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New Delhi, India — 1990-08-15 10:30
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℞ retrograde · * combust · numbers are rāśi (1 = Meṣa)
Lagna
Virgo
178°42'31" · Chitra
Running Vimśottarī daśā
Anchored on the varga lagna — the D9 lagna, not the D1 lagna.
Avakahāḍā chakra
Paya is refused, not guessed: two incompatible reckonings are in print (nakṣatra-based and rāśi-house-based) and no sourced table is recorded here yet.
| Graha | Rāśi | In sign | Nakṣatra | Pāda | House | State |
|---|---|---|---|---|---|---|
| Sun | Cancer | 28°23'42" | Ashlesha | 4 | 11 | — |
| Moon | Taurus | 18°55'48" | Rohini | 3 | 9 | — |
| Mars | Aries | 27°29'13" | Krittika | 1 | 8 | — |
| Mercury | Leo | 25°26'45" | Purva Phalguni | 4 | 12 | — |
| Jupiter | Cancer | 5°36'24" | Pushya | 1 | 11 | — |
| Venus | Cancer | 7°50'33" | Pushya | 2 | 11 | — |
| Saturn | Sagittarius | 26°08'52" | Purva Ashadha | 4 | 4 | retrograde |
| Rahu | Capricorn | 12°45'13" | Shravana | 1 | 5 | retrograde |
| Ketu | Cancer | 12°45'13" | Pushya | 3 | 11 | retrograde |
| Graha | Rāśi house | Chalit bhāva | Moves |
|---|---|---|---|
| Sun | 11 | 11 | — |
| Moon | 9 | 9 | — |
| Mars | 8 | 8 | — |
| Mercury | 12 | 12 | — |
| Jupiter | 11 | 11 | — |
| Venus | 11 | 11 | — |
| Saturn | 4 | 4 | — |
| Rahu | 5 | 5 | — |
| Ketu | 11 | 11 | — |
House is whole-sign from the lagna; the chalit bhāva is the sandhi-to-sandhi span under the W frame. A graha sitting in one rāśi and a different bhāva is normal, not an error — madhya, sandhi and raw cusps: /api/v1/chart/bhava.
Catalogue hits for this chart, each citing the text that defines it. Two texts can define the same NAME differently, so the identity is the (key, source) id — never the bare name.
Pañcha Mahāpuruṣa
None of the five forms in this chart.
Rāja-yoga relations (BPHS 34) — kendra lord with koṇa lord
Mercury (lord of 1) + Saturn (lord of 5) — kendra kona placement · cancelled by BPHS 34.15 (a lord also owns a duṣṭhāna)
Jupiter (lord of 4) + Saturn (lord of 5) — kendra kona placement · cancelled by BPHS 34.15 (a lord also owns a duṣṭhāna)
Jupiter (lord of 7) + Saturn (lord of 5) — kendra kona placement · cancelled by BPHS 34.15 (a lord also owns a duṣṭhāna)
Mercury (lord of 10) + Mercury (lord of 1) — conjunct · yoga-kāraka
Mercury (lord of 10) + Saturn (lord of 5) — kendra kona placement · cancelled by BPHS 34.15 (a lord also owns a duṣṭhāna)
Present under the active variant — Mars in houses 2/4/7/8/12 from lagna.
Mars: 8 from lagna · 12 from Moon · 10 from Venus
Reduced (not cancelled) by: Mars in own, exaltation or friendly sign (reduction, not cancellation); Mars in a movable sign (reduction).
The variants disagree — the commercial triple-reference rule flags 79.28% of people, so the full spread is shown rather than one boolean.
Absent.
Grahas outside the nodal arc — empty if and only if the yoga is present, never summarised into a "partial" verdict: Sun, Mercury, Saturn · method longitude strict.
Attestation: modern — no located classical source; the name is late and the definition modern.
Present — 4 of the five modern clauses fire.
Attestation: modern — the clauses in circulation trace to a newspaper article, not to a text; BPHS ch. 83 is the nearest classical analogue and does not match them.
| Graha | Ar | Ta | Ge | Cn | Le | Vi † | Li | Sc | Sg | Cp | Aq | Pi | Total |
|---|---|---|---|---|---|---|---|---|---|---|---|---|---|
| Sun | 3 | 4 | 4 | 6 | 3 | 1 | 5 | 3 | 6 | 5 | 4 | 4 | 48 |
| Moon | 4 | 7 | 4 | 3 | 2 | 3 | 5 | 4 | 3 | 4 | 7 | 3 | 49 |
| Mars | 3 | 4 | 5 | 4 | 1 | 3 | 4 | 3 | 5 | 2 | 3 | 2 | 39 |
| Mercury | 3 | 5 | 6 | 5 | 4 | 3 | 6 | 3 | 7 | 3 | 5 | 4 | 54 |
| Jupiter | 6 | 7 | 3 | 4 | 4 | 5 | 4 | 5 | 3 | 6 | 5 | 4 | 56 |
| Venus | 6 | 5 | 4 | 4 | 4 | 5 | 4 | 3 | 4 | 3 | 5 | 5 | 52 |
| Saturn | 3 | 5 | 5 | 4 | 2 | 2 | 3 | 2 | 3 | 3 | 4 | 3 | 39 |
| SAV | 28 | 37 | 31 | 30 | 20 | 22 | 31 | 23 | 31 | 26 | 33 | 25 | 337 |
The totals are chart-independent checksums (SAV always sums to 337) — the engine throws rather than emit a table that fails them. Śodhanas and prastāra: /api/v1/strengths/ashtakavarga.
BPHS states a MINIMUM per graha, not a ranking — the minima differ, so the ratio to the requirement is the meaningful figure, not the raw total.
| Graha | Total (rūpas) | Required (rūpas) | Ratio | Meets minimum |
|---|---|---|---|---|
| Sun | 8.77 | 6.5 | 1.35 | yes |
| Mercury | 8.10 | 7.0 | 1.16 | yes |
| Mars | 7.70 | 5.0 | 1.54 | yes |
| Jupiter | 7.70 | 6.5 | 1.18 | yes |
| Moon | 6.69 | 6.0 | 1.12 | yes |
| Saturn | 6.41 | 5.0 | 1.28 | yes |
| Venus | 6.32 | 5.5 | 1.15 | yes |
Abda and Māsa bala use the birth weekday as year/month lord — the engine's documented fallback, and the two smallest terms. Every sub-bala: /api/v1/strengths/shadbala.
