Retrogression and strength from

Uttarakalamrta

वक्री स्वोच्चबलः सवक्रसहिते मध्यं बलं तङ्

ु गभे वक्री
नीचबलः स्वनीचभवने वक्रीबलं तङ्
ु गजम ्। उच्चस्थेन
यत
ु ोऽर्द्धवीर्यमिति चेन्नीचे तु शन्
ू यं बलं मित्रैः पापखगैः
शभ
ु ै रिपख
ु गैर्युक्तोऽपि चार्ध बलं॥
vakrī svoccabalaḥ savakrasahite madhyaṃ
balaṃ tuṅgabhe vakrī nīcabalaḥ
svanīcabhavane vakrībalaṃ tuṅgajam।
uccasthena yuto’rddhavīryamiti cennīce tu
śūnyaṃ balaṃ mitraiḥ pāpakhagaiḥ śubhai
ripukhagairyukto’pi cārdha balaṃ॥

Uttarakalamrta 1.2.6. A Vakri Graha’s strength is equivalent to

its Uccha position (स्वोच्चबल). A graha conjoined with a Vakri
Graha is of middling strength (मध्यं बलं). A Graha in its Uccha Rasi
(तङ्
ु गभे) being Vakri has strength equivalent to its Neecha position
(नीचबल). A Graha in its Neecha Rasi (स्वनीचभवने) being Vakri has
strength equivalent to its Uccha Rasi (तङ्
ु गजम ्). A Graha conjoined
with an Uccha Graha (उच्चस्थेन) attains middling strength
(अर्द्धवीर्य). A Graha conjoined with a Neecha Graha (चेन्नीचे) gets
zero in strength (शून्यं बलं). A Graha conjoined with a papagraha
(पापखगैः) who are his Mitra (मित्रैः), or with shubhagraha (शभ
ु ै) who
is his Shatru (रिपख
ु गै), gets middling strength (अर्ध बलं).

Phaladeepika on Retrogression
वक्रं गतः स्वोच्चफलं विदध्या त्सपत्ननीचर्क्षगतोऽपि
खेतः। वर्गोत्तमंशस्थिखेचरोऽपि स्वक्षेत्रगस्योक्तफलानि
तद्वत ्॥२०॥
vakraṁ gataḥ svoccaphalaṁ vidadhyā
tsapatnanīcarkṣagato’pi khetaḥ |
vargottamaṁśasthikhecaro’pi
svakṣetragasyoktaphalāni tadvat ||20||

Phaladeepika 9.20. When a Graha is retrograde in his motion,

it produces effects similar to those that arise from his occupying its
Uccha Rasi, even though the Graha may be is posited its Shatru or
Neecha Rasi. A Graha occupying its Vargottamamsa gives similar
results as those arising from its placement in its Svakshetra.
Uttarakalamrta 1.4.1. Paraspara
Sambandha between 6 groups of
grahas give fame and authority

Uttarakalamrta 1.4.1. When the the Grahas mentioned below

6 groups establishes Paraspara Sambandha (mutual
relationship), they make the native famous (suyasha) and best
among the kings (rajottama). (1) Those occupying their Uccha,
Svakshetra, Mitrakshetra and Trikona (from the Lagna). (2)
Those occupying a Kendra in Vargottama. (3) Those aspected by
Saumyagrahas, conjoined or hemmed between them. (4) Those
occupying their Mulatrikona Rasi. (5) Those that are rising
(aroha) in their Bhava, (6) Those owning both Kendra and Kona.

1. Kalidasa classified the various groups of auspicious and

favourable grahas into 6 groups. He suggested, that the mutual
relationship between the grahas of one group with that of other
group can cause a very auspicious yoga.
2. The Trikona Group: The first group belongs to grahas in
their Subha Rasi viz., Uccha, Svakshetra and Mitrakshetra. The
verse can be read as, the grahas occupying their Shubha Rasi or
Trikona. Or, the grahas occupying their Shubha Rasi in a
Trikona. In my humble opinion, the occupation is not an option
but a mandatory requirement. Why? We know that the Konas
are the most Shubha among the Bhavas. Hence, Grahas
occupying these Bhavas should also be deemed auspicious. The
principle is similar to the placement of a Graha in Dusthanas
manifest inauspicious results. However, when the Graha
occupies a Trikona, it should not be weak due to occupation of
a Neecha or Shatru Rasi, else, the Trikona Bhavas themselves
 are affected, thus diminishing their ability to bestow auspicious
results. One important note here is that those occupying their
Mulatrikona Rasis are not included here.
3. The Kendra Group: The next group is that of grahas
occupying Kendra. We understand that the Kendras are the
giver of strength, hence they should give strength to the grahas
occupying there. However, when a Graha occupies an Ashubha
Rasi i.e., Shatru or Neecha, the Kendras are weakened, thus
diminishing their ability to give strength. Here the author
suggests that the Graha should be vargottama. We know that
Vargottama gives strength, hence this placement should be
considered auspicious. Why the author chose the vargottama
placement for Kendra? because that will allow a graha to
occupy its Shatru or Neecha Rasi, and still be strong. In my
humble opinion, this rule should be extended to placment of a
Graha in Kendra in any Shubha Rasi i.e., Uccha, Mulatrikona,
Svakshetra and Mitrakshetra, while their Vargottama in these
positions should be considered par-excellence. Even within the
Vargottama positions of a Graha, there are gradations.
Vargottama in Uccha Rasi has to be much more stronger than
that of Vargottama in Neecha Rasi. But nonetheless, the key
point here is that Vargottama in Neecha Rasi, should not be
considered weak. They should have middling strength i.e., 50%
of Ucchabala at least.
4. The Shubha group: The Grahas conjoined or aspected by
Shubhagrahas viz., Guru, Budha, Shukra and Chandra are
considered strong. However, the ability of the Shubha grahas to
bestow strength depends on (1) Their own Rasi placement, (2)
Their Purity i.e., the level of Sattva. Their conjunction or aspect
with Papa-graha diminishes their purity. Similarly, their
occupation of Shubha Rasi, Shubha Varga, or Shubha-Kartari
yogas are also deemed positive and strength giving.
5. The Mulatrikona group: While defining the Grahas
occupying the Trikona (5/9), Kalidasa left out the Mulatrikona
placement of the Graha. Here he clarifies that when a Graha
occupies its Mulatrikona, it becomes favourable, even if does
not occupies a Kendra or Trikona. The Mulatrikona Rasi of a
Graha governs the root impulses of the Grahas, and is
considered much stronger than its Svakshetra placement, but
off-course next to Uccha. However, in Mulatrikona Rasi, a
graha is aligned to its root impulses or its True nature.
6. Bhava Arohi Graha: When a Graha is located in a Bhava
but having lesser longitude than the Bhava Madhya, it is called
Arohi, i.e., it is going to meet the Bhava Madhya in future. Such
graha can be understood as an optimistic graha as it is going to
meet the Bhava Madhya in future, which indicates that the
Graha’s result in the Bhava is going to get stronger with time.
On the other hand, when a Graha has crossed the Bhava
Madhya, it’s influence in the Bhava is going to reduce with
time. One can use simple mathematics to time when the Graha
going to meet its Bhava Madhya. If a Bhava of 30 degrees span
is equated with Human Life span of 120 solar years, then 1
degree motion is equivalent to 4 years. So if a graha is behind
the Bhava Madhya by 2 degrees, it is going to meet the Bhava
Madhya in 8 years. When the graha is retrograde, then it
should be reckoned in a reverse direction, i.e., it can be Arohi
when it is ahead of the Bhava Madhya.

