Chapter 55 - Delineation of Horoscopy (jātaka-nirūpaṇa)

Sanandana said:

1. The twelve limbs (aṅga) of Kālapuruṣa, the Cosmic Being, viz. (1) head (mūrddhan), (2) face (āsya), (3) arms (bahu), (4) heart (hṛt), (5) breast (kroḍa), (6) entrails (anta), (7) pelvis, (8) genital organ, (9) thighs, [bastivyaṃjasonakhaḥ] (10) knees (jānu), (11) shanks (jaṅgha) and (12) feet (aṅghri-yugala) are (represented by) the twelve Signs of the Zodiac viz. Meṣa (Aries), Vṛṣabha (Taurus), Mithuna (Gemini), Karkaṭaka (Cancer), Siṃha (Leo), Kanyā (Virgo), Tulā (Libra), Vṛścika (Scorpio), Dhanus (Sagittarius), Makara, (Capricorn), Kumbha (Aquarius) and Mīna (Pisces), respectively.^[1]

2. The lords of the twelve Signs (Rāśis) beginning with Meṣa (Aries) are in order (1) Mars, (2) Venus, (3) Mercury, (4) Moon, (5) Sun, (6) Mercury (7) Venus, (8) Mars, (9) Jupiter, (10) Saturn (11) Saturn, and (12) Jupiter.

3. In the odd Signs of the zodiac the first Horā i.e. 15 degree portion, is ruled by the Sun and the second by the Moon, while in the even signs the first is owned by the Moon and the next by the Sun. The lords of the three decanates i.e. 10 degree portions, in each Rāśi are those of the same Sign, the fifth one from the first and the ninth from the first respectively.^[2]

4. In the odd Signs the lords of Triṃśāṃśas (degree portions) are Mars who owns the first 5 degrees, Saturn who owns the next 5 degrees, Jupiter who owns the next 8 degrees, Mercury who owns the next 7 degrees, and Venus who owns the last 5 degrees. This order of ownership is reversed in the case of even Signs.^[3]

5. The Navāṃśas (1/9 of a Sign or 3 degrees and 20 minutes) of Meṣa, Siṃha and Dhanus begin with Meṣa itself; those of Vṛṣabha, Kanyā and Makara, with Makara; those of Mithuna, Tulā and Kumbha, with Tulā; and lastly those of Karkaṭaka, Vṛścika and Mina, with Karkaṭaka. The lords of the Dvādaśāṃśas (1/12 portions of a Rāśī or 2½ degree portions) are those of the 12 Signs beginning with the same Rāśī. Thus

the six sub-divisions of a Sign are based upon the Signs of the zodiac.^[4]

6. Meṣa, Vṛṣabha, Mithuna, Karkaṭaka, Dhanus and Makara are termed Nocturnal Signs, and these Signs rise with their hind parts first. The remaining Signs are called Diurnal, while Pisces rises both ways. The Signs are called Cruel and Gentle in order. They are also named Male and Female respectively.^[5]

7. The three Signs beginning with Meṣa, taken at a time, represent in order Male, Female and Eunuch as well as Movable, Fixed and Dual Rāśis. The four Signs, Aries, Taurus, Gemini and Cancer, represent the four quarters, east, south, west and north respectively. The 12 Signs have their respective haunts or abode.^[6]

8. The Exaltation Signs of the Seven planets headed by the Sun are in order Meṣa, Vṛṣabha, Makara, Kanyā, Karkaṭaka, Mīna and Tulā. Their highest exaltation points are in order the 2nd (?), 3rd, 28th, 15th, 5th, 27th and 20th degrees in their respective exaltation Signs.^[7]

9. The Debilitation Rāśis of the seven planets beginning with the Sun are the 7th ones from their respective Exaltation Signs. The Vargottama Navāṃśas of the three Signs Movable, Fixed and Dual, repeated four times, are in order the first, middle i.e. 5th, and the last one. The 12 Bhāvas or houses beginning with the Lagna or Body constitute the whole personality of an individual.^[8]

10. The Mūlatrikoṇa Signs of the seven planets beginning with the Sun are in order Leo, Taurus, Aries, Virgo, Sagittarius, Libra and Aquarius. Caturasra or Square houses are the 4th and 8th ones from a particular Sign, house (Bhāva) or a planet. The Trikoṇa or Triangular houses are the 5th and 9th from the house of reference or the Lagna.^[9]

11. The triad of houses (that are termed inauspicious) consists of the 6th, 8th and 12th from the Lagna. The Kendras of Angular houses are the ascendant (1st), 4th, 7th and 10th. The Signs named Human, Watery (or Aquatic), Reptile and Quadruped are strong in the above four Kendras respectively.^[10]

12-13. The houses immediately following the Kendras are termed Paṇaphara; and those following the latter, Āpoklima. The colours of the 12 Rāśis beginning with Aries are in order—(1) Red, (2) White, (3) Green, (4) Pink, (5) Brown, (6) Grey, (7) Variegated, (8) Black, (9) Yellow, (10) Saffron, (11) Deep Brown, and (12) Bright.

14. The seven planets beginning with the Sun represent (1) the Soul of Kālapuruṣa or Time, (2) His Mind, (3) His Prowess, (4) His Speech, (5) His Wisdom and Happiness, (6) His Sexual Passion, and (7) His Sorrow, in order.

15. The Sun and the Moon are the Royal planets (King and queen); Mars, the commander of the army; Mercury, the royal prince; Jupiter and Venus, the ministers; and Saturn, the messenger. This is the opinion of the leading luminaries of astrology.

16. The colours of the seven planets are in order (1) copper colour, (2) white, (3) deep red, (4) green, (5) yellow, (6) variegated, and (7) jet black. Their presiding Deities are in order (1) Rudra, (2) Goddess Durgā, (3) Śeṣa, (4) Viṣṇu, (5) Indra, (6) Indra’s consort Śacī, and (7) Yama.^[11]

17. The lords of the 8 quarters are in order (1) the Sun, (2) Venus, (3) Mars, (4) Rāhu, (5) Saturn, (6) The Moon, (7) Mercury and (8) Jupiter. The following are termed Malefic planets: The weak Moon, the Sun, Saturn, and Mercury in association with a malefic planet.

18. Mercury and Saturn are termed Eunuchs; the Moon and Venus, Female; and the rest, Male. The abodes of Mars, Mercury, Jupiter, Venus and Saturn are in order Fire, Earth, Ether, Water and Air.^[12]

19. Venus, Jupiter, Mars and the Sun are the rulers of the Ṛgveda, Yajurveda, Sāmaveda and Atharvaveda respectively. They also preside over the four classes viz. Brāhmaṇas, Kṣatriyas, Vaiśyas and Śūdras in order. Saturn is said to be the leader of outcasts, and Rāhu, the lord of Mlecchas (barbarians).^[13]

20. The Sun, Moon and Jupiter are Sāttvika (pure) in nature; Mercury and Venus, Rājasa (active or passionate); and Mars and Saturn, Tāmasa (dark, inert or ignorant).

21-22. Their clothes are in order (1) thick, (2) new, (3) singed by fire, (4) soft, (5) fine (strong?) (6) silken and (7) rags. Their metals are (1) copper, (2) silver, (3) copper, (4) lead, (5) gold, (6) bell-metal, and (7) iron. These metals are to be deduced from the rulers of the decanates rising at the time. The six seasons viz. winter, spring, summer, monsoon, autumn and dewy season are ruled over by Saturn, Venus, Mars, Moon, Mercury, and Jupiter respectively.^[14]

23. O Nārada, Saturn aspects fully the 3rd and 10th houses, Jupiter the 5th and 9th, Mars the 4th and 8th houses counted from the one occupied by them and all the planets cast their full aspect on the 7th house.

24. The periods allotted to the seven planets from the Sun onwards are in order, a solstice (six months),—a Muhūrta or moment, a day, two months, a month, a fortnight, and a year. Their tastes are in order pungent, bitter, salt, mixed, sweet, sour and astringent.^[15]

25-26. The friends of a planet are the lords of the 2nd, 4th, 5th, 8th, 9th and 12th Rāśis counted from the Mūlatrikoṇa Rāśi of the planet concerned. Friends of the seven planets beginning with the Sun are: (1) Jupiter, (2) Jupiter and Mercury, (3) Venus and Mercury, (4) all planets except the Sun, (5) all except Mars, (6) all except the Sun and the Moon, and (7) all except the Sun, Moon, and Mars. Planets that are posited in the 2nd, 12th, 11th, 3rd, 4th and 10th from one are his (temporary) friends.^[16]

27. O Sage (Nārada), after ascertaining the natural friends, enemies and neutrals, the temporary friends also should be determined. A natural friend who happens to be a temporary friend also, becomes an Adhimitra (an intimate friend). Similarly, a natural friend would become a neutral, if he has no temporary friendship. A natural enemy, who is a temporary friend, would become neutral. By the same argument a natural enemy would become a bitter enemy too.^[17]

28. A planet attains positional strength (Sthānabala) by its occupation of its exaltation house, Mūlatrikoṇa, own house and Navāṃśa owned by itself. Mercury and Jupiter get directional strength (Digbala) when they are posited in the East; the Sun and Mars, in the South; Saturn, in the West; and the Moon and Venus, in the North.^[18]

29. Planets are said to be strong in their respective seasons, and in the uttarāyaṇa or Winter Solstice; while others get strength by retrograde motion. Planets in conjunction being to the north of others and possessed of brilliant rays are considered to be possessed of Ceṣṭābala or Motional strength.^[19]

30. The Temporal strength (Kālabala) of planets is explained by scholars thus: The Moon, Mars and Saturn are strong at night. Mercury is strong always; while the rest are strong by day. Malefics are strong in the dark fortnight, while benefics in the bright one.^[20]

31-32. Among the planets, Saturn, Mars, Mercury, Jupiter, Venus, the Moon and the Sun, each succeeding planet is stronger than its predecessor. When malefics are powerful and benefics devoid of strength; when there a eunuch planet occupies or aspects a Kendra, the birth of a sub-human being (say, animal or bird) takes place. The birth will correspond to the nature of the Aṃśa of the Sun or the Moon (whichever is stronger). When malefics are in their own Aṃśas, and benefics in those of malefics, the birth of sub-human beings is to be predicted.^[21]

33-34. Where the Lagna is weak, in addition, scholars should predict the birth of an animal. In the case of quadrupeds the 12 Rāśis beginning with Meṣa represent their (1) Head, (2) Face and Neck, (3) Fore-Legs and Shoulders, (4) Back, (5) Chest, (6) Sides, (7) Stomach, (8) Anus and Hind legs, (9) Genital Organ, (10) Testicles, (11) Haunches, and (12) Tail.

35. The colour of the animal will have to be predicted from the strongest of the Rāśis represented by the Navāṃśa of the ascendant and those that are occupied by planets. The lines on the back of the animal will correspond to the number of planets in the 7th house, or the number of planets aspecting that house.^[22]

36. Birds are born when the lord of the ascendant is posited in a Bird Decanate, and in the last Navāṃśa of a Rāśi, in conjunction with another planet. Similar is the result when the ascendant is aspected by or is conjoined with Saturn or the Moon. The nature of bird, whether belonging to water or land, is to be deduced from that of the Navāṃśa of the ascendant. [Or it may be thus:—If the decanate of the ascendant is connected with the Moon (by aspect or conjunction), the bird must be an aquatic one, while with Saturn, it is a land bird.]^[23]

37. When the Lagna, the Moon, Sun and Jupiter are devoid of strength, the birth of trees should be predicted. The distinction between water and land trees is to be made on the basis of the Navāṃśa of the ascendant, as given previously.

38. The number of trees that are born on land or water corresponds to the one denoted by the number of Rāśis by which the lord of the Lagna is separated from the Lagna.

39. When the lord of the ascendant happens to be the Sun, the trees born are those that are strong internally (i.e. whose pith is strong); if it is Saturn, they would be worthless trees; if it is the Moon, they would be milky trees; if Mars, thorny ones; if Jupiter, fruit-bearing ones; and if Mercury, fruitless ones.

40. If the lord of the Lagna is Venus, the trees will be flower-bearing trees; if it is the Moon, glossy or juicy ones; if Mars, pungent ones. If the concerned planet be benefic posited in the Rāśi owned by a malefic, the result would be a good tree growing on a bad soil.

41. A retrograde planet will yield results similar to those of one posited in another’s (i.e. enemy’s) Aṃśa. In this world the menstrual flow of women takes place every month owing to the inter-action of the Moon and Mars.^[24]

42. When the Moon in her transit comes to an Upacaya house (3, 6, 10 or 11 from the Lagna) in the woman’s birth chart and is aspected by Jupiter, man unites with woman for impregnation. If the 7th house from the ascendant at the time of sexual union is occupied or aspected by malefics, the union takes place in a huff; if by benefics, with pleasure.^[25]

43. O Foremost of Brahmins, men possessed of strong vitality (virility) would be able to beget issue, if, at the time of coitus, Venus, the Sun and Mercury be posited in their own Rāśis or Aṃśas and Jupiter in a Trikoṇa house from the Lagna.^[26]

44. If Mars and Saturn be posited in the 7th house from the Sun and Moon at the time of sexual union, the man and woman would fall ill. The couple would meet with their end, if the luminaries (the Sun in the case of the man, and the Moon in that of the woman) should have Mars and Saturn in the 12 th and 2nd places from them, or be aspected by one of these malefics, or conjoined with them.^[27]

45. For day-births Venus and the Sun are considered as mother and father respectively; and for night-births they are the Moon and Saturn respectively. When one pair acts as the parents, the other does as maternal aunt and paternal uncle respectively. If these planets occupy even and odd houses respectively, they confer auspicious results on the parents or aunt and uncle, as the case may be.^[28]

46. If a weak benefic is posited in the Lagna and aspected by a malefic, or if Saturn in exaltation is posited in the Lagna, being aspected by the weak Moon, and Mars, the woman will certainly meet with death ere long.^[29]

47. If the Lagna and the Moon, either together or separately, are surrounded by malefics, then the pregnant woman will die.

48. The same result will follow, if there are malefics in the 4th house counted from the Lagna and the Moon and Mars in the 8th house; or if the New Moon, and Mars and the Sun are in the 4th and 12th houses respectively.

49. If Mars and the Sun occupy the Lagna and the 7th house respectively, the woman’s death takes place as a result of a surgical operation, or a weapon. Abortion is likely to take place in the particular month of pregnancy whose lord is eclipsed.^[30]

50. If the Lagna at Ādhāna (impregnation) or the Moon are conjoined with benefics, or if the benefics are posited in the 2nd, 4th, 5th, 7th, 9th and 10th houses counted from either, and if the malefics be in the 3rd, 6th and 11th houses, without aspecting the Lagna or the Moon, as the case may be, the foetus will grow happily.^[31]

51. It should be predicted that a boy will be born, if the Sun, Moon, Jupiter and the Lagna, being possessed of strength, occupy odd Rāśis and masculine Aṃśas (odd ones); or if Jupiter and the Sun at least are in odd places.^[32]

52. The wise should declare the birth of a female, when the above (the Sun, Moon, Jupiter and the Lagna,) or Mars, the Moon and Venus, are posited in even Signs and even Navāṃśas.

53. If the planets (viz. Mars, Venus and the Moon) are posited in dual signs and Aṃśas, and are aspected by Mercury, twins will be born. Similarly, Saturn occupying an odd house other than the Lagna makes for a male birth.^[33]

54-56. The pregnant woman gives birth to a eunuch under the following yogas:—(1) The Sun and Moon should aspect each other; (2) Mercury and Saturn should aspect each other; (3) Mars should aspect the Sun in an even Rāśi; (4) Mars aspects the Lagna and the Moon that are in odd Signs; (5) Mars aspects the Moon in an even Sign and Mercury in an odd sign; (6) Mars should aspect the odd Aṃśa (of the Lagna?). If the Moon and Venus occupying even Rāśis are aspected by a male planet, and if the Lagna, Mercury, Mars and Jupiter occupy odd Rāśis, the result is the birth of twins. The same result will follow, if both the Lagna and Moon occupy either even Signs or dual ones. So too when Mercury situated in his own Aṃśa (or Rāśi) aspects the dual Aṃśas occupied by planets and the ascendant.^[34]

57-58. Triplets will have to be predicted on the basis of Mercury’s occupation of even and dual Vargas (Rāśi and Aṃśa). When the Lagna is the last Aṃśa of Dhanus, and when strong planets occupying the Aṃśa of the Lagna are aspected by strong Saturn and Mercury, there would be many children in the foetus. The lords of the 10 months of pregnancy are Venus, Mars, Jupiter, the Sun, the Moon, Saturn, Mercury, lord of Lagna, the Sun and Moon respectively.^[35]

59. The welfare of the child in the womb in the different months depends on the condition of the lords of the respective months. If Mercury is posited in the 5th or 9th house, and the others weak, the child will have two faces (i.e. heads)and (four) hands and feet.^[36]

60. When the malefics, the Sun, Mars and Saturn, are posited in the junctions of Rāśis viz. the last parts of Karkaṭa, Vṛścika and Mīna, the child will be dumb and without feet.^[37]

61. Should Mars and Saturn occupy a Sign or Aṃśa owned by Jupiter, the child would have teeth at birth. Should the Moon occupying her own house (Karkaṭaka) which is the Lagna at birth, be aspected by Mars and Saturn, it would be hunch-backed. If the Lagna be the last portion of Mīna and aspected by the Moon, Mars and Saturn, it would be lame.

