Jyotiṣavimarśa: Divisional Charts - A Misnomer

The topics of Vargas and Nakshatras are among the most frequently misunderstood subjects in Jyotish, largely due to contemporary authors who neglect to engage with classical texts. In the present context, Vargas are often regarded as separate charts, wherein factors such as houses, aspects, Arudha, and Nakshatras are taken into account. While this approach may appear valid, it contradicts the foundational principles of the Arsha Jyotish system. There are mathematical justifications for this, a consideration that many astrologers overlook.

A recent post of mine on X (formerly Twitter) provoked a response from several astrologers, who subsequently published articles containing factual inaccuracies, mistranslated verses, and other misleading information in an attempt to discredit my views. It is a well-known fact that the astrological community harbors numerous insecure and envious individuals who seek to undermine others simply because their opinions do not align with their personal research. Given that Jyotish is a Vedang, the emphasis should be placed on Rishi Vakya rather than contemporary studies. The confusion surrounding these issues is challenging to resolve, as these erroneous methods have become entrenched, with modern writings acting as catalysts for the proliferation of false theories.

Following the introduction of the method of interpreting Vargas as independent charts by Shri SI, Shri KR adopted this approach (only in his writings), which was subsequently embraced by his students. The tradition of Shri SR also aligned with this methodology, adding further complexities to the topic. Modern authors such as Shri VG and Shrimati KS have perpetuated the legacy of D-charts, incorporating their own modifications. Prominent institutions that claim to teach Vedic Astrology continue to propagate these non-Vedic principles. In contrast, the Brihat Jataka school in Kerala has wisely distanced itself from these erroneous concepts, adhering to the authentic Arsha Jyotish system while disregarding the claims of researchers and self-proclaimed scholars. A fundamental comprehension of the initial chapters of any classical text would have likely prevented the current level of confusion.

Important Note: The names have been intentionally abbreviated to avoid any disrespect towards the astrologers. I hold great respect for their contributions to the sacred discipline of Jyotisha. While this article may contain various criticisms, such discourse is necessary when certain individuals undermine the principles of the Shastras. I harbor no personal animosities, and this should be viewed as constructive criticism aimed at emphasizing the Shastric methodologies of Jyotisha.

The primary purpose of employing Vargas is to minimize the likelihood of inaccuracies in predictions. The Bhachakra represents a 360° arc within which the planets move. The Lagna, or rising sign, remains constant for a duration of two hours, which also applies to the positions of the planets. Nevertheless, the lives of individuals born even a minute apart can vary significantly. What accounts for this discrepancy? The answer lies in the positioning of the same planets across different Vargas, a concept that has been thoroughly explored in the Nadi texts.

Index :

1. Calculations & Fundamentals 

2. The Imaginary Concepts

3. An Incident From Lomash Samhita

4. The Contradictions 

5. Traditional Approach

1. Calculation And Fundamentals

Image Source : Pinterest.

The introductory sections concerning Rashi in any traditional text focus on Vargas. The discussion of Bhavas occurs subsequent to the completion of the Rashi and Vargas calculations. This observation is adequate to demonstrate that Vargas represent smaller subdivisions of zodiac signs and are not connected to Bhavas in any manner. Nevertheless, some overly ambitious individuals, eager to publish their works and research, have attributed significations of houses in Vargas, despite the absence of any classical references to support such claims in the traditional texts.

1. Calculation Of Varga

According to Sarvartha Chintamani (Sarvartha Chintamani follows Dasha Varga scheme) : 

1. Rashi 

2. Hora : In even signs the lord ofthe first hora i.e. the first 15 degrees is Chandra & ofthe next is the Surya, while in the case of odd

signs the hora of the first half of the sign belongs to the Surya & the second half to Chandra.

3. Dreshkana : A decante (Dreshkana) consists ofone third part of a sign. The first decante i.e. from degrees 1 to 10 has the same planet as its lord as the lord of the sign whose 1st decante it is. The 2nd decante from degrees 11 to 20 is owned by the planet who is lord of the sign 5th to the sign under consideration. The 3rd decante from 21 to 30 degrees is owned by the planet lord of the sign 9th to that under consideration.

4. Saptamsh : In odd signs the lord ofthe first 1/7th division is the lord of the sign itself & in even signs the lord of the 1st 1/7th division is the lord of the sign 7th to the sign involved. The order of the signs remaining as the natural one.

5. Navamsh : The first Navamsha sign in the cardinal signs 1, 4,7, & 10 is the lord of the sign itself i.e. Kuja, Chandra, Shukra and Shani respectively. The first Navamsha sign in the fixed signs 2, 5, 8 and 11 are the signs 9th from the sign i.e. 10, 1, 4 and 7 respectively. The first Navamsh sign in signs 3, 6, 9 & 12 are the signs fifth from the sign i.e. 7, 10, 1 & 4 respectively. (The rest follow in the order.)

