Bṛhadyātrā

यस्मिन्न् उदयति विकसति कमलम् इवास्तं प्रयाति संकुचति । सचराचरं त्रिभुवनं स जयति किरणालयः सविता ॥

yasminn udayati vikasati kamalam ivāstaṃ prayāti saṃkucati | sacarācaraṃ tribhuvanaṃ sa jayati kiraṇālayaḥ savitā ||

He at whose rising the three worlds, with all that moves and moves not, open out as a lotus does, and at whose setting close again — victorious is he, Savitṛ ⟨the Sun⟩, the abode of rays.

यक्षेशमेधेन विजित्य धात्रीम् इत्य् एवम् अभ्युद्यमिनो नृपस्य । विनिघ्नतो विघ्नकरान् न पापं क्रियात् क्रमेणैव पशून् मखेषु ॥

yakṣeśamedhena vijitya dhātrīm ity evam abhyudyamino nṛpasya | vinighnato vighnakarān na pāpaṃ kriyāt krameṇaiva paśūn makheṣu ||

⟨With the thought⟩ 'having conquered the earth by the Yakṣeśa sacrifice' — for a king who sets out thus, and who strikes down the makers of obstacles, no sin is incurred, just as none is incurred in ⟨slaying⟩ the beasts at the sacrifices, each in its due order.

उत्साहमन्त्रप्रभुशक्तियुक्तो धीमान् विनीतेन्द्रियभृत्यवर्गः । प्रजानुरक्तो धृतिमान् सहिष्णुर् वृद्धोपसेवी विजिगीषुर् इष्टः ॥

utsāhamantraprabhuśaktiyukto dhīmān vinītendriyabhṛtyavargaḥ | prajānurakto dhṛtimān sahiṣṇur vṛddhopasevī vijigīṣur iṣṭaḥ ||

Endowed with the powers of energy, of counsel and of lordship; wise; his senses and his body of servants alike disciplined; beloved of his subjects; steadfast, forbearing, an attendant upon elders — such is the approved vijigīṣu ⟨the king who would conquer⟩.

साम्वत्सरस् तस्य विनीतवेषो धीमान् स्वतन्त्राङ्गपटुः कुलीनः । दक्षः प्रगल्भो ऽविकलो विनीतस् तादृग् विधस्तस्य पुरोहितो ऽपि ॥

sāmvatsaras tasya vinītaveṣo dhīmān svatantrāṅgapaṭuḥ kulīnaḥ | dakṣaḥ pragalbho 'vikalo vinītas tādṛg vidhastasya purohito 'pi ||

His sāṃvatsara ⟨court astrologer⟩ is to be of disciplined bearing, wise, adept in the independent treatises and their branches, well-born, competent, self-assured, unimpaired ⟨in body⟩ and modest; and of just such a kind his purohita ⟨chaplain⟩ also.

तस्य दैवनरकारसमेतां वर्णयन्ति कवयः फलसिद्धिम् । तत्र केचिद् अवधूय नृकारं दैवम् एव फलदायकम् आहुः ॥

tasya daivanarakārasametāṃ varṇayanti kavayaḥ phalasiddhim | tatra kecid avadhūya nṛkāraṃ daivam eva phaladāyakam āhuḥ ||

The seers describe the fulfilment of results for him as compounded of daiva ⟨destiny⟩ and human agency. Of these, some shake off human agency and declare that daiva alone is the giver of the fruit.

लब्धव्यान्य् एव लभ्यते गन्तव्यान्य् एव गच्छति । प्राप्तव्यान्य् एव प्राप्नोति दुःखानि च सुखानि च ॥

labdhavyāny eva labhyate gantavyāny eva gacchati | prāptavyāny eva prāpnoti duḥkhāni ca sukhāni ca ||

Only what is to be got is got; only where one must go does one go; only those sorrows and those joys that are to be reached are reached.

उत्थानाच् चेद् भवेत् सिद्धिर् न कश्चित् प्राप्नुयात् फलम् । अहोरात्रं विचेष्टन्तो दृश्यन्ते वृत्तिकर्शिताः ॥

utthānāc ced bhavet siddhir na kaścit prāpnuyāt phalam | ahorātraṃ viceṣṭanto dṛśyante vṛttikarśitāḥ ||

If accomplishment came from exertion, there would be no one who ⟨failed to⟩ obtain his fruit; ⟨yet⟩ men who bestir themselves day and night are seen worn thin for want of a livelihood.

विहङ्ग इव वधो हिस्यात् निपत्यार्यमनीश्वरः । विधानविहितो ऽदेश्यो नान्येषां नात्मनः प्रभुः ॥

vihaṅga iva vadho hisyāt nipatyāryamanīśvaraḥ | vidhānavihito 'deśyo nānyeṣāṃ nātmanaḥ prabhuḥ ||

Death, swooping down like a bird ⟨of prey⟩, would strike the noble man, who is no master ⟨of his own case⟩: appointed by the ordinance ⟨of destiny⟩ and not to be directed, he is lord neither of others nor of himself.

तस्माद् दैवं प्रधानं हि न कुर्यात् कर्म मानुषम् । निश्चेष्टम् अपि लोके ऽस्मिन् भजते भुक्तिर् उत्तमा ॥

tasmād daivaṃ pradhānaṃ hi na kuryāt karma mānuṣam | niśceṣṭam api loke 'smin bhajate bhuktir uttamā ||

Therefore daiva is paramount, and a man should not do human work: even to one who makes no effort at all, in this world the highest enjoyment comes.

आघातदुर्जयनयं परिभूय दैवम् आत्माभिमानचपलाः प्रचरन्ति ये ऽरीन् । तेषां चिराद् अपि कृतान्तमहापशूनां हस्तग्रहं न समुपैति जितापि लक्ष्मी ॥

āghātadurjayanayaṃ paribhūya daivam ātmābhimānacapalāḥ pracaranti ye 'rīn | teṣāṃ cirād api kṛtāntamahāpaśūnāṃ hastagrahaṃ na samupaiti jitāpi lakṣmī ||

Those who, giddy with self-conceit, contemn destiny — whose ordinance no assault can overcome — and march out against their enemies: to them, the great sacrificial beasts of Kṛtānta ⟨Death⟩ that they are, Fortune, even when won, does not come to the clasping of the hand, not though a long time pass.

तथा परे नापेक्ष्यैव दैवं धैर्यावलम्बिनः । प्रत्येक्षिणः क्रियासिद्धौ केवलं जगुर् उद्यमम् ॥

tathā pare nāpekṣyaiva daivaṃ dhairyāvalambinaḥ | pratyekṣiṇaḥ kriyāsiddhau kevalaṃ jagur udyamam ||

Others again, leaning upon their own resolve and paying daiva no regard whatever, holding to what is directly seen, have declared exertion alone ⟨to be the cause⟩ in the accomplishment of an act.

उत्थानहीनो राजा हि बुद्धिमान् अपि सर्वदा । प्रधर्षणीयः शत्रूणां भुजङ्ग इव निर्विषः ॥

utthānahīno rājā hi buddhimān api sarvadā | pradharṣaṇīyaḥ śatrūṇāṃ bhujaṅga iva nirviṣaḥ ||

A king without exertion, though he be wise, is at all times there for his enemies to assail — like a snake without venom.

उत्थानधीरः पुरुषो वाग्धीरान् अधितिष्ठति । उत्थानधीरं वाग्धीरा रमयन्त उपास्यन्ते ॥

utthānadhīraḥ puruṣo vāgdhīrān adhitiṣṭhati | utthānadhīraṃ vāgdhīrā ramayanta upāsyante ||

The man steadfast in action stands over those steadfast in speech; and those steadfast in speech, giving him pleasure, wait upon the man steadfast in action.

विधानगणनाजडः पुरुषकारसुप्तादरो मनोरथपरिश्रमैर् न परिचुम्बति श्रीमुखम् । पराक्रमविनिश्चितैकसुनयो हि सद्यः श्रुतं हरिर् मदसुवासितं पिबति कुंजराश्रुं मधु ॥

vidhānagaṇanājaḍaḥ puruṣakārasuptādaro manorathapariśramair na paricumbati śrīmukham | parākramaviniścitaikasunayo hi sadyaḥ śrutaṃ harir madasuvāsitaṃ pibati kuṃjarāśruṃ madhu ||

The man dulled by the reckonings of destiny, whose regard for human effort has gone to sleep, does not kiss the face of Śrī ⟨Fortune⟩ with the labours of daydreams; whereas the lion, whose one sound policy is settled upon prowess, drinks at once the fresh-flowing wine that is the elephant's tears, perfumed with its rut.

कृषिवृष्टिसमानुगा दृश्यन्ते फलसिद्धयः । अस्मिन्न् अर्थे शृणु श्लोकान् द्वैपायनमुखोद्गतान् ॥

kṛṣivṛṣṭisamānugā dṛśyante phalasiddhayaḥ | asminn arthe śṛṇu ślokān dvaipāyanamukhodgatān ||

The fulfilments of fruit are seen to follow upon tillage and rain alike. On this matter hear the verses that issued from the mouth of Dvaipāyana ⟨Vyāsa⟩.

न विना मानुषं दैवं दैवं वा मानुषं विना । नैकं निर्वर्तयत्य् अर्थम् एकारणिरिवानलम् ॥

na vinā mānuṣaṃ daivaṃ daivaṃ vā mānuṣaṃ vinā | naikaṃ nirvartayaty artham ekāraṇirivānalam ||

Daiva without the human, or the human without daiva — neither one alone brings the object to pass, any more than a single araṇi ⟨fire-stick⟩ ⟨brings forth⟩ fire.

सिद्ध्यन्ते सर्व आरम्भाः संयोगात् कर्मणोर् द्वयोः । दैवात् पुरुषकाराच् च न त्व् एकस्मात् कथञ्चन ॥

siddhyante sarva ārambhāḥ saṃyogāt karmaṇor dvayoḥ | daivāt puruṣakārāc ca na tv ekasmāt kathañcana ||

All undertakings come to fulfilment from the conjunction of the two ⟨kinds of⟩ action — from daiva and from human effort — but never in any way from one alone.

अनुशास्ति नरं दैवम् इहास्येत्य् अनुशासकः । इह नास्य भविष्यामि कुतः फलमनीहितम् ॥

anuśāsti naraṃ daivam ihāsyety anuśāsakaḥ | iha nāsya bhaviṣyāmi kutaḥ phalamanīhitam ||

Destiny does instruct a man, an instructor ⟨saying⟩ 'this shall be his here'; ⟨and it says too⟩ 'here I shall not be his' — whence then a fruit that was never striven for?

यत्नेन सम्पाद्य मनुष्यकारं यत्नावकाशे पुरुषो निरुद्धः । प्रतीक्षते दैवमतं द्वितीयस् तम् आपदो नात्मकृताः स्पृशन्ति ॥

yatnena sampādya manuṣyakāraṃ yatnāvakāśe puruṣo niruddhaḥ | pratīkṣate daivamataṃ dvitīyas tam āpado nātmakṛtāḥ spṛśanti ||

The man who by exertion has carried human effort through, and who, checked where the scope for effort ends, awaits as his second ⟨recourse⟩ the verdict of daiva — him calamities of his own making do not touch.

सत्त्वार्जितं कर्मफलं सुखेन विपक्ष्यते राजसमुद्यमेन । कृच्छ्रेण शेषं महता यतो ऽतो भाज्यानि मृग्याणि नृभिर् नृकारैः ॥

sattvārjitaṃ karmaphalaṃ sukhena vipakṣyate rājasamudyamena | kṛcchreṇa śeṣaṃ mahatā yato 'to bhājyāni mṛgyāṇi nṛbhir nṛkāraiḥ ||

The fruit of action earned by sattva ripens easily under rājasa exertion; what remains ⟨ripens⟩ only with great hardship. Since it is so, the portions men are to enjoy must be sought out by them with human effort.

यात्राकालम् अतः परं मुनिमतान्य् आलोक्य संख्यापयाम्यभ्युद्धुष्य पृथूक्तम् अक्षरगुरौ सम्पन्नम् ईशं भुवः । ज्ञाते जन्मनि तस्य यानसमयं वांछन्ति होराविदस् तज्ज्ञाते ऽप्य् अफलेषु नाक्षरम् इव प्राहात्र रत्नावलिम् ॥

yātrākālam ataḥ paraṃ munimatāny ālokya saṃkhyāpayāmyabhyuddhuṣya pṛthūktam akṣaragurau sampannam īśaṃ bhuvaḥ | jñāte janmani tasya yānasamayaṃ vāṃchanti horāvidas tajjñāte 'py aphaleṣu nākṣaram iva prāhātra ratnāvalim ||

Henceforth ⟨I treat⟩ the time of the yātrā ⟨the march⟩. Having surveyed the doctrines of the sages, and having proclaimed aloud what was set out at large, I set ⟨it⟩ down in order — [akṣaragurau sampannam īśaṃ bhuvaḥ: the construction does not resolve, and is left unrendered]. When the nativity is known, those versed in horā seek from it the time of his setting out; and even when that has been ascertained from it — [aphaleṣu nākṣaram iva: uncertain] — ⟨so⟩ he has uttered here a string of jewels.

विदिते होराराशौ स्थानबलपरिग्रहे ग्रहाणां च । आयुषि च परिज्ञाते शुभम् अशुभं वा फलं वाच्यम् ॥

vidite horārāśau sthānabalaparigrahe grahāṇāṃ ca | āyuṣi ca parijñāte śubham aśubhaṃ vā phalaṃ vācyam ||

When the horā-rāśi ⟨the rising sign⟩ is known, and the grahas' holding of positional strength, and when the life-span too has been fully ascertained — then the auspicious or the inauspicious result is to be declared.

अन्ये वदन्त्य् अविदिते त्वपि जन्मकाले योग्यः प्रयाणसमयो मनुजेश्वराणाम् । प्रश्नोदयोद्भवफलान्वितसिद्धिभाग्यस् तत्त्वार्थविन्निगदति स्म वचो वशिष्ठः ॥

anye vadanty avidite tvapi janmakāle yogyaḥ prayāṇasamayo manujeśvarāṇām | praśnodayodbhavaphalānvitasiddhibhāgyas tattvārthavinnigadati sma vaco vaśiṣṭhaḥ ||

Others say that even when the time of birth is unknown a fit time of setting out ⟨may be found⟩ for lords of men — one carrying the accomplishment and the fortune that go with the result arising from the ascendant of the query. So Vasiṣṭha, who knows the truth of things, declared.

अपृच्छतः पृच्छतो वा यियासोर् यस्य कस्य चित् । होराकेन्द्रत्रिकोणेभ्यस् तस्य विन्द्याच् छुभाशुभम् ॥

apṛcchataḥ pṛcchato vā yiyāsor yasya kasya cit | horākendratrikoṇebhyas tasya vindyāc chubhāśubham ||

For anyone whatsoever who wishes to set out, whether he asks or does not ask, one should ascertain his auspicious and inauspicious ⟨result⟩ from the horā ⟨the ascendant⟩, the kendras and the trikoṇas.

दैवज्ञस्य हि दैवेन सदसत्फलवांछतः । अवशो गोचरं मर्त्यः सर्वः समुपनीयते ॥

daivajñasya hi daivena sadasatphalavāṃchataḥ | avaśo gocaraṃ martyaḥ sarvaḥ samupanīyate ||

For by fate every mortal is brought, powerless, into the range of sight of the astrologer who seeks ⟨to know⟩ the good and the bad result.

अश्रौषीच् च पुरा विष्णोर् ज्ञानार्थं समुपस्थितः । वचनं लोकनाथस्य निःसृतं मुखपङ्कजात् ॥

aśrauṣīc ca purā viṣṇor jñānārthaṃ samupasthitaḥ | vacanaṃ lokanāthasya niḥsṛtaṃ mukhapaṅkajāt ||

And formerly ⟨he who had⟩ come near for the sake of knowledge heard the word of Viṣṇu, the lord of the world, issuing from his lotus mouth.

यत् सारं पृच्छतः पुंसो ग्रहराश्याश्रितं फलम् । तत्सारं तस्य जन्म स्याद् यद्यप्य् अन्यगृहे भवेत् ॥

yat sāraṃ pṛcchataḥ puṃso graharāśyāśritaṃ phalam | tatsāraṃ tasya janma syād yadyapy anyagṛhe bhavet ||

Whatever essential result, resting on graha and rāśi, ⟨appears⟩ for the man who asks — that essence is to be taken as his birth ⟨-chart⟩, even though ⟨in fact⟩ it stood in another house.

बुद्ध्वा शास्त्रं यथान्यायं बलाबलविधानतः । यथोक्तं जातके सर्वं तथैवात्रापि चिन्तयेत् ॥

buddhvā śāstraṃ yathānyāyaṃ balābalavidhānataḥ | yathoktaṃ jātake sarvaṃ tathaivātrāpi cintayet ||

Having understood the śāstra as it should be understood, by way of the rule of strength and weakness, all that has been stated in ⟨the science of⟩ nativity is to be considered here too in exactly the same way.

तस्मान् नृपः कुसुमरत्नफलाग्रहस्तः प्रातः प्रणम्य रवये हरिदिङ्मुखस्थः । होराङ्गशास्त्रकुशलान् हितकारिणश् च संहृत्य दैवगणकान् सकृद् एव पृच्छेत् ॥

tasmān nṛpaḥ kusumaratnaphalāgrahastaḥ prātaḥ praṇamya ravaye haridiṅmukhasthaḥ | horāṅgaśāstrakuśalān hitakāriṇaś ca saṃhṛtya daivagaṇakān sakṛd eva pṛcchet ||

Therefore the king, holding flowers, jewels and fruit in the front of his hand, at dawn, having bowed to the Sun, standing with his face to the eastern quarter, should gather the astrologers who are skilled in the śāstras of the limbs of horā and well-disposed ⟨to him⟩, and ask but once.

अथ नृपतिसमीपे दैववित् पृष्टमात्रः फलम् उदयनिमित्तैस् तर्कयेच् छास्त्रदृष्ट्या । सद् इति सदसि वाच्यं यद्य् अपि स्याद् असत् तत् स्फुटम् अपि कथनीयं भूभुजे मन्त्रिणे वा ॥

atha nṛpatisamīpe daivavit pṛṣṭamātraḥ phalam udayanimittais tarkayec chāstradṛṣṭyā | sad iti sadasi vācyaṃ yady api syād asat tat sphuṭam api kathanīyaṃ bhūbhuje mantriṇe vā ||

Then, in the king's presence, the astrologer, the moment he is asked, should reason out the result by the omens that arise, with the eye of the śāstra. In the assembly it is to be pronounced favourable; but if it should be unfavourable, that too is to be told plainly ⟨in private⟩ to the king or to the minister.

सुमधुरफलपुष्पक्षीरवृक्षावृतायां चरणगतिसुखायां गोशकृत्पेयवत्याम् । सलिलकुसुमवत्यां स्नानिनो भद्रमूर्ध्वं ग्रहभगणगतिज्ञः प्रादिशेत् पृच्छकस्य ॥

sumadhuraphalapuṣpakṣīravṛkṣāvṛtāyāṃ caraṇagatisukhāyāṃ gośakṛtpeyavatyām | salilakusumavatyāṃ snānino bhadramūrdhvaṃ grahabhagaṇagatijñaḥ prādiśet pṛcchakasya ||

⟨On ground⟩ ringed with trees of very sweet fruit, of flower and of milky sap, easy under the tread of the feet, furnished with cow-dung and with drinkable ⟨water⟩, having water and flowers — for a querent who has bathed ⟨there⟩, he who knows the courses of the grahas and of the asterisms should foretell good fortune from that time onward.

स्तनचरणतलौष्ठाङ्गुष्ठहस्तोपराङ्गं श्रवणवदननासागुह्यरन्ध्राणि भूपः । स्पृशति यदि कराग्रैर् गण्डकट्यंसकं वा प्रवदति शुभशब्दं वाहिनी शास्ति शत्रून् ॥

stanacaraṇatalauṣṭhāṅguṣṭhahastoparāṅgaṃ śravaṇavadananāsāguhyarandhrāṇi bhūpaḥ | spṛśati yadi karāgrair gaṇḍakaṭyaṃsakaṃ vā pravadati śubhaśabdaṃ vāhinī śāsti śatrūn ||

If the king touches with his fingertips his breast, the soles of his feet, his lips, thumb, hand and upper limb, or the openings of ear, mouth, nose and privy parts, or his cheek, hip or shoulder, and ⟨at the same time⟩ utters an auspicious word — his army subdues the enemies.

उदयम् उदयपं वा जन्मभं जन्मपं वा तद् उपचयगृहं वा वीक्ष्य लग्ने यियासोः । विनिहतम् अरिपक्षं विद्धि शत्रोर् इदं वा यदि हिबुकसमेतं पृच्छतो ऽस्तस्थितं वा ॥

udayam udayapaṃ vā janmabhaṃ janmapaṃ vā tad upacayagṛhaṃ vā vīkṣya lagne yiyāsoḥ | vinihatam aripakṣaṃ viddhi śatror idaṃ vā yadi hibukasametaṃ pṛcchato 'stasthitaṃ vā ||

Having examined, at the lagna of one who wishes to set out, the ascendant or the lord of the ascendant, or the natal sign or the lord of the natal sign, or the upacaya house from it — know the enemy's side to be struck down. Or ⟨know⟩ this to be the enemy's, if for the querent it stands joined to the hibuka ⟨the 4th⟩ or placed in the setting house ⟨the 7th⟩.

पार्ष्णिग्राहः पृष्ठतो भास्करस्य प्राग् यातव्यस्तिग्मरश्मेश् च यानः । आक्रन्दार्कात् सप्तमे यः स्थितश् च तत्तुल्यास्ते शक्तितश् चिन्तनीयाः ॥

pārṣṇigrāhaḥ pṛṣṭhato bhāskarasya prāg yātavyastigmaraśmeś ca yānaḥ | ākrandārkāt saptame yaḥ sthitaś ca tattulyāste śaktitaś cintanīyāḥ ||

The pārṣṇigrāha ⟨the enemy at the rear⟩ ⟨stands⟩ behind the Sun; the yātavya ⟨he who is to be marched upon⟩ and the marcher, in front of the fierce-rayed one; and the ākranda ⟨the ally at the rear⟩ is he who stands in the seventh from the Sun. Those of like kind ⟨to these⟩ are to be reckoned according to their strength.

जीवज्ञार्कसितापरैः सुतसुहृद्दुश्चिक्यलग्नायगैः सिद्धार्थो ऽरिगणान् विजित्य न चिरात् प्रष्टा समेत्यालयम् । लग्ने वा कुजमन्दयोः सुतगते जीवे रवौ कर्मगे लाभे कर्मणि वा सितेन्दुसुतयोः प्रष्टुर् जयो निश्चितः ॥

jīvajñārkasitāparaiḥ sutasuhṛdduścikyalagnāyagaiḥ siddhārtho 'rigaṇān vijitya na cirāt praṣṭā sametyālayam | lagne vā kujamandayoḥ sutagate jīve ravau karmage lābhe karmaṇi vā sitendusutayoḥ praṣṭur jayo niścitaḥ ||

When Jupiter, Mercury, the Sun, Venus and the rest stand in the 5th ⟨suta⟩, the 4th ⟨suhṛd⟩, the 3rd ⟨duścikya⟩, the lagna and the 11th ⟨āya⟩, the querent, his object gained, conquers the hosts of enemies and comes home before long. Or when Mars and Saturn are in the lagna, Jupiter in the 5th, the Sun in the 10th, and Venus and Mercury in the 11th or the 10th — the querent's victory is certain.

तस्मिन्न् एव भवेद् योगे यदि शुक्रो ऽष्टम् आश्रितः । प्रष्टारम् उद्यमाद् एव हतशक्तिर् विशस्त्य् अरिः ॥

tasminn eva bhaved yoge yadi śukro 'ṣṭam āśritaḥ | praṣṭāram udyamād eva hataśaktir viśasty ariḥ ||

In that very yoga, if Venus occupies the 8th, the enemy — his power ⟨though⟩ broken — cuts the querent down by that very setting out.

गुर्वर्कशशिभिः सिद्धिर् लग्नारिदशमस्थितैः । तद्वल् लग्नारिरन्ध्रस्थैर्जीवशुक्रदिवाकरैः ॥

gurvarkaśaśibhiḥ siddhir lagnāridaśamasthitaiḥ | tadval lagnārirandhrasthairjīvaśukradivākaraiḥ ||

Success ⟨comes⟩ from Jupiter, the Sun and the Moon placed in the lagna, the 6th ⟨ari⟩ and the 10th; and likewise from Jupiter, Venus and the Sun placed in the lagna, the 6th and the 8th ⟨randhra⟩.

सचिवाप्तिर् गुरावाये कर्मण्य् असितवक्रयोः । चतुर्थे ज्ञे ऽष्टमे चन्द्रे जायास्थे च सिते जयः ॥

sacivāptir gurāvāye karmaṇy asitavakrayoḥ | caturthe jñe 'ṣṭame candre jāyāsthe ca site jayaḥ ||

The gaining of a minister ⟨comes⟩ when Jupiter is in the 11th ⟨āya⟩; victory, when Saturn ⟨asita⟩ and Mars ⟨vakra⟩ are in the 10th, Mercury in the 4th, the Moon in the 8th, and Venus in the 7th ⟨jāyā⟩.

कर्मण्य् आरे रवावाये तृतीयस्थे ऽर्कनन्दने । चन्द्रे षष्ठे विलग्नस्थैः शेषैः प्रष्टुर्ध्रुवो जयः ॥

karmaṇy āre ravāvāye tṛtīyasthe 'rkanandane | candre ṣaṣṭhe vilagnasthaiḥ śeṣaiḥ praṣṭurdhruvo jayaḥ ||

When Mars is in the 10th, the Sun in the 11th ⟨āya⟩, Saturn ⟨the Sun's son⟩ in the 3rd, the Moon in the 6th, and the remaining grahas stand in the lagna — the querent's victory is assured.

सहजे ऽर्कार्किभूपुत्रैः सौम्यैर् लग्नगतैर् जयः । गुरौ वा लग्नगे पापैर् लाभे कर्मणि वा स्थितैः ॥

sahaje 'rkārkibhūputraiḥ saumyair lagnagatair jayaḥ | gurau vā lagnage pāpair lābhe karmaṇi vā sthitaiḥ ||

Victory ⟨comes⟩ when the Sun, Saturn and Mars are in the 3rd ⟨sahaja⟩ and the benefics are in the lagna; or when Jupiter is in the lagna and the malefics stand in the 11th ⟨lābha⟩ or the 10th.

माहेयम(न्द)योः षष्ठे लग्ने गुरुशशाङ्कयोः । सितचन्द्रजयोर् अन्ते जयः कर्मणि तीक्ष्णगौ ॥

māheyama(nda)yoḥ ṣaṣṭhe lagne guruśaśāṅkayoḥ | sitacandrajayor ante jayaḥ karmaṇi tīkṣṇagau ||

When Mars and Saturn are in the 6th, Jupiter and the Moon in the lagna, Venus and Mercury in the 12th ⟨anta⟩, and the sharp-rayed one ⟨the Sun⟩ in the 10th — ⟨there is⟩ victory.

इति योगाः शुभाः प्रोक्ताः प्रश्नकाले जयाश्रिताः । अशुभास् तु भवन्त्य् अत्र तान् प्रवक्ष्याम्य् अतः परम् ॥

iti yogāḥ śubhāḥ proktāḥ praśnakāle jayāśritāḥ | aśubhās tu bhavanty atra tān pravakṣyāmy ataḥ param ||

Thus have the auspicious yogas, those that rest on victory, been declared for the time of the query. But there are inauspicious ones here as well; those I shall set forth from this point on.

युद्धे भङ्गो यमेन्द्वारैर् नवमात्मजलग्नगैः । शशाङ्कयमयोर् लग्ने मृत्युर् भूसुतदृष्टयोः ॥

yuddhe bhaṅgo yamendvārair navamātmajalagnagaiḥ | śaśāṅkayamayor lagne mṛtyur bhūsutadṛṣṭayoḥ ||

Defeat in battle ⟨comes⟩ when Saturn ⟨yama⟩, the Moon and Mars are in the 9th, the 5th ⟨ātmaja⟩ and the lagna. Death, when the Moon and Saturn are in the lagna and aspected by Mars.

सवक्रे निधने मन्दे मृत्युर् लग्ने दिवाकरे । चन्द्रे ऽस्मिन् त्र्यायमृत्युस्थे ससूर्ये वा वदेद् वधम् ॥

savakre nidhane mande mṛtyur lagne divākare | candre 'smin tryāyamṛtyusthe sasūrye vā vaded vadham ||

When Saturn together with Mars is in the 8th ⟨nidhana⟩ and the Sun in the lagna — death. Or, in this ⟨same case⟩, when the Moon stands in the 3rd, the 11th ⟨āya⟩ or the 8th ⟨mṛtyu⟩ together with the Sun — one should pronounce slaughter.

वक्रज्ञशशिभिर् द्यूने प्रष्टुर् नाशो ऽपि गच्छतः । क्षुन्मारशत्रुवृद्धिश् च लग्ने माहेयशुक्रयोः ॥

vakrajñaśaśibhir dyūne praṣṭur nāśo 'pi gacchataḥ | kṣunmāraśatruvṛddhiś ca lagne māheyaśukrayoḥ ||

When Mars, Mercury and the Moon are in the 7th ⟨dyūna⟩, there is even the destruction of the querent who goes. And when Mars and Venus are in the lagna — hunger, death and the increase of enemies.

चन्द्रावनीजयोर् मूर्तौ षष्ठे शशिजशुक्रयोः । निधनस्थे सहस्रांशौ विज्ञेयो मन्त्रिणो वधः ॥

candrāvanījayor mūrtau ṣaṣṭhe śaśijaśukrayoḥ | nidhanasthe sahasrāṃśau vijñeyo mantriṇo vadhaḥ ||

When the Moon and Mars ⟨avanīja, the earth-born⟩ are in the lagna ⟨mūrti⟩, Mercury and Venus in the 6th, and the thousand-rayed one ⟨the Sun⟩ in the 8th ⟨nidhana⟩ — the killing of the minister is to be known.

तनयस्य वधः प्रष्टुः पापैर् उदयपुत्रगैः । सचन्द्रे रुधिरे लग्ने भङ्गः सूर्यात्मजेक्षिते ॥

tanayasya vadhaḥ praṣṭuḥ pāpair udayaputragaiḥ | sacandre rudhire lagne bhaṅgaḥ sūryātmajekṣite ||

The killing of the querent's son ⟨comes⟩ when malefics are in the ascendant and the 5th ⟨putra⟩. Defeat, when Mars ⟨rudhira, the bloody one⟩ with the Moon is in the lagna and aspected by Saturn ⟨the Sun's son⟩.

द्यूननैधनगे चन्द्रे लग्नं याते दिवाकरे । विपर्यये वा यातस्य त्रासभङ्गवधागमः ॥

dyūnanaidhanage candre lagnaṃ yāte divākare | viparyaye vā yātasya trāsabhaṅgavadhāgamaḥ ||

When the Moon is in the 7th ⟨dyūna⟩ or the 8th ⟨naidhana⟩ and the Sun has reached the lagna, or in the reverse ⟨arrangement⟩ — terror, defeat and slaughter come upon him who has set out.

द्वित्रिकेन्द्रस्थितैः पापैः सौम्यैश् च बलवर्जितैः । अष्टमस्थे निशानाथे प्रष्टुर् बन्धवधात्ययाः ॥

dvitrikendrasthitaiḥ pāpaiḥ saumyaiś ca balavarjitaiḥ | aṣṭamasthe niśānāthe praṣṭur bandhavadhātyayāḥ ||

When malefics stand in the 2nd, the 3rd and the kendras, the benefics are stripped of strength, and the lord of night ⟨the Moon⟩ is in the 8th — bondage, slaughter and destruction ⟨befall⟩ the querent.

कुजचन्द्रमसोर् द्यूने स्वभेदो ऽर्कबुधोदये । तद्वन् मन्दारयोर् युद्धे भङ्गः सौम्यार्कयोस् तथा ॥

kujacandramasor dyūne svabhedo 'rkabudhodaye | tadvan mandārayor yuddhe bhaṅgaḥ saumyārkayos tathā ||

When Mars and the Moon are in the 7th ⟨dyūna⟩ and the Sun and Mercury in the ascendant — division among one's own people. Likewise, when Saturn and Mars ⟨are so placed⟩ and Mercury and the Sun as well — defeat in battle.

सर्वैस् तु नवमे राजा हन्ति मन्त्रिपुरोहितान् । योगे ऽस्मिन्न् उदये चन्द्रे सुतस्थपतिदेशिकान् ॥

sarvais tu navame rājā hanti mantripurohitān | yoge 'sminn udaye candre sutasthapatideśikān ||

But with all ⟨the grahas⟩ in the ninth, the king slays ⟨his⟩ ministers and purohitas; in this same yoga, when the Moon is at the rising point ⟨the lagna⟩, ⟨he slays⟩ sons, master-builders (sthapati) and preceptors (deśika).

अर्कार्कसुतयोर् लग्ने दृष्टयोः क्षितिसूनुना । चन्द्रे ऽस्ते विबलैः सौम्यैः प्रष्टुः सेनापतेर् वधः ॥

arkārkasutayor lagne dṛṣṭayoḥ kṣitisūnunā | candre 'ste vibalaiḥ saumyaiḥ praṣṭuḥ senāpater vadhaḥ ||

When the Sun and Saturn (arkasuta) stand in the lagna aspected by Mars (kṣitisūnu), the Moon is in the seventh (asta), and the benefics are without strength — ⟨there follows⟩ the slaying of the querent's army-commander (senāpati).

निधने वक्रयमयोश्चन्द्रे ऽस्ते लग्नगे रवौ । ज्ञे तृतीये च विक्रम्य समन्त्री हन्यते नृपः ॥

nidhane vakrayamayoścandre 'ste lagnage ravau | jñe tṛtīye ca vikramya samantrī hanyate nṛpaḥ ||

With Mars (vakra) and Saturn (yama) in the eighth (nidhana), the Moon in the seventh (asta), the Sun placed in the lagna, and Mercury (jña) in the third, the king together with ⟨his⟩ minister is slain by open assault.

मूर्धोदयं शुभसुहृद्युतवीक्षितं वा लग्नं शुभाश् च बलिनः शुभवर्गलग्ने । सिद्धिप्रदं भवति नेष्टम् अतो ऽन्यथा तज् जन्मप्रयाणफलयुक्तिभिर् अन्यद् उद्यम् ॥

mūrdhodayaṃ śubhasuhṛdyutavīkṣitaṃ vā lagnaṃ śubhāś ca balinaḥ śubhavargalagne | siddhipradaṃ bhavati neṣṭam ato 'nyathā taj janmaprayāṇaphalayuktibhir anyad udyam ||

A lagna that is head-rising (mūrdhodaya), or that is joined with or aspected by benefics and friendly ⟨grahas⟩ — the benefics also being strong, and the lagna in an auspicious varga — becomes a giver of success; otherwise than this it is not desirable. Whatever else ⟨there is to know⟩ is to be declared by the reasonings drawn from the results of the nativity and of the departure.

निधनहिबुकहोरासप्तमार्थेषु पापा न शुभफलकराः स्युः पृच्छतां मानवानाम् । दशमभवनयुक्तेष्व् एषु सौम्याः प्रशस्ताः सदसद् इदम् अशेषं यानकाले ऽपि चिन्त्यम् ॥

nidhanahibukahorāsaptamārtheṣu pāpā na śubhaphalakarāḥ syuḥ pṛcchatāṃ mānavānām | daśamabhavanayukteṣv eṣu saumyāḥ praśastāḥ sadasad idam aśeṣaṃ yānakāle 'pi cintyam ||

Malefics in the eighth (nidhana), the fourth (hibuka), the ascendant (horā), the seventh, and the second (artha) will not be producers of auspicious results for the men who put a query; benefics in these, together with the tenth house, are commended. All this, good and bad alike, is to be considered at the time of departure (yānakāla) as well.

नन्दा भद्रा विजयाश् चाथ रिक्ताः पूर्णाश् चैताः फलम् एवं विदध्युः । नेष्टा मध्या प्रवराश् चेति शुक्ले कृष्णे चिन्त्यास् तिथयस् ताः प्रतीपाः ॥

nandā bhadrā vijayāś cātha riktāḥ pūrṇāś caitāḥ phalam evaṃ vidadhyuḥ | neṣṭā madhyā pravarāś ceti śukle kṛṣṇe cintyās tithayas tāḥ pratīpāḥ ||

Nandā, Bhadrā and Vijayā, and then Riktā and Pūrṇā — these ⟨five classes of tithi, the lunar day⟩ dispense their fruit in this manner: in the bright ⟨fortnight they are⟩ undesirable, middling and most excellent; in the dark, those same tithis are to be reckoned reversed.

सर्वाः शस्तास् तिथयः शुक्लपक्षे हित्वा त्र्यंशं बहुले ऽन्त्यं च कैश्चित् । षष्ठ्यष्टम्योर् वसुलब्धापि याता द्वादश्यां वा नाशम् आशु प्रयाति ॥

sarvāḥ śastās tithayaḥ śuklapakṣe hitvā tryaṃśaṃ bahule 'ntyaṃ ca kaiścit | ṣaṣṭhyaṣṭamyor vasulabdhāpi yātā dvādaśyāṃ vā nāśam āśu prayāti ||

In the bright fortnight all the tithis are commended; and in the dark (bahula) too, according to some, leaving aside its last third. ⟨Yet⟩ one who sets out on the sixth or the eighth, or on the twelfth — though he be a winner of wealth — swiftly goes to ruin.

प्रतिपदि फलम् एके पञ्चदश्यां च नेष्टं जगुर् इदम् इति तज्ज्ञैर् याप्यम् एवावधार्यम् । किम् अपि किम् अपि नूनं तैः समीक्ष्योक्तम् एतत् समवचनविघाते युक्तता केन चिन्त्या ॥

pratipadi phalam eke pañcadaśyāṃ ca neṣṭaṃ jagur idam iti tajjñair yāpyam evāvadhāryam | kim api kim api nūnaṃ taiḥ samīkṣyoktam etat samavacanavighāte yuktatā kena cintyā ||

Some have declared the fruit on the first tithi (pratipad) and on the fifteenth to be undesirable; but this those who know the matter should settle as merely yāpya — no more than to be got through. Assuredly they said it having observed something or other; when pronouncements of equal ⟨standing⟩ strike against one another, by whom is the rightness of it to be thought out?

दिशि दिशि बहुलाद्याः सप्तकाः प्राक्प्रवृत्ताः पवनदहनदिक्स्थस् तिर्यग् अत्युग्रदण्डः । सुरपतिर् अपि कृच्छ्रं याति तं लंघयित्वा न तु भवति विरोधो दिक्षु दण्डैकगासु ॥

diśi diśi bahulādyāḥ saptakāḥ prākpravṛttāḥ pavanadahanadiksthas tiryag atyugradaṇḍaḥ | surapatir api kṛcchraṃ yāti taṃ laṃghayitvā na tu bhavati virodho dikṣu daṇḍaikagāsu ||

Direction by direction the sevens ⟨of nakṣatras⟩, beginning with Bahulā ⟨Kṛttikā⟩, run on from the east. What stands in the quarter of the Wind ⟨north-west⟩ and of Fire ⟨south-east⟩, lying crosswise, is the exceedingly fierce daṇḍa ⟨rod⟩: even the lord of the gods comes to grief once he has overstepped it. But there is no opposition ⟨to the march⟩ in those directions that fall upon one and the same daṇḍa.

प्राग्द्वारिकैर् अनलदिङ् न विरोधम् एति शेषाः प्रदक्षिणगताः विदिशः प्रकल्प्याः । उल्लंघ्य दण्डम् अपि कामम् इयान् नरेन्द्रः शूलं विहाय यदि दिङ्मुखलग्नशुद्धिः ॥

prāgdvārikair analadiṅ na virodham eti śeṣāḥ pradakṣiṇagatāḥ vidiśaḥ prakalpyāḥ | ullaṃghya daṇḍam api kāmam iyān narendraḥ śūlaṃ vihāya yadi diṅmukhalagnaśuddhiḥ ||

With the east-gated ⟨nakṣatras⟩ the quarter of Fire ⟨south-east⟩ comes into no opposition; the remaining ⟨sets⟩, taken clockwise, are to be assigned to the intermediate quarters. Even having overstepped the daṇḍa the king may go as he pleases, provided he leaves the śūla aside and the lagna facing the ⟨chosen⟩ direction is clean.

ज्येष्ठायां पुरुहूतदिङ्मुखगतः प्राप्तो बलिर् बन्धनं याम्याम् आजपदे मुरश् चलितवान् यातो मुरारेर् वशम् । रोहिण्यां नमुचिः प्रतीच्य् अभिगतः पूर्तिं गतो वज्रिणा सौम्याम् अर्यमदैवते च गतवान् मृत्योर् वशं शम्बरः ॥

jyeṣṭhāyāṃ puruhūtadiṅmukhagataḥ prāpto balir bandhanaṃ yāmyām ājapade muraś calitavān yāto murārer vaśam | rohiṇyāṃ namuciḥ pratīcy abhigataḥ pūrtiṃ gato vajriṇā saumyām aryamadaivate ca gatavān mṛtyor vaśaṃ śambaraḥ ||

In Jyeṣṭhā, marching towards the quarter of Puruhūta ⟨Indra: the east⟩, Bali came to bondage. In Ajapada ⟨Pūrvabhādrapadā⟩, having set out southward, Mura went into the power of Murāri ⟨Kṛṣṇa⟩. In Rohiṇī, having advanced westward, Namuci was finished off by the Wielder of the Thunderbolt ⟨Indra⟩. And in the asterism whose deity is Aryaman ⟨Uttaraphalgunī⟩, going north, Śambara went into the power of Death.

पुष्यो ऽथ हस्तः श्रवणः श्रविष्ठा प्राच्यादिमुख्यान्य् उदग् अश्वियुक् च । नैशाकरं त्वाष्ट्रम् अथानुराधा पौष्णं च मध्यानि तथाहुर् एके ॥

puṣyo 'tha hastaḥ śravaṇaḥ śraviṣṭhā prācyādimukhyāny udag aśviyuk ca | naiśākaraṃ tvāṣṭram athānurādhā pauṣṇaṃ ca madhyāni tathāhur eke ||

Puṣya, then Hasta, Śravaṇa and Śraviṣṭhā ⟨Dhaniṣṭhā⟩ are the leading ones for ⟨the directions⟩ beginning with the east, and Aśvinī too for the north; Naiśākara ⟨Mṛgaśiras, the Moon's⟩, Tvāṣṭra ⟨Citrā⟩, then Anurādhā, and Pauṣṇa ⟨Revatī⟩ are the middle ones — so some declare.

सर्वद्वारिकसंज्ञितानि गुरुभं हस्ताश्विमैत्राणि च श्रेष्ठान्य् ऐन्दवपौष्णविष्णुवसुभान्य् आद्यैः सहाष्टौ सदा । रौद्राजाहियमानिलानलमघाशाक्ताग्निभिर् निन्दितं यानं त्वष्ट्रनिलान्तरे ऽग्नियमयोः पित्र्योरजे चान्तरे ॥

sarvadvārikasaṃjñitāni gurubhaṃ hastāśvimaitrāṇi ca śreṣṭhāny aindavapauṣṇaviṣṇuvasubhāny ādyaiḥ sahāṣṭau sadā | raudrājāhiyamānilānalamaghāśāktāgnibhir ninditaṃ yānaṃ tvaṣṭranilāntare 'gniyamayoḥ pitryoraje cāntare ||

The asterism of Guru ⟨Puṣya⟩, Hasta, Aśvinī and Maitra ⟨Anurādhā⟩ are termed 'gated on every side'; and excellent are Aindava ⟨Mṛgaśiras⟩, Pauṣṇa ⟨Revatī⟩, Vaiṣṇava ⟨Śravaṇa⟩ and the asterism of the Vasus ⟨Dhaniṣṭhā⟩ — with the first-named, always eight. The march is condemned in Raudra ⟨Ārdrā⟩, Aja ⟨Pūrvabhādrapadā⟩, Ahi ⟨Āśleṣā⟩, Yama ⟨Bharaṇī⟩, Anila ⟨Svātī⟩, Anala, Maghā, Śākta and Agni ⟨Kṛttikā⟩; and in the juncture between Tvāṣṭra ⟨Citrā⟩ and Anila ⟨Svātī⟩, between Agni ⟨Kṛttikā⟩ and Yama ⟨Bharaṇī⟩, and in the juncture at the Pitrya ⟨Maghā⟩ and Aja ⟨Pūrvabhādrapadā⟩ ⟨asterisms⟩.

स्वे स्वे कर्मणि पूजितानि मुनिभिः शुद्धानि सर्वाण्य् अपि त्यक्त्वार्कोदयम् आनले ऽरिविषयं यात्रा दिधक्षोः शुभा । रोहिण्यां त्रिषु चोत्तरेषु विजयो यातुर् विशाखासु च त्यक्त्वा वासरपूर्वभागम् अवदद् गर्गो ऽधिराज्यार्थिनः ॥

sve sve karmaṇi pūjitāni munibhiḥ śuddhāni sarvāṇy api tyaktvārkodayam ānale 'riviṣayaṃ yātrā didhakṣoḥ śubhā | rohiṇyāṃ triṣu cottareṣu vijayo yātur viśākhāsu ca tyaktvā vāsarapūrvabhāgam avadad gargo 'dhirājyārthinaḥ ||

All ⟨asterisms⟩, honoured by the sages each in its own proper work, are pure. Leaving sunrise aside, in Ānala ⟨Kṛttikā⟩ the march of one who would burn the enemy's territory is auspicious. In Rohiṇī, in the three Uttarās, and in Viśākhā there is victory for the marcher — leaving the first part of the day aside: so Garga declared for one who seeks paramount sovereignty.

