We continue our mission of translating ancient works & presented below is a humble attempt of a Tamil work with commentary by this scribe.
History of Thandavamalai
Thandava Malai’ was compiled by a scholar ‘Shri. Thandava Bhoopathy’, who was a prime disciple of Shri. Appavu Aiyar, a renowned astrologer. Shri.Appavu Aiyar was a disciple of Shri. Govinda Dheekshita, thus goes the Guru Parampara. The worthy disciple has compiled his master’s teachings in verses and named after the book by his name. This book is rich in content and lucid in style. The verses resemble some verses of Brihat Parasara Hora as well as Udu Daya Pradeepika. The author Shri. Thandava Bhoopathy is a Sakthi Upasaka. His son Shri. Kacchhalai Murthy was also a famous personality. Nothing could be ascertained regarding the period of the text. Roughly, considering the style of the verse, this text might not been written earlier than 17th century.
Normally, authors of astrological treatises give salutations to God (particularly Ganesh, Saraswathi or their Ishtadevata) in their initial verses, so as to complete the noble task successfully, without any hindrance. But, Thandavarayar, author of this text is an exception. Being a Sakthi Upasaka (vide verse 68 infra) he might have prostrated to Parasakthi in his initial verse hence it is assumed that the prostration verse is possibly lost while copying of the original text.
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æ¬ó Þîóºî «ô£˜‰¶¬óˆî – ð£KL‰îˆ
î£‡ìõ ñ£¬ôŠð®«ò î‚èM«êìŠðô¬ù
“O men of sixth sense! special effects of Hora (Ascendant), etc. should be known as per Thandavamalai, which is the result of deep study of various Horas (astrological texts), etc.”
In this verse, the author has utilized the word ‘Hora’ twice, firstly as ‘Ascendant’ and secondly as ‘astrological texts’. This usage itself shows the brilliance of the author, since even if we interchange the words, we can get an appropriate meaning (i.e.) “….the Hora, etc. (referring this text Thandavamalai and other texts) should be utilized to understand the Hora (Ascendant), etc.” (here etc. stands for other bhavas) Actually, Hora is the word, which has multitudes of meanings in astrological parlance. The etymological origin of the word goes back to ‘Ahoratri’, which means day and night. Leaving aside the prefix and suffix, we get ‘Hora’. Of course, some of the western commentators assigning Greek origin to ‘Hora’ from ‘Hour’ based on the classic “Yavana Jataka”. Hora is a common term referring to any astrological text. More particularly, this may refer to Brihat Parasara Hora. Whatever, it may be, the word ‘Hora’ stands for ‘Astrology’ in general. This can be understood by the following chart.
By calling astrologers as ‘men of sixth sense’, the author tried to establish the rationality of astrology.
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â†´«ñ ð£˜Šð˜ âNô£˜ Þ÷ƒªè£ƒ¬è
ñ†ìM› Ìƒ«è£î£Œ ñFˆ¶
“All the planets aspect 7th house therefrom; Saturn specially aspects 3rd and 10th house therefrom; Jupiter specially aspects 5th and 9th therefrom; and Mars specially aspects 4th and 8th therefrom”
This verse onwards, the author has adopted a poetic style known as ‘Mahadoo Munnilai’ in Tamil. According to this style, the entire content of the verse will be compiled in a manner as if it was addressed to a young beautiful girl. In our present translation, those parts were not included.
This verse is clearly explaining the basic aspects of all the planets. Angular distance between the planets and the earth are considered as aspects. Astronomically, planets are classified as inferior and superior. Special aspects were considered for superior planets only viz. Mars, Jupiter and Saturn, whereas the inferior planets and luminaries were assigned with 7th house aspect only.
The basic presumption is that the superior planets which are in the outer orbits exert more influence, whereas the inferior planets cannot exert such influence. But they can sway over the angular distance of 1800 apart only. In the geocentric approach, this is quite rational
For all the planets, most of the classical texts are assigning 1/4th aspect on 3rd and 10th houses; 2/4th aspect on 5th and 9th; and 3/4th aspect on 4th and 8th, besides the special aspects of the Saturn, Mars and Jupiter.
