Jyotiṣavimarśa: Divisional Charts - A Misnomer

The topics of Vargas and Nakṣatras are among the most frequently misunderstood subjects in Jyotiṣa, 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 Bhāvas, Drishti, Arudha, and Nakṣatras are taken into account. While this approach may appear valid, it contradicts the foundational principles of the Arsha Jyotiṣa system. There are mathematical justifications for this, a consideration that many astrologers overlook. 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 Jyotiṣa 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.

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.

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

Image: Bhacakra

Source: Pinterest

Calculation Of Varga

According to Sarvartha Chintamani (Sarvartha Chintamani follows Daśavarga scheme) —

Rāśi: A complete arc of 30 degrees.

Hora: In even signs the lord of the first Hora i.e. the first 15 degrees is Candra & of the next is the Sūrya, while in the case of odd signs the Hora of the first half of the sign belongs to the Sūrya & the second half to Candra.

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

Saptāmśa: In odd signs the lord of the 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 remains as the natural one.

Navāṃśa: The first Navāṃśa sign in the cardinal signs 1, 4,7, & 10 is the lord of the sign itself i.e. Kuja, Candra, Śukra and Śani respectively. The first Navāṃśa 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 Navāṃśa 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.)

Daśāmśa: 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. The lords of these divisions are the 10 Dikpalas.

Dvadaśāmśa: The 1st 1/12th part of a sign belongs to the sign itself and the other parts come in the order of the signs.

Shodaśāmśa: 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.

Trimsāmśa: As regards the 30th part, in the odd signs the lords of the first 5 degrees are Kuja, of the 6th to 12th degrees Śani, of the 13th to 20th degrees Guru, of the 21st to 25th degrees Budha, of the 26th to 30th Śukra. In the even signs the order is reversed i.e. the first 5 degrees belong to Śukra, 6th to 10th to Budha, 11th to 18th to Guru, 19th to 25th to Śani & 26th to 30th to Kuja.

Shashtiāmśa: 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.

A Critique On Imaginary Theories

Bhāva

Achārya Varahamihira in the first chapter states that राशिक्षेत्रगृहक्षभानिभवनं चैकार्थसम्प्रत्ययाः। which means that Rāśi, Kshetra, Griha, Riksha, Bha and Bhāvana are synonymous. A zodiac sign is a range of 30°. The zodiac signs begin with Mesha (Aries) and end with Meena (Pisces), with 12 in total. Every sign has Nakṣatras and every Nakṣatra has four Padas.

1 Pada = 3°20'

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

1 Rāśi = 30° = 9 Padas

9 Padas × 12 Rāśi-s = 108 Padas = 360°

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

Neither the Deva Hora nor the Rishi Hora (including the Arsha, Jain, or Yavana traditions) advocate for the concept of Bhāvas within Vargas. Esteemed scholars such as Acharya Vārahamihira, Acharya Vyankatesha Sharma, and Acharya Mantreshvara share this perspective, as their works are fundamentally rooted in Rishi Horas. Candrakala Nadi, comprising over 7,000 verses, makes extensive use of Vargas, particularly Navāṃśa. However, it does not regard Vargas as a standalone chart. The text does not give results of the 7th Lord of Navāṃśa across various Bhāvas of Navāṃśa. It raises questions about the origins of using Bhāvas in subdivisions, as the sages did not appear to intend for Vargas to be utilized in this manner. The following Shloka from Bṛhat Jātaka (Chapter 12 Verse 6) should be noted in this regard —

पूर्वशास्त्रानुसारेण मया वज्रादयः कृताः ।

चतुर्थभवने सूर्याज्ज्ञसितौ भवतः कथम् ॥

[I (Acarya Vārahamihira) have described the Vajra and other yogas according to the scriptures written by the previous sages. How can Budha and Śukra occupy the 4th sign from Sūrya?]

Thus, those who consider Varga as independent charts with Budha and Śukra in the 4th from Sūrya have completely ignored the rules of Siddhanta. It would not be wrong to say that they have completely lost their senses to ignore the truth which is already present before them! To entertain the misguided notion of Bhāvas in Navāṃśa or any other Varga is tantamount to rejecting the teachings of the Devas and Rishis. Such an act of heresy tarnishes the integrity of Jyotiṣa Shastra. Anyone who claims that Bhāva are present in Varga has never understood Bṛhat Jātaka and the words of Sri Varahamihira.

