Re: SAGE JAIMINI PART3(Last Part)
Rajaram Krishnamurthy
--SAGE JAIMINI PART3(Last Part)
CONTINUED FROM PART 2
Jaimini Bharata- Differences with Vyasa Bharatha.
In the Jaimini Bharata, the meeting between Arjuna and King Chandrahasa is a moment of mutual respect and spiritual recognition rather than the typical military conflict seen in other episodes of the Horse Sacrifice.
The Encounter at Kuntala
When the sacrificial horse of Yudhishthira entered the kingdom of Kuntala, it was spotted by Chandrahasa’s sons, Makaraksha and Padmaksha.
The Sons' Reaction: They were initially dismayed and informed their father about the arrival of the powerful Pandava army led by Arjuna and Krishna.
Chandrahasa’s Decision: Unlike many other kings who challenged Arjuna to prove their valour, Chandrahasa—being a great devotee of Krishna and a wise ruler—immediately recognized the divinity of the mission.
He did not wish to fight a battle against the forces of Dharma.
Submission and Support
Royal Reception: Chandrahasa went out to meet Krishna and Arjuna, treating them with the highest royal honours and abundant wealth.
Joining the Cause:
Instead of resisting the Ashvamedha, he formally accepted the Pandavas' sovereignty.
On Krishna's advice, Arjuna accepted this peaceful submission, and they made peace without any bloodshed.
Abdication: In a final act of devotion, Chandrahasa anointed his son Makaraksha as the new king of Kuntala so that he himself could join Arjuna’s army and assist in the remainder of the sacrificial journey.
Why this episode is unique?
In the Jaimini Bharata, Arjuna is often depicted as a warrior who struggles and needs Krishna’s constant intervention. However, the encounter with Chandrahasa serves as a rare example of peaceful diplomacy and shared devotion, highlighting Chandrahasa’s status as a "perfect devotee" whose destiny was always protected by the divine.
My note- Regarding Lord Krishna leading Arjuna following Aswamedha horse, I have made a google search to confirm and result is given below:-
In the Jaimini Bharatha (also known as the Jaiminiya Ashvamedha Parva), Lord Krishna plays a central, active, and deeply spiritual role in leading and protecting Arjuna during the campaign of the sacrificial horse. Unlike the standard Mahabharata by Sage Vyasa, which frames the Ashvamedha primarily as a political expansion, Sage Jaimini's text focuses intensely on devotion (bhakti) to Krishna.
Lord Krishna is involved throughout Arjuna's journey in the following distinct ways:
1. Assuming Command of the Army
When regional kings capture the sacrificial horse to challenge the Pandavas, the stakes escalate into fierce battles. In specific chapters, such as the conflict against King Tamradhwaja, Krishna takes over the active leadership and direction of Arjuna's army to protect the horse and guide their military strategy.
2. Divine Tactical Intervention and Defeat
Krishna intentionally uses unconventional cosmic tactics to resolve conflicts.
During the initial rituals, a demon named Anuswala (brother of Salwa) abducts the sacrificial horse. Krishna pursues him single-handedly, engages in battle, and deliberately allows himself to be momentarily subdued.
Once Anuswala realizes Krishna's true cosmic identity—revealed through His multi-form divine manifestation (Chaturdha Murti)—the abductor surrenders the horse and becomes a devotee.
3. Spiritual Facilitator of Peace
The text portrays Krishna as an orchestrator of reconciliation rather than just a conqueror. Opposing kings often capture the horse solely because they desire a personal audience or battle with Krishna. Krishna uses these confrontations to transform former enemies into allies and devotees, bringing the children of late adversaries (like Karna and Jayadratha) into the fold of the newly established righteous kingdom.
4. Direct Protection and Resuscitation
Arjuna faces overwhelming mystical opposition from powerful warriors, including his own son, Babruvahana. In these deadly conflicts, Krishna acts as Arjuna's ultimate saviour. When Arjuna is killed or incapacitated in battle, Krishna intervenes directly—by orchestrating a journey to the netherworld (Naga Loka) to secure a life-giving gem—to revive Arjuna and restore him to the physical world.
