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Vakragati - (C) Sarajit Poddar, 19 Feb 2020 PDF
Vakragati - (C) Sarajit Poddar, 19 Feb 2020 PDF
1.1
VAKRAGATI
V
akragati or Retrogression has great significance in Jyotiṣaśāstra. This
phenomenon occurs when a Tārāgraha, Bṛhaspati to Śani appear to move in
reverse direction as seen from Pṛthvī. The Grahas, Budha to Yāma move in
elliptical orbits around Sūrya, and their direction of motion is always the same. The orbit
around Sūrya is called Heliocentric Orbit and that around Pṛthvī Geocentric Orbit. It is
only in Geocentric Orbit Grahas “appear” to change directions occasionally, because they
are orbiting Sūrya and not Pṛthvī. A Graha that around Pṛthvī would never change
direction. For the Superior Grahas, Maṅgala to Yāma, the Vakragati occurs when they are
farther from Sūrya (but closer to Pṛthvī), making them bright and strong. This is the
reverse of the Astāṅgata phenomenon, where the Graha is rendered powerless as they are
obscured by Sūrya’s brilliance. Due to their nearness to Pṛthvī, and increased visibility,
Vakragati makes a Graha strong. However, that is not all, as their results also undergo
modification. Vakragati is like a reverse Gear in vehicle, where more effort is required to
accomplish something. Reversing a vehicle is indeed more difficult than when moving
forward. Moving forward is the natural state of the Graha, which is where, a Graha is
expected to bestow his natural results, originating from his ownership, placement, or yoga.
Vakragati denotes extra effort, that the native must put before achieving the desired
results.
Because the direction of the Graha is reversed, it is often understood by the
scholars that the Graha indicate our unfulfilled desires from previous births. The desires
signified by a Vakrīgraha are intense and require serious working by the native to
transcend them. When a Graha is farther from Sūrya, he is endowed with bright rays,
which implies that the indications of this Graha shine brightly in the native’s life. They
are endowed with high Ceṣṭābala, where Ceṣṭā means effort. One having a Vakrīgraha in
his Kuṇḍalī puts excessive effort in the significations of the Graha. Therefore, when a
Graha is Vakrī, we can infer that the native is highly focused the Graha’s significations
that arise due to ownership, placement and yogas.
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1.1.1
ASTRONOMICAL BASIS
Let us now review the astronomical basis of this phenomenon. Vakragati is
recognized from a Graha’s speed, which are classified into 8 different kinds by the
Siddhānta Texts. According to Sūryasiddhānta, the 8 kinds of motions are (1) Retrograde
(Vakra), (2) Somewhat retrograde (Anuvakra), (3) transverse (Kuṭila), (4) slow (Manda),
(5) very slow (Mandatara), (6) even (Sama), (7) very swift (Śīghratara), and (8) swift
(śīghra).
Sūryasiddhānta 2.12.
The motion of the Grahas is of eight kinds: Vakrī (Vakra), somewhat Vakrī
(Anuvakra), transverse (Kuṭila), slow (Manda), very slow (Mandatara), even
(Sama), also, very swift (Śīghratara), and swift (śīghra).
In verse 2.12 Sūryasiddhānta states about these 8 kinds of motion. The details of
these motions are explained in the below table. There are two kinds of Vakrī motion, Vakra,
and Anuvakra. Anu means small, indicating that the Graha is retrograding, but with
smaller speed. This occurs when the Graha starts to retrograde or in the verge of becoming
stationary. The direct motion is of 5 types, which are to be classified into 3 groups, Manda
group, Sama Group, and Śīghra group. Manda means slow, Śīghra fast and Sama even.
Like the two kinds of Vakra motion, the Manda and Śīghra groups also have two kinds. A
Graha is Manda when his speed is lesser than the Madhyagati (Sama, mean speed). When
the Graha is either going into standstill or emerging from it, he is Mandatara. But, at a
higher speed, which is still less than the Madhyagati, the Graha is Manda. In Śīghratara
motion, the Graha is exceedingly fast (Aticārī), nearing his maximum speed. In between
the Sama and Śīghratara motion, lies the Śīghra motion, where the Graha is faster than
his Madhyagati, but not the fastest. The Sama of mean speed is denoted here as
Madhyagati, which is the mean speed of the Graha, based on their Mahāyuga Bhagana.
They are Sūrya 0.985603, Candra 13.176352, Maṅgala 0.524019, Budha 0.985603,
Bṛhaspati 0.083096, Śukra 0.985603 and Śani 0.033439. Notice that for Budha and Śukra,
their Madhyagati is same as Sūrya’s. For the extraneous Grahas, it is Prajapati 0.01177,
Varuṇa 0.006019 and Yāma 0.004013.
Table 1
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Table 2
The formula for finding the Angle where a Graha becomes Vakrī is found using the
formula Cos = – [r½ * re½] / [r – r½ * re½ + re]. Since the value of re is 1, we can simply the
formula as Cos = – [r½] / [r – r½ + 1]. Let us take Bṛhaspati’s case, whose mean distance
is 5.199777, the point of entry intro Vakragati is found here as Cos = – [r½] / [r – r½ + 1]
= – [5.199777½] / [5.199777 – 5.199777½ + 1] = -0.581788. Therefore = acos (-0.581788) =
125.576400°. This can be rounded off to 126°. The point of exit from Vakragati can be found
by subtracting the angle arrived before from 360. Therefore, point of exit = 360 - . For
Bṛhaspati, it is 360 – 126 = 234. The degrees 126 and 234 are the point of inversion of
direction and these are the points where a Graha is stationary. Therefore, we can say that
Bṛhaspati becomes stationary at 126° and 234° from Sūrya. The middle point between the
point of entry and exit, i.e., 126 and 234 is the point of opposition (180°) from Sūrya, where
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the Graha is at his maximum reverse speed. Roughly 6° on either side of the stationary
points is treated as the zone of the Stationarity, where the Graha’s speed is very slow.
The span of Vakragati = is the difference between the exits and entry points. For
Bṛhaspati, the zone is 234 – 126 = 108°. We should remove 6° from the span as that is
allotted to Kuṭila. Therefore, for Bṛhaspati, it is 108 – 6 = 102°. The Vakra span is divided
into Vakra and Anuvakra. The spans of Vakra and Anuvakra can be arrived by dividing
the Vakra span into 4 parts, which in Bṛhaspati’s case is 25.5°. Among them, the first and
last zone are the zone of Anuvakra, where the speed is lesser than the maximum reverse
speed. The middle two portions belong to Vakragati. For Bṛhaspati, 132-158 and 209-234
represent the two Anuvakra zones, whereas 158-209 is the Vakra zone. The table below
gives the zones of Vakra and Anuvakra, depending on the points of stationary and the
Vakra spans. Budha and Śukra are not included in the table, because, they are limited by
their Maximum elongation, therefore, their computations are different. Sūrya and Candra
never become Vakrī, which is why they are also not included.
Table 3
From a Jyotiṣa Siddhānta standpoint, the speed of the Graha depends on the
Graha’s Śīghrakendra. The Śīghrakendra is the difference between a Graha’s
Śighroccasphuṭa and the Madhyasphuṭa. For the Antargrahas, Budha or Śukra, the
Madhyasphuṭa is Sūrya’s Madhyasphuṭa, and the Śighroccasphuṭa is derived from the
Mahāyuga Bhagana (mean revolutions) of Śighrocca. On the other hand, for the
Bahirgrahas, Maṅgala to Yāma, the Madhyasphuṭa is derived from their Mahāyuga
Bhagana, and the Śighroccasphuṭa is Sūrya’s Madhyasphuṭa. This can perhaps become
clear in the following table:
Table 4
To find the Śighrocca and Madhyasphuṭa of the Grahas, the formulae given in the
below table can be used. They are based on the Madhyagati of the Grahas. The formula
utilizes the epoch as J2000.0, which is JD 2451545, that corresponds to 1.1.2000, 12:00 UT.
To compute the Madhyasphuṭa of the Grahas, one must find the days elapsed from the
epoch (d). Let us say that JD_moment is the Julian day of the moment, then d =
JD_moment – J2000.0.
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Table 5
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If we summarise the above table, and only look at the different speed limits we
notice that the maximum reverse speed is almost half of the maximum forward speed.
When a Graha is moving in reverse direction, we notice that no matter how fast he moves
in the backward direction, he shall always be slower than his speed in the forward
direction. Some Ācāryas recognized this difference and stated that, because a Graha takes
longer time in his reverse motion, there is delay manifestation of results. The table below
gives the maximum forward and reverse speed and the average speed.
Table 7
I have given below Graphs that show the relationship of the speed of a Graha based
on their Śīghrakendra. It gives us a rough estimate of how fast a Graha increases or
decreases his speed. We notice that Śukra is special, because he changes his speed very
rapidly, giving the graph a sharp trough. On the other hand, for Bṛhaspati and the outer
Grahas the change is gradual.
1 Budha 5 Śani
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Prajapat
2 Śukra 6
i
3 Maṅgala 7 Varuṇa
Bṛhaspat
4 8 Yāma
i
I was curious about how much time does a Graha remain Vakrī in a period. To
determine this, I did some research on grahas speed for a span of 1096 days based on actual
planetary positions and tabulated my findings in the below table. Among the 5 Tārāgrahas,
from Maṅgala to Śani, Śani remains Vakrī for the largest amount of time i.e., 33.12%,
followed by Bṛhaspati. Extending this logic, we can say tha, about 33% of the Kuṇḍalīs
should have Vakrī Śani, and 24% Vakrī Bṛhaspati. Maṅgala remains for the least amount
of time followed by Śukra. Therefore, it is hard to find Vakrī Maṅgala or Śukra in a
Kuṇḍalī.
Table 9
Now, if we want to find out how many days after conjunction of Sūrya does a Graha
becomes Vakrī? And, after he becomes Vakrī, how often does the Graha remain in Vakrī
state. To ascertain this, we shall use the formula given above. Firstly, we find out the
Śīghrakendra when a Graha becomes Vakrī and then exit this state, and thereafter find
the days when a Graha achieves the Śīghrakendra. Let us take the example of Bṛhaspati.
We identified before that Bṛhaspati enters into Vakragati at 125.56358 Śīghrakendra.
Bṛhaspati’s Śīghrakendra formula is 246.131 + 0.902504 * d. Let us say that d = - 272.72,
the Śīghrakendra = 246.131 + 0.902504 * (-272.72) = 0. Let us find out the “d” when the
Śīghrakendra = 125.56358. It is d = (125.56358 - 246.131)/0.902504 = -133.59. Now the
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difference in “d” shall tell us about the days from conjunction, the Graha attains Vakragati,
which is d’ = -133.59 - (- 272.72) = 139.128 days. Likewise, the days from conjunction,
Bṛhaspati exit Vakragati = (360 - 125.56358 - 246.131) /0.902504 = -12.96 days. Therefore
d” = -12.96 - (- 272.72) = 259.76 days. The duration for which Bṛhaspati remains in
Vakragati = 259.762 - 139.128 = 120.634 days. In a year of 365.2422 days, if Bṛhaspati
remains in Vakragati for 120.634 days, it is 33.02%, which is close to what we arrived in
our actual observations. The values for the other Grahas are as follows. These are more
accurate compared to the above table, as these are based on astronomical constants.
Table 10
We notice here that on an average Budha remains Vakrī for about 23 days in a
year, followed by Śukra at 42 days and Maṅgala at 73 days. The outer Grahas remain Vakrī
for longer duration. Yama remains Vakrī for almost half of the year. How does this table
help us? If we know the date of conjunction of a Graha with Sūrya, we can estimate when
a Graha iscome Vakrī and remain in Vakrī state. Maṅgala becomes Vakrī after 354 days
from conjunction with Sūrya (look under the entry days against Maṅgala). Let us take an
example to verify this. Maṅgala and Sūrya conjoin on Sept 2, 2019. Maṅgala becomes Vakrī
on 10 Sept 2020, which 374 days later, nearly 20 days after our estimate, which is not far.