The structure below — placements, dignities, significations — is computed under the conventions stamped on this page. The prose passages are tradition-sourced interpretation, each citing its classical source: readings, not measurements. Cards are ordered by a documented ranking of placement prominence.
Traditional interpretation — Parāśara transmission · Phaladīpikā IX.6; Mānasāgarī, janma-lagna section; Jātaka Bhāraṇam, lagna-phala; BPHS ch. 34, functional natures by lagna
Kanyā rising gives the lagna to Mercury, and the seated portraits read a skilled, modest-yet-desirous nature: expert in works, gracious, virtuous and ever attended by prosperity (Jātaka Bhāraṇam), fortunate, meritorious, charming, passionate and ambitious (Mānasāgarī), truthful and kindly of speech, modest, learned in the śāstras, respected through others' houses and wealth, with few children (Phaladīpikā). The desire-register runs through all three seats alongside the modesty; the texts hold both at once, and so does this passage.
BPHS 34.31–32 gives the grid: Mercury and Venus auspicious, with Venus and Mercury — the two of them, by the verse's own eva — themselves becoming the makers of the combination, which crowns the grahas and not their conjunction; Mars, Jupiter and the Moon malefic; the Sun's role dependent on association — that dependence is the verse's own wording — while Saturn goes unmentioned in it, so any 'mixed' reading of Saturn is commentary rather than Parāśara. The scheme is the tradition's table of lordships — the functional-nature table for this lagna is computed on the chart page, where actual dignity has the final word.
Averse-verified in two or more independent classical lineages
Kanyā lagna is read as a skilled, modest-yet-desirous temperament: loving, virtuous, knowing, expert in work, gracious and ever attended by prosperity (Jātaka Bharaṇam), fortunate, meritorious, charming, passionate and ambitious (Mānasāgarī), with Phaladīpikā adding drooping shoulders and arms, respectability gained through others' houses and wealth, truthful and kindly speech, modesty, śāstra-learning and few children. Functionally, BPHS 34.31–32 makes Mercury and Venus auspicious (their conjunction producing yoga, Venus doubling as a killer), Mars, Jupiter and the Moon malefic, the Sun dependent on association, and gives no ruling on Saturn.
Sources verified: Phaladīpikā IX.6 (Sastri tr. 1950) · Mānasāgarī, lagna-phala v.6 (Vasudev tr.) · Jātaka Bharaṇam, lagna-phala v.6, mūla `कामक्रीडासद्गुणज्ञान…` (PD mūla; edition unidentified) · BPHS ch. 34.31–32 (Santhanam tr.)
Traditional interpretation — Varāhamihira and the later compilations · Bṛhat Saṁhitā, the birth-star qualities chapter, for temperament; nakṣatra deities and lords per the classical Vimśottarī scheme; the fuller janma-nakṣatra phala as transmitted in the later compilations
Rohiṇī, the red one, is ruled by Prajāpati, the creator, and its Vimśottarī lord is the Moon itself — the star the myths make the Moon's favourite among his twenty-seven brides. A birth here opens the Moon's daśā. Varāhamihira's line gives a truthful, pure, sweet-spoken and steady nature, pleasing in form; the tradition reads Rohiṇī as fertile ground — attachment, taste, the power to make things grow and the reluctance to let them go.
That one-liner is the firm classical seat; the longer readings now attached to Rohiṇī are transmitted through later compilations, and this passage does not pretend otherwise. The texts hang every result on conditions — the Moon is in its own exaltation sign here, but its pada, its aspects and the state of the opening daśā still qualify the promise, and the computed chart carries those facts.
Bseated at chapter level in two or more lineages · the texts disagree
Rohiṇī is laudatory in Varāhamihira — truthful, not coveting others' property, clean in habit, sweet-spoken, firm-viewed, lovely in appearance — and Mānasāgarī concurs (wealthy, grateful, commended by the king, sweet articulator, truthful, handsome). Horā Sāra dissents on substance: plenty of body hair, heads a folk, marks on back/face/sides, CHEATS others, ominous to his mother, wealthy and learned.
Where the tradition disagrees: Horā Sāra 28.4 contradicts BJ XVI.2's honesty reading directly ("will not covet the property of other men" vs "will cheat others") — the sharpest single-star contradiction found in this file.
Sources verified: Bṛhat Jātaka XVI.2 (Iyer tr. 1905, PD) · Bṛhat Saṁhitā CI.2 (= our 100.2) (Sastri tr. vol II) · Horā Sāra 28.4 (Santhanam tr.) · Mānasāgarī śl. 4 (Vasudev tr. vol 1)
mind · mother · emotions · public · fluids · travel · left eye · memory
exaltation ↑ trikona_placement ↑
Traditional interpretation — Parāśara · BPHS, planetary characters (exaltation of the Moon in Vṛṣabha); Phaladīpikā, grahas in bhāvas (Moon in the 9th); Sārāvalī, Moon in Taurus
An exalted Moon rests in its sign of highest strength — the classical texts place its deep exaltation early in Vṛṣabha — and here it does so in the ninth, the bhāva of dharma, fortune and the guru.
The tradition reads this as a mind (manas) that is steady, receptive and generous, inclined toward learning, pilgrimage and the counsel of teachers. Fortune is said to flow through the mother's line, through mentors, and through the person's own equanimity. When the ninth lord is also well placed, the texts call this a foundation for sustained bhāgya — luck that behaves like character rather than accident.
Averse-verified in two or more independent classical lineages
Vṛṣabha is the Moon's exaltation (deep degree 3°, the rest mūlatrikoṇa), and Bṛhat Jātaka and Sārāvalī describe it in almost the same terms: forbearance (क्षान्तियुक्तः), a graceful gait, marks on the sides, back and palate, liberality, daughters, fondness for women, and enjoyment concentrated in middle and later life. Both also attach harsh clauses that modern prose drops — separation from kinsmen, wealth and sons (BJ), and Sārāvalī's half-sign rule reading the first half of the sign toward the mother's death and the second toward separation from the father.
