Sexuality, Spirituality, Contentment, and the Misuse of Symbolism

 Sexuality, Spirituality, Contentment, and the Misuse of Symbolism

Sexuality and spirituality are two distinct dimensions of human experience. Sexual desire arises from instinct, biological impulse, attraction, emotional need, and the urge for gratification. Spirituality, on the other hand, begins with a movement away from restless seeking toward contentment, inner sufficiency, gratitude, and devotion. The two may coexist in a human being, but that does not make sexuality an integral component of spirituality, nor does it justify treating sexual energy as the foundation of spiritual awakening.

A person driven by desire is fundamentally seeking something that is felt to be absent. Desire says, “I need something outside myself to feel complete.” Spirituality begins when the mind gradually recognises that lasting fulfilment cannot be obtained merely by repeatedly satisfying one urge after another. This does not mean that desire must be condemned or that sexuality is impure. It simply means that gratification and transcendence are not the same process.

Sexual gratification may temporarily satisfy an urge, but spirituality concerns a more enduring state of inner fullness. The spiritual movement begins not with the intensification of desire, but with the reduction of inner restlessness. When one becomes content, gratitude arises naturally. When gratitude deepens, devotion becomes possible. Thus, the progression may be understood as:

Contentment → Gratitude → Devotion → Inner absorption

This is perhaps one of the simplest and most profound insights expressed through the Bhakti tradition. The devotee does not necessarily begin with complicated techniques, severe austerities, or the pursuit of extraordinary experiences. Devotion may arise from the recognition that life itself is a gift. A contented mind becomes grateful; a grateful heart becomes devotional.

In this understanding, spirituality is not a performance. It does not require a display of asceticism, artificial seriousness, elaborate rituals, or the cultivation of a spiritual identity. One does not necessarily require extreme austerities, lifelong celibacy, dramatic claims of awakening, or elaborate systems of meditation to develop devotion. These practices may have a place within particular traditions when properly understood and sincerely followed, but they should not be presented as universal prerequisites for spiritual growth.

The modern tendency to link sexuality with spirituality often reflects a framework that interprets spiritual development through psychological, energetic, or symbolic models. Such interpretations may be meaningful within their own philosophical traditions, but they should not automatically be treated as the universal meaning of spirituality. Nor should modern interpretations be projected backwards onto every Indian spiritual tradition.

The concept of Kundalinī, in particular, has increasingly become surrounded by commercial claims, sensational narratives, and self-appointed teachers promising instant awakening. In many contemporary settings, Kundalinī has become a marketable label rather than a subject of disciplined philosophical inquiry. Extraordinary experiences are advertised as evidence of spiritual advancement, while fear, mystery, secrecy, and dramatic language are used to create dependence upon the teacher.

This commercialisation deserves criticism. However, criticism of its misuse should not be confused with a rejection of every traditional doctrine associated with Kundalinī. The problem arises when a profound and complex symbolic or yogic concept is reduced to a commodity—when “awakening” is packaged, sold, and promoted as a guaranteed shortcut to enlightenment.

A genuine spiritual path should make a person more humble, content, compassionate, grateful, and less dependent upon external validation. If a practice produces only grand claims, spiritual vanity, theatrical behaviour, or a constant search for extraordinary experiences, its spiritual value must be questioned.

The same caution applies to astrology. Every astrological principle should not be forcibly connected with the Natural Zodiac. The Natural Zodiac is a modern interpretative framework in which Aries is equated with the first house, Taurus with the second, Gemini with the third, and so on. While this may sometimes be used as a broad symbolic teaching device, it should not replace the actual principles of classical Jyotiṣa.

In Parāśarī astrology, the meaning of a house arises from its bhāva, bhāveśa, kāraka, planetary occupation, aspects, strength, associations, and the overall structure of the horoscope. The first house is not Aries merely because Aries is the first sign. The eighth house is not Scorpio merely because Scorpio is the eighth sign. The meaning of a house must be examined from the actual Lagna and the specific horoscope.

For example, the eighth house may fall in any sign depending upon the Ascendant. Its significations arise from its position as the eighth house from the Lagna, not because it must symbolically inherit all the qualities of Scorpio. Similarly, the seventh house is not inherently Libran, and the tenth house is not inherently Capricornian. Equating houses permanently with signs can obscure the actual logic of house lordship and functional planetary roles.

Therefore, the Natural Zodiac may be used, at most, as a limited symbolic analogy. It should not be employed as a substitute for classical house analysis, nor should it be used to manufacture astrological meanings that are unsupported by the texts.

The same intellectual discipline is required in spirituality. One should not combine sexuality, Kundalinī, chakras, astrology, psychology, meditation, and the Natural Zodiac into a single undifferentiated system merely because all of them can be described as “spiritual.” Similar language does not establish doctrinal unity.

A more grounded understanding may be expressed as follows:

Sexuality belongs primarily to the domain of instinct, desire, relationship, and gratification. Spirituality belongs to the domain of contentment, gratitude, devotion, self-awareness, and inner transformation. They may intersect in particular philosophical systems, but they are neither identical nor universally dependent upon one another.

Likewise:

Spirituality does not begin with the pursuit of extraordinary experiences. It begins when the restless demand for more gradually gives way to contentment. From contentment arises gratitude; from gratitude, devotion; and through devotion, the mind becomes capable of inner peace.

And in astrology:

The Natural Zodiac may serve as a symbolic analogy, but it cannot replace the classical analysis of Lagna, bhāva, bhāveśa, kāraka, aspects, dignity, strength, association, and daśā. A house is defined by its relationship to the Ascendant, not by an automatic identification with a particular sign.

The need today is not for more spiritual spectacle, more fashionable terminology, or more forced correspondences between unrelated systems. It is for clarity, discrimination, contentment, gratitude, and fidelity to the principles of the tradition being studied.

The sequence of the study of classics

 

The Problem of Plenty in Modern Astrology

 The Problem of Plenty in Modern Astrology

The greatest challenge confronting astrology today is not the absence of knowledge—it is the overwhelming abundance of self-proclaimed teachers.

A seeker entering the world of astrology through social media is confronted with an endless array of courses priced anywhere between ₹99 and ₹1 lakh. Ironically, the price often bears little relationship to the quality of the instruction. More alarming is the fact that many individuals begin teaching astrology after barely a year of study, presenting themselves as experts before they have had the opportunity to become serious students.