5. Spiritual Target of the Sacrifice
In Jaimini's text, the horse itself is spiritually linked to Krishna.
Before the final rituals, the sacrificial horse communicates through Nakula, stating that it has no desire for the traditional heavens because Krishna is physically present at the sacrificial altar.
During the final offering, Krishna pierces the horse's chest; instead of a bloody sacrifice, a divine ray of light emerges from the animal and merges directly back into Krishna, transforming the horse's body into pure camphor
Why Vyasa Bharatha is more popular than Jaimini Bharatha
The Vyasa Bharatha is significantly more popular and universally recognized than the Jaimini Bharatha due to fundamental differences in structural completeness, thematic scope, and historical survival.
While Sage Jaimini was a direct disciple of Veda Vyasa, their respective compositions took completely different paths in Indian literary tradition.
The core reasons for the overwhelming popularity of Vyasa's version include:
1. Incompleteness and Loss of Jaimini's Text
Extant Fragments: The primary reason for Jaimini's lower popularity is that his complete Mahabharata did not survive.
The Surviving Parva: Today, only the Ashvamedha Parva (the Book of the Horse Sacrifice) survives in its entirety from Jaimini's original work.
Vyasa's Full Epic: In contrast, Vyasa's Mahabharata survives fully across all 18 Parvas, providing the complete, unbroken saga from the origins of the Kuru dynasty to the ascent to heaven.
2. Comprehensive Geopolitical Scope vs. Singular Focus:
Vyasa's epic explores a massive geopolitical landscape of Vedic India, detailing complex statecraft, power politics, military alliances, and a multi-generational family feud.
Ritualistic Focus: Jaimini's surviving text centers strictly on the post-war ritual of the Ashvamedha Yagna. It functions more like an elaborate, specialized narrative about a single ritual campaign rather than a grand, foundational historical epic.
3. Philosophical Depth and the Bhagavad Gita
Spiritual Treasures: Vyasa's version acts as a massive cultural and philosophical compendium, housing vital independent texts like the Bhagavad Gita, the Anugita, and the Vidhura Niti.
Narrative Over Philosophy: Jaimini’s text prioritizes emotional storytelling, regional folklore, and ritual procedures over dense, universal philosophical discourses. It lacks a universal philosophical cornerstone equivalent to the Bhagavad Gita.
4. Representation of Heroes and Human Realism
The Invincible Hero: In Vyasa's text, characters retain their complex, gritty, and historically grounded realism. Arjuna remains an all-conquering, independent hero who successfully safeguards the sacrificial horse primarily through his own unmatched warrior prowess.The Vulnerable Hero: In Jaimini's version, the Pandavas are frequently defeated, humbled, or killed by regional kings and their own sons, requiring constant divine resuscitation and intervention from Lord Krishna.
5. Historical Rejection
Puranic legends and texts (such as Shridhara's 17th-century Pandavapratapa) state that Vyasa traditionally rejected or condemned the versions written by his disciples—including Jaimini—because they introduced too many imaginative deviations and personal fictional elements.
The Authorized Canon: The version recited by Vyasa's disciple Vaishampayana became the officially accepted, orthodox canon transmitted down through generations, sealing Vyasa's absolute dominance in mainstream Hindu tradition
His school is considered non-theistic, but emphasizes ritual parts of the Vedas as essential to dharma. Jaimini is known for his studies of the older Vedic rituals.
Badarayana- Jaimini’s guru
Jaimini's guru was Badarayana, who founded the Vedanta school of Hindu philosophy. He is also credited with authoring the Brahma Sutras.
Both Badarayana and Jaimini quoted each other as they analysed each other's theories. Badarayana emphasises knowledge, while Jaimini emphasises rituals. They sometimes agree with each other, sometimes disagree, and often present antithesis to each other.
Jaimini's contributions to textual analysis and exegesis influenced other schools of Indian philosophies. The most studied bhashya (reviews and commentaries) on Jaimini's texts were written by scholars named Shabara, Kumarila, and Prabhakara.
