1.1.

25






Now because of usability in ascertaining the results of the age-giving planet Saturn, Jaimini
mentions the method for computing dasha years of different signs. Using two divisions of signs,
male signs and dual, he also describes the counting methods through these two sutras.

This means the twelve signs have each been given an age, that is how long their dasha shall
last. Just like in other texts somewhere seven planets have been given their ages, somewhere
eight planets and somewhere nine the difference in this text is that here ages have been given to
the twelve signs instead of planets. Especially different is the fact that the signs Aries etc have
been given two kinds of ages fixed and unfixed. Through the sutra
etc the fixed dasha is mentioned later. Right now,
unfixed dasha, which imitates the chara dasha is presented. Here, the duration years provided by
signs Aries etc are unfixed because the placement of rulers of the signs Aries etc is not fixed to
any single place. The calculation of the duration of dashas of signs Aries etc is is mentioned
through the later sutra etc. Accordingly, starting at various signs one
should count to the sign occupied by the lord of the sign at the time of birth; the count thus
obtained should be known to be the years of duration of dasha of the respective sign.
The counting done by starting at various signs upto the lord of the sign is twofold. Counting as
Aries, Taurus etc is in-order counting and Aries, Pisces, Aquarius etc is off-order counting. The
standard sequence of signs Aries Taurus etc is well established in texts. In the signs Aries etc
Aries, Gemini etc are Ojas virile, male signs. Taurus, Cancer etc are dual or female signs. Their
effect on the native is according to their names. Here, when the counting is done starting at
various signs upto the respective lord, then the counting in male signs Aries etc is in-order and
follows the sequence Aries, Taurus etc. In the latter houses, that is latter to the male houses, that
is in the dual signs, beginning with Taurus etc applying off-order counting (we get), Taurus, Aries,
Pisces etc in opposite order such is the method of counting. This is the meaning of the present
two sutras. In dashas similar to chara dasha, these two sutras of in-order and off-order counting
should be applied to the sub-dashas in the mahadashas of the twelve signs just like they are
applied to counting the duration of mahadashas that is in the mahadasha of male signs, inorder and in dual signs, off-order.
The rule of in-order counting in male signs and off-order counting in dual signs which has been
described, an exception to this rule is mentioned in the next sutra.

In some male signs, in-order counting is not done and in some dual signs off-order counting is
not done this is the meaning. It is said that
In-order in Taurus and Scorpio and off-order in Aquarius and Leo.
This exception is also applicable to mahadasha and antardasha calculations. Another meaning
of this sutra could be that the rule of in-order in male signs and off-order in dual signs is not
acceptable in all kinds of dasha systems. In dashas similar to sthira or fixed dashas, this rule is
not applied.
Categories:
1.1.28

