6. The Results of sahamas

[Sanskrit text for this chapter is available]

Next, the results (phala) of sahamas; and first, the definition of the ruler of a sahama being strong or weak is stated by Samarasiṃha [in the Tājikaśāstra]:

Of [planets] occupying their domiciles, exaltations, thirtieth-parts,^[1] triplicities, or ninth-parts, [the one] in each foregoing place is stronger, and the one in the following place, less so. When [a planet] has several dignities, its strength in aspecting the ascendant should also be examined. When [a planet] even with several dignities does not aspect the ascendant, it has no strength; [but] a planet endowed with few dignities and aspecting the ascendant is strong. If the horoscope of the year [falls] in the daytime, the strength of the diurnal planets is greater; if in the night, [the strength] of the other [planets]. By the benefic [planets being situated] in an evil place, there is misfortune; good fortune if it is otherwise.

‘The diurnal planets’ [means] the male planets; ‘of the other [planets]’ [means] of the female planets.

Next, Romaka describes the strength and weakness of a sahama:

A sahama conjunct or aspected by its ruler and benefic planets, or whose ruler is strong, becomes endowed with strength; weakness is the opposite. [If a sahama is] conjunct the ruler of the eighth [house] and has itthaśāla with a malefic, its result is not [seen] in [that] year. The ruler of a sahama in a ruinous house45 soon causes misfortune, [but] if the sahama is conjunct or aspected by benefics, it destroys the misfortune [threatening] the sahama.

And Yādava [says in Tājikayogasudhānidhi 11.32]:

A sahama aspected by or conjunct its ruler, a friend or a benefic, and whose ruler is [heliacally] risen, is declared to be strong and produce its own significations; but if it is the reverse, one should consider [that] house^[2] to destroy [its significations].

If it should be objected that, in the annual revolution of many [natives], the sahamas of fortune, horses, dominion, elephants and so forth as well as their rulers are seen to be strong, yet the results of those [strong sahamas] do not manifest, [in reply] it is said: first all sahamas are to be found in the nativity by the procedure described above. Then, after examining the strength or weakness of [each] ruler, and the strength or weakness of [each] sahama, those sahamas which by every method are determined to be weak should never be considered in [the revolution of] the year, as they are unable to produce any result; but those which by every method are [found to be] strong are to be considered in the year. And it is said in Saṃjñātantra [3.30]:

Having first examined the strength and weakness of all sahamas in the nativity, one should consider those [for] which [results] are possible in [the revolution of] the year.

Next, the results of conjunctions and aspects relating to malefic and benefic planets [are described] in Saṃjñātantra [3.33]:

If [a sahama] is conjunct a malefic and aspected by a benefic, there is evil at first, then good; [if it is] conjunct a benefic and aspected by a malefic, there is good at the beginning but evil in the end.

Regarding this, a distinction in time should be made between the results of a conjunction and an aspect by dividing the year into two parts, each comprising six months.

[Continuing from Saṃjñātantra 3.32, 35–36, 62:]

[The sahama of fortune] occupying the sixth, eighth or twelfth [house] from the ascendant destroys merit, fortune and renown; [but] by the aspect of a benefic [or] ruler, happiness, merit and so forth come about in the end.

Occupying the sixth, eighth or twelfth [house] in the nativity, and moreover afflicted by a malefic in [the revolution of] the year, Fortune destroys merit, wealth and happiness. If its ruler is burnt, the result is the same. One should consider all sahamas in this way, in the nativity and in the year.

By the conjunction or aspect of a benefic there is happiness according to the strength of the ruler [of the sahama]. For Poverty, Death, Illness, Enemies, and Strife, the opposite is declared.

That is, if the sahamas of poverty and so forth and their rulers are endowed with strength according to the method described above, then suffering should be predicted in connection with them; [but] if they are weak, happiness [should be predicted] in connection with them due to the destruction of that [suffering] and so forth.

