Maharshi Jaimini's foundational text, the Jaimini Sutram (or Upadesha
Sutras), is a unique and ancient system of Vedic astrology consisting of
roughly 936–1000 sutras (aphorisms) arranged in four chapters, with a
strong focus on using planetary degrees to determine specific life roles
and timing events.
"stars" (planets) in his system include:
1 Chara Karakas (7 or 8 Signifiers): *Unlike the fixed significators in
***Parashari astrology,* Jaimini uses dynamic "Chara Karakas." Planets are
assigned roles based on their longitude (degrees) in the chart: {when
PARASARA WAS AND WHEN JAIMINI WAS?}}
***Parashara (or Parāśara) is a renowned Vedic maharishi (great sage) in
Hinduism, credited as the author of several foundational ancient texts,
most notably the Vishnu Purana and the Brihat Parashara Hora Shastra, which
is a primary text on Vedic astrology. He is also recognized as the father
of Vyasa, the compiler of the Vedas. He was the grandson of the sage
Vasishtha and the son of the sage Shakti. He is recognized as the
speaker/author of the first Purana. (Brahad Parashara Hora Shastra) He is
considered the father of Jyodisha Shastra (Vedic Astrology). He met the
boat princess Satyavati, and they had a son named Krishna Dwaipayan, who
later became famous as Vyasa, the author of the Mahabharata.
2 Atmakaraka (AK): Planet with the highest degree, representing the
soul/self. [CONCEPT ANEW]
3 Amatyakaraka (AMK): Second highest degree, representing career and
status. [ANOTHER CONCEPT WHICH CUE WAS ADOTED BY KRISHNAMURTHY PADDHATHI]
4 Dara karaka (DK): Planet with the lowest degree, representing spouse
and relationships. [SO, PLANETS ASSESSED BY JAIMINI EVALUATIONG ORDERS OF
PRIORITY OF PLANETS, WAS DIFFERENT FROM PARASARA SMRITHI WHICH GOES TO
SHOW, THAT NO 3RD GENERATION STUDENTS IN DWAPARA YUGA WILL WRITE AGAINT OR
ALTERNATIVE ASTROLGY WHICH IS NOT CONSIDRED IN MANY PLACES TO DAY EXCEPT
NORTH IN SOME SECTOR.]
*5 Arudha Padas:* The "arudha" is a Pada, which acts as a reflection of a
house, used to predict the worldly perception and physical manifestation of
life events, such as the Arudha Lagna. [PADA ASSESSEMENT OF PLANETS AS
AAROODAM]
6 Sign Aspects (Rashi Drishti): *Jaimini relies on Rashi Drishti* (signs
aspecting other signs) rather than Graha Drishti (planets aspecting
planets). [WRITING AGAINST GURU SYSTEM? STILL, WE ADOPT VEDIC CONCEPT OF
PLANET ASPECTING HOUSES OR PLANETS AND NOT AS JAIMINI SYSTEM OF MAKARA RASI
ASPECTING KATAKA RASI AS 7TH]
*7 Unique Dashas* (Timing Systems): The system heavily uses Rashi Dashas
(sign-based timing), such as Chara Dasha and Mandook Dasha, which are
designed for precise event timing. [JAIMINI READS A DIFFERENT VOMOTRI
DASHAS WHILE VEDIC VIMOTRI DASHA IS DIFFERENT}}
8 Karakamsa: The navamsa sign occupied by the Atmakaraka in the Navamsa
chart (D9), which is pivotal for interpreting a native's true nature.
{KARAKATWAM IS UNIQUE TO JAIMINI AND KRISHNAMURTHY PADHATHI}
Predict through Jaimini Astrology (eng) by V P Goel: Revised 2024
Edition AND ANALYSIS BELOW WOULD SHOW HOW JAIMINI IS AKIN TO SURYA
SIDDANTHA THAN THE GURU SUPPOSED TO BE VYASA OR PARASARA WHOSE STELLAR
PREDICTIONS WERE BASED DIFFRENTLY. NOW LETS SEE WHAT IS JAIMINI ASTROLOGY?
Jaimini System of Astrology
The basic 12 signs (rasis), 12 cusps (bhavas) and 27 stars (nakshatras) are
same in both Parashara Astrology and Jaimini Astrology. But, there are
major differences in some areas. For example, in Parashara Astrology, the
planets have aspects to each other. For example, the planet Jupiter will
have its aspect to other planets located in 5th , 7th or 9th sign from it.
But, in Jaimini Astrology, planets do not have any aspects. The aspects are
considered from signs.