Where the tradition disagrees: none found on the forbearance/generosity register.
Sources verified: Bṛhat Jātaka XVII.2 (Iyer 1905, PD) · Sārāvalī 23.8 (Devanāgarī mūla read) · Sārāvalī 23.15 (Devanāgarī mūla read) · Yavanajātaka XVIII.8-12 (Pingree tr.) · Mānasāgarī, Moon in Taurus (Vasudev tr.)
Averse-verified in two or more independent classical lineages
The Moon in the 9th bhāva is read favourably across every consulted lineage: prosperous, virtuous, blessed with children, victorious, undertakings succeeding from the start (Phaladīpikā); liked by all, with sons, friends, kinsmen and wealth (Bṛhat Jātaka); virtuous, talkative, wealthy (Horā Sāra); a calm and kind ascetic (Yavanajātaka); comforts and a loving wife (Mānasāgarī); devoted to gods and ancestors, endowed with happiness, wealth, intellect and sons (Sārāvalī, via digest).
Sources verified: Phaladīpikā VIII.7 (Sastri 1950 tr.) · Bṛhat Jātaka XX.5 (Iyer 1905, PD) · Horā Sāra 21.14 (Santhanam tr.) · Yavanajātaka 26.23 (Pingree tr.) · Mānasāgarī, Moon in the 9th (Vasudev tr. vol 1) · Sārāvalī (digest transmission
wisdom · children · wealth · dharma · teacher · fat · liver · expansion
exaltation ↑
Traditional interpretation — Parāśara · BPHS, planetary characters (exaltation of Jupiter in Karka); Phaladīpikā, grahas in bhāvas (Jupiter in the 11th); Bṛhat Jātaka on upachaya houses
Guru attains its exaltation in Karka, and the eleventh is Lābha — the bhāva of gains, aspirations and networks of allies.
The classical reading: wisdom that converts into support. Gains arrive through teachers, elders, counsel and ethical dealing; ambitions are large but principled. An exalted benefic in an upachaya (growing) house is traditionally held to strengthen with age — what begins as goodwill compounds into standing. The caution the texts attach: Lābha rewards effort; even an exalted Guru here describes the QUALITY of gains, not their arrival without work.
Averse-verified in two or more independent classical lineages
Karkaṭa is Guru's ucca — exaltation, deepest at 5° — and the natal texts read it as fullness: gems, sons, wealth, wife, influence, intelligence and comfort (Bṛhat Jātaka), a wise, noble, glorious man rich in grain-stores, firm in position, a king or a friend's benefactor (Yavanajātaka), varied wealth, śāstra-and-craft learning, an astute orator with horses and elephants (Mānasāgarī). The dasā tradition dissents (Horā Sāra reads the Cancer dasā harshly).
Where the tradition disagrees: Horā Sāra's Cancer-dasā verse (roaming, a wicked wife, parental grief, ancestral property sold) is the sharpest dasā-vs-natal contradiction in either row; it does not touch the natal claim's grade but is kept beside it, framed.
Sources verified: Bṛhat Jātaka XVIII.13 (Iyer 1905, PD) · Yavanajātaka ch. 16, 7-8 (Pingree tr.) · Mānasāgarī, Jupiter in Cancer (Vasudev tr.) · Bṛhat Parāśara Horā Śāstra 3.49-50 (Santhanam tr.) · Horā Sāra ch. 13 (dasā framing, **not counted in C**)
Averse-verified in two or more independent classical lineages
Jupiter in the 11th bhāva is read as gain fulfilled: wealthy, fearless, long-lived, vehicled — but with FEW children (Phaladīpikā); "full of gain" (Bṛhat Jātaka); gains from many sources, head of a treasury, principal of his clan, well-versed (Horā Sāra); "the twice-born" (Yavanajātaka); every precious thing obtained, an eight-fold-attentive genius, supporter of his father, five sons — yet his wealth serves others, not his own enjoyment (Chamatkāra Cintāmaṇi); rich like a king, a benefactor, devout, opulent (Mānasāgarī).
Where the tradition disagrees: none found on the gain core
Sources verified: Phaladīpikā VIII.16 (Sastri 1950 tr.) · Bṛhat Jātaka XX.7 (Iyer 1905, PD) · Horā Sāra 21.32 (Santhanam tr.) · Yavanajātaka 26.26 (Pingree tr.) · Chamatkāra Cintāmaṇi, Jupiter-in-11th mūla v. 11 (MLBD 1975) · Mānasāgarī, Jupiter in the 11th (Vasudev tr. vol 1)
obsession · foreign · illusion · unconventional · poison · grandfather · sudden rise · technology
retrogression ↑ trikona_placement ↑
Traditional interpretation — Later digest transmission · later compilations; the classical corpus is largely silent on node-in-sign results; read via the dispositor per the digest tradition
Makara is Śani's sign, and read through that lord the digest tradition describes Rāhu as worldly ambition given structure: appetite for position amplified and then organised, patient manoeuvring toward status, and a willingness to work within institutions while quietly bending them to unconventional ends. Saturnine endurance harnessed to Rāhu's hunger is the compilers' image.
Candour first: the classical jātaka corpus largely passes over node-in-sign results — the nodes' dignities are contested across traditions — and this characterisation is the later digest transmission, read via the dispositor and Rāhu's kārakatva. Śani's own condition, conjunctions on the nodal axis, and the house occupied condition the reading throughout; the tradition treats the sign as the least of these witnesses.
Bseated at chapter level in two or more lineages · the texts disagree
Rahu in the 5th splits the later layer on progeny while agreeing on the belly: nasal speech, childless, hard-hearted, belly-ache (Phaladīpikā); son lost if Rahu is with the Moon, otherwise one sinful son (Mānasāgarī); the Chamatkāra Cintāmaṇi's own mūla running the OTHER way on progeny — सुतोत्पत्तिकृत्, son-birth granted, the first child delayed — beside an angry-wife worry clause and an incurable disease of the heart/liver region, with Khānakhānā's childlessness and Maheśa's belly-śūla among its comparanda and Jīvanātha's putra-lābha siding with the mūla.