Graha Sambandha (planetary

relationships)
The Sambandha between two Grahas are in fact another
fundamental concept that is used in almost everywhere in jyotish.
Hence, it is necessary to develop a good understanding of this
aspect of Jyotish.
Like the relationship between two people, the nature of the
sambandha between the grahas can be varied. It depends on (1)
who are forming the sambandha, meaning their naisargika nature
i.e., Guru, Surya, Shani etc., (2) the avastha they are in i.e., happy
state, sad state, fearful state etc., (3) the intensity of relationship
i.e., exchange, mutual aspect etc. and (4) the degree of closeness or
separation.

The nature of a relationship depends on its intensity and purpose.

For instance, when a boy and girl become friend in a collage, their
intention may be to help each other in their studies. Thereafter
they fall in love and come closer to each other, encroaching into
their personal space; this time their intention to live with each
other’s company. Then, the love develops into intimate love and
they decide to marry and then get into sexual relationship, when
both the body and soul merge into one entity for a few moment.
Here, the intention transforms into raising a family with children
etc.

Similarly, the graha sambandha have uncountable variations

which are drawn out of their nature, avastha and the kind of
sambandha. For instance, when two grahas join on the same
degree , it is taking to having either (1) sexual relationship, as
between Surya and Chandra in Amavashya Tithi, or (2) Wrestling
(Graha Yuddha) as between Mangal and Shani or (3) Intimate
friendship as between Chandra and Guru, (4) Overpowering and
subduing, as between Surya and Shani in Combustion.

Again, when two grahas are facing each other in opposition, it

could be (1) a friendly conversation, as between Guru and Mangal,
(2) a dialogue with the King, as between Surya and other grahas
(excluding Budha and Shukra), or (3) a sword fight, as between
Mangal and Shani.
If is said that, say, when Graha B occupies the 7H from Graha A,
Graha B is said to be inimical towards Graha A, as per the tatkalika
sambandha rule. It is as if Graha B is challenging the Authority of
Graha A. However if Graha A and B are natural friend, the enmity
is not real and turns into a dialogue; this is known as Sama-
Saptaka (i.e., 7H relationship that is neutral). However, when
Graha A and B are enemies, this turns into extremely bitter
enmity; this is known as AtiShatru-Saptaka.

The 4 important relationship mentioned by Mantresvara

are:

1. Graha Parivartana: When two grahas protect each other’s

significations as they occupy each other’s bhava. Here, they
can’t afford to damage each other’s bhava as their own Bhava
will get impacted.
2. Paraspara Drsti: When two grahas mutually aspect each
other, they are within each other’s influence. In addition to
mutual aspect between grahas occupying 7th from each other,
When Mangal occupies 10th from Shani, they get into Kendra
drsti sambandha. Similarly Rahu and Guru in Trines from each
other get into Trikona drsti sambandha.
3. Kendra sambandha: This sambandha is akin to Kuja-
Shani sambandha. When two grahas involve in Kendra
sambandha they become mutual co-worker i.e., they try to
support each other in fulfilling their objectives. This is because
Kendra indicate the blessings of lord Vishnu. Grahas placed in
the 4th-10th from each other have friendship sambandha as
per tatkalika sambandha. If they are natural friends, they
become Ati-Mitra. If they are natural enemies, they become
Sama. And, if they are natural sama, they become Mitra. In all
cases, they become either active or passive co-worker, but they
are not inimical towards each other in the panchadha maitri
 chakra. In a Kendra sambandha, say Graha B occupies 4th
from Graha A. In this case, Graha A aspects Graha B with 3
pada drsti, while Graha B aspects graha A with 1 pada drsti.
4. Trikona Sambandha: This sambandha is akin to Guru-
Rahu Sambandha. When two graha involve in Trikona
Sambandha, they impact each other’s nature as they are placed
in the sign ruled by the same Tattva. They influence each
other’s prosperity, positively or negatively depending on the
tatkalika sambandha of the grahas.

When Two grahas occupy Trikona from each other, they are in
inimical tatkalika sambandha. Thus, if they are natural friends,
they become neutral (sama). If they are natural enemies, they
become extreme enemies (ati-shatru). If the are natural neutral,
they become enemies (shatru).

