Praśna Mārga

मध्याटव्यधिपं दुग्धसिन्धुकन्याधवं धिया। ध्यायामि साध्वहं बुद्धेः शुद्ध्यै वृद्ध्यै च सिद्धये

madhyāṭavyadhipaṃ dugdhasindhukanyādhavaṃ dhiyā| dhyāyāmi sādhvahaṃ buddheḥ śuddhyai vṛddhyai ca siddhaye

With my mind I duly meditate upon the Lord of Madhyāṭavī, the husband of her who was born from the ocean of milk (Lakṣmī), for the purification, the increase and the perfecting of my understanding.

गुरुभ्यश्च ग्रहेभ्यश्च मया बद्धोऽयमञ्जलिः । प्रसन्नमनसस्ते मे सत्याङ्कुर्वन्तु भारतीम्

gurubhyaśca grahebhyaśca mayā baddho'yamañjaliḥ | prasannamanasaste me satyāṅkurvantu bhāratīm

This salutation with folded hands is offered by me to my teachers and to the grahas. May they, with gracious mind, make my speech true.

नमः श्रीमङ्गलश्रेणीनिवासाय महात्मने। सर्वं जानन्ति दैवज्ञा यद्दत्तश्रुतिचक्षुषः

namaḥ śrīmaṅgalaśreṇīnivāsāya mahātmane| sarvaṃ jānanti daivajñā yaddattaśruticakṣuṣaḥ

Homage to the great one who dwells in Śrīmaṅgalaśreṇī; it is because the eye of the Veda has been granted by him that astrologers know all things.

चेल्लूरीश्वरमानम्य शैलजावल्लभं मया। शिष्याय देशिकावाप्तं प्रश्नवर्त्मोपदिश्यते

cellūrīśvaramānamya śailajāvallabhaṃ mayā| śiṣyāya deśikāvāptaṃ praśnavartmopadiśyate

Having bowed to the Lord of Cellūr, the husband of Śailajā (Pārvatī), I now teach to my pupil the path of praśna that I received from my teacher.

स्कन्धत्रयात्मकं ज्योतिश्शास्त्रमेतत् षडङ्गवत् । गणितं संहिता होरा चेति स्कन्धत्रयं मतम्

skandhatrayātmakaṃ jyotiśśāstrametat ṣaḍaṅgavat | gaṇitaṃ saṃhitā horā ceti skandhatrayaṃ matam

This science of jyotiṣa consists of three skandhas (branches) and, like [the Veda], has six limbs. The three skandhas are held to be gaṇita (computation), saṃhitā and horā.

जातकगोलनिमित्तप्रश्नमुहूर्ताख्यगणितनामानि । अभिदधतीह षडङ्गान्याचार्या ज्यौतिषे महाशास्त्रे

jātakagolanimittapraśnamuhūrtākhyagaṇitanāmāni | abhidadhatīha ṣaḍaṅgānyācāryā jyautiṣe mahāśāstre

The teachers here declare six limbs in the great science of jyotiṣa, named jātaka (nativities), gola (spherics), nimitta (omens), praśna (queries), muhūrta (timing of acts) and gaṇita (computation).

गोलो गणितञ्चेति द्वितयं खलु गणितसंहिते स्कन्धे। होरासंहितयोरपि निमित्तमन्यत्रयञ्च होराख्ये

golo gaṇitañceti dvitayaṃ khalu gaṇitasaṃhite skandhe| horāsaṃhitayorapi nimittamanyatrayañca horākhye

Gola (spherics) and gaṇita (computation) — these two belong to the gaṇita skandha; nimitta (the reading of omens) belongs to both horā and saṃhitā, while the remaining three [limbs] belong to the branch called horā.

जनपुष्टिक्षयवृष्टिद्विरदतुरङ्गादिसकलवस्तूनाम् । केतूल्कादीनां वा लक्षणमुदितं हि संहिते स्कन्धे

janapuṣṭikṣayavṛṣṭidviradaturaṅgādisakalavastūnām | ketūlkādīnāṃ vā lakṣaṇamuditaṃ hi saṃhite skandhe

The characteristics of the prosperity and decline of a people, of rainfall, of elephants, horses and all such things, and of comets, meteors and the like, are set out in the saṃhitā skandha.

प्रमाणफलभेदेन द्विविधं च भवेदिदम्। प्रमाणं गणितस्कन्धः स्कन्धावन्यौ फलात्मकौ

pramāṇaphalabhedena dvividhaṃ ca bhavedidam| pramāṇaṃ gaṇitaskandhaḥ skandhāvanyau phalātmakau

This [science] is also twofold, by the division into pramāṇa (measurement) and phala (results): the gaṇita skandha is pramāṇa, while the other two skandhas consist of results.

ज्योतिः कल्पो निरुक्तञ्च शिक्षा व्याकरणं तथा । छन्दो विचितिरेतानि षडङ्गानि विदुः श्रुतेः

jyotiḥ kalpo niruktañca śikṣā vyākaraṇaṃ tathā | chando vicitiretāni ṣaḍaṅgāni viduḥ śruteḥ

Jyotiṣa, kalpa, nirukta, śikṣā, vyākaraṇa and chandoviciti (prosody) — these are known as the six limbs of the Veda.

छन्दः पादौ शब्दशास्त्रञ्च वक्त्रं कल्पः पाणी ज्यौतिषं चक्षुषी च । शिक्षा घ्राणं श्रोत्रमुक्तं निरुक्तं वेदस्याङ्गान्येवमाहुर्मुनीन्द्राः

chandaḥ pādau śabdaśāstrañca vaktraṃ kalpaḥ pāṇī jyautiṣaṃ cakṣuṣī ca | śikṣā ghrāṇaṃ śrotramuktaṃ niruktaṃ vedasyāṅgānyevamāhurmunīndrāḥ

Chandas is its two feet, the science of words (vyākaraṇa) its mouth, kalpa its two hands, jyotiṣa its two eyes, śikṣā its nose, and nirukta is called its ear: thus do the foremost sages describe the limbs of the Veda.

वेदस्य चक्षुः किल शास्त्रमेतत् प्रधानताङ्गेषु ततोऽस्य युक्ता । अङ्गैर्यतोऽन्यैरपि पूर्णमूर्तिश्चक्षुर्विना कः पुरुषत्वमेति

vedasya cakṣuḥ kila śāstrametat pradhānatāṅgeṣu tato'sya yuktā | aṅgairyato'nyairapi pūrṇamūrtiścakṣurvinā kaḥ puruṣatvameti

This science is indeed the eye of the Veda, and therefore pre-eminence among the limbs rightly belongs to it. For though the body be complete in all its other members, who that lacks eyes attains to full manhood?

अध्येतव्यं ब्राह्मणैरेव तस्मात् ज्योतिश्शास्त्रं पुण्यमेतद्रहस्यम् । एतद्बुद्ध्वा सम्यगाप्नोति यस्मादर्थं धर्मं मोक्षमग्र्यं यशश्च

adhyetavyaṃ brāhmaṇaireva tasmāt jyotiśśāstraṃ puṇyametadrahasyam | etadbuddhvā samyagāpnoti yasmādarthaṃ dharmaṃ mokṣamagryaṃ yaśaśca

Therefore this holy and secret science of jyotiṣa should be studied above all by brāhmaṇas; for by understanding it a man duly attains wealth, dharma, liberation and foremost fame.

म्लेच्छा हि यवनास्तेषु, सम्यक् शास्त्रमिदं स्थितम् । ऋषिवत्तेऽपि पूज्यन्ते किं पुनर्दैवविद्द्विजः

mlecchā hi yavanāsteṣu, samyak śāstramidaṃ sthitam | ṛṣivatte'pi pūjyante kiṃ punardaivaviddvijaḥ

The Yavanas are indeed mlecchas; yet among them this science stands well established, and so even they are honoured like ṛṣis. How much more, then, a twice-born who knows it!

ज्योतिषशास्त्रविदग्धो गणितपटुर्वृत्तवांश्च सत्यवचाः । विनयी वेदाध्यायी ग्रहयजनपटुश्च भवतु दैवज्ञः

jyotiṣaśāstravidagdho gaṇitapaṭurvṛttavāṃśca satyavacāḥ | vinayī vedādhyāyī grahayajanapaṭuśca bhavatu daivajñaḥ

Let the astrologer be one accomplished in the science of jyotiṣa, adept at computation, of good conduct, truthful in speech, modest, a student of the Veda, and skilled in the worship of the grahas.