Now Jaimini mentions the computation of dasha duration of various signs

Samaa means years which are to be counted upto the lord of the sign in consideration. The
duration of dasha of a sign is equal to the distance upto the sign of placement of its lord. This is a
general rule and is mostly obeyed this is what the sutra means. In counting from the different
signs upto the sign in which the lord is placed, the sign in which the lord is placed should be
rejected and counting should be done only upto the previous sign. So, when the lord is in the
second sign, the count is one, when it is in third, the count is two, in this way, when the lord is in
twelfth, the count is eleven. When the lord it in its own sign, then the count is twelve this is the
understanding. It is said that
Therefore, the (wise men) know the dasha period to be the count upto the lord.
and
If the year of twelve is not acceptable, then indicate one.
This means that when the lord is in its own sign then the dasha duration should be known to be
twelve years. When the lord is not in its own sign then count one for each sign upto the sign
previous to the sign occupied by the lord this is the meaning. The word mostly in the sutra
indicates that this rule of counting upto the end of sign occupied by the lord is not applicable in
dasha systems similar to the sthira or fixed dasha system. Or else it could mean that starting at
different signs counting should be done upto and including the sign occupied by the lord. So in
starting at a sign and counting upto the lord, the count sequence is one, two and in this way if the
lord is in sign number twelve then the count is twelve. When the the lord is in its own sign then
not one but twelve should be the count. When twelve is counted for both the cases, one, where
the lord is twelfth to the sign and second, when it is in its own sign, the count of one is lost.
Starting with the lord in the second sign the count sequence is two etc and ends with twelve
when the lord is in twelfth sign. Even though one is the appropriate count when lord is in its own
sign, one is not counted but an exception is made and twelve is counted. Hence, by the word
mostly in the sutra, this partial exception is indicated. In this method one should determine the
sign in which the lord is placed for all signs.
It should be mentioned that ordinarily elaboration of the sutra upto this point is sufficient. Now, an
exception for Scorpio and Aquarius is mentioned in the Vriddha Karika. The signs Scorpio and
Aquarius have two lords each and this is the exception made in their cases.
Mars-Sun Rahu-Ketu are the lords of Scorpio and Aquarius;
if Mars-Sun Rahu-Ketu are conjunct in that place;
twelve; if not then indicate one to be the count.
This means that Mars and Ketu are lords of Scorpio; Saturn and Rahu are lords of Aquarius. The
counting for these two signs considers the lordship of both planets. Any one of the two lordhsip is