From the panchadha-matri we understand that the grahas need to

be natural friends for them to influence each other positively, to
increase each other’s grace and prosperity. However, if they are
inimical, they try to destroy each other’s prosperity. Given that
they aspect each other with 2 pada drsti, the Trikona relationship
can’t be ignored. But this is less powerful than the 1–7 or saptaka
relationship.

The other relationship worth noting is:

Rasi-Drsti Sambandha: When a Graha A occupies a Rasi B and

Graha B, instead of occupying Rasi A, placed elsewhere and
aspects Graha A. Here Graha A is influencing Graha B by being
placed in its Sign. While Graha B influences Graha A by aspecting
it. For instance Mangal occupying Kumbha, and Shani occupying
Dhanu aspecting Mangal.
BPHS 26.2–5: 3–10, 5–9, 4–8 and lastly 7th are the four kinds of
drstis. On these places the Drshtis increase gradually in slabs of
quarters, i.e ¼, ½, ¾ and 1. All Grahas give Drsti to the 7th
fully. Shani, Guru and Kuja have special Drstis on 3–10, 5–9 and
4–8 respectively.

Phaladeepika 15.30: The following are the five recognised

sambandhas between two grahas, (1) When they occupy each
other’s sign, (2) When they are conjoined, (3) When they
mutually aspect each other, (4) When they occupy Kendra from
each other, (5) When they occupy Trikona from each other.

Illustration

1. In this Horoscope, the graha occupying Kendra are Surya,

Chandra and Guru. Among them Surya and Chandra occupy
Mitra Rasi.
2. The Graha occupying Trikona are Ketu and Mangal. Among
them Mangal occupies its Mitrakshetra.
3. No graha is occupying its Mulatrikona Rasi.
4. Shani is the only graha aspected by a Shubha Graha Guru.
Guru is the Dasama Kendra Guru, hence extremely strong.
However, Shani is in Papa-kartari yoga between Surya and
Rahu. But, since, it occupies is own Rasi and is aspected by
strong Guru, the negative effect of the Papakartari yoga is
diminished.
5. Let’s determine the Bhava Arohi Graha as per the Equal
Bhava principle. In this principle a Bhava extends 15 degree
each side of the Bhava cusp. The Bhava cusp is always having
the same degrees as the Lagna degree. Since Lagna is in 6º 8”,
the Bhava Madhyas of all the Bhavas are going to be in that
degree. Adding 15 degrees to it we get 21º 8”. So grahas placed
in > 21º 8” and < 6º 8” will be in Bhava Madhya. The grahas
that are Bhava Arohi are Chandra, Mangal, Budha and Guru.
6. Lets look for Sambandha between the grahas. Guru being an
Arohi Bhava graha, occupying Kendra with strength and
aspecting Shani in the 2nd house, occupying its Svarasi,
indicate that Guru and Shani will make him rise in life. Shani
indicate petroleum and Guru indicate financial markets. This
indications are rendered even more strong because of their
Rasi placement. Petroleum is governed by Makara Rasi
(marshy land) and financial markets are governed by Budha,
where Guru is placed.
Uttarakalamrta 1.4.2. The Grahas
that diminish the Shubha Yoga
mentioned in verse 1.4.1
Uttarakalamrta 1.4.2. One of the following ‘eight grahas’
diminish the auspicious results arising out the Shubha Yogas
mentioned in previous verse (1.4.1). (1) Neecha Graha, (2) Graha
defeated in Graha Yuddha, (3) Graha occupying Shatrukshetra,
(4) Grahas having Yuti-Drsti of Papagrahas or under
Papakartari yoga, (5) Graha conjoined with a Vakri graha,
Surya (Asta) or Rahu, (6) Grahas in Bhava Sandhi, (7) Kshina
Grahas (weak planets), (8) Dusthana lords conjoined with
Kendradhipati or Konadhipati.

One of the following grahas when establishes Sambandha with the

grahas mentioned in verse 1.4.1. can diminish the extent of good
results arising out of them.