दैवविदेवम्भूतो यद्वदति फलं शुभाशुभं प्रष्टुः । तत्सर्वं न च मिथ्या भवति प्राज्ञैस्तथा चोक्तम्

daivavidevambhūto yadvadati phalaṃ śubhāśubhaṃ praṣṭuḥ | tatsarvaṃ na ca mithyā bhavati prājñaistathā coktam

Whatever result, auspicious or inauspicious, an astrologer of this description tells the querent, none of it proves false — so the wise have declared.

दशभेदं ग्रहगणितं जातकमवलोक्य निरवशेषं यः। कथयति शुभमशुभं वा तस्य न मिथ्या भवेद्वाणी

daśabhedaṃ grahagaṇitaṃ jātakamavalokya niravaśeṣaṃ yaḥ| kathayati śubhamaśubhaṃ vā tasya na mithyā bhavedvāṇī

He who examines the tenfold computation of the grahas and the nativity completely, and then declares good or ill — his word does not turn out false.

अनेकहोरातत्त्वज्ञः पञ्च सिद्धान्तकोविदः । ऊहापोहपटुः सिद्धमन्त्रो जानाति जातकम्

anekahorātattvajñaḥ pañca siddhāntakovidaḥ | ūhāpohapaṭuḥ siddhamantro jānāti jātakam

One who knows the principles of many horā works, is versed in the five siddhāntas, is skilled in reasoning for and against, and has perfected his mantra — he understands the nativity.

द्युगणानयनं खेटमध्यमस्फुटयोरपि । ग्रहणद्वितयं खेटकलहस्तत्समागमः

dyugaṇānayanaṃ kheṭamadhyamasphuṭayorapi | grahaṇadvitayaṃ kheṭakalahastatsamāgamaḥ

The reckoning of the ahargaṇa (day-count); the mean and the true positions of the grahas; the two eclipses; planetary war (kheṭa-kalaha); their conjunction;

अस्तोदयौ च खेटानां नक्षत्राणाञ्च सङ्गमः । इति भेदास्तु विज्ञेयाः ग्रहाणां गणिते दश

astodayau ca kheṭānāṃ nakṣatrāṇāñca saṅgamaḥ | iti bhedāstu vijñeyāḥ grahāṇāṃ gaṇite daśa

and the setting and rising of the grahas, and their conjunction with the nakṣatras — these are to be known as the ten divisions in the computation of the grahas.

ब्राह्मः सौरश्च वासिष्ठो रोमशः पौलिशस्तथा । सिद्धान्ता इति पञ्च स्युः कथ्यन्ते खलु तद्भिदाः

brāhmaḥ sauraśca vāsiṣṭho romaśaḥ pauliśastathā | siddhāntā iti pañca syuḥ kathyante khalu tadbhidāḥ

Brāhma, Saura, Vāsiṣṭha, Romaśa and Pauliśa — these are the five siddhāntas; their distinguishing features are now stated.

स्पष्टो ब्राह्मस्तु सिद्धान्तस्तस्यासन्नस्तु रोमशः । सौरः स्पष्टतरोऽस्पष्टौ वासिष्ठः पौलिशश्च तौ

spaṣṭo brāhmastu siddhāntastasyāsannastu romaśaḥ | sauraḥ spaṣṭataro'spaṣṭau vāsiṣṭhaḥ pauliśaśca tau

The Brāhma siddhānta is accurate, and the Romaśa comes near it; the Saura is more accurate still, while the Vāsiṣṭha and the Pauliśa are the two inaccurate ones.

कदाचिद् ब्रह्मसिद्धान्तः सावित्रस्तु कदाचन । कदाचिद् रोमशः स्पष्टो न कदाचित्तथेतरौ

kadācid brahmasiddhāntaḥ sāvitrastu kadācana | kadācid romaśaḥ spaṣṭo na kadācittathetarau

Sometimes the Brahma-siddhānta is accurate, sometimes the Sāvitra (Saura), and sometimes the Romaśa; but the other two never are.

ज्ञानाय जातकफलस्य तु सिद्धमन्त्रः । स्यादेव दैवविदिहाप्तववात्तया हि

jñānāya jātakaphalasya tu siddhamantraḥ | syādeva daivavidihāptavavāttayā hi

For knowing the results of a nativity the astrologer must indeed be one whose mantra is perfected; it is by that alone that he becomes an authority in this matter.

दातव्यमपापेभ्यो निपुणमतिभ्यः प्रशान्तशीलेभ्यः । शुभदिवसे गुरुलग्ने चन्द्रे मृदुशीघ्रवर्गस्थे

dātavyamapāpebhyo nipuṇamatibhyaḥ praśāntaśīlebhyaḥ | śubhadivase gurulagne candre mṛduśīghravargasthe

[This science] is to be imparted to the sinless, the sharp-witted and those of tranquil character, on an auspicious day, when Jupiter is in the ascendant and the Moon stands in the mṛdu (soft) or the śīghra (swift) group of nakṣatras.

बलिहोमगन्धपुष्पैरादित्यादीन् ग्रहान् समभ्यर्च्य। प्रारम्भमिदं शास्त्रं विधिवत् कृत्वा गुरोः पूजाम्

balihomagandhapuṣpairādityādīn grahān samabhyarcya| prārambhamidaṃ śāstraṃ vidhivat kṛtvā guroḥ pūjām

Having worshipped the grahas beginning with the Sun with offerings, homa, perfumes and flowers, and having duly performed the worship of the teacher, one should begin this science.

विधिवन्मन्त्राः पठिता भवन्ति सर्वार्थसाधका लोके। एवं सफलं शास्त्रं भवति हि विधिपूर्वकं पठितम्

vidhivanmantrāḥ paṭhitā bhavanti sarvārthasādhakā loke| evaṃ saphalaṃ śāstraṃ bhavati hi vidhipūrvakaṃ paṭhitam

Mantras recited according to rule become in this world accomplishers of every purpose; just so, this science, studied according to rule, becomes fruitful.

स्वल्पास्तथार्थबहुला च वराहहोरा तस्याः पुनः पटुधियामपि दुर्गमोऽर्थः । भट्टोत्पलादिरचिता विवृतीर्विलोक्य स्पष्टं करोतु हृदि दैवविदर्थमस्याः

svalpāstathārthabahulā ca varāhahorā tasyāḥ punaḥ paṭudhiyāmapi durgamo'rthaḥ | bhaṭṭotpalādiracitā vivṛtīrvilokya spaṣṭaṃ karotu hṛdi daivavidarthamasyāḥ

Varāha's Horā is small in extent yet rich in meaning, and its sense is hard of access even to sharp intellects. Let the astrologer therefore consult the commentaries composed by Bhaṭṭotpala and others, and make its meaning clear in his own mind.

होरां वराहमिहिरास्यविनिर्गतां ये मालामिवादधति दैवविदः स्वकण्ठे । कृष्णीयशास्त्रमपि भर्तृमतीव सूत्रं तेषां सभासु महती भवतीह शोभा

horāṃ varāhamihirāsyavinirgatāṃ ye mālāmivādadhati daivavidaḥ svakaṇṭhe | kṛṣṇīyaśāstramapi bhartṛmatīva sūtraṃ teṣāṃ sabhāsu mahatī bhavatīha śobhā

Those astrologers who wear upon their throat, as though it were a garland, the Horā that issued from Varāhamihira's mouth — and the Kṛṣṇīya treatise too, like the thread a married woman wears — have great lustre in assemblies here.

होरायास्तु दशाध्याय्यां व्याख्यायां क्रियतां श्रमः । दैवज्ञेन विशेषेण फलमादेष्टुमिच्छता

horāyāstu daśādhyāyyāṃ vyākhyāyāṃ kriyatāṃ śramaḥ | daivajñena viśeṣeṇa phalamādeṣṭumicchatā

Let the astrologer who wishes especially to declare results take pains over the Daśādhyāyī, the commentary on the Horā.

दशाध्याय्यां विशेषेण श्रमो नैव कृतो यदि । दुष्करः फलनिर्देशस्तद्विदां च तथा वचः

daśādhyāyyāṃ viśeṣeṇa śramo naiva kṛto yadi | duṣkaraḥ phalanirdeśastadvidāṃ ca tathā vacaḥ

If particular pains have not been taken over the Daśādhyāyī, the declaring of results is hard to manage; such too is the word of those who know that work.

अदृष्ट्वा यो दशाध्यायीं फलमादेष्टुमिच्छति । इच्छत्येव समुद्रस्य तरणं स प्लवं विना

adṛṣṭvā yo daśādhyāyīṃ phalamādeṣṭumicchati | icchatyeva samudrasya taraṇaṃ sa plavaṃ vinā

He who wishes to pronounce results without having studied the Daśādhyāyī is wishing to cross the ocean without a boat.

