Chapter 56.37 - Description of Travel (Yātrā)

[Full title: Natural Astrology (37) Travel (Yātrā)]

620. I shall now set down the dictums for travel for kings and all others whose time of birth is correctly known.

621. In the case of those whose time of birth is not known the attainment of the predicted result would be by chance, like letters carved out by a worm.^[1] However, in their case also correct results can be predicted through (such methods of astrology as) Praśna and Nimitta.^[2]

Inauspicious days for travel.

622. Travel on sixth, eighth and twelfth (lunar days), ‘empty’ days (viz., fourth, ninth and fourteenth), full moon and first of the bright fortnight will tend to penury and distress.

Auspicious asterisms for travel.

623. Travel during the asterisms Anurādhā (Maitra), Punarvasu, (Aditi), Mṛgaśiras (Indu), Hasta (Arka), Revatī (Antya), Śravaṇa (Hari), Tiṣya (Puṣya) and Dhaniṣṭhā (Vasu) and also those other than the seventh, fifth, third and first, will yield one’s desires.

Śūla (Spear) on Week-days.

624. Travel not towards the east on Saturday and Monday, not southwards on Thursday, not westwards on Friday and Sunday, and not northwards on Wednesday and Tuesday.

Śūla on asterisms.

625a. (Travel is inauspicious on account of) Śūla towards the four directions, from east, in order, on the asterisms: (east): Jyeṣṭhā; (south): Pūrva-Bhādrapadā; (West): Rohiṇī; and (north): Uttara-phālgunī.

Auspicious asterisms for all directions.

625b. The (four) asterisms, Anurādhā (Mitra), Hasta (Arka), Puṣya (Ijya) and Aśvinī are prescribed for (travel) in all directions (sarvadvāra).

Blemish of Parigha-daṇḍa.

626-27a. Seven asterisms each, counted from Kṛttikā (Agnidhīṣṇya) are prescribed for free (travel) in (the four) specific directions (dig-dvāra) (reckoned from east). The (diagonal) line from south-east to north-west is called Parigha-daṇḍa, (‘cross-bar’) which should not be crossed (in travel as above).^[3] However on night travel south-east in the asterisms specified for the east, the same rule is applicable in the case of the other directions also (i.e., southern asterisms for southwest etc.).

627b. The rāśis of the directions (dig-rāśi) are Meṣa etc.counted in continuation ‘in order’ (from the east).^[4] (One can cut the parigha-daṇḍa in travel if the digrāśi is favourable).

Lalāṭikā-yoga.^[5]

628a. (The lords of the directions are, in order: East: Sun; SE: Venus; South: Mars; SW: Rāhu; West: Saturn; NW: Moon; North: Mercury, and NE: Jupiter.)^[6] When the lord of the direction (towards which one travels) is in the lalāṭa yoga, the traveller will not return home.

628b. The Sun in the lagna would be lalāṭaga (i.e., in the lalāṭayoga) for one travelling east.

629. Venus in the 12th and 11th houses would be lalāṭaga in the south-east. Mars in the 10th house would be lalāṭaga in the south.

630. Rāhu in the 9th and 8th houses would be lalāṭaga in the southwest. Saturn in the 7th house from lagna would be lalāṭaga in the west.

631. The Moon in the 6th and the 5th houses would be lalāṭaga in the north-west. Mercury in the 4th house would be lalāṭaga in the north.

632. Jupiter in the 2nd and 3rd houses would be lalāṭaga in the north-east. One who loves his life would keep away from lalāṭa-yoga.

Effect of retrograde planets. 

633. If the planet in the lagna at the commencement of the journey is retrograde, that will cause the defeat of the king; so also the vargas of those planets, if in retrograde motion.

Effect of Ayana.