Every third person today appears to be an astrologer, mentor, or coach. Social media has democratized access to knowledge, which is undoubtedly a positive development. Unfortunately, it has also democratised the right to teach, irrespective of one's depth of learning or practical experience. Presentation frequently triumphs over scholarship, confidence over competence, and marketing over mastery.

Astrology apps have further contributed to this problem. In the race to expand their businesses, many platforms recruit individuals with little grounding in classical astrology. Their priorities are often availability and commercial scalability rather than scholarship and rigorous training. The inevitable consequence is an ever-growing pool of practitioners armed with superficial knowledge, immense confidence, and an eagerness to earn, but with little appreciation of the years of disciplined study that astrology demands.

Social media popularity has also become the principal yardstick by which seekers judge competence. Followers, likes, viral reels, and subscriber counts are mistaken for scholarship. A polished presentation is often assumed to be evidence of profound knowledge, while genuine scholars who spend decades studying classical texts, researching charts, and refining their understanding frequently remain unnoticed.

The result is predictable. Thousands of seekers invest considerable time and money in courses that provide little more than a collection of disconnected techniques, shortcuts, and catchy formulas. Instead of developing a systematic understanding of astrology, they acquire a confusing assortment of rules that often contradict one another. Such learning rarely produces confidence or consistency in chart interpretation.

True astrology is not the accumulation of techniques—it is the understanding of principles. Techniques are merely tools; principles are the foundation upon which those tools derive their value. A student who memorizes hundreds of yogas without understanding planetary nature, house significations, strength, dignity, and the logic of prediction is like a physician who memorizes prescriptions without understanding anatomy, physiology, or pathology. Such knowledge may impress an audience but seldom produces reliable results.

The commercialization of astrology has created the illusion that information is equivalent to wisdom, techniques are equivalent to knowledge, and popularity is equivalent to authority. Consequently, there are perhaps more teachers today than genuine students. The marketplace is crowded with competing voices, each claiming to possess the ultimate secret, while very few encourage the slow, disciplined study upon which authentic mastery is built.

My own journey in astrology has taught me a very different lesson. I have always considered myself first a student, then a teacher. Decades of studying the classical texts, examining thousands of horoscopes, writing books, and teaching students have reinforced a simple truth: astrology rewards humility far more than certainty. Every classical text reveals new insights when revisited with greater experience, and every chart reminds us that learning never truly ends.

Writing books has never been merely an academic exercise for me. It is my way of preserving classical wisdom, organizing scattered knowledge into a systematic framework, and making it accessible to sincere students. Teaching, similarly, is not about displaying knowledge but about helping students develop the ability to think independently, question intelligently, and understand the underlying principles that govern every predictive rule. Knowledge grows when it is shared responsibly, not when it is marketed as a collection of shortcuts or secret formulas.

The purpose of a teacher should not be to create followers but to create capable astrologers. A genuine teacher does not encourage dependence; instead, he equips students with the tools to reason, verify, and eventually surpass their teacher. That is the true tradition of the ancient masters.

For every sincere seeker, the advice is simple. Do not choose a teacher merely because they have the largest social media following, the loudest marketing campaign, or the most attractive promises. Judge them by the depth of their understanding, the clarity with which they explain first principles, their respect for the classical tradition, and their willingness to admit that learning is a lifelong process.

Astrology is not a subject that can be mastered in a weekend workshop or a thirty-day challenge. It is a lifelong discipline demanding patience, observation, humility, and continuous study. Those who embrace this path will discover that the greatest rewards lie not in becoming popular, but in becoming competent. Popularity may attract attention, but only knowledge, experience, and integrity earn lasting respect.

 

Astrological Considerations in Autism Spectrum Analysis

 Astrological Considerations in Autism Spectrum Analysis

Since Autism Spectrum Disorder (ASD) is usually identified within the first three years of life, it may, from a traditional Vedic astrology perspective, be viewed as a condition carried from previous karma rather than one acquired later in life. The horoscope should therefore be examined holistically and never judged based on a single combination.
The following houses deserve particular attention:
• 2nd House – Family lineage, hereditary traits, and the genetic pool.
• 5th House – Pūrva Puṇya, higher intelligence, discrimination, learning ability, and wisdom.
• 8th House – Inherited disorders, genetic influences, and congenital conditions.
• 10th House – Being the 6th from the 5th, it can indicate afflictions to the intellect and higher cognitive functions.
Planetary Indicators
The principal significators to be examined are:
• Moon – Mind, emotional responses, and sensory processing.
• Mercury – Intellect, communication, comprehension, and learning.
• Jupiter – Wisdom, judgment, and higher cognitive integration.
When all three are significantly afflicted—either by conjunction, aspect, debility, inimical placement, or association with strong malefics—the possibility of developmental disorders deserves careful consideration.
Additional combinations requiring attention include:
• Jupiter–Mars affliction: As stated in Jātaka Tattva, an overpowering Mars can suppress the wisdom and discriminative capacity represented by Jupiter.
• Connection between the 5th and 8th houses: As indicated in Praśna Mārga while discussing Chitta Roga (mental disorders), an affliction linking the house of intelligence (5th) with the house of deep karmic and inherited influences (8th) may produce disturbances in cognition and behaviour.
• Saturn's influence on the Moon or Mercury: Saturn's severe affliction can restrict mental development, emotional expression, communication, and learning.
Method of Analysis
A reliable assessment should never depend upon a single yoga. The astrologer should evaluate the house (bhāva), house lord (bhāveśa), and natural significator (kāraka) for the following:
• 1st House – Overall constitution and neurological development.
• 3rd House – Subconscious processing, perception, and response patterns.
• 4th House – Mind, emotional security, and psychological functioning.
• 5th House – Intelligence, learning ability, wisdom, and cognitive development.
• 2nd, 8th, and 10th Houses – Heredity, congenital influences, and afflictions to higher mental faculties.
Only after a comprehensive assessment of all these factors, supported by multiple reinforcing indications, should an astrologer consider the possibility of Autism Spectrum Disorder. Even then, astrology should be regarded as complementary to—not a substitute for—professional medical and psychological diagnosis.

Adultery, wife-swapping, etc. combinations.

 Adultery, wife-swapping, etc. combinations.