स्वर्गाद्यनुभवक्षीणशिष्टप्राचीनकर्मणाम् । भोगाय जननं नृणां मोहभाजां मुहुर्मुहुः

svargādyanubhavakṣīṇaśiṣṭaprācīnakarmaṇām | bhogāya jananaṃ nṛṇāṃ mohabhājāṃ muhurmuhuḥ

For the enjoyment of those ancient deeds that are left over after being worn down by the experience of heaven and the like, men who are in the grip of delusion are born again and again.

अत्र तु द्विविधं कर्म प्राक्कर्म निजयत्नतः। अन्यस्यानुभवोऽमुत्र भुक्त्वेहाद्यस्य संक्षयः

atra tu dvividhaṃ karma prākkarma nijayatnataḥ| anyasyānubhavo'mutra bhuktvehādyasya saṃkṣayaḥ

Here karma is of two kinds: the deed done beforehand, and the deed done by one's own present effort. The experiencing of the latter falls in the world beyond; the former is worn away by being enjoyed here.

स्वकर्म भोक्तुं जायन्ते प्रायेणैव हि जन्तवः । क्षीणे कर्मणि चान्यत्र पुनर्गच्छन्ति देहिनः

svakarma bhoktuṃ jāyante prāyeṇaiva hi jantavaḥ | kṣīṇe karmaṇi cānyatra punargacchanti dehinaḥ

Living beings are generally born precisely in order to experience their own karma; and when that karma is spent, embodied beings pass on once more elsewhere.

यदुपचितमन्यजन्मनि शुभाशुभं तस्य कर्मणः पक्तिम् । व्यञ्जयति शास्त्रमेतत्तमसि द्रव्याणि दीप इव

yadupacitamanyajanmani śubhāśubhaṃ tasya karmaṇaḥ paktim | vyañjayati śāstrametattamasi dravyāṇi dīpa iva

Whatever good or evil has been heaped up in another birth — this śāstra makes plain the ripening of that karma, as a lamp makes plain objects lying in the dark.

पूर्वजन्मार्जितं कर्म शुभं वा यदि वाऽशुभम्। तस्य पक्तिं ग्रहास्सर्वे सूचयन्तीह जन्मनि

pūrvajanmārjitaṃ karma śubhaṃ vā yadi vā'śubham| tasya paktiṃ grahāssarve sūcayantīha janmani

The karma gathered in a former birth, whether auspicious or inauspicious — all the planets indicate the ripening of it in this present birth.

सुखदुःखकरं कर्म शुभाशुभमुहूर्तजम्। जन्मान्तरेऽपि तत्कुर्यात् फलं तस्यान्वयेऽपि वा

sukhaduḥkhakaraṃ karma śubhāśubhamuhūrtajam| janmāntare'pi tatkuryāt phalaṃ tasyānvaye'pi vā

Karma that produces happiness or sorrow, arising from an auspicious or inauspicious muhūrta, may yield its fruit even in another birth, or even in the man's line of descent.

प्राग्जन्मार्जितपुण्याघप्राबल्योद्रेकहेतुतः । प्रारब्धसंज्ञि मानुष्यजातौ जातकचिन्तनम्

prāgjanmārjitapuṇyāghaprābalyodrekahetutaḥ | prārabdhasaṃjñi mānuṣyajātau jātakacintanam

It is because of the preponderance and excess of force in the merit and sin gathered in earlier births — that portion which bears the name prārabdha — that the examination of the nativity has its place in the human birth.

आ मरणादिह जन्तुः प्राक्कृतनिजकर्मपाकमनुभवति। तद्वक्तुमलं जातकमथ किं प्रश्नेन कथ्यते सत्यम्

ā maraṇādiha jantuḥ prākkṛtanijakarmapākamanubhavati| tadvaktumalaṃ jātakamatha kiṃ praśnena kathyate satyam

Up to the moment of death a creature here experiences the ripening of the karma it has itself done before. To declare that, the birth chart is enough — what then is the need of praśna? The truth of this is now stated.

कस्य पक्तिरिति ज्ञातुमिदानीं पूर्वकर्मणाम् । इहार्जितञ्च विज्ञातुं कर्म प्रश्नो विधीयते

kasya paktiriti jñātumidānīṃ pūrvakarmaṇām | ihārjitañca vijñātuṃ karma praśno vidhīyate

In order to know which of the earlier deeds is ripening just now, and in order to know the karma earned here in this life, praśna is laid down.

प्राग्जन्मनि कृतानाञ्च कृतानां चेह कर्मणाम् । विभागोऽपि कथं ज्ञेय इति चेत्सोऽपि कथ्यते

prāgjanmani kṛtānāñca kṛtānāṃ ceha karmaṇām | vibhāgo'pi kathaṃ jñeya iti cetso'pi kathyate

"But how is the division to be known between the deeds done in the former birth and the deeds done here?" — if that be asked, that too is now told.

यदा जातकतः प्रश्नो गुणदोषैर्विभिद्यते। तदा शुभाऽशुभं विद्यात् कर्मभेदैरिहार्जितैः

yadā jātakataḥ praśno guṇadoṣairvibhidyate| tadā śubhā'śubhaṃ vidyāt karmabhedairihārjitaiḥ

When the praśna diverges from the nativity in its merits and defects, then one should know the good or evil to be due to the several karmas earned in this present life.

यदानुसरति प्रश्नो जातकं ग्रहभादिभिः। तदा प्राक्कर्मपाकः स्यादित्याद्यूहं हि धीमता

yadānusarati praśno jātakaṃ grahabhādibhiḥ| tadā prākkarmapākaḥ syādityādyūhaṃ hi dhīmatā

When the praśna agrees with the nativity in its planets, signs and the rest, then it is the ripening of prior karma. Such reasoning is to be carried out by the intelligent man.

बुद्ध्वा शास्त्रं यथान्यायं बलाबलविधानतः । यदुक्तं जातके सर्वं तद्वत् प्रश्नेऽपि चिन्तयेत्

buddhvā śāstraṃ yathānyāyaṃ balābalavidhānataḥ | yaduktaṃ jātake sarvaṃ tadvat praśne'pi cintayet

Having grasped the śāstra as it should be grasped, according to the rules of strength and weakness, whatever has been laid down for the nativity should be considered in the same way in the praśna as well.

सम्प्रेर्यमाणस्त्ववशः शरीरी प्रसह्य दैवेन शुभाऽशुभेन । ज्योतिर्विदः सन्निधिमेति यस्मात् प्रश्नोऽप्यतो जन्मसमः फलेषु

sampreryamāṇastvavaśaḥ śarīrī prasahya daivena śubhā'śubhena | jyotirvidaḥ sannidhimeti yasmāt praśno'pyato janmasamaḥ phaleṣu

Since the embodied being, helpless and forcibly driven by destiny, good or evil, comes into the presence of the astrologer, the praśna too is therefore equal to the nativity in the matter of results.

जन्मलग्नतया प्रश्नलग्नं सङ्कल्प्य पण्डितः । जातके यद्यदुद्दिष्टं तत्तत् प्रश्नेऽपि चिन्तयेत्

janmalagnatayā praśnalagnaṃ saṅkalpya paṇḍitaḥ | jātake yadyaduddiṣṭaṃ tattat praśne'pi cintayet

Treating the praśna-lagna as though it were the birth-lagna, the learned man should consider in the praśna every single thing that has been prescribed for the nativity.

उत्थायोषसि देवतां हृदि निजां ध्यात्वा वपुश्शोधनं कृत्वा स्नानपुरः सरं सलिलविक्षेपादि कर्माखिलम् । कृत्वा मन्त्रजपादिकञ्च विधिवत् पञ्चाङ्गवीक्षां तथा, खेटानां गणनञ्च दैवविदथ स्वस्थान्तरात्मा भवेत्

utthāyoṣasi devatāṃ hṛdi nijāṃ dhyātvā vapuśśodhanaṃ kṛtvā snānapuraḥ saraṃ salilavikṣepādi karmākhilam | kṛtvā mantrajapādikañca vidhivat pañcāṅgavīkṣāṃ tathā, kheṭānāṃ gaṇanañca daivavidatha svasthāntarātmā bhavet

Rising at dawn, meditating in his heart on his own chosen deity, purifying his body, performing in full the rites that begin with the bath and the sprinkling of water, duly doing the japa of his mantras and the rest, examining the pañcāṅga and computing the positions of the planets — the astrologer (daivavid) should then bring his inner self to rest in itself.

