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CHAPTER FOUR
METHODOLOGY OF DASADHYAYI
The work Da¿¡dhy¡y¢ is a Sanskrit commentary on B¤hajj¡taka of
Var¡hamihira which is an essential and comprehensive work on astrology and
allied subjects and so it is very popular especially among Keralite scholars. It is like
an encyclopedia on astrology because it deals with almost all theories and
planetary calculations of astrology and astronomy in simple Sanskrit language.
Govindabha¶¶atiri had used effective methodology of Sanskrit commentaries to
bring forth his ideas and theories of astrology in his commentary.
Methodology of Da¿¡dhy¡y¢ is discussed in this chapter. Chapter divisions
of Da¿¡dhy¡y¢, number of verses contained in this commentary, and number of
verses taken from classical works and their names, contents and methodology of
Da¿¡dhy¡y¢, some methods like traditional, rational, scientific and practical,
astrology and allied subjects, classification and order of subjects are considered.
This chapter discusses all such matters in general and above all, the methodology
of Da¿¡dhy¡y¢ in special.
368
B¤hajj¡taka of Var¡hamihira
There are three major parts of jyotiÀa. They are siddh¡nta, saÆhit¡ and
phalita. B¤hajj¡taka is included in the last part phalita in which this text is the
original authentic work of Indian astrology and is the significant one in this field.
Var¡hamihira profoundly quotes a number of astrological works of eminent
scholars like Skandahor¡,
369
B¡dar¡ya¸ahor¡, Ma¸itthahor¡, Yavanahor¡, G¡rgahor¡, Par¡¿arahor¡, Saurahor¡ etc.
He establishes the astrological views with much experience, experimentation and
planetary observations.
¦ÉÚªÉÉäʦÉ& {É]Öõ¤ÉÖÊrʦÉ& {É]ÖõÊvɪÉÉÆ
½þÉä®úÉ¡ò±ÉYÉ{iɪÉää
¶É¤nùxªÉɪɺɨÉÎx´ÉiÉä¹ÉÖ ¤É½Öþ¶É¶¶ÉɺjÉä¹ÉÖ
où¹]äõ¹´ÉÊ{É*
½þÉä®úÉiÉxjɨɽþÉhÉÇ´É|ÉiÉ®úhÉä ¦ÉMxÉÉät¨ÉÉxÉɨɽÆþ
º´É±{ÉÆ ´ÉÞkÉÊ´ÉÊSÉjɨÉlÉǤɽÖþ±ÉÆ ¶ÉɺjÉ{±É´ÉÆ
|ÉÉ®ú¦Éä**1
The work B¤hajj¡taka is divided into twenty-five chapters ‘+vªÉɪÉÉxÉÉÆ
˴ɶÉÊiÉ {É\SɪÉÖHòÉ&2’ those are R¡¿iprabhed¡dhy¡ya, Grahayonibhed¡dhy¡ya,
Viyonijanm¡dhy¡ya, NiÀek¡dhy¡ya, Janm¡dhy¡ya, AriÀ¶h¡dhy¡ya,
Ayurdd¡y¡dhy¡ya, Da¿¡ntardda¿¡dhy¡ya, AÀ¶avarg¡dhy¡ya, Karm¡j¢v¡dhy¡ya,
R¡jayog¡dhy¡ya, N¡bhasayog¡dhy¡ya, Candrayog¡dhy¡ya, Dvigrahayog¡dhy¡ya,
1 B¤hajj¡taka, I-2
2 Ibid., xxv-3
370
Pravrajy¡yog¡dhy¡ya, R¡¿i¿¢l¡dhy¡ya, D¤À¶iphal¡dhy¡ya, Bh¡vaphal¡dhy¡ya,
A¿rayayog¡dhy¡ya, Bh¡vaphal¡dhy¡ya, Prak¢r¸¡dhy¡ya, AniÀ¶¡dhy¡ya,
Str¢j¡tak¡dhy¡ya, Nairy¡¸ik¡dhy¡ya, NaÀ¶aj¡tak¡dhy¡ya, Drek¡¸asvar£p¡dhy¡ya in
three hundred and ninety-six verses.
Commentaries on B¤hajj¡taka
A number of commentaries are available on B¤hajj¡taka of Var¡hamihira
both in Sanskrit and Malayalam in India and especially in Kerala because of its
speciality. Bha¶¶olpal¡, Mudr¡kÀar¢,
371
Subodhin¢, Sr¢pat¢yam, Da¿¡dhy¡y¢, Vivara¸a, Mit¡kÀar¢, V¡caspatya,
P¡rame¿var¢, Madhus£dan¢, Vy¡khy¡ of Ulpala, Ap£rv¡rthapradar¿ik¡ of
Srinivasaraghava Ayyankar etc are renowned commentaries. Some of them are of
unknown authorship.
From Kerala more than twenty commentaries are available on B¤hajj¡taka
in Sanskrit and Malayalam languages. They are listed here. Da¿¡dhy¡y¢, Vivara¸a,
Prak¡¿ik¡, Candrik¡, Hor¡bhipr¡yanir¸aya, Cint¡ma¸i, Mit¡kÀar¢,
Hor¡phalaratn¡val¢, Ap£rv¡rthaprak¡¿ik¡, Laghuhor¡vivara¸a, Hor¡vy¡khy¡bh¡À¡,
B¤hajj¡takaviv¤ti, H¤dyapath¡, G£·h¡rthad¢pik¡, Caturasundar¢, V¡caspatya,
Ahor¡trada¿¡dhy¡y¢, Hor¡ratna, Hor¡h¤daya, and Hor¡¿¡strap¡¶ha.
Among them, that of Bha¶¶olpala commentary is the first Sanskrit
commentary. That is a very popular and authoritative work like Mall¢n¡tha’s
commentaries on the works of K¡½id¡sa. Da¿¡dhy¡y¢, Vivara¸a and H¤dyapath¡
are famous and popular commentaries written by Keralite scholars. Besides,
Sa´kar¡c¡rya’s JayavaÆ¿a is also a popular commentary on B¤hajj¡taka written
372
with multiplicity of meanings1. In the preface of B¤hatsaÆhit¡ of Var¡hamihira,
Krishnachandradvivedi2 mentions about some
1Hor¡¿¡stram, commentary of Ko¸att Sankaravariyar, Panchangam Bookstall, Kunnamkulam,1987.p.7
2B¤hatsaÆhit¡, ed. Krishnacandradvivedi, Sampurnnananda Samskrita Visvavidyalaya, Varanasy,1996.
373
commentators on B¤hajj¡taka as: ‘¤ÉÞ½þVVÉÉiÉEòÉä{ÉÊ®ú
¦É]Âõ]õÉä±{ɱɺªÉ ¨É½þÒvÉ®úºªÉ ¨É½þÉnäù´ÉºªÉ SÉ ]õÒEòÉ |ÉʺÉrùÉ’.
Harijayantan Namputiripad, the editor of Da¿¡dhy¡y¢ commentary, has
mentioned the name of some commentaries, namely Mudr¡kÀar¢, Subodhin¢,
Sr¢pat¢ya and the like1. K.S.Nair has also indicated about another commentary
namely Nauk¡ written in ‘nagara’ script which was published by Sri Venkatesvara
press, Mumbai2.
The Nauk¡ commentary on B¤hajj¡taka has recently edited by Dr. N.
Gopalapanikkar by name Ahor¡trada¿¡dhy¡y¢. Among all these commentaries
Da¿¡dhy¡y¢ is very popular among Keralite scholars. Harijayantan Namputiripad
has stated that he has collected three manuscripts of Da¿¡dhy¡y¢ in devan¡gar¢,
grantha and another one in the form of palm leaves. He states3 that the
manuscript written in devan¡gar¢ script is much corrupted than the other two.
Hence he accepted grantha script with Malayalam explanation. The wording
1 Op.Cit., Da¿¡dhy¡y¢, ed. Harijayantan Namputiripad, in preface.
2 Op.Cit., Da¿¡dhy¡y¢, ed. K.S.Nair, in preface.
3 Op.Cit., Da¿¡dhy¡y¢,ed. Harijayantan Namputiripad, in preface, p. xiii
374
‘º´É±{ÉÆ´ÉÞkÉÊ´ÉÊSÉjɨÉlÉǤɽÖþ±ÉÆ4’ in the original text, B¤hajj¡taka must
have been caused to produce many commentaries on it because of its multiplicity
of meaning.
Da¿¡dhy¡y¢ as a commentary
As a commentary, Da¿¡dhy¡y¢ of Govindabha¶¶atiri follows an
encyclopedic nature on astrology for students and scholars. Almost all
4 B¤hajj¡taka I-2
375
scholars on astronomy and astrology like Parame¿vara, D¡modara, N¢laka¸¶ha
Somay¡jin, JyeÀa¶adeva, AcyutapiÀ¡ra¶i, T¤pp¡¸ikkara Potuv¡½, N¡v¡yiku½attu
A½¡ti, Pulimukhattu Potti, R¡man A¿¡n and others quoted the views of
Govindabha¶¶atiri both on astronomy and astrology as his ardent followers.
I¶akk¡¶¶ Namputiri was a follower of Govindabha¶¶atiri who wrote his work
Pra¿nam¡rga based on Da¿¡dhy¡y¢ commentary.
In Da¿¡dhy¡y¢, Bha¶¶atiri has commented ten chapters only but that was
sufficient to interpret the total text of B¤hajj¡taka as he connects all ideas of
astrology in a crystal clear view within the span of ten chapters. Hence it is really
the most significant work in the field of astrology.
Contents and methodology of Da¿¡dhy¡y¢
The Da¿¡dhy¡y¢ commentary follows in ten chapters the original text and
these chapters include all notable subject of astrology referred to in twenty-five
chapters of B¤hajj¡taka. Name of the ten chapters of B¤hajj¡taka each and
numbers of verses are given below;
No Chapter divisions of B¤hajj¡taka. No.of No: of referred to other
376
verses works in Da¿¡dhy¡y¢.