Where the tradition disagrees: The CC mūla's own सुतोत्पत्तिकृत् (verify-pass finding — the first pass read only the ailment clause of this mūla) and Jīvanātha's "उसे पुत्रलाभ होता है", a son IS obtained, the belly disease falling on the wife (txt: tier-3-ancient-and-specialized/20-chamatkara-chintamani/archive-record__Chamatkar-chintamani-of-Bhatta-narayana-pdf_djvu.txt#L22537), stand against Phaladīpikā's childless clause — substance-dissent on the record's central axis, hence `contested`.
Sources verified: Phaladīpikā VIII.26 (Sastri 1950 tr.) · Mānasāgarī, Rahu in the 5th (Vasudev tr. vol 1) · Chamatkāra Cintāmaṇi, Rahu-5 mūla v. 5 with anvaya and ṭīkā (MLBD 1975)
longevity · sorrow · discipline · labour · servants · nerves · chronic illness · delay
neutral_sign · retrogression ↑ kendra_placement ↑
Traditional interpretation — Parāśara transmission · Bṛhat Jātaka, planets in signs; Sārāvalī; Phaladīpikā
In Dhanu, a sign of Jupiter — neutral to Śani in the classical friendship scheme — the tradition reads a sober dharma: respect for law, teachers and method, philosophy pursued with patience rather than fervour, and a recognition the texts describe as late-flowering. The temperament is principled and measured, more at home with codes and disciplines than with enthusiasms.
Jupiter's condition as dispositor colours everything: a strong lord is read as lending the placement rectitude and quiet scholarship, while affliction inclines it toward dogma held joylessly. Aspects and house complete the picture, as always. The neutral dignity means the texts neither celebrate nor censure this seat — they read it as Śani lending weight to belief, so that what is professed is also, slowly, practised.
Averse-verified in two or more independent classical lineages
The texts read Saturn in Dhanu favourably and concretely: a faithful officer of the king's palace with good sons, good wife and wealth, chief of town, army or village, dying an excellent death (Bṛhat Jātaka, in the verse shared with Pisces); soft-spoken, knowing śruti, judicial procedure and learning, famous, honoured for what the sons of others (his students) become, wealthy at the end of life (Yavanajātaka); glory through virtuous sons and high livelihood (Mānasāgarī mūla). The late-ripening clause is textual here — YJ times the wealth to the end of life.
Where the tradition disagrees: none found.
Sources verified: Bṛhat Jātaka XVIII.19 (Iyer 1905, PD; shared Sagittarius/Pisces verse) · Yavanajātaka XVII.17-18 (Pingree tr.) · Mānasāgarī, Saturn in Sagittarius (Vasudev tr.) · Chamatkāra Cintāmaṇi comparative ed., Hindi list (©, digest, not counted)
Averse-verified in two or more independent classical lineages
Saturn in the 4th is read as deprivation across the house's own significations: unhappy, houseless, without vehicles, deprived of mother, sickly in early years (Phaladīpikā); troubled by his own relatives, few sons, unhappy (Horā Sāra); houses that are slaves' quarters (Yavanajātaka); devoid of kin, wife, children and servants, sickly (Mānasāgarī); no paternal wealth or house, blame from kin, losses in house and vehicle, grief to both parents, vāta disease (Chamatkāra Cintāmaṇi mūla).
Sources verified: Phaladīpikā VIII.22 (Sastri 1950 tr.) · Horā Sāra 21.42 (Santhanam tr.) · Yavanajātaka 25.3 (Pingree tr.) · Mānasāgarī, Saturn in the 4th (Vasudev tr. vol 1) · Chamatkāra Cintāmaṇi, Saturn-4 mūla (MLBD 1975)
moksha · detachment · occult · sudden loss · past life · grandmother · headless · insight
retrogression ↑
Traditional interpretation — Later digest transmission · later compilations; the classical corpus is largely silent on node-in-sign results; read via the dispositor per the digest tradition
Karka belongs to the Moon, and through that lord the digest tradition reads Ketu as attachment to home and root quietly loosened: belonging felt as provisional, an inward, contemplative relation to family and origin, and a temperament that can be tenderly present without being possessively bound. The mokṣa-kāraka in the sign of the hearth is read as home sought inward.
The honest ground comes first: the classical jātaka corpus largely passes over node-in-sign results, and the nodes' dignities are contested across traditions. What is given is the later compilations' transmission via the Moon as dispositor and Ketu's kārakatva. The Moon's strength, conjunctions on the nodal axis, and the house occupied condition the reading throughout.
Averse-verified in two or more independent classical lineages
Ketu in the 11th is read as gain across every consulted lineage — hoarding wealth, many good qualities, enjoyment, success in requirements (Phaladīpikā); fortunate, highly learned, of charming body, feared by enemies, making all sorts of gains (Mānasāgarī); "शिखी लाभगः सर्वलाभं करोति" — the flag-bearer in the 11th makes every gain, well-favoured, learned, handsome, lustrous (the Chamatkāra Cintāmaṇi mūla and the Bṛhad Yavana Jātaka, sharing one verse-family) — with the CC family's own shadow clause: the progeny unfortunate, or pained (variously seated in the belly or the guda).
Sources verified: Phaladīpikā VIII.33 (Sastri 1950 tr.) · Mānasāgarī, Ketu in the 11th (Vasudev tr. vol 1) · Bṛhad Yavana Jātaka, 11th-house केतुफलम् (1935 ed., PD)
soul · father · authority · vitality · government · bones · right eye · ego
friendly_sign ↑
Traditional interpretation — Parāśara transmission · Bṛhat Jātaka XVIII.2; Yavanajātaka XII.7-8; Sārāvalī 22.26-27; Mānasāgarī, the Sun in the twelve signs
The classical reading of the Sun in Karkaṭa is friction and dependence rather than warmth. Bṛhat Jātaka XVIII.2 describes one sharp and without means, set to another's business, and yoked to the hardships of toil and the road; Yavanajātaka and Sārāvalī add restlessness, phlegm-and-bile complaints and toil — and, pointedly, since the Sun is the father's kāraka, three of the four texts read friction with the father. Sārāvalī's verse is not uniformly harsh: the same lines call the native renowned for his quality (ख्यातो गुणेन) and proud. The warm, homely register often given this placement is twentieth-century commentary, not these verses.
