The seven, with what Sārāvalī says and how often each occurs
The frequency column is ours, measured over two thousand birth dates spread across 1930–2030. The classical texts name all seven without saying which are common, which leaves people assuming an ominous name must be rare.
| Signs | Yoga | How often | What Sārāvalī gives |
|---|---|---|---|
| 1 | Gola — the ball | 0% | Indigent, indolent, without learning or honour, unclean, constantly grieved. Did not occur once in the sample. |
| 2 | Yuga — the yoke | 0.15% | A religious hypocrite, bereft of wealth, forsaken by people, without children, honour or virtue. |
| 3 | Śūla — the trident | 4.4% | Harsh, indolent, poor, given to torture — and bold, successful in war, fearful. The first result with real capability in it. |
| 4 | Kedāra — the field | 27.4% | Useful to many, an agricultural occupation, truthful, fickle-minded, wealthy. |
| 5 | Pāśa — the noose | 42.0% | Bondage, attachment to work, worldly, talkative, wanting in good qualities, with many servants. |
| 6 | Dāmini — the tether | 23.6% | Helpful, cattle, lordship of money, many children and jewels, bold, learned — and foolish. |
| 7 | Vīṇā — the lute | 2.5% | Friends, eloquence, interest in the śāstras and in music, happiness, many servants, fame. |
Note what the numbers do to the reading. Pāśa, Kedāra and Dāmini account for ninety-three per cent of all charts — carrying one of them says almost nothing, and the rest of the chart does the work. Gola, Yuga, Śūla and Vīṇā together make up the remaining seven per cent, and those are the ones worth weighing.
How to read the count
The series runs from total concentration to total dispersal, and the classical results track that axis almost exactly. Gola puts all seven grahas in one sign — every signification fused, nothing able to act independently — and receives the harshest description in the chapter. Vīṇā puts each graha in a sign of its own, and receives the most harmonious.
Between them the results improve as the count rises, with one exception: Pāśa at five signs, which is both the most common configuration and the one described in terms of bondage. The reading that fits is obligation rather than deprivation — the noose of a person tied to what they have built, with servants and work and no freedom from either.
Because the three middle counts are so common, treat a Saṅkhyā yoga as background rather than as a finding. It tells you the shape of the distribution; it does not tell you what the chart does with it.
Saṅkhyā yogas — counted, not shaped
The seven Saṅkhyā yogas ignore shape entirely and count only how many signs the seven grahas occupy. Because that number is always between one and seven, every chart carries exactly one of them — which makes this the one Nābhasa class where "do I have it" is the wrong question and "which one" is the right one. Sārāvalī gives the class a bleak collective result: happy only with others' wealth, living through others' help, and never quite at peace.
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.