1 R¡¿iprabhed¡dhy¡ya 20 83
2 Grahayonibhed¡dhy¡ya 21 144
3 Viyonijanm¡dhy¡ya 8 34
4 NiÀek¡dhy¡ya 22 40
5 .Janm¡dhy¡ya 26 36
6 AriÀ¶¡dhy¡ya 13 32
7 Ayurd¡y¡dhy¡ya 13 4
8 Da¿¡ntarda¿¡dhy¡ya 23 130
9 AÀ¶akavarg¡dhy¡ya 8 14
10 Karm¡j¢v¡dhy¡ya 4 44
Total verses explained by Govindabha¶¶atiri are one fifty eight in number.
The commentary first of all, explains the original verse of B¤hajj¡taka, then follows
a detailed interprettation in simple Sanskrit with several valuable quotations taken
from a number of classical works. But he mainly accepts and highlights the work
377
S¡r¡val¢ of Kaly¡¸avarman throughout the commentary authoritatively and
K¤À¸iya of K¤À¸¡c¡rya is accepted at the time of explaining the pra¿na theory.
Hence it can be supposed that the work S¡r¡val¢ was very popular like B¤hajj¡taka
and the information about K¤À¸iya, clears the popularity of pra¿na theory even
before the time of Govindabha¶¶atiri.
Govindabha¶¶atiri introduces many works and authors of different areas of
knowledge in his commentary and he was well aware of all classical Sanskrit
soueces. It is noteworthy to mention that the scholarship of the author, his
knowledge on various philosophies and even all classical astrological works and
m¢m¡Æs¡, ved¡nta, s¡´khya,
378
yoga, ¡yurveda, vy¡kara¸a theories also revealed throughout in this commentary
appropriately and logically.The works and total number of verses of each work he
quoted are given below.
S¤uti (2), Aryabha¶¢ya (6), S£ryasiddh¡nta (1) Par¡¿arahor¡ (23), Laghuj¡taka
(6), S¡r¡val¢ (289), B¤hatsaÆhit¡ (21), B¤hady¡tr¡ (11), Laghuj¡taka, Ary¡saptati (8),
K¤À¸iya(49), Vidvajjanavallabh¡ (4), Sr¢patipaddhati (5), Sr¢dharapaddhati (72),
Phalad¢pik¡(5), Svara¿¡stra(1) Ratnam¡l¡ (1), Sa·paµc¡¿ik¡ (4), Sa´gr¡mavijaya (1),
Prapaµcas¡ra(3), S¡rasamuccaya (1), Hor¡s¡ra(35), AÀ¶¡´gah¤daya(2),
S¡mbapaµc¡¿ik¡ (2), J¡takasa´graha(12). From this it can be assumed that he quotes
frequently from S¡r¡val¢ and then K¤À¸iya. For example when he comments the
verse ‘xÉ®äúhÉ ºÉƪÉÉäMɨÉÖ{ÉèÊiÉ EòÉʨÉxÉÒ’ (B¤hajj¡taka,iv-1), he
highlights real meaning of the word ‘EòÉʨÉxÉÒ’ by the help of AÀ¶¡´gah¤daya
as:
IÉɨÉ|ɺÉzÉ´ÉnùxÉÉÆ º¡Öò®úSUÅôÉäÊhÉ{ɪÉÉävÉ®úɨÉÂ*
»ÉºiÉÉÊIÉEÖòËIÉ {ÉÖƺEòɨÉÉÆ Ê´ÉtÉoùiÉÖ¨ÉiÉÓ ÎºjɪɨÉÂ**1
1 Op.Cit., Da¿¡dhy¡y¢, p.238
379
Similarly he has referred to a number of scholars like Sr¢pati, Bha¶¶olpala,
B¡dar¡ya¸a, Yavana, Garga, Par¡¿ara, S¡mba, Bh¡skara, Maitreya, Sr¢dhara,
B¤haspati, VasiÀ¶ha, Haridatta, Ma¸itha etc. For example while he depicts about
‘ayanacalana’ he has quoted openions of Aryabha¶a, Ma¸itha, Bh¡skara and
Haridatta2.
2 Ibid., P.p193-94
380
In this commentary Govindabha¶¶atiri has discussed astronomy,
muh£rtta, pra¿na, nimitta and the like and the views of Satya, Yavana, Ma¸itha,
Saura, Pauli¿a and Romaka are discussed with examples in his commentary. For
example while explaining about the nine planets, he provides a scientific picture
and their position in order with the help of the work Aryabha¶¢ya as:
¦ÉÉxÉɨÉvÉ&
¶ÉxÉè¶SÉ®úºÉÖ®úMÉÖ¯û¦ÉÉè¨ÉÉEÇò¶ÉÖGò¤ÉÖvÉSÉxpùÉ&*
B¹ÉɨÉvɶSÉ ¦ÉÚʨɨÉÚÇrùÔ¦ÉÚiÉÉ{ɨÉvªÉºlÉ&**1
Govindabha¶¶atiri explains astrological theories not only to express the
predictional side part but he provides it with philosophical thoughts like ved¡nta
and yoga also.
Sources referred to in Da¿¡dhy¡y¢
Govindabha¶¶atiri has provided much importance to astrology or the
astrological theories with the help of authentic works in his commentary. Some of
them are noted by names of texts or authors. Sometimes he gives only quotations
1 Ibid., p.142.
381
and verses without referring the name of texts or authors. Such references are
approximately hundred in numbers.
He introduces a number of books on astrology and other related subjects in
his work like Par¡¿arahor¡, Ary¡saptati, S¡r¡val¢, K¤À¸iya, Viddvajjanavallabh¡,
B¤hady¡tr¡, Laghuj¡taka and the like which reveals the vast astrological tradition
of past. He frequently quotes verses from the work of S¡r¡val¢2 of
2 S¡r¡val¢, ed. and trans. by Chaturvedi, Varanasi, 1977
382
Kaly¡¸avarman (9th century AD) authentically. The work S¡r¡val¢ appears to have
composed in Gujarath1. It may be considered as a commentary on B¤hajj¡taka. K.
Ramakrishna Menon observes that the work S¡r¡val¢ may be consider as a
commentary on B¤hajj¡taka2. Kaly¡¸avarman, the author of S¡r¡val¢ who flourished
before Bha¶¶olpala (10th century AD) and may be thus assigned to the ninth
century AD.
Bha¶¶atiri wrote his commentary with the help of classical sources and
other commentaries. He refers to S¤uti, Aryabha¶¢ya, S¡r¡val¢, B¤hatsaÆhit¡,
Laghuj¡taka, Ary¡saptati, K¤À¸iya, Vidvajjanavallabh¡, Phalad¢pik¡, Ratnam¡l¡,
Sa·paµc¡¿ik¡, Prapacas¡ra, AÀ¶¡´gah¤daya, S¡mbapaµc¡¿ik¡, J¡takasa´graha and
the like. From these quotations one can understand the clear picture of the
position of astrology in the past.
Another characteristic of his commentary is that Bha¶¶atiri reformed the
pra¿na section of astrology as to highlight its importance. So he encoded and
applied pra¿na theories and its practical possibilities systematically in his work.
1 B¤hatsaÆhit¡, ed.Chaturvedi.in introduction, p.5
2 Op.Cit., Da¿¡dhy¡y¢, ed. Harijayantan Namputiripad, in preface, p.viii
383
While explaining the pra¿na theory of astrology he has quoted many verses
mainly from the ancient astrological works like K¤À¸¢ya of K¤À¸¡c¡rya, S¡r¡val¢ of
Kaly¡¸avarman and Viddvajjanavallabh¡ as authoritative works on astrology.
384
Similarly he has referred to a number of verses of many scholars like
Sr¢pati, Bha¶¶olpala, B¡dar¡ya¸a, Yavana, G¡rg¢, Par¡¿ara, S¡mba, Bh¡skara,
Sr¢dhara, B¤haspati, Satya, VasiÀ¶ha and Haridatta. Further he refers to other
¿¡stras like m¢m¡Æsa, ved¡nta, s¡´khya, yoga, ¡yurveda, and vy¡kara¸a.
Although Govindabha¶¶atiri has documented almost all verses with citing
the name of texts, only on a few occassions he did not mention the authorship. All
these references show the fact that he has gathered all traditional knowledge in his
commentary. Such type of interdisciplinary approach is really helpful in the study
of commentarial literature.
Methodology of Da¿¡dhy¡y¢ commentary
The Sanskrit commentary Da¿¡dhy¡y¢ attains its higher level of
hermenutical representation mainly by informing astrological theories. In it, the
author has added comparative and critical remarks whenever required with
particular reference to the corresponding texts of the astrology. He makes
independent explanations to each of the verses of B¤hajj¡taka in various
385
viewpoints, most of hisexplanations are rational. Some methods are applied in
Da¿¡dhy¡y¢ like traditional stand point, scientific approach and the likes.
