Friday, November 27, 2009

NADI NAVAMSA – Sri Sanjay Rath

Om Namah Sivaya


Dear Friends,


A couple of weeks back Sri Sanjay Rath came out with a new variation of Navamsa reckoning in the name of “Nadi Navamsa”. Readers may visit for the presentation on this new Nadi Navamsa.


Sri Rath claimed that this variation was culled from Chandra Kala Nadi and also quoted one verse from the work as well. Sri Narasimha has given a detailed critique on this and we all know the outcome of it. Now, without going into details of their discussion, let us try to understand what this Nadi Navamsa does mean.


It was pointed out by many of the scholars on Internet that this variation is nothing but the Krishna Mishra Navamsa advocated by Krishna Mishra in his Jyotisha Phalaratnamala. I wrote a two part article on this variation, trying to understand the Karakamsa chapter of Jaimini Sutras. We have a couple of blogs on this Navamsa variation on this blog as well.


Let us see what Sri Rath wrote about this variation in his commentary on Jaimini Sutras. Jaimini Maharshi Upadesha Sutras (JMUS), translated by Sri Sanjay Rath, and published by Sagar Publications, India, Page No. 26 first paragraph reads as follows “Some astrologers use the Phalaratnamala whereby the reckoning of navamsas, although regular for odd signs, is reverse for even signs. This is not recommended”. So, Sri Sanjay opines that Krishna Mishra variation of Navamsa is not recommended. Now, he came up with (rechristened according to his ex-disciple) a new variation namely Nadi Navamsa, which is nothing but the reckoning explained in Phalaratnamala. What did make Sri Sanjay to take U turn?


Yes, I admit that we all learn from experience and grow continually, which is scholarly approach. Yet, at the same time, we must admit that fact.


It was indicated by Sri Sanjay that he referred to Phalaratnamala (See the “Select Bibliography” in JMUS) while writing commentary on Jaimini Sutras, but couldn’t understand the Navamsa reckoning as advocated by Krishna Mishra till he studied Chandra Kala Nadi. As we all know, he is considered the best teacher on Jaimini system with a centuries old lineage of Jaimini. May be he had felt our generation was not matured to understand this subtle concepts.


Let me state a few facts about this.


  1. This variation of Navamsa was explained by Krishna Mishra vide the 3rd verse of first chapter.
  2. It was Sri Rangacharya, perhaps the first who first brought out the correct interpretation this verse and used for practical predictions. I am an eyewitness for his meticulous explanation of this Navamsa while explaining Karakamsa results.
  3. Sri Sanjay writes that he observed this reckoning from Chandra Kala Nadi, 3rd volume.
  4. The reckoning in reverse for even sign is only used in Jaimini system, which was clearly explained by Sage Jaimini vide sutra “प्राची वृत्तिर्विषमेषु , परा वृत्त्योत्तरेषु .


Now, the very clear questions.


  1. Does anywhere, except in Jaimini system, the Prakriti Chakra reckoning used? What does Sri Sanjay say about concepts like Ayur Lagna, Sapada Ghaatika Lagna, also mentioned in Chandra Kala Nadi? Does he put them under Nadi concepts for mere mention in CKN?

  2. Is it not apparent that this Nadi Navamsa is not nothing but Navamsa calculation based on Prakriti Chakra reckoning?

  3. If Sri Rath had studied Phalarantamala, how could he miss the very important concept, which Krishna Mishra exposed in first chapter and used extensively in dasas as well?

  4. Could he advocate or name the Hora Lagna calculation given in CKN as Nadi Hora Lagna. This calculation was used by Raghava Bhatta in Hora Dasa and again is entirely different from Hora Lagna in BPHS?

  5. Is not logical to assume that Sri Sanjay was on record not to recommend this variation without extensive testing / understanding of ancient literature? We all know he is the world’s best teacher in Jaimini and theorizing many concepts.

  6. Is it not proper to attribute this variation to Krishna Mishra, who is the original originator of this variation? Of course, some of the concepts of Jaimini find mention in Nadi texts, yet this very fact doesn’t suffice to attribute Prakriti chakra to Nadi texts. Prakriti Chakra, which is the base of this variation, is proprietary of Sage Jaimini and of his ancient commentators.

