367

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.