Traditional standpoints
Govindabha¶¶atiri follows traditional method of commentary literature in
his commentary. He has described the usual ‘ºÉ¨¤ÉxvÉSÉiÉÖ¹]õªÉ’ namely
viÀaya, adhik¡r¢, sambandha and prayojana. The first one is viÀaya which was
clearly expressed after salutating Var¡hamihira, the
386
great scholar of astrology. The viÀaya he enumerates is astrology. It is divided in
three skanthas as ga¸ita saÆhit¡ and hor¡. Each of these sections of astrology is
contained in this viÀaya ‘VªÉÉäÊiɶ¶ÉɺjÉʨÉnÆù Ê´ÉvÉÉªÉ Ê´É{ÉÖ±ÉÆ
ÊjɺEòxvÉʦÉzÉÆ {ÉÖ®úÉ’ which is clearly depicted by him in detail as ‘<nÆù
VªÉÉäÊiɶ¶ÉɺjÉÆ iÉÉ´ÉiÉ ÊjɺEòxvɨÉÂ* iÉjÉèEòºiÉÉ´ÉiÉÂ
MÉÊhÉiɺEòxvÉ& +{É®úººÉÆʽþiÉɺEòxvÉ& iÉÞiÉÒªÉ& ½þÉä®úɺEòxvÉ&*
iÉjÉ MÉÊhÉiɺEòxvÉä MÉÊhÉiÉMÉÉä±ÉÉè |ÉÊiÉ{ÉÉtiÉ&* ºÉÆʽþiÉɺEòxvÉä
iÉÖ ºÉɨÉÉxªÉ¡ò±ÉÆ ´É¹ÉDZÉIÉhÉÆ VÉxÉIɪÉ{ÉÖ¹]õ¬ÉÊnùºÉ¨ÉºiÉÉxÉÉÆ
{ÉnùÉlÉÉÇxÉÉÆ ±ÉIÉhÉÉÊxÉ SÉÉäSªÉxiÉä* ½þÉä®úɺEòxvÉä iÉÖ
VÉÉiÉEò|ɶxɨÉÖ½ÚþiÉÉÇÊxÉ ÊxÉMÉtxiÉä* iÉjÉ ¨ÉÖ½ÚþiÉǶÉɺjÉÉÊhÉ
{ÉÖ®úÉiÉxÉè& EÞòiÉÉÊxÉ* VÉÉiÉEò|ɶxÉÉè {ÉÞlÉCEò±{ÉʪÉi´ÉÉ
EÞò¹hÉÉÊnùʦɮúÉSÉɪÉê& |ɶxɶÉɺjÉÉÊhÉ ®úÊSÉiÉÉÊxÉ* ÊxÉʨÉkÉÉÊxÉ
iÉÖ ºÉÆʽþiÉɽþÉä®úºEòxvɪÉÉä& ={ÉÊnù¹]õöÉÊxÉ* EèòζSÉiÉÂ
ÊxÉʨÉkɶÉɺjÉÉÊhÉ {ÉÞlÉCEÞòiÉÉÊxÉ* B´ÉʨÉnÆù VªÉÉäÊiɶ¶ÉɺjÉÆ
¹Éb÷RÂóMɨÉÖSªÉiÉä*1’
1 Da¿¡dhy¡y¢, I-4, p.20
387
The second one is adhik¡r¢ which is also noted by him as ‘one who has
awareness in classical sciences and he should be intelligent also:
‘½þÉä®úÉiÉxjɨɽþÉhÉÇ´É|ÉiÉ®úhÉä ¦ÉMxÉÉät¨ÉÉxÉÉÆ"’ <iªÉjÉ
‘¦ÉMxÉÉät¨É’ ¶É¤näùxÉ +xªÉ¶ÉɺjÉÉÊhÉ ¤É½Öþ¶ÉÉä ÊxÉ®úÒIªÉ iÉiÉÂ
ºÉÉ®úɺÉÉ®Æú ʴɦÉVªÉ ÊxÉhÉæiÉ֨ɶÉHòÉxÉÉÆ +xÉäxÉ ¶ÉɺjÉähÉ
ºÉÖJÉɴɤÉÉävÉÉä ¦É´ÉiÉÒiªÉlÉÇ&* EòlÉÆ ¦É´ÉÊiÉ? {ÉÚ´ÉǶÉɺjÉä¹ÉÖ
{É]ÖõÊvɪÉɨÉä´É +ÊvÉEòÉ®ú&, xÉ ¨Éxnù¨ÉiÉÒxÉɨÉÂ* EòÊ®ú¹ªÉ¨ÉÉhÉä
+κ¨ÉxÉ ¶ÉɺjÉä {ÉÚ´ÉǶÉɺjÉä¹ÉÖ EÞòiɸɨÉÉhÉÉÆ
+ÊxÉhÉÔiɶÉɺjÉiÉi´ÉÉxÉÉÆ +ÊvÉEòÉ®úi´ÉʨÉiªÉÖHÆò ¦É´ÉÊiÉ'2*’
The third one is prayojana which is depicted by him as the hor¡¿¡stra helps
to light up every past actions and duty which leads to forward itself as a guide
which are given below ‘ËEò +ºªÉ ½þÉä®úɶÉɺjɺªÉ |ɪÉÉäVÉxÉÆ
<iªÉjÉɽþ*'{ÉÚ´ÉǦɴÉä' {ÉÚ´ÉÇVÉx¨ÉÊxÉ ºÉnùÉÊnù ªÉiÉ Eò¨ÉÇ ={ÉÉÌVÉiÉÆ
iɺªÉ {ÉËHò {ÉÉEÆò ´ªÉxÉÊHò ´ªÉ\VɪÉiÉÒªÉÆ ½þÉä®äúiªÉlÉÇ&* +lÉ´ÉÉ
'{ÉÚ´ÉǦɴÉ&' +ÉvÉÉxɺɨɪÉ& iÉκ¨ÉxÉ EòɱÉä Oɽþ®úɶªÉÉÊnùʦÉ&
2 Ibid., I-2, p.11
388
ºÉnùÉÊnù Eò¨ÉÇ¡ò±ÉÆ ´ªÉ\VɪÉÊiÉ * +lÉ´ÉÉ '{ÉÚ´ÉǦɴÉ&' {ÉÚ´Éæ
Ê{ÉiÉÞÊ{ÉiÉɨɽþÉnùªÉ& iÉä¹ÉÉÆ ¦É´Éä ºÉƺÉÉ®äú ªÉiÉ Eò¨ÉÇ ºÉnùÉÊnù
{ÉÖhªÉÉÊnù iÉi¡ò±ÉÆ {ÉÖjÉ{ÉÉèjÉÉnùªÉÉä +xÉ֦ɴÉÎxiÉ, iÉÊnùªÉÆ ½þÉä®úÉ
´ªÉ\VɪÉÊiÉ * +lÉ´ÉÉ
389
'{ÉÚ´ÉǦɴÉ&' VÉx¨ÉÊxÉ ºÉnùÉÊnù {ÉÖhªÉ{ÉÉ{É´ªÉÉʨɸɰü{ÉÆ ªÉiÉ Eò¨ÉÇ
MɦÉÉÇvÉÉxÉÉÊnù|ÉäiÉEòɪÉÉÇxiÉÆ ÊGòªÉiÉä iɺªÉ ʽþ iÉiEòɱÉEÞòiɺªÉ
¡ò±ÉÆ +ªÉÆ EòɱÉ& Eò®úÉäiÉÒiªÉlÉÇ&* iɺ¨ÉÉÊnùnÆù ½þÉä®úɶÉɺjÉÆ
+´É¶ªÉÆ +vªÉäiÉ´ªÉÆ, {ÉÖ¯û¹ÉÉlÉÉæ{ɪÉÉäÊMÉiɪÉÉ +´ÉMÉxiÉ´ªÉ¨ÉÂ1’*
The last one is sambandha, which is the correlation of pratip¡dya and
pratip¡daka. Among them pratip¡dya are the stars, planets, bh¡vas and lagna and
the like applied in astrology. Pratip¡daka is corresponding to science (knowledge)
or ¿¡stra.
The traditional method of interpretations helps the students in their
education. Govindabha¶¶atiri had followed this traditional system strictly in his
commentary ‘MÉÖ¯û¨ÉÖJÉÉiÉ ºÉ¨|ÉnùɪÉäxÉ YÉäªÉ¨ÉÂ*2’. These words are
significant in this regard. There are a number of words that are used in the plural
form of the iÉÞiÉÒªÉÉ case and ¹Éι`ö case as +º¨ÉÉʦÉ& and +º¨ÉÉEò¨ÉÂ
instead of the singular words ¨ÉªÉÉ and ¨É¨É respectively by Bha¶¶atiri as: +jÉ
1 Ibid.,I-3, Pp,15,17
2 Ibid., p.61
390
{ÉÚ´ÉÉæHò{ÉIÉÉä ´É®úÒªÉÉÊxÉiªÉº¨ÉÉʦÉ& ¸ÉÖiɨÉÂ*3, ºÉ{iÉÉƶÉEÆò
xÉÉäHÆò iÉnùº¨ÉÉʦÉ& |Énù¶ªÉÇiÉä*, ªÉlÉÉ +º¨ÉÉʦÉ& +RÂóMÉÒÊGòªÉiÉä*,
xÉ ºÉ¨ÉÒSÉÒxÉÆ <iªÉº¨ÉÉEÆò |ÉÊiɦÉÉÊiÉ* That must have been a common
usage of Sanskrit scholars. This application of words shows the traditional view.
Anandavardhana the author of Dhvany¡loka had used plural forms of cases of
Sanskrit that was a mode to present the tradition of past Sanskrit scholars.
Rational method
Rational method is a good tool for scientific subjects and especially it is
useful in astrology. Govindabha¶¶atiri notices the qualities of the seasons from
the planets in a rational way.
3 Ibid., Pp180, 183, 189, 546.
391
Var¡hamihira says that ‘ºÉÚÊiÉEòɱÉä%Ê{É ªÉÖCiªÉÉ’ using rational
method. The verse ‘ʶÉʶɮúÉnùªÉ& ¶É¶ÉÖ¯ûSÉYÉM´ÉÉÊnù¹ÉÚtiºÉÖ ´ÉÉ’
(II-12) here the ¿i¿ira is to Saturn, vasanta is to Venus, gr¢Àma to mars, varÀa to
moon, ¿¡rat to mercury, hemanta to Jupiter- ʶÉʶɮúÉnùªÉ&
¶É¶ÉÖ¯ûSÉYÉM´ÉÉÊnù¹ÉÚtiºÉÖ ´ÉÉ ¶ÉÊxÉ ¶ÉÖGò¯ûÊvÉ®ú
SÉxpùYÉMÉÖ¯ûʦÉxÉÉǨÉÉtIÉ®úÉäHèò& BʦÉ& ʶÉʶɮúÉÊnù
¹ÉbÂ÷@ñiÉ´ÉÉä YÉäªÉÉ&*1 Saturn is considered in astrology as the doer of sorrow
in ¿i¿ira season, snow falling and acute of cold occurs. So that period is considered
as a time of worry. Venus represents the form of K¡madeva the symbol of spring
season, the season for physical enjoyments. Mars is the planet representing heat,
so that period is very hot.