62. If the Moon, conjoined with malefics, be posited in a Rāśi-Sandhi (i.e. the last part of Karka, Vṛścika or Mīna) without any benefic aspect, the child would be a dullard or imbecile. When the Lagna is the last part of Makara, aspected by Saturn, the Sun and Moon, the child would become a dwarf. If malefics occupy the second and third decanates, it will be born without head and feet respectively.^[38]

63. When the Lagna, which is Siṃha, is occupied by the two luminaries and aspected by Mars and Saturn, the child will be blind. On the other hand, if the aspecting planets are both benefic and malefic, the child will be blear-eyed. If under the above conditions the Sun and the Moon be in the 12th house, its right and left eye respectively will be destroyed.

64. Inauspicious planetary-combinations, though aspected by benefics, do not at all give up their maleficence. If at Niṣeka (impregnation) Saturn occupies the 7th house, and the ascending Navāṃśa belongs to Saturn, child-birth will take place after three years.^[39]

65. It will be after 12 years, if the planet concerned is the Moon. In this manner the time of delivery should be considered.^[40]

66-67. Note the Dvādaśāṃśa Rāśi of the Moon at Ādhāna (impregnation). The delivery will take place when the Moon in transit passes though the Rāśi that is removed by the number of Dvādaśāṃśas from the Dvādaśāṃśa Rāśi. The distance in degrees travelled by the Moon in the particular Rāśi at birth, being doubled, would give the time of birth in Ghaṭīs from Sun-rise.^[41]

68. The childs’ father will be away from home, if the Moon at birth does not aspect the rising Sign (Lagna) and if the Sun has fallen from the Zenith (i.e. 10th house). The father must be in a foreign country at the time, if the Sun is also in a movable Sign.^[42]

69-70. The same result should be declared by expert astrologers, if Saturn be in the Lagna, and Mars in the 7th; or if the Moon be between Mercury and Venus; or if the Moon be posited in the Lagna owned by a malefic and in the decanate owned by Vṛścika, and if benefics be in the 2nd and 11th houses or if the Sun be aspected by the benefics.

71. O Great Sage, twins will be delivered from the foetus, when the Sun is posited in a quadruped Sign, and the other planets are possessed of strength.

72. If Mars and Saturn occupy Siṃha-lagna and an. Aṃśa belonging to the Moon or Mercury, the child will have a cord around its limb signified by the Navāṃśa Rāśi of the Lagna. The above thing will happen if Jupiter does not aspect the Lagna, the Moon or the Lagna along with the two luminaries.^[43]

73-73½. If the Sun or the Moon is conjoined with malefics (in Vṛṣabha?), the child may be illegitimate. If Mars and Saturn occupying Rāśis owned by malefics and conjoined with, malefics, happen to be in the 5th or 9th from the Sun, the child’s father is imprisoned in his own country or in a foreign land, according as the Rāśi occupied by the Sun is fixed or movable.^[44]

74-75½. When the full Moon occupies her own Rāśi; Mercury the Lagna, and a benefic the 4th house, birth takes place in a sailing boat. Similar is the result, when the Lagna is a watery Sign and the Moon is posited in the 7th house. Undoubtedly, O Nārada, birth takes place on water, when the full Moon occupying Gemini or Virgo, aspects the Lagna, or is posited in the Lagna, 2nd or 4th house.^[45]

76. Delivery takes place clandestinely, if Saturn occupying the 12th place from the Lagna or the Moon, is aspected by another malefic.^[46]

77-77½. Birth takes place in a pit or dungeon, if Saturn occupies the Lagna identical with Karka (Cancer) or Vṛścika (Scorpio) or aspects the Lagna or the Moon, or is conjoined with the Moon or Lagna. If the Lagna of birth is aspected by Mercury, the Sun and Moon, the places of delivery would be a place of sport, a temple, and a barren spot respectively.^[47]

77½-79. Birth takes place in a burial ground, if Mars should aspect the Lagna; in a rural place, if the Moon and Venus; in a sacrificial house, if Jupiter; in a house of ornaments and decorations, if the Sun; and in a house of fine arts; if Mercury, in all cases, the aspecting planets being strong.

80. If the lord of the Lagna is posited in his own house or Aṃśa, which is a fixed Sign, the birth takes place in the father’s house; and if it is a movable Sign, in transit (during a journey), the nature of the road being determined by that of the Rāśī concerned. The child is abandoned by the mother, if the Moon occupies the 7th house which is trine (5th or 9th) to Mars and Saturn.^[48]

81. However, if the ascendant is aspected by Jupiter, the child will live long and be rescued by somebody. On the other hand, if the ascendant occupied by the Moon is aspected by malefics and if Mars occupies the 7th house, the abandoned child will die.

82. If the trine (5th) from Mars and Saturn are aspected (by a benefic), the child lives happily in the protection of a stranger. If the above house be occupied by a malefic, the child will die in a month and a half, even though rescued by others.^[49]

83-83½. O Sage, the birth takes place in the house of the father or mother, according as the planet owning the house is strong. If the ascendant is occupied by a debilitated benefic and the Moon and the Lagna are neither together (i.e. the Moon does not tenant the ascendant), nor aspected (by any planet), the birth takes place in a lonely place.

84-85. When the Moon is posited in the 4th house owned by Saturn or in an Aṃśa of Saturn, or aspected by Saturn, the birth takes place in darkness or in dim light and the woman lies down on the floor. Similarly, the direction of the house or the lying-in-chamber should be guessed from the nature of the Rāśi, whether it is Śīrṣodaya (rising with its head) or Pṛṣṭhodaya (rising with its hind part first).

86-87. Trouble will have to be predicted for the mother, if there are malefics in the 4th and 7th houses from the Moon. When the strongest (or aspecting) planet in the chart happens to be Saturn, Mars, the Moon, the Sun, Mercury, Venus or Jupiter, the house in which the child is born should be an old house that has been renovated, a burnt one, a newly built one, a wooden house that is not very strong, one with many architectural embellishments, a new house adorned with paintings, or a strong and attractive one, as the case may be.^[50]

88. The house of birth or lying-in chamber is in the East, if the ascendant is Tulā, Meṣa, Karka, Vṛścika or Kumbha; it is in the North, if the Lagna is owned by Mercury or Jupiter; in West, if it is Vṛṣabha; and in the South, if it is Siṃha or Makara.

89. The directions of the house are represented by two houses beginning with Meṣa for each cardinal point and a dual house for an intermediate quarter. The legs of the cot are represented by the 3rd, 6th, 9th and 12th houses respectively, as in the case of a house.

90. The number of women in attendance in the lying-in chamber corresponds to that of the planets that are situated between the Lagna and the Moon. The persons inside and outside the room are read from the planets in visible and invisible halves of the Zodiac.^[51]

91. The child’s body will correspond to the characteristics of the planet that occupies the Lagna, or of the one that is strongest in the chart. Its complexion will be like that of the Moon’s Navāṃśa. The delineation of the native’s limbs from head to foot, should be done on the basis of the 12 Rāśis commencing from the ascendant (as explained below).^[52]

92-93. When any of the three decanates of a Rāśi rises, the native’s limbs are allotted to the different houses in the following manner:—(1) When the first decanate rises, those of the 12 houses counted from the Lagna onwards represent the head, eye, ear, nostril, cheek, jaw and mouth on the right and left sides. Similarly, the second decanates of the houses represent in order the neck, shoulder, side, heart, arm, chest and navel on the two sides. The last ones likewise represent the pelvis, the genital organ, anus, thighs, knees, shanks, and feet.^[53]

94-95. Whichever decanate Rāśi is occupied by malefics, will have a wound or ulcer in the corresponding limb of the native; if the planet is benefic, the particular limb will have a mole or mark. The mark will be natural or inborn, when the conjoining planet is posited in its own Sign or Aṃśa that is a fixed Rāśi; otherwise it will be an accidental one. If the planet concerned be Saturn, the wound would be one caused by wind or stone; if Mars, by poison, weapon or fire; if Mercury, by earth (i.e. mud); and if the Sun, by wood, animals or horned animals of the class of goats.^[54]

96-96½. There will undoubtedly be a wound, caused by malefics, in the limb signified by the decanate which is occupied by three planets. A decanate that is aspected (by malefics) will cause a mole in the corresponding limb, while one occupied by benefics, a good mark.^[55]

97-100. The Sun has a square body, pink eyes, bilious constitution and sparse hair; the Moon has a round body, wind and phlegm in constitution, intelligence, measured (or slow) speech and attractive eyes; Mars is youthful, possessed of fierce eyes, fickle and bilious in constitution; Mercury has all the three humours in his constitution, practises jokes, appreciates tastes and speaks cogently (or with pun); Jupiter has pink hairs and eyes, a tall body, phlegmatic nature and great erudition and Wisdom; Venus has a charming body, attractive eyes, black and curly hair and enjoys happiness; and Saturn, has tawny eyes, a bluish or black complexion, coarse hair and indolent nature.^[56]

101. Muscles, bone, blood, skin, semen, marrow and fat are ruled in order by Saturn, the Sun, Moon, Mercury, Venus, Jupiter and Mars.

102. When the ascendant, the Moon and malefics are all posited in the last portion of Rāśis, ‘when malifics occupy the Kendras from the Moon, when malefics and benefics occupy the first and second half respectively and when Scorpio is the rising Sign, the child will die soon.

103. If there be malefics both in the ascendant and in the 7th house and if the Moon, conjoined with malefics, be not aspected by benefics, the child would certainly meet with its end.^[57]

104-104½. When the weak Moon occupies the 12th house, malefics the ascendant and the 8th house, and benefics are not in Kendras; or when the Moon, not conjoined with benefics, occupies the Lagna, the 7th, 8th or 12th house, unaspected by benefics posited in Kendra etc., the child perishes.^[58]

105-105½. If the Moon be posited in the 6th or 8th house and be aspected by malefics, the child will die soon after birth. On the other hand, if the Moon in the above yoga is aspected by benefics also, it will die in 8 years. The same result i.e. death in the 8th year, will follow, if the Moon is aspected both by malefics and benefics.^[59]

106-106½. When the weak Moon is in the Lagna, or is hemmed in between malefics, or when malefics occupy the 8th house or Kendras; or when the Moon is posited in the 4th, 7th or 8th house, or when the Lagna is surrounded by malefics, the child will die likewise.

107-108. The child will die along with its mother, if malefics occupy the 7th house from the Moon, provided there is no benefic aspect. The same prediction will have to be made, when the Moon occupies the end of a Rāśi without any benefic aspect, and malefics, the 5th and 9th houses; or when the Moon occupies the Lagna and malefics the 7th house.^[60]

109. If the Moon is eclipsed at the time and malefics occupy the 8th house, both the mother and child will die soon. The death will be due to a surgical operation, if the Sun be in the Lagna and strong malefics in the 8th house.^[61]

110. When Sign Cancer (Karka) rises along with the Moon and Jupiter in it, Mercury and Venus occupy Kendras, and the rest the 3rd, 6th and 11th house, the child will indeed be blessed with an unlimited span of life.

111. The maximum span of life is enjoyed by one, in whose birth Sign Pisces rises with its own Navāṃśa, the Moon occupies Taurus (Vṛṣa) and the 25th degree, and all the planets their exaltations.^[62]

112-114. A strong planet posited in the ascendant or a Kendra, aspected by benefics confers on the native both long life and wealth. One lives for 60 years, if the Moon is in her own or exaltation house, benefics in their own houses, and the lord of the Lagna, possessed of strength, in the Lagna itself. The longevity is of 70 years, when benefics are in the Kendras and the 8th house devoid of planets, and when Jupiter is strong (?). The native lives for 80 years, if benefics occupy their Mūlatrikoṇa houses, Jupiter his exaltation, and the lord of the ascendant is strong. One lives for 30 years only, when strong malefics occupy Kendras and the 8th house is free from planets.^[63]

115. When the lord of the 8th occupies the 9th, and Jupiter occupying the 8th is aspected by malefics, the native lives for 24 years. The longevity is of 27 years (or 12 years?) if the lords of both the Lagna and the 8th house occupy the 8th.^[64]

116. When the Lagna is occupied by a malefic and Jupiter, aspected by the Moon, and the 8th house is tenanted by some planet, the child will live for 20 years. The same age is to be predicted, when Saturn is in the Lagna or 9th house, Venus in a Kendra and the Moon in the 9th or 12th.

117. The span of life is 100 years, when Jupiter occupies Cancer (Karka) or when Venus and Jupiter are in Kendras. It is 40 years, when the lord of the 12th house occupies the Lagna, and the 8th house is devoid of benefics.

118. If the lords of the Lagna and the 8th house exchange their positions, the child will live for five years only. When Jupiter and Venus are combined in the Lagna, and Mercury and the Moon in the 8th house, it is 50 years.

119-119½. The above-mentioned spans of life are called those caused by Yoga or planetary dispositions. Now I shall explain the one-called Spaṣṭa or one based on planetary strength or longitudes. When the Sun is most powerful in the chart, the Span is called Piṇḍaja, whereas when the Moon is very strong, it is called Nisargaja; and when the ascendant is very strong, it is Aṃśāyus [aṃśāyuḥ]. Now listen to their delineation,

120-122. The years contributed by the seven planets headed by the Sun, when they are in their highest exaltation, are in order 19, 25, 15, 12, 15, 21 and 20, in the Piṇḍāyurdāya system, while in the Nisargaja one they are 20, 1, 2, 9, 18, 20 and 50 years respectively. Subtract a planet’s longitude from its highest exaltation figures. If the result is less than six Signs (Rāśis), it should be subtracted from 12 Rāśis and its Aṃśas be taken towards its contribution.^[65]

123. A planet posited in an inimical house loses a part (i.e. 1/3) of its contribution except when it is retrograde. Similarly, one that is combust will lose half of its contribution. However Venus and Saturn do not lose anything on the score of eclipse.

124-124½. When there is a possibility of reduction on two counts for a planet’s contribution, only the bigger one should be resorted to. When there is a malefic in the Lagna, the contribution of the Lagna should be reduced thus: Leave off the number representing the Signs in the longitude of the ascendant and reduce the degrees etc. to minutes and multiply the result by the rectified contribution of that planet. Divide the product by the number of minutes in Bhagaṇa (360°, which is 21,600). Now subtract the quotient from the rectified Āyus of that planet. The result will give the final rectified contribution of that malefic.

125-127. The contribution of a malefic (aspected by a benefic?) is completely left out, while that of the benefic is halved. These contributions of the several planets (and the Lagna) thus rectified should be multiplied by their respective multipliers (Guṇakas) and divided by 360. The quotient will give the Āyus in years and the remainder being multiplied by 12 and divided by the above divisor will give the months. The remainder should be multiplied by 30 and divided as before by 360. The result will be days, and the remainder being multiplied by 60 and divided as before will yield Ghaṭīs etc.

127½-128½. The rectified contribution of the Lagna is got by leaving off the Rāśis in its figures and converting the degrees etc. into minutes and dividing the result by 200. The quotient gives years, and the remainder being multiplied by 12 and divided by 200, gives months etc.

129-129½. In the Aṃśāyurdāya system the longitudes of the planets and the ascendant should be converted into minutes and divided by 40. The result will give the years etc. contributed by the planets etc. I shall now explain the rectification of the contributions.

