Jaimini Karakas Vedic Astrology Chart

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Chara Karakas Jaimini astrology defines the Chara Karakas. These Karakas depend on the planetary positions in the horoscope. Arudha Padas are one of the most important features in Jaimini astrology. Each house of a chart has its Arudha Pada as a second point of influence. Special Arudhas are. (vedic calculation tab) of Maitreya. The main difference between Jaimini and Parashari school of thought in astrology is Jaimini is more objective and clear way of analyzing a birth chart. All the Karakas or significators are Chara Karakas (meaning variable) in Jaimini Astrology. One has to consider the seven planets and exclude the nodes -Rahu and Ketu. It is very simple. Sam Geppi (Sadasiva) is the author of “Yoga and Vedic Astrology” and “The Ascendant-108 Planets of Vedic Astrology”. He is the founder of the American Academy of Vedic Art and Science – which offers level 1-3 Certification programs in Vedic Astrology. Jaimini does not get into elaborate strength calculations and quality analysis as does Parashara with Shad Bala, Subha/Asubha, Lajittaadi Avasthas, etc. In Jaimini, Auspiscious and Inauspicious Strengths are simply determined in accordance with a Graha’s Dignities, while the concrete quality of things is determined by the largely dignity. Controversy about the Number of Karakas. There is a great deal of controversy, even to this date, regarding the number of Chara karakas in Jaimini Astrology—there is even some argument regarding whether Jaimini is a system of its own or merely a subset of Parasari Astrology.

A modern approach to Jaimini Astrology


  1. Only 7 karakas is valid. Rahu-Ketu is taken as one unit.

  2. AtmaKaraka will denote soul s purpose in this life.

  3. AmatyaKaraka will be Career.

  4. BhratruKaraka will be Co-borns.

  5. MatruKaraka will be Mother and Education.

  6. PutraKaraka will be Children, Intelligence and Creativity.

  7. GnatiKaraka will be Diseases, Pain and Spiritual sadhana.

  8. DaraKaraka, will be spouse and marriage.

  9. Sign aspects or Padas WILL NOT be considered for Mundane Predictions of karma/destiny or fate.

  10. Natural karakas like Surya, Chandra and Kuja will NOT be used for Mundane Predictions purpose.

  11. The mother of Jaimini Chara dasha namely Narayana Dasha will be used. Parasara s, K.N.Rao s and Irangati Rangacharya s will NOT be used for timing events. Narayana Dasha of Normal type will be used, which is justParasara s with NO exceptions. There will be NO consideration for subtraction or addition of a year, for exaltation or debilitation of that lagna lord. All readings will be from Lagna, and not from Surya or Chandra.

  12. The Jaimini karakas will be read with KarakaAmsa. January 11 horoscope today.

  13. There will be NO exceptions between pair of signs.

  14. Rahu and Ketu will have NO lordship over Aquarius and Scorpio respectively.

  15. No exceptions for start of Chara Dasha.

  16. No consideration for house lords of Parasara or drishtis in analysis.

  17. No mixing of Vimshottari dasha with Jaimini or No cosideration for Nakshatras.

Analysis of Mahatma Gandhi Chart

Marriage happened in May 1883. Jaimini Chara dasha running period was Dhanur-Makara.

DaraKaraka - Budha is in Makara. Guru is AtmaKaraka, is in Dhanur.

Father s death in late 1885. Running period was Vrishabha-Thula. MatruKaraka Shukra is in Thula.

Child born in 1888. Running period is Vrishabha-Kanya. Shani as PutraKaraka is in Kanya.

Second child in 1892. Running period is Vrishabha-Vrishabha. Saptamsa has 5th-5th-5th connection to Kanya-Makara-Vrishabha.

Third child in 1898. Running period is Mithuna-Kanya. Kanya has Shani in it.

Fourth child in 1990. Running period is Thula-Makara. Makara is fifth from Kanya, which Shani in it.

Spouse death in Feb 1944. Running period was Mesha-Makara. DK Budha is in Makara.

Jaimini Yoga predictions

AtmaKaraka Guru is in Mesha in Rashi and in Dhanur in Navamsa. Considering KarakaAmsa as

Dhanur, Guru is in 5th. He has great Punya and becomes very famous.

AmatyaKaraka Chandra is in Kataka in Rashi and Meena in Navamsa. Considering KarakaAmsa as Meena, Chandra is in 5th. His career is of great Punya and becomes a Father for his childrenof India.

BhratruKaraka is Kuja in Thula Rashi and in Vrishabha in Navamsa. Considering KarakaAmsa as

Vrishabha, Kuja is in 6th. Due to this he had no younger sibling.