[It is said] in the Jīrṇatājika:

When, [in the horoscopes] of men, any sahama is thus conjunct or aspected by a benefic or forming a mutthaśila [with one], astrologers should consider its signification to be [a mixture of ] good and evil for that [native].^[3]

[And] Samarasiṃha [says in the Tājikaśāstra]:

In the nativity and in the horoscope of the year, the results should be inferred after examining all the sahamas. That [sahama] on which the ruler of the year or the ruler of the ascendant is placed will give its own results.

The general results of all sahamas are to be judged in this way.

Next, the judgement of the particular results of Fortune and the other sahamas is written, [taken] from various Tājika works both ancient and modern; and first, the judgement of the sahama of fortune:^[4]

[The sahamas of fortune (puṇya), teachers (guru) and knowledge (jñāna):]

That year in which the sahama of fortune is good, brings good; [but] if this [sahama] is unfavourable, there is no good. Therefore one should first examine Fortune. When the sahama of fortune is strong, joined to or aspected by benefics [or its] ruler, there is accomplishment of merit and acquisition of wealth; if the opposite, they understand the opposite.^[5]

If the sahama of fortune is powerful, there is the means to wealth, but not otherwise; other powerful [sahamas], too, give results [according to] their names. The lot of fortune in an unfavourable house in the nativity, and joined to a malefic in [the revolution of ] the year, destroys happiness and wealth if its ruler, too, is weak. If the lot of teachers is joined to or aspected by benefics [or] by its ruler, there is happiness from the teacher in [that] year; if the reverse, the opposite. [If] the lot of knowledge is joined to or aspected by its ruler and benefic planets, there will be much learning and comprehension [in that year]; [if] it is otherwise, absence of learning.^[6]

[The sahama of renown (yaśas):]

If the ruler of the sahama of renown is in the eighth house, joined to or aspected by malefics, it brings about loss of reputation [or] attainment of ill-gained wealth and renown. If the ruler of the sahama of renown is joined to benefic planets [or] forming a mutthaśila [with them], it makes men accumulate merit and gain wealth [and gives] certain victory in battle. If the ruler of the sahama of renown is joined to corrupt planets and in mūsariḥpha with malefics, there is infamy, decrease in vigour, and loss of vehicles, clothes, wealth and rank. In this way, says Romaka, the results of the sahamas of renown should be conceived.^[7]

Regarding this, the good and evil results of other sahamas, too, should be understood in just the same manner.^[8]

[The sahama of friends (mitra):]

If the lot of friends is joined to or aspected by benefics [or] by its ruler, there is manifold happiness from friends; from the opposite [configuration], enmity with people [in general].^[10]

[The sahamas of greatness (māhātmya) and hope (āśā):]

[If ] Greatness is aspected by benefics [or] joined [by them, and] likewise by its ruler, in [the revolution of ] the year, there is reclusion for the sake of devoting oneself exclusively to one task or contemplation, [but] not if the reverse.^[11] Hope, joined to or aspected by benefics and free from the sixth, eighth and twelfth houses, is favourable: it brings about the desired object and bestows manifold clothes, horses and happiness on men; but the result of malefics aspecting or joining its ruler will be suffering.^[12]

[The sahamas of ability (sāmarthya) and brothers (bhrātṛ):]

[If ] Ability is conjunct or aspected by benefics56 [or] by its ruler, [the native] will have authority, great strength, and bodily happiness; if the opposite, one should predict evil. If the lot of brothers is occupied by benefics or aspected [by them or] by its ruler, there is happiness between siblings; if the opposite, quarrel. If the ruler of the lot of brothers is corrupt, there will be loss of younger siblings; but if it is [heliacally] risen and endowed with strength, there will be happiness from a brother.^[13]

[The sahama of honour (gaurava):]