Moon is representing water elements and so is varÀa time. Mercury is so
pure. Hence ¿arat happens to be the season of purity and Jupiter representing
wisdom or knowledge, so in hemanta all are shining- ‘B¹ÉÖ @ñiÉÖ¹ÉÖ
OɽþÉxÉÖMÉÖhÉÉ +¦ªÉÚÁÉ&-¶ÉÒiÉÆ Ê½þ¨ÉÉÊvÉCªÉÉiÉÂ, iÉqÞùiÉÉè
1 Ibid., II-12.p.131
392
¨ÉxnùºªÉ nÖù&JÉEòÉ®úEòi´ÉäxÉ nÖù&JÉEòɱÉ&* ¶ÉÖGòºªÉ
¨ÉnùxÉ°ü{Éi´ÉÉiÉ iÉqÞùiÉÉè ¨ÉnùxÉÉänùªÉ&* ¯ûÊvÉ®úºªÉÉMxÉäªÉi´ÉÉiÉÂ
iÉqÞùiÉÉè iÉèIhªÉ¨ÉÂ* SÉxpùºªÉ VɱɨɪÉi´ÉÉiÉ iÉqÞùiÉÉè ´É¹ÉÉÇMɨÉ&*
YɺªÉ ´Éè¨É±ªÉÉiÉ iÉqÞùiÉÉè ´Éè¨É±ªÉ¨ÉÂ* MÉÖ®úÉä& YÉÉxɺ´É°ü{Éi´ÉÉiÉÂ
iÉqÞùiÉÉè ¤ÉÖräù& ºÉÉÎi´ÉEòi´É¨ÉÂ*2.
Scientific method
The theory of conception is explained in astrology in a scientific way. The
biological phenomenon of the monthly course in women occurs in a cycle by the
interaction of moon and mars in transit over the radical charts. Here moon stands
for blood that is liquefied and Mars for pitta; it is the pitta that vibrates the blood
and thus menses
2 Ibid., II-12, Pp.131-32.
393
took place: EÖòVɶɤnäùxÉ Ê{ÉkɨÉÖHò¨ÉÂ* <xnÖù¶É¤näùxÉ
¶ÉÉäÊhÉiɨÉÖSªÉiÉä* Ê{ÉkÉäxÉ ¶ÉÉäÊhÉiÉä IÉÖʦÉiÉä ºjÉÒhÉÉÆ +ÉiÉÇ´ÉÆ
ºªÉÉiÉÂ* Ê{Ékɶ¶ÉÉäÊhÉiÉ|ÉEÞòiªÉÉä¶SÉxpùEÖòVɪÉÉä& ºÉ¨¤ÉxvÉä ºÉÊiÉ
iÉÊuùEÞòiɺªÉÉiÉǴɺªÉ ºÉÉ¡ò±ªÉʨÉiªÉlÉÇ&*1.
Later it is said that if moon stands in upacaya house the garbh¡¿aya
(womb) becomes unclean because of overflowing of blood: ¶ÉÉäÊhÉiɺ´É°ü{Éä
SÉxpäù ºjÉÒhÉɨÉÖ{ÉSɪɮúÉ覃 MÉiÉä ¶ÉÉäÊhÉiÉ|ÉÉSÉÖªÉÉÇiÉÂ
MɦÉÉǶɪÉÉä xÉ ¶ÉÖnÂùvªÉiÉä* iÉκ¨ÉxÉ {ÉÊiÉiÉÆ ®äúiÉ& ʶÉÊlɱÉÆ
¦É´ÉÊiÉ*2.
In another place Bha¶¶atiri has expressed the scientific truth that moon’s
water elements, which is not shining themselves but only reflects with the influence
of the Sun light. ‘|ÉEòɶɶÉÚxªÉä VɱɨɪÉä SÉxpù¨ÉʺÉ
®úÊ´É®úζ¨ÉºÉ¨{ÉÉnùÉiÉ ºÉ|ÉEòɶÉÆ SÉxpù¶É®úÒ®ú¨ÉÖi{ÉtiÉä*
+EæòxnÖù¦ÉÖ´ÉɨÉEÇòºªÉ +EæòxnÖùEÖòVÉÉÊnù ÊnùCSÉGòºªÉ ¨É½þÒªÉÉä
°ü{ÉÆ {ÉζSɨÉÉʦɨÉÖJÉÆ §É¨ÉÊiÉ VªÉÉäÊiɶSÉGäò |ÉÉRÂó¨ÉÖJÉÆ
1 Ibid., IV-1, p.235.
2 Ibid., IV-1, p.237
394
MÉSUôxiÉ SÉxpùÉnùªÉÉä OɽþÉ& MÉÉä±É°ü{ÉÉ& iÉjÉè´É κlÉiɺªÉ
|ÉÉRÂó¨ÉÖJÉMÉiɺªÉ MÉÉä±É°ü{ɺªÉ ®ú´Éä& ®úζ¨ÉºÉ¨{ÉÉiÉÉiÉÂ
ºÉÚªÉÉÇʦɨÉÖJÉÉvÉǦÉÉMÉÉ& nùÒ{ªÉxiÉä*3.
Besides this, the absence of father from the place and his position at the
time child’s birth also can be predicted in astrology with the help of the planets.
Bha¶¶atiri has applied his logic here in Da¿¡dhy¡y¢ scientifically. He says that the
father may be away if the planets Saturn and Mars are positioned in between
lagna and the seventh bh¡va respectively. But if the Moon is positioned in the same
as above or in between Mercury and Venus, he will return soon due to the planets
Moon, Mercury and Venus are speedy than the Sun:
3 Ibid., I-1, p.3
395
‘¶É¶ÉÉRÂóEòºÉÖiɶÉÖGòªÉÉä& IÉ{ÉÉxÉÉlÉä SÉ =nùªÉɺiɨɪÉÉ人ÉiºÉÖ
´ÉÉ%xiÉ& BÊiÉ* Ê´Énäù¶ÉκlÉiÉnäù¶ÉÉiÉ º´Énäù¶ÉÆ |ÉÊiÉ ÊxÉMÉÇiÉ&
<iªÉlÉÇ&* IÉ{ÉÉxÉÉlɶɶÉÉRÂóEòºÉÖiɶÉÖGòÉhÉÉÆ ºÉÚªÉÉÇiÉÂ
¶ÉÒQÉMÉÊiÉi´ÉÉiÉÂ*1’ Here also can be seen an scientific approach connected
by him in astrology.
In another context Bha¶¶atiri introduces the order of weekly days in
simple words. At first, come Saturn then Jupiter and Mars, Sun, Venus, Mercury,
and Moon respectively. This order is made on the slowest descending of planets
from Saturn to moon. ‘EòIªÉÉGò¨É& ¶ÉÊxÉ
MÉÖ¯ûEÖòVÉ®úʴɶÉÖGò¤ÉÖvÉSÉxpùÉ&*2’. The first hor¡, which begins with
the rise of the sun every day, is ruled by the planet of that weekday. For instance
the beginning hor¡ of Sunday is that of the Sun, the lord of the first hor¡ of
Monday is the Moon and so on.
Com.Time Sunday Monday Tuesday Wednesday Thursday Friday Saturday
6.A.M (from
1 Ibid., p.290
2 Ibid., II-21, p.190
396
Sun rise) Sun Moon Mars Mercury Jupiter Venus Saturn
7.A.M Venus Saturn Sun Moon Mars Mercury Jupiter
8.Am Mercury Jupiter Venus Saturn Sun Moon Mars
9.A.M Moon Mars Mercury Jupiter Venus Saturn Sun
10.A.M Saturn Sun Moon Mars Mercury Jupiter Venus
11.A.M Jupiter Venus Saturn Sun Moon Mars Mercury
12.Noon Mars Mercury Jupiter Venus Saturn Sun Moon
1.P.M Sun Moon Mars Mercury Jupiter Venus Saturn
2.P.M Venus Saturn Sun Moon Mars Mercury Jupiter
3.P.M Mercury Jupiter Venus Saturn Sun Moon Mars
4.P.M Moon Mars Mercury Jupiter Venus Saturn Sun
5.P.M Saturn Sun Moon Mars Mercury Jupiter Venus
6.P.M Jupiter Venus Saturn Sun Moon Mars Mercury
7.P.M Mars Mercury Jupiter Venus Saturn Sun Moon
8.P.M Sun Moon Mars Mercury Jupiter Venus Saturn
9.P.M Venus Saturn Sun Moon Mars Mercury Jupiter
10.P.M Mercury Jupiter Venus Saturn Sun Moon Mars
11.P.M Moon Mars Mercury Jupiter Venus Saturn Sun
12.Midnight Saturn Sun Moon Mars Mercury Jupiter Venus
1.A.M Jupiter Venus Saturn Sun Moon Mars Mercury
2.A.M Mars Mercury Jupiter Venus Saturn Sun Moon
397
3.A.M Sun Moon Mars Mercury Jupiter Venus Saturn
4.A.M Venus Saturn Sun Moon Mars Mercury Jupiter
5.A.M Mercury Jupiter Venus Saturn Sun Moon Mars
Practical method
Govindabha¶¶atiri explains each and every word of the original text of
Var¡hamihira rationally and practically with valuable quotations. For example the
following verse:
vÉxÉÖvÉÇ®úºªÉÉxiªÉMÉiÉä ʴɱÉMxÉä
OɽèþºiÉnÆù¶ÉÉä{ÉMÉiÉè¤ÉÇʱɹ`èö&*
¤ÉÖvÉÉÌEòhÉÉ ´ÉÒªÉǪÉÖiÉäxÉ où¹]äõ ºÉÎxiÉ |ɦÉÚiÉÉ +Ê{É
Eäò¶ÉºÉƺlÉÉ&*1
Here he denotes the yoga or results of more than three children to the couple.