The author is not accepting the partial aspects of planets. He has neither adopted the western-based aspects nor Sage Jaimini’s sign aspects. Because, in the entire course of the text, there is not a single reference of Rasi Dasas
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Nature of Planets
“Whoever comes as (1st), 5th and 9th Lord will invariably do good and the 3rd, 6th and 11th Lords will do much harm to all the individuals of this Universe”
In this verse, the author is discussing about the beneficence of the trinal lords (1,5 and 9) and the malfeasance of the Trishadis (3,6 and 11). In the subsequent verses he is narrating the nature of the rest of the six lords.
Though the author is not mentioning the lagna lord in this verse, lagna lord being the Kendra as well as Trikona Lord, a benefic par excellence, is included in the list. By mentioning the word ‘whoever’, the functional beneficence of trinal lords is established irrespective of the naisarghika nature of the planets.
Except the Luminaries, all other planets own two signs. Therefore, merely by lordship of planets, they may generally be categorized as benefic or malefic for each lagna. Of course, certain exceptional rules are suggested by the author in subsequent verses. The classification may be summarized as below:
Altogether, a comprehensive speculum of benefic / malefic for each ascendant will be appended at the end of those verses.
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“If malefics happen to be angular lords, they will not give bad effects. Similarly, benefics as angular lords, will not confer any good effects”
Most of the astro-texts are preferring planets in Kendras. In some of the Tamil texts, there are verses which are praising to have atleast a malefic in Kendra. It is said that the Buddhists of Sri Lanka used to leave their children, who are not having a single planet in a Kendra either from Lagna or from Moon, in monasteries. Such is the importance of planets in angles.
Most of the astro-texts are admiring benefics in angles. In fact, three out of five Maha Purusha Yogas are formed when benefics are in exaltation / own sign, identical to their angles. But, in actual practice, the efficacy of the Maha Purusha Yogas, namely Hamsa, Bhadra and Malavya Yogas are questionable, in most of the cases. The real reason is Kendrathipathya Dosha. That is what, this verse is indicating. In this regard, the following shloka 36(2) of Brihat Parasara Hora Sastra is worth to mention:
I.e. natural benefics do not give auspicious effects when they are lords of the angles, and natural malefics in angles will not promote auspicious effects. Then does it imply that Hamsa, Malavya and Bhadra Yogas as unfounded? Nay, their effectiveness (atleast for Dasa predictions) is conditional with reference to their other lordship. This has been explained by the author in subsequent verses also.
On this context, it is pertinent to point out a verse from Sambu Hora Prakasa as follows:
“All the angles occupied by benefics while the 2nd contains malefic planets will cause endless penury. Further, the person will be a source of fear to his family members” – Shloka 14(2)
The abovementioned shloka is a working example of the principles expounded by the Thandavamalai verse 4 as well as the subsequent verse 6, wherein the author is defining the nature of 2nd and 12th lords. Therefore, it is stated that the benefics in angles and malefic in 2nd causes penury
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Ý˜èLÅ› ÞŠ¹M »÷£˜‚°.
Strength of the Lords
“The Lords of the houses (in each group) are progressively stronger in their effects (either benefic or malefic)”
As already commented under the verse 3 supra, the author has classified the house Lords in three major groups viz. (1,5,9), (3,6,11), (4,7,10) besides the 2nd, 12th and 8th Lords. Assigning strength to houses is commonly known as ‘Prabhalashchotharotharam’. Shri Parasara Maharishi has explained this basic principle as
In the present verse, Thandavarayar has upheld this and appraised the strengths of bhavas.
In the group of Trines, 5th Lord is powerful than Ascendant Lord and 9th Lord is powerful than 5th Lord. The effect will be good as far as this group is concerned. Though, this is a general principle expounded here, Ascendant Lord should not be treated as comparatively weaker than 5th and 9th Lords. Because, Ascendant being a Kendra as well as Kona, Ascendant Lord is the strongest representative of the chart as
In the Trishadis group, 6th Lord is stronger than 3rd; and 11th Lord is strongest among the three. The effect is bad as explained earlier.
In the next group, 7th Lord is powerful than 4th Lord and 10th Lord is powerful than the 7th Lord. The effect will be good as malefics and bad as benefics.
In consummate, according to the strength, the lords may be arranged in descending order as below:
1,9,5,10,7,4 as powerful benefics; 8(while not owning ascendant), 11,6,3 as stronger malefics; and 12,2 as neutrals.