मूलेन्दूरगशङ्करेष्व् अरिवधे यायाद् दिनार्धं विना भृत्यर्थं पवनाश्विसूर्यगुरुभेष्व् अह्नो ऽपरार्धं विना । रात्र्यादौ तु न पौष्णमैत्रशशिभत्वाष्ट्रेषु वांछन् द्युतिं रात्रेर् मध्यम् अपास्य पूर्वभरणीपित्र्येषु हन्तुं परान् ॥

mūlendūragaśaṅkareṣv arivadhe yāyād dinārdhaṃ vinā bhṛtyarthaṃ pavanāśvisūryagurubheṣv ahno 'parārdhaṃ vinā | rātryādau tu na pauṣṇamaitraśaśibhatvāṣṭreṣu vāṃchan dyutiṃ rātrer madhyam apāsya pūrvabharaṇīpitryeṣu hantuṃ parān ||

In Mūla, Indu ⟨Mṛgaśiras⟩, Uraga ⟨Āśleṣā⟩ and Śaṅkara ⟨Ārdrā⟩ let him march for the slaying of an enemy, save at midday; for the sake of retainers, in the asterisms of Pavana ⟨Svātī⟩, Aśvin ⟨Aśvinī⟩, Sūrya ⟨Hasta⟩ and Guru ⟨Puṣya⟩, save in the latter half of the day; but not at the onset of night — ⟨rather⟩ in Pauṣṇa ⟨Revatī⟩, Maitra ⟨Anurādhā⟩, the Moon's asterism ⟨Mṛgaśiras⟩ and Tvāṣṭra ⟨Citrā⟩, for one who wants splendour; and, setting midnight aside, in Pūrvā⟨phalgunī⟩, Bharaṇī and Pitrya ⟨Maghā⟩, ⟨let him march⟩ to kill his foes.

निशान्तभागे त्रिषु वैष्णवाद्येष्व् इयाद् धनार्थी न पुनर्वसौ च । निषेधयन्त्य् अम्बुपसंज्ञकस्य मध्याह्नम् एके सनिशान्तभागम् ॥

niśāntabhāge triṣu vaiṣṇavādyeṣv iyād dhanārthī na punarvasau ca | niṣedhayanty ambupasaṃjñakasya madhyāhnam eke saniśāntabhāgam ||

In the last watch of the night one who seeks wealth should set out in the three beginning with Vaiṣṇava ⟨Śravaṇa, Dhaniṣṭhā, Śatabhiṣaj⟩ — and not in Punarvasu. For the one named after the Lord of Waters ⟨Śatabhiṣaj, whose deity is Varuṇa⟩ some forbid midday together with the last watch of the night.

यथेष्टवेलागमनं प्रशस्तं हस्तैन्दवोपेन्द्रसुरेज्यभेषु । कृत्वा प्रयाणं श्रवणे श्रियो ऽर्थी विशेन् न जातु क्षितिपः स्वसीम्नि ॥

yatheṣṭavelāgamanaṃ praśastaṃ hastaindavopendrasurejyabheṣu | kṛtvā prayāṇaṃ śravaṇe śriyo 'rthī viśen na jātu kṣitipaḥ svasīmni ||

Departure at whatever hour one pleases is commended in the asterisms of Hasta, Aindava ⟨Mṛgaśiras⟩, Upendra ⟨Śravaṇa, Viṣṇu's⟩ and Surejya ⟨Puṣya, Bṛhaspati's⟩. Having made his march in Śravaṇa, a king who seeks fortune should never ⟨turn back and⟩ enter within his own borders.

सौम्ये गत्वाध्युष्य रौद्रे ऽदितीशे संप्रस्थाता बाधते शत्रुसंघान् । मैत्रे गत्वा पौरुहूते समुष्य मूले यायाच् छत्रुनाशाय भूपः ॥

saumye gatvādhyuṣya raudre 'ditīśe saṃprasthātā bādhate śatrusaṃghān | maitre gatvā pauruhūte samuṣya mūle yāyāc chatrunāśāya bhūpaḥ ||

Having gone forth in Saumya ⟨Mṛgaśiras⟩, having halted in Raudra ⟨Ārdrā⟩, and setting out ⟨again⟩ in Aditi's ⟨Punarvasu⟩, he beats down the hosts of his enemies. Having gone forth in Maitra ⟨Anurādhā⟩ and lodged in Pauruhūta ⟨Jyeṣṭhā, Indra's⟩, let the king march in Mūla for the destruction of his enemies.

हस्ते गत्वा स्वातिचित्रे समुष्य शक्राग्न्यृक्षे प्रस्थितो बाधते ऽरीन् । तिष्ये पौष्णे वासवे चैकरात्रं सीम्नि स्थित्वा भूतिम् आप्नोति याता ॥

haste gatvā svāticitre samuṣya śakrāgnyṛkṣe prasthito bādhate 'rīn | tiṣye pauṣṇe vāsave caikarātraṃ sīmni sthitvā bhūtim āpnoti yātā ||

Having gone forth in Hasta and lodged in Svātī and Citrā, one who sets out in the asterisms of Śakra ⟨Jyeṣṭhā⟩ and Agni ⟨Kṛttikā⟩ beats down his enemies. In Tiṣya ⟨Puṣya⟩, Pauṣṇa ⟨Revatī⟩ and Vāsava ⟨Dhaniṣṭhā⟩, having stayed one night at the border, the marcher obtains prosperity.

ऋक्षे पापैः संयुते ऽन्तः प्रकोपो लक्ष्मीभ्रंशो राहुणार्केण रोगः । केतूल्काभ्यां पीडिते देशनाशः क्लेशः सौरे सोष्णरश्म्यात्मजे च ॥

ṛkṣe pāpaiḥ saṃyute 'ntaḥ prakopo lakṣmībhraṃśo rāhuṇārkeṇa rogaḥ | ketūlkābhyāṃ pīḍite deśanāśaḥ kleśaḥ saure soṣṇaraśmyātmaje ca ||

When the asterism is joined by malefics, revolt within; by Rāhu, the collapse of fortune; by the Sun, disease. When it is afflicted by Ketu and by meteors, the ruin of the country; distress when ⟨it is afflicted⟩ by Saura ⟨Saturn⟩ and by the son of the Hot-rayed One ⟨Saturn⟩.

दिङ्मार्गधूपपरिवेशविकम्पपांसुयुक्तेष्व् अथानयगदश्रमरोगपीडाः । भिन्ने ग्रहेण वशताम् उपयाति शत्रोः सन्ध्यागते ऽशनिहते ऽजविघात उक्तः ॥

diṅmārgadhūpapariveśavikampapāṃsuyukteṣv athānayagadaśramarogapīḍāḥ | bhinne graheṇa vaśatām upayāti śatroḥ sandhyāgate 'śanihate 'javighāta uktaḥ ||

In ⟨asterisms⟩ beset by the ⟨burning of the⟩ quarters, by ⟨meteor⟩ tracks, by haze, by a halo, by tremor and by dust, there follow misfortune, sickness, exhaustion, disease and afflictions. When ⟨an asterism⟩ is broken through by a graha one falls into the enemy's power; when, standing at the twilight, it is struck by the thunderbolt, the destruction of goats is declared.

जन्मादि कर्म ततो दृशन् नवमं संघातिकं चोडुभागम् । समुदयम् आद्याद् दशमं भ्रमविनाशसंज्ञं च त्रयोर्विंशम् ॥

janmādi karma tato dṛśan navamaṃ saṃghātikaṃ coḍubhāgam | samudayam ādyād daśamaṃ bhramavināśasaṃjñaṃ ca trayorviṃśam ||

The janma ⟨birth-asterism⟩ is the first; then the karma; ⟨reckoned⟩ from that, the ninth asterism-share is the saṃghātika; the tenth from the first is the samudaya; and the twenty-third is the one named bhrama-vināśa ⟨'wandering-and-ruin'⟩.

आद्यात् तु पंचविंशं मानसमेतं नरः षडृक्षः स्यात् । मानवनक्षत्रो नृपतिर् आद्यात् तद् एवाभिषेकर्क्षम् ॥

ādyāt tu paṃcaviṃśaṃ mānasametaṃ naraḥ ṣaḍṛkṣaḥ syāt | mānavanakṣatro nṛpatir ādyāt tad evābhiṣekarkṣam ||

The twenty-fifth from the first is this mānasa: with it a man has six asterisms. The king, ⟨having⟩ the human's asterisms, ⟨has⟩ from the first that very one as his consecration-asterism ⟨abhiṣeka⟩.

नामानुरूपम् एषां सदसत्फलम् इष्टपापगुणदोषैः । जन्मर्क्षादिविशुद्धौ याता शत्रून् जयत्य् अचिरात् ॥

nāmānurūpam eṣāṃ sadasatphalam iṣṭapāpaguṇadoṣaiḥ | janmarkṣādiviśuddhau yātā śatrūn jayaty acirāt ||

Their good and evil fruit answers to their names, ⟨decided⟩ by the desirable and the evil, by merits and defects. When the janma-asterism and the rest are clean, the marcher conquers his enemies before long.

जन्मभकर्माधानोदितास् तु सम्पद्विपत्कराः क्षेमाः । प्रत्यरिसाधकवैनाशिकाः स्युर् मित्रातिमित्रे च ॥

janmabhakarmādhānoditās tu sampadvipatkarāḥ kṣemāḥ | pratyarisādhakavaināśikāḥ syur mitrātimitre ca ||

But those reckoned from the janma-asterism, from the karma ⟨asterism⟩ and from the ādhāna ⟨conception asterism⟩ are the bringers of prosperity ⟨sampat⟩ and of calamity ⟨vipat⟩, the kṣema ⟨asterisms⟩, and there are the pratyari, the sādhaka and the vaināśika, and the mitra and the atimitra.

मित्रातिमित्रसाधकसम्पदः क्षेमेषु कर्मभे यथा । प्राप्नोति नावशेषेष्व् अभिषेकपुरस्ताद् यातस् तु ॥

mitrātimitrasādhakasampadaḥ kṣemeṣu karmabhe yathā | prāpnoti nāvaśeṣeṣv abhiṣekapurastād yātas tu ||

In the mitra, atimitra, sādhaka, sampat and kṣema ⟨asterisms⟩ ⟨he obtains what he does⟩ in the karma-asterism; in the remaining ones he does not obtain it — but ⟨he does⟩, if he has marched in front of the consecration-asterism ⟨abhiṣeka⟩.

सितसिद्धार्थकशालिप्रियङ्गुमदयन्तिकाम्बुभिः पुष्ये । स्नात्वा यायात् प्राचीं सौम्ये सहस्रमणितोयैः ॥

sitasiddhārthakaśālipriyaṅgumadayantikāmbubhiḥ puṣye | snātvā yāyāt prācīṃ saumye sahasramaṇitoyaiḥ ||

Having bathed, in Puṣya, with waters ⟨holding⟩ white mustard, śāli rice, priyaṅgu and madayantikā, let him march east; in Saumya ⟨Mṛgaśiras⟩, with waters ⟨holding⟩ a thousand gems.

गोशृङ्गाप्यनदीगिरिवल्मीकतडागमृत्समायुक्तैः । तोयैः स्नात्वा नृपतिर् यायाद् याम्यां दिशं हस्ते ॥

gośṛṅgāpyanadīgirivalmīkataḍāgamṛtsamāyuktaiḥ | toyaiḥ snātvā nṛpatir yāyād yāmyāṃ diśaṃ haste ||

Having bathed with waters mixed with earth from a cow's horn, from a watering place, a river, a mountain, an anthill and a tank, let the king march to the southern quarter in Hasta.

सरिदभ्याकुलमृद्भिः स्नात्वा चमैत्रे प्राग्दिशं यायात् । श्रवणे तु नदीसङ्गममृत्सलिलैः पश्चिमाम् एव ॥

saridabhyākulamṛdbhiḥ snātvā camaitre prāgdiśaṃ yāyāt | śravaṇe tu nadīsaṅgamamṛtsalilaiḥ paścimām eva ||

Having bathed with the earth ⟨stirred up⟩ by a river's turbulence, let him march to the eastern quarter in Maitra ⟨Anurādhā⟩; but in Śravaṇa, with waters ⟨holding⟩ the earth of a river-confluence, to the west alone.

मधुभद्रदारुसहितैः स्नात्वा तोयैर् उदक् श्रविष्ठासु । गोगजविषाणकोशैर् मधुघृतपूर्णैर् उदक् पौष्णे ॥

madhubhadradārusahitaiḥ snātvā toyair udak śraviṣṭhāsu | gogajaviṣāṇakośair madhughṛtapūrṇair udak pauṣṇe ||

Having bathed with waters together with honey and bhadradāru ⟨deodar⟩, ⟨let him march⟩ north in Śraviṣṭhā ⟨Dhaniṣṭhā⟩; with cow- and elephant-tusk vessels filled with honey and ghee, north in Pauṣṇa ⟨Revatī⟩.

उदग् वै वैश्वदेवे स्नात्वा मधुपूथिकापूर्तसलिलैः । नक्षत्रदेवमन्त्रैश् चाग्निं हुत्वा जयं लभते ॥

udag vai vaiśvadeve snātvā madhupūthikāpūrtasalilaiḥ | nakṣatradevamantraiś cāgniṃ hutvā jayaṃ labhate ||

North indeed, in Vaiśvadeva ⟨Uttarāṣāḍhā⟩, having bathed with waters filled with honey and pūthikā; and having offered into the fire with the mantras of the asterism's deity, he gains victory.

अक्षतमाषाः खिन्नास् तिलसहितास् तण्डुला दधि च गव्यम् । वृषभपिशितं मृगस्य च पञ्चानाम् आश्विनादीनाम् ॥

akṣatamāṣāḥ khinnās tilasahitās taṇḍulā dadhi ca gavyam | vṛṣabhapiśitaṃ mṛgasya ca pañcānām āśvinādīnām ||

Unbroken māṣa beans, ⟨well⟩-cooked; rice-grains with sesame; curds of cow's milk; the flesh of a bull; and that of a deer — for the five ⟨asterisms⟩ beginning with Aśvinī.

रुधिरविलायनपायसभुजङ्गमांसानि शाङ्करादीनाम् । पित्र्ये तिलौदनं षष्टिकान्नम् ऋक्षद्वये परतः ॥

rudhiravilāyanapāyasabhujaṅgamāṃsāni śāṅkarādīnām | pitrye tilaudanaṃ ṣaṣṭikānnam ṛkṣadvaye parataḥ ||

Blood, a melted preparation ⟨vilāyana⟩, milk-rice and serpent's flesh — for those beginning with Śāṅkara ⟨Ārdrā⟩. In Pitrya ⟨Maghā⟩, sesame-rice; and ṣaṣṭika ⟨sixty-day⟩ grain in the two asterisms beyond.

प्राश्याः प्रियङ्गुचित्राण्डजाः फलं यावकं कुलत्थाश् च । मधुसर्पिषी च हस्तान् मूलान्य् अम्बूनि सक्तवो मूलात् ॥

prāśyāḥ priyaṅgucitrāṇḍajāḥ phalaṃ yāvakaṃ kulatthāś ca | madhusarpiṣī ca hastān mūlāny ambūni saktavo mūlāt ||

To be eaten from Hasta ⟨onward⟩: priyaṅgu, the speckled egg-born ⟨birds⟩, fruit, yāvaka ⟨barley-gruel⟩ and kulattha ⟨horse-gram⟩, and honey and ghee. From Mūla ⟨onward⟩: roots, waters and barley-meal.

श्रवणादीनाम् अद्याच् छालिं शाकं बिडालमांसं च । आज्यं यथेष्टमांसं च सक्तवो माषसंयुक्ताः ॥

śravaṇādīnām adyāc chāliṃ śākaṃ biḍālamāṃsaṃ ca | ājyaṃ yatheṣṭamāṃsaṃ ca saktavo māṣasaṃyuktāḥ ||

For those beginning with Śravaṇa he should eat śāli rice, greens, and cat's flesh; and ghee, flesh at will, and barley-meal joined with māṣa beans.

प्राश्यादि घृतं तिलौदनं मत्स्याः क्षीरम् इति प्रदक्षिणम् । अद्यान् नृपतिर् यथादिशं नक्षत्राभिहितं च सिद्धये ॥

prāśyādi ghṛtaṃ tilaudanaṃ matsyāḥ kṣīram iti pradakṣiṇam | adyān nṛpatir yathādiśaṃ nakṣatrābhihitaṃ ca siddhaye ||

Edibles ⟨prāśya⟩ first, ghee, sesame-rice, fish, milk — thus, going clockwise. The king should eat what is prescribed for the asterism and according to the ⟨chosen⟩ direction, for the sake of success.

अस्वादु च्युतकचमक्षिकानुविद्धं दुर्गन्धि क्षयकृद् अभूरि यच् च दग्धम् । सुस्विन्नं मृदु रुचिरं मनोनुकूलं स्वाद्वन्नं बहु विजयाय यानकाले ॥

asvādu cyutakacamakṣikānuviddhaṃ durgandhi kṣayakṛd abhūri yac ca dagdham | susvinnaṃ mṛdu ruciraṃ manonukūlaṃ svādvannaṃ bahu vijayāya yānakāle ||

Food that is tasteless, shot through with fallen hair and flies, foul-smelling, wasting, meagre, and what is burnt ⟨is to be shunned⟩; well-steamed, soft, pleasing, agreeable to the mind, savoury food, and plentiful, ⟨is⟩ for victory at the time of the march.

गुणवति तिथाव् ऋक्षे ऽनिष्टे दिवा गमनं हितं निशि च भगणे शस्तं यानं तिथौ गुणवर्जिते । भतिथिगदितान् दोषान् प्राप्नोत्य् अतः प्रतिलोमगो गुणम् अपि तयोः सम्यग् यातुर् जगाद भृगुर् मुनिः ॥

guṇavati tithāv ṛkṣe 'niṣṭe divā gamanaṃ hitaṃ niśi ca bhagaṇe śastaṃ yānaṃ tithau guṇavarjite | bhatithigaditān doṣān prāpnoty ataḥ pratilomago guṇam api tayoḥ samyag yātur jagāda bhṛgur muniḥ ||

When the tithi is endowed with merit and the asterism is unfavourable, going by day is beneficial; and by night, ⟨when the asterism is good⟩ but the tithi is devoid of merit, the march is commended. One who goes against this incurs the faults declared for asterism and tithi; ⟨and one who goes with it obtains⟩ the merit of the two as well, in full, for the traveller — so the sage Bhṛgu declared.

उदरनयनरोगश्वापदारण्यवाधाः सवितृदिवसयाताप्यश्नुते ऽर्थक्षयं च । अनिलकफजरोगान् शक्तिमानान्नहानिं सलिलजनितपीडां चाह्नि याता हिमांशोः ॥

udaranayanarogaśvāpadāraṇyavādhāḥ savitṛdivasayātāpyaśnute 'rthakṣayaṃ ca | anilakaphajarogān śaktimānānnahāniṃ salilajanitapīḍāṃ cāhni yātā himāṃśoḥ ||

One who journeys on the Sun's day meets with diseases of the belly and of the eyes, harassment from wild beasts and from forests, and he suffers loss of wealth besides. Diseases born of wind and phlegm, loss of strength, of honour and of food, and affliction caused by water — ⟨these⟩ ⟨befall⟩ one who journeys on the day of the cool-rayed one ⟨the Moon⟩.

ज्वलनवधविषासृक्पित्तरुक् शत्रुपीडाम् अवनिजदिनयाता वाध्यते शत्रुसंघैः । अहनि सवितृसूनोर् दैन्यम् आप्नोति गच्छन् स्वजनधनवियोगं मृत्युबन्धामयांश् च ॥

jvalanavadhaviṣāsṛkpittaruk śatrupīḍām avanijadinayātā vādhyate śatrusaṃghaiḥ | ahani savitṛsūnor dainyam āpnoti gacchan svajanadhanaviyogaṃ mṛtyubandhāmayāṃś ca ||

Hurt from fire, from slaughter, from poison, from blood and from bile, and affliction from enemies — one who journeys on the day of the earth-born ⟨Mars⟩ is beset by hosts of enemies. Setting out on the day of the Sun's son ⟨Saturn⟩, he obtains wretchedness, separation from his own people and from his wealth, and death, bondage and diseases.

बुधदिवसगतो ऽरीन् बाधते मन्त्रशक्त्या श्रवणसुखकथाप्तिं शिल्पिमित्रागमांश् च । क्षितिधनजयरत्नस्त्रीप्रतापप्रमोदान् अतिबलम् अचिरेण स्वीकरोत्य् अह्नि सूरेः ॥

budhadivasagato 'rīn bādhate mantraśaktyā śravaṇasukhakathāptiṃ śilpimitrāgamāṃś ca | kṣitidhanajayaratnastrīpratāpapramodān atibalam acireṇa svīkaroty ahni sūreḥ ||

One who goes on Mercury's day beats down his enemies by the power of counsel (mantra), and gains talk that is pleasant to hear, and the coming of artisans and of friends. On the day of the wise one ⟨Jupiter⟩ he makes his own, and quickly, land, wealth, victory, jewels, women, majesty and delights, and great strength.

प्रवरयुवतिशय्यावस्त्रगन्धान्नपानस्मरसुखधनरत्नान्य् अह्नि भुंक्ते सितस्य । अनुपचयगतो ऽहः शस्तम् अप्य् अप्रशस्तं शुभम् उपचयसंस्थः पापसंज्ञो विधत्ते ॥

pravarayuvatiśayyāvastragandhānnapānasmarasukhadhanaratnāny ahni bhuṃkte sitasya | anupacayagato 'haḥ śastam apy apraśastaṃ śubham upacayasaṃsthaḥ pāpasaṃjño vidhatte ||

On Venus's day he enjoys excellent young women, beds, garments, perfumes, food and drink, the pleasure of love, wealth and jewels. A ⟨graha⟩ gone to a non-upacaya makes the day, commended though it be, uncommended; and one named a malefic, standing in an upacaya, brings about what is auspicious.

गरवणिजविष्टिपरिवर्जितानि करणानि यातुर् इष्टानि । गरम् अपि कैश् चिच् छस्तं वणिजं च वणिक्क्रियास्व् एव ॥

garavaṇijaviṣṭiparivarjitāni karaṇāni yātur iṣṭāni | garam api kaiś cic chastaṃ vaṇijaṃ ca vaṇikkriyāsv eva ||

The karaṇas, with Gara, Vaṇij and Viṣṭi excluded, are the ones desired for a traveller. Gara too is approved by some; and Vaṇij ⟨is approved⟩ in mercantile business alone.

शिवभुजगमित्रपितृवसुजलविश्वविरिञ्चिपङ्कजप्रभवाः । इन्द्राग्नीन्द्रनिशाचरवरुणार्यमयोनयश् चाह्नि ॥

śivabhujagamitrapitṛvasujalaviśvaviriñcipaṅkajaprabhavāḥ | indrāgnīndraniśācaravaruṇāryamayonayaś cāhni ||

⟨The kṣaṇas⟩ whose origins are Śiva, Bhujaga ⟨the Serpent⟩, Mitra, the Fathers, the Vasus, the Waters, the Viśvedevas, Viriñci ⟨Brahmā⟩ and the Lotus-born ⟨Brahmā⟩, and whose sources are Indra, Agni, Indra, the night-ranger ⟨Nirṛti⟩, Varuṇa and Aryaman — ⟨these fall⟩ in the day.

रुद्राजाहिर्बुध्न्याः पूषा दस्रान्तकाग्निधातारः । इन्द्वदितिगुरुहरिरवित्वष्ट्रनिलाख्याः क्षणा रात्रौ ॥

rudrājāhirbudhnyāḥ pūṣā dasrāntakāgnidhātāraḥ | indvaditiguruhariravitvaṣṭranilākhyāḥ kṣaṇā rātrau ||

Rudra, Aja ⟨Ajaikapād⟩, Ahirbudhnya, Pūṣan, the Dasras ⟨the Aśvins⟩, Antaka ⟨Yama⟩, Agni and Dhātṛ; and ⟨those⟩ named Indu ⟨the Moon⟩, Aditi, Guru ⟨Bṛhaspati⟩, Hari ⟨Viṣṇu⟩, Ravi ⟨the Sun⟩, Tvaṣṭṛ and Anila ⟨Vāyu⟩ — ⟨these are⟩ the kṣaṇas in the night.

अह्नः पञ्चदशांशो रात्रेश् चैवं मुहूर्त इति संज्ञा । स च विज्ञेयस् तज्ज्ञैश् छायायन्त्राम्बुभिर् युक्त्या ॥

ahnaḥ pañcadaśāṃśo rātreś caivaṃ muhūrta iti saṃjñā | sa ca vijñeyas tajjñaiś chāyāyantrāmbubhir yuktyā ||

A fifteenth part of the day, and of the night likewise, bears the name muhūrta. And it is to be determined by those who know it, by the shadow, by the instrument ⟨gnomon⟩ and by water ⟨-clock⟩, with due method.

नक्षत्रवत् क्षणानां परिघादि तदीश्वरैः समं चिन्त्यं । फलम् अपि तद् एव दृष्टं गर्गाद्यैस् तत्र च श्लोकाः ॥

nakṣatravat kṣaṇānāṃ parighādi tadīśvaraiḥ samaṃ cintyaṃ | phalam api tad eva dṛṣṭaṃ gargādyais tatra ca ślokāḥ ||

For the kṣaṇas, as for the nakṣatras, Parigha and the rest are to be considered together with their lords; and that very same result has been observed by Garga and the others — and ⟨there are⟩ ślokas on this.

अहोरात्रं च सम्पूर्णं चन्द्रनक्षत्रयोजितम् । तन्नक्षत्रमुहूर्ताश् च समकर्मगुणाः स्मृताः ॥

ahorātraṃ ca sampūrṇaṃ candranakṣatrayojitam | tannakṣatramuhūrtāś ca samakarmaguṇāḥ smṛtāḥ ||

A complete day-and-night is joined to the Moon's nakṣatra; and the muhūrtas of that nakṣatra are held to have the same qualities for action ⟨as the nakṣatra itself⟩.

अष्टमे ऽर्धदिवसे समे शुभो यो विरिञ्चविभुसंज्ञितः क्षणः । तेन यानम् अपहाय दक्षिणां सर्वदिक्ष्व् अभिजिता प्रशस्यते ॥

aṣṭame 'rdhadivase same śubho yo viriñcavibhusaṃjñitaḥ kṣaṇaḥ | tena yānam apahāya dakṣiṇāṃ sarvadikṣv abhijitā praśasyate ||

In the eighth ⟨muhūrta⟩, at the exact middle of the day, ⟨is⟩ the auspicious kṣaṇa named for Viriñca the Lord ⟨Brahmā⟩; by it — by Abhijit — journeying is commended in all directions, the south excepted.

सत्य आह गतिकर्मकल्पहा जन्मगस् तु हिमगुर्यियासतः । तत्र देहनवते ऽवजायते तेन कर्मसु न साधकः स्मृतः ॥

satya āha gatikarmakalpahā janmagas tu himaguryiyāsataḥ | tatra dehanavate 'vajāyate tena karmasu na sādhakaḥ smṛtaḥ ||

Satya has said that the cold-rayed one (himagu, the Moon) standing in the natal sign destroys the plan of the business of going, for one who wishes to set out; ⟨for⟩ there a renewal of the body comes about, and for that reason ⟨such a Moon⟩ is not held to be an accomplisher in undertakings.

तच् च तस्य बहुभिर् विशोधितं लग्नम् एव सुतरां यतस् तनुः । तुल्यदेहनवतां प्रपद्य किं सोदयोदयम् उवाच शोभनम् ॥

tac ca tasya bahubhir viśodhitaṃ lagnam eva sutarāṃ yatas tanuḥ | tulyadehanavatāṃ prapadya kiṃ sodayodayam uvāca śobhanam ||

And that ⟨view⟩ of his has been refuted by many, since the ascendant (lagna) is far more truly the body (tanu); and, the renewal of the body being equal ⟨in both cases⟩, why then did he call the rising in the ⟨natal⟩ rising-sign auspicious?

अष्टवर्गपरिशोधितः शशी श्रेष्ठतां समनुवर्तते यदा । जन्मगो ऽपि हि तदा प्रशस्यते यो ऽष्टवर्गशुभदः स शोभनः ॥

aṣṭavargapariśodhitaḥ śaśī śreṣṭhatāṃ samanuvartate yadā | janmago 'pi hi tadā praśasyate yo 'ṣṭavargaśubhadaḥ sa śobhanaḥ ||

When the Moon (śaśī), purified through the aṣṭavarga, attains excellence, then it is commended even standing in the natal sign; whoever is a giver of good in the aṣṭavarga, he is auspicious.

सप्तमायदशषट्त्रिजन्मगो नेष्टदो द्विनिधनोपगैर् ग्रहैः । बन्धुरिःफनवपञ्चमस्थितैश् चेष्टदो यदि विलोमवेश्मगः ॥

saptamāyadaśaṣaṭtrijanmago neṣṭado dvinidhanopagair grahaiḥ | bandhuriḥphanavapañcamasthitaiś ceṣṭado yadi vilomaveśmagaḥ ||

⟨The Moon⟩ standing in the 7th, the 11th (āya), the 10th, the 6th, the 3rd, or in the natal sign is no giver of the desired ⟨result⟩ when grahas have gone to the 2nd and the 8th (nidhana); and it is a giver of the desired ⟨result⟩ with grahas placed in the 4th (bandhu), the 12th (riḥpha), the 9th and the 5th, if it stands in the contrary house.

यस्य गोचरफलप्रमाणता तस्य वेधफलम् इष्यते न वा । प्रायशो न बहुसंमतं त्व् इदं स्थूलमार्गफलदो हि गोचरः ॥

yasya gocaraphalapramāṇatā tasya vedhaphalam iṣyate na vā | prāyaśo na bahusaṃmataṃ tv idaṃ sthūlamārgaphalado hi gocaraḥ ||

For one who holds the transit-result (gocara-phala) to be authoritative — is the vedha result to be accepted by him, or not? For the most part this ⟨vedha⟩ is not agreed to by many, since the gocara is a giver of results by a coarse road.

यस्योत्सृजत्य् उडुपतिः पुरुषो ऽपसव्यं जन्मर्क्षम् आपदम् उपैति स भूमिपालः । यायी तथेतरगृहोपगते सितादौ यायीतरेश् वरजयो बहुले क्षयश् च ॥

yasyotsṛjaty uḍupatiḥ puruṣo 'pasavyaṃ janmarkṣam āpadam upaiti sa bhūmipālaḥ | yāyī tathetaragṛhopagate sitādau yāyītareś varajayo bahule kṣayaś ca ||

The man whose natal star (janmarkṣa) the lord of the stars (uḍupati, the Moon) quits counter-clockwise (apasavya) comes to calamity, ⟨though he be⟩ a ruler of the earth. So too the marcher, when Venus (sita) and the rest have gone to the other house; ⟨then there is⟩ victory for the lord other than the marcher, and in the dark fortnight (bahula), decline.

होराराशाव् उपचयगृहे जन्मभे वा यियासोर् हानिर् हानाव् उडुगणपतौ वृद्धिर् आपूर्यमाणे । पक्षस्य् आदाव् अपचयगृहे हानिर् आपूर्यमाणे वृद्धिस् तूक्ता ह्रसति हिमगौ कृष्णपक्षादिसंस्थे ॥

horārāśāv upacayagṛhe janmabhe vā yiyāsor hānir hānāv uḍugaṇapatau vṛddhir āpūryamāṇe | pakṣasy ādāv apacayagṛhe hānir āpūryamāṇe vṛddhis tūktā hrasati himagau kṛṣṇapakṣādisaṃsthe ||

For one who wishes to set out there is loss (hāni) when the lord of the star-host (uḍugaṇapati, the Moon) is waning in the horā sign ⟨the rising sign⟩, in an upacaya house, or in the natal star, and increase (vṛddhi) when it is waxing. At the beginning of the ⟨bright⟩ fortnight, in an apacaya house, there is loss while ⟨the Moon⟩ waxes; but increase is declared when the cold-rayed one wanes, standing at the beginning of the dark fortnight.

उपचयगृहयुक्तः सव्यगः शुक्लपक्षे शुभम् अभिलषमाणः सौम्यमध्यस्थितो वा । सखिवशिगृहयुक्तः कारकर्क्षे ऽपि चेन्दुर् जयसुखफलदाता तत्प्रहर्तान्य् अथातः ॥

upacayagṛhayuktaḥ savyagaḥ śuklapakṣe śubham abhilaṣamāṇaḥ saumyamadhyasthito vā | sakhivaśigṛhayuktaḥ kārakarkṣe 'pi cendur jayasukhaphaladātā tatprahartāny athātaḥ ||

Joined with an upacaya house, moving to the right (savya), in the bright fortnight, desirous of what is auspicious, or standing between benefics (saumya); joined with the house of a friend (sakhi) or of a subject (vaśin), and also in the kāraka star — the Moon (indu) is then a giver of the fruit of victory and happiness. Now, hereafter, ⟨are told⟩ the things that strike it down.

प्रक्षीणे ऽप्य् अनुपचयस्थिते ऽपि यायाद् विश्रब्धं यदि सखिवश्यकारकर्क्षे । नैवं चेद् उदयगृहात् स्वजन्मभाद् वा सम्पूर्णे ऽप्य् उपचयगे ऽपि न प्रयायात् ॥

prakṣīṇe 'py anupacayasthite 'pi yāyād viśrabdhaṃ yadi sakhivaśyakārakarkṣe | naivaṃ ced udayagṛhāt svajanmabhād vā sampūrṇe 'py upacayage 'pi na prayāyāt ||

Even when ⟨the Moon⟩ is worn away and not standing in an upacaya ⟨house⟩, one may march with confidence, if it is in the star of a friend (sakhi), of a subject (vaśya), or of the kāraka. If it is not so, then — ⟨reckoned⟩ from the rising sign or from one's own natal star — one should not set out, even when ⟨the Moon⟩ is full and even when it is in an upacaya house.

भृगुसुतबुधभिन्ने रुक् सुरेड्येन मृत्युर् भयम् असितकुजाभ्यां केतुना स्त्रीप्रणाशः । अपटुकिरणकान्तौ गच्छतः शत्रुवृद्धिः सविकृतपरिवेषे नेत्रनाशः शशाङ्के ॥

bhṛgusutabudhabhinne ruk sureḍyena mṛtyur bhayam asitakujābhyāṃ ketunā strīpraṇāśaḥ | apaṭukiraṇakāntau gacchataḥ śatruvṛddhiḥ savikṛtapariveṣe netranāśaḥ śaśāṅke ||

When the Moon (śaśāṅka) is split by Venus (bhṛgusuta) or Mercury — sickness; by Jupiter (sureḍya) — death; fear from Saturn (asita) and Mars (kuja); from Ketu, the destruction of ⟨one's⟩ women; when its rays and lustre are dull, an increase of enemies for the one who marches; when its halo (pariveṣa) is distorted, destruction of the eyes.

द्विपदवशगाः सर्वे सिंहं विहाय चतुष्पदाः सलिलनिलयाभर्क्षावश्याः सरीसृपजातयः । मृगपतिवशे तिष्ठन्त्य् एते विहाय सरीसृपान् न कथितगृहेषूह्यं वश्यं जनव्यवहारतः ॥

dvipadavaśagāḥ sarve siṃhaṃ vihāya catuṣpadāḥ salilanilayābharkṣāvaśyāḥ sarīsṛpajātayaḥ | mṛgapativaśe tiṣṭhanty ete vihāya sarīsṛpān na kathitagṛheṣūhyaṃ vaśyaṃ janavyavahārataḥ ||

All four-footed ⟨signs⟩, the lion excepted, are subject to the two-footed ones; the creeping kinds are subject to the signs that dwell in water. These ⟨all⟩ stand subject to the lord of beasts ⟨Leo⟩, the creeping ones excepted. For the signs not spoken of ⟨here⟩, subjection is not to be inferred from ordinary human practice.

स्थलजलजसरीसृपाः स्वकानां बलम् अभिवीक्ष्य विधेयतां भजन्ते । विषमगृहवशे समा द्युसंस्था निशि विषमा वशवर्तिनः समानाम् ॥

sthalajalajasarīsṛpāḥ svakānāṃ balam abhivīkṣya vidheyatāṃ bhajante | viṣamagṛhavaśe samā dyusaṃsthā niśi viṣamā vaśavartinaḥ samānām ||

Land-born, water-born and creeping ⟨signs⟩ come into subjection to those of their own kind after regarding ⟨their⟩ strength. By day the even signs are in the power of the odd signs; by night the odd ones are subject to the even.

शीर्षोदये समभिवांछितकार्यसिद्धिः पृष्ठोदये विफलतां बलविद्रवश् च । यातव्यदिङ्मुखगतस्य सुखेन सिद्धिर् व्यर्थश्रमो भवति दिक्प्रतिलोमलग्ने ॥

śīrṣodaye samabhivāṃchitakāryasiddhiḥ pṛṣṭhodaye viphalatāṃ balavidravaś ca | yātavyadiṅmukhagatasya sukhena siddhir vyarthaśramo bhavati dikpratilomalagne ||

At a head-rising ⟨lagna⟩, accomplishment of the object fully desired; at a back-rising one, failure, and the rout of one's forces. For one who goes facing the direction that is to be travelled, success comes with ease; when the lagna is contrary to the direction, the toil is spent in vain.

शस्तं दिवा दिनबले निशि नक्तवीर्ये राशौ विपर्ययबले गमनं न शस्तम् । इन्द्वर्कलग्नसहितेषु गमश्चराद्येष्व् अन्यस्वकोभयमहीप्रतिवृद्धिदाता ॥

śastaṃ divā dinabale niśi naktavīrye rāśau viparyayabale gamanaṃ na śastam | indvarkalagnasahiteṣu gamaścarādyeṣv anyasvakobhayamahīprativṛddhidātā ||

By day ⟨going⟩ is commended in a sign strong by day, by night in one whose strength is nocturnal; in a sign of reversed strength, going is not commended. Departure, when the Moon, the Sun and the lagna are together in movable ⟨signs⟩ and the rest, is a giver of increase of another's land, of one's own, or of both ⟨respectively⟩.

मीनोदये प्रवसतः कुटिलः सदोषो मार्गो भवत्य् अकृतकार्यनिवर्तनम् च । अन्यांशकेष्व् अपि झषे फलम् एतद् एव मीनांशकेषु च परर्क्षसमाश्रितेषु ॥

mīnodaye pravasataḥ kuṭilaḥ sadoṣo mārgo bhavaty akṛtakāryanivartanam ca | anyāṃśakeṣv api jhaṣe phalam etad eva mīnāṃśakeṣu ca pararkṣasamāśriteṣu ||

For one who sets out when Pisces rises, the road turns crooked and beset with fault, and there is a turning back with the business unaccomplished. Even when the Fish ⟨rises⟩ in the navāṃśas of other signs, and when Pisces navāṃśas fall in other signs, this same result ⟨follows⟩.

रिपुनिधने रिपुनिधनं रिपुषष्ठे लग्नगे वधो यातुः । सत्यानुशासनम् इदं वासिष्ठे नायम् एकान्तः ॥

ripunidhane ripunidhanaṃ ripuṣaṣṭhe lagnage vadho yātuḥ | satyānuśāsanam idaṃ vāsiṣṭhe nāyam ekāntaḥ ||

When the 8th from the enemy ⟨is the rising sign⟩, the enemy's death; when the 6th from the enemy is the lagna, the slaying of the one who marches. This is Satya's teaching; in Vasiṣṭha's ⟨work⟩ it is not held absolutely.

शत्रोः प्रसूतिसमये यदि निधनं संयुतं ग्रहैः पापैः । सौम्ययुतं वा षष्ठं सदसत्फलता ततस् ताभ्याम् ॥

śatroḥ prasūtisamaye yadi nidhanaṃ saṃyutaṃ grahaiḥ pāpaiḥ | saumyayutaṃ vā ṣaṣṭhaṃ sadasatphalatā tatas tābhyām ||

If at the time of the enemy's birth the 8th house is joined with malefic grahas, or the 6th is joined with benefics, then from these two ⟨respectively⟩ comes the state of good and of evil fruit.

क्लेशाद् विना फलम् अरिक्षयम् अर्थसिद्धिं प्राप्नोति लग्नसहिते प्रवसन् स्वलग्ने । अर्थक्षयं श्रममनर्थमतो द्वितीये कल्याणसौख्यविभवागमम् आहुर् एके ॥

kleśād vinā phalam arikṣayam arthasiddhiṃ prāpnoti lagnasahite pravasan svalagne | arthakṣayaṃ śramamanarthamato dvitīye kalyāṇasaukhyavibhavāgamam āhur eke ||

Setting out when ⟨the rising sign⟩ coincides with his own ⟨natal⟩ lagna, he obtains fruit without distress, the destruction of enemies, and the attainment of wealth. In the 2nd from this: loss of wealth, toil, calamity — though some declare ⟨for it⟩ welfare, ease and the coming of riches.

भृत्यार्थवाहनसहायजयास् तृतीये बन्धार्थनाशभयसैन्यवधाश् चतुर्थे । मन्त्रोपजापविपदात्मजभे ऽरिवृद्धिः षष्ठे ऽरिवित्तबलदीप्तिजयागमाश् च ॥

bhṛtyārthavāhanasahāyajayās tṛtīye bandhārthanāśabhayasainyavadhāś caturthe | mantropajāpavipadātmajabhe 'rivṛddhiḥ ṣaṣṭhe 'rivittabaladīptijayāgamāś ca ||

In the 3rd: servants, wealth, vehicles, helpers, victory. In the 4th: bondage, loss of wealth, fear, the slaughter of the army. In the son's sign ⟨the 5th⟩: hostile counsel and subversion, misfortune, the increase of the enemy. In the 6th: the coming of the enemy's wealth, strength, splendour and victory.

द्यूने ऽध्ववाहनविपत्क्षुदतिश्रमार्तिर् बन्धो वधः परिभवो निधने रुजश् च । धर्मे ऽर्थनाशगदकार्यविपद्भयानि कार्यं विना बलभयं दशमे क्षयश् च ॥

dyūne 'dhvavāhanavipatkṣudatiśramārtir bandho vadhaḥ paribhavo nidhane rujaś ca | dharme 'rthanāśagadakāryavipadbhayāni kāryaṃ vinā balabhayaṃ daśame kṣayaś ca ||

In the 7th: disaster to road and vehicle, hunger, excessive toil, pain. In the 8th: bondage, slaying, humiliation, and disease. In the 9th: loss of wealth, illness, ruin of the undertaking, fears. In the 10th: fear of armed force without a cause, and decline.

केचिद् वदन्त्य् उपचयोपगृहीतम् एतत् तस्माच् छुभं दशमभे गमनं विलग्ने । अर्थाप्तिदीप्तिशुभसिद्धिजयाश् च लाभे रिप्फे छलं व्ययभये विजिते ऽपि भेदः ॥

kecid vadanty upacayopagṛhītam etat tasmāc chubhaṃ daśamabhe gamanaṃ vilagne | arthāptidīptiśubhasiddhijayāś ca lābhe ripphe chalaṃ vyayabhaye vijite 'pi bhedaḥ ||

Some say that this ⟨10th⟩ is taken among the upacaya ⟨houses⟩, and that therefore going with the 10th as the lagna is auspicious. In the 11th: gain of wealth, splendour, auspicious accomplishment and victory. In the 12th: fraud, loss and fear; and even when ⟨the enemy is⟩ conquered, a rift ⟨follows⟩.

रोगाज् जन्मगृहोदये सुतवधो ऽसिद्धिश् च तत्पञ्चमे द्यूने क्लेशम् अवाप्य जन्मभवनात् प्राप्नोति पश्चात् सुखम् । मार्गाद् एव निवर्तनं नवमभे मेषूरणे ऽर्थागमः शेषर्क्षेषु यथैव लग्नभवनात् तद्वत् फलं जन्मतः ॥

rogāj janmagṛhodaye sutavadho 'siddhiś ca tatpañcame dyūne kleśam avāpya janmabhavanāt prāpnoti paścāt sukham | mārgād eva nivartanaṃ navamabhe meṣūraṇe 'rthāgamaḥ śeṣarkṣeṣu yathaiva lagnabhavanāt tadvat phalaṃ janmataḥ ||

At the rising of the natal sign, ⟨harm⟩ from disease; in the 5th from it, the death of a son and failure; in the 7th from the natal sign he first meets with distress and afterwards obtains happiness. In the 9th, a turning back from the very road; in the 10th (meṣūraṇa), the coming of wealth. In the remaining signs the result reckoned from the birth ⟨sign⟩ is just as it is from the lagna-house.

क्षुत्तृष्णार्तिमार्गनाशो ऽक्षिरोगः क्लेशावाप्तिस् तिग्मगोः प्राग्विलग्ने । शस्ता चान्द्रे देवतार्थं स्वदेशे कौजे पित्तव्यालशस्त्राग्निपीडा ॥

kṣuttṛṣṇārtimārganāśo 'kṣirogaḥ kleśāvāptis tigmagoḥ prāgvilagne | śastā cāndre devatārthaṃ svadeśe kauje pittavyālaśastrāgnipīḍā ||

In the lagna of the sharp-rayed one ⟨the Sun⟩: hunger, thirst, pain, loss of the way, eye-disease, the meeting with distress. In the Moon's it is commended, for the sake of a deity, within one's own country. In Mars's: affliction from bile, from snakes, from weapons and from fire.