not sufficient this is the meaning. If the two lords Mars and Ketu are in Scorpio itself or Saturn
and Rahu are in Aquarius itself then twelve years shall be counted for these signs. If not, that is if
two lords are not placed together in their signs, then according to instruction, one year shall be
counted (for each sign occuring between the sign and its lord). Just like in other signs twelve
years is counted when lord it in its own sign and one year is counted for each sign existing
between the sign and its lord, similarly this latter rule should be applied for Scorpio and Aquarius.
This rule is also mentioned in another shloka. Now we shall describe the rule for signs having
two lords:
If one is in its sign and other is placed elsewhere;
then consider the one in other sign and compute the dasha period;
if both are in other signs, the the one which is conjunct with another planet is stronger;
if both are conjunct with equal number of planets then strength should be determined from the
nature of signs;
if the strength from the nature of signs is equal, then the one giving a greater dasha count is
stronger;
if one is exalted and other is placed elsewhere;
consider the one which is exalted, rejecting the other sign;
in this way, considering everything, determine the death of the native.
This is the rule mentioned here in Scorpio, Ketu and Mars are the lords; in Aquarius, Rahu and
Saturn are the lords this has been said previously. If both lords are in their own houses, then
twelve years shall be counted; if both are not in their sign then one year shall be counted for each
sign existing inbetween this has also been said. If the two lords are conjunct in the same sign
from Scorpio or Aquarius, then the count shall be obtained according to the already mentioned
rule. If one of the lords is placed in its own sign of Scorpio or Aquarius, then by taking only that
planet into consideration one should not count twelve. Because one lordship is insufficient.
Rather counting should be done from the lord occupying the other sign. If the two lords of a sign
are conjunct in a different sign then there is no dispute in the mentioned rule for counting. But if
the two are scattered in other and different houses, then amongst them the one which is conjunct
with another planet is preferred over the one which is stationed alone.
If the two are conjunct with equal number of planets then cardinal, fixed, dual is the sequence for
seniority.
So, as per rule, amongst the two, whichever is conjunct with a planet is superior to the one which
is not conjunct with any other planet. If both are conjunct with other planets, then the one conjunct
with greater number of planets is to be considered. If all these factors being conjunct, being
alone and being with greater number of planets are identical then one in fixed sign is superior
to one in cardinal sign. One in a dual sign is superior to one in cardinal or fixed sign. If the
strength ascertained from all these factors is also identical then the lord which provides a greater
dasha count should be considered. But if one lord which is in another house, provides a greater
count and the other lord which is in yet another house, provides lesser count but is exalted, then
rejecting the one which is providing a greater count, consider the one which is exalted and
starting with it determine the dasha count as per the standard rules and ascribe it to Scorpio or
Aquarius sign. That is, rejecting the other sign accept the sign in which the exalted planet is
placed. Here, one should count upto and including the sign in which the lord is placed. Thus, one
should determine the primary sign for counting (for Scorpio and Aquarius).
In a similar manner, the Vriddha Karika also suggestes a rule common to all signs that is of
increment and decrement of dasha counts on the basis of exaltation and debilitation of the lords.
In the dasha count of the exalted planet, add one year;
similarly reduce one year for a debilitated planet.
In the dasha of the sign owned by an exalted planet, increment the count by one; in the dasha of
the sign owned by a debilitated planet, decrement the count by one this is the meaning.
Or else another meaning of this verse could be that in signs where an exalted or debilitated
planet is placed apply the increment or decrement of one year in the dasha duration. In this way,
in the original sutra the
word signifies this exception created by the exalted and debilitated
planets. This word also signifies the previouly mentioned exception
created by the dual lordship of Scorpio and Aquarius this should also be known.
What was said earlier etc
that is not common to all dashas but is actually specific to Trikona dasha, not just to any dasha.
We shall elaborate upon this rule
etc. at the time of explaining the Trikona dasha.
Just like the rule one conjunct with a planet is superior to one without any conjunction another
rule is mentioned in Vriddha Karika which is
When (one of the) nyaasa houses is vacant (and other is) is conjunct with another planet;
consider the vacant sign if its lord is exalted.
If in one sign, the planet is in its own house, and in the other sign, two planets are placed;
the wise one should reject the sign having two planets and accept the previous sign.
This means nyaasa houses are first and seventh, since in a horoscope these two place are
placed in a friendly way(?). When both these signs are equally void of planets then the rule of
cardinal, fixed and dual for ascertaining strength is appplied. If one of the two houses is conjunct
with a planet other than its lord, then the rule that a non-vacant sign is superior to a vacant sign is
applied. Here, a sign which is vacant as well as weaker according to both these rules, if its lord is
exalted, then it should be considered to be superior and not the other sign, even if it the latter is
conjunct with another planet. Here, by saying that one of the two houses is conjunct with a
planet other than its lord, when the lord of one sign is in its own house and the lord of other sign
is exalted somewhere, then the sign having its own lord that is the former sign should be
considered to be stronger and not the sign whose lord is exalted. If in one sign, its lord is placed
and the other sign is conjunct with more number of planets, even then the sign conjunct with its
own lord is stronger this should be known. This is the meaning of the second phrase.
Aries, Taurus, Capricorn, Virgo, Cancer, Pisces, Libra in these signs Sun etc are exalted;
Ten, three, twenty eight, fifteen, five, twenty seven, twenty and seven are their degrees of
debilitation.
This is mentioned in another text.
Categories:
1.1.29

Now to ascertain special results Jaimini mentions the Arudha or Padas of various houses along
with padas of planets

Riksha means a sign. For the twelve signs each, compute the distance upto the sign in which its
lord is placed; apply this distance from this latter sign and the sign in which the counting ends,
that sign becomes the pada of the original sign this is the meaning. In this way, for the twelve
signs, from their respective lords, there are twelve padas in all this is the meaning. By the
phrase pada of the signs, padas of the planets created by the virtue of the signs lorded by them is
also implicitly indicated. Using the distance from the planet to the sign which is presided by the
planet find the sign which is placed the same distance away from the presided sign. Know that to
be the pada of the planet. Here, for Sun and Moon only one sign is the pada. For Mars and other
planets there are two presided signs Aries and Scorpio etc and hence they have two padas.
Here also, the counting follows in-order or off-order sequence depending upon odd and even
signs. But in the computation of the pada, this rule of in-order and of-order counting is not
applicable everywhere (see commentary on sutras 1.1.25 and 1.1.26) and hence no special
emphasis should be made upon this rule. It is said in Vriddha Karika
How far the sign containing lord of the ascendant is removed from the ascendant; the sign placed
equally distant from that sign is called the Birth-Arudha.
The distance at which the lord of the ascendant is placed from the ascendant, the sign at the
same distance from is called Arudha by the Rishis in all the texts.
When the lord of the ascendant is in the ascendant or is placed in the seventh house; the expert
should consider the ascendant itself as the Arudha.
This is the description of the pada of the ascendant. From this shloka all the other padas should
also be understood to be appropriately defined. When the lord is placed in its own sign the sign
itself should be considered as the pada.
Categories: Uncategorized
1.1.30-31

