Relevance in Muhurtha

Panchaka Suddhi

Panchakasuddhi is an important criterion in the selection and sanction of any Muhurtha selected
for any auspicious function. This principle is seen adopted in certain parts of South India. The
rule itself is partly inconsistent and appears to have been adapted from the wide-ranging
references. Its origin can perhaps be traced to “Yaatrapanchakam,” a condition found in some of
the ancient texts. Most of the Muhurtha texts of yore lay their emphasis only on the clearance of
the Nityadoshas, Shaddoshas and Kartrudoshas. There are about thirty-seven or more of some of
such listed blemishes. Of these, mainly the twenty-one or Ekavimsati Mahaadoshas are taken as
proscribed for any auspicious event. Markandeya wants only the ten of them, as the most
forbidden.

Narada proclaims that the utmost requisite for all auspicious rituals is the purity of the five
constituents of the almanac. This is known as Panchanga- Suddhi, or the purity of the five limbs
of Time, namely the Tithi, Vara, Nakshatra, Yoga and Karana. Panchanga-Suddhi is the
primary requisite, without which even a powerful or auspicious Lagna cannot be approved. An
auspicious rasi rising at the time, to be accepted as the Lagna, can make this Shadangas or six
constituents. According to Vidyaamaadhaveeyam it becomes a Gunaraajan, an embodiment of
well-being. If a good ‘grahasthithi’ or placement of planets could also be secured for the selected
time, it can become a Saptaamga or one having seven good constituents. Such an elected moment
is called ‘Gunaraajaraajan.’ In a way, one cannot but hold the concept of Panchakasuddhi rule as
a strange factor with reference to these thoughts.

Panchaka means a group of five. By adding the numbers of Tithi, Vara, Nakshatra and Lagna we
get only four constituents. Tithi is counted from speculation Pradipata, vara from Sunday and
nakshatra from Aswini. Taking their total as the fifth constituent, the effort appears only to justify
the nomenclature of Panchaka. This is nothing but beating around the bush. The residue after
casting out nines indicates the Panchaka.

However, the following sloka, defining the Panchaka, bringing the fifth constituent, viz., the
Lagna-dhruva number also in the reckoning, makes it more significant.

Tithivaram Cha Nakshatram Lagnam Sammelayethpunah |

Mesha Pancha, Vrushe Saptha Makare Dvou Ghate Yugam | |
Meena Shat Cha Samayogam Pascha Tankena Samaharet |
Ekasheshe Mruthirgneyam Dvou Sheshe Agnirudhahrutham | |
Chatvara bhoopasagneti shat sheshe chora ityapi |
Roga ashta bhoopasagnyeti kala nirnaye | |

This rule gives the dhruva for the Lagna based on what rasi it rises. It gives the dhruva as 5 for
Mesha, 7 for Vrishabha, 2 for Makara, 4 for Kumbha and 6 for Meena. Naturally the rest have
none.
 The Lagna-Dhruva number, if any, must be added to the total of the number of Tithi, Vara,
Nakshatra and Lagna for the selected day. This total must be divided by 9. The remainder
number indicates quality of the Panchaka as indicated below.

Remainder number Name of Panchaka Quality or result

1 Mrityupanchaka Death

2 Agnipanchaka Fire

3 Nishpanchaka Good results

4 Rajapanchaka Governmental trouble

5 Nishpanchaka Good results

6 Chorapanchaka Theft

7 Nishpanchaka Good results

8 Rogapanchaka Disease

9 Nishpanchaka Good results

The remainders 1, 2, 4, 6 and 8 are bad and hence they are forbidden. The other remainders viz.,
3, 5, 7 and 9 are good or nishpanchakas and can be accepted. This is the rule that is followed in
Tamilnadu except that some do not reckon the dhruva count.

This rule, however, is not inflexible. If the adverse Panchaka results they can be harmful on select
days or select functions. There are certain exceptions and propitiatory measures as well, as
indicated below.

Panchaka --> Mrithyu Agni Raja Chora Roga

For all Night

Avoid for --> Day ceremonies Day ceremonies Night Ceremonies
ceremonies Ceremonies

Remainder --> 1 2 4 6 8

Avoid on Days -
-> Sat Tue Mon Thur Wed Fri Sun

Another school Wed - - Thur Fri

-->

Upanayana House Agriculture Tour, Marriage,

Avoid for --> Travel
Marriage construction Employment Upanayana
Offer for
Ratnam Sandal Paste Lime Fruit Deepam Grains
Atonement

It can be seen therefore that the Panchaka rule is not absolute for all selections and is adjustable
to suit the demands of the circumstances.

