अथ बृहज्जातके होरा मुक्तावली नाम आङ्ग्ल व्याख्यायां द्वितीयो भागः।
नवांश विवेचनम् ।
Shridhar: Guruvarya, please provide a detailed explanation regarding the significance of Navāṃśa in Jyotiṣa. What factors contribute to its importance? Additionally, is it possible to interpret it as a standalone chart?
Guru: Shridhar, I was truly pleased by your inquiry. The Navāṃśa is regarded as one of the most valuable instruments provided by the Rishis for the purpose of prediction. Its significance arises from being the ninth division of the Rāśi and the fourth segment of a Nakṣatra, known as a Nakṣatra Pada. It is referred to as the Bhāgyāṃśa, as it serves as a means to assess one's fortune. In my view, it stands as Varga Shiromani — the pinnacle of Vargas!
Madhusudan: Guruvarya, we have previously studied the computation of Shadvarga in the initial chapter of Bṛhat Jātaka. Since the Varga are subdivisions of the Rāśis, they cannot exist as independent charts. Is my understanding accurate?
Guru: It is entirely accurate to state that Vargas do not function as independent charts. Arsha Jyotiṣa explicitly advises against interpreting Vargas as standalone charts. This must be emphasized, as the scriptures themselves do not present any ambiguity on this matter. The misunderstandings that arise are primarily the result of contemporary astrologers & authors who were keen towards producing material of their own!
Uma: Guru Ji, could you kindly elaborate on the calculation of Navāṃśa once more, including the specific terminology associated with it?
Guru: Sri Bhattotpala in the commentary on Bṛhat Jātaka has quoted a Shloka from Garga Horā which states that —
मेषकेसरीचापानां मेषाद्या नवांशकाः ।
वृषकन्यामृगांशाश्च मकराद्या नवांशकाः ॥
तुलामिधुनकुम्भानां तुलाद्या नवभागकाः ।
कर्कटालिझषाणां च कर्कटाद्या नवांशकाः ॥ (Rf. GH)
[Mesha, Simha and Dhanu signs begin with Mesha Navāṃśa. Vrishabha, Kanya and Makara signs begin with Makara Navāṃśa. Mithuna, Thula and Kumbha signs, begins with Thula Navāṃśa. Kataka, Vrischika and Mina signs begin with Kataka Navāṃśa.]
Bṛhat Jātaka on Vargottamamsa —
वर्गोत्तमाश्चरगृहादिषु पूर्वमध्यपर्यन्ततः शुभफला नवभागसंज्ञा ।
सिंहो वृषः प्रथमषष्ठहयाङ्गतौलिकुम्भास्त्रिकोणभवनानि भवन्ति सूर्यात् ॥ (Rf. VH)
This Shloka is composed in the Vasanta Tilaka Chandas, which is also referred to as Simhonnata. Consequently, the Shloka addresses the concept of Raja Yoga. The Lagna Vargottama should be regarded as a form of Raja Yoga. We shall discuss this in our future discussions.
As stated in Sārāvali —
वर्गोत्तमा नवांशास्तथादिमध्यान्तगाश्चराद्येषु ।
सूतौ कुलमुख्यकरा द्वादश भागाः स्वराश्याद्याः ॥ (Rf. SV)
[The first Navāṃśa of a Chara Rāśi, the 5th one in a Sthira Rāśi and the 9th one in a Dvisvabhāva Rāśi are called Vargottamamsa. Should the Lagna be in such Vargottama Navāṃśa, the native becomes an important person in his lineage.]
Jātaka Pārijāta explains the Vargottama Navāṃśa as follows —
चरे चाद्यंशको नेयः स्थिरे मध्यनवांशकः ।
अन्त्यांशको द्विस्वभावे वर्गोत्तम इति स्मृतः ॥
[The 1st Navāṃśa of Chara Rāśi, 5th Navāṃśa of Sthira Rāśi and 9th Navāṃśa of DwiswaBhāva Rāśi are Vargottama Amsa.]
In the latter part of the Shloka, Acharya Vārahamihira discusses the Mooltrikona of the Grahas. Therefore, a Vargottama Graha is considered to be in its Mooltrikona. As stated in the classics —
वर्गोत्तमांशस्थितखेचरोऽपि स्वक्षेत्रगतस्योक्तफलानि तद्वत् । (Rf. PD)
Vidyāmādhaviyam states the Pushkara Navamsha as follows —
मेषसिंहचापेषु सप्तमनवमौ ।
वृषकन्यामृगेषु पञ्चमतृतीयौ ।
मिथुनतुलाकुम्भेष्वष्टमषष्ठौ ।
कर्किकीटमीनेष्वादयतृतीयौ ।
एते पुष्करसंज्ञानवांशाः ॥
[Mesha, Simha and Dhanu - 7th and 9th
Vrishabh, Kanya and Makara - 5th and 3rd
Mithuna, Thula and Kumbha - 6th and 8th
Karka, Vrischika and Meena - 1st and 3rd]
Uma: Dhanyavāda, Guru Ji. How can we effectively utilize Navāṃśa?