634. Travel in the direction of the (northward or southward) course of the Sun and the Moon is beneficial (if both move in the same direction). If otherwise (i.e., if the Sun and the Moon move in opposite directions), the journey should be begun during the day (if the journey is in the direction of the Sun’s motion) and during night (if the journey is in the direction of the Moon’s motion).^[7]

Effect of Venus.

635. (Journey undertaken) when Venus has set will not be successful, while that against the course of Venus would end in failure. The adverse effect of going against Venus cannot be counteracted by other planets (even if they be in favourable positions).

636. However, persons belonging to the five gotras, Vasiṣṭha, Kāśyapa, Ātreya, Bhāradvāja and Gautama, will not be affected by travelling against (the course) of Venus.

637. Neither travel against Venus will affect their journeys within the same village, in famine, during wars between kings, and agitation against brahmins or kings.

638. Venus will defeat the purpose of the traveller if it is in debilitation (nīca), is in enemy planets’ house, in retrogression or in defeat. On the other hand, if it is in exaltation, it will bring success.

Prognostication based on one’s janma-lagna.

639. (If travel is commenced) in the 8th house as reckoned from one’s janma-lagna, or in the 8th rāśi, or in the 8th lagna or rāśi of one’s enemy

or in the rāśi of the lords of the above, no doubt, the traveller will meet with his death.

640. However, if the lord of one’s janmalagna and that of the 8th lagna are friendly, the blemishes resulting from the janmarāśi and 8th house will be counteracted.

641. Houses aspected or occupied by violent planets (viz., Sun, Saturn and Mars) and those of a double nature (viz., Gemini, Virgo, Sagittarius and Pisces) will bring about failure. Travel is not recommended during the rising of the ‘firm’ (sthira) asterisms (viz., Uttaraphalgunī, Uttarāṣāḍha, Uttara-bhādrapadā and Rohiṇī). On the other hand, houses aspected or occupied by benefic planets are good for travel.

642. During the five asterisms (actually four and a half) from Dhaniṣṭhā (Vasu) to the middle of Revatī (antyārdha), should not be done the following five things; (Dhaniṣṭhā): cutting grass, (Śatabhiṣak): collecting firewood; (Pūrvabhādrapadā): travel south; (Uttarabhādrapadā): constructing cots; and (Revatī): repairing houses.

643. (Of a king) who starts (for war) when the then lagna is his janma-lagna on janma-rāśi, or the lords of these two are in the then lagna, or the then lagna is the 3rd, 11th (aya), 6th (ari) or 10th house as reckoned from the above two, viz., janmalagna and janmarāśi, the enemy will perish.

644. If a śīrṣodaya-rāśi (sign rising with head)^[8] is rising, the dig-lagna is in the lagna, or a beneficent varga is in the lagna, (at the start of the journey) then, too, the enemy will perish.

645. (If the journey is commenced by the king) at the enemy’s janmalagna, janmarāśi or death-lagna (i.e., 8th house), or in the signs occupied by the lords of the above, then, also, the enemy will perish.

646. (If a king starts) when Pisces is rising (Mīna-lagna) or in the Pisces-division of another sign, his journey will be tortuous (and unsuccessful). Similarly, the sign Aquarius or its section (in any other sign) is not recommended for any type of journey.

647a. For (starting) a naval expedition or travel over the waters, the rising of ‘watery’ signs (jala-rāśi)^[9] or the sections thereof in other signs, is auspicious.

647b-48. The twelve Bhāvas (Houses). The twelve houses (relating to any time) are designated as follows, commencing from the then rising sign (udaya-lagna: (1) Mūrti (Body), (2) Kośa (Treasury), (3) Dhanvin (Archer), (4) Vāhana (Vehicle), (5) Mantra (Counsel), (6) Śatru (Enemy), (7) Mārga (Way), (8) Āyus (Age), (9) Manas (Mind), (10) Vyāpāra (Occupation), (11) Prāpti (Attainment) and (12) Aprāpti (Non-attainment).^[10]

649. The violent planets (viz., Sun, Mars and Saturn), are destructive in all the houses except the 3rd and the 11th (āpti). Sun and Jupiter do not harm the 10th house (Vyāpāra). The benefic planets (viz., Jupiter, Venus, Moon and Mercury) make all houses except the 6th (Ari) flourish,

650a. Venus, when set, does not benefit any house and the Moon does not benefit the 1st (Mūrti) and the 8th (Mṛtyu) houses.