Bha¶¶atiri says that such yoga is very rare in the mortal life. So its results also
1 Ibid., IV-15
398
should be the same: ‘+ºªÉ ªÉÉäMɺªÉ nÖù±ÉǦÉi´ÉÉiÉ ¡ò±É¨ÉÊ{É nÖù±ÉǦÉÆ
¦É´ÉÊiÉ*2’.
In another context he explains the order of considering of j¡taka as
‘ÊjÉEòÉähÉVÉɪÉÉlÉǺÉÖJÉɺ{ÉnùκlÉiÉè&*3’ Lagna, fifth bh¡va (putra bh¡va)
and ninth bh¡va (dharma) one by one. Here Bha¶¶atiri indicates the
2 Ibid.,IV-15.p.271
3 Ibid., IV-10.p.264
399
importance of wealth in homely life with quotation of V¡gbha¶¡c¡rya. All actions
depend upon wealth. And so the second bh¡va (corresponding to wealth) is to be
considered with special reference in j¡taka. ‘ºÉ´Éæ¹ÉÉÆ Eò¨ÉÇhÉÉÆ
vÉxɺÉÉ{ÉäIÉi´ÉÉiÉ vÉxɺlÉÉxÉÆ Ê´É¶Éä¹ÉÉiÉ ÊSÉxiªÉ¨ÉÂ* iÉlÉÉ SÉÉäHÆò
´ÉÉM¦É]äõxÉ-
=Êkɹ`äöiÉ iÉiÉÉä%{ªÉlÉǨÉlÉæ¹ÉÚilÉÉxɤÉxvÉÖ¹ÉÖ*
ÊxÉÎxnùiÉÆ nùÒPÉǨÉ{ªÉɪÉÖ®úºÉÊzÉʽþiɺÉÉvÉxɨÉÂ**1
Bhart¤hari also agrees this view while saying ‘ºÉ´Éæ MÉÖhÉÉ&
EòÉ\SÉxɨÉɸɪÉÎxiÉ*2.
By the verse ‘+ªÉxÉIÉhÉ´ÉɺɮúiÉÇ´ÉÉä ¨ÉɺÉÉävÉÈ3’* Bha¶¶atiri
comments it to the pregnancy period of a woman logically with valuable records.
The duration of pregnancy up to 9 months, 16 days, 2 n¡dikas- ‘+xÉäxÉ
¶±ÉÉäEäòxÉ MɦÉÇEòɱÉÉä%Ê{É ºÉÚÊSÉiÉ&* +ªÉxÉIÉhÉÉÊnù ºÉ¨ÉÖÎSUôiÉ&
1 Ibid., IV-10, p.264
2 N¢ti¿ataka, p.20
3 Ibid.,II-14
400
EòɱÉÉä xÉÉÊb÷EòÉÊuùiɪÉÆ ¹ÉÉäb÷¶ÉÊnù´ÉºÉÉ& ¨ÉɺÉÉ& xÉ´É <´É
MɦÉÇEòɱÉ&*4’
Style of commentary - an appraisal
The form of explanation in Da¿¡dhy¡y¢ is a dialectical method that is used
in the form of teaching. It is established by him on many occasions throughout his
commentary ‘MÉÖ¯û¨ÉÖJÉÉiÉ ºÉ¨|ÉnùɪÉäxÉ YÉäªÉ¨ÉÂÂ* ʶɹªÉʽþiÉɪÉ
|Énù¶ªÉÇiÉä5’. Here each ¿loka of B¤hajj¡taka has been explained by him
minutely with multiple meanings and critical evaluation accurately. For example
on the first verse of B¤hajj¡taka, Bha¶¶atri has explained the words ‘¨ÉÚÌiÉi´Éä
{ÉÊ®úEòα{Éiɶ¶É¶É¦ÉÞiÉÉä....’ as: ‘¨ÉÚÌiÉi´Éä
{ÉÊ®úEòα{Éiɶ¶É¶É¦ÉÞiÉÉä....¨ÉÚÌiÉi´Éä ..<ÊiÉ ¶±ÉÉäEäòxÉ
´É®úɽþʨÉʽþ®úÉSÉɪÉÇ& ¶ÉɺjÉÆ ÊSÉEòÒ¹ÉÖÇ&
4 Ibid., II-14.p.144
5 Ibid., Pp. 60, 66
401
º´Éä¹]õnäù´ÉiÉɪÉÉ& º´ÉÉʦÉ|ÉäiÉÆ ´É®Æú |ÉÉlÉǪÉiÉä* 'ºÉ ®úÊ´ÉxÉÉæ
´ÉÉSÉÆ nùvÉÉiÉÖ' <ÊiÉ* Ê´É´ÉÊIÉiÉÉlÉǺÉÉ®úº´ÉMɦÉÉÈ ´ÉÉSÉÆ nùvÉÉiÉÖ
<iªÉlÉÇ&* +lÉ´ÉÉ ´ÉÉÊMÉÊiÉ Ê´ÉtÉYÉÉxÉÆ nùvÉÉiÉÖ <ÊiÉ ªÉÉ´ÉiÉÂ* +lÉ´ÉÉ
jÉèEòɱªÉEòlÉxÉä +´ÉxvªÉÉÆ ´ÉÉSÉÆ nùvÉÉiÉÖ <ÊiÉ ´ÉÉ*' ®úɴɪÉiÉÒÊiÉ
®ú´Éä& ¶É¤nù¥ÉÀ¨ÉªÉi´ÉÉiÉÂ' ®ú´Éä®äú´É iÉiÉ |ÉÉlÉÇxÉÉ ªÉÖVªÉiÉä*
ªÉ¶¶É¶É¦ÉÞiÉÉä ¨ÉÚÌiÉi´Éä ¶É®úÒ®úi´Éä {ÉÊ®úEòα{ÉiÉ& {ÉÊ®úiÉ&
Eòα{ÉiÉ&* +ÉMɨÉÉxÉÖ¨ÉÉxÉ|ÉiªÉIÉ°ü{Éè& |ɨÉÉhÉè& |ÉɨÉÉÊhÉEèò&
{ÉÊ®úiÉ& Eòα{ÉiÉ& 'ºÉÖ¹ÉÖ¨hɺºÉÚªÉÇ®úζ¨É¶SÉxpù¨ÉÉ' <iªÉÉtÉ ¸ÉÖÊiÉ&*
¸ÉÒ ºÉɨ¤ÉºiÉÖiÉÉè SÉÉäHòÉ-
"xÉɶÉzÉɺ¨ÉSSÉ®úhɶɮúhÉÉ ªÉÉxiªÉÊ{É OɺªÉ¨ÉÉxÉÉ
näù´ÉèÊ®úilÉÆ ÊºÉiÉÊ¨É´É ªÉ¶ÉÉä nù¶ÉǪÉxÉ º´ÉÆ
ÊjɱÉÉäCªÉɨÉÂ*
¨ÉxªÉä ºÉÉä¨ÉÆ IÉiÉiÉxÉ֨ɨÉÉMɦÉÇ´ÉÞnÂùvªÉÉ Ê´É´Éº´ÉÉxÉÂ
¶ÉÖC±ÉSUôɪÉÉÆ xɪÉÊiÉ ¶ÉxÉEèò& º´ÉÉÆ ºÉÖ¹ÉÖ¨xÉÉÆ
¶ÉÖ¦ÉɺÉÉ**" <ÊiÉ*
402
|ÉEòɶɶÉÚxªÉä VɱɨɪÉä SÉxpù¨É漃 ®úÊ´É®úζ¨ÉºÉ¨{ÉÉiÉÉiÉÂ
ºÉ|ÉEòɶÉÆ SÉxpù¶É®úÒ®ú¨ÉÖi{ÉtiÉä <ÊiÉ ªÉÖCiªÉÉ ÊºÉnÂùvªÉÊiÉ*
+EæòxnÖù¦ÉÖ´ÉɨÉEÇòºªÉ +EæòxnÖùEÖòVÉÉÊnùÊnùCSÉGòºªÉ ¨É½þÒªÉÉä
°ü{ÉÆ {ÉζSɨÉÉʦɨÉÖJÉÆ §É¨ÉÊiÉ VªÉÉäÊiɶSÉGäò |ÉÉRÂó¨ÉÖJÉÆ
MÉSUôxiɶSÉxpùÉnùªÉÉä OɽþÉ MÉÉä±É°ü{ÉÉ& iÉjÉè´É κlÉiɺªÉ
|ÉÉRÂó¨ÉÖJÉMÉiɺªÉ MÉÉä±É°ü{ɺªÉ ®ú´Éä& ®úζ¨ÉºÉ¨{ÉÉiÉÉiÉÂ
ºÉÚªÉÉÇʦɨÉÖJÉÉvÉǦÉÉMÉÉ& nùÒ{ªÉxiÉä-iÉlÉÉ SÉ +ɪÉǦÉ]õ& -
"¦ÉÚOɽþ¦ÉÉxÉÉÆ MÉÉä±ÉÉvÉÉÇÊxÉ º´ÉSUôɪɪÉÉ Ê´É´ÉhÉÉÇÊxÉ
+vÉÉÇÊxÉ ªÉlÉɺÉÉ®Æú ºÉÚªÉÉÇʦɨÉÖJÉÉÊxÉ nùÒ{ªÉxiÉä"** iɺ¨ÉÉiÉÂ
¨ÉÚÌiÉi´Éä {ÉÊ®úEòα{ÉiÉ& <ÊiÉ ={É{ÉzÉÆ ¦É´ÉÊiÉ*1
Here the phrase ‘Ê´É´ÉÊIÉiÉÉlÉǺɴÉǺ´ÉMɦÉÉÈ ´ÉÉSÉÆ’ in which the
use of adjective ‘ºÉ´ÉǺ´ÉMɦÉÉÈ’ corresponding to ‘´ÉÉSÉ’ is absolutely
notable one in that context. Similarly he gives all possible meanings to same word
in different contexts. One of them will be exemplified to elevate astrological view
that denoting by the word ‘+lÉ´ÉÉ’ as ‘+lÉ´ÉÉ ¶É¶É¦ÉÞiÉÉä ¨ÉÚÌiÉi´Éä
1 Ibid.,Pp 2-4
403
{ÉÊ®úEòα{ÉiÉ&, ¨ÉxɺiÉÖʽþxÉMÉÖÊ®úiªÉxÉäxÉ"2 ¶É¶É¦ÉÞSUô¤näùxÉ
¨ÉxÉÉä Ê´ÉYÉɪÉiÉä* the word ‘¨ÉxÉ&’ is corresponding to the Moon in
predictive astrology.