Badarayana and Vedavyasa are the same person
The connection between Sage Badarayana and Sage Jaimini represents one of the most intellectually influential guru-disciple relationships in the history of Indian philosophy. Together, they laid the foundation for mainstream Vedic orthodoxy.
1. Identity of Badarayana and Veda Vyasa
The Twin Names: In mainstream Hindu tradition, Badarayana and Veda Vyasa are widely identified as the exact same individual.
The Etymology: He is called Vyasa because he "arranged" the single Veda into four distinct books. He is called Badarayana because his hermitage was situated in Badarikashrama (modern-day Badrinath) surrounded by Badari (jujube) trees.
The Lineage Transmission: As Jaimini’s guru, Badarayana explicitly trusted him with compiling and preserving the Sama Veda and writing a version of the Mahabharata (the Jaimini Bharatha).
2. Intellectual Rivalry:
Despite their deep respect, Badarayana and Jaimini established opposite intellectual counterweights in Vedic thought, creating a framework of scholarly debate:
Jaimini’s School (Purva Mimamsa): Focuses entirely on Karma Kanda (the action/ritual portion of the Vedas). Jaimini argued that performing Vedic sacrifices and physical rituals is the ultimate path to cosmic order (Dharma).
Badarayana’s School (Uttara Mimamsa / Vedanta): Focuses entirely on Jnana Kanda (the knowledge/philosophical portion of the Upanishads).
Badarayana argued that mechanical rituals are secondary, and that the realization of the ultimate cosmic self (Brahman) is the sole path to liberation (Mukti).
3. Mutual Citation in Foundational Sutras
The historical reality of their dynamic discourse is proven because they explicitly quote and criticize each other by name within their own foundational text formulas:
In the Brahma Sutras: Badarayana explicitly quotes Jaimini's objections across several verses to thoroughly address, dismantle, or refine his disciple's focus on ritualism.
In the Mimamsa Sutras: Jaimini inserts the phrase "according to Badarayana" directly into key verses. This was done to explicitly signal to students where his own perspective differed from or harmonized with his guru's traditional teaching
Works
Jaimini's Mimamsa emerged in a time when traditional Vedic beliefs were losing their persuasive power. It was no longer taken for granted that sacrifices pleased deities, maintained the universe, or that the Vedas were infallible. Buddhist, Jain, and sceptical perspectives questioned the significance of sacrifices, while some adherents continued their practice despite doubts. This challenged the notion of a comprehensive understanding of rituals. In his works, Jaimini sought to address these criticisms.
Purva Mimamsa Sutras
Jaimini is most known for his great treatise Purva Mimamsa Sutras, also called Karma-mimamsa (“Study of Ritual Action”), a system that investigates the rituals in the Vedic texts. The text founded the Purva-Mimamsa school of Indian philosophy, one of the six Darsanas or schools of Indian philosophy.
Dated to around the 4th century BCE, the text contains about 3,000 sutras and is the foundational text of the Mimamsa school. The text aims at an exegesis of the Vedas with regard to ritual practice (karma) and religious duty (dharma), commenting on the early Upanishads. Jaimini's Mimamsa is eminently ritualist (karma-kanda) in comparison to the metaphysical focus on knowledge of the Self (Atman) and Brahman of the Vedanta philosophy. His Mimamsa Sutra was commented upon by many, of which Śābara was among the earliest.
Samaveda
When sage Veda Vyasa classified ancient Vedic hymns into four parts based on their use in sacrificial rites and taught them to his four chief disciples – Paila, Vaisampayana, Jaimini, and Sumantu, the Samaveda was transmitted to sage Jaimini.
— Brahmanda Purana 1.4.21
Markandeya Purana
One of the major Puranas, the Markandeya Purana, opens with a dialogue between sage Jaimini and Markandeya and discusses philosophy, theology, cosmology, cosmogony, dharma, and karma.
Brahmanda Purana
It is mentioned in the first chapter of the Brahmanda Purana that the Brahmanda Purana is a story that Jaimini is telling King Hiranyanabha at Naimisharanya.