130-131. Subtract the longitude of a planet from the figures for the ascendant. If the result is less than six Signs, there should be rectification, and not otherwise. Convert the balance thus got into degrees and divide it by 30. Then reduce the quotient by 1. The result in degrees is to be divided by 30. This result again reduced by one will be the multiplier.^[66]

132. The contribution of a benefic should be reduced to a half and that of a malefic to nil, without doubt. The contributions of planets when multiplied by the Guṇaka give their nett Āyus. This is what is meant by rectification.

133. The degrees etc. in the Āyus of a planet should be divided by 200. The quotient will give years, and the remainder multiplied by 12 and divided by 200 will yield months, days etc.

134. The contribution of the Lagna multiplied by 3 and divided by 10 gives its Āyus in years. The remainder should be multiplied by 12 and divided by 10. The result will give months and days.

135-135½. When the Lagna is very strong, its nett contribution would be the above result increased by so many years as there are Rāśis in the Lagna. The degrees etc. multiplied by two and divided by 12 would give months, and the remainder being multiplied by 30 and divided as before, days etc. This is not done in the case of Piṇḍa and Nisarga systems.

136-137. The Daśā (major period) of that planet which is the strongest among the three viz. Ascendant, the Sun and Moon, will operate in the beginning. Then will come the Daśās of those that are in Kendras. In case there are many planets posited in Kendras (quadrants), then the strongest of them will have precedence over others. If two planets are equally strong, then that which contributes a greater number of years of Āyus, will operate first. In the case of planets that are associated with the Sun, the faster-moving one will come first (i.e. the one which becomes visible first).

138-140. The order of the Daśās is the following: A planet whose Ṣaḍvarga-bala is a half (of its maximum), one whose bala is 1/3, a planet which is situated in a trine, one in the 7th (therefrom), one in the 7th itself, one in the 4th house and one in the 4th or 8th from the previous (This translation is tentative). As in the previous Āyurdāya, here too the rules regarding the precedence of Daśā with regard to the planets posited in quadrants, their order in case of a tie, are the same as noted already. The Guṇakas (multipliers) for the various types of planets are the following: for the Daśānātha (i.e. the planet whose Daśā comes first) it is 84 (or does it mean 4 or 8 according to his strength?); for one in conjunction with another it is 4; for one posited in a line, it is 28; for one posited in the 7th house, it is 12; and for one in the 4th or 8th house, it is 21.

141. O Nārada, the Daśā period being multiplied by these Guṇakas and divided by the Guṇaikya (the combined Guṇa or product of the Guṇakas) yields the nett result in years. When the remainder is multiplied by 12 and divided by the above divisor, months etc. are got.

142. The sub-divisions or minor periods of a Daśā are Vidaśās and Upadaśās. When the lord of the sub-period happens to be an Adhimitra (fast friend) or is posited in the former’s house, exaltation or in the Lagna, the period should be increased in order by 1, 4, 1 or 7 years (?).

143. A benefic occupying a house increases its prospects, provided he is aspected by another occupying a contributory house. On the other hand, if he is posited in any other house, Jie will destroy it.

144. Whatever substances are allotted to a planet, all that should be mentioned as occurring in the Daśā of that planet by its occupation, aspect and conjunction, to the person concerned in his profession, life etc.

145-146. If the lord of the sub-period—Vidaśā or Upadaśā—is aspected by an inimical planet, he will cause only disasters. On the other hand, one who is aspected by a benefic, or a friend and is posited in benefic or friendly Vargas, and is strong at the time (of the sub-period) is declared to be a destroyer of all troubles. This applies also to one whose Aṣṭa-kavarga results are excellent.

147-148. A planet that is posited in its exaltation house identical with an auspicious house counted from the Lagna, Moon or Sun, will yield the best results, while one posited in its own house, Mūlatrikoṇa or friendly house, moderately good effects. The effect of one that is posited in an untoward house, will be undesirable. The effect, good or bad, will be intense or otherwise, according as the planet is strong or otherwise.

149. In a movable Lagna the effects of the three decanates, first, second and third, are good, middling and bad respectively; in a fixed one, they are in order bad, good and middling; and in a dual one, middling, bad and good.

150. The Lagna being aspected or joined by its own lord, Mercury or Jupiter confers excellent results on the native, while being hemmed in between malefics or being aspected or joined by malefics, it leads to his ruination.

151-152. In the Sun’s Aṣṭakavarga chart he produces beneficent influences on houses, 1, 2, 4, 7, 8, 9, 10 and 11, counted from his own position; he is good in these houses counted from the positions of Mars and Saturn also; he is good in 6, 7, and 12 from Venus; he is good in 5, 6, 9 and 11 places from Jupiter; good in 3, 6, 10 and 11 from the Moon; he is good in 3, 5, 6, 9, 10, 11 and 12 places counted from Mercury; and lastly in 3, 4, 6, 10, 11 and 12 places from the Ascendant.

153-154. The Moon is beneficial in places 1, 3, 6, 7, 10 and 11 from himself; in 3, 6, 7, 8,10 and 11 places from the Sun; in places 2, 3, 5, 6, 9, 10 and 11 from Mars; in 1, 3, 4, 5, 7, 8, 10 and 11 places from Mercury; in 1, 2, 4, 7, 8, 10 and 11 places from Jupiter; in 3, 4, 5, 7, 9, 10 and 11 places from Venus; in 3, 5, 6 and 11 places from Saturn; and in 3, 6, 10 and 11 places from the ascendant.

155-156. Mars is good in 3, 5, 6, 10 and 11 places from the Sun; in 3, 6, and 11 places from the Moon; in ḥ 2, 4, 7, 8, 10 and 11 places from himself; in 3, 5, 6 and 11 places from Mercury; in 6, 10, 11 and 12 places from Jupiter; in 6, 8, 11 and 12 places from Venus; in 1,4, 7, 8, 9, 1 0 and 11 places from Saturn; lastly in 1, 3, 6, 10 and 11 places from the Lagna.

157-158. Mercury is beneficial in 1, 3, 5, 6, 9, 10, 11 and 12 places from himself; in 5, 6, 9, 11 and 12 places from the Sun; in 2, 4, 6, 8, 10 and 11 places from the Moon; in 1, 2, 4, 7, 8, 9, 10 and 11 places from Mars and Saturn; in 6, 8, 11 and 12 places from Jupiter; in 1, 2, 3, 4, 5, 8, 9 and 11 places from Venus; and in 1, 2, 4, 6, 8, 10 and 11 places from the Lagna.

159-160. Jupiter is beneficial in 1, 2, 3, 4, 7, 8, 9, 10 and 11 places from the Sun; in 2, 5, 7, 9 and 11 places from the Moon; in 1,2, 4, 7, 8, 10 and 11 places from Mars; in 1, 2, 4, 5, 6, 9, 10 and 11 places from Mercury; in 1, 2, 3, 4, 7, 8, 10 and 11 places from himself; in 3, 5, 6, and 12 places from Saturn; in 2, 5, 6, 9, 10 and 11 places from Venus; and finally in 1, 2, 4, 5, 6, 7, 9, 10 and 11 places from the Lagna.

161-162. Venus is beneficial in 8, 11 and 12 places from the Sun; in 1, 2, 3, 4. 5, 8, 9, 11 and 12 places from the Moon; in 1, 2, 3, 4, 5, 8, 9 and 11 places from the Lagna; in Ṛ 2, 3, 4, 5, 8, 9, 10 and 11 places from himself; in 3, 5, 6, 9, 11 and 12 places from Mars; in 3, 4, 5, 8, 9, 10 and 11 places from Saturn; in 3, 5, 6, 9 and 11 places from Mercury; and in 5, 8, 9, 10 and 11 places from Jupiter.

163-164. Saturn is auspicious in 1, 2, 4, 7, 8, 10 and 11 places from the Sun; in 3, 6 and 11 places from the Moon; in 3, 5, 6 and 11 places from himself; in 3, 5, 6, 10, 11 and 12 places from Mars; in 5, 6, 11 and 12 places from Jupiter; in 6, 8, 9, 10, 11 and 12 places from Mercury; in 1, 3, 4, 6, 10 and 11 places from the Lagna; and in 6, 11 and 12 places from Venus.

165. In the above beneficial houses (mentioned in the Aṣṭakavarga charts of the planets) put vertical lines and in others mere dots. If these houses that contain benefic lines happen to be auspicious, when counted from one’s natal sign i.e. Rāśi, and also to be owned by a benefic, friendly planet or the planet concerned or to be the planet’s exaltation, the result must be wholly favourable, and in others it will be unfavourable.^[67]

166. The effects of benefic lines from 1 to 8, contained in a Rāśi, are in order (1) hardship, (2) loss of wealth, (3) trouble, (4) moderate effects, (5) acquisition of wealth and happiness, (6) influx of money, (7) happiness, and (8) accomplishment of one’s ambitions.

167. The seven planets beginning with the Sun represent seven relations in order: (1) Father, (2) Mother, (3) Enemy, (4) Friend, (5) Brother, (6) Wife, and (7) Servant. When the Ascendant, its lord, the Moon and Sun are well-placed, the native will be blessed with wealth, fame and security.^[68]

168-169. When the Navāṃśa (of the Lagna or 10th house) is owned by the Sun, the subject earns his living by (selling) grass, gold, horses, elephant-drivers, etc.,when it is owned by the Moon, through agriculture, marine products and women; when by Mars, through metals (or ores), weapons and adventures; when by Mercury, through poetry, fine arts (architecture etc.) and the like; when by Jupiter, through Gods (i.e. worshipping Gods), Brahmins and mines; when by Venus, through silver, cattle, gems etc.; and when by Saturn, through murderous deeds, wearisome tasks and mean activities.

170. If Saturn, Jupiter and Mars are exalted at a birth and when the ascendant is strong, the native will become a great monarch. When the Lagna is Vargottama and when the Moon is aspected by four or more planets, the same effect will follow.

171. When Mars is exalted, the Sun and Moon in Dhanus, and Saturn in the Lagna, the native becomes a landlord or king. The same effect takes place, when the exalted Sun is posited in the Lagna, Jupiter in the 10th house, and the Moon and Saturn in the 7th house.

172. When Saturn or the Moon occupies the Lagna in exaltation, the Sun and Mercury the 6th house, Venus and Mars in Tulā and Meṣa respectively; or when Jupiter is in Karkaṭaka Lagna along with the Moon and Mars, one becomes a King.

173. One becomes a King, if at one’s birth the Moon occupies Vṛṣabha-Lagna, and the Sun, Jupiter and Saturn in the 4th, 7th, and 10th houses; or if Saturn occupies Makara-Lagna and the Moon and others the 3rd, 6th, 9th (?) and 11th (?) houses.^[69]

174. When Jupiter and the Moon are together posited in Dhanus, Mars in Makara, and the exalted Sun or Venus in the Ascendant; or when the Karkalagna is occupied by Jupiter, Meṣa by the Sun and the 11th house by Mercury, the Moon and Venus, the native becomes a King.

175. When the Lagna happens to be Vṛṣabha, occupied by the Moon, Signs Siṃha, Kumbha and Makara are occupied by the Sun, Saturn and Mars respectively, a king is born.^[70]

176. When the Lagna is Meṣa occupied by Mars, or when it (Lagna) is Siṃha occupied by Jupiter, the native becomes a king. The same effect takes place, when Mars and the Sun occupy the 5th house, Jupiter, the Moon and Venus the 4th house, and Mercury the Lagna which is identical with Kanyā.

177. An illustrious king is ushered into the world, when the Lagna happens to be Makara occupied by Saturn, the Moon occupies Meṣa, the Sun Siṃha, and Venus and Jupiter Tulā and Mithuna respectively.^[71]

178. Under the above planetary configurations even an ordinary person’s son will become a king. On the other hand, O great Sage, under the following yogas only a king’s son can hope to be one such.

179. One becomes a king, if three or more planets possessed of strength occupy their exaltation houses or Mūla-trikoṇas. The same event takes place, when the Sun is posited in Siṃha, the Moon in the ascendant identical with Meṣa, Mars in Makara, Kumbha or Vṛścika and Jupiter in Dhanus.

180-180½. O Sage, when Venus occupies the 4th house identical with his own Rāśi, and the Moon the 9th house, either joined or aspected by benefics, and the rest the 3rd, 1st (6th?) and 11th houses, one becomes a ruler.^[72]

181-181½. A virtuous king is born, if Mercury occupies the Lagna in strength, a benefic (Jupiter) possessed of strength an auspicious house (or 9th?) and the rest the 9th, 2nd and the Upacaya houses (3, 6, 10 and 11).

182-182½. One becomes a king with the Moon, Saturn and Jupiter occupying the 10th, 11th and the ascendant respectively, Mars and Mercury the 2nd house, and Venus and the Sun the 4th house, at one’s birth.

183. When the Moon occupies the ascendant identical with Vṛṣabha, Jupiter and Saturn the 2nd and 6th respectively, and the rest the 11 th house, the person concerned becomes a ruler.

184-184½. Jupiter in the 4th house, the Sun and the Moon in the 10th house, Saturn, in the Lagna and the rest is in the 11th house, produce kings. Similarly, Mars and Saturn in the Lagna, the Moon, Jupiter, Venus, the Sun and Mercury in the 4th, 7th, 9th, 10th and 11th respectively usher kings into the world.^[73]

185-185½. One attains kingship or a kingdom during the major period (Daśā) of the planet posited in the ascendant or the 10th house, or of one that is very strong; whereas that of such planets as are posited in inimical houses, in debilitation etc. is productive of great troubles.

186-187. If at a birth all the planets are posited in any two contiguous quadrants (Kendras) (i.e. 1 and 4, 4 and 7, 7 and 10 or 10 and 1), the yoga named Gadā or Mace [=gadāyoga] is generated. If all the planets occupy only the 1st and 7th houses, it will be called Śakaṭa (carriage). The Yoga called Vihaga (Bird) [=vihagayoga] is caused by the planets occupying the 4th and 10th houses. Śṛṅgāṭaka is brought into effect by all the planets being posited in the 5th, 9th and 1st houses. The Hala yoga is brought about by all the planets being posited in mutual trines beginning with any house other than the ascendant.^[74]

188. The yoga termed Vajra (Diamond or Thunderbolt) [=vajrayoga] is caused by benefics being posited in the 1st and 7th houses, and by malefics in the 4th and 10th houses. Yava yoga (Barley) is the result of the benefics and malefics exchanging the positions mentioned in the previous yoga (i.e. benefics should be in 4th and 10th and malefics in the 1st and 7th houses). The Kamala yoga (Lotus) is the effect of all the planets occupying the Kendras in any manner. The Vāpī yoga (Well) is the result of the planets occupying houses other than the Kendras (i.e. in Paṇapharas or Āpoklimas).^[75]

189. The Yūpa yoga (Plough) is the effect of all the planets occupying the four houses beginning with the Lagna. The Śara yoga (Arrow) is caused by their staying in the four contiguous houses from the 4th house. The Śakti yoga is caused, if they occupy the 7th, 8th, 9th and 10th houses. Daṇḍa yoga (Rod) is caused by their occupying the 10th, 11th, 12th and 1st houses.^[76]

190. When all the planets occupy the seven contiguous houses beginning with the Lagna, the yoga is called Nau yoga (Boat); while the Kūṭa yoga (Fraud) is caused by the planets being in the 7 houses beginning with the 4th house. The Chatra yoga (umbrella) results from the planets occupying the 7 houses beginning with the 7th house. The Cāpa yoga (Bow) is caused by the planets occupying the 7 houses beginning with the 10th house. The Ardhendu yoga (Crescent) results from their occupying seven houses other than the above, i.e. beginning with any Paṇaphara or Āpoklima house.^[77]

191-192. Cakra yoga (Wheel) is formed by all the planets occupying all the odd houses; and Samudra yoga (Ocean), the even houses. Seven yogas called Vīṇā (Lute) [=vīṇāyoga], Dāman (Garland) [dāmayoga], Pāśa (Noose) [=pāśayoga], Kedāra (Field) [=kedārayoga], Śūla (Spike) [=śūlayoga], Yuga (Yoke) [=yugayoga] and Golaka (Sphere) [=golakayoga] are caused when all the seven planets are posited in 7 Rāśis, 6, 5, 4, 3, 2 and 1 respectively. When all the planets are in movable Rāśis, the yoga called Rajju (Rope) [=rajjuyoga] is formed.^[78]

193. When the planets are only in fixed Rāśis, Musala yoga (Stave) is formed; in dual Rāśis, Nala yoga (Reed). The Mālā yoga (Wreath) is formed by the benefics (Jupiter, Mercury and Venus) occupying the Kendras; by malefics (the Sun, Mars and Saturn) therein, Sarpa yoga (Serpent) is formed.