2 Op.Cit., B¤hajj¡taka, II-1
404
The five functions of words namely var¸¡gama,var¸aviparyaya,
var¸avik¡ra,var¸alopa, dh¡tvartha are applied well by Govindabha¶¶atiri in his
commentary. Bhart¤hari explained these five functions of words for
commentators’ as
´ÉhÉÉÇMɨÉÉä ´ÉhÉÇÊ´É{ɪÉǪɶSÉ uùÉè SÉÉ{É®úÉè
´ÉhÉÇÊ´ÉEòÉ®úxÉɶÉÉè*
vÉÉiÉÉäºiÉnùlÉÉÇÊiɶɪÉäxÉ ªÉÉäMɺiÉnÖùSªÉiÉä
{É\SÉÊ´ÉvÉÆ ÊxɯûHò¨ÉÂ**1
While commenting the theories and meanings of words or sentences of
B¤hajj¡taka he quotes with the help of classic sources like vy¡kara¸a, ny¡ya,
ved¡nta, and pra¿na, nimitta, muh£rtta and ¿akuna without any loss in the main
content of original source.
Likewise when explaining the pra¿na section of astrology Bha¶¶atiri
exposes the usages like BiÉiÉ |ɶxÉä%Ê{É ={ɪÉÖVªÉiÉä", |ɶxÉÉnùÉè,
|ɶxɶÉɺjÉä, etc. Sometimes he has completed the incomplete portions of
1 Vedasande¿am, (mal) of V.K.Narayana Bhattatiri, Kerala Sahitya Acadamy, Thrissur, 1993, p.131.
405
astrological elements of B¤hajj¡taka with sufficient points. For instance while
explaining the importance of the accuracy of birth time of a person Bha¶¶atiri
observes "+jÉ +ÉSÉɪÉæhÉ ºÉ´ÉǶÉɺjÉʺÉrùi´ÉÉiÉ OɽþMÉÊhÉiÉ´ÉiÉÂ
iÉx´ÉÉÊnù¦ÉÉ´ÉÉxɪÉxÉzÉÉäHò¨ÉÂ* iÉnùº¨ÉÉʦÉ& ʶɹªÉʽþiÉɪÉ
|Énù¶ªÉÇiÉä*2. Thus the wording "º´É±{ÉÆ ´ÉÞkÉÊ´ÉÊSÉjɨÉlÉǤɽÖþ±ÉÆ
¶ÉɺjÉ{±É´ÉÆ"3 of B¤hajj¡taka was applied well by Bha¶¶atiri independently.
Even though the B¤hajj¡taka provides astrological theories in twenty-five
chapters, Bha¶¶atiri commented only upto ten chapters and that was sufficient to
explain the twenty-five chapters of
2 Op.Cit., Da¿¡dhy¡y¢, p.66.
3 Op.Cit., B¤jjataka, I-2
406
B¤hajj¡taka. His commentary follows in gradual order of B¤hajj¡taka verses but he
extended up to almost all verses of the twenty-five chapters of B¤hajj¡taka. Hence
Bha¶¶atiri has explained each and every word of B¤hajj¡taka carefully and
systematically.
For example “If one planet represents two contrary results the effect will be
destruction to those two events. But if one is stronger than the other the stronger
will prevail. If one planet represents one good and another indicates a contrary
result, there will be both the results. Planets give good or bad results in their own
times.”
Contextually he describes childless state of persons by quoting a number of
verses from other chapters of B¤hajj¡taka. For example if the Jupiter is positioned
in the fifth bhava in a horoscope it can be caused childlessness. Here Bha¶¶atiri
provides a number of verses from the different chapters of B¤hajj¡taka. ‘ªÉlÉÉ
{ÉÖ¯û¹ÉºªÉ VÉx¨ÉEòɱÉä {ÉÖjɺlÉÉxÉä MÉÖ¯û& {ÉÖjÉ|ÉÉÎ{iÉzÉÇ où¹]õÉ
SÉäiÉ iÉiÉ EòlÉʨÉÊiÉ ºÉxnäù½äþ iÉÊzÉhÉÔªÉiÉä* iÉlÉÉ Ê´ÉSÉÉ®ú&
+xÉäEòÊ´ÉvÉEòÉ®úhÉÉxiÉ®äúhÉ ‘¨ÉEò®äú
407
xÉÒSÉÉä%±{ÉÊ´ÉkÉÉä%ºÉÖJÉÒ’(B¤.j¡.16-26) iªÉÉÊnù ´ÉSÉxÉäxÉ
MÉÖ®úÉä®úÊ®ú¹]õ¡ò±Énùi´ÉÆ SÉ ªÉnùÉ ¦É´ÉÊiÉ iÉnùÉ
¶ÉÖ¦ÉɶÉ֦ɡò±ÉªÉÉäÌ´É®úÉävÉ&"* another context is as ªÉnùÊvÉEÆò
{ÉÊ®ú{ÉSªÉiÉä iÉiÉ <iªÉºªÉÉänùɽþ®úhÉÆ iÉäxÉ iÉÉ´ÉiÉ ¨Éä¹ÉºlɺªÉ
‘¨ÉÚJÉÉæ S]õxÉ& Eò{É]õ´ÉÉxÉÂ’ (B¤.j¡-16-30) <iªÉ¶ÉÖ¦Éi´ÉÆ iɺªÉè´É
±ÉMxÉMÉiɶSÉäiÉ ‘+où¹]õÉlÉÉæ ®úÉäMÉÒ’ (B¤.j¡-18-9) iªÉÉÊnùxÉÉÊ{É
+¶ÉÖ¦Éi´ÉÆ ºÉÚÊSÉiɨÉÂ*1’.
Astrology and allied subjects in Da¿¡dhy¡y¢
Govindabha¶¶atiri had followed the traditional system of interpretation in
his commentary and so he introduces all astrological
1 Ibid., Pp.524-25
408
theories as an ideal teacher. Although he has followed traditional method he gave
much importance to rational thinking. Govindabha¶¶atiri introduces such
matters in his commentary as-
+xÉäEò½þÉä®úɶÉɺjÉYÉ& {É\SÉʺÉrùÉxiÉEòÉäÊ´Énù&*
>ð½þÉ{ÉÉä½þ{É]Öõ& ʺÉrù¨ÉxjÉÉää VÉÉxÉÉÊiÉ VÉÉiÉEò¨ÉÂ**1
Bha¶¶atiri introduces all astrological sections like ga¸ita, muh£rtta,
prasna, nimitta, ¿akuna and explains their applications in simple Sanskrit
language with sufficient explanations. The six limbs of astrology are
VÉÉiÉEòMÉÉä±ÉÊxÉʨÉkÉ|ɶxɨÉÖ½ÚþiÉÉÇJªÉMÉÊhÉiÉxÉɨÉÉ
ÊxÉ
+ʦÉnùvÉiÉÒ½þ ¹Éb÷RÂóMÉÉxªÉÉSÉɪÉÉÇ& VªÉÉäÊiɹÉä
¨É½þɶÉɺjÉä**2
He quotes two verses that mention the importance of ga¸ita in astrology as
the astrologers should be aware on almost all area of classical and astrological
1 Ibid., I-3.p.17
2 Ibid., I-4.p.20
409
sources and especially they should be careful about accuracy in the calculation to
findout ‘lagna’ which causes to make correct prediction:
iÉxjÉä ºÉÖ{ÉÊ®úYÉÉiÉä ±ÉMxÉä
UôɪÉɨ¤ÉÖªÉxjɺÉÆÊ´ÉÊnùiÉä*
½þÉä®úÉlÉæ SÉ ºÉÖ°üfäø xÉÉnäù¹]Öõ¦ÉÉÇ®úiÉÒ ´ÉxvªÉÉ**3
Besides the astrologers should calculate position of the planets three times
every day according to accurate theory of different scholars based on the yogas of
planets, Sun eclipes, Moon eclipes, grahamaudhyas, retrogretions etc:
3 Ibid., p.17
410
ªÉÉäMÉä OɽþÉhÉÉÆ OɽþhÉä%EÇòºÉÉä¨ÉªÉÉä¨ÉÉêfø¬ä iÉlÉÉ
´ÉGòMÉiÉÉè iÉÖ {É\SɺÉÖ*
où¹]õÉxÉÖ°ü{ÉÆ Eò®úhÉÆ iÉnùx´É½Æþ iÉäxÉ ÊjÉ´ÉÉ®Æú
MÉhɪÉäÊuù½þRÂóMɨÉÉxÉÂ**1
Muh£rtta part in Da¿¡dhy¡y¢
Muh£rtta is one of the major section of astrology. Bha¶¶atiri mentions
that as: ‘½þÉä®úɺEòxvÉä iÉÖ VÉÉiÉEò|ɶxɨÉÖ½ÚþiÉÉÇÊxÉ ÊxÉMÉtxiÉä*
iÉjÉ ¨ÉÖ½ÚþiÉǶÉɺjÉÉÊhÉ {ÉÖ®úÉiÉxÉè& EÞòiÉÉÊxÉ*2’ Muh£rtta is an
important section of astrology. It is mentioned as:
ºÉÖJÉnÖù&JÉEò®Æú Eò¨ÉÇ ¶ÉÖ¦ÉɶÉ֦ɨÉÖ½ÚþiÉÇVɨÉÂ*
VÉx¨ÉÉxiÉ®ä%Ê{É iÉiEÖòªÉÉÇiÉ ¡ò±ÉÆ iɺªÉÉx´ÉªÉä%Ê{É
´ÉÉ**
iɺ¨ÉÉiÉ ¶ÉÖ¦ÉÆ Eò¨ÉÇ ¶É֦ɺªÉ EòÉ®úhɨÉÂ
¡ò±ÉºªÉ SÉÉ%xªÉºªÉ ªÉnùxªÉÊnùiªÉiÉ&*
¶ÉÖ¦Éä iÉÖ EòɱÉä ¶ÉÖ¦ÉEÞòiÉ ¡ò±ÉÆ ¶ÉÖ¦ÉÆ
1 Ibid., p.17
2 Ibid.,p.20
411
|ɪÉÉÊiÉ iɺ¨ÉÉÊnùnù¨ÉjÉ ÊSÉxiªÉiÉɨÉÂ**3
Pra¿na part in Da¿¡dhy¡y¢
Govindabha¶¶atiri has well applied pra¿na theory, nimitta, and ¿akuna in
his commentary. He quotes a verse of Vasi˦ha as:
VÉÉiÉEò±ÉIÉhÉäxÉè´É |ɶxÉ¡ò±ÉÆ ÊxÉ°ü{ÉhÉҪɨÉÂ*
iÉlÉÉ SÉ ´Éʺɹ`ö&-
¤ÉÖnÂùv´ÉÉ ¶ÉɺjÉÆ ªÉlÉÉxªÉɪÉÆ ¤É±ÉɤɱÉÊ´ÉvÉÉxÉiÉ&*
ªÉlÉÉäHÆò VÉÉiÉEäò ºÉ´ÉÈ iÉuùiÉ |ɶxÉä%Ê{É
ÊSÉxiɪÉäiÉÂ**4
Although both pra¿na and j¡taka are equal in application in astrology.