Mahabharata( Refreshing)
Jaimini has also appears in many parts of the Mahabharata. For instance, in Adi Parva, chapter 53, stanza 6, Jaimini is said to be present during Janamejaya's sarpasatra, the yanja (sacrificial ritual) he performed to kill all serpents out of vengeance for his father Parikshit's death. Furthermore, stanza 11 in chapter 4 of the Sabha Parva says that Jaimini was a part of Yudhishthira's council. He even visited Bhishma as he lay on the bed of arrows during the war, according to Shanti Parva, chapter 46, stanza 7.
Later narratives
In later narratives, Jaimini is described as a disciple of Vyasa, the author of the Mahabharata, who seeks clarification on the Mahabharata. Since Vyasa was not around to clear his confusions, he went to Markandeya. However, by the time he went to him, Markandeya had abandoned speech. The disciples of Markandeya directed Jaimini to four birds who had witnessed the great eighteen-day Mahabharata war. The mother of those four birds was flying above the battlefield of the great war when she was pierced by an arrow which ripped open her womb. Four eggs fell out and safely landed onto the Kurukshetra ground, which had been softened as it was blood-soaked. An elephant's bell fell on the four birds and covered them protectively, keeping the eggs safe throughout the remainder of the war.
After the war, they were discovered by rishis who realized that the four birds had heard much during the war and had knowledge that no other human had so blessed them with human speech. Jaimini went to those four birds and was able to clear is doubts and confusions
End of posting
Compiled from websites and Google QA . R. Gopalakrishnan,(former ITS 7024) 13-05-2026
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Rajaram Krishnamurthy
Maharshi Jaimini's foundational text, the Jaimini Sutram (or Upadesha Sutras), is a unique and ancient system of Vedic astrology consisting of roughly 936–1000 sutras (aphorisms) arranged in four chapters, with a strong focus on using planetary degrees to determine specific life roles and timing events.
"stars" (planets) in his system include:
1 Chara Karakas (7 or 8 Signifiers): Unlike the fixed significators in ***Parashari astrology, Jaimini uses dynamic "Chara Karakas." Planets are assigned roles based on their longitude (degrees) in the chart: {when PARASARA WAS AND WHEN JAIMINI WAS?}}
***Parashara (or Parāśara) is a renowned Vedic maharishi (great sage) in Hinduism, credited as the author of several foundational ancient texts, most notably the Vishnu Purana and the Brihat Parashara Hora Shastra, which is a primary text on Vedic astrology. He is also recognized as the father of Vyasa, the compiler of the Vedas. He was the grandson of the sage Vasishtha and the son of the sage Shakti. He is recognized as the speaker/author of the first Purana. (Brahad Parashara Hora Shastra) He is considered the father of Jyodisha Shastra (Vedic Astrology). He met the boat princess Satyavati, and they had a son named Krishna Dwaipayan, who later became famous as Vyasa, the author of the Mahabharata.
2 Atmakaraka (AK): Planet with the highest degree, representing the soul/self. [CONCEPT ANEW]
3 Amatyakaraka (AMK): Second highest degree, representing career and status. [ANOTHER CONCEPT WHICH CUE WAS ADOTED BY KRISHNAMURTHY PADDHATHI]
4 Dara karaka (DK): Planet with the lowest degree, representing spouse and relationships. [SO, PLANETS ASSESSED BY JAIMINI EVALUATIONG ORDERS OF PRIORITY OF PLANETS, WAS DIFFERENT FROM PARASARA SMRITHI WHICH GOES TO SHOW, THAT NO 3RD GENERATION STUDENTS IN DWAPARA YUGA WILL WRITE AGAINT OR ALTERNATIVE ASTROLGY WHICH IS NOT CONSIDRED IN MANY PLACES TO DAY EXCEPT NORTH IN SOME SECTOR.]