आलोके खलु यस्य कस्यचिदसावायाति यत्किञ्चनः प्रष्टुं मां प्रति नूनमित्यवहितस्तन्न्यस्तदृष्टिर्दृढम् । तच्चेष्टादिकमाकलय्य सकलं तत्कालजातं पुनर्जानीयात्सदसन्निमित्तमपि च श्वासस्थितिं चात्मनः

āloke khalu yasya kasyacidasāvāyāti yatkiñcanaḥ praṣṭuṃ māṃ prati nūnamityavahitastannyastadṛṣṭirdṛḍham | tacceṣṭādikamākalayya sakalaṃ tatkālajātaṃ punarjānīyātsadasannimittamapi ca śvāsasthitiṃ cātmanaḥ

"This man who has come into my sight is surely coming to ask me about something" — thus alert and with his gaze fixed firmly upon him, the astrologer, having taken in all the man's gestures and everything else born of that moment, should further mark the omens, good and bad, and the state of his own breath.

तिथौ शुभायां शुभदेऽनुकूले तारे दिने भानुशुभग्रहाणाम् । प्रष्टेप्सितं प्राभृतदानतुष्टं ज्योतिर्विदं प्रातरुपेत्य पृच्छेत्

tithau śubhāyāṃ śubhade'nukūle tāre dine bhānuśubhagrahāṇām | praṣṭepsitaṃ prābhṛtadānatuṣṭaṃ jyotirvidaṃ prātarupetya pṛcchet

On an auspicious tithi, under a favourable and benefic tārā, on the week-day of the Sun or of the benefic planets, the querent should approach the astrologer in the morning, satisfy him with the offering of a present, and put his desired question.

नापृष्टः कस्यचिद् ब्रूयान्नान्यायेन च पृच्छतः । परमार्थफलज्ञानं यतो नैवेह सिध्यति

nāpṛṣṭaḥ kasyacid brūyānnānyāyena ca pṛcchataḥ | paramārthaphalajñānaṃ yato naiveha sidhyati

One should not speak to anyone who has not asked, nor to one who asks improperly; for from such a question the knowledge of the true result is not obtained here.

अपृच्छतः पृच्छतो वा जिज्ञासोऽर्थस्य कस्यचित् । होराकेन्द्रत्रिकोणेभ्यः शुभाऽशुभफलं वदेत्

apṛcchataḥ pṛcchato vā jijñāso'rthasya kasyacit | horākendratrikoṇebhyaḥ śubhā'śubhaphalaṃ vadet

Whether a man asks or does not ask, if he is desirous of knowing some matter, the good and bad result should be declared from the horā (the ascendant), the kendras and the trikoṇas.

वसिष्ठवचनादस्मात् जिज्ञासोरप्यपृच्छतः । दर्शने दैवविद् ब्रूयादारूढेन शुभाऽशुभम्

vasiṣṭhavacanādasmāt jijñāsorapyapṛcchataḥ | darśane daivavid brūyādārūḍhena śubhā'śubham

On the strength of this dictum of Vasiṣṭha, even in the case of a man who merely wishes to know and does not ask, the astrologer may declare good and evil from the ārūḍha as soon as he sees him.

ऐन्द्र्यां मेषवृषावग्निकोणे मिथुनभं स्थितम्। याम्यां कर्कटसिंहौ तौ नैर्ऋत्यां दिशि कन्यका

aindryāṃ meṣavṛṣāvagnikoṇe mithunabhaṃ sthitam| yāmyāṃ karkaṭasiṃhau tau nairṛtyāṃ diśi kanyakā

In the east (aindrī) stand Aries and Taurus; in the fire-corner (south-east) Gemini; in the south (yāmyā) Cancer and Leo; in the nairṛta quarter (south-west) Virgo.

वारुण्यां तु तुलाकीटौ वायुकोणे धनुः स्थितिः । सौम्यां मृगघटौ स्यातामैशान्यां दिशि मीनभम्

vāruṇyāṃ tu tulākīṭau vāyukoṇe dhanuḥ sthitiḥ | saumyāṃ mṛgaghaṭau syātāmaiśānyāṃ diśi mīnabham

In the west (vāruṇī) are Libra and Scorpio; in the vāyu corner (north-west) Sagittarius; in the north (saumyā) Capricorn and Aquarius; and in the īśāna quarter (north-east) Pisces.

भूमिचक्रमिति प्रोक्तं विष्वक् दैवविदः स्थितम् । तत्र यत्र स्थितः प्रष्टा पृच्छत्यारूढभं हि तत्

bhūmicakramiti proktaṃ viṣvak daivavidaḥ sthitam | tatra yatra sthitaḥ praṣṭā pṛcchatyārūḍhabhaṃ hi tat

This is called the bhūmi-cakra, laid out all round the astrologer. In whichever quarter of it the querent stands when he asks, that is the ārūḍha sign.

आरूढत्वात्पृच्छकेन राशिरारूढ उच्यते । तस्मिन्सम्यक्परिज्ञाते सर्वं तेनैव चिन्त्यताम्

ārūḍhatvātpṛcchakena rāśirārūḍha ucyate | tasminsamyakparijñāte sarvaṃ tenaiva cintyatām

Because it is 'mounted' (ārūḍha) by the querent, that sign is called the ārūḍha. Once it has been correctly ascertained, let the whole matter be considered by means of it alone.

तस्मिन्ननिश्चिते चक्रं विलिख्यास्मिन् सुपूजिते । प्रष्टा स्वर्णेन यं राशिं स्पृशेदारूढ एव सः

tasminnaniścite cakraṃ vilikhyāsmin supūjite | praṣṭā svarṇena yaṃ rāśiṃ spṛśedārūḍha eva saḥ

If it cannot be determined in that way, let the diagram (cakra) be drawn and duly worshipped; whichever sign in it the querent touches with a piece of gold is the ārūḍha.

दैवज्ञेन समाहितेन समयो देशः स्ववायुर्दशा, प्रष्टुः स्पर्शनमाश्रितर्क्षहरितौ प्रश्नाक्षराणि स्थितिः। चेष्टाभावविलोकने च वसनाद्यन्यच्च तत्कालजं पृच्छायाः समये तदेतदखिलं ज्ञेयं हि वक्तुं फलम्

daivajñena samāhitena samayo deśaḥ svavāyurdaśā, praṣṭuḥ sparśanamāśritarkṣaharitau praśnākṣarāṇi sthitiḥ| ceṣṭābhāvavilokane ca vasanādyanyacca tatkālajaṃ pṛcchāyāḥ samaye tadetadakhilaṃ jñeyaṃ hi vaktuṃ phalam

The time, the place, his own breath, the daśā in force, the querent's touch, the asterism and the quarter he occupies, the syllables of his question, his posture, his gestures and moods, his glance, his clothing and whatever else arises at that moment — the attentive astrologer must know all of this at the time of the question in order to pronounce the result.

पृच्छानिर्गममार्गमन्दिरगतिप्रश्नक्रियासम्भवं सूत्रत्रिस्फुटजाष्टमङ्गलफलारूढोदयेन्दूद् भवम् । आयुः खेटवशाच्च जातकवशात्सञ्चिन्त्य भावान् परान् देवानामनुकूलतादि च वदेद् बाधाभिचाराद्यपि

pṛcchānirgamamārgamandiragatipraśnakriyāsambhavaṃ sūtratrisphuṭajāṣṭamaṅgalaphalārūḍhodayendūd bhavam | āyuḥ kheṭavaśācca jātakavaśātsañcintya bhāvān parān devānāmanukūlatādi ca vaded bādhābhicārādyapi

Having considered the question itself, the querent's setting out, the road, the house, his gait, the circumstance in which the question arose and the act then in progress; the results arising from the sūtra, from the trisphuṭa, from the aṣṭamaṅgala, from the ārūḍha, from the rising sign and from the Moon; and longevity from the planets and from the natal chart — the astrologer should then declare the remaining bhāvas, the favour or displeasure of the deities, and also obstruction and sorcery (abhicāra).

दैवज्ञसावधानत्वे प्रष्टुश्च प्रश्नसौष्ठवे । सति प्रश्नेषु सर्वेषु शुभाप्तिर्वचनं तथा

daivajñasāvadhānatve praṣṭuśca praśnasauṣṭhave | sati praśneṣu sarveṣu śubhāptirvacanaṃ tathā

When the astrologer is attentive and the querent's question is well put, then in all questions good is obtained and the pronouncement is sound.

दैवज्ञसावधानत्वं प्रष्टुश्च प्रश्नसौष्ठवम् । इष्टद्रव्यश्रुतीक्षे च सम्यगिष्टोपलब्धये

daivajñasāvadhānatvaṃ praṣṭuśca praśnasauṣṭhavam | iṣṭadravyaśrutīkṣe ca samyagiṣṭopalabdhaye

The astrologer's attentiveness, the querent's well-framed question, and the hearing and seeing of desirable objects at that moment — these make for the proper attainment of what is sought.

