Grahas Varahamihira

Prévia do material em texto

© Sarajit Poddar (aka Varahamihira)
Jyotiṣa Guru, SJC
http://www.varahamihira.blogspot.com
sarajit.poddar@gmail.com
Singapore
om gaṇānāṁ tvā gaṇapatiṁ havāmahe
kaviṁ kavīnāmupamaśravastamam |
jyeṣṭharājaṁ brahmaṇām brahmaṇaspata
ā naḥ śṛṇvannūtibhiḥ sīdasādanam ||
om mahāgaṇapataye namaḥ
My sincere gratitude to my Spiritual Guru The Mother from Pondicherry Ashram and my Jyotiṣaa Guru Pt. Sanjay Rath without whose 
blessings I could not have taken even a single step .
ग्रहगुणस्वरूप
GRAHAGUṆASVARŪPA
(UNDERSTANDING THE 
NATURE OF THE 
GRAHAS)
Version 1
02 Feb 2013
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INVOKING THE BLESSINGS OF GURU
गुरुर्ब्रह्मा गुरुर्वरष्णुगुररुरे्दवो महेश्वरः ।
गुरुरेव परं र्ब्ह्म तस्मै श्रीगुरवे नमः ॥१॥
gururbrahmā gururviṣṇurgururdevo maheśvaraḥ ।
gurureva paraṃ brahma tasmai śrīgurave namaḥ ॥1॥
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PREFACE
Understanding Grahas is the foundation step in Jyotiṣa. Because, having a good 
grasp of the significations of the Grahas is crucial in understanding why they 
represent various matters in our life. While it is important to remember the various 
significations given in the classical texts, it is even more important to understand the 
essence and the reasons why those significations are assigned to the Grahas. If not, 
how can anyone apply them to myriad of real-life scenarios? The purpose of this 
lesson is to bring out such essences for better understanding and internalization of the 
concepts.
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SECTION 1
HEAVENLY BODIES
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GRAHA VS. NAKSHATRA
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FIXED AND 
MOVABLE 
BODIES
BPHS 3.2-3
शणुृ ववप्र प्रवक्ष्यामि भग्रहाणाां परिस्स्ितिि।्
आकाशे याति दृश्यन्िे ज्योतिर्बिम्बात्यिेकशः॥ २॥
िेषु िक्षत्रसांज्ञाति ग्रहसांज्ञाति कातिचिि।्
िाति िक्षत्रिािाति स्स्ििस्िािाति याति ि॥ै ३॥
śṛṇu vipra pravakṣyāmi bhagrahāṇāṁ paristhitim |
ākāśe yāni dṛśyante jyotirbimbātyanekaśaḥ || 2||
teṣu nakṣatrasaṁjñāni grahasaṁjñāni kānicit |
tāni nakṣatranāmāni sthirasthānāni yāni cai || 3||
Paraśara says “O Brahmin, listen to the account of placement of the 
Nakshatra (bha) and Grahas (Graha). Out of the many luminous 
bodies sighted in the sky some are Nakshatras and some are 
Grahas. Those which are fixed in their positions are the Nakshatras.
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NAKSHATRAS AND 
GRAHAS
A clear distinction is made between the 
nakshatras which are fixed in the sky and the 
Grahas which move in the sky with respect to the 
nakshatras. Maharishi Parashara has drawn the 
attention towards the nakshatras vis-à-vis the 
Grahas, however, he has not spoken about the 
Rasis, the 12 zodiacal signs. It is also implied 
here that the nakshatra is primary while Rasi is 
derived (from the nakshatras). 
It is also implied that the zodiac that we need to 
use Nakshatras as the reference point for 
determining the position of the Grahas in the 
zodiac. The study of the movement of the 
Grahas (Grahas) with respect to the fixed starts 
is called sidereal astrology or Nirayana Jyotiṣa.
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Rasi and Nakshatra Mandala
WHAT IS A GRAHA?
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GRAHA 
DEFINITION
BPHS 3.4-5
गच्छन्िो भाति गहृ्णस्न्ि सििां ये िु िे ग्रहः।
भिक्रस्य िगश््यांशा अस्श्वन्यादिसिाह्वयाः॥ ४॥
िद दवािशववभागास्िु िुल्य िेषादिसांज्ञकाः।
प्रमसदधा िाशयः सस्न्ि ग्रहास्त्वकािदिसांज्ञकाः॥ ५॥
gacchanto bhāni gṛhṇanti satataṁ ye tu te grahaḥ |
bhacakrasya nagaśvyaṁśā aśvinyādisamāhvayāḥ || 4||
taddvādaśavibhāgāstu tulya meṣādisaṁjñakāḥ |
prasiddhā rāśayaḥ santi grahāstvarkādisaṁjñakāḥ || 5||
That which move through the Nakshatras in the zodiac are called the Grahas. The 
said zodiac comprises of 27 Nakshatras commencing from Ashvini. The same 
area is divided in 12 parts equal to 12 ‘Rāśis’ commencing from Mesha. The 
names of the Grahas commence from Sūrya.
Comment
The Grahas are Sūrya, Candra, Maṅgala, Budha, Bṛhaspati, Śukra and Śani in 
the weekday order. Added to the list are the two nodes of Candra, Rāhu and 
Ketu.
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27* 
NAKSHATRAS
The nakshatras are
(1)aśvinī, (2)bharaṇī, (3)kṛttikā , (4)rohiṇī, (5)mṛgaśirā , 
(6)ārdrā, (7)punarvasu, (8)puṣya, (9)aśleṣā
(10)Maghā, (11)pūrvaphalguni, (12)uttaraphalgunī, 
(13)hastā, (14)citrā, (15)svāti, (16)viśākhā, (17)ānurādha, 
(18)jyeṣṭhā,
(19)mūlā, (20)pūrvāṣāṛha, (21)uttarāṣāṛha, (22)śravanā, 
(23)dhaniṣṭhā, (24)śatabhiṣā, (25)pūrvabhādrapadā, 
(26)uttarābhādrapadā , (27)revatī
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The nakshatra wheel is also called the bha-chakra which is divided into 27 
nakshatras of 13020’ each.
* When Abhijit nakshatra is added to the scheme, it becomes 28 
nakshatra schema which is used in Sarvatobhadra chakra etc.
DEFINITION OF LAGNA
BPHS 3.6
िाशीिािुियो लग्िां िदवशािेव जस्न्ििाि।्
ग्रहयोस्ग्वयोगाभयाां फलां चिन्त्यां शभुाशभुि॥् ६॥
rāśīnāmudayo lagnaṁ tadvaśādeva janminām |
grahayogviyogābhyāṁ phalaṁ cintyaṁ śubhāśubham
|| 6||
The Rāśi rising in the eastern horizon at the moment of 
birth is known as ‘Lagna’. Based on Lagna and the 
Grahas joining and departing from each other, the 
native’s auspicious and inauspicious results in life are 
deducted.
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LAGNA IS THE RĀŚI AND 
SPHUṬA OF THE 
HORIZON
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LAGNA – THE 
RISING SIGN
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COMPUTATION OF PLANETARY 
LONGITUDE AND LAGNA
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GENERAL 
UNDERSTANDING 
OF NAKSHATRAS
BPHS 3.7
सांज्ञा िक्षत्रवनृ्िािाां ज्ञेयाः सािान्यशास्त्रिः।
एिच्छास्त्रािुसािेण िामशकेटफलां बु्रवे॥ ७॥
saṁjñā nakṣatravṛndānāṁ jñeyāḥ sāmānyaśāstrataḥ |
etacchāstrānusāreṇa rāśikeeṭaphalaṁ bruve || 7||
The name and other details of the nakshatras can be known from 
general books (sāmānyaśāstra), while I narrate to you about the 
effects of Grahas and Rāśis according to the shastras (siddhantas).
Comments
There are many general books on the nakshatras which give the 
details of position of those nakshatras on the sky, their rising or 
setting time etc. Such details are found in any general astronomy 
books and are not reproduced here. It is implied that good 
understanding of astronomy is needed before stepping into the 
applied discipline of astrology.
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COMPUTATION 
OF THE GRAHA 
AND LAGNA
BPHS 3.8
यस्स्िि ्काले यिः खेटा यास्न्ि दृग ्गणणिैकिाि।्
िि एव स्फुटाः कायािः दिक्कालौ ि स्फुटौ ववि॥ ८॥
yasmin kāle yataḥ kheṭā yānti dṛggaṇitaikatām |
tata eva sphuṭāḥ kāryāḥ dikkālau ca sphuṭau vida || 8||
The positions of the Grahas for a given time to be known as per Drikganit.
BPHS 3.9
स्वस्विेशोद भवैः साध्यां लग्िां िाश्युियैः स्फुटि।्
अिािौ वस्च्ि खेटािाां जातिरूपगुणािहि॥् ९॥
svasvadeśodbhavaiḥ sādhyaṁ lagnaṁ rāśyudayaiḥ sphuṭam |
athādau vacmi kheṭānāṁ jātirūpaguṇānaham || 9||
The lagna to know by computing the sign rising at the place at the moment of birth. Now, I tell you 
about the caste, appearance and dispositions (jātirūpaguṇāna) of the Grahas.
Comments:
Maharishi suggested that the computation of the Grahas and lagna can be studied from general 
works on astronomy also called the siddhantas.He refrained from repeating those principles here 
again. He assumed that those who started studying astrology to have good understanding of 
astronomy. Now a days the computations are easily done using numerous computer programs.
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NAMES OF THE GRAHAS
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NAMES OF 
GRAHA
BPHS 3.10
अि खेटा िववश्िन्रो िङ्गलश्ि बुधस्ििा।
गुरः शकु्रः शिी िाहुः केिुश्िैिे यिाक्रिि॥् १०॥
atha kheṭā raviścandro maṅgalaśca budhastathā |
guruḥ śukraḥ śanī rāhuḥ ketuścaite yathākramam || 10||
The names of the Graha are Sūrya (ravi), Candr, Maṅgala, Budha, 
Guru, Śukra, Śani, Rāhu and Ketu in that order
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GRAHAS
The Grahas are always written in the order of weekdays starting from Sūrya. Since this 
knowledge predates any other knowledge, the names of the weekdays are derived from 
Jyotiṣa-shastra. 
The knowledge is likely to be borrowed by the world from India.
The beginning of the week be reckoned from Sūrya instead of Candra as per the 
weekday order as Sūrya represent the start of creation while Candra just sustains it. 
This knowledge of starting weekday from Ravivāra could have become corrupted with time 
due to influence of Kali yuga, and therefore, we start a weekday on Somavāra.
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THE WEEKDAY 
ORDER
The weekday order is: 
Sunday – Sūrya → Monday – Candra → Wednesday 
– Budha → Tuesday- Maṅgala → Thursday-
Bṛhaspati → Friday – Śukra → Saturday – Śani
The order is followed by Rāhu and Ketu after Śani
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DERIVATION OF 
THE WEEKDAY 
ORDER
The weekday order is derived from Hora or the ruler of the hours. 
Vedic sages divided the day into 24 hora (which are now known as 
hours) and widely accepted division of a day. The hora is a vedic
concept and is derived from “ahoratra” which means day and 
night. Many think division of day into hours is contribution of 
western civilization. This is however not true as vedic literature 
contains the basis on which the hora is derived.
The hora ruler-ship is based on the speed of a Grahas which is-
Candra > Budha > Śukra > Sūrya > Maṅgala > Bṛhaspati > 
Śani
The weekday lord is the lord of the first hora at the time of Sunrise. 
The subsequent weekday always start from the 5th hora counted 
from previous weekday. This is illustrated in the next page
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HORA (HOUR) LORDS 
ON VARIOUS DAYS
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Starting Hora of 
the day = 
Weekday lord
OTHER NAMES
OF THE GRAHAS 
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GRAHA NAMES-
JĀTAKA
PĀRIJĀTA
सूर्र sūrya
हेमल िपि दििकृि दििकि भािु पूषा अरण
अकि
heli tapana dinakṛta dinakara bhānu pūṣā
aruṇa arka
चन्द्रमा candramā
शीिदयुति सोि उडुपति ग्लौ िगृाङ्क इन्िु
śītadyuti soma uḍupati glau mṛgāṅka indu
मङ्गल maṅgala
आि वक्र क्षक्षतिज रचधि अङ्गािक कू्रििेत्र
āra vakra kṣitija rudhira aṅgāraka
krūranetra
बुध budha
सौम्य िािाििय ववि ्बोधि इन्िपुतु्र
saumya tārātanaya vit bodhana induputra
बहृस्पतत bṛhaspati
िन्त्री वािस्पति गुर सुिािायि िेवेज्य जीव
mantrī vācaspati guru surācārya devejya
jīva
शुक्र śukra
का्य मसि भगृुसुि अच्छ आस्फुस्जि ्
िािवेज्य
kāvya sita bhṛgusuta accha āsphujit
dānavejya
शतन śani
छायासूिु ििणणििय कोण आर्कि िन्ि
chāyāsūnu taraṇitanaya koṇa ārki manda
राहु rāhu
सपि असुि फणण िि सैंदहकेय
sarpa asura phaṇi tama saiṁhikeya
केतु ketu
ध्वज मशखी
dhvaja śikhī
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SŪRYA, 
CANDRA, 
MAṄGALA
Sūrya
Heli, Surya (BJ); Aditya, Arka, Ravi, Bhanu, Bhaskara. Divakara, 
Marthanda, Savita, Teekshnamsu and Ina (HS)
Candra
Chandrama, Sitarasmi (BJ); Sasi, Sasanka, Vidhu, Soma, Nisakara, 
Seethamsu (HS)
Maṅgala
Ara, Vakra, Kruradrik, Avanaya (BJ); Aara, Vakra, Maheeja
Rudhira, Rakta, Angaraka and Krudradrik (HS); Bhumisuta (SV)
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BUDHA AND 
BṚHASPATI
Budha
Hemno, Vit, Gna, Bodhana and Induputra (BJ); Saumya, Vid, Jna, 
Somaja, Bodhana, Kumar and Vidhusuta (Budh is Candr’s son and 
hence known, as Somaja and Vidhusuta) (HS)
Bṛhaspati
Jiva, Angira, Suraguru, Vachasampathi and Ijya (BJ); Jeeva, 
Angirasa, Suraguru, Mantri Vachaspati, Arya, Bṛhaspati, Suri and 
Vageesh (HS); Ida (SV)
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ŚUKRA AND 
ŚANI
Śukra
Sukra, Bhrigu, Brigusuta, Sita and Aspujit (BJ); Bhrigu, Bhrigusuta, 
Ahpujit, Sita, Usanas, Vaitya Pujya, Kavya and Kavi(HS)
Śani
Kona, Manda, Suryaputra and Asita (BJ); Kona, Manda, Sani, 
Krishn, Surya Putra, Yama, Pangu, Sanaischara, Sauri, Kala and 
Chayasuta (HS)
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RĀHU AND 
KETU
Rāhu
Tamas, Agu and Asura (BJ); Tamas, Asura, Swarbhanu, Vidhuntuda, 
Pata, Sainhikeya, Bhujanga and Ahi (HS)
Ketu
Sikhi (BJ); Sikhin, Dhvaja, Dhuma, Mrityu Putra and Anala (HS)
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NATURE OF THE GRAHAS
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NATURE OF 
GRAHAS
BPHS 3.11
ित्राकि शतिभूपुत्राः क्षीणेन्ििुाहुकेिवः।
कू्रिाः शषेग्रहा सौम्याः कू्रिः कू्रियुिो बुधः॥ ११॥
tatrārkaśanibhūputrāḥ kṣīṇendurāhuketavaḥ |
krūrāḥ śeṣagrahā saumyāḥ krūraḥ krūrayuto budhaḥ || 11||
Among these Sūrya (ārka), Śani, Maṅgala (bhūputra), weak 
Candra (kṣīṇendu), Rāhu and Ketu are krūra (fierce), while the rest 
are saumya (amicable). Budha however, is a krūra if he joins a 
krūra Graha.
Note: if Budha joins krūra Candra, it does not become krūra but 
remain saumya.
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KṢĪNA AND PŪRṆA 
CANDRA | KRŪRA 
AND SAUMYA 
krūra and saumya classification
1. krūra : like Sūrya, Śani, 
Maṅgala, Rāhu and Ketu
2. saumya: like Bṛhaspati, Budha
and Śukra
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KṚṢṆA AND ŚUKLA 
PAKṢA CANDRA| 
PĀPA AND PUṆYA 
Pāpa and Puṇya classification:
1. Pāpa : like Śani, Maṅgala, 
Budha and Śukra, Rāhu and Ketu
2. Puṇya : like Sūrya, Bṛhaspati
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PHASES OF 
CANDRA
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4 groups
1. krūra -punya: like Sūrya
(predominantly sattva)
2. krūra - pāpa: like Śani, Maṅgala
Rāhu, Ketu (predominantly 
tamas)
3. saumya-punya : Bṛhaspati
(predominantly satva)
4. saumya-papa: Budha, Śukra
(predominantly rajas)
The nature of Candra during 
different phases can be 
understood from the Grahas 
mentioned above.
STRENGTH OF CANDRA-
DIFFERENT VIEW
(JATAKA PARIJATA)
This is another view of Candra’s 
strength mentioned in Jataka 
Parijata. This definition of strength is 
also used in various ways.
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ORDER OF 
BENEFICENCE 
AND 
MALEFICENCE
The order of Grahas in terms of decreasing beneficence and increasing 
maleficence is as follows:
Bṛhaspati > Śukra > Well associated Budha > Waxing Candra > 
Ketu > Waning Candra > Badly associated Budha > Sūrya > 
Maṅgala > Śani > Rāhu
Different classics have suggested minor variations in the order, 
especially the order of strong and weak Budha and Candra. Bṛhaspati
is the most benevolent and Rāhu is the most malevolent Graha
Jaimini
When a bhāva is aspected by Bṛhaspati, Budha and its lord that bhāva
is rendered very strong.