The deviation is because, what we have estimated our values based on Madhyagati (Mean-
motion) of Grahas. The actual value can fluctuate by few days from the days arrived above,
because of their Sphuṭagati (True motion).
1.1.2
ASTROLOGICAL EFFECTS
Retrogression is a difficult topic to decipher, which is why there are diverse and
often conflicting opinions among the scholars. Although a clear direction on this topic is
inconspicuous, nonetheless, the Jyotiṣaśastras are replete with principles which can help
in uncovering the mysteries. Therefore, we must review these principles stated in the
classical texts, and then form our opinions. It might be even surprising to many that these
principles are consistent, and the direction given by them are unambiguous. The classical
texts tell us that a Vakrī Graha is strong like a Uccagraha, which is why they don’t suffer
from reduction of longevity when they are in a Śatrurāśi (Śatrukṣetra Haraṇa). Maṅgala,
whose name is Vakra, is also exempted from the Śatrukṣetra Haraṇa. The association of
Maṅgala with Vakra is significant to note, because the characteristics of a Vakrīgraha can
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be deciphered from the Maṅgala’s nature, who is fight prone and highly enterprising. A
Vakrīgraha is also always eager to put effort, overcome challenges, and move ahead
notwithstanding.
1.1 .2 .1
RE V IEW O F C LA SSI CA L TE XT S
I have culled out the principles of Vakragati from several classical texts, including
Bṛhatparāśara Horāśāstra, Phaladīpikā, Sārāvalī and Saṅketanidhi. A thorough study of
these principles could help in getting a thorough grasp of the working of a Graha in this
state. I have given extensive explanation for one to follow these principles. A Vakrīgraha
is very strong due to his closeness to Pṛthvī. They are also strong because his visibility is
not obscured by Sūrya and shine very brightly because of his placement farther from Sūrya,
like Candra having strong Pakṣabala. Even Budha and Śukra, when they conjoin Sūrya in
their Vakrī state, do not lose all their potency. Such a Graha must be capable of protecting
the significations of his house which he owns and shall fight tooth and nail for that. A
Vakrīgraha is so strong that he is not subdued by enemies (exempt from Śatrukṣetra
Haraṇa) or diminished by Nīcatva. They are endowed with Ceṣṭābala or motional strength,
which makes them strong. The only challenge of this state is that it takes inordinately long
time to realize the effects pertaining to this Graha, be it due to his ownership, occupation
or yoga. The following principles address several of these topics.
Table 11
# References Remarks
• Vakrī Śubhagraha is highly Śubha, however, his
position in a Dusthāna (6, 8, 12) and further
afflicted by Krūradṛṣṭi cause early demise of a child.
If the child survives due to other protections in the
Kuṇḍalī, this Graha proves to be a source of
suffering, with regards to health, Bhāva ownership
BPHS 9.3-6. Alpāyu yoga: If a Śubhagraha is Vakrī in and the naisargika Kārakatva.
Ari, Randhra, or Vyāya Bhāva, receiving Krūradṛṣṭi,
1 • The native is protected from early demise when the
death occur within a month of birth. This is especially
true when Lagna is devoid of Śubhayuti. Lagna or the Kendras are occupied by a powerful
Śubhagraha. A similar dictum is found in Sārāvalī
10.23-24., which states that, a Śubhagraha (Mārgī)
in a Dusthāna aspected by a Vakrī Krūragraha
cause similar results. The Śloka however indicates
that the Śubhagrahas are not Vakrī, but aspected by
Krūra Vakrīgraha.
• Maharṣi Parāśara narrates eight kinds of motion,
and the strength allotted to the Grahas based on
these. These eight kinds of strengths can be found in
Sūryasiddhānta and other Siddhānta texts. Here,
the Maharṣi calls the stationary state as Vikala,
BPHS 27.21-23. Eight kinds of motions are attributed to
whereas Sūryasiddhānta calls this Kuṭila. The
Grahas from Maṅgala to Śani. These are Vakra
source of strength assigned to a Graha is called
(Vakragati), Anuvakra (entering the previous Rāśi in
motional strength of Ceṣṭābala. Ceṣṭā means motion.
Vakrī motion), Vikala (devoid of motion), Manda
A Graha gets the full 60 virupa in Vakrāvasthā.
(somewhat slower motion than usual), Mandatara
2 This reinforces the fact that a Vakrīgraha is very
(slower than the previous), Sama (somewhat increasing
strong. Scholars who believe that a Vakrīgraha is
in motion), Cara (faster than Sama) and Aticāra
weak are incorrect. The strength of a Vakrīgraha is
(entering next Rāśi in accelerated motion). The
derived from his distance from Sūrya, which makes
strengths, allotted due to such 8 motions are 60, 30, 15,
his rays shine with brilliance.
30, 15, 7.5, 45 and 30.
• The reverse is the case, when a Graha is conjunct
Sūrya, which causes combustion, where the Graha’s
rays are overcome by Sūrya’s brilliance. The Vakrī
state is like Pūrṇimā and the Phases of Candra
before and after that. Vakrāvasthā is comparable to
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# References Remarks
Uccāvsthā, and Astāṅgata Nīcāvasthā. Vakrāvasthā
is like Pūrṇimā and Astāṅgata is like Amāvasyā.
• In the context of Argalā, which is caused by a Graha
who is in 4, 2, 11 from a Rāśi or a Graha, Maharṣi
Parāśara states that the Argalā and Virodhārgalā
are counted in reverse for a Vakrīgraha. This means
that Argalā and Virodhārgalā of Rāhu and Ketu are
reversed. Meaning, Rāhu/ Ketu causes Argalā from
10, 12, and 3, and Virodhārgalā from 4, 2, and 11
BPHS 31.2-9. Argalā. Grahas in the 4th, 2nd and the from a Graha or Rāśi.
11th cause Argalās, while obstructers of the Argala is • It can also be interpreted as – when Rāhu/ Ketu is
those in the 10th, 12th and 3rd (from a Bhāva or Graha). in a Rāśi, then the Argalā and Virodhārgalā on that
3
As Rāhu and Ketu are Vakrī, the Argalās and Rāśi is seen in reverse. My recommendation is to opt
Virodhārgalā are counted accordingly in a reverse for the 1st interpretation, which is, Rāhu cause
manner. Argalā to a Rāśi or a Graha from 10, 12, 3 and
Virodhārgalā from 4, 2, 11.
• Can we say that this rule that applies to Rāhu/
Ketu, also applies to Vakrīgraha? This is likely the
case as per Śloka BPHS 47.3-4., whereby Maharṣi
clarifies that the results of a Graha in the 1st, 2nd or
3rd portion of a Dasa is reversed for Rāhu/ Ketu and
a Vakrīgraha.
• In Āyurnirṇaya, or computation of Āyu using
mathematical model such as Piṇḍāyu, there is a
reduction (Haraṇa) called the Śatrukṣetra Haraṇa.
This Haraṇa occurs when a Graha is in a Śatrurāśi,
whereby 1/3rd of the longevity (Granted by the
Graha) is reduced.
BPHS 43.9. Excepting Śukra and Śani, the contributions
• This however does not occur when the Graha is
(Āyur), made by others, is halved, when they are eclipsed
4 Vakrī or the Graha is Maṅgala. We can say that a
by Sūrya. One third is reduced, if the Graha is in its
Vakrīgraha’s strength is not diminished by his
Śatrurāśi. This does not apply to the one in Vakragati.
disposition in a Śatrurāśi, as he is capable of fight
the odds denoted by the Rāśi.
• The details regarding this can be found in the
Āyurnirṇaya chapter, where the computations of
Piṇḍāyu, Añśāyu and Nisargāyu have been
explained with examples.
• The Mahādaśā of a Graha is relatively long, and
they are sub-divided into Bhukti, Pratyantara, and
further. Normally, the bearing of a time is more
correlated with the Bhukti lords. The question is,
does the Mahādaśā lord gives his results throughout
its period, or that is concentrated in a particular
section?
• The answer is that, this depends on the Dreṣkāṇa
occupied by the Graha. If the Graha is in 1st
Dreṣkāṇa, the results of the Mahādaśā lord is
experienced strongly in the 1st portion, 2nd Dreṣkāṇa
– 2nd portion, and 3rd Dreṣkāṇa – 3rd portion.
BPHS 47.3-4. The effects of the Daśās of the Grahas are • This order is however reversed for Rāhu/ Ketu and
in accordance with their strength. The effects of a Graha Vakrī Graha. In general, such reversals are seen
in the first Dreṣkāṇa are realized at the commencement even in other situations where the Vakrīgrahas are
of the Daśā. The Graha in the second Dreṣkāṇa makes its involved. The results of Budha, however, depends on
effects felt in the middle of the Daśā. The effects of the Budha’s Dreṣkāṇa placement.
5
Graha in the third Dreṣkāṇa are experienced at the end • For instance, when Budha Daśā – Bṛhaspati Bhukti
of the Daśā. If the Graha is Vakrī, these effects would be is operational, the results of Bṛhaspati is more
in the reverse order. The Daśā effects of Rāhu and Ketu, evident during the period. If Budha is in 1st
who are always Vakrī, always be realized in the reverse Dreṣkāṇa, then Budha’s own results shall be
order. experienced in the 1st 1/3rd of the Mahādaśā.
However, if Budha is Vakrī, Budha’s results are
experienced in the last 1/3rd potion. It is often seen
that when a Graha is Vakrī, the results promised by
the Graha is experienced only after much effort and
toil.
• In Gocara, it is said that Maṅgala gives results in
the 1st Dreṣkāṇa, Guru/Śukra in 2nd Dreṣkāṇa, Śani
in the last Dreṣkāṇa. We should also expect reversal
of this when the Graha is Vakrī – meaning, when
Śani is Vakrī (in Janmakuṇḍalī), he should start
giving results immediately after entering the Rāśi,
instead of waiting till the end.
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# References Remarks
• Maharṣi Parāśara clarifies here the impact of
Vakragati on the Daśā. A Graha is capable of giving
BPHS 50. 84-87. The Daśās of other Grahas become good fortune during his period when he is involved
auspicious and augment the fortune, if the Lord of in a Yoga, or associated with a powerful Bhagyeśa,
Dharma and Guru are in any way related with Yoga, or Bhāgyakāraka Bṛhaspati.
Kendra, or the Bhāva concerned etc. The Graha with
• However, if the Graha is Vakrī, the results are not
Yoga of good fortune at birth produces good effects, when
experienced right away, and the native must put
6 he is free from Vakragati and becomes direct. The
exceeding effort indicated by the Kārakatva of the
weakness, inabilities and Yogas of other Grahas should
Yogakāraka, for the results to be experienced, near
also be considered in judging their effects. All those
the end of the period.
Daśās give full, medium and little effects in accordance
with the disposition of the Grahas in the Kendra, • In general, the Daśā/ Bhukti of a Vakrīgraha is
Panaphara and Apoklima. experienced only after the native puts much effort
indicated by the Naisargika and Tatkālika
Kārakatva of the Graha.
• In the context of Pāpakartari yoga, Śrī Santhanam
gives his comment under Śloka 80.42 of BPHS,
which deals with Strī Jātaka. It states that, if in a
Strī Kuṇḍalī, both the Lagna and Candra Lagna are
subjected to Pāpakartari, this indicates danger to
both her parents’ as well as he husbands’ family.
• In a Pāpakartari yoga, direction of motion of the
Grahas to improve the accuracy of the assessment.
BPHS 80.42. The woman concerned becomes a If the Graha in the 2nd is Vakrī, i.e., move towards
destructor of her husband’s family and her father’s the Lagna, and one in the 12th is Mārgī, moving
7 family, if at her birth Candra and Lagna be subjected to towards the Lagna, the Pāpakartari is complete as
Pāpakartari Yoga (direct Krūragrahas in 12th and Vakrī the two Grahas fully grasp the Graha in their
Krūragrahas in 2nd). clutch.