बौधे तुष्टिर् वांछिताप्तिर् यशश् च जैवे ऽथाप्तिः स्थानमानारिनाशाः । स्त्रीरत्नाप्तिः कार्यसिद्धिश् च शौक्रे मान्दे बन्धव्याधिनीचावमानाः ॥

baudhe tuṣṭir vāṃchitāptir yaśaś ca jaive 'thāptiḥ sthānamānārināśāḥ | strīratnāptiḥ kāryasiddhiś ca śaukre mānde bandhavyādhinīcāvamānāḥ ||

In Mercury's: contentment, the attainment of what is wished, and fame. In Jupiter's, then, gain — position, honour, the destruction of enemies. In Venus's: the obtaining of women and jewels, and accomplishment of the undertaking. In Saturn's: bondage, disease, abasement and dishonour.

सौम्यो ऽपि जन्मनि न यः शुभपुष्टिदाता स्थानं न तस्य शुभदं व्रजतो विलग्ने । पापो ऽपि यः शुभफलं प्रकरोति पुंसां स्थानं विलग्नगतम् इष्टम् उशन्ति तस्य ॥

saumyo 'pi janmani na yaḥ śubhapuṣṭidātā sthānaṃ na tasya śubhadaṃ vrajato vilagne | pāpo 'pi yaḥ śubhaphalaṃ prakaroti puṃsāṃ sthānaṃ vilagnagatam iṣṭam uśanti tasya ||

Even a benefic which in the nativity is not a giver of auspicious increase — its place, as the lagna, is not auspicious for one who journeys. Even a malefic which produces auspicious fruit for men — its place, when it has come to the lagna, they hold to be desired.

अविधेयं भवनं यत् स्वजन्मलग्नर्क्षयोः प्रयातॄणाम् । अप्य् अनुकूलं लग्नं धनक्षयायासदं भवति ॥

avidheyaṃ bhavanaṃ yat svajanmalagnarkṣayoḥ prayātṝṇām | apy anukūlaṃ lagnaṃ dhanakṣayāyāsadaṃ bhavati ||

Whatever sign is not subject to the travellers' own natal lagna and natal sign — that lagna, even though favourable ⟨in other respects⟩, becomes a giver of loss of wealth and of toil.

सखिवश्यताम् उपेते स्वजन्मलग्नर्क्षयोर् विलग्नर्क्षे । अपचयकरे ऽपि यातुर् जयधनमानागमाः क्षिप्रम् ॥

sakhivaśyatām upete svajanmalagnarkṣayor vilagnarkṣe | apacayakare 'pi yātur jayadhanamānāgamāḥ kṣipram ||

When the rising sign has come into friendship and subjection to the ascendant and the sign of one's own birth, then even if it is one that causes decrease, victory, wealth and honour come swiftly to the traveller.

केचिद् वदन्ति यस्मिन् ग्रहो निरंशं करोति तल्लग्नम् । भवनं यातुर् अनिष्टं भयशोकोद्वेगदं यस्मात् ॥

kecid vadanti yasmin graho niraṃśaṃ karoti tallagnam | bhavanaṃ yātur aniṣṭaṃ bhayaśokodvegadaṃ yasmāt ||

Some say: that sign in which a graha stands without a degree-portion ⟨niraṃśa⟩ — that lagna, that house, is undesirable for the traveller, since it gives fear, sorrow and agitation.

वृषवृश्चिककर्कटैर् नृणाम् अनुकूलैर् अपि लग्नम् आश्रितैः । गमनं प्रवदन्त्य् अशोभनं मुनयो ऽन्यर्क्षसमाश्रितैर् अपि ॥

vṛṣavṛścikakarkaṭair nṛṇām anukūlair api lagnam āśritaiḥ | gamanaṃ pravadanty aśobhanaṃ munayo 'nyarkṣasamāśritair api ||

Even when Taurus, Scorpio and Cancer are favourable to men, the sages declare going to be inauspicious when they occupy the lagna — and when they are resident in other signs ⟨as their portions⟩ as well.

वेशिर्विलग्नोपगतो यियासोर् विनापि यत्नात् कुरुते फलाप्तिम् । नौयानम् इष्टं जलराशिलग्ने तद् अंशके चान्यगृहोदये ऽपि ॥

veśirvilagnopagato yiyāsor vināpi yatnāt kurute phalāptim | nauyānam iṣṭaṃ jalarāśilagne tad aṃśake cānyagṛhodaye 'pi ||

Veśi, come to the lagna, brings about for one who wishes to set out the attainment of the fruit even without effort. Travel by boat is desired when the lagna is a watery sign, and in its navāṃśa, and even when another sign rises ⟨holding that portion⟩.

ऊर्ध्वा तिर्यग् वानता स्याच् च होरा मुक्ता क्रान्ता नागतार्का क्रमेण । इत्य् एताः स्युर् जीवशर्मोपदेशे ज्ञेयो राशिर् ब्रह्मषण्डस्य पक्षे ॥

ūrdhvā tiryag vānatā syāc ca horā muktā krāntā nāgatārkā krameṇa | ity etāḥ syur jīvaśarmopadeśe jñeyo rāśir brahmaṣaṇḍasya pakṣe ||

A horā is upward-facing, sideways-facing, or bent downward according as ⟨the Sun⟩ has left it, is traversing it, or has not yet reached it — in that order. These ⟨designations⟩ hold in the teaching of Jīvaśarman; in the school of Brahmaṣaṇḍa it is the rāśi ⟨and not the horā⟩ that is to be so understood.

ऊर्ध्वा स्याद् या षट्चराद्येषु होरा भूयो भूयो मण्डले कैश्चिद् उक्ता । राशौ राशौ प्राग्विलग्नोपयातैः द्रेक्काणैस् तु प्राह होरां वसिष्ठः ॥

ūrdhvā syād yā ṣaṭcarādyeṣu horā bhūyo bhūyo maṇḍale kaiścid uktā | rāśau rāśau prāgvilagnopayātaiḥ drekkāṇais tu prāha horāṃ vasiṣṭhaḥ ||

Some have said that the horā which is upward-facing ⟨falls⟩ among the six beginning with a movable ⟨sign⟩, and so again and again around the circle. But Vasiṣṭha declared the horā ⟨to be reckoned⟩, sign by sign, from the drekkāṇas elapsed before the ascendant.

सर्वं प्रमाणं मुनिचोदितत्वात् किं त्व् अत्र योज्यं दलम् एव होरा । यस्मिन् सहस्रांशुरवस्थितो ऽर्धे तिर्यङ्मुखी सा गणयेत् ततो ऽन्याः ॥

sarvaṃ pramāṇaṃ municoditatvāt kiṃ tv atra yojyaṃ dalam eva horā | yasmin sahasrāṃśuravasthito 'rdhe tiryaṅmukhī sā gaṇayet tato 'nyāḥ ||

All ⟨these views⟩ are authoritative, since sages have propounded them; but the horā to be applied here is simply the half ⟨of a sign⟩. That half in which the thousand-rayed one ⟨the Sun⟩ stands is the sideways-facing one; the rest are to be reckoned from it.

धत्ते वांछितकार्यम् ऊर्ध्ववदना क्लेशाद् विना लग्नगा क्लेशायासपरिक्षयांश् च कुरुते तिर्यङ्मुखी गच्छतः । सैन्यभ्रंशम् अधोमुखी प्रकुरुते कृच्छ्राद् गृहे चागमं सर्वाः पुष्टफलप्रदाः स्वपतिना दृष्टा न पापग्रहैः ॥

dhatte vāṃchitakāryam ūrdhvavadanā kleśād vinā lagnagā kleśāyāsaparikṣayāṃś ca kurute tiryaṅmukhī gacchataḥ | sainyabhraṃśam adhomukhī prakurute kṛcchrād gṛhe cāgamaṃ sarvāḥ puṣṭaphalapradāḥ svapatinā dṛṣṭā na pāpagrahaiḥ ||

The upward-faced ⟨horā⟩, standing in the ascendant, accomplishes the desired undertaking without distress. The sideways-facing one brings the one who marches distress, toil and wastings. The downward-facing one brings about the collapse of the army, and a homecoming only through hardship. All ⟨of them⟩ yield full fruit when aspected by their own lord and not by malefic grahas.

ग्रहदिवसफलं यद् एव यातुस् तद् अखिलम् एव करोति तस्य होरा । हिमसलिलसृजो विनाह कश्चिद् युवतिसमाश्रयरत्नदेति चान्द्री ॥

grahadivasaphalaṃ yad eva yātus tad akhilam eva karoti tasya horā | himasalilasṛjo vināha kaścid yuvatisamāśrayaratnadeti cāndrī ||

Whatever result the graha of the day ⟨gives⟩ to the traveller, exactly all of that his horā produces — save the horā of the maker of cold water ⟨the Moon⟩: someone has said that the lunar ⟨horā⟩ gives the resort of young women, and jewels.

द्रेक्काणाकारचेष्टागुणसदृशफलं योजयेद् वृद्धिहेतोर् द्रेक्काणे सौम्यरूपे कुसुमफलयुते रत्नभाण्डान्विते च । सौम्यैर् दृष्टे जयः स्यात् प्रहरणसहिते पापदृष्टे च भङ्गः साग्नौ दाहो ऽथ बन्धः सभुजगनिगले पाशयुक्ते च यातुः ॥

drekkāṇākāraceṣṭāguṇasadṛśaphalaṃ yojayed vṛddhihetor drekkāṇe saumyarūpe kusumaphalayute ratnabhāṇḍānvite ca | saumyair dṛṣṭe jayaḥ syāt praharaṇasahite pāpadṛṣṭe ca bhaṅgaḥ sāgnau dāho 'tha bandhaḥ sabhujaganigale pāśayukte ca yātuḥ ||

One should predict a result answering to the drekkāṇa's shape, gesture and attribute. When the drekkāṇa is of benign form, joined with flowers and fruit, and furnished with gems and vessels, ⟨it is⟩ a cause of increase; and aspected by benefics there is victory. When it holds a weapon and is aspected by malefics, there is rout; when it has fire, burning; and when it has a serpent and a fetter, or is joined with a noose, bondage for the traveller.

नृपमूर्तिर् लग्नगते द्रेक्काणे मन्त्रिणो द्वितीये च । वैद्यपुरोहितसाम्बत्सरास् तृतीये परे भृत्याः ॥

nṛpamūrtir lagnagate drekkāṇe mantriṇo dvitīye ca | vaidyapurohitasāmbatsarās tṛtīye pare bhṛtyāḥ ||

In the drekkāṇa occupying the ascendant, the king's own person; in the second, the ministers; in the third, the physician, the purohita and the year-reckoner ⟨court astrologer⟩; in the next, the servants.

स्थानपराक्रमचिन्ता व्यापारपराक्रमौ चमूपबलम् । अभ्यवहार्यं शयनासने च तत्पंचसु क्रमशः ॥

sthānaparākramacintā vyāpāraparākramau camūpabalam | abhyavahāryaṃ śayanāsane ca tatpaṃcasu kramaśaḥ ||

Concern for station and prowess; business and valour; the strength of the army's commander; food; and bed and seat — ⟨these⟩ in the five ⟨drekkāṇas⟩ after that, in order.

यानासनशय्यावाहनानि दशमे ऽपरे ऽन्नपानानि । वाहनयोधाः परतस् त्रयोदशे भवति युवराजा ॥

yānāsanaśayyāvāhanāni daśame 'pare 'nnapānāni | vāhanayodhāḥ paratas trayodaśe bhavati yuvarājā ||

In the tenth, conveyances, seats, beds and mounts; in the next, food and drink; after that, mounts and warriors; in the thirteenth is the crown prince.

ज्ञेयं बलं प्रयातुर् मन्त्रस्य विनिश्चयश् च तत्परतः । परतः पञ्चदशाद्ये द्रेक्काणचतुष्टये रिपवः ॥

jñeyaṃ balaṃ prayātur mantrasya viniścayaś ca tatparataḥ | parataḥ pañcadaśādye drekkāṇacatuṣṭaye ripavaḥ ||

Beyond that ⟨in the fourteenth⟩ the strength of the one setting out, and the settling of counsel, are to be known; further on, in the set of four drekkāṇas beginning with the fifteenth, the enemies.

एकोनविंशके सैनिकाम्बुशयने धनानि परतो ऽर्थाः । परतो ऽस्य दण्डनेता सैन्यस्योपद्रवः परतः ॥

ekonaviṃśake sainikāmbuśayane dhanāni parato 'rthāḥ | parato 'sya daṇḍanetā sainyasyopadravaḥ parataḥ ||

In the nineteenth, the soldiers' water and couch; beyond that, wealth; beyond that, riches; after that, his commander of forces; after that, calamity to the army.

सेनाच्छिद्रं तस्मात् सेनानेता भवेच् चतुर्विंशे । सैन्यारोग्यं सैन्यं चतुष्पदं च क्रमात् त्रितये ॥

senācchidraṃ tasmāt senānetā bhavec caturviṃśe | sainyārogyaṃ sainyaṃ catuṣpadaṃ ca kramāt tritaye ||

From that, a breach in the army; in the twenty-fourth stands the leader of the army. The army's health, the army ⟨itself⟩, and four-footed beasts, in the ⟨following⟩ three, in order.

कार्यं कोशः फलसिद्धयस् त्रये भूमिपास् त्रये परतः । धर्मक्रियाथ योधार्चनं च यात्रासमाप्तिश् च ॥

kāryaṃ kośaḥ phalasiddhayas traye bhūmipās traye parataḥ | dharmakriyātha yodhārcanaṃ ca yātrāsamāptiś ca ||

In ⟨the next⟩ three, the undertaking, the treasury and the accomplishment of results; in the three beyond that, the kings; ⟨then⟩ the performance of dharma, then the honouring of the warriors, and the ending of the expedition.

इत्य् उदयाद्या भावा द्रेक्काणैर् ये मया समुद्दिष्टाः । सदसत्फलम् आदेश्यं सदसद्युतवीक्षणात् तेषाम् ॥

ity udayādyā bhāvā drekkāṇair ye mayā samuddiṣṭāḥ | sadasatphalam ādeśyaṃ sadasadyutavīkṣaṇāt teṣām ||

Thus the bhāvas beginning with the rising ⟨sign⟩, which I have set out by the drekkāṇas: their good or evil result is to be declared from conjunction with, and aspect of, good or evil ⟨grahas⟩.

नवभागे तिग्मांशोर्वाहननाशो विलग्नसंप्राप्ते । कृच्छ्रात् स्वगृहागमनं प्रतापमृदुता च चन्द्रांशे ॥

navabhāge tigmāṃśorvāhananāśo vilagnasaṃprāpte | kṛcchrāt svagṛhāgamanaṃ pratāpamṛdutā ca candrāṃśe ||

When the navāṃśa of the hot-rayed one ⟨the Sun⟩ has come to the ascendant, ⟨there is⟩ destruction of the mount; in the Moon's portion, a homecoming through hardship, and a softening of majesty.

कौजे ऽग्निभयं बौधे मित्रप्राप्तिर् धनागमो जैवे । भोगविवृद्धिः शौक्रे भृत्यविनाशो रविसुतांशे ॥

kauje 'gnibhayaṃ baudhe mitraprāptir dhanāgamo jaive | bhogavivṛddhiḥ śaukre bhṛtyavināśo ravisutāṃśe ||

In Mars's ⟨navāṃśa⟩, fear of fire; in Mercury's, the gaining of a friend; in Jupiter's, the coming of wealth; in Venus's, increase of enjoyments; in the portion of the Sun's son ⟨Saturn⟩, the destruction of servants.

यद् उदयति फलं ग्रहे प्रदिष्टं जनयति तस्य नवांशको विलग्ने । शुभभवननवांशके सहायो रिपुबलभागम् उपैति यातुर् अत्र ॥

yad udayati phalaṃ grahe pradiṣṭaṃ janayati tasya navāṃśako vilagne | śubhabhavananavāṃśake sahāyo ripubalabhāgam upaiti yātur atra ||

Whatever result is laid down for a graha at its rising, its navāṃśa produces that ⟨same result⟩ in the ascendant. Here, in the navāṃśa of an auspicious sign, the traveller's ally obtains a share of the enemy's strength.

यत् प्रोक्तं राश्य् उदये द्वादशभागे ऽपि तत् फलं वाच्यम् । यच् च नवांशकविहितं त्रिंशांशस्योदये तत् स्यात् ॥

yat proktaṃ rāśy udaye dvādaśabhāge 'pi tat phalaṃ vācyam | yac ca navāṃśakavihitaṃ triṃśāṃśasyodaye tat syāt ||

What has been declared for the rising of a rāśi is to be pronounced for the dvādaśāṃśa as well; and what is prescribed for the navāṃśa, that holds at the rising of the triṃśāṃśa.

सन्तापशोकगदविघ्नकृद् उद्गमे ऽर्कः कल्याणमानबलहार्दिहरो द्वितीये । हेमान्नविद्रुममणिक्षितिदस् तृतीये वैराग्यबन्धुकलहारतिदश् चतुर्थे ॥

santāpaśokagadavighnakṛd udgame 'rkaḥ kalyāṇamānabalahārdiharo dvitīye | hemānnavidrumamaṇikṣitidas tṛtīye vairāgyabandhukalahāratidaś caturthe ||

At the rising place — the 1st — the Sun makes burning distress, grief, disease and obstruction; in the 2nd he carries off welfare, honour, strength and affection; in the 3rd he gives gold, food, coral, gems and land; in the 4th, disaffection, quarrel with kinsmen and discontent.

पुत्रापदं सुतगृहे ऽध्वनि चार्थसिद्धिं षष्ठे ऽभिवांछितफलाप्तिम् अरिक्षयं च । द्यूने कलत्रकलहं धनसंक्षयं च मृत्युं करोति निधने सविता रुजं च ॥

putrāpadaṃ sutagṛhe 'dhvani cārthasiddhiṃ ṣaṣṭhe 'bhivāṃchitaphalāptim arikṣayaṃ ca | dyūne kalatrakalahaṃ dhanasaṃkṣayaṃ ca mṛtyuṃ karoti nidhane savitā rujaṃ ca ||

In the house of sons — the 5th — ⟨he brings⟩ calamity to sons, and on the road success in wealth; in the 6th, the winning of the wished-for fruit and the destruction of enemies; in the 7th (dyūna), quarrel with the wife and the utter wasting away of wealth; and in the 8th (nidhana) the Sun brings about death, and disease.

धर्मं हिनस्ति नवमे सवितार्थदश् च हत्वा वियत्यविदितं श्रमकर्मदाता । रत्नागमं सुबहु लाभगतः करोति कृत्वा व्ययं व्ययगतः कुरुते ऽर्थम् अल्पम् ॥

dharmaṃ hinasti navame savitārthadaś ca hatvā viyatyaviditaṃ śramakarmadātā | ratnāgamaṃ subahu lābhagataḥ karoti kṛtvā vyayaṃ vyayagataḥ kurute 'rtham alpam ||

In the 9th the Sun destroys dharma, and — having destroyed it — is a giver of wealth; in the sky, the 10th, he is the giver of toil and hard labour, coming unlooked-for; gone to the 11th (lābha) he brings a very abundant influx of gems; and placed in the 12th (vyaya) he makes expenditure, and yields only a little wealth.

लग्ने शशी कलहशोककरो न पूर्णः स्त्रीवाजिरत्नसुहृदात्मजदः कुटुम्बे । दुश्चिक्यगो युवतिरत्नधनप्रदाता बन्ध्वाप्तिदः सुहृदि तत्क्षयदश् च कृष्णे ॥

lagne śaśī kalahaśokakaro na pūrṇaḥ strīvājiratnasuhṛdātmajadaḥ kuṭumbe | duścikyago yuvatiratnadhanapradātā bandhvāptidaḥ suhṛdi tatkṣayadaś ca kṛṣṇe ||

In the lagna the Moon, when not full, makes quarrel and grief; in the 2nd (kuṭumba) he gives women, horses, gems, friends and sons; gone to the 3rd (duścikya) he bestows young women, gems and wealth; in the 4th he gives the gaining of kinsmen — and, when dark ⟨waning⟩, the loss of those same.

अर्थप्रदस् तनयगः सुतशोककृच् च मित्रारितां प्रकुरुते न सुखं च षष्ठे । अस्ते ऽर्थभूयुवतिदो ऽर्थविनाशदो ऽणुश् चन्द्रो ऽष्टमे निधनशोककरः प्रयातुः ॥

arthapradas tanayagaḥ sutaśokakṛc ca mitrāritāṃ prakurute na sukhaṃ ca ṣaṣṭhe | aste 'rthabhūyuvatido 'rthavināśado 'ṇuś candro 'ṣṭame nidhanaśokakaraḥ prayātuḥ ||

Gone to the house of sons — the 5th — he gives wealth and yet makes grief over sons; in the 6th he brings about the enmity of friends, and no ease; in the setting place, the 7th, he gives wealth, land and young women — thin ⟨waning⟩, he destroys wealth; and in the 8th the Moon makes death and grief for the one who sets out.

प्रत्येति चाशु नवमे कुरुते च कार्यं क्षीणे क्षयो वियति वृद्धिरतो ऽन्यथास्थे । ऐश्वर्यसौख्यधनलाभम् उपैति लाभे क्लेशक्षयव्ययभयानि च रिष्फयाते ॥

pratyeti cāśu navame kurute ca kāryaṃ kṣīṇe kṣayo viyati vṛddhirato 'nyathāsthe | aiśvaryasaukhyadhanalābham upaiti lābhe kleśakṣayavyayabhayāni ca riṣphayāte ||

In the 9th he returns swiftly and accomplishes the business; in the sky, the 10th, when waning there is decline, and increase when he stands otherwise than that; in the 11th (lābha) ⟨the traveller⟩ obtains lordship, ease, wealth and gain; and when ⟨the Moon⟩ has gone to the 12th (riṣpha), distress, decline, expenditure and fears.

लग्ने विषाग्निरुधिरागमशस्त्रबाधा भिन्द्याद् बलं धनगतो ऽर्थकरश् च पश्चात् । दुश्चिक्यगो युवतिरत्नधनाम्बराप्तिं बन्धुक्षयारिभयदो हिबुके महीजः ॥

lagne viṣāgnirudhirāgamaśastrabādhā bhindyād balaṃ dhanagato 'rthakaraś ca paścāt | duścikyago yuvatiratnadhanāmbarāptiṃ bandhukṣayāribhayado hibuke mahījaḥ ||

In the lagna Mars ⟨brings⟩ affliction by poison, fire, flow of blood and weapons, and would shatter strength; gone to the wealth house — the 2nd — he makes wealth, but afterwards; gone to the 3rd (duścikya), the gaining of young women, gems, wealth and garments; in the hibuka, the 4th, he gives the loss of kinsmen and fear from enemies.

पुत्रापदं क्षितिसुतः कुरुते सुतस्थः शत्रुप्रणाशम् अचिराद् अरिगः करोति । अर्थक्षयारतिगदार्दनमस्तसंस्थो बन्धार्थहानिगदमृत्युभयानि मृत्यौ ॥

putrāpadaṃ kṣitisutaḥ kurute sutasthaḥ śatrupraṇāśam acirād arigaḥ karoti | arthakṣayāratigadārdanamastasaṃstho bandhārthahānigadamṛtyubhayāni mṛtyau ||

Standing in the 5th, Mars makes calamity to sons; gone to the enemy house — the 6th — he brings about the ruin of enemies before long; placed in the setting place, the 7th, loss of wealth, discontent, disease and torment; in the 8th (mṛtyu), bondage, loss of wealth, disease, death and fears.

धर्मं न साधयति धर्मगतो महीजः शस्तो ऽम्बरे न शुभदः कथितो ऽपरैश् च । लाभे ऽर्थसिद्धिविभवागमदः प्रयातुर् वित्तक्षयं बहु करोति गतश् च रिष्फे ॥

dharmaṃ na sādhayati dharmagato mahījaḥ śasto 'mbare na śubhadaḥ kathito 'paraiś ca | lābhe 'rthasiddhivibhavāgamadaḥ prayātur vittakṣayaṃ bahu karoti gataś ca riṣphe ||

Gone to the dharma house — the 9th — Mars does not accomplish dharma; in the sky, the 10th, he is commended, ⟨though⟩ by others he is declared to give nothing auspicious; in the 11th (lābha) he gives the traveller success in wealth and the coming of riches; and gone to the 12th (riṣpha) he causes much wasting of wealth.

लग्ने कीर्तिसुखार्थबुद्धिविजयान् प्राप्नोति वित्तं धने सोत्कण्ठं स विरागमेति सहजे कामान् लभेताखिलान् । पाताले शयनान्नपानविभवान् पुत्रागमं पञ्चमे षष्ठे यात्य् अरिबाध्यतां शशिसुते क्लेशश् च यातुर् भवेत् ॥

lagne kīrtisukhārthabuddhivijayān prāpnoti vittaṃ dhane sotkaṇṭhaṃ sa virāgameti sahaje kāmān labhetākhilān | pātāle śayanānnapānavibhavān putrāgamaṃ pañcame ṣaṣṭhe yāty aribādhyatāṃ śaśisute kleśaś ca yātur bhavet ||

With Mercury in the lagna one obtains fame, ease, wealth, intelligence and victory; in the 2nd, wealth attended with longing; in the 3rd (sahaja) he comes to disaffection, ⟨yet⟩ would obtain all his desires; in the pātāla, the 4th, beds, food, drink and riches; in the 5th, the coming of a son; in the 6th he comes to be harassed by enemies, and distress befalls the traveller.

जायास्थे प्रवराङ्गनाम्बरधनप्राप्तिर् बुधे ऽर्काच्युते केचित् क्लेशम् उशन्ति नैधनगते शंसन्ति केचिच् छुभम् । धर्मे धर्मविवृद्धिर् अम्बरगते सिद्धिर् भवेद् ईप्सिता विद्यार्थाप्तिर् अयत्नतश् च परतो रिष्फे च वाच्यो व्ययः ॥

jāyāsthe pravarāṅganāmbaradhanaprāptir budhe 'rkācyute kecit kleśam uśanti naidhanagate śaṃsanti kecic chubham | dharme dharmavivṛddhir ambaragate siddhir bhaved īpsitā vidyārthāptir ayatnataś ca parato riṣphe ca vācyo vyayaḥ ||

With Mercury standing in the wife's place — the 7th — and fallen away from the Sun, there is the gaining of an excellent woman, garments and wealth; when he has gone to the 8th (naidhana) some hold it distress, while some declare it auspicious; in the 9th, a great increase of dharma; gone to the sky, the 10th, the wished-for success comes about; in the next, the 11th, the winning of learning and wealth without effort; and in the 12th (riṣpha) expenditure is to be pronounced.

कीर्तिर् लग्ने ऽर्थाथसिद्धिर् द्वितीये दुश्चिक्यस्थे क्षुच्छ्रमार्तिः सुरेज्ये । पातालस्थे धर्मतत्वाभिमाना कार्यं सिध्यत्य् आत्मजस्थे ऽप्य् असाध्यम् ॥

kīrtir lagne 'rthāthasiddhir dvitīye duścikyasthe kṣucchramārtiḥ surejye | pātālasthe dharmatatvābhimānā kāryaṃ sidhyaty ātmajasthe 'py asādhyam ||

With Jupiter in the lagna, fame; in the 2nd, the attainment of wealth; standing in the 3rd (duścikya), hunger, exhaustion and pain; standing in the pātāla, the 4th, regard for the truth of dharma; and with him in the house of sons, the 5th, the business succeeds even when it cannot be accomplished.

षष्ठे जीवे शत्रुरायाति वश्यं केचित् प्राहुर् वश्यतां याति शत्रोः । विन्दन्त्य् अस्ते ऽरिष्टयोषायशांसि मृत्यौ प्राणान् हन्त्य् अथान्ये जगुर् न ॥

ṣaṣṭhe jīve śatrurāyāti vaśyaṃ kecit prāhur vaśyatāṃ yāti śatroḥ | vindanty aste 'riṣṭayoṣāyaśāṃsi mṛtyau prāṇān hanty athānye jagur na ||

With Jupiter in the 6th the enemy comes into subjection — some declare ⟨instead⟩ that one goes into subjection to the enemy; in the setting place, the 7th, they find freedom from harm, women and fame; in the 8th (mṛtyu) he destroys the life-breaths — but others have said not so.

पुत्रोत्पत्तिर् धर्मसिद्धिश् च धर्मे जीवे कर्मण्य् अर्थसिद्धिर् यशश् च । लाभे कार्यं वाञ्छितं याति सिद्धिः रिष्फे प्राप्ते क्लिश्यते ऽनेकदुःखैः ॥

putrotpattir dharmasiddhiś ca dharme jīve karmaṇy arthasiddhir yaśaś ca | lābhe kāryaṃ vāñchitaṃ yāti siddhiḥ riṣphe prāpte kliśyate 'nekaduḥkhaiḥ ||

With Jupiter in the 9th, the birth of a son and the accomplishment of dharma; in the 10th, the house of action, success in wealth and fame; in the 11th (lābha) the wished-for business goes to accomplishment; and when he has reached the 12th (riṣpha), one is tormented with manifold sorrows.

वेश्यार्थाम्बरमाल्यभोजनसुखप्राप्तिर् विलग्ने भृगौ लाभो ऽर्थे सहजे न सीदति गतः प्राप्नोति श्रेष्ठां श्रुतिम् । पाताले सुहृदागमः सुतगृहे स्थानार्थमानागमः षष्ठे शत्रुपराभवारतिशुचं स्थाने ऽन्यथा तज्जगुः ॥

veśyārthāmbaramālyabhojanasukhaprāptir vilagne bhṛgau lābho 'rthe sahaje na sīdati gataḥ prāpnoti śreṣṭhāṃ śrutim | pātāle suhṛdāgamaḥ sutagṛhe sthānārthamānāgamaḥ ṣaṣṭhe śatruparābhavāratiśucaṃ sthāne 'nyathā tajjaguḥ ||

With Venus in the lagna, the gaining of courtesans, wealth, garments, garlands, food and pleasure; in the 2nd (artha), gain; gone to the 3rd (sahaja) he does not sink, and obtains excellent learning; in the pātāla, the 4th, the coming of friends; in the house of sons, the 5th, the coming of station, wealth and honour; in the 6th, the overthrow of enemies together with discontent and grief — for that position ⟨others⟩ have declared it otherwise.

दत्त्वा स्त्रीधनम् अस्तगः स्वविषयव्युच्छित्तिदो भार्गवः कार्यं साधयते ऽष्टमे ऽथ नवमे क्षिप्रं करोतीप्सितम् । यातुः कर्मगतः प्रभूतधनदो लाभे जयार्थप्रदो व्यर्थं द्वादशगो व्ययं प्रकुरुते शस्तो ऽपरैर् द्वादशे ॥

dattvā strīdhanam astagaḥ svaviṣayavyucchittido bhārgavaḥ kāryaṃ sādhayate 'ṣṭame 'tha navame kṣipraṃ karotīpsitam | yātuḥ karmagataḥ prabhūtadhanado lābhe jayārthaprado vyarthaṃ dvādaśago vyayaṃ prakurute śasto 'parair dvādaśe ||

Venus standing in the setting place — the 7th — having given women and wealth, brings about the severing of one's own domain; in the 8th he accomplishes the business; and in the 9th he swiftly does what is desired; gone to the 10th he gives the traveller abundant wealth; in the 11th (lābha) he gives victory and wealth; placed in the 12th he causes fruitless expenditure — ⟨though⟩ by others he is commended in the 12th.

बन्धं वधं चार्कसुते विलग्ने धने ऽर्थहानिं लभते शुभं च । शत्रोर् बलं हन्ति गतस् तृतीये चतुर्थगो बन्धुभयं परेभ्यः ॥

bandhaṃ vadhaṃ cārkasute vilagne dhane 'rthahāniṃ labhate śubhaṃ ca | śatror balaṃ hanti gatas tṛtīye caturthago bandhubhayaṃ parebhyaḥ ||

With Saturn in the lagna, bondage and slaughter; in the 2nd one gets loss of wealth, and good as well; gone to the 3rd he destroys the enemy's strength; gone to the 4th, fear for one's kinsmen from others.

नार्थस्य सिद्धिः सुतगे ऽर्कपुत्रे रिपून् रिपुस्थे स जयत्य् अयत्नात् । उत्साहभङ्गो ऽक्षिरुजश् च दारे विषाग्निशस्त्रादिवधो ऽष्टमस्थे ॥

nārthasya siddhiḥ sutage 'rkaputre ripūn ripusthe sa jayaty ayatnāt | utsāhabhaṅgo 'kṣirujaś ca dāre viṣāgniśastrādivadho 'ṣṭamasthe ||

With Saturn in the house of sons — the 5th — there is no attainment of wealth; standing in the enemy house, the 6th, he conquers enemies without any effort; in the wife's place, the 7th, the breaking of resolve and disease of the eyes; standing in the 8th, death by poison, fire, weapons and the like.

धर्मे न धर्मं लभते सुखञ् च यानावृतिं कर्मफलं च खस्थे । एकादशस्थे जयवित्तलाभान् मन्दे ऽन्त्यगे नार्थम् उपैति याता ॥

dharme na dharmaṃ labhate sukhañ ca yānāvṛtiṃ karmaphalaṃ ca khasthe | ekādaśasthe jayavittalābhān mande 'ntyage nārtham upaiti yātā ||

In the 9th he obtains neither dharma nor ease; in the 10th, the turning back of the expedition, and the fruit of the deed; standing in the 11th, gains of victory and wealth; and with Saturn gone to the last, the 12th, the traveller comes by no wealth.

प्रायो जगुः सहजशत्रुदशायसंस्थाः पापाः शुभाः सवितृजं परिहृत्य खस्थम् । सर्वत्रगाः शुभफलं जनयन्ति सौम्यास् त्यक्त्वास्तसंस्थममरारिगुरुं जिगीषोः ॥

prāyo jaguḥ sahajaśatrudaśāyasaṃsthāḥ pāpāḥ śubhāḥ savitṛjaṃ parihṛtya khastham | sarvatragāḥ śubhaphalaṃ janayanti saumyās tyaktvāstasaṃsthamamarāriguruṃ jigīṣoḥ ||

Generally they have declared that malefics standing in the 3rd, the 6th, the 10th and the 11th are auspicious — excepting the Sun's son ⟨Saturn⟩ when he stands in the 10th; and benefics, wherever they have gone, produce auspicious fruit — excepting the preceptor of the demons ⟨Venus⟩ standing in the setting place, the 7th — for one who seeks conquest.

केचित् प्राहुर् अरिव्ययास्तसहजस्थानानि हित्वा भृगुः श्रेष्ठश् चन्द्रसुतो ऽन्त्यधर्मसहजद्यूनस्थितो नेतरः । चन्द्रो लाभसुतार्थधर्मसहजव्योमस्थितः पूजितो जीवः सर्वगतो मणित्थकथितो नेष्टो ऽन्त्यषट्स्त्र्याश्रितः ॥

kecit prāhur arivyayāstasahajasthānāni hitvā bhṛguḥ śreṣṭhaś candrasuto 'ntyadharmasahajadyūnasthito netaraḥ | candro lābhasutārthadharmasahajavyomasthitaḥ pūjito jīvaḥ sarvagato maṇitthakathito neṣṭo 'ntyaṣaṭstryāśritaḥ ||

Some declare: excepting the places of the enemy ⟨6th⟩, of expense ⟨12th⟩, of setting ⟨7th⟩ and of the brother ⟨3rd⟩, Venus is best; the Moon's son ⟨Mercury⟩ ⟨is best⟩ standing in the last ⟨12th⟩, the 9th, the 3rd and the 7th, and not otherwise; the Moon standing in the 11th, the 5th, the 2nd, the 9th, the 3rd and the sky ⟨10th⟩ is honoured; and Jupiter, said by Maṇittha ⟨to be good⟩ wherever he goes, is not wished for when he has resorted to the last ⟨12th⟩, the 6th and the woman's place ⟨7th⟩.

एकीयपक्षे ऽपि हि कैश्चिद् उक्तो भृगुः शुभो ऽन्त्यात्मजलाभवर्जम् । चन्द्रस्त्रिषष्ठायदशास्तसंस्थो बुधो ऽस्तलग्नायसुहृद्व्ययस्थः ॥

ekīyapakṣe 'pi hi kaiścid ukto bhṛguḥ śubho 'ntyātmajalābhavarjam | candrastriṣaṣṭhāyadaśāstasaṃstho budho 'stalagnāyasuhṛdvyayasthaḥ ||

In the view of one ⟨further⟩ school too it has been said by some that Venus is auspicious excepting the last ⟨12th⟩, the 5th and the 11th; the Moon ⟨so⟩ when standing in the 3rd, the 6th, the 11th, the 10th and the 7th; and Mercury when standing in the 7th, the lagna, the 11th, the friend's place ⟨4th⟩ and the 12th.

सौम्यासौम्येष्व् एतल् लग्नादिस्थेषु यत् फलं प्रोक्तम् । तत्समकालगतानां फलवैषम्याद् अनेकान्तम् ॥

saumyāsaumyeṣv etal lagnādistheṣu yat phalaṃ proktam | tatsamakālagatānāṃ phalavaiṣamyād anekāntam ||

This result which has been declared for benefics and malefics standing in the lagna and the houses that follow is not absolute (anekānta), because of the disparity among the results of ⟨those grahas⟩ that occupy them at the same time.

होराविदो जगुर् इदं सुताव् अबलो दशाधिपारिश् च । अशुभफलदश् च साम्प्रतम् उदये सौम्यो ऽपि नेष्टफलः ॥

horāvido jagur idaṃ sutāv abalo daśādhipāriś ca | aśubhaphaladaś ca sāmpratam udaye saumyo 'pi neṣṭaphalaḥ ||

The knowers of horā have said this: ⟨a graha⟩ weak in itself, an enemy of the daśā lord, and a giver of inauspicious result at the present time — even a benefic, so placed at the rising ⟨sign⟩, is not of the desired result.

साम्प्रतं शुभदः सुतौ बलान्वितो यो दशाधिपमित्रं च । पापो ऽपिशुभफलः स्याच् छ्लोकः शास्त्रोदितश् चात्र ॥

sāmprataṃ śubhadaḥ sutau balānvito yo daśādhipamitraṃ ca | pāpo 'piśubhaphalaḥ syāc chlokaḥ śāstroditaś cātra ||

One that is for the present time, a giver of auspicious result, endowed with strength ⟨in itself⟩, and a friend of the daśā lord — even a malefic would then be of auspicious result. And on this there is a śloka declared in the śāstra:

सौम्यो ऽप्य् अतीवचिरभाविफलो न योज्यः पापो ऽप्य् असाम्प्रतफलो रिपुनिर्जितश् च । पाकाधिपो ऽऽत्मसदनाष्टकवर्गशुद्धः स्वल्पो ऽफलश् च दिनभांशविधिस् तथा स्यात् ॥

saumyo 'py atīvacirabhāviphalo na yojyaḥ pāpo 'py asāmprataphalo ripunirjitaś ca | pākādhipo ''tmasadanāṣṭakavargaśuddhaḥ svalpo 'phalaś ca dinabhāṃśavidhis tathā syāt ||

Even a benefic whose fruit is to come only after a very long time is not to be employed; nor a malefic whose fruit is not for the present and who is vanquished by an enemy. The lord of the pāka ⟨the ripening daśā⟩, unblemished in the aṣṭakavarga of his own house, is very slight ⟨in result⟩ and barren of result; and the rule for the ⟨lords of the⟩ day, the nakṣatra (bhā) and the aṃśa should be the same.

सौम्यं दशाधिपं लग्नसंस्थमिच्छन्ति केचिद् आचार्याः । पापं चोपचयस्थं न विलग्ने तत्र च श्लोकौ ॥

saumyaṃ daśādhipaṃ lagnasaṃsthamicchanti kecid ācāryāḥ | pāpaṃ copacayasthaṃ na vilagne tatra ca ślokau ||

Some ācāryas want the daśā lord, when a benefic, to stand in the lagna, and, when a malefic, to stand in an upacaya ⟨house⟩ and not in the lagna. And on that there are two ślokas:

सौम्यग्रहेषु लग्नेषु शुभम् एकान्तनिश्चितम् । पापग्रहोदये यातुर् असंशयम् अशोभनम् ॥

saumyagraheṣu lagneṣu śubham ekāntaniścitam | pāpagrahodaye yātur asaṃśayam aśobhanam ||

When benefic grahas occupy the lagna, the auspicious ⟨result⟩ is settled absolutely; when a malefic graha rises, it is beyond doubt inauspicious for the traveller.

तस्मात् क्रूरं दशानाथं यातुर् वीर्यगुणान्वितम् । कुर्याद् उपचयर्क्षेषु न विलग्ने कथंचन ॥

tasmāt krūraṃ daśānāthaṃ yātur vīryaguṇānvitam | kuryād upacayarkṣeṣu na vilagne kathaṃcana ||

Therefore one should set the malefic lord of the daśā, endowed with strength and merit, in the upacaya signs for the traveller — in the lagna, on no account.

तच् च विरुद्धं तेषां कथम् अन्यदशासु दास्यते स्वफलम् । एवं फलस्य नाशो व्रजति हि सर्वस्य फललीप्सोः ॥

tac ca viruddhaṃ teṣāṃ katham anyadaśāsu dāsyate svaphalam | evaṃ phalasya nāśo vrajati hi sarvasya phalalīpsoḥ ||

But this ⟨view⟩ of theirs is self-contradictory: how then, in the other daśās, will its own fruit be given? In this way the whole result perishes for the one who longs for result.

तस्मान् नैकान्तो ऽयं जातकम् अवलोक्य निर्दिशेत् सदसत् । श्लोकौ वृत्तं भेदं प्राह मणित्थो वसिष्ठश् च ॥

tasmān naikānto 'yaṃ jātakam avalokya nirdiśet sadasat | ślokau vṛttaṃ bhedaṃ prāha maṇittho vasiṣṭhaś ca ||

Therefore this is not absolute: one should examine the nativity and ⟨then⟩ declare what is good and what is bad. ⟨There follow⟩ two ślokas — Maṇittha and Vasiṣṭha have stated the divergence that has arisen ⟨on this⟩.

रक्षका वर्धकाश् चैव ये स्युर् जन्मनि नायकाः । तान् पापान् अपि निःशङ्को यात्रालग्नेषु योजयेत् ॥

rakṣakā vardhakāś caiva ye syur janmani nāyakāḥ | tān pāpān api niḥśaṅko yātrālagneṣu yojayet ||

Those ruling ⟨grahas⟩ which in the nativity are protectors and increasers — even if they are malefics, one should employ them without misgiving in the lagnas of the journey.

शुभाशुभफला योगा जातके ये ऽप्य् उदाहृताः । तान् सर्वान् अवलोक्यैव प्रयाणेष्व् अपि योजयेत् ॥

śubhāśubhaphalā yogā jātake ye 'py udāhṛtāḥ | tān sarvān avalokyaiva prayāṇeṣv api yojayet ||

And those yogas of auspicious and inauspicious result which have been set out for the nativity — one should examine them all and apply them to departures as well.

होरागतः स्वभवने यदि सूर्यपुत्रो मेषोपगो ऽवनिसुतः स्वगृहे शशाङ्कः । शुक्रस् तुलाधरगतो मिथुने बुधश् च सिंहे रविर् यदि च पार्थिवजन्म विद्यात् ॥

horāgataḥ svabhavane yadi sūryaputro meṣopago 'vanisutaḥ svagṛhe śaśāṅkaḥ | śukras tulādharagato mithune budhaś ca siṃhe ravir yadi ca pārthivajanma vidyāt ||

If Saturn (the Sun's son) has come to the horā ⟨the ascendant⟩ in his own house, Mars (earth's son) is in Aries, the Moon in his own house, Venus gone to Libra, Mercury in Gemini, and the Sun in Leo — one should know it as the birth of a king.

जन्मसमये शशाङ्कोदयोपचयसंस्थिता ग्रहाः केचित् । ते सर्वे नानाख्या क्रूराः सौम्यैः समाश्चिन्त्याः ॥

janmasamaye śaśāṅkodayopacayasaṃsthitā grahāḥ kecit | te sarve nānākhyā krūrāḥ saumyaiḥ samāścintyāḥ ||

Whatever grahas stand at the time of birth in ⟨the sign of⟩ the Moon, in the ascendant and in the upacayas — all those, malefics of whatever name, are to be reckoned on a par with benefics.

यो यस्य दशमगृहगः स तस्य वश्यस् तु भवति नियमेन । यश् चाथ पणफरस्थः स भवति रक्षोपगस् तद्वत् ॥

yo yasya daśamagṛhagaḥ sa tasya vaśyas tu bhavati niyamena | yaś cātha paṇapharasthaḥ sa bhavati rakṣopagas tadvat ||

Whichever ⟨graha⟩ stands in the tenth house from another is by rule subject to (vaśya) that other; and whichever stands in a paṇaphara ⟨succedent house⟩ from it becomes in the same way its protector (rakṣopaga).

उपचयगृहोपयाताः परस्परं कीर्तितास् तु तानसमाः । आदौ प्रकीर्णकाध्याये चोदिताः कारकाश् च ॥

upacayagṛhopayātāḥ parasparaṃ kīrtitās tu tānasamāḥ | ādau prakīrṇakādhyāye coditāḥ kārakāś ca ||

Those that have gone to upacaya houses from one another are declared to be equals in tāna; and the kārakas were set forth earlier, in the Prakīrṇaka chapter.