1. The interpretation and results of verse 1.4.1 can be found

here.
2. Neecha Graha: When a Graha occupies its Neecha Rasi, it
is considered of Zero Uccha Bala, hence considered weak and
incapable of bestowing auspicious results. However, if it attains
Neecha-bhanga, the results turn positive after initial
challenges. The exact degrees of a Graha in Neecha Rasi is
important. If the Graha has crossed the longitude of the
deepest Neecha, then it is considered to be of gaining strength
and it gets more and more auspicious with time. It is called
Arohi Graha. However, if a Graha has lesser than the deepest
longitude, it is a applying or Bhavishyat yoga (futuristic
combination), which means, it is getting into its deepest
 debility point, hence the results get worsened with time. It is
called Avarohi Graha.
3. Grahas defeated in Graha Yuddha: Except Surya,
Chandra and the Nodes, when the 5 Tara Grahas are within one
degree in a Rasi, they are said to be in Graha Yuddha. The one
who is in Northern Declination, is said to be the winner. The
Declination can be determined by removing Ayanamsa from
the sidereal position of a graha. The graha defeated in Graha
yuddha loses its strength. The YuddhaBala is deducted from
the Kalabala of the defeated Graha and added to that of the
Victor. The resultant Kalabala is the final Kalabala used for all
purposes. In computation of Kalabala for the use of
Yuddhabala, the balas used are (1) Natonnata, (2) Paksha, (3)
Tribhaga and (4) Abda-Masa-Vara-Hora bala. However, the
Ayana Bala is excluded. Shukra is never defeated in Graha
Yuddha and thus does not suffer this reduction. For more
details, please refer to Shadbala computation here.
4. Afflicted by Papagrahas: In the Shadbala computation, it
is known that when a graha is aspected by Kruragrahas, there is
reduction of their strength. However, nothing is said about
conjunction or hemming between them. The same principle of
aspect by grahas can be extended to the papa yuti (conjunction)
or papa-kartari (hemming). The level of affliction is also
dependent on the extent of negative energy imbibed into the
papa-grahas. A graha that is weak due to its placement in
neecha or shatru rasis is more capable of inflicting harm, as
they have higher Tamas guna. On the other hand strong grahas
i.e., those occupying Uccha, Sva, Mulatrikona, Mitra Rasi are
endowed with higher Sattva guna, hence are less capable of
inflicting harm.
5. Grahas conjoined with Vakri graha, Surya or
Rahu: While conjunction with Surya or combustion is a
known principle, however, conjunction with a retrograde graha
 is not. Conjunction with Rahu is also known to be negative.
Let’s examine the conjunction with a Vakri Graha. Vakri grahas
indicate tremendous Rajas Guna as they indicate a mental
stage of putting extreme energy to get over obstacles.
Whenever a graha moves in a reverse direction, it requires
much higher power as it is not in their nature to move in that
direction. It is akin to climbing a steep mountain, an uphill
task! So when any other graha conjoins with them, they sap
their energy. It is said in verse 1.2.6 that when a graha conjoins
a Vakri graha, its strength is half. It is difficult to decipher what
this exactly means, but it could mean that a conjoined graha
can lose half of its Chesta Bala (motional strength).
6. Grahas in Bhava Sandhi: In the previous verse (1.4.1), it
is mentioned that grahas nearing the Bhava-Madhya should be
considered very capable of bestowing results pertaining to a
Bhava. The reverse is when a graha is closer to the Bhava
Sandhi. When a graha occupies last navamsa of a Bhava, and
that to moving towards the Sandhi direction is considered to be
weak, as the effect of the Graha on the Bhava is diminishing
with time. This is to be considered specifically for Grahas that
are auspicious for the Bhava. Here the direction is also
important, as if the graha is moving away from its Sandhi
position, the results are going to be stronger with time. The
location of a Graha in Bhava Sandhi can be seen from the
Navamsa with less effort. First determine Bhavamsa i.e., the
Navamsa occupied by the Bhava Madhya. Then find out how
far a graha is placed from the Bhavamsa. If it is place in 5th or
9th from the Bhavamsa, the graha is said to be in Bhava-
sandhi. The Bhavamsa of houses 1, 5, 9 fall in the Navamsa
Lagna, that of 2, 6, 10 fall in the 10th house from Navamsa
Lagna, of 3, 7, 11 fall in 7th house, and of 4, 8, 12 in the 4th
house.
7. Kshina Grahas: Grahas occupying Neecha/ Shatru Rasi or
Varga are considered to be weak. The grahas in Rasi Sandhi,
 particularly Gandantaare also considered weak. The more
detailed strength can be calculated using the Shadbala
principles. When a graha is weak and its strength is lesser than
the threshold, then it is considered to be inauspicious.
8. Conjunction of Dusthana lords with the
Kendradhipati and Konadahipati: The Konadahipatis are
auspicious grahas, akin to Guru. However, their auspiciousness
is diminished when these lords are conjoined with Dusthana
lords. Similarly strong Kendra lords occupying one of their own
Rasis or the Kona Bhavas are considered as highly auspocious.
Conjunction of Dusthana lords with them diminish their
auspiciousness. In all conjunctions we have to observe the orb
of conjunction, which can be seen from their navamsa
placements. In the Navamsa, if the grahas occupy the same
navamsa, their conjunction is said to be 75%-100%. If they in
2–12 from each other, the effectiveness is 50%-75%; in the 3–
11, the effectiveness is 25%-50%, in the 4–10, the effectiveness
is 12.5%-25% and in the 5–9, the effectiveness is 0–12.5%.

Uttarakalamrta 1.4.3.
Dharmakarmadhipatya Yoga
Uttarakalamrta 1.4.3. Birth in one of the following
Rajayogas blesses the native with wealth and happiness:(a)
Dharmesha and Karmesha occupy their own Bhavas (b) they
conjoin in either of 9th or 10th Bhavas (c) they exchange Bhavas
i.e., occupy each other Bhavas (d) they mutually aspect each
other (paraspara drsti) (e) they conjoin with another Kendra (1L,
4L, 7L) or Kona lord (5L), (f) occupy another Kendra (1, 4, 7) or
Kona (5) Bhavas. Rider:These lords should not simultaneously
own Randhra or Labha, else, the yogas don’t manifest.
Kendra-Kona Rajayogas are one of the most well known principles
of Jyotish. Among the Kendras, Karma is the strongest, while
among the Konas, Dharma is the strongest. Hence, their lords
associating in a sambandha cause the strongest of the Rajayogas.
However, the associated Rider is worth noting. Among the
Trishadaaya 11th is the strongest, hence most capable of nullifying
the yoga. 8th being governor of the house of loss of Dharma can’t
give rajayoga. Lets examine the various lagnas to understand the
blemish associated with one of these Bhava lords.

1. Mesha Lagna: Shani is blemished due to 11th lordship.

2. Vrshabha Lagna: None is blemished.
3. Mithuna Lagna: Shani is blemished due to 8th lordship.
4. Karka Lagna: None is blemished.
5. Simha Lagna: Shukra is mildly blemished due to lordship
of 3rd house.
6. Kanya Lagna: None is blemished.
7. Tula Lagna: None is blemished.
8. Vrschika Lagna: None is blemished.
9. Dhanu Lagna: None is blemished.
10. Makara Lagna: Budha is mildly blemished due to lordship
of 6th house.
11. Kumbha Lagna: Mangal is mildly blemished due to
lordship of 3rd house.
12. Meena Lagna: None is blemished.
From this, it is clear that for Shukra and Guru’s Lagnas, there
there is no blemish associated with the Dharmakarmadhipatya
yoga as both 9th and 10th lord are not adulterated by 8th or 11th
lordship. For Mangal, Budha, one if the Lagna is seriously
blemished, the Rasi that is Odd. For Shani Lagna both the Lagnas
are mildly blemished. And, for the Luminaries Surya and Chandra,
Chandra Lagna is free from Blemish while Surya Lagna suffer mild
blemish.