• This idea is applied elsewhere i.e., formation of a
yoga. For instance, if in a yoga, the fast moving
Graha is behind a slow moving Graha, then it
means that the slow moving Graha meet the fast
moving Graha in future, forming a formative yoga –
called Itthaśāla yoga in Tajik. The reverse gives rise
to a separative yoga – called Esarapha yoga in
Tajik.
Phaladīpikā 4.2: Candra’s Pakṣabala and Sūrya’s
Āyanabala is their Ceṣṭābala. For other Grahas, they get
this Bala when they are in Vakrī motion. In a
• Śrī Mantreśvara explains here the several sources of
Grahayuddha, those that are posited in the north
strength, starting with the Ceṣṭābala. He clarifies
(declination) and who have got brilliant rays (farther
that the Grahas excluding Sūrya and Candra get
from Sūrya) is considered as victorious. Grahas have
8 their Ceṣṭābala when they are Vakrī. Candra gets it
their full Uccabala when in their highest Ucca. As
from his Pakṣabala, and Sūrya Āyanabala. Sūrya
regards directional strength, the Sūrya and Maṅgala are
and Candra are separated out, because they do not
strong in the 10th; Śukra and Candra in the 4th; Budha
become Vakrī.
and Bṛhaspati in the 1st and Śani in the 7th. Budha,
Śani and Candra have their Āyanabala in their southerly
course. The rest have the same in their northern.
• When a Graha is Vakrī, the rays of the Graha is full
and brilliant, because the Graha is farther from
Sūrya. From an astronomical viewpoint, the Graha
and Sūrya are in the opposite sides from Pṛthvī,
causing the Graha to shine brightly.
• This is different in the case of the inner Grahas,
Budha and Śukra, which is explained in the
astronomical section, because they can never be
separated from Sūrya beyond their maximum
elongation, which is 28° and 47°. When they are
Phaladīpikā 4.4: A Graha is said to possess strength
Vakrī, they closer to Pṛthvī, in between Sūrya and
when he is Vakrī and his rays are full and brilliant,
Pṛthvī.
though posited in a depression or inimical Rāśi or Añśa.
9 • Some scholars interpret this as that a Graha
Like Candra, a Graha though occupying an Ucca,
friendly or his own Rāśi or Añśa becomes weak, should becomes strong when either Vakrī or when its Rays
his rays be overpowered or eclipsed. are full and brilliant. Normally, when a Graha is
Ucca, even then we say that the Rays of the Graha
are full and brilliant. But, this is not intended here,
because, the author states another condition, which
is even if the Graha is in Nīca Rāśi, or Añśa, the
Graha is considered strong. A Graha can’t be Nīca
and Ucca at the same time. Therefore, this can only
mean that, when a Graha is Vakrī and is endowed
with powerful rays, the Graha is deemed powerful,
even though the Graha may be in a Nīca Rāśi or
Añśa.
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• We can say that when a Graha is Vakrī, its power is
not diminished by Nīca Rāśi or Añśa. Although this
is not explicitly said so, we can say that the Graha
attains Nīcabhanga. The reverse is of eclipse (Asta)
when the rays of a Graha is obscured by Sūrya’s
brilliance, rendering him weak, as though he is in
his Nīcarāśi. It is logical to treat a Vakrīgraha like a
Uccagraha.
• Some specific positions of strength are mentioned by
Śrī Mantreśvara. According to him, a Vakrī Graha is
Phaladīpikā 4.5: All Grahas are strong when they are very strong. Candra is strong when he has strong
in Ucca. Candra is strong and auspicious when she has Pakṣabala and Sūrya Āyanabala or Dikbala.
her full Paksha bala and the Sūrya when he has his full • Rāhu and Ketu are unlike other Grahas. Rāhu
Dig-bala (i.e., when he is the 10th house). The other five becomes strong in 5 Rāśis, Karka, Vṛṣabha, Meṣa,
non-luminous Grahas are strong when they are Vakrī. Kumbha and Vṛścika. Likewise, Ketu becomes
10
Rāhu in Karka, Vṛṣabha, Meṣa, Kumbha and Vṛścika strong in 4 Rāśis, Mīna, Kanyā, Vṛṣabha, 2nd Horā of
and Ketu in Mīna, Kanyā, Vṛṣabha and the latter half of Dhanu. Furthermore, Ketu is strong when two
Dhanu, in Pariveṣa and Indracāpa, and strong if there is atmospheric phenomenon occurs, that are, firstly
conjunction of Candra and the Sūrya and the time be there is a Halo around Candra (Pariveṣa), or there is
night. a rainbow in the sky (Indracāpa). Ketu is also strong
during Amāvasyā, at night, i.e., when there is
complete darkness.
Phaladīpikā 7.3: Even a single Graha, though in • A Graha loses his depression when Vakrī in such a
depression, is capable of making the person born a king’s place. According to Śrī Mantreśvara, the native can
equal, provided he be with brilliant rays, Vakrī in motion even rise to become a King, when such a Vakrīgraha
and occupy an auspicious house (i.e., other than the 6th, is in a Śubhabhāva (non-Dusthānas).
11 8th or 12th). Should there be two or three such Grahas at
a birth the native is come a King. If there are many such • If the Vakrīgraha is in a Śubha Rāśi or Añśa
posited in auspicious Rāśis or Añśas, they usher a king (instead of Nīca), in a Śubhabhāva, the native is a
endowed with all the insignias of royalty such as a recognised king, with royal insignia, crown,
crown, umbrella and waving Cāmara. umbrella and Cāmara etc.
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# References Remarks
or 0, 0, = 2. The quotient gives the number of years, contribution is trebled, which is much higher than
months and days in the Añśāyurdaya contribution state such as Sva, Rāśi, Navāñśa, Dreṣkāṇa or
towards the span of life by a Graha according to its Vargottamāñśa, where the contribution is only
Degree, etc., according to Satyācārya. doubled. On the other hand, weakness such as
If the Graha be Vakrī or in Ucca, this quotient has to be disposition in a Śatru or Nīca Rāśi or being Asta
trebled; If the Graha be in his own Rāśi or Navāṃśa, cause reduction of half.
Dreṣkāṇa or Vargottamāñśa, the Ayurdaya has to be • Regarding Astāṅgata, Śrī Mantreśvara clarifies that
doubled; if in depression, it has to be reduced by half. If Śukra and Śani are not affected by this condition,
the Graha be eclipsed, then also the reduction is half. and they do not suffer this Haraṇa.
But this last reduction not apply to Śukra and Śani.
Phaladīpikā 26. Sarvatobhadra Cakra: When a
Graha is Vakrī in motion, the aspect is towards the right.
It is on the left when the motion is direct (swift). When it
is mean one, it is towards the front. This is with
reference to the five, Grahas from Maṅgala onwards.
In the case of Rāhu and Ketu, which are always Vakrī, • In Sarvatobhadra Cakra, the motion of a Graha
the Vedha is on the right, and in the case of the Sūrya affects the direction of aspect (Vedha) in the
and Candra which move direct (and have no Vakrī forward, reverse or frontal direction. When the
motion), the Vedha is on the left. Graha is Mārgī (Śīghra, Śīghratara) the aspect is on
the forward direction. If the Graha is Retrograde
Owing to there being no uniformity in motion among the (Anuvakra, Vakra), the aspect is in reverse, and if
other Grahas, three kinds of Vedhas have been the Graha is in steady motion (Mandatara, Manda,
mentioned, Krūragrahas when Vakrī, cause intense evil and Sama), the aspect is frontal.
if they are in Vedha position, while Śubhagrahas do
immense good. Krūragrahas and Śubhagrahas when in • It is clarified again that Vakrī Krūragrahas
rapid motion (Aticāra) partake of the nature of the are Mahākrūra (extreme malevolent or
Grahas they are associated with. fearsome), whereas Vakrī Śubhagrahas are
Mahāśubha (extremely benevolent).
In the Sūrya’s Vedha there misunderstanding in that of
Maṅgala, loss of wealth; in that of Śani, trouble through • The author further states that effect of Vedha
sickness; in those of; Rāhu and Ketu, obstacles. In caused by a Vakrīgraha is 2 times the normal. It is
16 normal when the Vedha causing Graha is either
Candra’s there is mixed effects; in that of Śukra, sexual
enjoyment; in that of Budha, intelligence; in that of moving fast (Śīghra, Śīghratara) or steady (Sama,
Bṛhaspati, an all-round good effect. Manda and Mandatara). The effect is half, when the
Graha is Nīca. Undoubtedly, a Vakrīgraha is very
When the Graha causing the Vedha is Vakrī, the effect is powerful.
two-fold; it is thrice when he is in Ucca; when his motion
is rapid (aticāra), the usual (sama) effect; and when in • If a sickness commences when there is a
Nīca, the effect is only half. Krūravedha on Janma Nākshatra or other sensitive
nakshatras (Saṅghātika etc.), and the Krūragraha is
Any Tithi, Rāśi or Añśa or Nakshatra hit by a Vakrī, then the sickness can be fatal. If on the other
Krūragraha is scrupulously avoided in all auspicious hand, the Krūragraha is Mārgī, the sickness
under takings. A marriage celebrated during a Vedha not
subsides eventually. If a Krūragraha causes Vedha
prove prosperous; any journey undertaken not prove
to one’s Janmavāra, in the Sarvatobhadra Cakra,
prosperous; any treatment given to a patient not end in the person loses his mental peace, and Vakrī
cure; and any business started is not successful. Krūragraha can cause extreme mental suffering
If a Vedha caused by a Krūragraha should occur during amounting to madness.
the time of sickness, it culminates in death if the motion
be Vakrī. if the motion be Mārgī, the sickness soon
subside. If there be Vedha caused by a Krūragraha in
one’s own week day (Janmavāra), the person not have
peace of mind and he suffer from mental pain.
Sārāvalī 4.36. Kālabala and Ceṣṭābala. The Sūrya,
Bṛhaspati and Śukra acquire strength during daytime,
while Śani, Candra and Maṅgala become strong during
night-time. Budha acquires vigour at all times. The Hora • Śrī Kalyāṇavarmā re-iterates the opinion of Maharṣi
17 Bala goes to Hora Lord, Masa Bala to the Lord of the Parāśara and Śrī Mantreśvara. A Graha that is
month, Dinabala to the weekday lord of birth and Vakrī is to be seen in the same league as one who is
Abdabala is credited to the Lord of the year of birth. victorious in a Grahayuddha. Both these Grahas are
Krūragrahas get strength in Dark Half, while very powerful, so much so, that their strength is not
Śubhagrahas become strong in Bright Half. The Graha, diminished by their placements in even a Śatru or
that is victorious in war, that is in its Vakrī motion, or, Nīca Rāśi.
that is not combust become strong. The Luminaries get
strength in northern course. This is how Satyācārya
detailed motional strength.
• Some Ācāryas believe that when a Graha is Vakrī,
Śubha results are missing. There can be 2 different
Sārāvalī 5.14. Ucca Vakra. If a Graha is Vakrī, while interpretations of this statement - (1) If the Graha is
in Ucca, it produces no (good) effect. This is the view held below the longitude of the Svoccāñśa (highest
by some. Even, if he is in Ucca by its entry in Vakrī exaltation point), then the Graha does not reach the
18
motion from the next Rāśi (for example Bṛhaspati exaltation point because of the reverse motion –
entering from Siṅha to Karka) the effect is same, for it which means that instead of Ārohī, the Graha is
takes unduly long time in such transit. Avarohī. (2) The Graha’s strong desires are seen
from the 7th from the Graha, which is the Nīca Rāśi,
indicating that instead of desiring for the Ucca
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results, the Graha craves for the Nīca results, which
is self-destructive.