6. Dashamsh : In the odd signs the first 1/10th division belongs to the lord of the sign itself and in even signs the 1st 1/10th division belongs to the lord of the sign counted 9th from it. The order of signs is natural one. The lords ofthese divisions are the 10 Dikpalas.

7. Dwadashamsh : The 1st 1/12th part of a sign belongs to the sign itself& the other parts come in the order ofthe signs. 

8. Shodashamsh : In the 1/16th division the lords of the divisions are the lords of the signs Mesha to Meena & then Mesha to Karka. In the sign Vrishabha the signs would be 5 to 12 & then 1 to 8 & so on. 

9. Trimshamsh : As regards the 30th part, in the odd signs the lords ofthe first 5 degrees is Kuja, of the 6th to 12th degrees Shani, of the 13th to 20th degrees Guru, of the 21st to 25th degrees Budha, of the 26th to 30th Shukra. In the even signs the order is reverse i.e. the first 5 degrees belong to Shukra, 6th to 10th to Budha, 11th to 18th to Guru, 19th to 25th to Shani & 26th to 30th to Kuja.

10. Shashtiamsh : The degree of a planet is multiplied by 2 and then divided by 12. The remainder is the sign from which the counting for Shashtiamsh will begin. 

2. Imaginary Concepts 

A) Bhava

Achārya Varāhamihira in the first chapter states that राशिक्षेत्रगृहक्षभानिभवनं चैकार्थसम्प्रत्ययाः। which means that Rashi, Kshetra, Griha, Riksha, Bha and Bhavana are synonymous. A zodiac sign is a range of 30°. The zodiac signs begin with Mesha (Aries) and ends with Meena (Pisces), with 12 in total. Every sign has Nakshatras and every Nakshatra has four Padas. 

1 Pada = 3°20'

1 Nakshatra = 4 Padas = 4 × 3°20' = 13°20'

1 sign = 30° = 9 Padas

9 Padas × 12 Signs = 108 Padas = 360° 

Every sign comprises nine Navamshas. Given that one Bhava spans 30°, it raises the question of how a chart can be constructed with houses in Navamsh when a single Navamsh measures only 3°20'. Does this not present a mathematical inconsistency? This concern pertains specifically to Navamsh. The same principle applies to Dreshkana, Dwadashamsh, and other Varga, where signs are divided into smaller segments. These subdivisions are inherently less than 30°, which is the standard measurement for one Bhava. As a gist, राशि is different from राश्यंश and consequently, it is unfeasible to have Bhavas within a Varga. As there are no Bhavas - Bhava Lords, Bhava significations and Arudha Pada cannot be considered in Varga. Even if taken into account, there would 16 D-Charts × 12 Bhavas × 12 Lords = 2304 results. Which result will be valid?

Neither the Deva Horas nor the Rishi Horas (including the Arsha, Jain, or Yavana traditions) advocate for the concept of houses within Vargas. Esteemed scholars such as Acharya Varahamihira, Acharya Vyankatesha Sharma, and Acharya Mantreshvara share this perspective, as their works are fundamentally rooted in Rishi Horas. Chandrakala Nadi, comprising over 7,000 verses, makes extensive use of Vargas, particularly Navamsh. However, it does not regard Vargas as standalone charts. The text does not give results of the 7th Lord of Navamsh across various Bhavas of Navamsh. It raises questions about the origins of using Bhavas in subdivisions, as the sages did not appear to intend for Vargas to be utilized in this manner. 

To entertain the misguided notion of houses in Navamsh or any other Varga is tantamount to rejecting the teachings of the Devas and Rishis. Such an act of heresy tarnishes the integrity of Jyotisha Shastra.

B) Aspects 

The BPHS, esteemed by the prominent institutions that propagate the erroneous theories associated with D-Charts, includes a distinct chapter dedicated to Graha Sphuta Drishti. This Drishti can solely be computed within the Rashi Chart. Additionally, the independent calculation of Drika Bala, and consequently Shadabala, for each D-Chart is unfeasible. These points have consistently & conveniently been overlooked.

Let us consider a scenario where Brihaspati is positioned at 2° in Mesha, while Chandra is located at 27° in Vrishabha. In this case, Brihaspati occupies the Mesha Navamsh, and Chandra resides in the Simha Navamsh. It is important to note that Brihaspati does not exert an aspect on Chandra within the Rashi Chart. If we assume that aspects are relevant in D-Charts, Brihaspati would still have an influence on Chandra in the Navamsh. This situation presents a clear contradiction to the established rules of Drishti as outlined in traditional texts. If a Graha does not aspect another Graha in the Rashi Chart, it raises the question of how it can be considered to exert an aspect in other subdivisions (in reality there are no independent charts). These are mathematical factors of Jyotisha have been conveniently overlooked by the eminent practitioners for propagating their researches.

