How are these strengths determined .

1. shadbala of planets .

2. Bhavabala based on Shadbala of lords .

The above is said to be indicatie of VEERYA of the planet and RASHI . veerya detremines the extent of results that a planet or rashi would give in a dasha . This is potency of RASHI or Planet . one gets output as per the potency .

But when two planets or Rashi are to be compared , more than potency , its pure strength that would score a point .

There is another way of calculating these strengths ,

The first important way of determining strength of a rashi is as follows .

A>

1.  The rashi that has its own karaka in it will be powerful
2. if both rashis [ when comparing two rashis ] have karakas in it , then one that has more karakas [ planets ] will be powerful
3. If both have same number of planets , then if one of them have exalted planets or mooltrikona swastha planets , that will be stronger .
4. if both have such planets , then chara rashi will be weaker than sthira rashi and dwisvabhava will more powerful
5.  the one with its lord in the bhava will be stronger . [ when comparision is between two different bhavas ]
6. In other case , one having planet in advanced degrees will be stronger .
7. the planet or rashi having planets in 12 and 2 nd will be powerful

B>second  determinant is

1. The bhavas aspected or associated by JUPITER , MERCURY and LORD

C> third determinant is from its Lord

1. The lord being placed in kendra panapara apoklima  from lagna / atmakaraka gains strength in decreasing order .

D>fourth determinant is

1. The planet being posited in male and female rashis .

The above mentiones strengths should be applied in determining the start of the  dasha prada rashi in chara dasha .

Then second source of strength is to be used in predicting results in antardasha .

third one is used to assess the completeness of the result . the third is used to detrmine the order of karak dashas .

the fourth is used to analyse the dwara and  bahaya rashis  . The  malefic would give diseases and incarceration ,while benfics will give elevation in status and happiness and success in ventures undertaken .

krishnarpanamastu .

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

So much confusion and misinterpretation about this chapter on UPAPADA is seen everywhere .

First let us examine views that is prevalent wrt upapada in todays literature .

1.Upapada is pada of 12 th from lagna .
2. upapada is actually pada of second from lagna
3. Upapada 12 th if lagna is even and 2nd if lagna is odd .

why this many versions
because PARASHARA uses the word
tanorauncharadyat syatuparudham taduchchyate

that means one that follows the tanu ;
what can be poosible analysis ,
tanu bhava what follows it ,
some say 2nd house and some say 12th house .
Some say 12th because anuchara is one that follows ie one which is behind so 12 th house .
But some argue
12th house has already risen and it is actually 2nd house that rises after First and hence 2nd house has to be taken as the one that follows .

Some indigenously say that if it even then counting is reverse so its 12 that folows and when lagna is odd counting is straight so 2nd is to be taken as anuchara .

Lets examine JAIMINI

Jaimini says
upapadam padam pitruanucharat
pitru is ninth anuchara of ninth can be 8th or 10th

But since upa means near , 10th , 8th seems very far off . how can these be upapada . so seeking Parashar shloka pitru is termed as
pa = 1 ta =6
ankanaam amato gati
so 61
61/12 remainder is 1
so pitru is actually 1st bhava .
so anuchara is again 2 nd or 12 th .

some opine upapada is actually about wife , wife is known by 7th so upapada is actually pada of 7th .

some still argue 2nd is about family kutumba and hence it is the upapada .

…………………………………………………………………………….

So what is upapada .
Parashara says it is gauna pada .

The following analysis should interest readers as well .
and this is conclusive , readers are welcome to comment on this .
Firstly anuchara is follower . Why this word had to be used ?
Why Parashara could not have used dwitiya pada or kutumbabhava pada if he were to mean it ,
He could have also used vyayapada atleast once if it were 12th .
If it were 7th then there is abundant usage of darapada word in pArashara and jaimini so naturally these are not meant by UPAPADA .

