Kāla Prakāśikā

॥ श्रीः ॥ ॥ कालप्रकाशिका ॥ प्रथमोऽध्यायः ॥

शुक्लाम्बरधरं विष्णुं शशिवर्णं चतुर्भुजम् । प्रसन्नवदनं ध्यायेत्सर्वविघ्नोपशान्तये

śuklāmbaradharaṃ viṣṇuṃ śaśivarṇaṃ caturbhujam | prasannavadanaṃ dhyāyetsarvavighnopaśāntaye

⟨Invocation.⟩ One should meditate on Viṣṇu, who wears white garments, is coloured like the moon, has four arms and a gracious face, for the calming of all obstacles. [Our mūla now reads सर्व, 'all', from an eye reading of the AES 1982 impression of the same setting of type; on our Kerala 1917 copy an ink blot covers it.]

शुद्धस्फटिकसंकाशं रत्नसिंहासने स्थितम् । पद्मया सहितं नित्यं नरसिंहमहं भजे

śuddhasphaṭikasaṃkāśaṃ ratnasiṃhāsane sthitam | padmayā sahitaṃ nityaṃ narasiṃhamahaṃ bhaje

I worship Narasiṃha, who is like pure crystal, seated on a jewelled lion-throne, and ever accompanied by Padmā ⟨Lakṣmī⟩.

गरुडध्वजसेनान्यं कलये चक्रधारिणम् । यद्ध्यानमात्रात्सन्त्रस्ताः प्रत्यूहा यान्ति दूरतः

garuḍadhvajasenānyaṃ kalaye cakradhāriṇam | yaddhyānamātrātsantrastāḥ pratyūhā yānti dūrataḥ

I hold in mind the commander of the army of the Garuḍa-bannered one ⟨Viṣṇu; that is, Viṣvaksena⟩, the bearer of the discus (cakra), at the mere thought of whom obstacles flee far away in terror.

वाधूलवरदाचार्यपादपङ्कजमाश्रये । यत्पादपङ्कजध्यानात्प्रत्यूहा यान्ति दूरतः

vādhūlavaradācāryapādapaṅkajamāśraye | yatpādapaṅkajadhyānātpratyūhā yānti dūrataḥ

I take refuge at the lotus feet of Varadācārya of the Vādhūla ⟨line⟩, by meditating on whose lotus feet obstacles go far away. [The 1917 page prints प्रयूहा, which is not a word; our mūla reads प्रत्यूहा 'obstacles', as manuscript IFP RE05592a has it and as verse 3 sets the same phrase. Some manuscripts lack this half-verse.]

यदाश्रितानां भुक्तिश्च मुक्तिश्च सुलभा भवेत् । वन्दामहे नृसिंहार्यं वाधूलान्वयनायकम्

yadāśritānāṃ bhuktiśca muktiśca sulabhā bhavet | vandāmahe nṛsiṃhāryaṃ vādhūlānvayanāyakam

We salute Nṛsiṃhārya, the leader of the Vādhūla lineage, for those who take refuge in whom both worldly enjoyment (bhukti) and liberation (mukti) become easy to attain.

कान्तोपयन्तृयोगीन्द्रकरुणापात्रतां गतम् । पदवाक्यप्रमाणज्ञं वन्दे समरपुंगवम्

kāntopayantṛyogīndrakaruṇāpātratāṃ gatam | padavākyapramāṇajñaṃ vande samarapuṃgavam

I salute Samarapuṅgava ⟨read as a name; literally 'bull among warriors'⟩, who became a vessel of the compassion of Kāntopayantṛ, lord of yogins, and who knows word, sentence and the means of valid knowledge (pada, vākya, pramāṇa: grammar, Mīmāṃsā and logic).

कृतार्थाः प्राणिनः सर्वे यस्यावतरणाद्भुवि । पोळिपाक्क इति ख्याते प्रौढरायपुरे वसन्

kṛtārthāḥ prāṇinaḥ sarve yasyāvataraṇādbhuvi | poḷipākka iti khyāte prauḍharāyapure vasan

⟨He⟩ by whose descent upon the earth all living beings attained their purpose; ⟨and I,⟩ dwelling in Prauḍharāyapura, known as Poḷipākka — [the sentence runs on into verse 8. The 'whose' here is not resolved inside this verse: it may look back to the teacher of verse 6, or forward to the father, Varadārya, named in verse 8.]

आभिजात्येन वृत्तेन विद्यया चातिशायिनः । पुत्रोऽहं वरदार्यस्य भारद्वाजकुलोद्भवः

ābhijātyena vṛttena vidyayā cātiśāyinaḥ | putro'haṃ varadāryasya bhāradvājakulodbhavaḥ

I, the son of Varadārya, who excelled ⟨others⟩ in nobility of birth, in conduct and in learning, born in the family of Bharadvāja —

नृसिंह इति विख्यातो ज्योतिःशास्त्राब्धिपारगः । प्राचीनानि विधानानि सम्यग्वीक्ष्य समन्ततः

nṛsiṃha iti vikhyāto jyotiḥśāstrābdhipāragaḥ | prācīnāni vidhānāni samyagvīkṣya samantataḥ

known as Nṛsiṃha, one who has crossed the ocean of the science of the luminaries (jyotiḥśāstra), having examined the ancient rules (vidhāna) thoroughly and from every side —

संक्षिप्य तेषु सारांशं वक्ष्ये कालप्रकाशिकाम् । अथापि विद्यमानेषु पद्धत्यादिषु भूरिषु

saṃkṣipya teṣu sārāṃśaṃ vakṣye kālaprakāśikām | athāpi vidyamāneṣu paddhatyādiṣu bhūriṣu

and having condensed the essence found in them, shall set out the Kālaprakāśikā ('the Illuminator of Time'). ⟨Someone may object:⟩ 'Yet while many handbooks (paddhati) and the like already exist —

ग्रन्थेष्ववतरन्त्यस्मिन्त्वत्प्रणीते कथं जनाः । उच्यते प्राक्तनान्ग्रन्थान्गूढार्थान्विस्तृतांस्तथा

grantheṣvavatarantyasmintvatpraṇīte kathaṃ janāḥ | ucyate prāktanāngranthāngūḍhārthānvistṛtāṃstathā

among ⟨all those⟩ books, how will people come to this one composed by you?' It is answered: the older books are of hidden meaning, and also long-winded;

क्वचित्क्वचिच्च सारांशांस्तेषु नावतरन्ति ते । अस्मदुक्तिविधानं तु ग्रन्थलाघवसंयुतम्

kvacitkvacicca sārāṃśāṃsteṣu nāvataranti te | asmaduktividhānaṃ tu granthalāghavasaṃyutam

and here and there people do not reach the essential points in them. But the method of my statement is joined with brevity of text — [Our mūla now reads क्वचित्क्वचिच्च, 'here and there'; the earlier कचित्कचिच्च, which is not a word, has been corrected.]

स्फुटार्थं सर्वतस्सारमाकृष्य परिकल्पितम् । तस्मादत्र प्रवर्तन्ते जनास्सर्वे विमुच्य तान्

sphuṭārthaṃ sarvatassāramākṛṣya parikalpitam | tasmādatra pravartante janāssarve vimucya tān

clear in meaning, and put together by drawing out the essence from every source. Therefore all people will leave those ⟨books⟩ and turn to this one.

तत्संग्रहाय लोकानां वक्ष्ये कालप्रकाशिकाम् । तिथिवारर्क्षयोगांश्च करणं यो दिने दिने

tatsaṃgrahāya lokānāṃ vakṣye kālaprakāśikām | tithivārarkṣayogāṃśca karaṇaṃ yo dine dine

So that people may gather that ⟨essence⟩, I shall set out the Kālaprakāśikā. He who, day after day, the tithi (lunar day), vāra (weekday), nakṣatra (lunar mansion), yoga and karaṇa —

जानाति काले पञ्चाङ्गं तस्य पापं न विद्यते । तिथेस्तु श्रियमाप्नोति वारादायुष्यवर्धनम्

jānāti kāle pañcāṅgaṃ tasya pāpaṃ na vidyate | tithestu śriyamāpnoti vārādāyuṣyavardhanam

knows at the ⟨right⟩ time, the five limbs (pañcāṅga), no sin remains in him. From the tithi one gains prosperity; from the vāra, increase of life-span;

नक्षत्राद्धरते पापं योगाद्रोगनिवारणम् । करणात्कार्यसिद्धिः स्यात्पञ्चाङ्गफलमुच्यते

nakṣatrāddharate pāpaṃ yogādroganivāraṇam | karaṇātkāryasiddhiḥ syātpañcāṅgaphalamucyate

the nakṣatra takes away sin; from the yoga comes the warding-off of disease; from the karaṇa there is success in undertakings. This is declared the fruit of the pañcāṅga. [Our mūla now reads रोगनिवारणम्, 'warding off disease'.]

अध्येतव्यं प्रयत्नेन ज्योतिश्शास्त्रं द्विजोत्तमैः । यज्ज्ञानाद्धर्ममर्थं च काममोक्षौ समाप्नुयात्

adhyetavyaṃ prayatnena jyotiśśāstraṃ dvijottamaiḥ | yajjñānāddharmamarthaṃ ca kāmamokṣau samāpnuyāt

The science of the luminaries (jyotiḥśāstra) should be studied with effort by the best of the twice-born; through knowing it one attains dharma, wealth (artha), desire (kāma) and liberation (mokṣa).

ज्योतिषं व्यवहारं च प्रायश्चित्तं चिकित्सितम् । विना शास्त्रेण यो ब्रूयात्तमाहुर्ब्रह्मघातकम्

jyotiṣaṃ vyavahāraṃ ca prāyaścittaṃ cikitsitam | vinā śāstreṇa yo brūyāttamāhurbrahmaghātakam

Whoever pronounces on astrology (jyotiṣa), on law (vyavahāra), on expiation (prāyaścitta) or on medical treatment without the śāstra — him they call the slayer of a brāhmaṇa.

चित्रकृत्काव्यकृच्चैव वैद्यो नक्षत्रपाठकः । चत्वारो नरकं यान्ति नूनमाचन्द्रतारकम्

citrakṛtkāvyakṛccaiva vaidyo nakṣatrapāṭhakaḥ | catvāro narakaṃ yānti nūnamācandratārakam

The painter, the poet, the physician and the reciter of nakṣatras ⟨the astrologer⟩: these four surely go to hell, for as long as the moon and the stars ⟨endure⟩.

ज्योतिषं व्यवहारं च शास्त्रमालोच्य यो वदेत् । अश्वमेधाधिकं पुण्यं प्राहुस्तस्य मनीषिणः

jyotiṣaṃ vyavahāraṃ ca śāstramālocya yo vadet | aśvamedhādhikaṃ puṇyaṃ prāhustasya manīṣiṇaḥ

Whoever speaks on astrology (jyotiṣa) and on law (vyavahāra) after consulting the śāstra, the wise declare his merit greater than ⟨that of⟩ a horse-sacrifice (aśvamedha).

सम्यग्गुणागुणौ ज्ञात्वा मुहूर्तं यो विधास्यति । अनन्तं पुण्यमाप्नोति त्रिषु लोकेषु पूज्यते

samyagguṇāguṇau jñātvā muhūrtaṃ yo vidhāsyati | anantaṃ puṇyamāpnoti triṣu lokeṣu pūjyate

Whoever fixes a muhūrta (an electional moment) after properly knowing its merits and defects obtains endless merit and is honoured in the three worlds.

इत्याद्यैश्शास्त्रमार्गेण विधानेषु महत्फलम् । तल्लङ्घने महान्दोषः सर्वत्रैतत्समं भवेत्

ityādyaiśśāstramārgeṇa vidhāneṣu mahatphalam | tallaṅghane mahāndoṣaḥ sarvatraitatsamaṃ bhavet

By these and similar ⟨sayings⟩: following the way of the śāstra, the rules yield great fruit; transgressing them ⟨brings⟩ great fault. This holds the same everywhere.

दैवज्ञं दैववत्पश्येन्नावमन्येत कर्हिचित् । हन्ति श्रेयांसि सर्वाणि दैवज्ञस्यावमानतः

daivajñaṃ daivavatpaśyennāvamanyeta karhicit | hanti śreyāṃsi sarvāṇi daivajñasyāvamānataḥ

One should look upon the astrologer (daivajña) as a god and never slight him at any time; slighting the astrologer destroys all good fortune.

यथा प्रकाशयेद्दीपः समीपस्थं घटादिकम् । तथा प्रकाशयेत्कालमियं कालप्रकाशिका

yathā prakāśayeddīpaḥ samīpasthaṃ ghaṭādikam | tathā prakāśayetkālamiyaṃ kālaprakāśikā

As a lamp lights up a pot and such things standing near it, so this Kālaprakāśikā lights up time.

आपातरमणीयानि विधानानि बहून्यपि । गुणग्रहणशीलानां स्यादिदं हृदयंगमम्

āpātaramaṇīyāni vidhānāni bahūnyapi | guṇagrahaṇaśīlānāṃ syādidaṃ hṛdayaṃgamam

There are many rules that please only at first sight; ⟨but⟩ to those whose habit is to grasp real merit, this ⟨book⟩ will go to the heart.

दिवसो गुणदोषाभ्यां मिश्रितः स्यात्परस्परम् । केवलं गुणसंयुक्तो देवानामपि दुर्लभः

divaso guṇadoṣābhyāṃ miśritaḥ syātparasparam | kevalaṃ guṇasaṃyukto devānāmapi durlabhaḥ

A day is mixed, the one with the other, of merits and defects; ⟨a day⟩ joined with merits alone is hard to find even for the gods.

असंख्याताः स्मृता दोषा स्तारकाःसप्तविंशतिः । दोषैस्तु विततं सर्वं दुर्लभं दोषवर्जितम्

asaṃkhyātāḥ smṛtā doṣā stārakāḥsaptaviṃśatiḥ | doṣaistu vitataṃ sarvaṃ durlabhaṃ doṣavarjitam

The defects on record are countless, ⟨while⟩ the stars (nakṣatras) are ⟨only⟩ twenty-seven. Everything is overspread with defects; ⟨a moment⟩ free of defect is hard to find.

दोषान्सर्वान्परित्यक्तुं न शक्यं परिवत्सरैः । तस्मात्परीक्ष्य कुर्वीत स्वल्पदोषे गुणाधिके

doṣānsarvānparityaktuṃ na śakyaṃ parivatsaraiḥ | tasmātparīkṣya kurvīta svalpadoṣe guṇādhike

It is not possible to avoid all defects ⟨even by waiting⟩ for years. Therefore one should act after examination, ⟨choosing a time⟩ where the defect is small and the merits are greater.

ग्रन्थाननेकान्संवीक्ष्य तत्रस्था लिखिता मया । तत्पौनरुक्त्यशङ्कात्र नैव कार्या मनीषिभिः

granthānanekānsaṃvīkṣya tatrasthā likhitā mayā | tatpaunaruktyaśaṅkātra naiva kāryā manīṣibhiḥ

I have examined many books and have written down ⟨the rules⟩ found in them; therefore the wise should not suspect needless repetition here.

वासिष्ठंकालदीपञ्च कालादर्शं च पद्धतिम् । नारदीयं तथात्रेयं वाचस्पत्यं तथैव च

vāsiṣṭhaṃkāladīpañca kālādarśaṃ ca paddhatim | nāradīyaṃ tathātreyaṃ vācaspatyaṃ tathaiva ca

⟨Works such as⟩ the Vāsiṣṭha, the Kāladīpa, the Kālādarśa and the Paddhati, the Nāradīya, likewise the Ātreya, and likewise the Vācaspatya — [the list runs on into verse 31. The page sets a footnote mark (*) after Vācaspatya; the footnote itself is not part of the verse.]

अन्यान्यपि विधानानि समालोक्य समन्ततः । तेषु सारांशमुद्धृत्य कृता कालप्रकाशिका

anyānyapi vidhānāni samālokya samantataḥ | teṣu sārāṃśamuddhṛtya kṛtā kālaprakāśikā

⟨Having consulted those works, named in verse 30,⟩ and other rules (vidhāna) as well, looking over them from every side and drawing out the essence of them, the Kālaprakāśikā has been made.

द्वितीयोऽध्यायः ॥ जातकर्म ।

अतः परं प्रवक्ष्यामि जातस्यैव शुभाशुभम् । जातमात्रे कुमारे तु जातकर्म विधीयते

ataḥ paraṃ pravakṣyāmi jātasyaiva śubhāśubham | jātamātre kumāre tu jātakarma vidhīyate

After this I shall declare the good and bad ⟨results⟩ for one who has just been born. As soon as a boy is born, the birth-rite (jātakarma) is prescribed.

स्तन्यप्राशनतः पूर्वन्नाभिकृन्तनतोपि वा । तिथिनक्षत्रवाराणां फलन्नेच्छन्ति पण्डिताः

stanyaprāśanataḥ pūrvannābhikṛntanatopi vā | tithinakṣatravārāṇāṃ phalannecchanti paṇḍitāḥ

Before ⟨the child⟩ is fed breast-milk, or even before the navel ⟨cord⟩ is cut, the learned do not look for the results of tithi (lunar day), nakṣatra (lunar mansion) and vāra (weekday) ⟨for the jātakarma⟩.

एष्वतीतेषु कालेषु शुभकाले तु कारयेत् । दर्शने शुभदाः प्रोक्ताः शुभयोगा विशेषतः

eṣvatīteṣu kāleṣu śubhakāle tu kārayet | darśane śubhadāḥ proktāḥ śubhayogā viśeṣataḥ

When these moments have passed, one should have ⟨the rite⟩ performed at an auspicious time. For the seeing ⟨of the child⟩, auspicious yogas especially are declared to bring good.

अन्योन्यदृष्टिकालस्तु यदि वा स्थिरलग्नके । चन्द्रे सद्गुणसंयुक्ते सौख्यायुःश्रीविवृद्धिदः

anyonyadṛṣṭikālastu yadi vā sthiralagnake | candre sadguṇasaṃyukte saukhyāyuḥśrīvivṛddhidaḥ

The moment of mutual sight ⟨between father and child⟩ — or, ⟨a moment⟩ in a fixed (sthira) lagna (rising sign) — with the Moon endowed with good qualities, gives increase of happiness, life-span and prosperity. [यदि वा is taken as 'or'; it could also be read as a loose 'if', making the fixed lagna a condition on the moment of mutual sight rather than an alternative to it.]

जननं त्रिविधं प्रोक्तं शिरोनासाग्रभूगतम् । दृष्टे तु नासिकामूले ग्रहचक्रं विचिन्तयेत्

jananaṃ trividhaṃ proktaṃ śironāsāgrabhūgatam | dṛṣṭe tu nāsikāmūle grahacakraṃ vicintayet

Birth is said to be of three kinds: ⟨the moment⟩ the head ⟨appears⟩, ⟨the moment⟩ the tip of the nose ⟨appears⟩, and ⟨the moment the child⟩ reaches the ground. But when the root of the nose is seen, one should consider the circle of the grahas ⟨that is, cast the chart from that moment⟩.

जातमात्रे कुमारे तु मुखमस्यावलोकयेत् । पिता ऋणाद्विमुच्येत पुत्रस्य मुखदर्शनात्

jātamātre kumāre tu mukhamasyāvalokayet | pitā ṛṇādvimucyeta putrasya mukhadarśanāt

As soon as the boy is born, ⟨the father⟩ should look at his face. The father is freed from ⟨his⟩ debt (ṛṇa) by seeing the son's face. [The page sets a footnote mark (*) before this verse; the footnote itself is not part of the verse.]

श्रुत्वा जातं पिता सूनुं सचेलस्नानमाचरेत् । उत्तराभिमुखो भूत्वा नद्यां वा देवखातके

śrutvā jātaṃ pitā sūnuṃ sacelasnānamācaret | uttarābhimukho bhūtvā nadyāṃ vā devakhātake

On hearing that a son is born, the father should bathe with his clothes on, facing north, in a river or in a temple tank (devakhātaka),

तटाके पुष्करे वापि ब्राह्मणेन निमन्त्रितः । क्रोधो लोभो विधिद्वेषो विप्रवाचामुपेक्षणम्

taṭāke puṣkare vāpi brāhmaṇena nimantritaḥ | krodho lobho vidhidveṣo vipravācāmupekṣaṇam

or in a pond or a lotus-lake, having been invited by a brāhmaṇa. Anger, greed, hostility to the ⟨sacred⟩ rule, disregard of the words of brāhmaṇas —

अपात्रदानं नास्तिक्यं शक्रस्यापि सुतं हरेत् । दत्वा गोभूहिरण्यानि वस्त्राण्याभरणानि च

apātradānaṃ nāstikyaṃ śakrasyāpi sutaṃ haret | datvā gobhūhiraṇyāni vastrāṇyābharaṇāni ca

giving to an unworthy recipient, and unbelief (nāstikya): ⟨these⟩ would carry off the son even of Śakra ⟨Indra⟩. Having given cows, land, gold, clothes and ornaments, [Our mūla now reads नास्तिक्यं, 'unbelief'; the earlier नास्तिकयं, which is not a word, has been corrected.]

तिलबीजयवादींश्च पश्चाल्लग्नं परीक्षयेत् । लग्नमेवं प्रशंसन्ति ज्योतिःशास्त्रविशारदाः

tilabījayavādīṃśca paścāllagnaṃ parīkṣayet | lagnamevaṃ praśaṃsanti jyotiḥśāstraviśāradāḥ

and sesame, seeds, barley and the like, one should afterwards examine the lagna (rising sign). Those learned in the science of the luminaries (jyotiḥśāstra) commend the lagna ⟨examined⟩ in this way.

अरिक्तपाणिर्दैवज्ञं शृणुयात्पुत्रजन्मनि । स्वयं वा जातकं प्राज्ञः चिन्तयेच्छास्त्रयोगतः

ariktapāṇirdaivajñaṃ śṛṇuyātputrajanmani | svayaṃ vā jātakaṃ prājñaḥ cintayecchāstrayogataḥ

At the birth of a son one should hear the astrologer (daivajña) not empty-handed ⟨that is, bringing him a gift⟩; or a learned man may himself consider the nativity (jātaka) by the rules of the śāstra.

लग्ने मातापितृसुतानर्केन्दुकुजकेतवः । रविसौरिकुजा घ्नन्ति द्वितीये मातरं तथा

lagne mātāpitṛsutānarkendukujaketavaḥ | ravisaurikujā ghnanti dvitīye mātaraṃ tathā

In the lagna ⟨1st house⟩, the Sun, the Moon, Mars and Ketu ⟨are destructive to⟩ the mother, the father and the son [the verse names four grahas and three relatives and does not say which harms which]. The Sun, Saturn and Mars in the 2nd likewise kill the mother.

बुधस्तृतीये जननीं चतुर्थे राहुरात्मजम् । पञ्चमेऽर्केन्दुमन्दाराः पितरं सोदरात्मजैः

budhastṛtīye jananīṃ caturthe rāhurātmajam | pañcame'rkendumandārāḥ pitaraṃ sodarātmajaiḥ

Mercury in the 3rd ⟨kills⟩ the mother; Rāhu in the 4th, the son. The Sun, the Moon, Saturn and Mars in the 5th ⟨kill⟩ the father together with brothers and sons.

षष्ठे स पापकश्चन्द्रो हन्ति पुत्रेण मातरम् । सप्तमेऽपि तथा पापो निहन्ति जननीं तथा

ṣaṣṭhe sa pāpakaścandro hanti putreṇa mātaram | saptame'pi tathā pāpo nihanti jananīṃ tathā

In the 6th, the Moon joined with a malefic kills the mother through the son. In the 7th too a malefic likewise kills the mother [whether 'a malefic' here means the Moon-with-a-malefic of the first half or any malefic is not stated].

अष्टमे नवमे चैव तनयं हन्ति चन्द्रमाः । दशमेऽपि तथा प्रोक्तो न केन्द्रे देवपूजितः

aṣṭame navame caiva tanayaṃ hanti candramāḥ | daśame'pi tathā prokto na kendre devapūjitaḥ

The Moon in the 8th, and also in the 9th, kills the son; in the 10th too it is declared the same — ⟨when⟩ Jupiter, 'the one honoured by the gods', is not in a kendra (the 1st, 4th, 7th or 10th house).

एकादशस्थाऽभयदाः सर्वकामफलप्रदाः । द्वादशे रविमन्दाराः पितृमातृसुतांस्तथा

ekādaśasthā'bhayadāḥ sarvakāmaphalapradāḥ | dvādaśe ravimandārāḥ pitṛmātṛsutāṃstathā

⟨Grahas⟩ placed in the 11th give freedom from fear ⟨and⟩ bestow the fruit of all desires. [The page prints भयदाः, 'giving fear', with no avagraha; the text is corrected to ऽभयदाः, 'giving freedom from fear', which the rest of the line requires, which this press's habit explains (it omits the avagraha, as at 2.2 नतोपि), and which Iyer's own English in this volume reads: 'Any planet in the 11th house produces good'.] In the 12th, the Sun, Saturn and Mars ⟨bring evil on⟩ the father, the mother and the sons likewise [the verse does not say 'respectively'; Iyer's English reads 'bring evil on the parents and the son'].

आदित्यचन्द्रमन्दाश्च पञ्चसप्तवियद्गताः । निहन्युस्ते क्रमात्पुत्रमातृतातान्न संशयः

ādityacandramandāśca pañcasaptaviyadgatāḥ | nihanyuste kramātputramātṛtātānna saṃśayaḥ

The Sun, the Moon and Saturn, placed in the 5th, the 7th and the 10th (viyat) respectively, kill the son, the mother and the father respectively; there is no doubt.

रन्ध्रस्थानस्थिताः सर्वे ग्रहाः प्राणहराः शिशोः । तस्मिंस्थितो धरासूनुः मातुलस्यैव मृत्युदः

randhrasthānasthitāḥ sarve grahāḥ prāṇaharāḥ śiśoḥ | tasmiṃsthito dharāsūnuḥ mātulasyaiva mṛtyudaḥ

All grahas placed in the 8th (randhra) house take away the child's life. Mars placed there brings death to the maternal uncle alone. [The 1917 page prints तस्मिस्थितो, which is not a form; our mūla reads तस्मिंस्थितो 'placed there', as the Grantha print sets it.]

उदये भूमिपुत्रस्तु सप्तमे सहजे धने । सूर्यसौरी यदि स्यातां सद्यो मरणसूचकौ

udaye bhūmiputrastu saptame sahaje dhane | sūryasaurī yadi syātāṃ sadyo maraṇasūcakau

Mars in the ascendant (udaya); ⟨and⟩ if the Sun and Saturn are in the 7th, the 3rd (sahaja) ⟨or⟩ the 2nd (dhana), the two indicate immediate death [the verse names three houses for two grahas and does not say how they are distributed; whose death is not stated, presumably the child's].

हिबुके शीतभानौ च सप्तमे यदि भूमिजः । मातुर्मरणमाचष्टे सप्तरात्रान्न संशयः

hibuke śītabhānau ca saptame yadi bhūmijaḥ | māturmaraṇamācaṣṭe saptarātrānna saṃśayaḥ

If the Moon is in the 4th (hibuka) and Mars in the 7th, ⟨the yoga⟩ announces the mother's death within seven nights; there is no doubt.

द्वादशे मन्दसूर्यौ च क्षीणचन्द्रस्तु सप्तमे । पितुर्मरणदाः सद्यः शुभदृष्टे शरत्रये

dvādaśe mandasūryau ca kṣīṇacandrastu saptame | piturmaraṇadāḥ sadyaḥ śubhadṛṣṭe śaratraye

Saturn and the Sun in the 12th, and a waning Moon in the 7th, bring the father's death at once; if aspected by a benefic, within three years.

केतुश्चतुष्टये पुत्रं नवमे पितरं तथा । हन्याद्राहुश्च तद्वत्स्यात्पापदृष्टे दिनत्रये

ketuścatuṣṭaye putraṃ navame pitaraṃ tathā | hanyādrāhuśca tadvatsyātpāpadṛṣṭe dinatraye

Ketu in a kendra (catuṣṭaya) ⟨kills⟩ the son, ⟨and⟩ in the 9th the father; Rāhu too would kill in the same way. If aspected by a malefic, within three days.

भ्रातृस्थाने स्थिताः क्रूराः भ्रातरं घ्नन्ति निश्चितम् । क्रूरेक्षिते क्षणाद्धन्याच्छुभदृष्टेऽष्टवत्सरात्

bhrātṛsthāne sthitāḥ krūrāḥ bhrātaraṃ ghnanti niścitam | krūrekṣite kṣaṇāddhanyācchubhadṛṣṭe'ṣṭavatsarāt

Cruel grahas (krūra) placed in the house of brothers ⟨the 3rd⟩ surely kill a brother. If aspected by a cruel graha, it would kill at once; if aspected by a benefic, after eight years.

लग्ने सपापो मन्दश्चेत् षोडशाब्दात्सुतं हरेत् । मासेन पापदृष्टश्चेत् यद्वा वर्षेण केवलम्

lagne sapāpo mandaścet ṣoḍaśābdātsutaṃ haret | māsena pāpadṛṣṭaścet yadvā varṣeṇa kevalam

If Saturn in the lagna is joined with a malefic, it takes away the son by the sixteenth year (ṣoḍaśābdāt); if aspected by a malefic, within a month; or else, ⟨if Saturn is⟩ alone, within a year.

अर्कश्चन्द्रः कुजः सौरिः पञ्चमस्थः क्रमाद्यदि । पितरं मातरं भ्रातॄनात्मानञ्च जिघांसति

arkaścandraḥ kujaḥ sauriḥ pañcamasthaḥ kramādyadi | pitaraṃ mātaraṃ bhrātṝnātmānañca jighāṃsati

If the Sun, the Moon, Mars ⟨or⟩ Saturn stands in the 5th, it seeks to kill, respectively, the father, the mother, the brothers and ⟨the native⟩ himself.

शनिः सूर्यः कुजश्चैव जातपुत्रस्य सप्तमे । पितरं मातरं पुत्रं स्थिता घ्नन्ति यथाक्रमम्

śaniḥ sūryaḥ kujaścaiva jātaputrasya saptame | pitaraṃ mātaraṃ putraṃ sthitā ghnanti yathākramam

Saturn, the Sun and Mars, standing in the 7th of the son who is born, kill the father, the mother and the son in that order.

पापेन संयुतो भानुश्चरराशिस्थितो यदि । विषांबुशस्त्रैर्मरणं सूनोः कुर्यात्तथा पितुः

pāpena saṃyuto bhānuścararāśisthito yadi | viṣāṃbuśastrairmaraṇaṃ sūnoḥ kuryāttathā pituḥ

If the Sun, joined with a malefic, stands in a movable (cara) rāśi (sign), it causes death by poison, water or weapons to the son, and likewise to the father.

मन्दे रसातले चन्द्रे कामे व्योम्नि धरासुते । अस्मिन्योगे प्रसूतस्य कूपे वा कलहे मृतिः

mande rasātale candre kāme vyomni dharāsute | asminyoge prasūtasya kūpe vā kalahe mṛtiḥ

Saturn in the 4th (rasātala), the Moon in the 7th (kāma), Mars in the 10th (vyoman): one born in this yoga meets death in a well or in a quarrel.

लग्नस्थेऽर्के तु कन्यायां शीतरश्मिसमन्विते । पापदृष्टे भवेन्मृत्युस्तोयेन कलहेन वा

lagnasthe'rke tu kanyāyāṃ śītaraśmisamanvite | pāpadṛṣṭe bhavenmṛtyustoyena kalahena vā

When the Sun is in the lagna in Virgo, joined with the Moon (śītaraśmi, 'the cool-rayed one'), and aspected by a malefic, death comes by water or in a quarrel. [Our mūla now reads śītaraśmi and pāpadṛṣṭe, as the Grantha print sets them. Iyer's print sets śītarāśi ('a cool sign'), which names no graha, and pāpe dṛṣṭe ('a malefic being aspected'); his own English in the same volume reads 'The Sun and the Moon, stationed in Virgo, having the aspect of malefics, produce danger to life by means of water or rebellion'. The Grantha print names Ketu, not the Sun, in the lagna.]

मीने दिनकरे चन्द्रे सपापे चास्तराशिगे । स्त्रीहेतुको भवेन्मृत्युः स्वगेहे नात्र संशयः

mīne dinakare candre sapāpe cāstarāśige | strīhetuko bhavenmṛtyuḥ svagehe nātra saṃśayaḥ

With the Sun in Pisces, and the Moon joined with a malefic and placed in the 7th sign (asta), death is caused by a woman, in one's own house; there is no doubt here.

भौमे सुखेऽथवा सूर्ये धर्मे मृत्यौ निशाकरे । अग्निना मरणं याति शूलप्रोतोऽथवा भवेत्

bhaume sukhe'thavā sūrye dharme mṛtyau niśākare | agninā maraṇaṃ yāti śūlaproto'thavā bhavet

When Mars is in the 4th (sukha) or the Sun in the 9th (dharma), and the Moon is in the 8th (mṛtyu), the native dies by fire, or is impaled on a stake (śūla).

सुखास्तकर्मगैर्भानुभौममन्दैर्यथाक्रमम् । आयुधेनाग्निना वापि भूताद्वा मरणं भवेत्

sukhāstakarmagairbhānubhaumamandairyathākramam | āyudhenāgninā vāpi bhūtādvā maraṇaṃ bhavet

When the Sun, Mars and Saturn stand respectively in the 4th (sukha), the 7th (asta) and the 10th (karma), death comes by a weapon, by fire, or from a spirit (bhūta).

मन्दे द्वितीयगे चन्द्रे सुखगे दशमे कुजे । तृणाद्वा कीटदोषाद्वा मरणं तस्य जायते

mande dvitīyage candre sukhage daśame kuje | tṛṇādvā kīṭadoṣādvā maraṇaṃ tasya jāyate

With Saturn in the 2nd, the Moon in the 4th (sukha) and Mars in the 10th, his death comes from grass or from the harm done by insects (kīṭa).

भौमे सुते नभस्थेऽर्के निधने तु निशाकरे । वृक्षाद्वा वाहनाद्वापि मरणं तस्य निर्दिशेत्

bhaume sute nabhasthe'rke nidhane tu niśākare | vṛkṣādvā vāhanādvāpi maraṇaṃ tasya nirdiśet

With Mars in the 5th (suta), the Sun in the 10th (nabhas, ‘the sky’) and the Moon in the 8th (nidhana), one should declare his death from a tree or from a vehicle (vāhana).

रविचन्द्रौ विलग्नस्थौ द्विस्वभावे खलेक्षितौ मरणं जलमध्ये स्याच्छृङ्गिणा दंष्ट्रिणाथवा

ravicandrau vilagnasthau dvisvabhāve khalekṣitau maraṇaṃ jalamadhye syācchṛṅgiṇā daṃṣṭriṇāthavā

When the Sun and the Moon stand in the lagna (rising sign), that lagna being a dual (dvisvabhāva) sign, and are aspected by malefics, death comes in the midst of water, or by a horned or a fanged animal.

पुत्रस्थाने शुभैर्युक्ते शुभैर्दृष्टेऽथवा युते । चन्द्राद्वा पुत्रसंपत्स्याद्विपरीते विपर्ययः

putrasthāne śubhairyukte śubhairdṛṣṭe'thavā yute | candrādvā putrasaṃpatsyādviparīte viparyayaḥ

When the 5th (putra) house is occupied by benefics, or aspected by benefics, or joined ⟨with them⟩, ⟨counted from the lagna⟩ or from the Moon, there is wealth of sons. In the reverse case, the reverse.

पुत्रस्थानगतो भौमः पुत्रमृत्युं प्रयच्छति । भार्यास्थाने शुभोपेते भार्यासंपन्नसंशयः

putrasthānagato bhaumaḥ putramṛtyuṃ prayacchati | bhāryāsthāne śubhopete bhāryāsaṃpannasaṃśayaḥ

Mars placed in the 5th (putra) house gives the death of sons. When the 7th (bhāryā, ‘wife’) house holds benefics, there is good fortune in the wife, without doubt.

विलग्नादथवा चन्द्रात्पापदृष्टे विपर्ययः । पाथोनगो रविर्मन्दो मीनस्थो दारनाशनः

vilagnādathavā candrātpāpadṛṣṭe viparyayaḥ | pāthonago ravirmando mīnastho dāranāśanaḥ

⟨Counted⟩ from the lagna or from the Moon, if ⟨that house is⟩ aspected by malefics, the reverse ⟨follows⟩. The Sun in Virgo (pāthona) ⟨and⟩ Saturn standing in Pisces destroy the wife (the word ‘destroyer’ is singular, so each placement may be meant on its own).

कामत्रिकोणगौ सूर्यशुक्रौ दारविनाशनौ । शुक्राधिष्ठितराशेस्तु पापा बन्ध्वष्टगा यदि

kāmatrikoṇagau sūryaśukrau dāravināśanau | śukrādhiṣṭhitarāśestu pāpā bandhvaṣṭagā yadi

The Sun and Venus, placed in the 7th (kāma) and the trine (trikoṇa, 5th and 9th), destroy the wife. If, counted from the sign Venus occupies, malefics stand in the 4th (bandhu) and the 8th, ⟨the rule continues in the next verse⟩

तस्य भार्यामृतिं विद्याद्वह्निपातनिपातजैः । लग्ने मन्दारयोर्वर्गे सप्तमे चन्द्रशुक्रयोः

tasya bhāryāmṛtiṃ vidyādvahnipātanipātajaiḥ | lagne mandārayorvarge saptame candraśukrayoḥ

⟨then⟩ know that his wife dies by fire, by a fall, or by being struck down (nipāta). When the lagna is in a varga (division) of Saturn and Mars, and the 7th ⟨is in a varga⟩ of the Moon and Venus, ⟨the rule continues in the next verse; the genitive can also be read as ‘the Moon and Venus in the 7th’⟩

जातस्य भार्या म्रियते पूर्वमेव सुतास्तथा । सप्तमस्थं भृगुं चन्द्रं वीक्षेरन्पुंगृहा यदि

jātasya bhāryā mriyate pūrvameva sutāstathā | saptamasthaṃ bhṛguṃ candraṃ vīkṣeranpuṃgṛhā yadi

the native's wife dies first, ⟨before him⟩, and so do his sons. If the male houses (puṃgṛhāḥ, as printed; the sense more likely wants puṃgrahāḥ, ‘male planets’) aspect Venus (Bhṛgu) and the Moon standing in the 7th, ⟨the rule continues in the next verse⟩

स्ववंशसदृशीं कन्यां विवाहं कुरुते नरः । व्यये चन्द्रे रिपौ सूर्ये जातः काणस्त्रिया युतः

svavaṃśasadṛśīṃ kanyāṃ vivāhaṃ kurute naraḥ | vyaye candre ripau sūrye jātaḥ kāṇastriyā yutaḥ

⟨then⟩ the man marries a maiden equal to his own lineage. With the Moon in the 12th (vyaya) and the Sun in the 6th (ripu), the native is joined to a one-eyed woman.

चन्द्रशुक्राशुभैर्लग्नात्स्वदारसुखगैः क्रमात् । जातः स्वस्य कुले जातान्स्वयमेव हनिष्यति

candraśukrāśubhairlagnātsvadārasukhagaiḥ kramāt | jātaḥ svasya kule jātānsvayameva haniṣyati

When the Moon, Venus and the malefics stand respectively in the 2nd (sva), the 7th (dāra) and the 4th (sukha) from the lagna, the native will himself kill those born in his own family.

चन्द्रे गोकर्किकीटस्थे जातस्त्वग्दोषवान्भवेत् । लग्नाद्व्योमगते मन्दे शिशोर्मरणमुच्यते

candre gokarkikīṭasthe jātastvagdoṣavānbhavet | lagnādvyomagate mande śiśormaraṇamucyate

When the Moon stands in Taurus (go), Cancer (karki) or Scorpio (kīṭa), the native has a skin disease. When Saturn is in the 10th (vyoman) from the lagna, the death of the infant is declared.

लग्नचन्द्रौ निरीक्षन्ते क्रूराश्शुभविवर्जिताः । पितुर्मरणदाः प्रोक्ता न केन्द्रे देवपूजितः

lagnacandrau nirīkṣante krūrāśśubhavivarjitāḥ | piturmaraṇadāḥ proktā na kendre devapūjitaḥ

If cruel planets, with no benefic ⟨among or with them⟩, aspect the lagna and the Moon, they are declared to give the father's death, ⟨provided⟩ Jupiter (devapūjita, ‘worshipped by the gods’) is not in a kendra (angle).

चतुष्टयगतो राहुः सद्यः पापनिरीक्षितः । जातस्य मरणं दद्याद्दशाब्दे षोडशेऽथवा

catuṣṭayagato rāhuḥ sadyaḥ pāpanirīkṣitaḥ | jātasya maraṇaṃ dadyāddaśābde ṣoḍaśe'thavā

Rāhu placed in a kendra (catuṣṭaya, the four angles) and aspected by malefics gives the native death at once, or in the tenth year, or in the sixteenth.

भौमाष्टस्थोऽष्टगो जीवश्चन्द्रः पापैर्निरीक्षितः । त्रिभिरब्दैस्तु तं हन्ति शुक्रेण यदि नेक्षितः

bhaumāṣṭastho'ṣṭago jīvaścandraḥ pāpairnirīkṣitaḥ | tribhirabdaistu taṃ hanti śukreṇa yadi nekṣitaḥ

When Jupiter stands in the 8th ⟨house⟩ and in the 8th from Mars, and the Moon is aspected by malefics, this kills him within three years, if ⟨the Moon⟩ is not aspected by Venus. (The compound bhaumāṣṭastha can also be read ‘Mars standing in the 8th’, which would put both Mars and Jupiter in the 8th.)

भौमर्क्षस्थो भृगुर्वक्री चतुष्षष्ठाष्टमस्थितः । सुतं हन्ति द्विवर्षात्तु कुजदृष्टियुतो यदि

bhaumarkṣastho bhṛgurvakrī catuṣṣaṣṭhāṣṭamasthitaḥ | sutaṃ hanti dvivarṣāttu kujadṛṣṭiyuto yadi

Venus (Bhṛgu), retrograde, standing in a sign of Mars and placed in the 4th, 6th or 8th, kills the child (suta) within two years, if joined with the aspect of Mars.

चन्द्रसूर्ययुतश्चार्किः नवाब्दैः सुतमृत्युकृत् । सुतर्क्षस्थोऽष्टमे पापः पापग्रहनिरीक्षितः

candrasūryayutaścārkiḥ navābdaiḥ sutamṛtyukṛt | sutarkṣastho'ṣṭame pāpaḥ pāpagrahanirīkṣitaḥ

Saturn (Ārki, son of the Sun) joined with the Moon and the Sun causes the child's (suta) death within nine years. A malefic standing in the 5th (suta) sign ⟨or⟩ in the 8th, aspected by malefic planets, ⟨the rule continues in the next verse⟩

एकाब्दान्मरणं दद्याज्जातस्यैव न संशयः । चन्द्रः सूर्यर्क्षगः शुक्रः षड्व्ययाष्टगतो यदि

ekābdānmaraṇaṃ dadyājjātasyaiva na saṃśayaḥ | candraḥ sūryarkṣagaḥ śukraḥ ṣaḍvyayāṣṭagato yadi

gives the native death within one year, without doubt. If the Moon is in the Sun's sign (Leo) and Venus is placed in the 6th, the 12th or the 8th, ⟨the rule continues in the next verse⟩

शुभदृष्टियुतः षड्भिर्वर्षैर्मृत्युं प्रयच्छति । षष्ठाष्टमस्थितः सौम्यः कुलीरस्थानगो यदि

śubhadṛṣṭiyutaḥ ṣaḍbhirvarṣairmṛtyuṃ prayacchati | ṣaṣṭhāṣṭamasthitaḥ saumyaḥ kulīrasthānago yadi

joined with the aspect of a benefic, it gives death within six years (as printed: ‘joined with a benefic aspect’). If Mercury (saumya) stands in the 6th or the 8th, occupying the sign Cancer (kulīra), ⟨the rule continues in the next verse⟩

चन्द्रदृष्टियुतस्त्वब्दात्सुतमृत्युं प्रयच्छति । मासद्वयेन मरणमुदये केतुसंस्थिते

candradṛṣṭiyutastvabdātsutamṛtyuṃ prayacchati | māsadvayena maraṇamudaye ketusaṃsthite

and joined with the Moon's aspect, it gives the child's (suta) death within a year. When Ketu stands in the ascendant (udaya), death ⟨comes⟩ within two months.