Jaimini Aspects
We know that there are 3 types of signs; Cardinal (chara), Fixed (sthira)
and Common (Dwisvabhaava), namely:
Cardinal signs: Aries, Cancer, Libra and Capricorn. MESHA, KATAKA, TULAM,
MAKARA
Fixed signs: Taurus, Leo, Scorpio and Aquarius. RISHABHAM, SIMMA, VRICHIKA,
KUMBAM
Common signs: Gemini, Virgo, Sagittarius and Pisces. MITHUNAM, KANNI,
DHANUSU AND MEENAM
According to Jaimini, a cardinal sign will aspect all the fixed signs,
except the sign located next to it. For example, Aries will aspect Leo,
Scorpio and Aquarius. But Aries will not aspect Taurus.
A fixed sign aspects all the cardinal signs, except the sign located
previous to it. For example, Taurus will aspect Cancer, Libra and Capricorn
but it will not aspect Aries.
A common sign aspect all the other three common signs. For example, Gemini
will aspect the signs Virgo, Sagittarius and Pisces.
When a planet is positioned in a sign, its affect will be felt on the other
signs and the planets located in those signs, according to the above rules.
For example, in the example horoscope, Venus is located in Taurus and hence
its affect can be seen on Cancer, Libra, Capricorn and the planet Moon and
Ascendant. Since Venus is aspecting both the Ascendant and Moon, it is
treated as ‘Yogada graha’ which means Venus is capable of giving overall
prosperity and success to this native.
Karaka planets
The roles played by planets are identified by their longitudes. First, we
should arrange the planets in the decreasing order of their longitudes. In
any sign, if a planet has highest longitude, then it is considered as
Atma karaka
(Atma = soul, karaka = significator). Such a planet influences the physical
appearance, intelligence, energy, strengths and weaknesses, and represents
the inner soul of the native. In the example horoscope, the planet with
highest longitude is Venus (24 degrees 31 minutes). Hence Venus is *Atma
Karaka.*
The planet which is having next highest longitude is called *Amatya karaka.*
For example, in the example horoscope, Jupiter will become Amatya karaka.
In this way, karaka planets should be found by decreasing longitudes.
Please see the following table for better understanding. In deciding the
karaka planets, we should not take Rahu and Kethu into consideration.
Table with karaka planets for the example horoscope:
SNo. Planet Longitude Karaka Name
1 Venus 24 d 31 m Atma karaka
2 Jupiter 23 d 42 m Amatya karaka
3 Sun 11 d 30 m Brhatru karaka
4 Saturn 8 d 16 m Matru karaka
5 Moon 4 d 45 m Putra karaka
6 Mercury 1 d 23 m Jnathi karaka
7 Mars 0 d 31 m Dara karaka
Atma karaka: Rules the inner soul of the native. It influences the physical
appearance, form, color, intelligence, energy, strengths and weaknesses.
Amatya karaka: Rules the wealth, education, career, job, speech, knowledge,
spiritual inclination, politics, authority, luck and travels.
Brhatru karaka: Influences brothers and sisters, father, servants, skill,
death of parents, higher education, foreign travel, profits, wealth and
friends.
Matru karaka: Influences mother’s related affairs, happiness, luxuries,
primary education, jewelry, movable and immovable assets like houses and
lands, and vehicles.
Putra karaka: Rules intelligence, education, children, honor in the
society, mantra recitation, business in shares or speculation, skill in
writing, wealth, loss of job, father.
Jnathi karaka: Rules enemies, diseases, accidents, debts, obstacles, court
litigations, maternal relatives, competition, adoption, inheritance,
research, imprisonment, foreign relations, spiritual contentment, chronic
diseases, longevity.
Dara karaka: Rules the affairs of spouse, partnerships, foreign travel,
foreign trading, reaching the top position, name and fame in the society.
*The karaka planets shown in the above table will change from horoscope to
horoscope. Hence they are called ‘Chara karakas’ (variable significators).*
Apart from these, Jaimini gave constant roles to 4 planets. Hence these are
called ‘Sthira karakas’ (fixed significators). They are:
Mars: This planet rules brothers, sisters, and relatives.
Venus: This planet rules mother, siblings of mother, spouse, parents,
in-laws.
Mercury: This planet represents maternal uncles, step mother.
Jupiter: Indicates grandparents, husband, father and children.
Karakamsa Lagna
Karakamsa Lagna represents a special point that provides important
information regarding the future of the person. To find out the
Karakamsa Lagna,
we should draw the Navamsa (D-9) chart first. In this chart, find out the
sign where Atma karaka planet is located. That sign in the natal chart will
become the Karakamsa Lagna. In the example horoscope, Atma karaka is Venus
who is in the sign Leo in Navamsa chart (this chart is not shown). Hence,
in the natal chart, Leo will become Karakamsa Lagna. Karakamsa Lagna and
the planets posited in the Karakamsa Lagna will provide a lot of
information about the life the person.