Verse 34
मदेशेऽन्त्येऽर्थे नानास्त्रीगमनम् ॥ ३४ ॥
Translation
If the lord of the 7th house occupies the 12th or the 2nd house, the native is inclined towards association with many women.
Commentary
This aphorism is extremely concise and, like many classical sutras, conveys a broader principle in very few words.
The 7th house governs marriage, the spouse, sexual union, and intimate relationships. Any condition affecting its lord directly influences the quality and nature of one's marital and romantic life.
The 12th house signifies bed pleasures (śayyā sukha), sensual enjoyment, privacy, and secret liaisons. When the lord of the 7th occupies the 12th, the marital impulse becomes strongly connected with physical intimacy and sensual gratification. Such a placement may increase the desire for repeated or varied romantic experiences, especially when further supported by Venus, Mars, Rahu, or other afflictions.
The 2nd house represents family, lineage, and the continuation of the family through marriage and progeny. Since it is the 8th from the 7th, it also indicates the longevity and continuity of marriage itself. The placement of the 7th lord in the 2nd often makes marriage central to the native's family life. Under benefic influences, this may simply indicate a prosperous married life and expansion of the family. However, when afflicted, classical authorities interpreted it as giving more than one significant relationship or marriage, resulting in the expansion of the family through multiple unions.
Accordingly, the phrase "नानास्त्रीगमनम्" should not always be understood literally as indiscriminate relations with many women. Depending upon the strength and dignity of the 7th lord and the overall condition of the horoscope, it may manifest as:
• multiple marriages,
• remarriage after widowhood or divorce,
• simultaneous relationships,
• extramarital affairs,
• numerous romantic attachments,
• or simply an unusually active love life.
The complete horoscope must always determine which of these possibilities becomes operative.

Jātaka Pārijāta
शुक्रे मन्मथराशिगे बलवति स्त्रीणां बहूनां पतिः।
Translation
If a strong Venus occupies the 7th house—the house of Kāma and marital union—the native becomes the husband of many women.
Commentary
Venus is the natural significator (kāraka) of:
• love,
• marriage,
• beauty,
• romance,
• sensual pleasures,
• and sexual attraction.
When Venus is both strong and placed in the principal house of marriage, it considerably enhances personal charm, attractiveness, and the desire for companionship. Such an individual naturally draws the attention of the opposite sex and often enjoys considerable success in relationships.
The expression "husband of many women" must be interpreted according to the social context of the period in which the text was written. In ancient times, multiple wives among kings, nobles, and wealthy householders were socially recognised. Consequently, the authors often described such combinations in literal terms.
In contemporary practice, the same yoga may manifest as:
• more than one marriage,
• successive long-term relationships,
• exceptional popularity with the opposite sex,
• numerous romantic involvements,
• or a profession that brings constant interaction with women.
Whether these relationships remain honourable and socially accepted or become a source of scandal depends upon the overall condition of Venus, the 7th house, the 7th lord, and the influence of benefic or malefic planets.
A strong and unafflicted Venus generally produces refined relationships, whereas affliction from Mars, Saturn, Rahu, Ketu, or a weakened 7th lord may transform the same inclination into instability, infidelity, or repeated marital complications.

Bṛhat Parāśara Horā Śāstra
नीचे शत्रुगृहेऽस्ते वा निर्बले च कलत्रपे ।
तस्यापि रोगिणी भार्या बहुभार्यो नरो भवेत् ॥
Translation
If the lord of the 7th house is debilitated, placed in an enemy's sign, combust, or otherwise weak, the native's wife becomes afflicted by disease, and the native acquires more than one wife.
Commentary
Parāśara presents a straightforward principle: the strength of the 7th lord determines the stability and durability of marriage.
A debilitated, combust, or otherwise weakened 7th lord loses the capacity to protect the spouse and sustain the marital bond. Consequently, classical texts first describe affliction to the spouse, followed by instability in married life.
The statement that the wife becomes diseased should be understood within the framework of classical astrology. The spouse may suffer from ill health, physical weakness, or circumstances that impair marital happiness. In many cases, the verse symbolically indicates that the marriage itself becomes "diseased"—troubled, strained, or incapable of enduring.
Repeated marital unions arise not because multiple marriages are inherently promised, but because the weakness of the 7th lord creates conditions that interrupt or terminate the first marriage. Separation, prolonged estrangement, widowhood, or divorce may then lead to another marriage or another enduring relationship.
In modern interpretation, this combination may indicate:
• chronic marital discord,
• illness or vulnerability affecting the spouse,
• separation or divorce,
• remarriage,
• long-term relationships following the breakdown of marriage,
• or repeated attempts to establish a stable partnership.
No single combination should ever be judged in isolation. The final outcome must always be confirmed from the condition of the 7th house, its lord, Venus, the Navāṁśa (D9), the operating daśās, and the overall strength of the horoscope.

Mutual Adultery (दम्पति-जारयोग)

Verse 32

सौरारावस्ते सेन्दुस्त्रिया सह व्यभिचारी ॥ ३२ ॥

If Saturn and Mars occupy the 7th house together with the Moon, both the native and the spouse become adulterous.

This is one of the more severe afflictions of the house of marriage. The conjunction occurs in the 7th house, the principal house governing marriage, conjugal happiness, sexual union, and fidelity. The simultaneous influence of Saturn, Mars, and the Moon profoundly disturbs the emotional and marital sphere.

The symbolism of the planets is significant:

• The Moon governs the mind, emotions, and psychological disposition.
• Mars signifies passion, sexual desire, impulsiveness, and physical attraction.
• Saturn represents dissatisfaction, frustration, delay, secrecy, and prolonged unfulfilled desires.

When these three planets combine in the 7th house, emotional instability becomes intertwined with intense passion and chronic dissatisfaction. The result is a disturbed marital environment in which both partners may seek emotional or physical fulfilment outside the marriage.

The author therefore concludes that both husband and wife become inclined towards adultery. The emphasis is on mutual instability within the marital relationship rather than attributing moral failure to only one spouse.

The strength of this yoga, however, depends upon the dignity of the planets involved, their degrees of affliction, benefic aspects, and the condition of the 7th lord and Venus.

 

Verse 33

चन्द्रारार्कियोगे दम्पती जारौ ॥ ३३ ॥

Translation

If the Moon, Mars, and Saturn are conjoined, both husband and wife become जारौ—mutually inclined towards illicit relationships.

Commentary

Unlike the previous aphorism, this rule does not require the conjunction to occur in the 7th house. The conjunction itself is considered sufficiently powerful to influence the native's emotional and sexual disposition.

Each planet contributes a distinct psychological tendency:

• The Moon governs the emotional nature and mental responsiveness.
• Mars intensifies passion, desire, and impulsive action.
• Saturn produces dissatisfaction, emotional deprivation, secrecy, and prolonged frustration.