So, Among the 12 Lagnas, only Mesha and Mithuna suffer serious
blemish as one of the lords, Dharma or Karma suffer from the
lordship of Randhra or Labha.

The type of Sambandha

The types of Sambandha or relationship between the Dharmesha
and Karmesha causing Dharmakarmadhipatya Yogas are:

1. Occupation of own Bhavas: When the 9th lord occupies

the 9th and the 10th lord the 10th, although they don’t
influence each other through Drsti, they nonetheless
strengthen their own Bhavas, thus manifesting this beautiful
yoga. There is argala sambandha, i.e., that caused by the 10th
lord on the 9th lord, but that is debatable. However, lets say
that the Argala Sambandha is active, it would mean that
Grahas in the 8th house can interfere and block the yoga. So,
the 8th house should not have any graha. If there are grahas in
the 8th, the 10th should have more grahas.
2. Conjunction: Conjunction is one of the strongest of the
Sambandhas, although it is not the best (Parivartana is the
best). Conjunction between naisargika Shatru causes tussles,
hence not ideal. Also, for the conjunction to work, the grahas
should occupy their one Rasi. Some say, they should occupy the
 same Bhava, however, in my opinion, the Bhava is just state of
mind and can change depending on the Lagna one is born. So,
it is not right to say that for two persons born in a day
separated by few hours, one has Guru-Shani conjunction and
another one does not have it. Since the conjunction in a Rasi
does not change, this should be taken as conjunction, and not
Bhava. However, for a conjunction to be effective, the Grahas
should not be farther than 12 degrees, their their mutual
influence is feeble.
3. Parivartana: Parivartana is the best among the
Sambandha. This happens here when Dharmesha occupies the
Karma Bhava and Karmesha occupies the Dharma Bhava. In
Parivartana, both grahas are bound to protect each other’s
Bhava significations.
4. Paraspara Drsti: When Two grahas aspect each other, this
Sambandha is attained. Here although Purna Drsti is meant,
but the partial drstis can also be taken, although their effect is
bound to be lesser than purna drsti. One should note that
grahas occupying 2–12, 6–8, 3–11 can’t have mutual sight.
Here, one of the sight of the graha will be missing. This is
because no graha can aspect 2, 12, 6, 11 positions from where it
is located, hence in these places, a graha is called Blind. One
sided aspect is possible here, for instance, For Karka Lagna,
Mangal occupying Mesha and Guru occupying its 8th, in
Vrschika. Mangal can aspect Guru but Guru can’t aspect
Mangal. But, in this specific example, Guru can influence
Mangal through its placement in Mangal’s Rasi, which will give
some level of yoga, although feeble. Additionally, when the
dispositor of two grahas is the same graha, it forms the bridge
between the two grahas. For instance, Surya occupies Dhanu
and Chandra Meena Rasi. Here Guru being the common
dispositor between Surya and Chandra can form a bridge
between them, indicating that a 3 party or an intervening
 person can bring together the indications of the graha, that is
Surya and Chandra in this case.
5. Conjunction with other Kendra/ Kona Lords: The
Karmesha should ideally conjoin with 5th lord and the
Dharmesha should conjoin with either of the lords of Lagna,
4th or 7th. The conjunction mentioned here need not be
simultaneous. Just one of the conjunctions of the Dharmesha
or Karmesha is sufficient to cause yoga. But the results are
going to be of lesser strength compared to the conjunction,
exchange or mutual aspect between the grahas.
6. Placement in another Kendra or Kona: Like the
scenario above, occupation of Karmesha should be in a Kona,
while occupation of the Dharmesha should be in a Kendra. This
principle works when any Kendra lord occupies a Kona or any
Kona lord occupies a Kendra.

Bhava involved
1. The Dharmakarmadhipatya yoga happening in a Susthana
i.e., Kendra, Kona, Labha is highly favourable for material
success i.e., wealth, authority etc.
2. The Dharmakarmadhipatya yoga happening in a Dusthana
i.e., Shatru (6th), Randhra (8th) and Vyaya (12th) can cause
weakness to the yoga, however, if the grahas are aspected by
Shubha grahas, Guru, Budha and Shukra, they become capable
of bestowing success.
3. The Dharmakarmadhipatya yoga happening in other houses
i.e., 2nd or 3rd is also positive, but of lesser degree compared to
Kendra, Kona and Labha. The 2nd house indicate involvement
of people of one’s community, while 3rd house indicate self-
effort in manifesting the results.
4. The success promised by th Dharmakarmadhipatya yoga can
come from one of these indications (1) natural significations of
the Dharmesha and Karmesha, (2) natural significations of the
Rasi occupied by them, (3) functional signification of the Bhava
occupied by them, and (4) the natural or functional
significations of the Grahas conjoining or aspecting them.
5. When another graha conjoins them, the success can be
attained in the matters governed by this graha. If no graha
conjoin them, the significations of the aspecting graha should
be taken into consideration. If none conjoin or aspect them, the
significations of the Dharma and Karma lords have to be taken
into consideration.
6. Other strength rules should also be applied here, such as
Combustion, Graha Yuddha, Shubha or Papa Kartari Yoga,
Shubha Rasi or Vargas, Shubha or Papa drstis etc. These will
modify the the results in a better or worse way depending on
their influences.