• This is a topic of great debate among the scholars
and there is no unanimity on the interpretation. The
issue is, if a Vakrīgraha is powerful, full of brilliant
rays, then how can the Graha not give good results,
in a position which makes the Graha even stronger
(which is Ucca)? A Uccagraha is also said to have
resplendent with brilliant rays. Therefore, when a
Vakrīgraha is in Ucca, should we not expect that the
Graha is extremely strong?
• From a Ṣaḍbala standpoint, the Graha shall
invariably have great strength, however, the dṛṣṭi of
the Graha on the 7th causes the problem. In the
latter section, we shall review the views of Śrī
Santhanam, an eminent astrologer, who
painstakingly compiled the results of Vakrī grahas
in different Rāśis. There we shall see that for
Vakrīgrahas, must of the results are derived from
the 7th Rāśi. That should explain, why a Ucca
Vakrīgraha, despite having great strength does not
give good results. Śrī Kalyāṇavarmā says that this
is the view of some Ācāryas, as if, he himself is
hesitant in accepting it.
• Regarding the speed of transit, we have seen above
that a Graha moving in reverse gear in its
maximum speed is still slower than its speed when
moving in a forward direction. Evidently, the time
taken is longer in such transit. Śrī Kalyāṇavarmā
asserts that, even if a Graha is on its way to reach
its Svoccāñśa, or its Ucca Rāśi in reverse direction,
the results are either delayed or denied, because of
the exorbitantly longer time taken by the Graha for
such a transit.
• Extending this principle, we can say that, when a
Graha is moving into its Ucca Rāśi, or its Svoccāñśa,
the swiftness with which one gets the results of
Uccarāśi, depends on the Graha’s speed. If the
Graha is moving swifter than its means speed, the
good results are experienced faster than normal.
Sārāvalī 5.39. Effects of Vakrī Grahas. A
• Śrī Kalyāṇavarmā endorses the idea that a Śubha
Śubhagraha, if Vakrī, is strong and is capable of
19 Vakrīgraha becomes Mahāśubha, whereas a Krūra
conferring kingdom. If a Krūragraha is Vakrī, it causes
Vakrīgraha becomes Mahākrūra.
grief and purposeless wandering.
• Śani being a Krūragraha is in Maṅgala’s Rāśi,
where he is either Nīca (Meṣa), or hostile (Vṛścika)
causes early demise to the child, provided Candra is
Sārāvalī 10. 5. If Śani is Vakrī in a Rāśi of Maṅgala,
afflicted by being in 6/8 or having low Pakṣabala in
20 while Candra is in 6th, 8th, or a Kendra, casting his dṛṣṭi
a Kendra. The longevity of such a child is merely 2
on Maṅgala, the child born lives for two years.
years, provided there is no Ariṣṭabhaṅga yogas.
Normally, a powerful Śubhagraha in a Kendra offers
great protection.
• Śubhagrahas in 6/8 having yuti-dṛṣṭi of a Vakrī
Krūragraha, the longevity of the child is merely 1
Sārāvalī 10. 23. Should Śubhagrahas be in 6th, or 8th
month. Maharṣi Parāśara states that a Vakrī
23 and be aspected, or conjoined with Vakrī Krūragraha,
Śubhagraha in a Dusthāna having Krūradṛṣṭi or
without Śubhadṛṣṭi, the child lives only for one month.
subjected to Pāpakartari yoga does not live long
either.
• In the computation of Planetary Rays, Śrī
Kalyāṇavarmā clarifies here is that the number of
Sārāvalī 36.7-9. If a Graha is in a Mitra Dvādaśāñśa, Rays allotted to a Graha due to his distance from
double the product, as obtained above. If it is in its the Svoccāñśa (highest exaltation point), is doubles
Svadvādaśāñśa, Svarāśi, Vakrāvasthā, or Uccāvsthā the or trebled due to the good placement of the Graha.
product is trebled. In this context, he equates Vakrīgraha with a
If it is in its Śatru Dvādaśāñśa, 1/16th of the rays is lost. Uccagraha, and states that the Rays are trebled.
24
The same applies to a Nīcāvasthā. An Asta Graha, • A Graha loses his rays when in a bad state, such as
excepting Śukra and Śani, loses all the rays. A Graha, in Śatru Rāśi or Añśa, Nīca Rāśi or Añśa, Asta etc.
that has just begun to Vakrī have two-fold rays, while Śukra and Śani do not lose their rays due to
the one, that has just assumed direct motion from combustion, like Varāhamihira states. A Graha who
Vakragati lose only 1/8th of the number of rays. has just commenced to become Vakrī (Anuvakra)
has double the rays, and one that has assumed
direct motion (Mandatara), loses only 1/8th of the
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# References Remarks
Rays, when the Graha is in a Durāvasthā (bad
state).
• In Āyuṣa computation (Añśāyurdaya), the Āyuṣa
granted by a Graha is doubled when the Graha is in
Svarāśi, Svanavāñśa or Svadreṣkāṇa. The same is
Sārāvalī 40.6-7. The contribution made by a Graha, that
trebled when the Graha is Vakrī or Ucca. When a
is in Vargottama, Svarāśi, Svadreṣkāṇa, or Svanavāñśa
Graha is say, Vakrī or Ucca in Svanavāñśa, the
is doubled. If he is Vakrī, or in Uccāvsthā the figure is
value is both doubled and trebled according to Śrī
25 trebled. If a Graha’s contribution gets doubled by virtue
Kalyāṇavarmā. However, Śrī Varāhamihira
of position in Svarāśi, Svadreṣkāṇa etc. and further
suggests that, areas which attract both doubling and
warrants trebling by virtue of Vakragati or Uccāvsthā,
trebling, trebling alone is done. I agree to Śrī
then trebling should also be done. So, say the learned.
Varāhamihira’s point of view. The details regarding
this can be read from the Āyur determination
chapter.
Sārāvalī 40.16. In the case of Piṇḍāyurdaya also the
• This also endorses that a Vakrīgraha in a Śatrurāśi
same multiplications and rectifications apply. Leaving
does not lose strength in the Piṇḍāyurdaya
26 aside a Vakrī Graha, one in Śatrurāśi loses a third, while
computation. This is called Śatrukṣetra Haraṇa,
the one in fall retains only half of the contribution. The
which does not apply to a Vakrīgraha or Maṅgala.
Graha in Ucca retains the entire contribution.
• Śrī Kalyāṇavarmā gives here the results of a Graha
in his Daśā arising out of its placement in several
Sārāvalī 41.66-68. Those Ucca in the Lagna confer Rāśi, Bhāva and other Avasthās.
rulership of a province in their Daśās, while those in
Ucca in other Kendras bestow, wealth, conveyances and • The results are favourable, when the Graha is in a
rulership of a country. If a Graha is in the 6th, the native Śubharāśi (Sva, Ucca, Mitra etc), in a Śubhabhāva
is subjected to evils, misfortunes etc. In the Daśā of a (Kendra, Koṇa, Dhana, Lābha). This is reverse when
27 Graha placed in the 8th, death is inflicted. the Graha is in a Aśubharāśi or Aśubhabhāva.
There only be confinement in the Daśā of an Asta Graha. • The Daśā of a Vakrīgraha cause wandering due to
The Daśā of a Vakrī Graha cause wanderings, like that high Ceṣṭābala or motional strength, and this is
of a wheel, evils and enmity. This applies only to mainly seen for Krūra Vakrīgraha. For Śubha
Krūragrahas in Vakragati, but not to Śubhagrahas. Vakrīgraha, the trouble due to traveling is much
lesser, and the native gets the results from the effort
relatively quickly.
• Earlier we noticed that the longevity contributed by
a Graha is trebled if the Graha is Ucca or Vakrī and
Saṅketanidhi 2.11. In this Śloka some more clues have
doubled when the Graha is in Sva, Rāśi, Navāñśa,
been given to find out the number of female attendants.
Dreṣkāṇa etc., then it is doubled.
If in the visible half, there is a Vakrīgraha or a
Uccagraha, the number of attendants would be thrice the • The same principle is also applied in the case of
number of such Grahas. If Grahas be in their Svarāśi, ascertaining female attendants present during
Svanavāñśa Svadreṣkāṇa etc. the number of attendants delivery of a child. According to Śrī Varāhamihira
would be twice the number of such Grahas. If there be (BJ 5.22), the number of women assisting a delivery
Grahas which are combust, or in Nīca or Śatru Rāśi or must be determined by the number of planets
Trikasthāna (6th, 8th or 12th), the number of attendants between Candra and the Lagna. They are inside the
would be half of the number of such Grahas. room (covered) if they are in invisible half and
outside (under the sky), if they are in visible half.
If Lagna is Meṣa or Mīna the number of attendants
Whatever number is indicated by the Grahas are to
would be two. In the case of Makara, Tulā, Vṛścika,
be multiplied by a factor depending on whether the
Siṅha, Kanyā or Mithuna Lagnas, the number of
Graha is Vakrī, Ucca or in Sva Rāśi or Añśa.
attendants would be three. In Vṛṣabha or Kumbha
28 • Śrī Rāmadayālu goes on to state that conditions of
Lagnas, the number of attendants would be four. In case
of Karka or Dhanu Lagna, the number of attendants Bālāriṣṭa, which happens when Candra
would be five. Rāśyādhipati is ill placed, and afflicted by Krūra
yuti-dṛṣṭi. At the same time, the Lagneśa should
Saṅketanidhi 3.9-10. If Candra Rāśyādhipati is posited
also be weak and afflicted. Bṛhaspati having
in Randhra Bhāva in conjunction with the Lagneśa
Krūradṛṣṭi, mainly in a Maṅgala’s Rāśi indicate
aspected by Krūragrahas, the child dies in four months.
danger. Furthermore, Śani when Vakrī, is to be
If the Rāśipati is in 7th house conjoined by a Krūragraha
treated with utmost care. When such Śani is in a
and the Lagneśa receives Krūradṛṣṭi, the child dies
Kendra or Ṣaṣṭāṣṭama, the longevity is low. Here, it
within eight months. If Bṛhaspati is in the Randhra
reinforces the fact that a Krūra Vakrīgraha becomes
Bhāva, aspected by all the Krūragrahas, without
Mahākrūra, and the ideal place for such as Graha is
receiving any Śubhadṛṣṭi, he inflicts harm to the child. If
3rd or 11th. In a Kendra/ 6th/ 8th, they become
Bṛhaspati in Maṅgala’s Rāśi, the evil is even more
dangerous. Normally Śani in the 6th gives power to
severe. If Vakrī Śani is in a Kendra, 6th or 8th in a
withstand great opposition, but when Śani is Vakrī
Maṅgala’s Rāśi, the child likely passes away in 3 years.
in this Bhāva, the Śatrus (or troubles, wounds and
injuries) never cease to occur.
Saṅketanidhi 6.102. The effects of the lords of various • In the previous Ślokas, Śrī Rāmadayālu stated the
houses when posited in different houses as described results of placement of the Bhāva lords in another
above (in the previous Śloka), would be realised in Bhāva. Here he clarifies that the effects is evaluated
proportion to the strength or weakness of the Grahas, against the strength and weaknesses of the Grahas
29 house concerned and their vargas. arising out of the Graha’s Rāśi and Varga
Maṅgala when Vakrī, would specially show the effects of placements.
the house that is fourth from it. Bṛhaspati produces • Thereafter, the author states a unique principle, not
particularly the effects of the house fifth from it, Budha found elsewhere, which is when Maṅgala is Vakrī,
would show the effects of the house fourth from it. Śukra he gives results of 4th from it. Should we say that if
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# References Remarks
of the house seventh from it and Śani of the house ninth Maṅgala is in 2nd house, Maṅgala give the results of
from it. Candra cause effects of the house second to it at as if he is in 4th from 2nd, i.e., 5th? Likewise,
the time of its transit through the Equinoctial point. Bṛhaspati gives the results of 5th from himself,
Budha 4th, Śukra 7th and Śani 9th. I think, we should
count the Rāśis from the Grahas, and see what
Bhāvamadhya is there, to decipher the results. This
is because, as per Śrīpati Bhāva, more than one
Bhāvas may fall in one Rāśi.