Together they create a personality in which emotional needs remain inadequately fulfilled, while passions remain unusually intense. Such an imbalance may lead the individual to seek fulfilment outside established relationships.

The word जार (Jāra) literally denotes:

• an illicit lover,
• a paramour,
• one engaged in an adulterous relationship.

Accordingly, the expression दम्पती जारौ indicates that both spouses may possess a similar tendency towards extramarital involvement, reflecting a reciprocal pattern rather than one-sided misconduct.

As with all classical yogas, the conjunction merely indicates a tendency. Whether it manifests in actual conduct depends upon the overall strength of the horoscope and the operation of the appropriate daśās.

 

General Interpretation

These two aphorisms from Jātakābharaṇa illustrate the disruptive influence of the combined energies of Mars, Saturn, and the Moon upon marital harmony.

The underlying astrological rationale is remarkably consistent:

• Mars represents passion, sexual vitality, and the urge for immediate gratification.
• Saturn signifies dissatisfaction, restraint, delay, frustration, secrecy, and prolonged emotional deprivation.
• The Moon governs the mind, emotional responses, habits, and psychological conditioning.

When these three planets act together, they create a conflict between desire and fulfilment. Strong passions coexist with emotional dissatisfaction, increasing the possibility of seeking gratification beyond the marital relationship. When this combination directly influences the 7th house, its effect upon marriage becomes even more pronounced.

Nevertheless, no responsible astrologer should predict adultery solely based on a single yoga. Such conclusions require careful corroboration from the entire horoscope.

Among the principal modifying influences are:

• a strong and unafflicted Jupiter, which promotes morality, wisdom, and self-restraint;
• benefic influences upon the 7th house and its lord;
• a strong and well-placed Venus in both the natal chart and the Navāṁśa;
• the strength of the Lagna and its lord, indicating character and self-control;
• confirmation through the Navāṁśa (D9) and the operating daśās.

Only when several independent combinations consistently point towards the same tendency should the astrologer consider such a serious prediction. Classical astrology teaches synthesis, not judgment based upon isolated combinations.

 

Yogas for Multiple Relationships (नाना स्त्रीभोग योग)

The following combinations describe circumstances in which the native may experience more than one significant relationship during life. In the classical literature, these results are frequently expressed as "many wives" or "association with many women," reflecting the social customs of the period, when polygamy was legally and culturally accepted among certain sections of society.

In modern practice, these combinations are more appropriately interpreted as indicating:

• multiple marriages,
• remarriage after separation or widowhood,
• serial long-term relationships,
• simultaneous romantic involvements,
• an unusually active love life,
• or a pronounced attraction towards the opposite sex.

The precise manifestation depends upon the strength of the 7th house, its lord, Venus, the Navāṁśa, and the operating planetary periods. Classical aphorisms should therefore be understood as describing potential tendencies, not unavoidable events.

 

Saturn, Venus and Venus, Saturn Dasha results.

 Opinions of Various Commentators on the Rule of Venus and Saturn in Mutual Daśā–Antardaśā

Paṇḍit Mādhava Prasāda Vyāsa 'Vidyāratna' (Hindi Commentator) states:

"When Venus and Saturn operate in each other's Mahādaśā and Antardaśā, they invariably produce their auspicious and inauspicious results in a reversed manner."

He explains that if Saturn's Antardaśā occurs during Venus's Mahādaśā, the Mahādaśā does not chiefly produce the results of Venus; instead, the adverse results of Saturn predominate. Likewise, when Venus's Antardaśā occurs during Saturn's Mahādaśā, Saturn's adverse effects are set aside and auspicious results are experienced instead.

 

Jyotiṣācārya Tīrtha Paṇḍit Sītārāma Jhā (Hindi Commentator) writes:

"When Saturn and Venus operate in each other's Mahādaśā and Antardaśā, they especially produce their results in reverse order."

That is, during Venus Mahādaśā–Saturn Antardaśā, Saturn chiefly gives the results belonging to Venus; and during Saturn Mahādaśā–Venus Antardaśā, Venus chiefly delivers the results belonging to Saturn.

 

Paṇḍit Rāmeśvara Bhaṭṭa (Hindi Commentator) states:

"Saturn and Venus, when operating in each other's Mahādaśā and Antardaśā, especially give results opposite to what is ordinarily expected."

Thus, during Saturn Mahādaśā with Venus Antardaśā, Saturn's own auspicious or inauspicious results become especially manifest. Likewise, during Venus Mahādaśā with Saturn Antardaśā, Saturn chiefly produces the results of Venus.

 

The late V. G. Navāthe (Marathi Commentator) writes:

"When Saturn's Antardaśā occurs during Venus Mahādaśā, the results are obtained according to Venus. Similarly, when Venus's Antardaśā occurs during Saturn Mahādaśā, the results are obtained according to Saturn."

 

The late H. N. Kāṭve (Marathi Commentator) explains:

"During their mutual Mahādaśā and Antardaśā, Saturn and Venus each produce their own auspicious or inauspicious results."

That is, during Saturn Mahādaśā–Venus Antardaśā, Saturn gives its own results; and during Venus Mahādaśā–Saturn Antardaśā, Venus gives its own results. No mutual relationship (association or aspect) between the planets is required for this rule.

 

The late Paṇḍit Raghunātha Śāstrī Paṭavardhana (Marathi Commentator) writes:

"Venus and Saturn, in each other's Mahādaśā and Antardaśā, produce particularly distinct auspicious or inauspicious results. A special rule has been prescribed regarding their mutual periods."

He explains:

• If Saturn's Mahādaśā is auspicious, then Venus Antardaśā becomes highly auspicious.
• If Saturn's Mahādaśā is inauspicious, then Venus Antardaśā becomes highly inauspicious.
• Likewise, if Venus Mahādaśā is auspicious, Saturn Antardaśā becomes highly auspicious.
• If Venus Mahādaśā is inauspicious, Saturn Antardaśā becomes highly inauspicious.

Some scholars have expressed doubts regarding the meaning of this verse, but Paṭavardhana rejects such objections. According to him, the verse simply means that if Saturn or Venus is the lord of an evil house, debilitated, combust, retrograde, or associated with malefics, then during their mutual Mahādaśā–Antardaśā they produce especially adverse results. Conversely, when they are favourably placed, they produce results of the highest order.