C) Longitudes 

A software developer and astrologer caused misunderstandings by taking into account degrees within the sub-divisions. Considering longitudes in subdivisions will lead to the Dwadashamsh of Navamsh, Saptamsh of Dwadashamsh, and similar divisions. Additionally, distinct calculations for Shadabala, retrogression, Graha Yuddha, and various other factors will be necessary. Each D-Chart will have a separate Panchang to account for the movements of Surya and Chandra. Furthermore, one could compute the degrees of extreme exaltation and debilitation within these subdivisions. Also, one may have seperate Chara Karakas for every D-Chart. A separate set of Dashas can be applied to every D-Chart (this is done by few individuals) and every D-Chart will have its own D-Charts! 

This approach may introduce significant confusion and an astrologer will keep on going in circles, which is contrary to the intentions of the sages. Such a software-driven approach will likely increase complexities, ultimately resulting in less accurate predictions. 

When confronted with inquiries, the clarifications offered by the astrologer were neither dependable nor credible. His explanations lack coherence and are entirely devoid of significance. There are many theories which lack credibilty like mixing of Tajika in Arsha Jyotisha, creation of new divisions which are not approved by Arsha texts, misinterpretation of verses to create new calculation methods and so on. I prefer not to elaborate further on this matter, as Jyotisha is a Pratyaksha Shastra, and assumptions or conjectures hold no merit in Jyotisha. Shastra Pramana is very essential in Jyotisha.

D) Combustion 

An author who tried to simplify Jyotisha and instead made it more complicated writes that a Graha gets combust for a particular D-Chart when conjunct with Surya in that particular Varga. This claim is bogus and mathematically impossible. 

The phenomenon of planetary combustion occurs only at designated degrees. For instance, consider a scenario where, in Mesha Lagna, the Surya is located in Mesha and Shani is positioned in Thula. Since these planets are in opposing signs, Shani is not considered combust. If both planets were situated in the Mesha Navamsh, Surya would occupy the first Navamsh of Mesha, while Shani would be in the seventh Navamsh of Thula. This situation is not equivalent. The reason lies in the differing influences on Surya, which are Kuja (Rashesh), Ketu (Nakshtresh), and Kuja (Navamshesh), compared to Shani, which is influenced by Shukra (Rashesh), Rahu (Nakshatresh), and Kuja (Navamshesh). This fundamental concept can be easily grasped through a thorough reading of classical texts. Conversely, if both planets were in the same sign and Navamsh, it would indicate a significant level of combustion.

Fortunately we have a dictum in the text of Jyotisharnava Navanitam (a rare text which is not available today) where Ishwara teaches Jyotisha to Devi Parvati which proves that combustion applies in Rashi Chart only. The verse along with explanation is given below :

लग्नपे वाऽंशपे वापि जन्मकाले अस्तगौ यदि।

तदा जातस्य पुत्रस्य मरणं स्यान्न संशयः।। 

[Translation: When the Lagna Lord and the Lord of the Navamsa in which the Lagna falls are in combustion, the child so born will die instantly.]

In this verse, Ishwara does not instruct us to consider combustion in the Navamsa. Rather, Ishwara emphasizes the importance of examining the combustion of the Navamsa Lagna Lord within the Rasi Chart. If Mahadev Himself refrains from utilizing the D-charts, it raises the question of why we should employ them in the name of research. It is evident that combustion should only be assessed in the Rasi Chart and not in any Vargas.

E) Some Examples 

i) Most of the recent authors utilise Dasamsa (D10) for profession when none of the classics support this idea. There are separate books and video lectures published on this topic. They say "Analyse the 10th house of D-10 Chart to know about profession." Is it given in classics? Nope, not even a single classic mentions this. This seems to be out of the author's imagination. 

Note: Readers may refer to my previous article 'The Jyotisha Of Professions' here where professions are determined without using Dasamsa.

ii) Here's another example from a book of a popular astrologer. He writes that the 2nd Lord of 'Navamsa' occupies 8th Bhava and hence, the native received inheritance. Let's look at the Rasi Chart. 

Chart 1 :

★ 10th Lord Kuja is in 2nd from Brihaspati indicating gain of wealth from father. (Suka Nadi)

★ 2nd Lord is with 8th Lord in 11th denoting wealth from inheritance while 11th Lord is in Chandra Hora.

iii) A well-known institution of astrology, which asserts that it teaches the methods of Maharshi Parashara, including the Brihat Parashara Hora Shastra (BPHS) had published a book focused on Vargas. Upon reviewing this book, several aspects drew my attention. The concept of Vimsamsa (D20) was employed to illustrate how an individual may embody ascetic qualities. According to their opinion, 12th from Atmakaraka in D20 shows spiritual progress. However, these combinations appeared to be purely imaginary and applicable only to specific instances (those mentioned in the book). These fictitious principles hold no value in Jyotisha as they are not supported by Shastras.