MatruKaraka is Shukra in Thula Rashi and in Vrishabha in Navamsa. Considering KarakaAmsa as Thula, Shukra is in its 1st house. His mother was God fearing and devouted mother. Read more

at https://pedia.desibantu.com/putlibai-gandhi/

PutraKaraka is Shani in Vrishika Rasi and in Kanya in Navamsa. Considering KarakaAmsa as Kanya, Shani is in 3rd house. Not a good relationship with children.

Jaimini Karakas Vedic Astrology Chart

GnatiKaraka is Surya in Kanya Rashi and in Mithuna in Navamsa. Considering KarakaAmsa as Mithuna, Surya is in 4th house. Pain and Spiritual sadhana was enjoyed by him.

DaraKaraka is Budha is in Thula Rashi and in Makara in Navamsa. Considering KarakaAmsa as Makara, Budha is in 10th house. Foreign travel, Top position, Name and Fame in society was great.A great relationship with Spouse.

“Those who know Astrology can only indicate in a way what will take place in future. Who else, except the Creator Brahma, can say with certainty what will definitely happen!”

Different Factors

JAIMINI ASTROLOGY, as we understand it, is like Sastreeya Sangeeta or classical music. Unlike film music, it is couched in a rare melakarta raga, bound by acrobatic swaras, hedged by sruti, laya, sangeeta and sahitya. In other words, it needs asura sadhana or extraordinary application and perseverance for attaining mastery.

The sutra form, with its laconic structure, by itself is sufficient deterrent and its mnemonics by the use of Katapayadi, made more complicated by division by twelve, retaining the remainder etc., render it more difficult, while the involutes and evolutes of aspects and strategic figuring out of the Navamsas are the last straw on the back of the dilettante learner!

Who Was Earlier

We shall first try to remove some of the cobwebs surrounding the system. It has been claimed that as some of the principles adumbrated by Jaimini, like the Atmakaraka, are to be found in Parasari, Jaimini must have preceded him.

Jaimini Astrology

Let us examine the issue.

A close look at our hagiology and tradition will belie this claim.Parasara was the last of the Titans who gave us a definitive system of prediction. What he wrote was a compendium of knowledge bequeathed to mankind by earlier Rishis from Pitamaha, Narada, Vasishtha, Kasyapa and the rest of them. And Vyasa was the son of Parasara.

As we all know, Vyasa codified the Vedas and imparted them to four of his disciples of whom Jaimini, who was also his

“Vyasa codified the Vedas and imparted them to four of his disciples of whom Jaimini, who was also his son, was the recipient of the Sama Veda.Jaimini was also the founder of the Poorvamimamsa School by which he became famous for the aphoristic (sutra) style of literature.


It is therefore abundantly clear that being Vyasa’s son, Jaimini could not precede his grand-parent “.

son, was the recipient of the Sama Veda. Even today there exist many a passage in the Vedas and Upanishads carrying Jaimini’s name. And he was also the founder of the Poorvamimamsa School of Indian Philosophy, by which he became famous for the aphoristic {sutrci) style of literature.

Among his non-liturgical works are the present astrological sutras, consisting of four chapters parallel to Vyasa’s Vedanta Sutras.

From the above analysis, it will be abundantly clear that being Vyasa’s son, Jaimini could not precede his grand-parent. Actually it is more in keeping with the spirit of the subject that what his Parama Guru had hinted at, the grandson cum disciple explored, expanded and made a full-scale work out of it with his genius and intuitive vision.


Before proceeding further, let us have a quick look at the text of Jaimini Upadesa Sutras, as they are rightly called. It consists of four chapters, with four sub-divisions each. Each chapter contains about 200 sutras. Of these, the first two chapters are important ones. Chapter One discusses career, character, finance, health, family and incidentals. Chapter Two discusses longevity, time and manner of death etc. The next two, namely, Chapters Three and Four, merely supplement the above information. Speaking technically, the topics dealt with in all these chapters are based on drishti (aspect) and svabhava (nature) of planets, ayurdaya (longevity), nidhana (death) and other Yogas and Dasas. Argalas are a special feature of the Jaimini system. They are like Vedhas in the Gochara branch of prediction.

These sutras are widely commented upon, the most famous among them being by the great Neelakanta. Of course the Karika is deemed the most authentic or official gloss, but for which, Jaimini would be a closed book to us.

Age of Jaimini

Then comes the chronological aspect of the sutras. Prof. Abhyankar believes that, from internal evidence like the use of some archaic Vedic words and Poorvamimamsa terms, Jaimini wrote the work only a few centuries before Christ. As we saw earlier, being the direct disciple of Vyasa, he must be much earlier than the Christian era in point of time.