  7. A Guru of the Parampara claimed that it is their parampara which survived Jaimini system. I admit that it is their parampara that popularized Jaimini System in recent times at the same time introduced many half baked Jaimini concepts. He writes “Guruji (Sri Sanjay Rath) has read all these commentaries, understood them, tested them, (has rare commentaries not available to the average public), and has the teaching of a living lineage (Parampara) of Jaimini which he was born into and is required to continue. Sanjay's family lineage was invited to Orissa by the King of Puri because of their jnana.” If you want to read more, you can at

  8. Did they ever bring out the any reference from any of the commentaries except BHPS, which in itself has many incoherent concepts of Jaimini system?


I tried to send this request from feedback facility as I don’t have Sanjay’s mail id, but somehow it failed. As I voluntarily abstained from participating sohamsa group, wherein I need to write only on the concepts advocated by Sri Sanjay and of course, I need to concentrate much on the respect to Sri Sanjay than Astrology itself, I dared to write these few lines on my blog. I hope some could forward these points to Sri Sanjay. 


Now, the following are my humble requests to Sri Sanjay Rath.


  1. Kindly explain, how he missed and opined not to recommend this variation and how he justify this variation now?


  1. Kindly attribute this variation to Krishna Mishra, even though Sri Sanjay found it mentioned in Chandra Kala Nadi. After all, it is Krishan Mishra who gave us this variation in line with Sage Jaimini and concepts like Rasyarudha, Drik Arudha, Yogada etc. in his Jyotisha Phalaratnamala the Magnum Opus on Jaimini system.


  1. Kindly bring out the references from ancient commentaries either from your parampara or from your Bengal school of thought, which are in possession of your parampara for the benefit of readers. There are very few of them in the articles by the authors from your school.


Sri Sanjay, thank you very much for introducing this wonderful world of Jaimini to this generation and we need much more from you.


Seeking Blessings



Tuesday, November 24, 2009

अंतर्दशा नयनम् (antardaśā nayanam) Updated

Om Namah Sivaya

As we are discussing the very important dasa system “Chara Dasa”, let us see how Antaradasas (AD) shall be calculated according to Sage Jaimini and ancient commentaries.

यावद्विवेकमावृत्तिर्भनाम् १-१-३४

yāvadvivekamāvṛttirbhanām 1-1-34

Literal Translation: The number of years of the twelve dasa signs, do not exceed 144 and hence, to get the period of antaradasa of any dasa sign, the number of years of the dasa sign should be divided by 12.

The following relevant Vriddha Karika endoreses the same interpretation.

कृत्वार्कधा राशिदशां राशेर्भुक्तिं क्रमाद्वदेत्

एवं दशान्तर्दशादि कृत्वा तेन फलं वदेत्

kṛtvārkadhā rāśidaśāṁ rāśerbhuktiṁ kramādvadet

evaṁ daśāntardaśādi kṛtvā tena phalaṁ vadet

Now, Let us see what “Revered Parampara” tells about the calculation of Antardasa. For our discussion sake we have been calling it ND.

In this ND,

1.      ADs start from the sign occupied by the Lord of Mahadasa Sign.

2.      The direction of the AD depends on the oddity of the sign occupied by the lord of Mahadasa, that is zodiacal for odd sign and vice versa.

3.      The direction of Mahadasa depends on the odd-foot or even-foot nature of 9th house, where as direction of Antaradasa depends on the odd or even nature.

4.      In case of other rasi dasas like Ayur dasas, the start sign and direction of AD depends on the oddity of the dasa sign, not on the sign occupied by lord of Dasa sign.

Dear friends, Do you see the difference?

Is there any dictum by Sage Jaimini that differentiates the reckoning of Mahadasa and Antaradasa?

Is there any dictum by Sage Jaimini that differentiates the Phalita dasa and Ayurdasas reckoning?

Is it not logical to understand that the reckoning of MD and AD shall be same unless it is ordained differently by the Sage Jaimini? As we understand from the Jaimini Sutras, there is only one sutra that explains the way ADs shall be calculated and that was given above.

The relevent explanation of Raghava Bhatta regarding Antaradasa calculation is as follows.

अंतर्दशा नयन प्रकारस्तु सर्वत्र राशि दशायां तत्तद्राशि वत्सरान् द्वादशधा विभज्य तद्राशि मारभ्य प्रकृती चक्रवशेन अंतर्दशानेयेति

aṁtardaśā nayana prakārastu sarvatra rāśi daśāyāṁ tattadrāśi vatsarān dvādaśadhā vibhajya tadrāśi mārabhya prakṛtī cakravaśena aṁtardaśāneyeti

Literal Translation: The duration of each antardasa in every Rasi dasa is equal to the duration of Mahadasa years divided by 12. Antardasas shall always start form the Mahadasa Rasi and calculated according to the Prakriti Chakra.