And when the sahama of honour is joined to or aspected by its ruler and by benefic planets, [it brings] a multitude of happiness, the wealth and regard,^[14] and easy gain of royal glory, ornaments and garments. [If] the sahama of honour forms a benefic mutthaśila [or] is aspected by benefic planets, men attain renown and knowledge; it should be understood to produce wealth, happiness, vehicles, goods and clothes.^[15] And when the sahama of honour has joined or formed a mutthaśila with evil planets, it makes a fall from grace, loss of wealth, and [makes the native] bereft of happiness and position. Joined to or aspected by mixed planets [or] forming mixed mutthaśilas, the sahama of honour first produces good for men, but in the end, evil.^[16]

The meaning here is that this same result should be pronounced for all sahamas when they are joined to mixed planets.

[The sahamas of dominion (rājya), father (pitṛ) and mother (mātṛ):]

[The sahama of] dominion, joined to or aspected by benefics and by its own ruler, [or] forming a mutthaśila with benefics, will make [the native] attain dominion, if its ruler shares the same attributes. If its ruler is bereft of strength, joined to malefics [or] similarly aspected, in mūsariḥpha with the sahama of dominion, there is both fall from dominion and loss of assets. [If ] the sahama of the father is joined to benefics [or] forming a mutthaśila with benefic planets and with its own ruler, there is happiness and a multitude of vehicles, clothes, goods, and wealth from the father. [But] if the ruler of the sahama of the father is [heliacally] set [and] bereft of strength in the eighth [house] from the ascendant, forming a mūsariḥpha with a malefic, the father dies: in a foreign land if it is placed in a movable ascendant, at home [if ] in a fixed sign, [or] on the way [if ] in another sign.^[17]

If the ruler of the lot of the mother or father is corrupt, they will perish; but if [heliacally] risen and endowed with strength, they will be happy.^[18]

[If ] the sahama or its ruler has an itthaśāla with a benefic and is joined to malefics, in the former part of the year there is illness to the father; in the latter half, it is well.^[19]

If the ruler of the sahama is endowed with strength, there is honour from the king and rise to fame. So too should the results be understood for the sahama of the mother, according to what has been said [before].^[20]

[The sahamas of children (suta), life (jīvita) and water (jala):]

[If ] the sahama of children is joined to benefics [or] forming a mutthaśila with benefic planets and its own ruler, there is gain of children; by benefic aspect or conjunction, it is exceedingly good. [If] the sahama of children and its ruler are joined to malefics [but] in mutthaśila with benefics, first there will be suffering to a child in [that] year; later, happiness. [If ] the sahama of children is joined to malefics or forming a mutthaśila [with one], a child will perish. And [if ] the sahama of children is joined to mixed planets, with a mūsariḥpha with a malefic, it brings about evil for a child in that year, and likewise quarrels.^[21]

If the ruler of the lot of children is corrupt, one should declare the loss of a child; if it is [heliacally] risen in the fifth house, one should predict the gain of a child. If the ruler of the fifth house in the nativity should become ruler of the lot of children in the year, aspected by its own friends and benefics, it is said to cause the gain of a child. If the sahama called Life is aspected by malefics, its ruler being weak, men suffer stupor in [that] year; if the opposite, much happiness. If the lot of water is joined to or aspected by benefics [and] by its ruler, there is said to be abundant lustre in the [native’s] body; if the opposite, but little.^[22]

[The sahamas of work (karman), illness (māndya), desire (manmatha) and strife (jhakaṭa/jhakaṭaka):]