Guru: To commence, we shall understand the fundamental principles. The Lomaśa Samhita states that the Navāṃśa should be examined to ascertain one's spouse. However, the Varāha Horā, Sārāvali, and Sri Sarvārtha Chintāmani indicate that the Navāṃśa serves multiple purposes. The significance of the Navāṃśa has already been elucidated. Bṛhat Jātaka (Chapter 5 Shloka 23) states —
लग्ननवांशपतुल्यतनुः स्याद्वीर्ययुतग्रहतुल्यतनुर्वा ।
चन्द्रसमेतनवांशपवर्णः कादिविलग्नविभक्तभगात्रः ॥ (Rf. VH)
The term ‘लग्ननवांशपतुल्यतनुः’ signifies that the physical form will resemble the Lord of the Lagna Navāṃśa. Comparable outcomes should also be interpreted from the most powerful planet within the horoscope.
Acharya has employed Dodhaka Chandas. The word वीर्य in Katapayadi calculation indicates 4 and 1, युत adds to 7, ग्रह adds to 10. Thus, the Graha occupying Kendras also influence the appearance and hence, the Lagna. It is also conveyed that the Navāṃśa positions of the Kendradhipati are to be analysed carefully. Additionally, in the 10th Chapter, professions determined from the Navāṃśa occupied by the 10th Lord which will be discussed by us in our upcoming discussions.
The Lagna Navāṃśa Lord provides insights about the physical appearance and personality of an individual. Auspicious results mentioned above shall occur if the Lagna Navāṃśa Lord is in Kendra or Kona Bhāva (of Rāśi Chart) associated with a Śubha Graha.
Sūrya: symmetric body, fair or blood-red complexion, bilious temperament, sober & splendorous, righteous, stubborn nature, courageous & victorious.
Candra: broad body, neither tall nor short, charming eyes, phlegmatic temperament, kind & compassionate, creative & fond of arts.
Kuja: fair in complexion, brown hair & round eyes, bilious temperament, skillful & valorous, envious, wicked & short tempered.
Budha: dark complexion, even body & broad chest, swift & fickle minded, skilled in trade, quick witted, happy & joyful.
Bṛhaspati: wheatish dark complexion, tall & stout, melodious voice, intelligent & wise, virtuous, optimistic, charming & attractive.
Śukra: dark complexion, attractive & charismatic, phlegmatic temperament, fond of poetry, artistic & skillful, courteous & polite.
Śani: dark complexion, rough, cold & itchy body, windy temperament, lazy & indolent, mature, persistent, patient & inclined towards sinful deeds.
Now, let us understand how the results are known from Lagna Navāṃśa. Should the Lagna Navāṃśa Lord be free from malefic influences and positioned in the Kendras or Konas under the influence of benefics, the individual is likely to enjoy good health. If it is present in watery Rāśis or watery Navāṃśa, the native will have a stout body. Conversely, if the Lagna Navāṃśa Lord is linked with the 6th Lord or Gulika, one should anticipate potential health issues. Additionally, if the Lagna Navāṃśa Lord is situated in the 6th, 8th, or 12th Bhāvas from the Lagna, it may indicate a propensity for health complications. Since the Lagneśa symbolizes the individual, similar outcomes can be inferred based on the Navāṃśa dispositor of the Lagneśa. It has been stated in Jātaka Sāradipa —
भागाधिपः श्रेष्ठबलो विलग्ने यदा भवेत्केंद्रमुपागतो वा ।
स भाग संज्ञोऽपगतस्य राशेः कृतस्वभावं विदधाति पुंसाम् ॥
[When the Lord of Navāṃśa is of excellent strength and is in Lagna or when it has reached a Kendra, that Navāṃśa Lord bestows upon people it's inherent nature.]