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Nature of 2nd and 12th
“By nature, the Lords of two neighboring houses of Ascendant (i.e. 2nd and 12th lords) will be neutral and feeble in strength. But, by association and disposition they will confer good or bad results, effectively”
In this verse, a valuable but unfamiliar principle is propounded by the author. In general, second house is considered as a Marakasthana and twelfth as Vyayasthana. But, here the author has projected both the houses as value-neutral, by nature. That is, on their own they can’t confer any (positive or negative) results, effectively. But, by their association, ownership (of second sign) and disposition, they can be effectual.
According to Brihat Parasara Hora Shloka 36(5),
i.e., the lords of 12th, 2nd and 8th house give effects according to their association and give effects according to their second sign. But, Shri. Thandavarayar has not included 8th Lord in this verse and he reserved next verse exclusively for randhresh for the reasons to be explained thereunder.
In astrology, the 2nd and 12th houses represent the right and left eyes of Kalapurusha respectively as it is said
Both good and evil can be seen by eyes in general, i.e. neutrally. Subsequent, thoughts, perception, etc. are not controlled by the eyes. But, the objects / events, seen by the eyes will certainly be the root cause of our thought patterns. Similarly, 2nd and 12th Lords are neutral on their own. But, by their association, ownership of other sign and disposition they are conferring the results accordingly. The assessment should be in the following order:
- Lords of 2nd/12th confer results according to the lord that associates.
- If those lords are disposited lonely, then they confer results according to the ownership of their second sign. If these lords don’t own a second sign as in the case of Sun and Moon, then results should be assessed according to their disposition. The assessment is not over with this.
- When Sun or Moon happens to be 2nd or 12th Lord and the respective lords are in their own sign, then the results are according to the natural karakatwa of Sun or Moon and their respective stellar position.
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Þ¡ðe õ¡ Þõ«ù
Nature of Eighth Lord
“Eighth Lord, being 12th Lord from the 9th (Bhagyasthana) will not confer good results. But, when he happens to be Ascendant Lord also he will bestow good results”
As stated earlier, Parasara Maharishi has explained the nature of 2nd, 12th and 8th house Lords in shloka 36(5) of Brihat Parasara Hora. Among these three lords, Thandavarayar has reserved this verse exclusively for randhresh. Because, though all the three lords give effects according to their association and second sign, 8th lord being strongest (as per the concept of ‘Prabhalashchotharotharam’) will confer results according to their second sign effectively. Therefore, while they are owning ascendant also, their malfeasance will be nullified.
In order to elucidate the nature of Randhresh, Thandavarayar has adopted ‘Bhavat Bhavam’ principle. According to the course of the text, group of trines (viz. 1,5,9) is highly benefic among all other groups and bhavas. Within this group of trines, the ninth (bhagyasthana) house is superior. In the Bhava Phala Nirnaya, 12th house stands for “Destruction” (Vyaya). Therefore, destruction to any bhava is symbolized by the 12th there from. Accordingly, the 8th house (Randhrasthana) is the destruction-house of the 9th house (Bhagyasthana). Hence, the ‘destroyer of the supreme benefic’, i.e. 8th Lord is a first-rate malefic.
The author has included a conditional clause also in the verse. When the Randhresh (8th Lord) happens to be Lagnesh (1st Lord) also, he will do good to the native. This is the case with Aries or Libra ascendants for which Mars and Venus are Lagnesh-cum-Randhresh, respectively.
Here, as already explained, Ascendant being a Kendra as well as Kona, is a natural yoga-karaka and a strong representative of the chart, irrespective of its
other house lordship. But, we can not extend this principle effectively to Taurus and Scorpio ascendants for which Venus and Mars happens to be 6th-cum-1st lord. The reason is the Moolatrikona houses of Mars and Venus are Aries and Libra respectively. Therefore, comparatively the strength of 6th house is powerful than 1st for Scorpio and Taurus ascendants. But, for Aries and Libra, the strength of 1st house is powerful than 8th. Therefore, in the Aries / Libra ascendant charts, Randhresh could not be considered as malefic.
However, the other considerations of the Ascendant-cum-Eighth Lord need not be overlooked. Because, their association, disposition, etc. will alter the results considerably. But, the general implication is ‘that Randhresh’ is not malefic for Aries / Libra Ascendants’.