स पापो लग्नगो मन्दः षोडशाहान्मृतिप्रदः । पापेक्षितश्चेन्मासेन वर्षेणैकेन वा मृतिः

sa pāpo lagnago mandaḥ ṣoḍaśāhānmṛtipradaḥ | pāpekṣitaścenmāsena varṣeṇaikena vā mṛtiḥ

Saturn, that malefic, standing in the lagna gives death within sixteen days (if the two printed words are one, sapāpaḥ, ‘joined with a malefic’, the rule requires a second malefic with Saturn). If aspected by malefics, death ⟨comes⟩ within a month, or within one year.

षडष्टस्थो विधुस्त्वब्दात्सद्यः पापेक्षितो मृतिः । शुभैरब्दाष्टकैर्मिश्रैश्चतुर्भिर्हायनैर्मृतिः

ṣaḍaṣṭastho vidhustvabdātsadyaḥ pāpekṣito mṛtiḥ | śubhairabdāṣṭakairmiśraiścaturbhirhāyanairmṛtiḥ

The Moon (vidhu) standing in the 6th or the 8th ⟨gives⟩ death within a year; aspected by malefics, death at once. ⟨Aspected⟩ by benefics, within eight years; by mixed ⟨planets, benefic and malefic⟩, death within four years.

अर्कादष्टमराशिस्थौ प्रसवे सौरिलोहितौ । सौम्यग्रहैर्न दृष्टौ चेत्पितुः सद्यो मृतिप्रदौ

arkādaṣṭamarāśisthau prasave saurilohitau | saumyagrahairna dṛṣṭau cetpituḥ sadyo mṛtipradau

If at the birth Saturn and Mars stand in the 8th sign from the Sun and are not aspected by benefic planets, they give the father's death at once.

चन्द्रात्सप्ताष्टधर्मस्थाः पापा मात्रा सहार्भकम् । चन्द्रादित्यौ तृतीयस्थौ मीनक्षेत्रस्य यस्य तु

candrātsaptāṣṭadharmasthāḥ pāpā mātrā sahārbhakam | candrādityau tṛtīyasthau mīnakṣetrasya yasya tu

Malefics standing in the 7th, the 8th and the 9th (dharma) from the Moon ⟨kill⟩ the infant together with the mother. For one ⟨born⟩ with Pisces (mīna-kṣetra) ⟨rising⟩, if the Moon and the Sun stand in the 3rd (the words can also mean ‘in the 3rd from Pisces’), ⟨the rule continues in the next verse⟩

व्याधिं तस्य विजानीयात्त्रिरात्रं नातिवर्तते । त्रिकोणस्थो यदा चन्द्रः चतुरश्रे च भास्करः

vyādhiṃ tasya vijānīyāttrirātraṃ nātivartate | trikoṇastho yadā candraḥ caturaśre ca bhāskaraḥ

know that he has an illness; ⟨he⟩ does not live past three nights. When the Moon is in a trine (trikoṇa) and the Sun in a caturaśra (the 4th or the 8th), ⟨the rule continues in the next verse⟩

तदा दुर्व्याधिना मृत्युस्त्रिरात्रान्नातिवर्तते । रविर्यदा चन्द्रमसः त्रिकोणस्थानमाश्रितः

tadā durvyādhinā mṛtyustrirātrānnātivartate | raviryadā candramasaḥ trikoṇasthānamāśritaḥ

then death ⟨comes⟩ through a grave illness; it does not pass three nights. When the Sun occupies a trine (trikoṇa) from the Moon, ⟨the rule continues in the next verse⟩

विंशतिं दिवसाञ्जीवेत्तदा व्याधिभयार्दितः । होरायां कण्टके भौमो भवेद्यस्य तु जन्मनि

viṃśatiṃ divasāñjīvettadā vyādhibhayārditaḥ | horāyāṃ kaṇṭake bhaumo bhavedyasya tu janmani

then he lives twenty days, tormented by fear of illness. For one at whose birth Mars stands in a kendra (kaṇṭaka) of the lagna (horā), ⟨the rule continues in the next verse⟩

न च केन्द्रगतो जीवो जायते मृत एव सः । अथ होरागतः सूर्यो न च केन्द्रे बृहस्पतिः

na ca kendragato jīvo jāyate mṛta eva saḥ | atha horāgataḥ sūryo na ca kendre bṛhaspatiḥ

and Jupiter is not placed in a kendra, he is born dead. Now, when the Sun is in the lagna (horā) and Jupiter is not in a kendra, ⟨the rule continues in the next verse⟩

विलग्ने चापरः कश्चिज्जातमात्रे विनश्यति । ग्रहाः समेयुर्बहवो निधने यस्य जायतः

vilagne cāparaḥ kaścijjātamātre vinaśyati | grahāḥ sameyurbahavo nidhane yasya jāyataḥ

and some other ⟨malefic⟩ is in the lagna, ⟨the child⟩ perishes as soon as it is born. One at whose birth many planets gather in the 8th (nidhana) ⟨house⟩ (the print reads jāyataḥ; the sense may want jātakaḥ, ‘the native’, with no change to the rule), ⟨the rule continues in the next verse⟩

मासं वा सप्तरात्रं वा तस्यायुः समुदाहृतम् । अथ होरागतो भौमः केन्द्रस्थश्च भृगोः सुतः

māsaṃ vā saptarātraṃ vā tasyāyuḥ samudāhṛtam | atha horāgato bhaumaḥ kendrasthaśca bhṛgoḥ sutaḥ

his span of life is declared to be a month or seven nights. Now, if Mars is in the lagna (horā) and Venus (son of Bhṛgu) stands in a kendra, ⟨the rule continues in the next verse⟩

जातस्य मरणं दद्याद्धोरायाः पुनरागमे । होरेशो निधनस्थश्चेत्सर्वपापैर्निरीक्षितः

jātasya maraṇaṃ dadyāddhorāyāḥ punarāgame | horeśo nidhanasthaścetsarvapāpairnirīkṣitaḥ

it gives the native death when the horā (the rising sign) comes round again. If the lord of the lagna (horeśa) is in the 8th (nidhana) and aspected by all the malefics, ⟨the rule continues in the next verse⟩

चतुर्थे मासि मरणं जातस्यैव न संशयः । पापग्रहेण संयुक्तः चरराशिगतो रविः

caturthe māsi maraṇaṃ jātasyaiva na saṃśayaḥ | pāpagraheṇa saṃyuktaḥ cararāśigato raviḥ

the native dies in the fourth month, without doubt. The Sun, joined with a malefic planet and placed in a movable (cara) sign, ⟨the rule continues in the next verse⟩

विषाम्बुशस्त्रैर्मरणं जातस्यैव न संशयः । एकादशे तृतीये वा होरायां पापसंयुते

viṣāmbuśastrairmaraṇaṃ jātasyaiva na saṃśayaḥ | ekādaśe tṛtīye vā horāyāṃ pāpasaṃyute

⟨gives⟩ the native death by poison, by water or by weapons, without doubt. When the Moon, joined with a malefic, is in the 11th or the 3rd ⟨from⟩ the lagna (horā) (horāyām may instead name a third place, ‘or in the lagna’), ⟨the rule continues in the next verse⟩

शशाङ्के कर्णविकलो जातः पापेक्षणे चिरात् । दक्षिणाक्षिहरो मन्दो व्यये वामहरः कुजः

śaśāṅke karṇavikalo jātaḥ pāpekṣaṇe cirāt | dakṣiṇākṣiharo mando vyaye vāmaharaḥ kujaḥ

the Moon ⟨being so placed⟩ and aspected by a malefic, the native becomes impaired in hearing, after a long time (cirāt). Saturn in the 12th (vyaya) takes away the right eye; Mars ⟨there⟩ takes away the left.

रन्ध्रारिद्वादशस्थाश्चेद्रवींद्वारा यदा क्रमात् । कुर्वन्ति बलवद्रोगैः मनुजानामनेत्रताम्

randhrāridvādaśasthāścedravīṃdvārā yadā kramāt | kurvanti balavadrogaiḥ manujānāmanetratām

If the Sun, the Moon and Mars stand respectively in the 8th (randhra), the 6th (ari) and the 12th, they make men eyeless (anetratā, blindness) through powerful diseases. [Our mūla now reads अनेत्रताम्, 'eyelessness', with the Grantha printing (British Library EAP918/3/9, before 1917); Iyer's 1917 print sets अनेक्षताम्, which is no regular formation. The planets' names are printed ravīṃdvārā, read as ravīndvārāḥ, 'Sun, Moon and Mars'.]

त्रिकोणाय तृतीयस्थाः पापाः सौम्यैरवीक्षिताः । श्रुतेर्दन्तस्य वाचो वा नूनं वैकल्यकारकाः

trikoṇāya tṛtīyasthāḥ pāpāḥ saumyairavīkṣitāḥ | śruterdantasya vāco vā nūnaṃ vaikalyakārakāḥ

Malefics standing in the trines (trikoṇa, 5th and 9th), the 11th (āya) and the 3rd, unaspected by benefics, surely cause impairment of hearing, of the teeth, or of speech.

राहुणास्पृष्टहोरायां जातेन्धस्याद्रवौ स्मरे । षष्ठाष्टमे दृष्टिहरश्चन्द्रः पापेन संयुतः

rāhuṇāspṛṣṭahorāyāṃ jātendhasyādravau smare | ṣaṣṭhāṣṭame dṛṣṭiharaścandraḥ pāpena saṃyutaḥ

When the lagna (horā) is touched by Rāhu and the Sun is in the 7th (smara), the one born is blind. (The printed rāhuṇāspṛṣṭa can also be split rāhuṇā aspṛṣṭa, ‘untouched by Rāhu’, which reverses the condition.) The Moon in the 6th or the 8th, joined with a malefic, takes away sight.

तथाष्टमे सूर्ययुतः चन्द्रो दृष्टिं हरेच्छिशोः । मूलस्य प्रथमे पादे पितुर्नाशो विधीयते

tathāṣṭame sūryayutaḥ candro dṛṣṭiṃ harecchiśoḥ | mūlasya prathame pāde piturnāśo vidhīyate

Likewise the Moon in the 8th, joined with the Sun, takes away the child's sight. ⟨Birth⟩ in the first quarter (pāda) of Mūla ordains the destruction of the father.

द्वितीयेंशे तथा मातुः तृतीये धननाशकृत् । कुलशोकप्रदश्चान्त्ये धनवान्पुत्रवान्भवेत्

dvitīyeṃśe tathā mātuḥ tṛtīye dhananāśakṛt | kulaśokapradaścāntye dhanavānputravānbhavet

In the second part (aṃśa), likewise ⟨the destruction⟩ of the mother; in the third, it causes loss of wealth and brings grief to the family (kula); in the last ⟨quarter⟩ he becomes wealthy and blessed with sons, (the ‘and’ can also be joined to ‘last’, which would make family grief the result of the fourth quarter) ⟨the list continues in the next verse⟩

निरामयो राजपूज्यः प्रवक्ता च सुखी भवेत् । पूर्वाषाढे धनुर्लग्ने जातः पितृविनाशकृत्

nirāmayo rājapūjyaḥ pravaktā ca sukhī bhavet | pūrvāṣāḍhe dhanurlagne jātaḥ pitṛvināśakṛt

free from illness, honoured by kings, eloquent and happy. One born in Pūrvāṣāḍhā with Sagittarius (dhanus) as the lagna brings about the father's destruction.

पुष्ये कर्कटके लग्ने जातोऽपि पितृमृत्युकृत् । पूर्वाषाढे च पुष्ये च पितरं मातरं सुतम्

puṣye karkaṭake lagne jāto'pi pitṛmṛtyukṛt | pūrvāṣāḍhe ca puṣye ca pitaraṃ mātaraṃ sutam

One born in Puṣya with Cancer (karkaṭaka) as the lagna also causes the father's death. In Pūrvāṣāḍhā and in Puṣya, the father, the mother, the son, ⟨the list continues in the next verse⟩

मातुलं च तथाहन्यात्प्रथमाद्यंशकक्रमात् । मातापित्रोर्विनाशः स्यात् हस्ते याम्ये त्रियंशके

mātulaṃ ca tathāhanyātprathamādyaṃśakakramāt | mātāpitrorvināśaḥ syāt haste yāmye triyaṃśake

and likewise the maternal uncle, he would kill, in the order of the quarters (aṃśaka) beginning from the first. The destruction of mother and father comes ⟨with birth⟩ in Hasta ⟨or⟩ in Yāmya (Bharaṇī), in the third quarter (printed triyaṃśake; the sense wants tryaṃśake).

उत्तरे प्रथमे पादे हस्तर्क्षे तु द्विपादके । आश्लेषायास्त्रिभागे तु भरण्याश्चरमांशके

uttare prathame pāde hastarkṣe tu dvipādake | āśleṣāyāstribhāge tu bharaṇyāścaramāṃśake

In the first quarter of Uttarā (the text does not say which of the three Uttarā nakṣatras), in the second quarter of the nakṣatra Hasta, in the third part of Āśleṣā, ⟨and⟩ in the last quarter of Bharaṇī, ⟨the rule continues in the next verse⟩

जातस्तु पितरं हन्ति जाता चेन्मातरं तथा । द्विमासमुत्तरे दोषः पुष्ये चैव त्रिमासकम्

jātastu pitaraṃ hanti jātā cenmātaraṃ tathā | dvimāsamuttare doṣaḥ puṣye caiva trimāsakam

a boy born ⟨there⟩ kills the father; a girl born ⟨there⟩, likewise, the mother. The fault (doṣa) lasts two months in Uttarā and three months in Puṣya,

पूर्वाषाढेऽष्टमासं च त्वाष्ट्रे षाण्मासमेव च । नवमासं तथा सार्पे मूलजस्याष्टवर्षकम्

pūrvāṣāḍhe'ṣṭamāsaṃ ca tvāṣṭre ṣāṇmāsameva ca | navamāsaṃ tathā sārpe mūlajasyāṣṭavarṣakam

eight months in Pūrvāṣāḍhā, six months in Tvāṣṭra (Citrā), likewise nine months in Sārpa (Āśleṣā), and eight years for one born in Mūla.

ऐन्द्रे पञ्चदशाहं च वर्जयेत्पुत्रदर्शनम् । ज्येष्ठादौ जननीमाता द्वितीये जननीपिता

aindre pañcadaśāhaṃ ca varjayetputradarśanam | jyeṣṭhādau jananīmātā dvitīye jananīpitā

In Aindra (Jyeṣṭhā), fifteen days: ⟨for that time⟩ one should avoid seeing the son. In the first ⟨tenth⟩ of Jyeṣṭhā, ⟨he kills⟩ the mother's mother; in the second, the mother's father;

तृतीये जननीभ्राता स्वयं माता चतुर्थके । आत्मानं पञ्चमे हन्यात् षष्ठे गोत्रक्षयो भवेत्

tṛtīye jananībhrātā svayaṃ mātā caturthake | ātmānaṃ pañcame hanyāt ṣaṣṭhe gotrakṣayo bhavet

in the third, the mother's brother; in the fourth, the mother herself; in the fifth he would kill himself; in the sixth there is destruction of the gotra (clan);

सप्तमे चोभयकुलं ज्येष्ठभ्रातरमष्टमे । नवमे श्वशुरं हन्ति सर्वं हन्ति दशांशके

saptame cobhayakulaṃ jyeṣṭhabhrātaramaṣṭame | navame śvaśuraṃ hanti sarvaṃ hanti daśāṃśake

in the seventh, both families; in the eighth, the elder brother; in the ninth he kills the father-in-law; in the tenth part (daśāṃśa) he kills everyone.

ज्येष्ठां विभज्य दशधा फलमेवं विचिन्तयेत् । आदित्यांशे पितुर्मृत्युः चन्द्रांशे मातुरेव च

jyeṣṭhāṃ vibhajya daśadhā phalamevaṃ vicintayet | ādityāṃśe piturmṛtyuḥ candrāṃśe mātureva ca

Dividing Jyeṣṭhā into ten, one should consider the result in this way. In the Sun's portion (aṃśa), the father's death; in the Moon's portion, the mother's;

भौमांशे मातुलस्यैव सौरांशे भ्रातुरेव च । अन्यांशे विषसंसृष्टे जातस्य मरणं ध्रुवम्

bhaumāṃśe mātulasyaiva saurāṃśe bhrātureva ca | anyāṃśe viṣasaṃsṛṣṭe jātasya maraṇaṃ dhruvam

in Mars' portion, the maternal uncle's; in Saturn's portion, the brother's. In any other portion that is mixed with viṣa (‘poison’; ⟨probably the viṣa-ghaṭikā, the poison period of a nakṣatra⟩), the native's death is certain.

दिनमृत्यौ च तद्वत्स्याद्दिनरोगे तथैव च । आश्लेषा ज्येष्ठपौष्णेषु मूलाश्विपितृभेषु च

dinamṛtyau ca tadvatsyāddinaroge tathaiva ca | āśleṣā jyeṣṭhapauṣṇeṣu mūlāśvipitṛbheṣu ca

It is the same in a dina-mṛtyu (a ‘day of death’) and likewise in a dina-roga (a ‘day of disease’). In Āśleṣā, Jyeṣṭhā and Pauṣṇa (Revatī), and in Mūla, Aśvinī and Pitṛbha (the Fathers' nakṣatra, Maghā), ⟨the rule continues in the next verse⟩ [Our mūla now reads mūlāśvipitṛbheṣu, as the Grantha print (British Library EAP918/3/9, before 1917) sets it. Iyer's 1917 print sets mūlapūrvamaghāsu, whose ‘Pūrva’ names no star at a gaṇḍānta junction; the star paired with Revatī is Aśvinī.]

घटिकाद्वयमन्ताद्योगण्डान्तमिति कथ्यते । पञ्चम्यां पञ्चदश्याञ्च दशम्यामन्तिमे घटि

ghaṭikādvayamantādyogaṇḍāntamiti kathyate | pañcamyāṃ pañcadaśyāñca daśamyāmantime ghaṭi

two ghaṭikās at the end and at the beginning (antādya): this is called gaṇḍānta. In the last ghaṭikā of the fifth (pañcamī), the fifteenth (pañcadaśī) and the tenth (daśamī) ⟨tithis⟩, ⟨the rule continues in the next verse⟩

द्वे द्वे च तिथिगण्डान्तमेवं गण्डान्तमुच्यते । मीनालिकर्कटान्तेषु मेषधन्विमृगादिषु

dve dve ca tithigaṇḍāntamevaṃ gaṇḍāntamucyate | mīnālikarkaṭānteṣu meṣadhanvimṛgādiṣu

two ⟨ghaṭikās⟩ each: ⟨this is⟩ tithi-gaṇḍānta. So is gaṇḍānta described. At the ends of Pisces, Scorpio (ali) and Cancer, and at the beginnings of Aries, Sagittarius (dhanvin) and Capricorn (mṛga), ⟨the rule continues in the next verse⟩

नवांशे चान्तिमे चादौ राशिगण्डमिहोच्यते । मातापितृसुतभ्रातॄन्हन्यान्नक्षत्रगण्डके

navāṃśe cāntime cādau rāśigaṇḍamihocyate | mātāpitṛsutabhrātṝnhanyānnakṣatragaṇḍake

the last navāṃśa (ninth-part of a sign) and the first ⟨navāṃśa⟩ are here called rāśi-gaṇḍa. In nakṣatra-gaṇḍa one kills mother, father, son and brothers;

राशिगण्डङ्कुलस्यैव पित्रोरेव तिथिर्भवेत् । केचिद्गण्डान्तदोषस्तु सर्वनाशाय कल्पते

rāśigaṇḍaṅkulasyaiva pitroreva tithirbhavet | kecidgaṇḍāntadoṣastu sarvanāśāya kalpate

rāśi-gaṇḍa ⟨harms⟩ the family (kula) only; the tithi ⟨gaṇḍa harms⟩ the parents only. Some ⟨hold that⟩ the fault of gaṇḍānta leads to the ruin of everything.

अस्मिञ्जातः कुलं भ्रातॄन्मातरं पितरं तथा । मातुलञ्च पितृव्यञ्च पित्रोर्मातापितॄंस्तथा

asmiñjātaḥ kulaṃ bhrātṝnmātaraṃ pitaraṃ tathā | mātulañca pitṛvyañca pitrormātāpitṝṃstathā

One born in it ⟨kills⟩ the family, the brothers, the mother and the father, likewise the maternal uncle and the paternal uncle, and likewise the parents' mothers and fathers (the grandparents),

सर्वानेव क्षणाद्धत्वा यदि जीवेत्स जीवति । विष्ट्यां जातो दरिद्रः स्याद्गुलिकेङ्कस्य वैकृतम्

sarvāneva kṣaṇāddhatvā yadi jīvetsa jīvati | viṣṭyāṃ jāto daridraḥ syādgulikeṅkasya vaikṛtam

having killed all of them in an instant; if he lives, he lives. One born in viṣṭi (bhadrā karaṇa) becomes poor; in gulika, deformity of the body (aṅka) (the reading after gulike is uncertain on the page; if it is gulike'rkasya, the sense would change).

यमगण्डे च पङ्गुः स्याद्रिक्तायां षण्ढतामियात् । व्यतीपातेऽङ्गहीनः स्यात्परिघे तु मृतिर्भवेत्

yamagaṇḍe ca paṅguḥ syādriktāyāṃ ṣaṇḍhatāmiyāt | vyatīpāte'ṅgahīnaḥ syātparighe tu mṛtirbhavet

In yamagaṇḍa, ⟨one born⟩ is lame; in a riktā (‘empty’, the 4th, 9th and 14th) tithi, he falls into impotence; in vyatīpāta (yoga), deficient in a limb; but in parigha (yoga), death comes.

शूले तु कुलनाशः स्यात्कुलत्याज्यो न भोगयेत् । दर्शे तु क्षेत्रहीनः स्याद्वैधृत्यां पितृमृत्युकृत्

śūle tu kulanāśaḥ syātkulatyājyo na bhogayet | darśe tu kṣetrahīnaḥ syādvaidhṛtyāṃ pitṛmṛtyukṛt

In śūla (yoga) there is destruction of the family (kula); ⟨the one born⟩ is to be cast off by the family and would not enjoy ⟨anything⟩ (bhogayet as printed; if the word is bhojayet, it means ‘one should not feed him’). On darśa (the new-moon day) one is without land (kṣetra); in vaidhṛti (yoga) one causes the father's death.

ग्रहपीडितनक्षत्रे जनने रोगपीडितः । शत्रुग्रस्ते तु भे जातः शत्रोर्वधमवाप्नुयात्

grahapīḍitanakṣatre janane rogapīḍitaḥ | śatrugraste tu bhe jātaḥ śatrorvadhamavāpnuyāt

Born in a nakṣatra afflicted by a planet, one is afflicted by disease. One born in a nakṣatra seized by an enemy would meet slaughter by an enemy (śatror vadham; the genitive can also mean ‘the slaying of an enemy’).

कृष्णपक्षे चतुर्दश्यां प्रसूतौ फलमुच्यते । चतुर्दश्यान्तु षड्भागे प्रथमे न तु दोषभाक्

kṛṣṇapakṣe caturdaśyāṃ prasūtau phalamucyate | caturdaśyāntu ṣaḍbhāge prathame na tu doṣabhāk

The result of birth on the fourteenth (caturdaśī) of the dark fortnight is now stated. In the first sixth-part (ṣaḍbhāga) of the caturdaśī there is no fault;

द्वितीये पितरं हन्ति तृतीये मातृनाशनम् । चतुर्थे मातुलं हन्ति पञ्चमे वसुनाशनम्

dvitīye pitaraṃ hanti tṛtīye mātṛnāśanam | caturthe mātulaṃ hanti pañcame vasunāśanam

in the second, he kills the father; in the third, destruction of the mother; in the fourth, he kills the maternal uncle; in the fifth, destruction of wealth (vasu);

षष्ठे तु तनयं हन्ति चतुर्दश्यां फलम् विदुः । एकग्रहोच्चे जातस्य सर्वारिष्टं विनश्यति

ṣaṣṭhe tu tanayaṃ hanti caturdaśyāṃ phalam viduḥ | ekagrahocce jātasya sarvāriṣṭaṃ vinaśyati

in the sixth, he kills the son (tanaya). So they know the result on the caturdaśī. For one born with a single planet in exaltation, every ariṣṭa (danger to life) is destroyed.

द्विग्रहोच्चे तु सामन्तस्त्रिग्रहोच्चे महीपतिः । चतुर्ग्रहोच्चे सम्राट्स्यात्पञ्चोच्चे लोकनायकः

dvigrahocce tu sāmantastrigrahocce mahīpatiḥ | caturgrahocce samrāṭsyātpañcocce lokanāyakaḥ

With two planets exalted, ⟨one becomes⟩ a sāmanta (a feudatory chief); with three exalted, a lord of the earth (king); with four exalted, an emperor (samrāṭ); with five exalted, a leader of the world.

क्रमान्नीचेऽपि चैवं स्यादधोधः परिकल्पयेत् । सूर्ये स्वोच्चगते जातः सेनापत्यमवाप्नुयात्

kramānnīce'pi caivaṃ syādadhodhaḥ parikalpayet | sūrye svoccagate jātaḥ senāpatyamavāpnuyāt

With ⟨planets⟩ in debilitation (nīca), likewise in order, one should reckon lower and lower (our mūla now reads syād adhodhaḥ, adhaḥ + adhaḥ). One born with the Sun in its own exaltation obtains the command of an army.

सोमे स्वोच्चगते जातो धनधान्याधिपो भवेत् । भौमे स्वोच्चगते जातो वने राजा भविष्यति

some svoccagate jāto dhanadhānyādhipo bhavet | bhaume svoccagate jāto vane rājā bhaviṣyati

One born with the Moon in its own exaltation becomes lord of wealth and grain. One born with Mars in its own exaltation will be a king in the forest.

सौम्ये स्वोच्चगते जातो राज्यश्रियमवाप्नुयात् । गुरौ स्वोच्चगते जातो धनी राज्याधिपो भवेत्

saumye svoccagate jāto rājyaśriyamavāpnuyāt | gurau svoccagate jāto dhanī rājyādhipo bhavet

One born with Mercury (saumya) in its own exaltation obtains royal fortune. One born with Jupiter in its own exaltation becomes wealthy and the lord of a kingdom.

शुक्रे स्वोच्चगते जातो राज्यश्रियमवाप्नुयात् । शनौ स्वोच्चगते जातो राज्याधिपसमो भवेत्

śukre svoccagate jāto rājyaśriyamavāpnuyāt | śanau svoccagate jāto rājyādhipasamo bhavet

One born with Venus in its own exaltation obtains royal fortune. One born with Saturn in its own exaltation becomes equal to a lord of a kingdom.

अर्थे द्वादशके चन्द्राद्भानुमुक्ताग्रहाः स्थिताः । अनभासुनभा योगौ द्वयोर्दुरुधुरा तथा

arthe dvādaśake candrādbhānumuktāgrahāḥ sthitāḥ | anabhāsunabhā yogau dvayordurudhurā tathā

If planets other than the Sun (bhānu-mukta) stand in the 2nd (artha) ⟨or⟩ the 12th from the Moon, ⟨they form⟩ the anabhā and sunabhā (anaphā and sunaphā) yogas; ⟨with planets⟩ in both, likewise durudhurā.

अनभासुनभायोगावुभौ दुरुधुरा तथा । योगत्रयं तु सर्वत्र विद्यायुःकीर्तिदं सदा

anabhāsunabhāyogāvubhau durudhurā tathā | yogatrayaṃ tu sarvatra vidyāyuḥkīrtidaṃ sadā

The anabhā and sunabhā yogas, both, and likewise durudhurā: these three yogas always give learning, long life and fame, everywhere.

वासी तथैव वेसी स्यादुभावुभचरी मतम् । अस्मिन्योगे तु यो जातो लोकप्रख्यातिमेष्यति

vāsī tathaiva vesī syādubhāvubhacarī matam | asminyoge tu yo jāto lokaprakhyātimeṣyati

Likewise ⟨there are⟩ vāsī and vesī, ⟨counted from the Sun⟩; with both, ubhayacarī is held (printed ubhāvubhacarī). One born in this yoga wins fame in the world.

अस्मिन्योगेऽपि पूर्वोक्तफलं संयोजयेन्नरः । गजकेसरियोगः स्याच्चन्द्रकेन्द्रे बृहस्पतौ

asminyoge'pi pūrvoktaphalaṃ saṃyojayennaraḥ | gajakesariyogaḥ syāccandrakendre bṛhaspatau

In this yoga too a man should apply the results stated before. Gajakesarī yoga arises when Jupiter is in a kendra (angle) from the Moon;

धनवान्कीर्तिमान्भोगी बहुशास्त्री च जायते । लग्नं च चन्द्रलग्नं च न गुरुर्वीक्षते यदि

dhanavānkīrtimānbhogī bahuśāstrī ca jāyate | lagnaṃ ca candralagnaṃ ca na gururvīkṣate yadi

⟨the native⟩ is born wealthy, famous, enjoying pleasures, and learned in many śāstras. If Jupiter does not aspect the lagna and the Moon-lagna (the sign the Moon occupies), ⟨the rule continues in the next verse⟩

होराधिपे परांशस्थे परजातं विनिर्दिशेत् । चन्द्रादित्यौ यदि स्यातां समेतौ परवेश्मनि

horādhipe parāṃśasthe parajātaṃ vinirdiśet | candrādityau yadi syātāṃ sametau paraveśmani

and the lord of the lagna (horādhipa) stands in another's aṃśa (navāṃśa), one should declare ⟨the child⟩ begotten by another (parajāta, fathered by a man other than the husband). If the Moon and the Sun stand together in another's house (sign), ⟨the rule continues in the next verse⟩

लग्नं न पश्यतस्तद्वत्परजातं विनिर्दिशेत् । चन्द्रमर्केण संयुक्तं न वीक्षेत गुरुर्यदि

lagnaṃ na paśyatastadvatparajātaṃ vinirdiśet | candramarkeṇa saṃyuktaṃ na vīkṣeta gururyadi

and do not aspect the lagna, likewise declare ⟨the child⟩ begotten by another. If Jupiter does not aspect the Moon joined with the Sun, ⟨the rule continues in the next verse⟩

यद्वा चन्द्रार्कजीवास्ते समेताः स्युस्तथान्यजः । पापे द्वादशकामस्थे क्षीणचन्द्रस्तु पञ्चमे

yadvā candrārkajīvāste sametāḥ syustathānyajaḥ | pāpe dvādaśakāmasthe kṣīṇacandrastu pañcame

or if those, the Moon, the Sun and Jupiter, are together, likewise ⟨the child is⟩ born of another (anyaja). (Rendered as printed; an ink blot covers the join at syus-tathā, and the condition is odd, since Jupiter with the Moon usually protects.) With a malefic in the 12th and the 7th (kāma), and the waning Moon in the 5th, ⟨the rule continues in the next verse⟩

जातस्य भार्या वन्ध्या स्यादिति ज्योतिर्विदो विदुः । लग्नात्कामस्थयोर्भौमस्थिरयोः पापदृष्टयोः

jātasya bhāryā vandhyā syāditi jyotirvido viduḥ | lagnātkāmasthayorbhaumasthirayoḥ pāpadṛṣṭayoḥ

the native's wife will be barren (vandhyā); so the knowers of astrology know. When Mars and Saturn (sthira, ‘the steady one’) stand in the 7th (kāma) from the lagna, aspected by malefics, ⟨the rule continues in the next verse⟩

अण्डवृद्धिं विजानीयाज्जातस्यैव न संशयः । दिनमृत्यौ च तद्वत्स्याद्दिनरोगे तथैव च

aṇḍavṛddhiṃ vijānīyājjātasyaiva na saṃśayaḥ | dinamṛtyau ca tadvatsyāddinaroge tathaiva ca

know that the native has a swelling of the testicles (aṇḍa-vṛddhi), without doubt. In a dina-mṛtyu (‘day of death’), and in a dina-roga (‘day of disease’), it is the same. (This second half-line is the same as the first half of 2.83.)

मेषलग्ने दरिद्रः स्याद्भौमयुक्ते तु वीक्षिते । भौमात्कृषिपरो नित्यं गुरुदृष्टेऽल्पजीवनः

meṣalagne daridraḥ syādbhaumayukte tu vīkṣite | bhaumātkṛṣiparo nityaṃ gurudṛṣṭe'lpajīvanaḥ

With Aries as the lagna one is poor. But when ⟨the lagna is⟩ joined with Mars ⟨or⟩ aspected ⟨by him⟩ (the text sets ‘joined’ and ‘aspected’ side by side without ‘or’), through Mars he is ever devoted to farming; aspected by Jupiter, he is short-lived.

वृषभे सुभगो नित्यं गोमांश्चन्द्राभिवीक्षिते । शुक्रेण संयुते दृष्टे बहुभोगी न संशयः

vṛṣabhe subhago nityaṃ gomāṃścandrābhivīkṣite | śukreṇa saṃyute dṛṣṭe bahubhogī na saṃśayaḥ

In Taurus ⟨as lagna⟩ one is ever fortunate (subhaga); if the Moon aspects, rich in cattle. If joined with ⟨or⟩ aspected by Venus, he enjoys many pleasures, without doubt.

मिथुने तु बहुस्त्रीकः सर्वविद्यान्तमेष्यति । बुधयुक्तेऽथवा दृष्टे चतुर्वेदान्समाप्नुयात्

mithune tu bahustrīkaḥ sarvavidyāntameṣyati | budhayukte'thavā dṛṣṭe caturvedānsamāpnuyāt

In Gemini ⟨as lagna⟩ one has many wives and reaches the end of all learning. If joined with or aspected by Mercury, he will master the four Vedas.

कर्कटे लग्नगे चन्द्रयुक्ते दृष्टेऽतिभोगवान् । गुरुणा वीक्षिते युक्ते धनाढ्यो भोगवान्भवेत्

karkaṭe lagnage candrayukte dṛṣṭe'tibhogavān | guruṇā vīkṣite yukte dhanāḍhyo bhogavānbhavet

When Cancer is the lagna, joined with ⟨or⟩ aspected by the Moon, one enjoys pleasures in excess. Aspected by ⟨or⟩ joined with Jupiter, he becomes rich and enjoys pleasures.

कण्ठीरवे तु धीरः स्याच्छूरः सर्वजयी भवेत् । कन्यायां बहुदारः स्यात्स्त्रीप्रसूरल्पजीवनः

kaṇṭhīrave tu dhīraḥ syācchūraḥ sarvajayī bhavet | kanyāyāṃ bahudāraḥ syātstrīprasūralpajīvanaḥ

In Leo (kaṇṭhīrava, ‘the lion’) ⟨as lagna⟩ one is steadfast and brave, and conquers all. In Virgo, one has many wives, begets daughters (strīprasū), and is short-lived.

शुभग्रहयुते दृष्टे बहुधान्यधनागमः । तुलाधरे तु भोगी स्यान्मौनी सत्यरतिः सदा

śubhagrahayute dṛṣṭe bahudhānyadhanāgamaḥ | tulādhare tu bhogī syānmaunī satyaratiḥ sadā

Joined with ⟨or⟩ aspected by benefic planets, much grain and wealth comes to him. In Libra (tulādhara) ⟨as lagna⟩ one enjoys pleasures, is silent (maunī) and always delights in truth,

क्रयविक्रयणे युक्तः शुक्रयुक्तो महाप्रभुः । वृश्चिके तु नृशंसः स्यात्भ्रष्टाचारोऽल्पबुद्धिमान्

krayavikrayaṇe yuktaḥ śukrayukto mahāprabhuḥ | vṛścike tu nṛśaṃsaḥ syātbhraṣṭācāro'lpabuddhimān

engaged in buying and selling; joined with Venus, a great lord. In Scorpio ⟨as lagna⟩ one is cruel, fallen from right conduct, and of little intelligence;

भूमिपुत्रयुते दृष्टे सेनानीः स्यान्न संशयः । धनुषः पूर्वभागे तु पापकर्मरतः सदा

bhūmiputrayute dṛṣṭe senānīḥ syānna saṃśayaḥ | dhanuṣaḥ pūrvabhāge tu pāpakarmarataḥ sadā

joined with ⟨or⟩ aspected by Mars (Bhūmiputra, ‘son of the Earth’), he is an army commander, without doubt. In the first half of Sagittarius (dhanus) ⟨as lagna⟩ one is always devoted to sinful deeds;

पश्चान्महाधनाढ्यः स्याद्गुरुयुक्ते महीपतिः । मकरे धनवान्भोगी स्वल्पज्ञो मन्दवीक्षिते

paścānmahādhanāḍhyaḥ syādguruyukte mahīpatiḥ | makare dhanavānbhogī svalpajño mandavīkṣite

in the latter ⟨half⟩, one possessed of great wealth; joined with Jupiter, a king. In Capricorn ⟨as lagna⟩ one is wealthy and enjoys pleasures; aspected by Saturn, he knows little;

उत्पन्नभक्ष्यभोज्यः स्याच्छुभदृष्टे महीपतिः । कुम्भे लुब्धोऽल्पवित्तश्च दृढचित्तः समत्सरः

utpannabhakṣyabhojyaḥ syācchubhadṛṣṭe mahīpatiḥ | kumbhe lubdho'lpavittaśca dṛḍhacittaḥ samatsaraḥ

⟨he⟩ has food of every kind to hand; aspected by benefics, a king (our mūla now reads śubhadṛṣṭe, without the stray anusvāra it once carried). In Aquarius ⟨as lagna⟩ one is greedy, of little wealth, firm of mind, and envious.

दुष्टः सदा चोरमतिश्शुभदृष्टे महीपतिः । मीने तु भोगमायुष्यं शुक्रयुक्ते धरापतिः

duṣṭaḥ sadā coramatiśśubhadṛṣṭe mahīpatiḥ | mīne tu bhogamāyuṣyaṃ śukrayukte dharāpatiḥ

⟨Continuing the Kumbha (Aquarius) lagna from the previous record, the native is⟩ wicked and always thievish in mind; if ⟨the lagna is⟩ aspected by a benefic, ⟨he becomes⟩ a king. In Mīna (Pisces) ⟨rising⟩: enjoyment and long life; if ⟨the lagna is⟩ joined with Venus, a ruler of the earth. [Our mūla now reads mahīpatiḥ, 'king'; the earlier mahīpātiḥ, which is not a word, has been corrected.]

वृत्ताताम्रदृगुष्णशाकलवभुक्क्षिप्रप्रसादोटनः कामी दुर्बलजानुरस्थिरधनः शूरोङ्गनावल्लभः । सेवाज्ञः कुनखीव्रणाङ्कितशिराः मानी सहोत्थाग्रजः शक्त्या पाणितलेऽङ्कितोऽतिचपलस्तोये च भीरुस्त्वजे

vṛttātāmradṛguṣṇaśākalavabhukkṣipraprasādoṭanaḥ kāmī durbalajānurasthiradhanaḥ śūroṅganāvallabhaḥ | sevājñaḥ kunakhīvraṇāṅkitaśirāḥ mānī sahotthāgrajaḥ śaktyā pāṇitale'ṅkito'ticapalastoye ca bhīrustvaje

⟨One born with the Moon — this series names it at 124 and 125 —⟩ in Aja (Aries) has round, coppery eyes; eats hot ⟨food⟩ and vegetables, in small portions (lava, 'a morsel'); is quickly pleased; a wanderer; lustful; weak in the knees; of unsteady wealth; brave; dear to women; skilled in service; with bad nails; his head marked by a scar; proud; the eldest of his brothers; marked on the palm with a spear (śakti) ⟨sign⟩; very restless; and afraid of water. [Our mūla now reads pāṇitale, 'palm', without the doubtful dot over ta. In -bhuk, 'eating', the plate reading of 2026-10-02 found bhu, not mu, in both copies of the setting.]

कान्तः खेलगतिः पृथूरुवदनः पृष्ठस्य पार्श्वेङ्कितस्त्यागी क्लेशसहः प्रभुः ककुदवान्कन्याप्रजः श्लेष्मलः । पूर्वैर्बन्धुभिरात्मजैर्विरहितः सौभाग्ययुक्तः क्षमी दीप्ताग्निः प्रमदाप्रियः स्थिरसुहृन्मध्याह्नसौख्यो गवि

kāntaḥ khelagatiḥ pṛthūruvadanaḥ pṛṣṭhasya pārśveṅkitastyāgī kleśasahaḥ prabhuḥ kakudavānkanyāprajaḥ śleṣmalaḥ | pūrvairbandhubhirātmajairvirahitaḥ saubhāgyayuktaḥ kṣamī dīptāgniḥ pramadāpriyaḥ sthirasuhṛnmadhyāhnasaukhyo gavi

⟨With the Moon⟩ in Go (Taurus) ⟨the native⟩ is handsome; playful in gait; broad in thighs and face; marked on the side of his back; generous; able to bear hardship; a master (prabhu); with a hump (kakud) ⟨on the shoulders⟩; with daughters for offspring; phlegmatic (śleṣmala, of kapha constitution); bereft of his elders, his kinsmen and his sons (or: of his earlier kinsmen and his sons); fortunate; forgiving; with a strong digestive fire; fond of young women; constant in friendship; and happy at midday (madhyāhna). [So the page prints; 'midday' may stand for the middle of life. The reading madhyāntya-saukhya, 'happy in the middle and last parts ⟨of life⟩', which the plate reader weighed and the ink does not support, would change the sense.]

स्त्रीलोलःसुरतोपचारकुशलस्ताम्रेक्षणःशास्त्रविज्ञातः कुञ्चितमूर्धजः पटुमतिर्हास्येङ्गितद्यूतवित् । चार्वङ्गप्रियवाक्प्रभुः क्षणरुचिर्गीतप्रियो नृत्तवित्क्लीबैर्याति समुन्नतिं नतनसश्चन्द्रे तृतीयर्क्षगे

strīlolaḥsuratopacārakuśalastāmrekṣaṇaḥśāstravijñātaḥ kuñcitamūrdhajaḥ paṭumatirhāsyeṅgitadyūtavit | cārvaṅgapriyavākprabhuḥ kṣaṇarucirgītapriyo nṛttavitklībairyāti samunnatiṃ natanasaścandre tṛtīyarkṣage

When the Moon is in the third sign ⟨Mithuna, Gemini⟩, ⟨the native⟩ is fond of women; skilled in the arts of love-making; copper-eyed; learned in the śāstras; curly-haired; sharp-minded; knowing in jest, in reading gestures, and in dice; handsome in limb; sweet-spoken; a master (prabhu); fickle in his likings (kṣaṇa-ruci); fond of song; knowing in dance; he rises to eminence through eunuchs; and he is flat-nosed (nata-nasa). [So the page divides the words: prabhuḥ kṣaṇaruciḥ … yāti samunnatiṃ natanasaḥ. The parallel verse in the Bṛhat Jātaka (our ch17 v3) reads prabhakṣaṇaruciḥ, 'fond of much eating', and yāti ratiṃ samunnatanasaḥ, 'takes pleasure with eunuchs; high-nosed', which would change the sense. Our mūla now reads -vit, 'knowing', in 'knowing in dice'.]