Bha¶¶atiri establishes the pra¿na section separately by the
3 Ibid., p.16
4 Ibid., I-4, p.20
412
wordings ‘|ɶxɶÉɺjÉä’, ‘|ɶxÉÉnùÉè’ etc. Such concepts must have been
prevalent in that time. Bha¶¶atiri has also documented it in his own words as:
‘iÉlÉÉÊ{É VÉÉiÉEò|ɶxÉÉè {ÉÞlÉEÂò Eò±{ÉʪÉi´ÉÉ EÞò¹hÉÉÊnùʦɮúÉSÉɪÉê&
|ɶxɶÉɺjÉÉÊhÉ ®úÊSÉiÉÉÊxÉ* EèòζSÉiÉ ÊxÉʨÉkɶÉɺjÉÉÊhÉ {ÉÞlÉEÂò
EÞòiÉÉÊxÉ"*’ and ‘±ÉMxÉxÉ´ÉÉƶÉ{É <ÊiÉ VÉx¨ÉÊxÉ |ɶxÉä SÉ*1’. Although
Bha¶¶atiri had quoted so many verses of various works like Daivajµavallabh¡
Phalad¢pik¡, Pra¿n¡nuÀ¶h¡napaddhati, S¡r¡val¢ etc, he explains the pra¿na
section by quoting verses only from K¤À¸¢ya of K¤À¸a.
Classification and order of subjects
Like any other Sanskrit work Bha¶¶atiri also begins with
sambandhacatu˦aya as primary step after salutation. The original text of
B¤hajj¡taka extends over 407 stanzas. But the Da¿¡dhy¡y¢ is dealt with full
essence of B¤hajj¡taka within ten chapters in a lucid language.
The first chapter is called r¡¿prabhed¡dhy¡ya that explains technicalities of
the subject. It contains twenty verses. Bha¶¶atiri provides a description of the
1 Ibid., p.20 and V-23, p.338
413
form of r¡¿i (r¡¿isvar£pa). The word hor¡ is explained in different ways by various
commentators. But Bha¶¶atiri gives specific and accurate meanings to it based on
astrology as ‘½þÉä®äúÊiÉ +½þÉä®úÉjɺªÉ
uùÉnù¶É®úÉʶÉ{ÉÊ®ú´ÉiÉÇxÉEòɱɺªÉ Ê´ÉEò±{ÉÆ ½þÉä®äúiªÉäEäò
´ÉÉ\UôÎxiÉ* uùÉnù¶É®úÉʶÉʦÉ& iÉnùɸɪÉè¶SÉ Oɽèþ& ºÉ´ÉÈ
¶ÉÖ¦ÉɶÉÖ¦ÉÆ ÊSÉxiªÉiÉä*’ and Bha¶¶atiri informs that above said theory
is also impressed by Var¡hamihira too. ‘+ÉSÉɪÉǺªÉ
414
iÉÖ {ÉÚ´ÉÉæHò¨Éä´ÉÉʦÉ|ÉäiɨÉ iɺªÉ ªÉÖÊHò¨Éi´ÉÉiÉÂ*
+½þÉä®úÉjÉÊ´ÉEò±{ÉÆ ½þÉä®äúiªÉjÉ Ê´ÉEò±{ÉÉä Ê´ÉÊ´ÉvÉ& Eò±{É&
Eò±{ÉxÉÉ iɺªÉ Ê´ÉÊ´ÉvÉi´ÉÆ uùÉnù¶É®úÉʶÉiÉzÉ´ÉÉƶÉEòpäùCEòÉhÉ
½þÉä®úÉËjɶÉÉƶÉEòÉÊnù ¦Éänù&*1’.
The second chapter is called grahayonibhed¡dhy¡ya in which the
peculiarities of the planets their sex, characteristics, positions, their control over
senses and limbs of human body, their corresponding metals, qualities, different
names, natures the places, command and so forth are explained. It contains
twenty verses. Time or k¡la is connected to the human body and symbolically is
called k¡lapuruÀa.
Atm¡, mind, indriyas, and all internal and external appearances of human
body are connected with planets according to their nature.
‘EòɱÉ{ÉÖ¯û¹ÉºªÉÉi¨ÉÉ ÊnùxÉEÞòiÉÂ
¨ÉxɶSÉxpù¨ÉÉ,ºÉ¨{ÉnùÉ{Éiº´ÉÊ´ÉEòÉ®úEò®Æú ºÉi´ÉÆ EÖòVÉ& ,¤ÉÖvÉÉä
´ÉSÉ&,VÉÒ´ÉÉä YÉÉxɺÉÖJÉ&,¨ÉnùxÉ& ¶ÉÖGò&, nÖù&JÉÆ
1 Ibid.,I-3.p.14
415
ÊnùxÉä¶ÉÉi¨ÉVÉ&*2’. In this context he gives informative knowledges like ¤tus,
the order of the weekdays and rise of each planet on each day etc. Thus he has
commented each and every minute speciality connected with planets and human
body. Colour, genders, directions (dik) ¿ubhatva and p¡patva of planets, rise of
paµcabh£tas, cast divisions, svakÀetra, m£lakÀetra, bandhukÀetra, ¿atrukÀetra,
n¢cakÀetra, drekk¡¸a, Àa·varga, pakÀabala of planets, saptam¡Æ¿aka,
dv¡da¿¡Æ¿aka, trÆ¿¡Æ¿aka and calculation of uccabala, dikbala, k¡labala,
sth¡nabala, nisargabala etc are introduced as in a guide.
The third chapter is called viyonijanm¡dhy¡ya or the combinations of
planets which deals with the origin of produce insects, birds, trees, and so forth.
Bha¶¶atiri describes the derivation of the word viyonijanma
‘Ê´ÉÊ´ÉvɪÉÉäxÉÒxÉÉÆ ÊiɪÉÇEÂò ºlÉÉ´É®úÉnùÒxÉÉÆ VÉx¨É
iÉÊuùªÉÉäÊxÉVÉx¨É* EòɱÉÉi¨ÉÉ Ê´ÉvÉÉiÉè´É ´ªÉ\VɪÉÊiÉ*1’ Bha¶¶atiri
comments the present chapter only to improvise pra¿na part of astrology.
2 Ibid.,II-1,p.92
1 Ibid.,III-1, p.208
416
For example he applies pra¿na theory on the word "iÉnù´ÉäIÉhÉÉuùÉ of
the first verse in third chapter as: ‘iÉnù´ÉäIÉhÉÉuùÉ" <iªÉjÉÉÊ{É
+lÉÉÇxiÉ®ú¨ÉκiÉ* ‘iÉiÉÂ’ <ÊiÉ GÚò®úºÉÉ訪ÉʴɹɪÉ& iÉSUô¤nù&*
GÚò®úºÉÉ訪ɴÉÒIÉhÉÉiÉ iÉnÖùHòvÉÉiÉÖ¨ÉÚ±ÉVÉÒ´ÉÉ&
xɹ]õ¨ÉÖι]õöÊSÉxiÉÉÊnù¹´É´ÉMÉxiÉ´ªÉÉ&* iÉlÉÉ SÉ EÞò¹hÉÒªÉä’2. Bha¶¶atiri
connects here d¤À¶ipra¿na, muÀ¶ipra¿na etc.
