KARAKAMSHA !

KARKAMSHA – the secret of divisional charts ! Many confusions prevail again wrt one of the gems of the topics of PARASHARA shastra . The confusions are owing to some scholars trying to interpret JAIMINI sutras in coherence with sutras in parashara and making a mess of the concepts just as UPAPADA , even this part also needs some clarification . The clue lies in taking each and every word of Sage Parashara seriously and thus we get correct interpretation . a careful understanding of teh sutras is necessary . first let us dwell on existing translation and understandings .

1> karkamsha is navamsha occupied by ATMAKARAKA . this understanding finds no base in any of the sutras

2> whereever the word svamshe is encountered , it is translated as atmakaraka . [ this limits the scope of application and often gives the conclusion that results are applicable only when there is a conjunction in navamsa .

which is rare , for example

karkamshe ravou jato rajkaryparo dwija | svamshe balyute bhaume jatah kuntayudhi

so in both case svamashe is atmakaraka as per translations . ie if ravi conjoins atmakaraka in navamsha then one will serve govt organisations .

and if mars then he will wield weapons .[ military ] if this were true then in jamini the sage says atmakaraka with malefics shows an illicit birth . [ born to ohers ,other than father ]

svamshe kevalpapasambandhe parjata:

ravi mars sani are all malefics , correlating two verses , all those working in army and govt and with sani it is svakulochit vyavahara will also become illicit . so shows some grave mistranslation .

3> in some places results attributed to 5th from karkamshe [ due to presence of word svamshe ] have been attributed to karkamsha again , so again with mercury in fifth one becomes a mimamsakah and then wrt first sutr all mimamsakas become kala shilpavichakshana , can there be so much correlation in life .

unfortunately Prof Suryanarian Rao great grandfather of astro family also tows the same line in his jaimini book translation . ——————————————————————

so some introspection is necessary on these verses .

what parashar says : athaham sampravakshyami KARAKAMSHA phalam dwij | meshadi rashige svamshe yathavad bramhabhashitam ||

note in a single verse , he has used all the three karkamsha meshadi rashi svamsha these three words are definitely not the same concepts . otherwise sage need not repeat these words in single verse . it would be then poor representation which we cannot imagine with respect to sage . so if sage meant only navamsha then word meshaadi RASHIge why the word rashi . he could have very well used amshage more so navamshage thirdly again he has used svamshe ….. what is sva here mesha etc rashis or karakas or just atmakaraka

where did the confusion arise ? in the next line parashar muni says

gruhe mooshakmarjaara meshamshe hyatmakarake |

here sage has used if in meshamshe atmakaraka …….. so mostly it is meant by atmakaraka in mesha amsha .

similarly he goes on to write vrushamshakgate svasmin there will be cattles . again vrush amshak gate sva

lets gyrate back a bit and go to the definition of

karkas nyunamshako amatyakarka | tasmaannyunamshako bhrata tasmaannyunomatrusangyaka | tannyunamshah pita ……..

here also there is a word amsha which refers to  degrees that differentiate atmakaraka amatyakaraka …… which clearly states that karakas are more importantly based on amsha ie degrees in rashi . karakas are found by degrees ignoring the rashi signs .

so if mehsamshe hyatmakarake means . atmakaraka in the degrees of mesha [ it may be rashi and other vargas ] it becomes all the more imperative when sage uses vrushamshak amshak indicating a number . —————————————————————————-

now we turn our attention to number of karakas ……

sage says .. sapta ravyadishanyantan rahvantan vaashtasankhyan

from ravi till shani seven karakas , and rahu included makes 8 karaka

. the santhanam translation of BPHS attributes confusion to sage himself ….. like translation goes …….

yet some say 8 planets including rahu will have to be considered or if there is similarity the rahu will become karak . the attempted translations show even sage is not sure whether to take seven or eight karakas .

and then the whole chapter is translated not knowing whether venus is matrukaraka or it becomes pita if rahu is included . —————————————————————-

does SAGE really meant anything can be taken , or any sage can be followed ? ——————————————————————–

in the following verses sage clarifies eight karakas atma amatya bhratru matru pitru putra gnati stree total 8 karakas in the next verse he says when considering seven karakas matrukarak be considered with sutakaraka .

so there is acceptance for seven karaka scheme as well —————————————————————————-

if two planets have equal amshas , then both qualify for the same karaka and next karaka is skipped . suppose venus and moon are in same amsha kala and mars is next to them both are at pitrukaraka …. then putrakarka will be skipped and mars becomes gnati karaka and sthirkaraka becomes the putrkaraka shani becomes the putrakaraka as he is sthirkaraka for the parashara in subsequent verses .

——————————————————————————-

BUt point to be noted is 8 karakas along with rahu remains a reality . HOW ? how can we correlate all these ? sage cannot leave us in confusion ……………. ————————————————————————–

the answer lies in SVAAMSHE ………….

for a moment lets gyrate back to vargaviveka adhyaya

• rashi – deha – SVA
• hora – AMATYA KARAKA [ SAMPADADIKAM ]
• dreshkana – bHRATRU
• saptamanshe – PUTRA
• NAVAamshe – DARA
• Dwadashamshe – PITRU
• shodash amshe – MATRU sukhasukham [ the verse is dwadashamshe tatha pitroshchintanam shodashamshake sukhasukhsya vigyanam vahanam tathaiva ch || the word tatha .... shows both dwadashamsha and shodashamsha qualify for PITRO [ father and mother all are considered as Pitrus ]
• Trimshamshe – arsihta
• Dashamsha – MAHATPHALAM [ RAJYOGA ] [ it is worthwhile to recollect rajyogaadhyaya of parashara which says                                         chintayet karakamshe va janurlagneathva dwij  | sage is indicating to see raajyoga  with karkamsha and janurlagna both sphuta being rajyogakar ,
•  he goes on saying : lagneshe panchame bhave and panchaeshe ch lagne  | putratmakarakou vipra ! lagne ch panchame stithah ||                  if the sage meant by karakamshe as navamsha then placement of atma putra karaka in lagna and fifth cannot give rajyoga , it should in navashma lagna which is not mentioned .  so karakamshe is not atmakaraka alone it can be any karaka , in rajyoga it rajya karaka amsha ie dashamsha .
• shashtiamshe – akhilam all karakas . ————————————————————
•  here it can be clearly seen that each karaka has its own amsha SVAMSHA ..
• IN saptavarga scheme
• RASHI – ATMA KARAKA
•  DRESHKANA – BHRATRU KARAKA
•  SAPTAMAMSHA -PITRU KARAKA
• NAVAMAMSHA – DARA
• DWADASHAMSHA – PITRU KARAKA
• TRINSHAMSHA – GNATI
• HORA – AMATYAKARAKA [ DWITIYA AMSHA DWITIYAKARAKAMSHA ]
• SO AS THERE IS NO MATRUKARAKA HERE CONSIDER ONLY SEVEN AND ALL ABOUT MATRU SHOULD BE KNOWN FROM SAPTAMAMSHA . ——————————————————————————-

•  In dashavarga shodashamsha comes into force and MATRUKARAKA can be seen through this amsha as svamsha .
• Rest of the amshas show bhagya ,
•  upasana
•  vidya ,
• shubh/ashubh ,
• balabal and
• akhialam in shodashvarga these are applicaple to all karakas , and should be taken into consideration while judging the dashavarga . —————————————————————————–
• Thus svamsha is the amsha represnted by karaka and karakamsha is the degrees in which KARAKA is deposited in the chart . thus this adhyaya gives a definite clue to analysing divisional charts and its results which can be seen in karaka dasha clearly .
• krishnarpanamastu

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