5 Arudha Padas: The "arudha" is a Pada, which acts as a reflection of a house, used to predict the worldly perception and physical manifestation of life events, such as the Arudha Lagna. [PADA ASSESSEMENT OF PLANETS AS AAROODAM]
6 Sign Aspects (Rashi Drishti): Jaimini relies on Rashi Drishti (signs aspecting other signs) rather than Graha Drishti (planets aspecting planets). [WRITING AGAINST GURU SYSTEM? STILL, WE ADOPT VEDIC CONCEPT OF PLANET ASPECTING HOUSES OR PLANETS AND NOT AS JAIMINI SYSTEM OF MAKARA RASI ASPECTING KATAKA RASI AS 7TH]
7 Unique Dashas (Timing Systems): The system heavily uses Rashi Dashas (sign-based timing), such as Chara Dasha and Mandook Dasha, which are designed for precise event timing. [JAIMINI READS A DIFFERENT VOMOTRI DASHAS WHILE VEDIC VIMOTRI DASHA IS DIFFERENT}}
8 Karakamsa: The navamsa sign occupied by the Atmakaraka in the Navamsa chart (D9), which is pivotal for interpreting a native's true nature. {KARAKATWAM IS UNIQUE TO JAIMINI AND KRISHNAMURTHY PADHATHI}
Predict through Jaimini Astrology (eng) by V P Goel: Revised 2024 Edition AND ANALYSIS BELOW WOULD SHOW HOW JAIMINI IS AKIN TO SURYA SIDDANTHA THAN THE GURU SUPPOSED TO BE VYASA OR PARASARA WHOSE STELLAR PREDICTIONS WERE BASED DIFFRENTLY. NOW LETS SEE WHAT IS JAIMINI ASTROLOGY?
Jaimini System of Astrology
The basic 12 signs (rasis), 12 cusps (bhavas) and 27 stars (nakshatras) are same in both Parashara Astrology and Jaimini Astrology. But, there are major differences in some areas. For example, in Parashara Astrology, the planets have aspects to each other. For example, the planet Jupiter will have its aspect to other planets located in 5th , 7th or 9th sign from it. But, in Jaimini Astrology, planets do not have any aspects. The aspects are considered from signs.
Jaimini Aspects
We know that there are 3 types of signs; Cardinal (chara), Fixed (sthira) and Common (Dwisvabhaava), namely:
Cardinal signs: Aries, Cancer, Libra and Capricorn. MESHA, KATAKA, TULAM, MAKARA
Fixed signs: Taurus, Leo, Scorpio and Aquarius. RISHABHAM, SIMMA, VRICHIKA, KUMBAM
Common signs: Gemini, Virgo, Sagittarius and Pisces. MITHUNAM, KANNI, DHANUSU AND MEENAM
According to Jaimini, a cardinal sign will aspect all the fixed signs, except the sign located next to it. For example, Aries will aspect Leo, Scorpio and Aquarius. But Aries will not aspect Taurus.
A fixed sign aspects all the cardinal signs, except the sign located previous to it. For example, Taurus will aspect Cancer, Libra and Capricorn but it will not aspect Aries.
A common sign aspect all the other three common signs. For example, Gemini will aspect the signs Virgo, Sagittarius and Pisces.
When a planet is positioned in a sign, its affect will be felt on the other signs and the planets located in those signs, according to the above rules. For example, in the example horoscope, Venus is located in Taurus and hence its affect can be seen on Cancer, Libra, Capricorn and the planet Moon and Ascendant. Since Venus is aspecting both the Ascendant and Moon, it is treated as ‘Yogada graha’ which means Venus is capable of giving overall prosperity and success to this native.
Karaka planets
The roles played by planets are identified by their longitudes. First, we should arrange the planets in the decreasing order of their longitudes. In any sign, if a planet has highest longitude, then it is considered as Atma karaka (Atma = soul, karaka = significator). Such a planet influences the physical appearance, intelligence, energy, strengths and weaknesses, and represents the inner soul of the native. In the example horoscope, the planet with highest longitude is Venus (24 degrees 31 minutes). Hence Venus is Atma Karaka.
The planet which is having next highest longitude is called Amatya karaka. For example, in the example horoscope, Jupiter will become Amatya karaka. In this way, karaka planets should be found by decreasing longitudes. Please see the following table for better understanding. In deciding the karaka planets, we should not take Rahu and Kethu into consideration.