आवक्रो द्रुतगः समुन्नतकटिस्त्रीनिर्जितः सत्सुहृद्दैवज्ञः प्रचुरालयक्षयधनैः संयुज्यते चन्द्रवत् । ह्रस्वः पीनगलः समेति विवशं सम्राड्सुहृद्वत्सलस्तोयोद्यानरतिः स्ववेश्मसहिते जातः शशाङ्के नरः

āvakro drutagaḥ samunnatakaṭistrīnirjitaḥ satsuhṛddaivajñaḥ pracurālayakṣayadhanaiḥ saṃyujyate candravat | hrasvaḥ pīnagalaḥ sameti vivaśaṃ samrāḍsuhṛdvatsalastoyodyānaratiḥ svaveśmasahite jātaḥ śaśāṅke naraḥ

A man born when the Moon is in its own house ⟨Karkaṭa, Cancer⟩ walks quickly, with a somewhat bent ⟨gait⟩; has high hips; is ruled by women; has good friends; knows astrology (daivajña); like the Moon ⟨waxing and waning⟩, he meets with many homes, with loss and with wealth ⟨by turns⟩; is short and thick-necked; comes under ⟨others'⟩ control (sameti vivaśam); is affectionate to friends; and delights in water and gardens. [2026-09-23: the mūla now reads āvakro. Our 2026-09-11 vision reading of the Kerala plate gave āvaktro, which is no word, and listed āvakro as one of its own alternatives; the AES 1982 read gives bhāvakro, which is no word either; and the same stanza in our Bṛhat Jātaka 17.4 has āvakradrutagaḥ, an independent work and an independent printing. So 'somewhat bent' now renders the Sanskrit we hold rather than an alternative allowed to the translator. The word samrāḍ, 'sovereign', does not construe here and is not rendered as a claim; our own 2.96 writes samrāṭ before s-, and the AES 1982 read gives samrāṭ here too, so that rival is recorded and our line is kept as the 2026-09-11 reading gave it. The parallel verse in the Bṛhat Jātaka (our ch17 v4) reads sameti ca vaśaṃ sāmnā, 'is won over by conciliation'.]

तीक्ष्णस्थूलहनुर्विशालवदनः पिङ्गेक्षणोऽल्पात्मजः स्त्रीद्वेषी प्रियमांसकाननरुचिः कुप्यत्यकार्ये चिरम् । क्षुत्तृष्णोदरदन्तमानसरुजा संपीडितस्त्यागवान् वक्राङ्गः स्थिरधीस्सुगर्वितमना मातुर्विधेयोऽर्कभे

tīkṣṇasthūlahanurviśālavadanaḥ piṅgekṣaṇo'lpātmajaḥ strīdveṣī priyamāṃsakānanaruciḥ kupyatyakārye ciram | kṣuttṛṣṇodaradantamānasarujā saṃpīḍitastyāgavān vakrāṅgaḥ sthiradhīssugarvitamanā māturvidheyo'rkabhe

⟨With the Moon⟩ in the Sun's sign ⟨Siṃha, Leo⟩, ⟨the native⟩ has a sharp, heavy jaw (or: is fierce and heavy-jawed); a broad face; tawny eyes; few sons; he hates women; loves meat and delights in forests; stays angry a long time over what is no proper cause (akārye); is afflicted by hunger, thirst, and diseases of the belly, the teeth and the mind; is generous; crooked in body (vakrāṅga); steady in mind; very proud; and obedient to his mother.

लीलाप्राप्तधनःस्थिरामलमतिस्त्यागी सुवक्त्रः सुखी श्लेष्मी सत्यरतः कलासुनिपुणः शास्त्रार्थविद्धार्मिकः । मेधावी सुरतप्रियः परगृहैर्वित्तैश्च संयुज्यते कन्यायां परदेशगः प्रियवचाः कन्याप्रजोऽल्पात्मजः

līlāprāptadhanaḥsthirāmalamatistyāgī suvaktraḥ sukhī śleṣmī satyarataḥ kalāsunipuṇaḥ śāstrārthaviddhārmikaḥ | medhāvī suratapriyaḥ paragṛhairvittaiśca saṃyujyate kanyāyāṃ paradeśagaḥ priyavacāḥ kanyāprajo'lpātmajaḥ

⟨With the Moon⟩ in Kanyā (Virgo), ⟨the native⟩ gains wealth with ease (līlā, 'as if in play'); has a steady, clear mind; is generous; fair-faced; happy; phlegmatic; devoted to truth; skilled in the arts (kalā); knows the meaning of the śāstras; is righteous; intelligent; fond of love-making; comes into possession of other people's houses and wealth; goes to foreign lands; is sweet-spoken; has daughters for offspring and few sons.

देवब्राह्मणसाधुपूजनरतः प्राज्ञःशुचिः स्त्रीजितः प्रांशुश्चोन्नतनासिकः कुशलसद्गात्रोटनोर्थान्वितः । हीनाङ्गः क्रयविक्रयेषु कुशलो देवद्विजानां सुहृद्बन्धूनामुपकारकृद्विभवतस्त्यक्तः सदा सप्तमे

devabrāhmaṇasādhupūjanarataḥ prājñaḥśuciḥ strījitaḥ prāṃśuśconnatanāsikaḥ kuśalasadgātroṭanorthānvitaḥ | hīnāṅgaḥ krayavikrayeṣu kuśalo devadvijānāṃ suhṛdbandhūnāmupakārakṛdvibhavatastyaktaḥ sadā saptame

⟨With the Moon⟩ in the seventh ⟨sign, Tulā, Libra⟩, ⟨the native⟩ delights in worshipping the gods, brahmins and good men; is wise; pure; ruled by women; tall; high-nosed; skilled; well-formed in body; a wanderer; endowed with wealth (arthānvitaḥ); deficient in a limb; skilled in buying and selling; a friend of gods and the twice-born; he does good to his kinsmen out of his wealth (vibhavataḥ), ⟨yet⟩ is always forsaken ⟨by them⟩. [2026-09-23: the mūla now reads devabrāhmaṇa- for daiva-brāhmaṇa- and -oṭanorthānvitaḥ for -oṭanothānvitaḥ. Our 2026-09-11 vision reading of the Kerala plate gave the older forms, and its own note says the ink above the line at -thānvitaḥ is cut and faint rather than that the type carries no repha; it listed -oṭanorthānvitaḥ among its alternatives. The AES 1982 read gives devabrāhmaṇa- and -oṭanorthānvitaḥ, and the same stanza in our Bṛhat Jātaka 17.7 — an independent work and an independent printing — has deva brāhmaṇa sādhu pūjanarataḥ … gātro'ṭano'rthānvitaḥ. 'The gods' and 'endowed with wealth' therefore now render the Sanskrit we hold. Devadvijānāṃ is kept as ours, where the parallel reads devadvināmā, a different reading of the line. The last line can also be divided 'is always forsaken by wealth'.]

पृथुल नयनवक्षा वृत्तजङ्घोरुजानुर्जनकगुरुवियुक्तः शैशवे व्याधितश्च । नरपतिकुलपूज्यः पिङ्गलः क्रूरचेष्टो झषकुलिशशशाङ्कच्छिन्नपादोळिजातः

pṛthula nayanavakṣā vṛttajaṅghorujānurjanakaguruviyuktaḥ śaiśave vyādhitaśca | narapatikulapūjyaḥ piṅgalaḥ krūraceṣṭo jhaṣakuliśaśaśāṅkacchinnapādoḷijātaḥ

One born ⟨with the Moon⟩ in Ali (Vṛścika, Scorpio) has broad eyes and a broad chest; round shanks, thighs and knees; is separated from his father and his elders (guru); is sickly in childhood; honoured by royal families; tawny; cruel in his doings; and his feet ⟨bear the lines of⟩ a fish, a thunderbolt and the moon (śaśāṅka; or a hare). [The end of the compound is unclear as printed: -cchinnapādaḥ says literally 'cut-footed' or 'with cracked feet'. The parallel verse in the Bṛhat Jātaka (our ch17 v8) reads jhaṣa-kuliśa-khagāṅkaś channa-pāpaḥ, 'marked with a fish, a thunderbolt and a bird; a secret sinner', which would change the sense.]

सद्दीर्घास्यकृशोदरः पितृधनत्यागी कविर्वीर्यवान् । वक्रस्थूलरदःश्रमी ह्यनलसः कर्मार्पितः शिल्पवित् । कुब्जाङ्गः कुनखी चमांसलभुजः प्रागल्भ्यवान्धर्मवित् बन्धुस्नेहबलः समेति च वशं साम्नैकसाध्योऽश्वजः

saddīrghāsyakṛśodaraḥ pitṛdhanatyāgī kavirvīryavān | vakrasthūlaradaḥśramī hyanalasaḥ karmārpitaḥ śilpavit | kubjāṅgaḥ kunakhī camāṃsalabhujaḥ prāgalbhyavāndharmavit bandhusnehabalaḥ sameti ca vaśaṃ sāmnaikasādhyo'śvajaḥ

One born ⟨with the Moon⟩ in Aśva (the Horse, Dhanus, Sagittarius) has a fine long face and a lean belly; gives away his father's wealth; is a poet; vigorous; has crooked, thick teeth; is hard-working and not lazy; devoted to his work; knows the crafts; is hunched in body; has bad nails and fleshy arms; is bold; knows dharma; is strong in affection for his kinsmen; and comes under ⟨another's⟩ control, being won over by conciliation (sāman) alone.

नित्यं लाळयतिस्वदारतनयान्धर्मध्वजोधः कृशः स्वक्षक्षामकटीगृहीतवचनः सौभाग्ययुक्तोलसः । शीतालुर्मदनालसश्चमकरे सत्वाधिकः कार्यकृल्लुब्धोगम्यजनाङ्गनासु निरतः सन्त्यक्तलज्जोऽघृणः

nityaṃ lāḷayatisvadāratanayāndharmadhvajodhaḥ kṛśaḥ svakṣakṣāmakaṭīgṛhītavacanaḥ saubhāgyayuktolasaḥ | śītālurmadanālasaścamakare satvādhikaḥ kāryakṛllubdhogamyajanāṅganāsu nirataḥ santyaktalajjo'ghṛṇaḥ

⟨With the Moon⟩ in Makara (Capricorn) ⟨the native⟩ always cherishes his wife and children; makes a show of piety (dharma-dhvaja, 'flying dharma as a banner'); is lean in the lower body; has fine eyes and a slender waist (kṣāma-kaṭī); takes to heart what is said to him (gṛhīta-vacana); is fortunate; lazy; sensitive to cold; languid with desire; strong in spirit (sattva); gets things done; greedy; given to the women of people he should not approach (agamya); shameless; and pitiless. [Our mūla now reads agamya with no mark over it; the earlier stray mark (ँ) has been removed.]

कलभगळः सिराळकररोमशदीर्घतनुः पृथुचरणोरुपृष्ठजघनास्यकटिर्जठरः । परवनितश्च पापनिरतः क्षयवृद्धियुतः प्रियकुसुमानुलेपनसुहृत्घटजोऽध्वसहः

kalabhagaḷaḥ sirāḷakararomaśadīrghatanuḥ pṛthucaraṇorupṛṣṭhajaghanāsyakaṭirjaṭharaḥ | paravanitaśca pāpanirataḥ kṣayavṛddhiyutaḥ priyakusumānulepanasuhṛtghaṭajo'dhvasahaḥ

One born ⟨with the Moon⟩ in Ghaṭa (the Pot, Kumbha, Aquarius) has a neck like a young elephant's (kalabha); is veined, with hairy hands (or: with veined hands, and hairy), and long in body; broad in the feet, thighs, back, hips, face and waist (kaṭi); hard ⟨of body⟩ (jaṭhara); drawn to other men's wives; given to sin; subject to losses and gains; fond of flowers, perfumes and friends; and able to bear long journeys. [The press prints jaghanaś ca karma-jaṭharaḥ, which breaks the metre; our mūla now reads jaghanāsya-kaṭir jaṭharaḥ, as the Bṛhat Jātaka (our ch17 v11) has it. jaṭhara as an adjective means 'hard', and that sense is taken.]

जलचरधनभोक्ता वा सदारानुरक्त स्समरदृढशरीरस्तुङ्गनासोबृहत्कः । अति भवति सपत्नान्स्त्रीजितश्चारुदृष्टिद्युतिनिधिधनभोक्तापण्डितश्चान्त्यराशौ

jalacaradhanabhoktā vā sadārānurakta ssamaradṛḍhaśarīrastuṅganāsobṛhatkaḥ | ati bhavati sapatnānstrījitaścārudṛṣṭidyutinidhidhanabhoktāpaṇḍitaścāntyarāśau

⟨With the Moon⟩ in the last sign ⟨Mīna, Pisces⟩, ⟨the native⟩ enjoys wealth from water-creatures, or (vā) is devoted to his own wife; is even-toothed and firm in body (or: firm of body in battle, samara-dṛḍha); high-nosed; large in build; he prevails over rivals; is ruled by women; has handsome eyes; enjoys splendour, treasure and wealth; and is learned. [So the page, with vā, 'or', linking two unlike traits. The press prints ati bhavati sapatnas- run into strījitaḥ, with no accusative ending; our mūla now reads sapatnān, 'rivals' (accusative), as the parallel verse in the Bṛhat Jātaka (our ch17 v12) has it, and 'prevails over rivals' renders that.]

उच्चयुक्तोऽथ लग्नस्य सर्वदोषान्व्यपोहति । लग्नाधिपो वा जीवो वा शुक्रो वा यदि केन्द्रगः

uccayukto'tha lagnasya sarvadoṣānvyapohati | lagnādhipo vā jīvo vā śukro vā yadi kendragaḥ

Now: ⟨a planet⟩ joined with its exaltation removes all the faults of the lagna (or: the lord of the lagna, when exalted, removes all faults; the subject is not expressed). If the lord of the lagna, or Jupiter, or Venus is in a kendra (an angle: the 1st, 4th, 7th or 10th house) — ⟨the result follows in the next record⟩.

तस्य पुत्रस्य दीर्घायुर्धनवान्राजवल्लभः । जीवशुक्रबुधेष्वेको यद्येकं केन्द्रमागतः

tasya putrasya dīrghāyurdhanavānrājavallabhaḥ | jīvaśukrabudheṣveko yadyekaṃ kendramāgataḥ

⟨Continuing from the previous record:⟩ that son ⟨will have⟩ long life, and will be wealthy and dear to the king. If one among Jupiter, Venus and Mercury has come into a kendra — ⟨continued in the next record⟩.

दोषाणामयुतं हन्ति बलवांश्चेन्नसंशयः । यदि होरागतः शुक्रः केन्द्रे चान्यतमे गुरुः

doṣāṇāmayutaṃ hanti balavāṃścennasaṃśayaḥ | yadi horāgataḥ śukraḥ kendre cānyatame guruḥ

⟨Continuing:⟩ it destroys ten thousand (ayuta) faults, if it is strong; there is no doubt. If Venus is in the horā (here, the lagna) and Jupiter in any one of the kendras — ⟨continued in the next record⟩.

नैधने न च पापः स्यात्स जीवेद्विंशतिं शतम् । सौम्येष्वेको बली केन्द्रत्रिकोणभवनं गतः

naidhane na ca pāpaḥ syātsa jīvedviṃśatiṃ śatam | saumyeṣveko balī kendratrikoṇabhavanaṃ gataḥ

⟨Continuing:⟩ and no malefic is in the 8th (naidhana), he will live a hundred and twenty ⟨years⟩ (viṃśatiṃ śatam, 'twenty ⟨and a⟩ hundred'). One of the benefics, strong, gone into a kendra or a trikoṇa (a trine: the 5th or 9th house) — ⟨continued in the next record⟩.

सुतजन्मोद्भवान्दोषान्हन्ति ध्वान्तं यथा रविः । राहुस्त्रिलाभषष्ठस्थः शुभग्रहनिरीक्षितः

sutajanmodbhavāndoṣānhanti dhvāntaṃ yathā raviḥ | rāhustrilābhaṣaṣṭhasthaḥ śubhagrahanirīkṣitaḥ

⟨Continuing:⟩ destroys the faults arising from the son's birth, as the Sun destroys darkness. Rāhu standing in the 3rd, the 11th (lābha) or the 6th, aspected by a benefic planet — ⟨continued in the next record⟩.

वृषकर्कालिगो वापि सर्वारिष्टविनाशकृत् । गुरुः सर्वबलोपेतः स्वोच्चमित्रसुवर्गकः

vṛṣakarkāligo vāpi sarvāriṣṭavināśakṛt | guruḥ sarvabalopetaḥ svoccamitrasuvargakaḥ

⟨Continuing:⟩ or ⟨Rāhu⟩ in Vṛṣa, Karka or Ali (Taurus, Cancer or Scorpio), destroys every ariṣṭa (a danger to the child's life). Jupiter, endowed with every kind of strength, in his own exaltation, in a friend's ⟨sign⟩, ⟨or⟩ in good vargas (divisions of a sign) — ⟨continued in the next record⟩.

लग्नकेन्द्रत्रिकोणस्थः सर्वारिष्टविनाशनः । एवं शुक्रं विजानीयात् जामित्रभवनं विना

lagnakendratrikoṇasthaḥ sarvāriṣṭavināśanaḥ | evaṃ śukraṃ vijānīyāt jāmitrabhavanaṃ vinā

⟨Continuing:⟩ standing in the lagna, a kendra or a trikoṇa, destroys every ariṣṭa. Venus should be understood the same way, except in the 7th house (jāmitra).

बुधमेवं विजानीयाच्चतुर्थभवनं विना । गुरौ भृगौ वा लग्नस्थे जीवेद्वर्षशतं नरः

budhamevaṃ vijānīyāccaturthabhavanaṃ vinā | gurau bhṛgau vā lagnasthe jīvedvarṣaśataṃ naraḥ

Mercury should be understood the same way, except in the 4th house. If Jupiter or Venus (Bhṛgu) stands in the lagna, the man lives a hundred years — ⟨continued in the next record⟩.

सर्वग्रहकृतारिष्टं रन्ध्रस्थानं च नश्यति । शुभवर्गे शुभांशेतु शुभग्रहनिरीक्षिते

sarvagrahakṛtāriṣṭaṃ randhrasthānaṃ ca naśyati | śubhavarge śubhāṃśetu śubhagrahanirīkṣite

⟨Continuing:⟩ and the ariṣṭa caused by all the planets, and ⟨the evil of⟩ the 8th (randhra) place, perish. When ⟨the lagna — the noun is not expressed⟩ is in a benefic's varga, in a benefic's navāṃśa (ninth-part of a sign), and aspected by a benefic planet — ⟨continued in the next record⟩.

सर्वारिष्टविनाशः स्यात्पतियुक्तेऽथ वीक्षिते । शुभवर्गस्थिताः पापा स्त्रिषडायस्थिता यदि

sarvāriṣṭavināśaḥ syātpatiyukte'tha vīkṣite | śubhavargasthitāḥ pāpā striṣaḍāyasthitā yadi

⟨Continuing:⟩ every ariṣṭa is destroyed; ⟨so too⟩ when ⟨it is⟩ joined with its lord or aspected ⟨by him⟩. If malefics standing in benefic vargas are placed in the 3rd, the 6th or the 11th (āya) — ⟨continued in the next record⟩.

अरिष्टभङ्गमादद्युः पापदृष्टेऽथ केचन । चन्द्रस्तु पापराशिस्थः तत्स्वामिसुहृदीक्षितः

ariṣṭabhaṅgamādadyuḥ pāpadṛṣṭe'tha kecana | candrastu pāparāśisthaḥ tatsvāmisuhṛdīkṣitaḥ

⟨Continuing:⟩ some would admit the cancellation of the ariṣṭa (ariṣṭa-bhaṅga) even when ⟨the placement⟩ is aspected by malefics [our mūla now reads आदद्युः, 'they would admit', with the Grantha printing (British Library EAP918/3/9, before 1917); Iyer's 1917 print sets मादशुः, which is no Sanskrit form. What is aspected is not named; the locative pāpadṛṣṭe is singular.] But the Moon, standing in a malefic's sign and aspected by the lord of that sign ⟨or⟩ by friends (or: by a friend of that lord; the compound allows both) — ⟨continued in the next record⟩.

शिशुं प्रजातं संरक्षेत्कृपणः स्वधनं यथा । सत्कर्मकृच्छुभः पूर्णः सुवर्गस्थः शुभेक्षितः

śiśuṃ prajātaṃ saṃrakṣetkṛpaṇaḥ svadhanaṃ yathā | satkarmakṛcchubhaḥ pūrṇaḥ suvargasthaḥ śubhekṣitaḥ

⟨Continuing:⟩ protects the new-born child as a miser guards his own wealth. ⟨A Moon that⟩ does good (sat-karma-kṛt, literally 'doer of good works'), is benefic, full, standing in good vargas, and aspected by benefics — ⟨continued in the next record⟩.

शुभग्रहसमायुक्तः संपूर्णबलसंयुतः । सर्वग्रहैश्च संदृष्टः चन्द्रः स्वारिष्टनाशनः

śubhagrahasamāyuktaḥ saṃpūrṇabalasaṃyutaḥ | sarvagrahaiśca saṃdṛṣṭaḥ candraḥ svāriṣṭanāśanaḥ

⟨Continuing:⟩ joined with benefic planets, possessed of full strength, and aspected by all the planets — the Moon ⟨so placed⟩ destroys its own ariṣṭa (svāriṣṭa).

चन्द्रादित्यौ स्ववर्गस्थौ स्वोच्चादिबलसंयुतौ । सुहृदां वर्गसंयुक्तौ सौम्यानां वर्गगौ तथा

candrādityau svavargasthau svoccādibalasaṃyutau | suhṛdāṃ vargasaṃyuktau saumyānāṃ vargagau tathā

The Moon and the Sun, standing in their own vargas, possessed of strength from exaltation and the like, joined with the vargas of friends, and likewise placed in the vargas of benefics — ⟨continued in the next record⟩.

शुभग्रहयुतौ दृष्टौ न युक्तौ पापशत्रुभिः । तैर्नदृष्टौ यदि स्यातां सर्वारिष्टविनाशकृत्

śubhagrahayutau dṛṣṭau na yuktau pāpaśatrubhiḥ | tairnadṛṣṭau yadi syātāṃ sarvāriṣṭavināśakṛt

⟨Continuing:⟩ joined with benefic planets ⟨and⟩ aspected ⟨by them⟩, joined with neither malefics nor enemies, and not aspected by them — if they are so, ⟨this⟩ destroys every ariṣṭa.

अथातः संप्रवक्ष्यामि नारी जातं शुभावहम्

athātaḥ saṃpravakṣyāmi nārī jātaṃ śubhāvaham

Now, therefore, I shall fully set out the nativity of women (nārī-jāta), which brings good.

स्त्रीजातकम् ।

अथाऽत्रावसरे स्त्रीणां जातकं ब्रूमहे वयम्

athā'trāvasare strīṇāṃ jātakaṃ brūmahe vayam

Now, at this point, we speak of the nativity (jātaka) of women.

कामस्थौ शशिशुक्रौ चेत्तस्यावृद्धो भवेत्पतिः । बाल्ये वैधव्यमाप्नोति पापाः सप्तमगा यदि

kāmasthau śaśiśukrau cettasyāvṛddho bhavetpatiḥ | bālye vaidhavyamāpnoti pāpāḥ saptamagā yadi

If the Moon and Venus are in the 7th (kāma), her husband will be old. [This divides the page's tasyāvṛddho as tasyā vṛddhaḥ; the division tasya avṛddhaḥ, 'not old', would put a masculine pronoun on a woman's chart.] If malefics are in the 7th, she meets widowhood in girlhood (bālye).

नक्रकुम्भालिमेषेषु लग्ने चन्द्रेण संयुते । शुक्रेण वा युते पापदृष्टे मात्रासहासती

nakrakumbhālimeṣeṣu lagne candreṇa saṃyute | śukreṇa vā yute pāpadṛṣṭe mātrāsahāsatī

When the lagna is in Nakra (Makara, Capricorn), Kumbha (Aquarius), Ali (Scorpio) or Meṣa (Aries), joined with the Moon or joined with Venus, and aspected by a malefic, ⟨she is⟩ unchaste, along with her mother.

रन्ध्रस्थाने स्थिते क्रूरे जातावैधव्यमाप्नुयात् । अष्टमस्थानगे पापे कुटुम्बस्थे शुभग्रहे

randhrasthāne sthite krūre jātāvaidhavyamāpnuyāt | aṣṭamasthānage pāpe kuṭumbasthe śubhagrahe

With a cruel planet standing in the 8th (randhra) place, the girl born ⟨then⟩ would meet widowhood. With a malefic in the 8th house and a benefic in the 2nd (kuṭumba, 'family') — ⟨continued in the next record⟩.

याकन्या जायते सा तु भर्तुः पूर्वं मरिष्यति । वृषसिंहालिनारीषु चन्द्रे त्वल्पसुता भवेत्

yākanyā jāyate sā tu bhartuḥ pūrvaṃ mariṣyati | vṛṣasiṃhālinārīṣu candre tvalpasutā bhavet

⟨Continuing:⟩ the girl who is born ⟨then⟩ will die before her husband. With the Moon in Vṛṣa (Taurus), Siṃha (Leo), Ali (Scorpio) or Nārī (Kanyā, Virgo), she will have few sons (alpa-sutā).

सप्तमे तु भृगुक्षेत्रे कान्तस्तस्या भवेत्पतिः । बुधक्षेत्रे तु विद्वान्स्यात्गुरुक्षेत्रे गुणान्वितः

saptame tu bhṛgukṣetre kāntastasyā bhavetpatiḥ | budhakṣetre tu vidvānsyātgurukṣetre guṇānvitaḥ

If the 7th is a sign of Bhṛgu (Venus: Vṛṣa or Tulā), her husband will be handsome; if a sign of Mercury, learned; if a sign of Jupiter, virtuous.

रविक्षेत्रे त्वतिमृदुस्तस्मिन्नर्के त्यजेत्पतिः । शून्येऽस्ते दुर्बले यस्याः पापग्रहनिरीक्षिते

ravikṣetre tvatimṛdustasminnarke tyajetpatiḥ | śūnye'ste durbale yasyāḥ pāpagrahanirīkṣite

If ⟨the 7th is⟩ the Sun's sign, ⟨the husband is⟩ very gentle; if the Sun is in it, the husband will abandon ⟨her⟩. ⟨The woman⟩ whose 7th (asta) is empty, weak and aspected by malefic planets — ⟨continued in the next record⟩.

सौम्यग्रहदृशा हीने भर्ता कापुरुषो भवेत् । वन्ध्या वा दुर्भगा वापि स्याच्च नित्यंप्रवासिनी

saumyagrahadṛśā hīne bhartā kāpuruṣo bhavet | vandhyā vā durbhagā vāpi syācca nityaṃpravāsinī

⟨Continuing:⟩ and without any benefic's aspect — her husband will be a contemptible man (kāpuruṣa); or she will be barren, or else unloved (durbhagā), and always living away from home. [Our mūla now reads vāpi, 'or else', as Iyer's print sets it (clear on the AES copy) and as the Grantha print sets it; the earlier cāpi, 'and also', rested on a worn sort in the Kerala copy.]

सप्तमश्चरराशिश्चेत्तदीशेचरभांशके । भर्ता प्रवासशीलः स्यात्स्थिरभे स्वगृहे वसेत्

saptamaścararāśiścettadīśecarabhāṃśake | bhartā pravāsaśīlaḥ syātsthirabhe svagṛhe vaset

If the 7th is a movable sign and its lord is in a movable navāṃśa (ninth-part of a sign), the husband will be given to living abroad; if ⟨they are⟩ in a fixed sign, he will stay in his own home. [Our mūla now reads pravāsaśīlaḥ, 'given to living abroad'; the earlier pravāma, which is not a word, has been corrected.]

अस्तगेऽर्केऽरिभिर्दृष्टे भर्त्रोत्सृष्टा च सा भवेत् । सप्तमस्थे कुजे तद्वत् बाल्ये सा विधवा भवेत्

astage'rke'ribhirdṛṣṭe bhartrotsṛṣṭā ca sā bhavet | saptamasthe kuje tadvat bālye sā vidhavā bhavet

If the Sun is in the 7th (asta) and aspected by enemies, she will be cast off by her husband. Likewise, with Mars in the 7th, she becomes a widow in girlhood (bālye). ['Likewise' may carry over 'aspected by enemies'; the text does not say.]

मन्दे सप्तमराशिस्थे तथा शत्रुनिरीक्षिते । कन्या तु विधवा भूत्वा जरामपि च गच्छति

mande saptamarāśisthe tathā śatrunirīkṣite | kanyā tu vidhavā bhūtvā jarāmapi ca gacchati

With Saturn (Manda) in the 7th sign and also aspected by enemies, the girl becomes a widow and also lives on into old age.

द्यूनेशुभाशुभैर्युक्ते परभर्तृरता भवेत् । अस्तगावारमन्दौ चेत्पापर्क्षेविधवा भवेत्

dyūneśubhāśubhairyukte parabhartṛratā bhavet | astagāvāramandau cetpāparkṣevidhavā bhavet

If the 7th (dyūna) is joined with both benefics and malefics, she will be attached to another husband (para-bhartṛ-ratā). If Mars (Āra) and Saturn are in the 7th (asta), in a malefic's sign, she will be a widow.

बलहीनेऽस्तगेपापे सौम्यग्रहनिरीक्षिते । भर्त्रा विसृज्यते नारी नीचारिस्थे तु वैरिणी

balahīne'stagepāpe saumyagrahanirīkṣite | bhartrā visṛjyate nārī nīcāristhe tu vairiṇī

With a weak malefic in the 7th, aspected by a benefic planet, the woman is cast off by her husband; but ⟨if that malefic is⟩ in its debilitation or in an enemy's sign, she ⟨becomes his⟩ enemy (vairiṇī).

अन्योन्यांशे सितारौ चेज्जारसक्ता वधूर्भवेत् । तथैव सप्तमे चन्द्रे दुश्चरेत्पतिनासह

anyonyāṃśe sitārau cejjārasaktā vadhūrbhavet | tathaiva saptame candre duścaretpatināsaha

If Venus (Sita) and Mars (Āra) are in each other's aṃśa (anyonyāṃśe), the bride will be attached to a paramour. [The press prints anyonyaṃ śodhitārau, which does not construe; our mūla now reads anyonyāṃśe sitārau, as Garga's verse quoted in the Horāratna has it. The parallel verse in the Bṛhat Jātaka (our ch24 v9) also speaks of Venus and Mars in each other's navāṃśa.] Likewise, with the Moon in the 7th, she will go astray together with her husband (patinā saha; the parallel verse has 'with her husband's consent').

मन्दारर्क्षे विलग्नस्थे शनिशुक्रौ यदा तदा । वन्ध्या भवति सा नारी पञ्चमे पापदृग्युते

mandārarkṣe vilagnasthe śaniśukrau yadā tadā | vandhyā bhavati sā nārī pañcame pāpadṛgyute

When Saturn and Venus stand in the lagna, it being a sign of Saturn (Manda) or Mars (Āra), and the 5th is aspected by a malefic (pāpa-dṛg-yute, 'possessed of a malefic's glance'), then that woman is barren. [Our mūla now reads mandārarkṣe vilagnasthe … yadā tadā, as the Grantha print sets it and as Horāsāra 25.34 reads. Iyer's print sets mandārārkendulagnasthe … yadā bhavet ('standing in a lagna of Saturn, Mars, the Sun or the Moon … when it is'), whose locative agrees with no noun and whose singular verb stands beside the dual 'Saturn and Venus'. The parallels name the Moon (śaśi) with Venus, where both prints of this book name Saturn (śani).]

चारुश्रोणीप्रियाभर्तुः नानाभोगसुखान्विता । अस्तेऽर्के स्वांशके चर्क्षे भर्ता रतिपरो मृदुः

cāruśroṇīpriyābhartuḥ nānābhogasukhānvitā | aste'rke svāṃśake carkṣe bhartā ratiparo mṛduḥ

⟨She is⟩ lovely-hipped, dear to her husband, and endowed with many enjoyments and comforts. [This record states no condition for that result.] If the Sun is in the 7th (asta), in its own navāṃśa and ⟨own⟩ sign, the husband is devoted to love-making and gentle.

चन्द्रेऽस्तेस्वांशके चर्क्षे दुश्चरित्रो विशांपतिः । भौमेऽस्ते स्वांशके चर्क्षे स्त्रीलोलो निर्धनः पतिः

candre'stesvāṃśake carkṣe duścaritro viśāṃpatiḥ | bhaume'ste svāṃśake carkṣe strīlolo nirdhanaḥ patiḥ

If the Moon is in the 7th, in its own navāṃśa and ⟨own⟩ sign, the husband is a ruler of men (viśāṃpati) of bad conduct. If Mars is in the 7th, in its own navāṃśa and ⟨own⟩ sign, the husband is a womaniser and poor.

सौम्येऽस्ते स्वांशके चर्क्षे गुणवान्धनवान्वशी । जीवेऽस्ते स्वांशके चर्क्षे गुणधीर्धनवान्पतिः

saumye'ste svāṃśake carkṣe guṇavāndhanavānvaśī | jīve'ste svāṃśake carkṣe guṇadhīrdhanavānpatiḥ

If Mercury (Saumya) is in the 7th, in its own navāṃśa and ⟨own⟩ sign, ⟨the husband is⟩ virtuous, wealthy and self-controlled. If Jupiter is in the 7th, in its own navāṃśa and ⟨own⟩ sign, the husband has a mind set on virtue (guṇa-dhī) and is wealthy. [In the Jupiter line our mūla now reads aste, 'in the 7th', as the neighbouring lines do; the earlier asthe, which is not a word, has been corrected.]

शुक्रेऽस्ते स्वांशके चर्क्षे कान्तश्च धनधान्यवान् । मन्देऽस्ते स्वांशके चर्क्षे वृद्धो मूर्खो भवेत्पतिः

śukre'ste svāṃśake carkṣe kāntaśca dhanadhānyavān | mande'ste svāṃśake carkṣe vṛddho mūrkho bhavetpatiḥ

If Venus is in the 7th, in its own navāṃśa and ⟨own⟩ sign, ⟨the husband is⟩ handsome and rich in wealth and grain. If Saturn (Manda) is in the 7th, in its own navāṃśa and ⟨own⟩ sign, the husband will be old and foolish.

एवं सप्तमराशिस्थ ग्रहैःस्त्रीणां फलं वदेत् । सौम्यक्षेत्रोदये चन्द्रे सार्धं शुक्रेण संस्थिते

evaṃ saptamarāśistha grahaiḥstrīṇāṃ phalaṃ vadet | saumyakṣetrodaye candre sārdhaṃ śukreṇa saṃsthite

In this way one should declare the results for women from the planets standing in the 7th sign. When the lagna is a benefic's sign (saumya-kṣetra-udaya) and the Moon stands ⟨there⟩ together with Venus — ⟨continued in the next record⟩. [Our mūla now reads sārdham, 'together with', as the Grantha print sets it; Iyer's print sets sārthaṃ.]

सुखान्विता पतिद्वेष्ट्री नित्यं च स्वैरचारिणी । चन्द्रज्ञौ यदि लग्नस्थौ कुलाढ्या सुखभोगिनी

sukhānvitā patidveṣṭrī nityaṃ ca svairacāriṇī | candrajñau yadi lagnasthau kulāḍhyā sukhabhoginī

⟨Continuing:⟩ she is endowed with comforts, hates her husband, and is always wanton (svaira-cāriṇī, 'moving about at her own will'). If the Moon and Mercury (jña) are in the lagna, she will be rich in family (kula-āḍhyā) and will enjoy comforts.

शुक्रज्ञौ यदि लग्नस्थौ सुभगार्थकुलान्विता । चान्द्रिचन्द्रसितालग्ने बहुसौख्यसुखान्विता

śukrajñau yadi lagnasthau subhagārthakulānvitā | cāndricandrasitālagne bahusaukhyasukhānvitā

If Venus and Mercury are in the lagna, she is lovely (subhagā) and possessed of wealth and family. If Mercury (Cāndri, 'son of the Moon'), the Moon and Venus (Sita) are in the lagna, she is endowed with much comfort and happiness.

जीवे लग्नेऽतिसंपन्ना पुत्रमित्रसुखैर्युता । निधने स्वांशके पापे तद्दशायां मृतिर्ध्रुवम्

jīve lagne'tisaṃpannā putramitrasukhairyutā | nidhane svāṃśake pāpe taddaśāyāṃ mṛtirdhruvam

With Jupiter in the lagna she is very prosperous, endowed with sons, friends and happiness. With a malefic in the 8th (nidhana) in its own navāṃśa, death is certain in its daśā (planetary period). [Whose death is not stated. 'Friends' (mitra) is the word the sense requires; the plate reader could not confirm that letter on the ink.]

क्षेत्रोच्चसंस्थिता लग्ने त्वशुभाश्च शुभप्रदाः । धनुः कर्की झषे पापे भर्तृपुत्रादिदुःखिता

kṣetroccasaṃsthitā lagne tvaśubhāśca śubhapradāḥ | dhanuḥ karkī jhaṣe pāpe bhartṛputrādiduḥkhitā

Even malefics, placed in the lagna in their own sign or exaltation, give good ⟨results⟩. With a malefic in Dhanus (Sagittarius), Karkaṭa (Cancer) or Jhaṣa (Mīna, Pisces) — ⟨as the lagna, to judge from the first half⟩ — she suffers grief through her husband, sons and others.

लग्नस्थाष्टमभाग्यस्थैः पापैर्दुःखफलान्विता । सौम्यग्रहैरसम्मिश्रैः सर्वदा क्लेशमाप्नुयात्

lagnasthāṣṭamabhāgyasthaiḥ pāpairduḥkhaphalānvitā | saumyagrahairasammiśraiḥ sarvadā kleśamāpnuyāt

With malefics in the lagna, the 8th and the 9th (bhāgya), she meets with sorrowful results; ⟨and with those malefics⟩ unmixed with benefic planets, she will always suffer affliction.

भाग्यस्थानस्थितैः सौम्यैः सपापेऽस्तेऽष्टमेऽपि वा । भर्तृपुत्रसुखैः सार्धं दीर्घकालञ्च जीवति

bhāgyasthānasthitaiḥ saumyaiḥ sapāpe'ste'ṣṭame'pi vā | bhartṛputrasukhaiḥ sārdhaṃ dīrghakālañca jīvati

With benefics standing in the 9th (bhāgya) place, even if the 7th (asta) or the 8th holds a malefic, she lives long, together with the happiness of husband and sons. [Our mūla now reads sārdham, 'together with', as the Grantha print and Horāsāra 25.47½ read; Iyer's print sets sārthaṃ.]

स्त्रीणां त्रिंशांशजातानां फलं वक्ष्ये यथाक्रमम् । भौमक्षेत्रे तु भौमांशे जाता दुष्टा मृतप्रजा

strīṇāṃ triṃśāṃśajātānāṃ phalaṃ vakṣye yathākramam | bhaumakṣetre tu bhaumāṃśe jātā duṣṭā mṛtaprajā

I shall state in order the results for women born in the triṃśāṃśa divisions (the thirtieth-parts of a sign). [The planets named in what follows (Mars, Saturn, Jupiter, Mercury, Venus) are the lords of the triṃśāṃśa. Iyer's print sets tryaṃśāṃśa here and in 185; our mūla reads triṃśāṃśa with the Grantha print and with Iyer's own English ('Thrimsamsa'). Whether the lagna or the Moon is meant to stand in the sign is not stated.] ⟨A woman⟩ born in a sign of Mars, in Mars's aṃśa, is wicked (duṣṭā), and her children die (mṛta-prajā).

मन्दांशे दुश्चरित्रा स्यात्जीवांशेऽर्थसुतान्विता । सौम्यांशे दुश्चरित्रास्याच्छुक्रांशे जारभोगिनी

mandāṃśe duścaritrā syātjīvāṃśe'rthasutānvitā | saumyāṃśe duścaritrāsyācchukrāṃśe jārabhoginī

⟨In a sign of Mars:⟩ in Saturn's aṃśa she will be of bad conduct; in Jupiter's aṃśa, possessed of wealth and sons; in Mercury's (Saumya's) aṃśa, of bad conduct; in Venus's aṃśa, one who enjoys paramours. [The page gives 'of bad conduct' for both Saturn's and Mercury's aṃśa.]

शुक्रक्षेत्रे तु भौमांशेजारासक्ताल्पपुत्रिणी । मन्दे मृतप्रजा वेश्या जैवे साध्वी पतिव्रता

śukrakṣetre tu bhaumāṃśejārāsaktālpaputriṇī | mande mṛtaprajā veśyā jaive sādhvī pativratā

In a sign of Venus: in Mars's aṃśa, attached to paramours, with few sons; in Saturn's ⟨aṃśa⟩, her children die, ⟨and she is⟩ a prostitute (veśyā); in Jupiter's (jaiva) ⟨aṃśa⟩, virtuous and devoted to her husband (pativratā).

ज्ञांशे गुणाढ्या शुक्रांशे धनवद्भोगसंयुता । चन्द्रक्षेत्रे तु भौमांशेस्वच्छन्दा नष्टपुत्रिका

jñāṃśe guṇāḍhyā śukrāṃśe dhanavadbhogasaṃyutā | candrakṣetre tu bhaumāṃśesvacchandā naṣṭaputrikā

⟨In a sign of Venus:⟩ in Mercury's (jña's) aṃśa, rich in virtues; in Venus's aṃśa, wealthy and endowed with enjoyments (dhanavad-bhoga-saṃyutā). In a sign of the Moon: in Mars's aṃśa, self-willed (svacchandā) and one who loses her sons (naṣṭa-putrikā).

मान्दे विदेशगा वेश्या जीवेराजानुभोगिनी । सौम्यांशे शिल्पिनीवश्या शुक्रे वेश्याल्पपुत्रिका

mānde videśagā veśyā jīverājānubhoginī | saumyāṃśe śilpinīvaśyā śukre veśyālpaputrikā

⟨In a sign of the Moon:⟩ in Saturn's (mānda) ⟨aṃśa⟩, a prostitute who goes to foreign lands; in Jupiter's, one who shares the pleasures of a king (rājānubhoginī); in Mercury's aṃśa, skilled in crafts and compliant; in Venus's, a prostitute with few sons. [mānda, 'of Manda (Saturn)', is a regular derived form, like jaiva, 'of Jupiter', in 178. Iyer's print sets vaśyāṃ, an accusative that agrees with nothing in the line; our mūla reads vaśyā, 'compliant', the ending the Grantha print sets.]

सूर्यक्षेत्रे तु भौमांशे दुष्टा वन्ध्या सितांशके । जीवे नृपवधूः सौम्ये पुंश्चेष्टागम्यगा सिते

sūryakṣetre tu bhaumāṃśe duṣṭā vandhyā sitāṃśake | jīve nṛpavadhūḥ saumye puṃśceṣṭāgamyagā site

In a sign of the Sun: in Mars's aṃśa, wicked; in Saturn's (Asita, 'the dark one') aṃśa, barren; in Jupiter's, a king's wife; in Mercury's (Saumya's), of masculine behaviour (puṃś-ceṣṭā); in Venus's (Sita's), one who goes to men she must not approach (agamya-gā). [The page prints vandhyā sitāṃśake. Because ā + a merge into ā in sandhi, it can be divided vandhyā 'sitāṃśake, 'in the aṃśa of Asita (Saturn)'; the order Mars, Saturn, Jupiter, Mercury, Venus kept in every other sign of this passage requires that. Read as sitāṃśake, it would name Venus twice.]

जीवक्षेत्रे तु भौमांशे सद्गुणा च पतिप्रिया । मन्दांशेत्वल्पसन्तोषा जीवांशे सद्गुणासती

jīvakṣetre tu bhaumāṃśe sadguṇā ca patipriyā | mandāṃśetvalpasantoṣā jīvāṃśe sadguṇāsatī

In a sign of Jupiter: in Mars's aṃśa, of good qualities and dear to her husband; in Saturn's aṃśa, of little contentment (alpa-santoṣā; or: content with little); in Jupiter's aṃśa, of good qualities and chaste (satī). [The page runs sadguṇāsatī together; it could also be divided sadguṇā asatī, 'unchaste', which sits ill with 'of good qualities' and with Jupiter's aṃśa in Jupiter's own sign.]