In my examination of the Brihat Jataka, Sarvartha Chintamani, and Phaladeepika, I recognized that there is no necessity for D20 and D24, as these classical texts address the combinations related to asceticism through Rashi, Dreshkana, and Navamsh. Rather than complicating the analysis with higher Vargas (that too in an incorrect way) it is more prudent to utilize a more limited set of tools. 

iv) In one of his publications, a well known author defends the accuracy of the birth chart of Sri Rajiv Gandhi as he has calculated it. He employs the 7th Lord of the Dwadashamsh (D12) chart and Graha placed in 7th Bhava as the Maraka for parents. While this may appear to be logically sound, it is fundamentally flawed and contravenes the principles established by the Hora texts. It is clear from the initial verses of Laghu Parashari that the rules are strictly applicable on Lagna Chart and not the imaginary D-Charts.

There are numerous such instances and erroneous concepts that are uncritically accepted by students of astrology, primarily because they have not engaged with the classical texts. The confusion surrounding D-Charts is such that some astrologers might claim the presence of Kemadruma Yoga in Navamsh while Chandra is fortified in the Rashi Chart. I would not be surprised if they assert, "You will exhibit aggressive behavior at your workplace due to Mangal Dosha in your D-10 Chart." Quite amusing, isn't it? Who knows the Nabhasa Yogas and even the Akriti Yogas and Graha Malika Yogas will be considered in Vargas even if sages never stated that! Someone might even conclude that a D-Chart has a Shrapa!

It is clear from this discussion that mathematics plays a crucial role in Jyotisha. The foundation of Jyotisha becomes unstable when mathematical elements are overlooked. It is likely that these factors were not taken into account by the distinguished authors prior to the publication of their useless books and researches.

3. An Incident From Lomasa Samhita 

In the Krita yuga there was a powerful king by the name Kirtidhwaja. He was a knower of dharma, veracious, mindful of former favors and of rigid vows. He had two wives named Kamala and Kirana. Both were of virtuous conduct, had attractive looks and were devoted to their husband. The elder wife Kamala bore two sons in the same year, the same month, the same Tithi, Vara etc, in the same Nakshatra, in the same yoga, in the same lagna and at the same time. Even though the two princes were born at the same time they were different in terms of appearances. There were respectively dark and fair, lean and obese, short and tall. One was extremely virtuous, charitable, pious and veracious while the other was sinful, extremely short tempered and devoted to slandering and falsehood. Seeing those two sons and the astonishing ways of God, the king was very much surprised and was depressed with worry. He then referred to various astrological texts created by the sages but even then his worry did not subside. He frequently thought, "What is this?" At this time a group of sages arrived in front of the king. Seeing the group of sages the king stood up and with a pleased mind he washed their feet, offered water for drinking and conducted other formalities. Later, the king showed the two birth charts of his sons to those sages who were adept in the knowledge of time. Whatever results the sages predicted were for only one of the chart. The sages were not able to explain the results for the second child. 

Note: A small segment from the entire incident described in the text has been mentioned here.

The sages were unable to foresee outcomes, and we have astrologers who created Navamsh and other subdivisions in instances where the precise time of birth was unknown. Numerous predictions were formulated based on inaccurate charts, and the correct charts were compromised through the use of D-Charts.

In the above incident only the Navamsh Varga is mentioned. The combination described in the text clearly hint at a twin birth. It is unnecessary to construct multiple D-Charts for the sake of understanding the results for the twins. Instead, it can be done from the same horoscope (D1) by thoroughly understanding the Bhava Karakatva.

4. The Contradictions 

In numerous classical texts, there exist a limited number of verses that have been mistranslated or misinterpreted, primarily due to translators lacking an understanding of the profound meanings inherent in these verses or succumbing to the influence of contemporary scholars and their constructed methodologies. Frequently, certain individuals, believing themselves to be exceptionally knowledgeable, attempt to reference these inaccurately translated verses to bolster their research. Nevertheless, I am resolute in my belief that none of the sages contradict their teachings, nor do they exceed the boundaries established by the Deva Horas. In this context, the verses are examined in detail to rectify any misconceptions.

A) BPHS

लग्नषड्‌वर्गके चैवमेकखेटयुतेक्षिते । 

राजयोगो भवत्येव निर्विशंक द्विजोत्तम ! ॥

पूर्णदृष्टे पूर्णयोगमर्धदृष्टेऽर्धमेव च। 

पाददृष्टे पादयोगमिति ज्ञेयं क्रमात् फलम् ॥

Sri Santhanam Edition: If the six divisions (shadvargas) of the ascendant is occupied or aspected by one and the same planet, a Raja yoga is doubtlessly formed. According to the aspect is full, half or one fourth, results will be in order full, medium and negligible.

Sri G C Sharma Edition: O excellent of the Brahmins, if the Shadavargas of the Ascendant (Sign, Hora, Decanate, Navamsha, Dwadshamsha, Trishamsha) are occupied or aspected by one and the same planet, even then Rajayoga is formed: If the aspect is full the Rajayoga will also be full, in case it is half or one fourth, the Rajayoga will also be half Rajayoga or one fourth Rajayoga respectively.