जन्मेश्वरलग्नपयोर् यः शत्रुर् लग्नगः स सौम्यो ऽपि । कुरुते देहविपत्तिं क्रूरो ऽपि शुभं तयोर् मित्रम् ॥

janmeśvaralagnapayor yaḥ śatrur lagnagaḥ sa saumyo 'pi | kurute dehavipattiṃ krūro 'pi śubhaṃ tayor mitram ||

Whichever ⟨graha⟩ is an enemy of the lord of the birth ⟨sign⟩ and of the lord of the lagna brings, when standing in the lagna, calamity to the body — even if it is a benefic; and a friend of those two, even if a malefic, ⟨brings⟩ good.

भवेन् न यः कारकतानसंज्ञः स्वजन्मलग्नाधिपयोः शुभो ऽपि । करोति लग्नोपगतः स यातुर् भयं विनाशं च बहुप्रकारम् ॥

bhaven na yaḥ kārakatānasaṃjñaḥ svajanmalagnādhipayoḥ śubho 'pi | karoti lagnopagataḥ sa yātur bhayaṃ vināśaṃ ca bahuprakāram ||

He who does not bear the designation kārakatāna with respect to the lords of one's own birth ⟨sign⟩ and lagna — even if he is a benefic — when he has come to the lagna produces for the traveller fear and destruction of many kinds.

पापो ऽपि लग्नोपगतो नराणां शुभप्रदः कारकतानसंज्ञः । तस्मात् प्रयत्नाद् इदम् एव चिन्त्यं यियासतां कारकतानयातम् ॥

pāpo 'pi lagnopagato narāṇāṃ śubhapradaḥ kārakatānasaṃjñaḥ | tasmāt prayatnād idam eva cintyaṃ yiyāsatāṃ kārakatānayātam ||

Even a malefic come to the lagna gives men auspicious result if it bears the designation kārakatāna. Therefore just this — the attainment of the kārakatāna ⟨relation⟩ — is to be considered with effort by those who wish to set out.

एको ऽपि वक्रोपगतो नराणां शुभो ऽशुभो वापि चतुष्टयस्थः । वर्गो ऽपि वास्योदयगो विनाशं बहुप्रकारं कुरुते ऽध्वगानाम् ॥

eko 'pi vakropagato narāṇāṃ śubho 'śubho vāpi catuṣṭayasthaḥ | vargo 'pi vāsyodayago vināśaṃ bahuprakāraṃ kurute 'dhvagānām ||

Even a single ⟨graha⟩ turned retrograde (vakra), benefic or malefic, standing in a catuṣṭaya ⟨kendra⟩ — or even a whole group of them come to his rising sign — works destruction of many kinds for travellers.

स्वसुतस्थाने सूर्यः स्त्रीजनरत्नप्रमोददो लग्ने । अवशेषस्थानगतो वधबन्धोद्वेगदः क्षिप्रम् ॥

svasutasthāne sūryaḥ strījanaratnapramodado lagne | avaśeṣasthānagato vadhabandhodvegadaḥ kṣipram ||

The Sun in the lagna, ⟨that lagna being⟩ the place of himself or of his son ⟨Saturn⟩, gives womenfolk, jewels and delight; gone to the remaining places he swiftly gives violence, bondage and agitation.

उडुपतिर् उदयं प्राप्तः सर्वस्थानोपगः प्रयातॄणाम् । कुरुते रिपुप्रवृद्धिं दीप्तिविनाशं विघातं च ॥

uḍupatir udayaṃ prāptaḥ sarvasthānopagaḥ prayātṝṇām | kurute ripupravṛddhiṃ dīptivināśaṃ vighātaṃ ca ||

The lord of the stars ⟨the Moon⟩, having reached the ascendant, in whatever place he stands, works for those setting out the increase of enemies, the destruction of splendour, and ruin.

स्थाने ऽर्कसुतस्य कुजो लग्नस्थो रिपुविनाशजयदाता । शेषस्थानोपगतः क्षितिसुतरत्नार्थनाशकरः ॥

sthāne 'rkasutasya kujo lagnastho ripuvināśajayadātā | śeṣasthānopagataḥ kṣitisutaratnārthanāśakaraḥ ||

Mars standing in the lagna in the place of the Sun's son ⟨Saturn⟩ is a giver of the destruction of enemies and of victory; gone to the remaining places, he is a destroyer of land, sons, jewels and wealth.

रविशशिभौमस्थानेष्व् अनर्थदो लग्नगः शशाङ्कसुतः । भृगुसुतगुरुमन्दानाम् अभिषेकजयार्थदीप्तिकरः ॥

raviśaśibhaumasthāneṣv anarthado lagnagaḥ śaśāṅkasutaḥ | bhṛgusutagurumandānām abhiṣekajayārthadīptikaraḥ ||

The Moon's son ⟨Mercury⟩ in the lagna, in the places of the Sun, the Moon and Mars, is a giver of misfortune; in those of Venus (Bhṛgu's son), Jupiter and Saturn (Manda) he works consecration, victory, wealth and splendour.

जीवो भृगुचन्द्रमसोः स्थाने धनयोधनाशकः प्रोक्तः । तत्परिशेषस्थानेष्व् अवनिसुहृद्वित्तजयदाता ॥

jīvo bhṛgucandramasoḥ sthāne dhanayodhanāśakaḥ proktaḥ | tatpariśeṣasthāneṣv avanisuhṛdvittajayadātā ||

Jupiter (Jīva) in the place of Venus or of the Moon is declared a destroyer of wealth and of warriors; in the places remaining after those he is a giver of land, friends, wealth and victory.

सौम्यस्थाने शुक्रो बलहानिकरो ऽर्थदो ऽरिहन्ता च । स्थाने परिशेषाणाम् अनिलज्वरशत्रुकोपकरः ॥

saumyasthāne śukro balahānikaro 'rthado 'rihantā ca | sthāne pariśeṣāṇām anilajvaraśatrukopakaraḥ ||

Venus in the place of Mercury (Saumya) causes loss of strength, gives wealth and slays enemies; in the place of the rest he causes wind-disease, fever and the wrath of enemies.

अर्कस्थाने मन्दो लग्नस्थः प्रीतिसौख्यलाभकरः । नेष्टो ऽन्यस्थानस्थः प्रतापबलमानहानिकरः ॥

arkasthāne mando lagnasthaḥ prītisaukhyalābhakaraḥ | neṣṭo 'nyasthānasthaḥ pratāpabalamānahānikaraḥ ||

Saturn (Manda) standing in the lagna in the Sun's place works affection, comfort and gain; standing in another's place he is unwelcome, causing the loss of majesty, strength and honour.

सवितृतनयः स्वस्थानस्थो धनाङ्गविनाशकृत् तुहिमकिरणः स्त्रीरत्नाप्तिं नरेश्वरतां रविः । अवनितनयः सैन्यक्षोभं प्रियश्रवणं बुधः सुरगुरुरथो भोगप्राप्तिं करोति जयं सितः ॥

savitṛtanayaḥ svasthānastho dhanāṅgavināśakṛt tuhimakiraṇaḥ strīratnāptiṃ nareśvaratāṃ raviḥ | avanitanayaḥ sainyakṣobhaṃ priyaśravaṇaṃ budhaḥ suragururatho bhogaprāptiṃ karoti jayaṃ sitaḥ ||

The Sun's son ⟨Saturn⟩ standing in his own place works the destruction of wealth and of body; the cool-rayed ⟨Moon⟩, the winning of women and jewels; the Sun, lordship over men; the earth's son ⟨Mars⟩, the commotion of the army; Mercury, the hearing of what is dear; then the guru of the gods ⟨Jupiter⟩, the attainment of enjoyments; and Venus (Sita) works victory.

यो ऽस्तं यात्य् उदयं वा दक्षिणमार्गस्थितः सहस्रांशोः । कुरुते ग्रहः सलग्ने योधधनाङ्गक्षयं यातुः ॥

yo 'staṃ yāty udayaṃ vā dakṣiṇamārgasthitaḥ sahasrāṃśoḥ | kurute grahaḥ salagne yodhadhanāṅgakṣayaṃ yātuḥ ||

That graha which sets or rises while standing on the southern path of the thousand-rayed ⟨Sun⟩ — when it is in the lagna, it works for the traveller the loss of warriors, of wealth and of limb.

तिग्मकरस्योत्तरतो दर्शनम् आयाति यो ग्रहो ऽस्तं वा । मध्ये तु वा स लग्ने यातुः कुसुमाम्बराशनदः ॥

tigmakarasyottarato darśanam āyāti yo graho 'staṃ vā | madhye tu vā sa lagne yātuḥ kusumāmbarāśanadaḥ ||

The graha which comes into visibility, or sets, to the north of the sharp-rayed ⟨Sun⟩ — or ⟨stands⟩ in the middle — that one, in the lagna, is a giver of flowers, garments and food to the traveller.

नियतगतिद्युतिवर्णप्रमाणवैकृत्यम् उच्यते विकृतिः । विकृतिस्थो लग्नगतो न शुभः शुभदः स्वभवनस्थः ॥

niyatagatidyutivarṇapramāṇavaikṛtyam ucyate vikṛtiḥ | vikṛtistho lagnagato na śubhaḥ śubhadaḥ svabhavanasthaḥ ||

Deviation from the fixed motion, brightness, colour and size ⟨of a graha⟩ is called vikṛti ⟨distortion⟩. One standing in vikṛti and gone to the lagna is not auspicious; standing in its own house it gives auspicious result.

याम्ये तमो ज्ञः श्रवणे रविस् तु जातो विशाखासु सितश् च पुष्ये । पौष्णाप्यभाग्योरगकृत्तिकासु मन्दारवागीशशिखीन्दुजन्मा ॥

yāmye tamo jñaḥ śravaṇe ravis tu jāto viśākhāsu sitaś ca puṣye | pauṣṇāpyabhāgyoragakṛttikāsu mandāravāgīśaśikhīndujanmā ||

In Yāmya ⟨Bharaṇī⟩ Tamas ⟨Rāhu⟩, in Śravaṇa Mercury, in Viśākhā the Sun, and in Puṣya Venus was born; in Pauṣṇa ⟨Revatī⟩, Āpya ⟨Pūrvāṣāḍhā⟩, Bhāgya ⟨Pūrvaphalgunī⟩, Uraga ⟨Āśleṣā⟩ and Kṛttikā is the birth of Manda ⟨Saturn⟩, Āra ⟨Mars⟩, Vāgīśa ⟨Jupiter⟩, Śikhin ⟨Ketu⟩ and Indu ⟨the Moon⟩.

त्रिविधोत्पाताभिहतं बलवद् ग्रहपीडितं च यस्यर्क्षं । यात्रायां लग्नगतः स वर्जनीयो ऽनुकूलो ऽपि ॥

trividhotpātābhihataṃ balavad grahapīḍitaṃ ca yasyarkṣaṃ | yātrāyāṃ lagnagataḥ sa varjanīyo 'nukūlo 'pi ||

That asterism ⟨ṛkṣa⟩ of a man which is struck by the threefold portent and is strongly afflicted by a graha is to be shunned when it stands in the lagna for a journey — even though it be favourable.

पाकेश्वराधिमित्रे तद्वर्गे वा विलग्नगे यातुः । स्वयम् अरिर् उपैति वश्यं प्रणतशिराः सार्वभौमो ऽपि ॥

pākeśvarādhimitre tadvarge vā vilagnage yātuḥ | svayam arir upaiti vaśyaṃ praṇataśirāḥ sārvabhaumo 'pi ||

When the great friend ⟨adhimitra⟩ of the pāka-lord, or its varga, occupies the traveller's ascendant ⟨vilagna⟩, the enemy himself comes into subjection with his head bowed — even were he a universal sovereign.

पाकेश्वरारिलग्ने वर्गे वा तस्य भूपतिर् गच्छन् । विनिहतशूरनराश्वः शत्रोर् आयाति वश्यत्वम् ॥

pākeśvarārilagne varge vā tasya bhūpatir gacchan | vinihataśūranarāśvaḥ śatror āyāti vaśyatvam ||

When the lagna is ⟨the sign⟩ of the pāka-lord's enemy, or its varga, the king who sets out — his champions, his men and his horses slain — comes into subjection to his enemy.

मूर्त्यर्थयोधवाहनमन्त्र्यरिमार्गनैधनमनांसि । कर्मागमव्ययाश्चोदयादयः कीर्तिता भावाः ॥

mūrtyarthayodhavāhanamantryarimārganaidhanamanāṃsi | karmāgamavyayāścodayādayaḥ kīrtitā bhāvāḥ ||

Mūrti ⟨body⟩, artha ⟨wealth⟩, yodha ⟨warrior⟩, vāhana ⟨vehicle⟩, mantrin ⟨counsellor⟩, ari ⟨enemy⟩, mārga ⟨road⟩, naidhana ⟨death⟩, manas ⟨mind⟩, and karma ⟨action⟩, āgama ⟨income⟩ and vyaya ⟨expenditure⟩ — such are the bhāvas ⟨houses⟩ declared, beginning from the udaya ⟨the ascendant⟩.

यात्राफलं चतुर्थे जामित्रे शत्रवः प्रमादश् च । शुभपापग्रहयोगाच् छुभाशुभं निर्दिशेद् एषाम् ॥

yātrāphalaṃ caturthe jāmitre śatravaḥ pramādaś ca | śubhapāpagrahayogāc chubhāśubhaṃ nirdiśed eṣām ||

The fruit of the journey ⟨is read⟩ in the fourth; in the jāmitra ⟨the 7th house⟩, enemies and mishap. From the conjunction of auspicious and malefic grahas one should declare the auspicious or inauspicious ⟨result⟩ of these.

सत्याचार्यस्य मते विबलः शस्तः शशी प्रयाणेषु । दिग्वीर्योनः केवलम् इन्दुः शस्त इति जगुर् अन्ये ॥

satyācāryasya mate vibalaḥ śastaḥ śaśī prayāṇeṣu | digvīryonaḥ kevalam induḥ śasta iti jagur anye ||

In Satyācārya's view a weak Moon is commended for departures. Others have declared that the Moon is commended only ⟨when⟩ deficient in directional strength ⟨dig-vīrya⟩.

यद् एव यस्योदयसंस्थितस्य फलं प्रयाणे सदसत् प्रदिष्टम् । तद् एव तस्याखिलम् अह्नि यातुर् ग्रहस्य वर्गे च विलग्नसंस्थे ॥

yad eva yasyodayasaṃsthitasya phalaṃ prayāṇe sadasat pradiṣṭam | tad eva tasyākhilam ahni yātur grahasya varge ca vilagnasaṃsthe ||

Whatever fruit, good or ill, has been declared for a journey in respect of a ⟨graha⟩ stationed in the udaya ⟨the ascendant⟩ — that same fruit entire ⟨belongs⟩ to that graha on the traveller's day when its varga too stands in the ascendant ⟨vilagna⟩.

व्यसनं प्राप्नोति महद् व्यतिपाते निर्गतो ऽथवा मृत्युम् । वैधृतिगमने ऽप्य् एवं त्र्यहस्पृशि समुपदिशन्त्य् एव ॥

vyasanaṃ prāpnoti mahad vyatipāte nirgato 'thavā mṛtyum | vaidhṛtigamane 'py evaṃ tryahaspṛśi samupadiśanty eva ||

One who sets out during Vyatīpāta meets with great calamity, or else with death. In a departure during Vaidhṛti it is the same; and in ⟨a tithi⟩ that touches three days they declare precisely this.

नावमरात्रे यायाद् दोषस् तत्राधिमासके व्यसनम् । ऋत्वयनयुगस्याप्तौ न विजयकाङ्क्षी नृपः प्रवसेत् ॥

nāvamarātre yāyād doṣas tatrādhimāsake vyasanam | ṛtvayanayugasyāptau na vijayakāṅkṣī nṛpaḥ pravaset ||

One should not march on an avamarātra ⟨the omitted tithi⟩ — there is fault in that; in an intercalary month (adhimāsa), calamity. At the arrival of a season (ṛtu), of an ayana or of a yuga, the king who desires victory should not go abroad.

स्वर्क्षेशदशाधिपयोर् मित्रोदासीनशत्रुभांशभवाः । तत्पाकभुजश् चोक्ता विजिगीषोर् मित्रमध्यपराः ॥

svarkṣeśadaśādhipayor mitrodāsīnaśatrubhāṃśabhavāḥ | tatpākabhujaś coktā vijigīṣor mitramadhyaparāḥ ||

Those born in the signs and the aṃśas of the friend, the neutral and the enemy of the lord of one's own birth-sign and of the lord of one's daśā — and likewise those undergoing the corresponding daśās (pāka) — are declared to be, for the would-be conqueror, his friends, his middling ⟨neighbours⟩ and his enemies.

रिक्तानिष्टदशो ऽरिर् नियमाद् विजिगीषुणा समुच्छेद्यः । अवरोहिदशः पीड्यः कर्षयितव्यस् तथारोही ॥

riktāniṣṭadaśo 'rir niyamād vijigīṣuṇā samucchedyaḥ | avarohidaśaḥ pīḍyaḥ karṣayitavyas tathārohī ||

An enemy whose daśā is empty (rikta) and inauspicious is, as a rule, to be rooted out utterly by the would-be conqueror. One whose daśā is descending is to be crushed; and one whose daśā is ascending is ⟨only⟩ to be worn down.

न सदृशदशो ऽभियोज्यः सन्धानं तेन भूपतेर् न्याय्यम् । अशुभैष्यासन्नदशः शुभैष्यपाकेन सन्दध्यात् ॥

na sadṛśadaśo 'bhiyojyaḥ sandhānaṃ tena bhūpater nyāyyam | aśubhaiṣyāsannadaśaḥ śubhaiṣyapākena sandadhyāt ||

One whose daśā is equal ⟨to one's own⟩ is not to be attacked; with him alliance (sandhāna) is proper for the king. One whose approaching daśā is inauspicious should make alliance with one whose coming daśā (pāka) is auspicious.

श्रेयान् विपर्यये विग्रहस् तथारोहिण्य् अशुभैष्यदशः । आसीत यदा शत्रुः शुभैष्यपाके विदूरस्थः ॥

śreyān viparyaye vigrahas tathārohiṇy aśubhaiṣyadaśaḥ | āsīta yadā śatruḥ śubhaiṣyapāke vidūrasthaḥ ||

In the reverse case war (vigraha) is better. And one whose coming daśā is inauspicious, while ⟨the present one is⟩ ascending, should sit still (āsana) when the enemy, in an auspicious approaching daśā, is stationed far off.

आरोहिशुभैष्यदशः पाकपतौ बलयुते च भूपालः । यायात् तद्विपरीतं द्वैधीभावं तु मिश्रदशः ॥

ārohiśubhaiṣyadaśaḥ pākapatau balayute ca bhūpālaḥ | yāyāt tadviparītaṃ dvaidhībhāvaṃ tu miśradaśaḥ ||

A king whose daśā is ascending and whose coming daśā is auspicious, and whose daśā-lord is joined with strength, should march (yāna) against one in the opposite condition; but one whose daśā is mixed ⟨should take to⟩ duplicity (dvaidhībhāva).

रिक्तोपहतदशायां जन्मोदयनाथशत्रुपाके च । स्वदशेशकारकदशः संश्रयणीयो नराधिपतिः ॥

riktopahatadaśāyāṃ janmodayanāthaśatrupāke ca | svadaśeśakārakadaśaḥ saṃśrayaṇīyo narādhipatiḥ ||

When one's own daśā is empty and stricken, and when the daśā in course is that of an enemy of the lord of the natal ascendant, then that king is to be resorted to for shelter (saṃśraya) who is running the daśā of the kāraka of one's own daśā-lord.

उपचयकर्तुर् व्रजेद् दिशं बलवति कण्टकगे च दिक्पतौ । मनसापि न दिग्बलान्विते दिगधिपतौ च ललाटसंस्थिते ॥

upacayakartur vrajed diśaṃ balavati kaṇṭakage ca dikpatau | manasāpi na digbalānvite digadhipatau ca lalāṭasaṃsthite ||

Let him go in the direction of the ⟨graha⟩ that brings increase (upacaya), when the lord of that direction is strong and posted in a kaṇṭaka (an angle). But not even in thought ⟨should he set out⟩ when the lord of the direction, endowed with directional strength (digbala), stands at the forehead ⟨that is, before his face⟩.

जन्मोदयपौ बलान्विताव् उपचयकण्टकगौ शुभप्रदौ । क्रूराव् अपि नित्यम् एव तौ सौम्यैर् एव समाव् उदाहृतौ ॥

janmodayapau balānvitāv upacayakaṇṭakagau śubhapradau | krūrāv api nityam eva tau saumyair eva samāv udāhṛtau ||

The lord of the natal sign and the lord of the ascendant, endowed with strength and posted in upacaya houses or in kaṇṭakas, are givers of good. Even if they be malefics, they are always declared to be equal to benefics.

स्वदशाधिपजन्मलग्नपाः सन्ध्यार्कोपगता न शोभनाः । परिहृत्य सितार्कनन्दनौ मध्यास् तिग्मकराद् विनिःसृताः ॥

svadaśādhipajanmalagnapāḥ sandhyārkopagatā na śobhanāḥ | parihṛtya sitārkanandanau madhyās tigmakarād viniḥsṛtāḥ ||

The lord of one's own daśā, the lord of the natal sign and the lord of the ascendant, when they have come to the sandhi ⟨junction⟩ or to the Sun ⟨combust⟩, are not auspicious. Excepting Venus and the Sun's son ⟨Saturn⟩, those that have come out from the hot-rayed one ⟨the Sun⟩ are middling.

परस्परं सौरिकुजौ रवीन्दू त्रिकोणगौ भार्गवलोहितौ च । फलं यद् उक्तं तद् अशेषम् एव विनाश्य पश्चात् स्वदिशं नयन्ताम् ॥

parasparaṃ saurikujau ravīndū trikoṇagau bhārgavalohitau ca | phalaṃ yad uktaṃ tad aśeṣam eva vināśya paścāt svadiśaṃ nayantām ||

Saturn and Mars in mutual trine, the Sun and the Moon ⟨likewise⟩, and Venus and the red one ⟨Mars⟩ — having destroyed, and that without any remainder, whatever result has been declared, they thereafter lead ⟨the traveller⟩ into their own direction.

रिपुदिवसो यस्य भवेत् सौम्यो ऽपि स लग्नगो न शुभदाता । पापो ऽपीष्टं जनयति मित्रं स्वदिने विलग्नस्थः ॥

ripudivaso yasya bhavet saumyo 'pi sa lagnago na śubhadātā | pāpo 'pīṣṭaṃ janayati mitraṃ svadine vilagnasthaḥ ||

A graha whose ⟨week⟩day belongs to an enemy — even a benefic, standing in the lagna, is no giver of good. Even a malefic, ⟨being⟩ a friend and standing in the ascendant on its own day, produces what is desired.

बलिनः कण्टकसंस्था वर्षाधिपमासदिवसहोरेशाः । द्विगुणशुभाशुभफलदा परतः परतो ग्रहा यातुः ॥

balinaḥ kaṇṭakasaṃsthā varṣādhipamāsadivasahoreśāḥ | dviguṇaśubhāśubhaphaladā parataḥ parato grahā yātuḥ ||

The lords of the year, of the month, of the day and of the horā, strong and posted in the kaṇṭakas (angles), give the traveller doubled results, auspicious or inauspicious — each successive one beyond the last.

यात्राजसिंहतुरगोपगते वरिष्ठा मध्या शनैश्चरबुधोशनसां गृहेषु । भानौ कुलीरझषवृश्चिकगे ऽतिदीर्घा शस्तस् तु देवलमते ऽध्वनि पृष्ठतो ऽर्कः ॥

yātrājasiṃhaturagopagate variṣṭhā madhyā śanaiścarabudhośanasāṃ gṛheṣu | bhānau kulīrajhaṣavṛścikage 'tidīrghā śastas tu devalamate 'dhvani pṛṣṭhato 'rkaḥ ||

The journey is best when ⟨the Sun⟩ has gone to Aja ⟨Aries⟩, Siṃha ⟨Leo⟩ or Turaga ⟨Sagittarius⟩; middling in the houses of Saturn, Mercury and Venus; and when the Sun is in Cancer, Pisces or Scorpio it is exceedingly long. But in Devala's opinion the Sun is commended behind ⟨one⟩ on the road.

सकलफलददशाढ्यके प्रवरा मध्याष्टवर्गसंशुद्धौ । न्यूनफला तात्कालिकविलग्नतिथिदिवसकरणाद्यैः ॥

sakalaphaladadaśāḍhyake pravarā madhyāṣṭavargasaṃśuddhau | nyūnaphalā tātkālikavilagnatithidivasakaraṇādyaiḥ ||

⟨The journey⟩ is foremost when it is rich in a daśā that gives every fruit; middling when there is purity of the aṣṭakavarga; of lesser fruit ⟨when settled⟩ by the momentary ascendant, tithi, weekday, karaṇa and the rest.

उत्तमफलदा यात्रा त्रिकोणतुङ्गोपगेषु सौम्येषु । मध्या स्वमित्रभवनोपगेषु नीचारिभेष्व् अधमा ॥

uttamaphaladā yātrā trikoṇatuṅgopageṣu saumyeṣu | madhyā svamitrabhavanopageṣu nīcāribheṣv adhamā ||

The journey gives the highest fruit when the benefics have gone to trikoṇas and to exaltation; middling when they are in their own or in a friend's houses; lowest when in signs of debilitation or of an enemy.

मध्याधमाधमोत्तमसममध्याधोधमोत्तमोत्कृष्टा । मध्योत्तमा च षष्ठा यात्रा यात्राविदामिष्टा ॥

madhyādhamādhamottamasamamadhyādhodhamottamotkṛṣṭā | madhyottamā ca ṣaṣṭhā yātrā yātrāvidāmiṣṭā ||

Middling-low, low-highest, equal-middling, lowest-low, highest-most-excellent — and the sixth, middling-highest: such is the journey ⟨as graded⟩, and it is approved by those who know yātrā.

दिग्वर्गविलोमगे हते सन्ध्यार्कोपगते विदीधितौ । शुक्रे प्रवसन् नरेर् वशं याति बुधे च विलोमसंस्थिते ॥

digvargavilomage hate sandhyārkopagate vidīdhitau | śukre pravasan narer vaśaṃ yāti budhe ca vilomasaṃsthite ||

When Venus moves contrary to the direction-group (dig-varga), is struck ⟨by malefics⟩, has come to the twilight or to the Sun and is bereft of rays, the man who sets out passes into the enemy's power — and so too when Mercury stands contrary.

अनुलोमगते शशाङ्कजे शुक्रे चैवम् अपि व्यवस्थिते । यायाद् अविशङ्कितो ऽपरैः कथितो ऽप्याङ्गिरसो यथेन्दुजः ॥

anulomagate śaśāṅkaje śukre caivam api vyavasthite | yāyād aviśaṅkito 'paraiḥ kathito 'pyāṅgiraso yathendujaḥ ||

When the Moon's son ⟨Mercury⟩ has gone anuloma ⟨along with the direction⟩, and Venus too is placed in the same way, let him march without misgiving. By others the son of Aṅgiras ⟨Jupiter⟩ too is spoken of ⟨in this way⟩, just as Mercury is.

आक्रन्दसारी दिनमध्यगो ऽर्कः पौरः पुरस्ताद् अपरत्र यायी । आक्रन्द इन्दुर् गुरुमन्दसौम्याः पौराः स्मृता यायिन इत्य् अतो ऽन्ये ॥

ākrandasārī dinamadhyago 'rkaḥ pauraḥ purastād aparatra yāyī | ākranda indur gurumandasaumyāḥ paurāḥ smṛtā yāyina ity ato 'nye ||

The Sun at mid-day ⟨on the meridian⟩ is ākranda-sārin ⟨ally of the rear-ally⟩; in front, it is paura ⟨of the city — the defender⟩; elsewhere, yāyin ⟨the marcher⟩. The Moon is ākranda; Jupiter, Saturn and Mercury are remembered as paura; and by that ⟨reckoning⟩ the others are yāyin.

यायिग्रहैर् वीर्यजयोपपन्नैः के ऽरिप्रयाणं प्रवदन्ति धन्यम् । सत्यं तथा किं तु विशेषम् आहुस् ते भूपतेः सत्फलदा जिगीषोः ॥

yāyigrahair vīryajayopapannaiḥ ke 'riprayāṇaṃ pravadanti dhanyam | satyaṃ tathā kiṃ tu viśeṣam āhus te bhūpateḥ satphaladā jigīṣoḥ ||

Some declare that a march against the enemy, ⟨made⟩ with the yāyin grahas furnished with vigour and victory, is blessed. That is true; yet they state a particular — those ⟨grahas⟩ give good fruit ⟨only⟩ to a king who desires conquest.

दृष्टे साम्नां कर्मनिष्ठं सुरारौ वैतालीयं पाददम्भौ च हित्वा । शस्तो राहुस् त्र्यायकर्मोपयातो यातव्यश् चासन्नतागश् च केतुः ॥

dṛṣṭe sāmnāṃ karmaniṣṭhaṃ surārau vaitālīyaṃ pādadambhau ca hitvā | śasto rāhus tryāyakarmopayāto yātavyaś cāsannatāgaś ca ketuḥ ||

When the gods' foe ⟨Venus⟩, set in the tenth (karma), is aspected, ⟨that is⟩ the business of conciliation (sāman) — leaving aside the vaitālīya and the two, pāda and dambha. Rāhu is commended when it has come to the third, the eleventh or the tenth; and Ketu, when it has gone to a near ⟨place⟩, is ⟨likewise⟩ one to march under.

साम्नां शुक्रबृहस्पती दिनकरो वक्रश् च दण्डेश्वरौ भेदस्येन्दुजराहुकेतुरविजा दानस्य नक्तम्चरः । अर्कादाटविकं यमाद् भृतबलंस्युर् भार्गवाच् छ्रेणिकं ज्ञान् मन्त्रं रिपुदेशमौलबलपालकाभौमेन्दुवागीश्वराः ॥

sāmnāṃ śukrabṛhaspatī dinakaro vakraś ca daṇḍeśvarau bhedasyendujarāhuketuravijā dānasya naktamcaraḥ | arkādāṭavikaṃ yamād bhṛtabalaṃsyur bhārgavāc chreṇikaṃ jñān mantraṃ ripudeśamaulabalapālakābhaumenduvāgīśvarāḥ ||

Of sāman ⟨conciliation⟩, Venus and Jupiter ⟨are the lords⟩; the Sun and Mars are the two lords of daṇḍa ⟨force⟩; of bheda ⟨division⟩, Mercury, Rāhu, Ketu and Saturn; of dāna ⟨gift⟩, the night-farer ⟨the Moon⟩. From the Sun come forest-troops (āṭavika), from Yama ⟨Saturn⟩ hired troops (bhṛta-bala), from Bhārgava ⟨Venus⟩ guild-troops (śreṇika), from Jña ⟨Mercury⟩ counsel (mantra); and Mars, the Moon and the lord of speech ⟨Jupiter⟩ are the guardians of the enemy's force, the country's force and the hereditary (maula) force.

यतो ऽपपन्नदिवसकरोडुनाथयोस् ततो व्रजेद् रिपुनिधनाय पार्थिव । अथायनेन युगपद् एकसंस्थयोर् द्युनक्तयो रविशशिनोर् व्रजेत् तदा ॥

yato 'papannadivasakaroḍunāthayos tato vrajed ripunidhanāya pārthiva | athāyanena yugapad ekasaṃsthayor dyunaktayo raviśaśinor vrajet tadā ||

O king, let him march toward that quarter from which the day-maker ⟨the Sun⟩ and the lord of the asterisms ⟨the Moon⟩ have moved away, for the destruction of the enemy. Or again, when by ⟨their⟩ ayana the Sun and the Moon — ⟨the lords⟩ of day and of night — stand together in one place, then let him march.

दक्षिणपार्श्वस्पन्दनम् अभिधास्ये तत्फलक्षयो वामे । पृथिवीलाभः शिरसि स्थानविवृद्धिर् ललाटे स्यात् ॥

dakṣiṇapārśvaspandanam abhidhāsye tatphalakṣayo vāme | pṛthivīlābhaḥ śirasi sthānavivṛddhir lalāṭe syāt ||

I shall declare the throbbing of the right side ⟨of the body⟩; on the left, the loss of that same result. On the head, gain of land; on the forehead, there will be increase of position.

भ्रूनासिकान्तरे प्रियसमागमो भृत्यलब्धिर् अक्षिणोस् तु । दृक्पर्यन्ते ऽर्थाप्तिः पूर्वे ज्ञेयात्र चोत्कण्ठा ॥

bhrūnāsikāntare priyasamāgamo bhṛtyalabdhir akṣiṇos tu | dṛkparyante 'rthāptiḥ pūrve jñeyātra cotkaṇṭhā ||

Between the brows and the nose, meeting with a loved one; but in the eyes, the gaining of servants. At the eye's outer corner, gain of wealth; at the forward ⟨corner⟩ longing is to be understood here.

योषित्सौख्यं गण्डे दृक्चरमाधश् च सङ्गरे विजयः । श्रवणे च हितश्रवणं नासायां प्रीतिसौख्यं च ॥

yoṣitsaukhyaṃ gaṇḍe dṛkcaramādhaś ca saṅgare vijayaḥ | śravaṇe ca hitaśravaṇaṃ nāsāyāṃ prītisaukhyaṃ ca ||

On the cheek, pleasure with women; and below the eye's outermost part, victory in battle. In the ear, the hearing of what is to one's benefit; on the nose, affection and happiness.

अधरोत्तरौष्ठयोः प्रियसमागमविजयौ गले च भोगाप्तिः । अंसे भोगविवृद्धिर् वाहाविष्टेन संयोगः ॥

adharottarauṣṭhayoḥ priyasamāgamavijayau gale ca bhogāptiḥ | aṃse bhogavivṛddhir vāhāviṣṭena saṃyogaḥ ||

On the lower and the upper lip, meeting with a loved one and victory ⟨respectively⟩; and on the throat, the obtaining of enjoyments. On the shoulder, increase of enjoyments; on the arm, union with one who is desired.

हस्ते ऽर्थाप्तिः पृष्ठे पराजयो वक्षसि स्मृतो विजयः । प्रीत्युत्पत्तिः पार्श्वे स्तने त्व् अपूर्वा विषयलब्धिः ॥

haste 'rthāptiḥ pṛṣṭhe parājayo vakṣasi smṛto vijayaḥ | prītyutpattiḥ pārśve stane tv apūrvā viṣayalabdhiḥ ||

On the hand, gain of wealth; on the back, defeat; on the chest, victory is recorded. On the flank, the arising of affection; but on the breast, an unprecedented gain of a domain.

कट्यां बलप्रमोदः स्थानभ्रंशः प्रकीर्तितो नाभौ । हस्ते कोशविवृद्धिः क्लेशो हृदये ऽर्थपर्यन्तः ॥

kaṭyāṃ balapramodaḥ sthānabhraṃśaḥ prakīrtito nābhau | haste kośavivṛddhiḥ kleśo hṛdaye 'rthaparyantaḥ ||

On the waist, strength and delight; on the navel, fall from position is proclaimed. On the hand, increase of the treasury; on the heart, distress that ends in wealth.

वाहनलाभः स्फिग्यायुर्वृषणे योषिदागमः शिश्ने । मुष्के तनयोत्पत्तिर् वस्ताव् अन्तःपुराभ्युदयः ॥

vāhanalābhaḥ sphigyāyurvṛṣaṇe yoṣidāgamaḥ śiśne | muṣke tanayotpattir vastāv antaḥpurābhyudayaḥ ||

On the buttock, gain of a mount; on the vṛṣaṇa, ⟨long⟩ life; on the penis, the coming of a woman. On the testicle, the birth of a son; on the bladder, the flourishing of the inner apartments.

पृष्ठत ऊर्वोर् दोषः पुरतश् चलने तु सचिवहितलब्धिः । प्रचलति च जानुसन्धाव् अरिसन्धानं बलवद् उक्तम् ॥

pṛṣṭhata ūrvor doṣaḥ purataś calane tu sacivahitalabdhiḥ | pracalati ca jānusandhāv arisandhānaṃ balavad uktam ||

At the back of the thighs, when they move, harm; but at the front, the gaining of a minister's good offices. And when the knee-joint quivers, alliance with an enemy is declared, and a strong one.

देशैकदेशनाशो जंघायां स्थानलब्धिरंध्र्य् उपरि । अध्वागमनम् अलाभं चरणतले स्पन्दमाने तु ॥

deśaikadeśanāśo jaṃghāyāṃ sthānalabdhiraṃdhry upari | adhvāgamanam alābhaṃ caraṇatale spandamāne tu ||

On the shank, the destruction of one part of the country; above the foot, the gaining of a place. But when the sole of the foot throbs, travel on the road and no gain.

व्रणपिटकतिलकलांछनमशकादायस् त्व् एव निर्दिष्टाः स्युः । कण्डूयनं नरपतेर् दक्षिणपाणौ जयायैति ॥

vraṇapiṭakatilakalāṃchanamaśakādāyas tv eva nirdiṣṭāḥ syuḥ | kaṇḍūyanaṃ narapater dakṣiṇapāṇau jayāyaiti ||

From a sore, a pimple, a tilaka-mark, a blemish or a mole, gains alone are to be declared. Itching on the king's right hand goes to victory.

पृष्टव्यो दैवविदा विश्रब्धम् उपह्वरे नराधिपतिः । रिपुनिधनप्रणिधानं प्रति भवतः किं मनः कुरुते ॥

pṛṣṭavyo daivavidā viśrabdham upahvare narādhipatiḥ | ripunidhanapraṇidhānaṃ prati bhavataḥ kiṃ manaḥ kurute ||

In a secluded place the astrologer (daivavid) should ask the lord of men, confidingly ⟨and without reserve⟩: “Regarding this resolve upon the destruction of the enemy — what does your mind do?”

ब्रूयात् स चेन् मम मनः प्रोत्सहते हर्षयेत् ततश् चैवम् । चित्तानुकूलता सिद्धिलक्षणं तत्र च श्लोकाः ॥

brūyāt sa cen mama manaḥ protsahate harṣayet tataś caivam | cittānukūlatā siddhilakṣaṇaṃ tatra ca ślokāḥ ||

If he should say, “My mind urges me on”, then ⟨the astrologer⟩ should gladden him accordingly. Accord of the mind ⟨with the undertaking⟩ is a mark of success; and on that ⟨subject there are these⟩ śloka verses.

शुभाशुभानि सर्वाणि निमित्तानि स्युर् एकतः । एकतश् च मनश्शुद्धिस् तद् धि शुद्धं जयावहम् ॥

śubhāśubhāni sarvāṇi nimittāni syur ekataḥ | ekataś ca manaśśuddhis tad dhi śuddhaṃ jayāvaham ||

Let all omens (nimitta), auspicious and inauspicious, stand on one side, and purity of mind on the other — for that ⟨mind⟩, when pure, is what brings victory.

कियच् चिरं न लभ्येत निमित्तं गमनानुगम् । न त्व् एव तु मनो ऽनर्थं चिरेणाप्य् अनुमन्यते ॥

kiyac ciraṃ na labhyeta nimittaṃ gamanānugam | na tv eva tu mano 'narthaṃ cireṇāpy anumanyate ||

How long would it take for an omen agreeing with the march not to be got? But the mind never consents to what is ruinous, not even after a long while.

निमित्तानुचरं सूक्ष्मं देहेन्द्रियमहत्तरम् । तेजो ह्य् एतच् छरीरस्थं त्रिकालफलदं नृणाम् ॥

nimittānucaraṃ sūkṣmaṃ dehendriyamahattaram | tejo hy etac charīrasthaṃ trikālaphaladaṃ nṛṇām ||

⟨The mind⟩ is subtle, keeping company with the omens, greater than the body and the senses; for this is a radiance (tejas) seated within the body, yielding men the fruit of the three times ⟨past, present and future⟩.

प्रीयते न मनो ऽनर्थैर् नासिद्धाव् अभिनन्दति । तस्मात् सर्वात्मना यातुर् अनुमेयं सदा मनः ॥

prīyate na mano 'narthair nāsiddhāv abhinandati | tasmāt sarvātmanā yātur anumeyaṃ sadā manaḥ ||

The mind takes no pleasure in ruinous things, nor does it rejoice where there will be no success. Therefore the mind of the one setting out (yātṛ) must always be inferred, with one’s whole self.

यात्रार्वाक् सप्ताहाद् गुह्यकसाहायकं त्र्यहं पूर्वम् । त्र्यहम् अथ विजयस्नानं गृहयज्ञं सप्तमे दिवसे ॥

yātrārvāk saptāhād guhyakasāhāyakaṃ tryahaṃ pūrvam | tryaham atha vijayasnānaṃ gṛhayajñaṃ saptame divase ||

Within the seven days before the march: for the first three days the rite of winning the Guhyakas' aid (guhyaka-sāhāyaka), then for three days the victory-bath (vijaya-snāna), and on the seventh day the house-sacrifice (gṛha-yajña).

पक्वाममांसदधिफलकुसुमासवपायसप्रतिसरोभिः । मूलकभक्षैर् गन्धैर् गुग्गुलुमुख्यैस् तथा धूपैः ॥

pakvāmamāṃsadadhiphalakusumāsavapāyasapratisarobhiḥ | mūlakabhakṣair gandhair guggulumukhyais tathā dhūpaiḥ ||

With cooked and raw meat, curds, fruit, flowers, liquor (āsava), milk-rice (pāyasa) and amulet-cords (pratisara); with radish-foods, with fragrances, and with incenses of which guggulu is the chief ⟨the offering is made⟩.

सांवत्सरसचिवपुरोहिताप्तपुरुषायुधीयपरिचारः । यायान् नगरचतुष्पथम् अभुक्तवस्त्रोत्तरीयाङ्गः ॥

sāṃvatsarasacivapurohitāptapuruṣāyudhīyaparicāraḥ | yāyān nagaracatuṣpatham abhuktavastrottarīyāṅgaḥ ||

Attended by the court astrologer (sāṃvatsara), the minister, the purohita, trusted men and armed guards, ⟨the king⟩ should go to the city's crossroads (catuṣpatha), his body clad in a garment and upper cloth never worn before.

अर्धनिशायाम् उदयति सौम्ये वक्रे ऽथवा तदंशे वा । दद्याद् बलिं दशस्व् अप्य् आशासु पुरोहितः क्रमशः ॥

ardhaniśāyām udayati saumye vakre 'thavā tadaṃśe vā | dadyād baliṃ daśasv apy āśāsu purohitaḥ kramaśaḥ ||

At midnight, when a ⟨sign⟩ of Mercury (saumya) or of Mars (vakra) is rising, or when the aṃśa of the same is rising, the purohita should offer the bali in all ten directions in order.

आवर्तयेत् पुरोधाः कृताञ्जलिस् तत्र रुद्रसावित्रीम् । कूष्माण्डमहारौहिणकुबेरहृदयान्य् अतः प्रपठेत् ॥

āvartayet purodhāḥ kṛtāñjalis tatra rudrasāvitrīm | kūṣmāṇḍamahārauhiṇakuberahṛdayāny ataḥ prapaṭhet ||

There the purohita, with joined palms, should recite the Rudra-sāvitrī; thereafter he should read out the heart-mantras (hṛdaya) of Kūṣmāṇḍa, Mahā-rauhiṇa and Kubera.

द्वारत्रिकचतुष्काद्रिपुरनिष्कुटवासिनः । महापथनदीतीरगुहागह्वरवासिनः ॥

dvāratrikacatuṣkādripuraniṣkuṭavāsinaḥ | mahāpathanadītīraguhāgahvaravāsinaḥ ||

⟨O you⟩ who dwell at gateways, at three-way and four-way crossings, on mountains, in cities and in garden-groves (niṣkuṭa); who dwell on the high roads, on river-banks, in caves and in chasms —

विश्वरूपा महासत्त्वा महात्मनो महाव्रताः । प्रथमाः प्रतिगृह्णीध्वम् उपहारं नमो ऽस्तु वः ॥

viśvarūpā mahāsattvā mahātmano mahāvratāḥ | prathamāḥ pratigṛhṇīdhvam upahāraṃ namo 'stu vaḥ ||

⟨you⟩ of every form, of great being, great-souled, of great vows — foremost ones, receive this offering; homage be to you.

सुपुत्रामात्यभृत्यो ऽयं सदारश् चैव पार्थिवः । रक्षणीयो हिते चास्य प्रयतध्वं समाहिताः ॥

suputrāmātyabhṛtyo 'yaṃ sadāraś caiva pārthivaḥ | rakṣaṇīyo hite cāsya prayatadhvaṃ samāhitāḥ ||

This king, with his good sons, ministers and servants, and with his wives, is to be protected; and with minds intent exert yourselves for his welfare.

एवम् उक्त्वा ततस् त्व् अर्घ्यं प्रमथेभ्यः प्रदापयेत् । सावित्र्याः स्थण्डिले तस्मिन् सूतस्तूपहरेद् बलिम् ॥

evam uktvā tatas tv arghyaṃ pramathebhyaḥ pradāpayet | sāvitryāḥ sthaṇḍile tasmin sūtastūpahared balim ||

Having spoken thus, he should then have the arghya presented to the Pramathas; and on that altar-ground (sthaṇḍila) of Sāvitrī the sūta ⟨the charioteer-herald⟩ should offer the bali.