For example, when Leo becomes the Karakamsa Lagna, the person will have
trouble from dogs or wild animals. He would like to spend time in hills,
meditation rooms, and focuses mainly on power and authority. There are
chances that he may fall from high place or position.
Bhava Arudham or Padams
We know that there are 12 bhavas (cusps) starting from Ascendant, 2nd
bhava, 3rd bhava, … 12th bhava. Bhava Arudham represents a special point
that is calculated for each of these 12 bhavas. Bhava Arudham influences
the ability of the native in different departments of life. Bhava Arudham
gives a picture regarding the status of the native in the eyes of the
society.
Bhava Arudham should be calculated as follows: count the number of signs
from bhava to the lord of that bhava. Then count those many signs from the
bhava lord position. In the example horoscope, let us calculate Bhava
Arudham for the Ascendant. The Ascendant is Cancer. Its lord is Moon which
is posited in the same sign. Counting from Cancer to the position of Moon
(i.e. Cancer), we got 1. Now start counting 1 from the Cancer. It means
Cancer will be counted as 1. Hence Cancer will be the Bhava Arudham for the
Ascendant. This is also called ‘Lagna padam’.
Similarly we should calculate Bhava Arudham for 2nd bhava. This bhava is
Leo whose lord Sun is in Aries. Counting from Leo to Aries, we will have 9.
Count 9 signs from Aries and we get Sagittarius. This is the Bhava Arudham
for the 2nd bhava which is called ‘Dhana padam’. In this way, we will have
12 padams starting from Ascendant till 12th bhava. They are: 1. Lagna
Arudha or Lagna padam, 2. Dhana Arudha or Dhana padam, 3. Vikramaarudha or
Bhratru padam, 4. Vaahanarudha or Matru padam, 5. Mantraarudha or Mantra
padam or putra padam, 6. Rogaarudha or roga padam or satru padam, 7.
Daararudha or daara padam, 8. Ashtamaarudha or Ayur padam, 9. Bhagyaarudha
or Bhagya padam, 10. Rajyarudha or Rajya padam, 11. Laabharudha or Laabha
padam, 12. Upapadam.
The Lagna Arudham for the example horoscope is Cancer. This place is
occupied by Moon. Jaimini says that when Lagna Arudham is occupied by
Jupiter or Venus or Moon, the native will become Government officer or
Political leader.
The planets posited in the 11th house from Lagna Arudham will represent the
source of income. When good planets are found there, the person will earn
in righteous ways. When bad planets are there, the person will earn by hook
or crook.
In the example horoscope, Daara Arudham or Daara padam (calculated for 7th
bhava) is Taurus. This sign becomes the 11th bhava from the Ascendant. When
Daara padam falls in the 11th bhava, there will be good friendship between
the wife and husband.
When Daara padam falls in Kendra (4,7,10) or kona (5,9) bhavas from the
Ascendant, then there will be very good married life. The native will enjoy
good wealth. When Daara padam falls in 6,7 or 8th bhavas, then there will
be troubled married life.
Similarly Upapadam which is calculated for 12th bhava gives details about
marital life and health disorders. In the example horoscope, Upapadam is
Aries which is occupied by Mars and Sun. When exalted planet is posited in
Upapadam (Sun is exalted here), the native gets his spouse from a rich and
royal family. When Upapadam is occupied by a debilitated or weak planet,
the native will have spouse from a low class family. Benefic planets in the
Upapadam represent a beautiful partner and malefics represent ugly partner.
Dasa systems in Jaimini Astrology
Jaimini uses Rasi mahadasas (sign mahadasas), in contrast to the Graha
(planetary) mahadasas used in Parasari Astrology System. There are 2 types
of dasa systems mainly used in Jaimini System. They are Chara dasa and
Sthira dasa.
1. Chara (variable) dasa system
In this system, dasas start from whichever sign is in the Ascendant. In the
example horoscope, the Ascendant falls in Cancer. Hence, the dasas will
start from Cancer. The next dasa should be counted either in *clockwise or
anti-clockwise direction* depending upon whether the Ascendant is sama pada
or vishama pada.
The following Ascendants are called sama pada rasis: Aries, Taurus, Gemini,
Libra, Scorpio, Sagittarius.
The following Ascendants are called vishama pada rasis: Cancer, Leo, Virgo,
Capricorn, Aquarius, Pisces.
Take the 9th sign from the Ascendant. If it is sama pada rasi, then count
the dasas from the Ascendant rasi in clockwise order. If the 9th sign is
vishama pada rasi, then count in anti- clockwise order.