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“As angular Lords (by sign), the Jupiter and Venus are dominant killers, if they occupy 12th (Vyaya) to the 8th (Ayushthana) i.e. 7th house”
In this verse, the erudite author has narrated the marakatwa of Jupiter and Venus. Though, he has not utilized the word ‘maraka’, he has adopted the word “Ayu Viyam” in Tamil which means ‘destruction or loss to life’ i.e. Ayush Bhanga.
This is a perfect mixture of two principles viz. “Kendrathypathya Dosha” and “Bhavat Bhavam”. By being the 12th to the 8th, the 7th house is a maraksthana. As angular lord, benefic in angles is condemned as Kendrathypathya Dosha, that too the first-rate benefics viz. Jupiter and Venus will increase the gravity of dosha. In this regard, it is appropriate to refer shloka 36(10) of Brihat Parasara Hora as
i.e. the malfeasance due to the angular rulership of the natural benefics should be considered more significant in the ascending order for the benefics as per ‘Prabhalaschottarathram’.
Among the planets, Venus, Jupiter, well associated Mercury and waxing Moon are shub grahas in the order of their natural beneficence (naisargika Shubatwa). Therefore, ‘higher the beneficence greater the dosha-gravity’ is the inference.
Jupiter is the angular Lord for Gemini, Virgo, Sagittarius and Pisces. Venus is the angular Lord for Aries, Taurus, Cancer, Leo, Libra, Scorpion, Capricorn, Aquarius. Among the above possibilities, Jupiter as Ascendant Lord will not do much harm to Sagittarius and Pisces natives. As far as the dosha caused by Venus, for Capricorn and Aquarius Venus as yogakaraka and for Taurus and Libra as Ascendant Lord will not do much harm to these ascendants also. Hence, the remaining ascendants, which can suffer effective doshas are Gemini & Virgo by Jupiter and Aries, Scorpion, Cancer & Leo by Venus. When the respective planets (Jupiter / Venus) occupy the 7th house, this verse is effective. Here also, the other side of the effective dosha may be tabulated as below:
In all the above said three sets of Ascendants, the respective planets are powerful by disposition. But, the intensity of dosha in respect of Sl.Nos.1 and 2 are more, inspite of the presence of Panchamahapurusha Yoga. Because, they are marakas not only by disposition but also by ownership. Here, a natural question arises as to whether the Panchamaha Purusha Yogas are defunct in the above said cases or not. Certainly they are not defunct, but doshapeeditha, i.e. they may give good results but not without maraka or equivalent to that effect.
In spite of all the above said assessments, our humble opinion is that the Randhrasthana (8th house) being not only the house of secrecy but also suddenness is a hard nut to crack. Therefore, nothing could be deterministic in this regard.
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H¡ù˜ Üõ¡î‰¬î «ð²ƒè£™ – Þ‰GôˆF™
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Same as above
“Then Mercury is next powerful to cause such dosha, followed by his father (i.e. Moon). The Sun and Moon will not be subjected to blemish due to eighth house lordship”
This verse is the extension of the previous one. As explained above, the degree of naisargika shubatwa (natural beneficence) decides the intensity of the dosha. Therefore, naturally well associated Mercury and Moon are following next to Venus and Jupiter in their degree of beneficence. Therefore, the intensity of dosha caused by Mercury and Moon will also be regressive in the order.
Mercury is the angular lord for dual signs. By being Ascendant lord Mercury can’t be a maraka for Gemini and Virgo natives. For the rest, disposition of 7th house Mercury causes “Bhadra Yoga”, one among the Pancha Maha Purusha Yogas. Here also the yoga may be effective but not without maraka effect.
Moon is the angular lord for Movable signs. By being Ascendant lord Moon can’t be a maraka for Cancer natives. For the rest of the signs also, the blemishes of Moon will be far lesser. The reason may be ascribed to the following:
- Moon’s degree of natural beneficence is far less. Therefore, intensity of dosha too.
- Moon is having neutral relationship with all the signs of the zodiac in her sojourn. Therefore, in the absence of enmity, Moon is in a pleased mood to confer good.
- Moon, being manah karaka (significator of mind), is supposed to promote the bhava in which she is posited.