The texts condition their reading: results follow the joint strength of the Sun, the sign and its lord — here the Moon, whose bright or dark half matters unusually. Where the paternal clause is weighed at all, the tradition weighs it beside the computed state of the Sun and the ninth bhāva, never as a statement about any actual household. The panel beside this passage records which of these conditions hold.
Averse-verified in two or more independent classical lineages
The classical reading of the Sun in Karkaṭa is friction and dependence, not warmth: doing other people's work, restlessness and wandering, unstable or absent wealth, phlegm-and-bile complaints, and — in three of the four texts — antagonism toward the father, which is doctrinally pointed because the Sun is the father's kāraka.
Where the tradition disagrees: No located verse reverses the register, but Sārāvalī 22.26-27 is **not uniformly harsh**: inside the same two verses it calls the native ख्यातो गुणेन (renowned for his quality), सधर्मो and मानी. The dependence/friction reading is the weight of the verses, not the whole of them; the wholesale favourable reading (Horā Ratnam's) still exists only in digest transmission.
Sources verified: Bṛhat Jātaka XVIII.2 (Iyer 1905, PD) · Yavanajātaka XII.7-8 (Pingree tr.) · Sārāvalī 22.26-27 (Devanāgarī mūla read) · Mānasāgarī, Sun in Cancer (Vasudev tr.)
Bseated at chapter level in two or more lineages · the texts disagree
The Sun in the 11th bhāva is read by four lineages as unambiguous gain — very wealthy, long-lived, a sorrowless king (Phaladīpikā); very rich (Bṛhat Jātaka); very rich with amicable servants, dear to the king (Horā Sāra); highly rich, subservient to the king, clan-pride fortified (Mānasāgarī) — against which Yavanajātaka alone reads "one whose treasure is wasted by the king".
Where the tradition disagrees: Yavanajātaka 26.25, on substance — recorded, not averaged away.
Sources verified: Phaladīpikā VIII.4 (Sastri 1950 tr.) · Bṛhat Jātaka XX.3 (Iyer 1905, PD) · Horā Sāra 21.8 (Santhanam tr.) · Yavanajātaka 26.25 (Pingree tr.) · Mānasāgarī, Sun in the 11th (Vasudev tr. vol 1)
energy · siblings · courage · land · conflict · surgery · blood · weapons
own_sign ↑ dusthana_placement ↓
Traditional interpretation — Parāśara transmission · Bṛhat Jātaka, planets in signs; Sārāvalī, Mars in the twelve signs; Phaladīpikā; Bṛhat Parāśara Horā Śāstra, graha dignities
Mars stands in its own sign here — Meṣa is svakṣetra, and its first twelve degrees are the mūlatrikoṇa — so the tradition reads the graha of force at full liberty. Classical authors describe a commander's temperament: direct, independent, quick to act and quicker to lead, with courage that is native rather than summoned and an honesty that prefers open contest to manoeuvre. Sārāvalī's portrait is of vigour, initiative and love of the front rank.
Own-sign strength is still read in context. The bhāva occupied decides where the command is exercised — self, work, contest or cause; dṛṣṭi from Saturn is said to grind the drive, from Jupiter to ennoble it; and retrogression or combustion, where present, alters the expression. The computed factors beside this passage record which of these conditions hold.
Averse-verified in two or more independent classical lineages
The texts read Mars in Meṣa as command with an edge: respected by the king, a commander of armies or lord of town and multitude, rich in flocks and grain, daring and famous — and, in the same Bṛhat Jātaka verse, wandering, wounded of body, "a thief", and given to the pleasures of the senses. The verse is shared with Vṛścika: BJ states no temperament difference between Mars's two signs.
Where the tradition disagrees: none found on the command register.
Sources verified: Bṛhat Jātaka XVIII.5 (Iyer 1905, PD) · Yavanajātaka XV.1-2 (Pingree tr.) · Sārāvalī 25.1-2 (Devanāgarī mūla read) · Horā Sāra 11.6 (Santhanam tr.; **daśā-scoped** · Mānasāgarī, Mars in Aries (Vasudev tr.)
Averse-verified in two or more independent classical lineages
Mars in the 8th bhāva is read as affliction of body, means and standing: a deformed body, poor, short-lived, cursed by the people (Phaladīpikā); a difficult existence, forsaken by wife and sons (Horā Sāra); a body wounded by poison, fire and swords (Yavanajātaka); disease-ridden, short-lived, base-acting, grief-scorched (Sārāvalī); the CC mūla adds a structural claim — an 8th-house Mars obstructs the good that benefics elsewhere would give, turns honoured friends enemy-like, and besets effort with obstacles; Mānasāgara forks it on dignity (debilitated: death by drowning; Vṛścika/Makara/Meṣa: comforts and long life).
Where the tradition disagrees: none found on the affliction core.
Sources verified: Phaladīpikā VIII.9 (Sastri 1950 tr.) · Horā Sāra 21.20 (Santhanam tr.) · Yavanajātaka 26.20 (Pingree tr.) · Chamatkāra Cintāmaṇi, Mars-in-8th mūla gloss (MLBD 1975) · Sārāvalī (digest transmission · Mānasāgarī / Mānasāgara (one lineage) · Varāhamihira, as quoted in the CC comparanda
intellect · speech · commerce · writing · analysis · skin · nerves · education
friendly_sign ↑ dusthana_placement ↓
Traditional interpretation — Parāśara transmission · Bṛhat Jātaka XVIII.10; Yavanajātaka XIII.9-10; Sārāvalī 26.9-10 (budha-cāra)
The texts read Mercury in Siṃha as deprivation of exactly what Budha signifies, with one strange consolation. Bṛhat Jātaka gives poverty, wandering, ignorance and disgrace; Yavanajātaka little memory, no knowledge or artistic gift, a dependent servant. Sārāvalī restates the knowledge-stripped register — and then splits from it: its verse holds wealthy (धनवान्) against Bṛhat Jātaka's poor, and independent against Yavanajātaka's servant, a divergence inside the transmission that this entry carries rather than resolves. The consolation two witnesses share: famed among people notwithstanding (लोकख्यात) — celebrated while unlearned. That paradox is the texts' actual shape here; oratory belongs to none of them.