यमेन्द्रवरुणार्थेशविष्णुपावकशूलिनाम् । यक्षरक्षःपिशाचानाम् असुराणां तथैव च ॥

yamendravaruṇārtheśaviṣṇupāvakaśūlinām | yakṣarakṣaḥpiśācānām asurāṇāṃ tathaiva ca ||

Of Yama, Indra, Varuṇa, the Lord of Wealth (Kubera), Viṣṇu, Pāvaka ⟨Agni⟩ and the Trident-bearer ⟨Śiva⟩; of the Yakṣas, Rākṣasas and Piśācas, and of the Asuras likewise —

ये स्युर् भूतगणास् तेभ्यो नमो ऽस्त्व् इत्य् अनुयान्तु च । सन्नद्धाः स्वैः प्रहरणैर् अरिसेनावधा इनाः ॥

ye syur bhūtagaṇās tebhyo namo 'stv ity anuyāntu ca | sannaddhāḥ svaiḥ praharaṇair arisenāvadhā ināḥ ||

whatever hosts of bhūtas there be — homage be to them! — and let them follow ⟨us⟩, armoured, with their own weapons, slayers of the enemy's army, ⟨and⟩ mighty.

चमूसमेता अनुयान्तु पृष्ठतो विचित्रमाल्याभरणा मदोत्कटाः । विचित्रवस्त्रा जटिलाः किरीटिनः कराललम्बोदरकुब्जवामनाः ॥

camūsametā anuyāntu pṛṣṭhato vicitramālyābharaṇā madotkaṭāḥ | vicitravastrā jaṭilāḥ kirīṭinaḥ karālalambodarakubjavāmanāḥ ||

Joined with the army, let them follow behind — garlanded and adorned in many colours, wild with intoxication; in gaudy garments, matted-haired, wearing diadems; gaping-jawed, pot-bellied, hunch-backed and dwarfish.

निवृत्तयात्रः पुनर् अप्य् अहं हि वो विजित्य शत्रून् भवतां प्रसादतः । अतो विशिष्टं बहुवित्तम् उत्तमं बलिं करिष्ये विधिनोपपादितम् ॥

nivṛttayātraḥ punar apy ahaṃ hi vo vijitya śatrūn bhavatāṃ prasādataḥ | ato viśiṣṭaṃ bahuvittam uttamaṃ baliṃ kariṣye vidhinopapāditam ||

⟨And the king says:⟩ "When my march is over and I have conquered the enemy by your grace, I shall again make for you a bali finer than this one, of great cost, of the best, and presented according to the rule."

अनर्चिता ये नृपतिं सवाहनं विनाशयन्ति क्षपयन्ति वा चमून् । सुपूजिताः सिद्धिकरा भवन्ति ते प्रवाधकाः शत्रुगणस्य चाहवे ॥

anarcitā ye nṛpatiṃ savāhanaṃ vināśayanti kṣapayanti vā camūn | supūjitāḥ siddhikarā bhavanti te pravādhakāḥ śatrugaṇasya cāhave ||

Those who, unworshipped, destroy the king together with his mounts, or waste his armies away — those same, well worshipped, become bringers of success and harriers of the enemy host in battle.

क्षणषष्ठिभागमात्रं प्रयतो नृपतिर् विसर्जयेत् प्रमथान् । दैवज्ञपुरोधोभ्याम् आवेदितमङ्गलो यायात् ॥

kṣaṇaṣaṣṭhibhāgamātraṃ prayato nṛpatir visarjayet pramathān | daivajñapurodhobhyām āveditamaṅgalo yāyāt ||

For the space of but a sixtieth part of a kṣaṇa the king, self-restrained, should dismiss the Pramathas; then, the auspicious moment announced to him by the astrologer (daivajña) and the purohita, he should set out.

दुकूलमुक्तामणिभृन् नरेन्द्रः समन्त्रिदैवज्ञपुरोहितो ऽतः । स्वदेवतागारम् अनुप्रविश्य निवेशयेत् तत्र दिगीश्वरार्चाम् ॥

dukūlamuktāmaṇibhṛn narendraḥ samantridaivajñapurohito 'taḥ | svadevatāgāram anupraviśya niveśayet tatra digīśvarārcām ||

Wearing fine silk, pearls and gems, the king — together with his minister, his astrologer (daivajña) and his purohita — should thereupon enter the shrine of his own tutelary deity and there install the images of the lords of the quarters for worship.

अभ्यर्च्य मन्त्रैस् तु पुरोहितस् तान् अधश् च तस्यां भुवि संस्कृतायाम् । दर्भैस् तु कृत्वास्तरम् अक्षतैश् च किरेत् समन्तात् सितसर्षपैश् च ॥

abhyarcya mantrais tu purohitas tān adhaś ca tasyāṃ bhuvi saṃskṛtāyām | darbhais tu kṛtvāstaram akṣataiś ca kiret samantāt sitasarṣapaiś ca ||

The purohita, having worshipped them with mantras, should below ⟨them⟩, on that ground made ready, make a spread of darbha grass, and scatter all about unhusked rice-grains and white mustard seed.

ब्राह्मीं सदूर्वाम् अथ नागपुष्पीं कृत्वोपधानं शिरसि क्षितीशः । पूर्णान् घटान् पुष्पफलाभिधानान् आशासु कुर्याच् चतुरः क्रमेण ॥

brāhmīṃ sadūrvām atha nāgapuṣpīṃ kṛtvopadhānaṃ śirasi kṣitīśaḥ | pūrṇān ghaṭān puṣpaphalābhidhānān āśāsu kuryāc caturaḥ krameṇa ||

Making brāhmī, together with dūrvā and nāgapuṣpī, into a pillow at his head, the lord of the earth should set four full jars, covered over with flowers and fruit, in the ⟨four⟩ quarters in order.

यज् जाग्रतो दूरम् उपैति दैवम् आवर्त्य मन्त्रान् क्रमशस् त्रिर् एतान् । लघ्व् एकभुग् दक्षिणपार्श्वशायी स्वप्नं परीक्षेत यथोपदेशम् ॥

yaj jāgrato dūram upaiti daivam āvartya mantrān kramaśas trir etān | laghv ekabhug dakṣiṇapārśvaśāyī svapnaṃ parīkṣeta yathopadeśam ||

Having recited three times over, in order, these mantras — 'That divine ⟨mind⟩ which goes far from him who wakes…' — eating lightly and but once, and lying upon his right side, he should examine the dream as instructed.

नमः शम्भो त्रिनेत्राय रुद्राय परमात्मने । वामनाय विरूपाय स्वप्नाधिपतये नमः ॥

namaḥ śambho trinetrāya rudrāya paramātmane | vāmanāya virūpāya svapnādhipataye namaḥ ||

Homage, O Śambhu, to the three-eyed, to Rudra, to the supreme Self; to the Dwarf, to the mis-shapen one, to the lord of dreams — homage.

भगवन् देव देवेश शूलभृद् वृषवाहन । इष्टानिष्टे ममाचक्ष्व स्वप्ने सुप्तस्य शाश्वतम् ॥

bhagavan deva deveśa śūlabhṛd vṛṣavāhana | iṣṭāniṣṭe mamācakṣva svapne suptasya śāśvatam ||

O Lord, O god, O ruler of gods, bearer of the trident, borne upon the bull — declare to me unfailingly the desired and the undesired in the dream of me who sleep.

एकवस्त्रः कुशास्तीर्णः सुप्तः प्रयतमानसः । निशान्ते पश्यति स्वप्नं शुभं वा यदि वा ऽशुभम् ॥

ekavastraḥ kuśāstīrṇaḥ suptaḥ prayatamānasaḥ | niśānte paśyati svapnaṃ śubhaṃ vā yadi vā 'śubham ||

Wearing a single cloth, lying on strewn kuśa, asleep, his mind restrained, at the end of night he sees a dream, whether auspicious or inauspicious.

गतैष्यजात्यन्तरसत्त्वसङ्गैः स्वप्ने ऽप्य् अनूके गतिजे च नित्यम् । यातुः प्रकोपाद् अनिलात्मकस्य नगाद्रितुङ्गाम्बरलङ्घनानि ॥

gataiṣyajātyantarasattvasaṅgaiḥ svapne 'py anūke gatije ca nityam | yātuḥ prakopād anilātmakasya nagādrituṅgāmbaralaṅghanāni ||

In sleep too there come constantly, through contacts with beings of other births past and to come, ⟨dreams⟩ of the anūka kind and of the kind born of ⟨humoral⟩ motion. For the traveller, from the inflaming of the wind-natured ⟨humour⟩, ⟨come dreams of⟩ leaping over trees, mountains, heights and the sky.

पित्ताधिके काञ्चनरत्नमाल्यदिवाकराग्निप्रभृतीनि पश्येत् । श्लेष्माधिकश् चेन्दुभशुभ्रपुष्पसरित्सरोम्भोधिविलङ्घनानि ॥

pittādhike kāñcanaratnamālyadivākarāgniprabhṛtīni paśyet | śleṣmādhikaś cendubhaśubhrapuṣpasaritsarombhodhivilaṅghanāni ||

When bile predominates one sees gold, gems, garlands, the sun, fire and the like; and he in whom phlegm predominates ⟨sees⟩ the moon, the stars, white flowers, and the crossing of rivers, lakes and the ocean.

जघन्यमध्यप्रथमे निशांशे प्रावृच्छरन्माधवसंज्ञिते च । काले मरुत्पित्तकफप्रकोपात् साधारणः स्यात् फलसन्निपातः ॥

jaghanyamadhyaprathame niśāṃśe prāvṛccharanmādhavasaṃjñite ca | kāle marutpittakaphaprakopāt sādhāraṇaḥ syāt phalasannipātaḥ ||

In the last, the middle and the first portion of the night, and in the seasons named the rains, autumn and Mādhava ⟨spring⟩ — through the aggravation of wind, bile and phlegm ⟨respectively⟩ — the falling-out of the fruit is but ordinary.

दशासु चोक्तं ग्रहपाकजातं चिन्ता तु दृष्टा तु यथा तथैव । बीभत्ससत्त्वाभिभवो ऽभिचारो विघ्नोद्भवो गुह्यकजः प्रदिष्टः ॥

daśāsu coktaṃ grahapākajātaṃ cintā tu dṛṣṭā tu yathā tathaiva | bībhatsasattvābhibhavo 'bhicāro vighnodbhavo guhyakajaḥ pradiṣṭaḥ ||

What arises from the ripening of the grahas is told under the daśās; but ⟨the dream⟩ born of preoccupation is just as ⟨the thing⟩ was seen. Being overborne by a loathsome creature is declared ⟨to mark⟩ sorcery; the springing up of obstruction is caused by a guhyaka.

अनूकचिन्ताग्रहदोषदृष्टान्य् अतीतकर्माणि च निष्फलानि । द्युदृष्टपूर्वाः कथिताश् च तद्वद् अन्यत्र लोके कथिता विशेषाः ॥

anūkacintāgrahadoṣadṛṣṭāny atītakarmāṇi ca niṣphalāni | dyudṛṣṭapūrvāḥ kathitāś ca tadvad anyatra loke kathitā viśeṣāḥ ||

⟨Dreams⟩ seen through anūka, through preoccupation, through the grahas, or through humoral defect, and those whose occasions are already past, are fruitless; and likewise those seen by day and those already told ⟨to others⟩. The particular cases are set forth elsewhere in the world.

प्रत्यक्षवद् भवति यः स्फुरतीव चान्तः स्वप्नस्य तस्य नियमात् सदसत्फलाप्तिः । स्वप्नाः शुभाशुभकृताः फलदा नराणाम् उद्देशमात्रम् इह तान् अनुवर्णयामि ॥

pratyakṣavad bhavati yaḥ sphuratīva cāntaḥ svapnasya tasya niyamāt sadasatphalāptiḥ | svapnāḥ śubhāśubhakṛtāḥ phaladā narāṇām uddeśamātram iha tān anuvarṇayāmi ||

That ⟨dream⟩ which comes as though before the eyes, and which as it were throbs within — of such a dream the winning of a good or an evil fruit follows by rule. Dreams, wrought auspicious or inauspicious, bear fruit for men; here I recount them by way of indication only.

स्वाङ्गप्रज्वलनं परोपगमनं शक्रध्वजालिङ्गनं दिक्संवृत्तनरेन्द्रकन्यकतनोर् विक्षेपणं दिक्षु च । बन्धो वा निगले ग्रसेच् च दहनं नानाशिरोबाहुता छत्रं वा द्विरदो ऽभिषिच्य बिभृयाद् दिव्यो ऽथवा ब्राह्मणः ॥

svāṅgaprajvalanaṃ paropagamanaṃ śakradhvajāliṅganaṃ diksaṃvṛttanarendrakanyakatanor vikṣepaṇaṃ dikṣu ca | bandho vā nigale grasec ca dahanaṃ nānāśirobāhutā chatraṃ vā dvirado 'bhiṣicya bibhṛyād divyo 'thavā brāhmaṇaḥ ||

One's own body blazing; going to another; embracing Indra's banner; and the flinging into the ⟨several⟩ quarters of the body of a king or of a maiden turned round toward the quarters; or bondage in a fetter; or the swallowing of fire; the having of many heads and arms; or that an elephant, or a divine being, or a brāhmaṇa should consecrate ⟨him⟩ and hold the parasol ⟨over him⟩ —

उडुपदिनकृद्गोशृङ्गाग्रस्रुताम्ब्वभिषेचनं यदि च महिषीसिंहीव्याघ्रीगवां सुखदोहनः । जठरनिसृतैश् चान्त्रैर् ग्रामद्रुमादिनिवेष्टनं विशति यदि वा सुश्लिष्टाङ्गी तनुं प्रवराङ्गना ॥

uḍupadinakṛdgośṛṅgāgrasrutāmbvabhiṣecanaṃ yadi ca mahiṣīsiṃhīvyāghrīgavāṃ sukhadohanaḥ | jaṭharanisṛtaiś cāntrair grāmadrumādiniveṣṭanaṃ viśati yadi vā suśliṣṭāṅgī tanuṃ pravarāṅganā ||

Consecration with water flowing from the moon, from the sun, or from the tip of a cow's horn; and if he milks buffalo-cows, lionesses, tigresses and cows with ease; the wrapping of the village, its trees and the rest in entrails issued from his own belly; or if a most excellent woman of well-knit limbs enters his body —

मनुजहृदयमूर्ध्नां भक्षणं वा स्वदेहभुजगतुरगसिंहेभाजमांसादनानि । तृणतरुकुसुमाम्भःप्रोद्गमो वा स्वनाभौ क्षितितनुपरिवर्तोन्मूलने वाधिराज्यम् ॥

manujahṛdayamūrdhnāṃ bhakṣaṇaṃ vā svadehabhujagaturagasiṃhebhājamāṃsādanāni | tṛṇatarukusumāmbhaḥprodgamo vā svanābhau kṣititanuparivartonmūlane vādhirājyam ||

Or the eating of human hearts and heads; the eating of the flesh of one's own body, and of snake, horse, lion, elephant and goat; or the springing up of grass, trees, flowers and water at one's own navel; or the overturning and uprooting of the earth's body — ⟨these bring⟩ paramount sovereignty.

दिनकरशशिताराभक्षणस्पर्शणानि दरणम् अपि च मूर्ध्नः सप्त पञ्च त्रिधा वा । वृषभगृहनगेन्द्राश्वेभसिंहाधिरोहो ग्रसनम् उदधिभूम्योश् चाधिराज्यप्रदानि ॥

dinakaraśaśitārābhakṣaṇasparśaṇāni daraṇam api ca mūrdhnaḥ sapta pañca tridhā vā | vṛṣabhagṛhanagendrāśvebhasiṃhādhiroho grasanam udadhibhūmyoś cādhirājyapradāni ||

The eating and the touching of the sun, the moon and the stars; and also the splitting of the head into seven, into five, or into three; the mounting of a bull, a house, a great mountain, a horse, an elephant, a lion; and the swallowing of the ocean and the earth — ⟨these⟩ confer paramount sovereignty.

विपुलरणविमर्दद्यूतवादैश् च जित्वा पशुमृगमनुजानां लब्धिर् अग्र्यासनं वा । विडशनपरिलेपो ऽगम्यनारीगमो वा स्वमरणशिखिलाभः सस्यसन्दर्शनं च ॥

vipularaṇavimardadyūtavādaiś ca jitvā paśumṛgamanujānāṃ labdhir agryāsanaṃ vā | viḍaśanaparilepo 'gamyanārīgamo vā svamaraṇaśikhilābhaḥ sasyasandarśanaṃ ca ||

Conquering by a great battle, by mêlée, by gambling or by disputation; the gaining of cattle, wild beasts and men, or a foremost seat; the eating of excrement and being smeared with it; or intercourse with a woman one may not approach; one's own death; the obtaining of fire; and the sight of standing crops —

सितसुरभिमनोज्ञालेपमाल्याम्बराणां द्विजसुरगुरुराज्ञां दर्शनान्य् आशिषं च । मणिरजतसुवर्णाम्भोजपात्रेषु भुङ्क्ते यदि दधिपरमान्नं शोणिते मज्जने वा ॥

sitasurabhimanojñālepamālyāmbarāṇāṃ dvijasuragururājñāṃ darśanāny āśiṣaṃ ca | maṇirajatasuvarṇāmbhojapātreṣu bhuṅkte yadi dadhiparamānnaṃ śoṇite majjane vā ||

The sight of white, fragrant and lovely unguents, garlands and garments; the sight of brāhmaṇas, gods, gurus and kings, and their blessing; if he eats curds and rice boiled in milk from vessels of gem, of silver, of gold, or of lotus; or ⟨if he bathes⟩ in blood, or plunges ⟨into it⟩ —

सिततुरगरथध्वजातपत्रव्यजनसरोजमणिद्विपेन्द्रलाभाः । अभय जय च भुंक्ष्व चेति शब्दाः परिणतराज्यफलप्रदाः प्रदिष्टाः ॥

sitaturagarathadhvajātapatravyajanasarojamaṇidvipendralābhāḥ | abhaya jaya ca bhuṃkṣva ceti śabdāḥ pariṇatarājyaphalapradāḥ pradiṣṭāḥ ||

The gaining of white horses, chariots, banners, parasols, fans, lotuses, gems and lordly elephants; and the words 'Fear not', 'Conquer' and 'Enjoy' — these are declared to yield the fruit of a kingdom come to ripeness.

पूर्वजन्मसु चाभ्यस्ता सत्त्वरूपा गतिस् तदा । तदनूकम् इति प्रोक्तम् इह पश्चात् करोति यत् ॥

pūrvajanmasu cābhyastā sattvarūpā gatis tadā | tadanūkam iti proktam iha paścāt karoti yat ||

And the course ⟨of conduct⟩, having the form of one's own inborn character, practised in former births — since it works itself out here afterwards, that is called anūka.

मुद्रादिषु यज्ञनीविषु स्त्रीसंज्ञादिषु चाङ्गनाप्तिर् उक्ता । लब्धे शयने ऽथ दर्पणे भृङ्गारादिषु चोद्भवः सुतस्य ॥

mudrādiṣu yajñanīviṣu strīsaṃjñādiṣu cāṅganāptir uktā | labdhe śayane 'tha darpaṇe bhṛṅgārādiṣu codbhavaḥ sutasya ||

In ⟨dreams of⟩ rings and the like, of sacrificial waistbands, and of other things bearing a feminine name, the winning of a woman is declared; and when a bed is obtained, or a mirror, or a ewer and the like, the birth of a son.

कामिन्यां धनलब्धिर् अम्बुतरणे शोकस्य नाशो भवेद् धर्षो रोदितशोचितादिषु तथा दाहे विवृद्धिर् मता । गोशृङ्गिद्विजदेवतापितृसुहृद्भूपाश् च शंसन्ति यत् स्वप्ने तन् नियमाद् भवत्य् अवितथं नेष्टं शुभं वा फलम् ॥

kāminyāṃ dhanalabdhir ambutaraṇe śokasya nāśo bhaved dharṣo roditaśocitādiṣu tathā dāhe vivṛddhir matā | gośṛṅgidvijadevatāpitṛsuhṛdbhūpāś ca śaṃsanti yat svapne tan niyamād bhavaty avitathaṃ neṣṭaṃ śubhaṃ vā phalam ||

In ⟨dreaming of⟩ a loving woman, the gaining of wealth; in crossing water, the destruction of grief; joy in weeping, mourning and the like; and in burning, increase is held ⟨to follow⟩. And whatever cows, horned beasts, brāhmaṇas, deities, ancestors, friends and kings declare in a dream — that comes to pass by rule, without fail, be the fruit unwished-for or auspicious.

नाभेरन्यत्र गोत्रे तृणतरुकुसुमप्रोद्भवः स्नेहपानं क्रीडायानोपभोगः खरकपिकरभव्यालरूपैश् च सत्त्वैः । कायस्यालेपनं वा कलुषमलमषीगोमयस्नेहपङ्कैर् दृग्जिह्वादन्तबाहुप्रपतनम् अथवानर्थशोकप्रदानि ॥

nābheranyatra gotre tṛṇatarukusumaprodbhavaḥ snehapānaṃ krīḍāyānopabhogaḥ kharakapikarabhavyālarūpaiś ca sattvaiḥ | kāyasyālepanaṃ vā kaluṣamalamaṣīgomayasnehapaṅkair dṛgjihvādantabāhuprapatanam athavānarthaśokapradāni ||

The springing up of grass, trees and flowers elsewhere than at the navel ⟨our mūla adds gotre, whose sense here is uncertain⟩; the drinking of oil; the enjoyment of play and of riding with creatures shaped as asses, apes, camels and beasts of prey; or the smearing of the body with filth, dirt, lampblack, cow-dung, grease and mud; or the falling out of the eye, the tongue, the teeth or the arm — ⟨these⟩ bring calamity and grief.

गीतोत्क्रीडितभूषितप्रहसितप्रामोदिताखेलितानि अर्केन्दुध्वजतारकानिपतनं स्त्रोतोवहाया गमः । रज्जुच्छेदचिताप्रपातजननीगात्रप्रवेशस् तथा स्वप्ने कांस्यविचूर्णनं च शिरसः क्लेशामयानर्थदाः ॥

gītotkrīḍitabhūṣitaprahasitaprāmoditākhelitāni arkendudhvajatārakānipatanaṃ strotovahāyā gamaḥ | rajjucchedacitāprapātajananīgātrapraveśas tathā svapne kāṃsyavicūrṇanaṃ ca śirasaḥ kleśāmayānarthadāḥ ||

Singing, sporting, being adorned, laughing aloud, rejoicing, playing; the falling of the sun, the moon, a banner, the stars; being carried along by a river; the cutting of a rope, falling into a funeral pyre, entering the mother's body; and likewise, in a dream, the shattering to powder of bronze and of the head — ⟨these⟩ give distress, disease and calamity.

श्मश्रुकेशनखदैर्घ्यकल्पना वानरीविकृतनार्युपासनम् । रक्तवस्त्रमनुजाङ्गमर्दनं रोगमृत्युभयशोकतापदम् ॥

śmaśrukeśanakhadairghyakalpanā vānarīvikṛtanāryupāsanam | raktavastramanujāṅgamardanaṃ rogamṛtyubhayaśokatāpadam ||

The growing long of beard, hair and nails; waiting upon a she-monkey or a deformed woman; the crushing of the limbs of a man clad in red — ⟨this⟩ gives disease, death, fear, grief and torment.

स्थलमृगपशुकीटानूपवर्यन्धजानां प्लवनमुदकराशौ स्याद् विवाहोत्सवो वा । सरसिजजतुभाण्डक्रीडनं नर्तनं वा मलिनविवसनत्वं चाशु रोगप्रदानि ॥

sthalamṛgapaśukīṭānūpavaryandhajānāṃ plavanamudakarāśau syād vivāhotsavo vā | sarasijajatubhāṇḍakrīḍanaṃ nartanaṃ vā malinavivasanatvaṃ cāśu rogapradāni ||

The swimming, in a mass of water, of creatures of the land — deer, cattle, insects — and of those born in the marsh and in murky water; or a wedding festival; playing with lotuses, lac and pots; or dancing; and being soiled and unclad — ⟨these⟩ quickly bring disease.

स्वद्रव्यनाशः सुहृदां वियोगश्छेदश् च पाण्योः कमलापहारः । प्रासादवेश्माद्रिशिरोवताराः स्वप्नेषु नेष्टा इति संप्रदिष्टाः ॥

svadravyanāśaḥ suhṛdāṃ viyogaśchedaś ca pāṇyoḥ kamalāpahāraḥ | prāsādaveśmādriśirovatārāḥ svapneṣu neṣṭā iti saṃpradiṣṭāḥ ||

The destruction of one's own goods; separation from friends; the cutting off of both hands; the carrying off of a lotus; descents from the top of a palace, a house or a mountain — these are declared undesirable in dreams.

मित्रस्याप्तिः स्याद्विकोशासिलाभे वश्यं गच्छेद् भूपतेः शासनाप्तौ । सर्पे कर्णौ नासिकां वा प्रविष्टे तच्छेदः स्याद् वेष्टने चाशु बन्धः ॥

mitrasyāptiḥ syādvikośāsilābhe vaśyaṃ gacched bhūpateḥ śāsanāptau | sarpe karṇau nāsikāṃ vā praviṣṭe tacchedaḥ syād veṣṭane cāśu bandhaḥ ||

On the obtaining of an unsheathed sword there is the winning of a friend; on the obtaining of a king's written order one comes into subjection. When a snake has entered the ears or the nose, there follows the cutting off of that ⟨part⟩; and at its coiling about ⟨one⟩, swift bondage.

आद्ये वर्षाद् वत्सरार्धाद् द्वितीये यामे पाको वर्षपादात् तृतीये । मासात् पाकः शर्वरीपश्चिमांशे सद्यः पाको गोविसर्गे च दृष्टे ॥

ādye varṣād vatsarārdhād dvitīye yāme pāko varṣapādāt tṛtīye | māsāt pākaḥ śarvarīpaścimāṃśe sadyaḥ pāko govisarge ca dṛṣṭe ||

⟨A dream seen⟩ in the first ⟨watch⟩ ripens after a year; in the second watch, after half a year; in the third, after a quarter of a year; in the last portion of the night, the ripening is after a month; and when it is seen at the loosing of the cattle ⟨daybreak⟩, the ripening is immediate.

दृष्ट्वा स्वप्नं शोभनं नेह सुप्यात् पश्चाद् दृष्टो यः स पाकं विधत्ते । शंसेदिष्टं तत्र साधुद्विजेभ्यस् ते त्वाशीभिः पूजयेयुर् नरेन्द्रम् ॥

dṛṣṭvā svapnaṃ śobhanaṃ neha supyāt paścād dṛṣṭo yaḥ sa pākaṃ vidhatte | śaṃsediṣṭaṃ tatra sādhudvijebhyas te tvāśībhiḥ pūjayeyur narendram ||

Having seen an auspicious dream, one should not sleep further here; for it is the dream seen afterwards that brings about the ripening ⟨of the result⟩. In that case one should relate the desired ⟨dream⟩ to worthy twice-born ⟨brahmins⟩, and they in turn should honour the king with benedictions.

भूयः प्रस्वपनं न चास्य कथनं गङ्गाभिषेको जपः शान्तिः स्वस्त्ययनं निषेवणम् अपि प्रातर्गवाश्वत्थयोः । विप्रेभ्यश् च तिलान्नपानकुसुमैः पूजा यथाशक्तितः पुण्यं भारतकीर्तनं च कथितं दुःस्वप्नविच्छित्तये ॥

bhūyaḥ prasvapanaṃ na cāsya kathanaṃ gaṅgābhiṣeko japaḥ śāntiḥ svastyayanaṃ niṣevaṇam api prātargavāśvatthayoḥ | viprebhyaś ca tilānnapānakusumaiḥ pūjā yathāśaktitaḥ puṇyaṃ bhāratakīrtanaṃ ca kathitaṃ duḥsvapnavicchittaye ||

Sleeping again, and no telling of it; ablution in the Gaṅgā, japa, a śānti ⟨rite⟩, a svastyayana, and also waiting in the morning upon a cow and an aśvattha tree; worship of the brahmins, according to one's ability, with sesame, food, drink and flowers; and the meritorious recitation of the Bhārata ⟨Mahābhārata⟩ — ⟨these⟩ are declared for the cutting off of a bad dream.

क्षीरैकतरुनगार्णवतूलनदीसङ्गमाः सरः शोष्यम् । गोस्थानपटुसुरालयरुचिराः स्नानप्रदेशाः स्युः ॥

kṣīraikatarunagārṇavatūlanadīsaṅgamāḥ saraḥ śoṣyam | gosthānapaṭusurālayarucirāḥ snānapradeśāḥ syuḥ ||

Milk-sap trees, a solitary tree, a mountain, the ocean, tūla ⟨trees⟩, the confluences of rivers, a lake ⟨that never⟩ dries up, and ⟨spots⟩ made lovely by cattle-stations and by fine temples — these should be the places for the bath.

समगम्भीरानूषरशाड्वलभूमौ प्रदक्षिणजलायाम् । काष्ठारश्मिप्रमितं वास्तु लिखेत् सर्वतो भद्रम् ॥

samagambhīrānūṣaraśāḍvalabhūmau pradakṣiṇajalāyām | kāṣṭhāraśmipramitaṃ vāstu likhet sarvato bhadram ||

On ground that is level, deep-soiled, free of saline barrenness and covered with turf, where the water ⟨flows⟩ to the right, let him draw the sarvatobhadra vāstu ⟨diagram⟩, measured out with the wooden ⟨rod⟩ and the cord.

सर्वैर् धान्यैस् तिलमुद्गमाषचणकातसीपरिश्लिष्टम् । अच्छिन्नाग्रैर् दर्भैः कुशैः समस्तात् परिस्तीर्णम् ॥

sarvair dhānyais tilamudgamāṣacaṇakātasīpariśliṣṭam | acchinnāgrair darbhaiḥ kuśaiḥ samastāt paristīrṇam ||

⟨Strewn⟩ with all the grains, set about with sesame, mung, black gram, chickpea and linseed; spread over on every side with darbha and kuśa grasses whose tips are unbroken.

रजतमणिहेमगर्भैः सक्षीरप्रवालसितसूत्रैश् च । कलशैः कालमूलैश् च शोभितद्वारं तन्मध्ये ॥

rajatamaṇihemagarbhaiḥ sakṣīrapravālasitasūtraiś ca | kalaśaiḥ kālamūlaiś ca śobhitadvāraṃ tanmadhye ||

⟨Its⟩ gate adorned with jars bearing silver, gems and gold within, ⟨wound⟩ with milk, coral and white thread, and with kāla-roots; in the middle of that —

तन्मध्ये ब्राह्मी ब्रह्मा साम दूर्वाग्रशंखपुष्पाः स्युः । दिङ्मुखम् अरत्नितुङ्गं स्थाप्यं पीनं सप्रवेष्टम् ॥

tanmadhye brāhmī brahmā sāma dūrvāgraśaṃkhapuṣpāḥ syuḥ | diṅmukham aratnituṅgaṃ sthāpyaṃ pīnaṃ sapraveṣṭam ||

In the middle of it should be brāhmī, Brahmā, the Sāman, tips of dūrvā grass and śaṅkhapuṣpa ⟨flowers⟩. Facing the ⟨proper⟩ quarter, a cubit (aratni) high, stout and with a surround, ⟨the seat⟩ is to be set up.

तस्य ग्रहानुलोमं कालं केचिज् जगुर् निषेवेत । पुरोध ⟨…⟩ षाष्टिकयवपायसाहारम् ॥

tasya grahānulomaṃ kālaṃ kecij jagur niṣeveta | purodha ⟨…⟩ ṣāṣṭikayavapāyasāhāram ||

Some have declared the time for it ⟨to be one⟩ in accord with the grahas. ⟨The king⟩ should keep to a diet of ṣaṣṭika rice, barley and pāyasa … ⟨the chaplain?⟩ …

अभिमतदेवकृतमनाः पूर्वद्वारेण पार्थिवः प्रविशेत् । भद्रासनं प्रदक्षिणम् अध्यासित्वाथ तस्य विधिः ॥

abhimatadevakṛtamanāḥ pūrvadvāreṇa pārthivaḥ praviśet | bhadrāsanaṃ pradakṣiṇam adhyāsitvātha tasya vidhiḥ ||

With his mind set upon his chosen deity, the king should enter by the eastern gate; and when he has gone round to the right and seated himself on the bhadrāsana, then ⟨begins⟩ the rite for him.

प्रियङ्गुसिद्धार्थकनागदानगोरोचनाक्षौद्रघृतैः समेतैः । प्राग् आत्मरक्षा प्रतिचक्रपूतैः स्नानोन्मुखस्यावनिपस्य कार्या ॥

priyaṅgusiddhārthakanāgadānagorocanākṣaudraghṛtaiḥ sametaiḥ | prāg ātmarakṣā praticakrapūtaiḥ snānonmukhasyāvanipasya kāryā ||

First, with priyaṅgu, white mustard, elephant-ichor, gorocanā, honey and ghee, combined and purified by the praticakra ⟨mantras⟩, the self-protection ⟨rite⟩ is to be performed for the king who is about to bathe.

श्वेतस्य बभ्रोर् अथवा वृषस्य चर्मास्तरे व्याघ्रमृगेन्द्रयोर् वा । तत्स्थस्य कुर्यान् मनुजेश्वरस्य जयाभिषेकं विधिवत् पुरोधाः ॥

śvetasya babhror athavā vṛṣasya carmāstare vyāghramṛgendrayor vā | tatsthasya kuryān manujeśvarasya jayābhiṣekaṃ vidhivat purodhāḥ ||

On a spread hide of a white or a tawny bull, or of a tiger or a lion, the chaplain should perform, according to rule, the victory-consecration (jayābhiṣeka) of the lord of men seated upon it.

क्रमान् महीरूप्यसुवर्णकुम्भैः क्षीरस्य दध्नो हविषश् च पूर्णैः । स्नायाच् च तोयैः सह सप्तमृद्भिः पश्चाच् च सर्वौषधिगन्धतोयैः ॥

kramān mahīrūpyasuvarṇakumbhaiḥ kṣīrasya dadhno haviṣaś ca pūrṇaiḥ | snāyāc ca toyaiḥ saha saptamṛdbhiḥ paścāc ca sarvauṣadhigandhatoyaiḥ ||

In order, with jars of earth, of silver and of gold, filled ⟨respectively⟩ with milk, with curds and with clarified butter; and he should bathe with waters together with the seven earths, and afterwards with waters of all the herbs and perfumes.

परिजप्य महारौहिणकुष्माण्डकुवेरहृदयरुद्रगणैः । अभिषेचयेन् नरेन्द्रं पुरोहितो ऽस्मिन् समृद्ध्या च ॥

parijapya mahārauhiṇakuṣmāṇḍakuverahṛdayarudragaṇaiḥ | abhiṣecayen narendraṃ purohito 'smin samṛddhyā ca ||

Having muttered ⟨over them⟩ with the mahārauhiṇa, kūṣmāṇḍa, kuvera-hṛdaya and rudra ⟨mantra⟩-groups, the purohita should consecrate the king here, and with ⟨the mantras of⟩ abundance.

द्वात्रिंशतिं षोडश वाथवाष्टौ घटप्रमाणं मुनिभिः प्रदिष्टम् । स्नातस् त्व् अलङ्कारम् अपास्य पूर्वं नवं विदध्याद् द्विजमन्त्रपूर्तम् ॥

dvātriṃśatiṃ ṣoḍaśa vāthavāṣṭau ghaṭapramāṇaṃ munibhiḥ pradiṣṭam | snātas tv alaṅkāram apāsya pūrvaṃ navaṃ vidadhyād dvijamantrapūrtam ||

Thirty-two, or sixteen, or else eight — such is the number of jars laid down by the sages. Having bathed, and having cast off his former ornament, let him put on a new one made complete by the mantras of the twice-born.

मागधबन्दिसुहृद्द्विजसूतैर् अभिमतवाक्कृतमङ्गलकुशलः । चर्मसु चोपविशेद् अभिषिक्तः पृषतगजेन्द्रविडालवृकाणाम् ॥

māgadhabandisuhṛddvijasūtair abhimatavākkṛtamaṅgalakuśalaḥ | carmasu copaviśed abhiṣiktaḥ pṛṣatagajendraviḍālavṛkāṇām ||

His well-being made auspicious by the welcome words of māgadhas, bards, friends, brāhmaṇas and sūtas, the consecrated ⟨king⟩ should sit upon the hides of the spotted antelope, the lordly elephant, the cat and the wolf.

गृहीतधूपाम्बरमाल्यगन्धस् त्रिर् भ्रामयित्वोपरि चौषधींश् च । वामे ऽस्य पार्श्वे ऽग्रत आस्थितो वा प्रतीपपातं जुहुयाद् धुताशम् ॥

gṛhītadhūpāmbaramālyagandhas trir bhrāmayitvopari cauṣadhīṃś ca | vāme 'sya pārśve 'grata āsthito vā pratīpapātaṃ juhuyād dhutāśam ||

⟨The priest,⟩ having taken up incense, garments, garlands and perfumes, and having waved the herbs three times above ⟨him⟩, standing at his left side or in front of him, should offer into the fire with the pouring made in the reverse direction.

गोरोचनाहेमफलानि सर्पिर्ब्राह्मीं सदूर्वां सितसर्षपांश् च । आसेव्य सर्वाणि यथोपदेशं भक्त्या द्विजान् स्वस्ति च वाचयित्वा ॥

gorocanāhemaphalāni sarpirbrāhmīṃ sadūrvāṃ sitasarṣapāṃś ca | āsevya sarvāṇi yathopadeśaṃ bhaktyā dvijān svasti ca vācayitvā ||

Having employed all of these according to precept — gorocanā, gold, fruits, ghee, brāhmī together with dūrvā, and white mustard — and having reverently had the twice-born pronounce the svasti ⟨blessing⟩,

सौम्येन यायात् फलपुष्पपाणिर् द्वारेण पश्येन् न च पौरुहूतम् । प्राग् उद्धरेद् दक्षिणपादम् एवं कुर्वन् नृपः सर्वरिपून् प्रशास्ति ॥

saumyena yāyāt phalapuṣpapāṇir dvāreṇa paśyen na ca pauruhūtam | prāg uddhared dakṣiṇapādam evaṃ kurvan nṛpaḥ sarvaripūn praśāsti ||

he should go out by the northern gate, fruit and flowers in hand, and should not look towards the east; he should raise the right foot first. The king who does so rules over all his enemies.

ग्रहयज्ञम् अतो वक्ष्ये तत्र निमित्तानि लक्षयेद् वेद्याम् । भङ्गो मानोनायां दिग्भ्रष्टायाम् असिद्धिश् च ॥

grahayajñam ato vakṣye tatra nimittāni lakṣayed vedyām | bhaṅgo mānonāyāṃ digbhraṣṭāyām asiddhiś ca ||

Next I shall declare the graha-sacrifice. In it one should mark the omens upon the altar: if it falls short in measure, ruin ⟨follows⟩; if it is turned away from its ⟨proper⟩ quarter, the undertaking fails.

नगरपुरोहितदेवीसेनापतिपार्थिवक्षयं कुरुते । प्राग्दक्षिणापरोत्तरमध्यमभागेषु या विकला ॥

nagarapurohitadevīsenāpatipārthivakṣayaṃ kurute | prāgdakṣiṇāparottaramadhyamabhāgeṣu yā vikalā ||

Whichever ⟨part of the altar⟩ is defective in the eastern, southern, western, northern and middle sections brings about, ⟨respectively,⟩ the destruction of the city, of the purohita, of the queen, of the commander of the army, and of the king.

तत्रार्चा ताम्रमयी सवितुः पालाशिका सुस्रुक्समिधः । आ कृष्णेति च मन्त्रो रक्ता गन्धाः सहागुरुणा ॥

tatrārcā tāmramayī savituḥ pālāśikā susruksamidhaḥ | ā kṛṣṇeti ca mantro raktā gandhāḥ sahāguruṇā ||

There, for Savitṛ ⟨the Sun⟩ the image is of copper; the sacrificial ladle (sruk) and the fuel-sticks (samidh) are of palāśa wood and of good quality; the mantra is that beginning 'ā kṛṣṇena…'; the perfumes are red ones, together with aguru.

माषातसीतिलांश् चार्कसमुद्गचणकान् विहाय भोज्यविधिः । वकुलार्कागस्त्यपलाशशल्लकीकुसुमपूजा च ॥

māṣātasītilāṃś cārkasamudgacaṇakān vihāya bhojyavidhiḥ | vakulārkāgastyapalāśaśallakīkusumapūjā ca ||

The rule of food ⟨for him⟩ is ⟨framed⟩ leaving aside māṣa (black gram), atasī (linseed) and tila (sesame), and arka, mudga (green gram) and caṇaka (chickpea); and the flower-worship is with vakula, arka, agastya, palāśa and śallakī blossoms.

अष्टशतसंमितेभ्यो विप्रेभ्यो दक्षिणाहिताग्निभ्यः । देया वृषकनकमही सहस्रकिरणं समुद्दिश्य ॥

aṣṭaśatasaṃmitebhyo viprebhyo dakṣiṇāhitāgnibhyaḥ | deyā vṛṣakanakamahī sahasrakiraṇaṃ samuddiśya ||

To brahmins numbering one hundred and eight, who maintain the sacred fires, a bull, gold and land are to be given as dakṣiṇā, dedicating ⟨the rite⟩ to the Thousand-rayed One ⟨the Sun⟩.

न्यग्रोधात् स्रुक्समिधः स्फटिकाद् अर्चा च शीतगोः कार्या । शैलेयकनखवर्ज्या गन्धाः कुसुमानि च सितानि ॥

nyagrodhāt sruksamidhaḥ sphaṭikād arcā ca śītagoḥ kāryā | śaileyakanakhavarjyā gandhāḥ kusumāni ca sitāni ||

For the Cool-rayed One ⟨the Moon⟩ the ladle and fuel-sticks are ⟨made⟩ from the nyagrodha, and the image is to be made of crystal; the perfumes are ⟨all⟩ save śaileyaka and nakha, and the flowers white.

गोधूमशालियावरवण्डगोपयः पूर्वम् अशनम् अथ मन्त्रः । आप्यायस्वेति भवेच् चातुर्वेदाय दद्याच् च ॥

godhūmaśāliyāvaravaṇḍagopayaḥ pūrvam aśanam atha mantraḥ | āpyāyasveti bhavec cāturvedāya dadyāc ca ||

The food is, first of all, wheat, śāli rice, barley, ravaṇḍa ⟨?⟩ and cow's milk; then the mantra is that beginning 'āpyāyasva…'; and one should make the gift to a knower of the four Vedas.

मणिमुक्ताक्षौमहिरण्यसंयुतां श्वेततुल्यवत्साङ्गाम् । रजतशफविषाणां क्षीरिणीं च तु हिमांशुम् उद्दिश्य ॥

maṇimuktākṣaumahiraṇyasaṃyutāṃ śvetatulyavatsāṅgām | rajataśaphaviṣāṇāṃ kṣīriṇīṃ ca tu himāṃśum uddiśya ||

⟨And one should give⟩ a milch cow set about with gems, pearls, linen and gold, white alike in body and in calf, her hooves and horns ⟨plated⟩ with silver, dedicating ⟨it⟩ to the Cool-rayed One ⟨the Moon⟩.

रक्तकरवीरसमिधो रक्ता गन्धाश् च चन्दनात् प्रतिमा । मन्त्रश् चाग्निर् मूर्धेत्य् अशनं गुडषष्टिकप्रायम् ॥

raktakaravīrasamidho raktā gandhāś ca candanāt pratimā | mantraś cāgnir mūrdhety aśanaṃ guḍaṣaṣṭikaprāyam ||

⟨For Mars⟩ the fuel-sticks are of red karavīra (oleander), the perfumes red, and the image of sandalwood; the mantra is that beginning 'agnir mūrdhā…'; the food consists chiefly of jaggery and ṣaṣṭika rice.

ताम्रकनकप्रवालौर्णिकानि देयानि दक्षिणा चास्य । उद्दिश्य धरातनयं छन्दोगेभ्यो व्रतस्थेभ्यः ॥

tāmrakanakapravālaurṇikāni deyāni dakṣiṇā cāsya | uddiśya dharātanayaṃ chandogebhyo vratasthebhyaḥ ||

Copper, gold, coral and woollen goods are to be given, and that is his dakṣiṇā — dedicating ⟨it⟩ to the son of the Earth ⟨Mars⟩, ⟨and giving⟩ to Chandoga ⟨Sāmavedin⟩ brahmins who are keeping a vow.

मन्त्रश् चोद्बुध्यस्वेत्यादि प्रतिमा च युक्तिलोहमयी । स्रुक्समिधश् च मधूकाद् अथ वा चान्द्रेर् अपामार्गात् ॥

mantraś codbudhyasvetyādi pratimā ca yuktilohamayī | sruksamidhaś ca madhūkād atha vā cāndrer apāmārgāt ||

The mantra is that beginning 'udbudhyasva…'; the image is of mixed metal; and the ladle and fuel-sticks are of madhūka, or else of apāmārga — ⟨all this⟩ for the son of the Moon ⟨Mercury⟩.

युक्तिप्राया गन्धाः कालीयककुङ्कुमप्रियंग्वाद्याः । कुसुमानि मालतीवकुलतिलकमदयन्तिकादीनि ॥

yuktiprāyā gandhāḥ kālīyakakuṅkumapriyaṃgvādyāḥ | kusumāni mālatīvakulatilakamadayantikādīni ||

The perfumes are for the most part compounded — kālīyaka, kuṅkuma (saffron), priyaṅgu and the like; the flowers are mālatī, vakula, tilaka, madayantikā and the rest.