This can be applied for the Navāṃśa dispositors. The term चन्द्रसमेतनवांशपवर्णः indicates that an individual's complexion is influenced by the ruling planet of the Navāṃśa where Candra is positioned. If Candra occupies the Navāṃśa of the Sūrya, the individual's complexion will exhibit a reddish hue. Should Candra be in the Navāṃśa of Bṛhaspati, the complexion will appear wheatish or golden brown. Conversely, if Candra is situated in the Navāṃśa of Śani, the complexion will be dark. According to the Shlokas of Chapter 2, you may infer the results. Bṛhat Jātaka (Chapter 21 Verse 7) gives the effects of Lagna Navāṃśa and Horā Makarand (Chapter 25) gives the results of Candra in different Navāṃśa of the 12 Rāśis —
स्तेनो भोक्ता पण्डिताढ्यो नरेन्द्रः क्लीबः शूरो विष्टिकृद्दासवृत्तिः ।
पापो हिंस्त्रोऽभीश्च वर्गोत्तमांशेष्वेषामीशा राशिवद्वादशांशैः ॥ (Rf. VH)
[The native will be a thief, enjoyer, learned, rich, king, impotent, brave, labourer, servant, sinner, cruel and fearless based on the Navāṃśa in which the Lagna falls beginning with Mesha. Should the Lagna be Vargottama, the native will be the head of the respective class.]
चौरो भोक्ता भवति विबुधो वित्तवान भूमिपालः
क्लीबः शश्वत्समरनिरतो भारजीवीच दासः।
पापः क्रूरो भयविरहितो मेष पूर्वांशके स्या-
द्वर्गोत्कृष्टे निगदितविभू राशिवद्वादशांशे॥ (Rf. HM)
[Mesha - a thief, Vrishabha - an enjoyer, Mithuna - a wise man, Karka - rich, Simha - a king or a land owner, Kanya - an eunuch, Thula - valiant, Vrischika - a load bearer, Makara - sinner, Kumbha - cruel, Meena - fearless. If Candra is in Vargottamamsa, the native shall hold a high position in his field. The results of Dvādasāṃśa are similar to those described for Rāśi.]
Thus, we can understand the inherent qualities of a native from the Navāṃśa occupied by Candra. Further, Acharya Vārahamihira states that the bodily features viz. the proportion of organs, etc will be according to the Rāśi. Jātaka Parijāta states that Mesha, Vrishabha and Kumbha are short. Makara, Mithuna, Dhanu, Meena and Kataka are of medium length while Vrischika, Kanya, Simha and Thula are long in ascension. So, if Mesha is rising in Lagna, the head shall be small. Similarly, a native born in Thula Lagna will have a long face as Vrischika falls in the 2nd Bhāva. This is how one should understand the outcomes.
Aniruddha: Guruvarya, could you please explain why the Lagna Navāṃśa Lord reflects physical characteristics rather than the Navāṃśa Rāśi? For instance, why does Mesha as the Navamsh Lagna not signify a reddish complexion?
Medha: Aniruddha, the term ‘Navāṃśa Rāśi’ is incorrect since Navāṃśa is itself the 9th part of the Rāśi. There is no Rāśi in Navāṃśa and hence, you cannot apply all the characteristics of Rāśi to the Navāṃśa.
Guru: You are right, Medha! Apart from that, the planets have the physical form which is described in the initial chapters whereas the Rāśis are given symbols. Rāśis possess a stable nature and it is the movement of planets that helps in pronouncing the results. Hence, Lagna Navāṃśa Lord is said to signify the physical features. However, Sārāvali declares few effects from the Lagna Navāṃśa in the Nashta Jātaka.
Shridhar: Guru Ji, does this imply that the Navāṃśa dispositor of a Bhāva Lord holds significance?
Guru: You have interpreted it rightly, Shridhar. This rule is excessively utilized in the classics. For example, it states —
दारेशस्थांशपे पापे कुस्त्रीभाक्स नरो भवेत् ।
क्रूरषष्टयंशके दारनाथे कुस्त्रीयुतो भवेत् ॥ (Rf. SSC)
[If the Lord of the Navāṃśa occupied by the 7th Lord is a Pāpa Graha, the native will beget an evil wife. Same shall occur if 7th Lord is in Kroora Shashtiamsa.]
Uma: How can we utilize similar principles to forecast the characteristics of a spouse, Guru Ji?
Guru: Acharya Vārahamihira does not repeat the rules. The Navāṃśa dispositor of the 7th Lord provides insights into the nature, characteristics, and attributes of a potential spouse as explained in the previous Shloka from Sri Sarvārtha Chintāmani. The principles outlined in Horā Ratnam, as discussed before, remain applicable.
Medha: Guru Ji, kindly elaborate more on the matter of understanding about the spouse from a horoscope.
Guru: Let us understand the Shlokas from Strī Jātaka Adhyāya of Bṛhat Jātaka. The Shlokas are —
वृद्धो मूर्खः सूर्यजर्भांशके वा स्त्रीलोलः स्यात् क्रोधनश्चावनेये ।
शौक्रे कान्तोऽतीवसौभाग्ययुक्तो विद्वान् भर्ता नैपुणश्चैव बौधे ॥
मदनवशगतो मृदुश्च चान्द्रे त्रिदशगुरौ गुणवान् जितेन्द्रियश्च ।
अतिमृदुरतिकर्मकृच्च सौर्ये भवति गृहेऽस्तमयस्थितेंऽशके वा ॥ (Rf. VH)
When 7th from Lagna is ruled by a particular planet or a planet contributes its Navāṃśa to the same, results are declared as follows —
Śani - the husband of the female will be old and foolish (applicable for Karka and Simha Lagna when Śani is in Makara and Kumbha Navāṃśa respectively).