In the earlier verse, while discussing the nature of ashtamesh (8th lord), the author has stated that the ashtamesh is a malefic, if he doesn’t own ascendant also simultaneously. Extending this, we can understand that the other house lordship of ashtamesh amplifies the malfeasance of the 8th lord. When there is no other house to own, as in the case of Sun and Moon, (i.e. for Capricorn and Aquarius ascendants) how to judge ashtamesh? The later part of the verse answers this question. That is, the blemishes of Sun and Moon as eighth lord is not much. Later part of this verse is the explanation of the shloka 36(7) of Brihat Parasara Hora as
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Yogakaraka for Cancer Ascendant
“Mars as Lord of 10th and 5th is a best yogakaraka (for Cancer Ascendant). My son, Kachchalai Murthy’s Cancer Ascendant proves the same”
In the preceding verses, the author has narrated the basic principles to decide the nature of planets. Accordingly, the best yoga, which can confer Yogakaraka status to any planet is any association between Kendra Lord and Kona Lord. By virtue of this single condition alone, Ascendant Lord is invariably a yogakaraka to any ascendant.
Here, for Cancer Ascendant, Mars is the Lord of Karmasthana (10th), which is the strongest among the Angles and Lord of Poorvapunyasthana (5th) also. Therefore, naturally Mars is the Yogakaraka par excellence for Cancer natives.
On this context, it is pertinent to point out a Shloka 1(12) from Laghu Parasari Sidhant, which says Mars, a malefic, gives good results not by being the Karmathipa only but by being Konathipa (5th Lord) also as below:
Shri. Thandavarayar has admired the Mars as Yogakaraka for Cancer natives. At the same time, Mars is the Yogakaraka for Leo natives also, by being Lord of Bhagyasthana (9th), the strongest trine as well as Lord of Sukasthana (4th). But, the author has not mentioned anything about this. This proves the intelligence of the author, as the blemish-ness of Bhadhakasthana attached to 9th house for Leo (a fixed sign) denigrates the Yogakaraka status of Mars to some extent. Hence, even though, Mars is a yogakaraka for Leo natives, being a Bhadhka also and thereby it can’t be placed on par with Cancer natives’ Mars.
In this verse, the author has proudly announced that his son Shri. Kachchalai Murthy was Cancerian native and Mars proved to be a Yogakaraka for him.
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Nature of Rahu and Ketu
“Rahu and Ketu confer results to the men of this world according to the lords of their disposition and association”
In the preceding verse, the author has narrated the beneficence/malfeasance of all the planets, as lords of signs. But, how to assess the nature of Rahu and Ketu, which are houseless? Here comes the necessity of this verse.
In Vedic astrology, among Navagrahas, Rahu and Ketu are included as Chayagrahas. Actually, Rahu and Ketu are only celestial points intercepting at where the orbit of the Moon cuts the orbit of the Sun. In other words, Rahu and Ketu are nothing but nodal points and thereby do not have any physical presence, unlike the rest of the grahas.
Based on this (inclusion of Rahu and Ketu in Navagrahas) one may question the scientific nature of astrology. But, the planetary status conferred to Rahu and Ketu are quite rational in Vedic Astrology, considering the subtle difference between a ‘planet’ and a ‘graha’. Because, ‘graha’ means ‘which absorbs’ while the ‘planet’ doesn’t mean so. Therefore, strictly speaking ‘a planet’ is not equivalent to ‘a graha’. Adopting the meaning as “which absorbs”, the Navagrahas are being addressed to as such.
Without understanding this, the conception of Navagrahas, which obviously includes five planets (Mars to Saturn), one star (Sun), one satellite (Moon) and two nodal points (Rahu and Ketu) is not only illogical but also meaningless. Of course, the planetary ownership assigned to the planets (Leo to Capricorn in clockwise and Cancer to Aquarius in anti-clockwise) in absolutely scientific in geocentric point of view. This arrangement was explained well as ‘Planetary Cabinet’ by Parasara Maharishi in Brihat Parasara Hora Sastra.