194. One born under the Rajju Yoga becomes envious and fond of wandering; one of Musala yoga is blessed with wealth and honour; one born under the Nala-yoga becomes deficient in a limb and full of prominent veins; under the Mālā-yoga or Srak-yoga, commands pleasures; and under Sarpa-yoga, gets afflicted or becomes miserable.^[79]

195. A person born under Vīṇāyoga is very clever and very much interested in music and dancing; one under Dāmayoga becomes wealthy and munificent; and under Pāśayoga, possessed of wealth and character.^[80]

196. One having Kedāra-yoga become an agriculturist; one with Śūlayoga, brave unharmed and poor; with yuga yoga, with Gola-yoga, and slovenly.

197. In Cakrayoga one becomes great that his feet are worshipped even by kings; in Samudrayoga, one enjoys the pleasures of royalty; in Ardhacandra, possesses a charming body; and in Cāmara, becomes happy and heroic.^[81]

198. Under Chatrayoga one helps one’s friends; under Kūṭayoga, suffers imprisonment, and becomes a liar; under Kamalayoga, becomes famous and happy without doubt.^[82]

199. Under Yūpayoga one becomes charitable, performs sacrifices and controls his senses; under Śara yoga, becomes murderous and a leader of hunters; under Śakti low, mean, lethargic and poor; and under Daṇḍa-yoga, suffers from separation from his beloved.

200. The yogas termed Sunaphā [=sunaphāyoga], Anaphā [=anaphāyoga] and Duradharā [=duradharāyoga] are formed when there is any planet, other than the Sun, in the 2nd, 12th and both the houses respectively. In the absence of any of these three yogas, Kemadruma-yoga is formed.

201. A person born with the Sunaphā-yoga at birth will enjoy the wealth earned by his own efforts, be charitable, wealthy and happy; and with Anaphā-yoga, one becomes healthy, famous, dressed attractively and of good character.

202. Under Durdhara-yoga one enjoys pleasures, becomes happy, wealthy, munificent and charitable; while under Kemadruma-yoga, one becomes very dirty, miserable, mean and penniless.

203-204. O Sage, if the Sun is conjoined with the Moon, the native will become a mechanic or mason; with Mars, a wanderer; with Mercury, famours, clever, learned and wealthy; with Jupiter, engaged in helping others; with Venus, earning one’s livelihood by means of weapons; and with Saturn, clever in metallurgy and pottery.^[83]

205-206. O Sage, the Moon combined with Mars makes one a dealer in hammers, liquor and such other commodities, and hater of his mother; with Mercury, clever in economics, polite and famous; with Jupiter of unsteady mind, leader of his family, valiant (heroic) and rich; with Venus, seeker of pleasures (?); and with Saturn, the son of a remarried woman.^[84]

207. Mars combined with Mercury makes one a singlecombatant; with Jupiter, mayor of a city; with Venus, a gambler and fighter; and with Saturn, a liar and gambler.

208. O Nārada, Mercury combined with Jupiter makes one proficient in dance and music; with Venus, clever in magic; and with Saturn, greedy and cruel.

209. Jupiter combined with Venus makes one learned; and with Saturn, a cook or potter. Venus conjoined with Saturn makes one have poor eye-sight, and earn wealth through his association with a woman.^[85]

210-211. Among the planets Mars, Mercury, Jupiter, the Moon, Venus, Saturn and the Sun, if any four planets should combine in the 10th or 2nd house (?), a Buddhist monk, an Ājīvaka monk, an aged mendicant, a wandering recluse, and an ascetic living on rain-water respectively are brought into existence. In case the planets owning the concerned houses are defeated in a planetary war, there will be a fall from asceticism.

212-213. Should the planets be tiny or eclipsed, one would not actually don the ochre robes; on the other hand, should they be powerful, persons would be strongly attached to their respective ascetic orders. O Nārada, one will become an ascetic, when the lord of the Lagna, being unaspected by any planet, aspects Saturn; or when Saturn aspects the lord of the ascendant that is eclipsed; or when Saturn, the Sun and the lord of Lagna occupy the Aṃśa of Mars or the Sun; or when the Moon is aspected by Saturn.^[86]

214-215. One born under Aśvinī constellation becomes-handsome, and endowed with ornaments; under Bharaṇi, efficient and truthful; under Kṛttikā, gluttonous and addicted to others’ wives; under Rohiṇī, of stable mind and sweet-tongued; under Mṛgaśīrṣa, wealthy and enjoyer of pleasures; under Ārdrā, cruel, roguish and sinful; under Punarvasu, Self-controlled,, sickly and auspicious; and under Puṣya, happy and a poet.

216. One born under Āśleṣā will be a villain, rogue and ungrateful; under Maghā, sinful and eater of all and sundry (gluttonous); under Pūrvaphalgunī, enjoys luxuries, becomes wealthy, a devotee, donor and sweet-tongued.^[87]

217. One born under Uttaraphalgunī becomes rich and commands luxuries; under Hasta, a thief, stubborn and merciless; under Citrā, possessed of colourful clothes, and fine eyes; under Svāti, without piety or kindness.

218. One born under Viśākhā becomes avaricious, clever and irascible; under Anurādhā, a wanderer and one who goes abroad; under Jyeṣṭhā, devoted to Dharma and content; and under Mūla, proud, rich and happy.^[88]

219. Under Pūrvāṣāḍhā one becomes proud, happy and content; under Uttarāṣāḍhā, humble and pious; under Śravaṇa, wealthy, happy and famous; under Dhaniṣṭhā, charitable, heroic and rich.

220. One born under Śatabhiṣak, destroys one’s enemies and gets addicted to some vice; under Pūrvabhādrapadā, comes under the influence of women and becomes rich; under Uttarabhādrapadā, eloquent, happy, and attractive; and under Revatī, heroic, wealthy and pure.

221. If a persons’ natal sign (Janma-rāśi—the one occupied by the Moon) happens to be Meṣa (Aries), he becomes lustful, heroic and grateful; if Vṛṣabha (Taurus), attractive, charitable and forgiving; if Mithuna (Gemini), proficient in gambling, Śāstras (scriptures) and pleasing women; if Karkaṭa (Cancer), effeminate and short.

222. If the natal sign is Siṃha (Leo), one hates women, becomes short-tempered, proud, valiant, happy and of steady mind; if Kanyā (Virgo), pious, tender and wise; if Tulā (Libra), learned, tall and rich.

223. If it is Vṛścika (Scorpio), one becomes sickly, respectable and receives wounds; if Dhanus (Sagittarius), a poet, artist and wealthy; if Makara (Capricorn), lazy, wanderer and possessing beautiful eyes; if Kumbha, stealer of others’ wealth and wives.^[89]

224. When the natal Sign and its lord are strong, and when the Moon also is possessed of strength, all good results will accrue to the native; otherwise they will be the opposite of what has been given above. The effects of the Sun’s occupying the 12 Signs beginning with Meṣa are in order (1) fame, (2) hatred for women, (3) wealth, (4) cruelty or sharpness, (5) wisdom or learning, (6) poetic gift, (7) keeping a liquor shop, (8) riches, (9) respectability, (10) avarice, (11) penury, and (12) being without friends.

225-225½. Mars occupying Siṃha at birth makes one poor; Karkaṭa, wealthy; his own house, gluttonous; Miṭhuna or Kanyā, grateful; Dhanus or Mina, famous; Vṛṣa or Tulā, having illicit connection with other women; Makara, blessed with many sons and affluence; and Kumbha, grief-stricken, wicked and a liar.

226-227½. Mercury occupying the houses of the seven planets beginning with the Sun makes one (1) hateful in the eyes of women, (2) hater of one’s own kinsmen, (3) observing vows (?) (4) blessed with intelligence and wealth, (5) having honour and riches, (6) blessed with sons, and (7) getting gold from women (?) respectively. In the case of Jupiter the above results are: (1) commander of an army, (2) blessed with wife, wealth and children, (3) having efficient friends (?), (4) commanding a vast following or good clothes, (5) governor of a province, (6) having wealth and happiness, and owner of much gold (?).^[90]

228-228½. The effects of Venus occupying the houses of the planets are in order (1) acquiring wealth through women, (2) riches and freedom from grief, (3) hating one’s kith and kin, (4) wealth and sin, (5) wealth and intelligence, (6) uniform fame, and (7) defeat at the hands of woman.^[91]

229-229½. The effects of Saturn occupying the Rāśis owned by the seven planets are in order: (1) Deficient in limbs (or with deformed limbs) and poor, (2) motherless, (3) having many friends (?) (4) afflicted by the three-fold calamities, (5) blessed with children, wife and wealth and (6) a king and (7) leader of a village or town.^[92]

230-231. The Moon occupying Meṣa, when aspected by Mars and five other planets, produces the following effects in order: (1) kingship, (2) learning, (3) virtues, (4) mayorship of a city, (5) penury and (6) poverty; in Vṛṣabha, (1) poverty, (2) thievish propensities, (3) kingship, (4) learning (5) messengership and (6) sickness; in Mithuna, (1) living by working on metals, (2) kingship, (3) scholarship, (4) fearless, (5) weaver, and (6) penniless.

232. The Moon occupying her own house, produces the following effects in order, when aspected by the six planets, Mars and others: (1) a warrior, (2) poet, (3) learned man, (4) a respected teacher (or king?), (5) metallurgist, and (6) suffering from eye-disease; and sign Siṃha, (1) astrologer, (2) wealthy, (3) respected teacher or king, (4) king, (5) barber, and (6) a great king.^[93]

233. The Moon tenanting Kanyā and being aspected by the above planets, produces the following effects in order: (1) a pure and virtuous person, (2) a king, (3) an armycommander, (4) a skilful person, (5) a landlord and (6) a king; Tulā, (1) a king, (2) a goldsmith, (3) a merchant, (4) a king, (5) a goldsmith, and (6) merchant.^[94]

234. The effects of the Moon’s stay in Vṛścika under the aspects of the six planets are—(1) father of twins, (2) fond of water (?), (3) a king, (4) of defective limbs, (5)wealthy, and (6) a king; in Dhanus, they are: (1) protector of kinsmen, (2) a king, (3) leader of men, (4) of virtuous mind, (5) showy person, and (6) a cheat.^[95]

235. In Makara the effects are—(1) king, (2) scholar (or ornamented?) (3) a friendly person, (4) a sacrificer (or teacher), (5) a king, and (6) taking a boy in adoption (?); in Kumbha and Mina they are—(1) humorous, (2) learned, (3) a king, (4) learned, (5) a virtuous person, and (6) intelligent person.^[96]

236. The Moon confers beneficial results, when she is joined or aspected by planets that are posited in the Rāśī or Aṃśa of the lord of the Lagna. The same result will follow, if she is combined with or aspected by those that are posited in a Rāśi that is owned by a friend of the lord of the Lagna-decanate.

237-238. The results of the Moon’s being placed in the various Dvādaśāṃśas (1/12 of a Sign) have already been enunciated. Those of her Navāṃśa placements will now be explained: When the Moon is posited in the Navāṃśa Rāśi owned by Mars (i.e. Meṣa or Vṛścika), the native becomes a policeman (or watchman), interested in killing, single combat, and quarrels, and wealthy; when in one of Venus (Vṛṣabha or Tulā), foolish and addicted to others’ spouses; when in one of Mercury (Mithuna or Kanyā), a poet, happy, dancer (actor), thief, learned and an artist (or artisan).^[97]

239. When the Moon is in her own Aṃśa i.e. Karka, one becomes short in stature, wealthy, ascetic and greedy; when in that of the Sun, i.e. Siṃha, hot-tempered, owner of treasures, a minister, king, cruel and childless.^[98]

240. When the Moon is in an Aṃsa of Jupiter (Dhanus or Mīna) the person concerned becomes an expert in comics, endowed with a strong physique, a minister and religious-minded (or virtuous); when she is in one of Saturn (i.e. Makara or Kumbha), he will have very few children, be wretched (distressed), indigent and associated with a wicked woman.^[99]

241-242. When the Sun is aspected by the Moon and other planets, the results are the same as for the Moon being aspected by others (vide Ślokas 230-235). When a planet is posited in Vargottamāṃśa, own house or in another’s house, the good results enumerated will be full-fledged, middling or very meagre, as the case may be: If the owner of the Aṃśa (occupied by a planet) is strong, he bestows very good results, according to the effects of the (Rāśi occupied and the aspects he receives from others.

243. If the Sun should occupy the Lagna at birth the native would become a hero, stubborn, of defective eyes and merciless; if the Lagna is Meṣa, he will suffer from cataract in the eye and be wealthy; if it be Siṃha, night-blind.

244. If the Sun occupies the ascendant identical with Karka (Cancer), the native will be mean, poor and blear-eyed; if the second house, very wealthy, punished by the ruler and suffering from some facial disease.^[100]

245. The Sun in the 3rd house makes one learned and full of prowess; in the 4th house, depressed (or unhappy) and afflicted; in the 5th, bereft of wealth and issue; and in the 6th house, powerful and victorious over his foes.^[101]

246-246½. The Sun in the 7th house makes one under the thumb of a woman; in the 8th, have few children and poor eye-sight; in the 9th, blessed with children, wealth and happiness; in the 10th, full of heroism and learning; in the 11th, endowed with wealth and honour; and in the 12th, fallen from position, and poor.^[102]

247-249. The Moon occupying the Lagna makes one dumb, deaf, blind and a servant; but if the ascendant is Cancer, Aries or Taurus, one becomes rich; in the second house, a religious student or rich; in the third, cruel; in the fourth, endowed with a virtuous disposition, in the fifth, father of girls and indolent; in the sixth, of poor digestion and sexual urge, and cruel, and envious; in the seventh, an administrator (?), and learned; in the eighth, afflicted with diseases; and in the ninth, endowed with friends and riches.^[103]

250. The Moon in the tenth house confers virtues or piety, intelligence and riches; in the eleventh, fame, intelligence and wealth; and in the twelfth, meanness and loss of limbs. These are the results mentioned by the wise for the Moon’s stay in the various houses at a person’s birth.

251. Mars occupying the Lagna at birth causes wounds in the body; the second house, makes one eat forbidden or rotten food; the third house, perform virtuous deeds; the fourth house, sinful activities: and the remaining; houses, as in the case of the Sun.

252. Mercury gives the following effects in the first eight houses beginning with the ascendant: (1) Learned; (2) Wealthy; (3) Leader of men; (4) Scholar; (5) Minister; (6) Having Enemies; (7) Appreciator of virtues; and (8) a paragon of virtues. In the remaining four houses the effects are similar to those of the Sun.^[104]

253. Jupiter produces the following effects in the 12 houses:—(1) Learned; (2) of pleasant speech; (3) Miserly; (4) Happy; (5) Wise; (6) Vanquisher of foes; (7) Intelligent; (8) Mean; (9) Ascetic; (10) Blessed and Wealthy; (11) Greedy, and (12) Wicked.^[105]

254. Venus causes the following effects in the first five houses: (1) Passionate and Happy; (2) Quarrelsome; (3) Anxious for sexual pleasure; (4) Happy; and (5) Having many daughters; and in other houses he gives the same results as Jupiter.^[106]

255-255½. Saturn occupying the ascendant at birth makes one penniless, sickly, voluptuous, slovenly, sickly during childhood and indolent; but if it is his exaltation, one becomes virtuously disposed, a king or administrator of a village, learned and of attractive physique. In other places he is similar to the Sun.

256-257. A planet in exaltation yields its results in full; in Mūlatrikoṇa, three-fourth; in the house of a benefic as well as in its own house, a half; in the house of a friendly planet, one-fourth; in an enemy’s house, very little; and in its debilitation and when it is eclipsed, the result is nil.

258-259. When one or more planets are posited in their own houses, Mūlatrikoṇa, exaltation or friendly houses the person becomes a worthy scion of his family, leader of the family and respected by his kinsmen; wealthy, happy, enjoyer of pleasures and a king; or enjoyer of others’ wealth, protector of friends and relatives (or protected by friends and kinsmen), leader of a group:; commander or king, as the case may be.^[107]

260-261. When benefic planets are posited in odd houses and in the Sun’s Horā the native becomes famous, very enterprising, brilliant or valiant, intelligent, wealthy and strong; and when the benefics are posited in even Signs and in the Moon’s Horā, he becomes lustrous, tender, attractive, enjoyer of luxuries, and wise.^[108]

262. Malefics occupying even houses and the Horā of the Sun, will produce moderate results, while benefics occupying odd Rāśis and the Sun’s Horā, will not yield the results expected of them (i.e. mentioned above).^[109]

263. If the Moon at a birth occupies a decanate (Drekkāṇa) owned by a friendly planet, the native becomes handsome, and virtuous while in any other decanate, he gets the qualities and form appropriate to the owner of the decanate.

