1.

Introduction:
Astrology is both an art and a craft. It is an accepted axiom even by the adepts in
Astrology that Prediction is an Art. The expertise of an Astrologer is one of the
decisive factors in the final output of prediction. As in any craft there is an
essential need for the craftsman to be equipped with all required tools and
techniques, every Astrologer desirous of becoming an expert in any branch of
Astrology must possess, apart from other qualities, a deep insight in to the various
technical aspects of the science together with good skills of delineation and
analysis besides an ability to synthesise properly all the apparently conflicting
combinations in a horoscope. Only then, he would be able to interpret and predict
correctly.
In predictive Astrology, there are many techniques of Bhava analysis. All of them
are based on either one or a combination of the four fundamental influences in a
horoscope viz., the 12 natural zodiacal Signs, the 12 Houses or Bhavas, the 9
Planets and the 27 Stars. In this article, one of the bhava based concepts ,i.e, Bahya
and Anthara bhavas , is being discussed for the benefit of the readers and the
students of Astrology.
As you are aware, there are multiple karakatwas assigned to each of the 12 Bhavas
in a horoscope . A reference to Uttara Kalamruta by Kalidasa ( Khanda V) reveals
that there are at least 30 significations to each bhava. Now, the question is, whether
all these significations are active in all horoscopes? . The answer is No. Because,
our experience shows that all of these significations do not operate conspicuously
in a given chart and only a few of them get activated owing to the specific
influences present in it. But, very often we find it difficult to decide as to which of
these karakatwas are effective and operational in a given horoscope. The first step
to solving this problem is to understand the concept of Bahya and Anthara Bhavas,
which is the subject matter of this article.
Om Shree Durgaparameshwari Prasanna

BAHYA AND ANTHARA BHAVAS
By Acharya Dr.V.Kumar


2. Meaning of Bahya and Anthara Bhavas
The word Bahya means external or outside and Anthara means internal or
inside. Then, what do we mean by a bhava being Bahya or Anthara ? . The
answer to this question is available in Prasna Marga - chapter 14 (Sloka 20),
which reads as follows:
Baahyaabyanthara bhava dwividah bhavas sameertithaa hyethe
Baahyah khalu thanvaadhyaagneya punaraantharasthu kalyaadhyah

Dr.B.V.Raman , the world renowned Astrologer, Author of many books on
Astrology and Editor of The Astrological Magazine, translates this sloka as :-
Bhavas can be considered to have two significations, viz., external and internal.
The external ones are as mentioned in the stanza Thanu, etc., and the internal ones
are as given in the stanza Kala, etc..

Dr.B.V.Raman has further explained the meaning of the words external and
internal in the notes on sloka 20, as follows: The 'internal' always refers to the
abstract while the 'external' actually refers to concrete events. Thus the external
significance of the 5th house is children, a physical entity while the internal
significance is pratibha which is only an abstract quality meaning intelligence.
The stanzas thanu and Kala referred to in the above sloka are from Brihat J ataka
by Varahamihira ( Chapter 1, slokas 15 and 16). The relevant portions are
reproduced below:
Horadhayas thanu kutumbha sahothya bandhu
Putra ari pathni maranaani shuba Aspdada Aaya Ripha ... ( sloka 15)

Meaning:
The twelve houses from lagna have been given the following names:1)Thanu
-body 2) Kutumbha family (3)Sahotha- brother 4)Bandhu relation 5)Putra-
child 6)Ari- enemy 7)Patni wife 8)Marana death 9)Shubha- happiness
10)Aspada state 11) Aaya- gain 12) Ripha- loss. (Translations by Sri. B.
Suryanarain Rao , the celebrated Astrologer and Founder of The Astrological Magazine)

Kalpa* swa vikrama griha pratibha kshathani
chitthotha randhra guru maana bhava vyayaani ( sloka 16)

(* the first word of the sloka-16 is spelt differently as kalpa, kalya, kala, etc by different
translators. Kalpa is the most preferred one)
Meaning:
Lagna is called Kalya(kalpa) denoting strength, Swa means wealth, Vikrama
indicates courage, Griha shows house, Pratibha means intelligence, Kshata denotes
wounds or sores, Chithotha signifies cupid, or that which is born of mind, Randhra
means accidents, or breaks in life, Guru denotes preceptor, Maana indicates
respect, Bhava shows domestic concerns, and Vyaya indicates loss. (Translation by
Dr.B.V.Raman).

