The Texts · Further Classical Jātaka / Muhūrta / Praśna
लघुपाराशरी
Ascribed to Parāśara; the compiler is unknown · Late medieval — a digest of Pārāśarī doctrine, not a work of Parāśara himself · jataka
On the dating: It states the daśā doctrine of the Bṛhat Pārāśara Horā Śāstra in 42 verses, so it is later than the tradition it summarises. No colophon dates it and this app does not guess.
Forty-two verses that compress the Pārāśarī rules on which planets do good in which ascendant, and on the Viṃśottarī daśā, into the shortest form the tradition has.
Functional benefics and malefics by ascendant, the yogakāraka, the māraka, and the daśā and antardaśā results that follow from them.
The compact statement of the doctrine the bhāveśa matrix and the daśā logic rest on. Its value is as a CHECK: where it and our 3,932-verse BPHS state the same rule, two independent renderings can be compared, and a disagreement is a defect in one of them. It is not an independent authority — it is Pārāśarī doctrine restated.
ebharati-sampat
Encoded e-text of the 1986 Lakṣmīveṅkaṭeśvara Press edition; the ingested source.
copyright status unclear — treated as in-copyright · scan quality: good
Findings from this project's own verification passes — recorded because a source's defects are part of citing it honestly.
Our text.json called this work three adhyāyas; it has FIVE, read off four printings (2026-09-08). It also called itself single-exemplar while five further witnesses to the same 42 verses were already on this machine. Two published translations state the wrong rule — verse 9 takes a construal of भाग्यव्ययाधिपत्येन that none of the four witnesses opened supports, and verse 36 manufactures a restriction. Both are recorded in .project-management/corpus/laghu-parashari.md and are being corrected.
The Laghu Pārāśarī is here in full. FORTY-TWO VERSES WITH ENGLISH AND HINDI, and that is the whole work. THE WORK HAS FIVE ADHYĀYAS — saṃjñā 1–13 · yoga 14–22 · āyurdāya 23–28 · daśāphala 29–36 · miśraka 37–42 — so a citation of the form 'Laghu Pārāśarī 2.5' resolves to our VERSE 18. The division was read off Achyutānanda's 1916 printing, which restarts its verse numbers at every adhyāya; this printing's mūla numbers run continuously 1..42 and never restart, and the file is filed as one chapter for that reason. TWO MŪLA-FACE COUPLETS BETWEEN THE PRINTED ॥३॥ AND ॥४॥ ARE REFUSED, AND THE REFUSAL IS NOW DECIDED: they set the Viṃśottarī daśā years and the daśā lords from Kṛttikā, and they are the COMMENTATOR'S, not Parāśara's. They run in 12- and 11-syllable pādas where every one of the 42 numbered verses is anuṣṭubh at 8; they decode by bhūtasaṅkhyā to the Viṃśottarī total of 120, which the source page tabulates itself; they stand inside a hundred lines of the commentator's own daśā-computation manual; and the 1875 Amarapurkar printing introduces the same mnemonic as अत्रास्मदीयः श्लोकः, 'here is OUR OWN verse'. This is why the work is variously reported at 42 verses and at 44. Their text is in a note on verse 3. THE TRANSCRIPTION WAS CORRUPT AT THE AKṢARA LEVEL IN TWENTY OF THE 42 VERSES (4, 7, 8, 13, 17, 18, 20, 21, 23, 24, 25, 28, 29, 30, 33, 34, 36, 37, 39, 42), AND ALL TWENTY ARE NOW EMENDED, each with its witness and its instrument recorded on the verse. Until 2026-09-08 this statement said 18 and said that nothing was emended; both were wrong, and fourteen of the corruptions were already being silently repaired inside the English and the Hindi with nothing saying so. The instrument was inside the transcription all along: this printing sets the mūla, then the commentator's Sanskrit anvaya, then his Hindi, under the same ॥N॥ — so the edition glosses its own mūla word by word. Metre is the independent check. Before this pass 37 of the 42 verses came to exactly 32 syllables; after it, all 42 do. TWO PUBLISHED TRANSLATIONS STATED THE WRONG RULE UNTIL 2026-09-08 and are corrected: verse 9 took bhāgyavyayādhipatyena as a concession when this edition's own Hindi reads it as the cause, and verse 36 manufactured 'without any relation to a malefic' out of a phrase that says no relation to any YOGAKĀRAKA whatever — turning a concession into a purity test. Verse 26, a death rule, named no referent for 'their lord'. FIFTEEN DISAGREEMENTS between witnesses are adjudicated in the chapter's discrepancies[], including two left UNRESOLVED and marked so. The tier is still 'etext' and does not move. A second printing has now been weighed and every disagreement is recorded, and on 2026-09-08 INDEPENDENCE WAS DERIVED — NEGATIVELY. The Kannada pair was the strongest remaining candidate for a separate scribal line, and its front matter refuses on two grounds read on the plates: Subrahmaṇya's title page says the text was «ಪರಾಶರ ಹೋರಾ ಶಾಸ್ತ್ರಾನುಸಾರವಾಗಿ ಪರಿಶೋಧಿಸಲ್ಪಟ್ಟು», revised to agree with the Parāśara Horā Śāstra, naming no manuscript; and Joshi's śloka-numbered index runs one behind ours from our verse 5 on, which is Rao's offset and Rao's cause, so the Kannada line is the Jātaka Candrikā recension and not ours. Neither supplies a second independent exemplar of the recension this text follows. No plate of any printing of OUR recension has been read. The app may say "our source reads…", naming the source; it may not say "the text reads…". 