Now Jaimini mentions two sutras exemplifying the concept of Arudha. Or else he is mentioning
some special karakas based on the houses they are placed in.

If the lord of the ascendant is in the sva house, that is in the fourth house from it then the dara
house that is the seventh house becomes the Arudha of the ascendant. Or else the sutra could
mean that from the second house wife should be adjudged. Because of this second house
becomes the karaka for wife this is the meaning.

If the lord of the ascendant is in the suta house, that is in the seventh house from it then the janma

house that is the ascendant itself becomes the Arudha. Or else the sutra could mean that from the
eleventh house, birth of elder brother should be adjudged. Because of this the eleventh house
becomes the karaka for elder brother.
Or else, Jaimini is mentioning karakas based on their placement in different houses. sva means
second. From planets in the second house, wives should be adjudged. The planet in this house
becomes the karaka for wife and from it wife should be adjudged this is the meaning. Or else, it
could mean that wife should be adjudged from the house seventh to the karaka. Suta means fifth.
From the planets placed in this house, birth of the son should be adjudged. Fifth planet is the
karaka for the son this is the meaning. Or else, sutastha means that which is in the suta house
that is seventh house. So it could mean that from the planet in the seventh house, birth of son,
birth of wife or birth of husband should be adjudged accordingly. By these two sutras, all the
bhaavakarakas, that is all the karakas by virtue of being placed in different houses, should be
known to be have been appropriately described.
Categories:
1.1.32

Now Jaimini mentions the Varnada dasha

Bhava here could mean houses like ascendant etc. Or else it could mean signs like ascendant
etc in the Bhava chart. The Variddha Karikas say the following about determining the Bhava
lagna
Bhava lagna s situated at a distance equal to the number of ghatis (5 ghatis = 2 hours) contained
between the time of sunrise and the time of birth. A kind of lagna is situated from the Sun or from
the birth lagna at a distance equal to the integral number of two and a half ghatis (2.5 ghatis = 1
hour) contained in the time between sunrise and the time of birth. Its name is said to be Hora
Lagna. Similarly Bhava lagna is situated from the sign occupied by the lord of the day at a
distance equal to the integral number of five ghatis (5 ghatis = 2 hours) contained in the time
between sunrise and the time of birth.
This means, beginning with sunrise in every five ghatis the next sign rises. In this way in sixty
ghatis all the twelve signs rise. The number of lagnas which have risen at the day of birth,
beginning with sunrise upto the time of birth, at the rate of one lagna per five ghatis, their count
should be added to the Suns sign if the birth lagna is a male sign or it should be added to the
birth lagna itself if birth lagna is dual sign. The sign arrived at should be known as the Bhava
lagna. At the beginning of the day the first five ghatis are presided by the lord of the day. After that
the lord of each five-ghati period should be calculated in the same way in which the lord of Hora
is calculated. The bhava lagna has been defined to be situated from the lord of the day at a
distance equal to the integral number of five-ghatis contained in the time between sunrise and
the time of birth. The Hora lagna is situated ahead of the birth lagna or ahead of the sign of the
sun according to very similar rules. The exact calculation of the Hora lagna as per the shloka
etc. shall be described ahead.
Rashis in the sutra could mean the signs placed in the birth chart. Or they could mean the signs
Aries, Taurus etc. All Bhavas and all signs, being overlapping, are, everywhere, even in the the
twelve signs, associated with a Varna sign this is what the sutra means. The calculation of this
Varnada sign and the dasha of the varnada sign has been explained in the Vriddha Karikas. For