 

Śāstrī Tulajāśaṅkara Dhīrajarāma Paṇḍyā (Gujarati Commentator) states:

"When Saturn and Venus operate in each other's Mahādaśā and Antardaśā, they produce auspicious or inauspicious results according to the nature of the Mahādaśā."

Thus:

• If Saturn's Mahādaśā is auspicious, Venus Antardaśā will also be auspicious.
• If Saturn's Mahādaśā is inauspicious, Venus Antardaśā likewise becomes inauspicious.
• The same rule applies during Venus Mahādaśā.

 

Explanation of Śrī Uttamarāma Mayārāma Ṭhakkara (Gujarati Commentator)

He observes that Venus is naturally the planet of comfort, luxury and enjoyment, whereas Saturn is a natural malefic associated with hardship. Their natures are opposite, yet they possess deep mutual friendship—one of the subtle principles of Jyotiṣa.

Even in matters of longevity, these planets do not diminish longevity merely because they are combust, as stated in the Āyurdāya chapter of the Bṛhat Jātaka.

Furthermore, they become Yoga-kārakas for certain ascendants:

• For Taurus Ascendant, Saturn rules the 9th and 10th houses.
• For Libra Ascendant, Saturn rules the 4th and 5th houses.
• For Capricorn Ascendant, Venus rules the 5th and 10th houses.
• For Aquarius Ascendant, Venus rules the 4th and 9th houses.

Thus, for these ascendants both planets become exceptionally benefic.

For other ascendants, however, their benefic or malefic nature is more ordinary. Often both become similarly afflicted. For example:

• In Gemini Ascendant, Saturn owns the 8th and 9th houses and therefore carries blemishes.
• Venus owns the 5th and 12th houses and also becomes similarly blemished.

Hence, Venus and Saturn frequently occupy comparable functional positions.

Although their inherent natures are opposite, their strong mutual friendship causes them to produce unusual results during their mutual Mahādaśā and Antardaśā.

Accordingly, the rule stated in Verse 40 is that:

• During Saturn Mahādaśā, Venus Antardaśā chiefly gives Saturn's own results.
• During Venus Mahādaśā, Saturn Antardaśā chiefly gives Venus's own results.

No planetary relationship (association or aspect) is required for this rule.

He further clarifies:

During Venus Mahādaśā, Saturn in its Antardaśā gives Venus's results. Likewise, during Saturn Mahādaśā, Venus gives Saturn's results.

The reason is not merely their friendship, but also the remarkable fact that each becomes a Yoga-kāraka in the other's ascendants.

 

He then cites the following verses from Uttarakālāmṛta, Chapter 6:

भृग्वार्की यदि तुङ्गभे स्वभवने वर्गोत्तमादी स्थिती
तुल्यो योगकरी तथैव बलिनो तो चेन्मिथो पाकगी ॥ २९॥

भूपालो धनदोपमोऽपि सततं भिक्षाशनो निष्फलः ।
तत्रैकस्तु बली परस्तु विबलश्चेद्वीर्यवान्योगदः ।
तौ द्वावप्यवलौ व्ययारिष्टरिपुगी तद्भावपो वाऽपि तत्
तद्भावेशयुती तदा शुभकरौ सौख्यप्रदौ भोगदौ ॥३०॥

एकः सद्भवनाधिपस्तदपरश्चेद् दुष्टभावेश्वरः ।
स्तावप्यत्र सुयोगदावतिखलौ तौ चेन्महासौख्यदौ ॥

Meaning:

If Venus and Saturn occupy exaltation, own signs, Vargottama, or other positions of strength, and both are powerful Yoga-kārakas, then during the Mahādaśā of one and the Antardaśā of the other, even a king or a man as wealthy as Kubera may become like a helpless beggar.

However, if one is strong and the other weak, favourable results are produced.

If both are weak, placed 6th, 8th, or 12th from each other, or associated with the lords of the 6th, 8th, or 12th houses, they may nevertheless bestow happiness, comforts and enjoyments.

If one owns an auspicious house and the other owns an evil house, they can still produce good yogas; and if both are lords of evil houses, they may even become the cause of extraordinary happiness under certain circumstances.

 

The commentator further explains that nothing in these verses contradicts the principle that when Venus and Saturn are mutually related they produce Yoga results during each other's Mahādaśā and Antardaśā.

However, the phrase "व्यत्ययेन विशेषेण" ("especially by reversal") indicates an important exception.

Normally, according to the following rule:

आत्मसम्बन्धिनो ये च ये वा निजसधर्मिणः ।
तेषामन्तर्दशास्वेव दिशन्ति स्वदशाफलम् ॥

planets having mutual affinity or identical nature give the Mahādaśā lord's results during their Antardaśā.

Since Venus and Saturn are mutual friends, one would ordinarily expect Saturn during Venus Mahādaśā to give Venus's results, and Venus during Saturn Mahādaśā to give Saturn's results.

Yet the present verse constitutes a special exception, wherein the expected order is reversed.

 

Another supporting verse is cited:

मारकेसह सम्बन्धात् निहन्ता पापकृत् शनिः ॥

According to this rule, when malefic Saturn associates with maraka Venus, Saturn itself becomes the killer (nihantā), assuming the maraka function instead of Venus.

Thus, the reversal of results described in परस्परदशायाम् finds another illustration here.

If Saturn similarly associates with another maraka planet, that maraka loses its killing power while Saturn assumes it.

If Saturn is also associated with Jupiter, Mercury or the Moon, and simultaneously with Venus, then Saturn's maraka effects manifest specifically during Saturn's Antardaśā.

The commentator concludes:

• If Venus and Saturn have no mutual relationship, they ordinarily give their own respective results during each other's periods.
• In matters of maraka effects, however, if Saturn becomes the Nihantā through its association with Venus, then Saturn's killing influence manifests during Venus Mahādaśā–Saturn Antardaśā.
• When Venus and Saturn are mutually related, Yoga-producing results naturally occur during their mutual Mahādaśā–Antardaśā.

Verse 8 – Destruction of a Bhāva and its Saving Grace

 Verse 8 – Destruction of a Bhāva and its Saving Grace

Sanskrit Verse

यद्भावेशो नाशगो मूढ वैरी

नीचर्क्षस्थो नौत्तमैदृष्टयुक्तः ।

नाशं ब्रूयात्तस्य भावस्य तादृग्

भावश्चेदप्यस्ति सन्नो तथोग्रः ॥८॥

Translation

If the lord of a house is:

• placed in the 8th house (house of destruction),

• combust (mūḍha),

• occupying an enemy's sign or sign of debilitation,

• unaided by benefic aspects or otherwise weak,

the astrologer should predict the destruction or serious impairment of the results signified by that house.