42 of this text's 42 verses carry an English translation; 1 of 1 chapters are begun or finished (1). This is the whole work: 42 verses against the 42 it is known to have. The Sanskrit is tier 'etext': one encoded source, machine-parsed, with 1 of 1 chapter(s) carrying a visual-validation record (0 audited) and 1 chapter(s) carrying an adjudication ledger. The app may say "our source reads…", naming the source; it may not say "the text reads…".
42 verses in the original Sanskrit with our own English translation, which is made from that Sanskrit and not adapted from any existing translation. Machine-parsed from ebhāratī Sampat e-text of the 1986 Lakṣmīveṅkaṭeśvara Press edition (laghu-parashari.md) by scripts/corpus/ingest-etext.mjs on 2026-09-04. Segmentation rule: Verse boundary = the terminal ॥N॥ marker, TRUNCATING at the match, inside a paragraph whose first line opens with markdown bold — which is how this press sets the mūla and how the transcription preserves it. A bold block may hold more than one verse (24+25, 37+38) and is split at every marker; anything printed after the last marker of a block throws. BOLD IS NOT SUFFICIENT ON ITS OWN AND THE PARSE DOES NOT PRETEND IT IS. Fifteen bold paragraphs in the body carry no verse number — rubrics, quoted verses from other works, table captions, Hindi lead-ins, the commentator's own closing verse, and two mūla verses this printing leaves unnumbered — and each is named in an allowlist with what it is; a bold paragraph that matches none of them throws rather than being dropped. The anvaya is bold at three sites (its own block at verse 1, inside the mūla's block at 2 and 27); those three are declared, and an undeclared repeat of a verse number throws, because an anvaya is the same words reordered and would pass any count. CHAPTER FILING: one chapter holding all 42 verses under their printed numbers. The three adhyāya colophons are detected (a line opening इति and naming an अध्याय), asserted to be exactly three and to number १, २, ३, and stored verbatim as notes on the verses they follow — never used to split the file, because splitting would require renumbering or suspending the engine's 1..N check over 29 verses, and because the third colophon disagrees with its own opening rubric about what chapter it is. REMOVED, none of it silently: markdown emphasis, backslash escapes, markdown footnote references [^N], and the edition's own superscript footnote marks ^(N) — of which exactly one falls inside a mūla (verse 8), where the transcription has lost a य under the mark; the loss is recorded on the verse and not supplied. ASSERTED, so that a changed file fails instead of drifting: the first bold segment is numbered 1; the numbers run 1..42 with no gap or repeat; no mūla contains a Latin letter, an ASCII digit, a bracket, a parenthesis or a quotation mark; every verse comes to 32 syllables ±4 by a counter checked by hand against verse 3 (12 syllables to the first word boundary — NOT to the first pāda, which is 8; 16 in the first half-line and 32 in the whole), which is the anuṣṭubh's requirement rather than a band fitted to the output — 37 of the 42 are exactly 32, and the five that are not are the five the transcription has damaged; every allowlist entry matches exactly one paragraph; and no bold block carrying a verse number begins inside a roman paragraph, which is the one way this segmentation could lose a verse in silence. AMENDED 2026-09-08, and the ingest record above is left otherwise intact because it describes what the ingest did. Two things it asserted are no longer true of the file. First, 'the five that are not [exactly 32 syllables] are the five the transcription has damaged' — those five (verses 4, 8, 17, 25, 30) have now been repaired and ALL 42 come to exactly 32; the assertion was correct when written and the counter that made it is the instrument that confirmed the repairs. Second, the ingest emended nothing; the 2026-09-08 pass emended twenty verses, each recorded in that verse's revisions[] with the witness and the instrument that decided it. The witness that decided most of them was already inside this same source file: the commentator's Sanskrit anvaya, which this printing sets beside every verse and which the ingest correctly preserved and correctly declined to publish as mūla. One factual correction to the record above: its calibration line said verse 3 has '12 in its first pāda'. Verse 3's first PĀDA is 8 syllables (फलानि नक्षत्रद॰) and its first HALF-LINE is 16; the 12 is a count to a word boundary. The counter itself was right; only its description of what it had counted was wrong.