लग्ने नवांशे द्रेष्काणे वैकखेटयुतेक्षिते । 

राजयोगो भवत्येव निर्विशंकं द्विजोत्तम ॥

लग्नं च सप्तमं विप्र सममत्र विचारयेत् ।

पूर्णदृष्टे पूर्णयोगमर्धे चार्धं विधीयते । 

पादेन पादयोगं च राजयोगमिति क्रमात् ॥

Sri S C Mishra Hindi Edition: यदि लग्न, नवांश व द्रेष्काण इन तीनों को या इनसे सप्तम भाव को इन्हीं कुण्डलियों में एक ही ग्रह देखे या योग करे तो मनुष्य राजा होता है। इस प्रसंग में लग्न व सप्तम को समान महत्त्व देना चाहिए। पूर्ण दृष्टि हो तो पूर्ण, आधी दृष्टि हो तो आधा, एक पाद दृष्टि हो तो चौथाई फल समझना चाहिए । पूर्वोक्त उदाहरण में सूर्य बुध लग्न को पूर्ण, द्रेष्काण को एकपाद व नवांश को त्रिपाद दृष्टि से देखते हैं। अतः शुभ राजतुल्य योग है, राजयोग नहीं है।

Sri Santhanam notes his inability to comprehend the rationale behind the consideration of aspects in various divisions. In contrast, Sri Sharma refrains from commenting on this matter. Sri Mishra misinterprets the verse and provides an example that lacks logical coherence. 

If aspects are relevant in D-charts and a specific Graha fully aspects the Lagna in D1, has a three-fourths aspect in D3, a half aspect in D9, and a one-fourth aspect in D12, what would be the overall outcome? Should this outcome be deemed complete or partial? Furthermore, according to the calculations of D2 and D30 referenced in the same BPHS, aspects cannot be applied in these divisions due to their calculations. Consequently, the criteria for Shadvarga can never be satisfied. None of the translators have acknowledged this reality.

The sages intend to convey that a Graha with degrees identical to those of the lagna will exert a significant influence, as both the Lagna and the Graha will reside in corresponding Shadvarga divisions. Indirectly, the sages imply that a Lagna Vargottama should be regarded as a Raja Yoga. Any student who has engaged in the calculation of Shadvarga by constructing the relevant tables will recognize how a Lagna Rashi or a Graha can achieve Vargottama at specific degrees. The sages have articulated this notion. Brihat Jataka and Sri Sarvartha Chintamani have identified Vargottama Lagna as one of the four criteria for a fortunate birth.

These same verses exhibit variations in the editions by Sri Devachandra Jha and Sri Tarachandra Shastri. Given these numerous inconsistencies, the BPHS cannot be regarded as a dependable classic. Sri Tarachandra Shastri edition has a word नवांश कुण्डल्यां which is absent in other versions. Such differences are not found in Brihat Jataka and hence, it is considered to be the most authentic text. BPHS is an inconsistent text. At one moment, it refers to Shadvarga, while at another, it mentions Saptavarga or Dashavarga, and subsequently, it discusses Shodashvarga. The verses on Shodashvarga are derived from the Lomash Samhita, which originally comprised 60,000 verses; however, only a small portion of this work is accessible in the present day. 

Note: The authenticity of BPHS has been critically analysed in a separate article. Readers may click here to read the article.

B) Brihat Jātaka & Saravali 

The Brihat Jataka and Saravali include several verses that elucidate the aspects of Budha and Shukra on Surya. Comparable verses can also be found in the writings of the Yavanacharyas. The Yavana Jataka, Brihat Jataka, and Saravali primarily draw from the teachings of the Rishi Horas, including the Vishwamitra Hora. This compilation was created by Rishi Vishwamitra, who inadvertently included certain combinations that are not feasible in the present age. This text, known as the Kaushiki Hora, was not entirely accurate, as Rishi Vishwamitra harbored jealousy towards Rishi Vasishta. Due to his lack of understanding of the Ganita Skandha, he incorporated some implausible combinations. The disciples of Rishi Vasishta mocked him, prompting Rishi Vishwamitra to undertake rigorous penance. As a result of his penance, the world experienced extreme heat and suffering. In response to the pleas of other deities, Shri Vishnu, the Janardana who alleviates the troubles of his devotees, appeared before Rishi Vishwamitra, who then requested several boons. The boons requested were:

1) Let the movements of the planets align with those described in my text (Kaushiki Hora).

2) That the words of those who deem my assertions incorrect or dismiss them lose their significance.

3) That even if my statements are false, anyone who echoes them may achieve recognition and fame in the world.

These boons were graciously granted by the compassionate and omnipresent Shri Hari Narayana, who also bestowed upon Rishi Vishwamitra the knowledge of the Jyotishmati Upanishad. Narayana proclaimed, "Those who regard your text as partially incorrect in this Kalpa, yet fully accurate when considering past and future Kalpas, shall accept your entire work and may continue to preach it without any obstruction."

Note: I have summarised the entire narration explained in Brihat Sounaka Hora to maintain the brevity of this article.