सौम्ये विदग्धानाचारा शुक्रांशेतु पतिव्रता । मन्दक्षेत्रे तु भौमांशे मृतपुत्रा यमांशके

saumye vidagdhānācārā śukrāṃśetu pativratā | mandakṣetre tu bhaumāṃśe mṛtaputrā yamāṃśake

⟨In a sign of Jupiter:⟩ in Mercury's ⟨aṃśa⟩, clever but without proper conduct (vidagdhā anācārā); in Venus's aṃśa, devoted to her husband (pativratā). In a sign of Saturn: in Mars's aṃśa, her sons die; in Yama's (Saturn's) aṃśa — ⟨the result follows in the next record⟩.

नीचाचाराथ जीवांशे पतिसक्ता बुधांशके । दुश्चरित्राच शुक्रांशे वन्ध्या चाचार वर्जिता

nīcācārātha jīvāṃśe patisaktā budhāṃśake | duścaritrāca śukrāṃśe vandhyā cācāra varjitā

⟨In Saturn's aṃśa, continuing from the previous record:⟩ of base conduct; then, in Jupiter's aṃśa, attached to her husband; in Mercury's aṃśa, of bad conduct; and in Venus's aṃśa, barren and devoid of proper conduct.

एवंत्रिंशांशकफलं कन्यकानां समीरितम् । वैधव्यमष्टमाच्चिन्त्यं सुभर्तृत्वं सुखं स्मरात् । सौन्दर्यं चिन्तयेल्लग्नान्नवमात्पुत्रसंपदम्

evaṃtriṃśāṃśakaphalaṃ kanyakānāṃ samīritam | vaidhavyamaṣṭamāccintyaṃ subhartṛtvaṃ sukhaṃ smarāt | saundaryaṃ cintayellagnānnavamātputrasaṃpadam

Thus the results of the triṃśāṃśa (thirtieth-part of a sign) for girls have been declared. Widowhood is to be judged from the 8th; a good husband and happiness from the 7th (smara); beauty should be judged from the lagna; and wealth in sons from the 9th.

तृतीयोऽध्यायः ॥ पञ्चायुधधारणम् ।

जन्मतः पञ्चमीं तारां याते चन्द्रे शिशुं पिता । भूषयेद्भूषणैः सर्वैः पञ्चायुधसमन्वितैः

janmataḥ pañcamīṃ tārāṃ yāte candre śiśuṃ pitā | bhūṣayedbhūṣaṇaiḥ sarvaiḥ pañcāyudhasamanvitaiḥ

When the Moon has gone to the fifth tārā (the fifth nakṣatra counted from the birth nakṣatra), the father should adorn the infant with all ornaments, together with the pañcāyudha ⟨the amulet of five weapons⟩.

विशेषात्कन्यकायाश्च कर्तव्यं मङ्गलायुषे । जननात्सप्तमे चाह्नि मृत्युरायाति हिंसकः

viśeṣātkanyakāyāśca kartavyaṃ maṅgalāyuṣe | jananātsaptame cāhni mṛtyurāyāti hiṃsakaḥ

It must be done especially for a girl, for her welfare and long life. On the seventh day after birth, Death comes as a slayer.

तद्दिने चैव रक्षेयं कर्तव्यायुष्यवृद्धये । सायाह्ने पूजयित्वा तु स्वंदेवं बहुदक्षिणैः

taddine caiva rakṣeyaṃ kartavyāyuṣyavṛddhaye | sāyāhne pūjayitvā tu svaṃdevaṃ bahudakṣiṇaiḥ

On that day this protection must be performed, for the increase of life. In the evening, having worshipped one's own deity with ample gifts (dakṣiṇā) ⟨the sentence continues in the next verse⟩. [Our mūla now reads चैव ('and indeed'); the earlier चैत्र ('Caitra'), which gives no sense here, has been corrected.]

यमंमुसलहस्तञ्च ताडयन्तं कवाटके । प्रोत्साद्य वैदिकैर्मन्त्रैः तालपत्रैः सकण्टकैः

yamaṃmusalahastañca tāḍayantaṃ kavāṭake | protsādya vaidikairmantraiḥ tālapatraiḥ sakaṇṭakaiḥ

⟨continuing:⟩ Yama, club in hand, striking at the door: having driven him off with Vedic mantras and with thorny palm leaves ⟨the sentence continues⟩. [The page reads प्रोत्साद्य, 'having driven off'; the plate reader notes the conjunct could be ह्य, which would give प्रोत्साह्य, 'having urged on', and would reverse the sense.]

गृहाद्बहिः प्रतिष्ठाप्य पूर्णकुम्भं सकण्टकम् । ताडयेत्तालपत्राद्यैः गोघण्टादींश्च शब्दयेत्

gṛhādbahiḥ pratiṣṭhāpya pūrṇakumbhaṃ sakaṇṭakam | tāḍayettālapatrādyaiḥ goghaṇṭādīṃśca śabdayet

Having set up outside the house a full pot with thorns, one should beat ⟨it⟩ with palm leaves and the like, and make cow-bells and the like ring. [Our mūla read ग्रहाद्बहिः until 2026-09-23, when it was corrected to गृहाद्बहिः: “outside the planet” is impossible in this rite, गृहाद्बहिः is the collocation our corpus carries at Daivajña Vallabha 9.3 and Praśna Mārga 29.11, and the AES 1982 read of the same setting gives गृहाद्. The rendering itself is unchanged.]

एवं कृते भवेत्तस्य यमबाधानिवारणम्

evaṃ kṛte bhavettasya yamabādhānivāraṇam

When this is done, the affliction from Yama is warded off for him.

नामकरणम् ॥

अतः परं प्रवक्ष्यामि नामकर्मविधिं शिशोः

ataḥ paraṃ pravakṣyāmi nāmakarmavidhiṃ śiśoḥ

Next I shall set out the rite of naming (nāmakarma) the infant.

जन्मर्क्षे द्वादशाहे वा दशाहे वा विशेषतः । षोडशेऽहनि वा कुर्यान्नामकर्म शुभक्रियाम्

janmarkṣe dvādaśāhe vā daśāhe vā viśeṣataḥ | ṣoḍaśe'hani vā kuryānnāmakarma śubhakriyām

One should perform the naming, an auspicious rite, on the birth nakṣatra, or on the twelfth day, or especially on the tenth day, or on the sixteenth day.

तदलाभे सुनक्षत्रे शुभांशे शोभने तिथौ । सुलग्ने सुमुहूर्ते च कुर्यादेवमिति श्रुतिः

tadalābhe sunakṣatre śubhāṃśe śobhane tithau | sulagne sumuhūrte ca kuryādevamiti śrutiḥ

Failing that, ⟨do it⟩ on a good nakṣatra, in an auspicious aṃśa (navāṃśa, the ninth-part of a sign), on an auspicious tithi (lunar day), in a good lagna (rising sign) and a good muhūrta: so says the śruti.

उत्तरारेवतीरौद्रपुष्यहस्ताश्विवारुणाः । श्रोणादित्यौ च मैत्रं च स्वाती मृगशिरास्तथा

uttarārevatīraudrapuṣyahastāśvivāruṇāḥ | śroṇādityau ca maitraṃ ca svātī mṛgaśirāstathā

Uttarā (the compound does not say whether one Uttarā or all three are meant), Revatī, Raudra (Ārdrā), Puṣya, Hasta, Aśvinī, Vāruṇa (Śatabhiṣaj), Śroṇā (Śravaṇa), Āditya (Punarvasu), Maitra (Anurādhā), Svātī, and likewise Mṛgaśiras ⟨the list continues in the next verse⟩.

प्राजापत्यं धनिष्ठा च प्रशस्ता नामकर्मणि । छिद्रा च पर्वनवमी वर्ज्याः शेषाः शुभावहाः

prājāpatyaṃ dhaniṣṭhā ca praśastā nāmakarmaṇi | chidrā ca parvanavamī varjyāḥ śeṣāḥ śubhāvahāḥ

Prājāpatya (Rohiṇī) and Dhaniṣṭhā ⟨all these⟩ are commended for naming. The chidrā ('gap') tithis, the parva (junction) days and the navamī (ninth tithi) are to be avoided; the rest bring good.

शकुनादीनि विष्टिं च नामकर्मणि वर्जयेत् । बुधेन्दुसितजीवानामंशकेषु शुभोदये

śakunādīni viṣṭiṃ ca nāmakarmaṇi varjayet | budhendusitajīvānāmaṃśakeṣu śubhodaye

In naming one should avoid Śakuni and the others ⟨the fixed karaṇas⟩, and viṣṭi (bhadrā). In the aṃśas of Mercury, the Moon, Venus and Jupiter, with a benefic rising ⟨the sentence continues in the next verse⟩.

द्रेक्काणकालहोरायां नामकर्मप्रशस्यते । शेषास्तु वर्ज्या दिवसा नैधनस्था ग्रहास्तथा

drekkāṇakālahorāyāṃ nāmakarmapraśasyate | śeṣāstu varjyā divasā naidhanasthā grahāstathā

⟨continuing:⟩ and in their drekkāṇa (third-part of a sign) and kāla-horā (planetary hour), naming is commended. The other ⟨week⟩days are to be avoided, and likewise grahas standing in the 8th (naidhana).

स्थिरराशौ प्रशस्तं स्यादुभये तु शुभैर्युते । पूर्वाह्ने वाथ मध्याह्ने कुर्यान्नाम विचक्षणः

sthirarāśau praśastaṃ syādubhaye tu śubhairyute | pūrvāhne vātha madhyāhne kuryānnāma vicakṣaṇaḥ

It is commended in a fixed sign (sthira rāśi); in a dual sign (ubhaya) only when it is joined by benefics. The wise man should do the naming in the forenoon or at midday.

अपराह्नेऽर्धरात्रौ च सन्ध्ययोश्च विवर्जयेत् । नामकर्म च कुर्वीत दैवपित्रादिनामतः

aparāhne'rdharātrau ca sandhyayośca vivarjayet | nāmakarma ca kurvīta daivapitrādināmataḥ

One should avoid the afternoon, midnight and the two twilights (sandhyā). And one should make the name from the names of gods, ancestors and the like.

यज्ञादिभिर्विशेषाख्यान्धारयेद्राजभिस्तथा । देवालयगजाश्वानां वृक्षाणां वापिकूपयोः

yajñādibhirviśeṣākhyāndhārayedrājabhistathā | devālayagajāśvānāṃ vṛkṣāṇāṃ vāpikūpayoḥ

One should give names marked by sacrifices (yajña) and the like, and likewise by kings. ⟨The naming⟩ of temples, elephants and horses, of trees, of tanks and wells ⟨the list continues⟩. [The first half is terse, and its exact sense is uncertain.]

सर्वोपकरणानां च छिन्नानां योषितां नृणाम् । काव्यादीनां कवीनां च पश्वादीनां विशेषतः

sarvopakaraṇānāṃ ca chinnānāṃ yoṣitāṃ nṛṇām | kāvyādīnāṃ kavīnāṃ ca paśvādīnāṃ viśeṣataḥ

of all implements, of things cut (chinna; the sense of this word here is unclear), of women and men, of poems and the like, of poets, and especially of animals and the like ⟨the list continues⟩. [Our mūla now reads कवीनां, 'of poets'.]

राजप्रसादसंज्ञानां नामकर्म वदिष्यते । केंद्रत्रिकोणगे जीवे पापेष्वन्यतरो भवे

rājaprasādasaṃjñānāṃ nāmakarma vadiṣyate | keṃdratrikoṇage jīve pāpeṣvanyataro bhave

and of those that bear the name of a royal favour (rāja-prasāda): the naming ⟨of all these⟩ is to be declared ⟨by this rule⟩. When Jupiter is in a kendra (angle) or a trikoṇa (trine), and one of the malefics is in the 11th (bhava) ⟨the yoga continues in the next verse⟩.

केन्द्रे शुभांशके सौम्ये योगोऽयं नाम्नि शोभनः । भवे शुक्रेऽथवा क्रूर केन्द्रे शीतकरे गुरौ

kendre śubhāṃśake saumye yogo'yaṃ nāmni śobhanaḥ | bhave śukre'thavā krūra kendre śītakare gurau

⟨continuing:⟩ and a benefic is in a kendra in a benefic aṃśa, this yoga is auspicious for naming. With Venus, or a malefic, in the 11th (bhava), and the Moon and Jupiter in a kendra ⟨the second yoga continues in the next verse⟩. [The page prints क्रूर without a case ending; it is read as क्रूरे, 'a malefic ⟨in the 11th⟩'.]

सिते पक्षे शुभो योगःसंमतो नामकर्मणि । विक्रमे क्रूरसंयुक्ते व्यये युक्ते शुभोदये

site pakṣe śubho yogaḥsaṃmato nāmakarmaṇi | vikrame krūrasaṃyukte vyaye yukte śubhodaye

⟨continuing:⟩ in the bright fortnight, the yoga is auspicious and approved for naming. With the 3rd (vikrama) joined by a malefic, the 12th (vyaya) occupied ⟨the text does not say by what⟩, and a benefic rising ⟨the third yoga continues in the next verse⟩.

शुभकर्मरते चन्द्रे योगो नामनि शोभनः

śubhakarmarate candre yogo nāmani śobhanaḥ

⟨continuing:⟩ and the Moon occupying the auspicious 10th (karma), the yoga is auspicious for naming. [Reading karma as the 10th house is ours; the compound śubha-karma-rate can also mean simply 'intent on good works'.]

खट्वारोहणम् ।

खट्वारोहश्च कर्तव्यो दशमे द्वादशेऽह्नि वा

khaṭvārohaśca kartavyo daśame dvādaśe'hni vā

Placing ⟨the infant⟩ in the cradle (khaṭvārohaṇa) should be done on the tenth or the twelfth day,

षोडशे दिवसे वापि द्वात्रिंशद्दिवसे तथा

ṣoḍaśe divase vāpi dvātriṃśaddivase tathā

or on the sixteenth day, and likewise on the thirty-second day.

दुग्धपानम् ।

एकत्रिंशदिने विद्वान्पयः शंखेन पाययेत्

ekatriṃśadine vidvānpayaḥ śaṃkhena pāyayet

On the thirty-first day the learned man should make ⟨the infant⟩ drink milk from a conch.

तदलाभे च कर्मर्क्षे पयः पानं विधीयते । उत्तरात्रयहस्ताश्च त्वाष्ट्रवैष्णववासवाः

tadalābhe ca karmarkṣe payaḥ pānaṃ vidhīyate | uttarātrayahastāśca tvāṣṭravaiṣṇavavāsavāḥ

Failing that, the milk-drinking is prescribed on the karma nakṣatra (the 10th nakṣatra counted from the birth nakṣatra). The three Uttarās, Hasta, Tvāṣṭra (Citrā), Vaiṣṇava (Śravaṇa), Vāsava (Dhaniṣṭhā) ⟨the list continues in the next verse⟩. [Our mūla now reads त्वाष्ट्रवैष्णव, which the sense wants; the earlier त्वाष्ट्रवष्णैव has been corrected.]

पौष्णाश्विन्यौ मघास्वातिवारुणादितिजीवभम् । रोहिण्यैन्दवमैत्राणि दुग्धपाने शुभानि तु

pauṣṇāśvinyau maghāsvātivāruṇāditijīvabham | rohiṇyaindavamaitrāṇi dugdhapāne śubhāni tu

Pauṣṇa (Revatī) and Aśvinī, Maghā, Svātī, Vāruṇa (Śatabhiṣaj), Aditi (Punarvasu), Jīvabha ('Jupiter's asterism', Puṣya), Rohiṇī, Aindava (Mṛgaśiras) and Maitra (Anurādhā) are auspicious for milk-drinking. [Our mūla now reads मघास्वाति, Svātī; the earlier खाति, which is no nakṣatra name, has been corrected. It also reads जीवभम्, as the Grantha print sets it; Iyer's print sets जीवनम्, which names no nakṣatra.]

रिक्ताषष्ठ्यष्टमीदर्शा वर्ज्या विष्टिस्थिराणि च । अधोमुखानि वर्ज्यानि मीनाजालिगृहाणि च

riktāṣaṣṭhyaṣṭamīdarśā varjyā viṣṭisthirāṇi ca | adhomukhāni varjyāni mīnājāligṛhāṇi ca

The riktā tithis (4th, 9th, 14th), the 6th, the 8th and the new-moon day (darśa) are to be avoided, and viṣṭi (bhadrā) and the fixed ⟨karaṇas⟩; the downward-facing (adhomukha) ⟨nakṣatras⟩ are to be avoided, and the signs Pisces, Aries (aja) and Scorpio (ali). [Our mūla now reads विष्टि, as the Grantha print sets it and as Iyer's English renders it; Iyer's print sets वृष्टि, 'rain'. It also reads गृहाणि, 'houses, signs'.]

गुरुशुक्रबुधेन्दूनां वारवर्गोदयेक्षणाः । दुग्धपाने शुभाः प्रोक्ता सर्वे खस्था विनाशदाः

guruśukrabudhendūnāṃ vāravargodayekṣaṇāḥ | dugdhapāne śubhāḥ proktā sarve khasthā vināśadāḥ

The weekdays, vargas (divisions), risings and aspects of Jupiter, Venus, Mercury and the Moon are declared auspicious for milk-drinking; all ⟨grahas⟩ standing in the 10th (kha) give ruin. [The plate reader notes खस्था could be स्वस्था, 'well placed', which would reverse the rule; the page's glyph matches ख.]

पूर्वाह्णे वाथ मध्याह्ने कुर्याद्रात्रिं विवर्जयेत्

pūrvāhṇe vātha madhyāhne kuryādrātriṃ vivarjayet

One should do it in the forenoon or at midday, and avoid the night.

उपनिष्क्रामणम् ।

तृतीये च शिशोः कुर्यान्मासि सूर्यस्य दर्शनम्

tṛtīye ca śiśoḥ kuryānmāsi sūryasya darśanam

In the third month one should show the infant the Sun (sūrya-darśana).

चतुर्थे मासि कर्तव्यं गोऽश्वचन्द्रस्य दर्शनम् । उपनिष्क्रमणं कुर्याच्चतुर्थे मासि सावने

caturthe māsi kartavyaṃ go'śvacandrasya darśanam | upaniṣkramaṇaṃ kuryāccaturthe māsi sāvane

In the fourth month the showing of a cow, a horse and the Moon should be performed. One should do the going-out (upaniṣkramaṇa) in the fourth sāvana month (a civil month of thirty days).

उपनिष्क्रमणं नाम गृहात्प्रथमनिर्गमम् । अकृतायां क्रियायां स्यादायुःश्रीनाशनं शिशोः

upaniṣkramaṇaṃ nāma gṛhātprathamanirgamam | akṛtāyāṃ kriyāyāṃ syādāyuḥśrīnāśanaṃ śiśoḥ

Upaniṣkramaṇa means the first going-out from the house. If this rite is not done, the infant's life and fortune are destroyed. [Our mūla now reads गृहात्, 'from the house'.]

कृते संपद्विवृद्धिः स्यादायुर्वर्धनमेव च । अलंकृत्य शिशुं सम्यगभ्यर्च्य च शुभाक्षतैः

kṛte saṃpadvivṛddhiḥ syādāyurvardhanameva ca | alaṃkṛtya śiśuṃ samyagabhyarcya ca śubhākṣataiḥ

When it is done, wealth increases and life is lengthened. Having adorned the infant well and worshipped ⟨him⟩ with auspicious unbroken rice (akṣata) ⟨the sentence continues in the next verse⟩.

स्वस्तिवाच्य समारूढवाहनो भवनाद्व्रजेत् । मातुलो वाचयेदेनं निर्वाह्य च शिशुं स्वयम्

svastivācya samārūḍhavāhano bhavanādvrajet | mātulo vācayedenaṃ nirvāhya ca śiśuṃ svayam

⟨continuing:⟩ having had the svasti blessing recited, ⟨the father⟩, mounted on a conveyance, should go out from the house. The maternal uncle should have ⟨blessings⟩ recited over him and himself carry the infant out. [vācayed enam, literally 'should make him speak', is terse; its exact sense is uncertain.]

अलंकृत्य यथाशक्ति श्रीरायुस्त्वां भजत्विह । शिशुना सह मित्राणि निर्गच्छेयुर्गृहात्ततः

alaṃkṛtya yathāśakti śrīrāyustvāṃ bhajatviha | śiśunā saha mitrāṇi nirgaccheyurgṛhāttataḥ

Having adorned ⟨him⟩ as far as means allow, ⟨saying⟩ 'May fortune and long life attend you here', the friends should then go out of the house together with the infant ⟨the sentence continues⟩.

सर्वे दुन्दुभिघोषैश्च वाद्यशब्दसमन्वितैः । चत्वरे तु शुचौ देशे गोमयेनोपलेपिते

sarve dundubhighoṣaiśca vādyaśabdasamanvitaiḥ | catvare tu śucau deśe gomayenopalepite

all of them, with the sound of drums and accompanied by the sound of instruments (vādya). In a courtyard-square (catvara), in a clean place smeared with cow-dung ⟨the sentence continues⟩. [Our mūla now reads वाद्य, 'instruments', with the Grantha printing (British Library EAP918/3/9, before 1917), which sets दुन्दुभिनिर्घोषैर्वाद्यशब्द…; Iyer's 1917 print sets वनि, which is no word. It now reads चत्वरे, 'in a square', with Vasiṣṭha's line as the Vidyāmādhavīya quotes it; Iyer prints चतुरे.]

धान्यपुञ्जसमासीनं बालं बालामथापि वा । अर्चयेद्गन्धपुष्पाद्यैस्तस्य मूर्ध्नि ललाटके

dhānyapuñjasamāsīnaṃ bālaṃ bālāmathāpi vā | arcayedgandhapuṣpādyaistasya mūrdhni lalāṭake

the boy, or else the girl, seated on a heap of grain: one should worship ⟨the child⟩ with perfumes, flowers and the like, on the crown of the head and on the forehead ⟨the sentence continues⟩. [The page prints बालं twice; 'the girl' follows बालाम्, which the sense wants and the page does not print.]

तस्य रक्षां ततः कृत्वाऽमृतसंजीविनीं जपेत् । भक्ष्यैर्विचित्रैश्च फलैः शिशूनभ्यर्चयेत्ततः

tasya rakṣāṃ tataḥ kṛtvā'mṛtasaṃjīvinīṃ japet | bhakṣyairvicitraiśca phalaiḥ śiśūnabhyarcayettataḥ

Then, having made a protection for him, one should recite the Amṛta-sañjīvinī ⟨mantra⟩. Then one should honour the children with various eatables and fruits. [Our mūla now reads जपेत्, 'should recite'.]

एवं कृते भवन्त्यस्य श्रीरारोग्यं च संपदः । उपनिष्क्रमणं कुर्याच्चतुर्थे मासि सावने । अन्नप्राशनकाले वा तद्वदेव दिनादिकम्

evaṃ kṛte bhavantyasya śrīrārogyaṃ ca saṃpadaḥ | upaniṣkramaṇaṃ kuryāccaturthe māsi sāvane | annaprāśanakāle vā tadvadeva dinādikam

When this is done, fortune, health and wealth come to him. One should do the going-out in the fourth sāvana month, or at the time of the first feeding of grain (annaprāśana), with the day and the rest ⟨chosen⟩ in the same way.

चतुर्थोऽध्यायः ॥ कर्णवेधनम् ।

अतः परं प्रवक्ष्यामि बालानां कर्णवेधनम् । जन्मर्क्षाद्द्वादशाहे वा षोडशे दिवसे तथा

ataḥ paraṃ pravakṣyāmi bālānāṃ karṇavedhanam | janmarkṣāddvādaśāhe vā ṣoḍaśe divase tathā

Next I shall set out the ear-piercing (karṇavedhana) of children: on the twelfth day, counted from the birth nakṣatra, or likewise on the sixteenth day ⟨the list continues in the next verse⟩.

षष्ठे वा सप्तमे मासि त्वष्टमे दशमेऽपि वा । कर्णवेधः प्रशस्तः स्यान्न कुर्यादृक्षसंधिषु

ṣaṣṭhe vā saptame māsi tvaṣṭame daśame'pi vā | karṇavedhaḥ praśastaḥ syānna kuryādṛkṣasaṃdhiṣu

or in the sixth or seventh month, or in the eighth, or also in the tenth: ear-piercing is commended ⟨then⟩. One should not do it at the junctions of nakṣatras (ṛkṣa-sandhi, where one nakṣatra ends and the next begins).

सौम्यादित्यौ च पुष्यञ्च हस्ताश्रवणशंकराः । पौष्णचित्ताश्रविष्ठाश्च प्रशस्ताः कर्णवेधने

saumyādityau ca puṣyañca hastāśravaṇaśaṃkarāḥ | pauṣṇacittāśraviṣṭhāśca praśastāḥ karṇavedhane

Saumya (Mṛgaśiras), Āditya (Punarvasu), Puṣya, Hasta, Śravaṇa, Śaṃkara (Ārdrā), Pauṣṇa (Revatī), Citrā (printed चित्ता) and Śraviṣṭhā (Dhaniṣṭhā) are commended for ear-piercing.

द्वितीया च तृतीया च पञ्चमी सप्तमी तथा । दशम्येकादशी चैव षष्ठी चैव त्रयोदशी

dvitīyā ca tṛtīyā ca pañcamī saptamī tathā | daśamyekādaśī caiva ṣaṣṭhī caiva trayodaśī

The second, the third, the fifth and the seventh tithi, the tenth, the eleventh, the sixth and the thirteenth ⟨the list continues in the next verse⟩.

द्वादशी चैव शुभदाः शेषास्तु परिवर्जिताः । मन्दारार्कजवाराः स्युः वर्ज्याः कर्णस्य वेधने

dvādaśī caiva śubhadāḥ śeṣāstu parivarjitāḥ | mandārārkajavārāḥ syuḥ varjyāḥ karṇasya vedhane

and the twelfth ⟨tithi⟩ give good results; the rest are to be avoided. The weekdays of Manda (Saturn), Āra (Mars) and Arkaja are to be avoided for ear-piercing. [Arkaja, 'son of the Sun', is itself a name of Saturn, so the list as printed names Saturn twice; the Sun's own day (Arka) may be meant.]

गुरुशुक्रबुधेन्दूनां पूज्या वारांशकादयः । वृषभो मिथुनं मीनं कुळीरः कन्यका तथा

guruśukrabudhendūnāṃ pūjyā vārāṃśakādayaḥ | vṛṣabho mithunaṃ mīnaṃ kuḷīraḥ kanyakā tathā

The weekdays, aṃśas (navāṃśas) and the rest of Jupiter, Venus, Mercury and the Moon are to be preferred. Taurus, Gemini, Pisces, Cancer (kuḷīra), Virgo, and likewise ⟨the list continues in the next verse⟩.

तुलाचापौ च पूज्याः स्युः नक्रमेषौ तु मध्यमौ । सिंहवृश्चिककुम्भास्तु वर्जिताः कर्णवेधने

tulācāpau ca pūjyāḥ syuḥ nakrameṣau tu madhyamau | siṃhavṛścikakumbhāstu varjitāḥ karṇavedhane

Libra and Sagittarius (cāpa) are to be preferred ⟨as the rising sign⟩; Capricorn (nakra) and Aries are middling; Leo, Scorpio and Aquarius are rejected for ear-piercing. [Our mūla now reads सिंह, Leo, in place of the earlier transcription सिह्म, which is no word.]

नक्षत्रद्वययुक्तेऽह्नि तिथिद्वययुते तथा । वेधनं नैव कुर्वीत कुर्याच्चेच्छेदनं भवेत्

nakṣatradvayayukte'hni tithidvayayute tathā | vedhanaṃ naiva kurvīta kuryāccecchedanaṃ bhavet

On a day that holds two nakṣatras, and likewise on one that holds two tithis, one should never do the piercing; if one does it, the ear will be torn.

पूर्वाह्णे तु प्रशस्तं स्यान्मध्याह्ने च विशेषतः । अपराह्णे च रात्रौ च सन्ध्ययोश्च विवर्जयेत्

pūrvāhṇe tu praśastaṃ syānmadhyāhne ca viśeṣataḥ | aparāhṇe ca rātrau ca sandhyayośca vivarjayet

It is commended in the forenoon, and especially at midday. One should avoid the afternoon, the night and the two twilights (sandhyā).

अष्टमस्था ग्रहाः सर्वे नेष्टाः कर्णस्य वेधने । षष्ठाष्टकस्थितो नेष्टस्तथाष्टमगतो बुधः

aṣṭamasthā grahāḥ sarve neṣṭāḥ karṇasya vedhane | ṣaṣṭhāṣṭakasthito neṣṭastathāṣṭamagato budhaḥ

All grahas standing in the 8th are unwanted for ear-piercing. One standing in the 6th or the 8th (ṣaṣṭhāṣṭaka) is unwanted, and likewise Mercury placed in the 8th. [The first clause of the second half does not name its graha.]

शुक्लसूत्रसमायुक्तस्ताम्रसूच्या तु वेधयेत् । एवं छिन्नेषु कर्णेषु कालेष्वेतेषु कारयेत्

śuklasūtrasamāyuktastāmrasūcyā tu vedhayet | evaṃ chinneṣu karṇeṣu kāleṣveteṣu kārayet

One should pierce with a copper needle fitted with a white thread. The ears being pierced in this way, one should have it done at these times ⟨only⟩.

एवमुक्तेषु कालेषु कुर्यात्कर्णस्य वेधनम् । अनुक्तेष्वपि कुर्याच्चेत्कर्णच्छेदो भविष्यति

evamukteṣu kāleṣu kuryātkarṇasya vedhanam | anukteṣvapi kuryāccetkarṇacchedo bhaviṣyati

One should pierce the ear only at the times stated. If one does it even at times not stated, the ear will be split.

अन्नप्राशनम् ।

अथान्नप्राशनं वक्ष्ये बालानां देहवृद्धये । षष्ठे मासि प्रकुर्वीत तदलाभेऽष्टमेऽपि वा

athānnaprāśanaṃ vakṣye bālānāṃ dehavṛddhaye | ṣaṣṭhe māsi prakurvīta tadalābhe'ṣṭame'pi vā

Now I shall describe the first feeding of grain (annaprāśana) of children, for the growth of their bodies. One should do it in the sixth month; failing that, in the eighth ⟨the list continues in the next verse⟩.

दशमे द्वादशे मासि सौरे बालान्नभोजनम् । ओजे मासि प्रकुर्वीत कन्यायाः सप्तमादितः

daśame dvādaśe māsi saure bālānnabhojanam | oje māsi prakurvīta kanyāyāḥ saptamāditaḥ

⟨or⟩ in the tenth or twelfth solar (saura) month: ⟨this is⟩ the children's feeding of grain. For a girl, one should do it in an odd (oja) month, from the seventh onward.

ऐन्दवाश्वयुजादित्यपौष्णवैष्णववासवाः । हस्तानुराधावायव्यत्वाष्ट्रतिष्योत्तरास्त्रयः

aindavāśvayujādityapauṣṇavaiṣṇavavāsavāḥ | hastānurādhāvāyavyatvāṣṭratiṣyottarāstrayaḥ

Aindava (Mṛgaśiras), Aśvayuj (Aśvinī), Āditya (Punarvasu), Pauṣṇa (Revatī), Vaiṣṇava (Śravaṇa), Vāsava (Dhaniṣṭhā), Hasta, Anurādhā, Vāyavya (Svātī), Tvāṣṭra (Citrā), Tiṣya (Puṣya) and the three Uttarās ⟨the list continues in the next verse⟩.

वारुणं रोहिणीशस्ता बालानामन्नभोजने । आर्द्राग्नीन्द्रयमाश्लेषास्तिस्रः पूर्वास्तथैव च

vāruṇaṃ rohiṇīśastā bālānāmannabhojane | ārdrāgnīndrayamāśleṣāstisraḥ pūrvāstathaiva ca

Vāruṇa (Śatabhiṣaj) and Rohiṇī are commended for the children's feeding of grain. Ārdrā, Āgneya (Kṛttikā), Aindra (Jyeṣṭhā), Yāmya (Bharaṇī), Āśleṣā, and likewise the three Pūrvās ⟨the sentence continues in the next verse⟩.

सर्वान्नभोजने नेष्टाः शोकमोहभयंकराः । विष्टिं च नवमीं चैव पक्षच्छिद्रां तथैव च

sarvānnabhojane neṣṭāḥ śokamohabhayaṃkarāḥ | viṣṭiṃ ca navamīṃ caiva pakṣacchidrāṃ tathaiva ca

⟨these⟩ are unwanted in every feeding of grain; they bring grief, delusion and fear. Viṣṭi (bhadrā), the ninth tithi (navamī), and likewise the pakṣa-chidrā ('gap of the fortnight') tithis ⟨the sentence continues in the next verse⟩.

वर्जयेत्सर्वयत्नेन सर्वभोजनकर्मणि । जीवसौम्यसितेन्दूनां दिवसांशादयः शुभाः

varjayetsarvayatnena sarvabhojanakarmaṇi | jīvasaumyasitendūnāṃ divasāṃśādayaḥ śubhāḥ

⟨these⟩ one should avoid with every effort in every feeding rite. The days, aṃśas and the rest of Jupiter, Mercury, Venus and the Moon are auspicious.

भौमार्ककुजवाराद्याः वर्जिता बालभोजने । वृषकुम्भतुलाः कन्या सिंहः कर्की मृगो यमः

bhaumārkakujavārādyāḥ varjitā bālabhojane | vṛṣakumbhatulāḥ kanyā siṃhaḥ karkī mṛgo yamaḥ

The days of Bhauma, the Sun (arka), Kuja and the rest are rejected for the child's feeding. [Bhauma and Kuja are both names of Mars; the page prints Mars twice, and Saturn is probably meant for one of them: Iyer's own English rejects Sunday, Tuesday and Saturday, and the Grantha print names Saturn in an irregular form.] Vṛṣa (Taurus), Aquarius, Libra, Virgo, Leo, Cancer, Mṛga (Capricorn), Yama (Gemini, 'the twins') ⟨the list continues in the next verse⟩. [Our mūla now reads वृष, Taurus, as the Grantha print sets it and as Iyer's English lists it; Iyer's print sets मृग here, naming Capricorn twice.]

चापं च राशयः शस्ता बालानामन्नभोजने । संपत्साधकमैत्रेषु क्षेमे परममैत्रभे

cāpaṃ ca rāśayaḥ śastā bālānāmannabhojane | saṃpatsādhakamaitreṣu kṣeme paramamaitrabhe

and Sagittarius (cāpa): these signs are commended for the children's feeding of grain. ⟨Do it⟩ in the sampat, sādhaka and maitra ⟨tārās⟩, in kṣema, and in the paramamaitra nakṣatra ⟨the list continues in the next verse⟩. [Counted from the birth nakṣatra in each round of nine: sampat is the 2nd, kṣema the 4th, sādhaka the 6th, maitra the 8th, paramamaitra the 9th.]

बालानां भोजनं कुर्यात्कर्माधानर्क्षयोरपि । जन्मभं मृत्युदं प्रोक्तं बालानामन्नभोजने

bālānāṃ bhojanaṃ kuryātkarmādhānarkṣayorapi | janmabhaṃ mṛtyudaṃ proktaṃ bālānāmannabhojane

one should do the children's feeding, and also in the karma and ādhāna nakṣatras (the 10th and the 19th counted from the birth nakṣatra). The birth nakṣatra itself is declared death-giving in the children's feeding of grain.

अष्टमस्थं धरासूनुं सप्तमस्थं च भार्गवम् । नवमस्थं बुधं चैव विशेषेण विवर्जयेत्

aṣṭamasthaṃ dharāsūnuṃ saptamasthaṃ ca bhārgavam | navamasthaṃ budhaṃ caiva viśeṣeṇa vivarjayet

One should especially avoid Mars (dharā-sūnu, 'son of the earth') standing in the 8th, Venus (Bhārgava) standing in the 7th, and Mercury standing in the 9th.

दशमस्था ग्रहाः सर्वे वर्ज्याः सर्वप्रयत्नतः । शत्रुस्थानगताः सर्वे बन्धुविग्रहकारिणः

daśamasthā grahāḥ sarve varjyāḥ sarvaprayatnataḥ | śatrusthānagatāḥ sarve bandhuvigrahakāriṇaḥ

All grahas standing in the 10th are to be avoided with every effort. All ⟨grahas⟩ placed in the 6th (śatru-sthāna, the house of enemies) cause quarrels with kinsmen.

शुक्रमौढ्यादिदोषास्तु न स्युः कालविधेर्बलात्

śukramauḍhyādidoṣāstu na syuḥ kālavidherbalāt

Faults such as the combustion (mauḍhya) of Venus do not apply ⟨here⟩, because the time is fixed by rule (kāla-vidhi).

अब्दपूर्तिः ।

सौरे वर्षे तु जन्मर्क्षे नद्यां संस्नाप्य बालकम्

saure varṣe tu janmarkṣe nadyāṃ saṃsnāpya bālakam

In the solar year, on the birth nakṣatra, having bathed the child in a river ⟨the sentence continues in the next verse⟩.

बद्ध्वा हैमं कटीसूत्रं राश्यादावनुकूलके । नवक्षौमांबरादीनि यथार्हं धारयेत्तदा

baddhvā haimaṃ kaṭīsūtraṃ rāśyādāvanukūlake | navakṣaumāṃbarādīni yathārhaṃ dhārayettadā

⟨continuing:⟩ and having tied on a golden waist-string, when the sign (rāśi) and the rest are favourable, one should then have him wear new silk garments and the like, as befits him. [Our mūla now reads बद्ध्वा, 'having tied'; the earlier बद्धा, which the grammar does not allow here, has been corrected.]

आयुरारोग्यवृद्ध्यै च सर्वसंपत्समृद्धये । प्रत्यब्दान्ते तु नक्षत्रे विधिं वक्ष्ये नृणां परम्

āyurārogyavṛddhyai ca sarvasaṃpatsamṛddhaye | pratyabdānte tu nakṣatre vidhiṃ vakṣye nṛṇāṃ param

⟨this is⟩ for the increase of life and health and for the flourishing of all wealth. I shall now set out the highest rite for people, on the ⟨birth⟩ nakṣatra at the end of each year ⟨the sentence continues in the next verse⟩.

येनायुर्वर्धते लक्ष्मीर्बलं तेजः सुखं तथा । जन्मर्क्षात्पूर्वरात्रौ तु कृत्वा कौतुकबन्धनम्

yenāyurvardhate lakṣmīrbalaṃ tejaḥ sukhaṃ tathā | janmarkṣātpūrvarātrau tu kṛtvā kautukabandhanam

by which life grows, and fortune, strength, lustre and happiness. On the night before the birth nakṣatra, having tied the protective thread (kautuka-bandhana) ⟨the sentence continues in the next verse⟩.

कृत्वा शान्त्युदकं चैव प्रातस्तेनाभिषेचयेत् । ग्रहशान्तिं समाप्यैव नक्षत्राधिपपूजनम्

kṛtvā śāntyudakaṃ caiva prātastenābhiṣecayet | grahaśāntiṃ samāpyaiva nakṣatrādhipapūjanam

and having prepared the water of pacification (śānty-udaka), one should sprinkle ⟨him⟩ with it in the morning. Having completed the pacification of the grahas (graha-śānti) and the worship of the lord of the nakṣatra ⟨the sentence continues in the next verse⟩.

आयुष्यहोमं कृत्वा च देवताश्चार्चयेत्ततः । ब्राह्मणांस्तर्पयेत्पश्चाद्गन्धतांबूलवस्त्रकैः । पापं तस्मिन्नकुर्वीत यस्माच्छतगुणं भवेत्

āyuṣyahomaṃ kṛtvā ca devatāścārcayettataḥ | brāhmaṇāṃstarpayetpaścādgandhatāṃbūlavastrakaiḥ | pāpaṃ tasminnakurvīta yasmācchataguṇaṃ bhavet

and having performed the homa for long life (āyuṣya-homa), one should then worship the deities. Afterwards one should satisfy the brāhmaṇas with perfumes, betel and cloths. One should commit no sin on that day, because ⟨on it⟩ it becomes a hundredfold.

पञ्चमोऽध्यायः ॥ चौलम् ।

अतः परं प्रवक्ष्यामि चौळमायुष्यवृद्धये । बुधै रायुष्करं प्रोक्तं क्षौरमेव विशेषतः

ataḥ paraṃ pravakṣyāmi cauḷamāyuṣyavṛddhaye | budhai rāyuṣkaraṃ proktaṃ kṣaurameva viśeṣataḥ

Hereafter I shall set out the caula (the child's first tonsure), for the increase of life. The wise have declared that the shaving (kṣaura) above all is what makes for long life.

तृतीये पञ्चमे वापि सप्तमे वत्सरेऽथवा । चौळकर्म प्रकुर्वीत जन्मतो गर्भतोऽथवा

tṛtīye pañcame vāpi saptame vatsare'thavā | cauḷakarma prakurvīta janmato garbhato'thavā

One should perform the caula rite in the 3rd, the 5th or the 7th year, counted from birth or else from conception.

जन्मनस्तु तृतीयेऽब्दे श्रेष्ठमिच्छन्ति पण्डिताः । पञ्चमे सप्तमे वर्षे जन्मतो मध्यमो भवेत्

janmanastu tṛtīye'bde śreṣṭhamicchanti paṇḍitāḥ | pañcame saptame varṣe janmato madhyamo bhavet

The learned hold the third year from birth to be the best; in the 5th ⟨or⟩ the 7th year from birth it would be middling.

तृतीये पञ्चमे वर्षे गते भागे तृतीयके । उत्तरायणगे सूर्ये क्षौरकर्मप्रशस्यते

tṛtīye pañcame varṣe gate bhāge tṛtīyake | uttarāyaṇage sūrye kṣaurakarmapraśasyate

In the 3rd ⟨or⟩ the 5th year, when the third part ⟨of the year⟩ has gone by, and with the Sun moving in its northward course (uttarāyaṇa), the shaving rite is commended. [The Sanskrit says only 'when the third part has passed'; 'of the year' is supplied. Our mūla now reads सूर्ये, 'the Sun', in place of the earlier transcription सूंर्ये, which is no word.]

दक्षिणायनगे सूर्ये क्षौरं तु परिवर्जयेत् । मकरे सर्वसंपत्तिः कुम्भे सन्तानवर्धनम्

dakṣiṇāyanage sūrye kṣauraṃ tu parivarjayet | makare sarvasaṃpattiḥ kumbhe santānavardhanam

When the Sun moves in its southward course (dakṣiṇāyana), one should avoid the shaving altogether. ⟨With the Sun⟩ in Makara (Capricorn) ⟨the shaving brings⟩ every kind of prosperity; in Kumbha (Aquarius), increase of offspring.

मीनमासि सदा सौख्यं मेषे सर्वार्थलाभदम् । वृषभे विजयं विद्यान्मिथुने वंशवृद्धिकृत्

mīnamāsi sadā saukhyaṃ meṣe sarvārthalābhadam | vṛṣabhe vijayaṃ vidyānmithune vaṃśavṛddhikṛt

In the month of Mīna (the Sun in Pisces) ⟨it brings⟩ lasting happiness; in Meṣa (Aries) it gives gain of every aim; in Vṛṣabha (Taurus) know ⟨that it brings⟩ victory; in Mithuna (Gemini) it makes the family line grow.

गुरुशुक्रादिसौम्येषु दृष्टेषु ज्योतिषा सह । पापेषु बलहीनेषु क्षौरकर्म समाचरेत्

guruśukrādisaumyeṣu dṛṣṭeṣu jyotiṣā saha | pāpeṣu balahīneṣu kṣaurakarma samācaret

When Jupiter, Venus and the other benefics are seen together with their light, and the malefics are weak, one should carry out the shaving rite. [दृष्टेषु ज्योतिषा सह, 'seen with light', most naturally means the benefics are visible and shining, not lost in the Sun's rays; it could also be taken as 'aspected, along with the luminary'.]