Not yet independently audited. Every reading here was established and recorded by the process described above, but no fresh reader has re-derived these verses from the plates without seeing our record. When that was done for the first text we published, it found real errors — so treat this one as a first edition and check anything you intend to rely on. The evidence behind every verse is committed and readable.
22 reading disagreements were adjudicated and are recorded verse by verse. Every akṣara was legible.
सिद्धान्तमौपनिषदं शुद्धान्तं परमेष्ठिनः । शोणाधरं महः किञ्चिद्वीणाधरमुपास्महे
siddhāntamaupaniṣadaṃ śuddhāntaṃ parameṣṭhinaḥ | śoṇādharaṃ mahaḥ kiñcidvīṇādharamupāsmahe
We worship that radiance which is the settled teaching of the Upaniṣads, the consort of Parameṣṭhin (Brahmā), red-lipped and bearing the vīṇā — the goddess of speech.
वयं पाराशरीं होरामनुसृत्य यथामति । उडुदायप्रदीपाख्यं कुर्मो दैवविदां मुदे
vayaṃ pārāśarīṃ horāmanusṛtya yathāmati | uḍudāyapradīpākhyaṃ kurmo daivavidāṃ mude
Following the Pārāśarī Horā to the best of our understanding, we compose this work named Uḍudāyapradīpa, 'the Lamp of the Nakṣatra-daśā', for the delight of those who know astrology.
फलानि नक्षत्रदशाप्रकारेण विवृण्महे । दशा विंशोत्तरी चात्र ग्राह्या नाष्टोत्तरी मता
phalāni nakṣatradaśāprakāreṇa vivṛṇmahe | daśā viṃśottarī cātra grāhyā nāṣṭottarī matā
We shall expound the results by the method of the nakṣatra daśā. Here the Viṃśottarī daśā is the one to be adopted; the Aṣṭottarī is not accepted.
बुधैर्भावादयः सर्वे ज्ञेयाः सामान्यशास्त्रतः । एतच्छास्त्रानुसारेण सञ्ज्ञां ब्रूमो विशेषतः
budhairbhāvādayaḥ sarve jñeyāḥ sāmānyaśāstrataḥ | etacchāstrānusāreṇa sañjñāṃ brūmo viśeṣataḥ
The bhāvas and all the rest are to be known by the learned from the general śāstra; in accordance with the present śāstra we state the technical terms specifically.
पश्यन्ति सप्तमं सर्वे शनिजीवकुजाः पुनः । विशेषतश्च त्रिदशत्रिकोणचतुरष्टमान्
paśyanti saptamaṃ sarve śanijīvakujāḥ punaḥ | viśeṣataśca tridaśatrikoṇacaturaṣṭamān
All the planets aspect the seventh house; and Saturn, Jupiter and Mars in addition aspect especially the 3rd and 10th, the trines (5th and 9th), and the 4th and 8th respectively.
सर्वे त्रिकोणनेतारो ग्रहाः शुभफलप्रदाः । पतयस्त्रिषडायानां यदि पापफलप्रदाः
sarve trikoṇanetāro grahāḥ śubhaphalapradāḥ | patayastriṣaḍāyānāṃ yadi pāpaphalapradāḥ
All planets that own trines (the 1st, 5th and 9th) give auspicious results; the lords of the 3rd, 6th and 11th (triṣaḍāya), on the contrary, give evil results.