• Candra, who does not become Vakrī, has a special
rule, which is when Candra passes through the
equinoctial point, which is Meṣa 0° and Tulā 0°, he
gives the results of 2nd from himself.
• Śrī Rāmadayālu gives a practical application of the
Vakragati principle in Praśna. In a Praśna relating
to traveling, Cara Rāśi, Śani and the fast moving
Saṅketanidhi 8.36-37. Praśnalagna falls in a Cara Rāśi Grahas are important. When Śani and the fast
and one of the four Grahas, Śani, Budha, Śukra (all moving Grahas, Budha and Śukra are in a Cara
Mārgī) and Sūrya is in Lagna, the querist would set out Lagna, along with Sūrya, the native sets out for
on his journey soon. journey, because these factors show movement.
30 If Praśnalagna falls in a Sthira Rāśi and Śani and • On the other hand, if the Śani and a slow moving
Bṛhaspati occupy or aspect Lagna, the querist would not Graha, Bṛhaspati is in a Sthira Lagna, or they cast
start on his journey. their dṛṣṭi on a Sthira Lagna, then the travel does
The same would be the result if in the first mentioned not occur.
disposition, Śani, Budha or Śukra is in Vakragati. • If the 3 Grahas in Cara Rāśi showing movement,
Śani, Budha and Śukra are Vakrī, then they show
reversal of the original indication, i.e., the travel
does not occur.
Saṅketanidhi 8.41. The return of the person who has • The return of a traveller is known from the
gone away from his home, is predicted if the Dāreśa from disposition of the Dāreśa in a Praśnakuṇḍalī. If the
Praśnalagna is Vakrī. The return would be in a month in Dāreśa is Vakrī, the person is inbound home, else
which the Vakragati commences. not.
Another method to determine the time of return is to • The Dāreśa in these Praśna denote the traveller and
consider the distance between the strongest Graha in the the Vakragati of the Graha denote that the traveller
31 Praśnakuṇḍalī and Lagna. The return would be in as shall return back.
many months as there be Rāśis between Lagna and the • To find the month in which the Traveller shall
strongest Graha. The actual number of days that may return we must ascertain the Rāśi in which the
elapse before the return of the traveller would be Vakrīgraha became Vakrī. When Sūrya comes to
indicated by the product of the number denoting the that Rāśi, in that month the person shall return.
Bhāva (counted from Lagna) occupied by the strongest • There are several other methods of timing the
Graha and 12. return, which is explained by the author as well.
Saṅketanidhi 8.46. Find the number of letters uttered • There is yet another method of knowing the
by the Praśnakartā. That number is multiplied by 6 and whereabout of the traveller and whether he is
1 added to the product. The sum so arrived at may be returning from a Praśna. This involves counting the
divided by 7. The effects to be declared about the person number of letters uttered by the Praśnakartā.
who has gone away from his home would be as follows as
32 the remainder is from 1 to 7. 1. The traveller is anxious • Besides finding the result from the ensuing
to return. 2. He is now half way. 3 He is coming back computation and the remainder, the disposition of
soon. 4. He is coming back with gains. 5. He is sick. 6. He the 2nd lord is also checked. 2nd is the house of
is in distress. 7. He is making efforts to come back. If the family. If the 2nd lord is vakrī, the traveller is not
lord of the 2nd house be not in Vakragati the likely to unite with his family as that indicate
traveller should quite safe. unduly long time.
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# References Remarks
in Sva Dreṣkāṇa. He has full strength in the 10th. He is Budha and Śukra when Vakrī should not be
full of strength in the 1st Dreṣkāṇa, low in strength in the combust, else, their strength attained due to their
middle and moderate in the 3rd Dreṣkāṇa. being Vakrī is diminished.
Horāsāra 3.10-11. Budha after Helical rising. He is • Maṅgala is special among all, in a way that he is
strong in Dhanu, Kanyā and Mithuna Rāśi and Añśa. strong even in his Śatru Rāśi. We noticed previously
During the whole day and night. He is strong in Vakrī that Maṅgala’s Āyuṣa contribution is not diminished
except, when eclipsed by Sūrya. He is moderately strong by Śatrukṣetra Haraṇa, which means that he is
in 1st Dreṣkāṇa, weak in 2nd and very strong in the 3rd strong in all places in a Kuṇḍalī, be it a Svarāśi,
Dreṣkāṇa. He is strong in Sva-Dreṣkāṇa Mitrarāśi, or a Śatru Rāśi. Uttarakālāmṛta states
Horāsāra 3.12-13. Bṛhaspati is exceedingly strong in “bhaumarige va bali” which means Maṅgala is
Dhanu, Mīna, Karka, Vṛścika, the time between strong even in Śatru Rāśi.
Sūryodaya and Noon, in northern declination, in Sva • All Grahas are strong when they are victorious in a
Navāñśa and Dreṣkāṇa, and after being victorious in a Grahayuddha and not combust. It is also said
Grahayuddha. He is moderately strong in 1st Dreṣkāṇa, before, that Śukra is never defeated a war, and he
very strong in the 2nd and weak in the 3rd. He is strong in along with Śani do no suffer from Astāṅgata
Vakrāvasthā in all the Rāśis except in Makara where he Haraṇa, which is the reduction of the Āyuṣa
is Nīca. contribution due to being combust.
Horāsāra 3.14-15. Śukra is strong in 3rd, 6th or 12th from • Śrī Pṛthuyaśa makes another important
the Lagna. He is strong in Vakrāvasthā (when not observation, regarding Bṛhaspati’s strength. He
combust), after the noon and before Sūryāsta, in states that Vakrī Bṛhaspati is strong in all the
Uccarāśi and in northern declination. Śukra is weak in Rāśis, be it Sva, Ucca, Mitra, or Śatru, but not in his
1st Dreṣkāṇa, Strong in the 2nd, and moderately strong in Nīca Rāśi Makara. Some scholars believe that a
the 3rd. He is also strong in the company of Candra, or Vakrī Graha in Nīca Rāśi is like Ucca and in a
when victorious in a Grahayuddha. Uccarāśi is like Nīca. But this view is not accepted
Horāsāra 3.16-17. Śani is strong in Kṛṣṇapakṣa, by the learned author.
between Sūryāsta and Sūryodaya. He is strong in • Regarding the Dreṣkāṇa bala, the Dreṣkāṇas in
Vakrāvasthā, in Makara, Kumbha and Tulā, in southern which a Graha attain strength are also reversed.
declination. He is strong in the Lagna, when having For instance, Bṛhaspati is moderately strong in 1st
Manda or Mandatara Gati, when victorious in a Dreṣkāṇa, strong in the 2nd and weak in the 3rd.
Grahayuddha. He is weak in 1st Dreṣkāṇa, moderately When Bṛhaspati is Vakrī, then he becomes strong in
string in 2nd Dreṣkāṇa and string in the 3rd. Some 3rd Dreṣkāṇa and weak in 2nd Dreṣkāṇa. The
scholars say that he is strong in all the 3 Dreṣkāṇas. Dreṣkāṇa where he is moderately strong remain
unaltered.
• Śrī Pṛthuyaśa specifies here that the effects of a
Vakrīgraha must also be seen in Daśā. The Daśā
results are affected by several conditions, and one of
Horāsāra 11.2-3. Maṅgala Daśā yield moderate results, them is Aroha and Avaroha designation of the Daśā
as though in exaltation, notwithstanding Ārohī or lord. The Aroha Daśā occurs when the Graha is
Avarohī when he is Vakra or Anuvakra. Results is moving towards the Ucca Rāśi, and Avaroha when
35
predicted after knowing whether a Graha is Vakra or he is moving towards his Nīca Rāśi. When a Graha
Anuvakra. For the five Tārāgrahas from Maṅgala to Śani is Vakrī, regardless of the Graha being Ārohī or
such evaluations is made. Avarohī, he acquires strength, as if he is Ucca, and
the results are so experienced. Likewise, the results
due to a Graha’s motion must be judged in the
Graha’s Daśā.
• In this Śloka, Śrī Pṛthuyaśa shatters the idea that a
Vakrī Graha in Nīcarāśi gives the results of Ucca.
However, this must be seen in right perspective.
Firstly, a Vakrīgraha is a exceedingly strong. When
such a Graha is in a Nīca or Śatru Rāśi, the Graha
overcomes the weakness caused by such a
placement. However, if the Graha is in Ucca or
Horāsāra 16.2. During the Daśā of a Vakrī Graha, one Mitra Rāśi, there is no blemish, and the Graha is
shall have prestige, valour and wealth. If the Graha is in successful in bestowing good results. One important
a Śubha Rāśi, Navāñśa and Bhāva (not in 6 or 8), one condition here is that, the Vakrīgraha must be in a
acquires a kingdom of his own. However, if the Vakrī Śubha sthāna, such as Kendra, Koṇa, Dhana or
36
Graha is in his Nīca or Śatru Rāśi, then, in such as Daśā, Lābha, and not in a Dusthāna. A Vakrī Graha is
one indulges in ignoble acts. He is reviled by his known to intensify the results of the Bhāva he
relatives, live outside his home country and community, occupies, as the circumstances of the Bhāva often
and is dependent on others. recur in life. Therefore, in a Dusthāna, a Vakrīgraha
manifests the evil indications of the Bhāva several
times in life. Furthermore, a Śubha Vakrī Graha is
exceedingly Śubha, and a Krūra vakrī Graha is
exceedingly Krūra. Therefore, the ideal place of a
Krūra vakrī Graha is 3 and 11. In the 6th, a Krūra
Vakrī Graha manifests ongoing conflicts, hence, not
ideal.
Horāsāra 22.15. If the Añśeśa is in a Cara Rāśi/Añśa, • Horāsāra states that the earning of a person can be
the native earns in a foreign land and be happy; if the known from the Añśeśa of the Karmeśa. Let us say
37 Añśeśa is in a Sthira Rāśi/Añśa, the earnings is only in that in a Kuṇḍalī of Dhanu Lagna, Vṛścika Candra
his homeland and, if the lord of the Añśa is placed in a Lagna, and Siṅha Sūrya Lagna, Sūrya Lagna is the
Dvisvabhāva Rāśi, or Añśa, the earnings are anywhere. strongest. The Karma Bhāva from Sūrya Lagna is
Vṛṣabha, and the Karmeśa is Śukra. Śukra is in
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# References Remarks
Horāsāra 22.16. Should the lord of the said Añśa be in Dhanu Navāñśa. This indicate that Bṛhaspati
retrograde motion money is acquired through several becomes the determinant of earning – its sources,
ways. And one’s earning shall be proportionate to one’s and quantum. The Navāñśa lord of the Karmeśa is
own luck. The results have already been enumerated in the Karmeśa Añśeśa, who determines the
full. characteristics of the earning.
• Depending on whether the Añśeśa is in a Cara,
Sthira or Dvisvabhāva Rāśi, the earning can be in a
foreign land, homeland or a place that is nearby. Śrī
Pṛthuyaśa also states that of the said lord Vakrī,
then the native earns from several sources, as Vakrī
Graha indicate plenty of effort in several directions.