बालान्नवर्ज्यतारासु गण्डान्तोष्णविषेषु च । अष्टमीविष्टिरिक्तासु स्थिरेषु करणेषु च

bālānnavarjyatārāsu gaṇḍāntoṣṇaviṣeṣu ca | aṣṭamīviṣṭiriktāsu sthireṣu karaṇeṣu ca

In an asterism in its infant (bāla) condition and in the tārās that are to be shunned, in a gaṇḍānta, in the uṣṇa and viṣa moments, on the eighth tithi, in the viṣṭi (bhadrā) karaṇa, on the riktā tithis and in the fixed karaṇas;

तिथिनक्षत्रराश्यंशसन्धौ च गुलिकोदये । चक्रार्धे ग्रहणे सार्पशिरस्येकार्गले तथा

tithinakṣatrarāśyaṃśasandhau ca gulikodaye | cakrārdhe grahaṇe sārpaśirasyekārgale tathā

and at the junction (sandhi) of tithi, nakṣatra, rāśi or navāṃśa; at the rising of Gulika; in the cakrārdha; during an eclipse; in the sarpa-śiras and in the ekārgala yoga;

मृत्युदग्धादियोगेषु पापदृष्ट्युदयेषु च । त्रयोदश्यां प्रदोषे च निशीथे रविदर्शने

mṛtyudagdhādiyogeṣu pāpadṛṣṭyudayeṣu ca | trayodaśyāṃ pradoṣe ca niśīthe ravidarśane

in the mṛtyu, dagdha and similar yogas; when malefics are rising or aspecting; on the thirteenth tithi; at the evening twilight; at midnight; and when the Sun is directly in view;

सङ्क्रान्तौ च तथा प्रष्टुर्विपत्प्रत्यरयोर्वधे । अष्टमे च तथा राशौ जन्माष्टमगते विधौ

saṅkrāntau ca tathā praṣṭurvipatpratyarayorvadhe | aṣṭame ca tathā rāśau janmāṣṭamagate vidhau

at a saṃkrānti (the Sun's ingress into a sign); when the querent's vipat, pratyari or vadha tārā is running; when the eighth sign is involved; and when the Moon stands in the eighth from the birth sign —

इत्यादि दुष्टकालेषु प्रश्नः स्यादशुभप्रदः

ityādi duṣṭakāleṣu praśnaḥ syādaśubhapradaḥ

— in these and similar evil moments the question yields inauspicious results.

शुभानामुदये दृष्टौ मुहूर्तेषु शुभेषु च। सिद्धामृतादियोगेषु पृच्छाभीष्टफलप्रदा

śubhānāmudaye dṛṣṭau muhūrteṣu śubheṣu ca| siddhāmṛtādiyogeṣu pṛcchābhīṣṭaphalapradā

When benefics rise or cast their aspect, in auspicious muhūrtas, and in the siddha, amṛta and like yogas, the question yields the result desired.

फलप्रसूनसम्पूर्णमहीरुहसमाकुले । स्निग्धभूमितले रत्नकाञ्चनादिसमन्विते

phalaprasūnasampūrṇamahīruhasamākule | snigdhabhūmitale ratnakāñcanādisamanvite

In a place thick with trees laden with fruit and flowers, where the ground is smooth, furnished with gems and gold,

पञ्चेन्द्रियमनःप्रीतिकरे गोमयवारिणा । तत्क्षणप्रोक्षितक्षोणितले समवसुन्धरे

pañcendriyamanaḥprītikare gomayavāriṇā | tatkṣaṇaprokṣitakṣoṇitale samavasundhare

gratifying to the five senses and to the mind, where the surface of the earth has just been sprinkled with cow-dung water and is level,

मङ्गल्यकर्मसंयुक्ते मङ्गलस्त्रीसमाकुले । मन्दिरे पुत्रभार्यादिहृष्टपुष्टजनाश्रिते

maṅgalyakarmasaṃyukte maṅgalastrīsamākule | mandire putrabhāryādihṛṣṭapuṣṭajanāśrite

in a house where auspicious rites are going forward, thronged with auspicious women, and inhabited by cheerful and well-nourished people — sons, wife and the rest —

यः पृच्छतीदृशे देशे साप्नोत्यभिमतं ध्रुवम्

yaḥ pṛcchatīdṛśe deśe sāpnotyabhimataṃ dhruvam

he who asks his question in such a place assuredly obtains what he desires.

महावने श्मशानान्ते निम्नोच्चे शून्यमन्दिरे । गृहे चार्तजने प्रेतक्रियाद्यशुभकर्मणि

mahāvane śmaśānānte nimnocce śūnyamandire | gṛhe cārtajane pretakriyādyaśubhakarmaṇi

In a great forest, near a cremation ground, on uneven ground, in a deserted house, in a house where people are suffering, or where funeral rites or other inauspicious acts are being performed,

जलाग्निशुष्कवृक्षान्ते तथैवेन्द्रियचेतसाम् । अनिष्टदे प्रदेशे च प्रष्टा नाप्नोत्यभीप्सितम्

jalāgniśuṣkavṛkṣānte tathaivendriyacetasām | aniṣṭade pradeśe ca praṣṭā nāpnotyabhīpsitam

beside water, fire or a withered tree, and likewise in any place displeasing to the senses and the mind — there the querent does not obtain what he seeks.

कार्यं श्वासपरीक्षणं प्रतिदिनं बुध्वा प्रभातागमे, तस्येडादिगतिर्धराप्रभृतिसञ्चारश्च विज्ञायताम् । तेनात्मीयशुभाऽशुभं हि सकलं ज्ञेयं पुनः पृच्छतां तत्कालात्मसमीरणेन च तथा नष्टादिकं चोच्यताम्

kāryaṃ śvāsaparīkṣaṇaṃ pratidinaṃ budhvā prabhātāgame, tasyeḍādigatirdharāprabhṛtisañcāraśca vijñāyatām | tenātmīyaśubhā'śubhaṃ hi sakalaṃ jñeyaṃ punaḥ pṛcchatāṃ tatkālātmasamīraṇena ca tathā naṣṭādikaṃ cocyatām

Every day, at the coming of dawn, the examination of the breath is to be made and understood: let the movement of iḍā and the other channels, and the flow of the elements beginning with earth, be ascertained. By this the whole of one's own good and evil is to be known; and further, by the state of one's own breath at the moment of a question, lost objects and the like may also be declared.

वारेष्विन्दुबुधाङ्गिरोभृगुभुवां वामे चरन्मारुतो, भौमार्कार्किदिनेषु दक्षिणगतो नृणामभीष्टः स्मृतः। सौम्यानां दिवसेषु दक्षिणगतोऽनिष्टो सतां वामगो वक्ष्यन्ते मरुतोः शुभाशुभदयोर्भेदाः फलानामथ

vāreṣvindubudhāṅgirobhṛgubhuvāṃ vāme caranmāruto, bhaumārkārkidineṣu dakṣiṇagato nṛṇāmabhīṣṭaḥ smṛtaḥ| saumyānāṃ divaseṣu dakṣiṇagato'niṣṭo satāṃ vāmago vakṣyante marutoḥ śubhāśubhadayorbhedāḥ phalānāmatha

On the week-days of the Moon, Mercury and the sons of Aṅgiras and Bhṛgu (Jupiter and Venus), the breath flowing in the left nostril, and on the days of Mars, the Sun and Saturn flowing in the right, is held to be desirable for men. On the days of the benefics the right-flowing breath is inauspicious, and on the days of the malefics the left-flowing one. The distinctions among the results of the auspicious and inauspicious breaths are now to be stated.

सर्वेषामपि वासरेषु पवनेऽभीष्टे वपुः स्वस्थता, लाभोऽर्थस्य च मृष्टभोजनमितीष्टानां च भावोऽन्यथा । श्वासश्चेदहितो न मृष्टमशनं नार्थागमो विग्रहः, सर्वैर्नो शयनं सुखेन च सुखं विण्मोक्षणादिष्वपि

sarveṣāmapi vāsareṣu pavane'bhīṣṭe vapuḥ svasthatā, lābho'rthasya ca mṛṣṭabhojanamitīṣṭānāṃ ca bhāvo'nyathā | śvāsaścedahito na mṛṣṭamaśanaṃ nārthāgamo vigrahaḥ, sarvairno śayanaṃ sukhena ca sukhaṃ viṇmokṣaṇādiṣvapi

On all days alike, when the breath is favourable there is bodily well-being, gain of wealth and tasty food — such is the condition of desirable things. If, on the other hand, the breath is adverse, there is no tasty food, no gain of wealth, but quarrel with everyone; sleep does not come easily, and there is no ease even in the passing of stool and the like.

