Ashtakavarga — An Introduction
Aṣṭakavarga is an important tool in the hands of Jyotiṣī to improve the precision of prediction. This tool is based on a binary mathematical model, that gives due consideration to the disposition of all the Grahas in an analysis. The Aṣṭakavarga model assigns a Rekhā (a vertical line or 1) for every favourable position and a Karaṇa (a dot, 0, or a cipher) for every unfavourable position. One who is unaware of the contributions of the Indians in the field of mathematics, must reflect how Indian Jyotiṣīs could devise a model based on the concept of Binary code, i.e., utilizing 0 and 1 in ancient times, when the mathematics was believed to be in its nascency. Invariably, then ancient Hindus were astute mathematicians and astronomers. The disbelievers must also realize that the idea of “Zero” is also an integral part of the philosophy of the ancient Hindus. The Karaṇa, Cipher or Zero is used to denote the idea of absence of favourable influence of a Graha. Aṣṭakavarga is a Jyotiṣa tool, but it is as much a mathematical wonder, which should interest any well-meaning mathematician. However, given the current prejudice against Jyotiṣa Śāstra, it is almost impossible to find a mathematician who could be interested in this subject. Nonetheless, it is a powerful tool in the hands of a Jyotiṣī. The power of this tool lies in its precision. In a discourse between Śrī Maitreya and Maharṣi Parāśara, when Śrī Maitreya asks Maharṣi Parāśara that in a Kuṇḍalī, where results manifest from multitude of influences arising from the interaction of Grahas and Bhāvas — how is it possible to sieve through these multitude of effects to say with certainty what effect is correct. Further to the numerous factors one must judge, one is also confounded by the several differences in opinions among the classical scholars, Ācāryas and Maharṣis. One is further confounded by the contradictions in the effects caused by several conflicting principles. The situation is further worsened by the intellectual incapacity of the denizens of Kaliyuga, that is caused by their sinful deeds. He requests the venerable Maharṣi to describe a method, which would enable even a shallow minded person to ascertain happiness, sorrows and the longevity based on the positions of the Grahas in Gocara. Maharṣi Parāśara accedes to this request and states that for the benefit of all, he shall enunciate a Śāstra where there are no contradictions in judging the effects of happiness and sorrows and the same can be used for determination of the longevity. This is the field of Aṣṭakavarga Śāstra. Undoubtedly, Aṣṭakavarga helps in removing confusion and uncertainty from one’s judgement regarding the effects of Grahas in a Kuṇḍalī — the effects that arise from multitude of possibilities and many of which are contradictory. The effects of Aṣṭakavarga is so powerful that even though a Graha may be in his Śatru or Nīca Rāśi, but if it is in a Rāśi containing high Aṣṭakavarga Rekhā, the results are favourable — i.e., the negative effects due to Śatru or Nīca Rāśi is largely overcome. On the other hand, when a Graha is in his Sva, Ucca, Mitra Rāśi, but in a Rāśi containing low Aṣṭakavarga Rekhās, the results are unfavourable — i.e., the Graha is incapable of leveraging the good effects of his dignity. After judging the dignity of a Graha due to their Rāśi, Bhāva and Varga positions through the methods of Ṣaḍbala, one must assess the effects derived from Aṣṭakavarga, that can play a significant part modifying the results. Aṣṭakavarga is a force that Jyotiṣī can’t ignore. This helps in consolidating one’s assessment of a Kuṇḍalī, help fine-tune the results and grant certainty where things are uncertain otherwise. It is widely believed that while all other assessment of a Kuṇḍalī is “general”, Aṣṭakavarga is “specific” and can help in precisely pinpointing an event.
Aṣṭakavarga means Vargas of 8, indicating influences of 8 entities. The Aṣṭakavarga computation starts with drawing individual Aṣṭakavarga of the Saptavāra Grahas (7 weekday planets), Sūrya to Śani, to which the Varga of Lagna is added. These individual vargas are called Bhinnāṣṭakavargas and each of them contain Śubha and Aśubha effects of the eight bodies — 7 Grahas and the Lagna. The Śubha effects are in the form of Rekhā, whereas the Aśubha ones are in the form of Karaṇas. The Bhinnāṣṭakavargas are consolidated into Samudāyāṣṭakavarga, which is also called Sarvāṣṭakavarga, that enables a blended assessment of the influences of all the eight[1] vargas. While Aṣṭakavarga is a detailed study, one must not forget the guiding principle, which is that a Graha gives excellent results, (1) when he is in a Rāśi having 5 or more Rekhās in his own Bhinnāṣṭakavarga; and (2) when the Graha transits a Rāśi in which the Rekhās are 5 or more in his own Bhinnāṣṭakavarga. The results derived from Aṣṭakavarga should be appropriately blended with those derived from the Rāśi positions. Let us say that, in a Kuṇḍalī Sūrya is Siṅha Rāśi, and in Sūrya’s Aṣṭakavarga, Siṅha Rāśi has 8 Rekhās. What should we conclude here? This is outstanding, firstly because Sūrya is in his own Rāśi which is great and further to that the Rāśi in which Sūrya is in, has very high Rekhās. On the other hand, let us say that, in another Kuṇḍalī, Sūrya is Nīca in Tula Rāśi, but having 8 Rekhās in that Rāśi in Sūrya’s Bhinnāṣṭakavarga. In this case, Sūrya’s ability is greatly diminished (compared to the case where Sūrya is in Siṅha), as Sūrya is inherently weak because of his Nīcatva. Therefore, when a Graha has high Ṣaḍbala and Aṣṭakavarga Bala, the results are outstanding, which is diminished to an extent, when a Graha is low in Ṣaḍbala but has high Aṣṭakavarga Bala. The result is worst when a Graha who has low Ṣaḍbala also has Zero Rekhā in his Rāśi in his Bhinnāṣṭakavarga.
