chapter five detailed study of...

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CHAPTER FIVE

DETAILED STUDY OF DASADHYAYI

Da¿¡dhy¡y¢ is the most valuable and popular Sanskrit commentary among

the commentaries on B¤hajj¡taka of Var¡hamihira from Kerala by Talaku½att£r

Govindabha¶¶atiri. Though a number of commentaries are known on

B¤hajj¡taka, many of them are not available.

Among the available commentaries Da¿¡dhy¡y¢ is an outstanding treatise

with its comprehensive nature. Govindabha¶¶atiri adds comparative and

analytical remarks wherever required with particular references to the

corresponding texts of the astrology. Da¿¡dhy¡y¢ is inclusive of a number of

references, quotations and explanations and thus is considered as the most

popular among the commentaries on B¤hajj¡taka. This chapter discusses the

specific characters of Da¿¡dhy¡y¢ in detail.

Popularity of Da¿¡dhy¡y¢

Da¿¡dhy¡y¢ commentary is entirely different from other commentaries on

B¤hajj¡taka due to a number of noteable charactors such as remarkable

426

systematic representation, multimeaningness, usage of simple Sanskrit language

and above all discussions on all allied parts of astrology in brief but with extesive

meaning. Govindabha¶¶atiri says that the commentary was written by him for his

students.

427

´É®úÉ½þ½þÉä®úÉ¶ÉÉºjÉºªÉ Ê´ÉYÉÉiÉÉäSlÉÉæ%lÉ ªÉÉä ¨ÉªÉÉ

ºÉ iÉÖ Ê¶É¹ªÉÉ´É¤ÉÉävÉÉlÉÈ ºÉÆIÉä{ÉähÉ Ê´ÉÊ±ÉJªÉiÉä*1

One of the important peculiarities that can be seen in this commentary is

that Bha¶¶atiri has given several meanings to each and every word and sentence

comprising to astrological views as well as different philosophies like ved¡nta,

ny¡ya, yoga etc. This method is very useful to every student of astrology. For

example when he comments the meaning of the verse ‘ªÉ& ¶É¶É¦ÉÞiÉÉä

¨ÉÚÌiÉi´Éä {ÉÊ®úEòÎ±{ÉiÉ&2’ he provides different meanings to the same verse.

`Second meaning of the same verse is that the Moon is shining with the

influence of the Sun; he is manifested by the Sun. It is proved by quoting

S¡mbapaµc¡¿ik¡ and Aryabha¶¢ya3. And the third meaning highlights some

points connected with astrology. Bha¶¶atiri used the word ¶É¶É¦ÉÞiÉÂ

corresponding to the ‘mind’ due to the usage of the word

‘¨ÉxÉºiÉÖÊ½þxÉMÉÖ&’ by Var¡hamihira in the second chapter of

1 Da¿¡dhy¡y¢, p.1

2 Ibid., p.1

3 Ibid., Pp.1, 2

428

B¤hajj¡taka1. Moon is the symbol of mind and water in astrology. Above said

interpretations are given below ‘ªÉ& ¶É¶É¦ÉÞiÉÉä ¨ÉÚÌkÉi´Éä ¶É®úÒ®úi´Éä

{ÉÊ®úEòÎ±{ÉiÉ& {ÉÊ®úiÉ& EòÎ±{ÉiÉ& * ‘ºÉÖ¹ÉÖ¨hÉ&

ºÉÚªÉÇ®úÎ¶¨É¶SÉxpù¨ÉÉ&’ <iªÉÉtÉ ¸ÉÖÊiÉ&* |ÉEòÉ¶É¶ÉÚxªÉä VÉ±É¨ÉªÉä

SÉxpù¨ÉÊºÉ ®úÊ´É®úÎ¶¨ÉºÉ¨{ÉÉiÉÉiÉÂ ºÉ|ÉEòÉ¶ÉÆ SÉxpù¶É®úÒ®ú¨ÉÖi{ÉtiÉä

<ÊiÉ ªÉÖCiªÉÉ ÊºÉnÂùvªÉÊiÉ* +lÉÉÇxiÉ®ú¨ÉÊ{É ºÉÚSªÉiÉä -¶É¶É¦ÉÞiÉÉä

¨ÉÚÌiÉi´Éä {ÉÊ®úEòÎ±{ÉiÉ& ºÉÚªÉÇ&-BiÉnÖùHÆò ¦É´ÉÊiÉ , |ÉEÞòÊiÉ¦ÉÚiÉºªÉ

VÉb÷Éi¨ÉEòºªÉ SÉxpùºªÉ ¨ÉÚÌiÉi´Éä |É{É\SÉ°ü{Éi´Éä {ÉÖ¯û¹É¦ÉÚiÉºªÉ

ÊSÉnùÉi¨ÉEòºªÉ ºÉÚªÉÇºªÉ oùÎ¹]õ´É¶ÉÉiÉÂ

1 B¤hajj¡taka II-1

429

SÉäiÉxÉi´ÉÆ où¶ªÉiÉä* +lÉ´ÉÉ' ¨ÉxÉºiÉÖÊ½þxÉMÉÖ&' <iªÉxÉäxÉ

¶É¶É¦ÉÞSUô¤näùxÉ ¨ÉxÉÉä Ê´ÉYÉÉªÉiÉä* ¨ÉxÉºÉÉä ¨ÉÚÌiÉi´Éä {ÉÊ®úEòÎ±{ÉiÉ&

¨ÉxÉÉä ªÉÉÆ ªÉÉÆ ¨ÉÚiÉÕ vªÉÉªÉÊiÉ iÉkÉnÂù¦ÉÉ´Éä {ÉÊ®úEòÎ±{ÉiÉ&

ºÉMÉÖhÉ¥ÉÀ ¦ÉÚi´ÉÉ ¦ÉHòÉxÉÉÆ +Ê¦É¨ÉiÉÊ´ÉOÉ½Æþ +´É±É¨¤ªÉÉ¦ÉÒ¹]Æõ

¡ò±ÉÆ nùnùÉiÉÒiªÉlÉÇ&’1*

Mode of presentation

The form of explanation in Da¿¡dhy¡y¢ is a dialectical method. The verse-

¦ÉÚªÉÉäÊ¦É&' {É]Öõ¤ÉÖÊrùÊ¦É& {É]ÖõÊvÉªÉÉÆ.......|ÉÉ®ú¦Éä Bha¶¶atiri

places the verb ËEò |ÉÉ®ú¦Éä? ‘¶ÉÉºjÉ{±É´ÉÆ |ÉÉ®ú¦Éä’ is the answer. Next

comes ÊEò¨ÉlÉÈ? Answer is ¦ÉMxÉÉät¨ÉÉxÉÉÆ and ¨Éxnù¤ÉÖrùªÉä*. So

this is written for the student for crossing the ocean of jyoti¿¿¡stra, EòÒoù¶ÉÆ?

Answer is ‘º´É±{ÉÆ ´ÉÞkÉÊ´ÉÊSÉjÉ¨ÉlÉÇ¤É½Öþ±É¨ÉÂ’ and so on. Here this

type of explanation is simple and much helpful for a reader with wide range of

meaning in a lucid style. It is the +ÉEòÉÆIÉÉ type of explanation. Hence this sort

of method is very interesting and attractive.

1 Op.Cit.. Da¿¡dhy¡y¢.Pp 2-5

430

One of the special advantage of Da¿¡dhy¡y¢ is that Bha¶¶atiri has included

all informations and their applications of the six limbs of astrology like ga¸ita,

muh£rtta, pra¿na, j¡taka, nimitta and saÆhit¡. He has informed it at the first part

of his commentary as ‘<nÆù VªÉÉäÊiÉ¶¶ÉÉºjÉÆ iÉÉ´ÉiÉÂ ÊjÉºEòxvÉ¨ÉÂ*

iÉjÉèEòºiÉÉ´ÉiÉÂ MÉÊhÉiÉºEòxvÉ& * iÉjÉ MÉÊhÉiÉºEòxvÉä MÉÊhÉiÉMÉÉä±ÉÉè

|ÉÊiÉ{ÉÉtiÉä* ºÉÆÊ½þiÉÉºEòxvÉä iÉÖ ºÉÉ¨ÉÉxªÉ¡ò±ÉÆ ´É¹ÉÇ±ÉIÉhÉÆ

VÉxÉIÉªÉ{ÉÖÖ¹]õ¬ÉÊnùºÉ¨ÉºiÉÉxÉÉÆ {ÉnùÉlÉÉÇxÉÉÆ ±ÉIÉhÉÉÊxÉ

SÉÉäSªÉxiÉä* ½þÉä®úÉºEòxvÉä iÉÖ VÉÉiÉEò|É¶xÉ¨ÉÖ½ÚþiÉÉÇÊxÉ

ÊxÉMÉtxiÉä* iÉjÉ ¨ÉÖ½ÚþiÉÇ¶ÉÉºjÉÉÊhÉ {ÉÖ®úÉiÉxÉè& EÞòiÉÉÊxÉ*

VÉÉiÉEò±ÉIÉhÉäxÉè´É |É¶xÉ¡ò±ÉÆ ÊxÉ°ü{ÉhÉÒªÉ¨ÉÂ* iÉlÉÉÊ{É

VÉÉiÉEò|É¶xÉÉè {ÉÞlÉEÂò Eò±{ÉÊªÉi´ÉÉ EÞò¹hÉÉÊnùÊ¦É®úÉSÉÉªÉê&

|É¶xÉ¶ÉÉºjÉÉÊhÉ ®úÊSÉiÉÉÊxÉ* ÊxÉÊ¨ÉkÉÉÊxÉ iÉÖ

431

ºÉÆÊ½þiÉÉ½þÉä®úÉºEòxvÉªÉÉä& ={ÉÊnù¹ö]ÉÊxÉ*

EèòÎ¶SÉÊzÉÊ¨ÉkÉ¶ÉÉºjÉÉÊhÉ {ÉÞlÉEÂò EÞòiÉÉÊxÉ* B´ÉÊ¨ÉnÆù

VªÉÉäÊiÉ¶¶ÉÉºjÉÆ ¹Éb÷RÂóMÉ¨ÉÖSªÉiÉä*1.

Useful but incomplete astrological references made by Var¡hamihira in

B¤hajj¡taka, are completed by Bha¶¶atiri everywhere with extent meanings in ten

chapters. For example in the

verse‘½þÉä®úÉnùªÉºiÉxÉÖEÖò]Öõ¨¤É......ÊxÉiªÉ¨ÉäEäò**2’ Var¡hamihira did

not interpret the calculation to find out ‘lagn¡dibh¡v¡nayana’ in B¤hajj¡taka but

Bha¶¶atiri has given full information and application in detail. He says ‘+jÉ

+ÉSÉÉªÉæhÉ ºÉ´ÉÇ¶ÉÉºjÉÊºÉrùi´ÉÉiÉÂ OÉ½þMÉÊhÉiÉ´ÉiÉÂ

iÉx´ÉÉÊnù¦ÉÉ´ÉÉxÉªÉxÉÆ xÉÉäHò¨ÉÂ* iÉnùº¨ÉÉÊ¦É& Ê¶É¹ªÉÊ½þiÉÉªÉ

|Énù¶ªÉÇiÉä*3’.

Six limbs of astrology

1 Ibid.,1-4, Pp.20-21

2 Ibid.,I-15

3 Ibid., p.66

432

Bha¶¶atiri compiled all sections of astrology namely ga¸ita, muh£rtta,

pra¿na, j¡taka, nimitta and saÆhit¡ in his commentary.

VÉÉiÉEòMÉÉä±ÉÊxÉÊ¨ÉkÉ|É¶xÉ¨ÉÖ½ÚþiÉÉÇJªÉMÉÊhÉiÉxÉÉ¨ÉÉ

ÊxÉ *

+Ê¦ÉnùvÉiÉÒ½þ ¹Éb÷RÂóMÉÉxªÉÉSÉÉªÉÉÇ VªÉÉäÊiÉ¹Éä

¨É½þÉ¶ÉÉºjÉä**1

Each and every part of astrology is introduced and explained by Bha¶¶atiri.

Astronomical theories in Da¿¡dhy¡y¢

A number of astronomical theories of eminent scholars like Aryabha¶a,

Satya, Yavana, Garga and others are quoted by Bha¶¶atiri in his commentary.

When he explains the first verse ‘¨ÉÚÌiÉi´Éä

1 Ibid., p-20

433

{ÉÊ®úEòÎ±{ÉiÉ¶¶É¶É¦ÉÞiÉÉä ´Éi¨ÉÉÇ {ÉÖxÉVÉÇx¨ÉxÉÉÆ...’1 of B¤hajj¡taka,

Bha¶¶atiri has refered to three sources namely Veda, S¡mbapaµc¡¿ik¡ and

Aryabha¶¢ya to explain and establish his views.

In the same context Bha¶¶atiri provides scientific information about the

planets. He says ‘+EæòxnÖù¦ÉÖ´ÉÉ¨ÉEÇòºªÉ

+EæòxnÖùEÖòVÉÉÊnùÊnùCSÉGòºªÉ ¨É½þÒªÉÉä °ü{ÉÆ {ÉÎ¶SÉ¨ÉÉÊ¦É¨ÉÖJÉÆ

§É¨ÉÊiÉ VªÉÉäÊiÉ¶SÉGäò |ÉÉRÂó¨ÉÖJÉÆ MÉSUôxiÉ¶SÉxpùÉnùªÉÉä OÉ½þÉ&

MÉÉä±É°ü{ÉÉ& iÉjÉè´É ÎºlÉiÉºªÉ |ÉÉRÂó¨ÉÖJÉMÉiÉºªÉ MÉÉä±É°ü{ÉºªÉ ®ú´Éä&

®úÎ¶¨ÉºÉ¨{ÉÉnùÉiÉÂ ºÉÚªÉÉÇÊ¦É¨ÉÖJÉÉvÉÇ¦ÉÉMÉÉ& nùÒ{ªÉxiÉä*2’. Here

Bha¶¶atiri states that the Sun is fixed permanently in the sphere. The Moon is

shining with the influence of the Sun. ‘iÉjÉè´É ÎºlÉiÉºªÉ |ÉÉRÂó¨ÉÖJÉMÉiÉºªÉ

MÉÉä±É°ü{ÉºªÉ ®ú´Éä& ®úÎ¶¨ÉºÉ¨{ÉÉnùÉiÉÂ ºÉÚªÉÉÇÊ¦É¨ÉÖJÉÉvÉÇ¦ÉÉMÉÉ&

nùÒ{ªÉxiÉä*3’. Likewise he explains calculation for udayalagna,

madhyamalagna, p¡t¡½alagna etc in Da¿¡dhy¡y¢. ‘+jÉ +ÉSÉÉªÉæhÉ

1 Ibid., I-1

2 Ibid., p.3

3 Ibid., p.3

434

ºÉ´ÉÇ¶ÉÉºjÉÊºÉrùi´ÉÉiÉÂ OÉ½þMÉÊhÉiÉ´ÉiÉÂ iÉx´ÉÉÊnù¦ÉÉ´ÉÉxÉªÉxÉÆ

xÉÉäHò¨ÉÂ* iÉnùº¨ÉÉÊ¦É& Ê¶É¹ªÉÊ½þiÉÉªÉ |Énù¶ªÉÇiÉä*1’

Bha¶¶atiri has enumerated the time of each sign in detail. He says that the

meaning and definition of the word ‘+½þÉä®úÉjÉ¨ÉÂ’ which is the term to

indicate time of rotating twelve signs ‘+½þÉä®úÉjÉ¨ÉÂ ¨Éä¹ÉÉÊ·É|ÉlÉ¨Éä¹ÉÖ

uùÉnù¶É®úÉÊ¶É¹ÉÖ uùÉnù¶É®úÉ¶ªÉÉi¨ÉEòºªÉ

SÉGòºªÉèEò{ÉÊ®úGò¨ÉhÉEòÉ±É& JÉ±´É½þÉä®úÉjÉ¨ÉÂ*2’. Bha¶¶atiri follows

the raising time (Udayar¡¿i) of each sign which may neither decrease nor increase

from five n¡dik¡ because of anticlockwise rotation of twelve r¡¿is ‘iÉiÉ&

BEèòEò®úÉ¶Éä& {É\SÉ {É\SÉxÉÉÊb÷EòÉ =näùiÉÖÆ EòÉ±É& Eò±{ÉxÉÒªÉ&*

iÉlÉÉ xÉ VÉÉªÉiÉä ®úÉÊ¶ÉSÉGòºªÉ ÊiÉªÉÇMÉÂ §É¨ÉhÉ´É¶ÉÉiÉÂ

{É\SÉxÉÉÊb÷EòÉ¦ªÉÉä +ÊvÉEò >ðxÉÉ

1 Ibid.,I-15, p.66

2 Ibid., p.86

435

´ÉÉ ®úÉ¶ªÉÖnùªÉEòÉ±É&*1’. Here he explains the problem for

‘º´Énäù¶É®úÉ¶ªÉÖnùªÉ¨ÉÂ’ with the quotings of Bh¡skar¡c¡rya. ¦ÉÚ¨Éä&

MÉÉä±ÉÉEòÉ®úi´ÉÉiÉÂ º´Énäù¶ÉÉänùªÉºÉ¨{ÉÉnùxÉÉªÉ º´Énäù¶ÉSÉÉ®úÉ&

ºÉÖºÉÆºEÞòiÉÉ B´É º´Énäù¶É®úÉ¶ªÉÖnùªÉÉ& ¦É´ÉÎxiÉ*2

In another context Bha¶¶atiri gives the order of planets scientifically.

Saturn, Guru, Kuja, Sun, Sukra, Budha and Moon are positioned in the solar

group respectively. To clarify this order Bha¶¶atiri quotes a verse from

Aryabha¶¢ya as ‘+Ê{É SÉ +xÉäxÉ ¶±ÉÉäEäòxÉ OÉ½þÉhÉÉÆ EòIªÉÉGò¨ÉÆ

EòÉ±É½þÉä®úÉÊvÉ{ÉiªÉGò¨ÉÆ SÉ ºÉÚSÉªÉÊiÉ* ºÉ´Éæ¹ÉÉ¨ÉÖ{ÉÊ®ú xÉIÉjÉÉÊhÉ,

iÉnùvÉ¶¶ÉxÉè¶SÉ®ú&, iÉnùvÉÉä MÉÖ¯û&, iÉnùvÉÉä ¦ÉÉè¨É&, iÉnùvÉÉä

®úÊ´É&, iÉnùvÉ& ¶ÉÖGò&, iÉnùvÉÉä ¤ÉÖvÉ&, iÉnùvÉ¶SÉxpù&* iÉnÖùHÆò

®úÊ´ÉVÉÉ¨É®äúb÷¬¯ûÊvÉ®úÉ& ªÉä {É®äú SÉ iÉä ´ÉÒIÉhÉä nù¶ÉÇxÉä

ªÉlÉÉGò¨ÉÆ +ÊvÉEòÉ& ¦É´ÉÎxiÉ*’ iÉlÉÉ SÉ +ÉªÉÇ¦É]õ&3

1 Ibid., p.86

2 Ibid.,I-19.p.87

3 Ibid., II-14.p.142

436

¦ÉÉxÉÉ¨ÉvÉ&

¶ÉxÉè¶SÉ®úºÉÖ®úMÉÖ¯û¦ÉÉè¨ÉÉEÇò¶ÉÖGò¤ÉÖvÉSÉxpùÉ&*

B¹ÉÉ¨ÉvÉ¶SÉ ¦ÉÚÊ¨É¨ÉÚÇrùÒ¦ÉÚiÉÉ%{É¨ÉvªÉºlÉ&**

Bha¶¶atiri also notes pram¡¸a of k¡lahor¡krama by the phrase

‘SÉ®úhÉÉÊ¦É´ÉÞÊrùiÉ& <iªÉxÉäxÉ’1 EòÉ±É½þÉä®úÉÊvÉ{ÉiªÉ|É¨ÉÉhÉÆ >ðÁ¨ÉÂ

>ðÁ¨ÉÂ * SÉ®úhÉ& +vÉÈ , {ÉÉnùÉäxÉ°ü{ÉÆ SÉ®úhÉ¨ÉvÉæxÉ ºÉÊ½þiÉÆ

{ÉÉnùÉäxÉ°ü{ÉÆ iÉiÉÂ {ÉÉnùÉäxÉ°ü{ÉºÉÊ½þiÉÆ ºÉÉvÉÈ °ü{ÉÆ

iÉpÚù{ÉºÉÊ½þiÉÆ ºÉÉvÉÈ °ü{ÉÊuùiÉªÉÆ ºÉÉvÉÈ PÉÊ]õEòÉuùªÉÆ |ÉÉªÉ&

EòÉ±É½þÉä®äúÊiÉ ºÉÚÊSÉiÉÆ ¦É´ÉÊiÉ*2. He has discussed the ayan¡Æ¿a theory

based on the different opinions of different scholars like Par¡¿ara, Ma¸ittha,

Aryabha¶a, Haridatta, Yavane¿vara, etc. Although he has included these opinions

he has not mentioned such views for more accuracy.

1 Ibid., II-13

2 Ibid., p.143

437

Bha¶¶atiri gives ample discussion about the function of ‘grahayuddha’ of

astrology based on the verse of Var¡hamihira as

Ê´ÉªÉÊiÉ SÉ®úiÉÉÆ

OÉ½þÉhÉÉ¨ÉÖ{ÉªÉÖÇ{ÉªÉÉÇi¨É¨ÉÉMÉÇºÉÆºlÉÉxÉÉ¨ÉÂ*

´Éè¹É¨ªÉÆ(+ÊiÉnÚù®úÉiÉÂ oùÎM´É¹ÉªÉä ºÉ¨ÉiÉÉÊ¨É´É

ºÉ¨|ÉªÉÉiÉÉxÉÉ¨ÉÂ**1

The verse ‘¨ÉvªÉÉi§É¹]õ&....’2 is commented by Bha¶¶atiri as absence of husband

from the native place at the time of delivery of wife based on astronomical theories.

From the 10th bh¡va (madhyamalagna) to 4th bhava (patalalagna), half part of it is

representing abroad and the other half is representing native place. 7th bh¡va is

also corresponding to abroad. Here Bha¶¶atiri expressed the presence and

absence of husband according to planetary position with quoting the K¤À¸¢ya

logically. ‘¨ÉvªÉ±ÉMxÉÉnùÉ®ú¦ªÉ

{ÉÉiÉÉ±É±ÉMxÉ{ÉªÉÇxiÉ¶SÉGòÉvÉÇ¦ÉÉMÉÉä Ê´Énäù¶É& =kÉ®úÉvÉÇ¦ÉÉMÉ&

º´Énäù¶É&* iÉiÉÉä ¨ÉvªÉÉi§É¹]äõ Ê´Énäù¶ÉMÉiÉ <iªÉÖHò¨ÉÂ* ºÉ{iÉ¨ÉºlÉä

1 Ibid., p.198

2 Op.Cit., B¤hajj¡taka.V-1

438

{É®ú¨ÉÊ´É|ÉEò¹ÉÉÇiÉÂ MÉxiÉ´ªÉnäù¶ÉºlÉ <iªÉÚÁ¨ÉÂ* iÉiÉ&

{ÉÉiÉÉ±É±ÉMxÉÉxiÉ®úºlÉä Ê´Énäù¶ÉÉiÉÂ |ÉÊiÉÊxÉ´ÉÞkÉ&

OÉ½þºiÉÉ´ÉSSÉGòMÉiªÉÉ {ÉÎ¶SÉ¨ÉÉÊ¦É¨ÉÖJÉ <´É où¶ªÉiÉä iÉº¨ÉÉiÉÂ

¨ÉvªÉÉi§É¹]äõäö Ê´Énäù¶ÉMÉiÉ <iªÉÖ{É{ÉzÉ¨ÉÂ**1’

Above all he has provided many details about the importance of ga¸ita in

astrology and establishes that every astrologer should be known whole areas of

astrology and astronomy. He quotes a verse from J¡takasa´graha to highlight it.

ªÉÉäMÉä OÉ½þÉhÉÉÆ OÉ½þhÉä%EÇòºÉÉä¨ÉªÉÉä-

¨ÉÉêfø¬ä iÉlÉÉ ´ÉGòMÉiÉÉèä iÉÖ {É\SÉºÉÖ*

où¹]õÉxÉÖ°ü{ÉÆ Eò®úhÉÆ ªÉnùx´É½Æþ

iÉäxÉ ÊjÉ´ÉÉ®Æú MÉhÉªÉäÊuù½þRÂóMÉ¨ÉÉxÉÂ**2

Muh£rtta part in Da¿¡dhy¡y¢

1 Op.Cit., Da¿¡dhy¡y¢,p.289

2 Ibid.I-3.p.17

439

Bha¶¶atiri consideres the muh£rtta section of astrology as very important:

‘iÉjÉ ¨ÉÖ½ÚþiÉÇ¶ÉÉºjÉÉÊhÉ {ÉÖ®úÉiÉxÉè& EÞòiÉÉÊxÉ*1’ Punna¿¿eri Nambi

observes that birthday, ¿r¡ddha and muh£rtta were calculated based on

parahitaga¸ita. And Drgga¸ita is for j¡taka calculation3. The importance of

muh£rtta can be seen in ancient works like R¡m¡ya¸a, Mah¡bh¡rata etc. It is well

known that Da¿aratha fixed the coronation of R¡ma immediately on the advice of

VasiÀ¶ha as in the puÀyanakÀatra a good muh£rtta. In the Ved¡´gajyotiÀa of

Lagadha (2500 BC), the muh£rtta is used mainly to find out good times to begin

yajµas in past.

´ÉänùÉ Ê½þ ªÉYÉÉlÉÇ¨ÉÊ¦É|É´ÉÞkÉÉ& EòÉ±ÉÉxÉÖú{ÉÚ´ÉÉÇ

Ê´ÉÊ½þiÉÉ¶SÉ ªÉYÉÉ&*

iÉº¨ÉÉÊnùnÆù EòÉ±ÉÊ´ÉvÉÉxÉ¶ÉÉºjÉÆ ªÉÉä VªÉÉäÊiÉ¹ÉÆ ´Éänù

ºÉ ´Éänù ªÉYÉ¨ÉÂ**4

1 Ibid., Pp.20,21

3 Op.Cit., Punnasseri Nambi Neelakanthasarma, p.179

4 Sabdakalpadruma, kanta II, p.550

440

In Da¿¡dhy¡y¢ Bha¶¶atiri has discussed the muh£rtta in detail

VÉÉiÉEòMÉÉä±ÉÊxÉÊ¨ÉkÉ|É¶xÉ¨ÉÖ½ÚþkÉÉÇJªÉMÉÊhÉiÉxÉÉ¨ÉÉÊxÉ

+Ê¦ÉnùvÉiÉÒ½þ ¹Éb÷RÂóMÉÉxªÉÉSÉÉªÉÉÇ VªÉÉäÊiÉ¹Éä

¨É½þÉ¶ÉÉºjÉä**5

Bha¶¶atiri realised about the importance of muh£rtta in its antiquity. He says

‘½þÉä®úÉºEòxvÉä iÉÖ VÉÉiÉEò|É¶xÉ¨ÉÖ½ÚþiÉÉÇÊxÉ ÊxÉMÉtxiÉä iÉjÉ

¨ÉÖ½ÚþiÉÇ¶ÉÉºjÉÉÊhÉ {ÉÖ®úÉiÉxÉè& EÞòiÉÉÊxÉ*6’. Bha¶¶atiri exemplified

here a number of verses about the

5 Op.Cit., Da¿¡dhy¡y¢. I-4, p.20

6 Ibid., p.20

441

muh£rtta based on good and bad ‘karmas’ (duties) of a person of his past life.

ºÉÖJÉ nÖù&JÉEò®Æú Eò¨ÉÇ ¶ÉÖ¦ÉÉ%¶ÉÖ¦É¨ÉÖ½ÚþiÉÇVÉ¨ÉÂ*

VÉx¨ÉÉxiÉ®äú%Ê{É iÉiÉÂ EÖòªÉÉÇiÉÂ ¡ò±ÉÆ

iÉºªÉÉx´ÉªÉÉä%Ê{É ´ÉÉ**

...iÉº¨ÉÉiÉÂ ¶ÉÖ¦ÉÆ Eò¨ÉÇ ¶ÉÖ¦ÉºªÉ EòÉ®úhÉ¨ÉÂ

¡ò±ÉºªÉ SÉÉxªÉºªÉ ªÉnùxªÉÊnùiªÉiÉ&*

¶ÉÖ¦Éä iÉÖ EòÉ±Éä ¶ÉÖ¦ÉEÞòiÉÂ ¡ò±ÉÆ ¶ÉÖ¦É¨ÉÂ

|ÉªÉÉÊiÉ iÉº¨ÉÉÊnùnù¨ÉjÉ ÊSÉxiªÉiÉÉ¨ÉÂ**1

Application of muh£rtta in Da¿¡dhy¡y¢

In the verse EäòÊSÉkÉÖ ½þÉä®úÉ...®úÉÊ¶É{ÉÉxÉÉ¨ÉÂ*2 Bha¶¶atiri

informs different opinions about hor¡dhipatya and drekk¡¸¡dhipatya. Bha¶¶atiri

has compiled hor¡ into j¡taka, pra¿na and muh£rtta. Related to muh£rtta he says

that ‘päùCEòÉhÉÉ& ºªÉÖ& º´É¦É´ÉxÉºÉÖiÉÊjÉÊjÉEòÉähÉÉÊvÉ{ÉÉxÉÉ¨ÉÂ I3’

that means the first drekk¡¸a for its own r¡¿y¡dhipa, the second is to the 5th

1 Ibid.,p.16

2 Ibid., I-12

3 Ibid., 1-11

442

r¡¿y¡dhipa and the third one is to 9th bh¡v¡dhipa . Among these forms the first one

is prevalent in muh£rtta that applied by the word ‘EäòÊSÉkÉÖ’. He says

‘EäòÊSÉkÉÖ <iªÉjÉ iÉÖ ¶É¤näùxÉ Ê´É¹ÉªÉÊ´É¦ÉÉMÉÉä +ºiÉÒÊiÉ ºÉÚÊSÉiÉ¨ÉÂ*

+Ét{ÉIÉÉä Ê´ÉvÉÉxÉä*1’ ‘Ê´ÉvÉÉxÉä’ means in muh£rtta.

In another context he refers to muh£rtta while explaining the k¡lahor¡.

K¡lahor¡ is calculated in two methods. First one is two and half n¡·ik¡s which is

equal to one k¡lahor¡ and second method is 20 vin¡·ik¡s as one k¡lahor¡. Above said

two methods have also sub

1 Ibid., p.61

443

divisions. One of them is starting from v¡ran¡tha as in ‘cakrakrama’ as Manda,

Guru, Kuja, Ravi, Sukra, Budha, and Candra respectively. Another one is starting

from 5th planet of this order. But Keralite scholars follow it from only 6th planet;

and 5th is followed only during the night. J¡tak¡de¿a clears it as

ÊnùxÉuùÉnù¶ÉÉÆ¶ÉÉä ¨ÉiÉ& EòÉ±É½þÉä®úÉÆ {ÉÊiÉºiÉºªÉ

{ÉÚ´ÉÇºªÉ ´ÉÉ®úÉÊvÉxÉÉlÉ&*

iÉiÉ& ¹É¹]õ¹É¹]õÉ& Gò¨ÉähÉäiÉ®äú¹ÉÉÆ ÊxÉ¶ÉÉªÉÉÆ iÉÖ

´Éä®äú·É®úÉi{É\SÉ¨ÉÉtÉ&**1

Bha¶¶atiri says that twenty vin¡·ik¡ is corresponding to one k¡lahor¡ in which the

first method i.e., begins from v¡r¡dhipa is used in muh£rtta. Bha¶¶atiri says

‘EòÉ±É½þÉä®úÉ iÉÖ Êuù|ÉEòÉ®ú&* +xªÉÉvÉÇxÉÉÊb÷EòÉuùªÉÊ¨ÉiªÉäEò&

|ÉEòÉ®ú& Ê´ÉxÉÉÊb÷Ë´É¶ÉÊiÉEòÉ±É <iªÉxªÉ&* ºÉÉ SÉ {ÉÖxÉ& Êuù|ÉEòÉ®úÉ*

´ÉÉ®äú¶ÉÉiÉÂ |É¦ÉÞÊiÉ SÉGòGò¨ÉÉÊnùiªÉäEò|ÉEòÉ®ú&* ´ÉÉ®äú¶ÉÉiÉÂ

{É\SÉ¨ÉÉi|É¦ÉÞÊiÉ SÉGòGò¨ÉÉÊnùiªÉxªÉ&* EòIªÉÉGò¨É&-

¶ÉÊxÉMÉÖ¯ûEÖòVÉ®úÊ´É¶ÉÖGò¤ÉÖvÉSÉxpùÉ&* Ë´É¶ÉÊiÉ Ê´ÉxÉÉÊb÷EòÉ±É&

1 J¡tak¡de¿a, commentary of 10th verse of 7th chapter, p.72

444

{ÉIÉ& iÉjÉÉÊ{É ´ÉÉ®äú¶ÉÉi|É¦ÉÞÊiÉ {ÉIÉ& Ê´ÉvÉÉxÉä, +xªÉ& iÉjÉÉÊ{É

´ÉÉ®äú¶ÉÉnäù´É*2’. He says ‘|É¶xÉä ´ÉÉ®äú¶É{É\SÉ¨Éä¶ÉÉnäù´É |É¶xÉä

+xªÉ& {ÉIÉ& iÉjÉÉÊ{É Ê´ÉvÉÉxÉä ´ÉÉ®äú¶É {É\SÉ¨Éä¶ÉÉnäù´ÉäÊiÉ

ºÉ¨|ÉnùÉªÉ&*’ Bha¶¶atiri states it with a pram¡¸a of Garg¡c¡rya, the great

astrologer.

EòÉ±É½þÉä®úÉÊvÉ{ÉÉ¶SÉGòGò¨ÉÉuùÉ®úÉÊvÉ{ÉÉiÉÂ º¨ÉÞiÉÉ&*

Ê´ÉxÉÉÊb÷EòÉ xÉJÉÊ¨ÉiÉÉ ¨ÉÉxÉ¨ÉäiÉºªÉ EòÒÌiÉiÉ¨ÉÂ**3

Bha¶¶atiri provides the importance of muh£rtta. If starting from

v¡ran¡tha that should be acceptable.