Other classics
Aspectof bhāva by Bṛhaspati, Śukra, Budha and its lord then the bhāva
is rendered very strong
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KRURA AND SAUMYA TRAITS
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Krura (Fierce) Saumya (Gentle)
Masculine- Dominant, independent, competitive, rational, forceful,
assertive, analytical, strong, brave, courageous, bold, ambitious, 
active, insensitive, aggressive, alienated, stoic, logical, analytical, 
outspoken, outwardly oriented, initiating, leading, decisive, 
individualistic, self-reliant, adventurous, risk taker
Feminine- Submissive, dependent, emotional, receptive, intuitive, 
content, passive, cooperative, sensitive, compassionate, sympathetic, 
tender, understanding, warm and yielding, nurturing, graceful,
communicative, motherly, inwardly oriented, responsive, conservative,
following, relational, group oriented
PRAKASHADI
PANCHA
PRAKARA
GRAHA 
VIGNANAM
Jyotiṣaa Kalpadruma 2.88-89/ Jataka Parijata 2.8
▪ Sūrya and Candra are the Prakasha Graha
▪ Maṅgala, Merc, Jup, Śukra and Śani are the Tara Graha
▪ Rāhu and Ketu are the Tamo Graha
Comments
▪ Sūrya and Candra are called the Luminaries
▪ The remaining 5 Grahas are called the Tara Graha and they 
are governor of the five tattvas. They appear as star in the sky.
▪ Rāhu and Ketu are the nodes of Candra and are called the 
Tamo Graha or bodies without light (complete darkness)
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SECTION 2
GRAHA GOVERNANCES
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GRAHA 
GOVERNANCES
BPHS 3.12-13
सवाित्िा ि दिवािािो ििः कुिुिबान्धवः।
सत्त्वां कुजो बुधैः प्रोक्िो बुधो वाणीप्रिायकः॥ १२॥
िेवेज्यो ज्ञािसुखिो भगृुवीयिप्रियकः।
ऋवषमभः प्राक् ििैः प्रोक्िश्छायासूिुश्ि िःुखिः॥ १३॥
sarvātmā ca divānātho manaḥ kumudabāndhavaḥ |
sattvaṁ kujo budhaiḥ prokto budho vāṇīpradāyakaḥ || 12||
devejyo jñānasukhado bhṛgurvīryapradayakaḥ |
ṛṣibhiḥ prāktanaiḥ proktaśchāyāsūnuśca duḥkhadaḥ || 13||
Sūrya (divānātho) is the soul of the world (sarvātmā), Candr
(kumudabāndhavaḥ) is the mind (manaḥ), Mangal is the strength 
arising from righteousness (sattva), Budh governs speech 
(vāṇīpradāyaka), Guru governs happiness and wisdom 
(jñānasukhado), Śukra governs the potency (vīrya), while Śani
governs over grief (duḥkha).
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GRAHA GOVERNANCES
Parashara and many other classics mention that Maṅgala rules Sattva 
although its nature is of Tamas. Maṅgala is also the karaka for strength. This 
indicates that the real strength comes from Sattva.
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ATMA SHATAKAM 
BY ADIGURU 
SHANKARACHARYA
मनोबुद्धर्हंकार चित्ताति िाहां
ि ि श्रोत्रस्ज्हे ि ि घ्राणिेत्रे
ि ि ्योि भूमििि िेजो ि वायुः
चििािन्िरूपः मशवोऽहि ् मशवोऽहि ्
manobuddhyahaṃkāra cittāni nāhaṃ
na ca śrotrajihve na ca ghrāṇanetre
na ca vioma bhūmir na tejo na vāyuḥ
cidānandarūpaḥ śivo'ham śivo'ham
I am not mind, nor intellect, nor ego, nor the reflections of inner 
self.
I am not the five senses. I am beyond that.
I am not the ether, nor the earth, nor the fire, nor the wind.
I am indeed, That eternal knowing and bliss, Shiva, love and pure 
consciousness.
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GRAHA CABINETS
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KING’S CABINET
BPHS 3.14-15
िवविन्रौ िु िाजािौ िेिा ज्ञेयो धिात्िजः।
बुधो िाजकुिािश्ि सचिवौ गुरभागिवौ॥ १४॥
ravicandrau tu rājānau netā jñeyo dharātmajaḥ |
budho rājakumāraśca sacivau gurubhārgavau || 14||
पे्रष्यको िववपुत्रश्ि सेिा स्वभाििुपुच्छकौ।
एवां क्रिेण वै ववप्र सूयाििीि ् प्रववचिन्ियेि॥् १५॥
preṣyako raviputraśca senā svarbhānupucchakau |
evaṁ krameṇa vai vipra sūryādīn pravicintayet || 15||
Of royal status are Sūrya and Candr, while Mangal is the Army 
chief. Prince-apparent is Budh. The ministerial Grahas are Guru 
and Śukr. Śani is a servant. Rāhu and Ketu form the Army.
02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगुणस्वरूप GRAHAGUṆASVARŪPA 44
KING’S CABINET
The role of various Grahas in king’s court is given here. Each 
Graha holds a portfolio. Sūrya and Candra are the royal 
Grahas and represent the King and the Queen respectively. 
The prince (would be king) is Budha.
The protection of the kingdom is in the hands of chief of 
military Maṅgala while the advisor on the military matters is 
Śukra. Bṛhaspati is the advisor on spiritual matters, those 
which make the state righteous and follower of dharma.
Rāhu and Ketu rule the Army and follow the order of 
Maṅgala, the army chief. They have to do with the border-
while Rāhu rules bringing external influences within, Ketu 
protects the boundary from inside. While headless Ketu is a 
strict followers of the order (military discipline), Rāhu uses his 
sharp eyes to gather intelligence- things which are essentially 
hidden.
Śani represent menial worker (Shudra) whose primary work 
is work for the comfort of the royal couple and the prince. 
Hard labour falls in his domain.
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COMPLEXION OF THE GRAHAS
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COMPLEXION
BPHS 3.16-17
िक्िश्यािो दिवाधीशो गौिगात्रो तिशाकिः।
िात्युच्िाङ्गः कुजो िक्िो िवूािश्यािो बुधस्ििा॥ १६॥
गौिगात्रो गुरजे्ञयः शकु्रः श्यावस्ििैव ि।
कृष्णिेहो िवेः पुत्रो ज्ञायिे दववजसत्ति॥ १७॥
raktaśyāmo divādhīśo gauragātro niśākaraḥ |
nātyuccāṅgaḥ kujo rakto dūrvāśyāmo budhastathā || 16||
gauragātro gururjñeyaḥ śukraḥ śyāvastathaiva ca |
kṛṣṇadeho raveḥ putro jñāyate dvijasattama || 17||
Sūrya is dark complexioned like the blood, Candr is fair 
complexioned, Mangal, who is not tall and is blood-red 
complexioned, Budha’s complexion is darker like that of durva 
grass, Guru is fair complexioned, Śukra is darker complexioned 
and Śani’s complexion is very dark.
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DARK, FAIR AND 
RUDDY COMPLEXION
There are three major classification of 
complexion. Among them there are lighter and 
darker shades. The Grahas belonging to the 
three different groups are mentioned below. In 
each group, the Grahas are written in the order 
of decreasing fairness.
Fair complexion
Candra and Bṛhaspati
Dark complexion
Śukra, Budha and Śani
Ruddy complexion
Sūrya and Maṅgala
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COMPLEXION IS 
RELATIVE
Complexion is relative and differ among 
different ethnic groups. One should use 
judgement to determine the complexion 
of the people governed by the Grahas 
within each ethnic groups. One should 
not compare skin tone of Indians with 
that of Chinese or Caucasians else, one’s 
judgment will be fraught with flaws.
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Ruddy
Ruddy means having a reddish hue in complexion. 
King William II of England was called William Rufus 
("the Red") because of his ruddy complexion. The 
Irish surname Rogan (from Ruadhán) referred to a 
person with red hair, or a ruddy complexion. The 
surname Gough is derived from the Welsh goch or 
coch, meaning "red" or "ruddy."
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http://blog.evoderma.com/wp-content/uploads/2012/06/evoderma-fitzpatrick-skin-tone-scale.png
HOW TO DETERMINE THE COMPLEXION?
Judge the complexion from the lord of Candra Navāñśa. Sometimes, 
the complexion is also shown by a powerful Graha in the Navāñśa 
Lagna, or the most powerful Graha in the Kuṇḍalī, even though that 
Graha is not related to the Lagna.
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DEVATĀ/ ADHI DEVATĀ
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ADHI DEVATĀ
BPHS 3.18
वह्न्यम्बुमशणखजा ववष्णुववढौजः शचिका दववज।
सूयाििीिाां खगािाां ि िेवा ज्ञेयाः क्रिेण ि॥ १८॥
vahnyambuśikhijā viṣṇuviḍhaujaḥ śacikā dvija |
sūryādīnāṁ khagānāṁ ca devā jñeyāḥ krameṇa ca || 18||
Fire (vahn), Water (ambu), Skanda (śikhijā), Vishnu, Indra 
(viḍhaujaḥ), Shachi Devi (śacikā) and Brahma (dvija) are the 
presiding deities of the 7 Grahas starting from Sūrya in the 
weekday order.
02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगुणस्वरूप GRAHAGUṆASVARŪPA 53
SURYA | AGNI
Agni is one of the most important of the Vedic gods. He is 
the god of fire and the acceptor of sacrifices. The sacrifices 
made to Agni go to the deities because Agni is a messenger 
from and to the other gods. He is ever-young, because the 
fire is re-lit every day, and also immortal.
Agni, the Vedic god of fire, has two heads, one marks 
immortality and the other marks an unknown symbol of life. 
The link between heaven and earth, the deities and the 
humans, he is associated with Vedic sacrifice, taking offerings 
to the other world in his fire. In Hinduism, his vehicle is the 
ram.
The Rigveda often says that Agni arises from water or dwells 
in the waters. Other Rigvedic names, epithets or aspects of 
Agni include Matarishvan, Jatavedas, or Bharata.
Source: http://en.wikipedia.org/wiki/Agni
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http://en.wikipedia.org/wiki/Agni
CANDRA | JALA 
OR VARUṆA
Varuna is a god of the sky, of water and of the celestial 
ocean, as well as a god of law and of the underworld. A 
crocodile named Makara is his mount. In Hindu mythology, 
Varuna continued to be considered the god of all forms of 
the water element, particularly the oceans
As chief of the Adityas, Varuna has aspects of a solar 
Devatā though, when opposed to Mitra (Vedic term for 
Surya), he is rather associated with the night, and Mitra with 
the daylight. He is mostly concerned with moral and societal 
affairs than being a deification of nature. Together with 
Mitra–originally 'agreement' (between tribes) personified—
being master of ṛtá, he is the supreme keeper of order and 
god of the law. The word ṛtá, order, is also translated as 
"season“
Source: http://en.wikipedia.org/wiki/Varuna
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MAṄGALA | 
SKANDA
Karthik or Kartikeya, son of Lord Siva also called , Skanda 
and Subrahmanya, called in Tamil language as Murugan, is a 
popular Hindu Devatā. 
Kartikeya symbols are based on the weapons - Vel, the 
Divine Spear or Lance that He carries and His mount the 
peacock. He is sometimes depicted with many weapons 
including: a sword, a javelin, a mace, a discus and a bow 
although more usually he is depicted wielding a sakti or 
spear. This symbolizes His purification of human ills. His 
javelin is used to symbolize His far reaching protection, His 
discus symbolizes His knowledge of the truth, His mace 
represents His strength and His bow shows His ability to 
defeat all ills. His peacock mount symbolizes his destruction 
of the ego.
His six heads represent the six siddhis bestowed upon yogis 
over the course of their spiritual development. 
Source: http://en.wikipedia.org/wiki/Murugan
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http://en.wikipedia.org/wiki/Murugan
BUDHA | VIṢṆU
Vishnu is a main Vedic God venerated as the Supreme Being 
in Vaishnavism. The Vishnu Sahasranama declares Vishnu as 
Paramatman (supreme soul) and Parameshwara (supreme 
God). It describes Vishnu as the All-Pervading essence of all 
beings, the master of—and beyond—the past, present and 
future, one who supports, sustains and governs the Universe 
and originates and develops all elements within. This 
illustrates the omnipresent characteristic of Vishnu. Vishnu 
governs the aspect of preservation and sustenance of the 
universe, so he is called "Preserver of the universe".
In the Puranas, Vishnu is described as having the divine 
colour of water filled clouds, four-armed, holding a lotus, 
mace, shankha (conch) and chakra (discuss). Vishnu is also 
described in the Bhagavad Gita as having a 'Universal Form' 
(Vishvarupa) which is beyond the ordinary limits of human 
perception or imagination. 
Source: http://en.wikipedia.org/wiki/Vishnu
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http://en.wikipedia.org/wiki/Vishnu
GURU | INDRA
Indra or Śakra is the leader of the Devas or gods and Lord 
of Svargaloka or heaven in Hindu mythology. He is the God 
of war and thunderstorms. His weapon is the lightning bolt 
(vajra). Indra is one of the chief deities in the Rigveda. He is 
the twin brother of Agni and hence said to be born of Dyaus
Pitar (Father Heaven) and Prithvi Mata (Mother Earth). He is 
also mentioned as an Aditya, a son of Aditi. His home is 
situated on Mount Meru. He has many epithets, notably vṛṣan 
the bull, and vṛtrahan, slayer of Vṛtra, meghavahana "the 
one who rides the clouds" & Devapati "the lord of gods or 
devas".
On the other hand, he also commits many kinds of mischief 
(kilbiṣa) for which he is sometimes punished. In Puranic 
mythology, Indra is bestowed with a heroic and almost brash 
and amorous character at times.
Source: http://en.wikipedia.org/wiki/Indra
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http://en.wikipedia.org/wiki/Indra
ŚUKRA | SACHI
Shachi who is also known as Indrani (queen of Indra), Aindri, 
Mahendri andPoulomi is the goddess of wrath and jealousy, 
and a daughter of Puloman, an Asura who was killed by 
Indrani's future husband, Indra. She is one of the seven 
Matrikas (mother goddesses). She is described as beautiful 
and having one thousand eyes. She is associated with lions 
and elephants. With Indra, she is the mother of Jayanta, 
Midhusa, Nilambara, Rbhus, Rsabha and Chitragupta. The 
meaning of 'Shachi' is 'bwah' also, and in Hindu epics, she is 
also described as 'The Endless Beauty'. 
Source: http://en.wikipedia.org/wiki/Sachi
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http://en.wikipedia.org/wiki/Sachi
ŚANI | BRAHMA
Brahmā is the god (deva) of creation and one of the 
Trimūrti, the others being Viṣņu and Śiva. According to the 
Brahmā Purāņa, he is the father of Manu, and from Manu all 
human beings are descended. In the Rāmāyaņa and the 
Mahābhārata, he is often referred to as the progenitor or 
great grandsire of all human beings. 
He is not to be confused with the Supreme Cosmic Spirit in 
Hindu Vedānta philosophy known as Brahman, which is 
genderless. 
Brahmā's wife is Saraswati. Saraswati is also known by 
names such as Sāvitri and Gāyatri. Saraswati is the Vedic 
Goddess, revered as Vedamāta, meaning Mother of the 
Vedas. Brahmā is often identified with Prajāpati, the 
progenitor.
Source: http://en.wikipedia.org/wiki/Brahma
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http://en.wikipedia.org/wiki/Brahma
OTHER VIEWS
HARIHARA
PRASNA MARGA
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Graha Placement Devatā
Sūrya All signs except 1st & 2nd Drekkana 
of Dual signs
Lord Shiva
1st Drekkana of Dual signs Kartikeya
2nd Drekkanaof Dual signs Ganapati
Candra Strong Durga
Weak Kali
Martian signs (Aries & Scorpio) Chamundi
Maṅgala Odd signs Male Deities like Kartikeya 
& Bhairava
Even Signs Chamundi, Bhadrakali and 
other female Martian deities
Budha Movable & Dual signs Sri Vishnu Avatar
1st & 2nd Drekkana of fixed sign Sri Krishna
3rd Drekkana of Fixed sign Sri Vishnu Avatar
Bṛhaspati All signs Maha Vishnu or Narayana
Śukra Signs of satwik Grahas Annapoorneswari
Signs of Rajasik Grahas Lakshmi
Signs of Tamasik Grahas Yakshi
Śani All signs Shastha & Kiratha
Rāhu All signs Sarpa
Ketu All signs Ganapati
MAHARISHI JAIMINI 
JAIMINI SUTRAS
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Graha Devatā
Sūrya Shiva
Candra Gauri
Maṅgala Skanda
Budha Vishnu
Bṛhaspati Sambasiva
Śukra Lakshmi
Śani Narayana
Rāhu Durga
Ketu Ganapati
VISHNU AVATARA – DIVINE INCARNATIONS OF 
LORD VISHNU
BPHS 2.5-6
िािोऽविािः सूयिस्य िन्रस्य यििुायकः।
िमृसांहो भूमिपुत्रस्य बुदधः सोिसुिस्य ि॥ ५॥
वाििो ववबुधेज्यस्य भागिवो भागिवस्य ि।
कूिो भास्किपुत्रस्य सैंदहकेयस्य सूकिः॥ ६॥
rāmo'vatāraḥ sūryasya candrasya yadunāyakaḥ |
nṛsiṁho bhūmiputrasya buddhaḥ somasutasya ca || 5||
vāmano vibudhejyasya bhārgavo bhārgavasya ca |
kūrmo bhāskaraputrasya saiṁhikeyasya sūkaraḥ || 6||
02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगुणस्वरूप GRAHAGUṆASVARŪPA 63
Graha Avatara
Sūrya Rama
Candra Krishna
Maṅgala Nṛsiṁha
Budha Buddha (Balarāma)
Bṛhaspati Vāmana
Śukra Parashurama
Śani Kūrma (Tortoise)
Rāhu Varāha (Wild boar)
Ketu Matsya (Fish)
DVADASA 
JYOTIRLINGA
Dvadasa Jyotirlinga Stotra
सौिाश्रे सोििािां ि श्रीशलेै िस्ल्लकाजुििां।
उज्जतयतियाां िहाकालां ॐकािििलेश्विां॥
पिल्याां वदैयिािां ि डार्कन्याां भीिशङ्किां।
सेिुबन्धे िु िािेशां िागेशां िारकाविे॥
वािणस्याां िु ववश्वेशां त्र्यम्बकां गौििेिटे।
दहिालये िु केिािां घ्रशु्िेशां ि मशवालये॥
एिाति ज्योतिमलिङ्गाति सायां प्रािः पठेन्ििः।
सप्िजन्िकु्रिां पापां स्ििणेि वविश्यति॥
saurāśṭre somanāthaṁ ca śrīśaile mallikārjunaṁ|
ujjayiniyāṁ mahākālaṁ omkāramamaleśvaraṁ||
paralyāṁ vaidyanāthaṁ ca ḍākinyāṁ bhīmaśaṅkaraṁ|
setubandhe tu rāmeśaṁ nāgeśaṁ dārukāvane||
vāraṇasyāṁ tu viśveśaṁ tryambakaṁ gautameetaṭe|
himālaye tu kedāraṁ ghruśneśaṁ ca śivālaye||
etāni jyotirliṅgāni sāyaṁ prātaḥ paṭhennaraḥ|
saptajanmakrutaṁ pāpaṁ smaraṇena vinaśyati||
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The Jyotirlingas are based on the 
exaltation sign of the Grahas. 