The same combinations were acknowledged by Acharya Varahamihira and Acharya Kalyan Varma in their respective writings. While these combinations may not manifest in the current Kalpa, they undoubtedly occurred in previous Kalpas and will reappear in future Kalpas. Therefore, the teachings of Rishi Vishwamitra should be approached with careful consideration, maintaining the belief that these pronouncements, when articulated in future Kalpas, will invariably hold true.

Acharya Varahamihira himself noted that certain combinations are unattainable. If he had taken into account the aspects within Vargas, it raises the question of why he would assert that Budha aspecting Surya is impossible. Furthermore, in Vargas, if aspects are taken into account, they do not apply to Hora, where rulership is only attributed to Surya and Chandra and Rashis are not considered or in Trimshamsh where the Lordship is given to the Tara Grahas. 

Both the Brihat Jataka and Saravali present the outcomes of Grahas in various Amsha influenced by the aspects of other Grahas. These aspects are relevant solely within the Rashi Chart. Any knowledgeable scholar from the authentic tradition of Kerala would affirm this perspective. As explained previously, considering aspects in Vargas will also contradict the entire concept of Drik Bala which is a part of Shadabala scheme. The Shadabala is calculated only for Rashi Chart and not in Vargas. If you inquire about this to those who claim that aspects are relevant in Vargas, you will be met with puzzled expressions.

Note: Readers may refer to the 'Horā Muktāvali' commentary series written on Brihat Jataka to understand more about the concepts given in Brihat Jataka.

The Brihat Jataka and Saravali are complex texts that are best studied under the guidance of a knowledgeable Guru. In the absence of such mentorship, it is advisable to refer to commentaries; otherwise, one may encounter significant confusion, largely due to the interpretations of contemporary authors. I have seen several scholars who have read multiple classics yet are unable to understand Brihat Jataka. They simply end up applying the modern concepts which Acharya Varahamihira does not support anywhere in the entire text. 

Shri K. Guru Rajesh in his translation and commentary to Horaphalaratnavali (a Malyalam commentary on the initial eight chapters of Brihat Jataka) writes - 

"It would not be out of place to refer to the erroneous way the Vargas are used now-a-days based on the software-driven approach where Bhavas, aspects, Arudhas, separate longitudes, Dasas and so on are applied to the so called Varga charts to judge various aspects of human life. I am personally convinced that this is not the way envisioned by the Rishis to use the Vargas." 

C) Yavana Hora

The Yavanacharyas conducted an in-depth examination of the ancient Deva Horas and Rishi Horas. They subsequently employed their analytical skills to enhance the existing body of literature with their interpretations. In their exploration of Nabhasa Yogas, the Yavanacharyas formulated several combinations that were deemed astronomically unfeasible.

D) Vidya Madhaveeyam 

Shri C S Patel writes in his book 'Navamsa In Astrology' : 

"Vidyamadhaviyam (Mysore University) freely uses Navamsa Chart as an independent chart, for aspects, ownership, positions, etc in about 600 verses."

Vidya Madhaveeyam, a Muhurta text written by Madhavacharya, is presently not accessible and has not been translated into any other languages. I reviewed certain sections of the Sanskrit script available on the Internet Archive, and I do not believe that Vidya Madhaveeyam incorporates houses in Vargas. It remains unclear whether Shri C S Patel possessed the complete text of Vidya Madhaveeyam. Nevertheless, the great master himself does not utilize houses or aspects in Navamsh.

Other classical texts, such as Prashna Margam, reference Vidya Madhaveeyam, and any practitioner of Prashna Shastra will confirm that Prashna Margam does not employ houses in Vargas. The Prashna Shastris or horary astrologers from Kerala, who are knowledgeable about Krishneeyam, Prashna Margam, Prashnanushthan Paddhati, and Vidya Madhaveeyam, share this perspective.

E) Jaimini Sutras 

Although my study of Jaimini Sutras is not exhaustive, a brief examination suggests that Rishi Jaimini is correlating Navamsa with the Rashi Chart. The Drishti (aspects) mentioned are also applied in Rāśi Chart only. It is said in the Sūtra 1.1.2 अभिपश्यन्ति ऋक्षाणि॥ which clarifies that only the Rāśi-s [ऋक्षाणि। - a complete arc of 30°] have aspects and not their Aṃśa. Those who were not able to understand this have applied Rāśi Drishti in the subdivisions which again is a fallacy. Almost, all the translations are incorrect as the commentaries on Jaimini Sutras express different ideas. Nevertheless, scholars often have a penchant for complicating the simplest concepts, thereby attracting students eager to learn! I need not elaborate further on this matter.

F) Maan Sagari

The verses found in Maan Sagari may have been subject to interpolation and require careful scrutiny. The sequence of chapters changes abruptly and so does the Sanskrit grammar. Different editions of Maan Sagari exhibit extreme variations wherein an entire word changes completely. Any incorrect verses should be disregarded if they are found to contradict any of the Rishi Horas or Brihat Jataka. 