Let us now look into the genesis of the idea of Panchaka. Our ancient Muhurtha texts do not
specify the need for ensuring Panchakasuddhi for Muhurthas in general. However, under the
rules for travel, rules for ascertaining Yaatrapanchakam are seen included. Kaalaprakaasika
says:

Keep the total of the Tithi, Vara, Nakshatra, Lagna counts.

Add to it 15 and divide the total by 9. If the remainder is 5 it is Roga.
Likewise add to it 12 divide by 9 and if it gives a remainder 5 Agni results.
Likewise add to it 10 divide by 9 and if it gives a remainder 5 Raja results.
Likewise add to it 8 divide by 9 and if it gives a remainder 5 Chora results.
Likewise add to it 4 divide by 9 and if it gives a remainder 5 Mrithyu results.

Kaalavidhana has almost the same rule, but suggests the multiplication of the total by the fifth
constituent viz., 15,12,10,8 and 4, instead of adding the same and then dividing the result by nine
and to find if a balance of 5 arrives to get the Roga, Agni, Raja, Chora and Mrithyu Panchaka in
the same order, for rejection.

Muhurtha Padavi endorses the view of Kaalaprakasika for the reckoning of the
Yaatrapanchakam. However, it adds:

Yogairgachati bhoopalo muhurthene dwijataya |

Anyesham sakunaisiddhisarveshamapi va thatha|
Tasmat sakunamalochya gandhavyam britimischyata||

It is clear therefore that the source for the adoption of the idea of panchaka could be only from
the Yaatrapanchakam. It appears as if this Panchakasuddhi is just a simplified rule for
identifying any malady in the selection of elective moments for all events. The overemphasis for
the strength of the Muhurtha for Brahmins covertly suggests simplified rules for others, like yoga
for rulers and omens for others. Perhaps by Brahmins they meant the enlightened ones only!

Varushaadinool, a Tamil work gives not only different counts of dhruva for different weekdays
but also for all the rasis, instead of the select five.

Jyothinimbhanda has something different to tell about this, citing Jyothisha Chintaamani. It
suggests to add as the fifth additive constituents 6, 3, 1, 8, and 4 instead of 15 etc. to the sum of
the Tithi, Vara, Nakshatra and Lagna numbers and then to cast out the nines. It will be all the
same as this additive numbers have only been reduced by nine.

The idea developed with a fixed remainder of 5 attributable to baneful panchaka by all these
exercises, suggested in the above texts except Kaalavidhana, is exactly equivalent to the present
system in practice, in assigning the different remainder numbers as 1 for Mrithyu, etc. Adding 6
or 15 to a number and casting out the nines to find a balance of 5 to get Roga will tantamount to 5
- 6 = -1 or 9 -1 = 8 -> Roga! or 5 – 15 = -10 or 9 -10 again -1 = 8 -> again Roga!

The other doubt that could come up would be whether the count of Tithi has to be confined to 15
or 30. The commentaries of ancient texts are clear in this aspect. The tithis are to be counted from
the Sukla Paksha Pradipata only. The impression that all the Krishna Paksha Tithis are not
admitted for auspicious events is erroneous. For example Krishna Ashtami is admitted for
marriage. Moreover Moon is considered favourable from Sukla Panchami to Krishna Panchami.
Therefore the count of Tithi must be 1 to 30 starting from Sukla Pradipata.

It will be pertinent to point out that, according to some scholars, the Vedic reckoning of the tithis
was by identifying them by their parts during the day time and night time, separately. They had
distinct names for the day and night parts of the tithis of both the halves. Thus they make a total
of sixty constituent parts of half tithis. Again these half tithis of the day and night of both the
halves of the month, divided into fifteen Muhurtha s have individual names amounting to sixty.
Their further subdivisions into fifteen shudramuhurtas of about 8 vighatis duration can be of
interest to those interested in ancient Hindu kaalaganitha. So, the count of tithis is continuous
from Sukla Pradipata to Amavasya.

In all cases of adjudging any Muhurtha , the logical conclusive abilities alone rule supreme. For
example we all know that any beneficial aspect for any elective Lagna can strengthen it. However,
for marriage, such an aspect from the seventh cannot be accepted. Now the moot point is whether
the Panchakasuddhi is the last word in accepting or rejecting a Muhurtha . It is not. The other
factors alone can take the precedence. It has to be noted that the evil panchakas have palliatives in
the form of propitiations. So it follows that they can always be admitted in any Muhurtha , if it is
otherwise superfine. Though Panchakasuddhi, by practice is considered essential in Tamilnadu,
no much importance is given to it in Kerala in the determination of general Muhurtha s. By no
reason, therefore, a very good Muhurtha , need be rejected simply because it lacks
Panchakasuddhi.