264-265. When the planets are posited in decanates that are designated as (1) Serpent, (2) Weapon, (3) Quadruped, and (4) Aquatic, the native becomes in order: (1) Cruel, murderous, cohabiting with revered women and wanderer; (2) thief, gluttonous, wealthy, intelligent, a king, impotent and destroyer of enemies; (3) a slave and one labouring under somebody without payment; and sinful, murderous and foolish.^[110]

266-267. The effects of Vargottama Dvādaśāṃśas in the Signs, Meṣa etc. are the same as for the Rāśis themselves. When Mars occupies his own Triṃśāṃśa, the native will have wife, strength, ornaments, prowess, daring spirit, and brilliance, or will be hostile to his wife and attached to other women.^[111]

268-268½. When Saturn occupies his own Triṃśāṃśa, the person becomes miserable, untidy and endowed with followers. When Jupiter occupies his own Triṃśāṃśa, one gets happiness, intelligence, wealth, fame, brilliance, respect of the people, enjoyments, horses and elephants (?).^[112]

269-270½. When Mercury occupies his own Triṃśāṃśa, one will be blessed with a highly developed intelligence, proficiency in fine arts, poetry, architecture and disputations; he will also be deceitful and well-versed in the Śāstras and be clever in adventurous deeds. When Venus occupies his own Triṃśāṃśa, one will have many children, happiness, health, enjoyments, an attractive personality and riches; he will have a tender body and uncontrolled senses.^[113]

271-271½. When the luminaries are conjoined with Mars and other planets, the following effects are produced: (1) Heroic and obdurate; (2) Abnormal and a killer; (3) virtuous; (4) Happy and Learned; and (5) Attractive in action and body.

272-273. Planets that are posited in Kendras identical with their own house, Mūlatrikoṇa or Exaltation, are considered to be Mutual Kārakas (Significators), especially the one that is in the 10th house. A birth is highly auspicious, if the ascendant is in Vargottamāṃśa and if there are planets in the Veśi house (2nd house from the Sun).^[114]

274. When Kendras (Quadrants) as well as the houses of the Kārakas (Significators) are not vacant, Jupiter and the lords of the ascendant and the lunar Sign, posited in kendras, confer beneficial results in the middle of their periods.

275. Planets posited in Rāśis that rise with their hind part foremost, in those that rise both ways—and in those that rise with their head first produce effects at the end and in the middle and in the beginning of their periods respectively. The Sun and Mars confer their results at the beginning, while Jupiter and Venus in the middle.^[115]

275½. The Sun and the Moon yield their results at the end, while Mercury does it always.

276-276½. If the 5th and the 7th houses counted from, the ascendant or the Moon, be aspected or joined by their own lords or by benefics, there would be all-round progress and prosperity for the two Bhāvas (i.e. issue and wife or husband); otherwise their progress would be hindered.^[116]

277-278. If the Sun be posited in Mīna, Saturn in the 7th therefrom would destroy the wife; while Mars in the 5th from the Sun would kill the issue. Malefics in the 12th and 2nd houses or in the 4th and 8th houses from Venus would destroy the wife with fire, provided he is neither conjoined with nor aspected by benefics.^[117]

279-280. [ In addition to the yoga mentioned in the previous verse ], if the Moon and the Sun occupy the 12th and 8th houses (or 6th?), the man too will die along with his wife. The nature of the wife is determined from the planets occupying the 7th house. When the luminaries are situated in the 7th or 9th or 5th house, the wife would be a handicapped person. When the Sun and Venus are together in Koṇa or in the Lagna, or when Venus is in Sandhi either in the 7th or 12th house, the native’s wife would be barren.^[118]

281. If the 5th house is not occupied by benefics, if the ascendant, 7th and 12th houses are occupied by malefics, and if the weak Moon be in the 5th house, the native will have neither wife nor children.^[119]

282. If Saturn be in the 10th house and aspects Venus posited in the 7th house, the person would be committing adultery. Should the two viz. Venus and Saturn, be combined with the Moon, the man would be adulterous along with his wife.

283. When the Moon and Venus are in the 7th house, the man, his wife or at least his son will have undeveloped organs. This defect will not arise, if they are aspected by benefics.

284. One becomes the destroyer of one’s family (lineage), if the Moon, Venus and a malefic occupy the 10th, 7th and 4th house respectively. One will become an artist (artisan or architect), if the rising decanate is occupied by Mercury and aspected by Saturn occupying a kendra.^[120]

285. One should be said to be born of a slave woman, if the decanate be owned by Saturn, and if Venus be in the 12th house, being debilitated. The result would follow, if both the luminaries be in the 7th house and be aspected by Saturn.^[121]

286. Mars and Saturn occupying the 7th house and being aspected by another malefic, produce rheumatism; while a malefic occupying the Aṃśa of Karka or Vṛścika in a kendra, would cause venereal disease.

287. One is afflicted with leprosy, if the Lagna and the Moon are hemmed in between malefics, and the Sun is posited in the 7th house. One would be of defective limbs, if the Moon be in the 10th house, Mars in the 7th, and Saturn in the 2nd house from the Sun.

288-289½. If the Sun and Moon are posited in mutual Rāśis or Aṃśas, one will suffer from colic; and if the luminaries are combined, one will be lean in body. If the Sun, Moon, Mars and Saturn are posited in the 8th, 6th, 2nd and 12th house respectively, one is deprived of one’s eye-sight by the affliction caused by a wandering spirit known as Bālagraha (which attacks children). Malefics in the 5th house, unaspected by benefics, make one deaf; while the same in the 7th house cause bad (ugly) teeth.^[122]

290-291. When the ascendant is occupied by Jupiter and the 7th house by Saturn, the native will be afflicted by rheumatism. One becomes mad, if Mars occupies the 4th or 7th house and Jupiter or Saturn, the ascendant; or if Mars occupies the 5th house, Mercury the 7th and the Moon, the 12 th house.^[123]

292. Malefics occupying the 2nd, 5th, 9th and 12th houses cause bondage corresponding to the type of decanate occupied by them. When the decanates happen to be Serpent, Fetters and Noose and are aspected by strong malefics, a person suffers bondage.^[124]

293-293½. When the Moon and Saturn are together and aspected by Mars, the native will be afflicted with epilepsy, be foul-mouthed and consumptive. When the Sun, Mars and Saturn occupy the 10th house, are aspected by benefics and are of bright orbs, natives become servants of the highest, moderate and low order, according to the strength of the planets.

294-295. Whatever effects have been declared for male births should be applied to female births, as far as they are applicable to them; and such effects should be declared in the case of their husbands; and in the case of death, it should be taken to apply to their husbands. Their physical features should be read from the Moon and ascendant; and paramours from the malefics occupying the 7th house.^[125]

296. If both the ascendant and the Moon occupy even houses, the woman concerned will be of normal conduct; and if they are aspected by benefics, she will be of excellent character and will possess many ornaments (or will be charming).

297. If the two (Lagna and the Moon) be in Odd Signs, the woman would be masculine in physical features and mental disposition. If the two be aspected by malefics, they would be wicked (sinful) and devoid of all virtues.

298. When Mars, Saturn, Jupiter, Mercury and Venus are posited in a Sign belonging to Mars in a girl’s horoscope, she will be in order (1) spoiled in girlhood, (2) a slave, (3) virtuous, (4) cunning, and (5) immoral.

299. When the Lagna and the Moon are in odd Signs, the girl will have the character and physical features corresponding to those of the planet owning the Sign, or be wicked. She will be sinful and devoid of virtues, when these two are aspected by malefics.^[126]

300. When the five planets mentioned above (viz. Mars, Saturn, Jupiter, Mercury and Venus) are posited in a Rāśi owned by Venus, the respective effects would be (1) foul-tongued, (2) one remarried, (3) virtuous, (4) a scholar and (5) famous. In a house owned by Mercury the effects are: (1) deceitful, (2) impotent, (3) a devout wife, (4) virtuous, and (5) of wandering habit or fickle-minded.^[127]

301. When these planets are in Gemini (Mithuna), she will be (1) a harlot, (2) killer of her husband, (3) virtuous, (4) artisan (artiste) and (5)ignoble. In Siṃha the effects are: (1) talkative, (2) a concubine, (3) passionate, (4) of masculine disposition, and (5) ugly? (or unapproachable?).^[128]

302. In a house of Jupiter they are: (1) very virtuous, (2) having very little Sex life, (3) appreciator of merits, (4) learned, and (5) devout wife. In a house of Saturn the effects are: (1) a slave, (2) attached to a low-born person, (3) virtuous or devoted wife, (4) wicked, and (5) barren.

303-304. The above-mentioned effects for the Signs of the five planets are also applicable to the Triṃśāṃśas or decanate of the stronger of the two viz. Lagna and the Moon, happening to be that of one of the five planets viz. Mars, Saturn,. Jupiter, Mercury and Saturn. It Venus and Saturn should occupy each other’s Navāṃśa or if Venus be in. Kumbha Navāṃśa, the woman concerned would get highly inflamed by sexual passion and have sexual congress with members of her own. sex. If the 7th house be vacant and weak, the husband would be a despicable person; and if Mercury and Saturn, without receiving any benefic aspect, be posited there, he would be a eunuch. If the 7th house be a movable Sign (and its lord in a movable Sign), the husband would always be in a foreign country.

305-306. If Sun be in the 7th house, she would be deserted by her husband; if Mars, a virgin widow; if Saturn, aspected by a malefic, she remains a spinster throughout her life; if powerful malefics, a widow; and if both malefics and benefics, a widow who is remarried.^[129]

307. When a weak malefic occupies the 7th house, the woman is abandoned by her husband, unless the malefic is. aspected by benefics. When Venus and Mars occupy each other’s Aṃśas, the woman becomes another’s mistress.^[130]

308-309. When the Moon (also) is in the 7th house (in addition to Mars and Venus), she goes astray with the approval of her husband. If the Lagna be a Sign owned by Saturn or Mars and be occupied by the Moon and Venus, she would be a harlot. If in this yoga there is also malefic aspect on the Lagna, she goes astray along with her mother. If the Aṃśa of the 7th house is owned by Mars and aspected by Saturn, her genital organ will be diseased. On the other hand, if the Aṃśa belongs to a benefic, she would be loved by her husband.^[131]

310-311. If the 7th house or its Aṃśa is owned by Saturn, the husband will be a foolish old fellow; if by Mars, he will be hot-tempered and libidinous; if by Mercury, learned and skilful; if by Jupiter, virtuous and self-controlled; if by the Moon, lustful and tender; if by Venus, attractive and charming; and if by the Sun, one doing very gentle deeds.^[132]

312. When Venus and the Moon occupy the Lagna, she becomes happy but envious; and when Mercury and the Moon, proficient in fine arts, happy and virtuous.

313. If Venus and Mercury should occupy the ascendant, the woman would be exceedingly charming, attractive and skilled in fine arts. When there are three benefics in the Lagna, she will command immense wealth and happiness as well as virtues.

314. A woman would be widowed during the Daśā (major period) of the malefic planet occupying the 8th house or of the planet occupying the Aṃśa of the lord of the 8th house. Still she herself will predecease her husband, in case there are benefics in the second house.

315-317. A woman will have few children, if at her birth the Moon occupies Kanyā, Vṛṣcika, Siṃha or Vṛṣabha identical with the 5th house. A woman becomes ugly, if the Lagna is an odd Rāśi, Saturn moderately strong, the Moon, Mercury and Venus weak, and the rest strong. She becomes famous, learned in many Śāstras and a philosopher, when the Lagna is an even Sign and Jupiter, Mars, Venus and Mercury strong. She takes to asceticism of the type corresponding to the planet posited in the house, when there is a malefic in the 7th house.

318-319. All these things (mentioned above regarding a girl’s horoscope) should be considered before marriage or electing a partner or at a query regarding the same. (Now about the cause of death of a person), death should be declared to be caused by the vitiation of the particular physical constituents belonging to the strongest of the planets aspecting the 8th house. If the seven planets beginning with the Sun are posited in strength in the 8th house, the causes of death are in order: (1) Fire, (2) Water, (3) Wound caused by a weapon, (4) Fever, (5) Disease, (6) Excessive thirst and (7) Inordinate hunger.^[133]

320-321. If the 8th house (as well as its lord) be in a movable, fixed or dual house, the end occurs in a far-off place from one’s own house, or on the way, as the case may be. When the Sun and Mars occupy the 2nd and 4th house respectively, the death is caused by a fall from the top of a mountain, and when Saturn, the Moon and Mars are in the 4th, 7th and 10th houses in order, by a fall into a well.^[134]

322. One dies at the hands of one’s own kinsmen, if the two luminaries occupy Virgo (Kanyā) and receive malefic aspect. A person gets a watery grave, if the luminaries occupy the ascendant that is a dual Sign.^[135]

323. If the Moon occupying a Sign owned by Mars is hemmed in between malefics, death is by fire or weapon; and if she be in Makara and Saturn in Karka, by dropsy.

324. If the Moon be in Kanyā under the above mentioned condition, death would be through vitiation of blood or swelling in the body; and if it be Saturn, it is due to fire, hanging or a fall. If there be malefics both in the 5th and 9th. houses without receiving any benefic aspect, death would take place in captivity.^[136]

325-327. If the decanate of the 8th house happens to be Noose, Serpent or Fetters, death will be in prison. If the Moon along with malefics be in Virgo (Kanyā) which is the 7th house, Venus in Meṣa and the Sun in the ascendant, death would take place at home as a result of womens’ intrigues. If the Sun or Mars be in the 4th house, Saturn in the 10th and the weak Moon conjoined with malefics in the Lagna, 5th or 9th house, death would be through impalement (?). Death would be in the battle-field, if the Sun be in the 4th and Mars in the 10th aspected by the weak Moon. One will be beaten to death with clubs, if the 1st, 10th, 8th and 4th are occupied by the weak Moon, Mars, Saturn and the Sun respectively.^[137]

328. If the above four planets viz. weak Moon, Mars, Saturn and the Sun be posited in the 10th, 9th, 1st and 5th house, death is due to suffocation by smoke, fire, imprisonment or beating^[138].

329. When the 4th, 7th and 10th houses are occupied by Mars, the Sun and Saturn respectively, death is due to weapons, fire or king’s displeasure. When Saturn, the Moon and Mars are in the 2nd, 4th and 10th houses respectively, it is due to wounds or worms or a fall from a tree.^[139]

330. If the Sun be in the 2nd house and Mars in the 4th, death is due to a fall from a vehicle; if, in the above yoga, Mars be in the 7th house along with the weak Moon, it is by the destruction of a machine.^[140]

331. When Mars, Saturn and the Moon are in Libra, Aries and a sign belonging to Saturn respectively, or when the weak Moon, the Sun and Mars are in the 10th, 7th and 4th house respectively, it is in the midst of filth and night-soil.

332. If the weak Moon be aspected by the powerful Mars, and Saturn be in the 8th house, the cause of death will be some disease of the privities, worms (basilli), weapons, fire or wood.

