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Bṛhat Yogārṇava: Some Explanations On Graha Yogas

These are some excerpts from upcoming (unplanned) workshop on interpreting the Graha Yogas (planetary combinations).


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Combination 1: Mukhasya Vigandhatā (Foul Odour From Mouth)
Jātakatattva 3.1.290. When Candra and Śukra occupy Meṣa and Budha occupies Lagna or 6th house, the person emits a foul odour from his mouth.
A foul odour emanating from the mouth or body is traditionally associated with aggravation of Pitta Doṣa. In this combination, both Candra and Śukra are placed in Meṣa Rāśi, a sign ruled by Kuja, who is fiery and strongly connected with Pitta. When bodily heat increases abnormally, digestion becomes irregular, bile is aggravated, and unpleasant smell can emerge through the mouth, sweat, or skin. Thus, the sign itself provides the fiery foundation for the result.

Candra governs rasa, bodily fluids, nourishment, and emotional softness. Śukra governs reproductive fluids, vitality, fragrance, and bodily charm. When these naturally gentle planets are placed in Meṣa, their cooling nature is disturbed by the intense heat of Kuja’s sign. The placement of these gentle and moist planets in a fiery environment is said to disturb the bodily balance and produce unpleasant odour from the mouth. Another point worthy of observation is that both Candra and Śukra are Strīgrahas. It is said that one who mistreats or disrespects the mother may suffer from foul smell from the mouth. Similar results are also observed when the 2nd lord occupies a Rāśi ruled by Kuja.

On similar lines, the conjunction of Kuja with Budha in the tenth house is said to produce unpleasant body odour. Budha is the significator of tvacā or the skin, while Kuja introduces heat and sharpness. Their association can therefore disturb the bodily constitution and give rise to foul smell from the body.

Classical texts frequently present such statements in a concise form without elaborating upon the reasoning behind them. It is therefore the duty of the student to reflect deeply upon these combinations and understand the principles that underlie them.

Combination 2: Combinations Of Worshipping Devī


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Jātakatattva 3.9.28. When Ketu and Candra occupy the Kārakāñśa, the person is devoted to Devī Gauri.

Jātakatattva 3.9.29. When Ketu and Śukra occupy the Kārakāñśa, the person is devoted to Devī Lakṣmī.

Jātakatattva 3.9.40. When 5H is associated with Bṛhaspati, the person is devoted to Devī Śāradā.

Jātakatattva 3.9.41. When 5H has sambandha with Śukra, the person is devoted to Devī Durgā.

Jātakatattva 3.9.44. The person is devoted to a female deity when 5H has sambandha with Candra/Śukra.
Comments: Iṣṭa Devatā is the guiding force in a person’s life, and the determination of the Iṣṭa Devatā has been given considerable importance in the scriptures of Jyotiṣa. The type of deity towards whom a person naturally develops attraction can often be understood through the influences operating upon the 5th house, the 5th lord, and associated factors. The influence of Strīgraha on the 5th house indicates that the native will worship a female deity. The female planets are Candra, Śukra, and Rāhu. Devī manifests in many forms, the principal among them being Śāradā, Lakṣmī, and Pārvatī.

Candra represents nurturing energy, compassion, emotional receptivity, motherhood, and purity. A strong influence of Candra upon the 5th house often inclines the native towards gentle and compassionate forms of Devī. When Śukra influences the 5th house, devotion towards Lakṣmī or other auspicious and benevolent forms of Devī becomes prominent. When strongly connected with the 5th house, Rāhu can incline the native towards powerful forms of Devī worship, especially forms associated with protection or fierce manifestations.

There are several other forms as well, though they are not being discussed here, as these are technical aspects of Jyotiṣa that require a strong understanding of Graha, Rāśi, Aṃśa, and other related factors. Readers should refrain from applying these combinations to their own charts without proper guidance.

Combination 3: Gurubhakta Yoga (Devoted To One's Preceptor)


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शिवे रुष्टे गुरुस्त्राता गुरौ रुष्टे न कश्चन ।
लब्ध्वा कुलगुरुं सम्यग्गुरुमेव समाश्रयेत् ॥

[When Śiva is angry Guru can save you. If the Guru is angry nobody can save you. Therefore, having got the Kula Guru one should take refuge in him.] (Rf. Guru Gitā)
Jātakatattva 3.9.35. When 9th house falls in Śubhakṣetra and is occupied or aspected by Bṛhaspati, the person is devoted to his preceptor.

Jātakatattva 3.9.36. When 9th Lord occupies a Mṛdu Ṣaṣṭhyāṃśa, the person is devoted to his preceptor.
The blessings of Guru and devotion towards one’s Guru are seen from the 9th house, the Bhāgya Sthāna. Truly fortunate are those who receive the grace of a Guru, for it is only through Guru Kṛpā that one can cross the Bhavasāgara. It has been stated in Guru Gitā:

न गुरोरधिकं तत्त्वं न गुरोरधिकं तपः ।
न गुरोरधिकं ज्ञानं तस्मै श्रीगुरवे नमः ॥

[There is no greater Truth than the Guru, no greater penance than the Guru, no knowledge greater than the Guru. Therefore to that Guru I ever pay my homage.]

The influence of benefic planets on the 9th house indicates reverence and devotion towards one’s preceptors. When malefics influence the 9th house, the person may become rebellious or develop differences with them.