The classification of significations of the bhavas as internal and external as per the
above two slokas provides a clue to understand their correct nature. It should be
carefully noted that an Anthara or internal bhava connotes the abstract , latent and
subtle areas of a bhava which can be mentally felt or inferred by being more of
psychic in nature while a Bahya or external bhava refers to overt aspects, physical
and concrete manifestations such as events, persons, places, etc. For example, in
lagna bhava thanu refers to the body which is an external karakatwa by being a
physical and concrete one while kalya refers to strength and health which are
abstract attributes.
The slokas quoted above donot cover all the karakatwas of the 12 bhavas. So as to
facilitate an easy understanding of the concept, a classification of the important
karakatwas of all the 12 bhavas as Anthara and Bahya has been made and
presented in the table given below:
Table Classifying Bhava Karakatwas as Anthara and Bahya:
Bhava Internal karakatwas External karakatwas
1 Kali*(quarrel), Kalya or kalpa
(strength), health, feelings,
Thanu* (body), Physical features, Name
and fame,
2 Dhana, Swa(wealth*), vak, education Kutumba* ( family), food, eye,
3 Vikrama* (courage), effort Brothru *, Sahotta ( co-born), ears,Ashta
bhoga, short distance travel,
writing/communication
4 Gruha *(house), education, Bandhu* (relative), possessions, mother,
sukha
5 Pratibha* (talent), poorva punya Putra* (child), Mantra,
6 Kshata* (wounds/sores), Rina, Roga Shatru*(enemy), Ari, Roga , Servitude
7 Manoj *( born of mind ), Chitotta
(kama/sex)
Patni* (wife), awards, business partners,
Associates
8 Randhra* (accidents), Sin*,
disturbances
Longevity, Marana* (death), unnecessary
wanderings, chronic disease
9 Guru* (Preceptor), Gnana, Deekha, Subha *(Good ), happiness/dharma
Father, Pilgrimage,
10 Mana* ( honour), keerthi/ Fame, Aspada* ( Order), sthana/status,
Karma/Jeevanopayam,
11 Laba* ( profit), Bhava (concern),
Ishta siddhi
Aya* (income), elder co-born, Karya
siddhi
12 Vyaya* (expenditure), moksha ,
bed-comfort, loss
Ripha* (badness), imprisonment, new
environment, expenditure
*These karakatwas are as translated by Sri.J.N.Bhasin ( Prasna marga - Vol.ii , page 314 )
The above list is only representative and is intended as an aid to understand the
concept. Readers are requested to grasp the principles underlying this concept
before examining a chart for knowing as to which of the significations assigned to
a bhava are operative in a chart and to what area they relate to i.e., either to the
internal and subtle nature of the bhava or to its external or gross attributes. But,
how to identify whether the internal or external nature of a bhava is operative in a
chart?. The answer to this question is discussed in the next section.
3. Identifying the internal or external nature of a bhava:
Prasna Marga itself gives the basic rules for identifying the internal or external
nature of a bhava also. Chapter 14, Sloka 21 of the classic reads as follows:
Yadhya lagnaadhibhis chinthayam thath thath swaami samaagame
Aabhyantharam bhaveth sarvam vignyeyam baahyam anyatha


Meaning:
If the Bhavas are in any way connected with their lords, they indicate the internal
attributes. Otherwise they refer only to the external aspects. (Translation by
Dr.B.V.Raman. The word Samaagama used in the above sloka generally means conjunction.
But, the learned author has translated it as connection which is perhaps more apt in this
context).
But, the same sloka is translated by Sri. J. N.Bhasin, another celebrated astrologer,
as follows :
When the lord of the house is located in that very house the affairs are of the
internal type . When it is located in any other house the affairs are of the external
type.

In any case,this means that , the bhava lord must necessarily influence the bhava
for it to operate as an internal one.

