thus the auspicious and inauspicious effects, derivable through the Grahas, due to their lordship, according to the rising Rashi, have to be estimated. Apart the effects, due to Nabhash Yogas etc., should also be known, which I narrate, as under.
Chapter 35. Nabhash Yogas
1-2. O excellent of the Brahmins, explained below are 32 Nabhash Yogas, which have a total of 1800 different varieties. These consist of 3 Ashraya Yogas, 2 Dala Yogas, 20 Akriti Yogas and 7 Sankhya Yogas.
3-6. Names of Nabhash Yogas. The 3 Ashraya Yogas are Rajju, Musala and Nala Yogas. The 2 Dala Yogas are Maal and Sarpa. The 20 Akriti Yogas are Gada, Sakat, Shringatak, Vihag, Hal, Vajr, Kamal, Vapi, Yup, Shar, Shakti, Danda, Nisk, Koot, Chatra, Dhanushi (Chap), Ardha, Chandra, Chakra and Chatraa Yogas. The 7 Sankhya Yogas are Vallaki, Daam, Paash, Kedara, Shool, Yuga and Gola Yogas. Thus these are 32 in total.
7. Rajju, Musala and Nala Yogas. All the Grahas in Movable Rashis cause Rajju Yoga All the Grahas in Fixed Rashis cause Musala Yoga All the Grahas in Dual Rashis cause Nala Yoga
8. Maal and Sarpa Yogas. If 3 Kendras are occupied by benefics, Maal Yoga is produced, while malefics so placed will cause Bhujang or Sarpa Yoga These Yogas, respectively, produce benefic and malefic results.
9-11. Gada, Shakat, Vihaga, Shringatak, Hala, Vajra and Yava Yogas. If all the Grahas occupy two successive Kendras, Gada Yoga is formed. Shakat Yoga occurs, when all the Grahas are disposed in Lagna and Yuvati Bhava. If all confine to Bandhu and Karma Bhava, then Vihag Yoga occurs. All Grahas in Lagna, Putra and Dharma Bhava cause Shringatak Yoga, while all Grahas in Dhana, Ari and Karma Bhava, or in Sahaja, Yuvati and Labha Bhava, or in Bandhu, Randhra and Vyaya Bhava cause Hal Yoga Vajra Yoga is caused by all benefics in Lagna and Yuvati Bhava, or all malefics in Bandhu and Karm Bhava. In a contrary situation, i.e. all benefics in Bandhu and Karma Bhava, or all malefics in Lagna and Yuvati Bhava, Yava Yoga is generated.
12. Kamal and Vapi Yogas. If all the Grahas are in the 4 Kendras, Kamal Yoga is produced. If all of them happen to be in all the Apoklimas, or in all the Panapharas, Vapi Yoga occurs.
13. Yupa, Shar, Shakti and Danda Yogas. If all the 7 Grahas are in the 4 Bhavas, commencing from Lagna, they cause Yupa Yoga, if from Bandhu, Shar Yoga occurs, if from Yuvati, Shakti Yoga occurs and, if from Karm, Danda Yoga is formed.
14. Nauka, Koot, Chatra and Chap Yogas. If all the Grahas occupy the seven Bhavas from Lagna, Nauka Yoga occurs, if from Bandhu, Koot Yoga is formed, if from Yuvati, Chatra Yoga occurs and, if from Karma, Chap Yoga occurs. Here again the Grahas should occupy seven continuous Bhavas.
Quoted from Saravali. If the seven Grahas occupy continuously seven Bhavas, commencing from a Bhava, which is not angular to the Lagna, the Yoga produced is known, as Ardha Chandra Yoga.
15. Chakra and Chatra Yogas. If all the Grahas occupy six alternative Rashis, commencing from Lagna, Chakra Yoga is formed. Chatraa Yoga is produced, if all Grahas occupy six alternative Rashis, commencing from Dhana Bhava.
16-17. Sankhya Yogas. If all Grahas are in one Rashi, Gola Yoga is formed, if in 2, Yuga Yoga is formed, if in 3, Shool Yoga occurs, if in 4, Kedara Yoga occurs, if in 5, Paash Yoga is formed, if in 6, Daam Yoga occurs and, if in 7, Veena Yoga is produced. None of these seven Yogas will be operable, if another Nabhash Yoga is derivable.
18. Effects of Nabhash Yogas (up to Sloka 50). Rajju Yoga One born in Rajju Yoga will be fond of wandering, be charming, will earn in foreign countries. He will be cruel and mischievous.
19. Mushala Yoga One born in Mushala Yoga will be endowed with honour, wisdom, wealth etc., be dear to king, famous, will have many sons and be firm in disposition.
20. Nala Yoga One born in Nala Yoga will have uneven physique, be interested in accumulating money, very skilful, helpful to relatives and charming.
