Vedic astrology has been viewed by some scholars as polyparadigmatic, comprising of a multitude of unique schools employing different hypothesis and independent tools for analysis. Thus, the Parasarian system is viewed as grossly different from that of Jaimini, Brighu or the Tajaka writers (Neelkanthi) or even the Nadi's (Satyanadi etc.). Consequently much of the literature has either not surfaced for fear of unwanted criticism of if surfaced, is languishing for want of serious research as scholars view the literature as "inferior" to their system. Fortunately, due to the efforts of some brilleant scholars' Vedic astrology has come a long way from its dark days. However, to make further progress, this science should be viewed in a right unified perspective where the various systems are actually parts of the whole (Vedic astrolgy).
The original Brihat parasara Hora Shastra has been surfacing in bits and pieces and this is evident in every new publication which has a few more stanzas or even chapters than the previous ones. Thus it is evident that the original text must has been far more voluminous that what is available now and would have had the essence of all the systems or subcontinent, and not excluding the astrological knowledge that migarated to China or other parts of Asia with the monks (Buddhist, Jain etc.)
The Upadesa Sutras (Advisory stanzas) popularly called the Jaimini Sutras were originally in eight chapters of four quarters each and, as the name implies, wee meant to supplement the standard texts like Brihat Parasara Hora Shastra etc. Maharishi Jaimini was a student of Sri Vyasa who was the son of Parasara. So, Jaimini must have been trained in the traditional Vedic astrology and has given these Upadesa Sutras to bring out the finer points of astrology. Thus, many areas like Chara and Sthira karakas (temporary/fixed significators) that find a fleeting reference in the standard texts are explained in detail. Similarly while Jaimini has dealt with seventy phalita dasas and fourteen Ayur dass he has generally avoided the constellation based dasa (excepting Lagna kendradi Rasi Dasas or Sudasa) asking the reader to refer to standard texts. (I have explained as many dasas as possible in this translation and a detailed exposition will require a separate book). Again, Jaimini asks the reader to refer to standard texts for the divisional charts while explaining only those like Saptamsa, Rudramsa, Shastamsa etc which do not find adequate coverage elsewhere. My interpretation is on the basis of my learning and any error is attributable only to my own inattentiveness, for which, the erudite readers may kindly enlighten me.
In the determination of (monthly) significators for the period of gestation, most standard texts give the natural significators Jaimini gives the fixed significators besides adding a novel method of timing events during pregnancy. Even the use of Varnada Lagna in the epoch chart is meant to supplement standard texts. These can also be successfully used in horary charts or the natal saptamasa chart D-7) of the parents. Perhaps the only area where he has differed is the delineation of body parts. By explaining in detail the use of such sensitive special ascendants like the Hora Lagna etc, Jaimini has taken Vedic astrology to unprecedented heights, which no serious scholar can afford to miss. For example, it is traditionally known that the second Lord in the twelfth house is a specific combination for poverty and it is found in the chart of Queen Victoria! However, Jaimini teaches that the Varnada Lagna in the second house is good for power and position. This is found in the chart of the Queen and the results of "second Lord in twelfth house" get modified to "Lord of Varnada lagna in the eleventh house from it" thereby resulting in a dhanyog (wealth & prosperity). The traditionalists view of Vedic astrology as a unified whole is advocated and to the extent feasible i have given quotes from standard texts.
While a flawless commentary by the brilliant Neelkanth is available Sanskrit works, is in an uncorrelated manner showing that in the process of transfer by word of mouth some order was lost. These have been arranged (only in Chapter III Quarter3) on the basis of my learning and its is possible that those who are more erudite may like to advise me further on this. I shall be most obliged for their valuable suggestions. While this book should suffice, research scholars can consult the bibliography for further reading. I do not claim that the Jaimini Sutras are complete as the last four chapters are not available and will have to be added subsequently, if at all they are traced. While reading these stanzas the reader is cautioned against taking a hard line attitude without actually trying out their applicability. Again, there should be no fixation for names as 'Chara dasa' is quite different from 'chara Paryaya dasa' etc.
Jaimini has explained a novel method of determining the sex of the child on the basis of the vighati (Birth time) from Sunrise or Sunset and this can also be used for rectifying horoscopes. Instead of going into all the important combination which are available in standard texts, Jaimini has just explained a few. The explanation of the Shakti Yoga gives a new insight into understanding these combinatious.
Explanatory notes and illustration have been provided to bring out the applicability of the stanzas which have been specifically refered to in the explanation to charts. It is hoped that this work meets with the expectations of the learned astrologers.
Words would not suffice to appreciate the efforts and inspiration provided by close elder astrologers. Vedic astrology is indebted to the Sagar family for patronizing publication of various books over the past few generations now and I express my gratitude to Sri Narinder Sagar for his advise and expertise in the publication of this book. God willing, we should be able to throw more light on Vedic Astrology in the future as well.
I prostrate at the Lotus feet of Sri Sri Jagannath of Puri (Orissa), my Gurus and my parents for their blessings.
Jaimini Maharishi's Upadesa Sutras
This book offers a lucid transliteration of the upadesa Sutras of Maharishi Jaimini. Wherever necessary this has been substantiated by references from standard texts. A number of riddles hitherto confronting Vedic astrology have been resolved with fine illustrations. These include (a) the difference (in actual usage) between Chara, Sthira and Naisargika karakas (b) the distinction between 'karakamsa' and 'swamsa' and its impact in the charts of twins born just 2 minutes apart, (c) the calculation and use of the Narayana, (alias Padakrama) Sthira, Shoola, Navamsa, Brahma, Varnada, Manduka, Paryaya (alias Gochara) Kendradi and Sudasas, (d) the use of special ascendants in deciphering and timing Rajyoga/Dhanyogas, (e) predicting co-borns for self (Arudha lagna) and spouse (upapada) children from Saptamsa, evils from Kauluka (Shastamsa) disease from Trimsamsa and death from Rudramsa (f) longevity estimation and nature of death. Hitler's defeat and death due to a change in Paryaya dasa (in Rasi chart) and Manduka dasa (in Rudramsa) or the poverty combination of the second lord in twelfth being altered to dhanyog (prosperity & plenty) due to the Varnada lagna in the second house in Queen Victorias chart are some of the fine illustrations bringing out the importance of Jaimini Sutras. Subtle variations in standard combinations like Shakti yoga producing a saint (Sri Ramakrishna Paramhansa) or the anti-Christ (Adolf Hitler) as well as the obstruction of the evil from Cancer (the sign of God) are the guarded secrets of Vedic astrology being revealed for the first time.
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