Effect of Abhijit.

650b-51. To travellers in all directions except to the south, the asterism Abhijit will fulfil all desires. This asterism is effectively beneficial even on a day which is not pure in relation to its five aspects (Pañcāṅgaśuddhi)

Combination benefic for travel.

652a. Multifarious are the combinations for travel (yātrā-yoga). I shall, therefore, set forth those combinations.

652b-53a. A combination would be effective, in the case of a brahmin, in view of the lagna; in the case of a kṣatriya in view of the asterisms and in view of the auspicious moment (muhūrta) in the case of others. So far as a thief is concerned, the omens count most.

653b-654a. In the kendras (quadrants, viz., 1 st, 4th, 7th and 10th houses) and trikoṇas (trines, viz., 1st, 5th and 9th houses) a (benefic) yoga would be constituted by any one of Venus, Mercury and Sun. A double yoga (adhi-yoga) would be constituted by two of them, and by three a super yoga (yogādhi-yoga).

654b-55a. A yoga would afford protection (kṣema) and in an adhiyoga one would be successful. And, in Yogādhiyoga, protection, success and prosperity would result.

655b-56a. The Moon, Saturn and Sun occupying, respectively, the 10th (Vyāpāra), 6th (Śatru) and 1st (Mūrti), houses, will ensure the victory of the king who is setting out for war.

656b-57a. The enemy’s forces will melt like lac in fire before a king who has marched when the planets Venus, Sun, Mercury, Saturn and Mars were occupying, respectively, the 1st (lagna), 7th (Mārga), 11th (Āya), 3rd and 6th (Śatru) houses.

657b-58a. The enemy’s army will be transported to the abode of Death by a king who had set out when Venus occupied the 1st house (lagna) and the other planets, the 2nd (Dhana) and the 11th (Āya) houses.

658b-59a. A king who sets out when Venus is in the lagna, the Sun in the 11th (Lābha), and the Moon in the 2nd (Bandhu), will destroy the horde of enemies just as a lion would destroy a herd of elephants.

659b-60a. One who sets out when Venus is in exaltation, (the lord) of the lagna is also in exaltation and the Moon is in the 11th house would have all miseries destroyed as Keśava destroyed Pūtanā.^[11]

660b-61a. If the kendra and trikoṇa houses are occupied by the benefic planets and the cruel planets occupy the 3rd, 11th and 6th houses, misfortune will seek out the traveller as a wanton woman (abhisārikā) (would go out in search of her lover).

661b-62a. In front of a king who sets out when Venus, Sun and Moon occupy, respectively, 1st, 6th and 12th (randhra) houses, the enemy would not stand firm, as (the instable) friendship between evil persons.

662b-63a. The enemy’s land would be within the grasp of a king who sets out for battle when Saturn and Mars are strong in the 3rd (trikhaḍa) and 11th (Āya) houses.

663b-64a. If a king sets out when Venus, which is in exaltation, occupies the lagna and the Moon is in the 11th house (lābhagata), he will destroy his enemies, as Lord Śiva, with his bow Pināka, destroyed the Tripura demons.^[12]

664b-65a. A king who sets out (for war) when Venus, which is in exaltation, occupies the lagna, and Jupiter occupies the 11th house (lābhaga) will kill his enemies just as God Kumāra killed the demon Tāraka.^[13]

665b-66a. A king who marches (for battle) when Jupiter occupies the lagna, kendra or trikoṇa, will consume his enemies just as fire burns out the forest.