Place of Jaimini

We shall now consider the place of the Jaimini system in the realm of predictive sciences – whether it can stand by itself and provide a viable alternative to Parasari and Tajaka. No doubt it strikes an entirely new path but anyone who has had some experience of prediction by the Jaimini system will vouch that it is too feeble a stalk to provide full feed for human needs i.e., substantive reading. It is brilliant in parts and specific. We are appending a stunning example of its brilliance but which is neither comprehensive nor exhaustive.

We would like to quote the late Prof. B. Suryanarain Rao in respect of the use of Jaimini. He says “When different systems, apparently contradictory, are enunciated by Maharishis, the wisest thing would be to take all of them into careful consideration, add his own experience, judge all of them with a diligent eye and make a harmonious whole so that, all of them (put together) may prove successful and satisfactory…. Maharishis by their experience form different mental visions and gave principles in all sciences which will be found to be agreeable on deeper analysis.”

We may add: It is perfectly in order for us that while considering a chart by one system, say Jaimini, it could be simultaneously, if not jointly, examined by one or more of the other systems too, say Parasari, Tajaka and even the western, of course each by its own parameters, as the subject of analysis is one and the same.

Pada Lagna

These treatments do not mean that we should turn the Nelson’s eye to some of the shortcomings, real or apparent in the extant text and commentaries of the Jaimini sutras. They being a hard nut to crack, even the Karika could not escape a faux pas or two. Take Sutras 1-3-19/21. They say that when Pada Lagna falls in the 6th, 8th or 12th house, one suffers from poverty and the Bhavas are spoiled. Pada Lagna is defined in Sutra 1-1-29 which is interpreted as follows: That house which is as distant from the Lagna lord as the Lagna is from the Lagna lord. No Pada Lagna under the above definition falls in 6th, 8th or 12th! This can be proved mathematically thus: (2n – 1) where n is the distance in terms of the number of houses the Lagna lord is removed from the Lagna. It is easily seen that it can only be an odd number, which precludes any of the Trika houses becoming Pada Lagna. Now, can we say that we have caught the Rishi on the wrong foot? A moment’s reflection will reveal that we alone are at fault in the interpretation of the relevant sutra. which defines Pada Lagna. Having regard to the fact that Jaimini is a stickler on degrees-to wit, Atma and other Karakas, his specialities — we have to import the same parameter of degrees, namely, the arc or angle in degrees from the Lagna point upto the point in the house occupied by its lord. It makes little difference if you carry out the operations clock-wise in the case of unexpected even signs etc., (as required) for, the distance will only be complementary.

Here is an example. Take a case where the Lagna or the Ascendant is 248° (Sagittarius) and Lagna lord Jupiter at 355° (Pisces). The arc between them is 355° – 248° or 107°. This added to 355 yields 102° after removing a full circle of 360°, which signifies Cancer, 8th house from the Lagna. If we take the full sign, we land at Gemini which is the 7th house. The Rishi is now beyond cavil. Alternatively we may have to try Navamsas. The same rules will apply to Upapada too.

Adjacent Houses

Jaimini Karakas Vedic Astrology Chart
Let us turn to another nagging problem. Sutras 1-1-2, 3 say Rasis aspect facing Rasis (cha) and also their adjacent houses

Vedic Astrology Free Chart

…if we are to accept the meaning of the sutra as meaning Chara Rasis aspect Sthira etc., are we to assume that during JaiminVs time, the type of horoscopic chart was the same as the current South Indian type? And was it prevalent that way throughout the country? If so, why not make it today the lingua franca of chart language for all of India?

as translated normally. But the Karika has it that sutra 1-1-3 means excepting the adjacent houses. The Bombay edition of Jaimini Sutras points out that to translate (cha) as except is a grammatical misdemeanor and opts for the positive interpretation and so does Prof. Abhyankar in his English translation, although he refers to the Karika meaning in his Sanskrit commentary.

In this connection serious students would have come across cases in predictive sciences, where words can carry opposite meanings. We can cite several instances. In a work on rekhas (palmistry) by name Skanda Sareeraka, several lines on the palm are called by names with effects opposite to their meanings. For instance, there is one rekha by name mail which means intelligence-, but the commentator interprets its meaning as mati mandatva or lack of intelligence on the basis of Vipareeta Lakshana Nyaya. We shall introduce one more evidence later supporting the negative meaning.

Incidentally if we are to accept the meaning of the sutra as meaning Chara Rasis aspect Sthira etc., are we to assume that during Jaimini’s time, the type of horoscopic chart was the same as the current South Indian type? And was it prevalent that way throughout the country? If so, why not make it today the lingua franca of chart language for all of India? •