भोज्यं मसुरतिलशालिमुद्गचणकादि दक्षिणा स्वच्छश् च । सरजतमणिर् व्रतिभ्यश् चान्द्रेर् आथर्वणेभ्यश् च ॥

bhojyaṃ masuratilaśālimudgacaṇakādi dakṣiṇā svacchaś ca | sarajatamaṇir vratibhyaś cāndrer ātharvaṇebhyaś ca ||

The food is masūra (lentil), sesame, śāli rice, mudga, caṇaka and the like; and the dakṣiṇā is a clear jewel together with silver, ⟨given⟩ to vow-keepers and to Atharvan brahmins, for the son of the Moon ⟨Mercury⟩.

अश्वत्थ्यर्जुनसमिधः कनकार्चा त्व् अग्निवर्जिता गन्धाः । पीतकुसुमानि च गुरोर् भोज्यं तिलमुद्गचणकानि ॥

aśvatthyarjunasamidhaḥ kanakārcā tv agnivarjitā gandhāḥ | pītakusumāni ca guror bhojyaṃ tilamudgacaṇakāni ||

The fuel-sticks are of aśvattha and arjuna, the image of gold, the perfumes free of agni ⟨citraka⟩, the flowers yellow; and for Guru ⟨Jupiter⟩ the food is sesame, mudga and caṇaka.

बह्वृग्भ्य एकवर्णं मध्यमवयसं तुरङ्गमं दद्यात् । शृङ्गीसुवर्णयुक्तं बृहस्पते इति गुरोर् मन्त्रः ॥

bahvṛgbhya ekavarṇaṃ madhyamavayasaṃ turaṅgamaṃ dadyāt | śṛṅgīsuvarṇayuktaṃ bṛhaspate iti guror mantraḥ ||

To Bahvṛca ⟨Ṛgvedin⟩ brahmins one should give a horse of a single colour and of middle age, furnished with śṛṅgī and gold; and Guru's mantra is that beginning 'bṛhaspate…'.

रजतार्चा मदनीया गन्धाः कुसुमानि चित्रसुरभीणि । पनसोदुम्बरसमिधो भोज्यं वृष्यं च भृगुसूनोः ॥

rajatārcā madanīyā gandhāḥ kusumāni citrasurabhīṇi | panasodumbarasamidho bhojyaṃ vṛṣyaṃ ca bhṛgusūnoḥ ||

For the son of Bhṛgu ⟨Venus⟩ the image is of silver, the perfumes intoxicating, the flowers of varied kinds and fragrant, the fuel-sticks of panasa (jackfruit) and udumbara, and the food virility-giving.

अन्नात् परिस्रुताद्यो मन्त्रः स्त्रीकर्कशास् त्व् अलङ्काराः । अध्वर्युभ्यो देया द्वात्रिंशद्भ्यः तदर्हेभ्यः ॥

annāt parisrutādyo mantraḥ strīkarkaśās tv alaṅkārāḥ | adhvaryubhyo deyā dvātriṃśadbhyaḥ tadarhebhyaḥ ||

The mantra is that beginning 'annāt parisrutaḥ…'; the ornaments are the hard ⟨solid⟩ ones ⟨worn⟩ by women; they are to be given to thirty-two Adhvaryu ⟨Yajurvedin⟩ priests who are worthy of them.

शालशमीस्रुक्समिधः शन्नो देवीति भास्करेर् मन्त्रः । लोहार्चा शैलेयकमुस्तकशुक्त्युत्कटा गन्धाः ॥

śālaśamīsruksamidhaḥ śanno devīti bhāskarer mantraḥ | lohārcā śaileyakamustakaśuktyutkaṭā gandhāḥ ||

⟨For Saturn⟩ the ladle and fuel-sticks are of śāla and śamī; the mantra of the son of Bhāskara ⟨Saturn⟩ is that beginning 'śaṃ no devīḥ…'; the image is of iron; the perfumes are pungent with śaileyaka, mustaka and śukti (shell).

गिरिकर्णिकातसीस्पन्दनांजनादीनि कृष्णपुष्पाणि । अशनानि कृष्णतिलमाषचणकनिष्पावमुख्यानि ॥

girikarṇikātasīspandanāṃjanādīni kṛṣṇapuṣpāṇi | aśanāni kṛṣṇatilamāṣacaṇakaniṣpāvamukhyāni ||

The black flowers are girikarṇikā, atasī, spandana, añjana and the rest; the foods are chiefly black sesame, māṣa (black gram), caṇaka and niṣpāva (flat bean).

प्रेष्याम् अतीतवयसां त्रप्वंजनसीसकृष्णलोहयुताम् । दद्याद् उद्दिश्यार्किं वृषलीपतिवृद्धमूर्खेभ्यः ॥

preṣyām atītavayasāṃ trapvaṃjanasīsakṛṣṇalohayutām | dadyād uddiśyārkiṃ vṛṣalīpativṛddhamūrkhebhyaḥ ||

One should give a female servant past her years, furnished with tin, añjana, lead and black iron, to husbands of śūdra women, to the aged and to fools, dedicating ⟨it⟩ to the son of the Sun ⟨Saturn⟩.

वैभीतस्रुक्समिधो राहोर् होमे ऽथवा भवेद् दूर्वा । मन्त्रश् च कया नश्चित्रपूर्वको ऽर्चा च नागमयी ॥

vaibhītasruksamidho rāhor home 'thavā bhaved dūrvā | mantraś ca kayā naścitrapūrvako 'rcā ca nāgamayī ||

In the homa for Rāhu the ladle and fuel-sticks are of vibhītaka, or else dūrvā grass may serve; the mantra is that beginning 'kayā naś citra…'; and the image is made of lead (nāga).

उद्दिश्य सैंहिकेयं महिषं प्रतिपादयेत् सुवृद्धेभ्यः । विप्रेभ्य इति यद् अन्यत् तत् सर्वं सूर्यपुत्रसमम् ॥

uddiśya saiṃhikeyaṃ mahiṣaṃ pratipādayet suvṛddhebhyaḥ | viprebhya iti yad anyat tat sarvaṃ sūryaputrasamam ||

Dedicating ⟨it⟩ to the son of Siṃhikā ⟨Rāhu⟩, one should bestow a buffalo upon very aged brahmins; and whatever else there is, all that is the same as for the son of the Sun ⟨Saturn⟩.

केतोः कांस्यप्रतिमा केतुं कृण्वन्न् अकेतवे मन्त्रः । आरण्यकुसुमपूजा स्रुक्समिधः खदिरकुशमय्यः ॥

ketoḥ kāṃsyapratimā ketuṃ kṛṇvann aketave mantraḥ | āraṇyakusumapūjā sruksamidhaḥ khadirakuśamayyaḥ ||

For Ketu the image is of bell-metal; the mantra is 'ketuṃ kṛṇvann aketave…'; the worship is with wild flowers; the ladle and fuel-sticks are made of khadira and kuśa.

मांसौदनम् अशनं ब्रह्मबन्धुवर्गस्य दक्षिणा देया । प्रहरणफल्गुद्रव्याणि चैवं केतुं समुद्दिश्य ॥

māṃsaudanam aśanaṃ brahmabandhuvargasya dakṣiṇā deyā | praharaṇaphalgudravyāṇi caivaṃ ketuṃ samuddiśya ||

The food is rice with meat; the dakṣiṇā is to be given to the class of brahma-bandhus ⟨brahmins in name only⟩, and ⟨it consists of⟩ weapons and worthless things — thus, dedicating ⟨the rite⟩ to Ketu.

कृत्वैवं ग्रहपूजाम् ऋचा ततश् चाग्निलिङ्गया जुहुयात् । श्लोकांश् चास्मिन्न् अर्थे काश्यपमुनिचोदितान् वक्ष्ये ॥

kṛtvaivaṃ grahapūjām ṛcā tataś cāgniliṅgayā juhuyāt | ślokāṃś cāsminn arthe kāśyapamunicoditān vakṣye ||

Having performed the worship of the grahas in this manner, one should then offer the oblation with a ṛc whose mark is Agni. And I shall declare the ślokas on this subject, taught by the sage Kāśyapa.

ततो ऽप्रतिरथं कृत्स्नं यात्रालिङ्गं च यद् भवेत् । आयुष्यम् अभयं चैव सर्वं चैवापराजितम् ॥

tato 'pratirathaṃ kṛtsnaṃ yātrāliṅgaṃ ca yad bhavet | āyuṣyam abhayaṃ caiva sarvaṃ caivāparājitam ||

Then ⟨he should offer⟩ the whole Apratiratha, and whatever bears the mark of the yātrā ⟨the march⟩, and the Āyuṣya, and the Abhaya, and the whole Aparājita —

शर्मवर्मगणं चैव तथा स्वस्त्ययनं गणम् । एतान् पञ्चगणान् हुत्वा संस्थाप्याग्निं यथाविधि ॥

śarmavarmagaṇaṃ caiva tathā svastyayanaṃ gaṇam | etān pañcagaṇān hutvā saṃsthāpyāgniṃ yathāvidhi ||

— and the Śarmavarman gaṇa, and likewise the Svastyayana gaṇa. Having offered these five gaṇas as oblations, and having established the fire according to the rule,

भूत भूतेति च गणं यत्ते चन्द्रस् तथैव च । ऐन्द्रो गणस् तथा चान्द्रो मन्त्राशीःसूक्तम् एव च ॥

bhūta bhūteti ca gaṇaṃ yatte candras tathaiva ca | aindro gaṇas tathā cāndro mantrāśīḥsūktam eva ca ||

and the gaṇa ⟨beginning⟩ 'bhūta bhūta', and likewise ⟨the hymn⟩ 'yat te candraḥ', and the Aindra gaṇa and the Cāndra ⟨gaṇa⟩, and the Mantrāśīḥsūkta as well —

भूयो भूयस् तथा ज्वालां संस्पृश्याथ पुरोहितः । स्पृशेच् च नृपतिं मन्त्रैर् उच्चैर् ब्रूयात् पुनः पुनः ॥

bhūyo bhūyas tathā jvālāṃ saṃspṛśyātha purohitaḥ | spṛśec ca nṛpatiṃ mantrair uccair brūyāt punaḥ punaḥ ||

then the purohita, having touched the flame again and again, should touch the king with the mantras and should say aloud, again and again:

चक्षुर्दः प्राणदश् चापि वर्चोदश् च भव प्रभो । अनाधृष्यतमश् चासि यथा त्वं हव्यवाहन ॥

cakṣurdaḥ prāṇadaś cāpi varcodaś ca bhava prabho | anādhṛṣyatamaś cāsi yathā tvaṃ havyavāhana ||

"Be a giver of sight, a giver of breath, and a giver of splendour, O Lord! And as you, O bearer of oblations, are the most unassailable of all,

शात्रवाणां तथा राजाप्य् अनाधृष्यो भवत्य् अयम् । हूयमाने निमित्तानि वक्ष्याम्य् अहम् अतः परम् ॥

śātravāṇāṃ tathā rājāpy anādhṛṣyo bhavaty ayam | hūyamāne nimittāni vakṣyāmy aham ataḥ param ||

so too this king becomes unassailable by his enemies." Henceforth I shall declare the omens ⟨seen⟩ while the oblation is being offered.

कम्पोत्कासविजृम्भणप्रचलनस्वेदाश्रुपातक्षुधोद्गाराद्यं च पुरोधसः स्मृतिविपच् चानिष्टम् अन्यच् छुभम् । आज्यं केशपिपीलिकामलयुतं सत्त्वावलीढं च यत् तन् नेष्टं शुभम् अन्यथोपकरणं द्रव्याण्य् अनूनानि च ॥

kampotkāsavijṛmbhaṇapracalanasvedāśrupātakṣudhodgārādyaṃ ca purodhasaḥ smṛtivipac cāniṣṭam anyac chubham | ājyaṃ keśapipīlikāmalayutaṃ sattvāvalīḍhaṃ ca yat tan neṣṭaṃ śubham anyathopakaraṇaṃ dravyāṇy anūnāni ca ||

Trembling, coughing, yawning, staggering, sweating, the falling of tears, hunger, belching and the like on the purohita's part, and a failure of his memory, are inauspicious; anything else is auspicious. Ghee that has hair, ants or dirt in it, and ghee that has been licked by a creature — that is not wanted; otherwise it is auspicious. And the implements and the materials ⟨must⟩ not be deficient.

उत्थाय स्वयम् उज्ज्वलार्चिर् अनलः स्वाहावसाने हविर् भुङ्क्ते देहसुखः प्रदक्षिणगतिः स्निग्धो महान् संहतः । निर्धूमः सुरभिः स्फुलिङ्गरहितो यात्रानुलोमो मृदुर् मुक्तेन्दीवरकाञ्चनद्युतिधरो यातुर् जयं शंसति ॥

utthāya svayam ujjvalārcir analaḥ svāhāvasāne havir bhuṅkte dehasukhaḥ pradakṣiṇagatiḥ snigdho mahān saṃhataḥ | nirdhūmaḥ surabhiḥ sphuliṅgarahito yātrānulomo mṛdur muktendīvarakāñcanadyutidharo yātur jayaṃ śaṃsati ||

The fire that rises up of itself with blazing flame, that eats the oblation at the close of the svāhā, that is pleasant to the body, that moves clockwise, unctuous, great, compact, smokeless, fragrant, free of sparks, running with the direction of the march, soft, and bearing the lustre of pearl, blue lotus and gold — foretells victory for the one who marches out.

इष्टद्रव्यघटातपत्रतुरगश्रीवृक्षशैलाकृतिर् भेर्यब्दोदधिदुन्दुभीभशकटस्निग्धस्वनः पूजितः । नेष्टः प्रोक्तविपर्ययो हुतवहः स्निग्धो ऽन्यथापीष्टदः सव्ये ऽङ्गे नृपतिं दहन्न् अतिहितः शेषं च लोकाद् वदेत् ॥

iṣṭadravyaghaṭātapatraturagaśrīvṛkṣaśailākṛtir bheryabdodadhidundubhībhaśakaṭasnigdhasvanaḥ pūjitaḥ | neṣṭaḥ proktaviparyayo hutavahaḥ snigdho 'nyathāpīṣṭadaḥ savye 'ṅge nṛpatiṃ dahann atihitaḥ śeṣaṃ ca lokād vadet ||

⟨The fire⟩ whose shape is that of a desired object, a jar, a parasol, a horse, a śrīvṛkṣa or a mountain, and whose sound is as mellow as a kettle-drum, a cloud, the ocean, a dundubhi drum, an elephant or a cart, is commended. The oblation-bearing fire that is the reverse of what has been declared is not wanted; ⟨yet⟩ if it is unctuous it grants the desired result even otherwise. Burning the king on his left limb, it is exceedingly beneficial. And the rest one should declare from common usage.

व्रजेद् दिगीशं हृदये निवेश्य यथेन्द्रम् ऐन्द्र्याम् अपरांश् च तद्वत् । सुशुक्लमाल्याम्बरभृन् नरेन्द्रो विसर्जयेद् दक्षिणपादम् आदौ ॥

vrajed digīśaṃ hṛdaye niveśya yathendram aindryām aparāṃś ca tadvat | suśuklamālyāmbarabhṛn narendro visarjayed dakṣiṇapādam ādau ||

He should set out only after installing in his heart the lord of the quarter ⟨he is bound for⟩ — as Indra in the eastern quarter, and the others likewise ⟨each in its own⟩. Bearing garlands and garments of pure white, the king should put forth the right foot first.

सितातपत्रो मणिरत्नशोभः प्रधूयमानैः सितचामरैश् च । जयस्वनापूरितराजमार्गो द्विजेन्द्रमन्त्राभिविवृद्धतेजाः ॥

sitātapatro maṇiratnaśobhaḥ pradhūyamānaiḥ sitacāmaraiś ca | jayasvanāpūritarājamārgo dvijendramantrābhivivṛddhatejāḥ ||

⟨Beneath⟩ a white parasol, resplendent with gems and jewels, and ⟨fanned⟩ with white chowries waved about him; the royal road filled with the sound of 'Victory!'; his splendour swollen by the mantras of the foremost of the twice-born —

कल्याणनामसचिवाप्तजनायुधीयदैवज्ञविप्रजनकंचुकिमध्यसंस्थः । द्वात्रिंशतं समुपगम्य पदानि भूमौ प्रागादि नागरथवाजिनरैः प्रयायात् ॥

kalyāṇanāmasacivāptajanāyudhīyadaivajñaviprajanakaṃcukimadhyasaṃsthaḥ | dvātriṃśataṃ samupagamya padāni bhūmau prāgādi nāgarathavājinaraiḥ prayāyāt ||

— standing in the midst of auspiciously-named ministers, trusted men, men-at-arms, astrologers (daiva-jña), brahmins and chamberlains, he should go thirty-two paces on the ground, ⟨facing the quarter⟩ beginning with the east, and then proceed with elephants, chariots, horses and men.

मा भूत् प्रसङ्गाद् अतिविस्तरो ऽत्र गजाश्वपुंलक्षणदर्शनेषु । निमित्तमात्रं कथयाम्य् अतो ऽहं प्रयाणकालोपयिकं नृपाणाम् ॥

mā bhūt prasaṅgād ativistaro 'tra gajāśvapuṃlakṣaṇadarśaneṣu | nimittamātraṃ kathayāmy ato 'haṃ prayāṇakālopayikaṃ nṛpāṇām ||

Let there be here no over-elaboration, ⟨brought in⟩ merely by the occasion, upon the examination of the marks of elephants, horses and men. Therefore I shall state the omen alone — that which serves kings at the time of setting out.

ताम्रौष्ठतालुवदनाः कलविङ्कनेत्राः स्निग्धोन्नताग्रदशनाः पृथुलायतास्याः । चापोन्नतायतनिगूढनिमग्नवंशास् तन्वेकरोमचितकूर्मसमानकुम्भाः ॥

tāmrauṣṭhatāluvadanāḥ kalaviṅkanetrāḥ snigdhonnatāgradaśanāḥ pṛthulāyatāsyāḥ | cāponnatāyatanigūḍhanimagnavaṃśās tanvekaromacitakūrmasamānakumbhāḥ ||

⟨Elephants⟩ whose lips, palate and face are copper-red; whose eyes are like a sparrow's; whose tusks are glossy and raised at the tip; whose mouths are broad and long; whose spine is bow-arched, long, concealed and sunken; whose temple-bosses are covered with fine, single hairs and are shaped like a tortoise —

विस्तीर्णकर्णहनुनाभिललाटगुह्याः कूर्मोन्नतैर् द्विनवविंशतिभिर् नखैश् च । रेखात्रयोपचितवृत्तकराः सुवाला धन्याः सुगन्धिमदपुष्करमारुताश् च ॥

vistīrṇakarṇahanunābhilalāṭaguhyāḥ kūrmonnatair dvinavaviṃśatibhir nakhaiś ca | rekhātrayopacitavṛttakarāḥ suvālā dhanyāḥ sugandhimadapuṣkaramārutāś ca ||

⟨Elephants⟩ whose ears, jaws, navel, forehead and privities are broad; that have eighteen or twenty nails, raised like a tortoise's shell; whose trunks are round and thickened with three lines; and whose tail is fine — these are blessed, and fragrant in rut-fluid, in trunk-tip and in breath.

दीर्घाङ्गुलिरक्तपुष्कराः सजलाम्भोदनिनादवृंहिणः । बृहदायतवृत्तकंधरा धन्या भूमिपतेर् मतङ्गजाः ॥

dīrghāṅguliraktapuṣkarāḥ sajalāmbhodaninādavṛṃhiṇaḥ | bṛhadāyatavṛttakaṃdharā dhanyā bhūmipater mataṅgajāḥ ||

⟨Elephants⟩ with long trunk-fingers and a red trunk-tip; whose trumpeting is the sound of a rain-laden cloud; whose necks are large, long and round — such elephants are blessed for a lord of the earth.

निर्मदाभ्यधिकहीननखाङ्गान् कुब्जवामनकमेषविषाणान् । दृश्यकोशफलपुष्करहीनान् श्यावनीलशवलासिततालून् ॥

nirmadābhyadhikahīnanakhāṅgān kubjavāmanakameṣaviṣāṇān | dṛśyakośaphalapuṣkarahīnān śyāvanīlaśavalāsitatālūn ||

⟨Elephants⟩ without rut; with nails and limbs in excess or deficient; hunchbacked, dwarfish, with tusks like a ram's horns; whose sheath is exposed and whose testicles and trunk-tip are defective; whose palates are brown, dark-blue, dappled or black —

स्वल्पवक्त्ररुहमत्कुणखण्डान् हस्तिनीं च गजलक्षणयुक्ताम् । गर्भिणीं च नृपतिः परदेशं प्रापयेद् अतिविरूपफलास् ते ॥

svalpavaktraruhamatkuṇakhaṇḍān hastinīṃ ca gajalakṣaṇayuktām | garbhiṇīṃ ca nṛpatiḥ paradeśaṃ prāpayed ativirūpaphalās te ||

those with scanty hair on the face, bug-⟨like⟩ and maimed; a she-elephant that carries the marks of a bull elephant; and a pregnant one — the king should despatch to a foreign country: their fruit is exceedingly ill-formed.

दन्तमूलपरिणाहदीर्घतां द्विः प्रमुच्य परतो ऽस्य कल्पयेत् । श्यावपूतिमलरक्तदर्शनं पापसत्त्वसदृशं च पापदम् ॥

dantamūlapariṇāhadīrghatāṃ dviḥ pramucya parato 'sya kalpayet | śyāvapūtimalaraktadarśanaṃ pāpasattvasadṛśaṃ ca pāpadam ||

Leaving off twice the girth of the tusk at its root, one should dress ⟨the tusk⟩ beyond that. A brown, putrid, soiled or blood-red look ⟨to the cut⟩, and one resembling an evil creature, gives evil.

पार्थिवोपकरणाकृतिं यदा चिह्नम् उद्वहति कल्पिते रदे । श्रीजयार्थबलवृद्धयस् तदा स्निग्धशुक्लरुचिराश् च शोभनाः ॥

pārthivopakaraṇākṛtiṃ yadā cihnam udvahati kalpite rade | śrījayārthabalavṛddhayas tadā snigdhaśuklarucirāś ca śobhanāḥ ||

When, upon the dressed tusk, ⟨the cut⟩ bears a mark shaped like a royal appurtenance, then there is increase of fortune, victory, wealth and strength; and ⟨tusks⟩ glossy, white and lovely are auspicious.

दक्षिणे शुभम् अतीव शोभनं पापम् अप्य् अतिविरूपम् अन्यतः । याप्यता भवति तद्विपर्यये विस्तरो ऽन्यमुनिभिः प्रकीर्तितः ॥

dakṣiṇe śubham atīva śobhanaṃ pāpam apy ativirūpam anyataḥ | yāpyatā bhavati tadviparyaye vistaro 'nyamunibhiḥ prakīrtitaḥ ||

On the right ⟨tusk⟩ an auspicious ⟨mark⟩ is exceedingly good, and an evil one exceedingly ill-formed from the other ⟨side⟩. In the reverse of that the result is middling. The full extent ⟨of the subject⟩ has been proclaimed by other sages.

मूलमध्यदशनाग्रसंस्थिता देवदैत्यमनुजाः क्रमात् ततः । स्फीतमध्यपरिपेलवं फलं शीघ्रमध्यचिरकालसम्भवम् ॥

mūlamadhyadaśanāgrasaṃsthitā devadaityamanujāḥ kramāt tataḥ | sphītamadhyaparipelavaṃ phalaṃ śīghramadhyacirakālasambhavam ||

Set at the root, the middle and the tip of the tusk are, in order, the gods, the daityas and men; and from that the fruit is abundant, middling or very slight, and arises swiftly, in middling time, or after a long time.

दन्तभङ्गफलम् अत्र दक्षिणे भूपदेशबलविद्रवप्रदम् । वामतः सुतपुरोहितेभयान् हन्ति साटविकदारनायकान् ॥

dantabhaṅgaphalam atra dakṣiṇe bhūpadeśabalavidravapradam | vāmataḥ sutapurohitebhayān hanti sāṭavikadāranāyakān ||

Here the fruit of a broken tusk on the right gives rout to the king, the country and the army; from the left it destroys sons, the purohita and elephant-mounts, together with the forest-chiefs, the wives and the commanders.

आदिशेद् उभयभङ्गदर्शनात् पार्थिवस्य सकलं कुलक्षयम् । सौम्यलग्नतिथिभादिभिः शुभं वर्धते ऽशुभम् अतो ऽन्यथा भवेत् ॥

ādiśed ubhayabhaṅgadarśanāt pārthivasya sakalaṃ kulakṣayam | saumyalagnatithibhādibhiḥ śubhaṃ vardhate 'śubham ato 'nyathā bhavet ||

From the sight of both ⟨tusks⟩ broken, one should declare the entire destruction of the king's family. With benefic lagna, tithi, asterism and the rest, the auspicious ⟨result⟩ increases; in the contrary case the inauspicious does.

क्षीरवृक्षफलपुष्पपादपेष्व् आपगातटविघट्टनेन वा । वाममध्यरदभङ्गखण्डने शत्रुनाशकृद् अतो ऽन्यथापरम् ॥

kṣīravṛkṣaphalapuṣpapādapeṣv āpagātaṭavighaṭṭanena vā | vāmamadhyaradabhaṅgakhaṇḍane śatrunāśakṛd ato 'nyathāparam ||

When the left or the middle of a tusk is broken or chipped upon milk-trees, fruit-trees or flowering trees, or by striking against a river-bank, it works the destruction of enemies; otherwise the opposite.

स्खलितगतिर् अकस्मात् त्रस्तकर्णो ऽतिदीनः श्वसिति मृदु सुदीर्घं न्यस्तहस्तः पृथिव्याम् । द्रुतमुकुलितदृष्टिः स्वप्नशीलो विलोमो भयकृद् अहितभक्षी नैकशो ऽसृच्छकृत्कृत् ॥

skhalitagatir akasmāt trastakarṇo 'tidīnaḥ śvasiti mṛdu sudīrghaṃ nyastahastaḥ pṛthivyām | drutamukulitadṛṣṭiḥ svapnaśīlo vilomo bhayakṛd ahitabhakṣī naikaśo 'sṛcchakṛtkṛt ||

⟨An elephant⟩ whose gait stumbles, whose ears start without cause, that is utterly abject, that breathes softly and very long, that lays its trunk on the ground; whose gaze quickly droops shut, that is given to sleep, whose hair runs the wrong way, that eats what is harmful, and that voids blood with its dung again and again — is a maker of danger.

वल्मीकस्थाणुगुल्मक्षुपतरुमथनः स्वेच्छया हृष्टदृष्टिर् यायाद् यात्रानुलोमं त्वरितपदगतिर् वक्त्रम् उन्नाम्य चोच्चैः । कक्षासन्नाहकाले जनयति च मुहुः शीकरं वृंहितं वा तत्कालं वा मदाप्तिर् जयकृद् अथ रदं वेष्टयन् दक्षिणं च ॥

valmīkasthāṇugulmakṣupatarumathanaḥ svecchayā hṛṣṭadṛṣṭir yāyād yātrānulomaṃ tvaritapadagatir vaktram unnāmya coccaiḥ | kakṣāsannāhakāle janayati ca muhuḥ śīkaraṃ vṛṃhitaṃ vā tatkālaṃ vā madāptir jayakṛd atha radaṃ veṣṭayan dakṣiṇaṃ ca ||

⟨The elephant⟩ that shatters ant-hills, stumps, thickets, bushes and trees; whose gaze is gladdened of its own accord; that would go forward with the march, quick of foot, lifting its face high; that at the time of the girth being fastened repeatedly throws out a spray or a trumpeting; or that comes into rut at that very moment; and further, that coils ⟨its trunk⟩ about its right tusk — works victory.

आवर्तसत्त्वद्युतिवर्णजातियानस्वराङ्गादिगुणोपपन्नाः । संक्षेपतो ऽश्वा विजयाय राज्ञाम् आवर्तलेशोपनयो यतो ऽयम् ॥

āvartasattvadyutivarṇajātiyānasvarāṅgādiguṇopapannāḥ | saṃkṣepato 'śvā vijayāya rājñām āvartaleśopanayo yato 'yam ||

Horses furnished with the qualities of hair-whorls (āvarta), spirit, lustre, colour, breed, gait, voice, limbs and the rest are, in brief, for the victory of kings — and it is on that account that this brief adducing of the whorls ⟨is made here⟩.

अश्रुपातहनुगण्डहृद्गलप्रोथशङ्खकटिवस्तिजानुषु । मुष्कनाभिककुदे तथा गुदे सव्यकुक्षिचरणेषु चाशुभाः ॥

aśrupātahanugaṇḍahṛdgalaprothaśaṅkhakaṭivastijānuṣu | muṣkanābhikakude tathā gude savyakukṣicaraṇeṣu cāśubhāḥ ||

At the tear-spot ⟨of the eye⟩, the jaw, the cheek, the chest, the throat, the muzzle, the temple, the hip, the bladder-region and the knees; likewise at the testicles, the navel, the withers and the anus; and on the left flank and on the feet — ⟨whorls⟩ are inauspicious.

ये प्रपानगलकर्णसंस्थिताः पृष्ठमध्यनयनोपरिस्थिताः । ओष्ठवङ्क्रिभुजकुक्षिपार्श्वगास् ते ललाटसहिताः सुशोभनाः ॥

ye prapānagalakarṇasaṃsthitāḥ pṛṣṭhamadhyanayanoparisthitāḥ | oṣṭhavaṅkribhujakukṣipārśvagās te lalāṭasahitāḥ suśobhanāḥ ||

Those ⟨whorls⟩ that stand at the drinking-place ⟨of the muzzle⟩, the throat and the ears; those set on the middle of the back and above the eyes; and those that run to the lip, the rib, the shoulder, the belly and the flanks — these, together with ⟨one⟩ on the forehead, are very auspicious.

वालावकिरणहेषितधूमज्वालादि चोद्यमे लक्ष्यम् । तुरगाणाम् अत्रार्याः प्रकीर्तिता विष्णुगुप्तकृताः ॥

vālāvakiraṇaheṣitadhūmajvālādi codyame lakṣyam | turagāṇām atrāryāḥ prakīrtitā viṣṇuguptakṛtāḥ ||

The scattering of the tail-hair, neighing, smoke, flame and the rest are what is to be watched in horses at the setting-out ⟨of a march⟩. On this matter the āryā stanzas composed by Viṣṇugupta are here recited.

तत्रोत्सर्गेणासनपश्चिमभागाश्रये ज्वलनम् एषाम् । नेष्टम् इतरत्र शस्तम् वामेतरपार्श्वयोस् तद्वत् ॥

tatrotsargeṇāsanapaścimabhāgāśraye jvalanam eṣām | neṣṭam itaratra śastam vāmetarapārśvayos tadvat ||

Therein, as a general rule, a blazing of these ⟨horses⟩ resting at the seat and the hind part is not desired; elsewhere it is commended — and likewise on the two flanks, the left and the right.

समम् अन्यत् पदकेसरपुच्छेषु ज्वलनदहनकणधूमाः । राष्ट्रभयरोगसम्भ्रमसपत्नचक्रापमर्दकराः ॥

samam anyat padakesarapuccheṣu jvalanadahanakaṇadhūmāḥ | rāṣṭrabhayarogasambhramasapatnacakrāpamardakarāḥ ||

The rest is alike: blazing, burning, sparks and smoke on the feet, the mane and the tail cause danger to the realm, disease, panic, and the crushing of the circle of rivals.

प्राक्फलतुल्यं पृष्ठे जघने वालेषु चैव निर्दिष्टम् । अन्तःपुरप्रकोपो मेढ्रज्वलने सधूमे वा ॥

prākphalatulyaṃ pṛṣṭhe jaghane vāleṣu caiva nirdiṣṭam | antaḥpuraprakopo meḍhrajvalane sadhūme vā ||

On the back, the hindquarters and the tail-hair the result declared is the same as the foregoing. When there is a blazing on the penis, or a blazing with smoke, there is an outbreak in the inner apartments.

नित्यं च वालकिरणे दाहज्वालास्फुलिङ्गकणधूमाः । स्कन्धासनांसदेशे वधाय बन्धाय च रणेषु ॥

nityaṃ ca vālakiraṇe dāhajvālāsphuliṅgakaṇadhūmāḥ | skandhāsanāṃsadeśe vadhāya bandhāya ca raṇeṣu ||

And always, at the scattering of the tail-hair, burning, flame, sparks, particles and smoke in the region of the withers, the seat and the shoulder are for violence and for bondage in battles.

वक्षोक्षिललाटभुजेष्व् अश्वानां हेषतां च वदनेभ्यः । ज्वालोत्पत्तिर् जयदा धूमोत्पत्तिः स्वामिनो ऽभावाय ॥

vakṣokṣilalāṭabhujeṣv aśvānāṃ heṣatāṃ ca vadanebhyaḥ | jvālotpattir jayadā dhūmotpattiḥ svāmino 'bhāvāya ||

On the chest, the eyes, the forehead and the shoulders of horses, and from the mouths of horses as they neigh, the arising of flame gives victory; the arising of smoke is for the annihilation of the master.

नासापुटाश्रुपातप्रोथशिरोलोचनेषु रजनीषु । विजयाय प्रज्वलनं ताम्रासितहरितशवलानाम् ॥

nāsāpuṭāśrupātaprothaśirolocaneṣu rajanīṣu | vijayāya prajvalanaṃ tāmrāsitaharitaśavalānām ||

At night, a blazing forth at the nostrils, the tear-spots, the muzzle, the head and the eyes of copper-red, black, green and dappled ⟨horses⟩ is for victory.

विजयाय सर्वदैव हि सुशुक्लशुकवर्णयोर् ज्वलनम् एषु । एवं च यथासम्भवम् अन्येष्व् अपि वाहनेषु फलम् ॥

vijayāya sarvadaiva hi suśuklaśukavarṇayor jvalanam eṣu | evaṃ ca yathāsambhavam anyeṣv api vāhaneṣu phalam ||

Always, indeed, a blazing in these ⟨places⟩ in ⟨horses⟩ of the two colours bright-white and parrot-green is for victory. And in this way, so far as it applies, the result ⟨holds⟩ for other mounts as well.

इष्टानिष्टव्यंजकम् अतः परं हेषितं समवधार्यम् । तच् च प्रसारिताचलशिरोधरोद्भूतम् इष्टफलम् ॥

iṣṭāniṣṭavyaṃjakam ataḥ paraṃ heṣitaṃ samavadhāryam | tac ca prasāritācalaśirodharodbhūtam iṣṭaphalam ||

Next, the neighing, which manifests the desired and the undesired, is to be well considered. And that neighing which arises with the neck stretched out and unmoving has a desired result.

ग्रासान्तर्वक्त्राणाम् उच्चैः स्निग्धानुनादि गम्भीरम् । द्विजपूर्णभाजनेष्टद्रव्यस्रग्गन्धसुरमूलैः ॥

grāsāntarvaktrāṇām uccaiḥ snigdhānunādi gambhīram | dvijapūrṇabhājaneṣṭadravyasraggandhasuramūlaiḥ ||

⟨The neighing⟩ of ⟨horses⟩ with a mouthful within the mouth — loud, mellow, resonant, deep — and ⟨attended⟩ by brāhmaṇas, full vessels, desirable goods, garlands, perfumes, liquor and roots,

खलिनान्नपानवर्मस्वाम्युपकरणाभिनन्दिता चैषाम् । सर्वार्थसिद्धये स्याद् दक्षिणपार्श्वं विलोकयताम् ॥

khalinānnapānavarmasvāmyupakaraṇābhinanditā caiṣām | sarvārthasiddhaye syād dakṣiṇapārśvaṃ vilokayatām ||

and their rejoicing at the bit, food, drink, armour, master and equipment — ⟨all this⟩, in ⟨horses⟩ that look toward their right side, would be for the accomplishment of every aim.

सन्ध्यासु दीप्तदिङ्मुखसम्भ्रमगाढप्रनष्टनिद्राश् च । हेषन्तो भयजनना वधबन्धपराजयकराश् च ॥

sandhyāsu dīptadiṅmukhasambhramagāḍhapranaṣṭanidrāś ca | heṣanto bhayajananā vadhabandhaparājayakarāś ca ||

And ⟨horses⟩ neighing at the twilights, facing the blazing quarter, in agitation, their sleep utterly destroyed, generate fear and bring about violence and bondage (vadhabandha) and defeat.

वक्रीकृतवालधयो दक्षिणपार्श्वानुशायिनो नेष्टाः । वामचरणैः क्षितितलं घ्नन्तो ज्ञेयाः प्रवासाय ॥

vakrīkṛtavāladhayo dakṣiṇapārśvānuśāyino neṣṭāḥ | vāmacaraṇaiḥ kṣititalaṃ ghnanto jñeyāḥ pravāsāya ||

⟨Horses⟩ whose tails are twisted crooked, and that lie down on their right side, are not desired; those that strike the ground with their left feet are to be known ⟨as portending⟩ a dwelling abroad.

सजृम्भणं पृष्ठविधूननं च वालप्रकारस् त्व् असकृल् लिलिक्षोः । पादेन पादाकलनं प्रसङ्गः सेनासमुद्योगदृशां हयानाम् ॥

sajṛmbhaṇaṃ pṛṣṭhavidhūnanaṃ ca vālaprakāras tv asakṛl lilikṣoḥ | pādena pādākalanaṃ prasaṅgaḥ senāsamudyogadṛśāṃ hayānām ||

Yawning, shaking of the back, the tossing of the tail-hair, and repeatedly wishing to lick, ⟨and⟩ the touching of one foot with the other foot — such is the concurrence ⟨of signs⟩ in horses that behold the mustering of an army.

निद्रानिरोधालसनीलनेत्राः प्रध्यानशून्यस्मृतयो दिनेषु । निशासु चान्योन्यविरोधनष्टनिद्रास् तुरङ्गा न शिवाय भर्तुः ॥

nidrānirodhālasanīlanetrāḥ pradhyānaśūnyasmṛtayo dineṣu | niśāsu cānyonyavirodhanaṣṭanidrās turaṅgā na śivāya bhartuḥ ||

Horses whose eyes are languid and dark from the obstruction of sleep, who by day brood with memory vacant, and who at night lose their sleep through fighting one another, are not for their master's welfare.

जंघे लिहन्नव्रणरोमपङ्के पादौ च संहृष्टतनुर् जयाय । विपर्ययः पश्चिमयोः प्रयत्नात् स्वयं तु यात्राभिमुखो नियम्य ॥

jaṃghe lihannavraṇaromapaṅke pādau ca saṃhṛṣṭatanur jayāya | viparyayaḥ paścimayoḥ prayatnāt svayaṃ tu yātrābhimukho niyamya ||

⟨A horse⟩ licking its two shanks — free of sore, ⟨matted⟩ hair and mud — and its two feet, its body bristling ⟨with eagerness⟩, is for victory; of the two hinder ⟨limbs⟩ the reverse ⟨holds⟩. But ⟨best is the horse that⟩, being reined in, of its own accord turns with effort to face the march.

मुहुर्मुहुर् मूत्रशकृत् करोति न ताड्यमानो ऽप्य् अनुलोमयायी । अकार्यभीतो ऽश्रुविलोचनश् च शिवं न भर्तुस् तुरगो विधत्ते ॥

muhurmuhur mūtraśakṛt karoti na tāḍyamāno 'py anulomayāyī | akāryabhīto 'śruvilocanaś ca śivaṃ na bhartus turago vidhatte ||

The horse that again and again passes urine and dung, that even when beaten will not go forward, that takes fright at nothing and has tears in its eyes — such a horse does not bring about its master's welfare.

आरोहति क्षितिपतौ विनयोपपन्नो यात्रानुगो ऽन्यतुरगं प्रतिहेषितश् च । वक्त्रेण वा स्पृशति दक्षिणम् आत्मपार्श्वं यो ऽश्वः स भर्तुर् अचिरात् प्रतनोति लक्ष्मीम् ॥

ārohati kṣitipatau vinayopapanno yātrānugo 'nyaturagaṃ pratiheṣitaś ca | vaktreṇa vā spṛśati dakṣiṇam ātmapārśvaṃ yo 'śvaḥ sa bhartur acirāt pratanoti lakṣmīm ||

The horse that, when the lord of the earth mounts, is furnished with good training, that follows on the march, that neighs back at another horse, or that touches its own right side with its mouth — that horse soon spreads out fortune (lakṣmī) for its master.

अन्यजन्मान्तरकृतं पुंसां कर्म शुभाशुभम् । यत् तस्य शकुनः पाकं निवेदयति गच्छताम् ॥

anyajanmāntarakṛtaṃ puṃsāṃ karma śubhāśubham | yat tasya śakunaḥ pākaṃ nivedayati gacchatām ||

The auspicious and inauspicious karma that men have done in another birth, in a life gone by — it is the ripening of that karma which the omen-creature (śakuna) announces to those who set out ⟨on a journey⟩.

ग्राम्यारण्याम्बुभूव्योमद्युनिशोभयचारिणः । रुतयातेक्षितोक्तेषु ग्राह्याः पुंस्त्रीनपुंसकाः ॥

grāmyāraṇyāmbubhūvyomadyuniśobhayacāriṇaḥ | rutayātekṣitokteṣu grāhyāḥ puṃstrīnapuṃsakāḥ ||

⟨Creatures⟩ that range in village or in forest, in water, on earth or in the sky, by day, by night, or in both — male, female and neuter — are to be taken ⟨as omens⟩ in respect of their cry, their going, their gaze and their utterance.

पृथग्जात्य् अनवस्थानाद् एषां व्यक्तिर् न लभ्यते । सामान्यलक्षणोद्देशे श्लोकाव् ऋषिकृताव् इमौ ॥

pṛthagjāty anavasthānād eṣāṃ vyaktir na labhyate | sāmānyalakṣaṇoddeśe ślokāv ṛṣikṛtāv imau ||

Because ⟨these creatures⟩ have no fixed standing in separate species, no distinct account of them can be obtained; for the setting out of their general marks ⟨there are⟩ these two verses made by the ṛṣi.

पीनोन्नतविकृष्टाङ्गाः पृथुग्रीवाः सुवक्षसः । स्वल्पगम्भीरविरुताः पुमांसः स्थिरविक्रमाः ॥

pīnonnatavikṛṣṭāṅgāḥ pṛthugrīvāḥ suvakṣasaḥ | svalpagambhīravirutāḥ pumāṃsaḥ sthiravikramāḥ ||

Those whose limbs are stout, raised and drawn out, whose necks are broad and whose chests are fine, whose cries are few and deep, and whose stride is steady — these are males.

तनुग्रीवशिरोनासाः सूक्ष्मास्यपदविक्रमाः । प्रसन्नमृदुभाषिण्यः स्त्रियो ऽतो ऽन्यं नपुंसकम् ॥

tanugrīvaśironāsāḥ sūkṣmāsyapadavikramāḥ | prasannamṛdubhāṣiṇyaḥ striyo 'to 'nyaṃ napuṃsakam ||

Those whose neck, head and nose are slender, whose mouth, feet and stride are small, and who speak clearly and softly — these are females; what is other than these is neuter.

ग्राम्यारण्यप्रचाराद्यं लोकाद् एवोपलक्षयेत् । संविक्षिप्सुर् अहं वच्मि यात्रामात्रप्रयोजनम् ॥

grāmyāraṇyapracārādyaṃ lokād evopalakṣayet | saṃvikṣipsur ahaṃ vacmi yātrāmātraprayojanam ||

Whether ⟨a creature⟩ ranges in village or in forest, and the rest of such matters, one should discern from common usage itself. Wishing to be brief, I speak ⟨only of⟩ what serves the purpose of the journey alone.

पथ्यात्मानं नृपं सैन्ये पुरे चोद्दिश्य देवताम् । सार्थे प्रधानं साम्ये तु जातिविद्यावयोधिकम् ॥

pathyātmānaṃ nṛpaṃ sainye pure coddiśya devatām | sārthe pradhānaṃ sāmye tu jātividyāvayodhikam ||

On the road ⟨the omen is to be referred⟩ to oneself; in an army, to the king; in a city, to the deity; in a caravan, to its chief; but where ⟨several are⟩ equal, to whoever is superior in birth, in learning or in age.

मुक्तप्राप्तैष्यसूर्यासु फलं दिक्षु तथाविधम् । अङ्गारदीप्तधूमिन्यस् ताश् च शान्तास् ततो ऽपराः ॥

muktaprāptaiṣyasūryāsu phalaṃ dikṣu tathāvidham | aṅgāradīptadhūminyas tāś ca śāntās tato 'parāḥ ||

In the quarters that the sun has quitted, that it has reached, and that it is yet to reach, the result is of the corresponding kind ⟨past, present and still to come⟩. Those ⟨three⟩ are the ember-quarter, the blazing quarter and the smoking quarter; the others besides them are quiet.

तत्पञ्चमदिशां तुल्यं फलं त्रैकाल्यम् आदिशेत् । परिशेषदिशोर् वाच्यं यथासन्नं शुभाशुभम् ॥

tatpañcamadiśāṃ tulyaṃ phalaṃ traikālyam ādiśet | pariśeṣadiśor vācyaṃ yathāsannaṃ śubhāśubham ||

For the directions fifth from those ⟨three⟩ one should declare an equal result through the three times. For the two remaining directions the auspicious or inauspicious ⟨result⟩ is to be stated according to whichever ⟨named quarter⟩ is nearest.