666b-67a. Kings (who go for battle) when Mercury occupies the lagna, a benefic planet in the kendra and Venus (Dhiṣṇya) is in a (favourable) division (upakula), will dry up the enemies just as the rays of the Sun dry up the lake during summer.

667b-68a. A king going out when a benefic planet occupies a trikoṇa or kendra and the Sun or the Moon the 11th house (Lābha) will drive away the enemies just like the Sun drives out darkness.

668b-69a. A king will destroy his enemies just as fire burns cotton if benefic planets occupy their own houses, the kendra, trikoṇas and the 11th house (Āya) when he sets out.

669b-70a. A king who goes out (for war) when Moon occupies its own house, Jupiter is in a kendra and Śukra (Mantrī) is in the 7th house, will destroy all his enemies like the sacred Pañcākṣara destroys all sin.^[14]

670b-71a. A king who sets out when Venus, which is in the lagna, occupies also the vargottama division in it,^[15] will destroy the horde of enemies just as the remembrance of Hari (Harismṛti) would destroy all accumulated sin.^[16]

671b-72a. (A king starting on an expedition) when the kendra is occupied by a benefic planet and the Moon in the trikoṇa is also in the vargottama section, will crush his enemies along with their clan just as Indra crushed the (flying) mountains.^[17]

672b-73a. A king will kill his enemies just as the kite kills serpents, (if he starts for battle) when Jupiter occupies a friendly house and Venus occupies the kendra or trikoṇa.

673b-74a. (If a king) sets out when a benefic planet occupying the kendra or the trikoṇa is also in the vargottama division (of the navāṃśa), he will wash away his enemies just as (the sacred river) Ganges (Bhāgīrathī) washes off sins.^[18]

674b-75a. Those kings who set out to conquer their enemies in the above yogas called ‘Royal yogas’ (nṛpāhvaya) (will be victorious and) their fire of anger would be put out by the tears of the enemy queens (who would be weeping on their fresh widowhood).

675b-76a. The tenth day of the bright fortnight of the month of Āśvina is called Vijaya. For those who go out to fight that day there might be truce, but never defeat.

676b-77a. For omens and portents the mental attitude is most important. Hence it is up to all serious-minded people to cultivate the mental attitude.

677b-78. One who desires to continue alive should not undertake a journey when a festival, the ceremonies of bestowing the sacred thread, marriage and installation of a deity, and pollution due to death or child birth (which is in force) has not been duly completed.

678b-79a. A king should not set out when there is going on a buffalo fight or a goat fight, a quarrel between his queens or they are in their monthly course, clothes have been soiled, and when angry words have been uttered.

Food before setting out.

679b-80a. A king will conquer his enemies if he starts towards the (four) directions beginning with east after a repast, in order, of rice with ghee, cooked sesame balls, dish of fish, and rice cooked in milk with ghee added.

680b-81a. On the week-days beginning from Sunday, (he should set out) after taking a food of (1) majjaka, (2) rice cooked in rice, (3) kañjika, (4) water, (5) curd, (6) milk and (7) cooked sesame.

681b-84. A king will conquer his enemies if he sets out on the 27 asterisms beginning with Aśvinī, accompanied by his army consisting of elephants, chariots, horses and infantry, after having his repast on: (1) Kulmāṣa, (2) cooked sesame, (3) curd, (4) milk, (5) wine, (6) ghee, (7) water, (8) venison, (9) blood from the preceding, (10) rice cooked in milk, (11) bird’s flesh, (12) Venison, (13) hare’s flesh, (14) rice, (15) priyaṅgu (mustard), (16) rice cakes cooked in oil, (17) variegated egg, (18) fruits, (19) flesh of tortoise, (20) of śvāvid (21) of godhā, (22) of śalyaka, (23) sanctified food (haviṣya), (24) cooked rice-sesame mixture (kṛśarānna), (25) cooked gram, (26) balls of cooked yava flour, (27) dish of fish, (28) variegated cooked rice, and (29) curd rice.^[19]

Procedure for the march.

