Varga chakras (kundalis) in jyotish classics?

by
Rohiniranjan, Crystal Pages October 2005

PREAMBLE AND BACKGROUND: Recently on one of the many jyotish lists

on internet, spirited discussions took place for examining the status of a variety of
jyotish parameters, including chara dasha, karakamsha. As characteristically
happens, some of the discussants began to branch into other side discussions
which really had nothing to do with the original questions or topics and some even
became a bit emotional, as also often happens on the internet where attention
spans of days and weeks are required in order to get to the bottom of things and
where sometimes a topic is being discussed on many different boards. However,
nothing was really resolved, and some of the regulars began expressing their
frustrations about these topics coming up again and again and directing people to
archives etc. Unfortunately, the yahoo forums/fora are such that only limited
searching of past messages is possible without losing all hair, and the archives
sometimes are maintained on another yahoo site so this does not help matters
when all one wants is to get a quick summary of what others are using and if
possible their reasons, why! This latter usually brings out more gall than good
information even though the intention of the person posing the question was noble
and not confrontational.
Somewhere, along the path, another topic was born which began
questioning the use of varga kundalis or varga chakras. Now this is something
that is utilized in jyotish going back to almost the first memories of even the oldest
members in the forum who eventually admitted to such being the case. I myself,
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though myself not that senior, have seen horoscopes that were drawn in the
century before last where the jyotishi had drawn the rashi chakra and navamsha
and dashamsha and so on and more importantly had commented on these charts in
his reading. So, at least some individuals had been utilizing varga-charts even a
couple of hundred years ago and conceivably perhaps even before those times.
Somewhere during the discussion, in one of the lists, one of the members
made available an article in which the author had expressed thoughts to the
contrary, i.e., vargas should not be used in a chart format. A discussion ensued
which sidestepped the more important and pertinent matter of the practical merits
of using of navamsha varga as a secondary chart. A few individuals asked for
proofs in classics that indicates that ancient jyotishis advocated of varga chakras.
The discussants emphasized that ONLY rashi chakra must be used and varga
placements should only be used for determining the strengths of planets etc. Now,
those who have studied BPHS would know, that 16 vargas had been defined by
the Sage starting with rashi or kshetra and so on. One of the members brought to
all astrologers attention that Parashara had described very clearly how to
determine bhavas in the rashi chart (ascendant, 10th house and then trisection of
the arcs, etc. in Chapter V or BPHS). This was indeed true and a positive step
forward in the discussion. There were parallel discussions going on which were
rehashing the point that BPHS was not original and was perhaps not even a classic
and written by one or a group of latter day saints [my term, not the original
posters!] in jyotish and therefore cannot be treated as a classic. Obviously, there
was some support for this as could be similarly expected if someone were to make
a comment that jyotish was nothing but a derivative of Babylonian astrology that
the army that came with Alexander brought to India. I believe a discussion on that
topic is in progress currently somewhere (October 2005).
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To those who were still interested and intrigued by this, there seemed to be
two streams of thought prevailing:

a) Only Rashi kundalis should be used. Other varga kundalis were the product of
corrupted understanding of the classics which themselves many concur might
not have survived in pure form [though some of them have thankfully survived in
reasonably good shape1]. Underlying this is the belief some may harbour that,
alike the iceberg, available Jyotish is only 1/10th of the total body while the
submerged 9/10th is mostly lost and partly hidden in the secret chambers of
paramparas and some of the secret documents that exist but jealously guarded by
the owner families. I do not know how much of this iceberg postulate is based
facts and how much is wishful fiction. According to the purists of this stream of
thought, vargas MUST only be used as measures of qualitative and quantitative
strength of planets and for the consideration of the deities and primal forces those
represent BUT not in the form of a horoscope and certainly no serious
consideration must be given to aspects and bhava considerations. Just for clarity,
they would maintain, for instance, that while the 2nd house lord in navamsha is an
important indicator, the fact that it is placed in the 2nd navamsha varga from the
navamsha lagna (essentially in 2nd house in navamsha chart) is not significant. Or,
for instance, if mars is in aries sign and libra navamsha, and saturn is in gemini
sign and libra navamsha, the two planets are not related (though they would be
depicted as being conjoined in the same navamsha varga in a navamsha chart).

b) Regardless of whether overtly described or not, the other stream of thinking

maintains that varga kundalis have an important role to play in jyotish and
possibly are of significant utility in discerning primary mandates matters
pertaining to the prescription given by sages. In other words, navamsha chart, for
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example, would hold a significant sway over matters of marriage and spouse,
while saptamsha chart would be of similar import in the examination of children in
a given nativitys reading. These vargas should be examined in a chart format.
I do not recall anyone in the camp (b) saying that the first part of (a) is not
correct, namely, the varga positions must be considered, per se, for examination of
strength and quality of a planet as prescribed within the jyotish framework. In fact
most of them utilized concepts from both (a) and (b) streams. There seemed to be a
few other individuals who totally denied the veracity of thought stream (b) and a
few were a bit taciturn about it, perhaps to avoid acrimony and getting ensnared in
the controversy. Or perhaps there were some other reasons, known only to them.