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 Thula 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).
Candra - husband will be lovesick and gentle (applicable for Makara Lagna when Candra is in Karka Navāṃśa).
Guru - husband will be skilful and controls his passion (applicable for mithuna and Kanya Lagna when Guru is in Dhanu and Meena Navāṃśa respectively).
Sūrya - husband will extremely gentle and dedicated to his duties (applicable for Kumbha Lagna when Sūrya is in Simha Navāṃśa).
In the provided Shloka, one can note the configuration of the planet, which is organized according to the Gunas assigned to each planet. The arrangement adheres to the principles of Tamasa, Rajasa, and Sattva. Consequently, Śani and Kuja suggest that the partner will embody the characteristics of Tamasa Guna, while Śukra and Budha reflect the traits of Rajasa Guna. In contrast, Candra, Guru, and Sūrya represent the qualities associated with Sattva Guna. We shall study this topic further while discussing the Kalatra Bhāva.
Consider the horoscope of Smt. Indira Gandhi as an illustrative example. Focus on the 7th Bhāva, which is occupied by Candra and is aspected by Śani. The primary consideration is the condition reflected in the Rāśi Chart. With Candra positioned in the 7th Bhāva, it indicates that the spouse will be of a similar age to the native. However, the influence of Śani's aspect and Amsa introduces a slight modification, suggesting that the spouse may be a few years older. In this case, the husband was three years senior. Additionally, it is important to note that Ketu and Mandi are also contributing their Amsa to the 7th Bhāva. The husband belonged to a different community than that of the native. Furthermore, the influence of Śani (the 8th Lord and the Navāṃśa dispositor of Mandi), along with Ketu and Mandi, indicates a disruption in the marriage, which ultimately occurred when her husband passed away after 18 years of matrimony.
Now, observe this horoscope. Guru is situated at 12°-14'-09" while Kalatra Karaka Śukra is at 18°-48'-29" both in Simha Rāśi. On adding the longitudes, we obtain 9s-01°-02'-38". Makara signifies the west direction, while the Amsa obtained is Chara Rāśi, suggesting that the spouse will be from a distant location in the west from the native's birthplace. The 7th Lord resides in the Navāṃśa of Candra, which also represents the northwest direction. This horoscope belongs to Sri Rajiv Gandhi, whose spouse, Smt. Sonia Gandhi, hails from Italy. Additionally, with Guru being exalted in Navāṃśa, it indicates that he enjoyed a harmonious marriage.
Keshav: Dhanyavāda Guru Ji. This clears all the doubts regarding the Navāṃśa. But, how should we deal with Shodash Vargas?
Guru: Keshav, we have previously examined the Shadvarga scheme. It seems that Āchārya Vārahamihira adhered to the Skanda Horā, Bṛhat Prajapatya and the Rishi Horās, such as Satyāchārya Horā, Parāśara Horā, Kaushika Horā, Shaunak Horā, Garga Horā, and Gargi Horā, which do not address the Shodash Varga division. The concept of Shodash Varga appears to have been introduced later, primarily in the Lomash Samhita, which differs significantly from the teachings of other Rishis associated with the Arsha, Jain, and Yavana traditions. Consequently, Acharya Vārahamihira appears to have excluded it from his considerations. Most interpretations of a horoscope can be derived from Rāśi and Navāṃśa without resorting to the numerous fictitious D-Charts promoted by contemporary astrologers.
Keshav: I sincerely appreciate your detailed explanation, Guru Ji. Your insights have provided us with a deeper understanding of the topic, and we are grateful for it.
Guru: Shishyas, the importance of Navāṃśa is highlighted in the following Shloka -
इन्दुः सर्वत्र बीजाभो लग्नं च कुसुमप्रभम् ।
फलेन सदृशोंऽशश्च भावः स्वादूरसः स्मृतः ॥ (Rf. BD)
[Candra is the seed, Lagna is the flower, Navāṃśa is the fruit and the Bhāva is like the nectar of the horoscope.]
The 'fruits' of a horoscope should thus be understood from Navāṃśa. The same is hinted at in the several Shlokas in Bṛhat Jātaka. I trust that you have gained an understanding of the concept of Navāṃśa, although this merely represents the surface of a much deeper subject.
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