In the example horoscope, the Ascendant is Cancer. 9th sign from Cancer is
Pisces which is vishama pada rasi. Hence, the dasas should be counted in
anti-clockwise order from Cancer onwards as: Cancer, Gemini, Taurus, Aries,
Pisces, Aquarius, Capricorn, Sagittarius, Scorpio, Libra, Virgo, Leo.
So, for this native the first dasa will be of Cancer, followed by Gemini
and then Taurus etc.
Another example. For Aries Ascendant person, the 9th sign will be
Sagittarius which is sama pada rasi. Hence, the dasas happen in clockwise
order starting from Aries as: Aries, Taurus, Gemini, Cancer, Leo, Virgo,
Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces.
To determine the length of the maha dasas, look at the placement of the
ruler of the signs. If the ruler’s sign is sama pada, then count in
clockwise order from the sign to the ruler. If the ruler’s sign is vishama
pada, then count in anti-clockwise order. After that, deduct 1. If a planet
is in its own sign, it is assigned 12 years.
In the example horoscope, Cancer is the Ascendant. Hence, the starting dasa
is of Cancer sign. Since Moon who is lord of this sign is posited there,
its dasa length will be 12 years. After Cancer dasa, the next dasa will be
of Gemini. Since Gemini is sama pada, count in clockwise order to its
lord’s placement (i.e. place of Mercury). It gives 12. Then subtract 1. So,
12-1 = 11 years. Similarly, The next dasa will be of Taurus. Its lord is
Venus posited in Taurus. Hence, Taurus dasa period will be 12 years. The
next dasa will be of Aries whose lord is Mars in Aries. Hence its dasa
period will be 12 years. The next dasa will be of Pisces whose lord is
Jupiter in 4th house. Hence it s dasa period will be 4-1 = 3 years
duration. In this way maha dasa periods should be calculated.
*Jaimini gives special rules for Scorpio and Capricorn signs.*
a. If anyone planet either Mars or Ketu, is placed in Scorpio, then we
should use the other to calculate the number of years for the dasa and
ignore the one placed in Scorpio. Then deduct 1.
b. If both Mars and Kethu are placed in Scorpio, we should take 12 years
without any deductions.
c. If both of them are placed in a rasi other than Scorpio, then count to
the stronger planet in that two and deduct 1.
In the same way, we should do for Saturn and Rahu in Capricorn sign.
Similarly, each antar dasa (sub period) will be in months equal to the
number of years as of dasa period. In the example horoscope, the Cancer
dasa period is having 12 years duration. Its sub periods will be
Cancer-Gemini, Cancer-Taurus, Cacer-Aries, Cancer-Pisces, Cancer-Aquarius,
Cancer-Capricorn, Cancer-Sagittarius, Cancer-Scorpio, Cancer- Libra,
Cancer-Virgo, Cancer-Leo and then Cancer-Cancer.
Here the first antar dasa Cancer-Gemini will be of 11 months and second
antar dasa Cancer-Taurus will be of 12 months and the third antar dasa
Cancer-Aries will be of 12 months, and of Cancer-Pisces will be of 3
months, etc.
2. Sthira (fixed) dasa system
In this system, the dasa periods will have fixed durations. To know, this
system, we should first calculate ‘Brahma graha’. The following rules will
help to know the Brahma graha:
a. Find out which bhava is stronger in the Ascendant and 7th bhavas. If the
Ascendant is stronger, then count from the Ascendant to the stronger planet
among 6th, 8th and 12th bhava lords. If 7th bhava is stronger than the
Ascendant, then counting should be done from 7th.
b. The stronger planet among 6th or 8th or 12th lords counted from either
Ascendant or from 7th will become Brahma graha.
c. Saturn and Rahu cannot become Brahma grahas. In case, Saturn or Rahu
happen to become Brahma graha, then we should take the lord of 6th bhava
from that planet (i.e. either Saturn or Rahu) as Brahma graha.
Sthira dasa periods will start from that sign where Brahma graha is found.
The dasa periods will start from that sign onwards, always in clockwise
direction.
In the example horoscope, Ascendant lord Moon is posited in the Ascendant
and hence it is stronger than the 7th house. Hence, dasa periods will start
from Cancer onwards as: Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius,
Capricorn, Aquarius, Pisces, Aries, Taurus, Gemini.
Cardinal signs (ex: Aries, Cancer, etc.) will have 7 years maha dasa
period. Fixed signs (ex: Taurus, Leo, etc.) will have 8 years period.