Uttarakalamrta 1.4.4. The 3 kinds

of Dharmakarmadhipatya yoga
Uttarakalamrta 1.4.4. The following pairs of Grahas
respectively give High, Moderate and Lesser strength of yoga. (1)
The Dharmesha and Karmesha reckoned from Lagna, (2) the
Dharmesha and Karmesha reckoned from Dharma Bhava, and
(3) the Dharmesha and Karmesha reckoned from Karma Bhava.
There could be 3 kinds of relationships between the pairs, (a)
Conjunction (yuti), (2) Exchange (parivartana) and (c) Mutual
aspect (paraspara drsti). When the pair is additionally subjected
to the one the following 3 yogas, the native attains great wealth,
and authority (kingship), (1) having one of the 3 mentioned
sambandha, or (2) occupy mutual kendras, or (3) conjoin with
the dispositor of Lagnesha.

In the previous verse 1.4.3., we observed that association of the

Dharmesha and Karmesha in a Susthana (Good Bhava) gives rise
to Dharmakarmadhipatya yoga, which is considered one of the
foremost Rajayoga. In this verse the logic is extended to other
grahas as well.

1. Dharmakarmadhipatya yoga from the

Lagna: Strongest Rajayoga — 4 Pada or 100% Strength.
2. Dharmakarmadhipatya yoga from the Dharma
Bhava: Moderately strong Rajayoga — 3 Pada or 75% strength.
3. Dharmakarmadhipatya yoga from the Karma
Bhava: Less strong Rajayoga — 2 Pada or 50% strength.

Here, the principle is very straightforward, whatever yoga is seen

from the Lagna, the same can be seen from the 9th or the 10th
Bhava. This principle is unique and is not mentioned in any other
classic. However, this is logical and makes sense. This is based on
Bhavat Bhavam principle i.e., whatever is seen from a Bhava, the
same can be seen from the Bhava counted from itself. So whatever
is seen from the 9th, that can be seen from 5th (9th from 9th).

The following grant great wealth and authority

1. Connected through one of the 3 sambandhas (1)

Exchange of Bhavas (Parivartana), (2) Mutual aspect
(paraspara drsti), (3) Conjunction (yuti).
2. Occupation of mutual Kendras i.e., the lords are
placed in Kendras from each other. Among the Mutual
Kendras 4th-10th is the best, followed by 1st-7th. The 1st-7th
sambandha indicate opposition, hence is not considered very
auspicious. It becomes a war (yuddha or shatru-saptaka), if the
grahas are natural enemies, and it becomes a neutral
collaboration and partnership (sama-saptaka) when the graha
are natural friends.
3. Conjunction with Lagnesha’s dispositor: The strength
of Lagnesha’s dispositor is key for overall strength of the
horoscope. its placement in Shubha Rasis (Uccha, Sva,
Mulatrikona, Mitra Rasis) and Shubha Bhavas (Kendra,
Trikona, Labha) is always considered very auspicious. The
Bhava occupied by the Lagna is called Pakasthana (kitchen i.e.,
where the food is cooked), while the lord of that Bhava is called
Pakesha (the chef). The Chef’s role is to feed and nourish the
entire horoscope. Hence, its strength is key. When the said
grahas conjoin the Pakesha, it helps in manifesting superior
Rajayoga. This is an important conduction and “must” be
checked for all the Dharmakarmadhipatya yoga. To summarise
(1) The Lagnesha and the Pakesha should be strong, and (2)
The yogakarakas (doer of the yogas) should conjoin or
establishes sambandha with the Pakesha.

The house under focus are:

1. Dharmakarmadhipatya yoga from the Dharma

Bhava: The Bhavas under consideration are 5th (9th from
9th) and the 6th (10th from the 9th). Here, the
association of 5th and 6th lord gives rise to a Secondary form of
Dharmakarmadhipatya yoga. Normally the association of 5th
and 6th can mean that the native has suffering or discord with
regards to children, or mental anxiety. So, there much be some
Shubha drsti, or Shubha-kartari yoga to support the yoga
 formation and removing the blemish of 6th lord’s connection
with the 5th lord.
2. Dharmakarmadhipatya yoga from the Karma
Bhava: The Bhavas under consideration are 6th (9th from
10th) and the 7th (10th from the 10th). Here, the
association of 6th and 7th lord gives rise to a Tertiary form of
Dharmakarmadhipatya yoga. Here again, the association of the
6th lord with 7th lord can indicate discord with wife or
partners. However, that can be remedied by Shubha drsti, or
Shubha-kartari yoga.

Uttarakalamrta 1.4.5. The 4 kinds

of Shubha Yogas
Uttarakalamrta 1.4.5. The following four sets of grahas
respectively bestow upon the native (a) Prosperity, (b)
Conveyances such as elephants, horses and the like (c) Happiness
and children and (d) Wealth under some conditions. The four sets
are: (a) The Lagnesha and the Navamsa Lagnesha (b) The
Dharmesha and Karmesha (c) The Sahajesha, Sukhesha, Sutesha
and Saptamesha (d) The Dhanesha and Labhesha. The
conditions applied to them for the yoga are manifest are (1)
conjunct, (2) exchange Bhavas, (3) mutually aspect each other,
and at the same time occupy Sva-rasi, Mitra-rasi, or Uccha-rasi.

In the previous verse 1.4.4. we observed that the

Dharmakarmadhipatya yoga can be caused by association of lords
of 9th and 10th from either Lagna, Dharma or the Karma Bhavas.
Now we see here, four different types of auspicious yogas caused
by four groups of grahas. The groups are:
1. The growth and prosperity (vrddhi) group: The grahas
involved here are (1) the Lagnesha, (2) the Navamsa Lagnesha.
In the translation of Sri PS Shastri, he mentioned the Rasi
occupied by the Lagnesha, however, I didn’t find the Sanskrit
verse mention about that. The term used here
is Rashyamshodayapaashcha, which means the lord of the
Rasi and Amsa’s udaya, which only means lords of Rasi and
Navamsa Lagna.
2. The Conveyance (ajagajaadi) group: The Grahas
involved here are the (1) Dharmesha and (2) Karmesha. This is
straightforward case of Dharmakarmadhipatya yoga, which
blesses on the native great fortune including conveyances and
various paraphernalia.
3. Happiness and Children (sukhasuta) group: The
grahas involved here are (1) Sahajesha 3L, (2) Sukhesha 4L, (3)
Sutesha (5L) and (4) Daresha 7L. The houses involved are the
governor siblings and cousins, happiness, children and spouse
respectively. The 4th and 7th houses are specific houses of
happiness as 7th is Bhavat Bhavam of the 4th house. The 7th
and 5th house are important for marriage and children. Hence,
when the said lords associate, they bless the native with
happiness and children.
4. The Wealth and resources (dravya) group: Dhanesha
and Labhesha. They are the wealth markers in the horoscope.
Dhana Bhava indicate savings while Labha Bhava indicate
income.