No Grahas except Candra get 
exalted in the Sthira Rasis
GRAHAS AND 
DASA-
MAHAVIDYA
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GENDER
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GENDER
BPHS 3.19
क्लीवौ दवौ सौम्यसौिी ि युविीन्िभुगृू दववज।
ििाः शषेाश्ि ववज्ञेया भािुभौिो गुरस्ििा॥ १९॥
klīvau dvau saumyasaurī ca yuvatīndubhṛgū dvija |
narāḥ śeṣāśca vijñeyā bhānurbhaumo gurustathā || 19||
Two Grahas are neuters viz., Budha (saumya) and Śani
(saurī). The Two female (yuvatī) Grahas are Candra (indu) 
and Śukra (bhṛgū) . The male (nara) Grahas are Sūrya
(bhānu), Maṅgala (bhauma) and Bṛhaspati (guru).
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Male Female Neuter
Bṛhaspati
Sūrya
Maṅgala
Śukra
Candra
Budha
Śani
USE OF GENDER
The gender of the Grahas are used in determination of the sex of children and 
siblings. This can be done through use of divisional charts Saptāñśa for children and 
Dreṣkāṇa for siblings.
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BUDHA, ŚUKRA, 
MAṄGALA, 
CANDRA AND 
SŪRYA
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Why is Budha is 
denoted as a Neuter?
BṚHASPATI AND ŚANI
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Neuter
Lack of 
sexual drive 
which is 
signified by 
young and 
old age
RĀHU AND 
KETU?
Rāhu is considered as a male and Ketu is considered as a female. Note that this 
is the reverse of Śani and Maṅgala. The dictum Shanivat Rāhu and Kujavat Ketu 
does not apply here.
Usually they represent widower and widow respectively.
Cues to remember
Grahas in the weekday order have gender alternating, excluding the nodes, 
where it is reversed-
1) Sun- Male
2) Candra- Female
3) Maṅgala- Male
4) Budha- Female**
5) Bṛhaspati- Male
6) Śukra- Female
7) Śani- Male**
8) Rahu- Male
9) Ketu- Female
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BUDHA AND 
SHANI
Although Budha and Śani are neuter, they are considered as 
female and male respectively for the purpose of determining 
siblings and children.
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TATTVA 
(PRIMORDIAL ELEMENTS)
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TATTVA
BPHS 3.20
अस्ग्िभूमििभस्िोयवायवः क्रििो दववज।
भौिािीिाां ग्रहाणाां ि ित्त्वािीति यिाक्रिि॥् २०॥
agnibhūminabhastoyavāyavaḥ kramato dvija |
bhaumādīnāṁ grahāṇāṁ ca tattvānīti yathākramam || 20||
Fire (agni), earth (bhūmi), ether (nabha), water (toya), airy 
(vāyavaḥ) are governed by the Grahas in the order of Maṅgala
i.e., Maṅgala, Budha, Bṛhaspati, Śukra and Śani respectively.
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SARAVALI ON 
EFFECT OF TATTVA
Saravali 38.5 
The strongest of the Graha will 
impart corresponding temperament, 
viz. windy, bilious, or phlegmatic. If 
many Grahas attain strengths, these 
derivations will be mixed.
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Akasha (38.6) Jala (38.7) Vayu (38.8) Agni (38.9) Prthvi 
(38.10)
One with 
predominant 
characteristics of 
Ether will be skilful in 
grammar and 
meanings, be an 
expert in justice, be 
bold, knowledgeable, 
will have a broad 
face and peculiar 
physical joints, weak 
hands and feet and 
be quite tall.
The native with 
predominant 
Watery nature 
will be quite 
charming, will 
endure heavy 
loads, will speak 
sweetly, be 
tremulous in 
appearance, will 
have many 
friends, be a 
king and will not 
be lastingly 
bold.
One of 
predominant 
Airy nature will 
have an 
emaciated body, 
be easily given 
to anger, be 
deeply merged 
in his work, be of 
wandering 
disposition, be 
liberal, fair in 
complexion and 
be an inviolable 
king.
One with 
predominant 
Fiery character, 
will be valorous, 
be hunger-
stricken, be very 
sharp, learned, 
emaciated, fair 
in complexion, 
inimical, will 
have beautiful 
arms, will be a 
voracious eater 
and be tall.
One with Earthy 
nature will 
emanate the 
good smell of 
camphor, of 
jasmine and of 
blue lotus from 
his person, will 
enjoy 
abundantly, will 
possess voice, 
akin to that of a 
(roaring) lion, or 
clouds, be firm in 
disposition and 
be endowed 
with prowess.
SARAVALI ON 
FORTUNE DUE TO 
PREDOMINANCE 
OF TATTVA
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Akasha
(38.11)
Jala (38.12) Vayu
(38.13)
Agni 
(38.14)
Prthvi 
(38.15)
One born with 
the reflection of 
Akasha tattva will 
be endowed with 
a physique with 
the brightness of 
crystal and gem. 
Just as wealth 
confers happiness 
this reflection will 
make one 
achieve effects of 
Tri vargas* (i.e. 
Dharma, Artha
and Kaama). 
*Moksha or final 
liberation is 
excluded here.
One born with 
the reflection of 
Jala tattva will 
be glossy, will 
have the 
complexion of 
white Durva 
grass, will 
receive 
protection from 
the mother and 
will prosper.
One born with the 
reflection of Vayu 
Tattva will be 
akin to black 
clouds, emanate 
foul smell, be 
very foolish, will 
have a dirty and 
coarse physique, 
be subjected to 
great miseries 
and will 
experience 
poverty,diseases, 
evils and financial 
destruction.
One born with 
the reflection of 
Agni Tattva will 
be bright as the 
burning flame, 
will confer severe 
punishments, will 
conquer all his 
enemies and the 
earth by his own 
valour, will 
possess jewels, 
gold etc., will 
attain success in 
all his 
undertakings and 
will be free from 
diseases and 
grief.
One born with the 
reflection of 
Prthvi Tattva will 
emanate smell of 
earth (when 
sprinkled with 
fresh drizzles)
from body. He 
will have pleasant 
teeth, nails, hair 
and body. He will 
attain merits and 
happiness and be 
dear to all.
NATURE OF THE 
TATTVAS
ether (nabha) = Union
Wisdom, knowledge, sharp intelligence, ability to bind things together, unite, hold 
together, pervade everywhere, boundless, expansive
Fire (agni) = Creativity
Creative, assertive, aggressive, knowledge, masculine, extrovert, active, fluid, 
changeable,
enthusiasm, luster and brilliance, power, courage, adventure, war loving, dark-red 
complexion, is victorious over enemies, discrimination, cruel temperament.
earth (bhūmi) = Stability
Sustenance, stability, form and structure, steady, fixed, rigid, stubborn, unchangeable, 
ability to hold and withstand, substratum, firmament
water (toya) = Dissolution
Care, empathy, compassions, pursuit of knowledge, spirituality, introvert, passive, 
feminine
airy (vāyavaḥ) = Intelligence 
Very fluid, Introspection, philosophy, imagination, growth, mental ability
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TATTVAS AND 
BODILY 
CONSTITUENTS
Pali Canons (Theravada Buddhism)
In canonical texts, the four Great Elements refer to elements that are both "external" 
(that is, outside the body, such as a river) and "internal" (that is, of the body, such as 
blood). These elements are described as follows:
Fire element (teja-dhātu)
Internal fire elements include those bodily mechanisms that produce physical warmth, 
ageing, digestion, etc.
Earth element (pruṭhavī-dhātu)
Internal earth elements include head hair, body hair, nails, teeth, skin, flesh, sinews, 
bone, organs, intestinal material, etc.
Air (or wind) element (vāyu-dhātu)
Internal air elements includes air associated with the pulmonary system (for example, 
for breathing), the intestinal system ("winds in the belly and ... bowels"), etc.
Water (or liquid) element (āpa-dhātu)
Internal water elements include bile, phlegm, pus, blood, sweat, fat, tears, nasal mucus, 
urine, etc.
Source: http://en.wikipedia.org/wiki/Taittiriya_Upanishad
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http://en.wikipedia.org/wiki/Taittiriya_Upanishad
FIRE
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EARTH
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AIR
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WATER
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ETHER
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TATTVA AND OFFERINGS 
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Tattva Governing
Graha
Senses Sense 
organs
Offerings Meaning Pancha
Devatā
Tattva Devatā
Prthvi Budha Smell Nose Gandha Scent (as in 
sandal paste)
Ganesha Brahmā
Agni Maṅgala Sight Eyes Deepa Lamp Surya Śiva
Aakasha Bṛhaspati Hear Ears Pushpa Flower Vishnu Sadashiva
Vayu Śani Touch Skin Dhoopa Incense Shakti Īśāna
Jala Śukra Taste Tongue Naivedya Food Shiva Viṣṇu
CASTE (VARNA)
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GRAHA VARNA
BPHS 3.21
गुरशकु्रौ ववप्रवणौ कुजाकौ क्षर्त्रयौ दववज।
शमशसोम्यौ वैश्यवणौ शतिः शरूो दववजोत्ति॥् २१॥
guruśukrau vipravarṇau kujārkau kṣatriyau dvija |
śaśisomyau vaiśyavarṇau śaniḥ śūdro dvijottam || 21||
Guru and Śukra are Brahmins. Sūrya is a royal Grah, while Candr
and Budh belong to commercial community. Śani rules the Sudras 
(4thcaste).
BPHS 3.41 (a)
िाहुश्िाण्डालजातिश्ि केिुजाित्यन्ििस्ििा।
rāhuścāṇḍālajātiśca keturjātyantarastathā |
Rāhu rules the chandala (social outcaste) while Ketu governs mixed 
caste
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GRAHA VARNA
Chandala- Rāhu
Engaged in jobs which are considered very lowly in the society and 
not many are forthcoming in doing such jobs such as working in 
cremation or burial ground. They are usually considered 
untouchables
Mixed caste- Ketu
Ketu indicate someone whose caste is can’t be accurately 
determined (or the social order of that person is not understood)
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MEANING OF 
THE CASTES
Brahmana – Bṛhaspati and Śukra
Engaged in the pursuit of knowledge
Kshatriya- Maṅgala and Sūrya
Engaged in expansion and protection of land and territory
Vaishya- Candra and Budha
Engaged in the pursuit of trade and commerce
Shudra- Śani
Engaged in all kinds of menial jobs which are primarily semi-skilled 
or unskilled in nature
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NITI (WORKING STYLE)
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WORKING STYLE 
(NITI)
Rudrabhat (quoted in Jataka Parijata 2.26)
The working style of the Grahas are derived from their castes. They 
are-
साम sāma – Amicable reconciliation
Brahmana Graha – Bṛhaspati and Śukra
र्दाम dāma – To bribe or pay money to settle the matter
Vaishya graha- Budha and Candra
र्दण्ड daṇḍa – To punish, use force to crush the opposing party
Kshatriya Graha – Sūrya and Maṅgala
भेर्द bheda- Dissention, make two parties fight and lose
Sudra Graha – Śani
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WORKING STYLE 
(NITI)
Jyotiṣaa Kalpadruma 2.83-84
Bṛhaspati and Śukra- sāma
Maṅgala and Sun- daṇḍa
Candra – dāma
Merc, Satrun, Rāhu and Ketu- bheda
Check the strongest Grahas among 1, 3, 4, 6, 7, 10 and 11. Also 
check the navamsa lords of the Grahas placed in the above 
mentioned places. The strongest navamsa lord will indicate the 
predominant niti of the person. Check the combination in various 
proportions.
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BIRTH RELATED MATTERS
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JANMA STHANA
Jyotiṣa Kalpadruma 2nd Kanda, 2nd Shakha
उत्पन्िोहकि ः कमलङ्गेसु यिुिायाञ्ि िन्रिाः।
अङ्गािकस्त्ववन्त्याञ्ि िागधेसु दहिाङ्शुजः॥१७
सैन्धवेसु गुरजाििः शुक्रो भोजकटे ििा।
शिैश्ििस्ि सौिाष्रे िाहुविैादटके पुिे।
अन्िवेदयािां ििा केिुरित्येिा ग्रहभुियः॥१८
utpannoharkaḥ kaliṅgesu yamunāyāñca candramāḥ|
aṅgārakastvavantyāñca māgadhesu himāṅśujaḥ||17
saindhavesu gururjātaḥ śukro bhojakaṭe tathā|
śanaiścarasta saurāṣṭre rāhurvaināṭike pure|
antarvedyātaṁ tathā keturityetā grahabhumayaḥ||18
Sūrya is born in Kalinga, Candra in Yamuna, Maṅgala in Avanti, Budha
in Magadha, Bṛhaspati in Sindh, Śukra in Bhoja, Rāhu in Vainatika and 
Ketu in Antarvedi.
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GOTRA OF 
GRAHAS
Jyotiṣa Kalpadruma 2nd Kanda, 2nd Shakha
आदित्यः काश्यपो गोत्र आत्रयेश्िन्रिा भवेि।्
भिदवाजो भवेद भौिस्ििात्रयेश्ि सोिजः॥१९
सूिपुज्योहङ्चगिा गोत्रः शुक्रो वै भागिवस्ििा।
शतिः काश्यपगोत्रः स्याद िाहुः पैठीिमसस्ििा।
केिवो जैमििेयाश्ि ग्रहा लोक-दहिावहाः॥२०॥
ādityaḥ kāśyapo gotra ātreyaścandramā bhavet|
bharadvājo bhaved bhaumastathātreyaśca somajaḥ||19
sūrapujyohaṅgirā gotraḥ śukro vai bhārgavastathā|
śaniḥ kāśyapagotraḥ syād rāhuḥ paiṭhīnasistathā|
ketavo jaimineyāśca grahā loka-hitāvahāḥ||20||
Sūrya and Śani are of Kaashyapa gotra, Candra and Budha are of 
Aatreya gotra, Maṅgala is of Bhardvaaj gotra, Devaguru Bṛhaspati is 
of Angirasgotra, Rāhu is of Pathinaasa gotra and Ketu is of Jaimini
gotra.
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RISHIS 
ASSOCIATED 
WITH THE 
GRAHAS
There are 9 Rishis who govern then the 9 Grahas. The rishis can be 
propitiated for getting blessings pertaining to certain Grahas on 
our lives. The rishis governing the Grahas are as follows:
Sun- Kashyapa
Candra- Atri
Maṅgala- Kratu
Budha- Pulastya
Bṛhaspati- Angirasa
Śukra- Bhrigu
Śani- Kahyapa
Rahu- Paitinasa
Ketu- Jaimini
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GUNA
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GRAHA GUNA
BPHS 3.22
जीवसूयेन्रवः सत्त्वां बुधशकु्रौ िजस्ििा।
सूयिपुत्रभिापुत्रौ ििःप्रकृतिकौ दववज॥ २२॥
jīvasūryendravaḥ sattvaṁ budhaśukrau rajastathā |
sūryaputrabharāputrau tamaḥprakṛtikau dvija || 22||
Sattvik Grahas are the luminaries and Guru, Śukra and Budha are 
Rajasika, while Maṅgala and Śani are Tamasic.
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SARAVALI 
ON 3 GUNAS
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Sattva (Righteousness) Rajas (Passion) Tamas (Ignorance)
If Sattva is predominant in 
a native, he will be highly 
merciful, will possess many 
wives and attendants, will 
be firm in disposition, will 
be a sweet and truthful 
speaker, will honour Gods 
and Brahmins and will be 
of forgiving temperament.
One with predominant 
Rajo Guna will be 
valorous, be skilful in fine 
arts and literature, be 
fond of uniting with 
women, be skilful, showy, 
jocular, spirited and be 
interested in music and 
gambling.
With Tamo Guna 
predominant, the native 
will be foolish, indolent, 
will cheat others, be 
irascible, miserable, be a 
talebearer, be devoid of 
good conduct, unkempt. 
blind due to lasciviousness, 
miserly and careless.
SECTION 3
APPEARANCE AND 
DISPOSITION
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SŪRYA
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NAVAGRAHA 
STOTRA- SŪRYA
जपाकुसिुसांकाशां काश्यपेयां िहादयुतिि।्
ििोरिां सविपपाघ्िां प्रणिोऽस्स्ि दिवाकिि॥्१॥
japākusumasaṁkāśaṁ kāśyapeyaṁ
mahādyutim|
tamoriṁ sarvapapāghnaṁ praṇato'smi 
divākaram ||1||
One who is red coloured like the hibiscus flower 
(japākusumasaṁkāśaṁ), born from Maharishi 
Kashyapa (kāśyapeyaṁ), resplendent 
(mahādyutim), one who destroys all darkness 
(tamoriṁ) and destroy all evils and 
unrighteousness (sarvapapāghnaṁ), obeisance 
to that Sūrya, the causer of the day 
(praṇato'smi divākaram)
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SŪRYA
BPHS 3.23
िधुवपङ्गलदृक्सूयिश्ििुिस्रः शचुिदिववज।
वपत्तप्रकृतिको धीिाि ्पुिािल्पकिो
दववज॥ २३॥
madhupiṅgaladṛksūryaścaturasraḥ
śucirdvija |
pittaprakṛtiko dhīmān pumānalpakaco 
dvija ||
Sūrya’s eyes are honey coloured; he has 
a square body; he is of clean habits, 
bilious, intelligent and has limited hair 
(on his head)
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SŪRYA
Brihat jataka
Well proportioned body, is bilious and possesses pingala
(tawny) eyes, has short hairs (BJ);
Horasara
Sun’s body is square; his eyes are pink in colour and he has 
sparse hair on his body and head. He does not live for a 
long time in one place. He is of lazy disposition. His knees 
are weak. He has pleasing face and delivers pleasing 
speech.