In addition to the above, it is significant to note that Slokas 118 &119 (chapter 14)
indicate the following :
1. If the lord of a bhava is posited in the visible half ( i.e., in bhavas 1,12,11,10,
9 or 8) the results of the bhava will be open and visible to others.
2. If the bhava lords placement is in invisible hemisphere ( i.e., in bhavas 2 to
7), the results of the bhava would be hidden and invisible to others.
3. If the bhava or the bhava lord is associated with any of the Luminaries - Sun
or Moon - then the affairs of that house are open to public eye and are not
hidden.
For example, if the 7
th
lord is in the invisible half, the natives sensual desires will
be hidden while its placement in visible half indicates that such affairs are known
to the public. ( sloka 120).

Thus, the position of a Bhava lord in the horoscope is of paramount importance
in deciding whether a bhava is Bahya or anthara in nature.

Now, the question is , for the purpose of deciding the influence of a bhava lord on
the bhava , whether the Rasi chart is to be taken into consideration, or the Bhava
chart?.This question would not arise if the Rasi and Bhava charts are identical.
When they happen to be different, the influences in both Rasi and Bhava charts
need to be examined and appropriate conclusions must be drawn as the lordship of
a Bhava is decided based on the natural zodiacal sign in which the sphuta of
Bhavamadhya falls and the Bhava chart is essential for deciding the influences
based on the planetary position, aspect , conjunction, etc.,. As a discussion on the
importance of Rasi and Bhava charts is beyond the scope of this article, readers
may refer to other sources for further details. However, attention of the readers is
drawn to the two scholarly editorials published in the Astrological Magazine
( March 2004 and February 2007 issues) which provide the required clarity on the
use and efficacy of Rasi and Bhava charts.

Taking cue from the points discussed above, the principle of Bahya and Anthara
Bhavas was examined by the author in many charts and the following conclusions
have been drawn:
1) When the Bhavalord is either posited in or aspecting the bhava, it manifests as
an internal bhava and
2) When the bhavalord is not influencing the bhava in any way , then the external
karakatwas of the bhava only become operational in the chart.
3) The conjunction or aspect of other planets on the bhavalord/ bhava alter only the
nature or quantum of results and not the operation of internal or external
attributes as mentioned above.
4) When the bhavalord gets connected to the bhava by Rasi or Nakshatra
parivarthana, then both the internal and external significations of the bhava get
activated in the chart.
5) If the bhava lord is posited in the bhava and is retrograde, it destroys both
internal and external karakatwas of the bhava .
6) If the bhava lord is posited in or aspecting the bhava in Rasi chart and the same
is changed in the Bhava chart, then the bhava appears to be internal but the
external attributes would finally be more effective.
7) If the bhava lord is neither posited in the bhava nor aspecting it in the Rasi chart
and in the Bhava chart it either gets posited in the bhava or aspects it, then
although the bhava appears to be external in nature its internal attributes would
finally be more effective.

The above points may be used as general guidelines for interpreting this concept in
practical cases. The readers are requested to examine enough number of charts to
get a proper idea about the concept and then only apply it practically. Also, enough
caution is to be exercised before taking a final decision as the multifarious
influences in a horoscope are often confusing or misleading and a thorough
examination is a must for accurate results.

4. Illustrations :

Now, let us study a few examples illustrating the above principles.

Example 1: MALE

D.O.B : 01-11-1959
TIME : 06.24Pm
PLACE : BANGALORE

The chart is as follows:
Ketu
8:37'
Ascendt
24:23'

Ketu Ascendt



Rasi


Bhava
( Sripathi)



Venus
28:51'

Venus
Saturn
9:43'
Mercury
8:22'
Jupiter
12: 03'
Sun 15: 03'
Moon 23:22'
Mars 14:17'
Rahu
8:37'