In the absence of any mass, shape or substance, the Rahu and Ketu were not allotted with exclusive signs. Of course many classics on astrology are differing in their opinions even in the co-ownership of Rahu and Ketu. Therefore, nothing can be inferred concretely. In the absence of any consensus on the dignity of these Chayagrahas, the best recourse is to adhere to the natural astro-principle, viz. ‘association decides the strength’. Thus, this verse of Thandavamalai
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“When there exist any relationship between angular lords with trinal lords, like conjunction, mutual aspect, mutual exchange, etc. and if these lords do not own evil houses (3,6,8 & 11), then they will confer dual prosperity to the individuals”
In this verse, Thandavarayar has explained the best among the Rajayogas. According to
the angles are known as Vishnusthana, while the trines are called Lakshmisthana. The relationship between their lords causes RajaYoga. All astro-classics are hailing this relationship in unison. That too, when there is no involvement of evil houses viz. 3,6,8 and 11, the Raja Yoga is undoubtedly par excellence. In this regard, the following shlokas of Brihat Parasara Hora are worth to be mentioned here:
The present verse is a replica of the above said shlokas 36(11) and 36(12) of Brihat Parasara Hora. Under this verse, this relationship between trinal and angular lords may be categorized as below:
- Parivarthana or Mutual exchange;
- Sama darshana or Mutual aspects;
- Asama dhristi or Unilateral aspect (i.e. one planet aspects the other but not aspected by the concerned other planet)
- Sangama or Conjunction
Thandavarayar has clarified the planets as Trines, Angles, Trishadhis and 2nd and 12th. As the 2nd and 12th are value-neutral by nature (vide verse 6 supra), their association with Raja Yoga combination of trines-angles will not alter the effects. But, the association of Trishadhis with the Raja Yoga combination of Trines-angles will certainly denigrate the Raja Yoga. In order to explain this, the author has reserved the next verse.
As the current verse is exclusively dealing with unblemished Raja Yoga. Thandavarayar has granted both material as well as spiritual prosperity as effects. He has adopted the Tamil phrase ‘Iru Nalamum’, which means ‘two types of prosperity’. This selective usage of this phrase exhibits the erudition of the author. Because, here material prosperity was represented by Lakshmisthanas and spiritual prosperity by Vishnusthanas
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“When the Lords of powerful trine and angle, i.e. 9th and 10th lords associate, an extraordinary Rajayoga results, even if their other sign falls on evil houses (i.e. 3,6,8 or 11). For this witnesseth the Scorpio ascendant of Thandavan”
According to ‘Prabhalashchotharotharam’, strongest among the trines is 9th and strongest among the angles is 10th. When those lords are associating with each other, a Raja Yoga results. This yoga is known as ‘Dharmakarmathipathi Yoga’. As these lords are strongest benefics, the Raja Yoga will also be powerful.
In the preceding verse, Thandavarayar has explained the unblemished yoga caused by angular-trinal lords’ association. But, in this verse, the author has established that this Dharmakarmathipathi yoga is effective even if the lords are associating with the lords of Trik houses (3,6,8,11), because of the strongest
angular and trinal lords involved in this yoga. In this regard the author has quoted his own chart of Scorpio ascendant as proof of this Yoga.
Here also association includes the four kinds of relationships viz. mutual exchange, mutual aspect, unilateral aspect and conjunction.
In this verse, due to the high beneficence of this Dharmakarmathipathi yoga, the author has overlooked other negative factors, if any. That is why; he praised this blemished yoga also. But, in our humble view, no shloka or verse can be taken on its face value alone. Because, astrology as a science of permutations and combinations, is more about exemptions than about rules.
