#InSearchOfJyotish 20.6.9.1
Maharṣi Parāśara states “नवांशेशाश्चरे तस्मास्थिरे तनवमादितः । उभये तत्पञ्चमादेरिति चिन्त्यं विचक्षणः । देवानृराक्षसाश्चैव चरादिषु गृहेषु च ॥११॥ navāñśeśāścare tasmāsthire
Maharṣi Parāśara states “नवांशेशाश्चरे तस्मास्थिरे तनवमादितः । उभये तत्पञ्चमादेरिति चिन्त्यं विचक्षणः । देवानृराक्षसाश्चैव चरादिषु गृहेषु च ॥११॥ navāñśeśāścare tasmāsthire
tanavamāditaḥ । ubhaye tatpañcamāderiti cintyaṃ vicak-ṣaṇaḥ । devānṛrākṣasāścaiva carādiṣu gṛheṣu ca ॥11॥” which indicates that the Lord of Cara, Sthira and Ubhaya Navāñśas are Deva, Manuṣya and Rākṣasa.
This is exactly what Pt Gaṇeśa Dutt Pāthak states, i.e., एक राशि में ३ अंश २० कला के नव नवमांश होते हैं। चर राशि में उसी राशि से, स्थिर राशि में उससे नवम राशि से और द्विस्वभाव राशि में उससे पाँचवीं राशि से नव राशि तक प्रत्येक राशि ३ अंश २० कला के तुल्य होती हैं ।
क्रम से देवता, नर और राक्षस अंशेश होते हैं ॥११॥
However, the translation given by Śrī Sānthānām is The Navāñśa calculation is for a Cararāśi from there itself, for a Sthirarāśi from the 9th thereof and a Ubhayarāśi from the 5th thereof.
However, the translation given by Śrī Sānthānām is The Navāñśa calculation is for a Cararāśi from there itself, for a Sthirarāśi from the 9th thereof and a Ubhayarāśi from the 5th thereof.
They go by designations Deva (divine), Manuṣya (human) and Rākṣasa (devilish) in a successive and repetitive order for a Cararāśi. Manuṣya, Rākṣasa and Deva are the order for a Sthirarāśi, while Rākṣasa, Manuṣya and Deva are a Ubhayarāśi order.
Śrī Sānthānām’s translation is incorrect and misleading. It should be Devatā for Cararāśi, Manuṣya for Sthirarāśi, and Rākṣasa for Ubhayarāśi. This is made amply clear in the table given by Śrī Pāthak on page 51 of this translation.
The same translation is found in the translation by Śrī Padmanabha Śarmā, page 31, in the table “Spaṣṭārtha Navāñśa Cakra”; however, the translation states whatever is stated by Śrī Sānthānām.
Even the version of Śrī Tārāchand Śāstrī states what Śrī Sānthānām stated.
Even the version of Śrī Tārāchand Śāstrī states what Śrī Sānthānām stated.
Now, this does not make sense because the śloka clearly states that “devānṛrākṣasāścaiva carādiṣu gṛheṣu”, which can only mean that for Cara etc. Rāśi (meaning Cara, Sthira, and Ubhayarāśis), the Lords are Deva, Nara and Rākṣasa.
If we were to accept the translation of Śrī Sānthānām, Śrī Padmanabha Śarmā and Śrī Tārāchand Śāstrī, then this can only mean that they are defining a special Navāñśa, which is Dvādaśāñśa/Ṣaṣṭhyāñśa like, which is discontinuous, and commences from the concerned Rāśi ...
... and ends in the 9th Rāśi. This Navāñśa, however, shall have a jump of 6th Rāśi between the ending of the last Navāñśa and the commencement of the first Navāñśa.
Now, Pt Rath teaches that one’s life direction is decided by the Navāñśa Devatā of the 9th Lord, as that is the Bhāgya (destiny) of the person. This is explained in a YouTube video titled “01. Navāñśa - Pandit Sanjay Rath 2003”, published under the channel of Devaguru Bṛhaspati.
He seems to have used the Devatā assignment stated by Śrī Sānthānām et al. In that, he states that the person is denoted by the Lagneśa in the different Vargas, right from Kṣetra, Horā, Navāñśa, etc.
Therefore, one’s inclination is indicated by the Devatā of the Lagneśa of the Navāñśa, whereas destiny is indicated by the Devatā of the Bhāgyeśa (9L). If there is a difference between the Devatā of the Lagneśa vs the Bhāgyeśa, then the Bhāgyeśa eventually prevails, ...
... as that is what is there in the Destiny.
This, however, can change in the Daśā of a Graha whose Navāñśa Devatā is different from the Lagneśa’s or Bhāgyeśa’s Devatā. In such a Daśā, the indications denoted by the Devatā or the Lagneśa/ Bhāgyeśa do not flourish as much.
This, however, can change in the Daśā of a Graha whose Navāñśa Devatā is different from the Lagneśa’s or Bhāgyeśa’s Devatā. In such a Daśā, the indications denoted by the Devatā or the Lagneśa/ Bhāgyeśa do not flourish as much.
He explains this by stating that his own Lagneśa Bṛhaspati is in Deva Navāñśa, and so also are the Lords of the 9th, Ketu and Maṅgala. This means his life’s direction is Devatā’s, i.e., that of light, knowledge, and enlightenment. He explains that the direction of ...
... Manuṣya is greed (fulfilment of desires), whereas that of a Rākṣasa is domination (power, politics, and the willingness to control others).
While this is logical to expect, I find some inconclusive evidence supporting this in real life.
While this is logical to expect, I find some inconclusive evidence supporting this in real life.
For instance, in the case of Śrī Rāmakṛṣṇa Paramahaṁsa, the Lagneśa Śani and Bhāgyeśa Śukra are both in Manuṣya Navāñśa. In the case of Svāmi Vivekananda, both Lagneśa Bṛhaspati and Bhāgyeśa Sūrya are in Manuṣya as well.
In the case of multi-billionaire business tycoon Śrī Mukesh Ambani, both the Lagneśa Maṅgala and Bhāgyeśa Bṛhaspati are in Deva Navāñśa. How can this be possible? There must be something missing either in the interpretation or the assignment of the Navāñśa Devatās.
Om Tat Sat
Om Tat Sat
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