{ÉÖjÉÉÊnù ¦ÉÉ´ÉÊºÉnÂùvªÉlÉÉÇ& ÊGòªÉÉ {ÉÖÆºÉ´ÉxÉÉnùªÉ&*

ÊºÉnÂùvªÉÎxiÉ ¦ÉÉ´ÉxÉÉlÉºªÉ ´ÉÉ®úIÉäjÉÉänùªÉä EÞòiÉÉ&**4

2 Op.Cit., Da¿¡dhy¡y¢, p.190

3 Ibid., II-21, p.190

4 Ibid., p.439

445

Nimitta and ¿akuna in Da¿¡dhy¡y¢

SaÆhit¡, one of the six limbs of astrology, deals with ¿akuna (premonition

of future events) the fortunes of large groups of people and nations, significance of

dreams etc. The Bhagavadg¢t¡ also has considered nimitta to indicate good and

bad results as Arjuna says to K¤À¸a - ‘ÊxÉÊ¨ÉkÉÉÊxÉ SÉ {É¶ªÉÉÊ¨É

Ê´É{É®úÒiÉÉÊxÉ Eäò¶É´É *’1.

Bha¶¶atiri introduces it as ‘ÊxÉÊ¨ÉkÉÉÊxÉ iÉÖ

ºÉÆÊ½þiÉÉ½þÉä®úÉºEòxvÉªÉÉä& ={ÉÊnù¹]õÉÊxÉ*’. Although both are equal in

application the Da¿¡dhy¡y¢ considers them separately. ‘EèòÎ¶SÉiÉÂ

ÊxÉÊ¨ÉkÉ¶ÉÉºjÉÉÊhÉ {ÉÞlÉCEÞòiÉÉÊxÉ*’2. When he comments the verse

‘¨ÉiºªÉÉè PÉ]õÒ xÉÞÊ¨ÉlÉÖxÉÆ ..º´ÉSÉ®úÉ¶SÉ ºÉ´Éæ**’3 here he mentioned

good omens by explaining the meanings of each and every word of the same verse

as living beings in water, flesh, twins, one who carry the pot, couples, weapons,

musical instruments and their sounds, one who carries weapons, business man,

1 Bhagavadg¢t¡,1. 31

2 Op.Cit., Da¿¡dhy¡y¢,I-4.p.20

3 Ibid., I-5

446

flaming fire, boat etc. ‘¶ÉÖ¦ÉÊxÉÊ¨ÉkÉ¨ÉÊ{É +xÉäxÉ ¶±ÉÉäEäòxÉ ,

¨ÉiºªÉÉÊ´ÉÊiÉ ºÉÚSªÉiÉä* ¨ÉiºªÉÉÊ´ÉÊiÉ VÉ±ÉSÉ®ú¨ÉÉÆºÉªÉÖMÉ±É¨ÉÂ*

PÉ]õÒÊiÉ {ÉÚhÉÇEÖò¨¦ÉvÉ®ú&* xÉÞÊ¨ÉlÉÖxÉÊ¨ÉÊiÉ xÉ®úªÉÖM¨É¨ÉÂ*

ºÉMÉnùÊ¨ÉÊiÉ MÉnùÉJÉbÂ÷MÉÉÊnùº´ÉEòÒªÉÉªÉÖvÉvÉÉ®úÒ {ÉÖ¯û¹É&*

ºÉ´ÉÒhÉÊ¨ÉÊiÉ ´ÉÒhÉÉ ´ÉäähÉÖ¨ÉÞnùRÂóMÉ¶ÉÆJÉ{É]õ½þÉtÆ iÉzÉÉnù¶SÉ*

SÉÉ{ÉÒ xÉ®ú& SÉÉ{ÉvÉ®ú& {ÉÖ¯û¹ÉÊ´É¶Éä¹ÉÉnùÉªÉÖvÉ¦ÉÞiÉÂ ºÉÖ¶ÉºiÉ&*

+·ÉVÉPÉxÉÉä +·ÉÉ°üfø&* ¨ÉEò®ú& {ÉÞlÉÖ®úÉä¨ÉÉxÉÉÆ ¦Éänù&* ¨ÉÞMÉÉºªÉ&

¨ÉÞMÉÉhÉÉÆ +{ÉÞ¹`ö¦ÉÉMÉnù¶ÉÇxÉ¨ÉÂ* iÉÉè±ÉÒ ¸ÉÒ¨ÉÉxÉÂ ´ÉvÉÇ¨ÉÉxÉÉä

´ÉÊhÉEÂò* ºÉºÉºªÉnù½þxÉÉ ºÉºªÉÉÊnù pù´ªÉÉÊhÉ * nù½þxÉ¶É¤näùxÉ

V´É±ÉnùÎMxÉxÉÉ ´ÉÉ +Ê¦É¨ÉÖJÉÆ SÉ * EòxªÉÉ SÉ ¨ÉRÂóMÉ±ÉÉÊxÉ

ÊxÉÊ¨ÉkÉÉÊxÉ*’1.

1 Ibid., I-5,p.37

447

He considered not only the word meanings of this verse but also provides

descriptions that make pleasure to eyes, mind, and ears. He quotes a verse of

Bha¶¶olpala the great commentator of B¤hajj¡taka. ‘¶Éä¹ÉÉ&

º´ÉxÉÉ¨ÉºÉoù¶ÉÉ&’- ¶Éä¹ÉÉ& º´ÉxÉÉ¨ÉºÉoù¶ÉÉ& º´ÉxÉÉ¨É¸É´ÉhÉäxÉ

nù¶ÉÇxÉäxÉ ´ÉÉ oùRÂó¨ÉxÉºÉÉäªÉÇjÉ |ÉºÉÉnùÉä ¦É´ÉÊiÉ iÉÊzÉÊ¨ÉkÉÆ

¶ÉÖ¦É¨ÉÂ* iÉlÉÉ SÉ ¦É]Âõ]õÉä±{É±É&’

oùRÂó¨ÉxÉºÉÉä |ÉÒÊiÉEò®Æú |É¶xÉä ºÉqù¶ÉÇxÉÆ ªÉÊnù

¸É´ÉhÉ¨ÉÂ*

¨ÉRÂóMÉ±ªÉpù´ªÉÉhÉÉÆ ¦É´ÉÊiÉ ¶ÉÖ¦ÉÆ ÊxÉÌqù¶ÉäkÉjÉ**1

In the commentary on the verse +Ê¦É±É¹ÉÎnÂù¦É&...ºÉÖiÉoù¹]äõ*2,

Bha¶¶atiri applies nimitta as ‘=nùªÉIÉÈ +Ê¦É±É¹ÉÎnÂù¦É&’ and

‘Ê´ÉMÉÊ±ÉiÉÉäbÖ÷{ÉÊiÉ¦ÉÚºÉÖiÉoù¹]ä ’ the first part ‘=nùªÉIÉÈ

+Ê¦É±É¹ÉÎnÂù¦É&’ shows bad omens hearing or seeing of which may cause

death of a woman. Bha¶¶atiri says-

‘=nùªÉIÉÇ¨ÉÊ¦É±É¹ÉÎnÂù¦É®úºÉÎnÂù¦ÉÌzÉÊ¨ÉkÉè&

1 Ibid., I-5,p.37

2 Ibid., IV-6

448

={É¸ÉÖÊiÉ¶ÉEÖòxÉÉÊnùÊ¦É& ºjÉÒ¨É®úhÉ¨ÉäÊiÉ*1’ and both words

‘=bÖ÷{ÉÊiÉ’ and ‘¦ÉÚºÉöiÉ’ are corresponding to mind and eyes respectively.

He explains it ‘Ê´ÉMÉÊ±ÉiÉÉäbÖ÷{ÉÊiÉ ¦ÉÚºÉÖiÉoù¹]äõ-=bÖ÷{ÉÊiÉ ¶É¤näùxÉ

¨ÉxÉ =SªÉiÉä, ¦ÉÚºÉÖiÉ¶É¤näùxÉ SÉIÉÖ¯ûSªÉiÉä * ¨ÉxÉÉä oùM¦ªÉÉÆ

nÖùÌzÉÊ¨ÉkÉä où¹]äõ ºÉiÉÒiªÉlÉÇ&*2’. In the same context Bh¶¶atiri denotes

bad omens by the word ‘ªÉ¨Éä’ that means death and evil. He says ‘ªÉ¨Éä

MÉÖÊ±ÉEò¶ÉxªÉÉÊnù |ÉäiÉOÉ½äþ +lÉ´ÉÉ ªÉ¨É¶É¤näùxÉ

¨É®úhÉºÉÚSÉEòÉÊxÉ ÊxÉÊ¨ÉkÉÉÊxÉ ºÉÚÊSÉiÉÉÊxÉ*3

At the time of pra¿na so many bad and good actions that are related to

many factors like astrologer’s mind, ears, eyes etc are to be considered. In

Mah¡bh¡rata the great epic, at the time of war

1 Ibid., p.254

2 Ibid., Pp.254

3 Ibid.,p.255

449

Arjuna feels bad omens because of anxiety of mind even at the presence of Lord

K¤À¸a. Nimitta is closely connected with our mind that feels good at the sight of

good things and feels bad results at the sight of bad things1. Bh¶¶atiri observes in

his Da¿¡dhy¡y¢ as ‘nÖùÌzÉÊ¨ÉkÉMÉiÉªÉÉä& Ê´É{ÉtiÉä {ÉÞSUôEò&*

ºÉÖ{iÉÉ¦ªÉÌIÉ¨ÉqÇùxÉSUäônù¦Éänù¶ÉªÉxÉ¨ÉÖhc÷xÉÉÊnù

näù½þMÉiÉnÖùÌzÉÊ¨ÉkÉ¨ÉÂ*

´ÉvÉ¤ÉxvÉnÖù&JÉÉMÉ¨ÉÉ¨ÉRÂóMÉ±ÉÊSÉxiÉÉ´ÉSÉxÉÉÊnù

¨ÉxÉÉäMÉiÉnÖùÌxÉÊ¨ÉkÉ¨ÉÂ* ¶ÉÖnÂùvªÉÉÊnù SÉ |É¶xÉEòÉ±Éä VÉÉªÉiÉä

SÉäiÉÂ EòÉªÉÇEòjÉÉæxÉÉÇ¶ÉÉä ¦É´ÉÊiÉ <iªÉlÉÇ&* xÉ SÉ ºÉÉè¨ªÉ´ÉÒÊIÉiÉÉè

¶ÉÖ¦ÉÊxÉÊ¨ÉkÉÆ xÉ où¶ªÉiÉä SÉäiÉÂ <iªÉlÉÇ&*2’

During the period of pra¿na discussion each and every good and bad

action may be observed. A number of bad omens are indicated by Bha¶¶atiri by

some words like GÚò®äú, SÉiÉÖlÉÇEäò, EÖòVÉä, EÖòVÉÉEÇòªÉÉä& etc such as

entrance of guilty man, one who comes forward with weapons, plucking of trees,

turned off light and even illness of mind of astrologers are also to be considered

1EÀut¡pura´´a½,(Mal) of V.R.Muraleedharan, published by the author.Cherpu.Trichur.1997.p.80

2 Op.Cit., Da¿¡dhy¡y¢,IV-8, p.257

450

here as bad symptoms. ‘ÊxÉÊ¨ÉkÉÆ iÉÖ GÚò®äú ´ÉvÉ¤ÉxvÉÉÊnù EòiÉÇÊ®ú

iÉÎº¨ÉxÉÂ ´Éä¶¨ÉÊxÉ ºÉ¨|ÉÉ{iÉä +ÉªÉÖvÉvÉÉÊ®úÊhÉ ´ÉÉ ÊxÉvÉxÉÉÊ¸ÉiÉä

EÖòVÉä ´ÉÞIÉÉnùÉè {ÉiÉÊiÉ ´ÉÉ ÊxÉvÉxÉÆ ¦É´ÉÊiÉ* EÖòVÉÉEÇòªÉÉä&

nùÒ{ÉÉnùÉè ½þiÉä ´ÉÉ ¨ÉxÉÊºÉ IÉÒhÉä ´ÉÉ +¶ÉÉä¦ÉxÉÆ ¦É´ÉiÉÒiªÉlÉÇ&*1’

Nimittas are reflecting good and bad results. Bha¶¶atiri clarifies it with

quotations taken from B¤hatsaÆhit¡. One whose birth is at the time of bad times

or in bad omens may caused to his own death ‘{ÉÉ{É¶É´näùxÉ

nÖùÌxÉÊ¨ÉkÉÉÊxÉ ´ÉÉSªÉÉÊxÉ* =SªÉiÉä nÖùÌxÉÊ¨ÉkÉÉÊxÉ {ÉÉ{É¡ò±ÉÆ

ÊxÉ´ÉänùªÉÎxiÉ JÉ±ÉÖ* iÉlÉÉ SÉ ºÉÆÊ½þiÉÉªÉÉ¨ÉÂ’-

1 Ibid., IV-9.p.258-59

451

+xªÉVÉx¨ÉÉxiÉ®úEÞòiÉÆ Eò¨ÉÇ {ÉÖÆºÉÉÆ ¶ÉÖ¦ÉÉ¶ÉÖ¦É¨ÉÂ*

ªÉkÉºªÉ ¶ÉEÖòxÉÆ {ÉÉEÆò ÊxÉ´ÉänùªÉÊiÉ {ÉÞSUôiÉÉ¨ÉÂ**1

Pra¿na and its application in Da¿¡dhy¡y¢

It is already noted that astronomy and astrology are mainly divided into

three parts as siddh¡nta, saÆhit¡ and hor¡. The last one hor¡ is divided as j¡taka

and pra¿na. In astrology j¡taka and pra¿na are main factors and both are

probably following similar rules also. Sarv¡rthacint¡ma¸i of Ve´ka¶e¿a regards

both pra¿na and j¡taka with equal importance.

ªÉVVÉÉiÉEäò ÊxÉMÉÊnùiÉÆ ¦ÉÖÊ´É ¨ÉÉxÉ´ÉÉxÉÉ¨ÉÂ

iÉi|ÉÉÎ¶xÉEäò%Ê{É ºÉEò±ÉÆ EòlÉªÉÉÊ¨É iÉYÉÉ&*

|É¶xÉä%Ê{É VÉx¨ÉºÉoù¶ÉÉä ¦É´ÉÊiÉ |É¦Éänù&

|É¶xÉºªÉ SÉÉ%jÉ VÉxÉxÉºªÉ xÉ EòÎ¶SÉnùÎºiÉ**2

In India the pra¿na section must have been well rooted from remote past. A

number of works on astrology are dealing with only pra¿na. Pra¿na means

questioning, one who asks about himself his good or bad conditions to astrologer

1 Ibid., VI-1, p.352

2 Sarv¡rthacint¡ma¸i, I-5

452

or Daivajµa. Nemicandrasastri refers that the pra¿na section must have been

developed at the age of Prthuya¿as, son of Var¡hamihira, approximately in the first

half of the 7th century AD1. Anyhow the pra¿na section has been well developed

later with a number of valuable works like Daivajµavallabh¡ of Var¡hamihira,

Sa·paµc¡¿ik¡ of Prthuya¿as, Pra¿najµ¡na or Ary¡saptati of Bha¶¶olpala,

Pra¿naprak¡¿a of Sr¢m£ladeva,

1 Op.Cit., Bh¡rat¢yajyotiÀa, p.4

453

Pra¿nasindhu of Sr¢v¡sav¡nanda, Pra¿naca¸·e¿vara of R¡mak¤iÀ¸a,

Kera½apra¿nasa´graha of unknown authorship, Pra¿najµ¡naprad¢pa of Jaimini,

Bhuvanad¢paka of Padmasuri, Pra¿na¿iroma¸i of Sr¢pa¸·ita Rudrama¸i,

Kera½¢yapra¿naratna of Sr¢nandar¡m¡pa¸·ita, Pra¿navaiÀ¸ava of Siddhan¡r¡ya¸a

and Pra¿nabh£Àa¸a of Sr¢j¢van¡tha etc especially in Kerala.

T¡mb£lapra¿na, Svar¸apra¿na, Devapra¿na Viv¡hapra¿na and the like are

more prevelant.. In Kerala, the work K¤À¸¢ya of K¤À¸a is an authoritative work on

pra¿na section. All astrologers follow it as an encyclopedia of astrology, especially

of pra¿na section.

Da¿¡dhy¡y¢ of Talaku½att£r Govindabha¶¶atiri is another systematic

work on astrology in which he included not only the commentary of B¤hajj¡taka of

Var¡hamihira but also discussed and applied pra¿na theories with the help of

many valuable works on astrology for both purposes. I¶akka¶¶ Namputiri the

author of Pra¿nam¡rga has composed it with the help of Da¿¡dhy¡y¢.

+où¹]Âõ´ÉÉ ªÉÉä nù¶ÉÉvªÉÉªÉÒ¨ÉÂ ¡ò±É¨ÉÉnäù¹]ÖõÊ¨ÉSUôÊiÉ*

454

<SUôiªÉä´É ºÉ¨ÉÖpùºªÉ iÉ®úhÉÆ ºÉ {±É´ÉÆ Ê´ÉxÉÉ**1

Pra¿na theory in Da¿¡dhy¡y¢

¤ÉÖnÂùv´ÉÉ ¶ÉÉºjÉÆ ªÉlÉÉxªÉÉªÉÆ ¤É±ÉÉ¤É±ÉÊ´ÉPÉÉxÉiÉ&*

ªÉlÉÉäHÆò VÉÉiÉEäò ºÉ´ÉÈ iÉuùnÂù|É¶xÉä%Ê{É

ÊSÉxiÉªÉäiÉÂ**2

By the above said verse Bha¶¶atiri considered equal importance to pra¿na

as well as j¡taka. Bha¶¶atiri states again

1 Pra¿nam¡rga,I-32


455

‘VÉÉiÉEò±ÉIÉhÉäxÉè´É |É¶xÉ¡ò±ÉÆ ÊxÉ°ü{ÉhÉÒªÉ¨ÉÂ* iÉlÉÉÊ{É

VÉÉiÉEò|É¶xÉÉè {ÉÞlÉEÂò Eò±{ÉÊªÉi´ÉÉ EÞò¹hÉÉÊnùÊ¦É®úÉSÉÉªÉê&

|É¶xÉ¶ÉÉºjÉÉÊhÉ ®úÊSÉiÉÉÊxÉ*1’.From these statements it may be assumed

that the pra¿na section was an oldest one. Bha¶¶atiri has included pra¿na

theories in it logically and systematically.

J¡taka and pra¿na are compared to K¡lapuruÀa and human body. He says

that ‘iÉiÉÉä +jÉ VÉÉiÉEò|É¶xÉªÉÉä& EòÉ±É|ÉÉvÉÉxªÉÉiÉÂ EòÉ±É{ÉÖ¯û¹ÉºªÉ

±ÉIÉhÉÆ |ÉlÉ¨É¨ÉÖ{ÉÊnù¶ªÉiÉä*2’.Then he gives more details of pra¿na section

and its rules. For example: Janmar¡¿I and ¡r£·har¡¿i as the primary sources of

pra¿na are explained here in detail. ¡r£·har¡¿i is the pivotal of pra¿na. He states it

‘+Îº¨ÉxÉÂ ¦ÉÚSÉGäò ªÉjÉ {ÉÞSUôEò& ÎºlÉiÉ& ºÉ ®úÉÊ¶É®úÉ°üføºÉÆYÉ& *

{ÉÞSUôEäòxÉÉ°üføi´ÉÉiÉÂ +É°üfø& <iªÉÖSªÉiÉä* iÉäxÉ |É¶xÉEò¨ÉÇÊhÉ ºÉ´ÉÈ

ÊxÉ°ü{ªÉiÉä*3’

1 Ibid., p.20

2 Ibid.,I-4,p.21

3 Ibid., I-4, p.25

456

Govindabha¶¶atiri introduces a verse showing synonyms of sign (r¡si) as

‘®úÉÊ¶ÉIÉäjÉMÉÞ½þIÉÇ¦ÉÉÊxÉ ¦É´ÉxÉÆ SÉèEòÉlÉÇºÉ¨|ÉiªÉªÉä*1’. Here he

states that although these are synonyms of r¡¿i these are to be used in j¡taka and

pra¿na differently. Bha¶¶atiri says ‘®úÉÊ¶É{ÉªÉÉÇªÉÉhÉÉÆ ¹É]ÂõEòiÉªÉÉ

¹ÉbÅ÷É¶ÉªÉÎ¶SÉxiªÉÉ&* VÉÉiÉEäò¹ÉÖ ±ÉMxÉ®úÉÊ¶É®äúEò&

+{É®ú¶ÉSÉxpùÉÊvÉÎ¹`öiÉ®úÉÊ¶É&, iÉiÉÉä®úÊvÉ{ÉÊiÉÎºlÉiÉ®úÉÊ¶É&

SÉxpù±ÉMxÉÉÆ¶É®úÉÊ¶É¶SÉ <ÊiÉ* |É¶xÉÉnùÉè BEòºlÉÉ´ÉnÖùnùªÉ&

+{É®ú& +É°üfø&, iÉÞiÉÒªÉ =tzÉ´ÉÉÆ¶É®úÉÊ¶É& SÉiÉÖlÉÇ& UôjÉ®úÉÊ¶É&

{É\SÉ¨É& {ÉÞ¹`öÉRÂóMÉ®úÉÊ¶É&, ¹É¹`ö& SÉxpùÉÊvÉÎ¹`öiÉ®úÉÊ¶É&*

¹ÉÎbÂ÷¦É®äúiÉè& ¡ò±ÉÆ ÊxÉ°ü{ªÉiÉä*2’.

Bha¶¶atiri has interpretted the pra¿na section in it mixedly. And so when

he begins the explanation of pra¿na part in Da¿¡dhy¡y¢ he

1 Ibid.,I-4

2 Ibid., I-4,Pp.27,28

457

addresses it by the words ‘|É¶xÉÉnùÉè’ ‘|É¶xÉ¶ÉÉºjÉä’ etc in advance.

Although j¡taka deals with predictional part, the pra¿na part keeps more

accuracy in results. NaÀ¶apra¿na, Bhojanapra¿na, MuÀ¶ipra¿na, Corapra¿na,

Viv¡hapra¿na, Devapra¿na etc are notable in this regard. The technical term

drekk¡¸a is an important factor of astrology it is powerful and makes accuracy in

results. ‘päùCEòÉhÉÉ& ºªÉÖ& <ÊiÉ ¡ò±ÉnùÉxÉä ¶ÉHòÉ& ¦É´ÉäªÉÖ&

<iªÉlÉÇ&*1’. For instance in the Corapra¿na while thinking about the thief, it can

be said that drekk¡¸a is to be equal to the thief. Bha¶¶atiri introduces it as

‘päùCEòÉhÉÉ& ºªÉÖ& <ÊiÉ ¡ò±ÉnùÉxÉä ¶ÉHòÉ& ¦É´ÉäªÉÖ& <iªÉlÉÇ&*

|É¶xÉÉnùÉ´ÉÊ{É päùCEòÉhÉºÉoù¶É¶SÉÉä®úÉä ±ÉMxÉÉÆ¶ÉºÉoù¶ÉÆ

vÉxÉ¨ÉÂ <iªÉÉtÖHò¨ÉÂ*2’.

Var¡hamihira explains the pra¿na section contextually. But he has

exemplified several quotations of ancient scholars on the same area. The verse

‘EäòÊSÉkÉÖ ½þÉä®úÉÆ |ÉlÉ¨ÉÉÆÆ ¦É{ÉºªÉ ...®úÉÊ¶É{ÉÉxÉÉ¨ÉÂ*3’ In which

1 Ibid., p.58

2 Ibid, I.11,p.58

3 Ibid., I.12

458

he pointed out different rules about hor¡·hipa and drekk¡¸¡dhipa. One of them is

the first hor¡ which belongs to its own r¡sy¡dhipa and second hor¡ belongs to

eleventh bh¡vadhipa. It may apply some places mainly powerless states of the Sun

and Moon. But Var¡hamihira begins as ‘¨ÉÉiÉÉÇhbä÷xuùÉä&4’ that means if Sun

and Moon positioned in ojar¡¿i likewise Moon and Sun in the yugmar¡¿i are

hor¡dhipas respectively. Here Bha¶¶atiri has concluded and solved that as the

second one is to be used in j¡taka and first one can be

4 Ibid., I.11

459

used in pra¿na: ‘|ÉlÉ¨ÉÉäHò½þÉä®úÉÊvÉ{ÉiªÉÊ´ÉÊvÉVÉÉÇiÉEäò, {ÉÖxÉ¯ûHò&

|É¶xÉä, <ÊiÉ ´ÉÉ +ÉSÉÉªÉÇ¨ÉiÉ¨ÉÂ*’ he quotes an anonymous verse to prove it

as

®ú´ÉÒxnÚùÊ´É¹É¨Éä SÉxpù®úÊ´É SÉÉjÉ ºÉ¨Éä Gò¨ÉÉiÉÂ

½þÉä®úÉ ºªÉÉiÉÂ ±ÉMxÉ{ÉºªÉÉtÉ ÊuùiÉÒªÉÉ ±ÉÉ¦É{ÉºªÉ iÉÖ*

+tÉ iÉÖ VÉÉiÉEäò |ÉÉäHòÉ ÊuùiÉÒªÉÉ |É¶xÉEò¨ÉÇÊhÉ**1

The third chapter, Viyonijanm¡dhy¡ya is really interesting in which he

explains many theories and applications of pra¿na section in detail. Most of them

are taken mainly from KrÀ¸¢ya. Thus Bha¶¶atiri applies valuable informations

throughout these ten chapters of Dasadhyayi.

Ga¸ita part in Da¿¡dhy¡y¢

The credit of presenting the first clear picture of Aryan culture, complete

almost in every detail, belongs to the R¡m¡ya¸a by V¡lm¢ki, the first immortal epic

of the world which clearly pictures portraits of a living human society, dress,

sports, recreation, belief, customs, religion, and philosophy. The epic also supplies

1 Ibid., p.60

460

many informations relating to astronomy, astrology, and other allied subjects.

Hence one can infer that the astrology was prevalent at that time. Before the age of

R¡m¡ya¸a also the astronomy and planetary calculations were well established.

Deviprasad Catopadhyaya says that the Indus civilization must be known

calculations for yajµavedi. In the the study of Sulbvas£tras, descriptions of

‘bricks’ of old age are mentioned2.

Since the age of Ved¡´gajyotiÀa of Lagadha (2500 BC) astronomy had been

developed with muhurtta section by that time. Through the changes of time, the

planetary calculations and predictional part were also developed. It was credited

mainly to Keralite astronomers. A number of astronomers wrote astronomical

works and astrological works from Kerala in this regard.

Talakku½att£r Govindabha¶¶atiri provides such informations in his

commentary. He says about the popularity of ga¸ita in astrology ‘<nÆù

VªÉÉäÊiÉ¹ÉÆ iÉÉ´ÉiÉÂ ÊjÉºEòxvÉ¨ÉÂ* iÉjÉèEòºiÉÉ´ÉiÉÂ

MÉÊhÉiÉºEòxvÉ&.....iÉjÉ MÉÊhÉiÉºEòxvÉä MÉÊhÉiÉMÉÉä±ÉÉè

2 Op.Cit., History of science and Technology of ancient India- the beginning.1986

461

|ÉÊiÉ{ÉÉtäiÉä*1’. He not only provided valuable informations about of ga¸ita but

also prescribed about good astrologer. An astrologer must know all classical

sciences especially ga¸ita. He quotes a verse from J¡takasa´graha.

ªÉÉäMÉä OÉ½þÉhÉÉÆ OÉ½þhÉÉEÇòºÉÉä¨ÉªÉÉä¨ÉÉêfø¬ä iÉlÉÉ

´ÉGòMÉiÉÉè iÉÖ {É\SÉºÉÖ*

<¹]õÉxÉÖ°ü{ÉÆ Eò®úhÉÆ ªÉnùx´É½Æþ iÉäxÉ ÊjÉ´ÉÉ®Æú

MÉhÉªÉäÊuù½þRÂóMÉù¨ÉÉxÉÂ**2

Govindabha¶¶atiri has completed (even which are not explained in

B¤hajj¡taka) many planetary calculations. Lagnasphu¶a calculation and

aÀ¶alagna calculation and madhyamalagna calculations etc are discussed in his

commentary. He says ‘+jÉ +ÉSÉÉªÉæhÉ ºÉ´ÉÇ¶ÉÉºjÉÊºÉrùi´ÉÉiÉÂ

OÉ½þMÉÊhÉiÉ´ÉiÉÂ iÉx´ÉÉÊnù¦ÉÉ´ÉÉxÉªÉxÉÆ xÉÉäHò¨ÉÂ* iÉnùº¨ÉÉÊ¦É&

Ê¶É¹ªÉÊ½þiÉÉªÉ |Énù¶ªÉÇiÉä*3’ When he explains the calculation of

madhyamalagna he has quoted la´kodayapram¡¸a of Laghubh¡skar¢ya to prove it.

1 Op.Cit., Da¿¡dhy¡y¢, I-4, p.20

2 Ibid., I-3.p.17

3 Ibid., Pp.66,67

462

±ÉRÂóEòÉänùªÉ|ÉÉhÉè¨ÉÇ vªÉ±ÉMxÉ¨ÉÉxÉÒªÉiÉä

¶ÉÚxªÉÉÊpù®úºÉ°ü{ÉÉÊhÉ ¦ÉÚiÉ®úxwÉ¨ÉÖxÉÒxnù´É&

{É\SÉÉÊOÉ®úxwÉ¶ÉÊ¶ÉxÉÉä ¨Éä¹ÉÉnùÒxÉÉÆ ÊxÉ®úIÉVÉÉ&**1

While the explanation of the bh¡vasandhi and its calculation he quotes verses from

Par¡¿arahora of Par¡¿ara. ‘+ÉºÉzÉ¦ÉÉ´ÉªÉÉäªÉÉæMÉÉvÉÈ ¦ÉÉ´ÉºÉÎxvÉ&*

¦ÉÉ´ÉÉ®ú¨¦ÉÉ´ÉºÉÉxÉ|Énäù¶É& <iªÉlÉÇ& * iÉjÉÉÊ{É {É®úÉ¶É®ú¨ÉÖÊxÉ®úÉ½þ-

{ÉÚ´ÉÉÇ {É®úÉvÉÈ ºÉÎxvÉ& ºªÉÉtÉäMÉÉvÉÈ

¦ÉÉ´ÉªÉÉäuÇùªÉÉä&*

B´ÉÆ uùÉnù¶É¦ÉÉ´ÉÉ¶SÉ ºÉxvÉªÉÉä%Ê{É ¦É´ÉÎxiÉ Ê½þ**2’

Here Govindabha¶¶atiri introduces and explains the calculating method

of bh¡v¡nayana for twelve bh¡vas in detail. D¤À¶ibala, udayalagna, sth¡nabala,

k¡labala, digbala etc are also noted by him. Var¡hamihira did not refer these

calculations, but Govindabha¶¶atiri describes it in detail. Likewise the ayanabala

in astrology is also fully depicted by Govindabha¶¶atiri because of its importance

in astronomy and astrology. He says ‘+jÉ ºlÉÉxÉ¤É±ÉÆ ÊnùM¤É±ÉÆ

1 Ibid., p.67

2 Ibid., I-15, p,70

463

EòÉ±É¤É±ÉÆ SÉÉxÉäiÉÖ¨ÉÖ{ÉÉªÉ& =Hò&*

+lÉÉªÉxÉ¤É±É¨ÉÉSÉÉªÉæhÉÉxÉÖHò¨ÉÊ{É ¨ÉªÉÉ +jÉ

¶ÉÉºjÉÉxiÉ®úÉnÖùSªÉiÉä*1’. Another peculiarity is that Govindabha¶¶atiri

discussed different methods of astronomical theories of all ancient famous

astrologers like Satya, Ma¸itha, Par¡¿ara, Yavana, Maya.

In the seventh chapter, ¡yurdd¡y¡dhy¡ya, although he discussed different

da¿¡ durations of human life according to above mentioned opinions, Bha¶¶atiri

accepts the view of Saty¡c¡rya because of its accuracy. He says

‘º´É¨ÉiÉäxÉäiªÉäEòÉä nùÉä¹É& EònùÉÊSÉiÉÂ ºÉÆ´ÉnùiÉÒÊiÉ*

1 Ibid., II-21, p.191

464

OÉ½þ¦ÉÖHòxÉ´ÉÉÆ¶É®úÉÊ¶ÉiÉÖ±ªÉÊ¨ÉÊiÉ* ºÉiªÉ´ÉÉCªÉi´ÉÉiÉÂ

ºÉiªÉÉSÉÉªÉÇºªÉ ºÉiªÉxÉÉ¨xÉÉ xÉ Eäò´É±ÉÆ °üfÆø MÉÉèhÉÆ SÉ ¦É´ÉÊiÉ*

ºÉiªÉ´ÉSÉxÉºªÉ |ÉÉ¨ÉÉhªÉ¨ÉºiÉÒiªÉlÉÇ&*1’.

In the ¡yurdd¡ya calculation astrologers generally follow different

da¿¡m¡rgas based on accurate birth time of a person. Among them, one which is

highly influencing or direct experience of past life to him, that device is accepted

here. He says that ‘iÉº¨ÉÉiÉÂ VÉx¨ÉEòÉ±ÉÆ ºÉ¨ªÉMÉ´ÉMÉ¨ªÉ

nù¶ÉÉ¨ÉÉMÉÇxÉÉxÉÒªÉ ªÉäxÉ nù¶ÉÉ¨ÉÉMÉæhÉÉxÉÖ¦ÉÚiÉ¡ò±ÉºÉÆ´ÉÉnùÉä

où¶ªÉiÉä iÉªÉÉ ¦ÉÊ´É¹ªÉi¡ò±ÉÆ ÊSÉxiÉªÉäÊnùÊiÉ*

ªÉÎº¨ÉxGò¨Éä ºÉÆMÉÞ½þÒiÉä {ÉÚ´ÉÇ¦ÉÖHònù¶ÉÉ¡ò±É¨ÉÂ*

xÉ Ê´ÉºÉÆ´ÉÉnù¨É¦ªÉäÊiÉ ºÉ& Gò¨ÉÉä ¨É¨É ºÉ¨¨ÉiÉ&**2’

1 Ibid., VII-9, p.391

2 Ibid., VII-8, p.390-91

465

NakÀatrada¿¡s of astrology are important. Each of the twelve signs from

meÀa occupies a space of nine p¡das or quarters of the 27-constellation beginning

from Asvini. 120 years is total period of human beings. It is listed below.