Saravali
Sūrya has curly hair, sharp mind, prominent appearance, 
majestic voice and is not very tall. His eyes are honey-
coloured; he is courageous, steady and of a complexion, 
which has a mix of red and green. His feet are not 
conspicuous (small in size). He is bilious and has sturdy bones. 
He is great and majestic, has fiery rays and square body 
and wears saffron-coloured apparels.
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SŪRYA’S APPEARANCE 
(SUMMARY)
Royal and fierce appearance, honey coloured 
eyes, majestic voice, square and well proportioned 
body, not very tall, clean habits, bilious 
temperament, courageous, steady, sharp and 
intelligent, curly hair and baldish (older age), 
sparse hair on the body, lazy disposition, 
wanderer, weak knees, ruddy complexion, 
inconspicuous feet, strong bones, wears saffron-
coloured apparels
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CANDRA
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NAVAGRAHA 
STOTRA
िचधशङ्खिुषािाभां क्षीिोिाणिवसम्भवि।्
ििमि शमशिां सोिां शम्भोिुिकुटभषूणि॥्२॥
dadhiśaṅkhatuṣārābhaṁ
kṣīrodārṇavasambhavam|
namami śaśinaṁ somaṁ
śambhormukuṭabhūṣaṇam||2||
One who has white lustre akin to natural yoghurt 
and conch (dadhiśaṅkhatuṣārābhaṁ), born from 
ocean of milk (kṣīrodārṇavasambhavam), 
obeisance to that Candra (namami śaśinaṁ) 
who rules the soma juice (somaṁ) and adorns 
the head of lord Shiva Sambho
(śambhormukuṭabhūṣaṇam)
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CANDRA
बहुवािकफः प्राज्ञश्िन्रो बतृ्तििुदिववज।
शभुदृङ् िधुवाक्यश्ि िञ्िलो िििािुिः॥
२४॥
bahuvātakaphaḥ prājñaścandro 
bṛttatanurdvija |
śubhadṛṅmadhuvākyaśca cañcalo 
madanāturaḥ || 24||
Candr is “very windy” and phlegmatic. 
She is knowledgeable and has a round 
body. She has auspicious looks and 
sweet speech, is fickle-minded and 
lustful.
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CANDRA’S 
APPEARANCE
Windy and phlegmatic, learned, round body, 
pleasant appearance, sweet speech and 
mellifluous voice, fickle-minded, libidinous, 
beautiful eyes, has an emaciated body, tall, 
tender-natured, kind, skilled in policy or politics, 
wears white and clean robes and ornaments, fair 
complexion, youthful, curly and short hair, learned, 
soft, sattvik disposition, amicable to friends
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MAṄGALA
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NAVAGRAHA STOTRA
धिणीगभिसम्भूिां ववदयुत्कास्न्िसिप्रभि।्
कुिािां शस्क्िहस्िां िां िङ्गलां प्रणिाम्यहि॥्३॥
dharaṇīgarbhasambhūtaṁ vidyutkāntisamaprabham|
kumāraṁ śaktihastaṁ taṁ maṅgalaṁ praṇamāmyaham||3||
One who is born from the womb of mother earth (dharaṇīgarbhasambhūtaṁ), has lustre akin to 
lightning bolt (vidyutkāntisamaprabham), is adolescent (kumāraṁ) and one who belolds the power 
in his hand (śaktihastaṁ), obeisance to that Maṅgala (taṁ maṅgalaṁ praṇamāmyaham)
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MAṄGALA
कू्रिो िक्िेक्षणो भौिश्िपलोिाििूति िकः।
वपत्तप्रकृतिकः क्रोधी कृशिध्यििुदिववज॥
२५॥
krūro raktekṣaṇo 
bhaumaścapalodāramūrtikaḥ |
pittaprakṛtikaḥ krodhī
kṛśamadhyatanurdvija || 25||
Mangal has blood-red eyes, is fickle-
minded, liberal, bilious, given to anger 
and has thin waist and thin physique.
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http://en.wikipedia.org/wiki/File:Angraka_graha.JPG
MANGALA’S 
APPEARANCE
Blood-red eyes, unsteady and wavering, liberal, 
bilious, short-tempered, thin waist, thin physique, 
youthful, inflict injuries, wrathful, rough and rude 
voice, modest, has curly and shining hair, short 
stature, strong body, bright as burning fire, wears 
red-coloured robes. Intelligent, courageous, 
orator, adventurous
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BUDHA
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NAVAGRAHA 
STOTRA
वप्रयङ्गुकमलकाश्यािां रूपेणाप्रतििां बुधि।्
सौम्यां सौम्यगुणोपेिां िां बुधां प्रणिाम्यहि॥्४॥
priyaṅgukalikāśyāmaṁ rūpeṇāpratimaṁ
budham|
saumyaṁ saumyaguṇopetaṁ taṁ budhaṁ
praṇamāmyaham||4||One whose complexion is darker as that of the 
bud of priyaṅgu herb (Priyaṅgukalikā śyāmaṁ), 
having an extremely pleasant appearance 
(rūpeṇāpratimaṁ), is intelligent (budham), who 
is the son of Soma (saumyaṁ), endowed with 
pleasant nature (saumyaguṇopetaṁ), 
obeisance to that Budha (taṁ budhaṁ
praṇamāmyaham)
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Priyaṅgu= Callicarpa Macrophylla
BUDHA
वपुःशे्रष्ठः स्श्लष्टवाक्ि
ह्यतिहास्यरचिबुिधः।
वपत्तवाि ्कफवाि ्ववप्र िारिप्रकृतिस्ििा॥
२६॥
vapuḥśreṣṭhaḥ śliṣṭavākca 
hyatihāsyarucirbudhaḥ |
pittavān kaphavān vipra 
mārutaprakṛtistathā || 26||
Budha is endowed with an attractive 
physique and the capacity to use words 
with many meanings. He is fond of jokes. 
He has a mix of all the three humours.
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http://en.wikipedia.org/wiki/File:Budha_graha.JPG
BUDHA’S
APPEARANCE
Attractive physique, eloquent, fond of jokes, mix of 
all the three humours, air, phlegm and bile, dark 
eyes, well-versed in politics (or in policy-making), 
medium height, sometimes firm and sometimes 
unsteady, jolly natured, in touch with all kinds of 
news, witty, scholarly, well proportioned body, 
sweet spoken, stammering, moderately beautiful, 
skilful and sinewy, agreeable to all in dressing and 
speech, wear green robes
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BṚHASPATI
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NAVAGRAHA 
STOTRA
िेवािाां ि ऋशीिाां ि गुरां काञ्ििसस्न्िभि।्
बुदचधभिूां र्त्रलोकेशां िां ििामि बहृस्पतिि॥्५॥
devānāṁ ca ṛśīnāṁ ca guruṁ
kāñcanasannibham|
buddhibhūtaṁ trilokeśaṁ taṁ namāmi
bṛhaspatim||5||
One who is the preceptor of the deva and the 
rishis (devānāṁ ca ṛśīnāṁ ca guruṁ), who is 
resplendent with golden lustre
(kāñcanasannibham), is embodiment of 
intelligence (buddhibhūtaṁ), lord of the three 
worlds (trilokeśaṁ) obeisance to that Bṛhaspati
(taṁ namāmi bṛhaspatim)
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BṚHASPATI
बहृद गात्रो गुरश्िैव वपङ्गलो िूदिधजेक्षणे।
कफप्रकृतिको धीिाि ्सविशास्त्रववशाििः॥
२७॥
bṛhadgātro guruścaiva piṅgalo 
mūrddhajekṣaṇe |
kaphaprakṛtiko dhīmān 
sarvaśāstraviśāradaḥ || 27||
Guru has a big body, tawny hair and 
tawny eyes, is phlegmatic, intelligent 
and learned in Shastras.
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http://en.wikipedia.org/wiki/File:Brihaspati.jpg
BṚHASPATI’S
APPEARANCE
Corpulent body, golden or tawny hair and eyes, 
phlegmatic, intelligent and learned in Shastras, 
moral, tall physique, eyes are neither big nor 
small, intelligent, well-versed in politics and policy 
making, prominent bilious composition, very 
eloquent, wears yellow robes and jewels and is of 
noble disposition, virtuous, majestic voice 
resembling that of a lion, firm and prominently 
sattvik, his physical complexion is akin to pure 
gold, broad and prominent chest, fond of virtues 
and is modest, large eyes, forgiving disposition.
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ŚUKRA
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NAVAGRAHA STOTRA
हहमकुन्द्र्दमणृालाभं रै्दत्र्ानां परमं गुरुम।्
सवरशास्रप्रवक्तरम ्भागरवं प्रणमाम्र्हम॥्६॥
himakundamṛṇālābhaṁ daityānāṁ paramaṁ gurum|
sarvaśāstrapravaktaram bhārgavaṁ praṇamāmyaham||6||
One who has the lustre akin to a ball of snow and that of a lotus (himakundamṛṇālābhaṁ), is the 
highest preceptor of the daityas (daityānāṁ paramaṁ gurum), one who can narrate all the shastras 
(sarvaśāstrapravaktaram), obeisance to that son of maharishi Bhrgu (bhārgavaṁ praṇamāmyaham)
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ŚUKRA
सुणख कान्िवपु शे्रष्ठः सुलोििो भगृोः
सुिः।
का्यकिाि कफाचधक्योऽतिलात्िा
वक्रिूधिजः॥ २८॥
sukhi kāntavapu śreṣṭhaḥ sulocano 
bhṛgoḥ sutaḥ |
kāvyakartā kaphādhikyo'nilātmā
vakramūrdhajaḥ || 28||
Śukra is charming, has a splendourous 
physique, is excellent, or great in 
disposition, has charming eyes, is a poet, 
is phlegmatic and windy and has curly 
hair.
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http://en.wikipedia.org/wiki/File:Shukra_graha.JPG
ŚUKRA’S
APPEARANCE
Charming appearance and eyes, splendorous 
physique, poetical, phlegmatic and windy, curly 
hair, fond of pleasure, handsome, fortunate, 
broad-minded, stout bodied, tendency to submit to 
women (opp. Sex), deceiving nature, broad eyes, 
long hands, broad chest and face, is very seminal, 
splendorous, has dark, short and extended hair, 
sensuous, fortunate, wears multi-coloured apparels, 
rajasic disposition, sportive, intelligent, prominent 
shoulders
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ŚANI
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NAVAGRAHA STOTRA
िीलञ्जिसिाभासां िववपुत्रां यिाग्रजि।्
छाया िाििण्डसम्भूिां िां ििामि शिैश्ििि॥्७॥
nīlañjanasamābhāsaṁ raviputraṁ yamāgrajam|
chāyā mārtaṇḍasambhūtaṁ taṁ namāmi śanaiścaram||7||
One whose lustre is that of collyrium (nīlañjanasamābhāsaṁ), is the son of Sūrya (raviputraṁ) and 
the elder brother of Yama (yamāgrajam), born out of the union of chāyā and Sūrya (chāyā
mārtaṇḍasambhūtaṁ), obeisance to that Śani (taṁ namāmi śanaiścaram)
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ŚANI
कृश्िीर्िििुः शौरिः
वपङ्गदृष््यतिलात्िकः।
स्िूलिन्िोऽलसः पांगुः खििोिकिो दववज॥
२९॥
kṛśdīrghatanuḥ śauriḥ
piṅgadṛṣṭyanilātmakaḥ |
sthūladanto'lasaḥ paṁguḥ
khararomakaco dvija || 29||
Śani has an emaciated and tall 
physique, has tawny eyes, is windy in 
temperament, has big teeth, is indolent 
and lame and has coarse hair.
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ŚANI’S
APPEARANCE
Emaciated and long physique, has long hands and 
feet, tawny eyes, dark complexioned, windy 
temperament, big teeth, indolent and lame, coarse 
hair, large nails and teeth, depressed eyes, windy 
temperament, prominent veins, deceptive, indolent, 
worried, talebearer, muscular, unkind, foolish, 
unclean and untidy, tamasic, fierce, short-tempered 
and adorned with old and black clothes.
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RĀHU AND KETU
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NAVAGRAHA STOTRA- RĀHU
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अधरकार्ं महावीर्रम ्चन्द्राहर्दत्र्र्वमर्दरनम।्
ससहंहकागभरसम्भूतं तं राहंु प्रणमाम्र्हम॥्८॥
ardhakāyaṁ mahāvīryam candrādityavimardanam|
siṁhikāgarbhasambhūtaṁ taṁ rāhuṁ praṇamāmyaham||8||
One whose body is severed from the head (ardhakāyaṁ), one who is extraordinarily powerful 
(mahāvīryam), who opresses Sūrya and Candra (candrādityavimardanam), born out of the womb of 
Simhika rakshasi (siṁhikāgarbhasambhūtaṁ), obeisances to that Rāhu (taṁ rāhuṁ
praṇamāmyaham)
NAVAGRAHA 
STOTRA- KETU
पलाशपुष्पसङ्काशं तारकाग्रहमस्तकम।्
रौरं रौरात्मकं घोरं तं केतंु प्रणमाम्र्हम॥्९॥
palāśapuṣpasaṅkāśaṁ
tārakāgrahamastakam|
raudraṁ raudrātmakaṁ ghoraṁ taṁ ketuṁ
praṇamāmyaham||9||
One whose lustre is that of Butea flower 
(palāśapuṣpasaṅkāśaṁ), one who is the chief 
of the stars and Grahas 
(tārakāgrahamastakam), extremely fierce 
(raudraṁ) and who is the embodiment of 
fierceness (raudrātmakaṁ), violent and 
terrible (ghoraṁ), obeisances to that Ketu 
(taṁ ketuṁ praṇamāmyaham)
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Palāśa = Butea monosperma
RĀHU AND KETU
धूम्राकािो िीलििुवििस्िोऽवप भयांकिः।
वािप्रकृतिको धीिाि ् स्वभाििुस्ित्सिः
मशखी॥ ३०॥
dhūmrākāro nīlatanurvanastho'pi
bhayaṁkaraḥ |
vātaprakṛtiko dhīmān
svarbhānustatsamaḥśikhī || 30||
Rāhu has smoky appearance with a blue 
mix physique. He resides in forests and 
is horrible. He is windy in temperament 
and is intelligent. Ketu is akin to Rāhu.
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SECTION 4
DHĀTU AND DOṢA
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SAPTA DHĀTU
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SAPTA DHĀTU
BPHS 3.31
अस्स्ि िक्िस्ििा िज्जा त्वग ्वसा वीयििेव ि।
स्िायुिेषािधीशाश्ि क्रिाि ्सूयािियो दववज॥ ३१॥
asthi raktastathā majjā tvag vasā vīryameva ca |
snāyureṣāmadhīśāśca kramāt sūryādayo dvija || 31||
Bones (asthi), blood (rakta), marrow (majjā), skin (tvag), fat (vasā), 
semen (vīrya) and muscles (snāyu) are, respectively, denoted by the 
Grahas: Sūrya, Candra, Maṅgala, Budha, Guru, Śukra and Śani.
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DEFINITION OF 
WORD USED
Asthi = Bone
Bone is any of the pieces of hard, whitish tissue making up the 
skeleton in humans and other vertebrates.
Snāyu = Sinew
tendon, sinew, muscle
Sinew is piece of tough fibrous tissue uniting muscle to bone or bone 
to bone; a tendon or ligament.
Vīrya = Semen
manliness, valour; power, potency, efficacy; heroic deed; manly 
vigour, semen virile
Semen is the male reproductive fluid, containing spermatozoa in 
suspension.
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DEFINITION OF 
WORD USED
Majja = Marrow
Marrow is a soft fatty substance in the cavities of bones, in which blood cells are 
produced (often taken as typifying strength and vitality).
Rakta = Blood
Blood is the red liquid that circulates in the arteries and veins of vertebrate 
animals, carrying oxygen to and carbon dioxide from the tissues
Tvag= Skin
Skin is the thin layer of tissue forming the natural outer covering of the body of a 
person or animal.
Vasā= fat
Fat is something that is present in abundance or amplitude; well-stocked
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IMPLIED 
MEANING
Sūrya – Bone
To provide structure and form
Candra – Blood
To nourish
Maṅgala- Marrow
To provide strength to do heroic work, to be victorious (over others)
Budha- Skin
To communicate with external environment and to relay information to the brain 
through neurons
Bṛhaspati- Fat
To store food in the form of fat representing the ability to store wealth
Śukra- Semen
To be potent and sustain high energy level (Śukra is the keeper of fire)
Śani- Sinew
To labour
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SAPTA DHĀTU
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Sūrya Candra Maṅgala Budha Bṛhaspati Śukra Śani Rāhu Ketu
asthi rakta majjā tvag vasā vīrya snāyu n.a. n.a.
Bones Blood Marrow Skin Fat, Brain 
(BJ)
Semen Muscles
Nerves (BJ)
n.a n.a.
Structure Nourishment Strength Communication Storage Reproduction Labour
SAPTA DHĀTU
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Muscular 
system
Śani
Skeletal system
Sūrya
Circulatory 
system
Candra
Nervous 
system
Budha
Lymphatic 
(immune) 
system
Śukra
SAPTA DHĀTU
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र्त्रिोष TRIDOṢA
(VATA, PITTA, KAPHA)
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GRAHAS AND 
TRIDOṢA
(PARASHARA) 
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Grahas Vata Pitta Kapha
Sūrya 
Candra  
Maṅgala 
Budha   
Bṛhaspati 
Śukra  
Śani 
Rāhu 
Ketu 
EFFECT OF 
PREDOMINANCE 
OF VATA
Saravali 38.16-17
Benumbed with cold and shivering, talkative, walk fast, fond of 
moving in boats (fast moving vehicles), valorous, spiteful, sickly, 
unfortunate, unjust, not friendly disposed, have knowledge of music, 
emaciated, skilful in acquiring friends, day dreaming, devoid of 
courage and gratitude, have rough hair, have splay feet and 
crooked arms, irascible, lost splendour, face financial losses.