those born in a male sign, count from Aries upto both the birth lagna as well as upto the hora
lagna. If birth and hora lagnas are both male or both dual, then the two counts will either be both
odd or both even; add the two numbers in this case. If one lagna is odd and another is even, then
one count will be odd and one will be even. In this case subtract the smaller count from the larger
count. The number thus obtained after adding or subtracting should be counted beginning with
Aries. The sign obtained at the end of counting shall be the Varnada sign. For those born in a
dual sign, count from Pisces in off-order fashion upto both the birth lagna as well as upto the hora
lagna. If both birth lagna and hora lagna are male or if both are dual, the two counts shall both be
odd or both even and in this case they should be added. If one amongst the birth and hora lagnas
is male and the other is dual, then the two counts shall one be odd and one even and they should
be subtracted. Then beginning with Pisces, count in an off-order fashion upto these many signs.
The sign which is arrived at the end should be known as the Varda sign. As the shloka says
For those born in odd signs, count in-order beginning with Aries;
for those born in dual signs, count off-order beginning with Pisces;
the wise man should count from Aries or Pisces upto the birth lagna.
In the same way, one should count upto the Hora lagna. Depending upon the two lagnas being
male or dual, if the counts are both odd or both even, then they should be added and if one odd
and one even then they should be subtracted. Beginning with Aries or Pisces, the sign obtained
at the end of counting shall be the Varnada.
The distance at which the Varnada is placed from the appropriate sign of Aries or Pisces, that
many signs should be counted from the weaker of the hora lagna and the birth lagna. This
counting should be in-order or off-order depending upon whether the birth lagna is a male sign or
a female sign. The sequence of the Varnada dasha will end at the sign obtained at the end of
counting.
Count in-order or off-order from Aries or Pisces upto the Varnada sign. The number thus obtained
should be counted from the weaker of the birth lagna and hora lagna. The counting shall be inorder or off-order as per the rule decided at the beginning, that is whether the birth lagna is a
male sign or dual sign. The dasha of the Varnada, in its dasha sequence, shall be upto the sign
obtained at the end of the counting.
One should also know how to decide the results from the Varnada sign.
If there is a malefic aspect or malefic combination at a trine of a Varnada;
then the life of the native shall be upto that sign only.
The way age, death etc have been described during Rudra planets dasha in the Shool dasha
system;
similar shall be the results when a trine of Varnada is under malefic influence.
From the seventh to the Varnada lagna, wife etc should be adjudged;
From the house seventh to the Varnada sign, wife should be adjudged this is the meaning.
From the eleventh, elder brother and from the third younger brother should be adjudged.
This is in continuation of the previous line.
From the fifth, son should be known; mother from the fourth and fifth.
Mother should be known from the fourth and fifth this is the meaning.
Of the father from the ninth of the Varnada and of the mother from the fifth of the Varnada;
when poweful dasha of the shool rashi begins, adverse should be inferred.
When a powerful shool dash a begins from the sign fifth to the Varnada lagna then mothers
adversities should be inferred and when a powerful shool dasha begins from the sign ninth to the
Varnada lagna then fathers adversities should be inferred this is the meaning. Similarly, other
results should also be inferred from the Varnada horoscope.
Thus because of the Varnada being counted from the signs beginning with Aries as well as from
the houses beginning with the birth lagna, all houses and signs are savarna (literally possessing
a Varnada sign) this is what the sutra says. In the Hora chart as well as in the birth chart,
counting according to previous rules, from Aries or Pisces upto second house etc, bhavavarnada signs etc are defined. This is what is indicated by the term in the
sutra.
Another meaning of the sutra could be that signs and houses are savarna that is identical with
respect to divisions like hora etc. Just like hora, drekkana etc divisions are defined for a sign,
houses can also be though of similarly after dividing them into three hundred parts from
beginning to end. means that in all twelve houses this division can be
carried out. Here, the lord of the hora and other divisions should be looked up in other texts.
Just like Varnada has been defined in the birth chart according to the oddness and evenness of
the birth lagna by counting from Aries or Pisces upto birth and hora lagna, similarly one can
consider the bhava lagna itself as the birth lagna and derive the Varada sign. Therefore the signs
in the bhava chart and the signs in the birth chart are savarna this meaning should be derived
for the present sutra.
Categories:
1.1.33