Govindabha¶¶attiri reminds that the planetary calculation may be

mistaken through the ages if the astrologer is not alert. He exemplifies such views

throughout this commentary. He says ‘if the Sun is positioned in the meÀa sign

on 10th day, the Mercury should not be positioned in the 25th ‘ili’ at the same time.

So the astrologers must be careful on planetary calculation daily. Bha¶¶atiri says

Stars Planets Duration

A¿vini, Maka, M£la Ketu 7 years

Bhara¸i, P£rva Ph¡lguni and P£rv¡À¡·ha Venus 20 years

K¤ttika, Uttara Ph¡lguni and Uttar¡À¡·ha Sun 6 years

Rohi¸i, Hasta and Sr¡va¸a Moon 10 years

M¤ga¿ira, Citra and Sr¡va¸a Mars 7 years

Ardra, Sv¡ti and SatabhiÀak R¡hu 18 years

Punarvasu Vi¿¡kha and P£rvabh¡dra Jupiter 16 years

PuÀya Anur¡dha and Uttarabh¡dra Saturn 19 years

A¿leÀa, JyeÀ¶ha and Revati Mercury 17 years

120 years

466

‘+xªÉSSÉ EèòÎ¶SÉiÉÂ MÉÊhÉiÉiÉxjÉä ¤ÉÖvÉè& ÊxÉ°üÊ{ÉiÉä ´ÉÞ¹Éä

{É\SÉEòEÞòÊiÉÊ±É{iÉÉi¨ÉEòÉä ¤ÉÖvÉÉä ®ú´ÉÉè ¨Éä¹Énù¶É¨ÉÉÆ¶ÉEäò xÉ

ºÉ¨¦É´ÉÊiÉ* iÉº¨ÉÉiÉÂ EòÉ±ÉÉxiÉ®äú OÉ½þMÉÊhÉiÉÉxÉÉÆ +oùføi´ÉÉiÉÂ

EònùÉÊSÉiÉÂ MÉÊhÉiÉäxÉ ¤ÉÖvÉºiÉÉoù¶ÉÉä ¦ÉÊ´É¹ªÉiÉÒÊiÉ Ê´ÉÊSÉxiªÉ¨ÉÂ*1’

ªÉnùÉ ªÉ¶SÉè´É ÊºÉrùÉxiÉÉä MÉÊhÉiÉä oùCºÉ¨ÉÉä ¦É´ÉäiÉÂ*

iÉnùÉ iÉäxÉè´É ºÉÆºÉÉt VÉÉiÉEÆò MÉhÉªÉäiÉÂ ¤ÉÖvÉ&**2

His valuable comment also is notable in this regard. He says that planetary

calculations are more accurate at the present time and it should be followed by

astrologers. ‘iÉº¨ÉÉiÉÂ MÉÊhÉiÉäxÉ oùCºÉÉ¨ªÉÆ ¦É´ÉÊiÉ iÉäxÉ OÉ½þÉ&

ºÉ¨ªÉEÂò º¡Öò]õÒEòiÉÇ´ªÉÉ&* +xªÉlÉÉ iÉÖ OÉ½þÉhÉÉÆ ´ÉºiÉÖiÉ

ÎºlÉiªÉYÉÉxÉÉiÉÂ EòlÉÆ VÉÉiÉEäò ¡ò±ÉÊxÉ°ü{ÉhÉÆ ÊGòªÉiÉä*3’. And so the

ga¸ita is an essential factor in predictional part.

Ka¶apay¡di system in Da¿¡dhy¡y¢

1 Ibid., VII.6, p.388-389

2 Ibid., p.173

3 Ibid., p.174

467

Ka¶apay¡di system is an old digital method corresponding the words or

letters. It was developed and used frequently in south India and especially in

Kerala. It was very popular from the age of Vararuci in 4th Century AD. He was a

great astronomer and author of Candrav¡kyas. A.R.Rajarajavarma, Kanippayyur

Sankaran

468

namputiripad and others considered that the Ka¶apay¡di system was originated

in Kerala from an early time. Bh£tasa´khy¡ is an oldest digital method of India but

it was corresponded with only a few things. For instance ‘eyes’ corresponding to

the numeral 2, ‘paµcabh£tas’ represents to numeral 51.

In the Ka¶apay¡di system numerals are represented by letters. The great

astronomer Ka¶attan¡¶¶ Sa´karavarma (Apputampuran) (1800-38 AD) has

implemented its rules that are given below:

xÉ\ÉÉ´ÉSÉ¶SÉ ¶ÉÚxªÉÉÊxÉ ºÉÆJªÉÉ& Eò]õ{ÉªÉÉnùªÉ&*

Ê¨É¸Éä iÉÚ{ÉÉxiªÉ½þ±ºÉÆJªÉÉ xÉ SÉ ÊSÉxiªÉÉä ½þ±É&

º´É®ú&**2

Ka¶apay¡di table is also given below-

1 2 3 4 5 6 7 8 9 0

Eò JÉ

M

É

PÉ Ró SÉ Uô VÉ ZÉ \É

]õ `ö b÷ fø hÉ iÉ lÉ nù vÉ xÉ

1 Op.Cit., Bh¡rat¢yaga¸itam, p.18

2 Op.Cit., Kara¸¡m¤tam, p.xi

469

{É ¡ò ¤É ¦É ¨É --- --- - --- ---

ªÉ ®ú ±É ´É ¶É ¹É ºÉ ½þ ±É --

The Ka¶apay¡di system or ‘paralper’ (in Malayalam) is very useful in

astrology. Traditional students of astrology are following this system even now.

This method was accepted by Bha¶¶atiri in Da¿¡dhy¡y¢ in many occasions. Some

of them may be noted here. While he explains the calculation of

‘madhyamalagna’ he quotes a verse of Laghubh¡skar¢ya as:

470

¶ÉÚxªÉÉnùÊVÉ®úºÉ°ü{ÉÉÊhÉ ¦ÉÚiÉ®úxwÉ¨ÉÖxÉÒxnù´É&

{É\SÉÉÎMxÉ®úxwÉ¶ÉÊ¶ÉxÉÉä ¨Éä¹ÉÉnùÒxÉÉÆ ÊxÉ®úIÉVÉÉ&**1

The words ‘¶ÉÚxªÉÉÊpù®úºÉ°ü{ÉÉÊhÉ’ is corresponding to the

numerals 1670. ‘¦ÉÚiÉ®úxwÉ¨ÉÖxÉÒxnù´É&’ is representing to 1795 and

‘{É\SÉÉÎMxÉ®úxwÉ¶ÉÊ¶ÉxÉÉä’ is corresponding to 1935. In this verse

Bh£tasa´khy¡ system is followed. But Bha¶¶atiri applies here the Ka¶apay¡di

system and it is strictly referred to in it ‘Ê´É¹ÉªÉÉnùªÉ

{É\SÉnù¶É...¹ÉÎ¹`öMÉÖÊhÉiÉÉ {É\SÉxÉÉÊb÷EòÉ& ÊjÉ¶ÉiÉÒ ºÉÉ

¹ÉbÂ÷MÉÖÊhÉiÉÉ ºÉ½þ»ÉÉÊvÉEòÉ¹]õ¶ÉiÉºÉRÂóJªÉÉ& |ÉÉhÉÉ&

YÉÉxÉÉänùªÉ& <iªÉIÉ®úºÉRÂóJªÉÉ%½þÉä®úÉjÉähÉ ½þi´ÉÉ .¦É´ÉÎxiÉ*2’ Here

the word YÉÉxÉÉänùªÉ& corresponding to the numerals 1800. And he speaks

‘<iªÉIÉ®úºÉRÂóJªÉÉ’ that means to Ka¶apay¡di system.

In another context Bha¶¶atiri has applied this system clearly when he

gives a pram¡¸a as ‘EäòºÉ®úÒ ¦ÉÉäMÉ¶Éä¹ÉÉä Ê½þ3’. Each letters of this phrase

1 Laghubh¡skar¢ya, III-5


3 Ibid., p.107

471

corresponding to the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn and R¡hu

as ke-1, sa-7, ri-2, bho-4, ga-3, ¿e-5, Àa-6, hi-8 respectively. So it can be assumed

that the Ka¶apay¡di system or AkÀarasa´khy¡ must have been popular at the age

of Bha¶¶atiri approximately about from last of the 12th Century AD. Kerala

astrologers are still using this traditional system for mentioning spu¶a table.

Hence it is believed to be one of the major contributions of Kerala to Indian

astrology and mathematics.

Paµc¡´ga description in Da¿¡dhy¡y¢

The almanac is an invaluable aid for making calculations and references in

astrology. It may be considered as a calendar system of

472

the past. It contains many astronomical details, which are very useful for

astrological purposes. The almanac is called paµc¡´ga in Sanskrit as it has five

limbs. Though there are various details, the almanac goes by that name because of

five important particulars for each day. These five features are the tithi-day after

the new Moon or full Moon, including these two Moon days. The v¡ra name or the

week days, the nakÀatra or the constellation of the Moon’s transit on day, yoga or

the daily uniting degree of the Sun and Moon and the kara¸a or the half portion of

tithi.

Govindabha¶¶atiri also provides information about the calculation of

paµc¡´ga which is discussed while commenting the verse ‘EòÉ±ÉÉi¨ÉÉ

ÊnùxÉEÞòx¨ÉxÉºiÉÖÊ½þxÉMÉÖ....*1 He says ‘®úÊ´ÉSÉxpùªÉÉä&

Ê´ÉªÉÉäMÉªÉÉäMÉ´É¶ÉÉiÉÂ ÊiÉlÉªÉÉä& ÊxÉiªÉªÉÉäMÉÉ¶SÉÉä{É{ÉtxiÉä*

xÉIÉjÉÉÊhÉ iÉÖ SÉxpùºªÉ xÉIÉjÉ|É´Éä¶É´É¶ÉÉiÉÂ* iÉº¨ÉÉiÉÂ

®úÊ´ÉSÉxpùÉ¦ªÉÉÆ Ê½þ xÉIÉjÉÊiÉÊlÉEò®úhÉºÉ¨¦É´É&*’2.

Time is an immortal factor in astrology

1 Ibid., II-1

2 Ibid., p.96

473

Time and its minute divisions are of extreme importance and of practical

use in astrology and predictions. Time is eternal but is divided into many small

units. In Da¿¡dhy¡y¢, it can be seen that an important explanation of Bha¶¶atiri

on the verse ‘EòÉ±ÉÉi¨ÉÉ ÊnùxÉEÞòiÉÂ1’. The Sun is ‘EòÉ±Éº´É°ü{É&’ and so he

is the pivotal of circle of astrological sphere. Years, weekdays, months ¤tus etc are

based on the Sun.

Movement of the Sun in each sign or rasi causes ahor¡tra. Thirty ahor¡tras

are equal to one month. Two months are equal to one

1 Op.Cit, Brhajj¡taka, II-1

474

¤tu or season. Six ¤tus are equal to one year. Bha¶¶atiri gives a clear picture as

‘®úÊ´ÉMÉÊiÉ´É¶ÉÉiÉÂ +{É¨Éhb÷±ÉEò±{ÉxÉÉ Ênù´ÉºÉEò±{ÉxÉÉ SÉ

+{É¨É¨Éhb÷±ÉºªÉ uùÉnù¶É®úÉ¶ªÉÖnùªÉ´É¶ÉÉiÉÂ +½þÉä®úÉjÉÊºÉÊrù&

ËjÉ¶Énù½þÉä®úÉjÉè& ¨ÉÉºÉ&, ¨ÉÉºÉuùªÉäxÉ @ñiÉÖ, ¹ÉÎbÂ÷¦É& @ñiÉÖÊ¦É&

ºÉÆ´ÉiºÉ®ú& <iªÉÉÊnù EòÉ±ÉÊ´É¦ÉÉMÉEò±{ÉxÉÉ Ê½þ ±É´ÉÉÊnù

¥ÉÀ|É±ÉªÉÉxiÉ& EòÉ±ÉÉä ÊxÉ¹{ÉtiÉä*1’

V¡rakrama or the order of the week days

Var¡hamihira discussed and interpreted each and every verse with all

possible meaning.

EòÉ±ÉÉi¨ÉÉ ÊnùxÉEÞòiÉÂ ¨ÉxÉºiÉÖÊ½þxÉMÉÖººÉi´ÉÆ EÖòVÉÉä

YÉÉä ´ÉSÉÉä*

VÉÒ´ÉÉä YÉÉxÉºÉÖJÉä ÊºÉiÉ¶SÉ ¨ÉnùxÉÉä nÖù&JÉÆ

ÊnùxÉä¶ÉÉi¨ÉVÉ&**2

Govindabha¶¶atiri comments this verse in many ways remarkably. The

first part of the above said verse indicates week days and connected with planets

1 Op.Cit.,Da¿¡dhy¡y¢, p.96

2 Op.Cit., Brhajj¡taka, II.1

475

respectively. Bha¶¶atiri highlights here the order of planets as stars. The order is

like Saturn, Jupiter, Mars, Sun, Venus, Mercury and Moon respectively. He says

‘+xÉäxÉ ¶±ÉÉäEäòxÉ OÉ½þÉhÉÉÆ EòIªÉÉGò¨ÉÆ

EòÉ±É½þÉä®úÉÊvÉ{ÉiªÉGò¨ÉÆ SÉ ºÉÚSÉªÉÊiÉ* ºÉ´Éæ¹ÉÉ¨ÉÖ{ÉÊ®ú xÉIÉjÉÉÊhÉ

iÉnùvÉ¶¶ÉxÉè¶SÉ®ú&* iÉnùvÉÉä MÉÖ¯û& iÉnùvÉÉä ¦ÉÉè¨É& iÉnùvÉÉä ®úÊ´É&

iÉnùvÉ& ¶ÉÖGò& iÉnùvÉÉä ¤ÉÖvÉ& iÉnùvÉ¶SÉxpù&1’.

According to astrology the term k¡lahor¡ is an important measurement of

time. The Sun is the lord of Sunday and the other six planets are the lords of the

other six days respectively of the week. The 24 sub periods or k¡lahor¡ of 2 1/2

ghatikas (1hour). Each of these hour periods is known as a hor¡. Each hor¡ is under

the lordship of one or other of the seven planets and the hor¡ under the lordship of

a particular planet is known as the hor¡ of that planet.

1 Op.Cit., Da¿¡dhy¡y¢, II.14, p.142

476

The planet of that weekday rules the first hora, which begins with the rise

of the Sun every day. For instance the beginning hor¡ of Sunday is of the sun, the

lord of the first hor¡ of Monday is the Moon and so on. Bha¶¶atiri brings this

information in simple words. ‘+jÉ ÊnùxÉEÞònùÉnùªÉÉä ´ÉÉ®úGò¨ÉähÉ

EòÊlÉiÉÉ& * iÉäxÉ ÊEòÎ\SÉiÉÂ |ÉªÉÉäVÉxÉÆ Ê´ÉtiÉä ÊnùxÉªÉÉ¨ÉÉÊvÉ{ÉiªÉ

Ê´ÉYÉÉxÉ¨ÉÂ* iÉlÉÉ SÉÉäHò¨ÉÂ -

OÉ½þÉ ´ÉÉ®úxÉÉlÉÉnùªÉÉä ´ÉÉºÉ®úºªÉ

|É¨ÉÉhÉÉ¹]õ¦ÉÉMÉÉÊvÉxÉÉlÉÉ& Gò¨ÉähÉ*

iÉlÉÉ ªÉÉ¨É´ÉiªÉÉ¶SÉ iÉi{É\SÉ¨ÉÉtÉ

ªÉ& +ÉtÆ¶ÉxÉÉlÉººÉ B´ÉÉ¹]õ¨ÉºªÉ**

+jÉ ‘ÊnùxÉä¶ÉÉi¨ÉVÉ1’ ¶É¤näùxÉ +xiªÉÉÆ¶ÉºªÉ ´ÉÉ®äú¶ÉÉÊvÉ{ÉiªÉÆ

=Hò¨ÉÂ*2’.

Planets - a description

1 Op.Cit., Brhajj¡taka, II-1


477

The word graha is derived from the verbal root ‘grah’, which means ‘to lay

held of’ or ‘to grasp’. According to Indian astrology grahas are nine in number.

The following verse may be worthy to note in this regard.

ºÉÚªÉÇ¶SÉxpùÉä ¨ÉRÂóMÉ±É¶SÉ ¤ÉÖvÉ¶SÉÉÊ{É

¤ÉÞ½þº{ÉÊiÉ&*

¶ÉÖGò& ¶ÉxÉè¶SÉ®úÉä ®úÉ½Öþ& EäòiÉÖ¶SÉäÊiÉ OÉ½þÉ

xÉ´É**1

The nine planets are S£rya (the Sun), Candra (the Moon), Ma´ga½a

(Mars), Budha (Mercury), B¤haspati (Jupiter) Sukra (Venus), Sanai¿cara (Saturn),

R¡hu and Ketu.

Indian astrology and western astrology are different in methods.

Kuppusvamisastri observed it - ‘The Sun according to western

1 JyotiÀatatvaviveka, (Hindi), Girij¡¿a´karasastri, Subhacintak Press, Ilahabad, 2001, p.28

478

astronomy is affixed luminary round that all the heavenly bodies and the earth

revolves in their different orbits. Nicholas Copernicus (16th century AD) discovered

the heliocentric theory of the solar system. But Indian astronomy ascribed

movement of the sun along the zodiacal orbit1’. R¡hu and Ketu through declared

as planets are considered to be ch¡y¡grahas or shadow bodies.

Planets in Da¿¡dhy¡y¢

In the B¤hajj¡taka of Var¡hamihira only seven planets are considered. The

author mentions the shadow planets R¡hu and Ketu having only the name as

‘®úÉ½ÖþºiÉ¨ÉÉäMÉÖ®úºÉÖ®ú¶SÉ Ê¶ÉJÉÒÊiÉ EäòiÉÖ&*2’. The planets

according to Indian astrology are nine in number .The following Sanskrit verse is

worthy to be remembered to know the appellations of the nine planets.

ºÉÚªÉÇ¶SÉxpùÉä ¨ÉRÂóMÉ±É¶SÉ ¤ÉÖvÉ¶SÉÉÊ{É

¤ÉÞ½þº{ÉÊiÉ&*

1 Op.Cit., Easy Lessons in Elementary astrology, p.29


479

¶ÉÖGò& ¶ÉxÉè¶SÉ®úÉä ®úÉ½Öþ& EäòiÉÖ¶SÉäÊiÉ OÉ½þÉ

xÉ´É**1

In B¤hajj¡taka these planets are refered to as:

EòÉ±ÉÉi¨ÉÉ ÊnùxÉEÞòiÉÂ ¨ÉxÉºiÉÖÊ½þxÉMÉÖººÉi´ÉÆ EÖòVÉÉä

YÉÉä ´ÉSÉÉä*

VÉÒ´ÉÉä YÉÉxÉºÉÖJÉä ÊºÉiÉ¶SÉ ¨ÉnùxÉÉä nÖù&JÉÆ

ÊnùxÉä¶ÉÉi¨ÉVÉ&**2

Bha¶¶atiri discussed all planets including shadow planets in his commentary. A

discussion about the nature of each planet in general is given here.

1 Op.Cit., Da¿¡dhy¡y¢, p. 29


480

The Sun in Da¿¡dhy¡y¢

The Sun is the largest of the nine planets and greatest luminary; also

described it as the soul of the k¡lapuruÀa the word ‘EòÉ±ÉÉi¨ÉÉ’ indicates it. In

Da¿¡dhy¡y¢ the Sun is described as the pivotal of astrology or astronomical sphere.

The Sun is the lord of days, to ahor¡tra, one month, and one ¤tu by two months,

one year with six ¤tus. And so Sun is known as ‘kal¡tm¡’ in astrology. Bha¶¶atiri

clearly informs it as ‘EòÉ±Éº´É°ü{ÉÉä Ê½þ ®úÊ´ÉÊ®úiªÉÖHò¨ÉÂ* iÉlÉÉ Ê½þ

®úÊ´ÉMÉÊiÉ´É¶ÉÉiÉÂ +{É¨Éhb÷±ÉEò±{ÉxÉÉ SÉ +{É¨Éhb÷±ÉºªÉ

uùÉnù¶É®úÉ¶ªÉÖnùªÉ´É¶ÉÉiÉÂ +½þÉä®úÉjÉÊºÉÊrù&*

ËjÉÆ¶Énù½þÉä®úÉjÉè& ¨ÉÉºÉ& ¨ÉÉºÉuùªÉäxÉ @ñiÉÖ& ¹ÉÎbÂ÷¦É&

@ñiÉÖÊ¦É& ºÉÆ´ÉiºÉ®ú& <iªÉÉÊnù EòÉ±ÉÊ´É¦ÉÉMÉEò±{ÉxÉªÉÉ Ê½þ

±É´ÉÉÊnù ¥ÉÀ|É±ÉªÉÉxiÉEòÉ±ÉÉä ÊxÉ¹{ÉtiÉä* iÉº¨ÉÉiÉÂ EòÉ±ÉÉi¨ÉÉ

ÊnùxÉEÞòiÉÂ ¦É´ÉÊiÉ*1’. In Da¿¡dhy¡y¢ Bha¶¶atiri has noted inform scientific

and symbolic informations.

1 Op.Cit., Da¿¡dhy¡y¢ II-1,p. 96

481

The Sun is the largest among the nine planets and it is considered in

astrology as the soul of the k¡lapuruÀa. In this context he has referred to several

universal truths discussed in various philosophical systems.

In the commentary of the first benedictory verse ‘´ÉÉSÉÆ xÉ& ºÉ

nùvÉÉiÉÖ xÉèEòÊEò®úhÉºjÉè±ÉÉäCªÉnùÒ{ÉÉä ®úÊ´É&1’ The word ‘®úÊ´É&’ is

to be noted here. Var¡hamihira praises the Sun first because of his nature of

¿abdabrahmasvar£pa. Bha¶¶atiri says ‘®úÉ´ÉªÉiÉÒÊiÉ ®úÊ´É&’, ®ú´Éä&

¶É¤nù¥ÉÀ¨ÉªÉi´ÉÉiÉÂ ®ú´Éä®äú´É iÉiÉÂ |ÉÉlÉÇxÉÉ ªÉÖVªÉiÉä*2’.

The commentary is rich in providing several scientific informations. Indian

astrology considers geocentric method as

1 Op.Cit., Brhajj¡taka I-1

2 Op.Cit.,Da¿¡dhy¡y¢, p.2

482

Kuppusv¡mi says that ‘the Sun in western astrology is a fixed luminary around

which all the heavenly bodies and the Earth revolve in their different orbits. But

Indian astronomy ascribed movement of the Sun also along the Zodiacal orbit’1.

Bha¶¶atiri has indicated the fixed state of the Sun in the universe as ‘iÉjÉè´É

ÎºlÉiÉºªÉ |ÉÉRÂó¨ÉÖJÉºªÉ MÉÉä±É°ü{ÉºªÉ ®ú´Éä&*2’. He informs the Moon is

also shining with the influence of the Sun. His scientific statement is given below

‘|ÉEòÉ¶É¶ÉÚxªÉä VÉ±É¨ÉªÉä SÉxpù¨ÉÊºÉ ®úÊ´É®úÎ¶¨ÉºÉ¨{ÉÉiÉÉiÉÂ

ºÉ|ÉEòÉ¶ÉÆ SÉxpù¶É®úÒ®ú¨ÉÖi{ÉtiÉä <ÊiÉ ªÉÖCiªÉÉ ÊºÉnÂùvªÉÊiÉ*

+EæòxnÖù¦ÉÖ´ÉÉ¨ÉEÇòºªÉ +EæòxnÖùEÖòVÉÉÊnùÊnùCSÉGòºªÉ ¨É½þÒªÉÉä

°ü{ÉÆ {ÉÎ¶SÉ¨ÉÉÊ¦É¨ÉÖJÉÆ §É¨ÉÊiÉ* VªÉÉäÊiÉ¶SÉGäò |ÉÉRÂó¨ÉÖJÉÆ

MÉSUôxiÉ¶SÉxpùÉnùªÉÉä OÉ½þÉ& MÉÉä±É°ü{ÉÉ& iÉjÉè´É ÎºlÉiÉºªÉ

|ÉÉRÂó¨ÉÖJÉºªÉ MÉÉä±É°ü{ÉºªÉ ®ú´Éä& ®úÎ¶¨ÉºÉ¨{ÉÉiÉÉiÉÂ

ºÉÚªÉÉÇÊ¦É¨ÉÖJÉÉvÉÇ¦ÉÉMÉÉ& nùÒ{ªÉxiÉä*3’ Here he quotes a verse of Sruti

as ‘ºÉÖ¹ÉÖ¨hÉººÉÚªÉÇ®úÎ¶¨É¶SÉxpù¨ÉÉ&4’. In the same context he explains to

1 Op.Cit., Easy Lesson in Elementery astrology, p.29


3 Ibid., p.3

4 Ibid., p.2 & Taitar¢yasaÆhit¡, 3-4-71

483

‘xÉèEòÊEò®úhÉ&’ as limitless rays or 1000 rays scattering from the Sun among

them half rays absorbing water elements from the earth and other half rays

shower by rain into the earth. His wordings are as: ‘xÉèEòÊEò®úhÉ&

+ºÉÆJªÉÊEò®úhÉ& +lÉ´ÉÉ ºÉ½þ»ÉÊEò®úhÉ& <ÊiÉ ´ÉÉ * {É\SÉ¶ÉiÉÊEò®úhÉè&

¦ÉÚÊ¨É¹ÉÖ pù´ªÉ®úºÉ¨ÉÉnùnùÉÊiÉ* +{É®èú& {É\SÉ¶ÉiÉÊEò®úhÉè&

Ê´ÉºÉÞVÉÊiÉ VÉMÉnùÉ{ªÉÉªÉxÉEò®ú <iªÉlÉÇ&*1’ Brahm¡¸·apur¡¸a

also indicates it as ‘ºÉ½þ»ÉÆ ªÉkÉÖ ®ú¶¨ÉÒxÉÉÆ ºÉÚªÉÇºªÉä½þ

Ê´ÉxÉ¶ªÉÊiÉ*2’

The Sun is the sovereign ruler of the planetary system and the heavenly

bodies. His nature is dark -red in colour and he is the lord of

1 Ibid., p.10

2 Brahm¡¸·apur¡¸a, v.123

484

the East. By the word ‘EòÉ±ÉÉi¨ÉÉ ÊnùxÉEÞòiÉÂ’ Bha¶¶atiri notes some

informations that the Sun represents soul or human body, time or k¡la, day,

month, ¤tu etc.

The planet Moon in Da¿¡dhy¡y¢

Many people worship the Sun every day by chanting G¡yatr¢mantra. They

give respect to all heavenly bodies. The Moon is worshipped as Soma or Moon god.

The twenty-seven stars are believed to be the wives of the Moon. His course of one

revolution is called a Lunar month.

Bha¶¶atiri depicts the Moon scientifically according to its nature. Moon is

shining with the influence of the Sun. Bha¶¶atiri says it ‘|ÉEòÉ¶É¶ÉÚxªÉä

VÉ±É¨ÉªÉä SÉxpù¨ÉÊºÉ ®úÊ´É®úÎ¶¨ÉºÉ¨{ÉÉiÉÉiÉÂ ºÉ|ÉEòÉ¶ÉÆ

SÉxpù¶É®úÒ®ú¨ÉÖi{ÉtiÉä1’. The Moon is the mind of k¡lapuruÀa. Var¡hamihira

had applied the word ‘¶É¶É¦ÉÞþiÉÂ’ and ‘¨ÉxÉºiÉÖÊ½þxÉMÉÖ&2’ both words

are connected. Bha¶¶atiri observes it as ‘¨ÉxÉºiÉÖÊ½þxÉMÉÖÊ®úiªÉxÉäxÉ

1 Op.Cit,Da¿¡dhy¡y¢, p.3

2 Ibid., II-1

485

¶É¶É¦ÉÞSUô¤näùxÉ ¨ÉxÉÉä Ê´ÉYÉÉªÉiÉä*3’. Taittar¢y¡ra¸yaka and

Rgvedasamhit¡ referred to the Moon as the symbol of mind as ‘SÉxpù¨ÉÉ

¨ÉxÉºÉÉä VÉÉiÉ&*4’

The Moon in astrology is powerful in several psychic and other

representations. Moon is considered as the queen of planets. He is thin, silvery

whitish in colour and is with fine eyes. He represents the natural mind and

emotion. Moon in good position provides happiness of mind, which causes all

virtues. It is documented as

‘¨ÉxÉÉä¦ÉÚiÉºªÉ SÉxpùºªÉ ¤É±É´Éi´Éä ¨ÉxÉ& |É¦ÉÉ´ÉÉä VÉÉªÉiÉä*

¨ÉxÉ&|É¦ÉÉ´ÉÉnäù´É ºÉ´ÉÇEòÉªÉÇÊºÉÊrù&*1’.

The planet Mars in Da¿¡dhy¡y¢

In Pur¡¸as Mars or Kuja has been euligised by primitive sages.

Brahm¡¸·apur¡¸a says as ‘ºÉÖ®úºÉäxÉÉ{ÉÊiÉ& ºEòxnù&

3 Ibid., p.4

4 Taittar¢y¡ra¸yaka, III.12, & Rgvedasamhit¡, 10-90-10

1 Ibid., p. 92

486

{É`ö¬iÉä%RÂóMÉÉ®úEòÉä OÉ½þ&*2’. In astrology Mars or Kuja personifies

physical strength of the k¡lapuruÀa. He can be described as possessing a youthful

appearance, curly hair, lean body and slender waist. He is red in colour, rash in

action, fickle minded and cruel but generous ‘xÉÉiªÉÖSSÉÉRÂóMÉÉä

®úHòMÉÉè®ú¶SÉ ´ÉGò&3’.

Mars rules over the southern direction. He is strong during the night and

the dark half of the lunar month. The parts of the body associated with him are the

bone, marrow, bile, eyes, limbs, and urinary system. Besides, the Mars signifies

strength, brothers, conspiracy, sports, games, surgery, army, lands, wounds,

minerals, etc. The ailments denoted by Mars are high fever, cuts and burns,

decomposition of the marrow, hemorrhage, abortion and menstrual disorders. In

B¤hajj¡taka Var¡hamihira says ‘EÖòVÉäxnÖù

½äþiÉÖ|ÉÊiÉ¨ÉÉºÉ¨ÉÉiÉÇ´É¨ÉÂ*4’. Bha¶¶atiri introduces that the Mars

represents to biliousness or pitta of human body ‘EÖòVÉ¶É¤näùxÉ

2 Op.Cit., Brahm¡¸·apur¡¸a, 24-48

3 Op.Cit., Da¿¡dhy¡y¢, II.4

4 Op.Cit.,B¤hajj¡taka IV-1

487

Ê{ÉkÉ¨ÉÖHò¨ÉÂ <xnÖù¶É¤näùxÉ ¶ÉÉäÊhÉiÉ¨ÉÖSªÉiÉä* Ê{ÉkÉäxÉ ¶ÉÉäÊhÉiÉä

IÉÖÊ¦ÉiÉä ºjÉÒhÉÉÆ +ÉiÉÇ´ÉÆ ºªÉÉiÉÂ*5’.

Bha¶¶atiri represents Mars with physical strength, courage, and stability.

He says that Kuja is the son of the earth ‘EòÉä& ¦ÉÚ¨ÉäVÉÉÇiÉ& EÖòVÉ&,

EÖòVÉ¶É¤näùxÉ ÎºlÉ®úi´É¨ÉÖHò¨ÉÂ*1’ A number of synonyms are popular to

the Mars ‘¨ÉRÂóMÉ±É - ¦ÉÉè¨É - ±ÉÉäÊ½þiÉÉRÂóMÉ - +RÂóMÉÉ®úEò -

ºÉÖ®úºÉäxÉÉ{ÉÊiÉ - ºEòxnù - EÖòVÉ - ¦ÉÚÊ¨É{ÉÖjÉ-EÖò¨ÉÉ®ú¶SÉÉÊ{É

EòlªÉxiÉä*2’ are some of them. He is introduced as the Mars by the word ‘+EÇò’

based on S¡r¡val¢. He says ‘+EÇò¶É¤näùxÉ +RÂóMÉÉ®úEòÉä%Ê{É MÉÞÁiÉä*3’

The planet Mercury in Da¿¡dhy¡y¢

In astrology Mercury is one of the important planet, which is known as the

son of the Moon. In Brahm¡¸·apur¡¸a there is a reference as ‘xÉÉ®úÉªÉhÉÆ

¤ÉÖvÉÆ |ÉÉ½Öþ´ÉænùYÉÉxÉÊ´ÉnùÉä ¤ÉÖvÉ&*4’. Mercury is the nearest of the

5 Op.Cit., Da¿¡dhy¡y¢ p.235

1 Ibid., p.93

2 Bhuvanako¿avimar¿a, Deviprasad Thripathi, Amar Granth Publication, NewDelhi, 2004, p.77


4 Op.Cit.,Brahm¡¸·apur¡¸a, 14-19

488

sun and is lean bodied and green in colour ‘nÚù´ÉÉÇ¶ªÉÉ¨ÉÉä5’. It governs

speaking faculty of the k¡lapuruÀa. Its nature is a mixture of three humors-bile,

phlegm, and wind. Mercury is intelligent, learned, and fun loving. It is talkative

but stammers while speaking. He is the ruler of the northern direction. Bha¶¶atiri

implies that the Budha represents knowledge or wisdom ‘YÉ¶É¤näùxÉ

YÉÉxÉ°ü{Éi´ÉÆ ¤ÉÖvÉ¶SÉ ºÉÚÊSÉiÉ¨ÉÂ*6’. There is an argument that indicated

by Bha¶¶atiri as ‘Var¡hamihira opines that the var¸a (caste) representing to

Mercury is ¿£dra but he says Moon and

5 Op.Cit.,B¤hajj¡taka, II-4

6 Op.Cit., Da¿¡dhy¡y¢, II-1.p.93

489

Mercury represent to vai¿ya also. It is clearly indicated by Bha¶¶atiri based on

K¤À¸¢ya as ‘¶É¶ÉÒ¤ÉÖvÉ¶SÉ ´Éè¶ªÉÉÊvÉ{ÉÉèè ¶ÉÊxÉ¶¶ÉÚpùÉÊvÉ{É& <ÊiÉ

EäòÊSÉiÉÂ*1’.

