But according to some, the count of the segments in the case of an odd sign must follow the order of the zodiacal signs commencing from Aries and be supplemented in the end by the names Brahma, Vishnu, Ruara and Aditya
to make up the number 16. If the sign is even the order of enumeration
is to be reversed. According to this system, the positive
and negative signs are distinguished by the possession of a common
disposition of segments.
There are some others whose views below for convenience of reference.
(1). If the sign under segmentation is positive, the count of the segments must follow the order of the zodiacal signs commencing from that sign (as in the case of the segmentation and be supplemented in the end by the names of the planets, Saturn, Mercury, Mars, and the Sun, to make up the number 16. When the sign is negative, the order of the count is reversed.
(2) The method of allocation of the segments is the same as in the previous system ; only, in place of the four planets, Saturn, Mercury, Mars, and the Sun, the names of the divinities mentioned. with reference to the first method are put in.
(3). The method of allocation of the segments is in no wise different from that of (2) above, except for the circumstance that in place of the divinities we substitute the names of the 9th, 10th, 11th and 12th signs counted from the positive signs under segmentation.
When the sign under segmentation is negative, the order of naming is, of course, as usual, reversed. This scheme has a certain amount of symmetry about it, ps, it provides not only for rulers though not wholly planetary, but also for zodiacal names of all segments.
The word in the 2nd line. These two words are used in astrological classics not only in the general sense of ‘Ascendant’but also (as here) in that of’a given sign or house or a sign or house under consideration, or from which a count has to be made for a specific purpose.
The predictive value of the segmentation is as may be expected, involved in considerable obscurity in the absence of any consensus of testimony among astrological authors as to the affinities of the several segments with the signs and the planets. And the sad part of it is that reputable authors
like Varahamihira, Kalvanavarman and Balabhadra have nothing to say about the Shodasamsa in their works.
An ingenious iuterpretation of this somewhat obscure variant
of the verse has been offered by Mr. T. V. Sarma of Tanjore on the authority (as he tells me) of Pandit C. Saptarshi Sastrv of Tanjore.
In an odd sign, the lords of the Shodasamsas or the sixteen sub-divisions are those of the twelve signs reckoned from that sign onward, together with those- of the 9th, 10th, 11th and 12th signs from the same sign. In an even sign, the lords are to be counted in the reverse order from the 12th sign.
Notes-In an odd sign, the first twelve subdivisions are ruled by the lords of the twelve signs beginning from that sign and the remaining four subdivisions are respectively ruled by the lords of the 9th, 10th, 11th and 12th signs counted from the same sign.
In an even sign on the.other hand, the first four sub-divisions are
respectively governed by the lords of the 12th, 11th, 10th and 9th
signs from that sign. and the remaining subdivisions are respectively ruled by the lords of the twelve signs but counted in the reverse order.
It is a peculiarity of our ancient Hindu authors to denote numbers by the two well known notation known as the Katapayadi, and the Arnavadi Sankhyas. The words Virinchi, Sauri, lsa, and Dirvakara, are used in accordance with the latter Sankhya.
Virinchi or Brahma represents 9 (the Prajapatis, Marichi, Bhrigu, Angiras, Pulasthya, Pulaha, Kratu, Daksha, Atri and Vriddhavasistha.
Souri or Vishnu represents 10 (the 10 Avataras). Isa stands for the 11 Rudras. and Diwakarafor the 12 Adityas.
But this interpretation presents certain difficulties. Apart from syntactical objections, the compound Virinchi Saurisadivakaraha will not bear a numerical interpretation as neither the Phaladeepika nor the Sarwartha Chintamani, nor even Parasara varies the names of the divinities into those of any other denomination eg. Nanda, Dik, and the like, as they could have done if they had the Arnavadi Sankhya in view. If numbers were in their
mind, one or other of our ancient authors would have ordinary
Sankhya Vachaka Subanthaha. It is unfortunate that Balabhadra, such a copious author in other respects, does not so much as even mention the Shodasamsa in his Horaratna. lfad he chosen to introduce the topic it would
have put an end to all trouble.
The word vilagne in the second half of the sloka should be read with Oje in first line also. Vilagne can only mean the ‘rising sign’. The verse as a whole considers the possibility of a ‘rising sign’ being positive or negative or male
or female, as they are termed in Western Astrology. The lines quoted above from Pararsara tend to confirm this view and the interpretation as given in the trianslation is almost near the mark. But Phaladeepika and Sarwartha Clrintamani interpret the allocation of the Shodasamsa rulerships differently. On that account, the language of Jatakaparijata cannot be forced to bear a meaning which its author did not evidently intend. Jataliapariiata and Parasara go a good way together as regards Shodasamsa rulerships.