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 Rāśi 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 Bṛhaspati is positioned at 2° in Mesha, while Candra is located at 27° in Vrishabha. In this case, Bṛhaspati occupies the Mesha Navāṃśa, and Candra resides in the Simha Navāṃśa. It is important to note that Bṛhaspati does not exert an aspect on Candra within the Rāśi Chart. If we assume that aspects are relevant in D-Charts, Bṛhaspati would still have an influence on Candra in the Navāṃśa. 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 Rāśi 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 mathematical factors of Jyotiṣa have been conveniently overlooked by the eminent practitioners for propagating their baseless theories and researches.

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 Dvādaśāṃśa of Navāṃśa, Saptāmśa of Dvādaśāṃśa, 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 Sūrya and Candra. Furthermore, one could compute the degrees of extreme exaltation and debilitation within these subdivisions. Also, one may have separate Chara Karakas for every D-Chart. A separate set of Daśās 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 credibility like mixing of Tajika in Arsha Jyotiṣa, 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 Jyotiṣa is a Pratyaksha Shastra, and assumptions or conjectures hold no merit in Jyotiṣa. Shastra Pramana is very essential in Jyotiṣa.

Combustion

An author who tried to simplify Jyotiṣa and instead made it more complicated with his dubious claims, writes that a planet gets combust for a particular D-Chart when conjunct with Sūrya 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 Sūrya is located in Mesha and Śani is positioned in Thula. Since these planets are in opposing signs, Śani is not considered combust. If both planets were situated in the Mesha Navāṃśa, Sūrya would occupy the first Navāṃśa of Mesha, while Śani would be in the seventh Navāṃśa of Thula. This situation is not equivalent. The reason lies in the differing influences on Sūrya, which are Kuja (Rāśi Lord), Ketu (Nakṣatra Lord), and Kuja (Navāṃśa Lord), compared to Śani, which is influenced by Śukra (Rāśi Lord), Rāhu (Nakṣatra Lord), and Kuja (Navāṃśa Lord). This fundamental concept can be easily grasped through a thorough reading of classical texts. Conversely, if both planets were in the same sign and Navāṃśa, it would indicate a significant level of combustion.

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

लग्नपे वाऽंशपे वापि जन्मकाले अस्तगौ यदि ।

तदा जातस्य पुत्रस्य मरणं स्यान्न संशयः ।।

[When the Lagna Lord and the Lord of the Navāṃśa 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 Navāṃśa. Rather, Ishwara emphasizes the importance of examining the combustion of the Navāṃśa Lagna Lord within the Rāśi 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 Rāśi Chart and not in any Vargas.

There are numerous such instances and erroneous concepts apart from the ‘combustion in D-Charts’ 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 Navāṃśa while Candra is fortified in the Rāśi Chart. I would not be surprised if they assert, "You will exhibit aggressive behavior at your workplace due to Kuja 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!

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.

BPHS

लग्नषड्‌वर्गके चैवमेकखेटयुतेक्षिते ।

राजयोगो भवत्येव निर्विशंक द्विजोत्तम ! ॥

पूर्णदृष्टे पूर्णयोगमर्धदृष्टेऽर्धमेव च।

पाददृष्टे पादयोगमिति ज्ञेयं क्रमात् फलम् ॥

Sri Santhanam notes his inability to comprehend the rationale behind the consideration of aspects in various divisions. In contrast, Sri G.C. Sharma refrains from commenting on this matter. Sri S.C. Mishra misinterprets the verse and provides an example that lacks logical coherence. Actually, these verses are from Vriddha Karika which is a text belonging to the Jaimini System where Rāśi Drishti is used and not the Graha Drishti.

Still, let us assume that aspects are relevant in D-charts and a specific planet 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 separate set of calculations. Consequently, the criteria for Shadvarga can never be satisfied. None of the translators have acknowledged this reality.