However, if the bhāva itself is strong, complete destruction may not occur, and the promised results are only reduced.

On the other hand, when both the house lord is weak, and the house itself is severely afflicted (ugra), the loss of the house's significations becomes certain.

Simplified Explanation

The condition of the house lord is the primary indicator of the health of a house.

A house suffers when its lord is:

• in the 8th,

• combust,

• debilitated,

• in an enemy's sign,

• weak and devoid of benefic influence.

A strong house can still preserve part of its promise despite a weak lord. But when both the house and its lord are afflicted, the indications of that house are seriously damaged or even destroyed.

Classical Support

Uttarakālamṛta

तद्भावस्य विनाशनं मुनिगणाः शंसन्ति सौम्यैर्युतं

श्चेत्तत्रापि फलप्रदो न हि तथा तन्वादिभानां क्रमात् ॥

Meaning

The sages declare that a bhāva suffers destruction when its 6th, 8th, or 12th houses are occupied by malefic planets. Even if benefics occupy those positions, they cannot produce their full benefic results. This principle should be applied not only from the Lagna but from every house under consideration.

Jātaka Pārijāta

यद्यत्रापि फलप्रदो न हि तथा मूर्त्यादिभानां क्रमात्।

Meaning

The same doctrine is reiterated: benefics placed in the trik houses from a bhāva are unable to confer their complete beneficence. Every bhāva must therefore be examined independently.

Supporting Verse

पंकास्त्रिकस्थास्तनुपूर्व भावा

कुर्वन्ति ते तन्निलयस्य नाशम्।

कल्याणखेटा यदि तत्र याता

नातीव कल्याणकरा निरुक्ताः ॥

Meaning

Malefic planets occupying the 6th, 8th, or 12th from any bhāva damage the affairs represented by that house. Even benefics situated in those trik positions are not capable of producing complete auspicious results.

Explanation of Important Terms

• तद्भावस्य विनाशनम् — destruction or serious impairment of the concerned house.

• मुनिगणाः शंसन्ति — the sages declare.

• सौम्यैः युतः — occupied or associated with benefic planets.

• फलप्रदः न हि तथा — does not produce full favourable results.

• तन्वादिभानां क्रमात् — applicable from the Lagna as well as from every other bhāva.

• पंकाः — malefic planets.

• त्रिकस्थाः — situated in the 6th, 8th, or 12th.

• नातीव कल्याणकराः — not highly benefic.

How to Apply this Rule

Whenever judging any house:

1. Examine the strength of the house lord.

2. Examine the strength of the house itself.

3. Examine the 6th, 8th, and 12th houses counted from that bhāva.

If malefics occupy these trik positions, they weaken the house under consideration, even when its lord appears reasonably strong.

Benefics in these positions may soften the affliction, but they rarely eliminate it completely.

Example

Suppose the 4th house (mother, property, domestic happiness) is under examination.

Count from the 4th house:

Relative Position Actual House

6th from the 4th 9th

8th from the 4th 11th

12th from the 4th 3rd

If these houses contain strong malefics, they damage the results of the 4th house. Even when benefics occupy these positions, they usually provide only partial protection.

Astrological Principle

Two independent but complementary principles govern the destruction of a bhāva:

1. A weak bhāveśa (house lord)—being combust, debilitated, in an enemy's sign, placed in the 8th, or unaided by benefics—weakens the house.

2. Malefics occupying the 6th, 8th, or 12th from a bhāva further afflict that house and obstruct its natural results. Benefics in these trik positions lessen the severity but seldom restore the house to its full potential.

Only when both the bhāva and its lord are strong and free from such afflictions can the house deliver its complete promised results.

Author's Commentary

This verse highlights a fundamental principle repeatedly emphasised in the classical literature: both the bhāva and its lord must be judged together. A powerful house cannot fully compensate for an extremely weak lord, nor can a strong lord completely overcome severe afflictions to the house itself.

The doctrine is further refined by Uttarakālamṛta and Jātaka Pārijāta, which instruct the astrologer to examine the trik houses (6th, 8th, and 12th) counted from every bhāva, not merely from the Lagna. Malefics in these positions undermine the affairs of the concerned house, while benefics offer only partial relief.

Thus, a sound judgment of any bhāva requires a threefold assessment:

• the strength of the bhāva,

• the dignity and strength of its lord, and

• the condition of the 6th, 8th, and 12th houses counted from that bhāva.

This integrated approach explains many charts in which a seemingly strong house fails to deliver on its full promise due to hidden afflictions revealed only by its associated trik houses.

Eight Factors Affecting Bhava Phala

 Eight Factors Affecting Bhava Phala

भावानां फलकारकाच विमुखा नैसर्गिकाश्चाथ यद् भावेशान्वितभांशपावपि तथा तद्भावतत्कारकौ ।

यद्यत् कारकराशिगोऽशुभखगस्तत्तत्फलध्वंशकः तत्तत्कारकभावयोगवशतः स्वल्पं फलं कारयेत् ॥

“The results of houses depend upon their natural significators and the house lords. If malefic planets occupy or aspect the sign of the significator, they destroy the results. Yet, when the house, its lord, and the significator combine harmoniously, some results will still manifest.”

Eight Factors Affecting Bhava Phala Primary (directly implied in the verse)

1. Bhavesh–Karaka Relationship: The house lord (Bhavesh) and the natural significator (Karaka) must be friendly. → Verse says: “Bhavānām phala kārakāc vimukhā…” — if they are inimical, results diminish.

2. Consideration from Ascendant and Moon: The house, its lord, and the significator should be judged both from Lagna and Chandra. → This ensures a double check of strength and harmony.

3. Harmony of House–Lord–Significator: When these three align, results are preserved even if malefics interfere. → Verse: “…tattat kāraka bhāva yoga vaśataḥ svalpam phalaṁ kārayet.”

Secondary (expanded by Ācārya Somayāji)

A) Planet placed in the House – directly influences the house. B) Planet aspecting the House – modifies or obstructs the house’s results. C) Planet conjoined with the House Lord – strengthens or weakens the lord’s ability. D) Planet aspecting the House Lord – affects the lord’s capacity to deliver results. E) Planet in the Sign of the Karaka – impacts the natural significator’s strength.