The planet Jupiter in Da¿¡dhy¡y¢

The Jupiter or Guru is well known in Vedas and Pur¡¸as. Brahm¡¸·apur¡¸a

gives several synonyms to Jupiter as B¤haspati, Sur¡c¡rya, Dev¡c¡rya, Guru, A´giras,

B¤hatteja and j¢va2. In Rgveda it can be seen as

¤ÉÞ½þº{ÉÊiÉ& |ÉlÉ¨ÉÆ VÉÉªÉ¨ÉÉxÉÉä ¨É½þÉä VªÉÉäÊiÉ¹É&

{É®ú¨Éä ´ªÉÉä¨ÉxÉÂ*

ºÉ{iÉÉºªÉ iÉÖ Ê´ÉVÉÉiÉÉä ®ú´ÉähÉ Ê´ÉºÉ{iÉ

®úÎ¶¨É®úvÉ¨ÉiiÉ¨ÉÉÆÊºÉ**3

ViÀ¸upur¡¸a also praises the Jupiter as

+¹]õÉÊ¦É& {ÉÉhbÖ÷®èúªÉÖÇHòÉä ´ÉÉÊVÉÊ¦É& EòÉ\SÉxÉÉä

®úlÉ&*

1 Ibid., II-7, Pp.114-15

2 Op.Cit., Brahm¡¸·apur¡¸a, p.2385

3 Rgveda, 4-50-4

490

iÉÏº¨ÉÎºiÉ¹`öÊiÉ ´É¹ÉÉÇxiÉä ®úÉ¶ÉÉè ®úÉ¶ÉÉè ¤ÉÞ½þº{ÉÊiÉ&**1

Udaya N¡r¡ya¸a says that the word Guru means ‘large’, as its largest form

than other planets. So it is called as Guru2. Jupiter is golden yellowish or white in

colour. Var¡hamihira also says ‘MÉÖ¯ûMÉÉê®úMÉÉjÉ&’. A number of factors

and results are in par of Jupiter in astrology. He is noble, wise, and phlegmatic. He

is the lord of north -eastern direction and is powerful during the day and the

bright half of the lunar month. Bha¶¶atiri says that the Jupiter personifies

intelligence, son, wealth, Vedas, knowledge etc. ‘MÉÖ¯ûhÉÉ näù½þ{ÉÖÎ¹]õ&

ºªÉÉiÉÂ

1 ViÀ¸upur¡¸a, 2-12-19

2 Suryasiddh¡nta, ed.Udaya Nar¡ya¸a, in preface, p.28

491

¤ÉÖÊrù{ÉÖjÉÉlÉÇºÉ¨{Énù&1’ Here he informs and highlights the Jupiter as a

very noble Br¡hma¸a.He says ‘¶ÉÖGòMÉÖ°ü <iªÉjÉ ¶ÉÖGòÉä ¨ÉvªÉ¨É ¥ÉÉÀhÉ&

MÉÖ¯û¯ûkÉ¨É¥ÉÉÀhÉ&*2

and ‘´Éänù¶ÉÉºjÉÉÊnùYÉÉxÉÆ VÉÒ´ÉºªÉ*3’. Jupiter represents Br¡hma¸avar¸a

‘¶ÉÖGòMÉÖ°ü Ê´É|ÉÉÊvÉ{ÉÉè*4’.The area signified by Jupiter are business,

children, wealth, fame, wisdom etc. Bha¶¶atiri states that the Jupiter represents

intellectual evolution and pleasure. ‘VÉÒ´É¶É¤näùxÉ

MÉÖ®úÉäVÉÔ´ÉÉÊvÉ{ÉiªÉÆ ºÉÚÊSÉiÉ¨ÉÂ* YÉÉxÉÆ ºÉÖJÉÆ SÉ VÉÒ´É&

YÉÉxÉ¶É¤näùxÉ ¤ÉÖÊrù¯ûSªÉiÉä* ¤ÉÖnÂùvªÉÉ JÉ±ÉÖ {ÉÖ¯û¹É& ºÉ´ÉÈ

VÉÉxÉÉÊiÉ* ºÉÖJÉ¶É¤näùxÉ vÉxÉ¨ÉÊ{É MÉÞÁiÉä*5’.

Jupiter rules over the feet, stomach, intestines, and ears. The synonyms of

Jupiter are A´giras, Suraguru, V¡kpati, and jyok ‘VÉÒ´ÉÉäSÎRÂóMÉ®úÉ&

ºÉÖ®úMÉÖ¯û´ÉÇSÉºÉÉÆ {ÉÊiÉVªÉÉæEÂò*6’.


2 Ibid., p.115

3 Ibid., p.94

4 Ibid., p.114

5 Ibid., p.94

6 Op.Cit., B¤hajj¡taka, II-3

492

The planet Venus in Da¿¡dhy¡y¢

Venus is also known as Sukra and he is famous by several names. Sit¡,

U¿ana, K¡vya and Bh¡rgava etc are some of them. The Venus is appearing in the

western side as a glittering star after Sunset and before Sunrise. Brahm¡¸·apur¡¸a

provides some information about Venus as

¦ÉÉMÉÇ´ÉºªÉ ®úlÉ& ¸ÉÒ¨ÉÉxÉÂ iÉäVÉºÉÉ ºÉÚªÉÇºÉÊzÉ¦É&*

{ÉÞÊlÉ´ÉÒºÉ¨¦É´ÉèªÉÖÇHòÉä xÉÉ ´ÉÉ ´ÉhÉæ ½þªÉÉäkÉ¨Éè&**

·ÉäiÉ& Ê{É¶ÉRÂóMÉ ºÉÉ®úRÂóMÉÉä xÉÒ±É& {ÉÒiÉÉä

Ê´É±ÉÉäÊ½þiÉ&*

EÞò¹hÉ¶SÉ ½þÊ®úiÉ¶SÉè´É {ÉÞ¹ÉiÉÂ {ÉÞÎ¶xÉ®äú´É SÉ**1

Venus governs love, courtship, marriage, art, music, dancing, decoration,

vehicles, luxury, articles, trade, industry, feelings, emotions, personal charm etc.

Bha¶¶atiri has observed it ‘ÊºÉiÉ¶SÉ ¨ÉnùxÉ& iÉjÉ SÉ¶É¤näùxÉ ÊºÉiÉºªÉÉÊ{É

YÉÉxÉºÉÖJÉº´É°ü{Éi´ÉÆ ºÉÚÊSÉiÉ¨ÉÂ* +ªÉÆ iÉÖ Ê´É¶Éä¹É&

ºÉRÂóMÉÒiÉºÉÉÊ½þiªÉÉÊnù YÉÉxÉÆ ¶ÉÖGòºªÉ...®úÉVÉºÉÖJÉÆ ÊºÉiÉºªÉ*

1 Brahm¡¸·apur¡¸a, 23-81-83

493

¨ÉnùxÉ¶É¤näùxÉ

ºÉÖ®úÊ¦Épù´ªÉ¾þtÉzÉ{ÉÉxÉÉ¨¤É®ú¦ÉÉªÉÉÇÊ´É´ÉÉ½þEò¨ÉÇ¦ÉÉäMÉ

ºlÉÉxÉ´ÉÉ½þxÉMÉÒiÉEò±ÉÉnùªÉÉä MÉÞÁxiÉä*1 ’.

By the statement ‘¶ÉÖGòMÉÖ°ü Ê´É|ÉÉÊvÉ{ÉÉè*2’ it is mentioned that

var¸a or caste of the planet Venus is Br¡hma¸a among caturvar¸as. Besides he

controls over the sexual organs, semen, urine, face, and hair. Venereal disease,

sexual weakness etc are attributed to Venus. Synonyms of Venus are said

as‘¶ÉÖGòÉä ¦ÉÞMÉÖ¦ÉÞÇMÉÖºÉÖiÉ ÊºÉiÉ +Éº¡ÖòÊVÉùSSÉ*3’ which rules over

the southeast and is strong during the day and the bright fortnight. It personifies

a large and beautiful body, black curly hair, broad lovely eyes and a fair

complexion. Colour of Venus is mixed black and white in colour ‘¶ªÉÉ¨É&

¶ÉÖGòÉä4’.

The planet Saturn in Da¿¡dhy¡y¢


2 Ibid., p.114


4 Ibid., II-4

494

Saturn is an exceptional planet in astrology. It is the slowest planet and

takes thirty years to complete a full round along the zodiac and so it is called

‘¶ÉxÉè¶SÉ®ú& - ¶ÉxÉè& ¶ÉxÉè& SÉ±ÉÊiÉ ªÉ& ºÉ& ¶ÉxÉè¶SÉ®ú&*’ In the

V¡yupur¡¸a refers as ‘¶ÉxÉè¶SÉ®Æú {ÉÖxÉ¶SÉÉÊ{É ®úÎ¶¨É®úÉ{ªÉÉªÉiÉä

º´É®úÉ]Âõ*1’. Brahm¡¸·apur¡¸a also considers it as ‘¨É½þÉOÉ½þÉä

ÊuùVÉ¸Éä¹`öÉä ¨ÉxnùMÉÉ¨ÉÒ ¶ÉxÉè¶SÉ®ú&*2’. One of the important factors is

that all planets are revolving in equal speed but we feel that speed because of their

distance from our sight. Bh¡skar¡c¡rya says that the planets are revolving in equal

speed

ºÉ¨ÉMÉiÉÉºiÉÖ ªÉÉäVÉxÉèxÉÇ¦É& ºÉnùÉÆ ºÉnùÉ ¦É´ÉäiÉÂ*

Eò±ÉÉÊnù Eò±{ÉxÉÉ´É¶ÉÉ¨ÉþnÖùpÖùiÉÉ SÉ ºÉÉº¨ÉÞiÉÉ&**3

Saturn is dark in colour. Bha¶¶atiri says ‘¦ÉÉºEòÊ®úþ&

EÞò¹hÉnäù½þ&*4’. It represents evil in nature and is personifying longevity,

concentration, sorrow, impediments, gardening and farming etc. Bha¶¶atiri says

1 Op.Cit., V¡yupur¡¸a, 1-53-49

2 Op.Cit., Brahm¡¸·apur¡¸a,1-24-49-50

3 Siddh¡nta¿iroma¸i-graha¸ama¸·an¡dhy¡ya, verse.26

4 Op.Cit ., B¤hajj¡taka,I-4

495

‘nÖù&JÉº´É°ü{ÉºªÉ ¶ÉxÉä&1’. Parts of the human body like muscles, bladder,

excretory system and teeth etc are also under the Saturn in astrology. Saturn

governs the western direction and he is powerful during the night and dark

fortnight. Saturn is dark, lame, and lazy in astrological predition. Its body is lean,

the eyes sunken, nails thick, teeth protruding and limbs and hair stiff. Saturn is

dirty, foolish and cruel in nature. Suryanarayana Rao says that ‘antyajas’ are those

who are ‘pariahs’ or outcasts in India and in other parts who follows ‘pariah’

occupation of killing and removing dirt2. Several synonyms are famous to the

Saturn. Ko¸a, Manda, Asita, Dine¿¡tmaja ‘EòÉähÉÉä¨Éxnù&

ºÉÚªÉÇ{ÉÖjÉÉä%ÊºÉiÉ¶SÉ*3’

Shadow planets R¡hu and Ketu

R¡hu and Ketu are included among the nine planets according to Indian

astrology. They are known as tamograhas or dark planets, which are as important


2 Op.Cit., B¤hajj¡taka, (ed. B.V.Raman) p.84


496

as the other planets. This is evident from the fact that they have no signs of their

own in the zodiac. These two are in fact shadow planets or tamograhas.

R¡hu and Ketu are however two definite points of the Zodiac and are the

points of intersection of the orbit of Moon and Sun around the earth. R¡hu is

called the ascending node and Ketu the descending node. Astronomically the two

are diametrically opposite to each other. Again the motion of the two is in the

direction opposite to the motion of Sun and Moon. And so Var¡hamihira indicates

their synonyms as ‘®úÉ½ÖþºiÉ¨ÉÉä%MÉÖ®úºÉÖ®ú¶SÉ Ê¶ÉJÉÒÊiÉ EäòiÉÖ&*1’

According to Par¡¿arahor¡, R¡hu has Kumbha, Mithuna, and V¤Àabha as

the svakÀetra and exaltation sign. Ketu has V¤¿cika and Dhanu as the

corresponding signs. According to another view Kany¡ and M¢na have been

considered as the signs owned by R¡hu and Ketu. R¡hu is called ‘Agu’ which

means bright rays. Bha¶¶olpala the great commentator of B¤hajj¡taka says ‘a’

means negative ness, and ‘gu’ means bright i.e., ‘not brightness’. ‘®úÉ½Öþ&

º´É¦ÉÉÇxÉÖ& ºÉ B´É iÉ¨É& +MÉÖ& xÉ Ê´ÉtxiÉä MÉÉ´ÉÉä ®ú¶¨ÉªÉÉä ªÉºªÉ ºÉ&

1 Ibid., II-3

497

+®úÎ¶¨É& <iªÉlÉÇ&, +ºÉÖ®úÉä nèùiªÉ& BiÉÉ ®úÉ½þÉä& ºÉÆYÉÉ& *1’. Ketu is

also referred to by Bha¶¶olpala as ‘Ê¶ÉJÉÒÊiÉ EäòiÉÖ& EäòiÉÉä& Ê¶ÉJÉÒÊiÉ

ºÉÆYÉÉ, Ê¶ÉJÉÉ Ê´ÉtxiÉä ªÉºªÉ ºÉ& Ê¶ÉJÉÒ*2.’ Bha¶¶atiri says both planets

R¡hu and Ketu result bad effects due to neither their own signs nor kÀetra etc.

‘®úÉ½ÖþEäòiÉÖ IÉäjÉÉäSSÉÉÊnùù ½þÒxÉi´ÉÉiÉÂ +¶ÉÖ¦É¡ò±ÉnùÉè*3.’ R¡hu is

tall, dirty and black in colour and he is the lord of the southwest. Ketu is also tall

and faded white in colour. Although Var¡hamihira has considered to these shadow

planets only by the name, the Keralite astrologers have considered them as cruel

planets. Pra¿nam¡rga observes it;

¨ÉxnùÉäÊnùiÉÆ º´ÉÉÊ¸ÉiÉ¦Éä·É®úÉäHÆò º´ÉÉäHÆò SÉ

®úÉ½þÉä®úlÉ ¦ÉÒÊ¨ÉVÉÉäHò¨ÉÂ*

º´ÉÉäHÆò ÊxÉVÉÉÊPÉÎ¹`öiÉ®úÉÊ¶É{ÉÉäHÆò EäòiÉÉä¶SÉ

´ÉÉSªÉÆ ÊjÉiÉªÉÆ ¡ò±ÉÉxÉÉ¨ÉÂ*4

®úÉ½þÉäºiÉÖ ´ÉÞ¹É¦ÉÆ EäòiÉÉä´ÉÞÇÎ¶SÉEÆò

1 Bha¶¶olpala, II-3.p.34

2 Ibid., p.39


4 Op.Cit., Pra¿nam¡rga, 14-9

498

iÉÖRÂóMÉºÉÆÊYÉiÉ¨ÉÂ*

¨ÉÚ±ÉÊjÉEòÉähÉÆ EòEòÔ SÉ ªÉÖM¨ÉSÉÉ{ÉÆ iÉlÉè´É SÉ

EòxªÉÉ SÉ º´ÉMÉÞ½Æþ |ÉÉäHÆò ¨ÉÒxÉÆ SÉ º´ÉMÉÞ½Æþ

º¨ÉÞiÉ¨ÉÂ*1

R¡hu signifies skin diseases accidents, intrigues, and foreign travels and

can be said the disease epilepsy, smallpox, leprosy, tuberculosis etc and Ketu

represents paternal relations, sinful acts, etc. The diseases caused by Ketu are

measles, smallpox, itches and leprosy.

M¡ndi or Gu½ika in astrology

M¡ndi or Gu½ika is considered as an offspring of Saturn. In Kerala it is

considered as a devil planet, which remains more p¡pa than any other planets in

astrology. Bha¶¶atiri implies it ‘nÖù&JÉº´É°ü{ÉºªÉ ¶ÉxÉäªÉÇ¨ÉÉi¨ÉxÉÉ

Ê´Ét¨ÉÉxÉºªÉ MÉÖÊ±ÉEòºªÉÉÊ{É nÖù&JÉi´ÉÆ ºÉÚÊSÉiÉ¨ÉÂ*2’. Although

Var¡hamihira does not considered as a planet. Bha¶¶atiri has realized and

applied in his commentary based on B¤hajj¡taka rationally. In pra¿na part the

1 Ibid., Commentary of 9th verse of 14th chapter of Pra¿nam¡rga.


499

planet M¡ndi is essential. He says ‘|É¶xÉÉnùÉè iÉiEòÉ±Éä ¨É®úhÉÉÊnù

nÖù&JÉEò®Æú ªÉÎº¨ÉxÉÂ ®úÉ¶ÉÉè MÉÖÊ±ÉEòÉÊnù¹ÉÖ Eò¹]õiÉ¨É& iÉÎº¨ÉxÉÂ

®úÉ¶ÉÉè *1’. In another context he has indicated bad results of M¡ndi as

‘|É¶xÉÉnùÉè iÉÖ ¨ÉÞiªÉÖOÉ½þÊ¨ÉÊiÉ EòÉ±É¨ÉÞiª´ÉÉÊnù

MÉÖÊ±ÉEòÉnùªÉÎ¶SÉxiªÉÉ&2’.

Many works are admitting the planet M¡ndi as a cruel planet.

M.R.Keralavarma quotes a verse as ‘ºÉ´Éæ¹ÉÉ¨ÉÊ{É {ÉÉ{ÉÉxÉÉÆ

¨ÉÉÎxnùnùÉæ¹É|ÉnùÉäSÊvÉEò&*3’ and he provides more details of M¡ndi as ‘

+lÉ MÉÖÊ±ÉEò& GÚò®úiÉ®ú& ¶ÉxÉè¶SÉ®úºªÉÉi¨ÉVÉ& JÉ±É&*

{ÉÉ{É& ºÉ{ÉÉÇEÞòÊiÉÊ®úiªÉÖOÉÉä ÊxÉMÉtiÉä

¨ÉÞiªÉÖ®úÊJÉ±ÉºÉÆ½þÉ®úÒ**

xÉÒ±ÉÉ\VÉxÉºÉRÂóEòÉ¶ÉÉä ®úHòÉIÉÉä Ê´É¹É¨É¦ÉÒ¹ÉhÉÉä

nùÒPÉÇ&*

1 Ibid., p.379

2 Ibid., p.500

3 Op.Cit., JyotiÀalekham¡l¡, (article) ‘Gu½ikan’ (part-I, p.4

500

{É\SÉÉºªÉ& {ÉÞlÉÖnÆù¹]ÅõÉä ¦ÉªÉRÂóEò®ú& ºÉ´ÉÇ½þÉ&

MÉÖÊ±ÉEò&**1’.

M¡ndi in Da¿¡dhy¡y¢

Although Var¡hamihira does not indicated to M¡ndi in B¤hajj¡taka,

Bha¶¶atiri discussed about M¡ndi suggestively with the Planet Saturn that only

based on the verse ‘iÉºªÉÉÊvÉ{ÉÊiÉ&2’ in detail. ‘xÉxÉÖ

uùÉË´É¶ÉpäùCEòÉhÉÉ¹]õ¨Éä¶É¨ÉxnùªÉÖHò®úÉ¶ªÉÆ¶ÉEäò¶ÉÉ&

MÉÖÊ±ÉEò®úÉ¶ªÉÆ¶ÉEäò¶ÉÉ& ÊSÉxiªÉÉ <iªÉÉSÉÉªÉæhÉ xÉ |ÉºÉVªÉiÉä*

xÉè¹É nùÉä¹É& +ÉSÉÉªÉæhÉ +jÉ |ÉºÉHò¨Éä´É EòlÉÊ¨ÉÊiÉ SÉänÖùSªÉiÉä-

ºªÉÉÊvÉ{ÉÊiÉÊ®úiªÉjÉ nÖù&JÉÆ ÊnùxÉä¶ÉÉi¨ÉVÉ& <ÊiÉ ºÉÆYÉÉvªÉÉªÉä

EòÊlÉiÉi´ÉÉiÉÂ ¨É®úhÉºªÉÉiªÉxiÉnÖù&JÉi´ÉÉiÉÂ

¨É®úhÉEòÉ®úEò¶¶ÉÊxÉÊ®úiªÉÖHÆò ¦É´ÉÊiÉ, MÉÖÊ±ÉEòºªÉ

¶ÉxÉè¶SÉ®úÉÆ¶ÉEòºÉ¨¦É´Éi´ÉÉiÉÂ MÉÖÊ±ÉEò& +Ê{É ¨É®úhÉEòÉ®úEò& <ÊiÉ

Ê´ÉYÉÉªÉiÉä*3’.

1 Ibid., p.4

2 Op.Cit., B¤hajj¡taka, 23-11

3 Op.Cit., Da¿¡dhy¡y¢, Pp.505-06

501

As it is considered to be the planet M¡ndi as shadow planet all results are

remain bad. Phalad¢pik¡ cleared out it as ‘MÉÖÊ±ÉEòºªÉ iÉÖ ºÉÆªÉÉäMÉä

nùÉä¹ÉÆ ºÉ´ÉÇjÉ ÊxÉÌnù¶ÉäiÉÂ*1’. But Bha¶¶atiri exposed more information

that the M¡ndi, Yamaka¸¶ha, and Ardhaprahara provide both bad and good

results too. ‘+½þÊxÉ ÊxÉÊ¶É SÉ +¹]õÊ¦ÉÌ´É¦ÉHòªÉÉä& MÉÖÊ±ÉEòªÉ¨ÉEòh]õEò

+vÉÇ|É½þ®úÉnùªÉÉä ¦É´ÉÎxiÉ* iÉè®úÊ{É ¶ÉÖ¦ÉÉ¶ÉÖ¦ÉÆ ÊSÉxiªÉ¨ÉÂ*2’.

Bha¶¶atiri also has considered M¡ndi as a bad planet like Saturn

‘nÖù&JÉº´É°ü{ÉºªÉ ¶ÉxÉäªÉÇ¨ÉÉi¨ÉxÉÉ Ê´Ét¨ÉÉxÉºªÉ MÉÖÊ±ÉEòºªÉÉÊ{É

nÖù&JÉi´ÉÆ ºÉÚÊSÉiÉ¨ÉÂ*3’ also ‘iÉjÉ |É¶xÉÉnùÉè iÉÖ ¨ÉÞiªÉÖOÉ½þÊ¨ÉÊiÉ

EòÉ±É¨ÉÞiª´ÉÉÊnù MÉÖÊ±ÉEòÉnùªÉÎ¶SÉxiªÉÉ&*4’. So M¡ndi is considered as a

cruel planet in general.

Planets – Viewpoints of Bha¶¶atiri

The word ‘graha’ is derived from the verbal root ‘grah’ that means ‘to

lay hold of’ or ‘to grasp’. A planet may be defined as a heavenly body traveling

1 Phalad¢pik¡, p.XXV-18

2 Op.Cit ., Da¿¡dhy¡y¢, p. 15

3 Ibid., p.95

4 Ibid., p.500

502

around the Sun in an approximately circular orbit. Unlike the stars, which have

fixed positions in the sky and are always visible; the planets change their positions

and sometimes even disappear from view.

Bha¶¶atiri says that an astrologer should be aware about astronomy with

scientific background. He demands general awareness about the planets as

‘ºÉÚªÉÇSÉxpùÉè |ÉEòÉ¶ÉEòOÉ½þÉè, {ÉÖxÉ¯ûHòÉ& {É\SÉ iÉÉ®úÉOÉ½þÉ&,

iÉnùxÉxiÉ®Æú =HòÉè uùÉè iÉ¨ÉÉäOÉ½þÉè*1’.

Bha¶¶atiri says the Sun and Moon are considered as King and Queen

respectively. Mercury provides happy and unhappy, Mars and Saturn are provides

of bad affects. Jupiter and Venus are with good results and R¡hu and Ketu also,

bad results. Bha¶¶atiri informs that the shadow planets are independent that

means they have no svakÀetra and uccabala. Bha¶¶atiri says ‘ºÉÚªÉÉæxnÚù

ºÉ´ÉÇºÉÉvÉÉ®úhÉäxÉ ºÉ´ÉÇjÉ ÊxÉ°ü{ÉhÉÒªÉÉè* ¤ÉÖvÉÉä{ªÉÉ¸ÉªÉ´É¶ÉÉiÉÂ

ºÉÖJÉnÖù&JÉnùÉä YÉäªÉ&* iÉnùxÉxiÉ®úÉäÊnùiÉÉè EÖòVÉ¶ÉxÉÒÁÊxÉ¹]õnùÉè

ºÉ´ÉÇjÉ* iÉnùxÉxiÉ®úÉäÊnùiÉÉè MÉÖ¯û¦ÉMÉÚ ºÉ´ÉÇjÉ ¶ÉÖ¦É¡ò±ÉnùÉè*

1 Ibid., p.100

503

iÉnùxÉxiÉ®úÉäÊnùiÉÉè ®úÉ½ÚþEäòiÉÚè IÉäjÉÉäSSÉÉÊnù ½þÒxÉi´ÉÉiÉÂ

+¶ÉÖ¦É¡ò±ÉnùÉè*1’.

Other representations of planets

In B¤hajj¡taka Var¡hamihira has written two verses corresponding colours

to each planets, the Sun is dark red, the Moon in white Mars blood red, Mercury

green, Jupiter yellow or golden, Venus neither white nor black and Saturn black.

®úHò¶ªÉÉ¨ÉÉä ¦ÉÉºEò®úÉä MÉÉè®ú <xnÖù-

xÉÉÇiªÉÖSSÉÉRÂóMÉÉä ®úHòMÉÉè®ú¶SÉ ´ÉGò&**

nÚù´ÉÉÇ¶ªÉÉ¨ÉÉää YÉÉä MÉÖ¯ûMÉÉê®úMÉÉjÉ&

¶ªÉÉ¨É& ¶ÉÖGòÉä ¦ÉÉºEòÊ®ú& EÞò¹hÉnäù½þ&**2

´ÉhÉÉÇºiÉÉ©ÉÊºÉiÉÉÊiÉ®úHò½þÊ®úiÉ´ªÉÉ{ÉÒiÉÊSÉjÉÉÊºÉiÉÉ

´É¼xªÉ¨¤´ÉÎMxÉVÉEäò¶É´Éäxpù¶ÉÊSÉEòÉ&

ºÉÚªÉÉÇÊnùxÉÉlÉÉ& Gò¨ÉÉiÉÂ*

|ÉÉMÉÉtÉ

®úÊ´É¶ÉÖGò±ÉÉäÊ½þiÉiÉ¨ÉººÉÉè®äúxnÖùÊ´ÉiºÉÚ®úªÉ&

1 Ibid., p.100


504

IÉÒhÉäxuùEÇò¨É½þÒºÉÖiÉÉEÇòiÉxÉªÉÉ& {ÉÉ{ÉÉ&

¤ÉÖvÉºiÉèªÉÖÇiÉ&**1

Above said two verses provide colours of planets. The first one may be the

original or scientific abstract of planets astronomically and the second verse is

implied of astrological purpose symbolically. Bha¶¶atiri commented two ¿lokas

with a variety of meanings. According to the first verse Bha¶¶atiri explains the

meaning and its purpose as ‘which planet is powerful at the time of birth of a

child, colour of that child should be equal to the colour of that planet ‘ªÉÎº¨ÉxÉÂ

OÉ½äþ ¤É±É´ÉÊiÉ VÉÉiÉ& ºÉ& iÉnùÉxÉÓ iÉkÉÖ±ªÉ´ÉhÉÉæ ¦É´ÉÊiÉ*2’. Though

colours are assigned to the signs, the colours of the planets they will influence

them. And by the second verse he explained the colours for worshiping dieties that

are equal to colours of planets. ‘OÉ½þÉhÉÉÆ ÊxÉVÉ´ÉhÉÉÇxÉÂ =Ci´ÉÉ

iÉnùÊvÉnèù´ÉiÉÉxÉÂ ´ÉhÉÉÇxÉÂ +É½þ* iÉÉ©ÉÉnùªÉÉä ´ÉhÉÉÇ&

1 Ibid., II-5


505

ºÉÚªÉÉÇÊnùxÉÉlÉÉ& ºÉÚªÉÉÇnùªÉÉä xÉÉlÉÉ& ªÉä¹ÉÉÆ iÉä iÉlÉÉäHòÉ&*

+xÉäxÉ OÉ½þ{ÉÚVÉÉnùÉè iÉuùhÉÇEÖòºÉÖ¨É´ÉºjÉ{É·ÉÉnùªÉÉä OÉÉÁÉ&*1’.

Suryanarayana Rao opines that in the first of these verses a distinction is to

be made. The colours of planets are given not only to identify persons etc but to

identify the objects also2.

K¡rakatva of Planets

The Universe exists with the influence and help of planets as far as

astrology is concerned. All living beings are living with the influence of these

planets. So the astrology is formed according to the nature of these planets. The

nine planets are representing each and everything under the sky in astrology.

Bha¶¶atiri discussed it in his commentary as follows.

The Sun and other planets are called K¡rakas or significators of certain

terms or relations. The Sun represents soul and father, the Moon to mind,

intelligence and mother, Mars signifies to brother, good virtues and earth,

Mercury signifies to the word, knowledge and fame, Jupiter is to health, son and

1 Ibid., p.104

2 Op.Cit., B¤hajj¡taka, (ed.B.V.Raman) p.79-80

506

wisdom, Venus represents marriage, sexual intercourses and vehicles and Saturn

represents disappointment, worry, death, laziness etc. Bha¶¶atiri explained it

with the support of a verse as follows:

+Éi¨É|É¦ÉÉ´É¶ÉÊHò¶SÉ Ê{ÉiÉÞÊSÉxiÉÉ ®ú´Éä¡Çò±É¨ÉÂ*

¨ÉxÉÉä¤ÉÖÊrù|É¦ÉÉ´ÉÆ SÉ ¨ÉÉiÉÞÊSÉxiÉÉ iÉÖ SÉxpùiÉ&**

§ÉÉiÉÞºÉi´ÉMÉÖhÉÉxÉÂ ¦ÉÚË¨É ¦ÉÉè¨ÉäxÉ iÉÖ Ê´ÉÊSÉxiÉªÉäiÉÂ

´ÉÉM|ÉÉMÉ±¦ªÉÆ SÉ Ê´ÉYÉÉxÉÆ ¤ÉÖvÉäxÉ

{ÉÊ®úÊSÉxiÉªÉäiÉÂ*

MÉÖ¯ûhÉÉ näù½þ{ÉÖÖÎ¹]õ&ö ºªÉÉiÉÂ

¤ÉÖÊrù{ÉÖjÉÉlÉÇºÉ¨{Énù&**

¶ÉÖGòÉÊuù´ÉÉ½þEò¨ÉÇ ºªÉÉiÉÂ ¦ÉÉäMÉºlÉÉxÉÆ SÉ

´ÉÉ½þxÉ¨ÉÂ*

+ÉªÉÉºÉ´ªÉÉÊvÉnÖù&JÉÉÊxÉ ¨É®úhÉÆ SÉ ¶ÉxÉè¶SÉ®úÉiÉÂ**1

Sex of Planets - a review

1 Op.Cit., Da¿¡dhy¡y¢, Pp.468-469

507

Var¡hamihira has noted down the sex of nine planets.

‘¤ÉÖvÉºÉÚªÉÇºÉÖiÉÉè xÉ{ÉÖÆºÉEòÉJªÉÉè ¶ÉÊ¶É¶ÉÖGòÉè ªÉÖ´ÉiÉÒ

xÉ®úÉºiÉÖ ¶Éä¹ÉÉ&**1’ that means Mercury and Saturn are eunuchs. Moon and

Venus are female planets and others are male planets. Here Var¡hamihira provides

general information about the sex of planets. But Bha¶¶atiri exposes its elaborate

meanings accurately.

Bha¶¶atiri says the word ‘¶Éä¹ÉÉ&’ that means among the planets Sun,

Mars, and Jupiter, the Sun represents to ‘father’ and Mars signifies to ‘brother’

and Jupiter represents to the ‘son’. Besides in the second part among the planets

Moon and Venus, the Moon represents to ‘mother’ and Venus signifies to ‘wife’.

He says that here Var¡hamihira followed an order as first female and then male.

Bha¶¶atiri exposed it with many significations. He mentions above said order to

consider the female-male categorization in eunuchs. ‘ªÉlÉÉ +jÉ

ºjÉÒOÉ½þEòlÉxÉÉxÉxiÉ®Æú {ÉÖÆOÉ½þÊ´ÉÊvÉ& iÉlÉÉÊ{É


508

xÉ{ÉÖÆºÉEòä%Ê{É {ÉÖÆ-ºjÉÒ Ê´É¦ÉÉMÉÉä YÉäªÉ&* ¤ÉÖvÉ&

ºjÉÒxÉ{ÉÖÆºÉEò& ºÉÚªÉÇºÉÖiÉ& {ÉÖÆxÉ{ÉÖÆºÉEò&*1’.

Beneficial and malefic classification of planets

Planets are classified into two groups as beneficial and malefic. Astrology

considers the nine planets including R¡hu and Ketu for prediction. They are Sun,

Moon, Mars, Mercury, Jupiter, Venus, Saturn, R¡hu and Ketu. The last two

although are shadowy planets, in astrology both are considered with high

influence. B.V.Raman says “Sun is a star, the Moon, a satellite of the earth and

R¡hu and Ketu, two imaginary points of concourse of orbits of earth and the Moon

are referred to under the somewhat forced name of planets2”.