A friendly sign inclines without deciding. The tradition weighs the Sun's condition as sign lord — and Budha's distance from the Sun itself, since the two travel close and combustion is a separate computed fact — with the occupied bhāva and the dṛṣṭi received completing the picture. The figures beside this passage say which of those conditions apply.
Averse-verified in two or more independent classical lineages
The texts read Mercury in Siṃha as deprivation of exactly what Mercury signifies — with one strange consolation. Deprived: disliked by women, poor, comfortless, sonless, wandering, ignorant, disgraced (Bṛhat Jātaka); of little memory, no knowledge or artistic talent, devoid of energy and conduct, a despised liar, unlucky with women, a dependent servant with a woman-like body, childless (Yavanajātaka). Sārāvalī restates the knowledge-memory-childless register **but counters two clauses**: its native is धनवान् (wealthy, against BJ's poor) and, in Santhanam's rendering, independent (स्वतन्त्रः, against YJ's dependent servant) — a divergence inside the transmission, registered below. The consolation, in two witnesses: **famed among people notwithstanding** — Sārāvalī's लोकख्यातः, Horā Sāra's "celebrated person among the public".
Where the tradition disagrees: none found on the deprivation register.
Sources verified: Bṛhat Jātaka XVIII.10 (Iyer 1905, PD) · Yavanajātaka XIII.9-10 (Pingree tr.) · Sārāvalī 26.9-10 (Devanāgarī mūla read) · Horā Sāra 12.10 (Santhanam tr.; daśā-scoped) · Mānasāgarī, Mercury in Leo (Vasudev tr.)
Bseated at chapter level in two or more lineages · the texts disagree
Mercury in the 12th bhāva splits the corpus on the meaning of expenditure: miserable, devoid of learning, humiliated, cruel and inactive (Phaladīpikā); cruel, unkind, spendthrift (Horā Sāra); a man of swift actions who suffers at his friends' losses, under the chapter's rule that the 12th turns each planet's good into its loss (Yavanajātaka); humiliated yet word-keeping, learned, a speaker — and wretched and cruel (Sārāvalī); infirm, poor, craving others' wealth and women, yet unaddicted and charitable (Mānasāgarī). Against the depletion register stands the CC mūla's merit-reading: this Mercury impels virtuous expenditure — yajña, dakṣiṇā, brāhmaṇas fed — victory won by spending, a treasure the wicked cannot touch. Bṛhat Jātaka is routed here (Sun-12 "apostate").
Where the tradition disagrees: The CC mūla's merit-expenditure reading against the Phal/HS/Sārāvalī depletion register — a substantive split on the seat's valence, hence `contested`.
Sources verified: Phaladīpikā VIII.13 (Sastri 1950 tr.) · Horā Sāra 21.26 (Santhanam tr.) · Yavanajātaka 26.29 (Pingree tr.) · Sārāvalī (digest transmission · Chamatkāra Cintāmaṇi, Mercury-in-12th mūla gloss (MLBD 1975) · Mānasāgarī / Mānasāgara (one lineage) · Bṛhat Jātaka XX.6 (Iyer 1905, PD)
spouse · pleasure · arts · vehicles · luxury · semen · kidneys · beauty
enemy_sign ↓
Traditional interpretation — Parāśara transmission · Bṛhat Jātaka, planets in signs; Sārāvalī; Phaladīpikā
Karka gives Śukra to the Moon's waters, and the texts read tenderness in charge: affection that nurses, taste ruled by mood and memory, art that reaches for atmosphere before form. The classical reservations — sentiment that overflows its banks, comfort sought in consolation — travel with their gift: no placement of Śukra feels another's state more quickly, or furnishes a kinder refuge.
The friendship tables complicate the seat: the Moon holds no enmity toward Śukra, but Śukra counts the Moon adverse, and the tradition reads the placement as sweet yet unsettled for that reason. The Moon's condition as sign lord, the bhāva occupied and any steadying dṛṣṭi decide how the tenderness holds its course; the computed facts beside this passage state which of them apply.
Bseated at chapter level in two or more lineages · the texts disagree
The texts disagree about Venus in Karkaṭa. Bṛhat Jātaka is harsh and specific: two wives, a beggar, timid, haughty, much grief. Yavanajātaka is mixed: wise, gentle, devoted to dharma, but "tormented by hatreds, quarrels… illnesses which arise from the faults of women and of drinking", with happiness arriving through wealth. Mānasāgarī's mūla is favourable: noble deeds, good virtues, captivating orations. The Horā Sāra dasā repeats BJ's two-wives clause.
Where the tradition disagrees: Mānasāgarī's mūla against BJ's beggary-and-grief; the contradiction is why the letter is B and the claim is framed as a split.
Sources verified: Bṛhat Jātaka XVIII.16 (Iyer 1905, PD) · Yavanajātaka ch. 14, 7-8 (Pingree tr.) · Mānasāgarī, Venus in Cancer (Vasudev tr.; **not counted in C** · Horā Sāra ch. 14 (dasā framing, **not counted in C**) · Note on C
Averse-verified in two or more independent classical lineages
Venus in the 11th bhāva is read as gain through pleasure and network: rich, fond of other women, endowed with many comforts (Phaladīpikā); superior knowledge, wealth, kindness, gains, satisfaction (Horā Sāra); wealthy in love, food, cattle and clothes (Yavanajātaka); obedient servants, heavy continuous gains, sorrow-free, wealth from courtesan-connections, travel trades, pearl-and-silver commerce and building works (Sārāvalī via digest); high qualities, yajñas performed, a Kāmadeva-like body, comforts and foresight (Mānasāgarī).