Refined Explanation

• The verse emphasises that malefics in the Karaka’s sign destroy results, but harmony among house, lord, and significator ensures at least partial manifestation.

• Ācārya Somayāji expands this principle into eight evaluative factors, ensuring that no single influence is judged in isolation.

• Thus, complete Bhava phala analysis requires synthesising friendship, positional strength, aspects, conjunctions, and Karaka sign placements.

Verse 9- "Destruction Indicated by Weak 12th Lord or Its Occupation"

यन्निकेतनपतिर्व्ययोपगो

यन्निकेतनगतो व्ययाधिपः ।

नाशनं तदनुरूपवस्तुनो

यद्गहे विबलमृत्युपस्तथा ॥९॥

“If the lord of a house is placed in the 12th house (Vyaya), it tends to destroy the significance of that house. Likewise, if the 12th lord is placed in any other house, it damages the matters associated with that house. If the 8th lord, being debilitated or weak, is placed in any house, it causes harm or destruction to the affairs of that house as well.”

Detailed Explanation

Key Principles

1. 12th House (Vyaya) as Loss

o The 12th house signifies expenditure, loss, and decline.

o Therefore, the 12th lord, wherever placed, tends to bring loss to that house’s significations.

2. House Lord in the 12th

o If the lord of any house goes to the 12th, the significations of that house suffer destruction.

o Example: If the 4th lord (home, mother, property) is in the 12th, one may face loss of property or separation from mother.

3. 12th Lord in Other Houses

o The 12th lord carries the nature of loss.

o Wherever it is placed, it tends to damage that house’s affairs.

o Example: 12th lord in the 7th may cause marital disharmony or separation.

4. Weak or Debilitated 8th Lord

o The 8th house signifies death, obstacles, and sudden disruptions.

o A weak or debilitated 8th lord in any house causes harm to that house’s significations.

o Example: 8th lord in the 2nd may cause financial instability or family troubles.

Important Note (Exception)

• If the 12th lord is placed in other malefic houses (6th, 8th, or 12th itself), it can destroy loss itself — meaning it gives positive results.

o 6th house: overcoming disease, debts, or enemies.

o 8th house: protection from sudden calamities.

o 12th house: neutralises excessive loss.

Refined Insight

This verse emphasises the destructive nature of the 12th and 8th lords.

• The 12th lord is inherently a planet of loss, and the 8th lord is inherently malefic.

• Yet, classical texts highlight exceptions where their placement in malefic houses paradoxically yields positive outcomes by destroying negativity itself.

Reconsidering Aṃśādhika in BPHS in the Light of Jaimini's Ātmādhika

 Reconsidering Aṃśādhika in BPHS in the Light of Jaimini's Ātmādhika

The determination of the Ātmakāraka has traditionally been based on the rule that the planet possessing the highest degrees in a sign becomes the Ātmakāraka. This interpretation is derived from the expression Aṃśādhika found in Bṛhat Parāśara Horā Śāstra (BPHS). However, a closer examination of the word aṃśa and its technical usage in Jyotiṣa suggests that this traditional interpretation may not be the only possible one.

The Sanskrit word aṃśa (अंश) is inherently polysemous. In general Sanskrit and Hindi, it denotes a part, portion, share, fraction, division, or degree. In mathematics it refers to a fraction or numerator, while in geometry it may denote a vertex or corner. Thus, the lexical meaning of the word is not restricted to "degree."

Within Jyotiṣa, the semantic range of aṃśa becomes even broader. In astronomical literature it denotes a section or division of the heavens. Varāhamihira, in the Bṛhatsaṃhitā (Chapter 5), divides the sky into kha-aṃśas (sections of the firmament) for interpreting eclipses. Depending upon whether an eclipse occurs in the first, second, or third aṃśa, different classes of society are predicted to suffer. Here, aṃśa unmistakably signifies a cosmic division or section, not merely a numerical degree.

In Horā Śāstra the technical usage becomes even more specific. The word aṃśa forms the basis of the divisional chart system (varga): Navāṃśa, Drekkāṇāṃśa, Daśāṃśa, Dvādaśāṃśa, Ṣoḍaśāṃśa, Ṣaṣṭyāṃśa, and many others. Throughout classical astrology, therefore, aṃśa is the accepted technical term for a division of a rāśi, producing progressively finer levels of astrological analysis.

This raises an important question. If aṃśa is already an established technical term for a divisional framework, why has the BPHS expression Aṃśādhika been interpreted almost exclusively as "the planet with the highest degrees"? Such an interpretation is certainly possible, since aṃśa can also denote a degree or portion, but it is not the only meaning sanctioned by the language or by the technical vocabulary of Jyotiṣa.

The question becomes even more significant when one turns to the Jaimini tradition. Jaimini does not employ the expression Aṃśādhika. Instead, the Jaimini texts consistently use the expression Ātmādhika. This change of terminology deserves careful consideration. Had the intention simply been to identify the planet with the greatest longitude, the older expression could have been retained. Instead, Jaimini chooses a different term, one that shifts the emphasis from the lexical ambiguity of aṃśa to the concept of the Ātman.

This naturally invites the possibility that the "foremost" planet is to be identified not merely through its longitude in the natal rāśi but through a more refined evaluative framework. Since aṃśa in Horā literature ordinarily denotes vargas or divisional charts, the expression Ātmādhika may be pointing towards an assessment through the divisional scheme rather than through the natal sign alone.

If such an interpretation is accepted, the Navāṃśa (D9) immediately assumes importance. Among all the vargas, the Navāṃśa is the principal and finest classical division, universally employed to judge the intrinsic strength, maturity, and deeper nature of planets. One may therefore hypothesize that the true Ātmādhika is the planet that has attained the greatest progression within the Navāṃśa rather than merely the greatest longitude within the natal sign. Other early vargas, such as the Drekkāṇa, may also warrant examination, but the Navāṃśa remains the most compelling candidate because of its central role in classical Jyotiṣa.

This does not invalidate the traditional highest-degree method. Rather, it suggests that the technical meaning of aṃśa within Jyotiṣa has perhaps been overlooked. The lexical, astronomical, and astrological evidence all demonstrate that aṃśa fundamentally denotes a division or section, of which a degree is only one possible manifestation. The Jaimini expression Ātmādhika may therefore preserve a clue that later commentators, focusing solely on longitude, may have overlooked.