Var¡hamihira considers only seven planets in his work but he refers the

shadowy planets by name in his work. Mercury, Jupiter and Venus are naturally

benefic. Similarly the waxing Moon is also benefic. The waning Moon and Mercury

in union with papa are malefic. The Sun, Mars, Saturn, R¡hu and Ketu are

naturally benefic. ‘IÉÒhÉäxuùEÇò¨É½þÒºÉÖiÉÉEÇòiÉxÉªÉÉ&


2 Op.Cit., B¤hajj¡taka, ed.B.V.Raman, p.5

509

{ÉÉ{ÉÉ¤ÉÖvÉºiÉèªÉÖÇiÉ&*1’. The waxing Moon and Mercury are with malefic in

their temporary positions. Bha¶¶atiri mentions it ‘SÉxpù¤ÉÖvÉªÉÉä&

+´ÉºlÉÉxiÉ®äúhÉè´É {ÉÉ{Éi´É¨ÉÂ* +jÉ SÉxpùºªÉ IÉÒhÉi´Éä {ÉÉ{Éi´ÉÆ xÉ º´ÉiÉÉä

VÉÉªÉiÉä * SÉxpùºªÉ IÉÒhÉi´Éä +xªÉä OÉ½þÉ& ºlÉÉxÉ¤É±ÉÉÊnù

¤É±É´ÉxiÉÉäÊ{É Ê´É¤É±ÉÉ& ¦É´ÉÎxiÉ* iÉº¨ÉÉiÉÂ ºÉ´Éæ OÉ½þÉ& ¶ÉÖ¦ÉÉÊxÉ xÉ

nùtÖ&* iÉäxÉ Ê½þ IÉÒhÉSÉxpùºªÉ {ÉÉ{Éi´É¨ÉÂ*2’. Besides Bha¶¶atiri informs

that the planets are gradually providing more malfeasance by ascending order:

‘IÉÒhÉSÉxpùºªÉ {ÉÉ{Éi´ÉÆ IÉÒhÉSÉxpùÉnùÊ{É +EÇòºªÉ {ÉÉ{Éi´É¨ÉÂ,

iÉº¨ÉÉnùÊ{É EÖòVÉºªÉ iÉº¨ÉÉnùÊ{É ¶ÉxÉä&*3’. Yavan¡c¡rya also says about

cruel planets signifying by the two words ‘GÚò®ú’ and ‘{ÉÉ{É’

‘GÚò®úOÉ½þÉä%EÇò& EÖòVÉºÉÚªÉÇVÉÉè iÉÖ {ÉÉ{ÉÉè4’. Var¡hamihira says

‘=OÉOÉ½èþ& +ÉMxÉäªÉè& GÚò®èú&’ contextually in his work B¤hajj¡taka.

Bha¶¶atiri explained cruelty of planets and its causes according to their

nature. Sun and Mars are representing to kÀatriyavar¸a as well as agnibh£ta. But

1 Ibid., 2-5


3 Ibid., p.107

4 Ibid., p.107

510

he consideres Sun in the category of satvagu¸a, because of his bad effect is little.

Mars is considered in the category of tamogu¸a and so it represents more cruelty in

results than the Sun. Saturn is also categorized in tamogu¸a as well as

v¡yusvar£pa. It provides always unhappyness. His nature is crueler than the Mars.

Bha¶¶atiri says ‘®úÊ´ÉEÖòVÉÉè iÉÖ ´ÉÎ¼xÉ¦ÉÚiÉº´É°ü{ÉÉè SÉ* iÉlÉÉÊ{É

®ú´Éä& ºÉi´ÉMÉÖhÉ¨ÉªÉi´ÉÉiÉÂ +iªÉxiÉÆ {ÉÉ{Éi´ÉÆ xÉ Ê´ÉtiÉää* EÖòVÉºªÉ

iÉ¨ÉÉä¨ÉªÉi´ÉÉiÉÂ +EòÉÇnùÊ{É {ÉÉ{Éi´É¨ÉÂ =SªÉiÉä* ¶ÉxÉäºiÉÖ

iÉ¨ÉÉä¨ÉªÉi´ÉÉiÉÂ ´ÉÉªÉÖ¨ÉªÉi´ÉÉiÉÂ nÖù&JÉ¨ÉªÉi´ÉÉiÉÂ SÉ EÖòVÉÉnùÊ{É

{ÉÉ{Éi´ÉÆ YÉÉªÉiÉä*1’.

Planetary worship in astrology

The antiquity of astrology can be traced to the period of Ved¡´gajyotiÀa of

Lagadha approximately in 2500 BC. But in the Ved¡´gajyotiÀa there are no

references about astrological planetary worship. But one of the important factors is

that astrology was mainly developed with the help of universal phenomenon as

1 Ibid., p.107

511

well as experimentation of long time. In India Vedas is the basic source of almost

all primitive sciences.

In astrology there are a number of terms that are accepted from the Vedas.

Everything of this universe can be connected with astrology because astrology is

the science of universe. All universal phenomena like glittering planets, sunrise

and sunset, rain, night, tempest, etc were looked by the man with curiosity and

they worshipped them as super natural powers. It was spread out all the sciences

of past, especially influenced it more in astrology. Concepts of God, spirituality,

worship of universal phenomena etc. were some of primary factors of Indian

culture.

Planetary worship in Da¿¡dhy¡y¢

In Da¿¡dhy¡y¢, Bha¶¶atiri discussed and followed planetary worship. The

deities that presiding over the nine planets are given in order. The Sun signifies

God Siva or Rudra and Agni, Moon represents to water and Goddess Ambik¡,

Mars signifies to God SubraÅma¸ya, Mercury signifies to God ViÀ¸u, Jupiter is to

Devendra or BraÅma, Venus is to Indr¡¸¢ or Indra and Saturn represents to God

512

Yama. He says ‘´ÉÎ¼xÉ¶É¤näùxÉ +ÎMxÉ¶SÉ ¯ûpù¶SÉ Ê´É´ÉÊIÉiÉÉè*

EÞò¶ÉÉxÉÖ®äúiÉÉ Ê½þ ¦ÉMÉ´ÉÉxÉÂ ½þ®ú&* +¨¤ÉÖ¶É¤näùxÉ +É{É&

ºÉÚSªÉiÉä ¶É¤nèùEònäù¶ÉEòlÉxÉÉiÉÂ +Î¨¤ÉEòÉ MÉÉè®úÒ SÉ *

+ÎMxÉVÉ¶É¤näùxÉ EòÉ®úhÉÉ¸ÉªÉi´ÉÉiÉÂ ºEòxvÉ& =SªÉiÉä*

EÖòhb÷É¸ÉªÉi´ÉÉiÉÂ +ÎMxÉ®úÊvÉ¹`öÉxÉ¦ÉÚiÉÉ ¦ÉÚÊ¨É¶SÉ* Eäò¶É´É¶É¤näùxÉ

Ê´É¹hÉÖ®äú´É Ê´É´ÉÊIÉiÉ&* <xpù¶É¤näùxÉ ¶ÉGò& ¥ÉÀÉ ´ÉÉ

näù´ÉÉxÉÉ¨ÉÉ¸ÉªÉ¦ÉÚiÉi´ÉÉiÉÂ* ¶ÉSÉÒ ¶É¤näùxÉ <xpùÉhÉÒ <xpùÉä ´ÉÉ *

‘Eò’ ¶É¤näùxÉ ¥ÉÀÉ MÉÞùÁiÉä*

ºÉÚªÉÉÇÊnùiÉ& Ê¶É´ÉÊ¶É´ÉÉMÉÖ½þÊ´É¹hÉÖEäòxpù

EòÉ±ÉÉ& Gò¨ÉähÉ {ÉiÉªÉ& EòÊlÉiÉÉ OÉ½þÉhÉÉ¨ÉÂ*

´É¼xªÉ¨¤ÉÖ ¦ÉÚÊ¨É½þÊ®ú¶ÉGò ¶ÉSÉÒÊ´ÉÊ®ú\SÉÉ

ºiÉä¹ÉÉÆ {ÉÖxÉ¨ÉÖÇÊxÉ´É®èú& |ÉÊiÉnäù´ÉiÉÉ¶SÉ**1

Besides he gives representation of planets with Gods at the time of pra¿na

as Moon is representing to Godess Bhagavat¢, the Sun to Siva and Jupiter to God

ViÀ¸u. Bha¶¶atiri encodes it as ‘SÉxpù& ºÉÉÎi´ÉEò|ÉEÞòÊiÉ& ®úÊ´É&

1 Ibid., p.105

513

ºÉÉÎi´ÉEò& Ê¶É´É&, MÉÖ°ü ºÉÉÎi´ÉEò& Ê´É¹hÉÖÊ®úiªÉÉÊnù*1’. Fifth verse of the

second chapter of B¤hajj¡taka is clarified by Bha¶¶atiri with the information of

planetary worship. He says that when we worship to a planet that must be done

with flowers, new cloths, cow etc according to corresponding planets. It may give

good results. Bha¶¶atiri informs it ‘OÉ½þÉhÉÉÆ

ÊxÉVÉ¶É®úÒ®ú´ÉhÉÉÇxÉÖCi´ÉÉ iÉnùÊvÉnèù´ÉiÉÉxÉÂ ´ÉhÉÉÇxÉÂ +É½þ*

iÉÉ©ÉÉnùªÉÉä ´ÉhÉÉÇ& ºÉÚªÉÉÇÊnùxÉÉlÉÉ& ºÉÚªÉÉÇnùªÉÉä xÉÉlÉÉ&

ªÉä¹ÉÉÆ iÉä iÉlÉÉäHòÉ&* +xÉäxÉ OÉ½þ{ÉÚVÉÉnùÉè

iÉuùhÉÇEÖòºÉÖ¨É´ÉºjÉ{É·ÉÉnùªÉÉä OÉÉÁÉ&*2’. Suryanarayana Rao opines that

in the preceding and in this stanza, a distinction is made. The colours of the

planets are given to identify persons etc3.

Retrogression and acceleration of planets

The speed of seven planets except the Sun and Moon is subject to change.

Sometimes they move slowly and even backwards and sometimes move quickly

1 Ibid., p. 118

2 Ibid., p. 104

3 Op.Cit., B¤hajj¡taka, (ed.B.V.Raman) p.79-80

514

forwards. When a planet moves in its orbit near to the Sun it gets acceleration,

which is called ‘atic¡ra’ in astrology. When the orbit of a planets motion becomes

slow and then there is a retrograde motion or ‘vakragati’, so there will be no

uniformity in velocity. All planets transit in the regular way (clockwise) while R¡hu

and Ketu transit always anti-clock wise. Astrology assigns great powers for planets

while they are in retrogression.

´ÉGÆò MÉiÉä ºÉÉäSSÉô¤É±ÉÆ nùtÉiÉÂ

ºÉ{ÉixÉxÉÒSÉIÉÇMÉiÉÉä%Ê{É JÉä]õ&*1

There is no scientific evidence to prove this hypothesis. M.V.Ramakrishnan

explains this problem as he says, “The retrograde motion is not real but only

apparent, it will appear the less marked the further away a planet is from us2”.

In Da¿¡dhy¡y¢ while commenting the 20th verse of second chapter of

B¤hajj¡taka as ‘=nùMÉªÉxÉä ®úÊ´É¶ÉÒiÉ¨ÉªÉÚJÉÉè ´ÉGòºÉ¨ÉÉMÉ¨ÉMÉÉ&

{ÉÊ®ú¶Éä¹ÉÉ&*’ Bha¶¶atiri provides brief information and its use in astrology.

He says ‘´ÉGò’ means one who moves anticlockwise and ‘ºÉ¨ÉÉMÉ¨É’ means one

1 Phalad¢pik¡ of Mantre¿vara, I.X-20

2 M.V.Ramakrishnan, The Universe and the Heaven, p.46

515

who occupied with the Moon ‘´ÉGòMÉÉ& Ê´É±ÉÉä¨ÉMÉiÉªÉ& ºÉ¨ÉÉMÉ¨ÉÉ&

SÉxpù*1’ Although he knew about the nature of retrogression he admits it in the

predictional part. Retrograde planets are providing special results (60 percent

strength) in astrology. He quotes a verse of Par¡¿ara in this context.

‘´ÉGò¶É¤näùxÉ ´ÉGòÉÊnù MÉÊiÉÊ´É¶Éä¹ÉÉiÉÂ ¤É±ÉÊ´É¶Éä¹ÉÆ ¦É´ÉÊiÉ* iÉlÉÉ

SÉ {É®úÉ¶É®ú½þÉä®úÉªÉÉ¨ÉÂ,

¹ÉÎ¹]õ´ÉÇGòMÉiÉä ´ÉÒªÉÇ¨ÉxÉÖ´ÉGòMÉiÉänÇù±É¨ÉÂ*

{ÉÉnÆù Ê´ÉEò±É¦ÉÖHäòºªÉÉqù±É¨Éä´Éä ºÉ¨ÉÉMÉ¨Éä**

{ÉÉnÆù ¨ÉxnùMÉiÉäºiÉºªÉ nù±ÉÆ ¨ÉxnùiÉ®úºªÉ SÉ*

¶ÉÒwÉÆ ¦ÉÖHäòºiÉÖ {ÉÉnùÉäxÉÆ nù±ÉÆ ¶ÉÒwÉiÉ®úºªÉ SÉ**2

Six-fold strength of planets

Each of the planets is said to posses six fold strength that explained by

Govindabha¶¶atiri in his commentary those are positional strength (sth¡nabala),


2Ibid., p.196

516

directional strength (digbala), strength of aspect (d¤gbala) motional strength

(ceÀ¶¡bala), temporal strength (k¡labala) and natural strength (nisargabala).

Var¡hamihira says ‘º´ÉÉäSSÉºÉÖ¾þiº´ÉÊjÉEòÉähÉxÉ´ÉÉÆ¶Éè&

ºlÉÉxÉ¤É±ÉÆ º´ÉMÉÞ½þÉä{ÉMÉiÉè¶SÉ*1’. A planet occupying in its exaltation

sign, the house of a friendly planet, occupying its own m£latriko¸a, house, places in

its own nav¡m¿ar¡¿i, in the house of which the planet is the owner is said to be

strong ‘º´ÉMÉÞ½þÉä{ÉMÉiÉè¶SÉ ºlÉÉxÉ¤É±ÉÆ ¦É´ÉÊiÉ <ÊiÉ* º´ÉMÉÞ½äþ SÉ

ÎºlÉiÉ& ºlÉÉxÉ¤É±ÉªÉÖHòÉä ¦É´ÉiÉÒiªÉlÉÇ&*2’.

Bha¶¶atiri claims the sth¡nabala is more important than other strengths

of planets. He quotes a verse as authority to establish it ‘+jÉ SÉiÉÖ¹ÉÖÇ

¤É±Éä¹ÉÖ ºlÉÉxÉ¤É±ÉºªÉ |ÉÉvÉÉxªÉ¨ÉÎºiÉ* iÉlÉÉ SÉÉäHò¨ÉÂ -

{ÉIÉÉänÂù¦É´ÉÆ Ê½þ¨ÉEò®úºªÉ Ê´ÉÊ¶É¹]õ¨ÉÉ½Öþ&

ºlÉÉxÉÉänÂù¦É´ÉÆ iÉÖ ¤É±É¨É¦ªÉÊvÉEÆò {É®äú¹ÉÉ¨ÉÂ*

iÉiºÉ¨|ÉªÉÖHòÊ¨ÉiÉ®èú®úÊvÉEòÉÊvÉEÆò ºªÉÉ-



517

nùxªÉÉÊxÉ iÉäxÉ ºÉoù¶ÉÉÊxÉ ¤É½ÚþÊxÉ SÉäiºªÉÖ&**1

The use and peculiarities of sth¡nabala are clearly explained by Bha¶¶atiri

with a number of pram¡¸as. Var¡hamihira does not indicate about pakÀabala of

Moon directly. PakÀabala is important in astrology. It is mentioned in Da¿¡dhy¡y¢

as ‘{ÉIÉÉänÂù¦É´ÉÆÆ Ê½þ¨ÉEò®úºªÉ Ê´ÉÊ¶É¹]õ¨ÉÉ½Öþ&*2’ Bha¶¶atiri

exposes that the pakÀabala is said by Var¡hamihira indirectly by the usage of the

words as ‘Ê´É{ÉÖ±ÉEò®úÉ&’ and ‘¤É½Öþ±ÉÊºÉiÉMÉiÉÉºªÉÖ&

GÚò®úºÉÉè¨ªÉÉ& Gò¨ÉähÉ3’ In the verse 21 of second chapter it is said that

Saturn, Mars, Mercury, Jupiter, Venus, Moon and Sun are stronger than the

preceding one. The ma¸dalav¤ddhi of the Moon is also referred to by

Var¡hamihira. Bha¶¶atiri explains it as ‘Ê´É{ÉÖ±ÉEò®úÉ&’ <ÊiÉ

SÉä¹]õÉ¤É±ÉEòlÉxÉä ‘¤É½Öþ±ÉMÉiÉÊºÉiÉÉººªÉÖ& GÚò®úºÉÉè¨ªÉÉ&

Gò¨ÉähÉ’ <ÊiÉ EòÉ±É¤É±ÉEòlÉxÉä SÉ SÉxpùºªÉ {ÉIÉ¤É±ÉºªÉÉxiÉ¦ÉÉÇ´ÉÉiÉÂ

xÉ EòÊlÉiÉ¨ÉÂ* xÉxÉÖ iÉnùxiÉ¦ÉÉÇ´É ºÉÉ¨ÉÉxªÉ B´É* iÉº¨ÉÉiÉÂ EòlÉÆ

1 Ibid., p.152

2 Ibid., p.152

3 Op.Cit., B¤hajj¡taka, II-20,21

518

|ÉÉvÉÉxªÉÆ ´ªÉVªÉiÉä? =SªÉiÉä -‘¶É¯û¤ÉÖMÉÖ¶ÉÖSÉºÉÉtÉ& ´ÉÞÊrùiÉÉä

´ÉÒªÉÇ´ÉxiÉ&’ <ÊiÉ * ÊxÉºÉMÉÇ¤É±ÉEòlÉxÉä ¨Éhb÷±É´ÉÞÊrù®úÊ{É =HòÉ1’.

Bha¶¶atiri clears that sth¡nabala is powerful than any other strength of planets

except in the case Moon.

1 Op.Cit.,Da¿¡dhy¡y¢, Pp.152-153

519

Digbla or directional strength

Var¡hamihira says ‘ÊnùIÉÖ¤ÉÖvÉÉÎRÂóMÉ®úºÉÉè ®úÊ´É¦ÉÉè¨ÉÉè

ºÉÚªÉÇºÉÖiÉÉè ÊºÉiÉ¶ÉÒiÉEò®úÉè SÉ*1’ Means Mercury and Jupiter are strong

in the east i.e., in the rising sign or lagna. The Sun and Mars are powerful when

they occupy the tenth house (the south), while Saturn has strength in the west ie,

the seventh house. The Moon and Venus are strong when in the north ie, the

fourth house. Bha¶¶atiri says ‘ÊnùIÉÖ ¤ÉÖvÉÉÎRÂóMÉ®úºÉÉè <ÊiÉ ÊnùEÂò

¶É¤näùxÉ ±ÉMxÉnù¶É¨ÉºÉ{iÉ¨ÉSÉiÉÖlÉÇ®úÉ¶ÉªÉ& =SªÉxiÉä* iÉä¹ÉÖ

ªÉlÉÉGò¨ÉÆ BEèòEò{ÉnùÉäHòÉ& ¤ÉÖvÉÉÎRÂóMÉ®úºÉÉÊ´ÉiªÉÉnùªÉÉä

¤É±É´ÉxiÉ&*2’.

CeÀ¶¡bala or motional strength

Ancient scholars classify the ceÀ¶¡bala into four kinds. The aspect of

planets in vakragati (retrograde), sam¡gama of the strength of the planet at the

time of entering sign, ayanabala or the strength of a planet in the ayanas, the sun

and Moon are strong in uttar¡yana -from month of makara to the end of the


2 Ibid., p.156

520

month of mithuna while the other five planets from Mars to Saturn are strong

when they are in retrograde motion or when they are along with the Moon in the

same sign.

Var¡hamihira says the Sun and Moon are strong in uttar¡yana -from

makara to the end of the mithuna. But Bha¶¶atiri says that the Sun is strong in

uttar¡yana but the Moon is entirely different from the Sun and so the k¡labala is

more accurate to the Moon and not ceÀ¶¡bala. ‘=kÉ®úÉªÉhÉä

¨ÉÞMÉÉÊnù¨ÉÉºÉ¹ÉbÂ÷Eäòò <ÊiÉ EäòÊSÉiÉÂ* iÉiÉÂ ºÉÚªÉÇºªÉ ªÉÖHò¨ÉÂ*

SÉxpùºªÉ xÉ

521

vÉ]õiÉä SÉä¹]õÉ¤É±Éi´ÉÉiÉÂ* SÉxpùºªÉÉÊ{É ®ú´Éä¯ûkÉ®úÉªÉhÉä ¤É±ÉÊ¨ÉÊiÉ

Ê´É´ÉIÉÉ SÉäiÉÂ BiÉiÉÂ EòÉ±É¤É±ÉÆ ºªÉÉiÉÂ* iÉº¨ÉÉiÉÂ =kÉ®ú¨ÉÉMÉæhÉ

MÉÊiÉ¯ûnùMÉªÉxÉÊ¨ÉiªÉÖHò¨ÉÂ* SÉxpùSÉä¹]õÉ¤É±ÉÆ ÊºÉiÉ{ÉIÉä , iÉjÉ

xÉÉäHÆò EòÉ±É¤É±Éä +xiÉ¦ÉÉÇ´ÉÉiÉÂ*1’.

Natural strength or nisargabala

The natural strength or nisargabala of the planets happens to be in

ascending order of strength as follows-Saturn, Mars, Mercury Jupiter, Venus,

Moon and the Sun. Apart form the above mentioned kinds of strength of planets,

two other kinds are also noted of such as ¡dhipatyabala (strength of ownership),

and yogabala, (strength in combination).

If a planet is the owner of important bh¡vas such as the lagna, second, fifth,

ninth, tenth and eleventh houses of a horoscope, the planet gain strength when

friendly planets are combined together in a favuorable sign, such as the sign of

escalation m£latriko¸a, ruling sign etc of one of the planets in combination, that

planet gets strength of union. Var¡hamihira has documented it by the verse

1 Op.Cit., Da¿¡dhy¡y¢, Pp.158-59

522

‘¶É¯û¤ÉÖMÉÖ¶ÉÖSÉºÉÉtÉ ´ÉÞÊrùiÉÉä ´ÉÒªÉÇ´ÉxiÉ&*1’. Da¿¡dhy¡y¢ considers

above verse and provides some points about it as follows- ‘each planet is powerful

in ascending order. Bha¶¶atiri says if one or more planets are equal in strength

that can be identified by it which one is more powerful. ‘¤É½Öþ¹ÉÖ

¤É±ÉÉÊvÉEòOÉ½þÊxÉ°ü{ÉhÉä¹ÉÖ +xÉäxÉ |ÉªÉÉäVÉxÉ¨ÉÂ*2’.

1 Ibid., II-21

2 Ibid., p.171

523

Temporal or periodical strength

Var¡hamihira says that k¡labala or temporal strength as;

ÊxÉÊ¶É¶ÉÊ¶ÉEÖòVÉºÉÉè®úÉ& ºÉ´ÉÇnùÉ YÉÉäÎ¼xÉ SÉÉxªÉä

¤É½Öþ±ÉÊºÉiÉMÉiÉÉ ººªÉÖ& GÚò®úºÉÉè¨ªÉÉ& Gò¨ÉähÉ*

º´ÉÊnù´ÉºÉºÉ¨É½þÉä®úÉ¨ÉÉºÉMÉè& EòÉ±É´ÉÒªÉÇ¨ÉÂ*1

K¡la means time .The Sun, Jupiter and Venus are strong in daytime, while

Moon, Mars and Saturn gain strength at night. Mercury is deemed powerful both

day and night. The growing Moon, Mercury Jupiter and Venus are strong in the

bright fortnight, while the waning Moon, the Sun, Mars and Saturn are strong in

the dark fortnight. The seven planets are powerful on their respective weekdays.

They are powerful in the r¡¿i of which they are the lords and also in their

particular hor¡s. Bha¶¶atiri explains this ‘º´ÉÊnù´ÉºÉ& º´É´ÉÉ®ú& º´ÉºÉ¨ÉÉ&

º´ÉºÉÆ´ÉiºÉ®úÉ& º´É½þÉä®úÉº´É¨ÉÉºÉ¶SÉ BiÉèè& OÉ½þÉhÉÉÆ EòÉ±É´ÉÒªÉÈ

¦É´ÉÊiÉ BiÉä¹ÉÖ ªÉnù±{ÉEòÉ±É& iÉÎº¨ÉxÉÂ EòÉ±Éä ¤É±ÉÉÊvÉCªÉ¨ÉÂ*2’.

Bha¶¶atiri refers the importance of the word ‘Gò¨É’ which is applied with

1 Ibid., II-21

2 Ibid., p.162

524

a wide range of meanings. One of them is signified to ¿ubhagrahas and

a¿ubhagrahas and second one is related to k¤À¸apakÀa and ¿uk½apakÀa. In the

k¤À¸apakÀa p¡pagrahas are more powerful while in the ¿uk½apakÀa

¿ubhagrahas are of same effect. ‘EÞò¹hÉ¶ÉÖC±É{ÉIÉMÉiÉÉ&

GÚò®úÉººÉÉè¨ªÉÉ¶SÉ Gò¨ÉähÉ ¤É±É´ÉxiÉ&* Gò¨É¶É¤nùÉä%jÉ

GÚò®úºÉÉè¨ªÉEÞò¹hÉ¶ÉÖC±É{ÉIÉÊ´É¹ÉªÉ&* +lÉ´ÉÉ ¤É½Öþ±É{ÉIÉä

ÊnùxÉGò¨ÉähÉ |ÉÊiÉ{ÉnùÉÊnù¹ÉÖ ÊiÉÊlÉ¹ÉÖ GÚò®úÉ& Gò¨ÉähÉ ¤É±É´ÉxiÉ&*

¶ÉÖC±É{ÉIÉä ººÉÉè¨ªÉÉ¶SÉ iÉuùÊnùÊiÉ ºÉÚÊSÉiÉ¨ÉÂ*1’. This temporal strength

strength

1 Ibid., p.162

525

is six in number that are ÊnùxÉ®úÉÊjÉ¤É±É¨ÉÂ, {ÉIÉ¤É±É¨ÉÂ,

Ênù´ÉºÉÉÊvÉ{ÉiªÉ¤É±É¨ÉÂ, ¨ÉÉºÉÉÊvÉ{ÉiªÉ¤É±É¨ÉÂ,

ºÉÆ´ÉiºÉ®úÉÊvÉ{ÉiªÉ¤É±É¨ÉÂ and EòÉ±É½þÉä®úÉÊvÉ{ÉiªÉ¤É±É¨ÉÂ*

Strength of aspect or d¤gbala

D¤Àti or ra¿mi is an important factor in astrology and its effect is also

high in astrological prediction. It is closely connected with planets along with

twelve signs of astrological chart. Var¡hamihira summarises this kind of strength

in a single verse as follows

ÊjÉnù¶ÉÊjÉEòÉähÉ SÉiÉÖ®ú¸ÉºÉ{iÉ¨ÉÉxªÉ´É±ÉÉäEòªÉÎxiÉ

SÉ®úhÉÉÊ¦É´ÉÞÊrùiÉ& *

®úÊ´ÉVÉÉ¨É®äúfø¬¯ûÊvÉ®úÉ& {É®äú SÉ ªÉä Gò¨É¶ÉÉä ¦É´ÉÎxiÉ

ÊEò±É ´ÉÒIÉhÉÉäÊvÉEòÉ&**1 (Planets aspect quarter, half, three forth and full in

the 3rd and 10th, in the 5th and 9th, in the 4th and 8th and 7th respectively. Saturn,

Mars and Jupiter have special aspects and are powerful in 3rd and 10th, and 4th and

8th and 5th and 9th respectively.) K¤À¸¢ya uses the term ra¿mi as


526

‘SÉiÉÖ®äúEòË´É¶É¹ÉÉäb÷¶É xÉ´É ºÉÆJªÉÉ&{É\SÉºÉ{iÉnù¶ÉÊEò®úhÉÉ&1’.

All planets have a quarter aspect on the third and tenth houses from the

house in which they are situated and a half at the 5th and 9th houses from where

they are stationed.

Generally speaking the aspect of a beneficial is said to bear good results

and that of a malefic, bad effect. Further the effect also depends on the natural

relationship of the planet that glances and house. Bha¶¶atiri clarifies it as

‘xÉxÉÖ ¤É±ÉºÉÊ½þiÉÉ& OÉ½þÉ& ¶ÉÖ¦ÉÆ EÖò´ÉÇÎxiÉ, iÉlÉÉ nÖù&JÉÆ

xÉÉ¶ÉªÉÎxiÉ* ¤É±É½þÒxÉÉ& Ê´É{É®úÒiÉÆ EÖò´ÉÇÎxiÉ <ÊiÉ ÊxÉªÉ¨ÉÉä

Ê´ÉtiÉä* B´ÉÆ xÉ ÊxÉªÉ¨ÉÉ& ªÉäxÉ OÉ½äþhÉ

1 Op.Cit., K¤Àa¸¢ya, III-4

527

¦ÉÉ´ÉºlÉÉxÉÉ±ÉÉäEòªÉÉäMÉÉÊnùÊ¦É¶¶ÉÖ¦É¡ò±É¨ÉÖSªÉiÉä* ºÉ

¤É±É´ÉÉx¶SÉäiÉÂ ºÉ¡ò±ÉÆ ºÉ¨{ÉnÂù, xÉ SÉäiÉÂ iÉnù¦ÉÉ´É <iªÉä´É*1’.

The seventh aspect of the Sun and Moon are fully effective the fourth and

eighth aspect of Mars is said to be very powerful. Jupiter’s fifth and ninth aspect is

considered very auspicious, while Saturn’s glances on the third and tenth signs

from his position are very strong. Bha¶¶atiri has included the method of

calculation of d¤Àti of ancient astrologers like Par¡¿ara and Sr¢pati in detail. This

method of calculation is accepted by Bha¶¶atiri and he cites from B¤hajj¡taka,

K¤À¸¢ya and S¡r¡val¢. ‘OÉ½þÉhÉÉÆ ÎºlÉÊiÉ¦ÉänùÉiÉÂ ®úÎ¶¨ÉÊ´ÉvÉÉè

{ÉIÉÉxiÉ®ú¨ÉÎºiÉ*2’

Ayan¡Æ¿a and ayanabala

The day on which the duration of day and night are equal the entire world

over is called ayana or equinox. The vernal equinox or meÀa ayanam happens to

be generally on 21st March of every year. The autumnal equinox or Tul¡ ayana will

be on 23rd September every year. But as a matter of fact there is a slight difference


2 Ibid., p.134

528

from the position of the point of the vernal equinox. The first degree of meÀa is the

equinoctial point of the r¡¿icakra or zodiac and the timing of the vernal equinox

calculated at a particular area are called as ayan¡m¿a.

Scholars speak of two kinds of zodiac, one fixed and the other moving

(‘nirayana’ and ‘s¡yana’) sidereal system or ‘nirayanakrama’ is prevalent in

India and westerners follow tropical system or ‘s¡yanakrama’.

529

The one which takes into account the first degree of meÀa as the point of

the vernal equinox is considered as the movable zodiac or r¡¿icakra .The r¡¿icakra

begins with the occurrence of the equinox meÀ¡yana ie, some where in pisces(the

twelfth sign of the zodiac), when the Sun transits in the middle part of spaces. It is

known as ‘sthira’ or fixed zodiac or ‘nakÀatracakra’ or ‘nakÀatrav¢th¢’.

In India almost all great scholars accepted the system of fixed zodiac as the

basis for astrological purposes. It is said that at a certain period of time (ages ago)

the two cakras have a common beginning point and that because of the slanting

axis of the earth, difference in distance between the two has occurred. The position

of the earth vis-a-vis the commencing point of ‘meÀa’ sign is generally reckoned

50.3 degree further west.

‘Ayanabala’ is also effective in astrology, so Bha¶¶atiri described the

calculation of ‘ayanabala’ as Var¡hamihira has not explained it. Bha¶¶atiri says

‘+lÉ +ªÉxÉSÉ±ÉxÉ¨ÉÉSÉÉªÉæhÉÉxÉÖHò¨ÉÊ{É ¨ÉªÉÉjÉ ¶ÉÉºjÉÉxiÉ®úÉiÉÂ

=SªÉiÉä*1’ In this context Bha¶¶atiri exibits different opinions of ‘ayanabala’

1 Ibid., p. 191

530

calculation of different scholars like, Ma¸itha, Maya and Aryabha¶a. Although

ayanabala is not mentioned by Var¡hamihira, ayanacalana of B¤hatsaÆhit¡ is

strictly followed by Bha¶¶atiri for convincing the difference of ‘ayana’ between

ancient and modern ages ‘+É¶±Éä¹ÉÉvÉÉÇqùÊIÉhÉ¨ÉÖkÉ®ú¨ÉªÉxÉÆ

®ú´Éä%vÉÇÊxÉ¹`öõÉt¨ÉÂ*1’.

1 B¤hatsaÆhit¡, III-1

531

Viyonijanma -a description

Var¡hamihira uses the term viyoni or vividhayon¢s to denote various kinds

of the human species like animals like cows goats, birds, reptiles, insects and

plants and so on. The first verse of the chapter is ‘Ê´É¤É±Éè¶SÉºÉÉè¨ªÉè&1’ which

which means powerless state of ¿ubhagraha causes to viyonijanma. Bha¶¶atiri

informs that if the good planets are powerful that causes to human birth.

‘Ê´É¤É±Éè¶SÉºÉÉè¨ªÉè& <iªÉÖHòi´ÉÉiÉÂ +lÉÉÇiÉÂ ºÉ¤É±Éè& ºÉÉè¨ªÉè&

¨ÉxÉÖ¹ªÉVÉÉiÉªÉÉä%¦ªÉÚ½þÉ&2’.