If Work is joined to or aspected by benefics or forming a mutthaśila [with one], [and] joined to or aspected by its own ruler, [the native] surely gains authority over new lands and cities. If the ruler of the sahama is strong, not joined to malefics [but] aspected by benefics, there is gain of much wealth, and gain of vehicles, clothes, goods and land. If it is occupied by malefics, there is loss of wealth and punishment by the king; if it is aspected by malefics, destruction of much wealth previously amassed. If the ruler of Work is in a mūsariḥpha with malefic planets, the result is the same. If Work [and] the ruler of the sahama are joined to or aspected by Saturn, there are defects in [the native’s] work; if the ruler is retrograde or burnt, there are defects and loss of reason. And [if ] the ruler of Illness is a malefic, joined to or aspected by malefics, there is illness; if [the sahama] forms a mutthaśila with the ruler of the eighth house, then death from illness should be predicted. And [if ] the ruler of Illness is a benefic, joined to or aspected by benefics, there will be no illness. If the sahama is joined to or aspected by mixed planets, there is a trifling case of illness, and if it has a mutthaśila with a benefic, there is gain of vehicles, weapons and goods.^[23] And [if] the sahama of desire is aspected by or joined to benefics and likewise to its own ruler, there will be abundant joy from amorous play, but not if the reverse. If the sahama of strife is aspected, joined and in mutthaśila with greatly malefic [planets], one should judge that the man [whose horoscope it is meets] his death by engaging in strife; [but] if the sahama of strife is aspected by greatly benefic [planets], then one should predict [his] victory; and if [the sahama] is aspected by mixed planets, quarrel and suffering will ensue.^[24]

[The sahamas of forbearance (kṣama), instruction and kinsmen (bandhu):]

If the lot of forbearance is joined to or aspected by benefics [and] by its ruler, there will be forbearance [in the native’s demeanour] in [that] year; otherwise, there will be much anger. [If ] the lot of instruction is likewise aspected by or joined to benefics [and] to its ruler, there is commitment to the Veda and Tradition; if the opposite, the reverse. [If] the lot of kinsmen is occupied by benefics [or] aspected by benefics, [and] its ruler likewise, there will be happiness together with uncles and brothers; otherwise, quarrel.^[25]

[The sahamas of serfs (bandaka), death (mṛtyu), foreign countries (paradeśa), wealth (artha), others’ wives (paradāra), and others’ work (anyakārya):]

And [if ] the sahama of serfs is joined to or aspected by benefics and likewise by its ruler, there will be freedom in [that] year; if the opposite, dependence on others. [If ] the sahama of death is aspected by malefics and joined [by them], its ruler being weak, one finds destruction of death;70 if the opposite, a host of evil. And [if ] the sahama called Foreign countries is joined to or aspected by its own ruler and benefics, there is attainment of happiness in a foreign country or a journey; if the opposite, there is not. The sahama of wealth, aspected [or] attended by benefics [and] its ruler, gives happiness from possessions. The sahama of goods,^[26] joined to benefics and aspected by malefics [or] in mūsariḥpha with a malefic, first makes [the native] amass wealth [but] in between [makes] loss and reversals.^[27] [If] aspected [or] attended by malefics [or] enemies, there is loss of wealth on account of enemies; it also brings about ill-gotten [wealth], suffering, and the destruction of goods. By the aspect of an enemy [planet] there is danger from enemies, and by the aspect of benefics and malefics, danger from robbers.

By the aspect of a friendly [planet] there is wealth from one’s friend, honour, renown and happiness. [If ] the sahama of wealth is joined to malefics [but] aspected by benefics [or] in mutthaśila [with one], first [it brings about] loss of accumulated wealth for men, [but] later it gives happiness from the acquisition of goods. And the sahama of goods, aspected by greatly benefic [planets or] forming a mutthaśila [with them] brings about gain of clothes for men, along with vehicles and abundant gold and jewels.^[28] [If ] the lot of others’ wives is joined to or aspected by its ruler and benefic planets, there will be happiness from intercourse with others’ women; if the opposite, suffering from it. If the sahama of others’ work is joined to benefics and its ruler or aspected [by them], there will be happiness from service and so on and assistance to others; if the opposite, there will not be.^[29]

[The sahama of merchants (vaṇij):]