श्वासस्य प्रतिकूलता यदि दिने भानोर्वपुर्वेदना शीतांशोः कलहः कुजस्य मरणं दूरप्रयाणं विदः । राज्यापद्धिषणस्य शुक्रदिवसे कार्यस्य कस्यापि नो सिद्धिर्मन्ददिने स्ववीर्यकृषिनाशोऽधिवादादयः

śvāsasya pratikūlatā yadi dine bhānorvapurvedanā śītāṃśoḥ kalahaḥ kujasya maraṇaṃ dūraprayāṇaṃ vidaḥ | rājyāpaddhiṣaṇasya śukradivase kāryasya kasyāpi no siddhirmandadine svavīryakṛṣināśo'dhivādādayaḥ

If the breath runs contrary on a Sunday, there is bodily pain; on Monday, quarrel; on Tuesday, death; on Wednesday, a long journey; on Thursday, loss of kingdom; on Friday, the failure of any undertaking whatever; and on Saturday, loss of one's own vigour and of the crops, together with reproach and the like.

वायुर्भानुदिनाष्टके यदि चरेद् वामे गुरोः पञ्चता व्याधिर्वा सुमहांस्तथैव हिमगोर्वाराष्टके दक्षिणे । पुत्रापत् क्षितिजस्य बन्धनमरेर्वामे विदो दक्षिणे मृत्युः स्वस्य निरन्तरं सुरगुरोर्मृत्युर्गुरोः सम्भवेत्

vāyurbhānudināṣṭake yadi cared vāme guroḥ pañcatā vyādhirvā sumahāṃstathaiva himagorvārāṣṭake dakṣiṇe | putrāpat kṣitijasya bandhanamarervāme vido dakṣiṇe mṛtyuḥ svasya nirantaraṃ suragurormṛtyurguroḥ sambhavet

If the breath flows in the left nostril on eight successive Sundays, there is the death of the preceptor or a very grave illness; likewise on eight Mondays in the right, calamity to sons; on Mars's days in the left, imprisonment; on Mercury's days in the right, one's own death; and on Jupiter's days without a break, the death of one's guru comes about.

शुक्रस्यावनिहेतुर्धनक्षयो दक्षिणे शनेर्वामे । यदि चरति मातरिश्वा भार्यानाशो निवासनाशो वा

śukrasyāvaniheturdhanakṣayo dakṣiṇe śanervāme | yadi carati mātariśvā bhāryānāśo nivāsanāśo vā

On Venus's day in the right, loss of land and wealth; and if on Saturn's day the breath flows in the left, there is the loss of the wife or of one's dwelling.

मेदिन्याः खलु षोडशाङ्गुलमपां दैर्घ्यं दिनेशाङ्गुलं वह्नेर्दन्तिमिताङ्गुलं मरुत एतद्व्यूनमग्न्यङ्गुलम् । आकाशस्य च वेद्यमेतदुदितं भूम्यादिभूतात्मक स्वीयश्वासगतिप्रमाणमुभयोरेतत्समं घ्राणयोः

medinyāḥ khalu ṣoḍaśāṅgulamapāṃ dairghyaṃ dineśāṅgulaṃ vahnerdantimitāṅgulaṃ maruta etadvyūnamagnyaṅgulam | ākāśasya ca vedyametaduditaṃ bhūmyādibhūtātmaka svīyaśvāsagatipramāṇamubhayoretatsamaṃ ghrāṇayoḥ

The length of the earth-breath is sixteen aṅgulas; of the water-breath, twelve; of fire, eight; and of air, less than that: three aṅgulas (agni, the number three). That of ether too is to be known accordingly. Such is the measure of the movement of one's own breath, which is made of the elements beginning with earth, and it is the same for both nostrils.

पक्षेऽच्छे खलु पक्षतौ क्षितिरिडायातोन्नमन्मन्दिरप्राकारादिगृहप्रवेशनकरी पट्टाभिषेकप्रदा । कुर्यादन्यदपीष्टकर्म सलिलं वामस्थमेवं शुभं कूपादे रचनं करग्रहणमम्बूत्थं च कुर्याद् भयम्

pakṣe'cche khalu pakṣatau kṣitiriḍāyātonnamanmandiraprākārādigṛhapraveśanakarī paṭṭābhiṣekapradā | kuryādanyadapīṣṭakarma salilaṃ vāmasthamevaṃ śubhaṃ kūpāde racanaṃ karagrahaṇamambūtthaṃ ca kuryād bhayam

In the bright fortnight, at the pakṣati (the first tithi), when the earth-element has come into the iḍā, it brings a rising mansion, an enclosing wall and the like, and entry into a house, and it confers consecration to office; and any other desired act may be done then as well. Water, standing likewise in the left nāḍī, is auspicious: the making of a well and the rest, and the taking of a hand in marriage; and it may also bring fear arising from water.

वह्निर्वारिभयायुधक्षतिशरीरारुर्गृहप्लोषणं, पातं वा शिशुकादिकस्य दहने कुर्याद् भजेतेश्वरम् । वायुश्चोरभयं पलायनमपि स्थानं विमृज्यात्मनो, दन्त्यश्वाद्यधिरोहणं च वितरेद् व्योमोदयश्चेत्पुनः

vahnirvāribhayāyudhakṣatiśarīrārurgṛhaploṣaṇaṃ, pātaṃ vā śiśukādikasya dahane kuryād bhajeteśvaram | vāyuścorabhayaṃ palāyanamapi sthānaṃ vimṛjyātmano, dantyaśvādyadhirohaṇaṃ ca vitared vyomodayaścetpunaḥ

When fire rises there is fear from water and from weapons, injury to the body, illness, the burning of the house, or the falling of a child into the fire; in that case one should worship the Lord. Air gives fear of thieves, flight, the abandoning of one's own place, and the mounting of elephants and horses; and if ether rises instead —

मन्त्रादेरुपदेशलब्धिरसकृद्देवप्रतिष्ठापनं दीक्षा व्याधिसमुद्भवश्च नितरां पीडा तनोः सन्ततम् । विज्ञेयं खलु भूतपञ्चकफलं नाड्योः समं चोभयोः श्वासः संहतदीर्घ इष्ट उदितः शीर्यच्छिखो नेष्टदः

mantrāderupadeśalabdhirasakṛddevapratiṣṭhāpanaṃ dīkṣā vyādhisamudbhavaśca nitarāṃ pīḍā tanoḥ santatam | vijñeyaṃ khalu bhūtapañcakaphalaṃ nāḍyoḥ samaṃ cobhayoḥ śvāsaḥ saṃhatadīrgha iṣṭa uditaḥ śīryacchikho neṣṭadaḥ

When ether rises: the obtaining of instruction in a mantra and the rest, the consecration of images of the gods again and again, initiation, the outbreak of disease, and constant severe pain of the body. Thus the result of the five elements is to be understood, and it is the same for both nostrils. A breath that is compact and long is held desirable; one whose tip breaks up gives what is not desired.

भूमौ निखातमवनेरुदये जलेऽपां वातस्य धूमवति खस्य तथोर्ध्वदेशे। भूपृष्ठगं हुतभुजः खलु वास्तु नष्टं ब्रूयात् कृतेह यदि नष्टपदार्थपृच्छा

bhūmau nikhātamavanerudaye jale'pāṃ vātasya dhūmavati khasya tathordhvadeśe| bhūpṛṣṭhagaṃ hutabhujaḥ khalu vāstu naṣṭaṃ brūyāt kṛteha yadi naṣṭapadārthapṛcchā

If a question is put here about a lost article: when earth rises, say it is buried in the ground; when water, that it is in water; when air, in a smoky place; when ether, in a high place; and when fire, on the surface of the ground — so one should declare the lost property.

भागे यत्र मरुत्स्थितिः पुनरिह क्षोण्या जले वा यदा, भागे तत्र तदेक्ष्यते यदि पुमान् ज्योतिर्विदा कश्चन । दीर्घायुर्गुणवत्कलत्रतनयः पुष्यद्धनश्चाधिकं विज्ञेयः स तथा स्त्रियोऽपि विपरीतेतत्फलं चान्यथा

bhāge yatra marutsthitiḥ punariha kṣoṇyā jale vā yadā, bhāge tatra tadekṣyate yadi pumān jyotirvidā kaścana | dīrghāyurguṇavatkalatratanayaḥ puṣyaddhanaścādhikaṃ vijñeyaḥ sa tathā striyo'pi viparītetatphalaṃ cānyathā

In whichever half the breath stands — again, when it is that of earth or of water — if in that same quarter some man is seen by the astrologer, he is to be known as long-lived, having a virtuous wife and children, and prospering in wealth besides; and so likewise for women. In the contrary case the result is the reverse.