शुक्लपक्षे तु कुर्वीत क्षौरमायुष्यवृद्धये । कृष्णपक्षे कृतं क्षौरमायुधनहानिदम्

śuklapakṣe tu kurvīta kṣauramāyuṣyavṛddhaye | kṛṣṇapakṣe kṛtaṃ kṣauramāyudhanahānidam

One should have the shaving done in the bright fortnight (śukla-pakṣa), for the increase of life. Shaving done in the dark fortnight (kṛṣṇa-pakṣa) brings loss of life and of wealth. [The page prints आयुधन- with no repha over ध; read as āyu-dhana, 'life and wealth'.]

कृष्णपक्षे च षष्ठ्याः प्राक्तिथयः शुभदा मताः । कृष्णेऽप्यष्टमिपर्यन्तं केचिदिच्छन्ति पण्डिताः

kṛṣṇapakṣe ca ṣaṣṭhyāḥ prāktithayaḥ śubhadā matāḥ | kṛṣṇe'pyaṣṭamiparyantaṃ kecidicchanti paṇḍitāḥ

And in the dark fortnight, the tithis (lunar days) before the ṣaṣṭhī (the 6th) are held to give good. Some learned men accept ⟨tithis⟩ of the dark fortnight up to the aṣṭamī (the 8th).

चित्राश्रविष्ठाहस्ताश्विपौष्णादित्याश्च वैष्णवाः । मृगशीर्षं च पुष्यं च क्षौरकर्मणि पूजिताः

citrāśraviṣṭhāhastāśvipauṣṇādityāśca vaiṣṇavāḥ | mṛgaśīrṣaṃ ca puṣyaṃ ca kṣaurakarmaṇi pūjitāḥ

Citrā, Śraviṣṭhā, Hasta, Aśvinī, Pauṣṇa (Revatī), Āditya (Punarvasu) and Vaiṣṇava (Śravaṇa), with Mṛgaśīrṣa and Puṣya: ⟨these nakṣatras⟩ are honoured for the shaving rite.

स्वातीशतभिषक्चैव रोहिणीत्रयमुत्तराः । षडेते मध्यमाः प्रोक्ता बालानां क्षौरकर्मणि

svātīśatabhiṣakcaiva rohiṇītrayamuttarāḥ | ṣaḍete madhyamāḥ proktā bālānāṃ kṣaurakarmaṇi

Svātī, Śatabhiṣak, Rohiṇī and the triad of Uttarās (Uttaraphalgunī, Uttarāṣāḍhā, Uttarabhādrapadā): these six are declared middling for the shaving of children. [रोहिणीत्रयमुत्तराः is read as 'Rohiṇī, and the three Uttarās', which gives the six the verse counts.]

शेषाणि द्वादशर्क्षाणि क्षौरकर्मणि वर्जयेत् । अश्विन्यां तुष्टिमाप्नोति भरण्यां मरणं तथा

śeṣāṇi dvādaśarkṣāṇi kṣaurakarmaṇi varjayet | aśvinyāṃ tuṣṭimāpnoti bharaṇyāṃ maraṇaṃ tathā

The remaining twelve nakṣatras one should avoid for the shaving rite. In Aśvinī one obtains contentment; and in Bharaṇī, death.

पावके क्षयरोगत्वं रोहिण्यां रोगनाशनम् । सौभाग्यं कुरुते सौम्यं रौद्रं हृदयतापनम्

pāvake kṣayarogatvaṃ rohiṇyāṃ roganāśanam | saubhāgyaṃ kurute saumyaṃ raudraṃ hṛdayatāpanam

In Pāvaka (Kṛttikā, whose deity is Agni) ⟨it brings⟩ a wasting disease (kṣaya-roga); in Rohiṇī, the end of disease; Saumya (Mṛgaśīrṣa) gives good fortune; Raudra (Ārdrā) gives anguish of heart.

अदितिर्विक्रमत्वं च पुष्यं धनविवर्धनम् । सार्पे शरीरपीडा स्यात्पैतृभे द्रव्यनाशनम्

aditirvikramatvaṃ ca puṣyaṃ dhanavivardhanam | sārpe śarīrapīḍā syātpaitṛbhe dravyanāśanam

Aditi (Punarvasu) ⟨gives⟩ valour; Puṣya, increase of wealth; in Sārpa (Āśleṣā) there will be suffering of the body; in Paitṛbha (Maghā, the nakṣatra of the Pitṛs, the ancestors), loss of property.

भाग्ये तु रोगमाप्नोति उत्तरं रोगनाशनम् । हस्ते तेजोविवृद्धिः स्याच्चित्रायां सौख्यवर्धनम्

bhāgye tu rogamāpnoti uttaraṃ roganāśanam | haste tejovivṛddhiḥ syāccitrāyāṃ saukhyavardhanam

In Bhāgya (Pūrvaphalgunī, whose deity is Bhaga) one gets disease; Uttara (Uttaraphalgunī) ⟨gives⟩ the end of disease; in Hasta there is increase of radiance (tejas); in Citrā, increase of happiness.

दुःखनाशो भवेत्स्वातौ विशाखे वित्तनाशनम् । धननाशो भवेन्मैत्रे ज्येष्ठायां भूमिनाशनम्

duḥkhanāśo bhavetsvātau viśākhe vittanāśanam | dhananāśo bhavenmaitre jyeṣṭhāyāṃ bhūmināśanam

In Svātī there is the end of sorrow; in Viśākhā, loss of wealth; in Maitra (Anurādhā) there is loss of riches; in Jyeṣṭhā, loss of land. [Our mūla now reads दुःखनाशो, 'end of sorrow', as the Grantha print sets it; Iyer's page prints दुःखनाशौ, a dual that does not construe.]

मूले तु कुलनाशः स्यात्पूर्वाषाढे तथैव च । उत्तराषाडभे सौख्यं श्रवणे देहवर्धनम्

mūle tu kulanāśaḥ syātpūrvāṣāḍhe tathaiva ca | uttarāṣāḍabhe saukhyaṃ śravaṇe dehavardhanam

In Mūla there is destruction of the family, and the same in Pūrvāṣāḍhā; in Uttarāṣāḍhā, happiness; in Śravaṇa, growth of the body. [The page spells उत्तराषाड- with ड for ढ; it is the same nakṣatra.]

आयुर्वृद्धिः श्रविष्ठायां बलं प्राचेतसे भवेत् । मृत्युर्भाद्रपदे पूर्वे सुखं स्यादुत्तरे दिने

āyurvṛddhiḥ śraviṣṭhāyāṃ balaṃ prācetase bhavet | mṛtyurbhādrapade pūrve sukhaṃ syāduttare dine

In Śraviṣṭhā, increase of life; in Prācetasa (Śatabhiṣak, whose deity is Varuṇa) there will be strength; in Pūrvabhādrapadā, death; on the day of the later ⟨Bhādrapadā, that is Uttarabhādrapadā⟩, happiness.

रेवत्यामतिवृद्धिः स्यादश्विन्यादौ फलं स्मृतम् । प्रथमे वापने नेष्टं मैत्रमन्यत्र शोभनम्

revatyāmativṛddhiḥ syādaśvinyādau phalaṃ smṛtam | prathame vāpane neṣṭaṃ maitramanyatra śobhanam

In Revatī there is great increase. So the results are recorded, beginning with Aśvinī. For the first shaving (vāpana) Maitra (Anurādhā) is not wanted; on other ⟨occasions⟩ it is good.

शुक्रजीवज्ञचन्द्राणां वाराः क्षौरे शुभावहाः । अर्कार्किभूमिपुत्राणां वाराः क्षौरे विवर्जिताः

śukrajīvajñacandrāṇāṃ vārāḥ kṣaure śubhāvahāḥ | arkārkibhūmiputrāṇāṃ vārāḥ kṣaure vivarjitāḥ

The weekdays (vāra) of Venus, Jupiter, Mercury and the Moon bring good for the shaving. The weekdays of the Sun, of Saturn (ārki, the Sun's son) and of Mars (bhūmi-putra, the Earth's son) are excluded for shaving.

पापग्रहाणां वारादौ विप्राणां तु शुभो रवेः । क्षत्रियाणां क्षमासूनोः विट्छूद्राणां शनेस्तथा

pāpagrahāṇāṃ vārādau viprāṇāṃ tu śubho raveḥ | kṣatriyāṇāṃ kṣamāsūnoḥ viṭchūdrāṇāṃ śanestathā

But among the days of the malefic planets: the Sun's ⟨day⟩ is auspicious for Brāhmaṇas (vipra), that of Mars (kṣamā-sūnu, the Earth's son) for Kṣatriyas, and likewise Saturn's for Vaiśyas and Śūdras.

सोमवारस्थिते शस्तः कृष्णपक्षेषु गर्हितः । बुधवारोऽशुभः प्रोक्तः पापग्रहयुते बुधे

somavārasthite śastaḥ kṛṣṇapakṣeṣu garhitaḥ | budhavāro'śubhaḥ proktaḥ pāpagrahayute budhe

⟨The shaving⟩ falling on a Monday is commended, ⟨but⟩ in the dark fortnights it is censured. Wednesday is declared inauspicious when Mercury is joined with a malefic planet.

अर्कवारे तु सौख्यं स्याच्चन्द्रे कान्तिमवाप्नुयात् । आयुर्हानिर्भौमवारे बुधे राजार्चितो भवेत्

arkavāre tu saukhyaṃ syāccandre kāntimavāpnuyāt | āyurhānirbhaumavāre budhe rājārcito bhavet

On a Sunday there will be happiness; on a Monday one gains lustre (kānti); on a Tuesday, loss of life; on a Wednesday one becomes honoured by the king.

गुरौ विजयमाप्नोति शुक्रे सर्वार्चितो भवेत् । सौरे तु देहनाशः स्यादेवं वारफलं विदुः

gurau vijayamāpnoti śukre sarvārcito bhavet | saure tu dehanāśaḥ syādevaṃ vāraphalaṃ viduḥ

On a Thursday one wins victory; on a Friday one becomes honoured by all; on Saturday (the day of Saura, Saturn) there will be destruction of the body. So they know the results of the weekdays. [Our mūla now reads सौरे, 'on Saturn's day', in place of the earlier transcription सौर, which lacked the e-sign.]

द्वितीया च तृतीया च पञ्चमी सप्तमी तथा । दशम्येकादशी चैव त्रयोदश्यपि पूजिता

dvitīyā ca tṛtīyā ca pañcamī saptamī tathā | daśamyekādaśī caiva trayodaśyapi pūjitā

The 2nd (dvitīyā), the 3rd (tṛtīyā), the 5th (pañcamī) and the 7th (saptamī), the 10th (daśamī), the 11th (ekādaśī), and the 13th (trayodaśī) as well are honoured ⟨tithis for the shaving⟩.

षष्ठ्यष्टमी चतुर्थी च नवमी च चतुर्दशी । प्रतिपत्पर्वयुग्मं च क्षुरकर्मणि निन्दिताः

ṣaṣṭhyaṣṭamī caturthī ca navamī ca caturdaśī | pratipatparvayugmaṃ ca kṣurakarmaṇi ninditāḥ

The 6th, the 8th, the 4th, the 9th and the 14th, the pratipad (the 1st), and the pair of parvan days ⟨full moon and new moon⟩ are censured for the shaving rite (kṣura-karma). [Our mūla now reads षष्ठी, 'the 6th', which the list of tithis requires; an eye reading of the plate on 2026-10-01 gave ष्ट.]

कर्किकन्यातुलामीनयमगोमकराः शुभाः । क्रियालिसिंहचापास्तु क्षौरे वर्ज्याः स्वभावतः

karkikanyātulāmīnayamagomakarāḥ śubhāḥ | kriyālisiṃhacāpāstu kṣaure varjyāḥ svabhāvataḥ

Karki (Cancer), Kanyā (Virgo), Tulā (Libra), Mīna (Pisces), Yama (Gemini, 'the Twins'), Go (Taurus) and Makara (Capricorn) are auspicious; Kriya (Aries), Ali (Scorpio), Siṃha (Leo) and Cāpa (Sagittarius) are by their nature to be avoided for the shaving. [The verse does not say whether these are the signs of the lagna or of the Moon.]

व्याधिशोकप्रदौ सिंहवृश्चिकौ क्षुरकर्मणि । अतीव दुःखदो मेषश्चापो राजभयप्रदः

vyādhiśokapradau siṃhavṛścikau kṣurakarmaṇi | atīva duḥkhado meṣaścāpo rājabhayapradaḥ

Siṃha (Leo) and Vṛścika (Scorpio) give disease and grief in the shaving rite; Meṣa (Aries) gives very great sorrow; Cāpa (Sagittarius) gives fear from the king. [Our mūla now reads सिंह, Leo, in place of the earlier transcription सिह्म, which is no word.]

कुम्भः कुलविनाशाय कथितः क्षुरकर्मणि । शुभैर्युताश्च दृष्टाश्च यदित्वेते शुभावहाः

kumbhaḥ kulavināśāya kathitaḥ kṣurakarmaṇi | śubhairyutāśca dṛṣṭāśca yaditvete śubhāvahāḥ

Kumbha (Aquarius) is declared ⟨to work⟩ for the destruction of the family in the shaving rite. But if these ⟨signs⟩ are joined with benefics and aspected by benefics, they bring good.

शुभैर्युक्तोऽपि दृष्टोऽपि न शुभः कुम्भधारकः । कृषिप्रयाणं क्षौरं च विवाहं प्राशनं तथा

śubhairyukto'pi dṛṣṭo'pi na śubhaḥ kumbhadhārakaḥ | kṛṣiprayāṇaṃ kṣauraṃ ca vivāhaṃ prāśanaṃ tathā

Even when joined with benefics, even when aspected ⟨by them⟩, the Pot-bearer (Kumbha, Aquarius) is not auspicious. Agriculture, setting out on a journey, shaving, marriage, and likewise the ⟨first⟩ feeding (prāśana) ⟨— this list runs on into the next verse, which completes it and says these are auspicious in the janma-rāśi, the sign of birth⟩.

शिशोर्वस्त्रं च यानं च जन्मराशौ शुभं भवेत् । क्षौरे स्मरस्थौ भौमार्कौ मृत्युदौ नियतं शिशोः

śiśorvastraṃ ca yānaṃ ca janmarāśau śubhaṃ bhavet | kṣaure smarasthau bhaumārkau mṛtyudau niyataṃ śiśoḥ

⟨Completing the list begun in the previous verse:⟩ and the child's clothing and vehicle ⟨too; all these⟩ are auspicious in the janma-rāśi (the sign of birth). At the shaving, Mars and the Sun standing in the 7th (smara, the house of desire) certainly give death to the child.

मन्दो भाग्यविनाशाय सर्वनाशाय भार्गवः । राहुकेतू तु कार्यघ्नौ स्मरे शेषा धनप्रदाः

mando bhāgyavināśāya sarvanāśāya bhārgavaḥ | rāhuketū tu kāryaghnau smare śeṣā dhanapradāḥ

⟨In the 7th,⟩ Saturn (manda) ⟨works⟩ for the ruin of fortune and Venus (Bhārgava) for the ruin of everything; Rāhu and Ketu wreck the undertaking; the remaining ⟨planets⟩ in the 7th (smara) give wealth.

अष्टमस्था ग्रहाः सर्वे नेष्टाः शुक्रविवर्जिताः । शुक्रस्तु निधने क्षौरे सर्वसंपत्प्रदः शिशोः

aṣṭamasthā grahāḥ sarve neṣṭāḥ śukravivarjitāḥ | śukrastu nidhane kṣaure sarvasaṃpatpradaḥ śiśoḥ

Planets standing in the 8th are all unwanted, Venus excepted. Venus in the 8th (nidhana) at the shaving gives the child every prosperity.

रात्रौ क्षौरन्नकुर्वीत न जल्पेन्नप्रसङ्गयेत् । यद्यवश्यं प्रसक्तश्चेदायुः कर्मेति कीर्तयेत्

rātrau kṣaurannakurvīta na jalpennaprasaṅgayet | yadyavaśyaṃ prasaktaścedāyuḥ karmeti kīrtayet

One should not have shaving done at night. One should not speak ⟨of it⟩, nor let ⟨it⟩ come up ⟨in talk⟩. If ⟨one is⟩ unavoidably caught up ⟨in it⟩, one should name it 'āyuḥ-karma', 'the rite of life'. [Neither 'speak' nor 'let come up' names its object; the verse seems to forbid naming the shaving and to prescribe this name for it instead. The page prints प्रसङ्गयेत्, an irregular form; rendered as if प्रसञ्जयेत्.]

मैत्रे परममैत्रे च क्षौरं संपदि साधके । आयुष्यकर्म कुर्वीत प्रथमं बुद्धिमान्नरः

maitre paramamaitre ca kṣauraṃ saṃpadi sādhake | āyuṣyakarma kurvīta prathamaṃ buddhimānnaraḥ

In the Maitra and Parama-maitra ⟨tārās⟩, and in Sampat and Sādhaka, a wise man should first perform the shaving, the āyuṣya-karma ('rite for long life'). [The tārās are the ninefold count of the day's nakṣatra from the birth nakṣatra; in the usual order: janma, sampat, vipat, kṣema, pratyari, sādhaka, vadha, maitra, parama-maitra.]

विपदि प्रत्यरे चैव वधे वैनाशिके तथा । चन्द्राष्टमे त्रिजन्मर्क्षे क्षुरकर्म विवर्जयेत्

vipadi pratyare caiva vadhe vaināśike tathā | candrāṣṭame trijanmarkṣe kṣurakarma vivarjayet

In Vipat, in Pratyara, in Vadha, and likewise in the Vaināśika ⟨nakṣatra⟩; when the Moon is 8th ⟨from the birth sign⟩ (candrāṣṭama); and in the three birth-nakṣatras (tri-janmarkṣa; usually the birth nakṣatra and the 10th and 19th from it): one should avoid the shaving rite.

आद्यांशो विपदि त्याज्यः प्रत्यरे चरमोऽशुभः । वधे त्याज्य स्तृतीयांशः शेषास्त्वन्ये शुभावहाः

ādyāṃśo vipadi tyājyaḥ pratyare caramo'śubhaḥ | vadhe tyājya stṛtīyāṃśaḥ śeṣāstvanye śubhāvahāḥ

In Vipat the first aṃśa (quarter of the nakṣatra) is to be shunned; in Pratyara the last is inauspicious; in Vadha the third aṃśa is to be shunned; the others that remain bring good.

वैनाशिकाख्यनक्षत्रेऽप्यष्टाशीत्यंशकं विना । शिष्टांशाः शुभदाः सर्वे जन्मनीन्दुगतांशकाः

vaināśikākhyanakṣatre'pyaṣṭāśītyaṃśakaṃ vinā | śiṣṭāṃśāḥ śubhadāḥ sarve janmanīndugatāṃśakāḥ

Even in the nakṣatra called Vaināśika, all the aṃśas that remain, except the 88th aṃśa, give good: the aṃśas ⟨counted from the one⟩ the Moon occupied at birth. [The last compound, जन्मनीन्दुगतांशकाः, 'the aṃśas gone to by the Moon at birth', does not state the count in so many words; 'counted from' is supplied.]

अशुभर्क्षे कृते क्षौरे क्षिप्रं कुर्यात्पुनः शुभे । दग्धान्केशान्पञ्चगव्यमधुधौतान्प्रवापयेत्

aśubharkṣe kṛte kṣaure kṣipraṃ kuryātpunaḥ śubhe | dagdhānkeśānpañcagavyamadhudhautānpravāpayet

If the shaving has been done in an inauspicious nakṣatra, one should quickly do it again in an auspicious ⟨one⟩: one should have the 'burnt' (dagdha) hair, washed with pañcagavya (the five products of the cow) and honey, shaved off. [Dagdha, 'burnt', may mean hair blighted by the bad nakṣatra, as in dagdha-tithi; it may also mean hair actually singed.]

मीनमेषवृषे लग्ने ससिते भवगे रवौ । बुधोदये वा योगस्याच्चूडायोगः शुभावहः

mīnameṣavṛṣe lagne sasite bhavage ravau | budhodaye vā yogasyāccūḍāyogaḥ śubhāvahaḥ

When the lagna is Mīna (Pisces), Meṣa (Aries) or Vṛṣabha (Taurus) and holds Sita (Venus), with the Sun in the 11th (bhava), or when Mercury is rising ⟨in the lagna⟩, the yoga holds (yogaḥ syāt): the cūḍā-yoga (a combination for the tonsure) brings good. [Our mūla now reads ससिते भवगे रवौ and योगस्याच्चूडा with the Grantha print. Iyer's Devanāgarī sets भवने रविणा युते, 'that house joined with the Sun', and योगस्य, which does not construe; his own English gives Venus or Mercury in the lagna and the Sun in the 11th.]

यमे कर्कटके सिंहे ससिते भृगुजे बुधे । रवौ व्यये भवेद्वापि चौळयोगः शुभावहः

yame karkaṭake siṃhe sasite bhṛguje budhe | ravau vyaye bhavedvāpi cauḷayogaḥ śubhāvahaḥ

When ⟨the lagna is⟩ Yama (Gemini), Karkaṭaka (Cancer) or Siṃha (Leo), holding Sita, Bhṛguja (Venus) ⟨and⟩ Mercury, or else when the Sun is in the 12th (vyaya), the caula-yoga brings good. [Sita, 'the white one', is usually a name of Venus, which the verse also names as Bhṛguja; how ससिते भृगुजे बुधे divides among the planets is uncertain.]

भवव्ययोदये भानुबुधशुक्रादयः स्थिताः । चन्द्रे शुक्रांशके चैव चौळयोगः शुभावहः

bhavavyayodaye bhānubudhaśukrādayaḥ sthitāḥ | candre śukrāṃśake caiva cauḷayogaḥ śubhāvahaḥ

When the Sun, Mercury, Venus and ⟨the others⟩ stand in the 11th (bhava), the 12th (vyaya) and the lagna (udaya), and the Moon is in a navāṃśa of Venus (śukrāṃśaka), the caula-yoga brings good. [The verse may mean 'respectively': the Sun in the 11th, Mercury in the 12th, Venus in the lagna. It does not say so.]

त्रिषडायेषु पापेषु शुभाः केन्द्रत्रिकोणगाः । एको द्वौ वा यथायोगं चौळयोगः शुभावहः

triṣaḍāyeṣu pāpeṣu śubhāḥ kendratrikoṇagāḥ | eko dvau vā yathāyogaṃ cauḷayogaḥ śubhāvahaḥ

With the malefics in the 3rd, the 6th and the 11th (āya), and the benefics in the kendras (1st, 4th, 7th, 10th) and the trikoṇas (5th, 9th), one or two ⟨of them⟩ as the combination allows, the caula-yoga brings good.

षष्ठोऽध्यायः ॥ अक्षरस्वीकारः ।

अक्षरस्वीकृतिं वक्ष्ये प्राप्ते पञ्चमहायने । उत्तरे त्वयने कुर्यात्कुम्भमासं विवर्जयेत्

akṣarasvīkṛtiṃ vakṣye prāpte pañcamahāyane | uttare tvayane kuryātkumbhamāsaṃ vivarjayet

I shall speak of the taking up of letters (akṣara-svīkṛti, the child's first lesson in the alphabet), when the fifth year has been reached. One should do it in the Sun's northward course (uttarāyaṇa), and avoid the month of Kumbha (the Sun in Aquarius).

द्वितीयजन्मनः पूर्वमारभेताक्षरान्सुधीः । आदधीत गुरोर्विद्यां वारुणाशामुखः शिशुः

dvitīyajanmanaḥ pūrvamārabhetākṣarānsudhīḥ | ādadhīta gurorvidyāṃ vāruṇāśāmukhaḥ śiśuḥ

The wise one should begin the letters before the second birth (the upanayana, the investiture with the sacred thread). The child, facing Varuṇa's quarter (the west), should receive learning from the teacher.

शुक्लपक्षे प्रशस्तः स्यात्कृष्णपक्षे त्रिधा कृते । आद्यभागः प्रशस्तः स्यादितरौ वर्जयेत्सदा

śuklapakṣe praśastaḥ syātkṛṣṇapakṣe tridhā kṛte | ādyabhāgaḥ praśastaḥ syāditarau varjayetsadā

⟨The beginning of letters⟩ is commended in the bright fortnight. In the dark fortnight, divided into three, the first part is commended; one should always avoid the other two.

चतुर्दशीं चतुर्थीं च षष्ठीं प्रतिपदं तथा । अष्टमीन्नवमीं पर्व चाक्षरस्वीकृतौ त्यजेत्

caturdaśīṃ caturthīṃ ca ṣaṣṭhīṃ pratipadaṃ tathā | aṣṭamīnnavamīṃ parva cākṣarasvīkṛtau tyajet

For the taking up of letters one should avoid the 14th (caturdaśī), the 4th (caturthī), the 6th (ṣaṣṭhī) and the 1st (pratipad), the 8th (aṣṭamī), the 9th (navamī) and the parvan ⟨days, full moon and new moon⟩.

शेषास्तु तिथयः सर्वा ह्यक्षरग्रहणे शुभाः । हस्तादित्यमरुन्मित्रपौष्णचित्राश्विशंकराः

śeṣāstu tithayaḥ sarvā hyakṣaragrahaṇe śubhāḥ | hastādityamarunmitrapauṣṇacitrāśviśaṃkarāḥ

All the remaining tithis are auspicious for taking up letters. Hasta, Āditya (Punarvasu), Marut (Svātī, whose deity is Vāyu), Mitra (Anurādhā), Pauṣṇa (Revatī), Citrā, Aśvinī and Śaṃkara (Ārdrā, whose deity is Rudra) ⟨— this list of nakṣatras runs on into the next verse, which adds one more and calls them the best for letters⟩.

वैष्णवञ्चाक्षरे श्रेष्ठाः शेषास्तु परिवर्जिताः । आचार्यसौम्यकाव्यानां वाराः श्रेष्ठाः शशीनयोः

vaiṣṇavañcākṣare śreṣṭhāḥ śeṣāstu parivarjitāḥ | ācāryasaumyakāvyānāṃ vārāḥ śreṣṭhāḥ śaśīnayoḥ

⟨Completing the list begun in the previous verse:⟩ and Vaiṣṇava (Śravaṇa): ⟨these nakṣatras⟩ are best for letters; the rest are excluded. The weekdays of the Ācārya (Jupiter), Saumya (Mercury) and Kāvya (Venus) are best; of the Moon and the Sun (śaśin and ina) ⟨— the sentence runs on into the next verse⟩.

वारौ द्वौ मध्यमौ प्रोक्तौ वर्जितौ कुजसौरयोः । केचिदादित्यवारं च वर्जयन्ति मनीषिणः

vārau dvau madhyamau proktau varjitau kujasaurayoḥ | kecidādityavāraṃ ca varjayanti manīṣiṇaḥ

⟨Of the Moon and the Sun, named at the end of the previous verse,⟩ the two days are declared middling; those of Mars and Saturn are excluded. Some wise men exclude Sunday as well.

उत्तमा उभयाः सर्वे मध्यमाश्चरराशयः । वर्जनीयाः प्रयत्नेन त्वक्षरग्रहणे स्थिराः

uttamā ubhayāḥ sarve madhyamāścararāśayaḥ | varjanīyāḥ prayatnena tvakṣaragrahaṇe sthirāḥ

The dual (ubhaya) signs (Mithuna, Kanyā, Dhanus, Mīna) are all best; the movable (cara) signs (Meṣa, Karka, Tulā, Makara) are middling; for taking up letters the fixed (sthira) signs (Vṛṣabha, Siṃha, Vṛścika, Kumbha) are to be avoided with care.

पूर्वाह्ने च प्रशस्तः स्यान्मध्याह्ने च विशेषतः । अपराह्ने च रात्रौ च संध्ययोश्च विवर्जयेत्

pūrvāhne ca praśastaḥ syānmadhyāhne ca viśeṣataḥ | aparāhne ca rātrau ca saṃdhyayośca vivarjayet

⟨The rite⟩ is commended in the forenoon, and especially at midday. In the afternoon, at night and at the two twilights one should avoid ⟨it⟩.

अष्टमस्था ग्रहाः सर्वे विशेषेण विवर्जिताः । बुद्धिस्थानस्थिताः सौम्यगुरुशुक्राः सुपूजिताः

aṣṭamasthā grahāḥ sarve viśeṣeṇa vivarjitāḥ | buddhisthānasthitāḥ saumyaguruśukrāḥ supūjitāḥ

All planets standing in the 8th are especially to be excluded. Saumya (Mercury), Jupiter and Venus standing in the house of intellect (buddhi-sthāna, the 5th) are highly praised.

शकुनादीनि विष्टिं च विशेषेण विवर्जयेत् । नित्ययोगेषु सर्वेषु शुभेषु शुभदं भवेत्

śakunādīni viṣṭiṃ ca viśeṣeṇa vivarjayet | nityayogeṣu sarveṣu śubheṣu śubhadaṃ bhavet

One should especially avoid Śakuni and the others (the fixed karaṇas: Śakuni, Catuṣpada, Nāga, Kiṃstughna) and Viṣṭi (bhadrā). Among all the nitya-yogas (the 27 daily yogas), in the auspicious ones ⟨the rite⟩ gives good.

सप्तमोऽध्यायः ॥ उपनयनम् ।

अथोपनयनं वक्ष्ये पञ्चमेऽब्दे द्विजन्मनाम् । तदलाभेऽष्टमे कुर्याद्गर्भतो जन्मतोऽपि वा

athopanayanaṃ vakṣye pañcame'bde dvijanmanām | tadalābhe'ṣṭame kuryādgarbhato janmato'pi vā

Now I shall describe the upanayana (investiture with the sacred thread) of the twice-born. ⟨It is done⟩ in the 5th year; failing that, one should perform it in the 8th, counted from conception or else from birth.

पञ्चमे ज्ञानवृद्धिञ्च षष्ठे ब्रह्मत्वमाप्नुयात् । औपनायनकार्ये तु शुक्रेणैवं हि भाषितम्

pañcame jñānavṛddhiñca ṣaṣṭhe brahmatvamāpnuyāt | aupanāyanakārye tu śukreṇaivaṃ hi bhāṣitam

⟨Invested⟩ in the 5th ⟨year⟩, ⟨the boy⟩ attains an increase of knowledge, and in the 6th, brahmatva (literally 'the state of brahman', or 'of a brāhmaṇa'). So indeed Śukra (the sage Śukrācārya) has declared it for the rite of upanayana.

ब्रह्मवर्चसमिच्छेद्यः पञ्चमे जन्मतः समे । तेनोपनीतः सच्छिष्यो मतिमान्गुणवान्पटुः

brahmavarcasamicchedyaḥ pañcame janmataḥ same | tenopanītaḥ sacchiṣyo matimānguṇavānpaṭuḥ

⟨A boy⟩ invested in the 5th year counted from birth by one who desires brahmavarcasa (the radiance of sacred learning) becomes a good disciple, intelligent, virtuous and skilful.

राज्ञामेकादशे मौंजीबन्धनं द्वादशे विशाम् । आषोडशाद्ब्राह्मणानां राज्ञामाविंशतेर्विशाम्

rājñāmekādaśe mauṃjībandhanaṃ dvādaśe viśām | āṣoḍaśādbrāhmaṇānāṃ rājñāmāviṃśaterviśām

For kings (kṣatriyas) the tying of the muñja-grass girdle ⟨is⟩ in the 11th year, for vaiśyas in the 12th. For brāhmaṇas up to the 16th, for kings up to the 20th, for vaiśyas ⟨continued in the next verse⟩

आचतुर्विंशतेरेवं गौणकाल उदाहृतः । वसन्ते ब्राह्मणः कुर्याद्ग्रीष्मे कुर्यान्नरेश्वरः

ācaturviṃśaterevaṃ gauṇakāla udāhṛtaḥ | vasante brāhmaṇaḥ kuryādgrīṣme kuryānnareśvaraḥ

⟨for vaiśyas⟩ up to the 24th: this is declared the secondary (gauṇa) period. A brāhmaṇa should perform ⟨the investiture⟩ in Vasanta (spring); a king (kṣatriya) should perform it in Grīṣma (summer);

शरत्सु वणिजः कुर्युरिति वृद्धैरुदाहृतम् । चन्द्रलग्नं शरीरं स्याज्जन्मलग्नन्तु जीवितम्

śaratsu vaṇijaḥ kuryuriti vṛddhairudāhṛtam | candralagnaṃ śarīraṃ syājjanmalagnantu jīvitam

vaiśyas should perform ⟨it⟩ in autumn (śarad) — so the elders have declared. The Moon's sign (candra-lagna) is the body; the birth lagna (janma-lagna, rising sign at birth) is the life.

अनुकूले तयोर्जीवे कुर्यादेवोपनायनम् । धनधर्मसुतायस्त्रीगते जीवे शुभप्रदः

anukūle tayorjīve kuryādevopanāyanam | dhanadharmasutāyastrīgate jīve śubhapradaḥ

When Jupiter (Jīva) is favourable to both of these, one should certainly perform the upanayana. Jupiter placed in the 2nd (dhana), the 9th (dharma), the 5th (suta), the 11th (āya) or the 7th (strī) ⟨counted from them⟩ gives good ⟨results⟩.

जन्मभ्रातृसुहृच्छत्रुमृत्युद्वादशगो गुरुः । व्याधिमारभयक्लेशविपद्धिंसाप्रदः शिशोः

janmabhrātṛsuhṛcchatrumṛtyudvādaśago guruḥ | vyādhimārabhayakleśavipaddhiṃsāpradaḥ śiśoḥ

Jupiter in the 1st (janma), the 3rd (bhrātṛ), the 4th (suhṛd), the 6th (śatru), the 8th (mṛtyu) or the 12th ⟨counted from the same two points⟩ gives the boy disease, death, fear, distress, calamity and injury.

चापमीनकुळीरस्थो जीवोऽप्यशुभगोचरः । अतीव शोभनं दद्याद्विवाहोपनयादिषु

cāpamīnakuḷīrastho jīvo'pyaśubhagocaraḥ | atīva śobhanaṃ dadyādvivāhopanayādiṣu

Jupiter standing in Sagittarius, Pisces or Cancer, even when his transit (gocara) is inauspicious, gives exceedingly good ⟨results⟩ in marriage, upanayana and the like.

द्विजन्मकालवर्षर्तुप्रोक्ते काले गुरोर्यदि । गतेर्विरोधो वर्षस्याद्वलवाञ्च्छ्रुतिचोदनात्

dvijanmakālavarṣartuprokte kāle guroryadi | gatervirodho varṣasyādvalavāñcchruticodanāt

If, at the time prescribed for the twice-born by year ⟨of age⟩ and by season, there is a conflict with the motion (transit) of Jupiter, the year is the stronger ⟨rule⟩, because it is enjoined by śruti (the Veda).

गुरोर्गतिः स्मृतिप्रोक्ता दुर्बला हि श्रुते स्मृतिः । तस्माद्गर्भाष्टमे वर्षे प्राप्ते शान्तिं ग्रहस्य तु

gurorgatiḥ smṛtiproktā durbalā hi śrute smṛtiḥ | tasmādgarbhāṣṭame varṣe prāpte śāntiṃ grahasya tu

Jupiter's motion is laid down by smṛti (tradition), and smṛti is weaker than śruti. Therefore, when the 8th year from conception has arrived, ⟨having performed⟩ the propitiation (śānti) of the planet ⟨continued in the next verse⟩

कृत्वा मौञ्जीन्तु बध्नीयात्कदाचित्का गुरोर्गतिः । मासप्रोक्तेषु कार्येषु मास एव बली भवेत्

kṛtvā mauñjīntu badhnīyātkadācitkā gurorgatiḥ | māsaprokteṣu kāryeṣu māsa eva balī bhavet

having performed ⟨that propitiation⟩, one should tie the muñja girdle: of what account then is Jupiter's motion? In rites prescribed by the month, the month alone is strong;

समाप्रोक्तेषु कार्येषु समा बलवती तथा । उत्तरायणगे सूर्ये प्रशस्तं ह्युपनायनम्

samāprokteṣu kāryeṣu samā balavatī tathā | uttarāyaṇage sūrye praśastaṃ hyupanāyanam

and in rites prescribed by the year, the year is likewise strong. Upanayana is commended when the Sun is in uttarāyaṇa (its northward course).

दक्षिणायनगे सूर्ये वर्जयेन्मौञ्जिबन्धनम् । शुक्लपक्षः शुभः प्रोक्तः कृष्णपक्षे त्रिधा कृते

dakṣiṇāyanage sūrye varjayenmauñjibandhanam | śuklapakṣaḥ śubhaḥ proktaḥ kṛṣṇapakṣe tridhā kṛte

When the Sun is in dakṣiṇāyana (its southward course), one should avoid the tying of the muñja girdle. The bright fortnight (śukla-pakṣa) is declared auspicious; when the dark fortnight (kṛṣṇa-pakṣa) is divided into three parts, ⟨continued in the next verse⟩

आद्यो भागः प्रशस्तः स्यादौपनायनकर्मणि । जीवे च भृगुपुत्रे च गगने दृश्यमानयोः

ādyo bhāgaḥ praśastaḥ syādaupanāyanakarmaṇi | jīve ca bhṛguputre ca gagane dṛśyamānayoḥ

its first part is commended for the rite of upanayana. When Jupiter and Venus (Bhṛgu's son) are both visible in the sky, ⟨continued in the next verse⟩

मेखलाबन्धनं कुर्याद्वर्जयेद्विपरीतयोः । ऋग्वेदाधिपतिर्जीवो यजुर्वेदाधिपः सितः

mekhalābandhanaṃ kuryādvarjayedviparītayoḥ | ṛgvedādhipatirjīvo yajurvedādhipaḥ sitaḥ

one should perform the tying of the girdle (mekhalā); one should avoid it when the two are the reverse ⟨not visible, that is, combust: too close to the Sun to be seen⟩. Jupiter is lord of the Ṛgveda; Venus (Sita) is lord of the Yajurveda;

सामवेदाधिपो भौमोऽथर्ववेदाधिपो बुधः । शाखाधीशे शक्तियुक्ते कारयेन्मौञ्जिबन्धनम्

sāmavedādhipo bhaumo'tharvavedādhipo budhaḥ | śākhādhīśe śaktiyukte kārayenmauñjibandhanam

Mars (Bhauma) is lord of the Sāmaveda, and Mercury is lord of the Atharvaveda. One should have the muñja girdle tied when the lord of ⟨the boy's⟩ śākhā (Vedic branch) is endowed with strength.

त्रिषूत्तरेषु रोहिण्यां हस्ते मैत्रे च मारुते । त्वाष्ट्रेन्दुवरुणादित्यवैष्णवे तिष्यवासवे

triṣūttareṣu rohiṇyāṃ haste maitre ca mārute | tvāṣṭrenduvaruṇādityavaiṣṇave tiṣyavāsave

In the three Uttaras (Uttara-phalgunī, Uttarāṣāḍhā, Uttara-bhādrapadā), in Rohiṇī, Hasta, Maitra (Anurādhā) and Māruta (Svātī); in Tvāṣṭra (Citrā), Indu (Mṛgaśiras), Varuṇa (Śatabhiṣaj), Āditya (Punarvasu), Vaiṣṇava (Śravaṇa), Tiṣya (Puṣya) and Vāsava (Dhaniṣṭhā), ⟨continued in the next verse⟩

अश्विन्याञ्च तथा पौष्णे प्रशस्तं मौञ्जिबन्धनम् । श्रोणादित्रितयं केचिन्मध्यमं परिचक्षते

aśvinyāñca tathā pauṣṇe praśastaṃ mauñjibandhanam | śroṇāditritayaṃ kecinmadhyamaṃ paricakṣate

and in Aśvinī and likewise Pauṣṇa (Revatī), the tying of the muñja girdle is commended. Some call the triad beginning with Śroṇā (Śravaṇa, Dhaniṣṭhā, Śatabhiṣaj) middling.

रौद्रे शिवद्विजः कुर्याद्वैष्णवे वैष्णवस्तथा । द्वितीया पञ्चमी षष्ठी सप्तमी दशमी तथा

raudre śivadvijaḥ kuryādvaiṣṇave vaiṣṇavastathā | dvitīyā pañcamī ṣaṣṭhī saptamī daśamī tathā

In Ārdrā (Rudra's) a Śivadvija (literally 'a twice-born of Śiva'; in South Indian usage, one of the hereditary priests of Śiva's temples) may perform ⟨it⟩, and in Śravaṇa (Viṣṇu's), likewise, a Vaiṣṇava. The 2nd, 5th, 6th, 7th and 10th tithis (lunar days), likewise, ⟨continued in the next verse⟩

त्रयोदशी तृतीया च शुक्ले श्रेष्ठाः प्रकीर्तिताः । द्वादश्येकादशी चैव मध्यमे परिकीर्तिते

trayodaśī tṛtīyā ca śukle śreṣṭhāḥ prakīrtitāḥ | dvādaśyekādaśī caiva madhyame parikīrtite

the 13th and the 3rd, in the bright fortnight, are declared the best. The 12th and the 11th are declared middling;

मध्यमे च प्रशंसन्ति चन्द्रेऽतिबलसंयुते । कृष्णपक्षे द्वितीया च तृतीया प्रथमा मता

madhyame ca praśaṃsanti candre'tibalasaṃyute | kṛṣṇapakṣe dvitīyā ca tṛtīyā prathamā matā

and they commend the middling ⟨tithis⟩ when the Moon is endowed with great strength. In the dark fortnight the 2nd, the 3rd and the 1st (prathamā) are approved. [प्रथमा may instead mean 'foremost': 'the 2nd and 3rd are held foremost'.]

त्रयोदशीं प्रशंसन्ति केचित्कृष्णेऽपि पण्डिताः । अमावस्यां तथा पूर्णां छिद्राञ्चापि तिथिं विना

trayodaśīṃ praśaṃsanti kecitkṛṣṇe'pi paṇḍitāḥ | amāvasyāṃ tathā pūrṇāṃ chidrāñcāpi tithiṃ vinā

Some learned men commend the 13th even in the dark ⟨fortnight⟩. Leaving aside the new-moon (amāvāsyā), likewise the full-moon, and also the chidra ('flawed') tithi, ⟨continued in the next verse⟩

स्वाध्यायदिवसे कुर्याद्विप्रादीनामुपायनम् । चतुर्दशीं प्रशंसन्ति कुमारे वयसाधिके

svādhyāyadivase kuryādviprādīnāmupāyanam | caturdaśīṃ praśaṃsanti kumāre vayasādhike

one should perform the upāyana (upanayana) of brāhmaṇas and the others on a day fit for svādhyāya (Vedic recitation, i.e. not a no-study day). They commend the 14th ⟨tithi⟩ when the boy is past the ⟨proper⟩ age.

आचार्यसौम्यकाव्यानां वाराः श्रेष्ठतमा मताः । मध्यमः सोमवारः स्यात्सूर्यवारश्च मध्यमः

ācāryasaumyakāvyānāṃ vārāḥ śreṣṭhatamā matāḥ | madhyamaḥ somavāraḥ syātsūryavāraśca madhyamaḥ

The weekdays (vāra) of Jupiter (Ācārya), Mercury (Saumya) and Venus (Kāvya) are held the most excellent. Monday is middling, and Sunday is middling.

वारौ मन्दारयो वर्ज्यौ कृष्णे पक्षे निशापतेः । अस्तं यातस्य सौम्यस्य वारो वर्ज्यो द्विजन्मनाम्

vārau mandārayo varjyau kṛṣṇe pakṣe niśāpateḥ | astaṃ yātasya saumyasya vāro varjyo dvijanmanām

The two weekdays of Saturn (Manda) and Mars (Āra) are to be avoided. In the dark fortnight the weekday of the Moon (Niśāpati, lord of the night) ⟨is to be avoided⟩, and the weekday of Mercury when Mercury has set (is combust) is to be avoided for the twice-born.