The fourth chapter niÀek¡dhy¡ya or the attainment of puberty,
appearance of menses, sexual connection, conception, birth of a son, good and bad
state of planets at the birth of a child, r¡¿ibh¡vas and their symbolic
representations, process of pregnancy period, accurate time for pregnancy etc in
twenty-two verses. Bha¶¶atiri connects here nimitta, ¿akuna etc at the time of
explanation about death at delivery. Bha¶¶atiri has connected nimitta and
¿akuna contextually ‘=nùªÉIÉǨÉʦɱɹÉÎnÂù¦É®úºÉÎnÂù¦ÉÌxÉʨÉkÉè&
={ɸÉÖÊiɶÉEÖòxÉÉÊnùʦÉ& ºjÉҨɮúhɨÉäÊiÉ* ¶ÉÖ¦Éoùι]õ¨ÉªÉÉiÉä
¶É֦ɶÉEÖòxÉnù¶ÉÇxɨÉ|ÉÉ{iÉä*3’
2 Ibid.,III-1, p.211
3 Ibid.,IV-6,p.254
417
Fifth chapter is called janm¡dhy¡ya or the relation of marks, moles, cowls
and peculiarities in birth, chastity and vicious nature of the mother, etc and this
extends over twenty-six stanzas. A description of the nature of the house where the
birth take place, peculiarities of delivery, and the character and position of the
females
418
who collect at the critical time are also given with a view to correct the inaccuracies
of birth time with reference to actual surroundings on that important occasion.
Bha¶¶atiri connects here also the pra¿na theory at the time of explaining each
verse of the chapter.
The sixth chapter is called ariÀ¶¡dhy¡ya or the treatment of planetary
conjunctions for premature death and prolonged life of the intants, which prevent
early death and prolong the life to greater periods. So this chapter is very
important one. Bha¶¶atiri introduces at
first in the sixth chapter as ‘+ɪÉÖÌxÉ°ü{ÉhÉ|ÉEòÉ®ú¨ÉÖSªÉiÉä*1’. In this
chapter Bha¶¶atiri encodes about the planet ‘M¡ndi’ which although not referred
by Var¡hamihira ‘|ɶxÉÉnùÉè iÉiEòɱÉä ¨É®úhÉÉÊnù nÖù&JÉEò®Æú ªÉκ¨ÉxÉÂ
®úɶÉÉè MÉÖʱÉEòÉÊnù¹ÉÖ Eò¹]õiɨÉ& iÉκ¨ÉxÉ ®úɶÉÉè*2’.
The seventh chapter ¡yurdd¡y¡dhy¡ya which treats of the terms of life, in
which each planet is able to give good or bad results at the time of birth, by its
position, direction, collateral strength, exaltation, retrogression, etc and how to
1 Ibid.,VI-1,p.350
2 Ibid.,VI-13, p.379
419
find out the total number of years of the life of man whose horoscope forms the
subject of examination, in fourteen verses. Bha¶¶atiri encoded da¿¡ duration
according to different scholars like Maya, Yavana, Ma¸itha, Saktip£rva and others.
He provides an advice to redetection of astrology as: ‘iɺ¨ÉÉiÉ VÉx¨ÉEòɱÉÆ
ºÉ¨ªÉMÉ´ÉMɨªÉ nù¶ÉɨÉÉMÉÉÇxÉÉxÉÒªÉ ªÉäxÉ
nù¶ÉɨÉÉMÉæhÉÉxÉÖ¦ÉÚiÉ¡ò±ÉºÉÆ´ÉÉnùÉä où¶ªÉiÉä iɪÉÉ ¦ÉʴɹªÉiÉÂ
¡ò±ÉÆ ÊSÉxiɪÉäÊnùÊiÉ*3’
3 Ibid.,VII-8, p.390
420
The eighth chapter is called da¿¡ntarda¿¡dhy¡ya. It treats of the major and
minor periods of planets with the influences they are capable of exerting during
their controlling times etc in twenty-three verses and has been largely commented
by Bha¶¶atiri. In this chapter Bha¶¶atiri compiled auspicious and inauspicious
time of a person around the lifetime of 120 years of human beings. Bh¡vanir£pa¸a,
planetary dasas, da¿¡phalas, bh¡vaphalas, rajayoga and r¡jayogabha´gas, position
of planets corresponding yogas namely sunabh¡, anabh¡, dhurudhur¡, pravrajy¡,
and paµcamah¡yogas are given in detail.
Bha¶¶atiri introduces pravrajy¡ yoga as ‘|ɵÉVªÉɪÉÉäMÉÉä%ºiÉÖ
BEòºlÉè& SÉiÉÖ®úÉÊnùʦÉ& <iªÉÉÊnùxÉÉäHòÉ& SÉiÉÖ®úÉÊnùʦÉ&
{É\SÉʦÉ& ¹ÉÎbÂ÷¦É´ÉÉÇ * ¤É±ÉªÉÖiÉè& ºÉ´Éê& +xɺiÉMÉè&
{ÉÞlÉM´ÉÒªÉÇMÉè& º´ÉÉäSUôÉÊnùMÉiÉè&* |ɵÉVªÉÉ ¤ÉʱÉʦÉ&
ºÉ¨ÉɶSÉätÊnù ¤É±É´ÉxiÉ& iÉè& ºÉ¨ÉÆ |ɵÉVªÉÉ ¦É´ÉÊiÉ*
¨É½þɪÉYÉäiªÉÉÊnùxÉÉ nùÒIÉÉEòlÉxɨÉÂ*1’.
1 Ibid.,VIII-20, p.488
421
The ninth chapter by name aÀ¶akavarg¡dhy¡ya deals with the relative
strengths of the planets and the rising sign (lagna) by their occupation of peculiar
positions and the extent of good and evil they are capable of producing while they
are moving by gocara in the various signs. This is a sort of balance sheet of the
planetary influences, which should be carefully studied by the astrological readers
as it would enable them to measure the quantity of good, which may be expected
from the planetary positions during the future career of the native. This extends
over eight verses but is in full of technical language. In this chapter, he has
described the method to work out a˦akavarga table of each graha and the
auspicious and
422
inauspicious results. ‘+lÉɹ]õEò´ÉMÉÇ¡ò±É¨ÉÖSªÉiÉä’ <ÊiÉ
ÊxÉMÉÊnùiÉʨɹ]Æõ <iªÉÉÊnùʴɶÉä¹ÉÉnùÊvÉEò¡ò±ÉÊ´É{ÉÉEòʨÉÊiÉ*
OɽSÉÉ®äúhÉ ´ÉÉ nù¶ÉɪÉÉÆ ´ÉÉ SÉ <¹]õ¡ò±É¨É¹]õEò´ÉMÉæhÉ SÉ
<¹]õ¶SÉäkÉÊuù¶Éä¹ÉÉiÉ ¶É֦ɨÉä´É ¦É´ÉÊiÉ* =HòÊ´É{É®úÒiÉi´Éä
ʴɶÉä¹ÉÉnù¶É֦ɨÉä´É*1
The tenth chapter is called karm¡j¢v¡dhy¡ya and it contains only four
¿lokas. It is one of the important sections in the field of astrology as it determines
the means of livelyhood and what will be the success of the man in his material
career. The tenth bh¡va is corresponding to wealth. In this chapter such matters
are discussed: ‘+ɪɺlÉèÊ®úiªÉjÉ Eò¨ÉǺlÉÉxÉÉuÞùÊkÉ& vÉxɺlÉÉxÉäxÉ vÉxÉÆ
±ÉɦɺlÉÉxÉäxÉ vÉxÉÉMɨÉÉä{ÉɪÉ&*2’. Hence Bha¶¶atiri commented it very
carefully and suggestively.
Bha¶¶atiri informs the porutta section of astrology indirectly. Bha¶¶atiri
says ‘¦ÉɪÉÉÇVÉx¨ÉEòɱɴɶÉÉiÉ {ÉÖ¯û¹ÉºªÉ MÉÖhÉnùÉä¹ÉÉζSÉxiªÉÉ&*
1 Ibid., IX-8,p.547
2 Ibid., X-4, p.558
423
‘ªÉti¡ò±ÉÆ xÉ®ú¦É´Éä IɨɨÉRÂóMÉxÉÉxÉÉÆ’ <ÊiÉ ‘IɨÉÆ’ ªÉÉäMªÉÆ
ºjÉÒhÉÉÆ ´ÉÉSªÉ¨ÉÂ* iÉlÉÉ SÉ º´É±{ÉVÉÉiÉEäò -
{ÉÖÆVÉx¨É¡ò±ÉÆ ªÉtiÉ vÉ]õiÉä xÉ ºjÉÒ¹ÉÖ iÉi{ÉÊiɹÉÖ
iÉkÉɺÉɨÉÂ*
´ÉHò´ªÉÆ ®úÉVªÉÉtÆ ´ÉÞ¹ÉhÉÊ´ÉxÉɶÉxÉÉÊnù ´ÉÉ {ÉÉ{ɨÉÂ**3’
Finally in the tenth chapter, Bha¶¶atiri has concluded with describing the
two methods of making j¡taka mixed in prose and verses for astrologers. It can be
said that his effort was concluded with ten chapters throughout the application of
brief descriptions but with extensive meanings.
Conclusion
Thus Bha¶¶atri compiled all astrological theories of his age with the help
of astronomy, muh£rtta, nimitta, pra¿na, ¿akuna etc with sufficient authentic
cites logically and systematically in his Da¿¡dhy¡y¢. Although the original source of
this commentary is in twenty-five chapters, Bha¶¶atiri commented it only in ten
chapters, that was sufficient to explain the whole chapters of
3 Ibid., X-1, p.558
424
B¤hajj¡taka.‘´É®úɽþʨÉʽþ®ú½þÉä®úɶÉɺjÉä |ÉlɨÉÉvªÉɪÉÉnùÉ®ú¦ªÉ
+vªÉɪÉnù¶ÉEäò ¨ÉªÉÉ Ê´ÉÊnùiÉÉlÉÇ& |ÉɪɶÉÉä%jÉ ´ªÉÉJªÉÉiÉÉ&*
={ÉÊ®úiÉxÉɪÉÉvªÉɪÉÉlÉÉǶSÉ EäòÊSÉiÉ EäòÊSÉiÉ ´ªÉÉJªÉÉiÉÉ&*1’ So it
isvery popular because of its encyclopaedic nature, simplicity of language, method
of explanation and logical depiction.
1 Ibid., X-4, p.596.
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