685-86a. The king should first offer oblations of sesame in the (sacred) fire and then worship the lord of direction (in which he is to proceed). He should then pay obeisance to the deities and Brāhmaṇas and start after receiving their blessings. (The worship of the respective deities) should be according to the prescribed specifications of complexion, dress, unguents etc. and with the chanting of their mantras.

686b-87a. Indra should be worshipped as mounted on. (his white elephant) Airāvata, resplendent with (his consort) Śacī, as holding the thunderbolt in his hand, as of golden complexion and as adorned with divine ornaments.

687b-88a. Agni should be worshipped (in an idol havingseven hands, seven tongues, six faces, seated on a goat, with his consort Svāhā, red-complexioned, and holding the palāśa twig and sacrificial ladle as weapons.

688b-89a. Yama should be worshipped as holding the rod as a weapon, with red eyes, mounted on a buffalo, seated with his consort Śyāmalā, red-complexioned, looking up and beneficent.

689b-90a. Nirṛti should be worshipped as holding the sword and shield, blue-complexioned, mounted on a man as his vehicle, with raised hair, odd-eyed, with a high neck and lordly.

690b-91a. Varuṇa should be worshipped as holding the serpent-rope, yellow-complexioned, seated on a whale, with his consort Kālikā and adorned with gem-set ornaments.

691b-92a. Vāyu should be worshipped as the life of living beings, two-armed, holding a rod and riding a black antelope with his consort Añjanī.

692b-93a. Kubera should be worshipped as riding a horse, holding a pitcher in his hand, two-armed, golden-head, accompanied by his consort Citralekhā and lording over the (semidivine) Yakṣas and Gandharvas.

693b-94a. (Īśāna) should be worshipped as holding the bow Pināka in his hand, seated on the bull, with his consort Gaurī, as the best of all, fair-complexioned with the crescent moon on his crest and with his sacred thread formed by a serpent.

Procedure when march is delayed.

694b-95a. In case a king cannot move off immediately for some reason or other, he should (still) make a start along with his flag, weapons, missiles and vehicles (exactly at the auspicious time determined as above).

695b-96a. The place up to which he should march (before stopping) shall be two hundred daṇḍa-measures, or forty or even twelve, (as convenient).

696b-97a. The king should not stay for more than seven days at one place and the others five days. In case of a longer delay (the ceremony of) starting should be made at another (auspicious) lagna (to be determined as before).

697b-98a. If there is untimely rain accompanied by lightning and thunder, or the three types of (major) natural calamities, the king should not move forward for three days.

Omens at the time of march.

698b-99. The sounds of ratnakuḍya, she-jackal, crow and pigeon and of ruru, parrot etc. (if heard from) the left and of potaki and the bird bharadvāja from the right (are auspicious).

700. The forest-crow is inauspicious, while four-legged animals on the right are auspicious. And, so is being stared at by a chameleon, but not by one of black colour.

701. Hearing the boar, hare, godhā, cat and serpent being spoken about is auspicious but the sound made by them or seeing them is not auspicious. It is the contrary in the case of the monkey and the bear (which can be seen and heard but not spoken about).

702. The peacock, deer, mongoose, wild, crow and pigeon are auspicious at being seen at the commencement of a journey; the reverse is the case when one returns (home).

703. A corpse, without any mourning, if seen (at the commencement of a journey), will fulfil the objective of the journey. On the other hand, a corpse, accompanied by mourning, seen on the return, will turn one into a corpse.

704-6a. The following, if seen at the time of setting out, will destroy the aim (of the journey): An outcaste, eunuch, bearded, drunk, vomit, medicine, one bathed in oil, fat, bone, skin, charcoal, diseased, molasses, cotton, salt, threat from an enemy, thirst, serpent, sterile woman, dwarf, saffron-clothed, clean shaven, hungry and the naked.