If one observes, the word is लग्नषड्‌वर्गके and not लग्नषड्‌वर्गे which implies that the Amsa in which the Lagna falls should be taken back in Rasi chart and then the aspects need to be considered. Also, the sages intend to convey that a planet with degrees identical to those of the lagna will exert a significant influence, as both the Lagna and the planet 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 Rāśi or a Graha can achieve Vargottama at specific degrees. The sages have articulated this notion. Bṛhat Jātaka has identified Vargottama Lagna as one of the four criteria for a fortunate birth.

In many cases, the 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. Such differences are not found in Bṛhat Jātaka 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 Daśavarga, 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.

Bṛhat Jātaka & Saravali

The Bṛhat Jātaka and Saravali include several verses that elucidate the aspects of Budha and Śukra on Sūrya. Comparable verses can also be found in the writings of the Yavanacharyas. The Yavana Jātaka, Bṛhat Jātaka, 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 Jyotiṣamati 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: The entire narration explained in Bṛhat Sounaka Hora has been summarised to maintain the brevity of this article.

The same combinations were acknowledged by Acharya Vārahamihira and Acharya Kalyanvarma 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 Vārahamihira 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 or Śukra in the 4th from Sūrya is impossible’. Furthermore, in Vargas, if aspects are taken into account, they do not apply to Hora, where rulership is only attributed to Sūrya and Candra and Rāśis are not considered or in Trimsāmśa where the Lordship is given to the five non-luminous planets — Kuja, Budha, Bṛhaspati, Śukra and Śani.

Both the Bṛhat Jātaka and Saravali present the outcomes of planets in various Amśa influenced by the aspects of other planets. These aspects are relevant solely within the Rāśi Chart. This is not mentioned because it is to be understood by the learner after he has studied the Siddhanta properly. 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 Rāśi 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.

The Bṛhat Jātaka 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 Bṛhat Jātaka. They simply end up applying the modern concepts which Acharya Varahamihira does not support anywhere in the entire text.

Sri K. Guru Rajesh — one of the finest authors of the modern times, in his translation and commentary to Horaphalaratnavali (a Malayalam commentary on the initial eight chapters of Bṛhat Jātaka) 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 Bhāvas, aspects, Arudhas, separate longitudes, Daśās 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."

Yavana Hora

It is stated in Saravali —

यवनाद्यैविस्तरतः कथिता योगास्तु नाभसा नाम्ना ।

अष्टादशशतगुणितास्तेषां द्वात्रिंशदिह वक्ष्ये ॥

[The Yavanas have stated 1800 types of Nābhasa Yogas. I (Śri Kalyāṇavarmā) shall state those Nābhasa Yogas in 32 different ways.]

Akriti Yoga - 23

Sankhya Yoga - 127

Total - 150

Now, there are twelve signs. These 150 Yogas when multiplied by 12 yields the 1800 Nābhasa Yoga given by Yavanas. The Yavana Acaryas 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 Yavana Acaryas formulated several combinations that were deemed astronomically unfeasible.

Vidya Madhaveeyam

Sri C S Patel writes in his book 'Navāṃśa In Astrology' published by Sagar Publications:

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

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

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

Jaimini Sutras

The Drishti (aspects) mentioned in Jaimini Sūtra are applied in the 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 Sūtra 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.

Manasagari

The verses found in Manasagari 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 Manasagari 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 Bṛhat Jātaka.

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

यावत्संख्या ग्रहाणां सुतभवनगता पूर्णदृष्टियदावा

यावत्संख्या प्रसूतिर्भवति बलयुताः पुंग्रहाः पुत्रकथ्यम् ।

कन्या चंद्रस्य शुक्रे हिमसुतरविजो गर्भहानिं करोति

केचिच्चंद्राद्विचार्य सुनिगणकथितं तद्विचिन्त्यं नवांशे ॥

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

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

Manasagari states नवांशे जातकफलम्। but the text does speak about other aspects like co-borns, spouse, parents, etc with respect to Navāṃśa. It employs different divisions but the text does not provide similar verses (i.e to consider Bhāva 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. Note the following verse from Manasagari —

कृतं मया नोदकयन्त्रसाधनं न भेक्षणं चापि न शङ्खधारणम् ।

परोपदेशात्समयावबोधकं विलिख्यते जन्मफलं नराणाम् ॥

[I have not studied any water-clock instrument, nor have I studied the stars, and nor have I used the conch. Based on the teachings of others and understanding of time, I write the birth predictions for the humans.]