इडा वामा भवेन्नाडी सोमस्यार्कस्य दक्षिणा। पिङ्गलाख्या सुषुम्नाख्या मध्यमाग्नेरुदीरिता

iḍā vāmā bhavennāḍī somasyārkasya dakṣiṇā| piṅgalākhyā suṣumnākhyā madhyamāgnerudīritā

The left channel is Iḍā and belongs to the Moon; the right is called Piṅgalā and belongs to the Sun; and the middle one, called Suṣumṇā, is declared to belong to fire.

निर्गमे तु शुभदा भवेदिडा पिङ्गला तु शुभदा प्रवेशने । योगसाधनविधौ तु मध्यमा शस्यते न तु परेषु कर्मसु ॥ ४१ ॥

nirgame tu śubhadā bhavediḍā piṅgalā tu śubhadā praveśane | yogasādhanavidhau tu madhyamā śasyate na tu pareṣu karmasu || 41 ||

For going out, Iḍā is the giver of good; Piṅgalā is the giver of good for entering. In the practice of yoga the middle one is commended — but not in other undertakings.

वामायां तु रुजाकुलीकृततनौ वामाश्रिते चेश्वरे वामे पृच्छति चेद्दृढं गतगदा वामा चिरं जीवति ॥ ४२ ॥

vāmāyāṃ tu rujākulīkṛtatanau vāmāśrite ceśvare vāme pṛcchati ceddṛḍhaṃ gatagadā vāmā ciraṃ jīvati || 42 ||

When it is the woman whose body is racked by illness, and the lord of the breath rests in the left, and she asks from the left — then assuredly, her sickness gone, that woman lives long.

देवे गते पृच्छति वामभागे स्थितो नरो दक्षिणतो यदि स्यात् । व्यत्यासतोऽस्मादपि कृच्छ्रसाध्यं वदन्ति सन्तः खलु रोगजातम्

deve gate pṛcchati vāmabhāge sthito naro dakṣiṇato yadi syāt | vyatyāsato'smādapi kṛcchrasādhyaṃ vadanti santaḥ khalu rogajātam

When the breath has gone into one nostril and the man asks standing on the left side, or the reverse of this, the good declare the illness that has arisen to be curable only with difficulty.

अन्तर्गते पृच्छति पृच्छकश्चेद्देवे नरो जीवति वीतरोगः। तेनैव मार्गेण बहिर्गतश्चेत् परेतराजस्य पुरीं प्रयाति

antargate pṛcchati pṛcchakaśceddeve naro jīvati vītarogaḥ| tenaiva mārgeṇa bahirgataścet paretarājasya purīṃ prayāti

If the querent asks while the breath is passing inward, the man lives and is free from disease; but if he asks while it is passing outward by that same path, he goes to the city of the king of the dead.

वामे वा दक्षिणे भागे प्रश्नश्चेद् वायुसंयुते । जीवेन्नरश्च नारी च तथानुष्ठानपद्धतिः

vāme vā dakṣiṇe bhāge praśnaśced vāyusaṃyute | jīvennaraśca nārī ca tathānuṣṭhānapaddhatiḥ

If the question is put on the side, left or right, in which the breath is flowing, the man lives — and the woman likewise; and this same rule holds for religious undertakings.

लयलिङ्गश्रवणेक्षास्मरणाभावे तु दूतमारुतयोः। एकदिशावस्थाने जीवति रोगी विपर्यये म्रियते

layaliṅgaśravaṇekṣāsmaraṇābhāve tu dūtamārutayoḥ| ekadiśāvasthāne jīvati rogī viparyaye mriyate

When the marks of dissolution are neither heard nor seen nor remembered, and when the messenger and the breath are on one and the same side, the sick man lives; in the contrary case he dies.

अग्रे वामेऽपि च यदुपरि स्थायिना पृच्छ्यमानं शुक्ले पक्षे तदिह सकलं लभ्यते चन्द्रचारात् । पृष्ठेऽ धस्तान्नियतमसिते दक्षिणे सूर्यचाराद् आत्मावस्था सदृशमखिलं पृच्छकस्यापि वाच्यम्

agre vāme'pi ca yadupari sthāyinā pṛcchyamānaṃ śukle pakṣe tadiha sakalaṃ labhyate candracārāt | pṛṣṭhe' dhastānniyatamasite dakṣiṇe sūryacārād ātmāvasthā sadṛśamakhilaṃ pṛcchakasyāpi vācyam

Whatever is asked in the bright fortnight by one standing in front, or on the left, or above, is here wholly obtained, by the course of the Moon; and in the dark fortnight, whatever is asked from behind, from below, or on the right, is obtained by the course of the Sun. Everything concerning the querent is to be told as matching the astrologer's own condition.

स्नानभोजननिद्रादिनिजकर्मसु यादृशः । आत्मनोऽनुभवस्तेषु तादृशः प्रष्टुरुच्यताम्

snānabhojananidrādinijakarmasu yādṛśaḥ | ātmano'nubhavasteṣu tādṛśaḥ praṣṭurucyatām

Whatever the astrologer's own experience in his personal acts — bathing, eating, sleeping and the rest — the very same is to be declared of the querent.

यत्र कुत्र स्थितः पृष्ट्वा पुनर्दूतः समारुते । स्थिरस्तिष्ठति चेद्रोगी जीवत्येव न संशयः

yatra kutra sthitaḥ pṛṣṭvā punardūtaḥ samārute | sthirastiṣṭhati cedrogī jīvatyeva na saṃśayaḥ

If the messenger, having asked while standing anywhere at all, then remains steady on the side where the breath is flowing, the sick man certainly lives; of that there is no doubt.

ऐन्द्र्याद्यास्तु दिशो ज्ञेयाः पृथिव्याद्युदयैः क्रमात् । आकाशोदयतो मध्यं नष्टं तत्रैव वा स्थितम्

aindryādyāstu diśo jñeyāḥ pṛthivyādyudayaiḥ kramāt | ākāśodayato madhyaṃ naṣṭaṃ tatraiva vā sthitam

The directions beginning with the east are to be known in order from the rising of earth and the other elements, and the middle from the rising of ether; the lost object lies in that very place.

शुभवारे शुक्लपक्षे सिद्धिदा वामनाडिका। पापवारे कृष्णपक्षे नाड्यन्या सिद्धिदाधिकम्

śubhavāre śuklapakṣe siddhidā vāmanāḍikā| pāpavāre kṛṣṇapakṣe nāḍyanyā siddhidādhikam

On an auspicious weekday in the bright fortnight the left nāḍī gives success; on a malefic weekday in the dark fortnight the other nāḍī gives success in greater measure.

गृहाच्चन्द्रेण निर्यातः प्रविष्टो भानुना रणे । शून्याङ्गे वैरिणं कृत्वा कातरोऽपि जयी भवेत्

gṛhāccandreṇa niryātaḥ praviṣṭo bhānunā raṇe | śūnyāṅge vairiṇaṃ kṛtvā kātaro'pi jayī bhavet

He who goes out of his house with the Moon's breath and enters the battle with the Sun's, keeping the enemy on his empty side, becomes victorious even if he is a coward.

निष्क्रान्तो भानुना गेहात् प्रविष्टः शशिना रणे। जीवांशे यस्य वा शत्रुः स शूरोऽपि विनश्यति

niṣkrānto bhānunā gehāt praviṣṭaḥ śaśinā raṇe| jīvāṃśe yasya vā śatruḥ sa śūro'pi vinaśyati

He who leaves his house with the Sun's breath and enters the battle with the Moon's, or who has the enemy on the side of the flowing breath, perishes even though he be brave.

दस्यवः शत्रवो भूपाः कितवा व्यवहारिणः । एते शून्यगताः सौम्याः पूर्णस्था भयदाः स्मृताः

dasyavaḥ śatravo bhūpāḥ kitavā vyavahāriṇaḥ | ete śūnyagatāḥ saumyāḥ pūrṇasthā bhayadāḥ smṛtāḥ

Robbers, enemies, kings, gamblers and men of business are mild when they stand on the empty side; when they stand on the full side they are said to bring danger.

विवादे द्यूतयुद्धे च स्नानभोजनमैथुने। व्यवहारे भये भङ्गे भानुनाडी प्रशस्यते

vivāde dyūtayuddhe ca snānabhojanamaithune| vyavahāre bhaye bhaṅge bhānunāḍī praśasyate

In dispute, in gambling and in battle, in bathing, eating and intercourse, in business, in danger and in flight, the Sun's nāḍī is commended.