Few scholars quote the following Shloka from Maan Sagari for supporting their claims. 

यावत्संख्या ग्रहाणां सुतभवनगता पूर्णदृष्टियदावा 

यावत्संख्या प्रसूतिर्भवति बलयुताः पुंग्रहाः पुत्रकथ्यम् । 

कन्या चंद्रस्य शुक्रे हिमसुतरविजो गर्भहानिं करोति 

केचिच्चंद्राद्विचार्य सुनिगणकथितं तद्विचिन्त्यं नवांशे ॥ 

Point 1: The text discusses the results of Varga and then abruptly shifts to the implications of the 5th Bhava, concluding with a reference to Chandra Navamsh. The translator himself writes अथ नवांश कुण्डल्यां पंचमस्थितग्रहफलम्। which might be absent in the original Sanskrit text.

Point 2: One of the Shloka discusses about combustion which as proved previously is applicable only in Rashi Chart. Thus, there is a possibility that the verses are not arranged in a proper sequence.

Point 3: Maan Sagari states नवांशे जातकफलम्। but the text does speak about other aspects like co-borns, spouse, parents, etc with respect to Navamsh. It employs different divisions but the text does not provide similar verses (i.e to consider Bhava or Drishti) while discussing other Vargas.

Some minute errors in grammar are also observed. Upon discussion with scholars, it has been determined that this verse likely results from interpolation or erroneous transcription. I personally think that this should be mapped in Rashi Chart and Rashi Tulya Navamsh.

Both Maan Sagari and Hora Ratnam are classified as Phalit texts, which incorporate elements from both Arsha and Yavana systems. A relatively recent classic, composed 500 to 600 years ago, cannot serve as a valid counterargument to the foundational Deva Horas and Rishi Horas. In my view, the significance of 4 or 5 verses pales in comparison to the approximately 400 verses found in Brihat Jataka. However, for ignorant individuals, accepting the truth can be challenging, and I think it is futile to fill water in a broken vessel.

G) Jatakabharanam 

No classical text, including Jatakabharanam, addresses the aspects found in Vargas, despite claims made by certain individuals like KNR who depend on flawed English translations. As Acharya Dhundiraja in Chapter 8 of Jataka Bharanam clarifies : 

मुनीनां वचनं सत्यं मन्तव्यं क्षेममीप्सुभिः।

[Those who would like to have well being should accept the words of sages (and follow the same).]

Hence, it is impossible that the author himself disobeyed his own suggestion.

5. Traditional Approach 

In both Sanskrit and Marathi, the term Varga signifies division. The authentic classical texts do not utilize the term Varga Kundali, a phrase that modern authors have translated as Divisional Charts. Instead, it should be described as divisions of the zodiac. Vargas are actually utilised for mapping the influence of Graha at particular degrees of zodiac. In simple terms, every degree of a Rashi is different from the other. Vargas are calculated on the basis of Rashi Chart. The ancient treatises do not speak about individual results of every Varga. Instead, the texts provide rules to analyse Varga with reference to the Rashi Chart.

Let us take one Shloka from Brihat Jataka. 

वृद्धो मूर्खः सूर्यजर्भांशके वा स्त्रीलोलः स्यात् क्रोधनश्चावनेये। 

शौक्रे कान्तोऽतीवसौभाग्ययुक्तो विद्वान् भर्ता नैपुणश्चैव बौधे।।

A famous English translation reads : 

[When the seventh from lagna or from navamsha lagna is owned by Shani, the husband will be stubborn and old. When the seventh from lagna or from navamsa, is owned by Mars the husband will be after other woman, and he will be cruel. When it falls in a sign of Venus, the husband will be beautiful and loving. When it falls in a sign of Mercury, the husband will be intelligent and lerned.]

This translation is inaccurate. It appears as if this translation too has a SI, KR and SR influence. This single erroneous translation continues to mislead many individuals. 

Actually, Acharya Varahamihira is instructing the seekers to superimpose the Navamsh on the Rashi Chart. This is exactly similar to what the Nadi texts state. The correct translation along with detailed explanation is given as follows :

When 7th from Lagna is ruled by Shani (i.e. in Karka or Simha Lagna) and Shani falls in the Navamsh of the same (i.e in the Navamsh of Makara for Karka Lagna and Navamsh of Kumbha for Simha Lagna) the spouse of the female will be old and foolish. So, we get two conditions here :

1. For Karka Lagna, Shani occupies Makara Navamsh of any sign

2. For Simha Lagna, Shani occupies Kumbha Navamsh of any sign

then the spouse of such a female will be elder than her and he will not be much educated. Similarly, effects for other planets' Navamsh falling in 7th house are 

Kuja : husband runs behind other's wife and is cruel in nature (applicable for Thula Lagna and Vrishabh Lagna when Kuja is in Mesha and Vrishchika Navamsh respectively) 

Shukra : husband is handsome and fortunate (applicable for Mesha Lagna and Vrishchika Lagna when Shukra occupies Thula and Vrishabh Navamsh respectively)

Budha : husband is intelligent and endowed with skills (applicable for Dhanu and Meena Lagna when Budha occupies Mithuna and Kanya Navamsh respectively)

Note : Readers may refer to the article on Navamsh for better understanding of this principle.