Bṛhaspati placed in his Ucca or Sva Rāśi in the 9th house indicates the possibility of receiving Guru Kṛpā. Likewise, when the 9th lord occupies benefic divisions such as Parvatāṁśa, these indications become stronger and more pronounced. In many cases, the native encounters a Guru who transforms the course of his life entirely.

Combination 4: Sarasvatī Yoga


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Phaladīpikā 6.26 to 6.27

Condition: (1) Budha, Bṛhaspati and Śukra are in Kendra, Trikoṇa or Dhana. (2) Bṛhaspati is in Ucca/Sva/Mitra Rāśi endowed with strength.

Effects: (1) Intelligent. (2) Clever in dramaturgy, prose composition, verifying accounts and poetics. (3) Skilled in poetry, narrative composition and the exposition of sacred texts. (4) Fame spreads over the three worlds. (5) Exceedingly wealthy. (6) Endowed with a happy family, with wife and children. (7) Highly fortunate. (8) Honoured by the best of the Kings.
Comments: Sarasvatī is the Vedic goddess of learning, wisdom, and knowledge. She is depicted with four hands representing Manas, Buddhi, Citta, and Ahamkāra. Devī holds a Vīṇā, the musical instrument symbolizing refinement and harmony, an Akṣamālā or rosary signifying concentration and spiritual discipline, and a Pustaka, the sacred book representing learning and scriptural knowledge. In some depictions, She also carries a Pāśa, for true knowledge alone severs the bonds of Ajñāna that keep human beings tied to the endless cycle of birth and death.

The presence of Sarasvatī Yoga is regarded as highly auspicious, as it grants skill in diverse fields such as poetry, dramaturgy, music, literature, and composition. Individuals possessing this Yoga are often naturally creative from an early age and, during favourable Daśā periods, may attain recognition, honour, and lasting fame. Many distinguished personalities, including poets like Sri Aurobindo and Rabindranath Tagore, as well as musicians like Ravi Shankar, are said to have had this combination in their horoscopes.

Combination 5: Ālasya (Combinations Of Laziness)
Jātakatattva 3.1.213. When Bṛhaspati and Śani conjoin, the person is lazy.
Comments: Bṛhaspati the Kāraka of Jīva and Śani, the planet which indicates laziness when conjoined together indicate that the person will be lazy. This is especially true when both are placed in Kendras.
Jātakatattva 3.1.214. When Lagneśa is in yuti with Śani, the person is lazy.
Comments: In the Kālapurusa Kundali, Meṣa falls in the Lagna which is a fiery sign ruled by Kuja. Thus, the ascendant too is of fire element. The Lagneśa acts as the primary controller of the native’s physical and psychological disposition. The Lagnādhipati is the carrier of the energies of Kuja and Sūrya who are respectively the Naisargika Adhipati and Kāraka of the Lagna Bhāva. When Lagnādhipati is associated with Śani who is the Kāraka of 6th, 8th and 12th houses, the results of the Lagna get affected. Should such Śani be malefic the person will be lazy and idolent.
Jātakatattva 3.1.215. When Lagneśa is devoid of strength, the person is lazy.
Comments: The strength of the Lagna is the primordial factor for assessment of physical vigour and strength. If the Lagna is weak, the person will lack the desire to do anything and take initiatives. Hence, it won't be wrong to say that the native will be lazy.
Jātakatattva 3.1.216. When Lagna is under the aspects of malefics, the person is lazy.
Comments: The Lagna getting affliction destroys the significations of the same. Since the Lagna indicates the native and his life as a whole, the aspect of malefics will cause negative effects. It should be noted that all natural malefics except for Sūrya are of Tamas Guna characteristic of which is indolence. Thus, the aspect of malefic on the Lagna will make the person lazy.

Combination  6: Pisuna Yoga (Combinations Of Backbiting)

Backbiting means talking negatively about someone when they are not present — usually saying things about their faults, mistakes, or personal matters behind their back. In simple terms, it’s when you criticize or gossip about someone instead of speaking to them directly. The classical treatises provide certain combinations of backbiters.
Jātakatattva 3.1.188. When Lagneśa occupies 5H, the person is a slanderer.
Comments: When the Lagneśa is in the 5th house, the native's sense of self becomes deeply entangled with inner rumination and mental activity. The personality is drawn inward, preoccupied with thoughts. However, if this configuration is under malefic influence or the Lagneśa itself is afflicted, this inward tendency expresses itself negatively: the native constantly thinks about others, their faults, their mistakes, their private affairs. This quality in itself is not backbiting a judge, a critic, a reformer may have similar qualities used constructively.
Jātakatattva 3.1.189. When a Krūra owns Lagna, the person is a tale-bearer.
Comments: The Lagneśa, being the ruler of the self, infuses the native's temperament with its own character. A Krūra Lagneśa does not make the native inherently wicked; but it gives the personality a sharp, critical, fault-finding edge. The native naturally notices flaws, imbalances, and errors in others. The native speaks of others' faults not to correct them, but to diminish them socially. This is applicable for Meṣa, Siṃha, Vṛścika, Makara and Kumbha Lagna.
Jātakatattva 3.1.190. When Lagna is under a preponderance of Pāpadṛṣṭi, the person is a backbiter.
Comments: The Lagna represents not only the self but also the head — the seat of thoughts, the face one presents to the world. When malefic planets cast their sight upon the Lagna, the expression and behaviour of the native gets coloured by that negativity. The native's head, their thoughts, their words, their face becomes the outlet of accumulated malefic pressure. A heavily afflicted Lagna produces a native who lacks inner nobility, generosity of character, or moral refinement — all of which are the natural checks against backbiting.
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