The author of Manasagari admits that he is not well-versed with the mathematical calculations of Jyotisa. In the subsequent chapters, he employs the rules of Vivaha Muhurta Lagna from Bṛhat Samhita on the natal horoscope. Thus, it is not a reliable text. 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 Bṛhat Jātaka. However, for ignorant individuals, accepting the truth can be challenging, and I think it is futile to fill water in a broken vessel.

Jātakabharanam

No classical text, including Jātakabharanam, addresses the aspects found in Vargas, despite claims made by certain individuals like KNR. As Acharya Dhundiraja in Chapter 8 of Jātaka 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.

A Glimpse Of Traditional Methods

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 utilized for mapping the influence of the planet at particular degrees of zodiac. In simple terms, every degree of a Rāśi is different from the other. Vargas are calculated on the basis of Rāśi 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 Rāśi Chart. Let us take one Shloka from Bṛhat Jātaka —

वृद्धो मूर्खः सूर्यजर्भांशके वा स्त्रीलोलः स्यात् क्रोधनश्चावनेये ।

शौक्रे कान्तोऽतीवसौभाग्ययुक्तो विद्वान् भर्ता नैपुणश्चैव बौधे ।।

The popular translations are inaccurate and these erroneous translations continue to mislead many individuals. Actually, Acharya Vārahamihira is instructing the seekers to superimpose the Navāṃśa on the Rāśi 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 Śani (i.e. in Karka or Simha Lagna) and Śani falls in the Navāṃśa of the same (i.e in the Navāṃśa of Makara for Karka Lagna and Navāṃśa of Kumbha for Simha Lagna) the spouse of the female will be old and foolish. So, we get two conditions here —

For Karka Lagna, Śani occupies Makara Navāṃśa of any sign

For Simha Lagna, Śani occupies Kumbha Navāṃśa of any sign

then the spouse of such a female will be older than her and he will not be much educated. Similarly, effects for other planets' Navāṃśa falling in 7th Bhāva 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 Navāṃśa respectively)

Śukra: husband is handsome and fortunate (applicable for Mesha Lagna and Vrishchika Lagna when Śukra occupies Tula and Vrishabh Navāṃśa respectively)

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

Here's another example from Jātaka Sangraham on the Sookshma Sambandha established in the Navāṃśa.

यदि परस्परनंदलवोपगौ रविविधू मिलितौ च दरिद्रकः ॥

[If Sūrya & Candra are in conjunction and in exchange in Navāṃśa, the native born with such a combination is poor.]

This happens when Sūrya & Candra are together & exchange Navāṃśa i.e Sūrya in Karka Navāṃśa & Candra in Simha Navāṃśa. This Shloka approves that Navāṃśa Exchange is a Sookshma Sambandh. Let us take one more verse from Sarvartha Chintamani —

कर्मेशसंयुक्तनवांशनाथसंयुक्तसप्तांशपतौ बलाढ्ये ।

शुक्रेण देवेन्द्रपुरोहितेन दृष्टे सहस्रद्वयनिष्कभर्त्ता ।।

[If the Lord of the Saptamsa occupied by the Navāṃśa Lord of the 10th Lord is strong and receives aspects of Śukra or Guru, (the native) earns two thousand Nishkas (Nishkas is a unit of currency).]

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

In the Varga Vimsopaka Rāśi and Navāṃśa get the highest number of points followed by Drekkana and Dvādaśāṃśa. A thorough understanding of Rāśi and Navāṃśa is adequate for the purpose of making predictions. Individuals who struggle to utilize Rāśi and Navāṃśa 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 Jyotiṣīs of Kerala.

Conclusions

Bhāvas (and Bhāva significations) are inapplicable in Varga and hence, there are no independent Bhāva Lords in the fictitious D-Charts.

Aspects are not considered in Vargas but only in Rāśi Chart.

Combustion is considered only in the Rāśi Chart and not in Vargas.

In Jyotiṣa Shastra, 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.

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

Vargas cannot be read as standalone charts like the Rāśi Chart.

The erroneous interpretation of Vargas has become firmly entrenched within the Jyotiṣa 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 Jyotiṣī. To truly embody the role of a Jyotiṣī, one must adhere to the teachings of the sages.