Where the tradition disagrees: none found on the gain core
Sources verified: Phaladīpikā VIII.19 (Sastri 1950 tr.) · Horā Sāra 21.38 (Santhanam tr.) · Yavanajātaka 26.26 (Pingree tr.) · Sārāvalī (digest transmission · Mānasāgarī, Venus in the 11th (Vasudev tr. vol 1)
| Lord of | Graha | Placed in | Relation |
|---|---|---|---|
| 1 | Mercury | 12 | good_to_dusthana |
| 2 | Venus | 11 | neutral |
| 3 | Mars | 8 | good_to_dusthana |
| 4 | Jupiter | 11 | neutral |
| 5 | Saturn | 4 | trikona_to_kendra |
| 6 | Saturn | 4 | dusthana_to_good |
| 7 | Jupiter | 11 | neutral |
| 8 | Mars | 8 | own_bhava |
| 9 | Venus | 11 | neutral |
| 10 | Mercury | 12 | good_to_dusthana |
| 11 | Moon | 9 | neutral |
| 12 | Sun | 11 | dusthana_to_good |
Averse-verified in two or more independent classical lineages
Conditioned in the text itself: the lagneśa in the 12th without benefic conjunction or aspect is read as loss of bodily comfort, fruitless expenditure and anger. The Yavana digest reads harsh speech, spending, foreign residence and estrangement from one's kin; Phaladīpikā's dusthāna clause reads the placement as reversal scaled by the lord's strength.
Sources verified: BPHS 24.12 (Santhanam tr.) · BPHS mūla, Sudha ed. KSS 220 · Bṛhad Yavana Jātaka, tanubhavaneśa v.12 (1935 Venkateshwar, PD) · Phaladīpikā XV.9, dusthāna clause (Sastri 1950; counted)
Averse-verified in two or more independent classical lineages
Both old lineages read the 2nd lord in the 11th favourably and without qualification: constant gains, tireless effort, honour and fame in the Parāśara verse; in the Yavana digest, mastery of wealth, ministerial office, skill in affairs, trade, fame and ease.
Sources verified: BPHS 24.23 (Santhanam tr.) · BPHS mūla, Sudha ed. KSS 220 · Bṛhad Yavana Jātaka, dhanabhavaneśa v.11 (1935 Venkateshwar, PD) · Bhāvārtha Ratnākara ch. 2 (modern e-text; adjacent compounds, not counted) · Sārvārtha Cintāmaṇi dhana-bhāva v.54 (1929 DLI, PD; adjacent compound, not counted)
Averse-verified in two or more independent classical lineages
Read as domestic ease around the mother: the 5th lord in the 4th gives the mother's happiness, wealth, sound judgement, and standing as a minister or a preceptor. The Yavana digest concurs — devoted to father and mother, skilful, performing the rites of the twice-born, giving wealth to learned men.
Sources verified: BPHS 24.52 (Santhanam tr.) · BPHS mūla, Sudha ed. KSS 220 · Bṛhad Yavana Jātaka, sutabhavaneśa v.4 (1935 Venkateshwar, PD)
Averse-verified in two or more independent classical lineages
Read as fortune arriving as steady income: the 9th lord in the 11th gives daily gains, devotion to elders, virtue and meritorious acts. Three digest lineages agree — Bhāvārtha Ratnākara reads long life for the father, Jātaka Tattva reads the native fortunate, and Sārvārtha Cintāmaṇi reads the recovery of a lost fortune.
Where the tradition disagrees: none found — the strongest agreement in the 9th-lord row.
Sources verified: BPHS 24.107 (Santhanam tr.) · BPHS mūla, recension A (KSS 220) · BPHS mūla, recension B (Girish Chand Sharma) · Bṛhad Yavana Jātaka, navamabhavaneśa v.11 (1935 Venkateshwar, PD) · Bhāvārtha Ratnākara ch.7.5 (modern e-text) · Jātaka Tattva (Sastri 1941, post-1930) · Sārvārtha Cintāmaṇi, bhāgya-bhāva v.39 (1929 DLI, PD)
Averse-verified in two or more independent classical lineages
Read as fortune: the 11th lord in the 9th gives good luck, skill, truthfulness, honour from the ruler, affluence and steadiness in one's own dharma. The Yavana digest concurs from another angle — widely learned, expert in śāstra, established in dharma, devoted to gods and teacher — and adds a malefic-company clause that costs the native his kinsfolk.
Sources verified: BPHS 24.129 (Santhanam tr.) · BPHS mūla, Sudha ed. KSS 220 · Bṛhad Yavana Jātaka, lābhabhavaneśa v.9 (1935 Venkateshwar, PD) · Sārvārtha Cintāmaṇi, labha-bhāva v. 2 (1929 DLI, PD; trikoṇa class, cited NOT counted)
The running Vimśottarī periods, each with the lord's natal placement (computed) and, where an editor has published one, the classical passage for the most specific matching key — period-pair first, then lord-in-house, then the lord itself.
Natal: Jupiter in Cancer, bhāva 11 · exalted · wisdom · children · wealth · dharma · teacher · fat
Traditional interpretation — Parāśara daśā transmission · Bṛhat Parāśara Horā Śāstra, daśā-phala chapters
Parāśara's daśā-phala chapters read Guru's period as the unfolding of whatever Jupiter promises in the natal chart — never a fixed script. Well-dignified, the texts speak of learning ripening into recognition: teachers and counsel, children and ceremony, wealth acquired through ethical means, the favour of the established order, and the steadying presence of dharma in public and household life alike.
The same chapters immediately condition the reading: a debilitated, combust or dusthāna-placed Jupiter delivers the period's themes with obstruction — counsel unheard, ceremony delayed — and the antardaśā lords colour each sub-period in turn, each reading Guru's promise through its own nature. What the tradition offers is a characterisation, not a forecast. The computed card above states the natal placement this chart actually has; the passage is read through it, not instead of it.
Averse-verified in two or more independent classical lineages
The tradition reads Jupiter's 16-year daśā as position, felicity, devotion, family happiness and ritual success when natal Jupiter is dignified — BPHS conditions on exaltation/own sign/mūla-trikoṇa, the 10th/5th/9th, or own/exalted navāṁśa — and as loss of dwelling, anxiety and distress to children when Jupiter is debilitated, combust, malefic-joined, or in the 6th/8th; BPHS adds that for such an afflicted Jupiter the trouble is front-loaded, with gains and recognition in the daśā's latter part.