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EFFECT OF 
PREDOMINANCE OF 
PITTA
Saravali 38.18-19
Emanate foul smell, distressed, 
greatly intelligent, easily satisfied, 
have large transparent nails, large 
eyes, hands and feet, resemble an 
old man, suffer due to heat (fever), 
scholar, fearless, fond of cold 
articles, extremely courageous, 
affectionate to all, fond of eating 
(high metabolism), dream about gold, 
Sūrya, light, forest fire, kimsuka
(palasha), precious stones, karnikara, 
red lotus, eunuch, blood and 
lightning.
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EFFECT OF 
PREDOMINANCE OF 
KAPHA
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Saravali 38.20-21
Wealthy, have clung joints, 
courageous and strong, bright and 
charming physique, receive gifts, 
sattvik, voice akin to the sound of a 
drum and roaring clouds, enduring, 
fair complexioned, reddish eyes, 
enjoy sweet drinks, be highly inimical 
(when agitated), grateful, friendly to 
all, honour elders, dream of seas, 
rivers, coral stones, lakes, swan, 
conch, stars, lily, snowfall
SECTION 5
ABODE, TASTES ETC.
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ABODE
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ABODE
BPHS 3.32
िेवालयजलां वस्ह्िक्रीडािीिाां ििैव ि।
कोशशय्योत्किाणान्िु िािाां सूयािियः क्रिाि॥् ३२॥
devālayajalaṁ vahnikrīḍādīnāṁ tathaiva ca |
kośaśayyotkarāṇāntu nāthāṁ sūryādayaḥ kramāt || 32||
Temple, watery place, place of fire, sport-ground, treasure-house, 
bed-room and filthy ground: these are, respectively, the abodes for 
the seven Grahas from Sūrya onward.
Brihat Jataka 2.12
Sūrya governs Devastana, Candra watery place, Maṅgala the 
fireplace, Budha the gaming place, Bṛhaspati the treasury, Śukra 
the bed-room, and Śani the heap of dirt.
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ABODE OF 
GRAHAS (1/2)
Sūrya
Sūrya is the karaka for dharma (righteousness and religiosity), temples and religious 
institutions. Sun’s energy is very strong in temples and all the places of worships such as 
Churches, Mosques etc. Inside the house, this rules the place where gods are 
worshipped.
Candra
Candra is a watery Graha, hence rules all kinds of watery places such as ocean, rivers, 
lakes and reservoirs.
Maṅgala
Maṅgala is a fiery Graha and Tamasic in nature. It rules all the places where fire is 
present or things are burnt such as cremation ground, kilns, metal manufacturing plants 
etc. Inside the house it rules the places of fire such as kitchen, fire-hearth etc.
Budha
Budha is the most fun loving and jovial Grahas among all. It rules all kinds of games 
and sports. Hence it is rules all the places where people play games or sports or 
amuse themselves. Places such as stadium, playgrounds, etc. are ruled by Budha. Inside 
the house Budha rules the living or drawing room where one have fun and games or 
watch Television etc. In addition Budha rules trade, hence places such as market, stock 
market etc. are governed by Budha. Budha also rules places where things are 
collected especially books such as library etc.
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ABODE OF 
GRAHAS (2/2)
Bṛhaspati
Bṛhaspati is the Karaka for wealth. Hence it rules over all the places where wealth is 
stored such as Bank, Treasury houses. Within a house, it governs over the places where 
cash and jewellery are stored.
Śukra
Śukra is the karaka for comfort, relaxation and sleep. Hence this rules all the placeswhere one gets physical comfort such as spa, massage parlour, manicure-pedicure 
parlour. Inside the house Śukra govern the bed-room where one sleep or have sexual 
pleasures.
Śani
Śani is the karaka for anything that is useless or dirty. Hence it rules over all the places 
which is dirty and not fit for any activities. It governs over all the waste disposal 
grounds, burial grounds etc. Inside the house it rules toilets and washrooms.
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GRAHA PERIODS
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PERIODS RULED 
BY GRAHA
BPHS 3.33
अयिक्षणवाििुििासपक्षसिा दववज।
सयूाििीिाां क्रिाज्जे्ञया तिवविशांकां दववजोत्ति॥ ३३॥
ayanakṣaṇavārartumāsapakṣasamā dvija |
sūryādīnāṁ kramājjñeyā nirviśaṁkaṁ dvijottama || 33||
Ayana, Kshana, Vara, Ritu, māsa, Paksha and samā these are the periods allotted 
to the Grahas from Sūrya to Śani.
Comment
The concept of planetary period is extensively used in prasna for determining 
the time of manifestation of various events, in nasta jataka (lost horoscopy) for 
fixing the year, month, season etc. of birth. There are many other uses of this in 
places where we need to determine the duration for something such as cure of 
diseases etc.
The longest duration is ruled by the slowest Graha Śani and the shortest duration 
is ruled by the fastest Graha Candra. The rulership of time is as follows:
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GRAHA
PERIODS (1/2)
1 year – Śani
The year is the longest duration allotted to a Grahas. There are longer periods 
of time which do not have an allotment and their rulers are determined using 
different methods. Sun’s entry into Aries marks the beginning of a new year.
6 months (Ayana) – Sūrya
When a year is divided into 2 parts we arrive at Ayana. Ayana is the period 
where Sūrya moves from one tropic to another. Movement of Sūrya from Tropic 
of Capricorn to Tropic of Cancer is known as Uttarayana (movement of Sūrya
towards North) and movement of Sūrya from the tropic of Cancer to Tropic of 
Capricorn is known as Dakshinayana (movement of Sūrya towards South). Sun’s 
entry into Capricorn and Cancer marks the onset of an Ayana. One year of Śani
has 2 Ayanas of Sūrya.
2 months (Season- Ritu) – Budha
When an ayana is divided into 3 parts we arrive at Season. 2 months make a 
seasons and there are 6 seasons in a year viz., Vasanta (spring), Greeshma
(summer), Varsha (rainy), Sarad (Autumn), Hemanta (Cool) and Sisir (Winter). 
Sun’s movement into even signs namely Taurus, Cancer, Virgo, Scorpio, Capricorn 
and Pisces marks the onset of a Season. There are 3 seasons of Budha in one 
Ayana of Sūrya.
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GRAHA
PERIODS (2/2)
1 month (Masa)- Bṛhaspati
When the season is divided into 2 parts we arrive at Month. There are 12 months 
in a year and each month commences when Sūrya enters into a new zodiac sign. 
There are 2 months of Bṛhaspati in one Season of Budha.
1 fortnight (Paksha) - Śukra
When the month is divided into 2 parts, we arrive at a fortnight. There are 24 
fortnights in a year and each of them commences on Shukla and Krsna Partipada
(the 1st day of Waxing or Waning Candra)
1 day (Vara) - Maṅgala
There are 15 days in a fortnight and 360 days in a year. The duration of a day 
is from the moment of one Sunrise to another Sunrise.
1 moment (kshana)- Candra
Candra rules a very short period called kshana or the moment. However, most 
commentators have assigned a muhurtha to Candra. A muhurtha is of 48 minutes 
duration which is equivalent to 2 ghatis in a day of 60 ghatis.
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TASTE
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GRAHA
TASTES
BPHS 3.34
कटुक्षाितिक्िमिश्रिधुिाम्लकषायकाः।
क्रिेण सवे ववज्ञेयाः सूयाििीिाां िसा इति॥ ३४॥
kaṭukṣāratiktamiśramadhurāmlakaṣāyakāḥ |
krameṇa sarve vijñeyāḥ sūryādīnāṁ rasā iti || 34||
Pungent (kaṭu), saline (kṣāra), bitter (tikta), mixed (miśra), sweet 
(madhura), acidulous (āmla) and astringent (kaṣāya) are 
respectively the tastes lorded by Sūrya, Candra, Maṅgala, Budha, 
Guru, Śukra and Śani.
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TASTES- KEY 
CHARACTERISTICS 
(1/3)
Salty- Candra
Among two watery Grahas, while Candra is salty 
(Basic), Śukra is Acidic in nature. Taste enhancer, 
attractive, essential ingredient in most food
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Pungent- Sūrya
Fierce, hot, burning, repulsive, sharp, cutting, 
painful
Bitter- Maṅgala
Both fiery Grahas Sūrya and Maṅgala rule 
tastes that are repulsive and liked only by few 
people.
Harsh, bitter tongued, rashness, bitterness in 
relationship, belligerent, easily provoked.
TASTES- KEY 
CHARACTERISTICS 
(2/3)
Mixed- Budha
Lack of a distinct taste, mixture of more than 
one taste, friendly, flexibility, adaptability, 
amalgamation, reconciliation
Sweet- Bṛhaspati
Among the two Guru’s Bṛhaspati rules sweet and 
Śukra rules Sour.
Sweetness in speech, relationship, behaviours, 
pleasant, wisdom, forge new relationship, union 
etc.
Acidic (Sour)- Śukra
Rejuvenation, love and compassion, lust, passion, 
counter pungency in food, soothing, too much 
sour is not agreeable to taste – indicate sour 
relationship
Mild sour → too sour= Love → Lust, 
compassion→ Passion
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TASTES- KEY CHARACTERISTICS (3/3)
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Astringent- Śani
"Astringent taste is dry, cooling and heavy by nature," writes Thomas Yarema, author of "Eat, Taste, Heal." 
It creates a puckering sensation in the mouth or a dry, chalky feeling." Astringent foods can also be called 
"kashai," according to The Council of Maharishi Ayurveda Physicians.
All legumes, including peanuts, beans, peas and lentils, have astringent qualities. So do many raw 
vegetables and fruits, especially those with bitter tastes. Examples include cranberries, pears, apples, 
pomegranates, dried fruits, cruciferous vegetables and root vegetables. Grains such as buckwheat, 
quinoa and rye are also astringent, as are both coffee and tea. Certified yoga instructor and ayurveda
educator Gary Gran names more than a half dozen herbs and spices that are astringent, including thistle, 
chamomile, dandelion, jasmine and turmeric
Read more: http://www.livestrong.com/article/501182-list-of-astringent-foods/#ixzz2GJLxAoSB
http://www.livestrong.com/article/501182-list-of-astringent-foods/
SECTION 6
STRENGTH OF THE GRAHAS
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DIRECTIONAL STRENGTH 
(DIK BALA)
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DIRECTIONAL 
STRENGTH
BPHS 3.35
बुधेज्यौ बमलिौ पूवे िववभौिौ ि िक्षक्षणे।
पस्श्ििे सयूिपुत्रश्ि मसििन्रौ ििोत्तिे॥ ३५॥
budhejyau balinau pūrve ravibhaumau ca dakṣiṇe |
paścime sūryaputraśca sitacandrau tathottare || 35||
Strong in the East are Budha and Guru. Sūrya and Maṅgala are so in the South, 
while Śani is the only Graha, that derives strength in the West. Candra and Śukra
are endowed with vigour, when in the North. 
Comments
The dikbala of the Grahas are mentioned here. Various houses in a horoscope 
represent different directions. Lagna represent East, the 7th house represent the 
West, the 10th house represent the north and the 4th house represent south.
The dikbala of the nodes are not mentioned here. Since śanivat rāhu kujavat ketu, 
the nodes follow Śani’s and Maṅgala’s directions respectively.
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DIKBALA OF 
GRAHAS(IN 4 
KENDRAS)
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DIVA-RATRI BALA
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DIVA- RATRI 
BALA
BPHS 3.36
तिशायाां बमलिश्िन्रकुजसौिा भवस्न्ि दह।
सवििा ज्ञो बली ज्ञेयो दििे शषेा दववजोत्ति॥ ३६॥
niśāyāṁ balinaścandrakujasaurā bhavanti hi |
sarvadā jño balī jñeyo dine śeṣā dvijottama || 36||
While Candra, Maṅgala and Śani gain strength at night, Budha is 
strong throughout (day and night). The remaining Guru, Sūrya and 
Śukra are strong only in daytime. 
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Diva Bala (Day 
strength)
Ratri Bala (Night 
strength)
Sūrya, Bṛhaspati
and Śukra
Candra, Śani, 
Maṅgala
Day strong Night strong
Sūrya Candra
Bṛhaspati Śani
Śukra Maṅgala
The balancing factors
Budha strong throughout the day
PAKSHA AND AYANA BALA
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PAKSHA AND 
AYANA BALA
BPHS 3.37
कृष्णे ि बमलिः कू्रिाः सौम्या वीयियुिाः मसिे।
सौम्यायिे सौम्यखेटो बली याम्यायिेऽपिः॥ ३७॥
kṛṣṇe ca balinaḥ krūrāḥ saumyā vīryayutāḥ site |
saumyāyane saumyakheṭo balī yāmyāyane'paraḥ || 37||
During the waning phase of Candra (krsna paksha) krura Grahas 
are strong. Saumya Grahas acquire strength in the waxing phase of 
Candra. Krura Grahas and Saumya Grahas are respectively strong 
in Dakshinayana and Uttarayana.
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PAKSHA AND 
AYANA BALA
Some Grahas are strong during Shukla Paksha while others are 
stronger during Krsna Paksha. 
(a) The Shubha Grahas Chandra, Budha, and Guru and Śukra gets 
highest on this strength during Purnima. 
(b) The Krura Graha gets highest on this strength during during
Amavashya. 
At other times, this strength is proportionally reduced. Shubha 
Grahas get 60 virupa during Purnima and 0 during Amavashya. 
The reverse is true for Papa Grahas. The Sum-total of the Shubha 
and Papa Graha Paksha Bala is always 60 virupas.
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UTTARĀYAṆA AND DAKṢIṆĀYANA
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Bṛhaspati Maṅgala Śukra Budha
Bṛhaspati Maṅgala Śukra Budha
Candra
Sūrya
Śani
Śani
Uttarayana
Sun’s northerly 
course from 
tropic of 
Capricorn to 
the Tropic to 
Cancer
Dakshinayana
Sun’s southerly course 
from tropic of Cancer 
to the Tropic to 
Capricorn
Vernal equinox
Autumnal equinox
Summer 
Solstice
Winter
Solstice
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KALA AND NAISARGIKA BALA
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KALA AND 
NAISARGIKA 
BALA
BPHS 3.38
वषििासाहहोिाणाां पियो बमलिस्ििा।
शिांबुगुशिुांिादया वदृचधिो वीयिवत्तिः॥ ३८॥
varṣamāsāhahorāṇāṁ patayo balinastathā |
śamaṁbuguśucaṁrādyā vṛddhito vīryavattaraḥ || 38||
The lords of the year, month, day and hora are stronger than the 
other in ascending order. Again, stronger than the other in the 
ascending are Śani, Maṅgala, Budha, Guru, Śukra, Candra and 
Sūrya.
Natural order of strength
Sūrya > Candra > Śukra > Bṛhaspati > Budha > Maṅgala > 
Śani
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KEY STRENGTHS OF GRAHAS
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KEY STRENGTHS 
OF GRAHAS
JATAKA PARIJATA
2.61-69
(1/4)
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GRAHA STHANA BALA
Sūrya 1. Exaltation
2. Own sign
3. Own Drekkana, Hora and Navamsa
4. Sunday
5. During Uttarayana
6. First drekkana of a sign
7. Friend’s Drekkana, Hora and Navamsa
8. In the 10th house
Candra 1. In Cancer and Taurus
2. On Monday
3. In Own Drekkana, Hora and Navamsa
4. Last drekkana of a sign
5. Aspected by benefics
6. At night
7. In the 4th house
8. During Dakshinayana
9. On Full Candra
10. When not in rasi sandhi
KEY STRENGTHS 
OF GRAHAS
JATAKA PARIJATA
2.61-69
(2/4)
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GRAHA STHANA BALA
Maṅgala 1. On Tuesday
2. Own Drekkana, Navamsa and other vargas
3. In Pisces, Scorpio, Aquarius, Capricorn and Aries
4. At night
5. When retrograde
6. In Southern direction (10th)
7. First drekkana of a sign
8. Even in Cancer while in the 10th house
Budha 1. In Virgo and Gemini
2. On Wednesday
3. In own division
4. In Sagittarius if not placed with Sūrya
5. Both during day and night
6. In the middle drekkana
7. In the lagna
KEY STRENGTHS 
OF GRAHAS
JATAKA PARIJATA
2.61-69
(3/4)
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GRAHA STHANA BALA
Bṛhaspati 1. In Pisces, Scorpio, Sagittarius and Cancer
2. Own divisions
3. On Thursday
4. Middle part of the day
5. During Uttarayana
6. Middle drekkana of a sign
7. In Aquarius
8. Even in debilitation sign Capricorn, Bṛhaspati is strong
9. If in Lagna, Fourth or 10th, give much wealth
Śukra 1. Exaltation sign
2. Own divisions
3. On Friday
4. Middle drekkana of a sign
5. In fourth house
6. During Noon
7. In planetary war
8. Placed with Candra (Samagama)
9. While retrograde
10. Placed ahead of Sūrya
KEY STRENGTHS 
OF GRAHAS
JATAKA PARIJATA
2.61-69
(4/4)
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GRAHA STHANA BALA
Śani 1. In Libra, Capricorn, Aquarius
2. In 7th house
3. During Dakshinayana
4. In own drekkana
5. On Saturday
6. In the 3rd drekkana of a sign
7. In planetary war
8. In all the signs during Krsna Paksha (waning Candra)
9. When retrograde
Rāhu 1. In Aries, Scorpio, Aquarius, Virgo, Taurus, Cancer
2. In the 10th house
Ketu 1. In Virgo, Pisces, Taurus and Sagittarius
2. At night
3. When rising (refer to Brhat Samhita chapter 46)
4. At rising time (JP chapter 11)
DIGNITY OF GRAHAS
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EXALTATION 
AND DEBILITY
BPHS 3.49-50
िेषो वषृो िगृः कन्या कको िीिस्ििा िुला।
सूयाििीिाां क्रिािेिे कचििा उच्ििाश्यः॥ ४९॥
भागा िश त्रयोऽष्टाश््यस्स्िथ्योऽक्षा भमििा िखाः।
उच्िाि ्सप्ििभां िीिां िैिेवाांशःै प्रकीति ििि॥् ५०॥
meṣo vṛṣo mṛgaḥ kanyā karko mīnastathā tulā |
sūryādīnāṁ kramādete kathitā uccarāśyaḥ || 49||
bhāgā daśa trayo'ṣṭāśvyastithyo'kṣā bhamitā nakhāḥ |
uccāt saptamabhaṁ nīcaṁ tairevāṁśaiḥ prakīrtitam || 50||
For the seven Grahas, from Sūrya on, the exaltation Rāśis are, 
respectively, Mesha, Vrishabha, Makara, Kanya, Karka, Meena and 
Tula. The deepest exaltation degrees are, respectively, 10, 3, 28, 
15, 5, 27 and 20 in those Rāśis. And in the seventh Rāśi from the 
said exaltation Rāśi each Grah has its own debilitation. The same 
degrees of deep exaltation apply to deep fall.
