After narrating the Bālāriṣṭa yogas, Maharṣi Parāśara delineates the yogas that cause nullification to the Bālāriṣṭa yogas. While judging a Kuṇḍalī for the presence of any Bālāriṣṭa yogas, one must first judge the presence of these Ariṣṭabhaṅga yogas. Because, if the Ariṣṭabhaṅga yogas are present, then either the Bālāriṣṭa yogas are nullified, or they are reduced in their potencies. Maharṣi Parāśara writes in BPHS 10.1, that “I now narrate the antidotes for such evils as well, which will be helpful to assess the extent of inauspiciousness”. This means that we must not issue our judgement on Ariṣṭas in a Kuṇḍalī without judging these antidotes. These yogas not only relevant from the standpoint of Ariṣṭa, but also from the standpoint of overall strength and delineation of the Kuṇḍalī. For instance, powerful Śubhagrahas in the Kendras to the Lagna offer great protection to a Kuṇḍalī from myriads of dangers and troubles. If a yoga such as this can help overcome the deadliest yogas that cause danger to an infant’s life, what can these yogas do in a Kuṇḍalī, that is bereft of the Bālāriṣṭa Yogas? Undoubtedly, the Ariṣṭas do not come in life only in the form of Bālāriṣṭa yogas, they come in several other forms. These Ariṣṭabhaṅga yogas work like an Ayurvedic tonic, a protective shield, protecting one from several kinds of dangers, mishaps, and miseries. These yogas also teach us about certain fundamental principles, certain cardinal rules, that must always be borne in mind when judging a Kuṇḍalī. For instance, when Candra or Rāhu is in one of the 3 Rāśis in the Lagna, viz., Meṣa, Vṛṣabha, and Karka, they become exceedingly good, even though their presence in the Lagna is abhorred.
I have included here the yogas from Bṛhatparāśara Horāśāstra, and Sārāvalī. But before delving into the specifics of these yogas, let us review the yogas contained in other texts. In the translation of Bṛhajjātaka, Śrī B Suryanarain Rao gives 16 yogas from Śrī Bhātotpala’s commentary of Bṛhajjātaka. I have narrated them here, as they guide our attention towards these yogas in a succinct manner. This also helps us gleaning into the mind of one of the greatest scholars of Jyotiṣaśāstra, Śrī Bhātotpala. The yogas are: (1) if a powerful Bṛhaspati with bright rays occupies the Lagna, he averts all the Ariṣṭas, as does the Śūladhara Śiva to ward off a man’s sins when he devoutly prostrates before the God; (2) if the lord of birth is most powerful, not aspected by Krūragrahas, and aspected by Śubhagrahas from Kendras, the evil is averted and the child lives long in wealth and prosperity; (3) even when Candra is in the 8th if he is in the Dreṣkāṇas of Budha, Bṛhaspati and Śukra, wards off all evil and bestows long life, (4) if Candra is full, occupies Śubharāśis and subjected to Śubhadṛṣṭi, the evils are averted and long life is bestowed. This is even more so when Śukra aspects; (5) when a powerful Śukra, Budha or Bṛhaspati is in a Kendra, even though having Krūrayuti, he averts early death; (6) even when Candra is in the 6th if he joins the Dreṣkāṇa of Budha/Śukra/Bṛhaspati, the child is protected as does a serpent bitten man by Siddha medicine. These are men with wonderful psychic development, who can perform miracles; (7) of Pūrṇacandra is between Śubhagrahas with bright rays, the child is protected completely as men can be protected by Garuṛa against the serpents; (8) even if Candra is in 6th/8th, birth during the night of Śuklapakṣa (Pūrṇimā), he protects the child from the dangers; (9) if Bṛhaspati is bright powerful, and lustrous, and is found in a Kendra, he averts all evil; (10) if Bṛhaspati, Candra, Śukra and Budha Śubha Rāśi/Varga, they avert all evils; (11) if Candra Rāśyādhipati is in a Kendra with Śubhagrahas, he protects the child from all evils as the devout prayers addressed to Viṣṇu protects man from all the sins; (12) if Śubhagrahas are in Śubha vargas, and cast their dṛṣṭis on the Krūragrahas in Śubha vargas, they cut away all evils, as does a bad woman her husband; (13) if Rāhu is in 3/6/11 having Śubhadṛṣṭi, all evils are blown off as cotton threads before powerful winds, (14) if all Grahas are in Śīrṣodaya Rāśis, evils melt away as does ghee placed on fire; (15) if a Śubhagraha who is victorious in a Grahayuddha is aspected by another Śubhagraha, the evils are blown away as do the trees by a violent storm; (16) if Candra is aspected by all the Grahas, the evils are conquered, as a powerful emperor would conquer a petty chief opposed to him.
We can identify certain common themes here, which are the Śubhagrahas must be strong, and at least one of them must be powerfully placed in the Lagna. Candra, even though maybe in a Dusthāna, but he occupies the Dreṣkāṇa of Bṛhaspati/Śukra/Budha, he loses his sting to bite. Candra subjected to Śubhakartari yoga also loses his power to do harm. Krūragrahas may be evil in the Rāśikuṇḍalī, but, if they are in the Navāñśa/Dreṣkāṇa of the Śubhagrahas, they lose their evil characteristics, and turn good. Krūragrahas under Śubhadṛṣṭi is excellent. Even Rāhu becomes good when he is in a Triṣaḍāya (3/6/11). Either the Lagneśa, or the Śubhapati, in a Kendra/Koṇa and subjected to powerful Śubha yutidṛṣṭi, the life of the native is protected, even though the wind might be strong, and is trying to put off life, like the fire in a lamp. At the conclusion of Śrī Kalyāṇavarmā writes in Sārāvalī 12.15, that “I have thus explained the Yogas, that can counter the evils, as laid down by our great ancestors May the astrologers please the king with the knowledge of these.” One who attains this secret knowledge of Jyotiṣaśāstra is honored by the Kings.
Om Tat Sat