Regarding the effects of a Graha arising out of the Aṣṭakavarga Rekhās, what is said about the Janmakuṇḍalī, is also applicable to his transit positions. For instance, when Sūrya passes through a Rāśi with 8 Rekhās, he is likely to give outstanding result, but if the Rāśi is owned by his Śatrus (and Nīca Rāśi), Śukra or Śani, the good results are somewhat diminished. The good results are also diminished if Sūrya is afflicted in Gocara by his Śatrugrahas or other Krūragrahas. Likewise, various avasthās (statuses) of the Grahas viz., Ucca, Mūlatrikoṇa, Sva, Mitra, Nīca, Śatru, Śubhakartari, Pāpakartari, Śubhadṛṣṭa, Krūradṛṣṭa, victory or defeat in Graha Yuddha, Vakra or Asta must also be considered. It is not wise to solely depend on Aṣṭakavarga and one must holistically judge several other factors before pronouncing the results.
According to Phaladīpikā, the “general results” of Grahas transiting through Rāśis having different number of Rekhās are: 0 — great misery and calamity, 1 — destruction or loss, 2 — expenditure, 3 — fear, 4 — fear, 5 — accomplishment of desired object, 6 — acquisition of a companion, 7 — gain of wealth or properties, 8 — gain of kingdom, influence, position of power and authority. Since, different Grahas govern different matters in life, the mentioned results should be applied to the Kārakatva of the Graha whose Aṣṭakavarga is under consideration. For instance, since, Sūrya governs father, wealth, resources, influence, status, authority and power, in Sūrya’s Aṣṭakavarga, if Sūrya passes through Rāśis having several Rekhās the results must be deciphered with regards to Sūrya’s Kārakatvas. The results are mainly two-fold, firstly it is due to the number of Rekhās in the Rāśi, and secondly it is due to the number of Karaṇas. Sometimes we may find that the results of Rekhās and Karaṇas and contradictory, which lets us reflect that the favourable results occur when Sūrya is dignified and negative results otherwise. A literal acceptance of these rules is uncalled for. For instance, the classical texts say that during Sūrya’s Gocara through a Rāśi having 2 Rekhās in Sūrya’s Bhinnāṣṭakavarga one gains King’s favour and overcome his enemies. However, it is also mentioned that when the Karaṇas are 6 in the Rāśi of Sūrya’s Gocara, the native suffers defeat in the hands of enemies. Which results shall prevail? The differentiation in the results is caused by other factors by twofold factors — (1) The Aṣṭakavarga Kakṣyās, and (2) Graha’s Avasthā such as Sva, Mitra, Ucca, Śatru or Nīca Rāśi and whether the Graha is fortified or weak, under Śubha or Krūra dṛṣṭi or kartari yogas. When Sūrya passes through the Kakṣyās of the Grahas who have contributed Rekhās the Śubha effects of the Rekhās are experienced. On the other hand, when Sūrya passes through the Kakṣyā of Grahas who have contributed Karaṇas, the results of the Karaṇas are felt. From a Graha’s dignity standpoint, if there are predominance of Śubha influences, then the good effects of the Rekhā Kakṣyā Gocara increases manifold. On the other hand, when the Graha is under preponderance of negative influences the negative results of the Karaṇa Kakṣyā Gocara multiplies. For illustration, given below are the results of Sūrya’s Gocara through Rāśis having several Rekhās and Karaṇas from Aṣṭakavarga Mahānibandha by Ācārya Mukunda Daivajña. In his book, the Ācārya states the results in two different sections for the Graha’s Gocara through Rāśi having several Rekhās and Karaṇas. I brought them together, because, I think it is important to form a wholistic view of both Rekhās and Karaṇa transits.