If the lot of merchants is aspected by or joined to benefics [and] its ruler, happiness from truth and falsehood should be predicted; if the opposite, suffering from them.^[30]

[The sahamas of success in undertakings (kāryasiddhi) and marriage (pariṇaya):]

[If ] the sahama of success in undertakings is aspected by benefics and its ruler, joined to or in mutthaśila [with them], success in auspicious undertakings comes quickly, and sure victory in battle. [If it is aspected and so on] by malefics, it is the opposite of that: there is defeat in combat, debate and so on. But [if it is] aspected by mixed planets, victory in combat and debate is declared. [If ] the sahama of marriage is aspected by joined to benefics [or] in mutthaśila with a benefic, that [signification, that is, marriage] will be accomplished. By mixed [aspects and so on, marriage will be accomplished] with difficulty, and by [the aspects of] malefics and the ruler of the eighth house, it will not be.^[31]

[The sahamas of birth (prasūti) and affliction (saṃtāpa):]

[If ] the sahama of birth is joined to or aspected by its own ruler and benefic planets, there is a birth [or] pregnancy and so on in [that] year; if the opposite, there is no birth. [If] the sahama of affliction is aspected by or conjoined with benefics [and] its ruler, there is affliction and mental anguish; loss and suffering if the opposite.^[32]

[The sahama of faith (śraddhā):]

[If ] Faith is joined to or aspected by benefics and by its own ruler, there will be an inclination towards piety and trust in people; if the opposite, nothing results.^[33]

[The sahamas of love (prīti), force (bala), body (deha), dullness (jāḍya) and occupation (vyāpāra):]

If the lot of love is occupied by benefics or aspected [by them and] by its ruler, there is abundant satisfaction in [that] year; if the opposite, there is no hope. If the lot of force is joined to benefics [or] aspected [by them and] by its own ruler, there is happiness arising from the army in [that] year; if the opposite, the reverse. [If ] the lot of body is joined to malefics, there is pain in hands, feet and so on; [but if ] joined to benefics and its ruler [or] aspected [by them], the whole body is considered robust. [If] the lot of dullness is joined to benefics, there will be unmindfulness of duty or unmindfulness of teachings; [but if it is joined or aspected] by its ruler and malefics, good results. [If ] the lot of occupation is attended by benefics or aspected [by them and] likewise by its ruler, gains from one’s occupation should be predicted; if the opposite, loss.^{[34] [35]}

[The sahama of falling into water (pānīyapāta):]

The sahama of falling into water joined to malefics brings danger from water in [that] year. If its ruler is [heliacally] set, there will be drowning, but not if the opposite.⁸⁰

[The sahamas of enemies (śatru), valour (śaurya), means (upāya), poverty (dāridrya) and dignity (gurutā):]

[If ] the lot of enemies is joined to malefics, the words of enemies will have no effect, and they will be destroyed; if [the lot is] joined to or aspected by benefics and its ruler, they will prosper. [If ] the lot of valour is joined to benefics and its ruler, [the native] takes up arms and so on [and enjoys] success in killing his enemies and like endeavours; otherwise, it will not happen. [If] the sahama of means is joined to or aspected by its ruler and benefics, there will be success in what he wishes to accomplish, not otherwise. When the sahama of poverty is joined to or aspected by malefics, then penury will be destroyed; if the opposite, [the native faces] poverty. [If ] the sahama of dignity is aspected by or joined to its ruler and benefics, [the native] will become a great man or ruler in his own province, not otherwise.^[36]

[The sahama of travel by water (jalapatha):]

[If ] the sahama of travel by water is aspected by or joined to its ruler and benefic planets, there will be happiness from a ship or from water brought from a river, but not if the opposite.^[37]

[The sahama of imprisonment (bandhana):]

[If ] the sahama called Imprisonment is joined to or aspected by its ruler, then there is no imprisonment. If it is aspected by or joined to malefics, there is imprisonment, particularly if there is a mutthaśila arising from a malefic.^[38]