शीघ्रम् आसन्ननिम्नस्थैश् चिराद् उन्नतदूरगैः । स्थानवृद्ध्युपघाताश् च तद्वद् ब्रूयात् फलं बुधः ॥

śīghram āsannanimnasthaiś cirād unnatadūragaiḥ | sthānavṛddhyupaghātāś ca tadvad brūyāt phalaṃ budhaḥ ||

⟨The result comes⟩ quickly with ⟨omen-creatures⟩ stationed near and low, after long with those that are high or far off; and increase or injury of station ⟨is to be read⟩ in the same way — so should the wise man declare the result.

क्षणतिथ्युडुवातार्कैर् दैवदीप्तो यथोत्तरम् । क्रियादीप्तो गतिस्थानभावस्वरविचेष्टितैः ॥

kṣaṇatithyuḍuvātārkair daivadīpto yathottaram | kriyādīpto gatisthānabhāvasvaraviceṣṭitaiḥ ||

⟨An omen is⟩ kindled by fate (daiva-dīpta) through the kṣaṇa, the tithi, the nakṣatra, the wind and the sun, each ⟨of these in turn stronger⟩ than the one before; it is kindled by act (kriyā-dīpta) through its gait, its station, its bearing, its cry and its gesturing.

दशधैवं प्रशान्तो ऽपि सौम्यस् तृणफलाशनः । मांसामेध्याशनो रौद्रो विमिश्रो ऽन्नाशनः स्मृतः ॥

daśadhaivaṃ praśānto 'pi saumyas tṛṇaphalāśanaḥ | māṃsāmedhyāśano raudro vimiśro 'nnāśanaḥ smṛtaḥ ||

Thus ⟨this kindling⟩ is tenfold. And even the quiet ⟨omen-creature is of three kinds⟩: the eater of grass and fruit is saumya (gentle); the eater of flesh and of impure things is raudra (fierce); and the eater of ⟨grain⟩ food is held to be mixed.

हर्म्यप्रासादमाङ्गल्यमनोज्ञस्थानसंस्थिताः । श्रेष्ठा मधुरसक्षीरफलपुष्पद्रुमेषु च ॥

harmyaprāsādamāṅgalyamanojñasthānasaṃsthitāḥ | śreṣṭhā madhurasakṣīraphalapuṣpadrumeṣu ca ||

⟨Omen-creatures⟩ settled on mansions, palaces, auspicious objects and pleasing places are the best; and so are those on trees that are sweet, milky, fruit-bearing and flowering.

स्वकाले गिरितोयस्था बलिनो द्युनिशाचराः । क्लीवस्त्रीपुरुषाश् चैव बलिनः स्युर् यथोत्तरम् ॥

svakāle giritoyasthā balino dyuniśācarāḥ | klīvastrīpuruṣāś caiva balinaḥ syur yathottaram ||

⟨Creatures⟩ posted on a hill or in water, and the day-rangers and the night-rangers, are strong at their own time; and neuter, female and male are strong each more than the one before.

जवजातिबलस्थानहर्षसत्त्वैर् बलान्विताः । स्वभूमाव् अनुलोमाश् च तदूनाः स्युर् विवर्जिताः ॥

javajātibalasthānaharṣasattvair balānvitāḥ | svabhūmāv anulomāś ca tadūnāḥ syur vivarjitāḥ ||

Endowed with strength are those that have speed, ⟨good⟩ species, strength, station, exhilaration and courage, and that move favourably (anuloma) on their own ground; and those deficient in these are to be reckoned devoid ⟨of strength⟩.

कुक्कुटेभचिरिल्ल्यश् च शिखिवञ्जुलच्छिक्कराः । बलिनः सिंहनादाश् च कूटपूरी च पूर्वतः ॥

kukkuṭebhacirillyaś ca śikhivañjulacchikkarāḥ | balinaḥ siṃhanādāś ca kūṭapūrī ca pūrvataḥ ||

The cock, the elephant, the cirillī, the peacock, the vañjula and the chikkara, the strong ⟨beasts⟩, those whose cry is a lion's roar, and the kūṭapūrī — ⟨these belong⟩ to the east.

क्रोष्टुकोलूकहारीतकाककोकर्क्षपिङ्गलाः । कपोतरुदिताक्रन्दक्रूरशब्दाश् च याम्यतः ॥

kroṣṭukolūkahārītakākakokarkṣapiṅgalāḥ | kapotaruditākrandakrūraśabdāś ca yāmyataḥ ||

The jackal, the owl, the hārīta ⟨green pigeon⟩, the crow, the koka ⟨wolf⟩, the bear and the piṅgalā; the dove, and weeping, wailing and harsh sounds — ⟨these belong⟩ to the south.

गोशशक्रौञ्चलोमाशहंसोत्क्रोशकपिञ्जलाः । विडालोत्सववादित्रगीतहासाश् च वारुणाः ॥

gośaśakrauñcalomāśahaṃsotkrośakapiñjalāḥ | viḍālotsavavāditragītahāsāś ca vāruṇāḥ ||

The cow, the hare, the krauñca ⟨curlew⟩, the lomāśa ⟨fox⟩, the goose, the utkrośa ⟨osprey⟩ and the kapiñjala ⟨francolin⟩; the cat, and festivity, instrumental music, song and laughter — ⟨these belong⟩ to Varuṇa's quarter ⟨the west⟩.

शतपत्रकुरङ्गाखुमृगैकशफकोकिलाः । चाषशल्यकपुण्याहघण्टाशंखरवा उदक् ॥

śatapatrakuraṅgākhumṛgaikaśaphakokilāḥ | cāṣaśalyakapuṇyāhaghaṇṭāśaṃkharavā udak ||

The śatapatra ⟨woodpecker⟩, the antelope, the mouse, the deer, the solid-hoofed ⟨animals⟩ and the cuckoo; the cāṣa ⟨blue jay⟩, the porcupine, and the sounds of the puṇyāha ⟨benediction⟩, of the bell and of the conch — ⟨these belong⟩ to the north.

न ग्राम्यो ऽरण्यगो ग्राह्यो नारण्यो ग्रामसंस्थितः । दिवाचरो न शर्वर्यां न च नक्तंचरो दिवा ॥

na grāmyo 'raṇyago grāhyo nāraṇyo grāmasaṃsthitaḥ | divācaro na śarvaryāṃ na ca naktaṃcaro divā ||

A village ⟨creature⟩ that has gone off into the forest is not to be taken ⟨as an omen⟩, nor a forest one that has settled in a village; nor a day-ranger by night, nor a night-ranger by day.

द्वन्द्वरोगार्दितत्रस्तकलहामिषकांक्षिणः । आपगान्तरिता मत्ता न ग्राह्याः शकुनाः क्वचित् ॥

dvandvarogārditatrastakalahāmiṣakāṃkṣiṇaḥ | āpagāntaritā mattā na grāhyāḥ śakunāḥ kvacit ||

⟨Omen-creatures⟩ tormented by strife or by disease, terrified, craving a quarrel or craving flesh, cut off ⟨from the traveller⟩ by a river, or in rut — such omens are never to be taken.

रोहिताश्वाजवालेयकुरङ्गोष्ट्रमृगाः शशाः । निष्फलाः शिशिरे ज्ञेया वसन्ते काककोकिलौ ॥

rohitāśvājavāleyakuraṅgoṣṭramṛgāḥ śaśāḥ | niṣphalāḥ śiśire jñeyā vasante kākakokilau ||

The rohita ⟨red deer⟩, the horse, the goat, the vāleya ⟨ass⟩, the antelope, the camel, deer and hares are to be known as fruitless in śiśira ⟨the cool season⟩; the crow and the cuckoo, in spring.

न तु भाद्रपदे ग्राह्याः सूकराश् च वृकादयः । शरद्य् अब्जादगोक्रौञ्चाः श्रावणे हस्तिचातकौ ॥

na tu bhādrapade grāhyāḥ sūkarāś ca vṛkādayaḥ | śarady abjādagokrauñcāḥ śrāvaṇe hasticātakau ||

But in Bhādrapada boars and wolves and the like are not to be taken; in autumn, the abjāda ⟨eater of water-born creatures⟩, the cow and the krauñca; in Śrāvaṇa, the elephant and the cātaka.

व्याघ्रर्क्षवानरद्वीपिमहिषाः सविलेशयाः । हेमन्ते निष्फला ज्ञेया बालाः सर्वे विमानुषाः ॥

vyāghrarkṣavānaradvīpimahiṣāḥ savileśayāḥ | hemante niṣphalā jñeyā bālāḥ sarve vimānuṣāḥ ||

Tiger, bear, monkey, leopard and buffalo, together with the burrow-dwellers, are to be known as fruitless in hemanta ⟨early winter⟩; and so are all the young of non-human ⟨creatures⟩.

ऐन्द्रानलदिशोर् मध्ये त्रिभागेषु व्यवस्थिताः । कोशाध्यक्षानलाजीवितपोयुक्ताः प्रदक्षिणम् ॥

aindrānaladiśor madhye tribhāgeṣu vyavasthitāḥ | kośādhyakṣānalājīvitapoyuktāḥ pradakṣiṇam ||

Stationed in the three parts between Indra's quarter ⟨the east⟩ and Anala's ⟨the south-east⟩, in clockwise order: a superintendent of the treasury, one who lives by fire, and one given to ascetic practice.

शिल्पी भिक्षुर् विवस्त्रा स्त्री याम्यानलदिगन्तरे । परतश् चापि मातङ्गगोपधर्मसमाश्रयाः ॥

śilpī bhikṣur vivastrā strī yāmyānaladigantare | parataś cāpi mātaṅgagopadharmasamāśrayāḥ ||

An artisan, a mendicant and a naked woman ⟨stand⟩ in the interval between the southern and the fire ⟨south-east⟩ quarters; and beyond that, an outcaste (mātaṅga), a cowherd, and those who take their stand on religious observance.

नैर्ऋतीवारुणीमध्ये प्रमदाः सूतितस्कराः । शाक्तिकः शाकुनिर् हिंस्रो वायवीपश्चिमान्तरे ॥

nairṛtīvāruṇīmadhye pramadāḥ sūtitaskarāḥ | śāktikaḥ śākunir hiṃsro vāyavīpaścimāntare ||

Between the nairṛtī ⟨south-west⟩ and the vāruṇī ⟨west⟩: young women, a woman in childbirth, and thieves. A spearman, a fowler and a man of violence ⟨stand⟩ in the interval between the vāyavī ⟨north-west⟩ and the west.

विषघातकगोस्वामिकुहकज्ञास् ततः परम् । धनवानीक्षणीकश् च मालाकारस् ततः परम् ॥

viṣaghātakagosvāmikuhakajñās tataḥ param | dhanavānīkṣaṇīkaś ca mālākāras tataḥ param ||

Beyond that: a poisoner, an owner of cattle, and one versed in conjuring. Beyond that again: a wealthy man, a soothsayer (īkṣaṇika), and a garland-maker.

वैष्णवश् चरकश् चैव वाजिनाम् रक्षणे रतः । एवं द्वात्रिंशतो भेदाः पूर्वदिग्भिः सहोदिताः ॥

vaiṣṇavaś carakaś caiva vājinām rakṣaṇe rataḥ | evaṃ dvātriṃśato bhedāḥ pūrvadigbhiḥ sahoditāḥ ||

A Vaiṣṇava, a Caraka ⟨wandering ascetic⟩, and one devoted to the guarding of horses. Thus the thirty-two divisions have been stated, together with the eastern and the other ⟨quarters⟩.

राजा कुमारो नेता च दूतः श्रेष्ठी चरो द्विजः । गजाध्यक्षश् च पूर्वाद्याः क्षत्रियाद्याश् चतुर्दिशः ॥

rājā kumāro netā ca dūtaḥ śreṣṭhī caro dvijaḥ | gajādhyakṣaś ca pūrvādyāḥ kṣatriyādyāś caturdiśaḥ ||

The king, the prince, the leader ⟨of the army⟩, the envoy, the guild-chief, the spy, the twice-born and the superintendent of elephants belong to the east and the rest ⟨of the eight quarters⟩; and the kṣatriya and the rest ⟨of the four classes⟩ to the four ⟨cardinal⟩ directions.

गच्छतस् तिष्ठतो वापि दिशि यस्यां व्यवस्थितः । विरौति शकुनो वाच्यस् तद्दिग्जेन समागमः ॥

gacchatas tiṣṭhato vāpi diśi yasyāṃ vyavasthitaḥ | virauti śakuno vācyas taddigjena samāgamaḥ ||

For one who is travelling, or standing still alike, in whatever direction the bird is stationed when it cries out, a meeting with one born of that quarter is to be declared.

भिन्नभैरवदीनार्तपरुषाक्षमजर्जराः । स्वरा नेष्टाः शुभाः शान्ता हृष्टप्रकृतिपूरिताः ॥

bhinnabhairavadīnārtaparuṣākṣamajarjarāḥ | svarā neṣṭāḥ śubhāḥ śāntā hṛṣṭaprakṛtipūritāḥ ||

Cries that are broken, terrifying, piteous, distressed, harsh, feeble or cracked are not desired; auspicious are those that are calm, glad, natural and full.

शिवाश्यामारलाछुच्छुपिङ्गलागृहगोधिकाः । सूकरी परपुष्टा च पुन्नामानश् च वामतः ॥

śivāśyāmāralāchucchupiṅgalāgṛhagodhikāḥ | sūkarī parapuṣṭā ca punnāmānaś ca vāmataḥ ||

The she-jackal (śivā), the śyāmā, the ralā, the chucchu, the piṅgalā, the house-lizard, the sow and the cuckoo (parapuṣṭā) bear male names, ⟨and so are commended⟩ from the left.

स्त्रीसंज्ञा भासभषककपिश्रीकर्णच्छित्कराः । शिखिश्रीकण्ठपिप्पीकारुरुश्येनाश् च दक्षिणा ॥

strīsaṃjñā bhāsabhaṣakakapiśrīkarṇacchitkarāḥ | śikhiśrīkaṇṭhapippīkāruruśyenāś ca dakṣiṇā ||

Female-named are the bhāsa, the bhaṣaka, the monkey, the śrīkarṇa and the chitkara; and the peacock, the śrīkaṇṭha, the pippīkā, the ruru-deer and the hawk ⟨are commended⟩ on the right.

क्ष्वेडास्फोटितपुण्याहगीतशंखाम्बुनिःस्वनाः । सतूर्याध्ययनाः पुंवत् स्त्रीवद् अन्या गिरः शुभाः ॥

kṣveḍāsphoṭitapuṇyāhagītaśaṃkhāmbuniḥsvanāḥ | satūryādhyayanāḥ puṃvat strīvad anyā giraḥ śubhāḥ ||

The war-cry, the slapping of the arms, the puṇyāha benediction, song, the conch and the sound of water, together with drums and ⟨Vedic⟩ recitation, are ⟨reckoned⟩ as male; other utterances as female. ⟨Such⟩ sounds are auspicious.

ग्राम्यौ मध्यमषड्जौ तु गान्धारश् चेति शोभनाः । षड्जौमध्यमगान्धारा ऋषभश् च स्वरा हिताः ॥

grāmyau madhyamaṣaḍjau tu gāndhāraś ceti śobhanāḥ | ṣaḍjaumadhyamagāndhārā ṛṣabhaś ca svarā hitāḥ ||

The two grāma-notes, madhyama and ṣaḍja, and gāndhāra — these are excellent; ṣaḍja, madhyama, gāndhāra and ṛṣabha are the beneficial notes.

रुतकीर्तनदृष्टेषु भारद्वाजाजबर्हिणः । धन्यौ नकुलचाषौ च सरटः पापदो ऽग्रतः ॥

rutakīrtanadṛṣṭeṣu bhāradvājājabarhiṇaḥ | dhanyau nakulacāṣau ca saraṭaḥ pāpado 'grataḥ ||

Whether heard crying, or named, or seen, the bhāradvāja bird, the goat and the peacock ⟨are auspicious⟩; the mongoose and the blue jay (cāṣa) are two bringers of fortune; but the saraṭa-lizard in front gives evil.

जाहकाहिशशक्रोडगोधानां कीर्तनं शुभम् । रुतसंदर्शनं नेष्टं प्रतीपं वानरर्क्षयोः ॥

jāhakāhiśaśakroḍagodhānāṃ kīrtanaṃ śubham | rutasaṃdarśanaṃ neṣṭaṃ pratīpaṃ vānararkṣayoḥ ||

To name the hedgehog, the snake, the hare, the boar and the iguana is auspicious; to hear them cry or to see them is not desired. For the monkey and the bear it is the reverse.

ओजाः प्रदक्षिणं शस्ता मृगाः सनकुलाण्डजाः । चाषं सनकुलं वामं भृगुर् आहापराह्नतः ॥

ojāḥ pradakṣiṇaṃ śastā mṛgāḥ sanakulāṇḍajāḥ | cāṣaṃ sanakulaṃ vāmaṃ bhṛgur āhāparāhnataḥ ||

Beasts in odd number, along with the mongoose and birds, are commended ⟨when they pass⟩ to the right; Bhṛgu says that the blue jay together with the mongoose ⟨is commended⟩ on the left from the afternoon onward.

छित्करः कूटपूरी च पिरिली⟨?⟩ चाह्नि दक्षिणाः । अपसव्यं सदा शस्ता दंष्ट्रिणः सविलेशयाः ॥

chitkaraḥ kūṭapūrī ca pirilī⟨?⟩ cāhni dakṣiṇāḥ | apasavyaṃ sadā śastā daṃṣṭriṇaḥ savileśayāḥ ||

The chitkara, the kūṭapūrī and the pirilī⟨?⟩ ⟨are commended⟩ on the right by day; fanged animals together with those that lie in burrows are always commended ⟨when they pass⟩ on the right (apasavya).

श्रेष्ठे हयसिते प्राच्यां शवमांसे च दक्षिणे । कन्दकादधिनी पश्चाद् उदग् गा विप्रसाधवः ॥

śreṣṭhe hayasite prācyāṃ śavamāṃse ca dakṣiṇe | kandakādadhinī paścād udag gā viprasādhavaḥ ||

In the east a horse and a white ⟨object⟩ are best; in the south a corpse and meat; in the west the kandaka and the dadhinī; in the north cows, brahmins and holy men.

जालश्वचरणौ नेष्टौ प्राग् याम्ये शस्त्रघातकौ । पश्चाद् आसवषण्डौ च खलासनहलान्य् उदक् ॥

jālaśvacaraṇau neṣṭau prāg yāmye śastraghātakau | paścād āsavaṣaṇḍau ca khalāsanahalāny udak ||

A net and a dog's foot are not desired in the east; a weapon and a slayer in the south; liquor and a eunuch in the west; and the threshing-floor, a seat and ploughs in the north.

कर्मसङ्गमयुद्धेषु प्रवेशे नष्टमार्गणे । यानव्यत्यस्तगा ग्राह्या विशेषश् चात्र कथ्यते ॥

karmasaṅgamayuddheṣu praveśe naṣṭamārgaṇe | yānavyatyastagā grāhyā viśeṣaś cātra kathyate ||

In ⟨ritual⟩ acts, in meetings and in battles, in entering ⟨a place⟩ and in searching for what is lost, ⟨omens⟩ that go crosswise to the journey are to be taken; and the special rule for this is now stated.

दिवा प्रस्थानवद् ग्राह्याः कुरङ्गरुरुवानराः । अह्नस् तु प्रथमे भागे चाषवञ्जुलकुक्कुटाः ॥

divā prasthānavad grāhyāḥ kuraṅgaruruvānarāḥ | ahnas tu prathame bhāge cāṣavañjulakukkuṭāḥ ||

By day the antelope, the ruru-deer and the monkey are to be taken as in setting out; but in the first part of the day, the blue jay, the vañjula and the cock.

पश्चिमे शर्वरीभागे नप्तृकोलूकपिङ्गलाः । सर्व एव विपर्यस्था ग्राह्याः सार्थेषु योषिताम् ॥

paścime śarvarībhāge naptṛkolūkapiṅgalāḥ | sarva eva viparyasthā grāhyāḥ sārtheṣu yoṣitām ||

In the last part of the night, the naptṛka, the owl (ulūka) and the piṅgalā ⟨are to be taken⟩. All of these, standing reversed, are to be taken in the case of caravans and of women.

नृपसन्दर्शने ग्राह्याः प्रवेशे ऽपि प्रयाणवत् । गिर्यरण्यप्रवेशेषु नदीनां चावगाहने ॥

nṛpasandarśane grāhyāḥ praveśe 'pi prayāṇavat | giryaraṇyapraveśeṣu nadīnāṃ cāvagāhane ||

At an audience with the king ⟨omens⟩ are to be taken as in a journey, and so too on entering, on entering hills and forests, and on plunging into rivers.

वामदक्षिणगौ शस्तौ यौ तु ताव् अग्रपृष्ठगौ । क्रियादीप्तौ विनाशाय यातुः परिघसंज्ञितौ ॥

vāmadakṣiṇagau śastau yau tu tāv agrapṛṣṭhagau | kriyādīptau vināśāya yātuḥ parighasaṃjñitau ||

Those two ⟨birds⟩ which are commended when they go to the left and to the right — those same two, when they go in front and behind, blazing (dīpta) in their action, make for the traveller's destruction, and are named parigha.

ताव् एव तु यथाभागं प्रशान्तरुतचेष्टितौ । शकुनौ शकुनद्वारसंज्ञिताव् अर्थसिद्धये ॥

tāv eva tu yathābhāgaṃ praśāntarutaceṣṭitau | śakunau śakunadvārasaṃjñitāv arthasiddhaye ||

But those very two birds, each in its proper quarter, calm in cry and in movement, are named śakuna-dvāra, 'the gate of omens', and make for the accomplishment of the undertaking.

केचित् तु शकुनद्वारम् इच्छन्त्य् उभयतः स्थितैः । शकुनैर् एकजातीयैः शान्तचेष्टाविराविभिः ॥

kecit tu śakunadvāram icchanty ubhayataḥ sthitaiḥ | śakunair ekajātīyaiḥ śāntaceṣṭāvirāvibhiḥ ||

But some hold the śakuna-dvāra to be ⟨formed⟩ by birds of one and the same species standing on both sides, calm in their movement and in their cry.

विसर्जयति यद्य् एक एकश् च प्रतिषेधति । स विरोधो ऽशुभो यातुर् ग्राह्यो वा बलवत्तरः ॥

visarjayati yady eka ekaś ca pratiṣedhati | sa virodho 'śubho yātur grāhyo vā balavattaraḥ ||

If one ⟨bird⟩ gives leave to go and another forbids it, that conflict is inauspicious for the traveller; or else the stronger of the two is to be taken.

पूर्वं प्रावेशिको भूत्वा पुनः प्रास्थानिको भवेत् । सुखेन सिद्धिम् आचष्टे प्रवेशे तद्विपर्ययात् ॥

pūrvaṃ prāveśiko bhūtvā punaḥ prāsthāniko bhavet | sukhena siddhim ācaṣṭe praveśe tadviparyayāt ||

⟨An omen⟩ that is first one of entry and then becomes one of setting out declares success won with ease; in entering, ⟨it is⟩ the reverse of this.

विसृज्य शकुनः पूर्वं स एव निरुणद्धि चेत् । प्राह यातुर् अरेर् मृत्युं समरं रोगम् एव च ॥

visṛjya śakunaḥ pūrvaṃ sa eva niruṇaddhi cet | prāha yātur arer mṛtyuṃ samaraṃ rogam eva ca ||

If a bird, having first given leave, then itself obstructs, it declares for the traveller death from an enemy, battle, and disease.

अपसव्यास् तु शकुना दीप्ता भयनिवेदिनः । आरम्भे शकुनो दीप्तो वृषान्ते तद्भयंकरः ॥

apasavyās tu śakunā dīptā bhayanivedinaḥ | ārambhe śakuno dīpto vṛṣānte tadbhayaṃkaraḥ ||

But birds ⟨passing⟩ on the right that are dīpta announce danger. A bird dīpta at the outset makes that same danger fall at the end ⟨of the year⟩.

तिथिवाय्वर्कभस्थानचेष्टादीप्ता यथाक्रमम् । धनसैन्यबलाङ्गेष्टकर्मणां स्युर् भयंकराः ॥

tithivāyvarkabhasthānaceṣṭādīptā yathākramam | dhanasainyabalāṅgeṣṭakarmaṇāṃ syur bhayaṃkarāḥ ||

⟨Birds⟩ dīpta by tithi, by wind, by the sun, by nakṣatra, by station and by movement bring danger, in that order, to wealth, to the army, to strength, to the body, to the object desired and to the undertaking.

जीमूतध्वनिदीप्तेषु भयं भवति मारुतात् । उभयोः सन्ध्ययोर् दीप्ताः शस्त्रोद्भवभयंकराः ॥

jīmūtadhvanidīpteṣu bhayaṃ bhavati mārutāt | ubhayoḥ sandhyayor dīptāḥ śastrodbhavabhayaṃkarāḥ ||

When ⟨birds are⟩ dīpta at the thunder of clouds, danger comes from the wind; ⟨birds⟩ dīpta at the two twilights bring danger arising from weapons.

चिताकेशकपालेषु मृत्युबन्धवधप्रदाः । कण्टकीकाष्ठभस्मस्थाः कलहायासदुःखदाः ॥

citākeśakapāleṣu mṛtyubandhavadhapradāḥ | kaṇṭakīkāṣṭhabhasmasthāḥ kalahāyāsaduḥkhadāḥ ||

⟨Birds⟩ upon a funeral pyre, upon hair, upon a skull give death, bondage and slaughter; ⟨those⟩ settled upon a thorny plant, upon wood, upon ashes give quarrel, toil and sorrow.

अप्रसिद्धिं भयं वापि निःसाराश्मव्यवस्थिताः । कुर्वन्ति शकुना दीप्ताः शान्ता याप्यफलास् तु ते ॥

aprasiddhiṃ bhayaṃ vāpi niḥsārāśmavyavasthitāḥ | kurvanti śakunā dīptāḥ śāntā yāpyaphalās tu te ||

Birds that are dīpta, stationed on something pithless or on stone, bring failure or else danger; but when calm, their fruit is merely tolerable.

आसिद्धिसिद्धिदौ ज्ञेयौ निर्हाराहारकारिणौ । स्थानात् क्रोशन् व्रजेद् यात्रां शंसते त्व् अन्यथागमम् ॥

āsiddhisiddhidau jñeyau nirhārāhārakāriṇau | sthānāt krośan vrajed yātrāṃ śaṃsate tv anyathāgamam ||

The two ⟨birds⟩ that carry ⟨food⟩ away and that carry ⟨food⟩ in are to be known as giving failure and success ⟨respectively⟩. ⟨A bird⟩ that cries as it goes from its place foretells the journey; otherwise it foretells a return.

कलहः स्वरदीप्तेषु स्थानदीप्तेषु विग्रहः । उच्चम् आदौ ध्वनिं कृत्वा नीचं पश्चाच् च दोषकृत् ॥

kalahaḥ svaradīpteṣu sthānadīpteṣu vigrahaḥ | uccam ādau dhvaniṃ kṛtvā nīcaṃ paścāc ca doṣakṛt ||

When ⟨birds are⟩ dīpta by their cry there is quarrel; when dīpta by their station, war. And one that makes its sound high at first and low afterwards works harm.

एकस्थाने रुवन् दीप्तः सप्ताहाद् ग्रामनाशकृत् । पुरदेशनृपाणां च ऋत्वर्धायनवत्सरात् ॥

ekasthāne ruvan dīptaḥ saptāhād grāmanāśakṛt | puradeśanṛpāṇāṃ ca ṛtvardhāyanavatsarāt ||

A dīpta ⟨bird⟩ crying in one and the same place brings the destruction of a village within seven days; and of a town, a country and a king after a season, after half an ayana and after a year ⟨respectively⟩.

सर्वे दुर्भिक्षकर्तारः स्वजातिपिशिताशनाः । सर्पमूषिकमार्जारपृथुरोमविवर्जिताः ॥

sarve durbhikṣakartāraḥ svajātipiśitāśanāḥ | sarpamūṣikamārjārapṛthuromavivarjitāḥ ||

All ⟨creatures⟩ that feed on the flesh of their own kind are makers of famine — the snake, the mouse, the cat and the pṛthuroman ⟨fish⟩ excepted.

परयोनिषु गच्छन्तो मैथुनम् देशनाशनाः । अन्यत्र वेशरोत्पत्तेर् नृणां वाजातिमैथुनात् ॥

parayoniṣu gacchanto maithunam deśanāśanāḥ | anyatra veśarotpatter nṛṇāṃ vājātimaithunāt ||

⟨Beasts⟩ that go to the females of another kind in coupling are destroyers of the country — save where a mule is being begotten, or where the union outside caste is of men.

बन्धघातवधानि स्युः पादोरुमस्तकाभिगैः । अप्सस्यपिशितान्नादैर् वर्गमोषक्षतग्रहाः ॥

bandhaghātavadhāni syuḥ pādorumastakābhigaiḥ | apsasyapiśitānnādair vargamoṣakṣatagrahāḥ ||

There will be bondage, beating and slaying from ⟨creatures⟩ that come at the feet, the thighs and the head ⟨respectively⟩; and from eaters of water, of grain, of flesh and of cooked food ⟨come⟩ ⟨the loss of⟩ one's party, robbery, wounding and seizure.

इष्टं वा गोरसान्नं वा भारद्वाजस्य दर्शने । चाषस्य पूर्णवक्त्रस्य महान् लाभः प्रदक्षिणे ॥

iṣṭaṃ vā gorasānnaṃ vā bhāradvājasya darśane | cāṣasya pūrṇavaktrasya mahān lābhaḥ pradakṣiṇe ||

On the sight of a bhāradvāja ⟨bird⟩ ⟨there comes⟩ either the thing desired or food with milk; from a cāṣa ⟨blue jay⟩ with its beak full, ⟨passing⟩ on the right, great gain.

वामदक्षिणगः श्रेष्ठः पुरस्ताच् च कपिंजलः । तित्तिरिः पृष्ठतः श्रेष्ठः सर्वत्रान्यत्र गर्हितः ॥

vāmadakṣiṇagaḥ śreṣṭhaḥ purastāc ca kapiṃjalaḥ | tittiriḥ pṛṣṭhataḥ śreṣṭhaḥ sarvatrānyatra garhitaḥ ||

The kapiñjala ⟨francolin⟩ is best going to the left, to the right, or in front; the tittiri ⟨partridge⟩ is best behind — everywhere else it is condemned.

अनुलोमो वृषो नर्दन् धन्यो गौर् महिषस् तथा । गमनप्रतिषेधाय खरः प्रत्युरसि स्थितः ॥

anulomo vṛṣo nardan dhanyo gaur mahiṣas tathā | gamanapratiṣedhāya kharaḥ pratyurasi sthitaḥ ||

A bull going along ⟨with the traveller⟩ and bellowing brings wealth, and so a cow and a buffalo; but an ass standing full against the breast forbids the setting out.

उलूकी वामतः क्षेम्या दक्षिणेन च कोकिला । शर्करिश् च ⟨?⟩ मयूरश् च शस्यते दक्षिणे सदा ॥

ulūkī vāmataḥ kṣemyā dakṣiṇena ca kokilā | śarkariś ca ⟨?⟩ mayūraś ca śasyate dakṣiṇe sadā ||

The female owl on the left brings safety, and the cuckoo (kokilā) on the right; the śarkari ⟨bird⟩ ⟨?⟩ and the peacock are always commended on the right.

वृकाः शृगालाः शार्दूला विडाला गर्दभाः शुनः । वामतो ऽर्थकरा ज्ञेयाः कुरङ्गा दक्षिणेन च ॥

vṛkāḥ śṛgālāḥ śārdūlā viḍālā gardabhāḥ śunaḥ | vāmato 'rthakarā jñeyāḥ kuraṅgā dakṣiṇena ca ||

Wolves, jackals, tigers, cats, asses and dogs are to be known as bringers of gain on the left; and antelopes on the right.

रिक्तकुम्भो ऽनुकूलश् च शस्तो ऽम्भोर्थी यियासतः । चौर्यविद्यावणिग्वित्तम् उद्यतानां विशेषतः ॥

riktakumbho 'nukūlaś ca śasto 'mbhorthī yiyāsataḥ | cauryavidyāvaṇigvittam udyatānāṃ viśeṣataḥ ||

An empty pot too is favourable, and commended for one about to set out — ⟨when its bearer is⟩ one going in search of water; especially for those bent upon theft, upon learning, upon trade, and upon wealth.

पृष्ठतः पूजिता शान्ता शिवा मांसास्थिवर्जिता । क्रूरशब्दातिदीप्ता च क्रूरकर्मणि पूजिता ॥

pṛṣṭhataḥ pūjitā śāntā śivā māṃsāsthivarjitā | krūraśabdātidīptā ca krūrakarmaṇi pūjitā ||

From behind she is commended — a jackal that is calm (śāntā) and free of flesh and bone; and one made over-blazing (dīptā) by a harsh cry is commended for a cruel undertaking.

पूर्वोदीच्योः शिवा शस्ता शान्ता सर्वत्र पूजिता । धूमिताभिमुखी हन्ति स्वरदीप्ता दिगीश्वरान् ॥

pūrvodīcyoḥ śivā śastā śāntā sarvatra pūjitā | dhūmitābhimukhī hanti svaradīptā digīśvarān ||

In the east and the north the jackal is praised; when calm (śāntā) she is commended everywhere. Smoke-hued (dhūmitā) and facing ⟨one⟩, she kills; blazing in her cry, she destroys the lords of the ⟨several⟩ directions.

राजा कुमारो नेता च दूतः श्रेष्ठी चरो द्विजः । गजाध्यक्षश् च पूर्वाद्याः क्षत्रियाद्याश् चतुर्दिशम् ॥

rājā kumāro netā ca dūtaḥ śreṣṭhī caro dvijaḥ | gajādhyakṣaś ca pūrvādyāḥ kṣatriyādyāś caturdiśam ||

The king, the prince, the leader, the envoy, the guild-chief, the spy, the twice-born, and the elephant-superintendent ⟨are signified by the quarters⟩ beginning with the east; and the kṣatriya and the rest by the four ⟨cardinal⟩ directions.

सर्वदिक्ष्व् अशुभा दीप्ता विशेषेणाह्न्यशोभना । पुरे सैन्ये ऽपसव्या च कष्टा पूर्वोन्मुखा शिवा ॥

sarvadikṣv aśubhā dīptā viśeṣeṇāhnyaśobhanā | pure sainye 'pasavyā ca kaṣṭā pūrvonmukhā śivā ||

In every direction a blazing ⟨jackal⟩ is inauspicious, and by day especially unlovely. In a city or in an army one that goes counter-sunwise (apasavya) is grievous, and so is a jackal facing east.

याहीत्य् अग्निभयं शास्ति टाटेति मृतिचोदिता । धिग्धिक् दुष्कृतम् आचष्टे सज्वाला देशनाशिनी ॥

yāhīty agnibhayaṃ śāsti ṭāṭeti mṛticoditā | dhigdhik duṣkṛtam ācaṣṭe sajvālā deśanāśinī ||

⟨Crying⟩ 'yāhi!' she declares danger from fire; ⟨crying⟩ 'ṭāṭa!' she is driven by death ⟨and announces it⟩; ⟨crying⟩ 'dhig dhik!' she declares a misdeed; and one with flame ⟨at her mouth⟩ destroys the country.

नैव दारुणताम् एके स्वज्वालायाः प्रचक्षते । अर्काद्यनलवत् तस्या वक्त्राज् ज्वाला स्वभावतः ॥

naiva dāruṇatām eke svajvālāyāḥ pracakṣate | arkādyanalavat tasyā vaktrāj jvālā svabhāvataḥ ||

Some do not call the ⟨jackal⟩ with her own flame dreadful at all: the flame from her mouth is hers by nature, like fire ⟨arising⟩ from the sun and the rest.

अन्यप्रतिरुता याम्या सा बन्धवधशंसिनी । वारुण्याभिरुता सैव शंसते सलिले मृतिम् ॥

anyapratirutā yāmyā sā bandhavadhaśaṃsinī | vāruṇyābhirutā saiva śaṃsate salile mṛtim ||

A southern ⟨jackal⟩ answered by another foretells bondage and violence; that very one, cried at from the west, announces death in water.

अक्षोभ्यश्रवणं चेष्टं धनप्राप्तिः प्रियागमः । क्षोभात् प्रधानभेदश् च वाहनानाम् असम्पदः ॥

akṣobhyaśravaṇaṃ ceṣṭaṃ dhanaprāptiḥ priyāgamaḥ | kṣobhāt pradhānabhedaś ca vāhanānām asampadaḥ ||

To hear her unshaken (akṣobhya) is desirable: gain of wealth, the arrival of one dear. From agitation ⟨come⟩ dissension among the chief ⟨men⟩ and no prosperity for the mounts.

फलम् आ सप्तमाद् एतद् अग्राह्यं परतो रुते । याम्यायां तद्विपर्यस्तं फलं षट्पञ्चमाद् रुते ॥

phalam ā saptamād etad agrāhyaṃ parato rute | yāmyāyāṃ tadviparyastaṃ phalaṃ ṣaṭpañcamād rute ||

This result ⟨holds⟩ up to the seventh ⟨cry⟩; beyond that, when she cries, it is not to be taken. In the south the result is the reverse of this, from the sixth or fifth cry.

या रोमांचं मनुष्याणां शकृन्मूत्रं च वाजिनाम् । रावात् त्रासं च जनयेत् सा शिवा न शिवप्रदा ॥

yā romāṃcaṃ manuṣyāṇāṃ śakṛnmūtraṃ ca vājinām | rāvāt trāsaṃ ca janayet sā śivā na śivapradā ||

The jackal that by her howl makes men's hair bristle, makes horses void dung and urine, and breeds terror — that jackal (śivā) is no giver of good (śiva).

मौनं गता प्रतिरुते नरद्विरदवाजिभिः । या शिवा सा शिवं सैन्ये पुरे वा संप्रयच्छति ॥

maunaṃ gatā pratirute naradviradavājibhiḥ | yā śivā sā śivaṃ sainye pure vā saṃprayacchati ||

The jackal that goes silent when men, elephants and horses cry back — she bestows welfare (śiva) on the army or the city.

शस्तो नीडस् तु वैशाखे पादपे निरुपद्रवे । देशोत्थानं तु वल्मीकचैत्यधान्यगृहादिषु ॥

śasto nīḍas tu vaiśākhe pādape nirupadrave | deśotthānaṃ tu valmīkacaityadhānyagṛhādiṣu ||

A nest ⟨built⟩ in Vaiśākha, in a tree free from affliction, is commended; but ⟨a nest built⟩ on an anthill, a caitya, a granary and the like ⟨portends⟩ the uprooting of the country.

काकानां श्रावणे द्वित्रिचतुःशावाः शुभावहाः । गैरिकश्वेतचित्राश् च वर्णाश् चौराग्निमृत्युदाः ॥

kākānāṃ śrāvaṇe dvitricatuḥśāvāḥ śubhāvahāḥ | gairikaśvetacitrāś ca varṇāś caurāgnimṛtyudāḥ ||

Among crows in Śrāvaṇa, two, three or four nestlings bring what is auspicious; but ochre-red, white and mottled colours ⟨in the brood⟩ give thieves, fire and death ⟨respectively⟩.

अण्डावकिरणे ध्वांक्षा दुर्भिक्षमरकाव् उभौ । शावानां विकलत्वे वा निःशावत्वे कृताथवा ॥

aṇḍāvakiraṇe dhvāṃkṣā durbhikṣamarakāv ubhau | śāvānāṃ vikalatve vā niḥśāvatve kṛtāthavā ||

When crows scatter their eggs about, both famine and pestilence ⟨follow⟩; or the two are brought about ⟨likewise⟩ when the nestlings are deformed, or when there are no nestlings at all.

हरेद् उपनयेद् वापि यद् द्रव्यं वायसो ऽग्रतः । तन् नाशलब्धौ विज्ञेयौ हेमपीते विनिर्दिशेत् ॥

hared upanayed vāpi yad dravyaṃ vāyaso 'grataḥ | tan nāśalabdhau vijñeyau hemapīte vinirdiśet ||

Whatever object a crow carries off, or brings up, in front ⟨of the traveller⟩ — by that, loss and gain are to be known ⟨respectively⟩; and for a gold-yellow ⟨object⟩ one should declare gold.

रक्तद्रव्यं प्रदग्धं वा न्यसन् गेहे ऽग्निदः स्मृतः । तृणभस्मास्थिकेशांश् च शयने स्वामिमृत्युदः ॥

raktadravyaṃ pradagdhaṃ vā nyasan gehe 'gnidaḥ smṛtaḥ | tṛṇabhasmāsthikeśāṃś ca śayane svāmimṛtyudaḥ ||

⟨A crow⟩ that sets down a red object, or a burnt one, in the house is held to be a giver of fire; and ⟨one that sets down⟩ grass, ash, bone and hair on the bed gives the death of the master ⟨of the house⟩.

पुरसैन्योपरि व्योम्नि व्याकुलैर् अनिलाद् भयम् । सव्यमण्डलगैः स्वार्थम् अपसव्यैः परोद्भवम् ॥

purasainyopari vyomni vyākulair anilād bhayam | savyamaṇḍalagaiḥ svārtham apasavyaiḥ parodbhavam ||

⟨Crows⟩ in agitation in the sky above the city or the army ⟨portend⟩ danger from wind; those circling to the left (savya) ⟨portend⟩ one's own gain, those circling the contrary way (apasavya) ⟨portend⟩ gain arising for the enemy.

अकार्यसहितैर् भेदो रोधश् चक्राकृतिस्थितैः । वर्गतश् चाभिघातः स्याद् रिपुवृद्धिश् च निर्भयैः ॥

akāryasahitair bhedo rodhaś cakrākṛtisthitaiḥ | vargataś cābhighātaḥ syād ripuvṛddhiś ca nirbhayaiḥ ||

⟨Crows⟩ consorting with what they ought not — dissension; ⟨crows⟩ settled in the shape of a wheel — a blockade; ⟨crows coming⟩ in flocks — an assault; and fearless ⟨crows⟩ — the increase of the enemy.

उपानच्छत्रयानाङ्गशस्त्रच्छायावकुट्टने । मृत्युं तत्स्वामिनो ब्रूयात् पूजा स्यात् तत्प्रपूजने ॥

upānacchatrayānāṅgaśastracchāyāvakuṭṭane | mṛtyuṃ tatsvāmino brūyāt pūjā syāt tatprapūjane ||

When ⟨a crow⟩ pecks at the shadow of a shoe, a parasol, a part of a vehicle, or a weapon, one should declare the death of that thing's owner; ⟨but⟩ when it does honour to it, there will be honour ⟨for the owner⟩.

काष्ठरज्ज्वस्थिनिःसारकेशकण्टकभृद् रुवन् । व्यालाहिव्याधिशस्त्राग्नितस्करेभ्यो भयङ्करः ॥

kāṣṭharajjvasthiniḥsārakeśakaṇṭakabhṛd ruvan | vyālāhivyādhiśastrāgnitaskarebhyo bhayaṅkaraḥ ||

⟨A crow⟩ carrying wood, a rope, a bone, something sapless, hair or a thorn, and crying, causes fear from beasts of prey, snakes, disease, weapons, fire and thieves ⟨respectively⟩.

युद्धं सेनाङ्गसंस्थेषु मोषकृत् स्वावलेखने । चरन् निशि विनाशाय दुर्भिक्षं धान्यमोषकृत् ॥

yuddhaṃ senāṅgasaṃstheṣu moṣakṛt svāvalekhane | caran niśi vināśāya durbhikṣaṃ dhānyamoṣakṛt ||

⟨Crows⟩ settled on the divisions of the army ⟨portend⟩ battle; ⟨a crow⟩ scratching itself causes plunder; ranging about by night it makes for destruction; and stealing grain it ⟨portends⟩ famine.

वामपार्श्वस्थितः श्रेष्ठो दक्षिणाद् वापि वामगः । ध्वांक्षः पार्श्वद्वयेनापि शस्तो यात्रानुलोमगः ॥

vāmapārśvasthitaḥ śreṣṭho dakṣiṇād vāpi vāmagaḥ | dhvāṃkṣaḥ pārśvadvayenāpi śasto yātrānulomagaḥ ||

A crow standing on the left side is best, or one going from the right to the left; a crow ⟨passing⟩ by both sides is also commended, ⟨and so is one⟩ moving along with the march (anuloma).

यातुः कर्णसमो ध्वांक्षः क्षेम्यो नार्थप्रसादकः । वामदक्षिणगो नेष्टो वा समानः प्रतीपगः ॥

yātuḥ karṇasamo dhvāṃkṣaḥ kṣemyo nārthaprasādakaḥ | vāmadakṣiṇago neṣṭo vā samānaḥ pratīpagaḥ ||

A crow level with the traveller's ear grants safety but does not bestow wealth; one going from the left to the right is not desired — the one coming head-on ⟨against him⟩ is the same.

विरुवन् चाग्रतः पक्षे धून्वन् ध्वांक्षो भयप्रदः । प्रत्युरस्य् उपसर्पन् च संस्पर्शन् च तथा भवेत् ॥

viruvan cāgrataḥ pakṣe dhūnvan dhvāṃkṣo bhayapradaḥ | pratyurasy upasarpan ca saṃsparśan ca tathā bhavet ||

A crow crying out in front and shaking its wings gives fear; and one creeping up straight at the breast, and one that touches ⟨the traveller⟩, will be the same.