In this chapter the births of animals, birds and vegetables are discussed

which are of vast variety. Even Bha¶¶olpala the great commentator of B¤hajj¡taka

has not explained it. In the course of his commentary he quotes only some ¿lokas

from Sar¡val¢ which is a work of great merit. But Bha¶¶atiri follows the Sar¡val¢ as

a commentary of B¤hajj¡taka and many verses are accepted from it.

Ka¶apay¡di system has applied throughout in this chapter. Bha¶¶atiri

insists that legs of the animals should be considered thinking with ninth bh¡va as

1 Op.Cit., B¤hajj¡taka, III-1


532

there is the application of the word ‘+lÉ’ which corresponds to the numeral ‘9’.

‘+lÉ +RÂóQªÉlÉäiªÉjÉÉlÉ¶É¤näùxÉ SÉiÉÖ¹{ÉnùÉxÉÉÆ +ÎRÂówÉ¤É±ÉÆ

xÉ´É¨É®úÉÊ¶ÉxÉÉ ÊSÉxiªÉ¨ÉÂ*1’.

Govindabha¶¶atiri has explained not only about animals but also all

things under the sky like trees, flowers, etc. The seventh verse of the third chapter

‘+xiÉººÉÉ®úÉxÉÂ VÉxÉªÉÊiÉ...’ it means the Sun produces

1 Ibid., p.216

533

internally strong trees, Saturn raises useless trees, the Moon makes milky trees,

Mars produces dry plants, Mercury and Jupiter produce fruitless and fruitful trees

respectively. Venus makes flowering trees. The Moon makes bright plants, and

Mars makes bitter plants. Although Var¡hamihira has introduced only the nature

of trees, Bha¶¶atiri explains trees along with their names, specialty etc.

For instance by the word ‘+xiÉººÉÉ®úÉxÉÂ’ he gives its meaning ‘strong

content inside’ like coconut, sandalwood etc. Saturn is considered generally as a

cruel planet and so it signifies poisonous plants. The Moon represents plants

contained milk, water and beautiful and eatable plants. Mars is also a cruel planet,

which signifies to palm trees, thorn trees, bamboos, brambles etc. Jupiter and

Mercury are signifying of fruits and fruitless trees respectively.

Bha¶¶atiri quotes here the sixteenth verse of eighth chapter of B¤hajj¡taka

which depicts the da¿¡phala of Jupiter as ‘½äþ¨ÉÉ·ÉÉi¨ÉVÉEÖò

\VÉ®úÉ¨¤É®úSÉªÉ’ in which the usage of the word ‘+¨¤É®ú’ is reflected to

plants making cloths also. Bha¶¶atiri says

‘½äþ¨ÉÉ·ÉÉi¨ÉVÉEÖòYÉ®úÉ¨¤É®úSÉªÉ <iªÉjÉ +¨¤É®ú¡ò±Énùi´ÉÉiÉÂ ´ÉºjÉÉÊhÉ

534

SÉ VÉxÉªÉÊiÉ*1’. He also teaches though this type of explanation how to comment

a work. His words are as follows: ‘B´ÉÆ ºÉ´ÉÇjÉ {ÉÚ´ÉÉÇ{É®úªÉÖCiªÉÉ

ÊxÉ°ü{ÉhÉÒªÉ¨ÉÂ*2’.

Da¿¡ result a review

In common parlance the word ‘da¿¡’ means only condition or state. It can

be said that a person is passing through the da¿¡ of a

1 Ibid., p. 229

2 Ibid., p. 319

535

particular planet. Under the u·uda¿¡ system the span of human life is one

hundred and twenty years and that this da¿¡ is distributed among the nine

planets.

Da¿¡dhy¡y¢ thus discussed da¿¡ results in the eighth chapter by name

Da¿¡ntarda¿¡. The da¿¡ operates as follows. The Sun’s period is of six years. After

this, the period of the Moon is of ten years. Then that of Mars for seven years then

that of R¡hu for eighteen years. Then that of Jupiter for sixteen years. Then that of

Saturn for nineteen years. Then that of Mercury for seventeen years, that of Ketu

for seven years, and of Venus for twenty years.

Bha¶¶atiri pointed here that the da¿¡ should be started from the planet

Sun due to beginning the first verse of seventh chapter of B¤hajj¡taka. He says

‘=SSÉxÉÒSÉ¨ÉÉMÉæ¹ÉÖ ‘Ênù´ÉºÉEò®úÉÊnùÎ¹´É’ÊiÉ Ênù´ÉÉEò®úºªÉ

|ÉlÉ¨ÉÉäCiªÉÉ iÉnùÉÊnù nù¶ÉÉ{ÉÊ®úOÉ½þ&*1 And if in the nisargada¿¡ system

that should be from the Moon according to the ninth verse of eighth chapter. He

says ‘SÉxpùÉ®äúxnÖùVÉäÊiÉ SÉxpùºªÉ |ÉlÉ¨ÉÉäCiªÉÉ ÊxÉºÉMÉÉÇnùªÉÉä

1 Ibid., p.399

536

SÉxpùÉÊnù nù¶ÉÉ{ÉÊ®úOÉ½þ& <ÊiÉ |ÉÉªÉ¶É& ={ÉÊnù¹`Æ ö¦É´ÉÊiÉ*2’.

Nisargada¿¡ of planets is as follows; after the birth of a child Moon for one year,

Mars for two years, Mercury for nine years, Venus for twenty years, Jupiter for

eighteen years, Sun for twenty years and Saturn for fifty years.

Here Bha¶¶atiri has provided good solution to a contradictory verse in

Da¿¡dhy¡y¢. Contradictions are also cited by providing solutions. For example the

twelfth verse of eighth chapter of

2 Ibid., p.400

537

B¤hajj¡taka explains good and bad results of the period of the planet Sun. First

two lines are given as ‘the Sun gives wealth by nakha (nail) teeth, skins, gold,

travel, kings and war’.

But in the second part of the same verse provides opposite meaning like

misery through wife, children, wealth, enemy, weapon, fire and king in the same

period. Bha¶¶atiri clarified it as the first section of this verse is effective only if the

Sun is the most powerful and second part is mentioned in his powerless state. He

established it based on the verse of Var¡hamihira as ‘If the Sun is most powerful

provides good results and in powerless state bad results too’ ‘nù¶ÉÉºÉÖ

¶ÉºiÉÉºÉÖ ¶ÉÖ¦ÉÉÊxÉ EÖò´ÉÇÎxiÉ*’ His own words are following.‘ºÉÚªÉÇºªÉ

¤É±É{ÉÖ¹]õÉè {ÉÚ´ÉÉÇvÉæxÉÉäHÆò ¶ÉÖ¦É¡ò±É¨ÉÂ*

¤É±É½þÉxÉÉ´É{É®úÉvÉæxÉÉäHò¨É¶ÉÖ¦É¡ò±É¨ÉÂ*1’

AÀ¶akavarga

Great astrologers such as Devak¢rti, Yavane¿vara, Gu¸akara and

Var¡hamihira have discussed aÀ¶akavarga as an important factor in the

1 Ibid., p.442

538

predictions. The practice of calculating aÀ¶akavarga charts is seen from the

beginning. Every person’s horoscope has signs of the seven major planets and the

rising time or lagna. (For the shadow planets R¡hu and Ketu no aÀ¶akavarga is

prescribed.) The aÀ¶akavarga gives clue to the good and bad results in an

individual’s career. The calculation of aÀ¶akavarga of the lagna and the seven

planets of a horoscope is rather a laborious process. Gu¸akara stresses the

importance of aÀ¶akavarga in predictions in the following verse.

539

+iÉÉä¹]õ®úÉÊ¶É¨ÉÇxÉÖVÉÉä%jÉ ºÉ´ÉÇ& |ÉÉäHòÉäjÉ iÉä¦ªÉ¶SÉ

¶ÉÖ¦ÉÉ¶ÉÖ¦ÉÉÊxÉ*

¡ò±ÉÉÊxÉ iÉä¹ÉÉÆ SÉ Ê´ÉªÉÉäMÉªÉÉäMÉÉ&

ªÉnùÉ¹]õ´ÉMÉÉæilÉ¡ò±ÉÆ º¡Öò]Æõ ºªÉÉiÉÂ**1

Bha¶¶atiri has explained the aÀ¶akavarga and its effect in astrology. He

says

={ÉSÉªÉMÉÞ½þÊ¨ÉjÉ º´ÉÉäSSÉMÉÉ& {ÉÖ¹]õÊ¨É¹]Æõ*

i´É{ÉSÉªÉMÉÞ½þxÉÒSÉÉ®úÉÊiÉMÉèxÉæ¹]õºÉ¨{ÉiÉÂ**2

(Planets in house of upacaya of friendly and own exaltations will give good results

and planets in anupacayas, in n¢cas or unfriendly houses give bad results.)

Above verse was commented upon by Bha¶¶atiri in two ways. First one is

according to the horoscope and second one is according to c¡ragati (constant

moving of the planets). ‘+{ÉSÉªÉMÉÞ½þ<iªÉÉÊnù

¶±ÉÉäEòÉäkÉ®úÉvÉÇºªÉÉlÉÉæ Êuù|ÉEòÉ®úÉä ´ªÉÉJªÉÉªÉiÉä* OÉ½þÉhÉÉÆ

1 Op.Cit., Easy lesson in elementary astrology, p.59

2 Op.Cit., B¤hajj¡taka, 9-8

540

VÉx¨ÉEòÉ±Éä ÎºlÉÊiÉ´É¶ÉÉiÉÂ SÉÉ®ú´É¶ÉÉiÉÂ SÉ*1’. If the number of akÀas in

one sign of aÀ¶akavarga is four or more that makes gradually good results. Those

planets if positioned in upacaya, bandhukkÀetra, svakÀetra and ucca those will

provide further good results. Second one, in the case of c¡ragati, Bha¶¶atiri says

that the word ‘upacaya’ means a planet occupied any peculiar signs as well as

their own svakÀetra, bandhukkÀetra, triko¸a, ucca from candralagna. They make

further good results, and otherwise, make bad results. Bha¶¶atiri provides

here many notable points. One of them is positional strength that should be

considered at first to find out strength of planets. He says that

‘¤É±ÉÉ¤É±ÉÊxÉ°ü{ÉhÉä +Ê{É ºlÉÉxÉ¤É±ÉÉ¤É±ÉÆ


541

|ÉÉvÉÉxªÉäxÉ ÊxÉ°ü{ÉhÉÒªÉ¨ÉÂ*1’ Another one is mentioned as although being

akÀas in aÀ¶akavarga are more in any sign in which powerless planets occupy

they make bad results due to the aÀ¶akavarga give results according to the

strength of planets.‘+¹]õEò´ÉMÉÇ¤É±É¤ÉÉ½Öþ±ªÉä +Ê{É

¡ò±ÉnùÉiÉÞOÉ½þÉhÉÉÆ nùÉè¤ÉÇ±ªÉä +¹]õEò´ÉMÉÇ¡ò±ÉÉxÉÉÆ

ÊxÉVÉÔ´Éi´É¨É´ÉMÉxiÉ´ªÉ¨ÉÂ* +xªÉlÉÉ ºÉVÉÒ´Éi´É¨ÉÂ* iÉº¨ÉÉiÉÂ

¤É±ÉÉ¤É±É´É¶ÉÉnäù´É ¶ÉÖ¦ÉÉ¶ÉÖ¦ÉÆ Eò±{ÉxÉÒªÉ¨ÉÂ*2’

Historical descriptions in Da¿¡dhy¡y¢

Da¿¡dhy¡y¢ is the first Keralite Sanskrit commentary on B¤hajj¡taka after

Bha¶¶olpala commentary. The age of the commentator may be assigned about 12th

or 13th century AD. Some historical and social information of that age may be

assumed from this commentary. This commentary is a turning point in the field of

astrology of Kerala. One of the contributions of the Keralite astrology is that it is

developed with full techniques of astrology. Still astrology is very popular in Kerala

1 Ibid., p.555

2 Ibid., p.555

542

and the Ka¸iy¡r or Ga¸aka community of Kerala is dealing with predictive astrology

directed by Bha¶¶atiri and others.

The word Ka¸iy¡r is derived from the word ‘Ga¸aka’ it means ‘one who

calculates’. Amarako¿a defines the astrologers’ names as

ºÉÉÆ´ÉiºÉ®úÉä VªÉÉèÊiÉÊ¹ÉEòÉä nèù´ÉYÉMÉhÉEòÉ´ÉÊ{É*

ºªÉÖ¨ÉÉê½ÚþÌiÉEò¨ÉÉè½ÚþiÉÇYÉÉÊxÉ EòiÉÉÇÎxiÉEòÉ +Ê{É**1

The legend is going on that the Ka¸iy¡r family was may be originated from

the age of Govindabha¶¶atiri from 12th century AD. From Da¿¡dhy¡y¢ and other

valuable astrological works it can be

1 Amarako¿a, kÀatriyavarga, verse.14

543

assumed that many historical evidences are available of that age. Status of women

of that society, family background, position of astrologers and the like are

indicated. For example the work B¤hatsaÆhit¡ of Var¡hamihira gives a clear

picture of society which is focused to the development of the kingdom through

predictions of astrologers.

Ka¸iy¡r family

Ka¸iy¡r family is famous in Kerala as the interpretors of astrology in this

country. The root of the word ‘Ka¸iy¡r’ is derived from the Sanskrit word ‘Ga¸aka’

which means ‘one who calculate astronomical theories’ ‘ªÉxjÉ´ÉävÉÉÊnùxÉÉ

YÉÉxÉÆ ªÉnÂù¤ÉÒVÉÆ MÉhÉEèòºiÉiÉ&*1’

The Ka¸iy¡r family is known in different names in various parts of Kerala

like Ka¸iy¡r, Ga¸aka, Ka¸i¿a, Ka½aripa¸icker, Gurukka½ etc they were trainers of

martial art, ka½ari, in South India2. But the Ka¸iy¡r caste is presently included in

the division of ‘patita’ or backward. It can be seen in the verse of J¡tinir¸aya of

Sankar¡c¡rya, which says all casts prevalent in Kerala as:

1 Op.Cit., Prabanthasa´graham, p.80

2 Op.Cit., Hindu Encyclopaedia, p.125

544

+¹]õÉè Ê½þ Ê´É|ÉÉ uùÉè xªÉÚxÉÉè uùÉnù¶Éè´ÉÉxiÉ®úÉÊ±ÉEòÉ&

+¹]õÉnù¶ÉºªÉ ¶ÉÚpùÉ¹¹É]Âõ Ê¶ÉÎ±{ÉxÉ& {ÉÊiÉiÉÉ nù¶É

xÉÒSÉÉ& {ÉÞlÉCSÉi´ÉÉ®ú¶SÉiÉÖ¹¹ÉÎ¹]õÌ½þ VÉÉiÉªÉ&**1

In Da¿¡dhy¡y¢ also such historical evidences are available. Social status of

women is clearly interpreted by Bha¶¶atiri.

1 Koccir¡jyacartraÆ, K.P. PadmanabhaMenon (Mal),Mathrubhumi Printing and Publishing company.1996,

p.79

545

Str¢j¡tak¡dhy¡ya of B¤hajj¡taka is discussing the position and status of women of

that age. It may be noted that B¤hajj¡taka and other famous astrological works are

not dealing with the matters specialized with women. Bha¶¶atiri highlights the

status of woman based on the first verse of twenty-third chapter of B¤hajj¡taka

and sixth verse of the fourteenth chapter of Svalpaj¡taka. ‘ªÉti¡ò±ÉÆ xÉ®ú¦É´Éä

IÉ¨É¨ÉRÂóMÉxÉÉxÉÉÆ’ <ÊiÉ ‘IÉ¨ÉÆ’ ªÉÉäMªÉÆ ºjÉÒhÉÉÆ ´ÉÉSªÉ¨ÉÂ * iÉlÉÉ

SÉ º´É±{ÉVÉÉiÉEäò -

VÉx¨É¡ò±ÉÆ ªÉtiÉÂ PÉ]õiÉä xÉ ºjÉÒ¹ÉÖ iÉi{ÉÊiÉ¹ÉÖ,

iÉkÉÉºÉÉ¨ÉÂ*

´ÉHò´ªÉÆ ®úÉVªÉÉtÆ ´ÉÞ¹ÉhÉÊ´ÉxÉÉ¶ÉxÉÉÊnù ´ÉÉ {ÉÉ{É¨ÉÂ**

<ÊiÉ* ‘+IÉ¨ÉÆ {ÉÊiÉ¹ÉÖ ´ÉnäùiÉÂ’ <iªÉÖHòºªÉÉªÉ¨ÉlÉÇ&*1’.

Secondary or marginated position of women of that age was clearly focused

in B¤hajj¡taka. But Bha¶¶atiri gives importance to women through the twenty-

second chapter also. He says that Str¢j¡tak¡dhy¡ya is included by Var¡hamihira to

find out good and bad results of husband with his horoscope of wife.


546

‘¦ÉÉªÉÉÇVÉx¨ÉEòÉ±É´É¶ÉÉiÉÂ {ÉÖ¯û¹ÉºªÉ MÉÖhÉnùÉä¹ÉÉÎ¶SÉxiªÉÉ& iÉnùlÉÈ

ºjÉÒVÉÉiÉEòÉäÊHò&*2’

We can see that the clear picture of interpretation of results of that age

historically in Da¿¡dhy¡y¢. The verse ‘ÊjÉEòÉähÉVÉÉªÉÉlÉÇºÉÖJÉÉº{ÉnùÎºlÉ

iÉè&3’ is commented by Bha¶¶atiri in such a method. Lagna is first then fifth and

ninth bh¡vas respectively because of the householder is to prefer putrasth¡na to

complete his life span and four ¡¿ramas and dharmasth¡na. Then seventh bh¡va,

which is the place of wife because of the householder, earns dharma, artha and

k¡ma though

2 Ibid., p.558

3 Op.Cit., B¤hajj¡taka, IV-10

547

his wife. All these duties depend upon wealth so next comes the second bh¡va and

then fourth bh¡va. All these deeds are giving pleasure according to our good and

bad actions or karma. And these are connected with karmabh¡va, the tenth

position. He quotes it as ‘+Éi¨ÉÊxÉ°ü{ÉhÉÉnùxÉxiÉ®Æú {ÉÖjÉºlÉÉxÉÆ

vÉ¨ÉÇºlÉÉxÉÆ ´ÉÉ ÊxÉ°ü{ÉhÉÒªÉ¨ÉÂ* MÉÞ½þºlÉºªÉ {ÉÖjÉºlÉÉxÉÆ

+xªÉä¹ÉÉÆ vÉ¨ÉÇºlÉÉxÉÆ {ÉÖ¯û¹ÉÉlÉÉæ{ÉªÉÉäÊMÉi´ÉÉiÉÂ iÉiÉÉä

MÉÞ½þºlÉºªÉ ¦ÉÉªÉÉÇºlÉÉxÉÆ, iÉiÉ& B´É MÉÞ½þ{ÉÊiÉ& ÊjÉ´ÉMÉÇ¡ò±ÉÆ

ºÉÉvÉªÉÊiÉ * ºÉ´Éæ¹ÉÉÆ Eò¨ÉÇhÉÉÆ vÉxÉºÉÉ{ÉäIÉi´ÉÉiÉÂ vÉxÉºlÉÉxÉÆ

Ê´É¶Éä¹ÉÉiÉÂ ÊSÉxiªÉ¨ÉÂ* {ÉÖxÉ¤ÉÇxvÉÖMÉÞ½Æþ ºÉÖ¾þVVÉxÉÉÊnù

ÊSÉxiªÉ¨ÉÂ* {ÉÖxÉ& Eò¨ÉÇ ÊxÉ°ü{ÉhÉÒªÉ¨ÉÂ*1’ Thus Govindabha¶¶atiri

connects each and every bh¡va systematically.

Horoscope matching a review

Horoscope matching is an integral part of Hindu marriages. It is not an

exaggeration to say that rarely a marriage take place in Hindu families without

matching these horoscopes of the bride and the bridegroom. In Kerala, it has

1 Op.Cit., Da¿¡dhy¡y¢, p.263-64

548

become even a part of their marriage ceremony. In India, astrology is believed to be

of Vedic in origin. But no evidence is available to show that this system of

horoscope matching was there during the Vedic period. Nor was this practice in

existence during the epic period and there is no mention of this in the R¡m¡ya¸a or

Mah¡bh¡rata. Ancient Hindus recognised eight types of marriages2:

¥ÉÉÀÉä nèù´ÉºiÉlÉè´ÉÉ¹ÉÇ& |ÉÉVÉÉ{ÉiªÉºiÉlÉÉºÉÖ®ú&

MÉÉxvÉ´ÉÉæ ®úÉIÉºÉ¶SÉè´É {Éè¶ÉÉSÉ¶SÉÉ¹]õõ¨ÉÉä%vÉ¨É&**

2 M.V. Raghavan, Astrology is based on illusion and imaginations, mathrbhumi, 2002 p.49

549

Br¡Åma; - The bride’s father invites the bridegroom and gives his daughter to him

with all ornaments etc. Daiva; - during the course of y¡ga or yajµa a girl is given to

the ¤tvik or the person who performs the y¡ga as dakÀi¸a or donation. ArÀa; - The

bridegroom gives the father of the bride a bull and cow and receives the girl.

Praj¡patya; - The father of the girl gives her to the bridegroom escorting them to

observe dharma or rightful living. Asura; - Buying a girl by giving money to her

father. G¡ndharva; - The bridegroom and the bride, loving each other, perform the

marriage ceremony themselves. R¡kÀasa; - A girl who is captured and taken away

and kept as wife. Pai¿¡ca; - Forcibly taking a girl who is not of sound mind either

by birth or by intoxication.

In none of the above-mentioned eight kinds of marriages, horoscope

matching is envisaged. The generally accepted form of marriage during the epic

period was Praj¡ptya, which includes SvayaÆvara or self-selection by the bride.

Example: - S¢t¡svayaÆvara and Rukmi¸¢svayaÆvara of R¡m¡ya¸a and Mah¡bh¡rata

respectively.

Horoscope matching in Da¿¡dhy¡y¢

550

Although there is no mention about horoscope matching in Da¿¡dhy¡y¢, in

the ninth chapter namely aÀ¶akavarg¡dhy¡ya it can be seen that a verse of

Bha¶¶atiri as ‘a man should marry to woman that only if more good results in

her horoscope as ‘¡ò±É¦ÉÚÊªÉ¹`ö®úÉÊ¶ÉVÉÆÉ EòxªÉÉ¨ÉÖuù½äþiÉÂ*1’. But in

another area he says as good and bad results of a


551

person may be considered with the horoscope of his wife. The Str¢j¡takaprakara¸a

is created by Var¡hamihira for the same purpose. Bha¶¶atiri says

‘¦ÉÉªÉÉÇVÉx¨ÉEòÉ±É´É¶ÉÉiÉÂ {ÉÖ¯û¹ÉºªÉ MÉÖhÉnùÉä¹ÉÉÎ¶SÉxiªÉÉ&*

iÉnùlÉÈ ºjÉÒVÉÉiÉEòÉäÊHò&*1’.

From these statements it can be inferred that good and bad results of a

person is based on the horoscope of his wife. Above said results are described by

Bha¶¶atiri only after the marriage of couples but not before the marriage. Besides

he provides the meaning wife to the word ‘ºjÉÒ*’ ‘ºjÉÒ¶É¤näùxÉ ¦ÉÉªÉÉÇ

Ê´É´ÉÊIÉiÉÉ* ¦ÉÉªÉÉÇ´É¶ÉÉiÉÂ MÉÖhÉnùÉä¹ÉÉ& ¦É´ÉÎxiÉ* {ÉÖ¯û¹ÉºªÉ

¦ÉÉªÉÉÇ{ÉÊ®úOÉ½þhÉ´É¶ÉÉiÉÂ MÉÖhÉnùÉä¹ÉÉ& ¦É´ÉÎxiÉ*’- ‘+vÉÈ ¦ÉÉªÉÉÇ

¶É®úÒ®úºªÉ <iªÉÉtÖHòi´ÉÉiÉÂ*2’.

Origin of horoscope matching

Govindabha¶¶atiri quotes a verse of Hor¡s¡ra of P¤thuya¿as to explain the

seventh and eighth bh¡vas of women horoscope because the seventh bh¡va

mentions all good virtues of her husband. And death of husband is indicated with

1 Ibid., p.558

2 Ibid., p.558

552

the eighth bh¡va too. Bha¶¶atiri said it in his words ‘ÊxÉvÉxÉäxÉ {ÉÊiÉ¨É®úhÉÆ

±ÉMxÉSÉxpùÉ¦ªÉÉÆ ¶É®úÒ®Æú, ºÉ{iÉ¨ÉäxÉ ºÉÉè¦ÉÉMªÉ¨ÉÂ, {ÉÊiÉ®úÊ{É SÉ

ÊSÉxiªÉ¨ÉÂ*1’. But Var¡hamihira has enumerated above said bhavas having good

and bad results. The verse is as follows

+ÉMxÉäªÉèÌ´ÉvÉ´ÉÉºiÉ®úÉÊ¶ÉºÉÊ½þiÉèÌ¨É¸Éè&

{ÉÖxÉ¦ÉÚÇ¦É´ÉäiÉÂ

GÚò®äú ½þÒxÉ¤É±Éä%ºiÉMÉä º´É{ÉÊiÉxÉÉ ºÉÉè¨ªÉäÊIÉiÉä

|ÉÉäÊZÉiÉÉ*

+xªÉÉäxªÉÉÆ¶ÉMÉªÉÉä&

ÊºÉiÉÉ´ÉÊxÉVÉªÉÉä®úxªÉ|ÉºÉHòÉRÂóMÉxÉÉ

tÚxÉä ´ÉÉ ¶ÉÒiÉ®úÎ¶¨ÉºÉÊ½þiÉä ¦ÉiÉÖÇºiÉnùÉxÉÖYÉªÉÉ**2

1 Ibid., p.559

2 Op.Cit., B¤hajj¡taka, XXII-9

553

Cruel planets positioned in eighth bh¡va of female horoscope cause death

of her husband. Besides Ba¶¶atiri informs two major bad effects based on the

S¡r¡val¢ as ‘position of p¡pagraha in the eighth bh¡va of a male horoscope will

cause death of his wife before his death. Similarly if good planets are in the same

way that may cause good results. ‘vÉ´ÉÉä ¦ÉiÉÉÇ, Ê´ÉMÉiÉvÉ´ÉiÉÉ

¦ÉiÉÞÇ¨É®úhÉÊ¨ÉiªÉlÉÇ&* +lÉÉÇiÉÂ ºÉÉè¨ªÉä%¹]õ¨Éä º´É¨É®úhÉÊ¨ÉÊiÉ ÊºÉrÆù

¦É´ÉÊiÉ* ÎºjÉªÉÉä VÉx¨ÉÊxÉ GÚò®äú%ú¹]õ¨ÉMÉiÉä ºÉÊiÉ º´É¨É®úhÉÉiÉÂ {ÉÚ´ÉÈ

¦ÉiÉÞÇ¨É®úhÉÆ ¦É´ÉÊiÉ* ºÉÉè¨ªÉä¹]õ¨ÉMÉiÉä ºÉÊiÉ ¦ÉiÉÞÇ¨É®úhÉÉiÉÂ {ÉÚ´ÉÈ

¦ÉÉªÉÉÇ¨É®úhÉÆ ¦É´ÉÊiÉ*1’. Likewise the cruel planet positioned in eighth bh¡va

as eighth bh¡v¡dhipati does not cause any bad results: ‘iÉº¨ÉÉnù¹]õ¨ÉºlÉ&

GÚò®úÉä +¹]õ¨ÉÉÊvÉ{É¶SÉäiÉÂ ´ÉèvÉ´ªÉEÞòzÉäÊiÉ ÊºÉrù¨ÉÂ ¦É´ÉÊiÉ*2’ and

Bha¶¶atiri insists another points as if the cruel planets are positioned in seventh

and eighth bh¡vas there should be the strength of cruel planets, strength of eighth

bh¡va as well as strength of eighth bh¡v¡dhipa in equal importance.

1 Op.Cit., Da¿¡dhy¡y¢, p.568-69

2 Ibid., p.571

554

‘¡ò±É¨ÉÊvÉEòÊ¨ÉnÆù ªÉnùjÉ ¦ÉÉ´ÉÉiÉÂ ¦É´ÉxÉ¦ÉxÉÉlÉMÉÖhÉè&

Ê´ÉÊSÉxiÉxÉÒªÉ¨ÉÂ*1’

Above said statements and explanations provide the results of husband

wife relationships. Bha¶¶atiri did not mentioned anywhere about horoscope

matching directly in Da¿¡dhy¡y¢. But he provided a number of solutions of such

matrimonial problems based on B¤hajj¡taka, and other valuable works like

S¡r¡val¢, K¤À¸¢ya etc.

Besides Ba¶¶atiri followed var¡hamihira’s opinion in his commentary. He

says that ‘+jÉ +xÉÖHòÉÊxÉ ªÉÉÊxÉ ±ÉIÉhÉÉÊxÉ iÉÉÊxÉ xÉ ÊxÉ°ü{ÉhÉÒªÉÉÊxÉ

1 Op.Cit., B¤hajj¡taka, XVI-33 & Da¿¡dhy¡y¢, p.570

555

<ÊiÉ xÉÉ´ÉMÉxiÉ´ªÉ¨ÉÂ* iÉÉÊxÉ YÉÉi´ÉÉ ºÉ´ÉÈ ´ÉnäùiÉÂ*1’ these views of

B¤hajj¡taka were followed and used by Ba¶¶atiri throughout in Da¿¡dhy¡y¢

commentary. It must have been a stepping-stone of the origin of the horoscope

matching especially in Kerala astrology.

The ancients have, therefore, called the wife a housewife, a minister, a

friend and the like. She is also the goddess of the house, encouraging her husband

to earn wealth, name and fame. She stands by him in times of crisis. Though

marriages are made in heaven, human beings are not aware of their would-be

partners in life. Hence they search for a suitable person to fill the vacant. Anyhow

it can be concluded that the B¤hajj¡taka and Da¿¡dhy¡y¢ are not mentioning

about horoscope matching directly. But Varahamihira has discussed all good and

bad results and even death of her husband based on the horoscope of his wife and

vise-versa. The saying ‘prevention is better than cure’ is to be connected here. It

may be caused to originate the horoscope matching to accomplish one’s future.


556

Paµcamah¡yogas

In astrological parlance the Paµcamah¡yogas are important factor

especially in the j¡taka part. Those are five in number, being based on the position

of the five planets beginning with Mars. Var¡hamihira does not enumerate these

paµcamah¡yogas in his work

557

B¤hajj¡taka. But he has explained it in his B¤hatsaÆhit¡ by name

puruÀamah¡yogas1.

Bha¶¶atiri enumerates these paµcamah¡yogas with the help of S¡r¡val¢ of

Kaly¡¸avarman. He says that Var¡hamihira has already noted it by the verse

‘+¶ÉÚxªÉä¹ÉÖ SÉ Eäòxpäù¹ÉÖ EòÉ®úEòÉJªÉOÉ½äþ¹ÉÖ SÉ2’. His statement as

follows ‘+jÉ iÉÖ +¶ÉÚxªÉä¹ÉÖ SÉ <iªÉjÉÉxiÉ¦ÉÚÇiÉÉ& ¦É´ÉÎxiÉ* iÉäxÉ

Ê´É¶Éä¹ÉÆ |ÉnùÌ¶ÉiÉ¨ÉÂ* iÉä {É\SÉ¨É½þÉªÉÉäMÉÉ& |ÉÉvÉÉxªÉäxÉ

ÊxÉ°ü{ÉhÉÒªÉÉ&*3’ Paµcmah¡yogas are rucakayoga, bhadrayoga, haÆsayoga,

m¡½avyayoga and ¿a¿ayoga. If any of the five planets is positioned in a Kendra

which is its own house or exaltation, a puruÀamah¡yoga, is the result. The yoga is

called rucaka if the planet producing the yoga happens to be Mars; it is called

bhadra, if the planet is Mercury; it is haÆsa if caused by Jupiter; it is m¡½avya if

caused by Venus; and it is ¿a¿ayoga if caused by Saturn. Bha¶¶atiri has explained

it in detail based on the verses of S¡r¡val¢.

1 Op.Cit., B¤hatsaÆhit¡, chapter-69

2 Op.Cit., B¤hajj¡taka.XX-4

3 Op.Cit., Da¿¡dhy¡y¢. p.492

558

º´ÉIÉäjÉä SÉ SÉiÉÖ¹]õªÉä ºÉÖ¤ÉÊ±ÉÊ¦É& º´ÉÉäSSÉÎºlÉiÉè´ÉÉÇ

OÉ½èþ&

¶ÉÖGòÉRÂóMÉÉ®úEò¨ÉxnùVÉÒ´É¶ÉÊ¶ÉVÉè®äúiÉèªÉÇlÉÉxÉÖG

ò¨ÉÉiÉÂ

¨ÉÉ±É´ªÉÉä ¯ûSÉEò¶¶É¶ÉÉä%lÉ EòÊlÉiÉÉä ½ÆþºÉ¶SÉ

¦ÉpùºiÉlÉÉ

ºÉ´Éæ¹ÉÉ¨ÉÊiÉÊ´ÉºiÉ®Æú ¨ÉÊiÉ¨ÉiÉÉÆ ºÉÆÊIÉ{ªÉiÉä ±ÉIÉhÉ¨ÉÂ**1

±ÉIÉhÉ¨ÉÂ**1

S¡r¡val¢ and B¤hajj¡taka

B¤hajj¡taka of Var¡hamihira and S¡r¡val¢ of Kaly¡¸avarman were widely

followed by the astrologers all over India. Kaly¡¸avarman lived in the seventh century

AD. The work must have been written after

1 Ibid., p.492 & S¡r¡val¢, 37-29

559

the B¤hajj¡taka. In the last part of the first chapter of S¡r¡val¢ it can be seen a

reference as:

½þÉä®úÉiÉÞ¹hÉÉkÉÉÇxÉÉÆ Ê¶É¹ªÉÉhÉÉÆ

º¡Öò]õiÉ®úÉlÉÇÊ¶ÉÊ¶É®úVÉ±ÉÉ *

Eò±ªÉÉhÉ´É¨¨ÉÇ¶Éè±ÉÉzÉnùÒ´É ºÉÉ®úÉ´É±ÉÒ |ÉºÉÞiÉÉ**1

K.Ramakrishnamenon states that the S¡raval¢ of Kaly¡¸avarman may be the first

commentary on B¤hajj¡taka of Var¡hamihira2. Ramakrishnapanicker of Peringad

also holds the same view3.