[The sahamas of wife (bhāryā), quadrupeds (catuṣpada), and servants (bhṛtya):]

If the lot of wife is aspected by or joined to benefics [and] to its ruler, there is happiness from enjoyment with one’s wife and so on; otherwise, there is no domestic happiness. [If] the sahama of elephants, horses, camels and so on is aspected by its ruler and benefics [or] joined [to them], there is happiness from and increase of those quadrupeds; otherwise, decrease. [If ] the lot of servants is occupied by benefics or aspected [by them or] likewise by its ruler, there is abundant happiness from one’s own servants; if the opposite, dejection.^[39]

[The sahama of right thinking (sanmati):]

[If ] the sahama of right thinking is aspected by or joined to benefics and its own ruler, there is increase of right understanding, or else a shining forth of harmony.^[40]

[The sahamas of vice, uncles, and hunting (ākheṭa):]

And [if ] the sahama called Vice receives the aspect or conjunction of malefics, there will be attachment to gambling and prostitutes; if the opposite, it does not occur. [If] the sahama of uncles [or] hunting is joined to or aspected by benefics and its ruler, there will be happiness from uncles and hunting, [respectively]; if the opposite, suffering.^[41]

[The sahamas of sight (dṛś) and debts (ṛṇa):]

[If ] the sahama of sight is aspected by and joined to its ruler and benefics, [the native’s] sight will improve; if it is joined to malefics, the opposite; if its ruler is [heliacally] set, blindness will result. For the sahama of debts, experts in the Tājika [science] should understand the results to be the reverse [of this]. The results of these [sahamas] are to be predicted in accordance with family community and caste87 as applicable.^[42]

The meaning is as follows: even when [astrologically] possible, marriage, progeny and so on should not be predicted for a child of two years; nor should trade and so forth be predicted, even when [astrologically] possible, for those in whose family community it is not done; nor should a birth be predicted to occur, even when [astrologically] possible, for women of good family whose husbands are abroad, for barren women, or for effeminates.^[43] It should be understood thus in other cases as well.

Saṃjñātantra [3.63] states that for someone whose [time of] birth is unknown, the sahamas should be judged from the ascendant of [the time of ] a question:

At the time of a question, too, a sahama should be judged at the desire of the querent. All [sahamas] are applied here, according to the manifold questions that people ask.

Footnotes and references:

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[1]:

That is, terms or haddā; cf. Chapter 2, note 33.

[2]:

That is, the lot or sahama; cf. note 29. The word used here is bhavana.

[3]:

This quotation appears to have been taken somewhat out of context: for a mixed result, one would expect the sahama to be badly placed in some way while simultaneously influenced by a benefic planet.

[4]:

While the sources of the majority of these quotations are as yet unidentified, they can be distinguished by their metres, which are almost exclusively śloka and varieties of āryā. Although the style is highly formulaic throughout, passages in the same metre also share other features (the simpler śloka stanzas containing more errors of grammar and probable errors of transmission) and thus seem more likely to derive from the same source texts–quite possibly only two main sources, despite Balabhadra’s use of the word ‘various’ (nānā). Changes of metre have been indicated below by paragraph breaks.

[5]:

These verses in śloka metre are quoted from Saṃjñātantra 3.34, 31.

[6]:

The verses in this paragraph are in śloka metre.

[7]:

The verses in this paragraph are in āryā metre. The closing reference to Romaka is identical in phrasing and position to that in the quotation ascribed to the Jīrṇatājika (likewise in āryā metre) in section 4.⁴ above.

[8]:

Text witnesses G K T M read: ‘the good and evil results of the ruler of other sahamas, too’.

[9]:

Or, possibly, ‘the regard of wealth’.

[10]:

This verse is in śloka metre.

[11]:

The religious overtones given here to the sahama of greatness (māhātmya) are confirmed in Saṃjñātantra 3.⁵⁸ quoted at the end of this chapter.