Common signs (ex: Gemini, Virgo, etc.) will have 9 years period. In the
example horoscope, Cancer dasa period will have 7 years maha dasa period as
it is a common sign. The antar dasa (sub periods) in Cancer will be:
Cancer-Cancer, Cancer-Leo, Cancer-Virgo, Cancer-Libra, Cancer-Scorpio,
Cancer-Sagittarius, Cancer-Capricorn, Cancer-Aquarius, Cancer-Pisces,
Cancer-Aries, Cancer-Taurus, Cancer-Gemini. The first antar dasa period of
Cancer-Cancer will last for 7 months, Cancer-Leo will last for 8 months,
Cancer-Virgo will last for 9 months and Cancer-Libra will last for 7 months
and so on.
THUS, JAIMINI AND PARASARA ASTROLOGY DETAILS SHOW THE LONG PASSAGE
OF TIME AND JAIMINI WAS AT THE FAR END THAN OTHER KNOWN RISHIS; RATHER MANY
FOLK TALES SHOWN BY GOPALA KRISHNAN ARE WRITTEN AS REVEALED WITHOUT
AUTHENTICITY.
K RAJARAM IRS 13526
On Wed, 13 May 2026 at 13:38, Rajaram Krishnamurthy <[email protected]>
wrote:
> I pity for writing what is already written with evidence value, as
> non evidential and folk tale versions from 3rd rate stuff; Jaimini was
> never a student of Vyasa; Jaimini and so many including adi shankara and
> Ramanuja had quoted BADARAYANA AND DOES IT MEAN ALL THESE PEOPLE ARE
> STUDENT OF VEDA VYASA WHO WAS IN3000 BCE, TO JAIMINI IN 500 BCE SURVIVING
> TO BE GURU OF JAIMINI? AND GOPALAKRISHNAN NEVER OPENS UP HIS BRAIN WHEN HE
> WRITES COPY AND PASTE. NEVER VERIFIES BUT AS A COPIED STORY VERSION WRITES
> THAT GOPALAKRISHNAN EXISTED IN ALL THE 4 YUGAS AND AS HE WROTE BADARAYANA
> SEVERAL TIMES IS ALSO VYASA STUDENT!! K RAJARAM IRS 13526
>
> On Wed, 13 May 2026 at 11:43, 'gopala krishnan' via Thatha_Patty <
> [email protected]> wrote:
>
>> *SAGE JAIMINI PART3**(Last Part)*
>>
>> *CONTINUED FROM PART 2*
>>
>> *Jaimini Bharata- Differences with Vyasa Bharatha.*
>>
>> *In the Jaimini Bharata*, the meeting between Arjuna and King
>> Chandrahasa is a moment of mutual respect and spiritual recognition rather
>> than the *typical military conflict seen in other episodes of the Horse
>> Sacrifice*.
>>
>> *The Encounter at Kuntala*
>>
>> When the sacrificial horse of Yudhishthira entered the kingdom of
>> Kuntala, it was spotted by Chandrahasa’s sons, Makaraksha and Padmaksha.
>>
>> *The Sons' Reaction*: They were initially dismayed and informed their
>> father about the arrival of the powerful Pandava army led by Arjuna and
>> Krishna.
>>
>> Chandrahasa’s Decision: Unlike many other kings who challenged Arjuna to
>> prove their valour, Chandrahasa—being a great devotee of Krishna and a
>> wise ruler—immediately recognized the divinity of the mission.
>>
>> He did not wish to fight a battle against the forces of Dharma.
>>
>> Submission and Support
>>
>> Royal Reception: Chandrahasa went out to meet Krishna and Arjuna,
>> treating them with the highest royal honours and abundant wealth.
>>
>> Joining the Cause:
>>
>> Instead of resisting the Ashvamedha, he formally accepted the Pandavas'
>> sovereignty.
>>
>> On Krishna's advice, Arjuna accepted this peaceful submission, and they
>> made peace without any bloodshed.
>>
>> Abdication: In a final act of devotion, Chandrahasa anointed his son
>> Makaraksha as the new king of Kuntala so that he himself could join
>> Arjuna’s army and assist in the remainder of the sacrificial journey.
>>
>> *Why this episode is unique?*
>>
>> In the Jaimini Bharata, Arjuna is often depicted as a warrior who
>> struggles and needs Krishna’s constant intervention. However, the
>> encounter with Chandrahasa serves as a rare example of peaceful diplomacy
>> and shared devotion, highlighting Chandrahasa’s status as a "perfect
>> devotee" whose destiny was always protected by the divine.