न दिशन्ति शुभं नृणां सौम्याः केन्द्राधिपा यदि । क्रूराश्चेदशुभं ह्येते प्रबलाश्चोत्तरोत्तरम्
na diśanti śubhaṃ nṛṇāṃ saumyāḥ kendrādhipā yadi | krūrāścedaśubhaṃ hyete prabalāścottarottaram
Benefics, if they are lords of kendras, do not bestow good upon men; and malefics as kendra lords likewise do not give evil. This effect grows progressively stronger [with the successive angles].
लग्नाद्व्ययद्वितीयेशौ परेषां साहचर्यतः। स्थानान्तरानुगुण्येन भवतः फलदायकौ
lagnādvyayadvitīyeśau pareṣāṃ sāhacaryataḥ| sthānāntarānuguṇyena bhavataḥ phaladāyakau
The lords of the 12th (vyaya) and the 2nd from the lagna become givers of results according to the company of other planets and according to their other placements.
भाग्यव्ययाधिपत्येन रन्ध्रेशो न शुभप्रदः स एव शुभसन्धाता लग्नाधीशोऽपि चेत्स्वयम्
bhāgyavyayādhipatyena randhreśo na śubhapradaḥ sa eva śubhasandhātā lagnādhīśo'pi cetsvayam
Because it owns the vyaya (12th) from the bhāgya (9th) — which is the 8th house counted from the lagna — the lord of the 8th (randhreśa) is no giver of good; but that very planet becomes a bestower of auspicious results if it is itself also the lord of the lagna.
केन्द्राधिपत्यदोषस्तु बलवान् गुरुशुक्रयोः । मारकत्वेऽपि च तयोर्मारकस्थानसंस्थितिः
kendrādhipatyadoṣastu balavān guruśukrayoḥ | mārakatve'pi ca tayormārakasthānasaṃsthitiḥ
The blemish of ruling an angle (kendrādhipatya-doṣa) is strongest in the case of Jupiter and Venus; and for those two, their power to kill also requires that they occupy a māraka house.
बुधस्तदनु चन्द्रोऽपि भवेत्तदनु तद्विधः । न रन्ध्रेशत्वदोषस्तु सूर्याचन्द्रमसोर्भवेत्
budhastadanu candro'pi bhavettadanu tadvidhaḥ | na randhreśatvadoṣastu sūryācandramasorbhavet
Next after them comes Mercury, and after Mercury the Moon in the same way. But the blemish of eighth-lordship does not attach to the Sun and the Moon.
कुजस्य कर्मनेतृत्वे प्रयुक्ता शुभकारिता। त्रिकोणस्यापि नेतृत्वे न कर्मेशत्वमात्रतः
kujasya karmanetṛtve prayuktā śubhakāritā| trikoṇasyāpi netṛtve na karmeśatvamātrataḥ
For Mars, benefic action is proper when he leads the karma-bhāva (10th) — but only when he owns a trine as well, not by tenth-lordship alone.
यद्यद्भावगतौ वापि यद्यद्भावेशसंयुतौ। तत्तत्फलानि प्रबलौ प्रदिशेतां तमोग्रहौ
yadyadbhāvagatau vāpi yadyadbhāveśasaṃyutau| tattatphalāni prabalau pradiśetāṃ tamograhau
Whichever bhāva the two shadowy planets (Rāhu and Ketu) occupy, or with whichever bhāva-lord they are joined, they become strong and give the results of that very bhāva.
केन्द्रत्रिकोणपतयः सम्बन्धेन परस्परम् । इतरैरप्रसक्ताश्चेद्विशेषफलदायकाः
kendratrikoṇapatayaḥ sambandhena parasparam | itarairaprasaktāścedviśeṣaphaladāyakāḥ
The lords of kendras and of trikoṇas, when they stand in mutual relation and are unconnected with other [inauspicious] planets, are givers of outstanding results.