• Śrī Varāhamihira specifies here that the Haraṇas,
Bṛhajjātaka 7.2: Where a Graha is debilitated he cuts or the reduction of longevity due to several kinds of
away half of the term of life and in the middle Rāśis he weaknesses borne by a Graha due to his Avasthā.
gives terms of life as per rule of three. The Lagna is Although a Graha loses 1/3rd of his Āyuṣa, this does
supposed to give that number of years, which is not happen when the Graha is Vakrī. This implies
38
represented by its Añśa, while others say the number is that a Vakrīgraha is not weakened by his placement
similar to the Rāśi. A Graha in a Śatrurāśi cuts one-third in a Śatrurāśi. Likewise, Śukra and Śani are exempt
of his term unless he is Vakrī. A combust Grahas, except from the losses that occur due to combustion. This
Śukra and Śani, cut off half their term of life. implies that the strength of these two Grahas are
not diminished when they are obscured by Sūrya.
• Śrī Varāhamihira quotes Śrī Satyācārya, saying
Bṛhajjātaka 7.11: A Graha in exaltation or
that a Graha is 3 times more powerful than the
retrogression give 3 times the term of his life. If he is in
average strength of the Graha, and one in Svarāśi,
39 Vargottama or in his own house or Navāṃśa or Dreṣkāṇa
Svanavāñśa, Svadreṣkāṇa or Vargottama is 2 times
he gives double the period. This is the speciality named
as strong. Evidently, a Vakrīgraha is stronger than
by Satyācārya.
a Vargottama, and Sva-Añśa Graha.
I believe that the explanation of the Ślokas from the classical texts given above
should help in attaining a holistic understanding of Vakrāvasthā, but for some it may be
also be confusing. Therefore, I am presenting here the key understanding. Firstly,
Vakrīgrahas are exceedingly strong, as they are full of brilliance, due to their position
closer to Pṛthvī (distance), and farther from Sūrya (angular distance). They are so strong
that, they are often equated with a Uccagraha. Vakrīgraha is often treated as Ucca, and
Astāṅgata Nīca, which is also reflected in the Ṣaḍbala computation. Although a Vakrīgraha
is exceedingly strong, the reversal of the direction attaches some blemish – which is
inordinate delay in attaining results. This tells us that, the speed of a Graha indicate the
speed of achieving the results signified by the Graha. Reversal of direction indicate that
the Graha has to put extraordinary effort, which is reflected in the results. In the Daśā of
a Vakrīgraha, the results are attained near the end of the Graha. In Gocara, the results
given by a Graha based on his placement in 1st, 2nd or 3rd Dreṣkāṇa is also reversed. It is
said that a Vakrīgraha in Ucca does not give the good results of being Ucca, however, this
is not entirely true. If the Vakrīgraha is Ārohī, i.e., moving towards the Uccasphuṭa, the
good results are experienced, however, only after elapse of considerable time, mainly due
to the slower reverse speed. Saṅketanidhi mentions a unique, hidden but an important
principle, which is Vakrī Maṅgala gives strong results of 4th from himself, Bṛhaspati 5th,
Budha 4th, Śukra 7th and Śani 9th. For instance, if Bṛhaspati is Vakrī in a Kuṇḍalī, then in
his Daśā, Bhukti and other sub-periods, the results of the Bhāvas, and Grahas falling in
the 5th from him shall be strongly experienced. Another interpretation of this is that
Bṛhaspati shall give results as if he is in the 5 th from his natal position. For instance, if
Bṛhaspati is in the 3rd house in Kuṇḍalī, then the results shall be experienced as if
Bṛhaspati is in the 7th, which is 5th from the 3rd.
There is significant impact of a Vakrīgraha on the physical body – as he shows
some crookedness in the body part governed by the Graha. In a Praśnakuṇḍalī, A
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Vakrīgraha plays a significant role. If the Graha becomes a significator of the Bhāva to
which Praśna belongs, the results of the Bhāva shall be attained only after considerable
delay. In a Yatra Praśna, the return of the traveller is assured when the Dāreśa is Vakrī.
However, a Vakrī Dhaneśa diminishes the chances of the traveller uniting with the family.
In longevity matters, the Āyuṣa granted by a Vakrīgraha is trebled, which is much higher
when compared to a Graha being in Svarāśi, Añśa or Mitra Rāśi or Añśa. We should end
this discourse on Vakrīgraha by stating that Vakrī Śubha Graha is Mahāśubha, whereas
a Vakrī Krūragraha is Mahākrūra. Whether Śubha or Krūra, a Vakrī Graha always
strengthens the Bhāva he owns. However, such a Graha must not be placed in a Dusthāna.
If in a Dusthāna, a Śubha Vakrīgraha is afflicted by a Krūradṛṣṭi, Krūrayuti, or
Pāpakartari, he causes intense suffering and even threat to life.
1.1 .2 .2
CEṢ Ṭ ĀB AL A | M OTI ONA L ST RE NG TH
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BPHS 27.24–25. Ceṣṭābala of Maṅgala to Śani. Add together the mean and true
longitudes of a Graha and divide the one by two. Reduce this sum from the Śighrocca of
the Graha. The resultant product indicates the Ceṣṭākendra of the Graha from 12 Rāśis.
The Rāśi, degrees and minutes so arrived is converted into degrees, minutes etc. and
divided by 3, denote the motional strength of the Graha.
We have seen before how to derive the Madhyasphuṭa, Śīghroccasphuṭa and the
Śīghrakendra of a Graha, that is utilized for computation of his Spaṣṭasphuṭa (True
position). To understand the computation of Spaṣṭasphuṭa of a Graha from his
Śīghroccasphuṭa and Madhyasphuṭa, one should refer to the Siddhānta chapter of this
book. For computation of the Ceṣṭābala, both Madhyasphuṭa and Spaṣṭasphuṭa of a Graha
is utilized, along with the Śighroccasphuṭa. We have seen before that Śīghrakendra =
Śīghroccasphuṭa – Madhyasphuṭa. in this context however, we use Ceṣṭākendra, which is
= Śīghroccasphuṭa – (Madhyasphuṭa + Spaṣṭasphuṭa) / 2. Some scholars mix the two terms
Śīghrakendra and Ceṣṭākendra, which is inappropriate. For Ceṣṭābala, we must always
find the Ceṣṭākendra, and not Śīghrakendra. We have previously seen that, for
Bahirgrahas, Bṛhaspati to Yama, Śīghroccasphuṭa = Sūrya’s Madhyasphuṭa. On the other
hand, for the Antargrahas, Budha and Śukra, the Śīghroccasphuṭa is their the
Madhyasphuṭa of their Śīghra. The Spaṣṭasphuṭa of a can be know from a ephemeris or
software; therefore the formulae for computation of their Śīghroccasphuṭa and
Madhyasphuṭa are given here. They were given before but are repeated here for the ease
of reference.
Table 12
Śīghrakendra
# Graha Madhyasphuṭa Śīghroccasphuṭa
SK = S - M
1 Budha 256.496 + 0.985609 * d 228.280 + 4.092339 * d 331.784 + 3.106730 * d
2 Śukra 256.496 + 0.985609 * d 158.009 + 1.602130 * d 261.513 + 0.616521 * d
3 Sūrya 256.496 + 0.985609 * d 0.000 Not applicable
4 Maṅgala 331.461 + 0.524033 * d 256.496 + 0.985609 * d 285.035 + 0.461576 * d
5 Bṛhaspati 10.364 + 0.083091 * d 256.496 + 0.985609 * d 246.132 + 0.902518 * d
6 Śani 26.105 + 0.033460 * d 256.496 + 0.985609 * d 230.391 + 0.952149 * d
7 Prajapati 290.232 + 0.011732 * d 256.496 + 0.985609 * d 326.264 + 0.973877 * d
8 Varuṇa 280.252 + 0.005981 * d 256.496 + 0.985609 * d 336.244 + 0.979628 * d
9 Yāma 214.994 + 0.003975 * d 256.496 + 0.985609 * d 41.502 + 0.981634 * d
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Table 13
Max Min
Mean
# Graha Forward Reverse
Speed
Speed Speed
1 Budha 0.985609 1.856 -0.954
2 Śukra 0.985609 1.244 -0.622
3 Maṅgala 0.524033 0.707 -0.358
4 Bṛhaspati 0.083091 0.229 -0.132
5 Śani 0.033460 0.124 -0.078
6 Prajapati 0.011732 0.06 -0.042
7 Varuṇa 0.005981 0.038 -0.028
8 Yāma 0.003975 0.028 -0.022
We can also roughly estimate the speed of a Graha from their Śīghrakendra based
on the following ranges of degrees. We shall use the entry point of a Graha into
Vakrāvasthā (Vakrapraviṣṭa), and Vakra span (Vakrāvadhi). Bṛhaspati’s Vakrapraviṣṭa is
126° and his Vakrāvadhi is (180 - 126) * 2 = 108°. Based on this Bṛhaspati’s span of the
several states and his entry and exit points are shown in table below. Based on this, he is
Vakra between 153° to 207°, and Anuvakra between 126°–153° and 234°–246.6°. Bṛhaspati
is Kuṭila between 113°–126° and 234°–246°.
Table 14
Bṛhaspati’s
Motion Formula Span Multiplier Span Entry Exit
Multiplier
Aticāra 0.20 * vakrapraviṣṭa 0.2 Vakrapraviṣṭa 126 25.2 0 25.2
Cara 0.20 * vakrapraviṣṭa 0.2 Vakrapraviṣṭa 126 25.2 25.2 50.4
Sama 0.10 * vakrapraviṣṭa 0.1 Vakrapraviṣṭa 126 12.6 50.4 63
Manda 0.20 * vakrapraviṣṭa 0.2 Vakrapraviṣṭa 126 25.2 63 88.2
Mandatara 0.20 * vakrapraviṣṭa 0.2 Vakrapraviṣṭa 126 25.2 88.2 113.4
Vikala 0.10 * vakrapraviṣṭa 0.1 Vakrapraviṣṭa 126 12.6 113.4 126
Anuvakra 0.25 * vakrāvadhi 0.25 Vakrāvadhi 108 27 126 153
Vakra 0.50 * vakrāvadhi 0.5 Vakrāvadhi 108 54 153 207
Anuvakra 0.25 * vakrāvadhi 0.25 Vakrāvadhi 108 27 207 234
Vikala 0.20 * vakrapraviṣṭa 0.1 Vakrapraviṣṭa 126 12.6 234 246.6
Mandatara 0.20 * vakrapraviṣṭa 0.2 Vakrapraviṣṭa 126 25.2 246.6 271.8
Manda 0.20 * vakrapraviṣṭa 0.2 Vakrapraviṣṭa 126 25.2 271.8 297
Sama 0.10 * vakrapraviṣṭa 0.1 Vakrapraviṣṭa 126 12.6 297 309.6
Cara 0.20 * vakrapraviṣṭa 0.2 Vakrapraviṣṭa 126 25.2 309.6 334.8
Aticāra 0.20 * vakrapraviṣṭa 0.2 Vakrapraviṣṭa 126 25.2 334.8 360
In the table below, given are the duration of the eight motions for the Grahas from
Budha to Yāma. For instance, Budha’s duration for Aticāra and Cara, 28.89° are the spans
of Aticāra and Cara, Sama 14.44°, Manda 28.89° and so on. These are to be used for
determination of the starting and ending point of the eight motional states. For usage in
the table, the Śīghrakendra of 0° to 360° is divided into two parts, Part I - 0° to 180° (Aticāra
→ Vakrī) and then Part II - 180° to 360° (Vakrī → Aticāra). Regarding the 2nd Part, if we
subtract Śīghrakendra from 360 to arrive at a Śīghrakendra that is same as Part I. For
instance, if the Śīghrakendra is say 220, then it is same as 360 - 220 = 140°.