>>
>> My note- Regarding Lord Krishna leading Arjuna following Aswamedha
>> horse, I have made a google search to confirm and result is given below:-
>>
>> In the Jaimini Bharatha (also known as the Jaiminiya Ashvamedha Parva),
>> Lord Krishna plays a central, active, and deeply spiritual role in leading
>> and protecting Arjuna during the campaign of the sacrificial horse. Unlike
>> the standard Mahabharata by Sage Vyasa, which frames the Ashvamedha
>> primarily as a political expansion, Sage Jaimini's text focuses intensely
>> on devotion (bhakti) to Krishna.
>>
>> *Lord Krishna is involved throughout Arjuna's journey in the following
>> distinct ways*:
>>
>> 1. Assuming Command of the Army
>>
>> When regional kings capture the sacrificial horse to challenge the
>> Pandavas, the stakes escalate into fierce battles. In specific chapters,
>> such as the *conflict against King Tamradhwaja, Krishna takes over the
>> active leadership and direction of Arjuna's army* to protect the horse
>> and guide their military strategy.
>>
>> 2. Divine Tactical Intervention and Defeat
>>
>> Krishna intentionally uses unconventional cosmic tactics to resolve
>> conflicts.
>>
>> During the initial rituals, a demon named Anuswala (brother of Salwa)
>> abducts the sacrificial horse. Krishna pursues him single-handedly,
>> engages in battle, and deliberately allows himself to be momentarily
>> subdued.
>>
>> Once Anuswala realizes Krishna's true cosmic identity—revealed through
>> His multi-form divine manifestation (Chaturdha Murti)—the abductor
>> surrenders the horse and becomes a devotee.
>>
>> 3. Spiritual Facilitator of Peace
>>
>> The text portrays *Krishna as an orchestrator of reconciliation rather
>> than just a conqueror*. Opposing kings often capture the horse solely
>> because they desire a personal audience or battle with Krishna. Krishna
>> uses these confrontations to transform former enemies into allies and
>> devotees, bringing the children of late adversaries (like Karna and
>> Jayadratha) into the fold of the newly established righteous kingdom.
>>
>> 4. Direct Protection and Resuscitation
>>
>> Arjuna faces overwhelming mystical opposition from powerful warriors,
>> including *his own son, Babruvahana.* In these deadly conflicts, Krishna
>> acts as Arjuna's ultimate saviour. When Arjuna is killed or
>> incapacitated in battle, Krishna intervenes directly—by orchestrating a
>> journey to the netherworld (Naga Loka) to secure a life-giving gem—to
>> revive Arjuna and restore him to the physical world.
>>
>> 5. Spiritual Target of the Sacrifice
>>
>> In Jaimini's text, the horse itself is spiritually linked to Krishna.
>>
>> Before the final rituals, the sacrificial horse communicates through
>> Nakula, stating that *it has no desire for the traditional heavens
>> because Krishna is physically present at the sacrificial altar*.
>>
>> During the final offering, Krishna pierces the horse's chest; instead of
>> a bloody sacrifice, a divine ray of light emerges from the animal and
>> merges directly back into Krishna, transforming the horse's body into pure
>> camphor
>>
>> *Why Vyasa Bharatha is more popular than Jaimini Bharatha*
>>
>> The Vyasa Bharatha is significantly more popular and universally
>> recognized than the Jaimini Bharatha due to fundamental differences in
>> structural completeness, thematic scope, and *historical survival*.
>>
>> While Sage Jaimini was a direct disciple of Veda Vyasa, their respective
>> compositions took completely different paths in Indian literary tradition.
>>
>> *The core reasons for the overwhelming popularity of Vyasa's version
>> include:*
>>
>> 1. Incompleteness and Loss of Jaimini's Text
>>
>> Extant Fragments: The primary reason for Jaimini's lower popularity is
>> that his complete Mahabharata did not survive.
>>
>> The Surviving Parva: Today, only the Ashvamedha Parva (the Book of the
>> Horse Sacrifice) survives in its entirety from Jaimini's original work.
>>
>> Vyasa's Full Epic: In contrast, Vyasa's Mahabharata survives fully across
>> all 18 Parvas, providing the complete, unbroken saga from the origins of
>> the Kuru dynasty to the ascent to heaven.
>>
>> 2. Comprehensive Geopolitical Scope vs. Singular Focus:
>>
>> Vyasa's epic explores a massive geopolitical landscape of Vedic India,
>> detailing complex statecraft, power politics, military alliances, and a
>> multi-generational family feud.
>>
>> *Ritualistic Focus: Jaimini's surviving text centers strictly on the
>> post-war ritual of the Ashvamedha Yagna*. It functions more like an
>> elaborate, specialized narrative about a single ritual campaign rather than
>> a grand, foundational historical epic.