Now Jaimini mentions an exception for the previous sutra

Just like earlier the padas of planets were implied by the padas of signs similarly here also
varnadas of signs could imply the existence of varnadas of planets. Varnada of planets can be of
two types:
Starting with Aries or Pisces count upto the lord of the birth ascendant or upto the lord of the hora
ascendant and just like earlier add or subtract the two counts. After considering the masculinity or
duality of the two signs presided over by the planet count from Aries or Pisces. The sign obtained
after counting would be the varnada of the planet.
Just like Aries is considered the first sign and Pisces the last sign similarly Sun could be
considered the first planet and Ketu the last planet. Beginning from Sun or from Ketu one count
upto the lord of the birth lagna and upto the lord of the hora lagna. By considering the masculinity
or duality of these two planets one could add or subtract the two counts and then the sign
obtained after in-order or off-order counting from Sun or from Ketu would be the Varnada.
In both these ways the Varnada of planets can be also computed by using the second house lord
etc in the birth and hora charts. This being the case, Jaimini rejects the existence of varnadas of
planets through the current sutra planets are not savarna, that is
they do not have varnadas.
Or else another meaning of this sutra could be that everywhere in the definition of dashas,
antardashas etc only houses and signs are savarna that is important. Because in this text the
dashas and antardashas are defined using the twelve signs only. Planets are not important. The
nine planets do not appear in the definition of the dashas and antardashas. But planets should
be looked upon as gunavidhi that is enjoining the primary signs in producing results.
Categories:
1.1.34

Now Jaimini talks about the antardashas or sub-periods

Bha means sign. The dasha years which have been derived for the cardinal, fixed and dual
signs, each of them is divided proportionately into twelve parts and the twelve signs are repeated
for the purpose of sub-period computation. Again in each of these twelve parts, twelve divisions
are made and the upadasha (sub-sub-period) related to each antardasha is repeated. In this way
the duration of each sign is divided proportionately into twelve and again into twelve divisions for
the purpose of antardasha and upadasha calculation. In all one hundred forty four divisions of
each mahadasha are created. Similarly by not considering the upadasha, the twelve mahadasha
durations of the twelve signs are divided proportionately into twelve divisions for computing the
antardasha. This again gives rise to one hundred forty four divisions the viveka number. The
sequence of signs in the antardashas and upadashas that is the first antardasha sign etc. is well
known. Consider any mahadasha duration. The twelve divisions which have been computed
proportionately should each be allocated to the respective sign and the antardasha will follow an
in-order or off-order sequence accordingly. Similarly in upadashas as well, beginning with the
sign in consideration, the signs will cycle in an in-order or off-order fashion.
Or else another meaning of this sutra could be that the sutra is indicating another kind of a fixed
dasha. This fixed-dasha shall be mentioned in the future through the sutra
. Here as well twelve years are allocated to each sign and
considering the twelve mahadashas the count of one hundred forty four comes into picture. So in
all cases the twelve signs are said to follow the twelve divisions of the mahadasha duration.
Another kind fixed dasha is obtained after dividing the mahadasha of the sign into twelve parts
and allocating one year to each sign. In this way the sign in which the mahadasha of the first sign
ends, continuing with that sign as the next its mahadasha should be started. Thus in a similar
way allocating one year to each sign, mahadashas of all signs should be computed.
These are the various kinds of antardashas. It has been said in the Vriddha Karikas:
After dividing rashi-dasha twelvefold; the antardasha should be mentioned in sequence;
after computing dasha and antardasha in this way; the results should be mentioned.
This shloka is in context of the first mentioned antardasha variation.
Beginning with the lagna, allocated one year each to each house;
this is the Paryaya dasha; but in dual sign the counting will be off-order;
if the lagna is dual sign then the opposite sign is the beginning sign.
According to the cycle placement chart, for dual signs the seventh sign is the opposite sign; for
cardinal signs, the eighth sign is the opposite sign and for fixed signs the sixth sign is the
opposite sign.
Beginning with it (the karaka), the dasha is of its sign of placement runs in the first year; it
remains karaka in the second etc years as well. In the dasha of the karaka, the dasha of the
second sign succeeds the dasha of the first sign.
When the dasha of the karaka ends, the dasha of the planets in the kendras begins; then the
dashas of planets in panaphar signs, then of those in apokilm signs.
The sign in which the dasha of the karaka ends, starting with that sign; begin its mahadasha. In
this way all the mahadasha should be created
The shlokas beginning with etc are in the context of the dasha mentioned later in the text.
The shlokas beginning with etc are in the context of the dashas of the
seven karakas beginning with Sun and ending with Saturn, or of eight karakas ending with Rahu.
The sequence of their dashas is karaka dasha first, then the dashas of the planets in the kendras,
then of those in the panaphara houses and then of those in the apoklim houses. Here again the
dasha of the stronger planet preceeds the dasha of the weaker planet this is how the dashas
should be sequenced. The results of the dashas of the anityakarakas that is of atmakaraka,
amatyakaraka etc should be ascertained using this sequence. Results should similarly be
ascertained for the dashas of the nityakarakas.
Categories:
1.1.35