Table with karaka planets for the example horoscope:
SNo. Planet Longitude Karaka Name
1 Venus 24 d 31 m Atma karaka
2 Jupiter 23 d 42 m Amatya karaka
3 Sun 11 d 30 m Brhatru karaka
4 Saturn 8 d 16 m Matru karaka
5 Moon 4 d 45 m Putra karaka
6 Mercury 1 d 23 m Jnathi karaka
7 Mars 0 d 31 m Dara karaka
Atma karaka: Rules the inner soul of the native. It influences the physical appearance, form, color, intelligence, energy, strengths and weaknesses.
Amatya karaka: Rules the wealth, education, career, job, speech, knowledge, spiritual inclination, politics, authority, luck and travels.
Brhatru karaka: Influences brothers and sisters, father, servants, skill, death of parents, higher education, foreign travel, profits, wealth and friends.
Matru karaka: Influences mother’s related affairs, happiness, luxuries, primary education, jewelry, movable and immovable assets like houses and lands, and vehicles.
Putra karaka: Rules intelligence, education, children, honor in the society, mantra recitation, business in shares or speculation, skill in writing, wealth, loss of job, father.
Jnathi karaka: Rules enemies, diseases, accidents, debts, obstacles, court litigations, maternal relatives, competition, adoption, inheritance, research, imprisonment, foreign relations, spiritual contentment, chronic diseases, longevity.
Dara karaka: Rules the affairs of spouse, partnerships, foreign travel, foreign trading, reaching the top position, name and fame in the society.
The karaka planets shown in the above table will change from horoscope to horoscope. Hence they are called ‘Chara karakas’ (variable significators). Apart from these, Jaimini gave constant roles to 4 planets. Hence these are called ‘Sthira karakas’ (fixed significators). They are:
Mars: This planet rules brothers, sisters, and relatives.
Venus: This planet rules mother, siblings of mother, spouse, parents, in-laws.
Mercury: This planet represents maternal uncles, step mother.
Jupiter: Indicates grandparents, husband, father and children.
Karakamsa Lagna
Karakamsa Lagna represents a special point that provides important information regarding the future of the person. To find out the Karakamsa Lagna, we should draw the Navamsa (D-9) chart first. In this chart, find out the sign where Atma karaka planet is located. That sign in the natal chart will become the Karakamsa Lagna. In the example horoscope, Atma karaka is Venus who is in the sign Leo in Navamsa chart (this chart is not shown). Hence, in the natal chart, Leo will become Karakamsa Lagna. Karakamsa Lagna and the planets posited in the Karakamsa Lagna will provide a lot of information about the life the person.
For example, when Leo becomes the Karakamsa Lagna, the person will have trouble from dogs or wild animals. He would like to spend time in hills, meditation rooms, and focuses mainly on power and authority. There are chances that he may fall from high place or position.
Bhava Arudham or Padams
We know that there are 12 bhavas (cusps) starting from Ascendant, 2nd bhava, 3rd bhava, … 12th bhava. Bhava Arudham represents a special point that is calculated for each of these 12 bhavas. Bhava Arudham influences the ability of the native in different departments of life. Bhava Arudham gives a picture regarding the status of the native in the eyes of the society.
Bhava Arudham should be calculated as follows: count the number of signs from bhava to the lord of that bhava. Then count those many signs from the bhava lord position. In the example horoscope, let us calculate Bhava Arudham for the Ascendant. The Ascendant is Cancer. Its lord is Moon which is posited in the same sign. Counting from Cancer to the position of Moon (i.e. Cancer), we got 1. Now start counting 1 from the Cancer. It means Cancer will be counted as 1. Hence Cancer will be the Bhava Arudham for the Ascendant. This is also called ‘Lagna padam’.
Similarly we should calculate Bhava Arudham for 2nd bhava. This bhava is Leo whose lord Sun is in Aries. Counting from Leo to Aries, we will have 9. Count 9 signs from Aries and we get Sagittarius. This is the Bhava Arudham for the 2nd bhava which is called ‘Dhana padam’. In this way, we will have 12 padams starting from Ascendant till 12th bhava. They are: 1. Lagna Arudha or Lagna padam, 2. Dhana Arudha or Dhana padam, 3. Vikramaarudha or Bhratru padam, 4. Vaahanarudha or Matru padam, 5. Mantraarudha or Mantra padam or putra padam, 6. Rogaarudha or roga padam or satru padam, 7. Daararudha or daara padam, 8. Ashtamaarudha or Ayur padam, 9. Bhagyaarudha or Bhagya padam, 10. Rajyarudha or Rajya padam, 11. Laabharudha or Laabha padam, 12. Upapadam.