Conditions of association

1. Sambandha: The mentioned grahas in different groups

must associate through one of the 3 key forms of sambandha
i.e., (1) Conjunction, (2) Exchange, (3) Mutual aspect. The
 conjunction should ideally be in one of the Bhavas mentioned
in each of the groups.
2. Shubha Rasi: In addition, the grahas should occupy a
Shubha Rasi i.e., Sva, Mulatrikona, Uccha or Mira Rasi. This
condition is “only” applicable when they are having mutual
aspect. This is not applicable in other two cases because the
“conjunction” has to occur in one of the Bhavas of the Group.
This is also not applicable to “Exchange” due to obvious
reasons.

Examples

1. The conjunction or exchange between Lagnesha and

Navamsa Lagnesha in either Lagna or the Navamsa Lagna can
give growth and prosperity. The same results can be expected
when they mutually aspect each other from a Shubha Rasi.
2. The conjunction or exchange between the Dhanesha and
Labhesha can give much wealth. The same can be expected
when they aspect each other while being placed in a Shubha
Rasi.
3. For happiness from family and children, the lords of 3rd, and
4th can conjoin in the 5th house, while aspected by both 5th
and 7th lord located in a Shubha Rasi.
Uttarakalamrta 1.4.6. The 4
conditions which cause irreversible
damage to a Bhava
Uttarakalamrta 1.4.6. The sages say that a Bhava is
completely destroyed when the Bhavesha is under one of the
following four dispositions and not conjunct or aspected by
Shubha Grahas, (1) occupying the 8th house, (2) eclipsed by the
Surya’s rays, (3) occupying its Neecha Rasi, (4) occupying its
Shatru Rasi. Even though the Bhava may be in occupies by
Shubha Grahas, it does not give auspicious results. Thus the
Lagna and the other Bhavas should be judged.

We know that the results of a Bhava is affected by 3 factors (1) The

Bhava itself i.e., occupation or aspect of grahas on the Bhava, (2)
The Bhavesha i.e., the placement, conjunction, and other yogas
pertaining to the Bhava lord and (3) The Karaka, i.e., the
placement, conjunction and other yogas pertaining to the Karaka
of that Bhava. However, there is a order of precedence in
evaluating the results.

1. Primary factor: The first and foremost is the Bhava

Karaka, which indicate the potential that can be reached by the
Bhava. This indicate the quality of time when a group of people
are born, having similar experiences. Thus the Karaka indicate
the collective experiences of souls which are directly or
indirectly connected with some collective Karma, thus taking
birth in a specific time frame such as a year, month or a day.
2. Secondary factor: The 2nd important factor is the
Bhavesha. The Bhavesha represent one whose responsibilities
are to protect, nourish and growth a Bhava. If this factor is
weak or afflicted, the Bhava is damaged and not much
auspicious results could be achieved from the Bhava. If the
Karaka is strong, there could be some auspicious results,
compared to a scenario where the Karaka is also weak and
afflicted.
3. Tertiary factor: The 3rd factor is the Grahas occupying and
aspecting the Bhava. The conjunction or aspect of Shubha
grahas on a Bhava is only effective to the extent the Bhavesha is
strong. If the Bhavesha is weak and afflicted, the Grahas
influencing the Bhava becomes inert and ineffective.

This order indicate the order in which one should judge a Bhava.
For instance, if Guru is weak and afflicted, the hope for a great
fortune and wealth is defeated, even if the person may have an
excellent Dhana Bhava or Bhagya Bhava.

Since, the Karaka indicate the collective karma and destiny, lets
not focus there for the time-being and instead focus on the factors
that govern the individual’s destiny, which is seen from the Lagna.
The two important factors here are the Bhavesha and the Bhava.
The four detrimental positions of the Bhavesha that is mentioned
in the verse are as follows:

1. Randhra from the “Bhava”: Uttarakalamrta says that

when theBhavesha occupies the Randhra Bhava, the Bhava is
spoilt. however, it does not say whether the Randhra placement
is from the Lagna or the Bhava itself. This becomes clear when
one refers to a similar verse in Phaladeepika (verse 15.3 and
15.5). In verse 15.5 Mantresvara mentions that “When a Bhava
lord occupies the 6th, 8th or 12th, or the Bhava is occupied by
 the lords of the Trikasthana, it suffers annihilation, say those
proficient in Jyotisha shastra. If such a Bhava is aspected by a
Shubha Graha, the Bhava still flourishes.” While Mantresvara
makes a statement that occupation of a Bhava lord in a
Dusthana spoils a Bhava, he makes another statement in 15.3,
that “Of the Lagna and other Bhavas examined in succession,
whichever Bhava has its lord occupying the 8th place,
combust, in depression, or in an inimical house, and devoid of
Shubha conjunction or aspect, the result is the total
destruction of that Bhava. The Bhava will be incapable of
producing any good results even if a Shubha-graha other
than its lord occupies the Bhava in similar state; if a malefic
should be in that position, the Bhava suffers verily suffers
utter destruction.” So when Mantresvara has already
mentioned that occupation of the Bhava lord in a Dusthana
spoils the Bhava, he has no reason to repeat himself by picking
up only the 8th and stating that occupation of the Bhavesha in
the Randhra Bhava spoils the Bhava. From this we can only
infer that the Randhra Bhava referred to in verse 15.3 refers to
the Randhra from the Bhava itself.
2. Combust by Surya: When a Bhavesha is combust due to its
close conjunction with Surya, the Bhavesha is rendered inert
and the Bhava ineffective. There are various orbs given for
different grahas for combustion, which needs to be judged.
Again, regarding the Inner grahas shukra and Budha, their
direct and retrograde motion needs to be judged. Combustion
is a extensive topic in itself, hence not covered here. One may
like to note that Shukra and Shani does not suffer weakness as
much due to combustion, hence exempted from teh Astangata
Harana in the Pindayu computation. One may refer here for
details.
3. Occupation of Neecha Rasi: Neecha Rasi is one of the
worst position for a Bhavesha to be in. While Uccha position
makes a graha glow with effulgence, the occupation of Neecha
 Rasi saps away its brightness and effulgence and makes it dim.
Thus occupation of a Bhavesha in its detrimental position
makes the Bhava very weak. This is perhaps one of the most
straightforward lesson in Jyotish.
4. Occupation of Shatru Rasi: Next to the Neecha Rasi is
the Shatru Rasi, another place where a graha feels extremely
weak. This is even worse, if the graha is placed in its
Adhishatru Rasi i.e., the Rasi of its greatest enemy. More
details on Sambandha can be known from here.