>>
>> 3. Philosophical Depth and the Bhagavad Gita
>>
>> Spiritual Treasures: Vyasa's version acts as a massive cultural and
>> philosophical compendium, housing vital independent texts like the
>> Bhagavad Gita, the Anugita, and the Vidhura Niti.
>>
>> Narrative Over Philosophy: Jaimini’s text prioritizes emotional
>> storytelling, regional folklore, and ritual procedures over dense,
>> universal philosophical discourses. It lacks a universal philosophical
>> cornerstone equivalent to the Bhagavad Gita.
>>
>> 4. Representation of Heroes and Human Realism
>>
>> The Invincible Hero: In Vyasa's text, characters retain their complex,
>> gritty, and historically grounded realism. Arjuna remains an
>> all-conquering, independent hero who successfully safeguards the
>> sacrificial horse primarily through his own unmatched warrior prowess.The
>> Vulnerable Hero: In Jaimini's version, the Pandavas are frequently
>> defeated, humbled, or killed by regional kings and their own sons,
>> requiring constant divine resuscitation and intervention from Lord Krishna.
>>
>>
>> 5. Historical Rejection
>>
>> Puranic legends and texts (such as Shridhara's 17th-century
>> Pandavapratapa) state that Vyasa traditionally rejected or condemned the
>> versions written by his disciples—including Jaimini—because they
>> introduced too many imaginative deviations and personal fictional elements
>> .
>>
>> The Authorized Canon: *The version recited by Vyasa's disciple
>> Vaishampayana became the officially accepted,* orthodox canon
>> transmitted down through generations, sealing Vyasa's absolute dominance in
>> mainstream Hindu tradition
>>
>> His school is considered non-theistic, but *emphasizes ritual parts of
>> the Vedas as essential to dharma*. Jaimini is known for his studies of
>> the older Vedic rituals.
>>
>>
>>
>> *Badarayana- Jaimini’s guru*
>>
>> Jaimini's guru was Badarayana, who founded the Vedanta school of Hindu
>> philosophy. He is also credited with authoring the Brahma Sutras.
>>
>> *Both Badarayana and Jaimini quoted each other as they analysed each
>> other's theories*. Badarayana emphasises knowledge, while Jaimini
>> emphasises rituals. They sometimes agree with each other, sometimes
>> disagree, and often present antithesis to each other.
>>
>> Jaimini's contributions to textual analysis and exegesis influenced other
>> schools of Indian philosophies. The most studied bhashya (reviews and
>> commentaries) on Jaimini's texts were written by scholars named Shabara,
>> Kumarila, and Prabhakara.
>>
>> *Badarayana and Vedavyasa are the same person*
>>
>> The connection between Sage Badarayana and Sage Jaimini represents one of
>> the most intellectually influential guru-disciple relationships in the
>> history of Indian philosophy. Together, they laid the foundation for
>> mainstream Vedic orthodoxy.
>>
>> 1. Identity of Badarayana and Veda Vyasa
>>
>> The Twin Names: In mainstream Hindu tradition, Badarayana and Veda Vyasa
>> are widely identified as the exact same individual.
>>
>> The Etymology: *He is called Vyasa because he "arranged" the single Veda
>> into four distinct books*. He is called Badarayana because his hermitage
>> was situated in Badarikashrama (modern-day Badrinath) surrounded by Badari
>> (jujube) trees.
>>
>> The Lineage Transmission: As Jaimini’s guru, Badarayana explicitly
>> trusted him with compiling and *preserving the Sama Veda and writing a
>> version of the Mahabharata (the Jaimini Bharatha*).
>>
>> 2. Intellectual Rivalry:
>>
>> Despite their deep respect, Badarayana and Jaimini established opposite
>> intellectual counterweights in Vedic thought, creating a framework of
>> scholarly debate:
>>
>> Jaimini’s School (Purva Mimamsa): Focuses entirely on Karma Kanda (the
>> action/ritual portion of the Vedas). Jaimini argued that performing
>> Vedic sacrifices and physical rituals is the ultimate path to cosmic order
>> (Dharma).
>>
>> Badarayana’s School (Uttara Mimamsa / Vedanta): Focuses entirely on *Jnana
>> Kanda (the knowledge/philosophical portion of the Upanishads).*
>>
>> Badarayana argued that mechanical rituals are secondary, and that the
>> realization of the ultimate cosmic self (Brahman) is the sole path to
>> liberation (Mukti).
>>
>> 3. Mutual Citation in Foundational Sutras
>>
>> The historical reality of their dynamic discourse is proven because they
>> explicitly quote and criticize each other by name within their own
>> foundational text formulas:
>>
>> *In the Brahma Sutras**: Badarayana explicitly quotes Jaimini's
>> objections across several verses to thoroughly address, dismantle, or
>> refine his disciple's focus on ritualism*.