333. When Saturn is in the 7th, the Sun in the 8th, and the weak Moon conjoined with Mars in a house of Saturn; or when the Sun, Mars, Saturn, and the Moon are posited in the 1st, 5th, 11th, and 7th respectively, the native will die as a result of a fall from the top of a mountain or tree.^[141]

334-335. Death will be caused by the stronger of the two planets viz. the lord of the 22nd decanate and the lord of the 8th house, through, his characteristic disease or agency. Death of a person will take place in a place corresponding to the lord of the Aṃśa occupied by the ascendant, this being influenced by the aspect and conjunction of other planets.^[142]

336. The period of unconsciousness of the dying person will correspond to the Aṃśas of the Lagna that have not yet risen. If it (Lagna) is aspected by its lord, the period in to be doubled; if by a benefic, to be trebled; and if by more benefics, it should be increased proportionately through one’s intelligence.^[143]

337. If the decanate of the 8th house be Fiery, the dead body would be burnt to ashes; if Aquatic, thrown to the waters; and if Serpent, dried by being exposed to the Sun and wind. These results are to be read from the 8th house counted from the Moon as well.^[144]

338. If Jupiter be in the 8th house, the departed soul would go to the world of Gods; if the Moon or Venus, to the world of the Manes; if the Sun or Mars, to that of mortals (?); and if Saturn or Mercury, to the infernal regions.^[145]

339. The previous world of a soul can be read from the lord of the decanate occupied by the stronger of the two viz. the Sun and the Moon. The world must have been very high or exalted, if the concerned luminary is in its exaltation; moderate, if in its own house; and low, if in debilitation.^[146]

340. If the lord of the decanate of the 6th or 8th house occupies the 7th house, or if Jupiter occupies the 6th, a kendra or 8th house, or if he is in his exaltation, identical with the Lagna or the 12th house or in a benefic Aṃśa, possessed of strength, the soul attains emancipation.^[147]

341. When neither the time of impregnation nor that of birth is known, the life of querists has to be predicted from the ascendant at the query. The solstices of birth has to be deduced from the two halves or Horās of the ascendant, the first standing for the winter solstice, and the second for the summer one.^[148]

342. The age of the person (who asks for a Naṣṭajātaka as a result of his not knowing his date and time of birth) should be read from the ages of the lords of the Trines counted from the Lagna, or from the (lord of) Aṃśa (or decanate) occupied by Jupiter. The season of birth would be summer, if the Sun be in the Lagna. Similarly, the presence of other planets in it would indicate other seasons. Or it may be read from the Sign occupied by the Sun.^[149]

343. The Moon, Mercury and Jupiter are to be interchanged with Venus, Mars and Saturn respectively, if necessary. If the decanate of the planet concerned that determines the season is the initial one of the Sign, the month of the season (Ṛṭu) should be the first. The lunar day should be found out proportionately.^[150]

344. If the Lagna of query be a nocturnal Sign, the ascendant at birth must be a diurnal one, and vice versa; and the time elapsed from sunrise or sunset should be read from the degrees elapsed. If the lord of the Lagna be in a Trikoṇa or be possessed of great strength, the Lagna of birth would correspond to the star ruling at the time of query (?).^[151]

345-347. Subtract the longitude of the Moon from the position of the ascendant at query. The natal ascendant would be so far removed from the Moon at query as is represented by the balance. Multiply Vṛṣabha and Siṃha by 10; Mithuna and Vṛścika by 8; Meṣa and Tulā by 7; Makara and Kanyā by 5; and the remaining Rāśis viz. Karka, Dhanus, Kumbha and Mīna by their respective numbers. Jupiter, Mars, Venus and Mercury are to be increased (?) by 3, 1, 11 and 11 respectively. The calculation of the lunar mansion (Nityanakṣatra) as well as of the Ahargaṇa (the total number of days elapsed), is done by multiplying it by 7 and dividing by 27. The remainder will give the Nakṣatra in question.^[152]

348. By adding to or subtracting from the above shown result, 9, double the figure. You get the year, season and month. The fortnight and lunar day are got by multiplying it by 8. The same being multiplied by 7 will yield the day, night and asterism; and being multiplied by 5, the degree of the ascendant as well as the time of birth in Ghaṭīs.^[153]

349. The following are the characteristics of the first, second and third decanates of Meṣa (Aries): (1) It is a man holding an axe, dark in complexion, with red eyes, and capable of protecting others. (2) It is a woman wearing red garments, pot-like in shape, with canine face, ugly feet and sore (?) eyes. (3) It is a man, of brown complexion, blind, cruel, wearing red cloths, and who has broken his vow or promise.^[154]

350-351. Those of the decanates of Taurus (Vṛṣabha) are: (1) A man oppressed by hunger and thirst, wearing singed clothes, and with his trimmed hair hanging. (2) Man, hungry, dirty, with a goat-like face, but clever in agriculture etc. (3) Man with an elephantine body, impatient (hurrying), pink in complexion, and with a perplexed mind.^[155]

352-352½. Those of the decanates of Gemini (Mithuna), are: (1) A woman engaged in needle-work, beautiful, chaste, issueless and with raised hands. (2) A man in a garden wearing armour, holding a bow, intent on sport, and with an aquiline face. (3) A man well-versed in dance and other fine arts, holding a bow, and possessing a vast treasure of gems like Varuṇa.

353-354. The characteristics of the decanates of Cancer (Karka) are: (1) A man with an elephantine face and neck, or with hog’s face, standing in a forest and shooting arrows (or hunting Śarabhas and snakes). (2) A woman, who is very-coarse from head downwards (or who is coarse and has a snake on her head), and who shrieks holding the branch of a Palāśa tree. (3) A man with a flat face, having a serpent coiling round his body, and sailing in a boat for the sake of a woman.^[156]

355. The characteristics of the decanates of Leo (Siṃha) are: (1) A monkey (or a man with a dog) who has caught an eagle and jackal, cries aloud on (or near) a silkcotton tree. (2) A man, holding a bow, wearing the skin of an antelope, roars aloud like a lion, and is sickly. (3) A man with a beard, with a bear’s face, acting like a monkey, and destroying (for) fruits and meat.^[157]

356-357. Those of the decanates of Virgo (Kanyā) are: (1) A girl in unclean clothes, wearing lots of flowers on her locks, (2) A bowman, harming and causing loss to others, dark, a writer, and hairy. (3) A very tall woman of golden complexion, wearing clean, washed clothes, holding a pot in her hand, in a temple.^[158]

358. The characteristics of the decanates of Libra (Tulā) are: (1) A man engaged in weighing with a balance and measuring commodities in a shop, thinking of the prices of articles (or costly things); (2) A man oppressed by hunger and thirst, holding a pot, with an aquiline face, and accompanied by wife and children. (3) An archer, wearing a golden armour, behaving like a Kinnara (a semidivine being with a horse’s face), and pursuing an animal (or deer).

359-360. The decanates of Scorpio (Vṛścika) are represented by (1) a woman seated on a lion (?) going to a well, with many snakes curling round her legs; (2) a woman, having husband and wealth (or for the sake of her husband), with the form of a tortoise, with her body covered with serpents, and yearning for happiness; and (3) a man having the face of a tortoise and hunting lions, dogs, hogs and deer.^[159]

361-361. Those of Sagittarius (Dhanus) are represented by (1) a boy with the body of a dog (or a man with a tail and horse’s body), holding a bow, and protecting ascetics and sacrificial performances; (2) a middle-aged woman seated on a seat bedecked with Campaka-flowers, and opening a lion’s mouth (or, looking after elephants); and (3) a man with the complexion of Campaka, seated on a straw seat, holding a rod in a forest of Kuśa grass (or, having a piece of silk over his face).^[160]

362-363, The decanates of Capricorn (Makara) are the following:—(1) A man with an aquiline face, holding an axe (?), and eager for oils, wine and food. (2) A woman who has been burnt (?), holding iron, and having ornaments, valuable things or pots and dirty things. (3) A man full of treasures or pots, with hairy ears, dark in complexion, wearing a crown, and holding fruits and machines in his hands.^[161]

364-365. The decanates of Aquarius (Kumbha) are the following:—(1) A man seated in boat, with his hands adorned with all kinds of gems, who is anxious for collecting ornaments and decorative articles; (2) a woman sailing in a boat towards the shore, whose face is like the Campaka flower (in colour), and who is followed by her retinue; and (3) a naked man coiled by a serpent sitting in a cavern and weeping, as he is troubled by robbers and fire. These are the 36 decanates that have been delineated in proper sequence.^[162]

366. O great Sage, in this manner horoscopy has been expounded to you succinctly. Now you will know the branch of astrology known as Saṃhitā-Skandha (a compilation of all useful thinking which is highly beneficial for worldly activities.

Footnotes and references:

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[1]:

In Sanskrit the word Kāla is used in many senses. It means time, the God of Death, the Cosmic Being, the Supreme Lord etc. It is derived thus:—

‘saṃkalayati kālapati iti kālaḥ’, ‘sa sūkṣmāmapi kalāṃ na līyate iti kālaḥ’ kālaśabdātkakārākārau līdhātośca lakāramādāya kālaśabdaniṣpattiḥ |’ ‘kalanātsavadhātūnāṃ sa kālaḥ parikīrtitaḥ | sukha-duḥkhābhyāṃ bhūtani yojayatīti kālaḥ | kālayati saṃkṣipatīti vā kālaḥ | mṛtyusamīpaṃ nayatīti vā kālaḥ |’

The Bhāgavata has the following to say:

‘kālo balīyān balināṃ bhagavānīścaro'vyayaḥ | prajāḥ kālayate krīḍan paśupālo yathā paśūn |’

“Time is called Kāla, because it controls the life and ḍeaṃ of all beings; it does not leave even the minutest part of time, Kalā; it seizes or gathers together all beings; it drives beings; it invests all beings with weal and woe; it contracts their span of life; or it leads them to abode of Death.

Varāhamihira too says: 

“kālāṅgāni varāṅgamānanam...”

The use of Greek words such as Kriya and Āsphujit, indicates that the chapters bearing on astrology are not very ancient They may even be post-Varāhamihira. The printed text reads ‘koḍānta bastivyañjasonakhaḥ’ which is palpably wrong. It should be ‘kroḍāntravastivyañjanoravaḥ’[?].

[2]:

There was a dispute about the origin of the word Horā. Burgess first thought that it was borrowed from the Greeks, but later he changed his view. However, the word Drekkāṇa or Dreṣkāṇa is evidently a Greek word. In each Sign there are two Horās and three decaṇates. In Meṣa, Mithuna, Siṃha and oṃer odd Rāśis the first half or 15 degree portion is presided over by the Sun, while the next half by the Moon. In the even Signs i.e. Vṛṣabha, Karkaṭaka, Kanyā etc. they are ruled by the Moon and the Sun respectively. There are three decaṇates in each Sign, the dimension of each being 10 degrees. In each Rāśi the first part or decanate is owned by the same Rāśi and its lord; the second by the Rāśi that is 5th from it; and the third by the Rāśi that is 9th from the original. For example, take Sign Cancer. Its three decanates are called respectively Cancer, Scorpio and Pisces. Their lords too are in order the Moon, Mars and Jupiter.

[3]:

Triṃśāṃśa is 1/30 of a Rāśi which consists of 30 degrees. So one Triṃśāṃśa means one degree. But in Hindu astrology each degree is not given a ruler. On the other hand these 30 degrees are distributed among the non-luminaries. In the odd Signs, Meṣa, Mithuna etc., Mars, Saturn, Jupiter, Mercury and Venus own in order 5°, 5°, 8°, 7° and 5°. In the even Signs, Taurus, Cancer etc. This order is reversed. In oṃer words, the first 5° are ruled by Venus, the next 7° by Mercury, the next 8° by Jupiter ‘the next 5° by Saturn and the last 5° by Mars.

[4]:

There are two printing mistakes in the text viz. ‘kriyaṇa’ for ‘kriyaiṇa’, and ‘ṣaḍarga’ for ‘ṣaḍvarga’. The Navāṃśas, (3°-20' portions of a Rāśi) of each Sign bear the names of nine Signs and are owned by their lords.

The first Navāṃśa of Aries is owned by Aries itself and its lord is that of Aries viz. Mars; the second by Taurus whose lord is Venus; the third by Gemini ruled by Mercury; the fourth by Cancer and the Moon; the 5th by Leo and the Sun; the sixth by Virgo and Mercury; the 7th by Libra and Venus; the 8th by Scorpio and Mars; and lastly the 9th by Sagittarius and Jupiter, This method should be followed in the case of Leo and Sagittarius also. So it will be seen that for Meṣa, Siṃha and Dhanus the first Navāṃśa is Meṣa and the last one Dhanus. Similarly in the case of Vṛṣabha, Kanyā and Makara the first Navāṃśa is Makara itself and the last one Kanyā. In the case of Mithuna, Tulā and Kumbha the first and last ones are Tulā and Mithuna respectively. In respect of the last group of Karkaṭaka, Vṛścika and Mīna, They are Karkaṭaka and Mīna respectively. Here it can be seen that every Rāśi participates in the Navāṃśa scheme in one way or other. In every triad of Signs the first owns the first Navāṃśa, the second the middle one, and the third the last Navāṃśa. Thus Taurus, Leo, Scorpio and Aquarius own their middle or fifth Navāṃśas; and Gemini, Virgo, Sagittarius and Pisces own their last Navāṃśas. If a planet is posited in one and the same Rāśi and Navāṃśa it is said to be in Vargottamāṃśa.

[5]:

The first quarter of the verse is wrongly printed and should read ‘gojāśvakarkayugmaiṇāḥ’. The statement made here to the effect that Sign Mithuna is Pṛṣṭhodaya (rising with its back first) is not corroborated by ancient authorities. On the other hand it rises both ways, because the male and female face each other. (See ‘Fundamentals of Astrology’, Page 9). śīrṣodaya or those that rise with their heads foremost are Siṃha, Kanyā, Tulā, Vṛścika and Kumbha.

[6]:

In this verse the 12 Rāśis are distinguished on the basis of their sex, nature, quarters they own and their habitats. For the first two 3 Rāśis are taken at a time and the process repeated. Thus we get four signs under each: Meṣa, Karkaṭaka, Tulā, and Makara are Male and Movable, Vṛṣabha, Siṃha, Vṛścika and Kumbha, Female and Fixed; and lastly Mithuna, Kanyā, Dhanus and Mina, Eunuch and Dual. Next four Signs are taken together at a time to represent the four cardinal points. For showing eight quarters we have to consider Meṣa and Vṛṣabha—as forming the East and Mithuna the South-East and so on. For knowing the habitats of the Signs one has to understand, their forms. For example, Aries is represented by a Ram, Taurus by a Bull, Gemini by a human couple, and so on. So the habitats of the 12 Signs are in order (1) Forest or Plateau, (2) Field or Meadow, (3) Bed chamber or village, (4) Pond, (5) Mountain cave, (6) Land with water and vegetation, (7) Market-place, (8) Hole, (9) Battle-field, (10) Forest with plenty of water, (11) Place of potters, and (2) Water.

[7]:

The extant reading ‘uccāni dvitri’[?]... gives the 2nd degree

as the Sun’s highest exaltation point in Aries, which is definitely wrong. It is well known that that point is the 10th degree. It is possible that the manuscript was illegible here.

[8]:

The Vargottama Aṃśas have already been explained under verse 5 supra. The Debilitation Signs of the planets are Libra, Scorpio,

Cancer, Pisces, Capricorn, Virgo and Aries. Here the readings ‘carādyeṣu’, ‘bhāvā dvādaśa’ and ‘mūrtimān’ require emendation as ‘carādyeṣu’, ‘bhāvā dvādaśa’ and ‘mūrtitaḥ’. Here Mūṛti should connote the ascendant (Lagna).

[9]:

The reading ‘siṃhokṣāvistraśca...’ should be corrected ‘siṃhokṣāvistayaśva...’. The words Mūlatrikoṇa and Trikoṇa are to be distinguished. The former are certain Signs where the planets find special kinship and strength, while the latter are those reckoned from a particular Rāśi or Lagna.

[10]:

The word ‘trika’ here stands for the three untoward houses: ‘ṣaṣṭhaṃ dvādaśamaṣṭamaṃ ca munayo bhāvānaniṣṭānviduḥ’. It is to be remembered that many of the words such as Kendra, Paṇaphara, Āpoklima, Rippha etc., are of foreign origin. Kendra means right angle i.e. the four kendras at a distance of 90° from one another. Mithuna, Kanyā, Tulā, the first half of Dhanus, and Kumbha are termed human Signs; Signs Karkaṭaka, Vṛścika, Makara and Mīna, Watery; Karkaṭaka, Vrścika and Mīna, Reptile; and Meṣa, Vṛṣabha, Siṃha, the letter half of Dhanus and the first half of Makara, Quadruped. Human signs are strong when they occupy the ascendant (Lagna); Watery ones, the 4th house; Reptile ones, the 7th house; and the Quadruped ones, the 10th house.

The reading ‘nṛpādaḥ kīṭa...’ should be corrected as ‘nṛpāthaḥ kīṭa...’.

[11]:

The readings of the text in the second line are hopelessly corrupt. Hence the meanings given above regarding the presiding Deities of the Sun, Moon, Mars and Saturn are only tentative. For another list of deities please refer to fundamentals of Astrology, page 14.