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ADDITIONAL 
DIGNITIES
BPHS 3.51-54
िवेः मसम्हे िखाांशाश्ि र्त्रकोणिपिे स्वभि।्
उच्िमिन्िोवृिषे त्र्यांशास्स्त्रकोणिपिेंऽशकाः॥ ५१॥
raveḥ simhe nakhāṁśāśca trikoṇamapare svabham |
uccamindorvṛṣe tryaṁśāstrikoṇamapareṁ'śakāḥ || 51||
िेषेऽकाांशास्िु भौिस्य र्त्रकोणिपिे स्वभि।्
उच्िां बुधस्य कन्यायािुक्िां पञ्ििशाांशकाः॥ ५२॥
meṣe'rkāṁśāstu bhaumasya trikoṇamapare svabham |
uccaṁ budhasya kanyāyāmuktaṁ pañcadaśāṁśakāḥ || 52||
ििः पञ्िाांशकाः प्रोक्िां र्त्रकोणिपिे स्वभि।्
िापे िशाांशा जीवस्य र्त्रकोणिपिे स्वभि॥् ५३॥
tataḥ pañcāṁśakāḥ proktaṁ trikoṇamapare svabham |
cāpe daśāṁśā jīvasya trikoṇamapare svabham || 53||
िुले शुक्रस्य तिथ्यांशास्स्त्रकोणिपिे स्वभि।्
शिेः कुम्भे िखाांशाश्ि र्त्रकोणिपिे स्वभि॥् ५४॥
tule śukrasya tithyaṁśāstrikoṇamapare svabham |
śaneḥ kumbhe nakhāṁśāśca trikoṇamapare svabham || 54||
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In Simha the first 20 degrees are 
Sūrya’s Mooltrikona, while the rest 
is his own Bhava. After the first 3 
degrees of exaltation portion in 
Vrishabha, for Candra, the rest is 
her Mooltrikona. Maṅgala has the 
first 12 degrees in Mesh, as 
Mooltrikona with the rest therein 
becoming simply his own Bhava. For 
Budha, in Kanya the first 15 
degrees are exaltation zone, the 
next 5 degrees Mooltrikona and the 
last 10 degrees are own Bhava. The 
first one third of Dhanu is the 
Mooltrikona of Guru, while the 
remaining part thereof is his own 
Bhava. Śukra divides Tula into two 
halves keeping the first, as 
Mooltrikona and the second, as own 
Bhava. Śani’s arrangements are 
same in Kumbha, as Sūrya has in 
Simha.
SECTION 7
TREES, ROBES ETC.
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TREES
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PLANTS AND 
TREES
BPHS 3.39-40
सूये जियति स्िूलाि ्िभुिगाि ्सूयिपुत्रकः।
क्षीिोपेिाांस्ििा िन्रः कटुकादयाि ्धिासुिः॥ ३९॥
पुष्पवकृ्षां भगृोः पुत्रे गुरज्ञौ सफलाफलौ।
िीिसाि ्सूयिपुत्रश्ि एवां ज्ञेयाः खगा दववज॥ ४०॥
sūrye janayati sthūlān durbhagān sūryaputrakaḥ |
kṣīropetāṁstathā candraḥ kaṭukādyān dharāsutaḥ || 39||
puṣpavṛkṣaṁ bhṛgoḥ putre gurujñau saphalāphalau |
nīrasān sūryaputraśca evaṁ jñeyāḥ khagā dvija || 40||
Related to trees. Sūrya rules strong trees, Śani useless trees, Candr 
milky trees, Mangal bitter ones, Śukra floral plants, Guru fruitful 
ones and Budh fruitless ones.
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SŪRYA
Sūrya
Sūrya stands for strength and durability. Thus, Sūrya rules trees 
whose wood is extremely strong and the wood is primarily used 
for construction of buildings and furniture's. The wood of such tree 
is highly durable and has the ability to sustain change in climates 
for long period. For example teak, rose wood etc.
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CANDRA
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Candra
Candra stands for nourishment and governs over the nourishing 
fluid (soma rasa). Thus, Candra rules such trees which has much 
latex. It is a complex emulsion consisting of proteins, alkaloids, 
starches, sugars, oils, tannins, resins, and gums that coagulates on 
exposure to air. One important function of latex is it plays a 
defensive role against insect herbivory.
MAṄGALA
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Maṅgala
Maṅgala stands for bitter taste and protection (carrier of spear). 
Hence the plants rule by Maṅgala usually produce bitter fruits 
such as Bitter guard or the leaves are bitter in taste such as 
Neem. The health benefits of bitter plants and vegetables are 
well known and they tend to build the immune system and 
protection mechanism of the body.
BUDHA
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Budha
Budha is a eunuch Graha and is incapable of producing children. 
This is because this rules the age group of young children who 
have not reached puberty. Thus Budha rules those Grahas which 
do not bear fruits or flowers such as the crotons and durva grass. 
It also rules the young plants before they reached the age of 
bearing fruit.
BṚHASPATI
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Bṛhaspati
Bṛhaspati is the karaka of children and the giver of the fruits (of 
labour). Hence this rules all the fruit trees as they are laden with 
sweet and juicy fruits. All fruit trees such as Mango, Jackfruit, 
oranges, guava, pomegranate etc. are ruled by Bṛhaspati.
ŚUKRA
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Śukra
Śukra governs everything that is beautiful in nature and that 
catches our attention. It is the karaka for love and romanticism as 
well. Hence Śukra rules all plants that are known to produce 
beautiful flower for instance rose, lily, jasmine etc.
ŚANI RULES ALL GRAHAS 
AND TREES WHICH DO 
NOT SERVE ANY SPECIFIC 
PURPOSE. THEY CAN BE 
CLASSIFIED AS WEEDS 
AND SHRUBS.
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RĀHU AND KETU
Maharishi Parashara
did not give the 
significations for the 
nodes.
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RĀHU
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Rāhu is the like Śani, hence it also rules the useless shrubs, 
however, among them those which can hurt people such as thorny 
bushes.
KETU
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Ketu is a headless Graha and hence cause one to lose his head. 
Hence it rules all the plants that are used for producing 
psychotropic drugs such as marijuana, cannabis etc.. A 
psychotropic drug is a chemical substance that acts primarily 
upon the central nervous system where it affects brain function, 
resulting in alterations in perception, mood, consciousness, 
cognition, and behavior.
ROBES
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ROBES
BPHS 3.42(a)
चित्रकन्िा फिीन्रस्य केिुस्श्छरयिुो दववज।
citrakanthā phanīndrasya ketuśchidrayuto dvija |
Rāhu denotes multi-coloured clothes and Ketu rags.
BPHS 3.43-44
गुिोः पीिाम्बिां ववप्र भगृोः क्षौिां ििवै ि।
िक्िक्षौिां भास्किस्य इन्िोः क्षौिां मसिां दववज॥ ४३॥
बधुस्य कृष्णक्षौिां िु िक्िवस्त्रां कुजस्य ि।
वस्त्रां चित्रां शिेवविप्र प् िवस्त्रां ििवै ि॥ ४४॥
guroḥ pītāmbaraṁ vipra bhṛgoḥ kṣaumaṁ tathaiva ca |
raktakṣaumaṁ bhāskarasya indoḥ kṣaumaṁ sitaṁ dvija || 43||
budhasya kṛṣṇakṣaumaṁ tu raktavastraṁ kujasya ca |
vastraṁ citraṁ śanervipra paṭtavastraṁ tathaiva ca || 44||
Bṛhaspati governs over yellow robes, Śukra silken, Sūrya red silken, Candra white 
silken, Budha black silken, Maṅgala red robes, Śani multi-coloured robes.
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GRAHAS ROBES 
AND CLOTHES
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Grahas BPHS (robes) Brihat Jataka-
Clothes
(2.12)
Jataka Parijata –
Clothes 2.24
Remarks
Sūrya Red silken Rough clothes Rough clothes Clothes which are good for protection from 
external environment such as woollen clothes. 
Clothes which are not built with fine fabrics.
Candra White silken New clothes New clothes Clothes in general are ruled by Jala Grahas. 
They rule fine, soft and beautiful fabric. Candra 
rules fine new silk.
Maṅgala Red clothes Burnt clothes Burt clothes Maṅgala is a fiery krura Grahas. Hence these 
clothes are either burnt or treated with fire. The 
clothes which are protected from fire such as 
those worn by firemen are also ruled by 
Maṅgala.
Budha Black silken Soaked Soaked in water or 
spoiled
Budha governs clothes which are soaked in water 
or those which are protected from water such as 
rain coat or swimsuit.
Bṛhaspati Saffron or Yellow Neither old nor 
new
Ordinary In the matters of clothes Bṛhaspati governs 
ordinary clothes which do not have any 
fashionable value. The clothes worn by 
renunciates, ascetics etc.
Śukra Silken Strong clothes Strong clothes Śukra governs those clothes which are strong and 
lasting. In addition, Śukra also governs fine 
fashionable and silken clothes.
Śani Multi coloured Rags Rags, old clothes Śani governs clothes which are very old.
Rāhu Multi coloured - - Rāhu governs multi-coloured clothes.
Ketu Torn robes and 
rags
- - Ketu governs clothes which are very old.
SEASON
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GRAHAS AND 
SEASONS
BPHS 3.45-46
भगृोिृिुविसन्िश्ि कुजभान्वोश्ि ग्रीष्िकः।िन्रस्य वषाि ववज्ञेया शिच्िैव ििा वविः॥ ४५॥
हेिन्िोऽवप गुिोज्ञेयः शिेस्िु मशमशिो दववज।
अष्टौ िासाश्ि स्वभाििोः केिोिािसत्रयां दववज॥ ४६॥
bhṛgorṛturvasantaśca kujabhānvośca grīṣmakaḥ |
candrasya varṣā vijñeyā śaraccaiva tathā vidaḥ || 45||
hemanto'pi gurorjñeyaḥ śanestu śiśiro dvija |
aṣṭau māsāśca svarbhānoḥ ketormāsatrayaṁ dvija || 46||
Vasanta, Greeshma, Varsh, Sarad, Hemanta and Sisir are the six 
Ritus (or seasons), respectively, governed by Śukr, Mangal, Candr, 
Budh, Guru and Śani. Rāhu and Ketu denote 8 months and 3 months, 
respectively.
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SEASONS MAPPED TO 
GRAHAS AND RASIS
▪ Maṅgala : Summer
▪ Candra : Rainy season
▪ Budha : Autumn
▪ Bṛhaspati : Cool and pleasant
▪ Śani : Extremely cold
▪ Śukra : Spring
Malefics: Extreme climates. Hot Summers 
and Cold Winters.
Benefics: Pleasant climates. Pre-Winter 
(cool), Spring, Autumn, Rainy (nourishing).
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DHĀTU, MULA, JIVA
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DHĀTU, MULA, 
JIVA
CLASSIFICATION
BPHS 3.47
िाह्वािपांगुिन्रश्ि ववज्ञेया धािुखेििाः।
िूलग्रहौ सूयिशकु्रौ अपिा जीवसांज्ञकाः॥ ४७॥
rāhvārapaṁgucandraśca vijñeyā dhātukhecarāḥ |
mūlagrahau sūryaśukrau aparā jīvasaṁjñakāḥ || 47||
Rāhu, Maṅgala, Śani and Candra are the Dhātu Grahas; Sūrya 
and Śukra are the Mula Grahas, Budha, Guru and Ketu are the 
Jiva Grahas
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NON LIVING THINGS 
(DHĀTU)
RĀHU, MAṄGALA, 
ŚANI AND CANDRA
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PLANT KINGDOM 
(MULA)
SŪRYA AND ŚUKRA
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ANIMAL KINGDOM 
(JIVA)
BUDHA, GURU AND 
KETU
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FROM JATAKA 
PARIJATA
Jataka Parijata 2.15 (b)
Dhātu – Sūrya and Maṅgala
Mula – Candra and Śani
Jiva- Bṛhaspati and Śukra
Mixed – Budha (combination of Dhātu, Mula and Jiva)
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NATURAL AGE
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NATURAL AGE 
OF GRAHAS
BPHS 3.48
ग्रहेषु िन्िो वदृधोऽस्स्ि आयुवृिदचधप्रिायकः।
िैसचगिके बहुसिाि ्ििाति दववजसत्ति॥ ४८॥
graheṣu mando vṛddho'sti āyurvṛddhipradāyakaḥ |
naisargike bahusamān dadāti dvijasattama || 48||
Out of all the Grahas Śani is the eldest. He bestows maximum number 
of years in Naisargika Dasha.
Jataka Parijata 2.14
Maṅgala : Child
Budha : Teenager
Bṛhaspati : Adult age of 30
Śukra : 16 years
Sūrya : 50 years
Candra : 70 years
Śani, Rāhu and Ketu: 100 years
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SECTION 8
SAMBANDHA 
(RELATIONSHIPS)
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NATURAL 
RELATIONSHIPS
BPHS 3.55
र्त्रकोणाि ् स्वाि ्सुखस्वाऽन्त्यधीधिाियुःस्विुङ्गपाः।
सुहृिो रिपवश्वान्वे सिाश्िोभयलक्षणाः॥ ५५॥
trikoṇāt svātsukhasvā'ntyadhīdharmāyuḥsvatuṅgapāḥ |
suhṛdo ripavaśvānve samāścobhayalakṣaṇāḥ || 55||
Note the Rāśis, which are the 2nd, 4th, 5th, 8th, 9th and 12th from the 
Mooltrikona of a Graha. The Grahas ruling such Rāśis are its 
friends, apart from the Lord of its exaltation Rāśi. Lords other than 
these are its enemies. If a Graha becomes its friend as well, as its 
enemy (on account of the said two computations), then it is neutral, 
or equal.
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TEMPORAL 
RELATIONSHIP
BPHS 3.56
िशवन्ध्वायसहजस्वान्त्यस्िास्िु पिस्पिि।्
ित्काले मित्रिाां यास्न्ि रिपवोऽन्यत्र सांस्स्ििाः॥ ५६॥
daśavandhvāyasahajasvāntyasthāstu parasparam |
tatkāle mitratāṁ yānti ripavo'nyatra saṁsthitāḥ || 56||
The Graha, posited in the 2nd, 3rd, 4th, 10th, 11th, or the 12th from 
another, becomes a mutual friend. There is enmity otherwise. 
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COMPOUND 
RELATIONSHIP
BPHS 3.57-58
ित्काले ि तिसगे ि मित्रां िेिचधमित्रकि।्
मित्रां मित्रसित्वे िु शत्रःु शत्रसुित्वके॥ ५७॥
सिो मित्ररिपुत्वे िु शत्रतु्वे त्वचधशत्रिुा।
एवां ववववच्य िैवज्ञो जािकस्य फलां विेि॥् ५८॥
tatkāle ca nisarge ca mitraṁ cedadhimitrakam |
mitraṁ mitrasamatve tu śatruḥ śatrusamatvake || 57||
samo mitrariputve tu śatrutve tvadhiśatrutā |
evaṁ vivicya daivajño jātakasya phalaṁ vadet || 58||
Should two Grahas be naturally and temporarily friendly, they become 
extremely friendly. Friendship on one count and neutrality on another 
count make them friendly. Enmity on one count combined with affinity 
on the other turns into equality. Enmity and neutrality cause only enmity. 
Should there be enmity in both manners, extreme enmity is obtained. 
The Jyotiṣai should consider these and declare horoscopic effects 
accordingly.
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PLANETARY 
DIGNITIES
The degree shown here are the upper 
bounds. For instance 3 degree of 
Candra mean that Candra should be in 
between >2 to <=3 degree. Thus 
Candra in 20 0’ 1” to 30 0’ 0” will be 
considered to be in deep exaltation 
point.
Thus Grahas in 00 0’1” will be 
considered to be in 10 and Grahas in 
290 0’ 1” will be considered to be 30. 
The degrees are based on the principle 
of Trimsamsa which spans for 10 each. 