Table 15
# Graha Vakrapraviṣṭa Vakrāvadhi Aticāra Cara Sama Manda Mandatara Vikala Anuvakra Vakra
1 Budha 144.43 71.15 28.89 28.89 14.44 28.89 28.89 14.44 17.79 35.57
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# Graha Vakrapraviṣṭa Vakrāvadhi Aticāra Cara Sama Manda Mandatara Vikala Anuvakra Vakra
2 Śukra 167.01 25.99 33.40 33.40 16.70 33.40 33.40 16.70 6.50 13.00
3 Maṅgala 163.22 33.57 32.64 32.64 16.32 32.64 32.64 16.32 8.39 16.79
4 Bṛhaspati 125.56 108.87 25.11 25.11 12.56 25.11 25.11 12.56 27.22 54.44
5 Śani 114.49 131.02 22.90 22.90 11.45 22.90 22.90 11.45 32.75 65.51
6 Prajapati 106.09 147.82 21.22 21.22 10.61 21.22 21.22 10.61 36.96 73.91
7 Varuṇa 102.38 155.24 20.48 20.48 10.24 20.48 20.48 10.24 38.81 77.62
8 Yāma 100.59 158.82 20.12 20.12 10.06 20.12 20.12 10.06 39.71 79.41
In the table below, given are the ending moments of the eight different states of
motions, based on their Śīghrakendras. For instance, Budha is Aticāra between 0 to 28.9°,
Cara from 28.9° to 57.8°, Sama from 57.8° to 72.2°, Manda from 72.2° to 101.1°, Mandatara
from 101.1° to 130°, Vikala (Kuṭila) from 130° to 144.4°, Anuvakra from 144.4° to 162.2°
and Vakra from 161.2° to 180°. In this manner, the 8 motional states of the Grahas can be
known for Budha to Yāma, when Śīghrakendra is between 0° to 180°.
Mandat Anuvak
# Graha Aticāra Cara Sama Manda Vikala Vakra
ara ra
1 Budha 28.9 57.8 72.2 101.1 130.0 144.4 162.2 180
2 Śukra 33.4 66.8 83.5 116.9 150.3 167.0 173.5 180
3 Maṅgala 32.6 65.3 81.6 114.3 146.9 163.2 171.6 180
4 Bṛhaspati 25.1 50.2 62.8 87.9 113.0 125.6 152.8 180
5 Śani 22.9 45.8 57.2 80.1 103.0 114.5 147.2 180
6 Prajapati 21.2 42.4 53.0 74.3 95.5 106.1 143.0 180
7 Varuṇa 20.5 41.0 51.2 71.7 92.1 102.4 141.2 180
8 Yāma 20.1 40.2 50.3 70.4 90.5 100.6 140.3 180
The table below gives the ending moment of the eight motions for Śīghrakendras
from 180° to 360°. The same can be known from the previous table by transforming the
Śīghrakendra to 360 – Śīghrakendra, and reckoning the same way, as we did before.
However, for the ease of reference, we can use the Part II table. The usage is the same as
we saw before. Budha is Vakrī from 180 to 197.8, Anuvakra from 197.8 to 215.6, Vikala
from 215.6 to 230°, Mandatara from 230° to 258.9°, Manda from 258.9° to 287.8°, Sama
from 287.8° to 302.2°, Cara from 302.2° to 331.1°, and Aticāra from 331.1° to 360°.
Anuvak Mandat
# Graha Vakra Vikala Manda Sama Cara Aticāra
ra ara
1 Budha 197.8 215.6 230.0 258.9 287.8 302.2 331.1 360
2 Śukra 186.5 193.0 209.7 243.1 276.5 293.2 326.6 360
3 Maṅgala 188.4 196.8 213.1 245.7 278.4 294.7 327.4 360
4 Bṛhaspati 207.2 234.4 247.0 272.1 297.2 309.8 334.9 360
5 Śani 212.8 245.5 257.0 279.9 302.8 314.2 337.1 360
6 Prajapati 217.0 253.9 264.5 285.7 307.0 317.6 338.8 360
7 Varuṇa 218.8 257.6 267.9 288.3 308.8 319.0 339.5 360
8 Yāma 219.7 259.4 269.5 289.6 309.7 319.8 339.9 360
The two tables given above gives the ending limits of Śīghrakendra from which we
can easily decipher whether a Graha is classified as Vakrī, Anuvakra, Vikala or any of the
eight motions. The Siddhānta and Jyotiṣa texts have given the classification of the eight
kinds of motions. But, hardly much guidance is found regarding when a Graha must be
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treated as one of these eight kinds. In modern times, we are mostly concerned about only
3 classifications, Vakrī, Mārgī and Kuṭila, and hardly care about the other 5 kinds of
motion. Hardly we notice the difference between Śīghra and Manda, Śīghratara or
Mandatara. One of the reasons for this is the absence of clear guidance on when a Graha
must be treated as what. I have endeavoured here to work out a method of classifying them
depending on their Śīghrakendras. It is only based on my limited understanding, I can
never vouch for its accuracy – mainly because, it is not endorsed by a Siddhānta or Horā
text. Siddhānta is beautiful, but it is suffering from inattention from modern day scholars.
I am sincerely hoping that the elucidation given here should pave the way for renewed
interest on this and several other Siddhānta areas.
1.1 .2 .3
OTH E R C HA RA C TE RI ST IC S
After having studied the classical texts regarding Vakrāvasthā of Graha, let us
zoom into some specific characteristics of the Graha. The question is whether it matters
when the Graha is a Śubha vs. Krūragraha, or whether the Graha is in a Sva, Ucca etc.,
Rāśi or Añśa. What is the impact of conjunction of a Vakrīgraha with another Graha? What
happens to the significations of the Graha originating from his natural characteristics
(Naisargika Kārakatva), ownership, and placement. Let us review these matters.
1.1.2.3.1
ŚUBHA VS. KRŪRA GRAHA
Table 18
Śubha/
# Effect Remarks
Krūra
The Vakrī status of a Graha intensifies the natural qualities of the Graha. If the Graha
who is Vakrī happens to be a Śubhagraha, he becomes Mahāśubha. Since, a Vakrīgraha
is known to exert more effort, it is as if a noble person is exerting more effort in making
his surrounding a better place for others. The Graha is brilliant, and resplendent. The
Bhāva occupied by the Graha gains immensely because of this exuberance of the good
qualities flowing from this Graha. The Bhāvas that are aspected by this Graha also
gain immensely. The only catch here is that, this does not come easily, as the intensity
1 Śubhagraha Mahāśubha of effort needed to achieve the promised good things in life is to be put by the native.
Since, the good qualities of a Vakrīgraha is experienced near the end of his Daśā etc.,
from an overall life standpoint, we can say that good things promised by this Graha is
experienced in the 3rd part of life. Another important thing about a Śubha Vakrīgraha
is that the Graha must not be in a Dusthāna, where the Dusthāna significance of the
Graha shall prevail throughout. If the Graha is in a Pāpakartari of aspected by a
Krūragraha, then during the period of such a Graha, excessive suffering or even death
is imminent.
A Vakrī Krūragraha becomes even more Krūra, like Rāhu or Ketu, who are Krūra and
are mostly Vakrī. Krūragrahas damage the indications of the Bhāvas they conjoin or
aspect but protect the Bhāva they own. Since, the Krūragraha becomes even more
powerful due to their brilliant Krūra rays and their vicinity to Pṛthvī, we can say that
the negative impact due to his placement and aspect is multiplied manifold. Like
2 Krūragraha Mahākrūra Sārāvalī states, this Graha causes endless grief and purposeless wandering. The
wandering comes from the fact that a Vakrīgraha has high motional strength or
Ceṣṭābala. This makes a person not be able to take rest, and move about, without
achieving the desired results. One of the aspects of Vakrīgraha is recurrence of events –
meaning whatever negative things indicated by this Graha not only happen ones but
they recur. If the Graha is in Śatru Bhāva, the enemies re-appear in the native’s life
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Śubha/
# Effect Remarks
Krūra
time and again. The same can be said when the Śatru lord is Vakrī. The ideal place for
a Krūra Vakrīgraha is 3rd and 11th, as these the places where the Graha gives the
ability to put extraordinary effort, display extraordinary courage, but also have
extraordinary gains.
1.1.2.3.2
DIGNITY AND VAKRĪGRAHA
middling strength (मध्यं बलं). A Graha in its Uccarāśi (तुङ्गभे) being Vakrī has strength
equivalent to its Nīca position (नीचबल). A Graha in its Nīcarāśi (स्वनीचभवने) being Vakrī
has strength equivalent to its Uccarāśi (तुङ्गजम ्). A Graha conjoined with an Uccagraha
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he produces no (good) effect. This is the view held by some. Even, if he is in Ucca by its
entry in Vakrī motion from the next Rāśi (for example Bṛhaspati entering from Siṅha to
Karka) the effect is same, for it takes unduly long time in such transit.
An important aspect of a Vakrīgraha is that he gives predominant results based on
the 7th house aspect. It is a fact that Grahas give results due to placement and aspects.
However, distinction is made for the Vakrīgraha, who due to their reverse motion are not
backward, as if wanting to go to where they started i.e., the 7th. There is deep philosophical
meaning behind this aspect of a Vakrīgraha. Sūrya is the Sarvātma i.e., the source of all
Ātma, or the Paramātmā. All Grahas gain their splendour only from Sūrya. When they are
conjunct with Sūrya – they are as if merged with the Paramātmā – i.e., lack their own
identity. Then they emerge from the Paramātmā and assume their own identity, develop
their ego and move forward as an independent being. However, at some point, the being
realizes that it must go back to where he started and reverses his gear, which is the
Vakragati. Therefore, when a Graha is Vakrī, he intently aspects on the 7th, where he
expects the Paramātmā to be, his starting point. Of course, it is not always so, but it is only
when the Graha is peak of his Vakragati, Sūrya is in precisely in opposite direction (180°
away). Nonetheless, the Graha looks at his 7th intending to go back where he started. At
the beginning of Sṛṣṭi, all Grahas were conjunct Sūrya, i.e., combust, which is the original
starting point of the soul. In my experience, we must differentiate two kinds of results of a
Vakrīgraha – (1) the Path and (2) the destination. The Path is what the Graha takes to
arrive at the destination. For a Vakrīgraha, the path is indicated by the 7th house and
Destination – 1st house. Meaning, when a Vakrīgraha is Ucca, the life is full of struggle,
because the path i.e., the 7th is his Nīcarāśi. However, near the end of the life, i.e., when
the native reaches his destination, the Graha’s Uccarāśi results are experienced. For
instance, a spiritual aspirant, struggled throughout life to attain spiritual knowledge and
attain this eventually. In short, the results promised by the placement of a Graha in Rāśi
is eventually experienced, even though, the journey to the results may be different.
Table 19
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1.1 .2 .4
RĀ ŚI EF FE CT S
After having understood the high-level results of the Grahas in their Ucca, Nīca,
Śubha or Śatru Rāśis, let us delve deeper into the results of the Grahas in different Rāśis.
Here, one might ask, why the results of the Vakrīgrahas in Bhāvas are not given. That is
because, the results of a Grahas are not altered by their being Vakrī, they merely undergo
following changes – (1) delayed and are achieved after much effort, and (2) the events in
the Bhāva recur several times in life, as if they are returning back and visiting the native.
The Rāśis are however important, as that shapes the quality of the Grahas, their Aura,
and shape their Personality and Mood. The Bhāva results are attained in different
manners, depending on the mood and personality of the Graha. At times, the Rāśi
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indications overrides or shapes what Bhāva results shall be experienced over the others.
The results given here are excerpted from Śrī R Santhanam’s “essentials of predictive
Hindu astrology”. This is significant, because it is not possible to find such results in the
classical texts. More or less the results are built upon the Graha-Rāśi indications that are
given in the classical texts such as Sārāvalī etc., but they highlight some critical aspects of
the Rāśi placements, which are typical to a Vakrīgraha. I have tried to provide detailed
explanations of these results, and I am hoping that the readers shall find them useful. My
recommendation is that the reader must try to understand the overall theme instead of
focusing on the specifics. That can help in developing a broader understanding of the
results and eliminate the need to memorise the specifics.