Through the next sutra Jaimini shows that things defined in other texts which are useful in the
present text are also acceptable.

Divisions like Hora, Drekkana, Trinshansha, Navansha, Saptansha, Dwadashansha, Kalansha,
Shashtyansha etc are to be accepted as defined in other texts.
Things like aspects etc are different in the present text from those mentioned in other texts; in that
way Hora, Drekkana etc for the present text are as defined in other texts. Hora etc are well
defined along with the standard sequence of placement of signs in them. Their sequence is well
defined along with the sequence of proper counting of signs in them. They are not hidden like
aspects etc. which should make them to be distinguished and separately mentioned in the
present text. It has been said in the Vriddha Karikas
Hora is half of a sign; they are twenty four in number; beginning with Aries their cycle repeats
twice. Drekkana is one third of a sign; they are thirty six in number; beginning with Aries their
cycle repeats thrice.
Lords of Saptanshas in odd signs begin with the lord of the sign itself and in dual signs begins
with the lord of the seventh sign.
Lords of Navansha in cardinal signs begin with the lord of the sign itself; in fixed signs from the
lord of the ninth sign;
in dual signs, with the lord of the fifth sign; this is how they should be thought of by wise men.
Sequence of Dwadashansas should be indicated beginning with the respective sign.
Counting in Dashamansha is regular and threefold; in each tertrad beginning with Aries, Leo and
Saggitarius counting is from own sign, tenth sign, seventh sign and fourth sign respectively.
Counting here is similar to counting in Navansha and Saptansha.
In Dashamansha counting for the three tetrads beginning from Aries, Leo and Saggitarius should
be done from own sign, tenth sign, seventh sign and fourth sign respectively.
In Shodashansha count beginning with Aries, Leo and Saggitarius in cardinal etc respectively.
In Shodashansha begin with Aries, Leo and Saggitarius in cardinal, fixed and dual signs
respectively.
In Trinshansh begin with Aries or Libra in male and female signs.
In male signs begin with Aries, in dual signs with Libra and assign one sign to each division.
Thus counting in Trinshansha is done in an irregular fashion.
Counting of Shashtiansha begins with the sign itself similar to Dwadashansha.

In Shashtiansha, counting should be done as in Dwadashansha. So it begins with the sign itself.
||Thus ends the first pada of first chapter in the sutras of Jaimini||
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