नित्ययोगेषु सर्वेषु शुभेषु शुभदं भवेत् । गोसिंहकर्किकन्याश्च मिथुनं मीनमेव च

nityayogeṣu sarveṣu śubheṣu śubhadaṃ bhavet | gosiṃhakarkikanyāśca mithunaṃ mīnameva ca

Among all the nitya-yogas (the daily yogas of the pañcāṅga), in the auspicious ones ⟨the rite⟩ gives good ⟨results⟩. Go (Taurus), Siṃha (Leo), Karkin (Cancer) and Kanyā (Virgo), Mithuna (Gemini) and Mīna (Pisces), ⟨continued in the next verse⟩

तुलाचापौ च पूज्याः स्युः शेषा वर्ज्या उपायने । मेषे भवति वक्ता च वित्तविद्यान्वितो वृषे

tulācāpau ca pūjyāḥ syuḥ śeṣā varjyā upāyane | meṣe bhavati vaktā ca vittavidyānvito vṛṣe

and Tulā (Libra) and Cāpa (Sagittarius) are to be esteemed ⟨as the lagna⟩; the remaining ⟨signs⟩ are to be avoided in upanayana. ⟨With the lagna⟩ in Meṣa (Aries) he becomes an eloquent speaker; in Vṛṣa (Taurus) endowed with wealth and learning;

मिथुने वेदशीलः स्यात्कर्क्यान्नित्यषडङ्गवित् । शिल्पिनं कुरुते सिंहः षष्ठे भवति पण्डितः

mithune vedaśīlaḥ syātkarkyānnityaṣaḍaṅgavit | śilpinaṃ kurute siṃhaḥ ṣaṣṭhe bhavati paṇḍitaḥ

in Mithuna (Gemini) devoted to the Veda; in Karkī (Cancer), one who always knows the six aṅgas (auxiliary sciences of the Veda); Siṃha (Leo) makes him a craftsman; in the sixth ⟨sign, Kanyā (Virgo)⟩ he becomes a learned man (paṇḍita);

तुलायां तु वणिग्वृत्तिः कटकेशस्तु वृश्चिके । सर्वज्ञः पूज्यते चापे शूद्रवृत्तिर्मृगे भवेत्

tulāyāṃ tu vaṇigvṛttiḥ kaṭakeśastu vṛścike | sarvajñaḥ pūjyate cāpe śūdravṛttirmṛge bhavet

in Tulā (Libra) he lives by trade; in Vṛścika (Scorpio) he becomes a kaṭakeśa (master of a camp or of a royal town); in Cāpa (Sagittarius) he is honoured as all-knowing; in Mṛga (Capricorn) he would have a śūdra's livelihood.

राजप्रेष्यकरः कुम्भे मीने शास्त्रार्थपारगः । असत्फलप्रदे राशावपि तस्मिन्शुभेक्षिते

rājapreṣyakaraḥ kumbhe mīne śāstrārthapāragaḥ | asatphalaprade rāśāvapi tasminśubhekṣite

⟨With the lagna⟩ in Kumbha (Aquarius) he runs a king's errands; in Mīna (Pisces) he masters the meaning of the śāstras. Even when the sign ⟨of the lagna⟩ is one that gives bad results, if it is aspected by benefics, ⟨continued in the next verse⟩

शुभयुक्ते तथा तस्य शुभमेव फलं विदुः । जन्मचन्द्रार्कभेशः स्यान्मैत्रमेकाधिपत्यकम्

śubhayukte tathā tasya śubhameva phalaṃ viduḥ | janmacandrārkabheśaḥ syānmaitramekādhipatyakam

or likewise joined with benefics, they know its result to be good only. ⟨Take⟩ the lord of the sign of the birth ⟨lagna⟩, of the Moon and of the Sun: ⟨a lagna⟩ friendly ⟨to it⟩, or having that same single lord, ⟨continued in the next verse⟩ [the construction across 7.32–33 is compressed; the bracketed words supply what the verse implies].

तुङ्गं यातः शुभं विद्यादशुभं रिपुनीचभम् । उपनीतौ रवौ लग्नस्थिते भूपेन बाध्यते

tuṅgaṃ yātaḥ śubhaṃ vidyādaśubhaṃ ripunīcabham | upanītau ravau lagnasthite bhūpena bādhyate

⟨or if that lord⟩ has gone to its exaltation, know it as good; ⟨a sign⟩ hostile ⟨to it⟩ or of its debility, as bad. At upanayana, if the Sun stands in the lagna, ⟨the boy⟩ is harassed by the king;

रोगोद्रेकं शशी कुर्याच्छस्त्रबाधां धरासुतः । बुधे स्थिते महाप्राज्ञो वित्तवान् स्याद्गुरौ स्थिते

rogodrekaṃ śaśī kuryācchastrabādhāṃ dharāsutaḥ | budhe sthite mahāprājño vittavān syādgurau sthite

the Moon ⟨in the lagna⟩ would cause a flare-up of disease; Mars (Dharāsuta) trouble from weapons. With Mercury placed ⟨there⟩ he becomes greatly wise; with Jupiter placed ⟨there⟩, wealthy;

सिते स्थिते बहुज्ञः स्यादर्कजे तस्करो भवेत् । राहूदये स्याद्धीनाङ्गः केतौ त्वग्दोषवान्भवेत्

site sthite bahujñaḥ syādarkaje taskaro bhavet | rāhūdaye syāddhīnāṅgaḥ ketau tvagdoṣavānbhavet

with Venus placed ⟨there⟩, he knows much; with Saturn (Arkaja) he becomes a thief. With Rāhu in the rising ⟨sign⟩ he would be deficient in limb; with Ketu he becomes afflicted with skin disease.

धने सूर्यादयः कुर्युः काणत्वं शान्तिमेव च । बाधिर्यं विस्मृतिं ख्यातिं तथा पापं गदं क्रमात्

dhane sūryādayaḥ kuryuḥ kāṇatvaṃ śāntimeva ca | bādhiryaṃ vismṛtiṃ khyātiṃ tathā pāpaṃ gadaṃ kramāt

In the 2nd (dhana), the Sun and the others cause, in order: one-eyedness, calm, deafness, forgetfulness, fame, likewise sin, and disease ⟨Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn⟩.

सहजोपगताः सर्वे सौम्याः पापाश्च सौख्यदाः । विघ्नं मृदुत्वं रोगं च सूक्ष्मार्थप्रतिबोधनम्

sahajopagatāḥ sarve saumyāḥ pāpāśca saukhyadāḥ | vighnaṃ mṛdutvaṃ rogaṃ ca sūkṣmārthapratibodhanam

Gone to the 3rd (sahaja), all of them, benefics and malefics alike, give happiness. ⟨In the 4th:⟩ obstacle, gentleness, disease, and the grasp of subtle meanings, ⟨continued in the next verse⟩

सोमारम्भं च शोकं च व्याधिं कुष्ठं च बन्धुगाः । विघ्नाभावं शुचित्वं च मानहानिं महामतिम्

somārambhaṃ ca śokaṃ ca vyādhiṃ kuṣṭhaṃ ca bandhugāḥ | vighnābhāvaṃ śucitvaṃ ca mānahāniṃ mahāmatim

the undertaking of a soma sacrifice, grief, sickness and leprosy: ⟨these the planets give, in order,⟩ when in the 4th (bandhu). ⟨In the 5th:⟩ freedom from obstacles, purity, loss of honour, a great intellect, ⟨continued in the next verse⟩

विप्रप्रीतिमनुष्ठानसिद्धिं द्यूतकलारतिम् । चौरबुद्धिं क्रमात्कुर्युः सुते सूर्यादयो ग्रहाः

vipraprītimanuṣṭhānasiddhiṃ dyūtakalāratim | caurabuddhiṃ kramātkuryuḥ sute sūryādayo grahāḥ

the affection of brāhmaṇas, success in religious observance (anuṣṭhāna), delight in the art of gambling, and a thief's mind: these the Sun and the other planets cause, in order, when in the 5th (suta).

षष्ठे पापाः स्थिताः सौख्यं कुर्युरन्ये त्वशोभनम् । क्षोभं विद्यारतिं शास्त्ररतिं जपरतिं तथा

ṣaṣṭhe pāpāḥ sthitāḥ saukhyaṃ kuryuranye tvaśobhanam | kṣobhaṃ vidyāratiṃ śāstraratiṃ japaratiṃ tathā

Malefics placed in the 6th give happiness; the others ⟨the benefics⟩ ⟨give⟩ what is not good. ⟨In the 7th:⟩ agitation, love of learning, love of the śāstras, likewise love of japa (repeated prayer), ⟨continued in the next verse⟩

विद्यां च विस्मृतिं कुष्ठमपस्मारं च सप्तमे । विशेषान्नैधनस्थाने ग्रहान्नेच्छन्ति पण्डिताः

vidyāṃ ca vismṛtiṃ kuṣṭhamapasmāraṃ ca saptame | viśeṣānnaidhanasthāne grahānnecchanti paṇḍitāḥ

learning, forgetfulness, leprosy and epilepsy ⟨the planets give, in order,⟩ in the 7th. Above all, the learned do not want ⟨any⟩ planets in the 8th (naidhana) house.

आचार्यं च शुभा घ्नन्ति शिष्यं घ्नन्ति शुभेतराः । दुर्वृत्ति च कलाप्रीति कुष्ठं ज्ञानमघान्वितम्

ācāryaṃ ca śubhā ghnanti śiṣyaṃ ghnanti śubhetarāḥ | durvṛtti ca kalāprīti kuṣṭhaṃ jñānamaghānvitam

⟨In the 8th,⟩ benefics kill the teacher (ācārya), and malefics kill the disciple. ⟨In the 9th:⟩ bad conduct, love of the arts, leprosy, knowledge, being sin-laden, ⟨continued in the next verse⟩

यागज्ञं कलहं जारं पुण्ये कुर्युः क्रमाद्ग्रहाः । भिषग्वेदी च डम्भी च वेदवित्तर्कपारगः

yāgajñaṃ kalahaṃ jāraṃ puṇye kuryuḥ kramādgrahāḥ | bhiṣagvedī ca ḍambhī ca vedavittarkapāragaḥ

knowledge of sacrifice, quarrel, and adultery: these the planets cause, in order, in the 9th (puṇya). ⟨In the 10th:⟩ a physician, a Vedic scholar, a hypocrite, a knower of the Veda, one who has mastered logic (tarka), ⟨continued in the next verse⟩

गेयवित्पापकृत्पापी माने रव्यादिके ग्रहे । आये शुभाशुभाः सर्वे धनधान्यादिवृद्धिदाः

geyavitpāpakṛtpāpī māne ravyādike grahe | āye śubhāśubhāḥ sarve dhanadhānyādivṛddhidāḥ

a knower of song, a doer of sin, a sinner: ⟨so he becomes, in order,⟩ with the Sun and the other planets in the 10th (māna). In the 11th (āya), all ⟨planets⟩, benefic and malefic, give increase of wealth, grain and the like.

धनं मृतिं भयं ज्ञानं सौख्यं कीर्तिं कुमार्गताम् । जात्यन्तरं च रव्याद्या व्यये कुर्युरुपानये

dhanaṃ mṛtiṃ bhayaṃ jñānaṃ saukhyaṃ kīrtiṃ kumārgatām | jātyantaraṃ ca ravyādyā vyaye kuryurupānaye

Wealth, death, fear, knowledge, happiness, fame, taking wrong ways, and a change of caste (jāty-antara): these the Sun and the others cause, ⟨in order,⟩ in the 12th (vyaya) at upanayana.

अनिष्टस्थानगोप्यत्र ग्रहः कोऽपि न दोषकृत् । शुभदृष्टिगतः प्राणी सौम्यवर्गे यदि स्थितः

aniṣṭasthānagopyatra grahaḥ ko'pi na doṣakṛt | śubhadṛṣṭigataḥ prāṇī saumyavarge yadi sthitaḥ

Here no planet causes a fault even though it stands in an unfavourable house, if, having come under a benefic's aspect, it stands in a benefic's varga (divisional group) [the verse joins these two conditions with no 'or'; the word प्राणी, 'the living being', does not fit the construction as printed and is not rendered].

स्वकुलाचारधर्मज्ञो माघे मासे तु फाल्गुने । विधिज्ञश्चार्थवांश्चैत्रे वेदवेदाङ्गपारगः

svakulācāradharmajño māghe māse tu phālgune | vidhijñaścārthavāṃścaitre vedavedāṅgapāragaḥ

⟨Invested⟩ in the month of Māgha, he knows the customs and dharma of his own family; in Phālguna, he knows the rites (vidhi) and is wealthy; in Caitra, he masters the Vedas and Vedāṅgas. [The division of results between Phālguna and Caitra is not marked; 'wealthy' may belong to Caitra.]

वैशाखे धनवान्वेदशास्त्रविद्याविशारदः । उपनीतः कुलाढ्यश्च ज्येष्ठे विधिविदां वरः

vaiśākhe dhanavānvedaśāstravidyāviśāradaḥ | upanītaḥ kulāḍhyaśca jyeṣṭhe vidhividāṃ varaḥ

In Vaiśākha he is wealthy and expert in the Vedas, śāstras and learning. Invested in Jyeṣṭha, he is rich in family and the best of those who know the rites.

स्वोच्चसंस्थे तदंशे वा स्वराशौ वा तदंशके । शाखेशे वा गुरौ शुक्रे वेदवेदाङ्गपारगः

svoccasaṃsthe tadaṃśe vā svarāśau vā tadaṃśake | śākheśe vā gurau śukre vedavedāṅgapāragaḥ

When the śākhā-lord (lord of the boy's Vedic branch), or Jupiter, or Venus stands in its exaltation or in that ⟨exaltation⟩ navāṃśa, or in its own sign or in that ⟨own⟩ navāṃśa, ⟨the boy⟩ becomes a master of the Vedas and Vedāṅgas.

परमोच्चगते जीवे शाखेशे वाथवा सिते । व्रती शिशुर्धनाढ्यश्च वेदवेदाङ्गपारगः

paramoccagate jīve śākheśe vāthavā site | vratī śiśurdhanāḍhyaśca vedavedāṅgapāragaḥ

When Jupiter, or the śākhā-lord (lord of the boy's Vedic branch), or else Venus has gone to the point of its deepest exaltation (paramocca), the invested boy (vratī) becomes rich and a master of the Vedas and Vedāṅgas.

मित्रराशिगते जीवे तदंशे वा स्ववेदपे । शुक्रे वाचारसंपन्नो व्रती विद्याविशारदः

mitrarāśigate jīve tadaṃśe vā svavedape | śukre vācārasaṃpanno vratī vidyāviśāradaḥ

When Jupiter, or the lord of ⟨the boy's⟩ own Veda, or Venus stands in a friend's sign or in a friend's navāṃśa (ninth-part of a sign), the vratī (the invested boy) is endowed with good conduct and expert in learning.

शाखाधिपतिवारं च शाखाधिपबलं शिशोः । शाखाधिपतिलग्नञ्च दुर्लभं त्रितयं व्रते

śākhādhipativāraṃ ca śākhādhipabalaṃ śiśoḥ | śākhādhipatilagnañca durlabhaṃ tritayaṃ vrate

The weekday of the śākhā-lord, the strength of the śākhā-lord for the boy, and a lagna ⟨ruled by⟩ the śākhā-lord: this triad is hard to obtain at the vrata (investiture).

शुभांशकगते चन्द्रे व्रती विद्याविशारदः । पापांशकगते चन्द्रे दरिद्रो नित्यदुःखितः

śubhāṃśakagate candre vratī vidyāviśāradaḥ | pāpāṃśakagate candre daridro nityaduḥkhitaḥ

When the Moon is in a benefic's navāṃśa (ninth-part of a sign), the vratī (the invested boy) is expert in learning; when the Moon is in a malefic's navāṃśa, he is poor and always unhappy.

श्रवणादितिनक्षत्रे कर्क्यंशस्थे निशाकरे । तदा व्रती वेदशास्त्रधनधान्यसमन्वितः

śravaṇāditinakṣatre karkyaṃśasthe niśākare | tadā vratī vedaśāstradhanadhānyasamanvitaḥ

When the Moon is in the nakṣatra Śravaṇa or Punarvasu (Aditi's) and in a Cancer navāṃśa (ninth-part of a sign), then the vratī (the invested boy) is endowed with the Veda, the śāstras, wealth and grain.

स्वोच्चसंस्थोऽपि शीतांशुर्व्रतेर्यदि विलग्नगः । तं करोति शिशुं नष्टं सततं क्षयरोगिणम्

svoccasaṃstho'pi śītāṃśurvrateryadi vilagnagaḥ | taṃ karoti śiśuṃ naṣṭaṃ satataṃ kṣayarogiṇam

Even an exalted Moon, if it stands in the ascendant of the vratī (the invested boy), makes that boy ruined and constantly suffering from consumption (kṣaya, a wasting disease).

जन्मभाद्दशमं कर्म सङ्घातर्क्षञ्च षोडशम् । अष्टादशं सामुदायं त्रयोविंशं विनाशनम्

janmabhāddaśamaṃ karma saṅghātarkṣañca ṣoḍaśam | aṣṭādaśaṃ sāmudāyaṃ trayoviṃśaṃ vināśanam

Counted from the birth nakṣatra (janma-bha): the 10th is ⟨called⟩ karma, the 16th saṅghāta, the 18th sāmudāya (sāmudāyika), the 23rd vināśana (vaināśika), ⟨continued in the next verse⟩

मानसं पञ्चविंशर्क्षं नाचरेच्छुभमेषु च । स्फूर्जितं केन्द्रगे भानौ व्रतेर्वंशविनाशनम्

mānasaṃ pañcaviṃśarkṣaṃ nācarecchubhameṣu ca | sphūrjitaṃ kendrage bhānau vratervaṃśavināśanam

and the 25th nakṣatra is mānasa: one should not perform auspicious ⟨rites⟩ in these ⟨nakṣatras⟩. ⟨The fault called⟩ Sphūrjita: when the Sun is in a kendra (1st, 4th, 7th or 10th) ⟨from the ascendant⟩, destruction of the lineage of the vratī (the boy being invested).

स्फुटितं केन्द्रगे भौमे शिष्याचार्यविनाशनम् । मन्देन रुदितो दोषः करोति महतीं गदाम्

sphuṭitaṃ kendrage bhaume śiṣyācāryavināśanam | mandena rudito doṣaḥ karoti mahatīṃ gadām

Sphuṭita: when Mars is in a kendra, destruction of both disciple and teacher. The fault Rudita, ⟨caused⟩ by Saturn ⟨in a kendra⟩, brings a grave disease.

लग्नात्केन्द्रगते राहौ रन्ध्रमातृविनाशनम् । उग्रं केन्द्रगते केतौ विद्यावित्तविनाशनम्

lagnātkendragate rāhau randhramātṛvināśanam | ugraṃ kendragate ketau vidyāvittavināśanam

When Rāhu is in a kendra from the ascendant (lagna), ⟨the fault⟩ Randhra: destruction of the mother. Ugra: when Ketu is in a kendra, destruction of learning and wealth.

पञ्चदोषविनिर्मुक्तं शुभलग्नमुपायने । क्रूरो मन्दः पापरतिः पटुर्यज्वाचयज्ञकृत्

pañcadoṣavinirmuktaṃ śubhalagnamupāyane | krūro mandaḥ pāparatiḥ paṭuryajvācayajñakṛt

An ascendant (lagna) free of the five faults (pañca-doṣa) ⟨Sphūrjita, Sphuṭita, Rudita, Randhra and Ugra⟩ is auspicious for upāyana (upanayana). Cruel, dull, fond of sin, clever, one who has offered sacrifice, and a performer of sacrifices, ⟨continued in the next verse⟩

मूर्खः सूर्याद्यंशकेषु शिशोर्मौढ्यं जगुः परे । कुजेक्षितश्चेच्चन्द्रस्तु शिष्यस्यान्ध्यं प्रयच्छति

mūrkhaḥ sūryādyaṃśakeṣu śiśormauḍhyaṃ jaguḥ pare | kujekṣitaśceccandrastu śiṣyasyāndhyaṃ prayacchati

and a fool: ⟨such the boy becomes⟩ in the navāṃśas of the Sun and the others ⟨in order: Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn; the verse does not say whether the lagna's or the Moon's navāṃśa is meant⟩. Others have called this the boy's mauḍhya ('dullness'). If the Moon is aspected by Mars, it gives the disciple blindness.

शुभग्रहेक्षितश्चन्द्रः शुभकर्मा शुभो यदि । पापांशकोद्भवान्दोषानाशु साधु विनाशयेत्

śubhagrahekṣitaścandraḥ śubhakarmā śubho yadi | pāpāṃśakodbhavāndoṣānāśu sādhu vināśayet

If the Moon is aspected by benefic planets, is of good effect, and is itself benefic ⟨waxing⟩, it quickly and thoroughly destroys the faults arising from a malefic's navāṃśa.

गुळिकाख्यश्च विष्टिश्च अंशश्च करणस्तथा । विनश्यत्यपवादेन निष्कृत्या पतनं यथा

guḷikākhyaśca viṣṭiśca aṃśaśca karaṇastathā | vinaśyatyapavādena niṣkṛtyā patanaṃ yathā

⟨The fault⟩ named Guḷika, Viṣṭi, the aṃśa (navāṃśa) and likewise the karaṇa: ⟨each⟩ perishes through an exception (apavāda), as a fall ⟨from one's standing⟩ is undone by expiation (niṣkṛti).

रंध्रगोह्यंशकादुच्चस्वमित्रोपचयर्क्षगः । अष्टमस्थितिदोषोऽयं विनश्यति न संशयः

raṃdhragohyaṃśakāduccasvamitropacayarkṣagaḥ | aṣṭamasthitidoṣo'yaṃ vinaśyati na saṃśayaḥ

⟨A planet⟩ in the 8th (randhra), if by navāṃśa it stands in ⟨its⟩ exaltation, its own sign, a friend's sign or an upacaya (3rd, 6th, 10th, 11th) sign: this fault of standing in the 8th perishes, without doubt.

द्वादशस्थं रविं भौमः पश्येद्यदि बलान्वितः । आचार्योऽन्धोऽचिरेण स्याच्चिरेण यदि दुर्बलः

dvādaśasthaṃ raviṃ bhaumaḥ paśyedyadi balānvitaḥ | ācāryo'ndho'cireṇa syāccireṇa yadi durbalaḥ

If a strong Mars aspects the Sun placed in the 12th, the teacher (ācārya) becomes blind before long; if ⟨Mars is⟩ weak, after a long time.

तथा पश्यति चेन्मन्दः शिष्यविद्याविनाशनः । सूर्यांशकाश्रितश्चन्द्रः कुरुते शस्त्रपीडनम्

tathā paśyati cenmandaḥ śiṣyavidyāvināśanaḥ | sūryāṃśakāśritaścandraḥ kurute śastrapīḍanam

Likewise, if Saturn aspects ⟨the Sun placed in the 12th⟩, it destroys the disciple's learning. The Moon lodged in the Sun's navāṃśa causes affliction by weapons.

स्वांशकस्थो निशानाथो जातिभ्रंशं करिष्यति । स्ववर्गस्थे शुभे केन्द्रे शुभवारे शुभेक्षिते

svāṃśakastho niśānātho jātibhraṃśaṃ kariṣyati | svavargasthe śubhe kendre śubhavāre śubhekṣite

The Moon (Niśānātha) in its own navāṃśa will cause loss of caste (jāti-bhraṃśa). When, on a benefic's weekday, ⟨the Moon⟩ stands in its own varga (division of the sign), is benefic, is in a kendra (an angle: the 1st, 4th, 7th or 10th) and is aspected by benefics, ⟨continued in the next verse⟩

चन्द्रे सद्गुणसंयुक्तो स्वांशदोषो विनश्यति । कुजांशकाश्रितश्चन्द्रः पातकित्वं करिष्यति

candre sadguṇasaṃyukto svāṃśadoṣo vinaśyati | kujāṃśakāśritaścandraḥ pātakitvaṃ kariṣyati

⟨then,⟩ with the Moon ⟨so placed⟩, the fault of its own navāṃśa, joined with ⟨these⟩ good qualities, perishes. The Moon lodged in Mars's navāṃśa will cause sinfulness.

द्रव्यविद्यान्वितं कुर्याच्छशी सौम्यांशमाश्रितः । सौख्यविद्यान्वितं कुर्याच्छशी गुर्वंशमाश्रितः

dravyavidyānvitaṃ kuryācchaśī saumyāṃśamāśritaḥ | saukhyavidyānvitaṃ kuryācchaśī gurvaṃśamāśritaḥ

The Moon resting in Mercury's navāṃśa makes ⟨the boy⟩ possessed of wealth and learning; the Moon resting in Jupiter's navāṃśa makes him possessed of happiness and learning.

चन्द्रः शुक्रांशकगतो विद्यायुक्तं करिष्यति । मन्दांशमाश्रितश्चन्द्रः करोति निधनं तनोः

candraḥ śukrāṃśakagato vidyāyuktaṃ kariṣyati | mandāṃśamāśritaścandraḥ karoti nidhanaṃ tanoḥ

The Moon gone to Venus's navāṃśa will make him endowed with learning. The Moon resting in Saturn's navāṃśa causes the death of the body.

सप्तपञ्चमचन्द्राष्टसप्तविंशतिभेषु च । वैनाशिके त्रिजन्मर्क्षे नेष्टमेषूपनायनम्

saptapañcamacandrāṣṭasaptaviṃśatibheṣu ca | vaināśike trijanmarkṣe neṣṭameṣūpanāyanam

In the 7th and the 5th nakṣatras ⟨from the birth nakṣatra⟩, in the 8th ⟨sign⟩ from the ⟨natal⟩ Moon (candrāṣṭa), in the 27th nakṣatra, in the vaināśika ⟨nakṣatra⟩ and in the three birth nakṣatras (trijanma): in these the upanayana is not wanted.

ऋत्वन्ते चैव मासान्ते तिथ्यन्ते च तथा विषे । नक्षत्रान्ते च विष्ट्याञ्च षडशीतिमुखे तथा

ṛtvante caiva māsānte tithyante ca tathā viṣe | nakṣatrānte ca viṣṭyāñca ṣaḍaśītimukhe tathā

At the end of a season (ṛtu), and at the end of a month, at the end of a tithi, likewise in viṣa ⟨the poison period⟩, at the end of a nakṣatra, and in Viṣṭi (bhadrā), and likewise at ṣaḍaśīti-mukha (the Sun's entry into a dual sign), ⟨continued in the next verse⟩

व्याघाते च तथा वज्रे विष्कम्भे परिघे तथा । वैधृत्याञ्च व्यतीपाते शूले गण्डातिगण्डयोः

vyāghāte ca tathā vajre viṣkambhe parighe tathā | vaidhṛtyāñca vyatīpāte śūle gaṇḍātigaṇḍayoḥ

in the yogas Vyāghāta, Vajra, Viṣkambha and Parigha, in Vaidhṛti and Vyatīpāta, in Śūla, and in Gaṇḍa and Atigaṇḍa, ⟨continued in the next verse⟩

शून्यर्क्षे चापराह्णे च रात्रौ सन्ध्याद्वये तथा । अन्धभे चाधिमासे च वर्जयेन्मौञ्जिबन्धनम्

śūnyarkṣe cāparāhṇe ca rātrau sandhyādvaye tathā | andhabhe cādhimāse ca varjayenmauñjibandhanam

in a śūnya ('empty') nakṣatra, in the afternoon, at night, at the two twilights, in an andha ('blind') nakṣatra, and in an intercalary month (adhimāsa): ⟨in all these⟩ one should avoid tying the muñja girdle.

अविचार्यैषु कुर्याच्चेद्द्रव्यविद्यायुषः क्षयः । स्वर्क्षे व्ययगतं भानुमपि पश्येद्धरासुतः

avicāryaiṣu kuryācceddravyavidyāyuṣaḥ kṣayaḥ | svarkṣe vyayagataṃ bhānumapi paśyeddharāsutaḥ

If one performs ⟨it⟩ without regard to these, wealth, learning and life decline. Even if Mars (Dharāsuta) aspects the Sun gone to the 12th (vyaya) in its own sign, ⟨continued in the next verse⟩

सोन्धत्वन्नगुरोर्दद्याद्यदीन्दुः सत्क्रियान्वितः । धर्मलग्नाधिपौ नेत्रद्वयनक्षत्रगौ यदा

sondhatvannagurordadyādyadīnduḥ satkriyānvitaḥ | dharmalagnādhipau netradvayanakṣatragau yadā

he ⟨Mars⟩ would not give blindness (andhatva) to the teacher (guru), if the Moon is endowed with good action (sat-kriyā). When the lords of the 9th (dharma) and of the ascendant (lagna) stand in two-eyed (netra-dvaya) nakṣatras, ⟨continued in the next verse⟩

तदा नाचार्यदोषः स्याद्भौमार्कौ वा द्विनेत्रगौ । चन्द्रात्स्मरारिरन्ध्रेषु यद्येकस्मिन्शुभग्रहे

tadā nācāryadoṣaḥ syādbhaumārkau vā dvinetragau | candrātsmarārirandhreṣu yadyekasminśubhagrahe

then there is no fault (doṣa) ⟨threatening⟩ the teacher (ācārya); or ⟨likewise⟩ if Mars and the Sun stand in two-eyed (dvi-netra) ⟨nakṣatras⟩. If, from the Moon, a single benefic is in the 7th (smara), the 6th (ari) or the 8th (randhra), ⟨continued in the next verse⟩

तदाऽधियोगसंज्ञा स्याच्छुभयोगो द्विजन्मनि । केन्द्रत्रिकोणगे जीवे भानुः शुक्रोऽथवा व्यये

tadā'dhiyogasaṃjñā syācchubhayogo dvijanmani | kendratrikoṇage jīve bhānuḥ śukro'thavā vyaye

then it is named adhiyoga, an auspicious yoga for the twice-born ⟨at investiture⟩. When Jupiter is in a kendra or a trikoṇa (1st, 4th, 7th, 10th; 5th, 9th), and the Sun or Venus is in the 12th (vyaya), ⟨continued in the next verse⟩

द्वितीये ज्ञे शुभो योगो द्विजानामुपनायने । बुधार्कशुक्राः कर्मायलग्नगा बलिनः क्रमात्

dvitīye jñe śubho yogo dvijānāmupanāyane | budhārkaśukrāḥ karmāyalagnagā balinaḥ kramāt

⟨and⟩ Mercury in the 2nd: an auspicious yoga at the upanayana of the twice-born. When Mercury, the Sun and Venus stand, strong, in the 10th (karma), the 11th (āya) and the lagna respectively, ⟨continued in the next verse⟩

चन्द्रे शुभांशके योगो द्विजन्मनि शुभो मतः । जीवे शुक्रेऽथवा मीनलग्ने भवगते रवौ

candre śubhāṃśake yogo dvijanmani śubho mataḥ | jīve śukre'thavā mīnalagne bhavagate ravau

⟨and⟩ the Moon in a benefic's navāṃśa: this yoga is held auspicious for the twice-born. When Jupiter or Venus is in a Mīna (Pisces) lagna, and the Sun has gone to the 11th (bhava), ⟨continued in the next verse⟩

व्यये कर्मणि वा सौम्ये शुभयोग उपायने । मेषगो कर्कटं याता भानुशुक्रेन्दवः क्रमात्

vyaye karmaṇi vā saumye śubhayoga upāyane | meṣago karkaṭaṃ yātā bhānuśukrendavaḥ kramāt

and Mercury (Saumya) is in the 12th (vyaya) or the 10th (karma): an auspicious yoga at upāyana (upanayana). When the Sun, Venus and the Moon have gone respectively to Aries (Meṣa), Taurus (Go) and Cancer (Karkaṭa), ⟨continued in the next verse⟩

यमोदयो भवेद्योगः द्विजोपनयने शुभः । एवमेकादशाध्यायं भारद्वाजकुलोद्भवः । नृसिंहसूरिराचष्ट ज्योतिःशास्त्राब्धिपारगः

yamodayo bhavedyogaḥ dvijopanayane śubhaḥ | evamekādaśādhyāyaṃ bhāradvājakulodbhavaḥ | nṛsiṃhasūrirācaṣṭa jyotiḥśāstrābdhipāragaḥ

⟨and⟩ Gemini (Yama, 'the Twins') is rising: ⟨then⟩ the yoga is auspicious at the upanayana of the twice-born. Thus Nṛsiṃha Sūri, born of the Bhāradvāja family, who has crossed the ocean of jyotiḥśāstra, expounded the eleventh adhyāya (chapter).

अष्टमोऽध्यायः ॥ विद्यारम्भः ।

अतः परं प्रवक्ष्यामि विद्यारम्भमनुत्तमम् । अङ्गानि वेदाश्चत्वारो मीमांसा न्यायविस्तरः

ataḥ paraṃ pravakṣyāmi vidyārambhamanuttamam | aṅgāni vedāścatvāro mīmāṃsā nyāyavistaraḥ

After this I shall set out the unsurpassed beginning of learning (vidyārambha). The limbs (aṅga, the auxiliary sciences of the Veda), the four Vedas, Mīmāṃsā, the extended ⟨science of⟩ Nyāya ⟨logic⟩ ⟨the list continues in the next record⟩

पुराणं धर्मशास्त्रं च विद्या ह्येताश्चतुर्दश । आयुर्वेदो धनुर्वेदो वेदो गान्धर्व एव च

purāṇaṃ dharmaśāstraṃ ca vidyā hyetāścaturdaśa | āyurvedo dhanurvedo vedo gāndharva eva ca

⟨continuing from verse 1:⟩ the Purāṇa and the Dharmaśāstra — these are the fourteen branches of learning (vidyā). (Our mūla now reads चतुर्दश, 'fourteen', in place of the earlier transcription चतुदर्श, which is no word.) Āyurveda (medicine), Dhanurveda (archery and arms), and the Gāndharva Veda (music) ⟨the list continues in the next record⟩

अर्थशास्त्रविधिर्ह्येता उपविद्याः प्रकीर्तिताः । वैष्णवादित्यतिष्येन्दुश्रविष्ठास्वातिवारुणाः

arthaśāstravidhirhyetā upavidyāḥ prakīrtitāḥ | vaiṣṇavādityatiṣyenduśraviṣṭhāsvātivāruṇāḥ

⟨continuing from verse 2:⟩ and the discipline of Arthaśāstra (polity and wealth) — these are declared the subsidiary branches of learning (upavidyā). Vaiṣṇava (Śravaṇa), Āditya (Punarvasu), Tiṣya (Puṣya), Indu (Mṛgaśiras), Śraviṣṭhā (Dhaniṣṭhā), Svātī, Vāruṇa (Śatabhiṣaj) ⟨the list continues in the next record⟩

मैत्रार्द्राहस्तचित्रर्क्षा विद्यारंभे सुपूजिताः । अश्विनी रोहिणी पौष्णमुत्तरा मध्यमाः स्मृताः

maitrārdrāhastacitrarkṣā vidyāraṃbhe supūjitāḥ | aśvinī rohiṇī pauṣṇamuttarā madhyamāḥ smṛtāḥ

⟨continuing from verse 3:⟩ Maitra (Anurādhā), Ārdrā, Hasta and Citrā — these nakṣatras (lunar mansions) are highly commended for the beginning of learning. Aśvinī, Rohiṇī, Pauṣṇa (Revatī) and the Uttarā ⟨nakṣatras: Uttaraphalgunī, Uttarāṣāḍhā, Uttarabhādrapadā⟩ are held to be middling.

केचिदश्विनिनक्षत्रमुत्तमं परिचक्षते । शेषास्तु तारकाः सर्वे विद्यारम्भे विवर्जिताः

kecidaśvininakṣatramuttamaṃ paricakṣate | śeṣāstu tārakāḥ sarve vidyārambhe vivarjitāḥ

Some declare the Aśvinī nakṣatra to be the best. All the remaining stars (tārakā, i.e. nakṣatras) are to be avoided for the beginning of learning.

वासवं रेवती सौम्यं रोहिणी तिष्यमैत्रभे । पुनर्वसु च हस्तश्च शब्दशास्त्रे सुपूजिताः

vāsavaṃ revatī saumyaṃ rohiṇī tiṣyamaitrabhe | punarvasu ca hastaśca śabdaśāstre supūjitāḥ

Vāsava (Dhaniṣṭhā), Revatī, Saumya (Mṛgaśiras), Rohiṇī, Tiṣya (Puṣya), the Maitra asterism (Anurādhā), Punarvasu and Hasta are highly commended for the science of words (śabdaśāstra, grammar).

आदित्यं वैष्णवं स्वाती तिष्यहस्ताश्विवारुणाः । त्रीण्युत्तराणि शकटं चार्थशास्त्रे सुपूजिताः

ādityaṃ vaiṣṇavaṃ svātī tiṣyahastāśvivāruṇāḥ | trīṇyuttarāṇi śakaṭaṃ cārthaśāstre supūjitāḥ

Āditya (Punarvasu), Vaiṣṇava (Śravaṇa), Svātī, Tiṣya (Puṣya), Hasta, Aśvinī, Vāruṇa (Śatabhiṣaj), the three Uttarās and Śakaṭa ('the cart', Rohiṇī) are highly commended for Arthaśāstra.

ज्योतिषाद्यङ्गशास्त्राणां स्वातीहस्तपुनर्वसू । पौष्णतिष्याश्विनीमूलवारुणाः स्युः सुपूजिताः

jyotiṣādyaṅgaśāstrāṇāṃ svātīhastapunarvasū | pauṣṇatiṣyāśvinīmūlavāruṇāḥ syuḥ supūjitāḥ

For the auxiliary sciences beginning with jyotiṣa (astronomy-astrology), Svātī, Hasta, Punarvasu, Pauṣṇa (Revatī), Tiṣya (Puṣya), Aśvinī, Mūla and Vāruṇa (Śatabhiṣaj) are highly commended.

वेदारम्भे प्रशस्ताः स्युर्धनिष्ठापुष्यवैष्णवाः । सर्वशास्त्रपरिज्ञाने वेदारम्भे तथैव च

vedārambhe praśastāḥ syurdhaniṣṭhāpuṣyavaiṣṇavāḥ | sarvaśāstraparijñāne vedārambhe tathaiva ca

For the beginning of the Veda, Dhaniṣṭhā, Puṣya and Vaiṣṇava (Śravaṇa) are commended; and likewise for the full knowledge of all śāstras, and for the beginning of the Veda. (The page repeats 'for the beginning of the Veda' in both halves.)

आयुर्वेदे धनुर्वेदे धनिष्ठा पूज्यते सदा । दशमी च तृतीया च द्वितीयैकादशी तथा

āyurvede dhanurvede dhaniṣṭhā pūjyate sadā | daśamī ca tṛtīyā ca dvitīyaikādaśī tathā

For Āyurveda and Dhanurveda, Dhaniṣṭhā is always honoured. The 10th tithi (lunar day, daśamī), the 3rd (tṛtīyā), the 2nd (dvitīyā) and likewise the 11th (ekādaśī) ⟨the list continues in the next record⟩

प्रतिपत्पञ्चमी षष्ठी विद्यारम्भे सुपूजिता । अष्टमी पर्वरिक्ताश्च विशेषेण विवर्जिताः

pratipatpañcamī ṣaṣṭhī vidyārambhe supūjitā | aṣṭamī parvariktāśca viśeṣeṇa vivarjitāḥ

⟨continuing from verse 10:⟩ the 1st (pratipad), the 5th (pañcamī) and the 6th (ṣaṣṭhī) are highly commended for the beginning of learning. The 8th (aṣṭamī), the parvan days (full moon and new moon) and the riktā tithis (the 'empty' lunar days: 4th, 9th and 14th) are especially to be avoided.

शेषास्तु तिथयः सर्वाः विद्यारम्भे तु मध्यमाः । दिवसांशोदया वर्ज्या यत्नेन कुजसौरयोः

śeṣāstu tithayaḥ sarvāḥ vidyārambhe tu madhyamāḥ | divasāṃśodayā varjyā yatnena kujasaurayoḥ

All the remaining tithis are middling for the beginning of learning. The days, the aṃśas (divisions) and the risings (udaya) of Mars (kuja) and Saturn (sauri) are to be avoided with care. [Our mūla now reads दिवसांशोदया वर्ज्या with the Grantha print. Iyer's Devanāgarī prints दिवसांशो यदा वर्ज्यः, whose 'when' has no main clause; Iyer's own English reads 'avoid Saturday and Tuesday and the Amsas of Saturn and Mars'.]

विद्यारम्भे नृणां वाराः कुर्वन्ति तपनादयः । आयुर्जाड्यं मृतिं प्रज्ञां बुद्धिं सिद्धिं च मन्दताम्

vidyārambhe nṛṇāṃ vārāḥ kurvanti tapanādayaḥ | āyurjāḍyaṃ mṛtiṃ prajñāṃ buddhiṃ siddhiṃ ca mandatām

At the beginning of learning, the weekdays beginning with the Sun's (tapana) give men ⟨in order⟩: long life ⟨Sunday⟩, dullness ⟨Monday⟩, death ⟨Tuesday⟩, wisdom ⟨Wednesday⟩, intelligence ⟨Thursday⟩, success ⟨Friday⟩ and sluggishness ⟨Saturday⟩.

सूर्यवारे भवेद्विघ्न इति केचित्प्रचक्षते । उत्तमा उभयाः सर्वे मध्यमाश्चरराशयः

sūryavāre bhavedvighna iti kecitpracakṣate | uttamā ubhayāḥ sarve madhyamāścararāśayaḥ

Some say that on Sunday there would be an obstacle (vighna). All the dual (ubhaya) signs are best; the movable (cara) signs are middling ⟨as lagna⟩ ⟨sense continues in the next record⟩

ज्ञानारम्भे विशेषेण स्थिरास्तु परिवर्जिताः । सौम्यवारे तु पूर्वाह्णे विद्यारम्भो विशिष्यते

jñānārambhe viśeṣeṇa sthirāstu parivarjitāḥ | saumyavāre tu pūrvāhṇe vidyārambho viśiṣyate

⟨continuing from verse 14:⟩ and for the beginning of knowledge the fixed (sthira) signs especially are to be avoided. On Wednesday (saumya-vāra), in the forenoon, the beginning of learning is particularly excellent.

सोमवारे तु सायाह्ने सर्वविद्याः समापयेत् । अष्टमस्था ग्रहाः सर्वे विद्यारम्भे विवर्जिताः

somavāre tu sāyāhne sarvavidyāḥ samāpayet | aṣṭamasthā grahāḥ sarve vidyārambhe vivarjitāḥ

On Monday, in the evening, one should bring all branches of learning to completion. (Our mūla now reads सर्वविद्याः, 'all branches of learning', in place of the earlier transcription सर्वविद्योः, which is not a correct form.) All grahas (planets) placed in the 8th ⟨house from the lagna⟩ are to be avoided for the beginning of learning.

चतुर्थगान्ग्रहान्केचिद्वर्जयन्ति मनीषिणः । भ्रातृषष्ठायगाः पापाः सर्वे सौख्यविवृद्धिदाः

caturthagāngrahānkecidvarjayanti manīṣiṇaḥ | bhrātṛṣaṣṭhāyagāḥ pāpāḥ sarve saukhyavivṛddhidāḥ

Some wise men avoid grahas in the 4th ⟨house⟩. Malefics (pāpa) in the 3rd (bhrātṛ, brothers), the 6th (ṣaṣṭha) and the 11th (āya, gains) all give increase of happiness.

अनुकूलस्थिताः पापाः विघ्नं कुर्वन्ति निश्चितम् । पूर्वाह्णे वाऽथ मध्याह्ने विद्यारम्भो विशिष्यते

anukūlasthitāḥ pāpāḥ vighnaṃ kurvanti niścitam | pūrvāhṇe vā'tha madhyāhne vidyārambho viśiṣyate

Malefics placed favourably (anukūla-sthita) certainly cause obstacles. (So printed; it contradicts verse 17, where malefics in the 3rd, 6th and 11th give happiness. The sense may want 'placed unfavourably' (ananukūla), which the page does not print.) In the forenoon or at midday the beginning of learning is particularly excellent.