[12]:

The reading in the text, ‘śikhibhūmipayovārivājñino bhūsutādayaḥ’ is wrong.—It may be read as ‘śikhibhūkhapayovāyuvāsino’ etc.

[13]:

According to Varāhamihira and others both Jupiter and Venus rule over the Brāhmaṇa class; the Sun and Mars over the Kṣatriyas. The reading ‘vedojño’ should be read as ‘vedeśā’.

[14]:

The reading ‘madyadaṃ tathā’ makes no sense. It must be ‘mṛdu’ (soft) ‘dṛḍhaṃ’ (strong) ‘tathā’. There is no word for the raiments of Venus in this verse. ‘Sthalaṃ’ is a misprint for ‘sthūlaṃ’. Similarly ‘tāmrapunistathā’ is wrong. It should be ‘tāmraṃ tathā trapu’.

[15]:

Here bitter and salt tastes are assigned to the Moon and Mars respectively. It should have been salt and bitter respectively.

[16]:

According to the rule enunciated here the Sun must have Jupiter, who owns the 5th and 8th houses from his Mūlatrikoṇa, Mars owning 4th and 9th; and the Moon owning the 12th house, as his friends. However, the author gives only Jupiter. Similarly, for the Moon, the Sun and Mercury become friends. For Mars they are the Sun, Moon and Jupiter; for Mercury, the Sun and Venus; for Jupiter, the Sun, Moon and Mars; for Venus, Mercury and Saturn; and for Saturn, Mercury and Venus. The reading ‘sukhakhodyapaḥ’ should be emended as ‘sukhasvādhipaḥ’ and ‘sāntyadhā’ as ‘sāntyadhī’.

[17]:

The reading in the first half is woefully corrupt and hence it is impossible to correct. The author’s intention has been explained in the

translation. In the second line ‘matkāla’ should be read as ‘tatkāla’ Just as natural friends are determined by the rule given in the previous verse, even so the following rule will help us to find out the natural enemies of the planets. Here too the calculation is to be done from the planet’s Mūlatrikoṇa Rāśi. The lords of the 3rd, 6th, 7th, 10th and 11th houses counted from the Mūlatrikoṇa of the planet concerned, are his natural enemies, provided they come twice in this reckoning (in the case of those owning 2 houses). There is an exception to this rule: A planet, though a natural enemy of another, according to this rule, becomes only a neutral, if his exaltation house is owned by that planet. For example, for Mars, Saturn becomes a natural enemy, since the latter owns 2 houses viz. 10th and 11th from his Mūlatrikoṇa, Meṣa. Still he is only a neutral, as the exaltation sign of Mars, Makara, is owned by Saturn.

[18]:

The reading ‘gehā pra’ should be corrected as ‘gahasva’. The directional strengṃ is otherwise stated thus: Jupiter and Mercury are strong in the Lagna; the Sun and Mars in the 10th house; Saturn in the 7th house; and Venus and the Moon in the 4th house.

[19]:

Planets’ strength is measured in respect of six things viz. Kāla, Ceṣṭā, ucca, Dik, Ayana and Sthāna (i.e. time, motion, exaltation, direction, declination and position). Here the word conjunction is used by the author in the sense of War. The Summer Solstice or Dakṣiṇāyana gives strength to Mercury, Saturn and the Moon, while the rest get strength in the winter Solstice. The non-luminaries get strength when they are retrograde. The reading in the text, ‘khādṛtūdaganenye’ is corrupt. It may be read as ‘svatūṃdagayane'pyanye’:

[20]:

In astrological works Venus is said to be strong at night.

[21]:

The reading ‘vivakṣā’ must be changed to ‘vivaśā’ and ‘tadūśanāda’ to ‘tadīkṣaṇād’.

[22]:

‘iṣṭaṃ rekhāṃ’ should be read as ‘pṛṣṭharekhāḥ’

[23]:

The reading ‘balāgnage’ should be read as ‘vilagneśe’; ‘vāṃśe’ may have to be changed to ‘aṃśaiḥ’; ‘saurerdvīkṣā’ is to be read as ‘saurendvīkṣā’. The last decanate of Taurus is called Vihaga or Bird. The first of Siṃha and Kumbha and the middle of Tulā are called Gṛdhrāsya or Vulture-faced.

[24]:

The part of this verse relating to menses reminds us of a similar verse by Varāhamihira ‘kujenduhetu pratimāsamārtavaṃ gate tu pīḍarkṣamanuṣṇadīdhitau |’.

[25]:

The first half of this verse is rather unintelligible. It is felt that it is nothing but a paraphrase of the second half of the verse quoted above.

[26]:

‘ījya cāṅga’ should be read as ‘ījye cāṅga’. Trikoṇa or trines are the Lagna, 5th and 9th houses.

[27]:

‘asre'rkendo’ should be read as ‘aste'rgendvoḥ’[?] and ‘vyayakhago’ as ‘vyayasvagau’.

[28]:

The reading ‘vā padyeji’ is utterly corrupt. It may be corrected as ‘vā tāvoje’.

[29]:

The reading, ‘mṛtyumetya gatā’ should be corrected as ‘mṛtyumetyaṅganā’.

[30]:

Pregnancy lasts for 10 months based on the sidereal calendar. Each of the months is ruled by a planet. The condition of the foetus will depend on the strength etc. of the planet ruling the month. The following are the rulers of the 10 months in order: Venus, Mars, Jupiter, the Sun, Moon, Saturn, Mercury, the planet that owns the Lagna at impregnation, the Moon, and lastly the Sun.

[31]:

In the text we find the reading ‘sukhī garbho ravīkṣitaḥ’ which cannot be accepted as genuine. The original reading must have been ‘sukhī garbho na vīkṣitaḥ’, which means that the foetus would be happy, if the malefics do not aspect the Lagna or the Moon.

[32]:

In astrology the strength of Navāṃśas and their lords plays an important role. In this verse two criteria are mentioned for determining the sex of the child. These rules can be applied to a nativity, query or impregnation chart.

[33]:

The second half looks like a copy of Varāhamihira’s line: “vihāya lagnaṃ viṣamarkṣasaṃsthaḥ sauro'pi puñjanmakaro vilagnāt”[?]. Here the counting is done not from Meṣa, but from the Lagna which is first house. It is not clear as to what is meant by the word ‘svapakṣe’. It may also mean, in their respective Aṃśas.

[34]:

In verse 54 ‘samagaṃ raviḥ’ is wrong for ‘samagaṃ ravim’. Similarly, the reading ‘oje jajñau’ should be rectified as ‘oje'bjajñau’. In verse 56 ‘dvyaṅgāṃśān’ stands for ‘dvayaṅkāṃśān’.

[35]:

The reading ‘bahavoginaḥ’ should be read as ‘bahavo'ṅginaḥ’. There is a difference between this work and others on astrology regarding the lordship of the last two months.

[36]:

The word ‘weak’ here includes the condition of eclipse. The reading ‘ahnikapānvitaḥ’ should be corrected as ‘aṅghrikarānvitaḥ |’.

[37]:

The reading ‘avāgāvāṭāvaśubhaiḥ’ should be corrected as ‘avāgapādo hyaśubhaiḥ’. The second half is utterly unintelligible owing to its gumbled words.

[38]:

The last line being corrupt does not make construction easy. The reading is ‘dhīnayodapagaistryaṃśaiḥ pāpāste rasirohradāḥ |’. It may be read as: ‘dhīnavodayagaistryaṃśaiḥ pāpaistairaśiro'padaḥ’.—The meaning given above for this portion is tentative. Elsewhere the conditions are given thus: When the rising decanate is occupied by Mars (the other conditions being the same for dwarfness), it will be headless, armless or devoid of feet, according as the decanate is the first, second or third (See “Fundamentals of Astrology” page 118).

[39]:

There appears to be some mistake in the reading ‘neṣṭā yogā’, whose sense is against astrological conventions. Hence we may have to change the reading as ‘iṣṭayogāḥ’.

[40]:

‘sutāvapi’ should be changed to ‘sūtāvapi’.

[41]:

In verse 66 the word ‘pāpāḥ’ makes no sense. It must be ‘yātāḥ’ according to the context. Let us say that the Moon at conception occupies Vṛṣabha and her longitude is 15-25°-46'. The Dvādaśāṃśa of the

Moon is the 11th counted from Vṛṣabha. So the Moon’s Dvādaśāṃśa Rāśi happens to be Mina. Now counting will have to be made from this Rāśi i.e. Mina. 11 Rāśis should be counted from Mina, which comes to Makara. So we must say that ḍeliveṛy is likely to occur when the Moon passes through Makara Rāśi.

[42]:

From verse 65 to 68 only single lines i.e. 2 quarters, are taken as full verses without any rhyme or reason. There is a metrical flaw too in the second line. The reading ‘nārijanma vai’ makes no sense. It may be corrected as ‘cārijanmage’. Similarly ‘janane’ should be read as ‘janake’.

[43]:

The reading ‘sārkyārasiṃhojñājāṃse’ is wrong. It should be ‘ārkyārau siṃhe jñābjāṃśe’.

[44]:

The reading ‘sapāpago'rko’ should be read as ‘sapāpago'rko'bjāto’. It is suspected that the word ‘go’ in this reading may mean Vṛṣabhā. In the second line the substantive of the dual, ‘pāpabhasthau’, is missing. The author must have the two malefics, Mars and Saturn, in mind. The reading, ‘sūryārdhānatrikoṇagau’[?] is wrong. It must be read as ‘sūryarsthānatrikoṇagau’[?]. ‘pitāvṛddhaḥ’ should be read as ‘badhaḥ’.

[45]:

‘yoteṃganā nārī prasūyate’ should be as ‘yone'ṅganā nīre prasūyate’.

The reading, ‘abdhāṃgamanbhagaḥ pūrṇe jyo vā’ may have to be corrected as ‘yugmāṅkanābhagaḥ pūrṇo'bjo vā’.

[46]:

The reading ‘gudyāṃ’ should be corrected as ‘guptyāṃ’ and ‘aja’ as ‘abja’.

[47]:

‘karkāti’ should be read as ‘karkāli’. It is strange that the author gives ‘barren ground’ as the effect of the Moon’s aspect. It ought to be a good place of decoration or recreation.

[48]:

The reading ‘bhāsamāne sare’ is unintelligible. It should be read as ‘bhasamāne care’. Here too the word ‘abja’ in for ‘ge'bja’ is wrongly spelt as ‘geja’.

[49]:

The meaning given here is tentative. The word may mean, at birth, in the Lagna, in the 11th house or the 5th. So we can translate it thus as well: ‘When Mars and Saturn occupy the 11th and when the ascendant is (or these two planets are) aspected by a benefic....’ The reading ‘dyatāyuḥ...māsaḥ sāryaiḥ’ should be emended as ‘gatāyu...māsaiḥ sārdhaiḥ’. The plural usage here is archaic.

[50]:

The reading ‘na vā’ should be emended as ‘navaṃ’; and ‘dṛḍhe’ as ‘dṛḍhaṃ rammaṃ’.

[51]:

In the Zodiac one half is above the horizon and the other below it. So they are called Dṛśyārdha (visible half) and Adṛśyārdha (invisible half). The 8th, 9th, 10th, 11th, 12th. and the portion of the Lagna that has risen come under the Visible Half The 7th is called the Astarāśi or Setting Sign. Even in this Sign there are two parts as in the Lagna.

[52]:

According to Varāhamihira the colour or complexion corresponds to, ‘candrasametanavāṃśapavarṇaḥ’ that of the lord of the Moon’s Navāṃśa Rāśi. It is possible that this author too means the same thing.

[53]:

Suppose the first decanate of Meṣa rises. Then the first ones of the 12 houses will represent in order the head, the right eye, right ear, right nostril, right cheek, right jaw, mouth, left jaw, left cheek, left nostril, left ear and the left eye.

[54]:

The reading ‘tadyute’ should be rectified as ‘sadyute’. Similarly ‘bhuja’ needs to be changed to ‘bhūjo’ and into ‘jantoḥ’.

[55]:

The reading ‘tilakṛnmasakṛdaṣṭa’ should be corrected into ‘tilakṛnma śakṛdadṛṣṭaḥ’. Here ‘maśa’ means ‘maśaka’ a mole-like thing. Cf. ‘bṛhatsaṃhitā’ LII.10.

[56]:

The reading ‘piṃgake ślakṣaṇo’ should be emended as ‘piṅkakeśekṣaṇo’.

[57]:

The text invariably gives ‘aja’ (Moon) for ‘abja’. The reading ‘aryakāṃśa’ is corrupt and has been corrected as ‘aryaṅkāya’.

[58]:

The reading ‘kendrādyāhastasankheṭaiḥ’ is corrupt and may be corrected as ‘kendrādyārūḍhasatkheṭaiḥ’. Here ‘kendrādi’ should be taken to mean ‘kendra’, own house or exaltation.

[59]:

The reading ‘ṣaṣṭhemebje’ should be emended as ‘ṣaṣṭhe'ṣṭame'bje’.

[60]:

The reading ‘trikoṇopastaiḥ’ should be corrected as ‘trikoṇopagataiḥ’.

[61]:

The reading ‘sṛjyavātmajayoḥ’ makes no sense. It should be emended as ‘jananyātmajayoḥ’.

[62]:

The reader should bear in mind the fact that all the 7 planets cannot be exalted at the same time. For, when the Sun is exalted in Meṣa, Mercury cannot be so. A planet is said to be in Vargottama when it occupies the same Sign both in the Rāśi chart and the Aṃśaka Chart.

[63]:

‘savīrye satsu’ is grammatically wrong. The author intends probably to convey the idea ‘savīryeṣu asatsu’.

[64]:

The printed text gives ‘jitāḥ’ which can mean only ‘defeated’. It may be some other word standing for some number. It must be ‘jināḥ’ which would give the number 24. The word ‘bhābda’ may yield the number 27 which is the number of stars, or 12 which is the number of Rāśis.

[65]:

After subtracting the planet’s longitude from its highest exaltation, see if the result is less than 6 Rāśis. If so, subtract it from 12 Rāśis and reduce the result to minutes and multiply it by the planet’s years. Then divide the product by 21,600. The quotient represents years etc. contributed by that planet. The reading ‘no grahaḥ’ should be read ‘yo grahaḥ’.

[66]:

The reading ‘ṣaḍrāyaṃ’[?] is a mistake for ‘ṣaḍ bhālpaṃ’.

[67]:

According to the plan given in / the previous verses for putting benefic lines in the Aṣṭakavarga chart for each planet, we have to view the different houses containing benefic dots from the point of the planet concerned. For example, the Sun is good in transit in the 3rd, 6th, 10th, and 11th from one’s natal Moon (Rāśi). If these also happen to contain more than 4 benefic lines, the effect of the Suri’s transit through these houses will be excellent.

[68]:

The translation of the second half is tentative.

[69]:

The text invariably gives ‘aja’ (Moon) for ‘abja’. The reading ‘aryakāṃśa’ is corrupt and has been corrected as ‘aryaṅkāya’.

[70]:

The reading ‘eṣe ṣāṃgre[ṃ]rkapapāsṛjaḥ’ is utterly corrupt. It should be read somewhat as ‘vṛṣe'ṅge'rkayamāsṛjaḥ’.

[71]:

The reading ‘lagnagaiḥ saurejābjarkaharayaḥ sayāḥ | kavikṣī’ is corrupt. It may be corrected as ‘lagnage saure'je'bje'rko harisaṃsthitaḥ | kavījyauḥ... |’.

[72]:

The reading ‘trilagnabhavagaiḥ’ would mean the 3rd, ascendant and the 11th house.

[73]:

‘bhave karai’ should be read as ‘bhave pare’; ‘sukhāstu’ as ‘sukhāsta’.

[74]:

As usual the readings are corrupt: Instead of putting ‘gadākhyaḥ[?]’ the editor of the Purāṇa has given us the reading ‘vargadākhyaḥ’. Similarly ‘dhigaugasthaiḥ’ should be read as ‘dhīgo'ṅgasthaiḥ’.

[75]:

‘varjoṅgesthe’ should be read as ‘vajro'ṅge'ste’; and ‘vāyā’ as ‘vāpī’.

[76]:

‘śakti rd'’[?] should be read as ‘śaktirdaṇḍa’.

[77]:

‘nuryataḥ’ should be read as ‘turyataḥ’; and ‘svabhādyāyo’ as ‘khabhāccāpo’.

[78]:

‘ṣahyu’ is unintelligible; ‘rājayogaḥ’ should be read as ‘rajjuyogaḥ’.