WHAT DO THE CLASSICS SAY: While the purists and historians duke it out
as to what constitutes a Classic and what not, there seemed to be no significant
resistance to accepting Brihat Parashara Hora Shastra, described by a very
accomplished and brilliant, jyotishi who is an excellent writer and teacher and a
very wise person beyond his years as ... a remarkably well-preserved and
reasonably intact, well-organized compendium of jyotish knowledge. So I spent a
few minutes going through it after Chapter 5 was brought to our attention as a
strong indication of bhavas only being considered in rashi and in none of the other
vargas since the Sage had not explicitly stated so. On the surface, this indeed
seemed to be the case! However a further stroll into the magnum opus brought me
to the chapter on Karakamshas In this Chapter 35 (Karakamshaphalaadhyaaya),
BPHS describes the effects of planets that are in 2nd or 5th from karakamsha
(sloka 30-31 for instance) and other houses also from karakamsha in subsequent
slokas. Additionally, in sloka 33 BPHS mentions about the aspects (drishti) of
moon and venus on the 4th from karakamsha and also in sloka 13.
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Now, here lies the quandary:

BPHS has to the best of my understanding not clarified if the karakamsha kundali
is to be read in the navamsha arrangement or the rashi arrangement (even though
in both case the karakamsha sign will be taken from the navamsha where AK is
placed). Modern jyotishis are split over this matter.
This, therefore, will be the deciding factor. If you see planetary
arrangements for the karakamsha chart in rashi after finding the seed orientation
(atmakaraka in navamsha), then you would say that the above citation in BPHS
does not clarify or indicate the use of varga kundali or of bhavas in sub-rashi
vargas. On the other hand, if you continue to use the navamsha positions of other
planets for the karakamsha examination, then there lies the less explicit (than
Chapter 5) but important recommendation that houses matter and should be
studied in vargas. By extrapolation, as in the navamsha, so in the dashamsa and
the remaining 13 (Rashi having being unequivocally accepted as suitable for
studying houses in a horoscopic manner: Chapter 5, BPHS!). However, there still
was no evidence or classical indication for the use of drishtis in amsha varga
kundalis. A case was made about it just not being astronomically correct
because drishtis were based on angular distances (even though vedic drishtis are
more lax in orbs than their western tropical astrology counterparts, but angular all
the same). There was more searching that needed to be done, obviously!
At this juncture, someone mentioned that Kalyan Varma, the jyotishi king
was a reputable source and had dealt with navamshas in a brilliant manner and had
not recommended the use of varga kundali. It was indeed a cue from the
Universe! My next focus of attention was Saravali, a text that I absolutely love!
Anyways, I recalled something in Saravali that I was a bit bothered by early on
during my jyotish learning. Indeed, soon I was looking at Chapters 22 onwards
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where effects of drishtis between planets were mentioned by Kalyan Varma.

Before I got into it, though, I needed to make sure what a drishti means to
jyotishis. Most jyotishis writing in english use the term aspects for drishtis, just
like their tropical brethren. However, there are some differences. Conjunction is an
aspect, however yugma or more specifically yuti (coming together of planets) is
not a drishti. Several references in Satyacharyas writings mention Yuto Drishto
and other grammatical forms of these two terms. Now Satyacharya is economical
in the use of words, if nothing else. He would not use two words that mean the
same thing next to each other. This then would imply that Yuti (conjunction) is
separate from Drishti (aspect) in jyotish parlance. Yuti is not drishti, though the
effect or influence might be similar. Next, looking into the mathematical
consideration of drishti in drig bala, conjunctions do not come into consideration
when determining aspect strengths. In fact the planets have to be greater than 2
signs in order to get a aspect strength value. This allows an unambiguous cuff of
separation between two planets and yuti or conjunction not getting aspect strength
at all. An indirect but important confirmation that conjunction is not meant when
ancient jyotishis referred to drishti.
How come, then, Kalyan Varma in several shlokas (e.g., Chap. 22, sloka 6,
7, 14 ..., Chap.26, slokas 25, 29, on and on in similar slokas talks about effects
of drishtis (no mention of conjunctions or yutis) between sun and mercury and sun
and venus, and mercury and venus? Once or twice could have been a mistake or
error committed by a dozing student of Kalyan Varma who was taking dictation
but there are too many instances there! Now, even a neophyte in astrology would
agree that venus and definitely mercury would never get so far from sun to enter
into a drishti sambandh! UNLESS, obviously, Kalyan Varma was not referring to
the rashi horoscope but also to amsha varga horoscopes! Yes, this makes sense!!
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Putting 2 and 2 together Parashara indicating house relationships in

varga charts in the karakamsha examination and Kalyan Varma even more
directly and at several places referring to something that can be an
astronomical reality only in varga charts are providing firm indication of
jyotish classics recommending the use vargas in a kundali, chakra or horoscope
form with consideration of bhavas as in rashi as well as aspects, or drishtis!
A good beginning! Now we would all need to study further and find
practical applicability for this information. Even more than what has been shown
in the past by way of demonstration of use of varga charts in practical jyotish. Not
so much to convince a few individuals who would rather hang on to their pegs of
comfort and conviction, but to create more light and less smoke in the caverns of
jyotish. A much admired Jyotishi generally signs off his messages with, May
Jupiters light shine on us. To that I would like to add, Maybe we should invite
the soul-karaka Sun too for the cavern needs all the light it can get!

Thanks for staying with this article until the end,

Yours in jyotish,
Rohiniranjan

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