अपराह्णे च रात्रौ च विद्यारम्भं विवर्जयेत् । वेदारम्भेषु सर्वेषु शस्तं सारस्वतं विदुः

aparāhṇe ca rātrau ca vidyārambhaṃ vivarjayet | vedārambheṣu sarveṣu śastaṃ sārasvataṃ viduḥ

One should avoid beginning learning in the afternoon and at night. For every beginning of the Veda, they know the Sārasvata ⟨yoga⟩ to be commended.

तस्मात्प्रचक्ष्महे सम्यग्योगं सारस्वताह्वयम् । हस्ते बुधांशके युक्ता यदि भान्विन्दुसोमजाः

tasmātpracakṣmahe samyagyogaṃ sārasvatāhvayam | haste budhāṃśake yuktā yadi bhānvindusomajāḥ

Therefore we shall explain properly the yoga (combination) called Sārasvata. If the Sun, the Moon and Mercury (soma-ja, 'the Moon's son') are together in Hasta ⟨nakṣatra⟩, in a navāṃśa (ninth-division of a sign) of Mercury ⟨sense continues in the next record⟩

बुधवारे च तल्लग्ने योगं सारस्वतं विदुः । रवौ कन्यागते सौम्ये वारेशेऽत्युच्चसंस्थिते

budhavāre ca tallagne yogaṃ sārasvataṃ viduḥ | ravau kanyāgate saumye vāreśe'tyuccasaṃsthite

⟨continuing from verse 20:⟩ and it is a Wednesday, with that ⟨sign⟩ as the lagna, they know the yoga as Sārasvata. When the Sun is in Kanyā (Virgo), and Mercury (saumya), being lord of the weekday, stands in its deepest exaltation (atyucca) ⟨sense continues in the next record⟩

उदये घर्मरश्मेस्तु योगं सारस्वतं विदुः । अर्कसोमबुधोच्चेषु तल्लग्ने च शुभोदये

udaye gharmaraśmestu yogaṃ sārasvataṃ viduḥ | arkasomabudhocceṣu tallagne ca śubhodaye

⟨continuing from verse 21:⟩ at the rising of the hot-rayed Sun (gharmaraśmi), they know the yoga as Sārasvata. When ⟨the lagna is⟩ among the exaltation signs of the Sun, the Moon and Mercury, with that ⟨sign⟩ as lagna and a benefic rising ⟨in it⟩ ⟨sense continues in the next record; the Sanskrit does not say which of the exaltation signs 'that' means⟩

सारस्वतमिति प्राहुः विबुधास्तत्वदर्शिनः । सावित्रस्य तृतीयांशे लग्ने ज्ञे बुधवासरे

sārasvatamiti prāhuḥ vibudhāstatvadarśinaḥ | sāvitrasya tṛtīyāṃśe lagne jñe budhavāsare

⟨continuing from verse 22:⟩ the wise who see the truth call ⟨this⟩ Sārasvata. With the lagna in the third aṃśa (division; most likely the third quarter, pāda) of Sāvitra (Hasta, whose deity is Savitṛ), Mercury (jña) in the lagna, and on a Wednesday ⟨sense continues in the next record⟩

सारस्वतमिति प्राहुः मुनयस्तत्वदर्शिनः । इन्द्वर्कज्ञदिने वारनाथे लग्ने बुधांशके

sārasvatamiti prāhuḥ munayastatvadarśinaḥ | indvarkajñadine vāranāthe lagne budhāṃśake

⟨continuing from verse 23:⟩ the sages who see the truth call ⟨it⟩ Sārasvata. On a day of the Moon, the Sun or Mercury, with the lord of that weekday in the lagna, in a navāṃśa of Mercury ⟨sense continues in the next record⟩

हस्तर्क्षेण गताह्येते योगं सारस्वतं विदुः । अत्युच्चसंस्थिते भानौ ज्ञसितौ वृषमीनगौ

hastarkṣeṇa gatāhyete yogaṃ sārasvataṃ viduḥ | atyuccasaṃsthite bhānau jñasitau vṛṣamīnagau

⟨continuing from verse 24:⟩ and these ⟨coincide⟩ with the Hasta nakṣatra, they know the yoga as Sārasvata. When the Sun stands in its deepest exaltation, and Mercury and Venus (sita) are in Vṛṣa (Taurus) and Mīna (Pisces) ⟨respectively⟩ ⟨sense continues in the next record⟩

वर्गोत्तमगतौ यद्वा योगः सारस्वतो भवेत् । बुधोत्तरे गुरोरंशे केन्द्रगा ज्ञार्कभार्गवाः

vargottamagatau yadvā yogaḥ sārasvato bhavet | budhottare guroraṃśe kendragā jñārkabhārgavāḥ

⟨continuing from verse 25:⟩ or ⟨when those two⟩ are in vargottama (the same sign in the rāśi and in the navāṃśa), the Sārasvata yoga arises. On a Wednesday with an Uttarā ⟨nakṣatra⟩ (budhottare; the compound is terse and this reading of it is not certain), the lagna in a navāṃśa of Jupiter, with Mercury, the Sun and Venus (bhārgava) in the kendras (1st, 4th, 7th, 10th) ⟨sense continues in the next record⟩

त्रयोदश्यां यमे लग्ने योगः सारस्वतो भवेत् । स्वोच्चस्थिते बुधे लग्ने पाथोनान्यत्रिभागगे

trayodaśyāṃ yame lagne yogaḥ sārasvato bhavet | svoccasthite budhe lagne pāthonānyatribhāgage

⟨continuing from verse 26:⟩ on the 13th tithi (trayodaśī), with Yama as the lagna (yama, 'the twin', most likely Mithuna, Gemini; yama can also name Saturn), the Sārasvata yoga arises. When Mercury in its own exaltation is in the lagna, in a third-part (drekkāṇa) of Pāthona (Kanyā, Virgo) that is 'other' (anya; the compound does not say other than which) ⟨sense continues in the next record⟩

मिहिरे सौम्यवारे च योगः सारस्वतो भवेत् । कर्किणः पञ्चमे भागे गुरावुदयगे तथा

mihire saumyavāre ca yogaḥ sārasvato bhavet | karkiṇaḥ pañcame bhāge gurāvudayage tathā

⟨continuing from verse 27:⟩ with the Sun (mihira) ⟨also there⟩, and on a Wednesday, the Sārasvata yoga arises. Likewise, with Jupiter rising ⟨in the lagna⟩ in the 5th degree (bhāga) of Karkin (Karkaṭa, Cancer) ⟨sense continues in the next record⟩

गुरोर्वारेऽस्य होरायां विद्यायोगोऽयमुत्तमः । सप्तविंशत मे भागे सिते लग्नगते तथा

gurorvāre'sya horāyāṃ vidyāyogo'yamuttamaḥ | saptaviṃśata me bhāge site lagnagate tathā

⟨continuing from verse 28:⟩ on Jupiter's weekday and in its horā (planetary hour), this is the best yoga for learning. Likewise, with Venus (sita) in the lagna in the 27th degree (the page sets सप्तविंशत मे with a space; read as one word, saptaviṃśatame, 'twenty-seventh') ⟨sense continues in the next record⟩

मीनस्य सितवारेऽह्नि विद्यायोगोऽयमुत्तमः । अनुक्ता ये ग्रहास्ते च स्वात्युच्चोदयगास्तथा

mīnasya sitavāre'hni vidyāyogo'yamuttamaḥ | anuktā ye grahāste ca svātyuccodayagāstathā

⟨continuing from verse 29:⟩ of Mīna (Pisces), on Venus's weekday, by day — this is the best yoga for learning. The grahas not mentioned, too, when likewise in their own deep exaltation and rising ⟨in the lagna⟩ ⟨sense continues in the next record⟩

स्ववारे च स्वहोरायां विद्यायोगोऽयमुत्तमः । वारनक्षत्रयोगा ये शुभास्तेषां तथा रवौ

svavāre ca svahorāyāṃ vidyāyogo'yamuttamaḥ | vāranakṣatrayogā ye śubhāsteṣāṃ tathā ravau

⟨The sense runs on from verse 30: the grahas not named, when in their own deep exaltation and in the rising sign,⟩ on their own weekday and in their own horā (planetary hour) — this is the best yoga for learning. The weekday–nakṣatra combinations (vāra-nakṣatra-yoga) that are auspicious — with those likewise, when the Sun ⟨sense continues in the next record⟩

लग्नगे ह्यस्य होरायां विद्यायोगोऽयमुत्तमः । स्वात्युच्चसंस्थिते सौम्ये विना सौरारयोर्दिने

lagnage hyasya horāyāṃ vidyāyogo'yamuttamaḥ | svātyuccasaṃsthite saumye vinā saurārayordine

⟨continuing from verse 31:⟩ is in the lagna (the rising sign), in its own (the Sun's) horā — this is the best yoga for learning. When Mercury (saumya) stands in its own deep exaltation, on any day except those of Saturn and Mars ⟨sense continues in the next record⟩

शिष्टवारेषु लग्ने ज्ञे योगं सारस्वतं विदुः । उच्चस्वोच्चगते जीवे विना मन्दारवासरे

śiṣṭavāreṣu lagne jñe yogaṃ sārasvataṃ viduḥ | uccasvoccagate jīve vinā mandāravāsare

⟨continuing from verse 32:⟩ on the remaining weekdays, with Mercury (jña) in the lagna, they know the yoga as Sārasvata (the yoga of Sarasvatī, goddess of learning). When Jupiter (jīva) has gone to its exaltation, its own exaltation (the compound uccasvocca repeats 'exaltation' as printed), except on the days of Saturn (manda) and Mars (āra) ⟨sense continues in the next record⟩

जीवोदयेऽन्यवारेषु योगं सारस्वतं विदुः । एवं सम्यक्परीक्ष्यैव विद्यारम्भं समाचरेत् । अनुक्तेष्वपि कुर्वाणो मूढत्वं प्राप्नुयाद्ध्रुवम्

jīvodaye'nyavāreṣu yogaṃ sārasvataṃ viduḥ | evaṃ samyakparīkṣyaiva vidyārambhaṃ samācaret | anukteṣvapi kurvāṇo mūḍhatvaṃ prāpnuyāddhruvam

⟨continuing from verse 33:⟩ with Jupiter rising ⟨in the lagna⟩ on those other weekdays, they know the yoga as Sārasvata. Having examined ⟨the time⟩ properly in this way, one should undertake the beginning of learning (vidyārambha; our mūla now reads समाचरेत्, 'should undertake', in place of the earlier transcription समाञ्चरेत्). One who acts even at times not stated ⟨here⟩ will surely obtain dullness.

नवमोऽध्यायः ॥ उपाकर्म ।

अथात्रावसरे प्राप्ते उपाकर्म प्रवक्ष्यते । अध्यायानामुपाकर्म श्रावण्यां तैत्तिरीयकाः

athātrāvasare prāpte upākarma pravakṣyate | adhyāyānāmupākarma śrāvaṇyāṃ taittirīyakāḥ

Now, the occasion having come here, the upākarma (the annual rite that re-opens Vedic study) is set out. The Taittirīyakas (followers of the Taittirīya Yajurveda) ⟨perform⟩ the upākarma of the lessons (adhyāya) on the full moon of Śrāvaṇa (śrāvaṇī) ⟨sense continues in the next record⟩

बह्वृचा श्रवणे कुर्युः सिंहस्थोऽर्को भवेद्यदि । सहस्तशुक्लपञ्चम्यां न तद्ग्रहणसंक्रमे

bahvṛcā śravaṇe kuryuḥ siṃhastho'rko bhavedyadi | sahastaśuklapañcamyāṃ na tadgrahaṇasaṃkrame

⟨continuing from verse 1:⟩ the Bahvṛcas (Ṛgvedins) should perform it under Śravaṇa ⟨nakṣatra⟩, if the Sun is in Siṃha (Leo); ⟨or⟩ on the 5th of the bright fortnight (śukla pañcamī) joined with Hasta ⟨nakṣatra⟩; not when that ⟨day⟩ carries an eclipse or a saṅkrānti (the Sun's entry into a new sign).

असिंहेऽर्के प्रोष्ठपद्यां श्रावणे च व्यवस्थिता । उपाकर्म न कुर्वीत ग्रहणे चन्द्रसूर्ययोः

asiṃhe'rke proṣṭhapadyāṃ śrāvaṇe ca vyavasthitā | upākarma na kurvīta grahaṇe candrasūryayoḥ

When the Sun is not in Siṃha, ⟨the rite⟩ is fixed on the full moon of Proṣṭhapada (Bhādrapada) and in Śrāvaṇa. One should not perform upākarma during an eclipse of the Moon or the Sun.

यदि वा कुरुते मोहात्सह शिष्यैर्विनश्यति । प्रेते राजनि राष्ट्रे च परचक्राभिपीडिते

yadi vā kurute mohātsaha śiṣyairvinaśyati | prete rājani rāṣṭre ca paracakrābhipīḍite

If one does it out of delusion, one perishes together with one's pupils. When the king has died, and when the kingdom is harassed by an enemy army (para-cakra) ⟨the list continues in the next record⟩

अनुप्तबीजे मौढ्ये च सूतके मृतके तथा । अधिमासे च संक्रांतौ मलमासे तथैव च

anuptabīje mauḍhye ca sūtake mṛtake tathā | adhimāse ca saṃkrāṃtau malamāse tathaiva ca

⟨continuing from verse 4:⟩ when the seed has not been sown (anupta-bīja; the text does not explain this condition), in a mauḍhya (the combustion of Jupiter or Venus in the Sun's rays), in the impurity of a birth (sūtaka) or of a death (mṛtaka), in an adhimāsa (intercalary month), at a saṅkrānti, and likewise in a malamāsa (a 'dirty', rejected month) ⟨sense continues in the next record⟩

प्रथमोपाकृतिर्नैव कार्या कर्तृविनाशिनी । श्रावण्यां प्रोष्ठपद्यां वा दोषो यत्रातिरिच्यते

prathamopākṛtirnaiva kāryā kartṛvināśinī | śrāvaṇyāṃ proṣṭhapadyāṃ vā doṣo yatrātiricyate

⟨continuing from verse 5:⟩ the first upākarma (prathama-upākṛti) should not be performed at all: it destroys the performer. Where, on the full moon of Śrāvaṇa or of Proṣṭhapada, the fault is greater ⟨sense continues in the next record⟩

न तत्र श्रावणं कुर्याद्बहुदोषो हि दूष्यति । आषाढे श्रावणे चैव प्रोष्ठपद्यामुपाकृतौ

na tatra śrāvaṇaṃ kuryādbahudoṣo hi dūṣyati | āṣāḍhe śrāvaṇe caiva proṣṭhapadyāmupākṛtau

⟨continuing from verse 6:⟩ one should not perform the Śrāvaṇa ⟨rite⟩ there, for a great fault spoils ⟨it⟩. For the upākarma in Āṣāḍha, in Śrāvaṇa and on the full moon of Proṣṭhapada ⟨sense continues in the next record⟩

मासत्रयेपि दोषश्चेच्छ्रावण्यामेव कारयेत् । कुळीरे रविसंयुक्ते उपाकुर्यात्तु दक्षिणं

māsatrayepi doṣaścecchrāvaṇyāmeva kārayet | kuḷīre ravisaṃyukte upākuryāttu dakṣiṇaṃ

⟨continuing from verse 7:⟩ if there is a fault in all three months, one should have it done on the full moon of Śrāvaṇa itself. In the south ⟨of the Narmadā⟩ one should perform the upākarma with the Sun joined to Kulīra (Karkaṭa, Cancer) ⟨sense continues in the next record⟩

नर्मदोत्तरतीरे तु कर्तव्यं सिंहगे रवौ । अर्धरात्रादधस्ताच्चेत्संक्रान्तिर्ग्रहणं तथा

narmadottaratīre tu kartavyaṃ siṃhage ravau | ardharātrādadhastāccetsaṃkrāntirgrahaṇaṃ tathā

⟨continuing from verse 8:⟩ but on the north bank of the Narmadā it is to be done with the Sun in Siṃha (Leo). If a saṅkrānti or likewise an eclipse falls before midnight ⟨sense continues in the next record⟩

उपाकर्म न कुर्वीत परतश्चेन्न दोषभाक् । स्वाध्यायस्य प्रधानत्वान्नित्यत्वाच्छ्रावणस्य च

upākarma na kurvīta parataścenna doṣabhāk | svādhyāyasya pradhānatvānnityatvācchrāvaṇasya ca

⟨continuing from verse 9:⟩ one should not perform upākarma; if after ⟨midnight⟩, one incurs no fault (our mūla now reads दोषभाक्, 'incurring fault', in place of the earlier transcription दोषाभाक्). And because of the primacy of svādhyāya (Vedic self-study), and because the Śrāvaṇa ⟨rite⟩ is obligatory (nitya) ⟨sense continues in the next record; our mūla now reads स्वाध्यायस्य where the earlier transcription had स्वाध्यायश्च⟩

ग्रहसंक्रमयोः शूलं श्रावणस्य न विद्यते । मासप्रोक्तेषु कार्येषु मूढत्वं गुरुशुक्रयोः

grahasaṃkramayoḥ śūlaṃ śrāvaṇasya na vidyate | māsaprokteṣu kāryeṣu mūḍhatvaṃ guruśukrayoḥ

⟨continuing from verse 10:⟩ for the Śrāvaṇa ⟨rite⟩ there is no bar (śūla, literally 'spike') from an eclipse or a saṅkrānti. In rites prescribed by the month, the combustion (mūḍhatva) of Jupiter and Venus ⟨sense continues in the next record⟩

अधिमासादिदोषाश्च न स्युः कालविधेर्बलात् । पौर्णमास्यास्तु नित्यत्वादापस्तम्बस्य शासनात्

adhimāsādidoṣāśca na syuḥ kālavidherbalāt | paurṇamāsyāstu nityatvādāpastambasya śāsanāt

⟨continuing from verse 11:⟩ and the faults of adhimāsa and the rest do not apply, by force of the rule of time (kāla-vidhi). And because the full-moon ⟨rite⟩ is obligatory, by the command of Āpastamba ⟨sense continues in the next record⟩

मुक्त्वा भाद्रपदाषाढौ श्रावण्यामेव कारयेत् । श्रावणी पौर्णमासी चेन्मूलाप्याषाढसंयुता

muktvā bhādrapadāṣāḍhau śrāvaṇyāmeva kārayet | śrāvaṇī paurṇamāsī cenmūlāpyāṣāḍhasaṃyutā

⟨continuing from verse 12:⟩ leaving aside Bhādrapada and Āṣāḍha, one should have it done on the full moon of Śrāvaṇa itself. If the full moon of Śrāvaṇa is joined with Mūla, or indeed with Āṣāḍhā ⟨nakṣatra⟩ ⟨sense continues in the next record⟩

संवत्सरकृतोध्यायस्तत्क्षणादेव नश्यति । श्रावणेन तु यत्कर्म उत्तराषाढसंयुतम्

saṃvatsarakṛtodhyāyastatkṣaṇādeva naśyati | śrāvaṇena tu yatkarma uttarāṣāḍhasaṃyutam

⟨continuing from verse 13:⟩ the study done over a whole year perishes that very instant. The rite ⟨done⟩ on the Śrāvaṇa ⟨full moon⟩ joined with Uttarāṣāḍhā ⟨sense continues in the next record⟩

संवत्सरकृतोध्यायस्तत्क्षणादेव नश्यति । पूर्वाषाढे च रेवत्यां नोपाकुर्याद्विचक्षणः

saṃvatsarakṛtodhyāyastatkṣaṇādeva naśyati | pūrvāṣāḍhe ca revatyāṃ nopākuryādvicakṣaṇaḥ

⟨continuing from verse 14:⟩ ⟨by it⟩ the study done over a whole year perishes that very instant (the page repeats this half-line from verse 14 word for word). The discerning one should not perform upākarma under Pūrvāṣāḍhā or Revatī.

यदि कुर्यात्तु मोहेन सह शिष्यैर्विनश्यति । प्राधान्येन विधानाच्च मनुनाध्यायकर्मणः

yadi kuryāttu mohena saha śiṣyairvinaśyati | prādhānyena vidhānācca manunādhyāyakarmaṇaḥ

If one does it out of delusion, one perishes together with one's pupils. And because Manu prescribes the rite of study (adhyāya-karma) as primary ⟨sense continues in the next record⟩

प्रथमोपाकृतिश्चापि कर्तव्येत्याह गौतमः । अधीतवेदविद्यानां कर्तव्यं स्याद्विजन्मनाम्

prathamopākṛtiścāpi kartavyetyāha gautamaḥ | adhītavedavidyānāṃ kartavyaṃ syādvijanmanām

⟨continuing from verse 16:⟩ Gautama says that the first upākarma too is to be performed. For the twice-born (dvija) who have studied the Veda, it is to be performed.

उपवीतादिकं तत्र नूतनं वृतिभिश्चितम् । श्रावणस्योपरागे तु प्रायश्चित्तञ्चरेद्विजः

upavītādikaṃ tatra nūtanaṃ vṛtibhiścitam | śrāvaṇasyoparāge tu prāyaścittañcaredvijaḥ

There, the sacred thread (upavīta) and the rest ⟨should be⟩ new, vṛtibhiścitam [this word is obscure as printed and is not rendered]. If an eclipse (uparāga) falls on the Śrāvaṇa ⟨full moon⟩, the twice-born should perform an expiation (prāyaścitta). (Our mūla now reads प्रायश्चित्तञ्चरेद्, that is prāyaścittaṃ caret, 'should perform an expiation'.)

सोमो धेनुमितीषड्भिः नवो नव इति त्वृचा । सोमोपरागे हुत्वाऽथ प्रणवं कारयेद्बुधः

somo dhenumitīṣaḍbhiḥ navo nava iti tvṛcā | somoparāge hutvā'tha praṇavaṃ kārayedbudhaḥ

With the six ⟨ṛcs⟩ that begin 'somo dhenum…' (somo dhenum iti ṣaḍbhiḥ). And with the ṛc (Vedic verse) 'navo navaḥ…'. At an eclipse of the Moon, having made the offerings, the wise one should then have the praṇava (the syllable Om) recited.

हुत्वा तु चित्रं देवानामुदुत्यं जातवेदसम् । सूर्यो देवीति च ततः प्रत्यृचं जुहुयात्ततः

hutvā tu citraṃ devānāmudutyaṃ jātavedasam | sūryo devīti ca tataḥ pratyṛcaṃ juhuyāttataḥ

Having offered with 'citraṃ devānām…' and 'ud u tyaṃ jātavedasam…', and then with 'sūryo devīm…' — then one should offer an oblation for each ṛc. (Our mūla now reads च, 'and', in place of the earlier transcription चं.)

उद्वयं तमसस्परीत्यन्ततो जुहुयात्ततः । आसत्येनेति जुहुयादादेवो यात्वनन्तरम्

udvayaṃ tamasasparītyantato juhuyāttataḥ | āsatyeneti juhuyādādevo yātvanantaram

Then, at the end, one should offer with 'ud vayaṃ tamasas pari…'; one should offer with 'ā satyena…', and next with 'ā devo yātu…'.

प्रायश्चित्तविधानं च कृत्वा कुर्यादुपाकृतिम् । सन्धिः सङ्गवतः पश्चादर्वाङ्मध्यन्दिनाद्यदि

prāyaścittavidhānaṃ ca kṛtvā kuryādupākṛtim | sandhiḥ saṅgavataḥ paścādarvāṅmadhyandinādyadi

And having carried out the prescribed expiation, one should perform the upākarma. If the juncture (sandhi, the moment the full moon begins) falls after the saṅgava (the second of the five parts of the day) and before midday ⟨sense continues in the next record⟩

तत्रैवोपाकृतिं कुर्यात्सद्यश्च समिदाहुतिम् । सन्धिः सङ्गवतः प्राक्स्यात्पूर्वस्मिन्पर्वणि क्रिया

tatraivopākṛtiṃ kuryātsadyaśca samidāhutim | sandhiḥ saṅgavataḥ prāksyātpūrvasminparvaṇi kriyā

⟨continuing from verse 22:⟩ one should perform the upākarma on that very day, and at once the offering of fuel-sticks (samidh). If the juncture falls before the saṅgava, the rite ⟨is done⟩ on the preceding parvan (the day before the full moon) ⟨sense continues in the next record⟩

श्वो भूते समिदाधानमेष श्रावणिको विधिः । सौरे चान्द्रे च नभसि पूर्णा विश्वादिभिस्त्रिभिः

śvo bhūte samidādhānameṣa śrāvaṇiko vidhiḥ | saure cāndre ca nabhasi pūrṇā viśvādibhistribhiḥ

⟨continuing from verse 23:⟩ ⟨and⟩ the laying of fuel-sticks (samidādhāna) on the next day. This is the rule for the Śrāvaṇa ⟨rite⟩. In Nabhas (the month Śrāvaṇa), reckoned by the Sun or by the Moon, the full moon joined with the three ⟨nakṣatras⟩ beginning with Viśva (Uttarāṣāḍhā, whose deities are the Viśvedevas) ⟨sense continues in the next record⟩

युता शस्ता यजुर्वेदे नभस्यो वारुणादिभिः । उपरागो रवीन्द्वोस्तु श्रावणन्तु न कारयेत्

yutā śastā yajurvede nabhasyo vāruṇādibhiḥ | uparāgo ravīndvostu śrāvaṇantu na kārayet

⟨continuing from verse 24:⟩ is commended for the Yajurveda; Nabhasya (the month Bhādrapada) ⟨is commended⟩ with ⟨the three nakṣatras⟩ beginning with Vāruṇa (Śatabhiṣaj). If there is an eclipse of the Sun or the Moon, one should not have the Śrāvaṇa ⟨rite⟩ done.

यदि वा कुरुते मोहात्सह शिष्यैर्विनश्यति । श्रावणी पूर्णिमा यत्र ग्रहसंक्रान्तिदूषिता

yadi vā kurute mohātsaha śiṣyairvinaśyati | śrāvaṇī pūrṇimā yatra grahasaṃkrāntidūṣitā

If one does it out of delusion, one perishes together with one's pupils. Where the full moon of Śrāvaṇa is spoiled by an eclipse (graha, 'seizure') or a saṅkrānti ⟨sense continues in the next record⟩

स्वाध्यायस्य प्रधानत्वात्कुर्याच्छ्रावणमञ्जसा । ग्रहसङ्क्रमयोः शूलं श्रावणस्य न विद्यते

svādhyāyasya pradhānatvātkuryācchrāvaṇamañjasā | grahasaṅkramayoḥ śūlaṃ śrāvaṇasya na vidyate

⟨continuing from verse 26:⟩ because svādhyāya (Vedic self-study) is principal, one should perform the Śrāvaṇa ⟨rite⟩ without hesitation (añjasā). For the Śrāvaṇa ⟨rite⟩ there is no bar (śūla) from an eclipse or a saṅkrānti. (As printed this contradicts the second half of verse 25; both are rendered as they stand.)

अन्तर्हिते सुरगुरावुपाकर्म तु कारयेत् । भार्गवस्याऽस्तकालेऽपि कुर्याच्छ्रावणमञ्जसा

antarhite suragurāvupākarma tu kārayet | bhārgavasyā'stakāle'pi kuryācchrāvaṇamañjasā

Even when Jupiter, the guru of the gods, is hidden ⟨in the Sun's rays⟩, one should have the upākarma done. Even at the time of the setting of Venus (bhārgava), one should perform the Śrāvaṇa ⟨rite⟩ without hesitation.

द्वयोर्मौढ्यं परित्याज्यमुपाकर्मणि नित्यशः । यदि जीवः प्रकाशेत स्वोच्चमित्रांशगोऽपि वा

dvayormauḍhyaṃ parityājyamupākarmaṇi nityaśaḥ | yadi jīvaḥ prakāśeta svoccamitrāṃśago'pi vā

The combustion (mauḍhya) of the two ⟨Jupiter and Venus⟩ is always to be avoided in the upākarma. (As printed this contradicts verse 28.) If Jupiter (jīva) is shining ⟨visible⟩, or even ⟨if it is⟩ in its own exaltation or in a friend's navāṃśa ⟨sense continues in the next record⟩

कर्तव्यं श्रावणं विप्रैर्भार्गवास्तमयेऽपि च । श्रान्तकस्य तयोर्वापि शुक्रदेवेन्द्रमन्त्रिणोः

kartavyaṃ śrāvaṇaṃ viprairbhārgavāstamaye'pi ca | śrāntakasya tayorvāpi śukradevendramantriṇoḥ

⟨continuing from verse 29:⟩ the Śrāvaṇa ⟨rite⟩ is to be performed by brāhmaṇas even when Venus (bhārgava) has set. Or, in the śrāntaka (the word श्रान्तकस्य is obscure as printed and is not rendered with any certainty) of those two, Śukra (Venus) and the counsellor of the king of the gods (Jupiter) ⟨sense continues in the next record⟩

होमैर्दानैर्जपैर्वापि तयोरुदितमन्त्रकैः । कर्तव्यं श्रावणं विप्रैरिति जीवेन भाषितम्

homairdānairjapairvāpi tayoruditamantrakaiḥ | kartavyaṃ śrāvaṇaṃ viprairiti jīvena bhāṣitam

⟨The sentence continues from the previous verse, where Śukra (Venus) and Jupiter are both set.⟩ With homas (fire-offerings), with gifts, or with japa (repetition of mantras), using the mantras prescribed for those two ⟨grahas⟩, the śrāvaṇa ⟨upākarma, the annual re-opening of Vedic study⟩ is to be performed by brāhmaṇas: so Jīva (Bṛhaspati) has declared.

विहितस्याननुष्ठानान्निन्दितस्य च सेवनात् । विप्राणां कर्म विफलं भवत्यायुश्च हीयते

vihitasyānanuṣṭhānānninditasya ca sevanāt | viprāṇāṃ karma viphalaṃ bhavatyāyuśca hīyate

By failing to perform what is enjoined, and by practising what is forbidden, the rite of brāhmaṇas becomes fruitless, and ⟨their⟩ span of life is shortened.

राहूपरागे संक्रान्तौ मलमासे विषे तथा । उपप्लवे च राष्ट्रस्य नैवोपाकरणं स्मृतम्

rāhūparāge saṃkrāntau malamāse viṣe tathā | upaplave ca rāṣṭrasya naivopākaraṇaṃ smṛtam

At an eclipse by Rāhu, at a saṃkrānti (the Sun's entry into a sign), in a malamāsa (an impure, intercalary month), likewise at viṣa [so printed; the verse does not say which 'poison' period it means], and at a calamity befalling the realm, upākaraṇa (the re-opening of Vedic study) is not prescribed at all.

तथाधिमासे संप्राप्ते न कर्तव्यं सदा द्विजैः । आद्योपाकरणन्नैव कार्यं कर्तृविनाशदम्

tathādhimāse saṃprāpte na kartavyaṃ sadā dvijaiḥ | ādyopākaraṇannaiva kāryaṃ kartṛvināśadam

Likewise, when an adhimāsa (intercalary month) has come, ⟨the upākarma⟩ must never be done by the twice-born. A first upākaraṇa must certainly not be performed ⟨in it⟩: it brings destruction to the performer. [The page reads न्नैव 'certainly not'; if the doubtful conjunct is ञ्च, the line says 'and a first upākaraṇa ⟨then⟩ brings destruction to the performer', which is the same prohibition.]

उपरागे तु दुष्टा स्यान्मौढ्ये च गुरुशुक्रयोः । अन्धेति कीर्त्यते सद्भिः छिन्ना संक्रान्तिदूषिता

uparāge tu duṣṭā syānmauḍhye ca guruśukrayoḥ | andheti kīrtyate sadbhiḥ chinnā saṃkrāntidūṣitā

At an eclipse ⟨the śrāvaṇī full moon⟩ is 'spoiled' (duṣṭā); at the combustion (mauḍhya) of Jupiter and Śukra (Venus) the wise call it 'blind' (andhā); spoiled by a saṃkrānti (the Sun's entry into a sign), ⟨it is called⟩ 'cut' (chinnā).

अस्तंगतो यद्यमुक्तश्चन्द्रमा राहुणा ग्रहे । न तत्रोपाकृतिं कुर्यादपवादान्तरेष्वपि

astaṃgato yadyamuktaścandramā rāhuṇā grahe | na tatropākṛtiṃ kuryādapavādāntareṣvapi

If the Moon, in an eclipse, has set while not yet released by Rāhu, one should not perform the upākṛti (re-opening of Vedic study) there, even in other cases of exception (apavāda). [Our mūla now reads अपवादान्तरेष्वपि; the earlier ऋघवादान्तरेष्वपि, which was not intelligible, has been corrected.]

श्रावण्यां प्रोष्ठपद्यां वा प्युपाकृत्य यथाविधि । युक्तश्छन्दांस्यधीयीत मासान्विप्रोऽर्धपञ्चमान्

śrāvaṇyāṃ proṣṭhapadyāṃ vā pyupākṛtya yathāvidhi | yuktaśchandāṃsyadhīyīta māsānvipro'rdhapañcamān

Having performed the upākṛti according to rule on the śrāvaṇī (full moon of Śrāvaṇa) or on the prauṣṭhapadī (full moon of Proṣṭhapada, that is Bhādrapada), a brāhmaṇa, intent (yukta), should study the chandas (the Vedic texts) for four and a half months. [Our mūla now reads युक्तश्छन्दांसि, as Manusmṛti 4.95 reads this same verse; Iyer's 1917 print sets उक्तछन्दांसि, which breaks the sandhi.]

श्रावण्यां श्रवणे ऋक्षे कर्तव्या वासवे तथा । वारुणे प्रोष्ठपद्यां वा पौर्णमास्यामुपाकृतिः

śrāvaṇyāṃ śravaṇe ṛkṣe kartavyā vāsave tathā | vāruṇe proṣṭhapadyāṃ vā paurṇamāsyāmupākṛtiḥ

The upākṛti is to be performed on the śrāvaṇī (the Śrāvaṇa full moon) when the nakṣatra is Śravaṇa, or likewise Vāsava (Dhaniṣṭhā); or on the prauṣṭhapadī full moon, in Vāruṇa (Śatabhiṣaj).

आषाढाद्यास्तु चत्वारो मासाः प्रोक्ता ह्युपाकृतौ । क्षत्रियाणां च वैश्यानां शूद्राणां राजकर्मणाम् । मूढदोषो न दोषाय विप्राणां दोषतो भवेत्

āṣāḍhādyāstu catvāro māsāḥ proktā hyupākṛtau | kṣatriyāṇāṃ ca vaiśyānāṃ śūdrāṇāṃ rājakarmaṇām | mūḍhadoṣo na doṣāya viprāṇāṃ doṣato bhavet

For the upākṛti, the four months beginning with Āṣāḍha are declared. For kṣatriyas and vaiśyas, for śūdras, and for royal undertakings, the fault of mūḍha (a planet's combustion) is no fault; for brāhmaṇas it does become a fault.

दशमोऽध्यायः ॥ मन्त्रस्वीकारः ।

अथात्रावसरे मन्त्रस्वीकारे काल उच्यते । मन्त्रारम्भश्चैत्रमासे बहुदुःखफलप्रदः

athātrāvasare mantrasvīkāre kāla ucyate | mantrārambhaścaitramāse bahuduḥkhaphalapradaḥ

Now, at this point, the time for receiving a mantra is stated. Beginning a mantra in the month of Caitra yields much sorrow as its fruit.

वैशाखे रत्नलाभः स्याज्ज्येष्ठे तु मरणं भवेत् । आषाढे बन्धुनाशः स्याच्छ्रावणे वृद्धिरुत्तमा

vaiśākhe ratnalābhaḥ syājjyeṣṭhe tu maraṇaṃ bhavet | āṣāḍhe bandhunāśaḥ syācchrāvaṇe vṛddhiruttamā

In Vaiśākha ⟨it brings⟩ gain of gems; in Jyeṣṭha, death; in Āṣāḍha, loss of kinsmen; in Śrāvaṇa, excellent increase. [Our mūla now reads आषाढे, 'in Āṣāḍha', which the month sequence requires; the earlier भाषाढे, which is no month-name, has been corrected.]

प्रजानाशो भाद्रपदे भवेदाश्वयुजे सुखम् । कार्तिक्यां ज्ञानवृद्धिः स्यान्मार्गशीर्षे शुभोदयः

prajānāśo bhādrapade bhavedāśvayuje sukham | kārtikyāṃ jñānavṛddhiḥ syānmārgaśīrṣe śubhodayaḥ

In Bhādrapada ⟨there is⟩ loss of offspring (prajā); in Āśvayuja, happiness; in Kārttika, growth of knowledge; in Mārgaśīrṣa, a rise of good fortune.

पुष्ये तु ज्ञानहानिः स्यान्माघे मेधाविवर्धनम् । फाल्गुने सर्ववश्यं स्यान्मन्त्रारम्भफलं स्मृतम्

puṣye tu jñānahāniḥ syānmāghe medhāvivardhanam | phālgune sarvavaśyaṃ syānmantrārambhaphalaṃ smṛtam

In Puṣya ⟨the month Pauṣa⟩, loss of knowledge; in Māgha, increase of intelligence; in Phālguna, ⟨power to⟩ bring all under control. These are remembered as the fruits of beginning a mantra ⟨in each month⟩.

उत्तरात्रितयं ब्रह्मरेवतीपुष्यवासवाः । वायुमित्रपितृत्वाष्ट्रा नैर्ऋतादिति शंकराः

uttarātritayaṃ brahmarevatīpuṣyavāsavāḥ | vāyumitrapitṛtvāṣṭrā nairṛtāditi śaṃkarāḥ

The three Uttarās (Uttara-Phalgunī, Uttarāṣāḍhā, Uttara-Bhādrapadā), Brahma (Rohiṇī), Revatī, Puṣya, Vāsava (Dhaniṣṭhā), Vāyu (Svāti), Mitra (Anurādhā), Pitṛ (Maghā), Tvāṣṭra (Citrā), Nairṛta (Mūla), Aditi (Punarvasu), Śaṅkara (Ārdrā) ⟨— the list of nakṣatras continues in the next verse⟩

ऐन्द्रवैष्णवहस्ताश्च दीक्षायान्तु शुभावहाः । चतुर्दश्यष्टमीपर्वभौमवाराश्च वर्जिताः

aindravaiṣṇavahastāśca dīkṣāyāntu śubhāvahāḥ | caturdaśyaṣṭamīparvabhaumavārāśca varjitāḥ

⟨continuing the list:⟩ Aindra (Jyeṣṭhā), Vaiṣṇava (Śravaṇa) and Hasta — ⟨these nakṣatras⟩ are auspicious for dīkṣā (initiation into a mantra). The 14th tithi, the 8th tithi, the parvan days (full moon and new moon) and Tuesdays are excluded.

चरस्थिरोभयाश्रेष्ठनिन्द्यमध्याः क्रमात्स्मृताः । रन्ध्रस्थाने ग्रहाः सर्वे दीक्षाकाले विनाशदाः

carasthirobhayāśreṣṭhanindyamadhyāḥ kramātsmṛtāḥ | randhrasthāne grahāḥ sarve dīkṣākāle vināśadāḥ

Movable (cara), fixed (sthira) and dual (ubhaya) ⟨signs as lagna⟩ are held to be, in that order, best, blameworthy and middling. All grahas standing in the randhra-sthāna (the 8th house) at the time of dīkṣā bring destruction.

मन्त्रारम्भे सदा वर्ज्यं पितृमासचतुष्टयम् । ततोऽन्ये शुभदा मासा इति केचित्प्रचक्षते

mantrārambhe sadā varjyaṃ pitṛmāsacatuṣṭayam | tato'nye śubhadā māsā iti kecitpracakṣate

In beginning a mantra, the four months of the Pitṛs (pitṛ-māsa-catuṣṭaya) are always to be avoided; months other than those are auspicious — so some declare. [The verse does not say which four months are 'the months of the Pitṛs'.]

जन्मक्षयं संक्रमश्च सौम्यवारश्च शोभनाः । पूर्वं विशोध्य सिद्धादीन्पश्चान्मन्त्रांस्तु साधयेत्

janmakṣayaṃ saṃkramaśca saumyavāraśca śobhanāḥ | pūrvaṃ viśodhya siddhādīnpaścānmantrāṃstu sādhayet

'Janmakṣaya' [so printed: literally 'the ending of birth', which does not fit a list of good times; the sense of this word is left open], a saṃkrānti (the Sun's entry into a sign), and saumya-vāra (the weekday of a benefic graha, or Wednesday, the day of Saumya = Budha) are auspicious. First one should test the siddha and the other ⟨classes, set out in the following verses⟩; only afterwards should one practise the mantras.

तस्मादत्र प्रवक्ष्यन्ते सिद्धाद्या घटना मया । लिखेत्पञ्चोर्ध्वगा रेखास्तिर्यग्रेखास्तु पञ्च च

tasmādatra pravakṣyante siddhādyā ghaṭanā mayā | likhetpañcordhvagā rekhāstiryagrekhāstu pañca ca

Therefore I shall here set out the siddha and the other combinations (ghaṭanā). One should draw five vertical lines and five horizontal lines.

एवं कृते भवेत्कोष्ठं सुस्पष्टं षोडशात्मकम् । यज्ञो दानं पयो धेनुः प्राज्ञो भानुः प्रियो नयः

evaṃ kṛte bhavetkoṣṭhaṃ suspaṣṭaṃ ṣoḍaśātmakam | yajño dānaṃ payo dhenuḥ prājño bhānuḥ priyo nayaḥ

When this is done, a clear grid (koṣṭha) of sixteen cells is formed. yajño dānaṃ payo dhenuḥ prājño bhānuḥ priyo nayaḥ [code-words, continued in the next verse; as plain words they mean 'sacrifice, gift, milk, cow, wise, sun, dear, conduct', but here they serve as a letter-code for filling the cells, which the verses do not decode].

तनुर्धनन्तपोजेयं मुनिः सेनाशुको लयः । लिखेत्कोष्ठेष्वकारादीन्मन्त्राभ्यासे यथाक्रमम्

tanurdhanantapojeyaṃ muniḥ senāśuko layaḥ | likhetkoṣṭheṣvakārādīnmantrābhyāse yathākramam

tanur dhanaṃ tapo jeyaṃ muniḥ senā śuko layaḥ [the remaining eight code-words; as plain words 'body, wealth, austerity, to be conquered, sage, army, parrot, dissolution'; the page prints the first four run together]. For mantra practice, one should write the letters beginning with 'a' into the cells in due order.

नामाद्यक्षरमारभ्य यावन्मन्त्रादिदर्शनम् । सिद्धसाध्यसुसिद्धारीन्प्रादक्षिण्येन योजयेत्

nāmādyakṣaramārabhya yāvanmantrādidarśanam | siddhasādhyasusiddhārīnprādakṣiṇyena yojayet

Starting from the first letter of ⟨one's own⟩ name and going as far as the first ⟨letter⟩ of the mantra is found, one should assign siddha, sādhya, susiddha and ari (enemy) in clockwise order.

सिद्धः सिद्धो यथोक्तेन द्विगुणात्सिद्धसाध्यकः । तत्सुसिद्धोऽर्धजापात्तु सिद्धारिर्हन्ति गोत्रजान्

siddhaḥ siddho yathoktena dviguṇātsiddhasādhyakaḥ | tatsusiddho'rdhajāpāttu siddhārirhanti gotrajān

Siddha–siddha ⟨succeeds⟩ with the prescribed ⟨amount of japa⟩; siddha–sādhya with double ⟨that⟩; siddha–susiddha with half the japa; siddha–ari kills those born in one's gotra (clan). [Our 2026-09-11 plate reading gave यथोक्तन, which is not a word; the mūla is corrected to यथोक्तेन in pass mula-verification-2026-09, and 'with the prescribed' renders it.]

साध्यसिद्धोह्यतिक्लेशी साध्यसाध्यो निरर्थकः । साध्यः सुसिद्धः साध्यः स्यात्साध्यारिर्हन्ति बान्धवान्

sādhyasiddhohyatikleśī sādhyasādhyo nirarthakaḥ | sādhyaḥ susiddhaḥ sādhyaḥ syātsādhyārirhanti bāndhavān

Sādhya–siddha ⟨succeeds⟩ with great hardship; sādhya–sādhya is fruitless; sādhya–susiddha becomes ⟨merely⟩ sādhya (attainable ⟨with effort⟩); sādhya–ari kills one's kinsmen.