[79]:

The reading ‘vyaṅgā sthirā lo’ may have to be read as ‘vyaṅga śirālo’.

[80]:

According to other authorities Pāśayoga does not lead to good character.

[81]:

‘arddhacaṃpāt’ should be read as ‘arddhacandrottha’.

[82]:

The reading ‘taujaḥ sakīrtiḥ’ possibly stands [for] ‘abje sakīrtiḥ’. Here ‘abja’ means Lotus.

[83]:

Here too the readings are very bad: The expression ‘śājoko’ must be corrected as ‘sābjo'rko’; ‘bhaumapuṣkarurtedhvagaḥ’ should be read as ‘bhaumagrahayuto'dhvagam’; ‘sujña’ stands for ‘sajñaḥ’. ‘senyo’ is to be read as ‘sejyo’

[84]:

The ‘sajyo'sthiravayaṃ’ is to be changed to ‘sejyo'sthirahṛdaṃ’[?]; ‘sasitosukavettāraṃ’[?] to ‘sasitaḥ sukhavettāraṃ’; and ‘sārkiponabhavaṃ’ to ‘sārkiḥ paunarbhava’.

[85]:

‘sa mandamardākṣā va vaniśrayaḥ...’ should be read as ‘samande mandākṣo vanitāśraya.....’.

[86]:

The expression ‘maṃdakāgaṇe’ may have to be read as ‘mandārkāṅkape’. In the last condition we can also add the condition viz. when the Moon, being posited in the Aṃśa of Mars or the Sun, is aspected

[87]:

‘patre’ should be read as ‘pitrye’.

[88]:

‘maḍhayo āṭhano’ should be read as ‘maitre cāṭano’.

[89]:

It is strange that the author has omitted Sign Mina (Pisces) while giving the effects of the various natal Signs.

[90]:

‘niyaratyaḥ’ is to be changed to ‘niyamasthaḥ’; ‘saputrastrīsarṇaḥ’ to ‘saputraḥ strīsvarṇaḥ’ and ‘drakṣamaiśyaḥ’ is ‘dakṣamitraḥ’:

[91]:

The reading ‘dhanāghavān’ may stand for ‘dhanaughavān’. In that case under 4 we have to take the meaning as “lot of wealth.”

[92]:

The reading, ‘vyaṃgajārtho khaprasūko vidhimitro sukhatrayaḥ’ makes no sense. So it has to be read as ‘vyaṅgajo'rtho hyaprasūko bahumitro'sukhatrayaḥ’. The ‘asukhatraya’ or

triad of troubles consists of ‘ādhibhautika’, ‘ādhyātmika’ and ‘ādhidaivika’. The reading ‘grāme śokādibherkaje’ should be read as ‘grāmeśo'rkādibhe'kaje’.

[93]:

‘nu khalu’ should be taken as and ‘nakhalu’; ‘nṛpejyājñādi’ as ‘nṛpeśādi’.

[94]:

The reading ‘naipuṇyavatitāśayāḥ’ should be changed to ‘naipuṇyavanipeśvarāḥ’.

[95]:

‘janayāścāye’ should be read as ‘janapāścāpe’; ‘sadbhirdarmī’ to ‘saddhīrdambhī’.

[96]:

The meanings given under Kumbha and Mīna are tentative. ‘maṇḍita’ should be read as ‘paṇḍita’; ‘bhūyānyadārikau’ as ‘bhūpānyadārakau’; and ‘sadbhiḥ’ as ‘saddhīḥ’.

[97]:

‘ārakṣeko...kṣitijāṃśasthe’ should be read as ‘ārakṣiko...kṣitijāṃśasthe’.

[98]:

‘sakha’ should be emended as ‘sasvaḥ’.

[99]:

‘nīcodhosvaḥ’ should be read as ‘vidyo vā’ and ‘udbudākṣaḥ’ as ‘budbudākṣaḥ’.

[100]:

‘nīcodhosvaḥ’ should be read as ‘vidyo vā’ and ‘udbudākṣaḥ’ as ‘budbudākṣaḥ’.

[101]:

‘apatyoktito’ is to be read as ‘apatyojjhito’. The expression ‘śatrujitaḥ’ would mean, vanquished by enemies, but the author means the opposite of that and had to resort to this expression for the sake of metre.

[102]:

‘sukhabhā’ is to be read as ‘sukhabhāg’ and ‘patito kho'vyaye’ as ‘patito'svo vyaye’.

[103]:

These verses contain many unintelligible readings: ‘preṣyo jege’ should be read as ‘preṣyo'bje'ṅge’; ‘khāccājage’ as ‘sve cājago’ (tentatively), ‘tatrimadojñakhe’ is a hard nut to crack; it may be read as ‘tantrī made jñapaḥ’ (tentative) or ‘sustrīmado haye’ for ‘haya’ stands for 7, the meaning of being—‘one enjoying sexual pleasures with an excellent damsel’; ‘bhānurddhanage’ is metrically an impossibility and should be read as ‘bhāgye’.

[104]:

Read ‘gādho’ as ‘budho’ and ‘jñeyasto’ as ‘jñeyastato’.

[105]:

‘sa vācyaḥ’ should be read as ‘suvākyaḥ’; ‘sukhākṣo’ as ‘sukhī jño’; ‘ripugṛddhimān’ as ‘ripuhṛd dhīmān’ (though the metre becomes faulty); and ‘caṣṇavanī’ possibly as ‘dhanya dhanī’.

[106]:

‘mukhī’ should be read as ‘sukhī’ and ‘tanapasye ca’ as ‘tanayāpatyaḥ’ or ‘straiṇāpatyaśca’

[107]:

The reading ‘khabharākādike’ is highly corrupt. It might be taken as ‘svabhamūlādike’ ‘kheṭe ghreṃkā’ is to be read as ‘kheṭeṣvekā’.

[108]:

‘saṃsthite śubhabheṣu ca’ should be read as ‘saṃsthateṣu śubheṣu ca’.

[109]:

‘gataḥ pāpaḥ’ should read as ‘gatāḥ pāpāḥ’ and ‘bhāskaryā’ as ‘bhāskaryāṃ’[?].

[110]:

The first line should be read as—‘vyālāyudhacatuṣpādābjeṣu ca tryaṃśakeṣu ca’.

[111]:

‘khāye’ should read as ‘svīye’; and ‘triṃśāṃse sṛji’ as ‘triṃśāṃśe'sṛji’.

[112]:

‘kīrtyālaḥ’ should read as ‘kīrtyāḍhyaḥ’. The reading ‘nīraguhyabhavān’ is unintelligible. It may be taken as ‘turagebha...’. The meaning given above is tentative. Read ‘kha’ as ‘sva’.

[113]:

‘roga’ should read as ‘bhoga’.

[114]:

There are three yogas viz. Vesi, Vāsi and Ubhayacarī, when there are planets (except the Moon) in the 2nd, 12th and both respectively. (Vide “Fundamentals of Astrology” p. 149).

[115]:

The reading ‘pṛṣṭhobhavakodaparkṣa’ should be emended as ‘pṛṣṭhobhayakodayarkṣa’. Here ‘ka’ means, head.

[116]:

Read ‘anyathāthāṃgatodayaḥ’ as ‘anyathāstaṅgatodayaḥ’.

[117]:

‘simāturyā’ should read as ‘sitātturyā’.

[118]:

The translation given above of verse 279 is tentative. Another meaning of verse 280 is:—The wife would have defective limbs, if the Sun and Venus together occupy the 5th or 9th house. If Saturn is posited in the Lagna and Venus in Sandhi.., Koṇa being one of the synonyms of Saturn.

[119]:

‘pāpe’ should read as ‘pāpaiḥ’ and ‘kṣīṇajanmā’ as ‘kṣīṇe janmā’.

[120]:

‘tryeśe’ should be read as ‘tryaṃśe’.

[121]:

‘arkendoḥ’ should read as ‘arkendvoḥ’.

[122]:

‘saumyā dṛṣṭā na’ should be read as ‘saumyadṛṣṭā na’.

[123]:

‘saṃjñe’ should read as ‘sajñe’. The expression ‘sonmadaḥ’ is used ‘sonmādaḥ’ for metrical necessity.

[124]:

‘yāśāṭhyaiḥ’ should read as ‘pāśāḍhyaiḥ’.

[125]:

‘phalaṃ paṇyastrīṇāṃ’ must be wrong. It should be read as ‘phalaṃ yadyatstrīṇāṃ’ and ‘yādayūpapītadyute’ as ‘pāpādupapatiṃ dyute’.

[126]:

This verse appears so be a repetition of verse 297. Here the word ‘dṛṣṭā vā’ makes no sense. It may be ‘duṣṭā’. The translation is only tentative.

[127]:

‘duṣṇavāk’ should read as ‘durvāk’.

[128]:

The word ‘agamyatā’ may stand for ‘agamyatā’ or ‘aramyatā’.

[129]:

‘āgneyairvadhavā’ reminds us of the Bṛhajjātaka expression.

[130]:

‘mithoṃ\'śagaiḥ’ should read as ‘mithoṃ\'śagauḥ’.

[131]:

‘anusayā’ should read as ‘anujñayā’.

[132]:

‘dṛddhau’ should read as ‘dṛddho’.

[133]:

The reading ‘hitaṃ yuktaṃ bhagātrosthopathabhūribhiḥ...bahujo’ is highly corrupt; ‘agnyakṣata’ should read as ‘agnyambukṣata’. The corrupt portion might mean the following:—When the lord of the 8th house occupies it and is aspected by benefics, the native’s death takes place in a peaceful and ideal manner.

[134]:

The ready ‘mandabhūjaiḥ’ is wrong both metrically and grammatically. So it should be corrected as ‘mandacandrabhūjaiḥ’.

[135]:

‘pāpadṛktayoḥ’ should be emended as ‘pāpadṛṣṭayoḥ’, and ‘toyamṛto ravidṛtusyātāṃ yā dyubhayodaye’ as ‘toye mṛsī ravīndū tu syātāṃ yadyubhayodaye’.

[136]:

‘vājvagni’ should be read as ‘rajjvagni’.

[137]:

‘sayāsaśayaṃ’ should read ‘sapāśasarpa’ and ‘strīkṛte’ as ‘strīkṛtaṃ’. The expression ‘sakṛt’ is hard to understand. It must be something ‘śubhe\'sitaḥ’ or ‘asitaḥ’. In that case it may be read as ‘kṣīṇacandre\'śubhe\'sitaḥ, asitaḥ’ meaning, from the sword.

[138]:

‘dhūmāni’ should be read as ‘dhūmāgni’, and ‘kudanaiḥ’ as ‘kuṭṭanaiḥ’.

[139]:

‘kṣatakrebhyaṃgayā tataḥ’ should be read as ‘kṣatakṛmyagapātataḥ’.

[140]:

‘yaṃtrosīdunataḥ’ should be read as ‘yantrotsādanataḥ’.

[141]:

‘mṛto’ should be read as ‘mṛtau’; ‘bhūvya-saṃyute’ as ‘bhūjasaṃyute’. If ‘bhuvyasaṃyute’ be correct, we may have to construe it thus:—The weak Moon in the 4th house without any other planet in it. ‘lagnadhyāyustapaḥ svarka[?]’ should be read as ‘lagnadhyāyāstagairarka[?]’ and ‘candraniśākaraiḥ’ as ‘mandaniśākaraiḥ’; ‘śailaśṛṅgasvarugrapātau’ as ‘śailaśṛṅgāt taroragrātpātai’.

[142]:

‘dṛkkoṃttare’ should read as ‘dṛkke khare’.

[143]:

‘modo’ should read as ‘moho’.

[144]:

‘bindutaḥ’ should read as ‘indutaḥ’.

[145]:

The reading ‘pitratiraktotha’ is unintelligible. It may have to be read as ‘pitratiriktopa[?]’.

[146]:

‘balavaśraṃśa’ is to be read as ‘balavattryaṃśa’. ‘sāṃdanūke’ must be ‘syādanūke’.

[147]:

‘balānyataḥ’ should be read as ‘balāśritaḥ’.

[148]:

‘ādhāne janmājñāne’ should read as ‘ādhānajanmā jñāne’; ‘vṛkṣatāṃ’ as ‘pṛcchhatāṃ’ and ‘vāvyapane’ as ‘vācyāyane’.

[149]:

‘grīṣmoge’ should read as ‘grīṣmo\'ṅge’; ‘ramyāpanatāṃpṛturarkabhāt’ is highly corrupt It may be something like ‘ranyāyanatāmṛturarkabhāt’.

[150]:

‘vṛtyasyāḥ’ is to be read as ‘vyatyāsyāḥ’.

[151]:

The second half which reads thus: ‘trikoṇottamavāryaṃ[?] hi lagnaṃ vā abhanābhane’ is woefully corrupt and obscure. It may be corrected as ‘trikoṇottamavīryaṃ[?] vā lagnaṃ kālabhanāmataḥ’ or so. Another interpretation of this line proposed is: “If the Lagna at query is very strong, then the natal ascendant may be a sign which is a trine (Trikoṇa) to this Lagna; or it may correspond to....”

[152]:

In verse 346 ‘khasaṃkhyayā’ may be ‘svasaṅkhyayā’. The reading ‘rāghavādhāyarejñavat’ is difficult to decipher. Some tentative meaning has been proposed above. ‘kheṭavaśāvaddhargaṇāḥ’ probably stands for ‘kheṭavaśādahargaṇāḥ’.

[153]:

‘saptaghna honiśā’ should read as ‘saptaghne\'honiśā’. In the following verses, from 349 to 365, the characteristics of the 36 decanates are described.

[154]:

‘hṛṣṭartikapadā’[?] may be ‘dṛṣṭyārtikapadā’[?] or ‘hṛṣṭātikapaṭā’ which would mean: Jolly and very cunning; the latter may be preferred.

[155]:

‘dugdhapaṭo’ should be read as ‘dagdhapaṭo’ and ‘sarabhayāt’ as ‘sarabhasaḥ’.

[156]:

‘śaramāhikaḥ’ may be read as ‘śaramāśrītaḥ’ or ‘śarabhāhitkaḥ’; ‘ātavya’ as ‘ālambya’; and ‘pālāśī’ as ‘pālāśīṃ’.

[157]:

‘śvā naro’ may be ‘vānaro’ or as it is; ‘siṃhavāśvonnatamāturaḥ’ as ‘siṃhavāśī connatamāturaḥ’.

[158]:

‘vidyellā’ is unintelligible; ‘vyayāpakṛt’ may also be read as ‘vyavāyakṛt’ and ‘aṃśukātsuccā’ should be read as ‘aṃśukātyuccā’.

[159]:

‘siṃdhe’ should read as ‘siṃhe’; ‘kūjaṃ’ as ‘kapaṃ’; ‘sarpasitāṃhikā’[?] as ‘sarpāvatāṅghrikā’; and ‘siṃhaḥśva’ as ‘siṃhaśva’.

[160]:

‘vāsyaḥ śvakāyaḥ’ may be ‘vālaḥ śvakāyaḥ’ or ‘vālyaśvakāyaḥ’; ‘siṃndhuratravivarddhinī’[?] may be ‘siṃhavaktravivarddhinī’[?] or ‘sindhuravrajavarddhinī’; and ‘kośeyakāninī’ may be ‘kauśeyakānane’ or ‘kauśeyakānanaḥ’.

[161]:

‘dagdhānasyā’ may be ‘dagdhāvasthā’ or ‘dagdhavastrā’ (with burnt clothes) or ‘dagdhāsanasthā’ (seated on a burnt seat).

[162]:

‘dhvausaṃ’ may be ‘dhyāyan’; ‘etādṛśāṃ kriyāṃ śāḥ stu’ should be read as ‘etādṛśāḥ kriyādyāstu’ (or ‘kriyādīnāṃ’); ‘ṣaḍviṃśat’ is wrong for ‘ṣaḍtriṃśat’ the text there are no lines to describe the three decanates of Mīna. The omission must have been due to the scribe’s inadvertence.

', '', '', 'Sanandana said: 1. The twelve limbs (aṅga) of Kālapuruṣa, the Cosmic Being, viz. (1) head (mūrddhan), (2) face (āsya), (3) arms (bahu), (4) heart (hṛt), (5) breast (kroḍa), (6) entrails (anta), (7) pelvis, (8) genital organ, (9) thighs [bastivyaṃjaso', '', '', '0', '', '2025-02-19 22:58:53', '', '2025-02-19 23:04:40');