Explanation : It shall be understood that number of antardasas in each Maha dasa will be equal 12. The Prakriti Chakra means reckoning in zodiacal direction for odd signs and anti-zodiacal for even signs. 

The same is the case with Nrisimha Suri in his “Sutrartha Prakasika”.

या च राशि दशाराशि भुक्तिः क्रमाद्भवेत्

सर्वदायोपि सिद्धंस्यात् प्रकृत्या भुक्ति निर्णयः

yā ca rāśi daśārāśi bhuktiḥ kramādbhavet

sarvadāyopi siddhaṁsyāt prakṛtyā bhukti nirṇayaḥ

Yet, there are different ways of antaradasa calculation, which are sparingly be used. For example, in case of Jaimini Dasas which are based on planets.

Yes, you read it correct. Jaimini dasas based on planet.  Take the case of AtmaKaraka and UpaKaraka dasas, where the number of Antaradasas will be Nine(9) and ADs run according to the Dasa planet. Sri Sanjay Rath in his JMUS interprets the following sutra as if it explained the AD calculation, where as it deals with Karaka dasa years calculation.

सतल्लाभयोरावर्तते २-४-१३

satallābhayorāvartate 2-4-13

Sri Sanjay errornously interprets that the AD start from the sign occupied by the lord of dasa sign, which is neither in context nor proper. He didn’t give “Katapayadi numeric” meaning for the sutra. If he had given Katapayaadi numeric, it wouldn’t fit his interpretation. In fact it says that the Dasa years for the respective karaka dasa sign will be equal to the greater of the count from Lagna and 7th house to the Karaka planet respectively. Please refer to Sri D.K.Sen's artcles on Jaimini available in about Atmakaraka Dasa, which explains this principle.

For example, if AK Mars placed in Leo for an Capricorn Lagna native, the first Karaka dasa sign will be of Atma Karaka Mars. Counting from Lagna(Capricorn) to the sign occupied by AK(Leo ), we get 8 years. Similarly counting from 7th(Cancer) to the sign occupied by AK(Leo), we get 2 years. The greater count is 8 and the dasa yeas for AK(Mars) Dasa will be 8 years. It has been unanimously agreed upon by all the commentators including ancient and modern about this, where as Sri Sanjay puts his words into Jaimini.

The following is what a Vriddha Karika authenticates about dasa years calculation of Atmakaraka dasa, which clearly shows the view given by Sri Sanjay is drastically incorrect about the above concerned sutra 2-4-13. It clearly says that the larger count from Lagna and 7th to the Karaka will give the years. And the next planet from AK will be the planet in Kendra to AK and its years will be equal to the count from planet to AK. 

लग्नात्कारकपर्यन्तं सप्तमाद् वा दशां नयेत्।

उभयोरधिका संख्या कारकस्य दशा समा॥

तद्युक्तानां ततुल्यं प्रत्येकं स्युर्दशाः क्रमात्।

ग्रहाः कारकपर्यन्तं संख्यान्यस्य दशा भवेत्॥

कारकस्तद्युतश्चादौ तत्केन्द्रादिस्थितास्ततः।

दशाक्रमेण विज्ञेयाः शुभाशुभफलप्रदाः॥ (वृ. का.)

lagnātkārakaparyantaṁ saptamād vā daśāṁ nayet |

ubhayoradhikā saṁkhyā kārakasya daśā samā ||

tadyuktānāṁ ca tatulyaṁ pratyekaṁ syurdaśāḥ kramāt |

grahāḥ kārakaparyantaṁ saṁkhyānyasya daśā bhavet ||

kārakastadyutaścādau tatkendrādisthitāstataḥ|

daśākrameṇa vijñeyāḥ śubhāśubhaphalapradāḥ || (vṛ. kā.)

I request the scholars to ponder upon the sutra and the other references given above to learn the way of calculating the antaradasas. Unless, we are very sure of the way to calculate AD, how can our dasa calculation is perfect and complete.

Seeking Blessings


P.S: As I already indicated, there are many ways of calculating Antara dasas to be sparingly used and are indicated in Phalaratnamala. Since, Jyotisha Phalaratnamala is the Magnum Opus of Jaimini Astrology, we can understand them only after mastering the normal techniques. 

This small write up was written a couple of months ago, I will update it, if necessary. Meanwhile, as a visitor of this blog requested an article on how to study the Jaimini system. God willing, I will share my experience on this.

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