Other conditions which can worsen the situation:

1. Defeat in Graha Yuddha.

2. Papa-Kartari yoga.
3. Conjunction or aspect by natural krura grahas Shani, Mangal,
Rahu and Ketu. Surya’s aspect is exempted as it is considered
auspcious.
4. Occupying Krura Shastiamsa.
5. Occupying Vargas of Neecha, Krura or Shatru grahas,
particularly the Drekkana, Navamsa and Dvadasamsa.
6. The Graha has less auspicious dots in the Bhinnastaka varga
of that Graha.

Redemption:

The redemption from the weakness mentioned four conditions can

happen in following manner:

1. Conjunction or aspect of Shubha grahas.

2. Shubha-Kartari yoga.
3. Victory in a Graha Yuddha.
4. Retrogression or opposition to Surya.
5. The dispositor of the Bhavesha occupying a Shubha Rasi and
Shubha Bhava reckoned from the Lagna.
6. The Bhavesha if Neecha, then its attaining Neecha-Bhanga.
7. The Bhavesha occupying Shubha Shastiamsa.
8. The Bhavesha occupying Shubha Vargas i.e., Sva, Uccha,
Mitra, or those owned by Shubha grahas, particularly the
Drekkana, Navamsa and Dvadasamsa.
9. The Graha has higher auspicious dots in the Bhinnastaka
varga of that Graha.

When there is redemption, then after initial period of weaknesses

or challenges, the native becomes successful with regards to the
Bhava to a moderate extent. However, one needs to judge this with
regards to the Gochara and Dasa. In gochara, whenever the
Bhavesha is weak and afflicted, the negative results of the Bhava
will manifest. Similarly, the dasa-bhukti of the grahas causing
affliction or weakness will manifest these weaknesses. On the
other hand, the grahas causing redemption from the trouble will
give freedom from the troubles.
Uttarakalamrta 1.4.7. Drekkana
influencing the strength of
Rajayoga

Uttarakalamrta 1.4.7. When Lagnesha while occupying the

Lagna, occupies the first, middle or last drekkana, the native
becomes a judge (dandapati), ruler of a district (mandalapati),
or head of a village (gramadhipa) respectively. When the
Lagnesha is also conjoined with Shukra, Guru or Budha, occupies
a Shubha Varga, or is Uccha, the person becomes an emperor of
a large stretch of land (akhilabhumipaala) and respected by
other kings (bhupaalavandyam).

Lagnesha in the Lagna grants great growth and success in life,

including power, position, authority and status. However, the
extent of the success can be seen from the Drekkana placement of
the Lagnesha.

1. 1st and strongest Drekkana: The 1st drekkana is

evidently the strongest in giving grand success. Lagnesha
placed here is supposed to make a person one who has the
authority to preside over the justice system. One who has the
authority to decide punishment. This can mean a judge or a
very senior position in the government, like a governor or a
large stretch of land.
2. 2nd and moderately strong Drekkana: The 2nd
Drekkana is next in strength. Lagnesha’s placement in this
 Drekkana makes the person govern over a collection of villages
or mandala.
3. 3rd and lest strong Drekkana: The 3rd Drekkana is of
lowest strength among the three. Lagnesha’s placement here is
equated with headship over just one village.

Here, the idea of relative strength is more important than the

actual results of governorship of a state vs. district vs. a village.
The actual results are given to get a idea of the relative strength. In
the modern times, a person may not become head of a city or
village, but can attain an authoritative position in whatever field
he/ she is in. For instance, one can become vice-chancellor of a
huge university, or a dean of small college, if the person is in an
education sector, depending on the position of the Lagnesha in
Drekkana.

Accentuation of the result:

When the Lagnesha is so placed in the Lagna and in a certain
Drekkana, and simultaneously under other Shubha Yogas, the
results are boosted even further. The accentuation of the Yoga
blesses the native with even higher authority, honour and fame.
The accentuation can happen under one of the following
conditions:

1. Conjunction or aspect from the Shubha Grahas Guru, Budha

and Shukra. If the Lagnesha is Chandra, aspect of Shukra
grants great strength to it. Else, Guru and Budha are said to be
more powerful than Shukra in the matters of bestowing
strength.
2. Shubha-Kartari yoga.
3. Shubha Navamsa: In Sva, Uccha, Mulatrikona or Mitra
Navamsa and Dvadasamsa.
4. Shubha Shastiamsa.

In my humble opinion, the same principle can be

extended to other Rajayogas and Shubha Yogas as well.
Which means, placement in the 1st Drekkana can give
great strength to yoga, making it more potent.