केन्द्रत्रिकोणनेतारौ दोषयुक्तावपि स्वयम् । सम्बन्धमात्राद्बलिनौ भवेतां योगकारकौ
kendratrikoṇanetārau doṣayuktāvapi svayam | sambandhamātrādbalinau bhavetāṃ yogakārakau
The lord of a kendra and the lord of a trikoṇa, even though each is himself subject to blemish, become strong by that mutual relation alone and turn into yogakārakas.
निवसेतां व्यत्ययेन तावुभौ धर्मकर्मणोः। एकत्रान्यतरो वापि वसेच्चेद्योगकारकौ
nivasetāṃ vyatyayena tāvubhau dharmakarmaṇoḥ| ekatrānyataro vāpi vaseccedyogakārakau
If those two dwell in mutual exchange in the 9th (dharma) and the 10th (karma), or if even one of them alone occupies the other's house, they are yogakāraka.
त्रिकोणाधिपयोर्मध्ये सम्बन्धो येनकेनचित् । केन्द्रनाथस्य बलिनो भवेद्यदि सुयोगकृत्
trikoṇādhipayormadhye sambandho yenakenacit | kendranāthasya balino bhavedyadi suyogakṛt
If a relation of any kind whatever exists between the lords of the trines and a strong lord of a kendra, an excellent yoga is produced.
दशास्वपि भवेद्योगः प्रायशो योगकारिणोः । दशाद्वयीमध्यगतस्तदयुक् शुभकारिणाम्
daśāsvapi bhavedyogaḥ prāyaśo yogakāriṇoḥ | daśādvayīmadhyagatastadayuk śubhakāriṇām
The yoga is generally realised in the daśās of the two yogakārakas; and a planet whose daśā falls between those two, even if unconnected with them, ranks among the givers of good.
योगकारकसम्बन्धात्पापिनोऽपि ग्रहाः स्वतः तत्तद्भुक्त्यनुसारेण दिशेयुर्योगजं फलम्
yogakārakasambandhātpāpino'pi grahāḥ svataḥ tattadbhuktyanusāreṇa diśeyuryogajaṃ phalam
Through connection with a yogakāraka, even planets that are malefic in themselves give the fruit born of the yoga, each in its own bhukti.
केन्द्रत्रिकोणाधिपयोरेकत्वे योगकारकौ। अन्यत्रिकोणपतिना सम्बन्धो यदि किं परम्
kendratrikoṇādhipayorekatve yogakārakau| anyatrikoṇapatinā sambandho yadi kiṃ param
When the lordship of a kendra and of a trikoṇa falls upon one and the same planet, such planets are yogakāraka; and if besides that there is a relation with the lord of another trine, what more could be desired?
यदि केन्द्रे त्रिकोणे वा निवसेतां तमोग्रहौ। नाथेनान्यतरेणापि सम्बन्धाद्योगकारकौ
yadi kendre trikoṇe vā nivasetāṃ tamograhau| nāthenānyatareṇāpi sambandhādyogakārakau
If the two shadowy planets (Rāhu and Ketu) dwell in a kendra or a trikoṇa and have a relation with the lord of either of these, they too become yogakāraka by that relation.
धर्मकर्माधिनेतारौ रन्ध्रलाभाधिपौ यदि। तयोः सम्बन्धमात्रेण न योगं लभते नरः
dharmakarmādhinetārau randhralābhādhipau yadi| tayoḥ sambandhamātreṇa na yogaṃ labhate naraḥ
If the lords of the 9th (dharma) and the 10th (karma) are at the same time lords of the 8th (randhra) and the 11th (lābha), a man does not obtain the yoga merely from the relation between those two.
अष्टमं ह्यायुषः स्थानमष्टमादष्टमं च यत् । तयोरपि व्ययस्थानं मारकस्थानमुच्यते
aṣṭamaṃ hyāyuṣaḥ sthānamaṣṭamādaṣṭamaṃ ca yat | tayorapi vyayasthānaṃ mārakasthānamucyate
The 8th is the house of longevity, and so is the 8th from the 8th (the 3rd); the 12th from each of these two — that is, the 7th and the 2nd — is called a māraka (killing) house.
तत्राप्याद्यव्ययस्थानाद्वितीयम्बलवत्तरम् ॥ तदीशितुस्तत्र गताः पापिनस्तेन संयुताः
tatrāpyādyavyayasthānādvitīyambalavattaram || tadīśitustatra gatāḥ pāpinastena saṃyutāḥ
Of these two, the second [the 2nd house] is stronger than the first māraka house [the 7th]. The lord of that house, the malefics posted there, and the planets joined with that lord [are the killers].