Accordingly, the question is not whether the traditional interpretation is wrong, but whether it is complete. The technical vocabulary of Jyotiṣa itself, together with Jaimini's distinctive terminology, invites a fresh examination of whether the determination of the Ātmakāraka should be sought within the divisional (aṃśa) framework, especially the Navāṃśa, rather than being confined exclusively to the planet of highest natal longitude.

Topic	Traditional Interpretation	Alternative Interpretation Proposed
BPHS Expression	Aṃśādhika is interpreted as the planet with the highest degrees in a sign.	The expression Aṃśādhika may also imply superiority determined through an aṃśa (division/varga).
Meaning of Aṃśa	Usually understood as degree or traversed portion of a sign.	A polysemous term meaning part, portion, share, division, section, or degree depending on context.
General Sanskrit & Hindi	Part, share, fraction, degree.	Also denotes division, contribution, numerator, and component.
Mathematics & Geometry	Fraction or numerator.	Also denotes a division or even a vertex of a quadrilateral.
Astronomical Usage	May denote a celestial degree.	Varāhamihira (Bṛhatsaṃhitā, Ch. 5) uses kha-aṃśa to mean a section of the firmament, not merely a degree.
Horā Śāstra Usage	Often overlooked in this context.	Aṃśa is the standard technical term for divisional charts (vargas) such as Navāṃśa, Drekkāṇāṃśa, Daśāṃśa, etc.
Traditional Rule	Ātmakāraka is the planet with the highest longitude in the natal sign.	This remains a valid interpretation but may not exhaust the meaning of Aṃśādhika.
Jaimini Terminology	Not considered in the conventional explanation.	Jaimini uses Ātmādhika, not Aṃśādhika, suggesting a different conceptual emphasis.
Significance of Ātmādhika	Generally equated with the highest-degree planet.	May indicate identifying the foremost planet through a subtler evaluative method rather than natal longitude alone.
Role of Vargas	Generally, not employed in determining Ātmakāraka.	Since aṃśa technically denotes vargas, divisional charts deserve consideration in identifying the Ātmādhika planet.
Primary Candidate	Natal Rāśi chart only.	Navāṃśa (D9) is the strongest candidate because it is the principal and finest classical division; Drekkāṇa (D3) may also merit examination.
Philological Observation	Aṃśādhika is assumed to mean highest degrees.	The technical Jyotiṣa meaning of aṃśa as "division" may have been overlooked by later commentators.
Conclusion	Highest natal longitude determines the Ātmakāraka.	The traditional method need not be rejected, but the terminology of BPHS together with Jaimini's Ātmādhika invites a re-examination of whether the Ātmakāraka should instead be determined through the divisional (aṃśa) framework, especially the Navāṃśa.

 

Reconsidering Anśādhika in BPHS in the Light of Jaimini's Ātmādhika

The traditional method of determining the Ātmakāraka is based on the expression Anśādhika found in Bṛhat Parāśara Horā Śāstra (BPHS), which has generally been interpreted as the planet possessing the highest degrees within a sign. Jaimini, however, employs a different expression—Ātmādhika. The difference in terminology raises an important question: do the two expressions merely describe the same highest-degree principle, or does Jaimini preserve a subtler clue regarding the method of determining the Ātmakāraka?

A philological examination of the word aṃśa (अंश) is illuminating. Wisdom Library and several standard online Sanskrit dictionaries show that aṃśa (often transliterated as ansh in Hindi) carries a wide range of accepted meanings:

Domain	Meaning of Aṃśa (Anśa)	Illustration
General Sanskrit	Part, portion, share, fraction, division	General lexical meaning
Hindi	Part, share, contribution, division	Anśa-bhāgī (shareholder), Anśa-dātā (contributor)
Mathematics	Fraction, numerator	A mathematical division
Geometry	Part or vertex	Geometrical terminology
Astronomy (Jyotiṣa)	Degree or section of the heavens	Varāhamihira's kha-aṃśa (sections of the sky)
Horā Śāstra	Division of a rāśi (varga)	Navāṃśa, Drekkāṇāṃśa, Daśāṃśa, Ṣaṣṭyāṃśa, etc.

Varāhamihira's Bṛhatsaṃhitā provides an important example. In his eclipse chapter, he divides the heavens into kha-aṃśas (sections of the firmament). The word aṃśa here clearly denotes a section or division, not merely a numerical degree. Likewise, throughout Horā literature, the same word forms the basis of the entire divisional chart system—Navāṃśa, Drekkāṇāṃśa, Daśāṃśa, Dvādaśāṃśa, Ṣoḍaśāṃśa, Ṣaṣṭyāṃśa, and many others.

Consequently, Anśādhika need not be confined exclusively to the meaning "highest degrees." The lexical evidence demonstrates that aṃśa legitimately denotes part, degree, section, and division, while its technical usage in Horā Śāstra overwhelmingly refers to divisional charts (vargas).

The Jaimini tradition introduces another important element. Instead of using Anśādhika, Jaimini consistently employs the expression Ātmādhika. This change of terminology is noteworthy. If the intention were simply to identify the planet with the greatest natal longitude, the established expression could have been retained. The deliberate use of Ātmādhika suggests that the determination of the Ātmakāraka may involve a deeper evaluative principle.

The similarities between Anśādhika and Ātmādhika may therefore be summarized as follows:

Anśādhika (BPHS)	Ātmādhika (Jaimini)
Uses the word aṃśa (ansh).	Replaces aṃśa with ātma.
Traditionally interpreted as the highest-degree planet.	Identifies the foremost (adhika) planet associated with the self (ātman).
The word aṃśa also means a division or varga in Jyotiṣa.	Does not explicitly mention degrees, leaving the method open to interpretation.
Can legitimately be understood within the framework of divisional charts.	May indirectly support a divisional approach to identifying the foremost planet.

This does not invalidate the traditional highest-degree method. Rather, it raises the possibility that later commentators may have emphasized only one accepted meaning of aṃśa—namely, degree—while overlooking its equally well-established technical meaning of division (varga). Since both Wisdom Library and standard Sanskrit dictionaries recognize these meanings, and classical Jyotiṣa itself consistently employs aṃśa to denote divisional charts, the expression Anśādhika deserves to be re-examined in this broader technical context.

Accordingly, the relationship between Anśādhika in BPHS and Ātmādhika in Jaimini invites a fresh investigation. Rather than assuming that the Ātmakāraka must always be determined solely by the highest natal longitude, it is worthwhile to explore whether the foremost planet should instead be identified through its progression in the aṃśa (divisional) framework, particularly the Navāṃśa, which represents the finest and most fundamental of the classical vargas.