The Lagna Arudham for the example horoscope is Cancer. This place is occupied by Moon. Jaimini says that when Lagna Arudham is occupied by Jupiter or Venus or Moon, the native will become Government officer or Political leader.
The planets posited in the 11th house from Lagna Arudham will represent the source of income. When good planets are found there, the person will earn in righteous ways. When bad planets are there, the person will earn by hook or crook.
In the example horoscope, Daara Arudham or Daara padam (calculated for 7th bhava) is Taurus. This sign becomes the 11th bhava from the Ascendant. When Daara padam falls in the 11th bhava, there will be good friendship between the wife and husband.
When Daara padam falls in Kendra (4,7,10) or kona (5,9) bhavas from the Ascendant, then there will be very good married life. The native will enjoy good wealth. When Daara padam falls in 6,7 or 8th bhavas, then there will be troubled married life.
Similarly Upapadam which is calculated for 12th bhava gives details about marital life and health disorders. In the example horoscope, Upapadam is Aries which is occupied by Mars and Sun. When exalted planet is posited in Upapadam (Sun is exalted here), the native gets his spouse from a rich and royal family. When Upapadam is occupied by a debilitated or weak planet, the native will have spouse from a low class family. Benefic planets in the Upapadam represent a beautiful partner and malefics represent ugly partner.
Dasa systems in Jaimini Astrology
Jaimini uses Rasi mahadasas (sign mahadasas), in contrast to the Graha (planetary) mahadasas used in Parasari Astrology System. There are 2 types of dasa systems mainly used in Jaimini System. They are Chara dasa and Sthira dasa.
1. Chara (variable) dasa system
In this system, dasas start from whichever sign is in the Ascendant. In the example horoscope, the Ascendant falls in Cancer. Hence, the dasas will start from Cancer. The next dasa should be counted either in clockwise or anti-clockwise direction depending upon whether the Ascendant is sama pada or vishama pada.
The following Ascendants are called sama pada rasis: Aries, Taurus, Gemini, Libra, Scorpio, Sagittarius.
The following Ascendants are called vishama pada rasis: Cancer, Leo, Virgo, Capricorn, Aquarius, Pisces.
Take the 9th sign from the Ascendant. If it is sama pada rasi, then count the dasas from the Ascendant rasi in clockwise order. If the 9th sign is vishama pada rasi, then count in anti- clockwise order.
In the example horoscope, the Ascendant is Cancer. 9th sign from Cancer is Pisces which is vishama pada rasi. Hence, the dasas should be counted in anti-clockwise order from Cancer onwards as: Cancer, Gemini, Taurus, Aries, Pisces, Aquarius, Capricorn, Sagittarius, Scorpio, Libra, Virgo, Leo.
So, for this native the first dasa will be of Cancer, followed by Gemini and then Taurus etc.
Another example. For Aries Ascendant person, the 9th sign will be Sagittarius which is sama pada rasi. Hence, the dasas happen in clockwise order starting from Aries as: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces.
To determine the length of the maha dasas, look at the placement of the ruler of the signs. If the ruler’s sign is sama pada, then count in clockwise order from the sign to the ruler. If the ruler’s sign is vishama pada, then count in anti-clockwise order. After that, deduct 1. If a planet is in its own sign, it is assigned 12 years.
In the example horoscope, Cancer is the Ascendant. Hence, the starting dasa is of Cancer sign. Since Moon who is lord of this sign is posited there, its dasa length will be 12 years. After Cancer dasa, the next dasa will be of Gemini. Since Gemini is sama pada, count in clockwise order to its lord’s placement (i.e. place of Mercury). It gives 12. Then subtract 1. So, 12-1 = 11 years. Similarly, The next dasa will be of Taurus. Its lord is Venus posited in Taurus. Hence, Taurus dasa period will be 12 years. The next dasa will be of Aries whose lord is Mars in Aries. Hence its dasa period will be 12 years. The next dasa will be of Pisces whose lord is Jupiter in 4th house. Hence it s dasa period will be 4-1 = 3 years duration. In this way maha dasa periods should be calculated.