तेषां दशाविपाकेषु सम्भवे निधनं नृणाम्। तेषामसम्भवे साक्षाद्व्ययाधीशदशास्वपि
teṣāṃ daśāvipākeṣu sambhave nidhanaṃ nṛṇām| teṣāmasambhave sākṣādvyayādhīśadaśāsvapi
In the ripening of the daśās of those planets, death of men occurs where it is possible; where they do not admit of it, death occurs directly in the daśā of the lord of the 12th as well.
अलाभे पुनरेतेषां सम्बन्धेन तदीशितुः । क्वचिच्छुभानाञ्च दशास्वष्टमेशदशासुच
alābhe punareteṣāṃ sambandhena tadīśituḥ | kvacicchubhānāñca daśāsvaṣṭameśadaśāsuca
Failing these again, death is to be declared in the daśās of the benefics that stand in relation with the lord of that house (the twelfth); and sometimes, failing those too, in the daśā of the lord of the 8th.
केवलानां च पापानां दशासु निधनं क्वचित् । कल्पनीयं बुधैर्नृणां मारकाणामदर्शने
kevalānāṃ ca pāpānāṃ daśāsu nidhanaṃ kvacit | kalpanīyaṃ budhairnṛṇāṃ mārakāṇāmadarśane
And sometimes, when no māraka is to be seen at all, the wise must reckon that men's death falls in the daśās of malefics alone.
मारकैः सह सम्बन्धान्निहन्ता पापकृच्छनिः । अतिक्रम्येतरान् सर्वान् भवत्येव न संशयः
mārakaiḥ saha sambandhānnihantā pāpakṛcchaniḥ | atikramyetarān sarvān bhavatyeva na saṃśayaḥ
Saturn, being an evil-doer, when he stands in relation with the mārakas, becomes the slayer, overriding all the others — of this there is no doubt.
न दिशेयुर्ग्रहाः सर्वे स्वदशासु स्वभुक्तिषु । शुभाशुभफलं नृणामात्मभावानुरूपतः
na diśeyurgrahāḥ sarve svadaśāsu svabhuktiṣu | śubhāśubhaphalaṃ nṛṇāmātmabhāvānurūpataḥ
Planets do not, in their own daśās and their own bhuktis, dispense to men the good and evil results simply in accordance with their own nature and bhāva.
आत्मसम्बन्धिनो ये च ये वा निजसधर्मिणः। तेषामन्तर्दशास्वेव दिशन्ति स्वदशाफलम्
ātmasambandhino ye ca ye vā nijasadharmiṇaḥ| teṣāmantardaśāsveva diśanti svadaśāphalam
Rather, [those planets] that are related to it or share its nature give the fruit of its daśā precisely in their own antardaśās.
इतरेषां दशानाथविरुद्धफलदायिनाम् । तत्तत्फलानुगुण्येन फलान्यूह्यानि सूरिभिः
itareṣāṃ daśānāthaviruddhaphaladāyinām | tattatphalānuguṇyena phalānyūhyāni sūribhiḥ
As for the remaining planets, which give results contrary to those of the daśā-lord, the learned should infer their results in accordance with the particular result proper to each.
स्वदशायां त्रिकोणेशभुक्तौ केन्द्रपतिः शुभम् । दिशेत्सोऽपि तथा नो चेदसम्बन्धेन पापकृत्
svadaśāyāṃ trikoṇeśabhuktau kendrapatiḥ śubham | diśetso'pi tathā no cedasambandhena pāpakṛt
In its own daśā, during the bhukti of a lord of a trine (trikoṇeśa), the lord of a quadrant (kendrapati) gives auspicious results, and that trine-lord does the same in return. If it is not so — that is, if there is no mutual relation (sambandha) between them — it acts instead as a malefic.
आरम्भो राजयोगस्य भवेन्मारकभुक्तिषु । प्रथयन्ति तमारभ्य क्रमशः पापभुक्तयः
ārambho rājayogasya bhavenmārakabhuktiṣu | prathayanti tamārabhya kramaśaḥ pāpabhuktayaḥ
The beginning of a rāja-yoga takes place in the bhuktis of the mārakas; and starting from that point, the bhuktis of the malefics progressively unfold and spread it.