21. Maal Yoga One born in Maal Yoga will be ever happy, endowed with conveyances, robes, food and pleasures, be splendourous and endowed with many females.
22. Sharpa Yoga One born in Sharpa Yoga will be crooked, cruel, poor, miserable and will depend on others for food and drinks.
23. Gada Yoga One born in Gada Yoga will always make efforts to earn wealth, will perform sacrificial rites, be skilful in Shastras and songs and endowed with wealth, gold and precious stones.
24. Shakat Yoga One born in Shakat Yoga will be afflicted by diseases, will have diseased, or ugly nails, be foolish, will live by pulling carts, be poor and devoid of friends and relatives.
25. Vihag Yoga One born in Vihag Yoga will be fond of roaming, be a messenger, will live by sexual dealings, be shameless and interested in quarrels.
26. Shringatak Yoga One born in Shringatak Yoga will be fond of quarrels and battles, be happy, dear to king, endowed with an auspicious wife, be rich and will hate women.
27. Hal Yoga One born in Hala Yoga will eat a lot, will be very poor, will be miserable, agitated, given up by friends and relatives. He will be a servant.
28. Vajra Yoga one born in Vajra Yoga will be happy in the beginning and at the end of life, be valorous, charming, and devoid of desires and fortunes and be inimical.
29. Yava Yoga One born in Yav Yoga will observe fasts and other religious rules, will do auspicious acts, will obtain happiness, wealth and sons in his mid-life. He will be charitable and firm.
30. Kamal Yoga One born in Kamal Yoga will be rich and virtuous, be long lived, very famous and pure. He will perform hundreds of auspicious acts and he will be a king.
31. Vapi Yoga One born in Vapi Yoga will be capable of accumulating wealth, be endowed with lasting wealth and happiness and sons, be free from eye afflictions and will be a king.
32. Yupa Yoga One born in Yupa Yoga will have spiritual knowledge and will be interested in sacrificial rites. He will be endowed with a wife, be strong, interested in fasts and other religious observations and be distinguished.
33. Shar Yoga One born in Shar Yoga will make arrows, be head of a prison, will earn through animals, will eat meat, will indulge in torture and mean handiworks.
34. Shakti Yoga One born in Shakti Yoga will be bereft of wealth, be unsuccessful, miserable, mean, lazy, long lived, interested and skilful in war, firm and auspicious.
35. Danda Yoga One born in Danda Yoga will lose sons and wife, will be indigent, unkind, away from his men and will serve mean people.
36. Nauka Yoga One born in Nauka Yoga will derive his livelihood through water, be wealthy, famous, wicked, wretched, dirty and miserly.
37. Koot Yoga one born in Koot Yoga will be a liar, will head a jail, be poor, crafty, cruel and will live in hills and fortresses.
38. Chatra Yoga One born in Chatra Yoga will help his own men, be kind, dear to many kings, very intelligent, happy at the beginning and end of his life and be long-lived.
39. Chap Yoga One born in Chap Yoga will be liar, will protect secrets, be a thief, be fond of wandering, forests, be devoid of luck and be happy in the middle of the life.
40. Ardha Chandra Yoga One born in Ardha Chandra Yoga will lead an Army, will possess a splendourous body, be dear to king, be strong and endowed with gems, gold and ornaments.
41. Chakra Yoga One born in Chakra Yoga will be an emperor, at whose feet will be the prostrating kings, heads, adoring gem studded diadems.
42. Chatra Yoga One born in Chatra Yoga will have many precious stones and abundant wealth, be endowed with pleasures, dear to people, will have firm wealth and be well disposed.
43. Veena Yoga One born in Veena Yoga will be fond of songs, dance and musical instruments, be skilful, happy, wealthy and be a leader of men.
44. Damini Yoga One born in Damini Yoga will be helpful to others, will have righteously earned wealth, be very affluent, famous, will have many sons and gems, be courageous and red-lettered.
45. Paash Yoga One born in Paash Yoga will be liable to be imprisoned, be skilful in work, be deceiving in disposition, will talk much, be bereft of good qualities and will have many servants.
46. Kedara Yoga One born in Kedara Yoga will be useful to many, be an agriculturist, be truthful, happy, fickle-minded and wealthy.
47. Shool Yoga One born in Shool Yoga will be sharp, indolent, bereft of wealth, be tortuous, prohibited, valiant and famous through war.
48. Yuga Yoga One born in Yuga Yoga will be heretic, be devoid of wealth, be discarded by others and be devoid of sons, mother and virtues.
49. Gola Yoga One born in Gola Yoga will be strong, be devoid of wealth, learning and intelligence, be dirty, sorrowful and miserable.
50. Ancestors say, that the results, due to said (Nabhash) Yogas, will be felt throughout in all the Dasha periods.
Thus Ends Brihat Parashara Hora-Shastram
By The Great Sage Parashara
Part- 07 (Chapter -31-35)