[12]:

The verses in this paragraph are in āryā metre.

[13]:

The verses in this paragraph are in śloka metre. Anuja ‘younger sibling’ is sometimes used for siblings generally. ‘Happiness from’ may alternatively be understood as ‘happiness to’.

[14]:

Or, possibly, ‘the regard of wealth’.

[15]:

From a corruption of the metre, ‘goods’ appears to be an erroneous addition to this list.

[16]:

The verses in this paragraph are in āryā metre.

[17]:

The verses in this paragraph are in āryā metre. It is not entirely clear to what ‘it’ in the last sentence refers. Most probably it is the ruler of the sahama, in which case ‘ascendant’ must here be understood as a mere synonym of ‘sign’, as the ruler has been stated to occupy the eighth house. ‘Another sign’ means a dual or double-bodied sign, neither movable nor fixed.

[18]:

This verse is in śloka metre.

[19]:

This verse is in āryā metre.

[20]:

This verse is in śloka metre.

[21]:

The verses in this paragraph are in āryā metre.

[22]:

The verses in this paragraph are in śloka metre. Although bodily lustre seems an improbable signification of the sahama of water (jala), the text witnesses are unanimous and agree with the definition quoted in section 4.7 below from Saṃjñātantra 3.56. Possibly the interpretation is based on a secondary meaning of jala not found in standard dictionaries.

[23]:

While all text witnesses do read ‘weapons’ (śastra), it is worth noting that vehicles and goods have been listed together with clothes (vastra) no less than four times in the preceding quotations, and will be so once more shortly below.

[24]:

The verses in this paragraph are in āryā metre. The interpretation of krūrākrūra and saumyāsaumya as rare intensive formations (‘greatly malefic/benefic’) rather than as copulative compounds involving an adjective and its negation (‘malefic and nonmalefic’, ‘benefic and non-benefic’) seems to be required by the context.

[25]:

The verses in this paragraph are in śloka metre.

[26]:

That is, of wealth.

[27]:

All text witnesses agree on the reading ‘in between’ rather than the expected ‘in the end’.

[28]:

The context demands that śubhāśubha be interpreted as another intensive formation; cf. note 68.

[29]:

The verses in this paragraph are in āryā metre. Service being considered ‘others’ work’ suggests the presumed native/client to belong to the upper social strata.

[30]:

This verse is in śloka metre. All text witnesses agree on the somewhat opaque reading ‘from truth and falsehood’.

[31]:

The verses in this paragraph are in āryā metre.

[32]:

While it seems counter-intuitive that evil results should be expected from both good and bad placements of the sahama, all text witnesses agree on this reading. The verses in this paragraph are in śloka metre.

[33]:

This verse is in āryā metre.

[34]:

The verses in this paragraph are in śloka metre.

[35]:

This verse is in āryā metre.

[36]:

The verses in this paragraph are in śloka metre.

[37]:

This verse is in āryā metre. The second meaning suggests the compound being interpreted as ‘travel of water’.

[38]:

This verse in rathoddhatā metre is quoted from Saṃjñātantra 3.51.

[39]:

The verses in this paragraph are in śloka metre.

[40]:

The second interpretation appears to have been influenced by the variant name saṃmati ‘agreement’ rather than sanmati ‘right thinking’. This verse is in āryā metre.

[41]:

The verses in this paragraph are in śloka metre. 87 Or, more generally, ‘birth [rank], lineage’ (jāti).

[42]:

The verses in this paragraph are in āryā metre.

[43]:

Napuṃsaka, literally ‘non-male’, but lacking a precise English equivalent: while it has sometimes been translated as ‘eunuch’, it does not necessarily connote a castrate, but more often a member of the ‘third gender’ still recognized in South Asia (organized in communities such as the hijṛās), who may or may not retain male genitalia while assuming a female identity with respect to name, dress, and so on.