>>
>> In the Mimamsa Sutras: Jaimini inserts the phrase "according to
>> Badarayana" directly into key verses. This was done to explicitly signal
>> to students where his own perspective differed from or harmonized with
>> his guru's traditional teaching
>>
>> Works
>>
>> *Jaimini's Mimamsa emerged in a time when traditional Vedic beliefs were
>> losing their persuasive power*. It was no longer taken for granted that
>> sacrifices pleased deities, maintained the universe, or that the Vedas were
>> infallible. Buddhist, Jain, and sceptical perspectives questioned the
>> significance of sacrifices, while some adherents continued their practice
>> despite doubts. This challenged the notion of a comprehensive
>> understanding of rituals. In his works, Jaimini sought to address these
>> criticisms.
>>
>> *Purva Mimamsa Sutras*
>>
>> Jaimini is most known for his great treatise Purva Mimamsa Sutras, also
>> called Karma-mimamsa (“Study of Ritual Action”), a system that
>> investigates the rituals in the Vedic texts. The text founded the
>> Purva-Mimamsa school of Indian philosophy, one of the six Darsanas or
>> schools of Indian philosophy.
>>
>> Dated to around the 4th century BCE, the text contains about 3,000 sutras
>> and is the foundational text of the Mimamsa school. The text aims at an
>> exegesis of the Vedas with regard to ritual practice (karma) and religious
>> duty (dharma), commenting on the early Upanishads. Jaimini's Mimamsa is
>> eminently ritualist (karma-kanda) in comparison to the metaphysical focus
>> on knowledge of the Self (Atman) and Brahman of the Vedanta philosophy. His
>> Mimamsa Sutra was commented upon by many, of which Śābara was among the
>> earliest.
>>
>>
>>
>> *Samaveda*
>>
>> When sage Veda Vyasa classified ancient Vedic hymns into four parts based
>> on their use in sacrificial rites and taught them to his four chief
>> disciples – Paila, Vaisampayana, Jaimini, and Sumantu, *the Samaveda was
>> transmitted to sage Jaimini.*
>>
>> — Brahmanda Purana 1.4.21
>>
>> *Markandeya Purana*
>>
>> One of the major Puranas, the Markandeya Purana, opens with a dialogue
>> between sage Jaimini and Markandeya and discusses philosophy, theology,
>> cosmology, cosmogony, dharma, and karma.
>>
>> *Brahmanda Purana*
>>
>> It is mentioned in the first chapter of the Brahmanda Purana that the
>> Brahmanda Purana is a story that *Jaimini is telling King Hiranyanabha
>> at Naimisharanya.*
>>
>>
>>
>> Mahabharata( Refreshing)
>>
>> Jaimini has also appears in many parts of the Mahabharata. For instance,
>> in Adi Parva, chapter 53, stanza 6, Jaimini is said to be present during
>> Janamejaya's sarpasatra, the yanja (sacrificial ritual) he performed to
>> kill all serpents out of vengeance for his father *Parikshit's death*.
>> Furthermore, stanza 11 in chapter 4 of the Sabha Parva says that Jaimini
>> was a part of Yudhishthira's council. He even visited Bhishma as he lay on
>> the bed of arrows during the war, according to Shanti Parva, chapter 46,
>> stanza 7.
>>
>> Later narratives
>>
>> In later narratives, Jaimini is described as a disciple of Vyasa, the
>> author of the Mahabharata, *who seeks clarification on the Mahabharata.
>> Since Vyasa was not around to clear his confusions, he went to Markandeya*.
>> However, by the time he went to him, Markandeya had abandoned speech. *The
>> disciples of Markandeya directed Jaimini to four birds who had witnessed
>> the great eighteen-day Mahabharata war*. The mother of those four birds
>> was flying above the battlefield of the great war when she was pierced by
>> an arrow which ripped open her womb. Four eggs fell out and safely
>> landed onto the Kurukshetra ground, which had been softened as it was
>> blood-soaked. *An elephant's bell fell on the four birds and covered
>> them protectively, keeping the eggs safe throughout the remainder of the
>> war.*
>>
>> After the war, they were discovered by rishis who realized that the
>> four birds had heard much during the war and had knowledge that no other
>> human had so blessed them with human speech. *Jaimini went to those four
>> birds and was able to clear is doubts and confusions*
>>
>> *End of posting*
>>
>>
>>
>> *Compiled from websites and Google QA . R. Gopalakrishnan,(**former ITS
>> 7024**) 13-05-2026*
>>
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