Jaimini gives special rules for Scorpio and Capricorn signs.
a. If anyone planet either Mars or Ketu, is placed in Scorpio, then we should use the other to calculate the number of years for the dasa and ignore the one placed in Scorpio. Then deduct 1.
b. If both Mars and Kethu are placed in Scorpio, we should take 12 years without any deductions.
c. If both of them are placed in a rasi other than Scorpio, then count to the stronger planet in that two and deduct 1.
In the same way, we should do for Saturn and Rahu in Capricorn sign.
Similarly, each antar dasa (sub period) will be in months equal to the number of years as of dasa period. In the example horoscope, the Cancer dasa period is having 12 years duration. Its sub periods will be Cancer-Gemini, Cancer-Taurus, Cacer-Aries, Cancer-Pisces, Cancer-Aquarius, Cancer-Capricorn, Cancer-Sagittarius, Cancer-Scorpio, Cancer- Libra, Cancer-Virgo, Cancer-Leo and then Cancer-Cancer.
Here the first antar dasa Cancer-Gemini will be of 11 months and second antar dasa Cancer-Taurus will be of 12 months and the third antar dasa Cancer-Aries will be of 12 months, and of Cancer-Pisces will be of 3 months, etc.
2. Sthira (fixed) dasa system
In this system, the dasa periods will have fixed durations. To know, this system, we should first calculate ‘Brahma graha’. The following rules will help to know the Brahma graha:
a. Find out which bhava is stronger in the Ascendant and 7th bhavas. If the Ascendant is stronger, then count from the Ascendant to the stronger planet among 6th, 8th and 12th bhava lords. If 7th bhava is stronger than the Ascendant, then counting should be done from 7th.
b. The stronger planet among 6th or 8th or 12th lords counted from either Ascendant or from 7th will become Brahma graha.
c. Saturn and Rahu cannot become Brahma grahas. In case, Saturn or Rahu happen to become Brahma graha, then we should take the lord of 6th bhava from that planet (i.e. either Saturn or Rahu) as Brahma graha.
Sthira dasa periods will start from that sign where Brahma graha is found. The dasa periods will start from that sign onwards, always in clockwise direction.
In the example horoscope, Ascendant lord Moon is posited in the Ascendant and hence it is stronger than the 7th house. Hence, dasa periods will start from Cancer onwards as: Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces, Aries, Taurus, Gemini.
Cardinal signs (ex: Aries, Cancer, etc.) will have 7 years maha dasa period. Fixed signs (ex: Taurus, Leo, etc.) will have 8 years period. Common signs (ex: Gemini, Virgo, etc.) will have 9 years period. In the example horoscope, Cancer dasa period will have 7 years maha dasa period as it is a common sign. The antar dasa (sub periods) in Cancer will be: Cancer-Cancer, Cancer-Leo, Cancer-Virgo, Cancer-Libra, Cancer-Scorpio, Cancer-Sagittarius, Cancer-Capricorn, Cancer-Aquarius, Cancer-Pisces, Cancer-Aries, Cancer-Taurus, Cancer-Gemini. The first antar dasa period of Cancer-Cancer will last for 7 months, Cancer-Leo will last for 8 months, Cancer-Virgo will last for 9 months and Cancer-Libra will last for 7 months and so on.
THUS, JAIMINI AND PARASARA ASTROLOGY DETAILS SHOW THE LONG PASSAGE OF TIME AND JAIMINI WAS AT THE FAR END THAN OTHER KNOWN RISHIS; RATHER MANY FOLK TALES SHOWN BY GOPALA KRISHNAN ARE WRITTEN AS REVEALED WITHOUT AUTHENTICITY.
K RAJARAM IRS 13526
Rajaram Krishnamurthy
Dear KR Sir:To open up the 'brain', one should have a brain, but here it is clay!