एकपादो चलत्पक्षः काको ऽवस्कन्दखेटकः । वधबन्धकरो वाशन् खरसूकरपृष्ठगः ॥

ekapādo calatpakṣaḥ kāko 'vaskandakheṭakaḥ | vadhabandhakaro vāśan kharasūkarapṛṣṭhagaḥ ||

A crow ⟨standing⟩ on one foot, with quivering wings, swooping down like a raider — and one screeching from the back of a donkey or a boar — causes violence and bondage.

पङ्कदिग्धशरीरस्य वराहस्योपरिस्थितः । वायसः शस्यते यातुस् तूष्णींभूतो रुवन्न् अपि ॥

paṅkadigdhaśarīrasya varāhasyoparisthitaḥ | vāyasaḥ śasyate yātus tūṣṇīṃbhūto ruvann api ||

A crow perched upon a boar whose body is smeared with mud is commended for the traveller, whether it has fallen silent or is even crying out.

क्षीरवृक्षाजमहिषीगोस्थितो गोरसप्रदः । अन्नदः पर्णविच्छेदी पानदो जलकुट्टनात् ॥

kṣīravṛkṣājamahiṣīgosthito gorasapradaḥ | annadaḥ parṇavicchedī pānado jalakuṭṭanāt ||

⟨A crow⟩ perched on a milk-tree, a goat, a she-buffalo or a cow gives milk-produce; one that tears off leaves gives food; and from pecking at water it gives drink.

नृहयातपवारणेभशस्त्रध्वजदेहान् अवमूत्रयन् जयाय । सभयो विचरन् विना निमित्तं न शुभश् चाभिमुखो भषन् लिखन् गाम् ॥

nṛhayātapavāraṇebhaśastradhvajadehān avamūtrayan jayāya | sabhayo vicaran vinā nimittaṃ na śubhaś cābhimukho bhaṣan likhan gām ||

⟨A dog⟩ urinating upon men, horses, parasols, elephants, weapons, banners and bodies ⟨makes⟩ for victory. ⟨One⟩ roaming about frightened without cause is not auspicious, nor ⟨one⟩ barking with its face turned toward ⟨the traveller⟩, ⟨nor one⟩ scoring the earth.

उच्चैर् भषणं समागतानां दीनं वाभिरुतं रविं निरीक्ष्य । संघरदनजृम्भणे च नेष्टे प्रस्थानेषु तथा विधूननं च ॥

uccair bhaṣaṇaṃ samāgatānāṃ dīnaṃ vābhirutaṃ raviṃ nirīkṣya | saṃgharadanajṛmbhaṇe ca neṣṭe prasthāneṣu tathā vidhūnanaṃ ca ||

Loud barking of ⟨dogs⟩ that have come together, or a piteous howling ⟨uttered⟩ with the gaze fixed on the sun; gnawing in a pack and yawning are also not wished for; and likewise a shaking ⟨of the body⟩ at the moment of setting out.

पूर्णास्यत्वं घ्रायकत्वं च यातुः प्रादक्षिण्यं मैथुनं चानुलोमम् । यात्राकाले सारमेयस्य शस्तं पद्भ्यां मूर्ध्नः स्वस्य कण्डूयनं च ॥

pūrṇāsyatvaṃ ghrāyakatvaṃ ca yātuḥ prādakṣiṇyaṃ maithunaṃ cānulomam | yātrākāle sārameyasya śastaṃ padbhyāṃ mūrdhnaḥ svasya kaṇḍūyanaṃ ca ||

A full mouth, sniffing at the traveller, going round ⟨him⟩ to the right, coupling in the forward direction, and scratching its own head with its ⟨two⟩ feet — on the dog's part these are commended at the time of the journey.

सिद्धार्थकादर्शपयोंजनानि बद्धैकपश्वामिषपूर्णकुम्भाः । उष्णीषभृङ्गारनृवर्द्धमानपुंयानवीणातपवारणानि ॥

siddhārthakādarśapayoṃjanāni baddhaikapaśvāmiṣapūrṇakumbhāḥ | uṣṇīṣabhṛṅgāranṛvarddhamānapuṃyānavīṇātapavāraṇāni ||

White mustard seed, a mirror, milk, collyrium; a single tethered beast, meat, brimming pitchers; a turban, a golden ewer, a man, a vardhamāna ⟨auspicious covered vessel⟩, a man-borne conveyance, a vīṇā, parasols —

दधिमधुघृतरोचनाकुमार्यो ध्वजकनकाम्बुजभद्रपीठशंखाः । सितवृषकुसुमाम्बराणि मीना द्विजगणकाप्तजनाश् च चारुवेषाः ॥

dadhimadhughṛtarocanākumāryo dhvajakanakāmbujabhadrapīṭhaśaṃkhāḥ | sitavṛṣakusumāmbarāṇi mīnā dvijagaṇakāptajanāś ca cāruveṣāḥ ||

curd, honey, ghee, gorocanā, maidens; a flag, gold, a lotus, a bhadrapīṭha ⟨auspicious seat⟩, conches; a white bull, flowers, garments; fish; and brahmins, astrologers (gaṇaka) and trusted kinsfolk, finely dressed —

ज्वलितशिखिफलाक्षतेक्षुभक्ष्या द्विरदमृदङ्कुशचामरायुधानि । मरकतकुरुविन्दपद्मरागस्फटिकमणिप्रमुखाश् च रत्नभेदाः ॥

jvalitaśikhiphalākṣatekṣubhakṣyā dviradamṛdaṅkuśacāmarāyudhāni | marakatakuruvindapadmarāgasphaṭikamaṇipramukhāś ca ratnabhedāḥ ||

blazing fire, fruit, whole rice grains (akṣata), sugarcane, food; an elephant, earth, a goad, a chowrie, weapons; and the several kinds of gems, headed by emerald, kuruvinda, padmarāga ⟨ruby⟩ and crystal —

स्वयम् अथ रचितान्य् अयत्नतो वा यदि कथितानि भवन्ति मङ्गलानि । स जयति सकलां ततो धरित्रीं ग्रहणदृगालभनश्रुतैर् उपास्य ॥

svayam atha racitāny ayatnato vā yadi kathitāni bhavanti maṅgalāni | sa jayati sakalāṃ tato dharitrīṃ grahaṇadṛgālabhanaśrutair upāsya ||

— if these auspicious things are set out by oneself, or ⟨come⟩ without any effort, or are ⟨merely⟩ spoken of, then, having attended upon them by taking, by sight, by touch and by hearing, he conquers the whole earth.

कार्पासौषधकृष्णधान्यलवणक्लीवास्थितैलावसाः पङ्काङ्गारगुडाहिचर्मशकृतः क्लेशाय सव्याधिताः । वातोन्मत्तजडेन्धनं तृणतुषक्षुत्क्षामतक्रारयो मुण्डाभ्यक्तविमुक्तकेशपतिताः काषायिनश् चाशुभाः ॥

kārpāsauṣadhakṛṣṇadhānyalavaṇaklīvāsthitailāvasāḥ paṅkāṅgāraguḍāhicarmaśakṛtaḥ kleśāya savyādhitāḥ | vātonmattajaḍendhanaṃ tṛṇatuṣakṣutkṣāmatakrārayo muṇḍābhyaktavimuktakeśapatitāḥ kāṣāyinaś cāśubhāḥ ||

Cotton, medicinal herbs, black grain, salt, a eunuch, bone, oil, fat; mud, charcoal, jaggery, a snake, hide, dung — these, together with the diseased, make for distress. One crazed ⟨by wind⟩, an imbecile, firewood; grass, chaff, one gaunt with hunger, buttermilk, enemies; the shaven-headed, the oil-smeared, the loose-haired, the outcaste, and wearers of ochre robes — ⟨these are⟩ inauspicious.

पटुपटहमृदङ्गशंखभेरीपणवरवं सपताकतोरणाग्रम् । प्रचुरकुसुमतोयशान्तरेणुं सुरभिसुवेषजनं व्रजेच् च मार्गम् ॥

paṭupaṭahamṛdaṅgaśaṃkhabherīpaṇavaravaṃ sapatākatoraṇāgram | pracurakusumatoyaśāntareṇuṃ surabhisuveṣajanaṃ vrajec ca mārgam ||

And he should travel by a road loud with the sound of paṭaha drums, mṛdaṅgas, conches, kettledrums and paṇavas; with banners and the tops of festal archways ⟨above it⟩; its dust laid by abundant flowers and water; ⟨thronged⟩ with fragrant, well-dressed people.

ध्वजातपत्रायुधसन्निपातः क्षितौ प्रयाणे यदि मानवानाम् । उत्तिष्ठतो वाम्बरम् एति सङ्गं पतेच् च वा तन्नृपतेः क्षयाय ॥

dhvajātapatrāyudhasannipātaḥ kṣitau prayāṇe yadi mānavānām | uttiṣṭhato vāmbaram eti saṅgaṃ patec ca vā tannṛpateḥ kṣayāya ||

If, when men set out on the march, the banner, the parasol and the weapon come down together upon the ground; or if, as it is being raised, it comes into contact with a garment ⟨ambara⟩; or if it falls — that ⟨portends⟩ the ruin of the king.

दद्रुप्रतिश्यामविचर्चिकाः स्युः कर्णाक्षिरोगा पिटकोद्भवो वा । प्रायो बले नेतरि वा नृपे वा जानीत राज्ञो भयकारणं तत् ॥

dadrupratiśyāmavicarcikāḥ syuḥ karṇākṣirogā piṭakodbhavo vā | prāyo bale netari vā nṛpe vā jānīta rājño bhayakāraṇaṃ tat ||

Should ringworm ⟨dadru⟩, catarrh ⟨pratiśyāya⟩ and eczema ⟨vicarcikā⟩ appear, or diseases of the ear and the eye, or an outbreak of boils — commonly in the army, or in the commander, or in the king ⟨himself⟩ — know that to be a cause of fear for the king.

उत्तानशय्यासनवातसर्गनिष्ठ्यूतदुर्दर्शनकासितानि । नेष्टानि शब्दाश् च तथैव यातुर् आगच्छतिष्ठप्रविशस्थिराद्याः ॥

uttānaśayyāsanavātasarganiṣṭhyūtadurdarśanakāsitāni | neṣṭāni śabdāś ca tathaiva yātur āgacchatiṣṭhapraviśasthirādyāḥ ||

Lying flat on the back, sitting down, breaking wind, spitting, an ill-favoured sight, and coughing — these are not wished for; and neither, for one setting out, are such words as 'Come!', 'Stop!', 'Enter!', 'Stay put!'

कार्यम् तु मूलशकुने ऽन्तरजे तदह्नि विद्यात् फलं नियतम् एवम् इमे विचिन्त्याः । प्रारम्भयानसमये तु तथा प्रवेशे ग्राह्यं क्षुतम् न शुभदं क्वचिद् अप्य् उशन्ति ॥

kāryam tu mūlaśakune 'ntaraje tadahni vidyāt phalaṃ niyatam evam ime vicintyāḥ | prārambhayānasamaye tu tathā praveśe grāhyaṃ kṣutam na śubhadaṃ kvacid apy uśanti ||

But the undertaking ⟨is to be judged⟩ by the root-omen; for ⟨an omen⟩ arising in between, one should know the fruit ⟨to be⟩ fixed on that very day. In this way are these ⟨omens⟩ to be considered. But at the time of beginning and of marching out, and likewise at the entering, a sneeze is to be taken into account: they hold it to be a giver of good nowhere at all.

क्रोशाद् ऊर्ध्वं शकुनविरुतं निष्फलं प्राहुर् एके तत्रानिष्टे प्रथमशकुने मानयेत् पंच षड् वा । प्राणायामान् नृपतिर् अशुभे षोडशैवं द्वितीये प्रत्यागच्छेत् स्वभवनम् अतो यद्य् अनिष्टस् तृतीयः ॥

krośād ūrdhvaṃ śakunavirutaṃ niṣphalaṃ prāhur eke tatrāniṣṭe prathamaśakune mānayet paṃca ṣaḍ vā | prāṇāyāmān nṛpatir aśubhe ṣoḍaśaivaṃ dvitīye pratyāgacchet svabhavanam ato yady aniṣṭas tṛtīyaḥ ||

Some declare that a bird's cry ⟨heard⟩ beyond a krośa is without fruit. There, if the first omen is unfavourable, one should count out five or six prāṇāyāmas; if the second is inauspicious, the king ⟨should count⟩ sixteen in the same way; and if after that the third is unfavourable, he should turn back to his own house.

चक्रे वराहमिहिरः शकुनोपदेशम् उद्देशतो मुनिमतान्य् अवलोक्य सम्यक् । यद् ग्रन्थविस्तरभयाद् अविजानतो वा नोक्तं तद् अन्यकथिताद् अपि चिन्तनीयम् ॥

cakre varāhamihiraḥ śakunopadeśam uddeśato munimatāny avalokya samyak | yad granthavistarabhayād avijānato vā noktaṃ tad anyakathitād api cintanīyam ||

Varāhamihira composed this teaching on omens in outline, having duly examined the doctrines of the sages. What has not been stated ⟨here⟩ — whether from fear of the book's growing long, or through ⟨my⟩ not knowing it — that is to be considered from what has been told by others as well.

स्निग्धा स्थिरा सुरभिगुल्मलता सुगन्धा शस्ता प्रदक्षिणजला च निवासभूमिः । नेष्टा विपर्ययगुणा कचशर्करास्थिवल्मीककण्टकविभीतकसङ्कुला च ॥

snigdhā sthirā surabhigulmalatā sugandhā śastā pradakṣiṇajalā ca nivāsabhūmiḥ | neṣṭā viparyayaguṇā kacaśarkarāsthivalmīkakaṇṭakavibhītakasaṅkulā ca ||

A dwelling-ground that is smooth, firm, rich in fragrant shrubs and creepers, sweet-scented, and with its water ⟨flowing⟩ to the right is commended. One of the opposite qualities is not desired, nor one thick with hair, gravel, bones, anthills, thorns and vibhītaka trees.

गत्वालयं सुरगुरुद्विजसाधुमित्रतीर्थेतिहासजयपुण्यकथासु तिष्ठेत् । हत्वा पशुं रिपुगृहाकृतम् उद्यमे च प्रास्याथ वान्नमयम् अस्य विधाय रूपम् ॥

gatvālayaṃ suragurudvijasādhumitratīrthetihāsajayapuṇyakathāsu tiṣṭhet | hatvā paśuṃ ripugṛhākṛtam udyame ca prāsyātha vānnamayam asya vidhāya rūpam ||

Having reached his lodging, let him abide in talk of the gods, of the guru, of the twice-born, of holy men and of friends, of tīrthas, of the ancient tales, of victory and of merit. And at the setting out, having slain a beast fashioned in the likeness of the enemy's house, let him cast it ⟨forth⟩ — or else, having made its form out of food ⟨-stuff, let him do the same⟩.

एकत्राध्युषितस्यात्रिगौतमच्यवना जगुः । यात्रां त्रिपञ्चसप्ताहात् पुनर्भद्रेण योजयेत् ॥

ekatrādhyuṣitasyātrigautamacyavanā jaguḥ | yātrāṃ tripañcasaptāhāt punarbhadreṇa yojayet ||

Of one who has halted in a single place, Atri, Gautama and Cyavana have declared: after three, five, or seven days one should set the journey going again with an auspicious ⟨moment⟩.

तच् चायुक्तम् इति प्राहुर् होराशास्त्रविदो जनाः । वांछितार्थफलावाप्तौ यात्रा परिसमाप्यते ॥

tac cāyuktam iti prāhur horāśāstravido janāḥ | vāṃchitārthaphalāvāptau yātrā parisamāpyate ||

But that is not right, say the people versed in the horāśāstra: a journey is brought to its end ⟨only⟩ upon the winning of the fruit of the desired object.

आक्षेपशीलः परुषाभिधायी विरक्तभृत्यः परदारगामी । लुब्धो ऽसहायो व्यसनी कृतघ्नः स्थितिप्रभेत्ता करशीर्णराष्ट्रः ॥

ākṣepaśīlaḥ paruṣābhidhāyī viraktabhṛtyaḥ paradāragāmī | lubdho 'sahāyo vyasanī kṛtaghnaḥ sthitiprabhettā karaśīrṇarāṣṭraḥ ||

Given to insult, harsh of speech, his servants disaffected, a frequenter of other men’s wives; greedy, without allies, addicted to vice, ungrateful, a breaker of the settled order, his realm worn threadbare by taxation —

विस्रम्भहा क्रोधवशो नृशंसः क्षुद्रः प्रमादी न बहुश्रुतश् च । दिव्यान्तरिक्षक्षितिजैर् विकारैर् निपीडितो यः स तु दैवहीनः ॥

visrambhahā krodhavaśo nṛśaṃsaḥ kṣudraḥ pramādī na bahuśrutaś ca | divyāntarikṣakṣitijair vikārair nipīḍito yaḥ sa tu daivahīnaḥ ||

A betrayer of trust, ruled by anger, cruel, petty, heedless, and no wide hearer of learning; and he who is oppressed by portents celestial, atmospheric and earth-born — he indeed is the man forsaken by daiva ⟨fortune⟩.

अतो विपर्यस्तगुणेन राज्ञा तादृग्विधो ऽरिस्त्व् अभियुक्तमात्रः । तरुर् घुणैर् जग्ध इवात्तवीर्यो महान् अपि क्षिप्रम् उपैति भङ्गम् ॥

ato viparyastaguṇena rājñā tādṛgvidho 'ristv abhiyuktamātraḥ | tarur ghuṇair jagdha ivāttavīryo mahān api kṣipram upaiti bhaṅgam ||

Therefore such an enemy, merely assailed by a king of the opposite qualities, though he be great, swiftly comes to breaking — like a tree devoured by wood-worms, its strength eaten away.

विद्विष्टप्रवरनरप्रतापहीना निःशौचा मृतवरवारणाश् च योधाः । सोत्पातप्रकृतिविपर्ययानुयाता शोकार्ता रिपुवशम् आशु याति सेना ॥

vidviṣṭapravaranarapratāpahīnā niḥśaucā mṛtavaravāraṇāś ca yodhāḥ | sotpātaprakṛtiviparyayānuyātā śokārtā ripuvaśam āśu yāti senā ||

An army whose foremost men are disaffected and drained of valour, unclean ⟨in its observances⟩, its warriors' best elephants dead, dogged by portents and by the derangement of its own constituents, and stricken with grief — such an army passes swiftly into the enemy's power.

संग्रामे वयम् अमरद्विजप्रसादाज् जेष्यामो रिपुबलम् आश्व् असंशयेन । यस्यैवं भवति बले जनप्रवादः सो ऽल्पो ऽपि प्रचुरबलं रिपुं निहन्ति ॥

saṃgrāme vayam amaradvijaprasādāj jeṣyāmo ripubalam āśv asaṃśayena | yasyaivaṃ bhavati bale janapravādaḥ so 'lpo 'pi pracurabalaṃ ripuṃ nihanti ||

“In battle we shall, by the favour of the gods and the twice-born, conquer the enemy's force swiftly and beyond doubt” — he in whose army such is the common talk of the men, though he be small ⟨in strength⟩, slays an enemy of abundant strength.

प्रोत्क्षिप्तक्षुपपांशुपत्रविहगच्छत्रध्वजाग्रान्तकृद् दुर्गन्धिः करिदानशेषजनकः सावर्त्तलोष्टोत्करः । यातुर् वायुर् अनिष्टदः शुभकरो यात्रानुलोमोद्यमः प्रह्लादी सुरभिप्रदक्षिणगतिः स्वादुश् च सिद्धिप्रदः ॥

protkṣiptakṣupapāṃśupatravihagacchatradhvajāgrāntakṛd durgandhiḥ karidānaśeṣajanakaḥ sāvarttaloṣṭotkaraḥ | yātur vāyur aniṣṭadaḥ śubhakaro yātrānulomodyamaḥ prahlādī surabhipradakṣiṇagatiḥ svāduś ca siddhipradaḥ ||

The wind that flings up shrubs, dust, leaves and birds and makes an end of the tips of parasols and banners; that is foul-smelling; that raises the leavings of elephants' rut-fluid; that eddies and heaps up clods — that wind brings the marcher what he does not want. Auspicious, and granting success, is the wind that rises along the course of the march, gladdening, fragrant, moving to the right, and sweet.

पृथुघनम् अनुलोमं स्निग्धम् अम्भोदवृन्दं तरुनगनगरेष्टद्रव्यसत्वानुकारि । जयदम् उभयपार्श्वाधिष्ठितं पृष्ठतो वा न शुभकरम् अतो ऽन्यद् यानकाले नृभर्तुः ॥

pṛthughanam anulomaṃ snigdham ambhodavṛndaṃ tarunaganagareṣṭadravyasatvānukāri | jayadam ubhayapārśvādhiṣṭhitaṃ pṛṣṭhato vā na śubhakaram ato 'nyad yānakāle nṛbhartuḥ ||

A cloud-mass broad and dense, running with ⟨the march⟩, glossy, and taking the shapes of trees, mountains, cities, desired goods and living creatures, stationed on both flanks or behind, gives the lord of men victory at the time of his march; anything other than this is not auspicious.

निन्दितसत्त्वपिशाचविचित्राः पिशितमृगाकृतयः परुषाश् च । वज्रमुचः क्षतजाश्ममुचो वा बलभयम् आशु जनाः कथयन्ति ॥

ninditasattvapiśācavicitrāḥ piśitamṛgākṛtayaḥ paruṣāś ca | vajramucaḥ kṣatajāśmamuco vā balabhayam āśu janāḥ kathayanti ||

⟨Clouds⟩ grotesque with the forms of ill-omened creatures and piśācas, shaped like raw flesh and like beasts of prey, harsh, letting loose thunderbolts, or raining blood and stones — these, men say, bring danger to the army at once.

भृशं क्षरन्तो रुधिरारुणा वा सशक्रचापा खररूक्षनादाः । रणोपयोज्याकृतिचित्ररूपा रणाय दृष्टा गगने ऽम्बुवाहाः ॥

bhṛśaṃ kṣaranto rudhirāruṇā vā saśakracāpā khararūkṣanādāḥ | raṇopayojyākṛticitrarūpā raṇāya dṛṣṭā gagane 'mbuvāhāḥ ||

Water-bearing clouds seen in the sky pouring heavily, or red as blood, carrying Indra's bow, harsh and rough in their roar, and variegated with the shapes of things used in war — ⟨these are seen⟩ for battle.

सप्ताहान्तर्बलभयकरी वृष्टिर् अन्यर्तुजाता केचिद् यात्राम् असितजलदैः प्रोत्थितां पूजयन्ति । चित्राभ्रायां बलपतिवधो रुक् च पीताम्बुदायां क्षुच् चोष्णायां भवति न चिराद् अम्बुदायां विनाशः ॥

saptāhāntarbalabhayakarī vṛṣṭir anyartujātā kecid yātrām asitajaladaiḥ protthitāṃ pūjayanti | citrābhrāyāṃ balapativadho ruk ca pītāmbudāyāṃ kṣuc coṣṇāyāṃ bhavati na cirād ambudāyāṃ vināśaḥ ||

Rain born out of its own season brings danger to the army within seven days; some, however, hold in honour a march that sets out under black rain-clouds. If the cloud is variegated, the commander of the army is slain; if the cloud is yellow, sickness; if it is hot, hunger; and destruction comes before long ⟨under⟩ a rain-cloud.

वाहनानि सव्यगो हन्ति योषितो ऽन्यथा । पंजराकृतिस्थितः सर्वतो बलेश्वरम् ॥

vāhanāni savyago hanti yoṣito 'nyathā | paṃjarākṛtisthitaḥ sarvato baleśvaram ||

⟨It,⟩ passing on the left, destroys the mounts; otherwise, the women. Standing in the shape of a cage on every side, ⟨it destroys⟩ the lord of the army.

चापम् ऐन्द्रम् अनुलोमम् अखण्डं प्रोज्ज्वलं बहुलम् आयतम् इष्टम् । स्फूर्जनं सलिलकुम्भनिषेकं क्षोभितार्णवसमं विजयाय ॥

cāpam aindram anulomam akhaṇḍaṃ projjvalaṃ bahulam āyatam iṣṭam | sphūrjanaṃ salilakumbhaniṣekaṃ kṣobhitārṇavasamaṃ vijayāya ||

Indra's bow is desired when it runs with ⟨the march⟩, unbroken, blazing, thick and far-extended. Thundering, a drenching as from water-jars, and ⟨a roar⟩ like a churned ocean make for victory.

तन्वी प्रलम्बा विजयाय दीर्घा तडिद् घनस्फूर्जथुवर्जिता च । शस्ताशनिश् चाप्य् असमीपजातः प्रदक्षिणेनाप्स्यति पातशब्दः ॥

tanvī pralambā vijayāya dīrghā taḍid ghanasphūrjathuvarjitā ca | śastāśaniś cāpy asamīpajātaḥ pradakṣiṇenāpsyati pātaśabdaḥ ||

Lightning slender, hanging low, long, and free of the crash of thunder makes for victory. A thunderbolt too is commended when it is not born close at hand: the sound of its fall coming from the right, ⟨the marcher⟩ will gain ⟨his end⟩.

लग्ने ऽर्केन्दू निघ्नती शस्ति पौरान् उल्का हन्याद् यातुपौरान् ग्रहाश् च । यातुः शस्ता सम्भृता वा ध्रुवर्क्षे नेष्टातो ऽन्या धूमिनी श्यावरक्ता ॥

lagne 'rkendū nighnatī śasti paurān ulkā hanyād yātupaurān grahāś ca | yātuḥ śastā sambhṛtā vā dhruvarkṣe neṣṭāto 'nyā dhūminī śyāvaraktā ||

A meteor striking the Sun and the Moon at the lagna chastises the townsfolk; the meteor would slay the marcher and the townsfolk, and the grahas ⟨it strikes do the like⟩. For the marcher that meteor is commended which is well-massed, or which ⟨appears⟩ in a fixed asterism; other than this is not desired — the smoky one, the dusky-red one.

हन्यान् नृपपौरराष्ट्रिकान् भृत्याम्भोरुहतस्करान् द्विजांश् च । वेला क्रमशो दिनादितः काष्ठायां च स यत्र भूस्वनश् च ॥

hanyān nṛpapaurarāṣṭrikān bhṛtyāmbhoruhataskarān dvijāṃś ca | velā kramaśo dināditaḥ kāṣṭhāyāṃ ca sa yatra bhūsvanaś ca ||

⟨The earth-rumble⟩ would slay the king, the townsfolk, the country-folk, servants, water-plants, thieves and the twice-born — ⟨according to⟩ the watches in their order from daybreak, and ⟨according to⟩ the quarter in which that earth-sound occurs.

शस्ता शान्तद्विजमृगघुष्टा सन्ध्या स्निग्धा मृदुपवना च । पांशुध्वस्ता जनपदनाशं धत्ते रूक्षा रुधिरनिभा वा ॥

śastā śāntadvijamṛgaghuṣṭā sandhyā snigdhā mṛdupavanā ca | pāṃśudhvastā janapadanāśaṃ dhatte rūkṣā rudhiranibhā vā ||

Commended is a twilight in which birds and beasts cry calmly, which is glossy and has a gentle wind; but a twilight blotted out with dust, or harsh, or the colour of blood, brings the destruction of the country.

परिवेषो ऽर्कशशिनोः शत्रुपक्षग्रहैः सह । स्निग्धो ऽखण्डश् च जयदः पापदो बहुमण्डलः ॥

pariveṣo 'rkaśaśinoḥ śatrupakṣagrahaiḥ saha | snigdho 'khaṇḍaś ca jayadaḥ pāpado bahumaṇḍalaḥ ||

A halo (pariveṣa) about the sun or the moon, ⟨standing⟩ together with the grahas of the enemy's party: if it is glossy and unbroken it gives victory; if it has many rings it brings evil.

प्रतिलोमो ऽतिबहुलो नेष्ट इष्टः प्रदक्षिणः । नीहारः पांशुपातश् च हितः स्निग्धः प्रदक्षिणः ॥

pratilomo 'tibahulo neṣṭa iṣṭaḥ pradakṣiṇaḥ | nīhāraḥ pāṃśupātaś ca hitaḥ snigdhaḥ pradakṣiṇaḥ ||

⟨A halo⟩ running counter-clockwise and very thick is unwanted; one running clockwise is wanted. Fog and a fall of dust are likewise beneficial ⟨when⟩ glossy and clockwise.

गन्धर्वनगरं हन्ति प्राक्प्रभृत्य् अवनीश्वरम् । बलेशं युवराजं च पुरोहितम् इति क्रमात् ॥

gandharvanagaraṃ hanti prākprabhṛty avanīśvaram | baleśaṃ yuvarājaṃ ca purohitam iti kramāt ||

A gandharva-city ⟨a phantom city in the sky⟩, ⟨appearing⟩ beginning from the east, destroys the lord of the earth, the commander of the forces, the crown prince, and the royal chaplain — in that order.

सिताद्यं ब्राह्मणादींश् च विदिक्षु वर्णसङ्करान् । प्रदक्षिणं तु यात्रायां जयदं नेष्टम् अन्यथा ॥

sitādyaṃ brāhmaṇādīṃś ca vidikṣu varṇasaṅkarān | pradakṣiṇaṃ tu yātrāyāṃ jayadaṃ neṣṭam anyathā ||

⟨Being⟩ white and so on ⟨in colour, it destroys⟩ the brāhmaṇas and the rest; in the intermediate quarters, the mixed castes. But on a march ⟨one seen⟩ clockwise gives victory; otherwise it is not wanted.

दिशां दाहो ऽथ जयदः प्रदक्षिण उपागतः । श्वभ्रोन्नते वधो राज्ञो जयाय व्यत्ययेन च ॥

diśāṃ dāho 'tha jayadaḥ pradakṣiṇa upāgataḥ | śvabhronnate vadho rājño jayāya vyatyayena ca ||

Next, the burning of the quarters, when it comes on clockwise, gives victory. When ⟨the ground⟩ is pitted and heaved up, there is the slaying of the king; and by the reverse, victory.

घृताम्बुपयसां स्रावे च्युते वृक्षाच् च तत्क्षयः । तैले च नाशो मुख्यानां रक्ते शस्त्रकृतं भयम् ॥

ghṛtāmbupayasāṃ srāve cyute vṛkṣāc ca tatkṣayaḥ | taile ca nāśo mukhyānāṃ rakte śastrakṛtaṃ bhayam ||

In an oozing of ghee, water or milk — and when it drips from a tree — there is a loss of that very thing. In oil, the destruction of the chief men; in blood, fear wrought by weapons.

मद्येन तु मिथो भेदो रुग्भयं दधिनिस्रवे । कुसुमात् कुसुमोत्पत्तौ परचक्रागमं वदेत् ॥

madyena tu mitho bhedo rugbhayaṃ dadhinisrave | kusumāt kusumotpattau paracakrāgamaṃ vadet ||

But by wine ⟨so oozing⟩, mutual dissension; in an oozing of curds, the fear of disease. When a flower arises out of a flower, one should declare the coming of a hostile army.

बहुतोये ऽतिसंशोषः कूपे ऽसृक्पूर्तिविस्रवः । राज्ञो ऽब्दार्धाद् वधं कुर्युः स्रोतो ऽल्पत्वे परागमः ॥

bahutoye 'tisaṃśoṣaḥ kūpe 'sṛkpūrtivisravaḥ | rājño 'bdārdhād vadhaṃ kuryuḥ sroto 'lpatve parāgamaḥ ||

In a well ⟨normally⟩ full of water, an excessive drying up, a filling with blood, an overflowing — these bring about the killing of the king after half a year. When the stream is scanty, the coming of the enemy.

वृष्टिविद्युत्स्वनैर् व्यभ्रे चरस्थिरविपर्यये । दिनोल्कायां च पीड्यन्ते जना भूपतिभिः सह ॥

vṛṣṭividyutsvanair vyabhre carasthiraviparyaye | dinolkāyāṃ ca pīḍyante janā bhūpatibhiḥ saha ||

By rain, lightning and thunder in a cloudless sky, by the reversal of the moving and the standing, and by a meteor in the daytime, the people together with their rulers are afflicted.

सप्ताहं सन्ततान्य् अतो वृष्टिर् हन्यान् नराधिपम् । अनग्निज्वलने पुंसां व्याधिर् आश्व् एव जायते ॥

saptāhaṃ santatāny ato vṛṣṭir hanyān narādhipam | anagnijvalane puṃsāṃ vyādhir āśv eva jāyate ||

Rain unbroken for seven days from that ⟨time⟩ would slay the king. When there is burning without fire, disease of men arises at once.

पीडा राष्ट्रस्य षण्मासाद् उष्णशीतविपर्यये । मासे ऽष्टमे नृपस्यान्तो निनादे पशुपक्षिणाम् ॥

pīḍā rāṣṭrasya ṣaṇmāsād uṣṇaśītaviparyaye | māse 'ṣṭame nṛpasyānto nināde paśupakṣiṇām ||

When heat and cold are reversed, affliction of the kingdom after six months. In the eighth month, the end of the king, when beasts and birds cry out ⟨unseasonably⟩.

नगरारण्यसत्त्वानाम् अरण्यपुरसेवने । राष्ट्रपीडाधिके वर्षे मुख्यलोकस्य च क्षयः ॥

nagarāraṇyasattvānām araṇyapurasevane | rāṣṭrapīḍādhike varṣe mukhyalokasya ca kṣayaḥ ||

When the creatures of the town and of the forest resort ⟨respectively⟩ to the forest and the town, ⟨there comes⟩ a year heavy with the realm's affliction, and the ruin of the foremost men also.

स्तम्भोपलकुसूलार्चापीठशय्यापसर्पणे । गदने चापि देशस्य नाशं मासत्रयाद् वदेत् ॥

stambhopalakusūlārcāpīṭhaśayyāpasarpaṇe | gadane cāpi deśasya nāśaṃ māsatrayād vadet ||

When a pillar, a stone, a granary, an image, a seat or a bed moves from its place — and also when ⟨such things⟩ speak — one should declare the ruin of the country after three months.

गोनागाश्ववधो ऽब्दार्धे व्यत्ययो वा नृपान्तकृत् । देशनाशस् तथा स्त्रीणां खगाहिपशुसम्भवे ॥

gonāgāśvavadho 'bdārdhe vyatyayo vā nṛpāntakṛt | deśanāśas tathā strīṇāṃ khagāhipaśusambhave ||

The killing of cattle, elephants and horses ⟨follows⟩ within half a year; or the reverse makes an end of the king. And likewise the ruin of the country, when women bring forth birds, snakes or beasts.

धान्यरसमद्यभोजनफलपुष्पस्नेहमांसवस्त्राणाम् । सिकतारजोरसात्मकसशर्कराङ्गारवर्षेषु ॥

dhānyarasamadyabhojanaphalapuṣpasnehamāṃsavastrāṇām | sikatārajorasātmakasaśarkarāṅgāravarṣeṣu ||

When there are rains of grain, sap, wine, cooked food, fruit, flowers, oil, flesh and cloth, ⟨and⟩ rains made of sand, of dust, of liquid, ⟨or⟩ carrying gravel and live coals —

सुतपत्नी क्षुद्राज्ञा नृपदेशचमूपमरणसंक्लेशाः । भेदो ऽपदो ऽथ मन्त्रिव्याधिविनाशभूपक्रोधाः ॥

sutapatnī kṣudrājñā nṛpadeśacamūpamaraṇasaṃkleśāḥ | bhedo 'pado 'tha mantrivyādhivināśabhūpakrodhāḥ ||

⟨there follow harm to⟩ son and wife, the command of the base, the deaths and the miseries of the king, the country and the army-commander; dissension, loss of station, and then the minister's disease, ruin, and the wrath of the king.

निशि सुरचापं सितवर्णाद्यं जनयति पीडां द्विजपूर्वाणाम् । भवति च यस्यां दिशि तद्दिश्यं नरपतिमुख्यं न चिराद् धन्यात् ॥

niśi suracāpaṃ sitavarṇādyaṃ janayati pīḍāṃ dvijapūrvāṇām | bhavati ca yasyāṃ diśi taddiśyaṃ narapatimukhyaṃ na cirād dhanyāt ||

A rainbow at night, white in colour and so on, produces affliction for the twice-born and the rest. And in whatever quarter it stands, before long it will slay the foremost king belonging to that quarter.

मृगपशुरासभवाजिगजानां वियतरवो न चिराद् भयदाता । विबुधपतिध्वजतोरणपातः फलम् इदम् एव करोति नृपाणाम् ॥

mṛgapaśurāsabhavājigajānāṃ viyataravo na cirād bhayadātā | vibudhapatidhvajatoraṇapātaḥ phalam idam eva karoti nṛpāṇām ||

A cry in the sky of deer, cattle, asses, horses and elephants is, before long, a giver of fear. The fall of the banner of the lord of the gods ⟨Indra⟩ and of the ceremonial arch produces this very same result for kings.

शुद्धैर् द्वादशकेन्द्रनैधनगतैः पापैस् त्रिषष्ठायगैर् लग्ने केन्द्रगते ऽथवा सुरगुरौ दैतेयपूज्ये ऽथवा । सर्वारम्भफलप्रसिद्धिर् उदये राशौ च कर्तुः शुभे स्वग्राम्यस्थिरभोदये सुभवनं कार्यं प्रवेशो ऽपि वा ॥

śuddhair dvādaśakendranaidhanagataiḥ pāpais triṣaṣṭhāyagair lagne kendragate 'thavā suragurau daiteyapūjye 'thavā | sarvārambhaphalaprasiddhir udaye rāśau ca kartuḥ śubhe svagrāmyasthirabhodaye subhavanaṃ kāryaṃ praveśo 'pi vā ||

When the twelfth, the kendras and the eighth stand clear ⟨of grahas⟩ and the malefics are in the third, the sixth and the eleventh; or when the preceptor of the gods ⟨Jupiter⟩, or he whom the Daityas worship ⟨Venus⟩, is in the lagna or in a kendra — there is accomplishment of the fruit of every undertaking. And when the rising sign too is auspicious for the doer, at the rising of a fixed, domestic sign that is his own, a good house should be built, or the entry ⟨into it⟩ made as well.

क्रूरोदये तदहनि व्यतिपातयोगे रिक्ते तिथाव् ऋतुसमाप्तिषु वैधृते वा । तीक्ष्णोग्रभेषु च हुताशविषाभिघातरौद्राणि सिद्धिम् उपयान्त्य् असिते च पक्षे ॥

krūrodaye tadahani vyatipātayoge rikte tithāv ṛtusamāptiṣu vaidhṛte vā | tīkṣṇograbheṣu ca hutāśaviṣābhighātaraudrāṇi siddhim upayānty asite ca pakṣe ||

At the rising of a malefic on that day, in the vyatipāta yoga, on a riktā tithi, at the ends of the seasons, or in vaidhṛti; and in the sharp (tīkṣṇa) and fierce (ugra) nakṣatras, and in the dark fortnight — ⟨deeds⟩ of fire, of poison, of assault and of savagery attain their accomplishment.

केतूल्कार्कजराहुकीलककुजा बिम्बप्रविष्टा यतः सूर्येन्द्वोः परिवेषखण्डम् अथवा दृश्येत यस्यां दिशि । क्रोष्टुश्वाहिपिपीलिकाशशमृगाध्वांक्षादयो वा पुरे सैन्ये वापि यतो विशन्ति हि ततः शत्रोः पुरं घातयेत् ॥

ketūlkārkajarāhukīlakakujā bimbapraviṣṭā yataḥ sūryendvoḥ pariveṣakhaṇḍam athavā dṛśyeta yasyāṃ diśi | kroṣṭuśvāhipipīlikāśaśamṛgādhvāṃkṣādayo vā pure sainye vāpi yato viśanti hi tataḥ śatroḥ puraṃ ghātayet ||

From whichever quarter Ketu ⟨a comet⟩, a meteor, Saturn, Rāhu, the kīlaka and Mars are ⟨seen⟩ to have entered the disc of the Sun or the Moon; or in whichever direction a broken segment of ⟨their⟩ halo is seen; or from whichever quarter jackals, dogs, snakes, ants, hares, deer, crows and the like enter the city or the army — from that very quarter one should strike down the enemy's city.

पातालर्क्षे राहुकेत्वोः पुरे ऽरेस् तोयोच्छित्तिः सालपातश् च कार्यः । जामित्रस्थे भूमिजे ऽस्यांशके वा पुत्रेणेन्दोर् वीक्षिते ऽग्निः प्रदेयः ॥

pātālarkṣe rāhuketvoḥ pure 'res toyocchittiḥ sālapātaś ca kāryaḥ | jāmitrasthe bhūmije 'syāṃśake vā putreṇendor vīkṣite 'gniḥ pradeyaḥ ||

When Rāhu and Ketu are in the sign of the pātāla ⟨the 4th house⟩, the cutting off of water and the throwing down of the rampart are to be carried out in the enemy's city. When Mars stands in the jāmitra ⟨the 7th house⟩, or in its aṃśa, and is aspected by the Moon's son ⟨Mercury⟩, fire is to be applied.

दिग्दाहक्षतजरजोश्मवृष्टिपातैर् निर्घातक्षितिचलनादिवैकृतैश् च । युद्धान्ते मृगशकुनैश् च दीप्तनादैर् नो भद्रं भवति जये ऽपि पार्थिवस्य ॥

digdāhakṣatajarajośmavṛṣṭipātair nirghātakṣiticalanādivaikṛtaiś ca | yuddhānte mṛgaśakunaiś ca dīptanādair no bhadraṃ bhavati jaye 'pi pārthivasya ||

By a burning of the quarters ⟨of the sky⟩, by downpours of blood, of dust and of stones, and by portents beginning with thunderclaps and earth-tremors, and, at the close of the battle, by beasts and birds giving ominous, blazing cries (dīpta) — no good comes to the king, even in victory.

शुभा मृगपतत्रिणो मृदुसमीरणो ह्लादकृत् ग्रहाः स्फुटमरीचयो विगतरेणुदिङ्मण्डलम् । यदान्यद् अपि वैकृतं न विजयावसाने भवेत् तदा सुखम् अकण्टकं नृपतिर् अत्ति देशं रिपोः ॥

śubhā mṛgapatatriṇo mṛdusamīraṇo hlādakṛt grahāḥ sphuṭamarīcayo vigatareṇudiṅmaṇḍalam | yadānyad api vaikṛtaṃ na vijayāvasāne bhavet tadā sukham akaṇṭakaṃ nṛpatir atti deśaṃ ripoḥ ||

⟨When⟩ beasts and birds are auspicious; the breeze soft and bringing refreshment; the grahas of clear rays; the circle of the quarters free of dust — and when, at the ending of the victory, no other portent occurs either, then the king devours the enemy's land at ease and free of thorns.

उद्वाहम् अकालोत्सवम् अभिषेकं चात्मजस्य यः कृत्वा । प्रस्थानाविहतः सो ऽभ्येति ततश् चोत्सवदिनेषु ॥

udvāham akālotsavam abhiṣekaṃ cātmajasya yaḥ kṛtvā | prasthānāvihataḥ so 'bhyeti tataś cotsavadineṣu ||

He who has performed a marriage, an out-of-season festival, and the consecration of his son, ⟨and is⟩ unhindered in his setting out, thereafter returns amid days of festival.

परविषयपुराप्तौ साधुदेवद्विजस्वं कुलजनवनिताश् च क्ष्माधिपो नोपरुन्ध्यात् । विगजतुरगशस्त्रान्नार्तिभीतांश् च हन्याच् छुभतिथिदिवसर्क्षे हृष्टसैन्यो वशेच् च ॥

paraviṣayapurāptau sādhudevadvijasvaṃ kulajanavanitāś ca kṣmādhipo noparundhyāt | vigajaturagaśastrānnārtibhītāṃś ca hanyāc chubhatithidivasarkṣe hṛṣṭasainyo vaśec ca ||

On gaining the enemy's territory and city, the lord of the earth must not seize the property of holy men, of the gods and of the twice-born, nor the people of ⟨good⟩ family and the women; nor let him slay those bereft of elephant, horse, weapon or food, those stricken and those afraid. And on an auspicious tithi, weekday and nakṣatra, with his army rejoicing, let him ⟨enter and⟩ take up residence.

स्वविषयम् उपगम्य मानवेन्द्रो ऽवलिम् उपयाचितकानि चाधिकानि । निगदितविधिनैव संप्रदद्यात् प्रथमगणासुरभूतदैवतेभ्यः ॥

svaviṣayam upagamya mānavendro 'valim upayācitakāni cādhikāni | nigaditavidhinaiva saṃpradadyāt prathamagaṇāsurabhūtadaivatebhyaḥ ||

Having come back to his own country, the lord of men should present, precisely by the rule already declared, the bali offering and the further votive gifts ⟨he had vowed⟩ — first to the gaṇas, the asuras, the bhūtas and the deities.

इति मनुजपतिर् यथोपदेशं भगणविदां प्रकरोति यो वचांसि । स सकलनृपमण्डलाधिपत्यं व्रजति दिवीव पुरन्दरो ऽचिरेण ॥

iti manujapatir yathopadeśaṃ bhagaṇavidāṃ prakaroti yo vacāṃsi | sa sakalanṛpamaṇḍalādhipatyaṃ vrajati divīva purandaro 'cireṇa ||

The king of men who thus acts on the words of those who know the courses of the stars (bhagaṇa), according to their instruction, attains before long the overlordship of the whole circle of kings, as Purandara ⟨Indra does⟩ in heaven.