Let us understand again the way the results should be read using an example of Sūrya through a Rāśi with 1 Rekhā and 7 Karaṇa. Let us say that the Rekhā is contributed by Śukra from Mīna Rāśi, whereas the Karaṇas are from the remaining bodies. The results of this Gocara are 1 Rekhā: Association with elephants and horses, company of wise women and friends, profound wisdom, freedom from disease. 7 Karaṇas: Gains from unworthy means, inclination to usurp other’s wealth, suffering from diseases, dependence on others for basic needs, fondness for other women, rudeness, harshness in speech, financial distress, shamelessness. Śukra’s Kārakatva is comfort, women and relationship. We can say that when Sūrya is passing through Śukra’s Kakṣyā, he shall have the company of wise women and friends and gain freedom from disease because of the Ucca Avasthā of Śukra. On the other hand, if say Śukra was in a Śatru or Nīca Rāśi, these results would have been feeble. Now, what if the single Rekhā was contributed by Bṛhaspati from say Dhanu where Bṛhaspati is in the form of a profoundly knowledgeable Guru? Then Sūrya’s Gocara through Bṛhaspati’s Kakṣyā can indicate dawn of profound wisdom.
The results stated here are generic as it is impossible to narrate every possibility. Therefore, instead of applying these principles verbatim, one must reflect upon them and adapt them to the individual Kuṇḍalīs. For instance, depending on the Graha(s) who has contributed a Rekhā in Sūrya’s Aṣṭakavarga, the results are different. Further to this, the natural and temporal Sambandha between the Grahas affect the results as well. For instance, Śani’s contribution can’t be the treated the same as Bṛhaspati’s Aṣṭakavarga, because Śani is Sūrya’s Śatru whereas Bṛhaspati is Mitra. These natural relationships are modified by the mutual placements of the Grahas, where a Śatru becomes either Adhiśatru or Sama and likewise a Mitra can become Adhimitra or Sama. Furthermore, the Ṣaḍbala, Avasthās and the qualities of the Grahas also come into foreplay. For instance, say Bṛhaspati has contributed a Rekhā to a Rāśi, in Sūryāṣṭakavarga, through which Sūrya is transiting. Depending on Bṛhaspati different Rāśis, the results shall be different. This is because, Bṛhaspati is endowed with 12 different qualities of vibrations in the different Rāśis. Now, if Bṛhaspati is under Śubhakartari vs. Pāpakartari yoga, Śubhadṛṣṭi vs. Krūrarāśi, Śubhayuti vs. Krūrayuti, will the results in all the cases be the same? It is natural to expect that the strength, dignity, avasthā and overall quality vibration of the contributing Grahas affect the result.
1. 0 Rekhā: Danger to the Bhāva affairs, ill-health, fear, mental anguish. 8 Karaṇas: Sinful deeds, cruelty, wickedness, deprivation of friends and relatives, fondness for other women, sorrow.
2. 1 Rekhā: Association with elephants and horses, company of wise women and friends, profound wisdom, freedom from disease. 7 Karaṇas: Gains from unworthy means, inclination to usurp other’s wealth, suffering from diseases, dependence on others for basic needs, fondness for other women, rudeness, harshness in speech, financial distress, shamelessness.
3. 2 Rekhā: King’s favour, valour, victory over enemies, learning focused, tranquillity of heart, happiness, wealth. 6 Karaṇas: Defeat in the hands of enemies, speaking lies, unrighteous acts, giving up of traditional duties of one’s lineage, loss of honour and respect of family, impurity, hypocritical nature, deceitfulness, pursuance of unethical values.
4. 3 Rekhās: Prosperity, gain of wealth, control of expenditure, company of wise men, good character, jealousy of the enemies (because of one’s progress), fondness for solitude, gain of gold, wealth, acquisition of sons. 5 Karaṇas: Mental anguish, financial distress, misfortune, dejection, harshness, dejected speech, lack of sexual potency.
5. 4 Rekhās: Good character, royal honour, respect from people, righteousness, fondness for women. 4 Karaṇas: Defeat, humiliation, fondness for other women (illegitimate ties), engagement in selfish pursuits, desertion from friends and relatives, leading a life of servitude.
6. 5 Rekhās: Possession of cows, buffaloes, camels etc., chiefdom of the family, devotion to Devatās and Brāhmaṇas, association with nobles. 3 Karaṇas: Financial distress, lack of grains and children, unjustness, sinful acts, increase of foes, boastfulness, arrogance.