** In the matters of longevity
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Graha Mulatrikoṇa Svakshetra Svakshetra 2 Exaltation sign Deep ex/ deb
Sūrya Leo
10 – 200
Leo
210 – 300
Aries
10 – 100
100
Candra Taurus
40 – 300
Cancer Taurus
10 - 30
30
Maṅgala Aries
10- 120
Aries
130 - 300
Scorpio Capricorn
10 – 280
280
Budha Virgo
160 – 250
Virgo
260 - 300
Gemini Virgo
10 – 150
150
Bṛhaspati Sagittarius
10 – 100
Sagittarius 
110 - 300
Pisces Cancer
10 – 50
50
Śukra Libra
10- 150
Libra
160 – 300
Taurus Pisces
10 – 270
270
Śani Aquarius
10 – 200
Aquarius
210 – 300
Capricorn Libra
10 – 200
200
Rāhu Virgo Aquarius Gemini
10 – 200
Taurus**
200
Ketu Pisces Scorpio Sagittarius
10 – 200
Scorpio**
200
MŪLATRIKOṆA OF 
GRAHAS
EXAMPLE OF 
MAṄGALA’S
FRIENDLY SIGNS
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NAISARGIKA SAMBANDHA
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Graha Friend Neutral Enemy
Sūrya Candra, Maṅgala, Bṛhaspati, Ketu Budha Śukra, Śani, Rāhu
Candra Sūrya, Budha Maṅgala, Bṛhaspati, Śukra, Śani Rāhu, Ketu
Maṅgala Sūrya, Candra, Bṛhaspati, Ketu Śukra, Śani Budha, Rāhu
Budha Sūrya, Śukra Maṅgala, Bṛhaspati, Śani Candra, Rāhu, Ketu
Bṛhaspati Sūrya, Candra, Maṅgala, Ketu Śani Budha, Śukra, Rāhu
Śukra Budha, Śani, Rāhu, Ketu Maṅgala, Bṛhaspati Sūrya, Candra
Śani Budha, Śukra Bṛhaspati Sūrya, Candra, Maṅgala, Ketu
Rāhu Sūrya, Śukra Maṅgala, Bṛhaspati, Śani Candra, Budha
Ketu Candra, Maṅgala Budha, Śukra, Śani, Bṛhaspati Sūrya
TATKALIKA 
SAMBANDHA 
(TEMPORAL 
RELATIONSHIP)
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PANCHADHA-
MAITRI 
SAMBANDHA 
(COMPOUND 
RELATIONSHIP)
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NATURAL TEMPORAL COMPOUND
1 Friend Friend Adhi-mitra
2 Friend Neutral Mitra
3 Friend Enemy Sama
4 Neutral Friend Mitra
5 Neutral Neutral Sama
6 Neutral Enemy Shatru
7 Enemy Friend Sama
8 Enemy Neutral Shatru
9 Enemy Enemy Adhi-shatru
PANCHADHA- MAITRI SAMBANDHA 
(COMPOUND RELATIONSHIP)
The combination of the naisargika and tatkalika 
sambandha form 5 different grades of 
relationship. They are
1. Adhi-mitra: Very dear friend
2. Mitra: Friend
3. Sama: Neutral
4. Shatru: Enemy
5. Adhi-shatru: Extremelyinimical
The probability of occurrence of various 
relationship are as follows
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Adhi-mitra 11%
Adhi-shatru 11%
Mitra 22%
Shatru 22%
Sama 34%
STRENGTH OF INFLUENCE
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STRENGTH OF 
INFLUENCE
BPHS 3.59-60
स्वोच्िे शभुां फलां पूणि र्त्रकोणे पािवस्जििि।्
स्वक्षेऽधां मित्रगेहे िु पाििात्रां प्रकीति ििि॥् ५९॥
पािाधां सिभे प्रोक्िां शनू्यां िीिास्िशत्रभेु।
िदवद िषु्टफलां ब्रूयद ्यत्ययेि वविक्षणः॥ ६०॥
svocce śubhaṁ phalaṁ pūrṇa trikoṇe pādavarjitam |
svarkṣe'rdhaṁ mitragehe tu pādamātraṁ prakīrtitam || 59||
pādārdhaṁ samabhe proktaṁ śūnyaṁ nīcāstaśatrubhe |
tadvadduṣṭaphalaṁ brūyad vyatyayena vicakṣaṇaḥ || 60||
A Graha in exaltation gives fully good effects, while in Mooltrikona
it is bereft of its auspicious effects by one fourth. It is half beneficial 
in its own Bhava. Its beneficence is one fourth in a friendly Rāśi. In 
an neutral Rāśi one eighth of auspicious disposition is useful. The 
good effects are nil in debilitation, or enemy’s camp. Inauspicious 
effects are quite reverse with reference to what is stated.
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STRENGTH OF 
INFLUENCE
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State Extent Influence
Exaltation 1.00 
Mooltrikona 0.75 
Svakshetra 0.50 
Friendly sign 0.25 
Neutral sign 0.125 
Debilitation 0.00 -
Enemy’s sign 0.25 (-) 
SECTION 9
OTHER GOVERNANCES
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SUSHKA AND JALAJA
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DRY AND WET 
GRAHAS
Jyotiṣa Kalpavriksha 2.92
Sūrya, Maṅgala and Śani are dry Grahas (shuska)
Candra and Śukra are wet (Jalaja)
Budha and Bṛhaspati when placed in wet signs (Jalaja rasi) are wet 
(Jalaja)
Comments
The shape of someone’s physical body is dependent on the 
predominance of the dry or wet Grahas and signs. Wet Grahas 
bestow corpulence and dry Grahas bestow lean physique.
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BODY PARTS
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PLANETARY 
RULERSHIP OF 
ORGANS
Jyotiṣa Kalpavriksha 2.102-104
Sun- Head and face
Candra- Throat and chest
Maṅgala- Backside and belly
Budha- Hand and legs (limbs)
Bṛhaspati – Waist (Kati) and calves (Jangha)
Śukra- Testicles and genitals
Śani – Knee (Jaanu) and Thigh (Uru)
Comments
Dasa of afflicted Grahas cause troubles (aches, injuries etc.) to the 
area ruled by the Grahas.
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PLANETARY 
RULERSHIP OF 
ORGANS 
(TANTRA)
Jyotiṣa Kalpavriksha 2.105-106
According to Tantra, the Grahas are placed in the following body 
parts.
Surya : Naadchakra
Candra : Bindu chakra
Maṅgala : Lochana (eyes)
Budha : Hrdaya (Heart)
Brhaspati : Udara (stomach)
Śukra : Śukra (Semen)
Śani : Nabhi (Belly button)
Rahu : Mukha (face)
Ketu : Hasta and Pada (hands and legs)
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RISING (UDAYA)
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UDAYA
Jataka Parijata 2.11
Pristhodaya – Sūrya, Maṅgala, Rāhu and Śani
Srishodaya – Śukra, Candra, Budha
Ubhayodaya – Bṛhaspati
Jyotiṣaa Kalpavriksha 2.89
Sūrya, Maṅgala, Rāhu and Śani are Prithodaya. Śukra, Candra 
and Merc are Sirshodaya, Bṛhaspati is Ubhayodaya.
Pristodaya cause destruction, Sirshodaya cause success and 
Ubhayodaya gives mixed results.
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SVARUPA
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GRAHA SVARUPA
Jataka Parijata 2.12
Sūrya and Budha – Like birds
Candra – Sarisripa (Serpents)
Bṛhaspati and Śukra – Dvipada (humans)
Maṅgala and Śani – Chatuspada (animals)
Comments
Here the animal life forms are divided into four classes. Those with 
no legs (serpents), those with 2 legs (human), those with four legs 
(most animals) and those who don’t walk but fly. 
Aquatic animals such a fishes who don’t have legs should also be 
classified in the category of Sarisripa. This groups is also 
applicable to those who have more legs such as insects.
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PLACED WHERE THE GRAHA 
LIKE TO MOVE AROUND
(SANCHAARA DESHA)
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DWELLING 
PLACES OF THE 
GRAHAS
Jataka Parijata 2.13
Śukra and Candra – Watery places
Bṛhaspati and Budha – In places inhabited by scholars
Maṅgala, Rāhu, Śani and Ketu – in mountains and forests
Comments
People of having predominant characteristics of certain Grahas like to move 
around certain kinds of places. For example those under predominant influence 
of Jala Graha Śukra and Candra like to move around watery places such as 
sea-shore, rivers, lakes etc. They also like to undertake sea voyages.
Those who have predominant influences of Bṛhaspati and Budha like to be 
engage in intellectual discussions with learned and scholars either to establish 
their knowledge (Bṛhaspati) or to learn something (Budha). They like to be 
surrounded by Books such as in Libraries.
Those under strong influence of malefics such as Maṅgala, Rāhu, Śani and Ketu 
love adventures and move around in difficult terrain. They like to do trekking and 
get involved in adventure sports
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GRAHAS AND VEDAS
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GRAHAS AND VEDAS
Jataka Parijata 2.15 (a)
Rkvedha – Bṛhaspati
Yajurvedha- Śukra
Saamaveda- Maṅgala
Atharvaveda- Budha
Pt. Sanjay Rath
There are five heads/faces or mukhas. One for each of the five tattvas. 
Gaja-mukha (elephant-Akasha), Hanu-mukha (monkey-agni), Aja-mukha (goat-prthvi), 
Haya-mukha (horse-väyu) and Go-mukha (cow-jala). 
Whilst the Gaja-mukha relates to all the Vedas, the other heads refer to the following 
Vedas specifically: Go-mukha = Rg Veda; Haya-mukha = Yajur Veda; Aja-mukha = 
Sama Veda; Hanu-mukha = Atharva Veda
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VEDAS
Source: http://hinduism.about.com
Rkvedha: The Book of Knowledge
The Rig-Vedic ‘samhita’ or collection of mantras consists of 1,017 hymns or ‘suktas’, covering about 
10,600 stanzas, divided into eight ‘astakas’ each having eight ‘adhayayas’ or chapters, which are 
sub-divided into various groups. The hymns are the work of many authors or seers called ‘rishis’. 
There are seven primary seers identified: Atri, Kanwa,Vashistha, Vishwamitra, Jamadagni, Gotama 
and Bharadwaja.
The Yajur Veda: The Book of Ritual
The Yajur Veda is also a liturgical collection and was made to meet the demands of a ceremonial 
religion. The Yajur Veda practically served as a guidebook for the priests who execute sacrificial 
acts muttering simultaneously the prose prayers and the sacrificial formulae (‘yajus’). It is similar to
ancient Egypt’s “Book of the Dead”. There are no less than six complete recessions of Yajur Veda -
Madyandina, Kanva, Taittiriya, Kathaka, Maitrayani and Kapishthala.
Samaveda: The book of holy songs
he Sama Veda is purely a liturgical collection of melodies (‘saman’). The hymns in the Sama Veda, 
used as musical notes, were almost completely drawn from the Rig Veda and have no distinctive 
lessons of their own. Hence, its text is a reduced version of the Rig Veda. As Vedic Scholar David 
Frawley puts it, if the Rig Veda is the word, Sama Veda is the song or the meaning,if Rig Veda is 
the knowledge, Sama Veda is its realization, if Rig Veda is the wife, the Sama Veda is her husband.
The Atharva Veda: The Book of Spell
The last of the Vedas, this is completely different from the other three Vedas and is next in 
importance to Rig-Veda with regard to history and sociology. A different spirit pervades this Veda. 
Its hymns are of a more diverse character than the Rig Veda and are also simpler in language. In 
fact, many scholars do not consider it part of the Vedas at all. The Atharva Veda consists of spells 
and charms prevalent at its time and portrays a clearer picture of the Vedic society.
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GEMSTONES
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GEMSTONES
JATAKA 
PARIJATA 2.21
1. Sun - Ruby (manikya)
2. Candra - White pearl (bimala muktaa)
3. Maṅgala - Red coral (markata)
4. Budha - Green emerald (gaarutmaka)
5. Bṛhaspati - Yellow sapphire (pushparaga)
6. Śukra - Diamond (vajra)
7. Śani - Blue sapphire (neelam)
8. Rahu - Hessonite (gomeda)
9. Ketu - Cat’s eye (vidurya)
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COLOUR
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COLOUR
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Jataka Parijata (2.19)
1. Sun - Copper colour
2. Candra - White colour
3. Maṅgala - Red colour
4. Budha - Green colour
5. Bṛhaspati - Yellow colour
6. Śukra - Variegated (many colours)
7. Śani - Black
The colours governed by the Grahas are given here. These colours
are the colours of various objects around us such as clothes, wall 
paint, etc. These are not the complexion (skin colour) ruled by the 
Grahas. There are millions of colours in the world and it is not 
possible to assign the whole colour chart to the Grahas. So, one 
must be able to extend this to all colours in the natural world. 
GRAHAS AND 
COLOUR WHEEL
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COLOURS
Blue, cooler shades, smaller wavelength, lack of energy
→ Śani
Red, warmer shades, longer wavelength, high energy
→ Maṅgala and Sūrya
Yellow and Green, balance between Red and Blue
→Bṛhaspati and Budha
Ultra-violet (Beyond violet), extremely cold, very low energy
→ Rāhu
Infra-red (below red), extremely hot, very high energy
→ Ketu
All colour, all encompassing, unbiased
→ Candra
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THE COLOUR 
SPECTRUM
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THE COLOUR 
WHEEL
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DIRECTION
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PLANETARY 
DIRECTION
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MATTERS AND MATTERIALS
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GRAHAS AND METALS
BPHS 3.42
सीसां िहोिीलिणणः केिोज्ञेयो दववजोत्ति॥ ४२॥
sīsaṁ rahornīlamaṇiḥ ketorjñeyo dvijottama || 42||
Rāhu governs lead and Ketu governs blue gem (?).
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Graha Jataka 
Parijata
(2.20)
Brihat Jataka 
(2.12)
Sūrya Copper Copper
Candra Mani Precious metal
Maṅgala Gold Gold
Budha Oysters Bell metal (Brass
Bṛhaspati Silver Silver (Gold in own 
sign
Śukra Pearl Pearl
Śani Iron Iron, Lead
KUNDALINI CHAKRA
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KUNDALINI 
CHAKRAS-
ENERGY CENTRES
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Kundalini chakra Meaning Kāraka Key Characteristics
Muladhara Root Chakra Budha Instinct, sensuality, security, survival, stability
Svadisthana
Sacral 
Chakra
Śukra
Sex hormones, genitourinary system, adrenals,
reproduction, relationships, creativity, basic 
emotional needs, pleasure, enthusiasm, passion, 
addictions, violence
Manipura Solar Plexus Maṅgala
Metabolic, digestive systems, pancreas, adrenal 
cortex, digestion, conversion of food into 
energy, personal power, fear, anxiety, 
introspection, expansiveness, growth
Anahata
Heart 
Chakra
Śani
Immune system, endocrine system, compassion, 
tenderness, unconditional love, equilibrium, 
rejection, well-being, circulation, spiritually, 
devotion
Vishuddha
Throat 
Chakra
Bṛhaspati
Communication, expression, thyroid hormone, 
growth and maturity, Independence, lucid 
dreaming
Ajna Third Eye Candra
Pineal and pituitary gland, melatonin hormone,
vision, sleep and wakefulness, balancing higher 
and lower selves, self trust, intuition
Sahasrara
Crown 
Chakra
Sūrya
Endocrine system, central nervous system, 
hypothalamus, universal consciousness, unity, 
awareness of self vis-à-vis supreme 
consciousness
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Prthvi Tattva
Jala Tattva
Agni Tattva
Vayu Tattva
Akasha Tattva Pingala nadi
Ida nadi
GRAHAS AND 
LOKAS
Jyotiṣa Kalpavriksha 2.85-86
(Quoted from Jyotirnibandha)
Bṛhaspati is lord of Devaloka
Candra and Śukra- Manushya loka
Sūrya and Maṅgala- Pitri loka
Merc and Śani- Tiryaka loka
(According to Varaha)
Bṛhaspati – Devaloka
Candra and Śukra- Pitriloka
Sūrya and Maṅgala- Tiryaka loka
Śani and Budha- Naraka loka
Usage
Check the stronger of Sūrya and Candra. The loka represented by the lord of 
the drekkana will indicate the loka from where the native has come from previous 
life.
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LOKA (SPIRITUAL PLANES)
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LOKA OR HIGHER 
SPIRITUAL PLANES
Similar to the lokas, there are 7 lower spiritual 
planes governing animal instinct and bestiality 
in human beings. They are Atala, Vitala, 
Sutala, Talatala, Rasatala, Mahatala, Patala. 
Those who live life like an animal (although in 
human form go to these talas after death. 
Atala is just below the Bhu loka and less severe 
and the most severe is the patala.
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Loka Governed by Meaning
Bhu Maṅgala
The Graha earth, the plane where 
one has to experience the results of 
all the past karmas.
Bhuva Sūrya The solar and the planetary system.
Sva Śukra
The heavens a place of sense 
enjoyment. A place where all the 
good deeds (done with some selfish 
motives) are rewarded. Work done 
with selfless motives take someone 
to even higher lokas
Maha Budha
The abode of mahapurusha. Those 
who people who led a very 
righteous life.
Jana Candra
The abode of those who dedicated
their life for the upliftment of the 
people and redemption of the sinful 
and troubled souls.
Tapa Śani
The abode of the tapasvis who 
dedicated their life doing tapasya 
(severe spiritual penance).
Satya Bṛhaspati
The highest spiritual plane and this is 
a place for someone who has 
spoken and supported truthfulness 
throughout their life.
SECTION 10
OTHER MATTERS
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TIMING AND STRENGTH OF 
RESULTS
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TIMING 
MANIFESTATION 
OF RESULTS
Jataka Parijata 2.82
Sūrya and Maṅgala give their results while in the first drekkana of 
a sign, Bṛhaspati and Śukra give their result in the middle drekkana
of the sign, Candra and Śani give their result in the last drekkana
and Budha give its results through out the sign.
Comment
Although the usage is not mentioned, this could be used in following 
ways-
1. Transitsof Grahas
2. In natal horoscope – to judge the strength of results due to 
placement of a Graha in a sign.
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GRAHA DOṢA APAHARANAM
(DISAPPEARANCE OF DOṢA OF 
GRAHAS)
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GRAHA DOṢA 
APAHARANAM
Jataka Parijata 2.73-74
Rahu’s Doṣa is removed by Budha. Rāhu and Budha’s Doṣa is 
removed by Śani. Doṣa of previous three Grahas Rāhu, Budha and 
Śani’s Doṣa is removed by Maṅgala. The Doṣa of previously 
mentioned four Grahas is removed by Śukra. In this manner the 
sequence of Grahas are as follows-
Rāhu Merury Śani  Maṅgala  Śukra  Bṛhaspati
Candra  Sūrya*
*Especially when Sūrya is Uttaraayana.
Phaladipika 4.11
Bṛhaspati is the strongest among all Grahas to give auspicious 
results and reduction of inauspicious results. Śukra’s ability is half of 
Bṛhaspati’s and Budha’s ability is half of that of Śukra. However, 
Candra’s strength is the root to the strength of all Grahas.
Ability to remove evil
Bṛhaspati > Śukra > Budha
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BADHAKA GRAHA
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BADHAKA GRAHA
Jataka Parijata 2.48
If a Graha becomes the sign lord of Khara (lord of 22nd
drekkana) or Mandi and simultaneously own the following 
houses, it becomes a badhaka Graha
1. For movable sign – lord of the 11the or those occupy the 
11th
2. For Fixed signs - lord of the 9th or those occupy the 9th
3. For dual signs – lord of the 7th or those occupy the 7th
Comments
The badhaka of all the bhavas need to be determined. They 
cause trouble to the bhavas especially if they associate with 
Khara or Mandi.