706b-9. On the other hand, the following seen/heard (at the start of a journey) will fulfil its aim: Blazing fire, horse, throne, Brāhmaṇas, unguents, flowers, sanctified rice grain, umbrella, chowrie, swing, king, foodstuff, sugercane, fruits, bengal gram, cooked rice, honey, ghee, curd, cow, bull, fish, flesh, wine, white cloth, sound of conch, flags, courtesans, filled pitchers of water, gem, gold vessel, mirror, the sound of cattle drums, mṛdaṅgas, paṭahas, bells and lutes, and the auspicious chant of the Vedas.

710. If one sees an adverse omen for once, he might remember his personal deity (and proceed); if he sees it for a second time he might worship the brahmins (and proceed); if he sees it for the third) he must return home.

711. Sneezing heard from any side is inauspicious and the sneezing of cows is deadly. However, it is harmless if done by children, old men, diseased persons and persons suffering from cold.

Binding on the conqueror.

712. The conqueror who has taken the enemy’s capital should not touch another’s woman, nor the wealth of brahmins and gods, nor the elephants, and horses, nor the distressed and the disarmed?^[20]

Footnotes and references:

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[1]:

The reference is to the ghuṇākṣara-nyāya, the instance of the mark of gnawing of a worm on a piece of wood resembling a letter, by chance.

[2]:

These are branches of astrology for the prediction of future events on the basis of Praśna or questions articulated by an enquirer, and the time, manner and circumstances under which they are put. Nimitta or omenology relates to prognostication based on natural and other phenomena at the time under consideration.

[3]:

This travel diagram (Yātrā-cakra) could be represented as follows:

[4]:

The dig-rāśis reckoned in this manner would be: East: Meṣa, Siṃha and Dhanu; South: Vṛṣabha, Kanyā and Makara; West: Mithuna, Tulā and Kumbha; and North: Karka, Vṛścika and Mina.

[5]:

A lalāṭikā-yoga would occur if the lord of the direction which a traveller takes, occupies certain specified house in relation to the lagna at the time at which the journey is commenced.

[6]:

This information which is necessary here, but is omitted in the Nārada Purāṇa is taken from elsewhere.

[7]:

Since the motions(ayana)of the Sun and the Moon are only towards the north and the South of the Zodiac, while the cardinal directions include also east and west, it is explained in astrological texts that ‘north’ takes in also east, and ‘south’ takes in also west.

[8]:

The twelve signs (rāśis) are classified into three types in consideration of the posture presented by the figures of the animals etc. in which they appear, as upright, inverted etc. Thus, the Śīrṣodaya-rāśis (signs rising with the head up, i.e. upright) are: Leo, Virgo, Libra, Scorpio and Aquarius. The Pṛṣṭhodaya-rāśis (signs rising with their hind parts, i.e., inverted) are: Aries, Taurus, Cancer, Sagittarius and Capricorn. The Ubhayodaya-rāśis (signs of a combined nature)are Pisces and Gemini.

[9]:

In the classification of the signs on diverse bases, the ‘watery’ signs are Cancer, the latter half of Capricorn and Pisces.

[10]:

The twelve ‘houses’ are given below under their better-known designations, with those aspects of man’s life to which they are related:

1) Tanu-bhāva (Body, build, appearance).
2) Dhana-bhāva (Wealth, property, family, vision, relatives).
3) Bhrātṛ-bhāva (Brothers, intelligence, strength, help, army).
4) Sukha-Bhāva (Happiness, vehicles, education, friends, residence).
5) Putra-bhāva (Children, fame, pregnancy).
6) Śatru-bhāva (Enemy, debts, disease, misery).
7) Kalatra-bhāva (Wife or husband, death, gambling).
8) Āyur-bhāva (Longevity, gifts, intrigues, war, victory and defeat).
9) Dharma-bhāva (Piety, god, teacher, father, travels, fortune).
10) Karma-bhāva (Occupation, Philosophical bent, activity).
11) Āya-Bhāva (Income, profits, gains).
12) Vyaya-Bhāva (Expenditure, loss, salvation).