Sources verified: BPHS Ch. 47 (Santhanam ed.), vv. 45–48 favourable-conditioned (txt · Phaladīpikā XIX.22 (Sastri 1950) · Horā Sāra Ch. 13 (Santhanam tr.)
Natal: Venus in Cancer, bhāva 11 · enemy · spouse · pleasure · arts · vehicles · luxury · semen
Traditional interpretation — Parāśara daśā transmission · Bṛhat Parāśara Horā Śāstra, antardaśā chapters (Jupiter daśā)
Venus's sub-period inside Jupiter's daśā sets the two preceptors — guru of the devas and guru of the asuras — within one span, and the antardaśā chapters read the result as expansion turned toward enjoyment: Jupiter's themes of wisdom and increase take on Venus's registers of comfort, partnership, the arts, and conveyance. Classical authors describe marriages and alliances, refinement of taste and of means, and prosperity worn lightly — the daśā's dharma expressed for a while through beauty and relation rather than doctrine.
The maitrī scheme makes the pair pointed: Jupiter reckons Venus an enemy while Venus holds him neutral, and the texts accordingly split their readings — comfort and gain where both lords stand well in the natal chart, indulgence, rivalry of counsels, and expenditure outpacing increase where either is afflicted. The pair's tenor rests, as always, on both lords' natal condition and their mutual relation here; the computed card above records which of these conditions hold in this chart.
Averse-verified in two or more independent classical lineages
BPHS reads Venus's antardaśā in Jupiter's daśā as conveyances, royal favour, gains from eastward journeys, family well-being and pious works when Venus is in kendra/trikoṇa/11th from lagna or own sign under benefic aspect; as quarrels, kin-antagonism and spousal distress when Venus is in 6/8/12 from the daśā lord or lagna or debilitated — with father-in-law disputes and royal danger specifically when Venus joins Saturn or Rāhu; as wealth, meetings with the ruler and musical enjoyments in kendra/trikoṇa/2nd from the daśā lord; and with loss of wealth, spousal antagonism and fear of unnatural death if Venus is lord of the 2nd or 7th (record-only clause).
Sources verified: BPHS Ch. 56 (Santhanam ed.), vv. 39–43 favourable (txt · Sudha (KSS 220), adhyāya 57 vv. 38–41 favourable (txt · Phaladīpikā XXI.43 (Sastri 1950)
Averse-verified in two or more independent classical lineages
The tradition reads Venus's 20-year daśā as comforts, ornament, conveyance, celebration and recovered wealth when natal Venus is dignified — BPHS conditions on exaltation/own sign, kendra/trikoṇa, with a distinct mūla-trikoṇa clause (position, house, family marriage) and a lordship clause (Venus in the 4th as 9th/10th lord → rulership and pious works) — and as kin-enmity, spousal distress and business losses when Venus is in the 6th/8th/12th.
Sources verified: BPHS Ch. 47 (Santhanam ed.), vv. 79–82 favourable-conditioned incl. mūla-trikoṇa clause (txt · Phaladīpikā XIX.26 (Sastri 1950) · Horā Sāra Ch. 14 (Santhanam tr.)
Natal: Venus in Cancer, bhāva 11 · enemy · spouse · pleasure · arts · vehicles · luxury · semen
Traditional interpretation — Phaladīpikā & Parāśara transmission · Bṛhat Parāśara Horā Śāstra, daśā-phala chapters; Phaladīpikā, daśā effects
In Parāśara's daśā-phala chapters Śukra's period unfolds the promise Venus holds natally. Well-dignified, the texts describe the daśā in themes of enjoyment and alliance: marriage and partnership, vehicles, ornament and comfort, the flourishing of the arts, wealth that arrives with grace, and the sweetening of household life. Phaladīpikā's daśā treatment strikes the same note — refinement, pleasure rightly held, and prosperity through relationship.
The conditioning is stated in the same chapters: a debilitated, combust or dusthāna-placed Venus delivers these themes with obstruction — comfort costly, alliance strained — and each antardaśā lord colours its sub-period in turn. The classical voice characterises; it does not promise. The computed card above records the natal condition of Venus in this chart, and the passage is read through that condition, not around it.
Averse-verified in two or more independent classical lineages
The tradition reads Venus's 20-year daśā as comforts, ornament, conveyance, celebration and recovered wealth when natal Venus is dignified — BPHS conditions on exaltation/own sign, kendra/trikoṇa, with a distinct mūla-trikoṇa clause (position, house, family marriage) and a lordship clause (Venus in the 4th as 9th/10th lord → rulership and pious works) — and as kin-enmity, spousal distress and business losses when Venus is in the 6th/8th/12th.
Sources verified: BPHS Ch. 47 (Santhanam ed.), vv. 79–82 favourable-conditioned incl. mūla-trikoṇa clause (txt · Phaladīpikā XIX.26 (Sastri 1950) · Horā Sāra Ch. 14 (Santhanam tr.)
Sāḍhe Sātī
Not running — the next episode spans 2027-06-03 to 2034-07-13. Full episode structure: /api/v1/yogas/sade-sati.
Ca single classical lineage states this — thinness stated
The pañcāṅga-digest tradition treats Saturn's transit of the 12th, 1st and 2nd rāśis from the janma-rāśi (the natal Moon's sign) as one continuous episode of roughly seven and a half years, and popular usage names it sāḍhe-sātī ("seven-and-a-half").
Sources verified: Bṛhad Daivajña Rañjanam 32.97 (printed ॥ ९७ ॥, printed p. 88)
Dmodern practice — no classical seat claimed
Popular doctrine divides sāḍhe-sātī into three named phases — rising (12th), peak (1st) and setting (2nd), ~2.5 years each — each with its own character, often mapped onto the body (head, heart, feet).
Sources verified: No classical or digest source found for named phases
Answers come from this chart's computed facts and cited classical passages — tradition, not fact. Sakha declines what those cannot source.
Boundary times are root-found and residual-verified, never interpolated. Change the convention and these numbers change — which is why it is printed beside them.