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Movable Fixed Dual
11th house 9th house
7th
house
INABILITY TO BESTOW 
AUSPICIOUS RESULTS
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INABILITY TO 
BESTOW 
AUSPICIOUS 
RESULTS
Jataka Parijata 2.72
When Sūrya and Candra are conjoined, Budha is placed in the 4th, 
Bṛhaspati in the 5th, Maṅgala in the 2nd, Śukra in the 6th, Śani in the 7th
are ineffective in giving auspicious results.
Jataka Parijata 2.52
Budha in the 4th house, Bṛhaspati in the 5th house, Śukra in the 7th house 
don’t give auspicious results. Śani gives good results in the 8th house
Phaladipika 15.26
Sūrya in the 9th, Candra in the 4th, Maṅgala in the 3rd, Bṛhaspati in the 
5th, Śukra in the 7th and Śani in the 8th manifest troubles related to the 
mentioned houses.
Comment
What mentioned here commonly goes with the term Karako Bhava 
Nashaya. As Jataka Parijata mentioned Śani is an exception and is 
good in the 8th bhava as it bestows long life.
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MARANA 
KARAKA 
STHANA (1/2)
Jataka Parijata 17.34-36
भ्रािसृ्िािगिो जीवो िािस्िािगिः कुजः।
ििा जन्िगिो िन्िो िाहुििवििामशगः॥३४॥
िन्रोिगहृां यािः सयूो रिःफगहृां गिः।
बधुः सप्ििभावस्िो भागिवः शत्रिुामशगः॥३५॥
इत्येवां ििणस्िािां िस्स्िि ्पापयिुेऽिवा।
पापदृष्टेऽरििीिस्िे िबुिले िःुखिाप्ियुाि॥्३६॥
bhrātṛsthānagato jīvo dārasthānagataḥ kujaḥ|
tathā janmagato mando rāhurnavamarāśigaḥ ||34||
candromagṛhaṁ yātaḥ sūryo riḥphagṛhaṁ gataḥ|
budhaḥ saptamabhāvastho bhārgavaḥ śatrurāśigaḥ||35||
ityevaṁ maraṇasthānaṁ tasmin pāpayute'thavā|
pāpadṛṣṭe'rinīcasthe durbale duḥkhamāpnuyāt||36||
Bṛhaspati in the 3rd house, Maṅgala in the 7th house, Śani in the lagna, Rāhu in the 9th
house, Candra in the 8th house, Sūrya in the 12th house, Budha in the 7th house, Śukra in 
the 6th house are in their Marana Sthanas. If such Graha is conjoined or aspected by 
malefics, placed in debility or otherwise weak cause tremendous sorrow (akin to 
death).
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MARANA 
KARAKA 
STHANA (2/2)
Phaladeepika 26.34
िराष्टिे ि धिणीिियः कलत्रे
िाहुः शभेु कववििौ ि गुरस्ििृीये।
अकि ः सुिेऽर्कि रिये ि बुधश्ििुिे
िािाििहातिििणाति विेदववशषेाि॥् ३४॥
cadrāṣṭame ca dharaṇītanayaḥ kalatre
rāhuḥ śubhe kavirarau ca gurustṛtīye |
arkaḥ sute'rkirudaye ca budhaścaturthe
mānārthahānimaraṇāni vadedviśeṣāt || 34||
Phaladeepika has variation for the marana karaka sthana for 
Sūrya and Budha. According to this Sūrya in 5th, Budha in the 4th
cause loss of name, wealth and death.
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1
2
3
4
7
10
5
6 8
9
11
12
Śani
Maṅgala
Budha1
Bṛhas
pati
Śukra
Sūrya
Rāh
u
Candra
Budha2
SECTION 11
IMPORTANT KĀRAKATVAS
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KEY 
SIGNIFICATIONS 
(9 NAISARGIKA 
KARAKA)
Jataka Parijata 2.49-50
1) Sun- Soul, Father, Influence, health and vitality, wealth and 
resources
2) Candra- State of mind (chitta), intelligence (buddhi), honour
from the ruler, mother, property and assets
3) Maṅgala- Sattva (strength and courage), diseases, abilities 
(valour, execution abilities), younger sibling, landed property, 
paternal relatives (gnati – cousins etc.)
4) Budha- Learning, Friends (Bandhu- kith and kins), rationality 
(vivek), Maternal uncle, skin, profession (ability to work)
5) Bṛhaspati- Intelligence (prgna), wealth, nourishment, children, 
wisdom
6) Śukra- Wife (spouse), vehicles, clothes and ornaments, sexual 
drive, trade and commerce, material comfort
7) Śani- Longevity, livelihood, nature of death, danger, sorrow, 
property (Sampad - arising out of hard labour)
8) Rahu- Paternal grandfather
9) Ketu- Maternal grandfather
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3 CLASSES OF 
KARARAKA
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DETAILS OF 
KARAKAS
All inanimate as well as the animate being the world are signified by the Grahas and 
hence the work karaka is associated with them. Karaka means the doer of certain 
activities. This means that the karakas represent the influence of various things animate 
or inanimate, in our life. 
Based on the inherent gunas, Sattva, Rajas and Tamas the karakas are classified in 
three categories namely the Naisargik karaka which is predominant in Rajas Guna, the 
Chara Karaka which is predominant in the Sattva guna and the Sthira Karaka which is 
predominant in the Tamas guna. 
The utility of these karakas can be understood from the standpoint of their gunas. The 
sthira-karakas are governed by Shiva and there are 7 such karakas. They represent 
the death of various animate things surrounding us (Rāhu and Ketu, who are the 
shadowy Grahas without body cannot die and hence is excluded from the scheme of 
the 7 sthira karakas). 
The chara-karaka is governed by Vishnu and there are 8 such karakas. They show the 
influence of various atmas / souls in our life and thus means our sustenance in this 
material world in the form of a social life (having inter relationships with various souls 
in this world) and spiritual growth. 
The remaining category is the Naisargika karaka governed by Brahma and there are 
9 such karakas. They represent the creation process and hence all perceptible and 
imperceptible creation of the world are governed by them.
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THE STHIRA 
KARAKA
1) Stronger among Sūrya and Śukra- Father
2) Stronger among Candra and Maṅgala- Mother
3) Maṅgala- Younger sister, younger brother brother-in-law, sister-
in-law
4) Budha- Maternal uncles, aunts and all maternal relatives
5) Bṛhaspati- paternal grand parents, husband (in lady’s chart), 
children
6) Śukra- Wife (in a men’s chart), maternal grandparents, father 
& mother-in-law, maternal grand parents
7) Śani- Elder brother & Elder sister
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THE CHARA-
KARAKA (1/2)
Atmakaraka
The Ātmakāraka is the kāraka for the Ātma or the soul. According to Maharṣi Parāśara He is the king 
of the Kuṇḍalī and could imprison (Bandhana) or release (Mokṣa) someone. Like the ministers obey a 
king, the other Kārakas obey the Ātmakāraka. Being the kāraka of the Ātma, the 12th house of 
Mokṣa is seen from the Ātmakāraka’s Navāñśa (Kārakāñśa) to determine one’s Iṣṭa Devatā. This 
Devatā guides the Ātma through several births towards Mokṣa.
Amatyakaraka
Amātya means ministers. Whist the Ātmakāraka is like Sūrya, the Amātyakāraka is like Bṛhaspati. The 
Amātyakāraka is also like the Queen (Candra), who makes policies and looks after her subjects. We 
can also say that the Amātyakāraka signifies the mind. The role of the Amātyakāraka is that of a 
Minister or the Queen who advises the king on crucial governance matters. In our life, it is the 
Amātyakāraka who guides the Bhāgya of the person towards attainment of the goals of the Ātmā. 
Being the protector of the soul, the Pālanadevatā (deity for sustenance) is seen from the 6th from the 
Amātyakāraka in the Navāñśa. The Bhāva of the Amātyakāraka can be considered as the 9th, the 
Guide. Counting from the 9th, then the 6th is the 2nd, which is the house of sustenance, and the 
Kuladevatā (family deity).
Bhratrikaraka
The Bhrātrikāraka is the kāraka of siblings, and cousins who are expected to stand by the native at 
times of need. This Kāraka is also known as the Gurukāraka, as next to the Amātya it is only the Guru 
who guides the Ātmā towards its goal. The Guru and his influence on one’s life can be seen from the 
Bhrātrikāraka in Rāśi/Añśa. In the Navāñśa Kuṇḍalī, this Kāraka shows the promise of how the Guru 
would influence one’s life. On the other hand, in the Rāśi Kuṇḍalī, the Kāraka shows how the promise 
of the Guru’s guidance is fulfilled.
Matrikaraka
The Mātṛkāraka is the kāraka for the mother. Among the first five Kārakas of prime importance, 
Mātṛkāraka represents one who brings the Ātmā into existence, in this world. It is she who has the first 
right over the child and who guides the child at all stages to do the right thing in life – to attain glory 
and the God. The influence of mother one’s life should be studied from this Carakāraka.
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THE CHARA-
KARAKA (2/2)
Pitrikaraka
After Mātṛkāraka, comes Pitṛkāraka - the kāraka of father. Father provides his seed (Bīja) in the form 
of sperm, that carries the soul that is transmits it to the womb (Kṣetra) of mother. Therefore, he comes 
next in order to the mother. The influence of father one’s life should be studied from this Carakāraka.
Putrakaraka
The Putrakāraka denotes children. One’s children holds the future of a person. One’s son (normally 
eldest son) performs the last rites of the person. Therefore, this Kāraka gains the sixth place in the 
order of relationship of the person. The influence of children on one’s life should be studied from this 
Carakāraka. Normally this Kāraka is identical with the Mātṛkāraka, as mother, and one who is 
originating from her is governed by the same Graha. However, when there is a Añśasāmya between 
two Grahas, the this Kāraka splits from the Mother and appears after the Pitṛkāraka.
Gnyatikaraka
The next in order is the Jñātikāraka - the kāraka of maternal relatives. The relatives of the person are 
the ones who are expected to stand near the person in times of happiness and distress. The influence 
of one’s kinsmen one’s life should be studied from this Carakāraka. On the other hand, the influences 
of the paternal relatives should be studied from the Pitṛkāraka instead, and likewise, those of in-laws 
from the Dārākāraka.
Darakaraka
The last in the order is the Dārākāraka - the kāraka for wife or spouse. The spouse is the ‘Ardhāṅginī’, 
meaning, equal partner of the person. From life’s experience standpoint the man and the women 
stand together and face the good and bad things in life jointly. This Kāraka is the last Kāraka, and 
ends the cycle of Carakārakas, from Ātma to Dārā. The influence of spouse and companion on one’s 
life should be studied from the Dārākāraka.
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7 OR 8 CARAKĀRAKAS?
The 8 Carakārakas, Ātma, Amātya, Mātṛ/Putra, Pitṛ, Jñāti and Dārā are allotted to 7 
Grahas. 
However, when two or more Grahas are in the same Añśa (degree), the Kārakas are 
assigned to 8 Grahas, from Sūrya to Rāhu. In this case, the Sphuṭa of Rāhu is reckined from 
the end of the Rāśi. Also, the Mātṛ and Putra is broken into two Kārakas, and Putrakāraka 
falls after the Pitrikaraka.
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BHAVA KARAKA
(BASED ON NAISARGIKA 
KARAKA PRINCIPLE)
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PRIMARY BHĀVA 
KARAKA
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JATAKA 
PARIJATA 2.51
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Bhāva Bhāvakāraka
Lagna Sūrya
2nd house Bṛhaspati
3rd house Maṅgala
4th house Candra, Budha
5th house Bṛhaspati
6th house Śani, Maṅgala
7th house Śukra
8th house Śani
9th house Sūrya, Bṛhaspati
10th house Sūrya, Budha, Bṛhaspati, Śani
11th house Bṛhaspati
12th house Śani
SECTION 12
DISEASES AND TROUBLES
(FROM PHALADĪPIKĀ)
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Affliction of Grahas cause troubles pertaining to their 
natural nature among other significations. The details 
are given in the subsequent slides.
SŪRYA
(1) bile, (2) high fever, (3) burning in the body, (4) 
epilepsy, (5) heart diseases, (6) eye troubles (7) 
the place below the navel (womb), (8) skin 
diseases (9) leucorrhea, (10) danger from enemies, 
(11) danger from wood, fire, weapon and poison, 
(12) distress from wife and sons, (13) danger from 
thieves or quadrupeds, (14) danger from serpents 
(15) danger from the king, god Yama and Shiva
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CANDRA
(1) Excessive sleepiness or sleeplessness, walking in 
sleep (2) lethargy, (3) phlegmatic troubles, (4) 
dysentery or diarrhea, (5) carbuncle, (6) typhoid, 
flue, pneumonia, (7) danger from horned animals 
(such as cows, buffalos, deer etc.) or water 
creatures (hippopotamus, crocodile, shark, (8) loss 
of appetite, (9) loss of taste for food (10) trouble 
from women, (11) jaundice, (12) impurity of blood, 
(13) danger from water, (14) fatigue, low energy, 
(15) fear from Bala-grahas (?), the Goddess 
Durga, Kinnaras, God Yama, Serpents and 
Yakshini.
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Kinnara: In Buddhist mythology and Hindu mythology, a kinnara is a paradigmatic lover, a celestial 
musician, half-human and half-horse (India) or half-bird (south-east Asia). Their character is 
clarified in the Adi parva of the Mahabharata, where they say: “We are everlasting lover and beloved. 
We never separate. We are eternally husband and wife; never do we become mother and father. No 
offspring is seen in our lap. We are lover and beloved ever-embracing. In between us we do not 
permit any third creature demanding affection. Our life is a life of perpetual pleasure.
Yakshini: A yakshini is the female counterpart of the male yaksha, and they both attend to Kubera, 
the Hindu god of wealth who rules in the mythical Himalayan kingdom of Alaka. They both look 
after treasure hidden in the earth and resemble that of fairies. Yakshinis are often depicted as 
beautiful and voluptuous, with wide hips, narrow waists, broad shoulders, and exaggerated, 
spherical breasts.
MAṄGALA
(1) Excessive thirst, (2) fits due to excessive vayu or 
pitta (3) fear or danger from fire,poison or 
weapon, (4) leprosy, (5) eye troubles, (6) 
appendicitis, (7) epilepsy, (8) injury to the marrow, 
(9) itch in the body, (10) roughness of the body, 
(11) bodily deformities, (12) fear from the king, 
fire and thieves, (13) quarrels with brothers, sons 
or enemies, (14) fighting with the enemies, (15) 
diseases in the upper part of the body and (16) 
fear from evil spirits, gandharva and frightful 
demon.
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Gandharvas: In Hinduism, the gandharvas are male nature spirits, husbands of the 
Apsaras. Some are part animal, usually a bird or horse. They have superb musical skills. 
They guarded the Soma and made beautiful music for the gods in their palaces. A 
gandharva means a singer in the court of Gods.
In Hindu theology, gandharvas act as messengers between the gods and humans. In Hindu 
law, a Gandharva marriage is one contracted by mutual consent and without formal rituals.
Gandharvas are mentioned extensively in the epic Mahabharata as associated with the 
devas (as dancers and singers) and with the yakshas, as formidable warriors. They are 
mentioned as spread across various territories.
BUDHA
(1) confusion, delusion, (2) harsh speech or trouble 
in vocal organs, (3) eye troubles, (4) diseases of 
the throat, (5) nasal diseases, (6) fever caused by 
imbalance of the three humors viz., wind, bile and 
phlegm, (7) poisoning (8) skin diseases, (9) 
jaundice, (10) itching and bad dreams, (11) 
phobia of fire or Arsonphobia, (12) compulsion to 
do heavy-duty labour, (13) evils caused by the 
Gandharvas
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BṚHASPATI
(1) Peptic ulcer, or injuries to the inner wall of 
stomach, Appendicitis (2) fever due to infection of 
the intestines (3) fainting, (4) ear diseases, (5) 
conflicts in connection with temple matters or legal 
battles on account of wealth and property (6) 
curse of Brahmin (7) stress due to legal battles on 
account of bank, treasury, trust etc. (8) oppression 
caused by Vidyadhara, Yakhsa, Kinnaras, Gods, 
Serpents etc. (9) Punishment inflicted on account of 
disrespect of preceptor, elders and failing in 
duties towards them.
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Vidyadharas: In the Hindu epics, Vidyadharas are described as essentially spirits of the 
air. They are described as doing different activities in the epics like gazing at human 
prowess with astonishment, strewing flowers watching a combat, rejoicing with music 
and laughter, crowned with wreaths and fleeing with their wives from danger. They 
possess great magical powers like the ability to diminish their size. They are endowed 
with epithets describing them as "doers of good and devoted to joy". 
ŚUKRA
(1) Pale complexion due to Anaemia, (2) Eye 
troubles, urinary obstruction, diabetes, diseases of 
the generative organs due to imbalance of phlegm 
and wind, (4) lack of vitality, (5) inability to have 
sexual inter course (impotency), (6) Pale 
complexion, lack of lustre and weakness due to 
excessive indulgence in sexual intercourse, (7) 
rickets, (8) fear from witches, female ghosts and 
female deities (9) break in friendship with dear 
friends.
02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगुणस्वरूप GRAHAGUṆASVARŪPA 284
ŚANI
(1) diseases caused by wind and phelgm, (2) Pain 
in the legs or becoming lame, (3) fatigue due to 
excessive labour, (4) mental aberration, (5) 
Stomach ache, (6) Excessive heat in the body, (7) 
troubles from servants, (8) distress due to wife and 
children, (9) injury to some part of the body, (10) 
mental anguish (11) oppression by ignominious 
goblin and the like, (12) injury from a blow from a 
piece of wood or stone (13) misfortune.
02 Feb 2013 © SARAJIT PODDAR (AKA VARAHAMIHIRA) | ग्रहगुणस्वरूप GRAHAGUṆASVARŪPA 285
NODES AND GULIKA
Rāhu
(1) Heart diseases, (2) threat of burning, (3) 
leprosy, (4) aberration of mind, (4) diseases 
caused by poisoning, (5) pain in the legs or injury, 
(6) distress from wife and children or distress 
caused on their account, (7) trouble from goblins, 
serpents or enemies.
Ketu
(1) Trouble through dispute with Brahmins and 
Kshatriyas.
Gulika
(1) fear from seeing dead bodies (2) poison, (3) 
bodily pain, (4) sorrow due to the death of a near 
relation, (5) fear from evil spirits.
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