Here's another example from Jataka Sangraham on the Sookshma Sambandh established in Navamsh.

यदि परस्परनंदलवोपगौ रविविधू मिलितौ च दरिद्रकः ॥

If Surya & Chandra are in conjunction and in exchange in Navamsh, the native born with such a combination is poor. This happens when Surya & Chandra are together & exchange Navamsh i.e Surya in Karka Navamsh & Chandra in Simha Navamsh. This Shloka approves that Navamsh Exchange is a Sookshma Sambandh.

Let us take one more verse from Sarvartha Chintamani : 

कर्मेशसंयुक्तनवांशनाथसंयुक्तसप्तांशपतौ बलाढ्ये।

शुक्रेण देवेन्द्रपुरोहितेन दृष्टे सहस्रद्वयनिष्कभर्त्ता।।

Translation : If the Lord of the Saptamsh occupied by the Navamshesh of 10th Lord is strong and receives aspects of Shukra or Guru, (the native) earns two thousand Nishkas (Nishkas is an unit of currency). 

Note : This principle is applicable in Chart 1 which was explained previously.

Here, the author Acharya Vyankatesha Sharma highlights an important principle that "If the Lord of Saptamsh occupied by Navamshesh of a particular Bhavesh is strengthened, the signification of the house under consideration receives a boost." This is a very rare principle, often ignored by modern astrologers who run behind the hypothetical D-Charts. 

Division	Shadvarga	Saptavarga	Dashavarga	Shodashavarga
D1	3.5	5.0	3.0	3.5
D2	2.0	2.0	1.5	1.0
D3	4.0	3.5	1.5	1.0
D9	5.0	4.0	1.5	3.0
D12	2.0	2.0	1.5	0.5
D30	2.0	2.0	1.5	1.0
D7	-	1.0	1.5	0.5
D10	-	-	1.5	0.5
D16	-	-	1.5	2.0
D60	-	-	5.0	4.0
D4	-	-	-	0.5
D20	-	-	-	0.5
D24	-	-	-	0.5
D27	-	-	-	0.5
D40	-	-	-	0.5
D45	-	-	-	0.5
Total	20	20	20	20

It is clear that one can draw precise conclusions with considerable ease through the use of Vargas. In the Varga Vimsopaka Rashi and Navamsh gets the highest number of points followed by Dreshkana and Dwadashamsh. A thorough understanding of Rashi and Navamsh is adequate for this purpose. Individuals who struggle to utilize Rashi and Navamsh effectively often resort to emphasizing the significance of Shodhash Vargas.

I believe that the numerous examples provided are adequate to illustrate the genuine utility of Vargas. While there are several such sayings present in various classical texts, I will refrain from elaborating further at this point. I trust that the readers have grasped the essence of what I aimed to communicate. Still, if anyone requires more clarifications, they should consider visiting the Jyotishis of Kerala. 

It is solely due to the blessings of my Gurus, Kuladevata, and Ishtadevata that I have been able to gather these valuable principles from a range of classical sources.

Conclusions :

1. Houses (and house significations) are inapplicable in Varga and hence, there are no independent house Lords in the fictious D-Charts. 

2. Aspects are not considered in Vargas but only in Rashi Chart.

3. Combustion is considered only in the Rashi Chart and not in Vargas.

4. In Jyotish Shastra (a Vedanga) for anything to be accepted as true, classical references are essential. Researches of any new age astrologers which are not supported by classics are invalid and worth throwing in a trash box. 

5. Anything that is sold under the name of tradition, may not necessarily represent the authentic method of sages. 

6. Vargas cannot be read as standalone charts like the Rashi Chart.

The erroneous interpretation of Vargas has become firmly entrenched within the Jyotish community. Given the present circumstances, it is quite challenging to eradicate this misconception. Ultimately, the choice lies with the individual regarding whether to identify as an astrologer or a Jyotishi. To truly embody the role of a Jyotishi, one must adhere to the teachings of the sages.

Dedicated to Acharya Varahamihira and Acharya Vyankatesha Sharma. 

Jyotiṣārṇava - Amogh

https://jyotisharnava.blogspot.com/

External References :-

Brihat Jataka (Chowkhamba)

Horaphalaratnavali (Dr. K. Guru Rajesh)

Sarvartha Chintamani (Chowkhamba)

Phaladeepika (Chaukhamba)

Vriddha Yavana Jataka (Dr. Suresh Chandra Mishra, Ranjan Publications)

Jyotisharnava Navanitam (Sri R. Santhanam) 

Navamsa In Astrology (Sri C S Patel, Sagar Publications)

Vidya Madhaveeyam (Original Sanskrit Text)