For example, for Aries ascendant for which Jupiter is 9th and 12th lord and thereby benefic if associates with benefics. Saturn is 10th and 11th lord and thereby highly malefic. Association of these two planets is known as Dharmakarmathipathi Yoga, as Raja Yoga (blemished). In the current verse, Thandavarayar has praised this yoga. But, in actual practice, results are negating. Shri. Ramanujacharya has emphatically denied this Raja Yoga in Shloka 1(4) for Aries Ascendant in Bhavartha Ratnakara as
In this regard, Dr.B.V.Raman has furnished the following chart and quoted* “the native lost his appointment in Jupiter Dasa Saturn Bhukti though both the lords are placed in the 5th house aspected by exalted Mars.” Here, Jupiter and Saturn combination, that too in a trine house has not rendered benefit to the individual during its dasa bhukthi periods
Source: Bhavartha Ratnakara by B.V.Raman, UBS Publishers’ Distributors Ltd., New Delhi
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The Lords of Dharmasthana and Karmasthana will do much good when they are in exchange or in their own houses. Even in the other houses (i.e. in indignity also), they will confer benefits to all the individuals
This verse can be treated as an extension of the earlier verse. The relationship discussed here may be ordered according to beneficence as below:
- Exchange of 9th and 10th Lords
- Both 9th and 10th Lords are in own signs
- Both the 9th and 10th Lords are not in own signs
Among the above three, exchange is considered as superior than the own sign disposition. In the exchange, trinal Lord will be in the powerful angle and angular Lord will be in the powerful trine and thereby both of them are strengthened. This is not the case with own sign disposition. Because, even though the Lords are gaining dignity, the chance of Kendrathipathya Dosha can not be ruled out for benefics as 10th Lords. Not only that, the other house Lordship of those Lords may downsize the beneficence of them. Hence, own sign disposition is held next to exchange. Obviously, other house disposition is least beneficial among the three.
Considering its high beneficence, this yoga can safely be extended to the strongest trine (9th) and strongest angle (10th) by adopting Bhavatbhavam principle. This is what is done by both Venkatesa Daivagna as well as Kalidasa as below:
According to these, if the lords of 9th and 10th houses counted from (i) the Lagna; (ii) the 9th; and (iii) the 10th be in conjunction, occupy each sign owned by the other, or occupy mutually aspecting Kendras or be associated with the Lord of the second house, the person born will be wealthy.
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“If any of the Trinal Lord happens to associate with the 10th Lord, it will bestow the native fame of the world”
In the preceding verses, it was established that the association of 9th Lord with the 10th Lord as top Raja Yoga. Here, Thandavarayar has extended the yoga to other trinal Lords also, i.e. to association of (a) first and 10th Lords; (b) 5th and 10th Lords. The author has highlighted ‘fame of the world’ to the native as effects. He has adopted the phrase ‘fame of the world’ in an appropriate sense. Because, 1st, 5th and 9th houses stand for ‘Dharma Trikona’ of the individual and 2nd, 6th and 10th houses stand for ‘Artha Trikona’. Among the Artha Trikona, 10th is strongest as per ‘Prabhalashchotharotharam’ and Dharma Trikona houses are highly auspicious. When there exists any association between the trinal Lords with Karmathipa, surely individual’s public activities are good and renowned. Therefore, naturally this yoga paves way for ‘world fame’.
In this regard, the following shloka 7(10) from Bhav Kutuhalam is pertinent to be pointed out
i.e. if in a horoscope there is some kind of relation of the 10th and the 9th Lord or they have any relation with the 5th Lord and these relation-making planets are endowed with strength, then all the four quarters are completely filled with the echoes of the sound of the groups of elephants and horses in the army of such a king, and the Lord of the enemies is conquered by him even without making war.
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“The dasas of both (Kendra and Kona Lords) are yoga dasas and the dasas of the planets posited therein also be Yoga dasas”
In the preceding verses, the author has narrated the austerity of Trinal and Angular Lords and their inter-relationship. Due to such high austerity, those trinal and angular Lords and the planets deposited in trines and angles are supposed to offer good results during their directional periods.
Thandavarayar has utilized the word “of both” very intelligently. Because, he doesn’t express what this ‘both’ stands for, as it may convey the following two meanings:
- The dasas of Yoga Karaka (i.e. Kendra-cum-Kona Lord) and the planets deposited in the angles or/and trines.
- The dasas of Kendra Lords and Kona Lords and the planets posited in the angles or/and trines.
In our view, (a) is superior than (b). But, the course of the text warrants (b) only. Readers may take according to their own intellect.
This verse loosely confers ‘Yoga Dasa’ status to all the dasas of the planets which are posited in the angular houses. This can be treated as a general rule only and should not be taken for granted. Because, negative factors such as Kendrathipathya Dosha, Other house lordship of Trishadi houses (3,6,8,11), etc. should not be overlooked. Due care should be taken to confer yoga-dasa status to the planets, when they are deposited in angles. When the trinal lords are in angular houses, or angular lords are in trinal houses, such lords are capable of giving benefits to the individuals during their Dasas. Parasara Maharishi has praised this in the shloka 50(13) of BPHS as