How Śakti Yoga forms
This is the exact condition the check above applies.
| Condition | Requirement |
|---|---|
| The grahas | All seven, Sun through Saturn |
| The houses | Only 7, 8, 9 and 10 |
| Empty | The remaining eight houses hold none of the seven |
| How often it occurs | 1.3% of charts in our sample |
Anchored on the 7th, the third of the four-house set.
What Sārāvalī says Śakti Yoga gives
The list is internally contradictory and Sārāvalī does not resolve it: devoid of wealth, deformed, subject to grief, mean, lazy and short-lived — and in the same sentence, expert in war and beautiful.
The contradiction is the reading rather than a flaw in it. The quadrant runs from the 7th to the 10th — others, crisis, fortune and action — so the chart is entirely in the public and adversarial half. That produces genuine capability in conflict alongside a private life with nothing in it, because the houses of self, wealth and home are empty.
The śakti is a spear: effective, single-purpose, and of no use for anything else.
Ākṛti yogas — the shape the grahas make
Śakti concentrates it into the public quadrant and empties the private one entirely.
We measured it rather than guessed: across a sample of 398 charts, Śakti formed in 1.3% of them.
The twenty Ākṛti yogas are named for the figure the seven grahas trace across the houses — a boat, a parasol, a bow, a lotus. Sārāvalī gives the class its own result before the individual ones: a person with any Ākṛti yoga is satisfied with their own fortune, earns through authority, is dear to those in power, and is famous. The individual yoga then says what kind of person that is.
Two things true of every Nābhasa yoga
They run continuously — Sārāvalī says the Nābhasa yogas are "effective at all times independent of Daśās", which sets them apart from almost every other yoga in Jyotiṣa. And they constrain all seven grahas at once, so most charts carry only a few and a "not present" result is the ordinary answer.
How this check works
Your chart is computed from an astronomical ephemeris on the Lahiri (Citrapakṣa) ayanāṁśa, and the formation rule stated on this page is tested against it directly — the same rule, not a paraphrase. Where the classical texts disagree about a condition, the page names the reading we follow.