सुसिद्धस्तु यथोक्तेन तत्साध्यः साधितो भवेत् । तत्सुसिद्धः सिद्धिमात्रादरिर्मूलं निकृन्तति

susiddhastu yathoktena tatsādhyaḥ sādhito bhavet | tatsusiddhaḥ siddhimātrādarirmūlaṃ nikṛntati

Susiddha ⟨–siddha⟩ ⟨succeeds⟩ with the prescribed ⟨japa⟩; susiddha–sādhya becomes accomplished; susiddha–susiddha ⟨succeeds⟩ by mere accomplishment ⟨of the rite⟩; susiddha–ari cuts off the root. [Our 2026-09-11 plate reading gave यथोक्तन here as at verse 14, which is not a word; the mūla is corrected to यथोक्तेन in pass mula-verification-2026-09, and 'with the prescribed' renders it.]

अरिसिद्धः सुतं हन्ति अरिसाध्यस्तु कन्यकाम् । पत्नीमरिसुसिद्धःस्यादात्महारावारिर्भवेत्

arisiddhaḥ sutaṃ hanti arisādhyastu kanyakām | patnīmarisusiddhaḥsyādātmahārāvārirbhavet

Ari–siddha kills the son; ari–sādhya the daughter; ari–susiddha ⟨kills⟩ the wife; and ari–ari, it seems, becomes the slayer of oneself (ātmahā). [The line ends in print दात्महारावारिर्भवेत्: 'ātmahā … ariḥ bhavet' is legible, but the letters रावा between them make no sense and are not rendered.]

नृसिंहार्कवराहाणां प्रासादप्रणवस्य च । सपिण्डाक्षरमन्त्राणां सिद्धादीन्नैव शोधयेत्

nṛsiṃhārkavarāhāṇāṃ prāsādapraṇavasya ca | sapiṇḍākṣaramantrāṇāṃ siddhādīnnaiva śodhayet

For the mantras of Nṛsiṃha, Arka (the Sun) and Varāha, for the prāsāda ⟨mantra⟩ and the praṇava (Oṃ), and for mantras whose letters form a single cluster (sapiṇḍākṣara), one should not test the siddha and the rest at all.

भारद्वाजकुलीनेन वरदार्यस्य सूनुना । नृसिंहसूरिणाध्यायो दशमोऽयं प्रपञ्चितः

bhāradvājakulīnena varadāryasya sūnunā | nṛsiṃhasūriṇādhyāyo daśamo'yaṃ prapañcitaḥ

This tenth adhyāya has been set out in full by Nṛsiṃha Sūri, son of Varadārya, born in the Bhāradvāja lineage.

एकादशोऽध्यायः ॥ वेदारम्भः ।

अतः परं प्रवक्ष्यामि वेदारम्भमनुत्तमम् । वैष्णवादित्यतिष्येन्दुश्रविष्ठास्वातिवारुणाः

ataḥ paraṃ pravakṣyāmi vedārambhamanuttamam | vaiṣṇavādityatiṣyenduśraviṣṭhāsvātivāruṇāḥ

Next I shall describe the unsurpassed vedārambha (the beginning of Vedic study). Vaiṣṇava (Śravaṇa), Āditya (Punarvasu), Tiṣya (Puṣya), Indu (Mṛgaśiras), Śraviṣṭhā (Dhaniṣṭhā), Svāti, Vāruṇa (Śatabhiṣaj) ⟨— the list of nakṣatras continues in the next verse⟩

मैत्रार्द्राहस्तचित्राश्च वेदारम्भे सुपूजिताः । अश्विनी रोहिणी पौष्णमुत्तरा मध्यमाः स्मृताः

maitrārdrāhastacitrāśca vedārambhe supūjitāḥ | aśvinī rohiṇī pauṣṇamuttarā madhyamāḥ smṛtāḥ

⟨continuing:⟩ Maitra (Anurādhā), Ārdrā, Hasta and Citrā are highly esteemed for vedārambha. Aśvinī, Rohiṇī, Pauṣṇa (Revatī) and the Uttarās (Uttara-Phalgunī, Uttarāṣāḍhā, Uttara-Bhādrapadā) are held to be middling.

शेषास्तु तारकास्सर्वा वेदारम्भे विवर्जिताः । केचिदश्विनिनक्षत्र मुत्तमं परिचक्षते

śeṣāstu tārakāssarvā vedārambhe vivarjitāḥ | kecidaśvininakṣatra muttamaṃ paricakṣate

All the remaining nakṣatras are excluded for vedārambha. Some declare the nakṣatra Aśvinī the best.

त्रयोदशी सप्तमी च मध्यमे परिकीर्तिते । अष्टमी पर्वरिक्ताश्च प्रतिपच्च चतुर्दशी

trayodaśī saptamī ca madhyame parikīrtite | aṣṭamī parvariktāśca pratipacca caturdaśī

Trayodaśī (the 13th tithi) and saptamī (the 7th) are declared middling. Aṣṭamī (the 8th), the parvan days (full moon and new moon), the riktā tithis (the 4th, 9th and 14th), pratipad (the 1st) and caturdaśī (the 14th) ⟨— the sentence continues in the next verse⟩

द्वादशी च विनिन्द्याः स्युः शेषास्तु तिथयः शुभाः । श्रेष्ठाः सितज्ञजीवानां मध्यमौ चन्द्रसूर्ययोः

dvādaśī ca vinindyāḥ syuḥ śeṣāstu tithayaḥ śubhāḥ | śreṣṭhāḥ sitajñajīvānāṃ madhyamau candrasūryayoḥ

⟨continuing:⟩ and dvādaśī (the 12th) are to be condemned; the remaining tithis are auspicious. ⟨The weekdays⟩ of Sita (Venus), Jña (Mercury) and Jīva (Jupiter) are best; those of the Moon and the Sun are middling.

दिवसांशौ सदा वर्ज्यौ यत्नेन कुजमन्दयोः । उत्तमा उभयाः सर्वे मध्यमाश्चरराशयः

divasāṃśau sadā varjyau yatnena kujamandayoḥ | uttamā ubhayāḥ sarve madhyamāścararāśayaḥ

The divasāṃśas of Kuja (Mars) and Manda (Saturn) — their days and their aṃśas (divisions), or the parts of the day belonging to them; the compound allows either — are always to be avoided with care. All the dual (ubhaya) signs are best ⟨as lagna⟩; the movable (cara) signs are middling.

वेदारम्भे विशेषेण स्थिराः सर्वे विवर्जिताः । अष्टमस्था ग्रहाः सर्वे वेदारम्भे विवर्जिताः

vedārambhe viśeṣeṇa sthirāḥ sarve vivarjitāḥ | aṣṭamasthā grahāḥ sarve vedārambhe vivarjitāḥ

For vedārambha, all the fixed (sthira) ⟨signs⟩ are especially excluded. All grahas standing in the 8th ⟨house⟩ are excluded for vedārambha.

चतुर्थगान्ग्रहान्केचिद्वर्जयन्ति मनीषिणः

caturthagāngrahānkecidvarjayanti manīṣiṇaḥ

Some wise men also exclude grahas standing in the 4th ⟨house⟩.

अनध्ययनम् ।

त्रयोदश्याञ्च सप्तम्यां चतुर्थ्यामर्धरात्रतः

trayodaśyāñca saptamyāṃ caturthyāmardharātrataḥ

On the 13th, the 7th and the 4th ⟨tithi⟩, … midnight … ⟨this record is only the first half of a sentence; its verb is in the next record: '⟨one should⟩ not study before' midnight⟩.

नार्वागध्ययनं कुर्याद्यदीच्छेत्तस्य धारणम् । रात्रौ नवसु नाडीषु चतुर्थी यदि दृश्यते

nārvāgadhyayanaṃ kuryādyadīcchettasya dhāraṇam | rātrau navasu nāḍīṣu caturthī yadi dṛśyate

⟨continuing from the previous record: on those tithis⟩ one should not study before ⟨midnight⟩ if one wishes to retain ⟨what is learnt⟩. [Our mūla now reads यदीच्छेत्, 'if one wishes', in place of the earlier transcription यदीक्षेत्, 'if one sees'.] If the 4th ⟨tithi⟩ is seen within nine nāḍīs (ghaṭikās of 24 minutes) of the night ⟨— continued in the next record⟩

प्रदोषः स तु विज्ञेयो वेदाध्यायविनाशकः । रात्रौ यामद्वयादर्वाक्सप्तमी यदि दृश्यते

pradoṣaḥ sa tu vijñeyo vedādhyāyavināśakaḥ | rātrau yāmadvayādarvāksaptamī yadi dṛśyate

⟨continuing:⟩ that is to be known as pradoṣa, the destroyer of Vedic study. [Our 2026-09-11 plate reading gave म तु, and म is no word in this slot; the mūla is corrected to स तु, 'that', in pass mula-verification-2026-09, the form this same quarter-verse takes in 11.12 and 11.15.] If the 7th ⟨tithi⟩ is seen before two yāmas (watches of about three hours) of the night have passed ⟨— continued in the next record⟩

प्रदोषः स तु विज्ञेयः सर्वविद्याविनाशकृत् । रात्रौ यामद्वयादर्वाग्दृश्यते चेत्त्रयोदशी

pradoṣaḥ sa tu vijñeyaḥ sarvavidyāvināśakṛt | rātrau yāmadvayādarvāgdṛśyate cettrayodaśī

⟨continuing:⟩ that is to be known as pradoṣa, the destroyer of all learning. If the 13th ⟨tithi⟩ is seen before two yāmas (watches) of the night have passed ⟨— continued in the next record⟩

सा रात्रिः सर्वकर्मघ्नी शंकराराधनं विना । त्रयोदशी कलामात्रा दृष्टा यदि निशामुखे

sā rātriḥ sarvakarmaghnī śaṃkarārādhanaṃ vinā | trayodaśī kalāmātrā dṛṣṭā yadi niśāmukhe

⟨continuing:⟩ that night destroys every undertaking, except the worship of Śaṅkara (Śiva). If the 13th ⟨tithi⟩ is seen for just one kalā (a small fraction of time) at nightfall ⟨— continued in the next record⟩

अह्नोऽष्टमांशसंयुक्तं रात्र्यर्धं मौनमाचरेत् । त्रयोदशी यदा रात्रौ याममात्रा निशामुखे

ahno'ṣṭamāṃśasaṃyuktaṃ rātryardhaṃ maunamācaret | trayodaśī yadā rātrau yāmamātrā niśāmukhe

⟨continuing:⟩ ⟨and⟩ joined with the eighth part of the day, one should keep silence ⟨from recitation⟩ for half the night (rātryardha). When the 13th ⟨tithi⟩ lasts just one yāma (watch) of the night, at nightfall ⟨— continued in the next record⟩

प्रदोषः स तु विज्ञेय इति केचित्प्रचक्षते । समाप्य वेदं त्रिदिनं वेदानध्ययनं भवेत्

pradoṣaḥ sa tu vijñeya iti kecitpracakṣate | samāpya vedaṃ tridinaṃ vedānadhyayanaṃ bhavet

⟨continuing:⟩ that too is to be known as pradoṣa — so some declare. After completing a Veda, there is to be non-study of the Vedas for three days.

आद्येऽध्याये द्वितीये तु दिनमेकमिति स्थितिः । आपत्तौ वृष्टिनिर्घाते ग्रहणे चन्द्रसूर्ययोः

ādye'dhyāye dvitīye tu dinamekamiti sthitiḥ | āpattau vṛṣṭinirghāte grahaṇe candrasūryayoḥ

⟨That applies⟩ at the first adhyāya (course of study); at the second, however, one day — such is the rule. In a calamity, at rain with thunder (vṛṣṭi-nirghāta), and at an eclipse of the Moon or the Sun ⟨— continued in the next verse⟩

दिनत्रयमनध्यायः भूकम्पोल्कानिपातयोः । उपाकर्मणि वेदानामनध्यायो दिनत्रयम्

dinatrayamanadhyāyaḥ bhūkampolkānipātayoḥ | upākarmaṇi vedānāmanadhyāyo dinatrayam

⟨continuing:⟩ ⟨there are⟩ three days of anadhyāya (suspension of study); ⟨likewise⟩ at an earthquake or a fall of meteors. At the upākarma of the Vedas, three days of anadhyāya.

गुर्वन्तेवासिनां चैवमध्येतॄणां च मध्यतः । ययुः शशश्वपाकाजा नाधीयीताथ वत्सरम्

gurvantevāsināṃ caivamadhyetṝṇāṃ ca madhyataḥ | yayuḥ śaśaśvapākājā nādhīyītātha vatsaram

And if, between the guru and his resident pupils, or in the midst of those who are studying, a hare, a śvapāka (an outcaste; literally 'dog-cooker') or goats have passed, one should not study for a year.

पशुमण्डूकनकुलश्वभिः काकाखुकुक्कुटैः । मार्जारेणान्तरायाते नाधीयीत दिनत्रयम्

paśumaṇḍūkanakulaśvabhiḥ kākākhukukkuṭaiḥ | mārjāreṇāntarāyāte nādhīyīta dinatrayam

If ⟨between them⟩ there passes an animal (paśu), a frog, a mongoose, dogs, a crow, a rat, a cock, or a cat, one should not study for three days.

अयने विषुवे चैव शयने बोधने हरेः । अनध्यायं प्रकुर्वीत मन्वादिषु युगादिषु

ayane viṣuve caiva śayane bodhane hareḥ | anadhyāyaṃ prakurvīta manvādiṣu yugādiṣu

At an ayana (solstice), at a viṣuva (equinox), at Hari's lying-down and at his awakening ⟨the days on which Viṣṇu is held to go to sleep and to wake⟩, and at the manvādis (first days of the Manu-eras) and the yugādis (first days of the yugas), one should observe anadhyāya (suspension of study).

आश्वयुक्शुक्लनवमी कार्तिकी द्वादशी सिता । तृतीया चैत्रमासस्य तथा भाद्रपदस्य च

āśvayukśuklanavamī kārtikī dvādaśī sitā | tṛtīyā caitramāsasya tathā bhādrapadasya ca

⟨The manvādis are:⟩ the bright 9th of Āśvayuja, the bright 12th of Kārttika, the 3rd of the month Caitra and likewise ⟨the 3rd⟩ of Bhādrapada ⟨— the list continues⟩

फाल्गुनस्याप्यमावास्या पुष्यस्यैकादशी सिता । आषाढस्यापि दशमी माघमासस्य सप्तमी

phālgunasyāpyamāvāsyā puṣyasyaikādaśī sitā | āṣāḍhasyāpi daśamī māghamāsasya saptamī

⟨continuing:⟩ the new moon (amāvāsyā) of Phālguna, the bright 11th of Puṣya (Pauṣa), the 10th of Āṣāḍha, the 7th of the month Māgha ⟨— the list continues⟩

श्रावणस्याष्टमी कृष्णा आषाढस्यापि पूर्णिमा । कार्तिकी फाल्गुनी ज्यैष्ठी चैत्री पञ्चदशीति च

śrāvaṇasyāṣṭamī kṛṣṇā āṣāḍhasyāpi pūrṇimā | kārtikī phālgunī jyaiṣṭhī caitrī pañcadaśīti ca

⟨continuing:⟩ the dark 8th of Śrāvaṇa, the full moon of Āṣāḍha, and the 15th (full moon) of Kārttika, of Phālguna, of Jyeṣṭha and of Caitra. [Our mūla now reads श्रावणस्य, 'of Śrāvaṇa', in place of the earlier transcription श्रावणैंस्य, which is no word.]

चतुर्दशैता मुनिभिः प्रोक्ता मन्वन्तरादयः । शुक्लतृतीया वैशाखी नवमी कार्तिकी सिता

caturdaśaitā munibhiḥ proktā manvantarādayaḥ | śuklatṛtīyā vaiśākhī navamī kārtikī sitā

These fourteen are declared by the sages to be the manvantarādis (first days of the Manu-eras). The bright 3rd of Vaiśākha, the bright 9th of Kārttika ⟨— the list of yugādis continues in the next verse⟩

माघी चामा तथा प्रौष्ठपदी कृष्णत्रयोदशी । एताश्चतस्रस्तिथयो युगाद्याः परिकीर्तिताः

māghī cāmā tathā prauṣṭhapadī kṛṣṇatrayodaśī | etāścatasrastithayo yugādyāḥ parikīrtitāḥ

⟨continuing:⟩ the new moon of Māgha, and likewise the dark 13th of Prauṣṭhapada (Bhādrapada) — these four tithis are declared the yugādis (first days of the yugas). [Our mūla now reads युगाद्याः, 'the yugādis', in place of the earlier transcription थुगाद्याः, which is no word.]

द्वादशोऽध्यायः ॥ समावर्तनम् ।

अथ कालं प्रवक्ष्यामि समावर्तनकर्मणः । व्रतस्य कालः क्षौरेण तुल्यः स्यान्नात्र कथ्यते

atha kālaṃ pravakṣyāmi samāvartanakarmaṇaḥ | vratasya kālaḥ kṣaureṇa tulyaḥ syānnātra kathyate

Now I shall state the time for the rite of samāvartana (the ceremonial return home at the close of Vedic study). The time for the vrata (the student's vow-rites) is the same as ⟨that for⟩ kṣaura (the ritual shaving); ⟨so⟩ it is not stated here.

त्रीण्युत्तराणि मैत्रेन्दुरोहिण्यदितिपुष्यभम् । हस्तश्रवणपौष्णानि शस्तानि स्नानकर्मणि

trīṇyuttarāṇi maitrendurohiṇyaditipuṣyabham | hastaśravaṇapauṣṇāni śastāni snānakarmaṇi

The three uttaras (Uttara Phalgunī, Uttarāṣāḍhā, Uttara Bhādrapadā), Maitra (Anurādhā), Indu (Mṛgaśiras), Rohiṇī, Aditi's nakṣatra (Punarvasu) and Puṣya; Hasta, Śravaṇa and Pauṣṇa (Revatī) — these nakṣatras are commended for the snāna (the ceremonial bath of samāvartana). [Our mūla now reads पौष्णानि, 'Revatī's', in place of the earlier transcription पोष्णानि, which is no word.]

शेषाणि षोडशर्क्षाणि स्नानकर्मणि वर्जयेत् । केचिद्वायव्यनक्षत्रमुत्तमं परिचक्षते

śeṣāṇi ṣoḍaśarkṣāṇi snānakarmaṇi varjayet | kecidvāyavyanakṣatramuttamaṃ paricakṣate

The remaining sixteen nakṣatras one should avoid for the bath rite. Some call the Vāyavya nakṣatra (Svātī) excellent ⟨for it⟩. [Our mūla now reads वर्जयेत्, 'one should avoid', in place of the earlier transcription वर्जयत्, which is no finite verb.]

शुक्रजीवज्ञचन्द्रार्कवाराः स्नाने शुभावहाः । वर्ज्यौ द्वौ भौमशन्योस्तु वारौ स्नाने हि सर्वदा

śukrajīvajñacandrārkavārāḥ snāne śubhāvahāḥ | varjyau dvau bhaumaśanyostu vārau snāne hi sarvadā

The weekdays of Śukra (Friday), Jīva (Jupiter, Thursday), Jña (Mercury, Wednesday), Candra (Monday) and Arka (the Sun, Sunday) bring good for the bath. The two weekdays of Bhauma (Mars, Tuesday) and Śani (Saturday) are always to be avoided for the bath.

मीनगोयमकन्याश्च तुलानक्रौ च पूजिताः । अन्येषु शुभयुक्तेषु समावर्तनमाचरेत्

mīnagoyamakanyāśca tulānakrau ca pūjitāḥ | anyeṣu śubhayukteṣu samāvartanamācaret

Mīna (Pisces), Go (Taurus), Yama (Gemini) and Kanyā (Virgo), and Tulā (Libra) and Nakra (Capricorn) are praised ⟨as the lagna, the rising sign⟩. In the other ⟨lagnas⟩, when they are joined with benefics, one may perform samāvartana.

द्वितीया च तृतीया च पञ्चमी सप्तमी तथा । दशम्येकादशी शस्ता विशेषेण त्रयोदशी

dvitīyā ca tṛtīyā ca pañcamī saptamī tathā | daśamyekādaśī śastā viśeṣeṇa trayodaśī

The 2nd, the 3rd, the 5th and likewise the 7th tithi (lunar day), the 10th and the 11th are commended; the 13th especially.

द्वादशीं केचिदिच्छन्ति राज्ञां षष्ठी तु शोभना । रिक्ता पर्वाष्टमी वर्ज्या प्रतिपच्चैव निन्दिता

dvādaśīṃ kecidicchanti rājñāṃ ṣaṣṭhī tu śobhanā | riktā parvāṣṭamī varjyā pratipaccaiva ninditā

Some desire the 12th ⟨tithi⟩; for kings the 6th is good. The riktā tithis (the 4th, 9th and 14th), the parva ⟨days, full moon and new moon⟩ and the 8th are to be avoided, and the pratipad (the 1st) is also censured. [Our mūla now reads केचिदिच्छन्ति, 'some desire', which gives the pāda its eighth syllable.]

अष्टमस्था ग्रहाः सर्वे वर्जिताः स्नानकर्मणि । विवाहकालेत्वासन्ने स्नानकर्म समाचरेत्

aṣṭamasthā grahāḥ sarve varjitāḥ snānakarmaṇi | vivāhakāletvāsanne snānakarma samācaret

All grahas standing in the 8th ⟨house from the lagna⟩ are to be avoided for the bath rite ⟨that is, the 8th should hold no graha⟩. But when the time of the marriage is near, one should perform the bath rite.

अनासन्नेपि कुर्याच्चेन्महान्दोषो भविष्यति

anāsannepi kuryāccenmahāndoṣo bhaviṣyati

If one performs it even when ⟨the marriage⟩ is not near, a great fault will result.

त्रयोदशोऽध्यायः ॥ विवाहस्य दशविधघटनाः ।

अतः परं प्रवक्ष्यामि घटना वरकन्ययोः । दिनं गणं च माहेन्द्रं स्त्रीदीर्घं योनिरेव च

ataḥ paraṃ pravakṣyāmi ghaṭanā varakanyayoḥ | dinaṃ gaṇaṃ ca māhendraṃ strīdīrghaṃ yonireva ca

Next I shall state the ghaṭanā (the matching) of bridegroom and bride: dina, gaṇa, māhendra, strī-dīrgha, and yoni,

राशी राश्यधिपो वश्यो रज्जुर्वेधा दशेरिताः । जन्मसंपद्विपत्क्षेमः प्रत्यरः साधको वधः

rāśī rāśyadhipo vaśyo rajjurvedhā daśeritāḥ | janmasaṃpadvipatkṣemaḥ pratyaraḥ sādhako vadhaḥ

rāśi, rāśyadhipa (the lord of the rāśi), vaśya, rajju and vedha: ten are declared. ⟨The tārās, counted in order, are:⟩ Janma, Sampat, Vipat, Kṣema, Pratyara, Sādhaka, Vadha,

मैत्रं परममैत्रं च जन्म चेति पुनः पुनः । स्त्रीजन्मतारमारभ्य गणयेद्वरजन्मभात्

maitraṃ paramamaitraṃ ca janma ceti punaḥ punaḥ | strījanmatāramārabhya gaṇayedvarajanmabhāt

Maitra and Paramamaitra, and ⟨then⟩ Janma ⟨again⟩: so over and over. Beginning from the woman's birth-star, one should count to the bridegroom's birth-nakṣatra.

क्षेमे संपदि मैत्रे च साधके च दिनं भवेत् । पर्याये प्रथमे त्याज्या विपत्प्रत्यरनैधनाः

kṣeme saṃpadi maitre ca sādhake ca dinaṃ bhavet | paryāye prathame tyājyā vipatpratyaranaidhanāḥ

In Kṣema, Sampat, Maitra and Sādhaka there is dina ⟨agreement⟩. In the first round (paryāya, the first nine) Vipat, Pratyara and Naidhana (= Vadha) are to be rejected.

द्वितीये त्वंशका वर्ज्यास्त्वन्त्ये सर्वे शुभावहाः । सप्तविंशतिभं त्याज्यं भिन्नराशिगतं यदि

dvitīye tvaṃśakā varjyāstvantye sarve śubhāvahāḥ | saptaviṃśatibhaṃ tyājyaṃ bhinnarāśigataṃ yadi

In the second ⟨round⟩ ⟨only⟩ the aṃśakas (quarter-portions of those stars) are to be avoided; in the last ⟨round⟩ all bring good. The 27th nakṣatra is to be rejected if it falls in a different rāśi.

वधवैनाशिकं चापि तृतीये परिवर्जितम् । वधवैनाशिके योगे फलं काश्यपचोदितम्

vadhavaināśikaṃ cāpi tṛtīye parivarjitam | vadhavaināśike yoge phalaṃ kāśyapacoditam

The vadha-vaināśika is likewise rejected in the third ⟨round⟩. For the vadha-vaināśika yoga, the results ⟨are as⟩ taught by Kāśyapa: [our mūla now reads वधवैनाशिकं in the first half too, the same form as in the second]

अग्निसार्पौ सार्पवायू चित्राप्यौ मैत्रवासवौ । वसुयाम्यौ वारुणाग्नी वधवैनाशिके मृतिः

agnisārpau sārpavāyū citrāpyau maitravāsavau | vasuyāmyau vāruṇāgnī vadhavaināśike mṛtiḥ

Agni (Kṛttikā) and Sārpa (Āśleṣā); Sārpa and Vāyu (Svātī); Citrā and Āpya (Pūrvāṣāḍhā); Maitra (Anurādhā) and Vāsava (Dhaniṣṭhā); Vasu (Dhaniṣṭhā) and Yāmya (Bharaṇī); Vāruṇa (Śatabhiṣaj) and Agni (Kṛttikā): in ⟨these pairs of⟩ vadha-vaināśika, death.

आर्द्रार्यम्णौ भाग्यमित्रौ चैत्रतिष्यौ सुखप्रदौ । आदित्यार्कौ वंशवृद्धिं तन्नाशं ज्येष्ठवारुणौ

ārdrāryamṇau bhāgyamitrau caitratiṣyau sukhapradau | ādityārkau vaṃśavṛddhiṃ tannāśaṃ jyeṣṭhavāruṇau

Ārdrā and Aryaman (Uttara Phalgunī), Bhāgya (Pūrva Phalgunī) and Mitra (Anurādhā), Caitra (Citrā) and Tiṣya (Puṣya) give happiness. Āditya (Punarvasu) and Arka (Hasta) ⟨give⟩ growth of the lineage; Jyeṣṭhā and Vāruṇa (Śatabhiṣaj), its destruction.

इन्दुभाग्यावर्कमूलौ निधनं धननाशके । पित्र्यध्वजौ पूर्वभाद्रब्राह्मौ बहुसुतप्रदौ

indubhāgyāvarkamūlau nidhanaṃ dhananāśake | pitryadhvajau pūrvabhādrabrāhmau bahusutapradau

Indu (Mṛgaśiras) and Bhāgya (Pūrva Phalgunī), Arka (Hasta) and Mūla: death, in ⟨the pairing called⟩ dhana-nāśaka ('destroyer of wealth') [rendered as printed; elsewhere in these verses the same slot is filled by वधवैनाशिक, so a misprint is possible]. Pitrya (Maghā) and Dhvaja ('the Banner'; which nakṣatra this name denotes is not certain), Pūrva Bhādrapadā and Brāhma (Rohiṇī) give many sons.

अश्वादित्यौ मरुद्विश्वौ स्त्रीप्रसूतिं समश्नुते । पौष्णार्द्रावार्यमेन्दू च वैरं वधविनाशके

aśvādityau marudviśvau strīprasūtiṃ samaśnute | pauṣṇārdrāvāryamendū ca vairaṃ vadhavināśake

⟨With⟩ Aśva (Aśvinī) and Āditya (Punarvasu), Marut (Svātī) and Viśva (Uttarāṣāḍhā), one obtains strī-prasūti, the birth of daughters [our mūla now reads स्त्रीप्रसूतिं; the compound could also mean 'the wife's childbearing']. Pauṣṇa (Revatī) and Ārdrā, Aryaman (Uttara Phalgunī) and Indu (Mṛgaśiras): enmity, in the vadha-vināśaka.

दुष्पुत्रत्वं पित्र्यशूर्पौ शूर्पविष्णू सपत्नताम् । श्रोणाश्विनौ तु विश्लेषं वैधव्यं बुध्न्यसोमयोः

duṣputratvaṃ pitryaśūrpau śūrpaviṣṇū sapatnatām | śroṇāśvinau tu viśleṣaṃ vaidhavyaṃ budhnyasomayoḥ

Pitrya (Maghā) and Śūrpa (Viśākhā) ⟨give⟩ wicked sons; Śūrpa and Viṣṇu (Śravaṇa), a co-wife; Śroṇā (Śravaṇa) and Aśvinī, separation; Budhnya (Uttara Bhādrapadā) and Soma (Mṛgaśiras), widowhood.

विश्वपौष्णौ तु भोगाय संपन्मूलाजपादके । आप्यबुध्न्यौ तु संप्रीतिं सौभाग्यं याम्यपुष्यभे

viśvapauṣṇau tu bhogāya saṃpanmūlājapādake | āpyabudhnyau tu saṃprītiṃ saubhāgyaṃ yāmyapuṣyabhe

Viśva (Uttarāṣāḍhā) and Pauṣṇa (Revatī) ⟨are⟩ for enjoyment; in Mūla and Ajapāda (Pūrva Bhādrapadā), prosperity; Āpya (Pūrvāṣāḍhā) and Budhnya (Uttara Bhādrapadā) ⟨give⟩ mutual affection; in Yāmya (Bharaṇī) and Puṣya, good fortune (saubhāgya).

रोहिण्यार्द्रामखेन्द्राग्निहस्ताः श्रवणमन्त्यभम् । उत्तरप्रोष्ठपाश्चैव नक्षत्रैक्ये तु शोभनाः

rohiṇyārdrāmakhendrāgnihastāḥ śravaṇamantyabham | uttaraproṣṭhapāścaiva nakṣatraikye tu śobhanāḥ

Rohiṇī, Ārdrā, Makha (Maghā), Indrāgni (Viśākhā), Hasta, Śravaṇa, the last nakṣatra (Revatī) and Uttara Proṣṭhapadā (Uttara Bhādrapadā): in nakṣatraikya (when bride and groom have the same birth-nakṣatra) these are auspicious.

फल्गुन्युत्तरपुष्यञ्च चित्रादित्याश्विकृत्तिकाः । आषाढाप्येन्दुमित्राश्च नक्षत्रैक्ये तु मध्यमाः

phalgunyuttarapuṣyañca citrādityāśvikṛttikāḥ | āṣāḍhāpyendumitrāśca nakṣatraikye tu madhyamāḥ

Phalgunī ⟨Pūrva⟩, Uttara ⟨Phalgunī⟩ and Puṣya, Citrā, Āditya (Punarvasu), Aśvinī and Kṛttikā, Āṣāḍhā ⟨Uttarāṣāḍhā⟩, Āpya (Pūrvāṣāḍhā), Indu (Mṛgaśiras) and Mitra (Anurādhā): in nakṣatraikya these are middling. [Verses 13–15 name all 27 nakṣatras only if 'Phalgunī' here is Pūrva Phalgunī and 'Āṣāḍhā' is Uttarāṣāḍhā; the page does not say which.]

याम्यमारुतसार्पेन्द्ररक्षोवारुणवासवाः । पूर्वप्रोष्ठपदञ्चैव नक्षत्रैक्ये त्वशोभनाः

yāmyamārutasārpendrarakṣovāruṇavāsavāḥ | pūrvaproṣṭhapadañcaiva nakṣatraikye tvaśobhanāḥ

Yāmya (Bharaṇī), Māruta (Svātī), Sārpa (Āśleṣā), Aindra (Jyeṣṭhā), Rakṣas (Mūla), Vāruṇa (Śatabhiṣaj), Vāsava (Dhaniṣṭhā), and Pūrva Proṣṭhapadā (Pūrva Bhādrapadā): in nakṣatraikya these are inauspicious.

भवनद्वययुक्तर्क्षे पूर्वं पुंसां शुभावहम् । पश्चाद्भागस्तथा स्त्रीणां व्यत्ययस्तु विनाशकृत्

bhavanadvayayuktarkṣe pūrvaṃ puṃsāṃ śubhāvaham | paścādbhāgastathā strīṇāṃ vyatyayastu vināśakṛt

In a nakṣatra joined to two rāśis (one that spans two signs), the first ⟨part⟩ brings good for men, and likewise the later part for women; the reverse brings destruction.

एकराशौ द्विनक्षत्रे पुंतारा प्रथमा यदि । अतीव शोभनं प्रोक्तं स्त्रीतारा चेद्विनश्यति

ekarāśau dvinakṣatre puṃtārā prathamā yadi | atīva śobhanaṃ proktaṃ strītārā cedvinaśyati

When ⟨the two have⟩ one rāśi but two ⟨different⟩ nakṣatras: if the man's star is the first, it is declared very auspicious; if the woman's star ⟨is first⟩, ⟨there is⟩ ruin.

एकराशौ द्विनक्षत्रे कृत्तिकायाम्यतारके । श्रविष्ठाशततारे च पुष्याश्लेषेविवर्जिताः

ekarāśau dvinakṣatre kṛttikāyāmyatārake | śraviṣṭhāśatatāre ca puṣyāśleṣevivarjitāḥ

In one rāśi with two nakṣatras, ⟨the pairs⟩ Kṛttikā and the Yāmya star (Bharaṇī), Śraviṣṭhā (Dhaniṣṭhā) and Śatatāra (Śatabhiṣaj), and Puṣya and Āśleṣā are rejected.

वारुणार्कमरुद्धस्ताश्वाग्निरापो विधुः पिता । एकराशौ तु कर्तव्यं स्त्रीपूर्वमपि शोभनम्

vāruṇārkamaruddhastāśvāgnirāpo vidhuḥ pitā | ekarāśau tu kartavyaṃ strīpūrvamapi śobhanam

Vāruṇa (Śatabhiṣaj), Arka (the Sun's nakṣatra, usually Hasta), Marut (Svātī), Hasta, Aśva (Aśvinī), Agni (Kṛttikā), Āpaḥ (Pūrvāṣāḍhā), Vidhu (Mṛgaśiras), Pitṛ (Maghā): in one rāśi ⟨with these⟩ ⟨the marriage⟩ may be performed; even with the woman's ⟨star⟩ first it is auspicious. [As printed, the list names Arka and Hasta separately, though Arka usually denotes Hasta.]

एकपादं भवेन्नार्यास्त्रिपादं पुरुषस्य तु । अर्धे चैव तु नक्षत्रे पूर्वं पुंसस्त्रियो परम्

ekapādaṃ bhavennāryāstripādaṃ puruṣasya tu | ardhe caiva tu nakṣatre pūrvaṃ puṃsastriyo param

⟨In a nakṣatra divided between two rāśis⟩ the woman should have one pāda (quarter) and the man three pādas; and in a nakṣatra ⟨divided⟩ in half, the first ⟨half⟩ for the man, the later for the woman.

अंशकानामविज्ञाने ज्ञानेनानेन योजयेत् । अश्वी मृगशिरः पुष्यं स्वाती हस्तः पुनर्वसू

aṃśakānāmavijñāne jñānenānena yojayet | aśvī mṛgaśiraḥ puṣyaṃ svātī hastaḥ punarvasū

When the aṃśakas (quarter-portions) are not known, one should apply this ⟨following⟩ knowledge. Aśvī (Aśvinī), Mṛgaśiras, Puṣya, Svātī, Hasta, Punarvasu, ⟨the list continues in the next verse⟩

मैत्रश्रवणरेवत्य एते देवगणाः स्मृताः । रोहिणी त्रीणि पूर्वाणि भरण्यार्द्रा तथैव च

maitraśravaṇarevatya ete devagaṇāḥ smṛtāḥ | rohiṇī trīṇi pūrvāṇi bharaṇyārdrā tathaiva ca

Maitra (Anurādhā), Śravaṇa and Revatī: these are remembered as the deva gaṇa (the divine class). Rohiṇī, the three pūrvas (Pūrva Phalgunī, Pūrvāṣāḍhā, Pūrva Bhādrapadā), Bharaṇī and Ārdrā likewise, ⟨continued in the next verse⟩

त्रीण्युत्तराणि ताराणि मानुषाः परिकीर्तिताः । कृत्तिका च मघाश्लेषाविशाखाशततारकाः

trīṇyuttarāṇi tārāṇi mānuṣāḥ parikīrtitāḥ | kṛttikā ca maghāśleṣāviśākhāśatatārakāḥ

⟨and⟩ the three uttara stars: these are declared mānuṣa (the human class). Kṛttikā, and Maghā, Āśleṣā, Viśākhā, Śatatārakā (Śatabhiṣaj), ⟨continued in the next verse⟩

श्रविष्ठाचित्रसंयुक्ता ज्येष्ठा मूलं च राक्षसाः । सगणञ्चोत्तमं विद्यान्मध्यमं दैवमानुषम्

śraviṣṭhācitrasaṃyuktā jyeṣṭhā mūlaṃ ca rākṣasāḥ | sagaṇañcottamaṃ vidyānmadhyamaṃ daivamānuṣam

together with Śraviṣṭhā (Dhaniṣṭhā) and Citrā, Jyeṣṭhā and Mūla: ⟨these are⟩ rākṣasa (the demonic class). One should know the same gaṇa ⟨for both⟩ as best; deva with mānuṣa as middling;

अधमं राक्षसं दैवं मरणं नरराक्षसम् । राक्षसी च यदा नारी पुरुषो मानुषो भवेत्

adhamaṃ rākṣasaṃ daivaṃ maraṇaṃ nararākṣasam | rākṣasī ca yadā nārī puruṣo mānuṣo bhavet

rākṣasa with deva, the lowest; nara (human) with rākṣasa, death. And when the woman is rākṣasī and the man is mānuṣa (human),

द्वयोर्मृत्युर्नदूरेण तस्मात्तां नोद्वहेन्नरः स्त्रीराक्षसे न दोषः स्याच्चतुर्दशदिनात्परम्

dvayormṛtyurnadūreṇa tasmāttāṃ nodvahennaraḥ strīrākṣase na doṣaḥ syāccaturdaśadinātparam

death comes to both before long; therefore a man should not marry her. When the woman is rākṣasa there is no fault beyond the fourteenth dina ⟨that is, when the man's star lies beyond the 14th in the dina count⟩.

एकाधिपत्ये मैत्रे च समसप्तम एव च । रज्जुवेधगणैर्दोषो राशिदोषो न विद्यते

ekādhipatye maitre ca samasaptama eva ca | rajjuvedhagaṇairdoṣo rāśidoṣo na vidyate

When ⟨the two rāśis⟩ have one lord, when ⟨their lords are⟩ friends, and also in samasaptama (the two rāśis 7th from each other): ⟨then⟩ fault ⟨is judged⟩ by rajju, vedha and gaṇa; the rāśi-fault does not exist.

वध्वादीनाञ्चतुःसप्त दश चैव त्रयोदश । षोडशैकोनविंशच्च द्वाविंशत्पञ्चविंशतिः

vadhvādīnāñcatuḥsapta daśa caiva trayodaśa | ṣoḍaśaikonaviṃśacca dvāviṃśatpañcaviṃśatiḥ

From the bride's ⟨nakṣatra⟩ onward: the 4th, the 7th, the 10th and the 13th, the 16th, the 19th, the 22nd and the 25th:

एते माहेन्द्रयोगाः स्युः माङ्गळ्यायुष्यवृद्धिदाः । स्त्रीणां नक्षत्रमारभ्य पुंनक्षत्रं तु गण्यते

ete māhendrayogāḥ syuḥ māṅgaḷyāyuṣyavṛddhidāḥ | strīṇāṃ nakṣatramārabhya puṃnakṣatraṃ tu gaṇyate

these are the māhendra yogas, and they give māṅgalya (the wife's auspicious married state, her husband living) and increase of life. ⟨For them⟩ the man's nakṣatra is counted starting from the woman's nakṣatra.

त्रयोदशदिनादूर्ध्वं स्त्रीदीर्घं बहुळं भवेत् । केचित्सप्तदिनादूर्ध्वं स्त्रीदीर्घमिति सूरयः

trayodaśadinādūrdhvaṃ strīdīrghaṃ bahuḷaṃ bhavet | kecitsaptadinādūrdhvaṃ strīdīrghamiti sūrayaḥ

Beyond the thirteenth dina ⟨the 13th nakṣatra counted from the woman's⟩, strī-dīrgha is ample. Some learned men ⟨say⟩ strī-dīrgha ⟨holds⟩ beyond the seventh dina.

अश्वी शतभिषग्वाजी भरणी रेवती गजः । पुष्यकृत्तिकयोर्मेषः सर्पः स्याद्ब्रह्मसोमयोः

aśvī śatabhiṣagvājī bharaṇī revatī gajaḥ | puṣyakṛttikayormeṣaḥ sarpaḥ syādbrahmasomayoḥ

⟨In the yoni scheme⟩ Aśvī (Aśvinī) and Śatabhiṣaj are the horse; Bharaṇī and Revatī, the elephant; of Puṣya and Kṛttikā, the ram; the serpent is ⟨the yoni⟩ of Brahma (Rohiṇī) and Soma (Mṛgaśiras).

सार्पादित्यौ तु मार्जारौ मूषकौ मघफल्गुनी । त्रीण्युत्तराणि गोयोनिर्वायुहस्तौ तु माहिषौ

sārpādityau tu mārjārau mūṣakau maghaphalgunī | trīṇyuttarāṇi goyonirvāyuhastau tu māhiṣau

Sārpa (Āśleṣā) and Āditya (Punarvasu) are the cat; Maghā and Phalgunī ⟨Pūrva Phalgunī⟩, the rat; the three uttaras (Uttara Phalgunī, Uttarāṣāḍhā, Uttara Bhādrapadā), the cow yoni; Vāyu (Svātī) and Hasta, the buffalo. [माहिषौ as the page prints it; the reader was unsure whether an anusvāra stands over हि, which would not change the sense.]

विशाखा चित्रयोर्व्याघ्रो मृगो ज्येष्ठानुराधयोः । मूलशार्वौ तु शुनकौ मर्कटौ जलवैष्णवौ

viśākhā citrayorvyāghro mṛgo jyeṣṭhānurādhayoḥ | mūlaśārvau tu śunakau markaṭau jalavaiṣṇavau

Viśākhā and Citrā ⟨have⟩ the tiger; Jyeṣṭhā and Anurādhā, the deer; Mūla and Śārva (Ārdrā, the star of Śarva, that is Rudra), the dog; Jala (Pūrvāṣāḍhā, the star of the Waters) and Vaiṣṇava (Śravaṇa), the monkey. [Our mūla now reads मूलशार्वौ and जलवैष्णवौ, as the Grantha print sets them. Iyer's print sets मूलसार्पौ and जनवैष्णवौ: Sārpa (Āśleṣā) is already the cat in verse 32, Ārdrā and Pūrvāṣāḍhā would then have no yoni, and 'Jana' is no nakṣatra name.]

वसुप्रोष्ठपदौ मर्त्यौ एवं योनिरुदाहृतः । वानराजौ मृगेभौ च तथा तुरगमाहिषौ

vasuproṣṭhapadau martyau evaṃ yonirudāhṛtaḥ | vānarājau mṛgebhau ca tathā turagamāhiṣau

Vasu (Dhaniṣṭhā) and Proṣṭhapada (Pūrva Bhādrapadā) are the human (martya). Thus the yoni has been stated. Monkey and goat, deer and elephant, and likewise horse and buffalo, [our mūla now reads तुरगमाहिषौ, 'horse and buffalo'] ⟨the list of enemy pairs continues in the next verse⟩