[11]:

The reference is to the episode in the Bhāgavata Purāṇa (Skandha 10) describing how Lord Kṛṣṇa (Keśava) residing in Gokula during his childhood, destroyed the demoness Pūtanā who had been sent out by king Kaṃsa to kill him.

[12]:

The episode of god Śiva destroying ṃṛee demonic cities, Tripuras, and the three demons occupying them, with the shooting of a single arrow from his bow, forms the basis of a lengthy episode described in the Padma-Purāṇa, chs. 13-14, and 33-34, Bhāgavata, Sanskrit 7, chs. 31-34.

[13]:

For a detailed account of the devastation of the world by the demon Tāraka and the destruction of that demon by Kumāra (God Skanda) born of the union of God Śiva and goddess Pārvatī, daughter of Himavān, see Skanda Purāṇa, Sambhava-Khaṇḍa, Mahābhārata, Vanaparva, chapter 223 Anuśāsana-parva, chapter 85, Vālmīki-Rāmāyaṇa, Bālakāṇḍa chapter 36. The episode forms the basis of Kumārasambhava, a long poem in Sanskrit by Kālidāsa.

[14]:

On the efficacy of this five-syllabled mantra, na-maś-śi-vā-ya, ‘obeisance to Lord Śiva’, see the section on Pañcākṣaramāhātmya, in the Śivapurāṇa, Vāyavīya-saṃhitā, chapters 82-84.

[15]:

The Vargottamāṃśas, being the most effective section in the navāṃśa-division of the rāśis are the following: (1) The first navāṃśa in the case of the ‘Moveable signs’ (cara-rāśis), viz., Aries, Cancer, Libra and Capricorn; (2) the fifth navāṃśa in the case of the ‘Fixed signs’ (sthira-rāśis), viz., Taurus, Leo, Scorpio and Aquarius, and (3) the ninth navāṃśa in the case of the ‘Double-natured signs’ Dvisvabhāva rāśis), viz., Gemini, Virgo, Sagittarius and Pisces.

[16]:

There are several episodes in the Purāṇas to vindicate the efficacy of uttering the name of Hari (Viṣṇu). For example, see the story of Ajāmila, the depraved brāhmaṇa who gained salvation at the utterance of the name of Viṣṇu (Bhāgavata Purāṇa Sanskrit 8, Ch. 1).

[17]:

On Indra’s cutting of the wings of the destructive flying mountains cf., the episode narrated by Mt. Maināka to Hanumān, Vālmīki-Rāmāyaṇa, Sundarakāṇḍa, ch. 1.

[18]:

On the episode of Bhagīratha, king of the solar dynasty, bringing the divine Ganges down to the earth to resurrect his ancestors and the river getting the appellation Bhāgīrathī on that account, see Mahābhārata, Vanaparva, chapter 108; Vālmiki-Rāmāyaṇa, Bāla. Canto 42; Brahmāṇḍa Purāṇa chapter 91; Padma-purāṇa Pt. 4, chapter 21.

[19]:

It may be noted that the prescription is for the 28-cycle of asterisms, including Abhijit, it being number 22 in the list.

[20]:

It is worth while to note the ideals of chivalry and non-injury advocated by the Purāṇa in this verse which restricts a conquerer from indulging in pillage, plunder and insult. More explicit is the injunction of the Varāha-Purāṇa which says: “The distressed, the frightened, the disarmed, the fleeing and those who have surrendered with grass in their mouths, those with broken arms and those who have got down from their horses and elephants—these should not be killed nor tortured. The lone heir to the family,those who have surrendered, with folded hands, saying. “I am yours’, should not be attacked and those (like sages), children, and those protected by women should not be killed nor tortured.”