In Da¿¡dhy¡y¢ Govindabha¶¶atiri strictly follows S¡r¡val¢ as a source work.

Some times he admits it authoritatively as a commentary on B¤hajj¡taka. Almost all

theories of astrology are accepted by Bha¶¶atiri from S¡r¡val¢ which are not

explained by Var¡hamihira in his B¤hajj¡taka. For instance the verse

+Ê¦É±É¹ÉÎnÂù¦É¯ûnùªÉIÉÇ¨ÉºÉÎnÂù¦É¨ÉÇ®úhÉ¨ÉäÊiÉ

¶ÉÖ¦ÉoùÎ¹]õ¨ÉªÉÉiÉä*

1 Ibid., I-6

2 Op.Cit., Da¿¡dhy¡y¢, in preface

3 Op.Cit., Jyoti¿¡stramukham, p.xvi

560

=nùªÉ®úÉÊ¶ÉºÉÊ½þiÉä SÉ ªÉ¨Éä ºjÉÒÊ´ÉMÉÊ±ÉiÉÉäbÖ÷{ÉÊiÉ

¦ÉÚºÉÖiÉoù¹]äõ**1

It means if malefic planets are approaching the raising sign without

beneficial aspects, the woman dies. If Saturn occupies the raising sign aspected by

Mars or weak Moon she dies. Here Bha¶¶atiri expresses difficulty of anvayakrama

of the same verse at the same context he clarifies it basing the verses of S¡r¡val¢. He

says that the adjective ‘¶ÉÖ¦ÉoùÎ¹]’ applied with the wording

‘=nùªÉ®úÉÊ¶ÉºÉÊ½þiÉä SÉ ªÉ¨Éä’ after the usage of ‘¶ÉÖ¦ÉoùÎ¹]õõ¨ÉªÉÉiÉää’

Bha¶¶atiri insists the adjective ‘¶ÉÖ¦ÉoùÎ¹]’ should be connected with

‘=nùªÉIÉÇ’. He quotes here the verse of

1 Op.Cit., B¤hajj¡taka, iv-6

561

S¡r¡val¢ authoritatively. His own words are: ‘¶ÉÖ¦ÉoùÎ¹]õ¨ÉªÉÉiÉä <iªÉÖHäò ºÉÊiÉ

+{É®úÉvÉÉæHäò ªÉÉäMÉä =nùªÉ®úÉÊ¶ÉºÉÊ½þiÉä SÉ ªÉ¨Éä <iªÉjÉ ¶ÉÖ¦ÉoùÎ¹]õ&

<ÊiÉ Ê´É¶Éä¹ÉhÉÉzÉÉx´ÉäÊiÉ* ¶ÉÖ¦ÉoùÎ¹]õ¨ÉªÉÉiÉä <iªÉä´É¨ÉÖHòºªÉ

{ÉÚ´ÉÉÇvÉÇMÉiÉi´ÉÉiÉÂ {ÉÚ´ÉÉÇvÉÉæHäò ªÉÉäMÉä +lÉÇ¤ÉÉ½Öþ±ªÉÉiÉÂ

=nùªÉIÉÇÊ´É¶Éä¹ÉhÉi´ÉÆ ºªÉÉiÉÂ*1’.

R¡jayogabha´galakÀa¸a and paµcamah¡yogas are not explained in

B¤hajj¡taka. But Bha¶¶atiri has included them in his commentary by quoting from

S¡r¡val¢. He says ‘+ÉSÉÉªÉæhÉ iÉÖ ®úÉVÉªÉÉäMÉÉäHò|ÉEòÉ®ú´Éè{É®úÒiªÉäxÉ

ÊSÉxiÉxÉÒªÉÆ <ÊiÉ xÉÉäHò& *2’. Besides he informs two major bad effects based

on S¡r¡val¢ .One of them is ‘position of cruel planets in the eighth bh¡va which

causes to death of wife before the death of her husband and vise-versa. ‘vÉ´ÉÉä

¦ÉiÉÉÇ, Ê´ÉMÉiÉvÉ´ÉiÉÉ ¦ÉiÉÞÇ¨É®úhÉÊ¨ÉiªÉlÉÇ&* +lÉÉÇiÉÂ ºÉÉè¨ªÉä¹]õ¨Éä

º´É¨É®úhÉÊ¨ÉÊiÉ ÊºÉrÆù ¦É´ÉÊiÉ* ÎºjÉªÉÉä VÉx¨ÉÊxÉ GÚò®äú¹]õ¨ÉMÉiÉä ºÉÊiÉ

º´É¨É®úhÉÉiÉÂ {ÉÚ´ÉÈ ¦ÉiÉÞÇ¨É®úhÉÆ ¦É´ÉÊiÉ* ºÉÉè¨ªÉä¹]õ¨ÉMÉiÉä ºÉÊiÉ


2 Ibid.,Pp.488-90

562

¦ÉiÉÞÇ¨É®úhÉÉiÉÂ {ÉÚ´ÉÈ ¦ÉÉªÉÉÇ¨É®úhÉÆ ¦É´ÉÊiÉ*1’

In another context Bha¶¶atiri explains to the Saturn by the second verse of

eleventh chapter of B¤hajj¡taka as ‘{É¯û¹É®úÉä¨ÉEòSÉÉäÊxÉ±ÉÉi¨ÉÉ’. Bha¶¶atiri

notes the difference between the two words ‘®úÉä¨É’ and ‘EòSÉ’ first one points

hair of back side of the neck even though both are synonymous. Bha¶¶atiri has

explained it based on the verse of S¡r¡val¢ as ‘®úÉä¨ÉEòSÉ& <iªÉjÉ ÊEò¨ÉlÉÈ

®úÉä¨É¶É¤nù& EòSÉ¶É¤nù¶SÉ ºÉ½þ|ÉªÉÖHòÉÊ´ÉÊiÉ SÉänÖùSªÉiÉä-

Eòh`öºªÉÉvÉÉä¦ÉÉMÉä {É¯û¹ÉÉÊhÉ ®úÉä¨ÉÉÊxÉ ¤É½ÚþÊxÉ ºÉxiÉÒÊiÉ

YÉÉ{ÉxÉÉlÉÈ B´ÉÆ ¨Éxnùº´É°ü{É¨ÉÂ * iÉlÉÉ SÉ ºÉÉ®úÉ´É±ªÉÉ¨ÉÂ2’.

1 Ibid., p.571

2 Ibid., p.126

563

Thus S¡r¡val¢ was an important source of astrology at the time of thirteenth

century AD. Although he has quoted a number of verses from the different

astrological works, Govindabha¶¶atiri goes close in following widely from the

S¡r¡val¢.

Dream analysis in Da¿¡dhy¡y¢

Dream, the process of mind, is also interpreted in astrology. Dream is

connected to supernatural phenomenon that mainly related to past life in astrology.

Dream is divided in two types. One of them known as an£ka, which becomes at the

age of childhood and another one, is called ‘gatija’ which occurred in matured

persons:

+ÉxÉÚEòÉtä º¨ÉÞiÉ +ÉªÉÖ¹ÉÉå¶Éä ¶Éä¹Éä ÊjÉ¦ÉÉMÉä MÉÊiÉVÉÉä{ÉÊnù¹]õ&*1

Bha¶¶atiri has discussed about dreaming process by the phrase of

Var¡hamihira as ‘º´É{xÉÊSÉxiÉÉº´É´ÉÒªÉê&2’. Var¡hamihira describes that during

the time of an auspicious planet the mind of the person will be in pleasure mood. It

enables the man to get wealth and secure happiness .The da¿¡ may also be known

1 Ibid., p.519

2 Op.Cit., B¤hajj¡taka, VIII-22

564

by the happiness or misery the man subjected to. The results produced by powerless

planets will be enjoyed in dreams and thoughts. In an£ka stage reflecting results are

of past life and in gatija stage, reflections are about next birth of a person. Causes of

dream have been explained by Bha¶¶atiri mainly being lack of elements

(vÉÉiÉÖEòÉä{É), good and bad effect of gocaras, different state of da¿¡pah¡ra etc;

565

vÉÉiÉÖ|ÉEòÉä{É OÉ½þ{ÉÉEòÊSÉxiÉÉ

où¹]õÉÊ¦ÉSÉÉ®úÉänÂù¦É´ÉMÉÖÁEòÉäilÉ&*

MÉiÉè¹ªÉVÉÉiªÉxiÉ®ú ºÉi´ÉºÉRÂóMÉ& º´É{xÉä{ªÉxÉÚEäò

MÉÊiÉVÉä SÉ ÊxÉiªÉ¨ÉÂ**1

The seven types of dreams are s¤Àta, ¿¤ta, anubh£ta, p¡rthita, kalpita,

bh¡vija and doÀaja. One who sees the dream in the first y¡ma of night, which will be

effected within one year, if in second y¡ma of the night the result will be within half

an year, if in the third y¡ma of the night that may with in three years, if in fourth

y¡ma effect will be within one month and if dreaming becomes early morning which

will be effected at once. Bha¶¶atiri explains it by the verse of Var¡hamihira’s

B¤hady¡tr¡ as:

+Étä ´É¹ÉÉÇuùiºÉ®úÉvÉÉÇÊuùiÉªÉä ªÉÉ¨Éä

´É¹ÉÇ{ÉÉiÉÉkÉÞiÉÒªÉä*

¨ÉÉºÉÉiÉÂ {ÉÉEò¶¶É´ÉÇ®úÒ {ÉÎ¶SÉ¨ÉÉÆ¶Éä ºÉt& {ÉÉEòÉä

MÉÉäÊ´ÉºÉMMÉæ SÉ où¹]äõ*2


2 Ibid., p.522

566

Peculiarities of commentary

Govindabha¶¶atiri gives equal importance to logic and scientific

explanation in his commentary. He presents arguments at first and some times he

has solved such matters logically. One of them may be exemplified that the true

number of women servants (upas£tikas) at the time of delivery time of a woman.

The numbers of women servants are considered equal to the position of planets

from lagna to sign of the Moon. By the word ‘OÉ½èþ&’ means Bha¶¶atiri says

‘form, ornaments, age, dress, caste, good and bad character etc of the women

servants are to be considered equal to the nine planets’. Among them the planets

positioned if ‘où¶ªÉÉrÇù’ women servants should be outside of the

567

delivery room and if ‘+où¶ªÉÉrÇù’, they would be inside of the delivery room.

Here Bha¶¶atiri has clarified it with logical background. He says one who

stay out side of the delivery room that is indicating ‘où¶ªÉÉrÇù’ planets due to

spreading light thereby, but inside of the room is spreading darkness only and so

it indicates to ‘+où¶ªÉÉrÇù’ planets. ‘¤ÉÊ½þ¦ÉÉÇMÉÉä JÉ±ÉÖ |ÉEòÉ¶É& -

iÉjÉºlÉÉxÉÉÆ JÉ±ÉÖ où¶ªÉiÉÉ* iÉº¨ÉÉiÉÂ où¶ªÉÉvÉÇMÉiÉè& OÉ½èþºiÉä¹ÉÉÆ

¤ÉÊ½þÎºlÉÊiÉ& ªÉÖVªÉiÉä*1’

One of the peculiarities of his commentary is that Bha¶¶atiri was very

attentive on each word and even every letter of the words. One of them as follows

‘±ÉMxÉä IÉÒhÉä ¶ÉÊ¶ÉÊxÉ2’. Here he says about the yogas of death of a child

as ‘If week Moon joins the lagna with malefic in the eight or Kendras or If the

Moon is betwixt malefic occupying the eighth, fourth or seventh, the child dies. If

the moon is occupied in lagna as above state malefic in the seventh and eighth

without the aspect of good planets, the Mother as well as the child will die’.

There can be seen his sincerity and carefulness can be seen on each verse

1 Ibid., p.336

2 Op.Cit., B¤hajj¡taka,VI-8

568

and in even letters. Bha¶¶atiri leads us with detailed and minute explanations. In

the eighth verse of the sixth chapter of B¤hajj¡taka he compares it with the

seventh verse‘+¶ÉÖ¦ÉuùªÉ¨ÉvªÉMÉÉè ...’ of the fourth chapter because of the

similarity of meanings. it means ‘If the rising sign and the Moon are betwixt two

evil planets not aspect by benefices jointly or separately the woman dies with

569

pregnancy. Bha¶¶atiri explains it only when the rising sign and the Moon are

betwixt two evil planets’, but in the verse ‘¨ÉnùxÉÎSUôpù ºÉÆºlÉÉ& {ÉÉ{ÉÉ&1’

(evil planets should be positioned in the seventh and eighth houses) Bha¶¶atiri

find out that among the above said two verses the first one does not connected to

the second one and so by the first verse it can be said the possibility of abortion

and in the second verse the death of a child will be with in one year after delivery

‘iÉjÉ iÉÖ MÉ¦ÉÇxÉÉ¶É& =Hò& * +jÉ iÉÖ VÉÉiÉºªÉ

ºÉÆ´ÉiºÉ®úÉxiÉ¨ÉÇ®úhÉ¨ÉÖCi´ÉÉ MÉ¦ÉÇºªÉÉ{ÉÉªÉ¤ÉÉ½Öþ±ªÉÊ¨ÉÊiÉ

´ÉIªÉÉ¨É&2’

His commentary is shorted with ten chapters but with exhaustive

meanings. Var¡hamihira has collected astrological theories scattered manner. But

Bha¶¶atiri enumerates everyone in their order with full meanings. For instance

while discussing the causes of blindness he quotes a verse of eighteenth chapter of

B¤hajj¡taka. He says that ‘If the cruel planet aspects to the Sun of occupied in the

eighth bh¡va that may cause to blindness as well as the lack of children.

1 Ibid.,VI-8


570

‘ÊxÉvÉxÉä ®úÊ´É& {ÉÉ{Éoù¹]õ¶SÉäiÉÂ xÉªÉxÉ{ÉÒb÷É* ‘º´É±{ÉÉi¨ÉVÉÉä

ÊxÉvÉxÉMÉä Ê´ÉEò±ÉäIÉhÉ¶SÉ’ <ÊiÉ ¦ÉÉ´ÉÉvªÉÉªÉä*1’.

Views on D¤À¶i

D¤À¶i is a technical term of astrology. Bha¶¶atiri has referred about the

importance and usage of d¤À¶i in astrology as ‘ºÉ´ÉÇ|É¶xÉVÉÉiÉEò

ÊxÉ°ü{ÉhÉä +´É¶ªÉÆ Ê´ÉSÉÉªÉÇi´ÉÆ ºÉÚÊSÉiÉ¨ÉÂ* ±ÉMxÉÉiÉÂ

{ÉÖjÉEò±ÉjÉ¦Éä ¶ÉÖ¦É{ÉÊiÉ|ÉÉ{iÉäSlÉ´ÉÉ±ÉÉäÊEòiÉä* SÉxpùÉuùÉ ªÉÊnù

ºÉ¨{ÉnùÎºiÉ Ê½þiÉªÉÉä& YÉäªÉÉäSxªÉlÉÉ%ºÉ¨¦É´É&*2’. D¤À¶i means rays.

1 Ibid., p.281

2 Ibid., II-13.p.134

571

K¤À¸¢ya uses the term kira¸a instead of d¤À¶i. Specific nature of d¤À¶i of each

planet is given below;

SÉiÉÖ®äúEòË´É¶É¹ÉÉäb÷¶ÉxÉ´ÉºÉÆJªÉÉ&

{É\SÉºÉ{iÉnù¶ÉÊEò®úhÉÉ&*

¨ÉxnùMÉMÉÊiÉ

SÉxpù¦ÉÉMÉÇ´É¶ÉÊ¶ÉºÉÖiÉ®úÊ´É¦ÉÉè¨ÉVÉÒ´ÉÉxÉÉ¨ÉÂ*1

(Saturn, Moon, Venus, Mercury, Sun, Mars, Jupiter are having 4, 21, 16, 9, 5, 7, 10

kira¸as respectively)

Govindabha¶¶atiri highlights the influencial effect and importance of

d¤À¶i in his Da¿¡dhy¡y¢. D¤À¶isa´khy¡ is calculated to each planet and that

helps to convince the number of different objects especially in the context of

pr¡¿na cint¡ ‘où¹]õ¬ÉºÉ¨ÉÉxÉÆ |É´ÉnäùSSÉ ºÉÆJªÉÉ¨ÉÂ2’.

Govindabha¶¶atiri has explained the rule to calculate d¤À¶i based on the

verse of B¤hajj¡taka as:

1 Op.Cit., K¤À¸¢ya, III-4

2 Op.Cit., B¤hajj¡taka, III-4

572

ÊjÉnù¶ÉÊjÉEòÉähÉSÉiÉÖ®ú¸ÉºÉ{iÉ¨ÉÉxªÉ´É±ÉÉäEòªÉÎxiÉ

SÉ®úhÉÉÊ¦É´ÉÞÊrùiÉ& *

®úÊ´ÉVÉÉ¨É®äúfø¬¯ûÊvÉ®úÉ& {É®äú SÉ ªÉä Gò¨É¶ÉÉä ¦É´ÉÎxiÉ

ÊEò±É ´ÉÒIÉhÉä%ÊvÉEòÉ& **1

(planets aspect ¼. ½. ¾ and full in the third and tenth, in the fifth and ninth, in

the fourth and eighth and in the seventh respectively. Saturn, Mars and Jupiter

have special sights and are powerful in aspect third and tenth, fourth and fifth,

eighth and ninth respectively)

‘ÊjÉnù¶ÉÊjÉEòÉähÉ SÉiÉÖ®ú¸É ºÉ{iÉ¨ÉÉxÉÒiªÉÉÊnù

OÉxlÉäxÉÉSÉÉªÉæhÉ OÉ½þoù¹]äõ®úÉxÉªÉxÉÆ ºÉÚÊSÉiÉ¨ÉÂ -iÉnùjÉ

´ÉIªÉÉ¨É&* ÊjÉnù¶ÉÊjÉEòÉähÉSÉiÉÖ®ú¸ÉºÉ{iÉ¨ÉÉxÉÂ ºÉ´Éæ OÉ½þÉ&

SÉ®úhÉÉÊ¦É´ÉÞÊrùiÉ& +´É±ÉÉäEòªÉÎxiÉ* OÉ½þºªÉ º´ÉºlÉÉxÉÉiÉÂ

iÉÞiÉÒªÉ¦ÉÉ´ÉÉ®ú¨¦Éä {ÉÉnùoùÎ¹]õ& iÉº¨ÉÉuÞùËrù |ÉÉ{ªÉ

iÉÞiÉÒªÉSÉiÉÖlÉÇ¦ÉÉ´ÉºÉxvÉÉè {ÉÉnùÉäxÉoùÎ¹]õ& {ÉÚÊ®úiÉÉ ¦É´ÉÊiÉ*

{ÉÖxÉ¿ÉÇºÉÆ |ÉÉ{ªÉ SÉiÉÖlÉÇ{É\SÉ¨É¦ÉÉ´ÉºÉxvÉÉè +vÉÇoùÎ¹]õVÉÉÇªÉiÉä*

1 Ibid., II-13

573

ºÉÉ SÉ ¿ÉºÉÆ |ÉÉ{ªÉ {É\SÉ¨É¹ÉbÂ÷¦ÉÉ´É´ÉºÉxvÉÉè ¶ÉÚxªÉÉ ¦É´ÉÊiÉ*

¹É¹`öÉnäù®úÉ®ú¦ªÉ ¹É¹`öºÉ{iÉ¨É¦ÉÉ´ÉºÉxvÉÉè {ÉÚhÉÉÇ ¦É´ÉÊiÉ* {ÉÖxÉ&

ºÉ{iÉ¨ÉÉnùÉ®ú¦ªÉ ¿ÉºÉäxÉ ºÉ{iÉ¨ÉÉ¹]õ¨ÉºÉxvÉÉè {ÉÉnùÉäxÉÉ VÉÉªÉiÉä*

iÉº¨ÉÉnùÊ{É ¿ÉºÉäxÉ xÉ´É¨ÉÉnùÉ´ÉrÇùoùÎ¹]õVÉÉÇªÉiÉä*

iÉÞiÉÒªÉnù¶É¨ÉªÉÉä& ®úÊ´ÉVÉÉäÊvÉEò&, ÊjÉEòÉähÉªÉÉä& MÉÖ¯û®úÊvÉEò&

<ÊiÉ*1’.

Likewise he says that d¤À¶i is not affected on all bh¡vas in astrology. In

bandhukÀetra, svakÀetra, ucca, are ¼, ¾ and one respectively. In triko¸a is ½ and

the planet which is failed in grahayudha and retrogressed planets also have no

d¤À¶i. ‘>ðxÉÉÊvÉEòi´É¨ÉÎºiÉ Ê¨ÉjÉMÉÞ½äþ {ÉÉnùºÉÆJªÉÉ, º´ÉMÉÞ½äþ

{ÉÉnùÉäxÉºÉÆJªÉÉ, =SSÉä ºÉ¨{ÉÚhÉÇºÉÆJªÉÉ& ÊjÉEòÉähÉä +vÉÇºÉÆJªÉÉ&

®ú¶¨ÉªÉ& xÉÒSÉ®úÉ¶ÉÉè Ê´É¡ò±ÉÉ& ¶ÉjÉÖIÉäjÉä +±{É¡ò±ÉÉ&

OÉ½þÊxÉ½þiÉÉ& OÉ½þÉ{ÉºÉ´ªÉ MÉiÉÉ¶SÉÉ¡ò±ÉÉ&*2’

D¤À¶is are ¼ in svakÀetra, ¾ in ucca ½ in thrikona. Aspect to seventh

bh¡va of each planets is accepted only in muh£rtta. Ba¶¶atiri says ‘iÉjÉ

1 Op.Cit., Da¿¡dhy¡y¢,Pp.134-135

2 Ibid., p.140

574

ÊjÉnù¶ÉÉÊnù ºlÉÉxÉä¹ÉÖ OÉ½þÉhÉÉÆ ªÉÉ oùÎ¹]õ¯ûHòÉ ºÉÉ

¨ÉÖ½ÚþiÉÉÇnùÉè xÉ MÉÞÁiÉä* iÉjÉ ºÉ{iÉ¨ÉoùÎ¹]õ®äú´É MÉÞÁiÉä1’. Bha¶¶atiri

Bha¶¶atiri observes some points about d¤À¶i that he says Var¡hamihira did not

implied d¤À¶i in to ascendant, eleventh house and twelfth houses

‘uùÉnù¶ÉèEòÉnù¶É±ÉMxÉä¹ÉÖ ´É®úÉ½þÊ¨ÉÊ½þ®úÉSÉÉªÉæhÉ

OÉ½þoùÎ¹]õzÉÉæHòÉ- B¹´ÉÊ{É +ºiÉÒÊiÉ EäòÊSÉuùnùÎxiÉ*2’.

Whereas some scholars like Yavan¡c¡rya and Sr¢pati are attributing d¤À¶i

as affecting in ascendant, eleventh house and twelfth houses. Bha¶¶atiri

establishes Var¡hamihira’s opinion as correct with concrete evidence of Sr¢pati. He

says Sr¢pati does not agree the d¤À¶i in to twelfth, eleventh and lagna and he

states no planets are effective

1 Ibid., p.140

2 Ibid., p.136

575

further to the tenth house ‘´ªÉªÉÉªÉ±ÉMxÉä¹ÉÖ OÉ½þoùÎ¹]õ& ¸ÉÒ{ÉÊiÉxÉÉÊ{É

xÉÉRÂóMÉÒEÞòiÉÉ* ‘ÊnùM¦ªÉÉä%ÊvÉEÆò{É¶ªÉÊiÉ xÉÉä OÉ½äþxpù&’

<iªÉÖHòi´ÉÉiÉÂ*1’

Govindabha¶¶atiri strictly followed and applied well this d¤À¶I with its

importance in astrology. In the above verse the word ‘ÊEò±É’ is specific in this

context, which makes accurate results of aspect of planets; ‘ÊEò±É¶É¤näùxÉ

OÉ½þoù¹]äõ& ÊxÉÎ¶SÉiÉi´ÉÆ ºÉÚÊSÉiÉ¨ÉÂ* ºÉ´ÉÇ|É¶xÉVÉÉiÉEòÊxÉ°ü{ÉhÉä

+´É¶ªÉÆ Ê´ÉSÉÉªÉÇi´ÉÆ ºÉÚÊSÉiÉ¨ÉÂ*2’. He repeatedly cited ‘OÉ½þÉhÉÉÆ

+xªÉÉäxªÉºÉ¨¤ÉxvÉä¹ÉÖ oùÎ¹]õ®äú´É |ÉÉvÉÉxªÉäxÉ =SªÉiÉä*3’. Var¡hamihira

also said many times about its importance ‘+¶ÉÖ¦ÉMÉÊnùiÉÉ ªÉÉäMÉÉ ªÉÉ{ªÉÉ

¦É´ÉÎxiÉ ¶ÉÖ¦ÉäÊIÉiÉÉ&4’ ‘où¹]õºiÉÖ ¶ÉÖ¦ÉèxÉÇ ªÉnùÉ’(6-4) ‘ªÉÊnù xÉ SÉ

¶ÉÖ¦Éè´ÉÔÊIÉiÉ¶¶ÉÊHò¨ÉÎnÂù¦É&’(6-8) and he says aspect of astrology is

highly powerful than any other grahayogas.

1 Ibid., p.136

2 Ibid., p.134

3 Ibid., p.236

4 Op.Cit., B¤hajj¡taka,IV-20

576

VÉxÉªÉÊiÉ xÉÞ{É¨ÉäEòÉä{ªÉÖSSÉEòÉä Ê¨ÉjÉoù¹]õ&

|ÉSÉÖ®úvÉxÉºÉ¨ÉäiÉÆ Ê¨ÉjÉªÉÉäMÉÉSSÉ ÊºÉrù¨ÉÂ*

If malefic are approaching the rising sign without beneficial aspects, the woman

dies. If Saturn occupies the raising sign aspect by Mars or weak Moon, she dies.

Here Bha¶¶atiri not only reflected the false anvayakrama of Var¡hamihira but he

admits the S¡r¡val¢ at the same context. He says that the adjective ‘¶ÉÖ¦ÉoùÎ¹]’

applied with the wording ‘=nùªÉ®úÉÊ¶ÉºÉÊ½þiÉä SÉ ªÉ¨Éä’ after the usage of

‘¶ÉÖ¦ÉoùÎ¹]õ¨ÉªÉÉiÉä’ Bha¶¶atiri informs the adjective ‘¶ÉÖ¦ÉoùÎ¹]’ should

be connected with ‘=nùªÉIÉÇ’. He quotes here the verse of S¡r¡val¢ as pram¡¸a.

His statement is. ‘¶ÉÖ¦ÉoùÎ¹]õ¨ÉªÉÉiÉä <iªÉÖHäò ºÉÊiÉ +{É®úÉvÉÉæHäò

ªÉÉäMÉä =nùªÉ®úÉÊ¶ÉºÉÊ½þiÉä SÉ ªÉ¨Éä

577

<iªÉjÉ ¶ÉÖ¦ÉoùÎ¹]õ& <ÊiÉ Ê´É¶Éä¹ÉhÉÉzÉÉx´ÉäÊiÉ* ¶ÉÖ¦ÉoùÎ¹]õ¨ÉªÉÉiÉä

<iªÉä´É¨ÉÖHòºªÉ {ÉÚ´ÉÉÇvÉÇMÉiÉi´ÉÉiÉÂ {ÉÚ´ÉÉÇvÉÉæHäò ªÉÉäMÉä

+lÉÇ¤ÉÉ½Öþ±ªÉÉiÉÂ =nùªÉIÉÇÊ´É¶Éä¹ÉhÉi´ÉÆ ºªÉÉiÉÂ*1’.

Scientific approach of Bha¶¶atiri

Through the commentary of the first verse of B¤hajj¡taka Bha¶¶atiri

considers the word ‘®úÊ´É’ in the benedictory ¿loka ‘´ÉÉSÉÆ xÉ& ºÉnùvÉÉiÉÖ

xÉèEòÊEò®úhÉºjÉè±ÉÉäCªÉnùÒ{ÉÉä ®úÊ´É&*’ (I-1) he says that Var¡hamihira

praises first to the Sun because Sun is symbol of ¿abdabrahaÅmasvar£pa

Bha¶¶atiri implies it as ‘®úÉ´ÉªÉiÉÒÊiÉ ®úÊ´É& ®ú´Éä& ¶É¤nù¥ÉÀ¨ÉªÉi´ÉÉiÉÂ

®ú´Éä®äú´É iÉiÉÂ |ÉÉlÉÇxÉÉ ªÉÖVªÉiÉä*2’. He had awareness on all theories of

astrology like astronomy ga¸ita, nimitta and the like. While he informs about the

Sun as a star, he gives its position in the sphere and has explained the relation

between the Sun and the Moon with scientific background. ‘|ÉEòÉ¶É¶ÉÚxªÉä

VÉ±É¨ÉªÉä SÉxpù¨ÉÊºÉ ®úÊ´É®úÎ¶¨ÉºÉ¨{ÉÉiÉÉiÉÂ ºÉ|ÉEòÉ¶ÉÆ

SÉxpù¶É®úÒ®ú¨ÉÖi{ÉtiÉä <ÊiÉ ªÉÖCiªÉÉ ÊºÉnÂùvªÉÊiÉ*

1 Op.Cit., Da¿¡dhy¡y¢., p.253

2 Ibid., p.2

578

+EæòxnÖù¦ÉÖ´ÉÉ¨ÉEÇòºªÉ +EæòxnÖùEÖòVÉÉÊnù ÊnùCSÉGòºªÉ ¨É½þÒªÉÉä

°ü{ÉÆ {ÉÎ¶SÉ¨ÉÉÊ¦É¨ÉÖJÉÆ §É¨ÉÊiÉ* VªÉÉäÊiÉ¶SÉGäò |ÉÉRÂó¨ÉÖJÉÆ

MÉSUôxiÉ¶SÉxpùÉnùªÉÉä OÉ½þÉ& MÉÉä±É°ü{ÉÉ& iÉjÉè´É ÎºlÉiÉºªÉ

|ÉÉRÂó¨ÉÖJÉiÉºªÉ MÉÉä±É°ü{ÉºªÉ ®ú´Éä& ®úÎ¶¨ÉºÉ¨{ÉÉiÉÉiÉÂ

ºÉÚªÉÉÇÊ¦É¨ÉÖJÉÉvÉÇ¦ÉÉMÉÉ& nùÒ{ªÉxiÉää*’.

In Indian astrology movement of the Sun along with the zodiacal orbit is

accepted. But in western system Sun and Moon are not included in the list of

planets. The sun is a fixed luminary round and the earth revolves in it’s their

different orbit. Bha¶¶atiri knows the fixed position of the Sun in the sphere and it

was written by him as ‘iÉjÉè´É ÎºlÉiÉºªÉ |ÉÉRÂó¨ÉÖJÉiÉºªÉMÉÉä±É°ü{ÉºªÉ

®ú´Éä&’ here the word ‘iÉjÉè´É ÎºlÉiÉºªÉ’ is implies that the fixed state of the Sun

in sphere . About the influence of Moon

579

Bha¶¶atiri gives a verse from Taittar¢yasaÆhit¡ as

‘ºÉÖ¹ÉÖ¨hÉººÉÚªÉÇ®úÎ¶¨É¶SÉxpù¨ÉÉ&1’.

M.V.Raghavan says “the ancient astrologers thought that the solar system

was geocentric, the earth in the middle and all stars and planets moving around it.

But later science has shown that the solar system is heliocentric, the Sun in the

middle and all planets revolving around it. Even though Indian astronomers knew

this long ago, the astrologers stuck to their old belief that the system was

geocentric. This goes on even today2”. A.R.Rajarajavarma gives detailed

information about this system that how it became geocentric among astrologers.

Answer is to simplify usage and advantages for astronomical calculation3.

Here Bha¶¶atiri explains to the word ‘xÉèEòÊEò®úhÉ&’ with a vast and

scientific presentation. It means limitless rays or thousand rays of the Sun. Among

them half rays of thousand absorbing water elements from the earth and half of

the rays spray as rain into earth. His words as follows ‘xÉèEòÊEò®úhÉ&

1 Ibid., p.2 & Taittar¢yasaÆhit¡, 3-4-71

2 Op.Cit., Astrology is based on illusion and imagination, p.7

3 Op.Cit., Prabandhasa´graha (mala) (article) ‘K¡ladga¸ana’,

580

+ºÉÆJªÉÊEò®úhÉ& +lÉ´ÉÉ ºÉ½þ»ÉÊEò®úhÉ& <ÊiÉ ´ÉÉ* {É\SÉ¶ÉiÉÊEò®úhÉè&

¦ÉÚÊ¨É¹ÉÖ pù´ªÉ®úºÉ¨ÉÉnùnùÉÊiÉ* +{É®èú& {É\SÉ¶ÉiÉÊEò®úhÉè&

Ê´ÉºÉÞVÉÊiÉ VÉMÉnùÉ{ªÉÉªÉxÉEò®ú <iªÉlÉÇ&*1’. It can be seen similar words

to indicate thousand rays of the Sun as ‘ºÉ½þ»ÉÉIÉÉä Ê´ÉSÉ¹ÉÇÊhÉ®úÎMxÉ&’

in Rgveda2. BraÅm¡¸·apur¡¸a also referred it as ‘ºÉ½þ»ÉÆ ªÉkÉÖ ®ú¶¨ÉÒxÉÉÆ

ºÉÚªÉÇºªÉä½þ Ê´ÉxÉ¶ªÉêiÉ3’. And so the divine Sun is


2 Op.Cit., Rgveda,1-80-12

3 Op.Cit., BraÅm¡¸·apur¡¸a, v-123

581

considered as the king and ruler of the planetary kingdom. Representation of soul

of the human body, father, spirituality, lord of world etc under the planet Sun.