7. 6 Rekhās: Victory over enemies, much wealth, respect among the nobles, possession of corn and houses, devotion to the Devatās and preceptors, prosperity. Vṛddhayavana: Achievement of goals, noble aspirations, flow of wealth, leadership in the society, observance of customs and duties of one’s lineage, righteous acts, extending help to others, social and charitable work, enjoyment of wealth, charitable donations. 2 Karaṇas: Lack of wealth and grains, lack of gratitude, stubbornness, foolishness, company of the wicked men, diseases of head or face, biliousness, longstanding fevers.
8. 7 Rekhā: Righteous earnings, indomitable/ unstoppable/ irresistible nature among the nobles and wise, expertise in the Śāstras, power and influence, generosity, self-confidence, honour, respect from the society, involvement in acts of good to the society, devotion to goddess Caṇḍikā. 1 Karaṇas: Running after other women, lack of discriminatory intelligence, lack of gratitude, bad character, ailments, sinful acts, weakness, foolishness.
9. 8 Rekhā: Destruction of foes and opponents and their entire root and branches, plenty of wealth and children, great self-control, charitable, excel in helping others, devoted to Maitreya — a great Bodhisattva (Maitreya also denote one who is a great friend to all, one who is tolerant towards foes, forgiving nature, non-violent, and noble), widely famous, unquestionable greatness and virtues, large-hearted, strong, individuality.
In this manner, Grahas give results due to the number of Rekhās in the Rāśis occupied by them. These can be applied in both Janma and Gocara Kuṇḍalī. For instance, when Sūrya’s Rāśi contain 2 Rekhās in Sūrya’s Bhinnāṣṭakavarga, the results of 2 Rekhās as stated above are applicable. Likewise, when Sūrya passes through a Rāśi having 2 Rekhās, the results are applicable even there. The Upacayas are the houses of growth, therefore, gain great importance is attached to them in the Aṣṭakavarga based Gocara. According to Aṣṭakavarga Mahānibandha 2.7, when a Graha passes through the 3, 6, 10, 11 (Upacayas) from Janma Lagna or Janma Rāśi, and at the same time occupies his Svarāśi, Ucca-Rāśi, Mūlatrikoṇa-Rāśi, or Mitra-Rāśi, the Rekhās of that Graha give outstanding results. In other Bhāvas and Rāśis, the favourable results are not that much. This is an important condition for deciphering the results arising out of Rekhās vs. Karaṇas. When a Graha is in a Upacaya, dignified and in the Kakṣyā of the Rekhāprada (Rekhā contributing) Graha, the results of the Rekhās prevail. On the other hand, when the Graha is low in dignity, in a Aśubha Rāśi, such as Śatru or Nīca Rāśi, afflicted by Krūragrahas, and in a Kakṣyā of a Karaṇaprada Graha, the results of the Karaṇa prevail.
Regarding the importance of Aṣṭakavarga based strength, Aṣṭakavarga Mahānibandha 2.22–23 states that, even though a Graha in a Janmakuṇḍalī may be in his Svarāśi, Ucca or Mitra Rāśi or vargas and is strong being in a Kendra and other Śubha Bhāvas, if the Rāśi containing the Graha has less than the average Rekhās, malefic results ensue. On the other hand, when the Graha is in a Dusthāna, and if he happens to be in his Nīca or Śatru Rāśi, in a Krūra or Śatru Añśa, but has more Rekhās in his Rāśi, the results are favourable.
On the question concerning the use of Rāśi vs. Bhāva Kuṇḍalī, some scholars such as Śrī CA Patel opine that Bhāva Kuṇḍalī should be used in construction of Aṣṭakavarga, instead of the Rāśi Kuṇḍalī. On the other hand, I recommend using the Rāśi Kuṇḍalī. In my opinion, the answer is indisputably clear that this should be based on the Rāśi chart and not the Bhāva chart. This is because we must create an Aṣṭakavarga from the reference of 8 bodies. The Bhāva chart manifests only from the Janma Lagna, that represents the horizon. Therefore, the Bhāvas matter only from the Lagna and not for the other 7 bodies Sūrya to Śani. There can’t be a valid Bhāva concept from any other reference points, so it is meaningless to consider the Bhāvas. The Aṣṭakavarga system requires all the Grahas, Sūrya to Śani, and Lagna to become a reference point, which is only possible by reckoning the Rāśis as Bhāvas from the 8 reference points. Therefore, I strongly recommend using the Rāśi Kuṇḍalī for the construction of Aṣṭakavarga instead of the Bhāva Calit Kuṇḍalī. Depending on the Lagna one is born, on the planets appear in different places in the sky. They don’t change their places, which is indicated by their Rāśis. There are certain principles such as conjunction etc., that are valid only from a Rāśi. Grahas don’t their mutual positions merely because someone is born at some time — which might happen if we take the Bhāva into consideration.
[1] Some scholars advise only the vargas of 7 Sūrya to Śani, where the total Rekhās add up to 337.
Om Tat Sat