Saturn
Mercury
Jupiter
Sun
Moon
Mars
Rahu

In this chat, the Ascendant and 8
th
lord Mars is posited in 7
th
house, fairly strong in
a Kendra, along with 4
th
lord Moon and 5
th
lord Sun. 2
nd
and 7
th
lord Venus is
posited in 5
th
house. Sun and Venus have exchanged their signs (parivarthana).
Moon and Mars are combust.
As per Rule no.1above, the 7
th
aspect of Ascendant lord Mars on Ascendant
operates only the internal significations of Lagna Bhava. That means, the natives
health, physical strength and feelings, etc are only influenced by Mars which
should confer a strong body and a sound health. Despite the combustion of Mars
which reduces the intensity of results , his placement in a Kendra appears to be
striking a balance in ensuring a generally good health and fairly strong physique to
the native .
As per Rule no.4 above, the Rasi parivarthana between Sun and Venus creates dual
effects for both 5
th
and 7
th
houses. While the exchange creates own house effects
and boosts internal karatwas, their actual placement in other than own sign
activates external karakatwas also. Thus, in this chart, both the external and
internal karakatwas of both 5
th
and 7
th
houses get activated. That means, the
native is blessed with mantra Siddhi , Good talents, Putraprapthi,etc. He also got
awards, good response from associates and satisfaction from his spouse.
Example 2: FEMALE
D.O.B : 24-02-1948
TIME : 03.00 PM
PLACE : PALGHAT

The chart is as follows:

Venus
21:52'
Rahu
24:48'

Ascendt
22:26'

Venus Rahu

Ascendt
Sun 11:34'
Mercury(R )
2:39'

RASI
Saturn (R )
24:50'
Sun
Bhava
( Sripathi)

Saturn
Mars
Moon
6:57'
Mars (R )
2: 08'
Mercury
Moon
Jupiter
2: 02'
Ketu
24:48'

Jupiter Ketu

In example 2, 7
th
lord Jupiter is posited in sagittarius in own house in Rasi chart.
But, it moves to 6
th
house in bhava chart. This had created some temporary
influence of internal karakatwas of 7
th
bhava such as sex with spouse which is said
to have lasted for only a brief period. Also, due to the activation of external
karakatwas of 7
th
bhava by Jupiter in 6
th
house in Bhava chart, the native was
blessed with many accolades as an actress ( 5
th
and 12
th
lord Venus is exalted in
10
th
house in Jupiters sign) and has also been awarded with an honorary Doctorate
during the later part of her life. ( Rule 6 above)
Also, 2
nd
lord Moon is posited in 3
rd
house in Rasi chart. 2
nd
house is occupied by
retrograde Saturn . Mars , another malefic, joins Saturn in 2
nd
house in bhava chart
and he is also retrograde. These factors have adversely influenced the external
significations of 2
nd
bhava such as Kutumba. ( Rule 2 Above)
The aspect of retrograde 8
th
Lord Saturn on 8
th
house has created debacles in her
mangalyasthana, depriving her of a good married life. But, 8
th
house being a
visible house aspected by its house lord and 7
th
lord going to 6
th
( an invisible
house ) have led to many gossips, speculations and conjectures about her married
life besides causing psychological disturbances to her.
Example 3: MALE
D.O.B : 13-01-1985
TIME : 05.05 AM
PLACE : BANGALORE
The chart is as follows:


Rahu
0: 52'


Rahu
Venus 15:52'
Mars20:38'

RASI
Venus Mars
Bhava
( Sripathi )

Jupiter 0: 38'

Jupiter
Sun

Ascdt 4:30'
Sun 29:05'
Mecury
7:58'
Saturn
2:11'
Ketu
0: 52'
Moon
16:02'
Ascdt
Mecury
Saturn
Ketu
Moon

In example 3, the lord of Ascendant Jupiter is debilitated in Capricorn in 2
nd
house.
2
nd
and 3
rd
lord Saturn is conjoined with Ketu in 12
th
house and is aspecting 2
nd

house. This aspect of 2
nd
lord Saturn on 2
nd
Bhava along with the combined
influence of Ketu has significantly influenced the internal karakatwas of 2
nd

bhava, especially his speech (Vak). The native is very curt in his speech and
usually ends his conversation with others abruptly due to the influence of Ketu.
But, the position of debilitated but benefic Jupiter in 2
nd
house has rendered him
soft-spoken, straight-forward and to the point.
The conjoined aspect of Saturn and Ketu on the debilitated 4
th
Lord Jupiter posited
in 2
nd
house have adversely affected his education and monetary satisfaction as
well.
Shubamasthu !
* * * * * *


Written by :
Acharya Dr.V.Kumar (Dr.Revathi Vee Kumar),