Bha¶¶atiri enumerates it ‘+Éi¨É¦ÉÚiÉºªÉ ÊnùxÉEÞòiÉÉä ¤É±É´ÉiÉÉä VÉÉiÉºªÉ

+Éi¨É|É¦ÉÉ´ÉÉä VÉÉªÉiÉä, +Éi¨É|É¦ÉÉ´ÉÉnäù´É ºÉ´ÉÇEòÉªÉÇ {ÉÉè¯û¹ÉÊºÉÊrù&

iÉº¨ÉÉiÉÂ +ÉÊnùiªÉ¤É±ÉÆ Ê´É¶Éä¹ÉiÉÎ¶SÉxiªÉ¨ÉÂ*1’.

Pra¿na – a general discription

In India the pra¿na section said to have well routed in ancient time. A

Number of works on astrology are dealing with only pra¿na section. Pra¿na means

‘questioning’ means one who asks about his good or bad results to astrologer or

Daivajµa. It may be the first mode of astrology.

Nemicandrasastri refers that the pra¿na section must have been

developed at the age of Prthuya¿as son of Var¡hamihira approximately seventh

century AD2. Anyhow the pra¿na section has been well developed later with the

help of a number of valuable works especially developed highly in Kerala.


2 Op.Cit., Bh¡rat¢yajyotiÀa, p.4

582

Daivajµavallabh¡ of Var¡hamihira, Sadpaµc¡¿ik¡ of P¤thuya¿as,

Pra¿najµ¡na or Ary¡saptati of Bha¶¶olpala, Pra¿narak¡¿a of Sr¢mladeva,

Pra¿nasindhu of Sr¢v¡sav¡nanda, Pra¿naca¸·e¿vara of R¡mak¤À¸a,

Kera½apra¿nasa´graha (unknown authorship), Pra¿najµ¡naprad¢pa of Jaimini,

Bhuvanad¢paka of Padmas£ri, Pra¿na¿iroma¸i of Sr¢pa¸·ita Rudrama¸i,

Kera½¢yapra¿naratna of Sr¢nandar¡mapa¸·ita,

583

Pra¿navaiÀ¸ava of Siddhan¡r¡ya¸a and Pra¿nabh£Àa¸a of J¢van¡tha etc are

important works on pra¿na section of astrology.

T¡mb£lapra¿na, Svar¸apra¿na, Devapra¿na, Viv¡hapra¿na etc are

important. In Kerala the work K¤À¸¢ya of K¤À¸a is an authoritative work on

pra¿na section and all astrologers follow it as a guideline. Another systematic work

is Da¿¡dhy¡y¢ of Talaku½att£r Govindabha¶¶atiri which is not only the

commentary of B¤hajj¡taka of Var¡hamihira but in which discussed and applied

pra¿na theories with the help of valuable pra¿na works on astrology. I¶akk¡¶¶

Namputiri the author of Pra¿nam¡rga who created his work based on Da¿¡dhy¡y¢

that expressed throughout his works.

+où¹]Âõ´ÉÉ ªÉÉä nù¶ÉÉvªÉÉªÉÓ ¡ò±É¨ÉÉnäù¹]ÖõÊ¨ÉSUôÊiÉ*

<SUôiªÉä´É ºÉ¨ÉÖpùºªÉ iÉ®úhÉÆ ºÉ {±É´ÉÆ Ê´ÉxÉÉ**1

Pra¿na theory in Da¿¡dhy¡y¢

Bha¶¶atiri also gives prime importance to pra¿na like j¡taka. There can be

see many wordings that praising pra¿na in Da¿¡dhy¡y¢ one of them is as follows

1 Op.Cit., Pra¿nam¡rga, I-32

584

¤ÉÖnÂùv´ÉÉ ¶ÉÉºjÉÆ ªÉlÉÉxªÉÉªÉÆ ¤É±ÉÉ¤É±ÉÊ´ÉPÉÉxÉiÉ&*

ªÉlÉÉäHÆò VÉÉiÉEäò ºÉ´ÉÈ iÉuùnÂù|É¶xÉäÊ{É ÊSÉxiÉªÉäiÉÂ**1

Bha¶¶atiri states again as ‘VÉÉiÉEò±ÉIÉhÉäxÉè´É |É¶xÉ¡ò±ÉÆ

ÊxÉ°ü{ÉhÉÒªÉ¨ÉÂ* iÉlÉÉÊ{É VÉÉiÉEò|É¶xÉÉè {ÉÞlÉEÂò Eò±{ÉÊªÉi´ÉÉ

EÞò¹hÉÉÊnùÊ¦É®úÉSÉÉªÉê& |É¶xÉ¶ÉÉºjÉÉÊhÉ ®úÊSÉiÉÉÊxÉ*2’. From these

statements it can be assumed that the pra¿na section may be of remote past.


2 Ibid., p.20

585

In Da¿¡dhy¡y¢ Bha¶¶atiri admits j¡taka and pra¿na compared to human

body as ‘iÉiÉÉä +jÉ VÉÉiÉEò|É¶xÉªÉÉä& EòÉ±É|ÉÉvÉÉxªÉÉiÉÂ

EòÉ±É{ÉÖ¯û¹ÉºªÉ ±ÉIÉhÉÆ |ÉlÉ¨É¨ÉÖ{ÉÊnù¶ªÉiÉä*1’. Then he gives more details

of pra¿na section and its rules contextually. Janmar¡¿i, ¡r£·har¡¿i etc are the

primary information of pra¿na which are explained in detail. Ar£·har¡¿i is the

pivotal of pra¿na he stats it ‘+Îº¨ÉxÉÂ ¦ÉÚSÉGäò ªÉjÉ {ÉÞSUôEò& ÎºlÉiÉ& ºÉ

®úÉÊ¶É®úÉ°üføºÉÆYÉ&* {ÉÞSUôEäòxÉÉ°üføi´ÉÉiÉÂ +É°üfø& <iªÉÖSªÉiÉä*

iÉäxÉ |É¶xÉEò¨ÉÇÊhÉ ºÉ´ÉÈ ÊxÉ°ü{ªÉiÉä*2’.

Bha¶¶atiri introduces a verse showing synonyms of sign (r¡¿i) as

‘®úÉÊ¶ÉIÉäjÉMÉÞ½þIÉÇ¦ÉÉÊxÉ ¦É´ÉxÉÆ SÉèEòÉlÉÇºÉ¨|ÉiªÉªÉä*3’. Here he

states that although these are synonyms of r¡¿i using in j¡taka and pra¿na very

differently. Bha¶¶atiri says that ‘®úÉÊ¶É{ÉªÉÉÇªÉÉhÉÉÆ ¹ÉbÂ÷EòiÉªÉÉ

¹ÉbÅ÷É¶ÉªÉÎ¶SÉxiªÉÉ&* VÉÉiÉEäò¹ÉÖ ±ÉMxÉ®úÉÊ¶É®äúEò&

+{É®ú¶ÉSÉxpùÉÊvÉÎ¹`öiÉ®úÉÊ¶É&, iÉiÉÉä®úÊvÉ{ÉÊiÉ&ÎºlÉiÉ®úÉÊ¶É&

1 Ibid., I-4, p.21

2 Ibid., I-4,p.25

3 Ibid., I-4

586

SÉxpù±ÉMxÉÉÆ¶É®úÉÊ¶É¶SÉ <ÊiÉ* |É¶xÉÉnùÉè BEò ºiÉÉ´ÉnÖùnùªÉ&

+{É®ú& +É°üfø&, iÉÞiÉÒªÉ =tzÉ´ÉÉÆ¶É®úÉÊ¶É& SÉiÉÖlÉÇ& UôjÉ®úÉÊ¶É&

{É\SÉ¨É& {ÉÞ¹`öÉRÂóMÉ®úÉÊ¶É&, ¹É¹`ö& SÉxpùÉÊvÉÎ¹`öiÉ®úÉÊ¶É&*

¹ÉÎbÂ÷¦É®äúiÉè& ¡ò±ÉÆ ÊxÉ°ü{ªÉiÉä*1’. Besides when he begins to interpret the

pra¿na part in Da¿¡dhy¡y¢ he gives warning by the following words as

‘|É¶xÉÉnùÉè’, ‘|É¶xÉ¶ÉÉºjÉä’ etc. It reflects difference between j¡taka and

pra¿na. It can be concluded that the pra¿na theory must have been dated back

very past.

Although j¡taka deals with prediction part the pra¿na keeps more accuracy

in results. NaÀ¶apra¿na, Bhojanapra¿na, MuÀ¶ipra¿na, Corapra¿na,

Viv¡hapra¿na etc are the major categories of pra¿na section. The term drek¡¸a of

astrology is important, which is powerful

1 Ibid., Pp.27,28

587

and keeps accuracy in results. ‘päùCEòÉhÉÉ& ºªÉÖ& <ÊiÉ ¡ò±ÉnùÉxÉä ¶ÉHòÉ&

¦É´ÉäªÉÖ& <iªÉlÉÇ&*1’. For instance in the Corapra¿na while think about the

thief, said it the drekk¡¸a is equal to the thief. Bha¶¶atiri introduces it as

‘päùCEòÉhÉÉ& ºªÉÖ& <ÊiÉ ¡ò±ÉnùÉxÉä ¶ÉHòÉ& ¦É´ÉäªÉÖ& <iªÉlÉÇ&*

|É¶xÉÉnùÉ´ÉÊ{É päùCEòÉhÉºÉoù¶É¶SÉÉä®úÉä ±ÉMxÉÉÆ¶ÉºÉoù¶ÉÆ vÉxÉÆ

<iªÉÉtÖHò¨ÉÂ*2’.

Var¡hamihira did not mention anything about the pra¿na section directly.

But he has exemplified several quotations of ancient scholars on the same area.

The verse ‘EäòÊSÉkÉÖ½þÉä®úÉÆ |ÉlÉ¨ÉÉÆ ¦É{ÉºªÉ ...®úÉÊ¶É{ÉÉxÉÉ¨ÉÂ*3’ in

which he presents various rules about hor¡dhipa and drekk¡¸¡dhipa. Bha¶¶atiri

says that the first meaning of hor¡dhipa is said by him to apply in j¡taka and

second one is in pra¿na ‘|ÉlÉ¨ÉÉäHò ½þÉä®úÉÊvÉ{ÉiªÉ- Ê´ÉÊvÉVÉÉÇiÉEäò,

{ÉÖxÉ¯ûHò& |É¶xÉä, <ÊiÉ ´ÉÉ +ÉSÉÉªÉÇ¨ÉiÉ¨ÉÂ*’ he quotes an anonymous

verse to prove it ,which is also given below;

1 Ibid., p.58

2 Ibid., p.58

3 Ibid., I-12

588

®ú´ÉÒxnÚùÊ´É¹É¨Éä SÉxpù®ú´ÉÒSÉÉjÉ ºÉ¨Éä Gò¨ÉÉiÉÂ

½þÉä®úÉ ºªÉÉiÉÂ ±ÉMxÉ{ÉºªÉÉtÉ ÊuùiÉÒªÉÉ ±ÉÉ¦É{ÉºªÉ iÉÖ*

+tÉ iÉÖ VÉÉiÉEäò |ÉÉäHòÉ ÊuùiÉÒªÉÉ |É¶xÉEò¨ÉÇÊhÉ**1

Thus Bha¶¶atiri applied and comes out noteworthy information in his

commentary throughout ten chapters. The third chapter Viyonijanm¡dhy¡ya is

remarkable one in which he is explained a number of astrological views and their

applications of pra¿na section in detail. He provides this information with

pram¡¸as.

1 Ibid., p.60

589

Nature of experimentations in Da¿¡dhy¡y¢

Astrology is one of the oldest classical science and systematic knowledge of

men dating back to historic civilization. It has been estimated that astrology was

practised in Indian science about 4500 BC. So the origin of astrology has to be

traced to origin of man’s thinking process to ancient people.

The sight of the mysterious objects like the Sun, Moon, wind, rain, and

stars might have overwhelmed the nature and suspended as though become in the

sky and environment that was their ignorance of universal phenomenon. The Sun

brings light; heat and energy without which life would be impossible. The Moon

also gives light and coolness at night. The stars sprinkled all over the firmament

were a fascinating sight. Gradually the planets Mars, Mercury, Venus, Jupiter, and

Saturn might have been spotted after long naked eye observation. During the

course of thousand years the ancients were able to know the movements of their

heavenly bodies. This knowledge is the beginning of astronomy.

Although the prediction part of astrology will have dated back to the age of

Ved¡´gajyotiÀa of Lagadha approximately 2500 BC, which was more prevalent in

590

the age of R¡m¡ya¸a the great epic (3rd Century BC) more theories and calculations

had been referred by them through naked eye observation and experimentation.

Dr.B.V.Raman’s words are noteworthy in this regard; “Observation might have

played its part equally well. The sages must have noted

591

the individual and collective events in the light of recurrence of certain planetary

configurations, the psychological reactions of different types of people in certain

planetary combinations. Hundreds of years of such observations must have

convinced the sages that the birth in certain definite physiological and

philosophical traits. The planets, the sign and this zodiac became merely a symbol

rendering possible the application of the laws of periodicity to individual and

natural lives1”.

In Da¿¡dhy¡y¢ commentary Govindhaba¶¶atiri comes out with some vital

experimentation and observation of astrology. When he explains about

ariÀ¶¡dhy¡ya in Da¿¡dhy¡y¢ he says that ariÀ¶a yogas are referred to by

Var¡hamihira with long observation and experimentation. He has mentioned it

‘BiÉä +Ê®ú¹]õªÉÉäMÉÉ& +ÉSÉÉªÉæhÉ ºÉÖ{ÉÒ®úÒÊIÉiÉÉ& |ÉÉäHòÉ& *2’.

Astronomy and astrology are interconnected each other. The tradition of

maintaining accuracy in astronomy and astrology was strong in Kerala. Almost

famous astronomers have written a number of astrological works also that

1 Op.Cit., B.V Raman, Planetary influence of human Affairs, p .47


592

convincing the close relationship of both astronomy and astrology. Bha¶¶atiri

states that the movement of planets is to be caused to make difference in

predictions. For instance he finds out a false calculation prevalent in old age that is

‘when the position of the Sun in meÀa sign dated on eleventh, the planet Mercury

should not be never positioned in the v¤Àabha sign of twenty fifth ‘ili’.

Bha¶¶atiri explains about this false calculation as it may be the fault of the

position of planets of that age. Later he highlights here

593

the importance of ga¸ita. ‘EòÉ±Éä {É®úÒIªÉ OÉ½þÉhÉÉÆ

oùMMÉÊhÉiÉºÉÉ¨ªÉ¨ÉÉxÉäiÉ´ªÉ¨ÉÂ*1’

In another context Bha¶¶atiri mentions notable points by the word

‘|ÉºÉÚúiÉÉè’. He says that ‘some times da¿¡ results of Jupiter are not affecting in

its own da¿¡ time because of its powerless nature’. He explains it as ‘±ÉÉäEäò

VÉxÉÉxÉÉÆ MÉÖ¯ûnù¶ÉÉEòÉ±É ºÉ¨¦ÉÉ´ªÉ& xÉ iÉä¹ÉÉÆ

=Hò¡ò±É|ÉÉÎ{iÉÊ®úiªÉxÉÖ{É{ÉÊkÉ ÊxÉ®úÉEò®úhÉÉªÉ

|ÉºÉÚiÉÉÊ´ÉiªÉÖHò¨ÉÂ*2. By this statement of Bha¶¶atiri it can be realized that

the experimentation and observation of astrology even in the prediction part.

Var¡hamihira also mentioned it as ‘|ÉºÉÚiÉÉè xÉ¹]õVÉÉiÉEòÊ¨ÉnÆù

¤É½Öþ|ÉEòÉ®Æú ¨ÉªÉÉ ÊxÉÌqùù¹`ö¨ÉÂ* OÉÉÁ¨ÉiÉ& ºÉÊ¶É¹ªÉè& {É®úÒIªÉ

ªÉixÉÉtlÉÉ ¦É´ÉÊiÉ*3’.

Eighth chapter represents such forms of experimentation which are also

been citing here. Bha¶¶atiri says in the verse ‘±ÉMxÉÉiÉÂ {ÉÖjÉEò±ÉjÉ¦Éä

1 Ibid., p.389

2 Ibid., p.410

3 Op.Cit., B¤hajj¡taka, XXIV-14

594

¶ÉÖ¦É{ÉÊiÉ|ÉÉ{iÉä%lÉ´ÉÉ±ÉÉäÊEòiÉä SÉxpùÉuùÉ ªÉÊnù ºÉ¨{ÉnùÎºiÉ ..1’ it

means the position of Jupiter in fifth bh¡va or putrabh¡va those results birth of

good sons. He observes that it may be not become ever because of the lack of

accurate planetary calculation2. It is also good example of observation in

astrological prediction. So the astrology is developed with subtle observations and

experimentation with long time.

Philosophical approach in Da¿¡dhy¡y¢

Astrology is a classical science and some philosophical thoughts are seen it.

In Da¿¡dhy¡y¢ commentary it can be seen that such a number of explanations are

connected with different

1 Ibid., XXI-1


595

philosophical thoughts. More philosophical thoughts are applied in the first and

second chapters of Da¿¡dhy¡y¢. Astrology is going on with spiritual way and

ultimate goal of this science is anticipation from the mortal world. So human body,

soul, mind, are the primary pivotal of astrology connected with nine planets.

ªÉnÖù{ÉÊSÉiÉ¨ÉxªÉVÉx¨ÉÊxÉ ¶ÉÖ¦ÉÉ¶ÉÖ¦ÉÆ iÉºªÉ Eò¨ÉÇhÉ&

{ÉÎRÂóHò¨ÉÂ*

´ªÉ\VÉªÉÊiÉ ¶ÉÉºjÉ¨ÉäiÉiÉÂ iÉ¨ÉÊºÉ pù´ªÉÉÊhÉ nùÒ{É <´É**1

Although all philosophical aspects are seeing in Da¿¡dhy¡y¢, mainly the

philosophies of vedanta and yoga are seen. p£rvam¢m¡ms¡ and s¡´khya theories

are there but a little. Here a discussion is going on vedanta and yoga philosophies

are interpreted in Da¿¡dhy¡y¢.

Reflection of different philosophies in Da¿¡dhy¡y¢

The ved¡nta philosophy systematised with the conception of upaniÀads.

The cardinal canon of this system is the identity of j¢va with BraÅman.This

philosophy is also known uttaram¢m¡ms¡ or jµ¡nak¡¸¶a.

1 Op.Cit., Laghuj¡taka,1-

596

In the first verse of Da¿¡dhy¡y¢ commentary the word

‘´Éi¨ÉÉÇ{ÉÖxÉVÉÇx¨ÉxÉÉÆ’ is invaluable in this context. Three kinds of

meanings are given by Bha¶¶atiri to this phrase. Two of them are explained by

him in vedantic view. Three Types of up¡sanas of the divine planet Sun was

familiar as sth£lop¡san¡, s£kÀmop¡san¡ and parop¡san¡. The sth£lop¡san¡

represents to param¡tmatatva that only can be conducted by spiritual power,

which is belonged to adh¡m¡dhik¡ris.

597

The second one is s£kÀmop¡san¡ which is prominent. Such types of up¡san¡

are recently. It is also called as ‘kriy¡yoga’. In this context Bha¶¶atiri quotes a

verse from Prapµcas¡ra of Sa´kar¡c¡rya as

¨ÉÚ±ÉÉvÉÉ®úÉi|É¦ÉÞÊiÉ iÉÊb÷nùÉ¦ÉÉ Ê¶É´ÉÉ ºÉÚÚI¨É°ü{ÉÉ

MÉSUôxiªÉÉ¨ÉºiÉEò¨ÉhÉÖiÉ®úÉ iÉäVÉºÉÉ ¨ÉÚ±É¦ÉÚiÉÉ*

ºÉÉè¹ÉÖ¨xÉÉv´ÉÉ SÉ®úhÉÊxÉ{ÉÖhÉÉ ºÉÉ ºÉÊ´ÉjÉÉxÉÖ¤ÉrùÉ

vªÉÉi´ÉÉ ºÉtÉä%¨ÉÞiÉ¨ÉlÉ ®ú´Éä& »ÉÉ´ÉªÉäiÉÂ

ºÉÉvÉÇºÉÉä¨ÉÉiÉÂ**1

Bha¶¶atiri has explained its process by his own words that are given

below. ‘¨ÉÚ±ÉÉvÉÉ®úÉnùÉ®ú¦ªÉ ¥ÉÀ®úxwÉÉxiÉÆ ¨ÉiÉ¦ÉänäùxÉ

®úHò¶ÉÖC±ÉiÉxiÉÖÊxÉ¦ÉÉÆ |É¦ÉÉÆ vªÉÉi´ÉÉ ºÉÉ |É¦ÉÉ

iÉnÖù{ÉÊ®úºlÉÉºÉÉvÉÇºÉÉä¨ÉÆ ºÉÚªÉÈ |ÉÉ{ªÉ {ÉÖxÉ®úÊ{É {ÉÚ´ÉÇ´ÉiÉÂ

¨ÉÚ±ÉÉvÉÉ®úÉiÉÂ ¥ÉÀ®úxwÉÆ |ÉÉ{ªÉ <ilÉÆ MÉ¨ÉxÉÉMÉ¨ÉäxÉ ªÉÉä

={ÉÉºÉxÉÉ ºÉÉ ºÉÚI¨ÉÉä{ÉÉºÉxÉÉ*2’.


2 Ibid., Da¿¡dhy¡y¢, Pp.5-6

598

The third one parop¡san¡ is the highest one of human mind. Here he

applied ved¡ntins’ technical terms like ‘braÅman’ ‘aham’ and states of human

mind. Bha¶¶atiri explains it connected with the divine planet Sun because the

Sun represents attainment of mokÀa. He says ‘ÊxÉ®ú´ÉªÉ´Éi´ÉÉÊnùiÉÉä +Ê{É

=iEÞò¹]õÉä {É®úÉä{ÉÉºÉxÉÉ* ºÉÎSSÉnùÉxÉxnù°ü{Éä ¥ÉÀÊhÉ +½þÊ¨ÉÊiÉ

¦ÉÉ´ÉxÉÉ * iÉºªÉÉ& ºÉÚªÉÇºÉÉ{ÉäIÉi´ÉÉiÉÂ ¨ÉÖ¨ÉÖIÉÚhÉÉÆ

+{ÉÖxÉVÉÇx¨ÉxÉÉÆ ¨ÉÉäIÉ|ÉÉ{iÉÉè ºÉÚªÉÉæ ´Éi¨ÉæÊiÉ ÊºÉnÂùvªÉÊiÉ*1’. The

application of ved¡ntic theory can be seen here.

In the same verse ‘+Éi¨ÉäiªÉÉi¨ÉÊ´ÉnùÉÆ’, which is explained according

to vedantic theory. Such types of up¡sn¡ make self-awareness and at last help to

attain mokÀa. Ba¶¶atiri says it as ‘+Éi¨ÉäiªÉÉi¨ÉÊ´ÉnùÉÊ¨ÉiªÉjÉ

+Éi¨ÉÊ´ÉnùÉ¨ÉÉi¨ÉYÉÉÊxÉxÉÉÆ +Éi¨ÉÉ ªÉnùÉÁÉi¨ÉYÉÉxÉÆ ¦É´ÉÊiÉ iÉnèù´É

¨ÉÖHòÉä ¦É´ÉÊiÉ* iÉlÉÉ SÉÉäHÆò-

1 Ibid., p.6

599

¨ÉÉäIÉºªÉ xÉè´É ÊEòÎ\SÉrùÉ¨ÉÉÎºiÉ xÉ SÉÉÊ{É MÉ¨ÉxÉ¨ÉxªÉjÉ,

+YÉÉxÉ¨ÉªÉOÉxlÉä¦ÉænùÉä ªÉ& iÉÆ Ê´ÉnÖù¨ÉÉæIÉ¨ÉÂ*-YÉÉxÉÉnäù´É iÉÖ

Eèò´É±ªÉ¨ÉÂ <ÊiÉ ¸ÉÖÊiÉ´ÉÉMÉÊ{É ¸ÉÚªÉiÉä*1’.

In the second chapter of Da¿¡dy¡y¢ it can be seen such vedantic concepts

successfully designed by Bha¶¶atiri. By the verse

‘Ê¶ÉÊJÉ¦ÉÚJÉ{ÉªÉÉä¨É¯ûnÂùMÉhÉÉxÉÉÆ...’ Bha¶¶atiri observes the

relationship between the planets and paµcabh£tas of our universe.

Regarding gross (sth£la, subtle (s£kÀma) and causal (k¡ra¸a) bodies of

self, five sheaths (ko¿as) are mentioned in the Taittar¢yopaniÀad2. Those are the

sheaths of food (annamayako¿a), the sheath of vital breath (pr¡¸amayako¿a) the

sheath of mind (manomayako¿a), the sheath of consciousness (vijµ¡namayako¿a)

and the sheath of bliss (¡nandamayako¿a). The phisical body is represented with

the sheath of food, while the subtle body, with the sheaths of vital breath mind and

consciousness. The casual body is identified with the sheath of bliss. But

Bha¶¶atiri encoded these five types of sheaths to clarify relationship between

1 Ibid., p.7

2 Op.Cit., Taittar¢yopaniÀad, 2 / 1,2,3,4,5

600

planets and paµcabh£tas those are depicted according to agglutination of ny¡ya

and s¡´khya theories. ‘Ê¶ÉÊJÉMÉhÉºiÉÉ´ÉiÉÂ

´ÉÎ¼xÉ°ü{ÉSÉIÉÖÊ®úÎxpùªÉ{ÉÉnù´ªÉÉxÉ¨ÉxÉÉä¨ÉªÉEòÉä¶É&, ¦ÉÚMÉhÉºiÉÖ

{ÉÞl´ÉÒMÉxvÉwÉÉhÉäÎxpùªÉÉä{ÉºlÉ|ÉÉhÉÉzÉ¨ÉªÉEòÉä¶ÉÉ& {ÉªÉÉäMÉhÉ&,

JÉMÉhÉÉä{ªÉÉEòÉ¶É¶É¤nù¸ÉÉäjÉäÎxpùªÉ´ÉÉCºÉ¨ÉÉxÉÉxÉxnù¨ÉªÉEòÉä¶ÉÉ&

¨É¯ûnÂùMÉhÉ& JÉ±´É{ÉÂ ®úºÉxÉäÎxpùªÉ{ÉÉª´É{ÉÉxÉ|ÉÉhÉ¨ÉªÉEòÉä¶ÉÉ&

¨É¯ûnÂùMÉhÉ& ´ÉÉªÉÖº{É¶ÉÇi´ÉÊMÉÎxpùªÉ{ÉÉhªÉÖnùÉxÉ

Ê´ÉYÉÉxÉ¨ÉªÉEòÉä¶ÉÉ&*1’. While commenting the first verse of ninth chapter

‘päùCEòÉhÉ½þÉä®úÉ xÉ´É¦ÉÉMÉºÉYÉÉ…’ he explains the term Àa·varga

(drek¡¸a, hor¡,


601

nav¡m¿a, trim¿¡m¿aka, dv¡da¿¡Æ¿aka and kÀetra) of astrology. Bha¶¶atiri

introduces another meaning to the verse with the help of yoga philosophy. Among

them Àa·varga, Nav¡m¿a are denoting nine pr¡¸as those are pr¡¸a, ap¡na, sam¡na,

ud¡na, vy¡na, n¡ga, k£rma, k¤kala, devadatta and dhanaµjaya.

|ÉÉhÉÉä{ÉÉxÉººÉ¨ÉÉxÉ¶SÉÉänùÉxÉ´ªÉÉxÉÉè SÉ ´ÉÉªÉ´É&

xÉÉMÉ& EÚò¨ÉÇ¶SÉ EÞòEò±ÉÉä näù´ÉnùkÉÉä vÉxÉ\SÉªÉ&**1

Mind, buddhi, ten indriyas, (five jµ¡nendriyas and five karmendriyas) are

mentioned by the term dv¡da¿¡m¿a of astrology. The subtle body contains nine

pr¡¸as, twelve indriyas totally twenty-one principles in number. Bha¶¶atiri quoted

here a verse of Bhagavadp¡d¡c¡rya as

<½þ iÉÉ´ÉnùIÉnù¶ÉEÆò ¨ÉxÉºÉÉ ºÉ½þ ¤ÉÖÊrùiÉi´É¨ÉlÉ

´ÉÉªÉÖMÉhÉè&*

Ê±ÉRÂóMÉ¨ÉäiÉnù¨ÉÖxÉÉ {ÉÖ¯û¹É& ºÉ½þ ºÉRÂóMÉiÉÉä ¦É´ÉÊiÉ

VÉÒ´É&**

1 Ibid., p.47

602

His wordings are ‘vÉxÉ\VÉªÉ´ªÉÊiÉÊ®úHòÉ& xÉ´É|ÉÉhÉÉ& xÉ´ÉÉÆ¶ÉEòÉ&

uùÉnù¶ÉÉÆ¶ÉEòÉºiÉÖ ¨ÉxÉÉä¤ÉÖrùÒÎxpùªÉnù¶ÉÉi¨ÉEòÉ& xÉ´ÉÊ¦É&

|ÉÉhÉè& uùÉnù¶ÉÊ¦ÉÊ®úÎxpùªÉè& +Ê{É BEòË´É¶ÉÊiÉÊ´ÉvÉÆ

ºÉÚI¨É¶É®úÒ®Æú =i{ÉtiÉä*1’.

In the seventh verse of the second chapter paµcabh£tas are explained.

These paµcabh£tas are connected with the human body, which is also explained in

the verse of Prapaµcas¡ra as ‘breathing of a person if equal in two sides of his nose

it is p¼thv¢bh£ta. Breathing if straight into beneath it is jalabh£ta, if in upward it

is agnibh£ta, if breathing is experiencing through left side and right side one by

one it

1 Ibid., Pp.47-48

603

is v¡yubh£ta, and breathing if feels into centre of the nose it is ¡k¡¿abh£ta.

{ÉÖ]õªÉÉä¯û¦ÉªÉÉä¶SÉ nùhb÷ºÉÆºlÉÉ {ÉÞÊlÉ´ÉÒiÉÉäªÉ¨ÉvÉ&

EÞò¶ÉÉxÉÖ°üvÉÇ¨ÉÂ*

{É´ÉxÉºiÉÖ ÊiÉªÉÇRÂóxÉºÉÉä%lÉ ¨ÉvªÉä MÉMÉxÉÆ

¦ÉÚiÉMÉÊiÉºiÉxÉÚnÂù¦É´ÉäªÉ¨ÉÂ**1

These paµcabh£tas are connected by Bha¶¶atiri in astrological prediction.

Besides he applied s¡tvika, r¡jasa, t¡masa gu¸as in astrology with the help of yoga

philosophy.

Like wise he mentioned about the gender of child in womb with the device

to know the gender of that child even at the time of sexual intercourse of couples

with the help of yoga philosophy. He explains it as at the time of ¡dh¡na, breathing

of male member if feels more throughout left side of the cavity of the nose, the

baby will be female. Similarly, that feels if throughout right side, results will be

male in gender. But the breath feels both sides of the cavity of the nose that causes

to birth of a neuter gender. He explains it as ‘MÉ¦ÉÉÇvÉÉxÉä {ÉÖ¯û¹ÉºªÉ

1 Ibid., p.113

604

nùÊIÉhÉxÉÉÊb÷EòÉªÉÉÆ ·ÉÉºÉºÉ\SÉÉ®ú¶SÉäiÉÂ {ÉÖ¯û¹ÉÉä VÉÉªÉiÉä* ´ÉÉ¨É

xÉÉÊb÷EòÉªÉÉÆ ·ÉÉºÉºÉ\SÉÉ®ú¶SÉäiÉÂ EòxªÉÉ{ÉiªÉ¨ÉÂ* =¦ÉªÉjÉ

SÉäzÉ{ÉÖÆºÉEò¨ÉÂ <ÊiÉ*2’ Here he has quoted a verse from B¤hatsaÆhit¡ for

prescribing medicines to increase hormones for the birth of male gender. He gives

here dominance of male gender. The verse as follows:

®úHäò%ÊvÉEäò ºjÉÒ{ÉÖ¯û¹É¶SÉ ¶ÉÖC±Éä xÉ{ÉÖÆºÉEÆò

¶ÉÉäÊhÉiÉ¶ÉÖC±ÉºÉÉ¨ªÉä*

iÉº¨ÉÉnùiÉ& ¶ÉÖC±ÉÊ´É´ÉvÉÇEòÉÊxÉ ÊxÉ¹ÉäÊ´ÉiÉ´ªÉÉÊxÉ

®úºÉÉªÉxÉÉÊxÉ*3

2 Ibid., p.245

3 Ibid., p.245 & B¼hatsaÆhit¡, 76-1

605

Conclusion

B¤hajj¡taka is a valuable and systematic work on astrology with a number

of glimpses of indications of astrological views in brief but with multiple meanings

in twenty-five chapters. But Govindabha¶¶atiri has commented it upto ten

chapters it was sufficient to fulfill the matters of twenty-five chapters of

B¤hajj¡taka. The statement ‘Ê¨ÉiÉÆ SÉ ºÉÉ®Æú SÉ ´ÉSÉÉä Ê½þ ´ÉÉÎM¨ÉiÉÉ’ is

correct in the case of Govindabha¶¶atiri. He composed this commentary only on

the purpose of propagating astrology traditionally which can be understood from

in Da¿¡dhy¡y¢. He has written it very comprehensively. It is broad and

independent with lucid explanation of all parts of astrology with apt illustrations.

Da¿¡dhy¡y¢ has highly influenced all scholars in their astrological applications.

Skilled commentators always find out the original meanings in the words, letters,

and other literal symbols of the original text. The view often quoted in poetics is

famous ‘EòÊ´ÉiÉÉ®úºÉ¨ÉÉvÉÖªÉÈ ´ªÉÉJªÉÉiÉÉ ´ÉäÊkÉ xÉÉä EòÊ´É&*2’. Through

the commentary of B¤hajj¡taka Govindabha¶¶atiri fulfilled his ambition sincerely.

2 Op.Cit., Vy¡khy¡na¿¡stram (mal), p.12

chapter five detailed study of...

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