तत्सम्बन्धिशुभानां तु तथा पुनरसंयुजाम् । शुभानां तु समत्वेन संयोगो योगकारिणाम्
tatsambandhiśubhānāṃ tu tathā punarasaṃyujām | śubhānāṃ tu samatvena saṃyogo yogakāriṇām
So likewise with the benefics that are related to them, and again with those that are unconnected; but a benefic's conjunction with the yoga-causing planets places it on an equal footing with them.
शुभस्यास्य प्रसक्तस्य दशायां योगकारकाः । स्वभुक्तिषु प्रयच्छन्ति कुत्रचिद्योगजं फलम्
śubhasyāsya prasaktasya daśāyāṃ yogakārakāḥ | svabhuktiṣu prayacchanti kutracidyogajaṃ phalam
In the daśā of such a benefic as is thus connected, the yoga-causing planets, in their own bhuktis, in certain cases bestow the fruit born of the yoga.
तमोग्रहौ शुभारूढावसम्बन्धेन केनचित् । अन्तर्दशानुसारेण भवेतां योगकारकौ
tamograhau śubhārūḍhāvasambandhena kenacit | antardaśānusāreṇa bhavetāṃ yogakārakau
The two shadowy planets (Rāhu and Ketu), when posited in auspicious houses, become yoga-causing according to the antardaśā in which they fall — even without a relation to any yogakāraka whatever.
पापा यदि दशानाथाः शुभानां तदसंयुजाम् । भुक्तयः पापफलदास्तत्संयुक्शुभभुक्तयः
pāpā yadi daśānāthāḥ śubhānāṃ tadasaṃyujām | bhuktayaḥ pāpaphaladāstatsaṃyukśubhabhuktayaḥ
If the daśā-lord is a malefic, the bhuktis of those benefics which are unconnected with it give malefic results, while the bhuktis of the benefics that are conjoined with it —
भवन्ति मिश्रफलदा भुक्तयो योगकारिणाम् । अत्यन्तपापफलदा भवन्ति तदसंयुजाम्
bhavanti miśraphaladā bhuktayo yogakāriṇām | atyantapāpaphaladā bhavanti tadasaṃyujām
— and the bhuktis of the yoga-causing planets, become givers of mixed results; whereas the bhuktis of those planets that are unconnected with it give results exceedingly malefic.
सत्यपि स्वेन सम्बन्धे न हन्ति शुभभुक्तिषु ॥ हन्ति सत्यप्यसम्बन्धे मारकः पापभुक्तिषु
satyapi svena sambandhe na hanti śubhabhuktiṣu || hanti satyapyasambandhe mārakaḥ pāpabhuktiṣu
Even where there is a relation with it, the māraka does not kill during the bhuktis of the benefics; and even where there is no such relation, the māraka does kill during the bhuktis of the malefics.
परस्परदशायां स्वभुक्तौ सूर्यजभार्गवौ । व्यत्ययेन विशेषेण प्रदिशेतां शुभाशुभम्
parasparadaśāyāṃ svabhuktau sūryajabhārgavau | vyatyayena viśeṣeṇa pradiśetāṃ śubhāśubham
Saturn (sūryaja) and Venus (bhārgava), each in the other's daśā and in his own bhukti within it, give good and evil in an inverted manner — and that markedly so.
कर्मलग्नाधिनेतारावन्योन्याश्रयसंस्थितौ । राजयोगाविति प्रोक्तं विख्यातो विजयी भवेत्
karmalagnādhinetārāvanyonyāśrayasaṃsthitau | rājayogāviti proktaṃ vikhyāto vijayī bhavet
When the lord of the 10th (karma) and the lord of the lagna are each placed in the other's house, that is declared to be a rāja-yoga: the native becomes renowned and victorious.
धर्मलग्नाधिनेतारावन्योन्याश्रयसंस्थितौ। राजयोगाविति प्रोक्तं विख्यातो विजयी भवेत्
dharmalagnādhinetārāvanyonyāśrayasaṃsthitau| rājayogāviti proktaṃ vikhyāto vijayī bhavet
When the lord of the 9th (dharma) and the lord of the lagna are each placed in the other's house, that too is declared to be a rāja-yoga: the native becomes renowned and victorious.
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