2nd does relate to wife , but before writing entire upapada chapter Parashara mentions dhanapada word in the padadhyaya to show riches
the verse is
evam lagnapadadeva dhanadipadato dwij sthandwayam samaalokya jatakasya phalam vadet ||

after this sutra upapada chapter starts , so why would sage complicate the issue , he could have simply used dhanapadam instead of upapadam . But the fact he doesnot even use once the word dhanapada for upapada shows , upapada has some other meaning .

……………………………………………………………
Lastly when we say upagraha . it means something other than sun moon ….. shani etc . ie it is different from existing grahas ,and means dhooma chapa etc .

so in the context upapada must be different from existing 12 padas , as each pada has its own name , mantra pada , dara pada , dhana pada , etc .
Sage mentions TANU bhava pada is mukhya pada and upapada is gauna pada . and more so it deals with WIFE , married life and children etc . putra darasukh .

so what is UPAPADA ?

so upapada is tanu anuchara and pitru anuchara .
what is that follows the self ?
And this one is also one that follows FATHER .

Normally two things follow the body 1 punya 2. SON
if we take former than it becomes 9th
but Jaimini says pitru anuchara , so it cannot be 9th .
so SON follows a self body and it also fits in Pitru anuchara
putra is natural anuchara of Pita .

But are we meaning Fifth bhava pada , if Sage were to mean fifth bhava pada , he could have told simply mantrapada or sutabhavapada !

So it is not fifth bhava pada as it should be different fromexisting 12 padas to entitle to be UPAPADA .

In karaka adhyaya there is verse
sute sutam vijayate patnim saptambhavatah |
sutabhave [ not sutabhaave ] graho ya: syat so api karak uchcyate | |
which karaka
the previous linesays patnim saptambhavatah .

so the planet responsible for children sutabhav graha also qualifies as patni karak .

which is this graha
tano anucharah meaning fifth lord and
pitruanucharat – one that follows pitrukaraka is putrakaraka in charakaraka scheme ,

note the verses
tanoh anucharat adyat syat uparudham
sutabhav graho yah syat so api karak

upapadam padam pitru anucharat

upapadam padam putrakarakat yah syat so api patni karaka ucchyate .

so GRAHA ARUDHA of PUTRA KARAKA and fifth Lord is UPAPADA .

it is note worthy that in pada adhyaya graha arudha is mentioned and it will be out of place that its application has not been made in the hora shastra .
Thus upapada is Graharudha of Suta bhava .
which denotes general happiness as can be seen from RAAJyoga adhyaya , and putra dara sukha as mentioned in upapada .

Upapadam yatchubhatve bhavennruNama putradaradijam sukham ||

any affliction to upapada delays marraige , if heavly afflicted , it gives sanyasa

papagruha yute tatra papbhe papavikshite pravrajako bhavvejato daarhenothva naraha ||

then second from Upapada if it contains benefic , it gives a beautiful wife . Most importantly upapada lord if its exalted gives wife from good lineage and if it is debilitated gives a wife from otherwise .
If second from upapada is debilitated , denial of marraige takes place , if exalted there will be many beautiful wives of good qualities .

Those who have exceptionally beautiful wife can easily verify the veracity of this theory .

CONCLUSION – upapada is graharudha of charaputrakaraka and fifth LORD .
krishnarpanamastu

SANDEEP_SHADVARGA

This is Shadvarga chart of Sandeep 

Dob:30-03-1980
TOB:22:02
POB:Burnpur,West Bengal

I request interested astrologers to contribute in predicting events for Sandeep . Sandeep ‘s concern is mainly with seventh house marraige .

Will he have a happy married life ?

or

Are there any problems is marital life ?

apart from these participate with general prediction and give reasoning for the predictions given .

This will add to the research and better understanding of principles!

the lords of the krur bhavas cause destruction but lords of kendra and kona cause benefic results even if there are malefic influences .

In analysing what a antardasa does not give [ even though it may be a karak ] argala plays an important role .

Pinda dasa gives results as per ashtakvarga . chakra dasa outlines the sketch of the human life . chara forms the base of good and bad effects , vimshottari gives enjoyments and state of mind . yogini shows the upheaval . transits show the remedial measures , sudarshan gives the instantaneous effects .