1.1.2.4.1
MAṄGALA
Maṅgala, the warrior and the general of Devatās’ army is a powerful fighter. His
name is Vakra, because he eager to fight all odds. He is undaunted by his enemies, which
is why he does not lose potency in his Śatrurāśi. In fact, for Maṅgala, his presence in a
Śatrurāśi makes him stronger, as there is no better place for an Army general than a
battlefield. Maṅgala is the Kāraka for masculinity, and Vakrāvasthā gives him strong
libido. He is like a bachelor, who is derived from the company of females for long and is
forced to Brahmacharya (also Maṅgala’s indications). But, being Vakrī, Maṅgala wants to
break his Brahmacharya vow, and want to enjoy sexual pleasures. But the long-term
deprivation leads to a tendency towards overindulgence and resorting to uncommon means
to satisfy his desires. In Meṣa, Vṛṣabha and Tulā, the native experienced several ordeals
in marriage in sex life. He is devoid of care from his parents, when he is in Karka, the Rāśi
of childhood, and mother’s love. In the Rāśis of Śani, his results are mixed. In his Uccarāśi
Māraka, he becomes a control freak, and a terrible boss. And, in Kumbha he suffers from
several health hazards, mainly heart troubles (Kumbha = Hṛdroga). The health troubles
are also seen in Kanyā, Maṅgala’s Śatrurāśi, and is Naisargika 6th house, the house of
disease. Kumbha is 6th from 6th, the 11th. In Bṛhaspati’s Rāśis, Maṅgala affects one’s
livelihood and profession. In Dhanu, the native changes his professions several times in
life, and in Mīna, the profession leads the native out of his comfort zone, his homeland.
Table 20
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1.1.2.4.2
BUDHA
Budha, the most non-violent and peace-loving Graha when Vakrī attains
tremendous fighting ability, that is contrary to his nature. Budha, the communicator and
negotiator become very argumentative, and eager to establish his point of views in front of
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others. He does not remain meek and submissive like a small child but acquires the courage
to fight back. Maṅgala is Budha’s enemy, but, Vakrī Budha in his Rāśis give excellent
results. In Meṣa, he makes one a fierce debater, and in Vṛścika, the native attains accolades
for his scientific achievements. In Śukra’s Rāśi, the Rāśi of his Mitra, Budha is not as much
a fighter, as there is no one to fight to, but, he focuses all his energy and attention in
achieving success in Śukra’s indications through his own qualities, communication and
negotiation. In Vṛṣabha, the native makes a good businessman and attains great financial
success, whereas in Tulā, the Rāśi of balance, the native becomes a good diplomat. His
results in own Rāśis are full of contradictions – while in Mithuna, he excels in his writing
abilities, and becomes a cherished author, in Kanyā, his Uccarāśi, he causes much troubles,
starting with break in education. He is not at all favourable in the Rāśis of the
Prakāśagrahas, Sūrya and Candra. In Karka Rāśi of Candra, he causes turmoil in
emotional and love life, whereas in Siṅha, he experiences difficulties in the matter of
children, and is bottled up. In Vṛścika and Kumbha, he is scientific and innovative, whereas
in the other Rāśi of Śani, Makara, he experiences strained relationship. Lastly, in the Rāśis
of Bṛhaspati, the native experiences several odds in life. Mainly in Mīna, there is issues
with his co-borns.
Table 21
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1.1.2.4.3
BṚHASPATI
Bṛhaspati, the Devaguru, when Vakrī manifests several good things in life, as a
Śubhagraha becomes Mahāśubha. He is the giver of wealth, knowledge and talent, which
is why from his Rāśi placement we should judge such matters. In the Rāśis of rational
Maṅgala and his dear friend, he gives great result. In Meṣa, he makes one a great scientist
and innovator, whereas in Vṛścika, the native focuses on spirituality, and eventually
attains great Spiritual insights, and enlightenment. In the Rāśis of his Śatru, Śukra,
Asuraguru and a knowledgeable Graha, his results are mixed. In Vṛṣabha, the native gains
from Śukra’s healing ability, and becomes an acclaimed healer, doctor or a surgeon. On the
other hand, in Tulā, there are negative experiences pertaining to sexual matters. In the
Rāśi of Saumyagraha Budha, Bṛhaspati gives mixed results. He is good in Mithuna, where
he makes on an acclaimed teacher, in Kanyā, the native suffers from anxiety and lack of
clear direction in life. In the Rāśi of the Prakāśagrahas, the results are not that favourable
either. In his Uccarāśi, Karka, Bṛhaspati indicate obstacles in completing education,
whereas in Siṅha, begetting a child is a big challenge. Bṛhaspati’s results in Śani’s Rāśi is
moderately good. In Makara, Bṛhaspati shines in the latter part of life, whereas in
Kumbha, the native is endowed with great spiritual wealth. In his Svarāśis, Dhanu and
Mīna, Vakrī Bṛhaspati is cut off from material pleasures. In Dhanu, he lacks the sexual
desires, which means, sexual pleasures are out of his reach. Whereas, in Mīna, the native
lacks a clear purpose, and desire to achieve something in life. He just carries on like a
rudderless ship. This is not bad, because, when one acts, without having any desire to
achieve results that suits oneself, less Karma is accrued in the process. This is that path
towards spiritual enlightenment or Mokṣa.
Table 22
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1.1.2.4.4
ŚUKRA
Śukra is the Graha of relationship, love and sex. It is the Graha, who brings
together to bodies, like a gravitational or magnetic attraction, so that the unite and become
one. This gives rise to new life, Jīva, indicated by Bṛhaspati. Śukra also indicate
tremendous fighting skill, as he is the preceptor of the Asuras, and with his Tapasyā
(Penance), he attained the boon of Mahā-Mṛtyunjaya Mantra from lord Śiva. This is the
reason, why he represents stamina, perseverance and tremendous power to overcome all
odds. Vakrī Śukra has many good qualities, as he grants beauty, artistic skills and oratory
abilities, but there are several flipsides of this as well. Relationship is like water, which
must be still, to be clear and transparent. When the water is shaken, it picks up dirt and
becomes turbid. And, when it becomes a vortex, it becomes very violent, and it acquires the
ability to drown everything that comes in contact with him. Vakrī Śukra can give unusual
sexual desires and conduct, dissatisfaction in love life and marriage, shorter married life,
and many changes of love and life partners. One good thing that Vakrī Śukra gives is
victory in battles, war and conflict, as the native becomes a fearsome and strategic fighter.
No one can fight Śukra, which is why he is never defeated in a Grahayuddha. This mainly
happens when Śukra emerges from combustion in Vakragati. Let us review the indications
that arise from Vakrī Śukra in different Rāśis.
Table 23
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1.1.2.4.5
ŚANI
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Table 24
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1.1 .2 .5
BHĀ V A EFF E CTS
After understanding the Rāśi effects of a Vakrīgraha, let us understand the Bhāva
effects. A Bhāva is a collection of experiences, grouped in a logical manner into 12 buckets.
A Graha gives results of a Bhāva due to his ownership, placement, aspects and any other
yogas. Let us focus on the ownership and placement first. When a Graha owns a Bhāva, it
is a like a minister who is assigned a portfolio by the King. Whether or not the Minister
likes that portfolio, he must protect that at all cost, and cause progress in that area. It is
the same with the Kingdom of the Grahas. Whatever Bhāva is assigned to a Graha, the
Graha has no choice but to protect it and further its cause. A Vakrīgraha, who is
exceedingly strong, does just the same. He is undaunted by other weaknesses such as
Nīcarāśi or Śatrurāśi, and in all circumstances, he fights tooth and nail to protect his
Bhāva. This is why, the Bhāva governed by a Vakrīgraha hardly fails, because, the
Bhāvadhipa hardly fails.
It is however different for the placement. A Graha utilizes the resources available
in a Rāśi for furthering his cause, one of which is protecting and advancing the
significations of the Bhāva he owns. A Vakrīgraha is highly active and eager. Like a hungry
caterpillar voraciously eats away the leaves before it goes to its hibernating and cocooning
stage, a Vakrīgraha eagerly gathers all that is available to him. Like overmining, it
diminishes the resources of the Rāśi rapidly, and the significations of that Bhāva suffers.
This is truer with the Krūragrahas, because the Saumyagrahas know how to maintain a
fine-balance. While they consume, they never go beyond the point of collapse. Therefore,
the Bhāva, that houses a Krūra Vakrīgraha suffer from overconsumption of its resources.
The people or relations governed by the Graha suffer at the expense of the Bhāva that is
owned by the concerned Krūragraha. Śubhagrahas however, are not much Greedy. They
know that if they keep their workplace healthy and successful, their own needs shall be
protected. Therefore, they do not cause much suffering to the house that they occupy, but
rather they cause advancement to the significations of the concerned Bhāva. However,
from a priority standpoint, the house owned is more successful than the house occupied.
Regarding aspects, the Dṛṣṭi of a Vakrīgraha is very powerful. Dṛṣṭi shows desires,
and Vakrīgrahas are endowed with strong desires, and a single-minded focus of achieving
something in life, mainly pertaining to the significations of the Graha. Normally, one’s
ability to act is far greater at a place where one is, compared to a far place. For instance, I
am at my office, and I wish to be in a Cricket ground wanting to watch the cricket final.
Just because, I have a desire, I might not have the right resources to fulfil my desire, unless
I am strong, and my desire is strong. Vakrīgrahas are strong, and they are capable of
gathering necessary resources to fulfil their desires, even when they are Nīca or in a
Śatrurāśi. This gives them tremendous power to influence the matters of the Bhāvas they
cast their Dṛṣṭi on. Should I say that the aspect of a Vakrīgraha is three times that of a
normal Graha, because the state of Vakrāvasthā is often trebled, as we have seen in the
case of longevity calculations.
1.1.2.5.1
YUTI
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When a Vakrīgraha conjoin another Graha, in many cases, it is possible that the
other Graha is also Vakrī, mainly when they are diagonally opposite to Sūrya. In such a
case, both are powerful, and they strongly try to overcome the influences of other, establish
their own. If two Vakrīgrahas get into a Graha yuddha, it is a terrible yuddha, between
two exceedingly powerful foes, in which the Bhāva that they occupy suffer immensely. The
victorious in this case becomes even more powerful, and the defeated one annihilated.
However, not always, a Vakrīgraha conjoin another Vakrīgraha! In such a case, when a
Vakrīgraha conjoin a Mārgīgraha, the Mārgīgraha loses all his potency, as that is overcome
by the Vakrīgraha. If there is a Grahayuddha between them, undoubtedly the Vakrīgraha
wins, even though the other Graha might be in northern declination, as per the standard
rule.
1.1.2.5.2
PARIVARTANA
Let us know see what happens in a Parivartana with a Vakrīgraha. Suppose, for
Dhanu Lagna, Vakrī Bṛhaspati is in Meṣa Rāśi, and Mārgī Maṅgala is in Dhanu Rāśi.
There is Rāśi Parivartana between Bṛhaspati and Maṅgala. How to interpret such a case?
Bṛhaspati is noticeably stronger due to his Vakrāvasthā, than Maṅgala, therefore, he shall
try to influence Maṅgala being in his Rāśi, to get his (Maṅgala’s) benefits to Dhanu Rāśi.
Normally, if Maṅgala was elsewhere, Bṛhaspati would have anyhow advanced the
Kārakatva of Dhanu Lagna. However, now that Maṅgala is also situated in the Lagna, the
success to the Lagna is even more. Now, life is all about balance. If there is too much gain
in one area, that can imply that some other area might take a beating. In this case,
Maṅgala’s intent of protecting the 5th house shifts to the Lagna. Because, he knows, only if
protects Bṛhaspati’s things, his own significations shall be protected. It is like Maṅgala is
coerced to act, because Bṛhaspati has an upper hand. Our life reflects the world of the
Grahas. A stronger Graha takes advantage of his position, which is also seen in our real
life.
Om Tat Sat
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