यात्रादानविवाहेषु वस्त्रालङ्कार भूषणे । शुभे सन्धौ प्रवेशे च वामनाडी प्रशस्यते

yātrādānavivāheṣu vastrālaṅkāra bhūṣaṇe | śubhe sandhau praveśe ca vāmanāḍī praśasyate

In journeys, gifts and marriages, in clothes, ornaments and adornment, in auspicious acts, in making peace and in entering a place, the left nāḍī is commended.

गर्भिणीदर्शने वायुर्दक्षिणे चेत्पुमान् वधूः। गर्भस्था वामभागे चेद् द्वयोर्नो चेदसत्प्रजा

garbhiṇīdarśane vāyurdakṣiṇe cetpumān vadhūḥ| garbhasthā vāmabhāge ced dvayorno cedasatprajā

On seeing a pregnant woman: if the breath is in the right, the child is male; if the child stands on the left side, it is female; and if it is in neither of the two, the offspring is defective.

गर्भे मे किमिति प्रश्ने सवायौ गर्भिणी यदि। पुमान् स्त्री वीरणे भागे युग्मं वायुर्द्वयोर्यदि

garbhe me kimiti praśne savāyau garbhiṇī yadi| pumān strī vīraṇe bhāge yugmaṃ vāyurdvayoryadi

When the question is 'what is in my womb?', if the pregnant woman stands on the side where the breath flows, the child is male; on the other side, female; and if the breath is in both, twins.

निर्गत्य शशिना गेहात् प्राप्यं प्राप्तस्य भानुना। कार्यस्य दुर्लभस्यापि लाभः स्यादप्रयत्नतः

nirgatya śaśinā gehāt prāpyaṃ prāptasya bhānunā| kāryasya durlabhasyāpi lābhaḥ syādaprayatnataḥ

Having gone out from the house with the Moon's breath and arrived with the Sun's, one gains even a matter that is hard to gain, and gains it without effort.

रिपोरागमनप्रश्ने वामगे मातरिश्वनि। नागमोनुक्तसिद्धैव तदागतिरतोऽन्यथा

riporāgamanapraśne vāmage mātariśvani| nāgamonuktasiddhaiva tadāgatirato'nyathā

In a question about an enemy's coming, if the breath is in the left, he does not come — that is settled without needing to be said; his coming is to be expected in the contrary case.

अङ्कयुद्धे ममैतस्मिन् जयो वा किं पराजयः । प्रश्नोऽयं पूर्णभागे चेज्जयोऽन्यत्र पराजयः

aṅkayuddhe mamaitasmin jayo vā kiṃ parājayaḥ | praśno'yaṃ pūrṇabhāge cejjayo'nyatra parājayaḥ

'In this hand-to-hand combat of mine, is it victory or defeat?' — if this question is asked on the full side, victory; anywhere else, defeat.

सन्नहनं निर्गमनं खलूरिकारोहणं च शुभमिडया। पिङ्गलया च पुनरितरं प्रहरति यदि वामगं जयो नियतम्

sannahanaṃ nirgamanaṃ khalūrikārohaṇaṃ ca śubhamiḍayā| piṅgalayā ca punaritaraṃ praharati yadi vāmagaṃ jayo niyatam

Arming oneself, setting out, and mounting the training-ground are auspicious with Iḍā, the left; with Piṅgalā the opposite holds. And if one strikes at what lies on the left, victory is assured.

इडयाप्यारूढवतः खलूरिकामेनयैव पुनरपि चेत्। चरति मरुन्नैव जयः प्राग्वोदक्स्थीयतां तदा तस्याम्

iḍayāpyārūḍhavataḥ khalūrikāmenayaiva punarapi cet| carati marunnaiva jayaḥ prāgvodaksthīyatāṃ tadā tasyām

If a man has entered the wrestling ground while the breath was flowing in the iḍā (left nostril), and the breath again moves through that same channel, there is no victory for him; in that case let him take his stand in the arena facing east or north.

वायोराकाशसञ्चारो गर्भस्थमृतिसूचकः। पृष्ट्वा सवायावन्यत्र स्थितौ चाऽसत्प्रजां वदेत्

vāyorākāśasañcāro garbhasthamṛtisūcakaḥ| pṛṣṭvā savāyāvanyatra sthitau cā'satprajāṃ vadet

The movement of the breath in the ākāśa channel indicates the death of the child in the womb; and if, when the question is put, the questioner stands on the side away from the flowing breath, one should declare that the child is not living.

प्रष्टा वक्षोदेशे स्पृशेद्यदि क्षिप्रमीप्सितं लभते । मङ्गलवस्तुनि च तथा विपरीतं फलममङ्गलस्पर्शे

praṣṭā vakṣodeśe spṛśedyadi kṣipramīpsitaṃ labhate | maṅgalavastuni ca tathā viparītaṃ phalamamaṅgalasparśe

If the questioner touches the region of his chest, he quickly gains what he desires; and so too if he touches auspicious objects. On touching inauspicious things the result is the opposite.

संस्पृशन्नाभिनासास्यकेशरोमनखद्विजान् । गुह्यपृष्ठस्तनग्रीवाजठरानामिकाङ्गुलीः

saṃspṛśannābhināsāsyakeśaromanakhadvijān | guhyapṛṣṭhastanagrīvājaṭharānāmikāṅgulīḥ

Touching the navel, the nose, the mouth, the hair of the head, the body-hair, the nails, the teeth, the private parts, the back, the breast, the neck, the belly and the ring finger,

रन्ध्राणामपि नवकं करपदयोस्तलञ्च सर्वपर्वाणि । प्रष्टा लभतेऽनिष्टं निम्नस्पर्शे तथैव विज्ञेयम्

randhrāṇāmapi navakaṃ karapadayostalañca sarvaparvāṇi | praṣṭā labhate'niṣṭaṃ nimnasparśe tathaiva vijñeyam

and likewise the nine apertures of the body, the palms and soles, and all the joints — the questioner obtains an unwanted result; and the same is to be understood of touching anything hollow or low-lying.

प्रागादिदिक्षु मूर्धादिष्वङ्गेष्वष्टसु च स्थिताः। ध्वजाद्यास्तत्स्थितिस्पर्शफलमप्यथ कथ्यते

prāgādidikṣu mūrdhādiṣvaṅgeṣvaṣṭasu ca sthitāḥ| dhvajādyāstatsthitisparśaphalamapyatha kathyate

The banner and the rest are stationed in the eight directions beginning with the east, and in the eight limbs beginning with the head; their results, both of position and of touch, are now stated.

ध्वजो धूमश्च सिंहश्च सारमेयो वृषः खरः । दन्ती काकः क्रमादेते दिशास्वैन्द्र्यादिषु स्थिता

dhvajo dhūmaśca siṃhaśca sārameyo vṛṣaḥ kharaḥ | dantī kākaḥ kramādete diśāsvaindryādiṣu sthitā

The banner (dhvaja), smoke (dhūma), lion (siṃha), dog (sārameya), bull (vṛṣa), donkey (khara), elephant (dantin) and crow (kāka) — these stand, in this order, in the directions beginning with the east (aindrī).

मूर्ध्निध्वजो घ्राणपुटे तु धूमश्चास्ये हरिः श्रोत्रदृशोः श्वसंज्ञः । कण्ठे वृषः पाणियुगे खरश्च गजश्च हृद्यङ्घ्रियुगेऽथ काकः

mūrdhnidhvajo ghrāṇapuṭe tu dhūmaścāsye hariḥ śrotradṛśoḥ śvasaṃjñaḥ | kaṇṭhe vṛṣaḥ pāṇiyuge kharaśca gajaśca hṛdyaṅghriyuge'tha kākaḥ

The banner is on the head, smoke in the nostrils, the lion in the mouth, the one called dog in the ears and eyes, the bull at the throat, the donkey in the two hands, the elephant at the heart, and the crow in the two feet.

केतुस्थो ध्वजसिंहगो वृषगजस्थानादि देहे स्पृशन् सम्प्राप्नोति नरः क्रमेण धनगोयानानि भूषामपि । सिंहस्थोऽपि च सिंहगो वृषकरिश्रेष्ठध्वजान् संस्पृशन् नायाति प्रतिपक्षनाशकमला सत्पुत्रबन्ध्वागमान्

ketustho dhvajasiṃhago vṛṣagajasthānādi dehe spṛśan samprāpnoti naraḥ krameṇa dhanagoyānāni bhūṣāmapi | siṃhastho'pi ca siṃhago vṛṣakariśreṣṭhadhvajān saṃspṛśan nāyāti pratipakṣanāśakamalā satputrabandhvāgamān

A man who stands in the banner's place and touches upon his body the seats of the banner, the lion, the bull and the elephant obtains in order wealth, cattle, conveyances and ornaments too; and one standing in the lion's place who touches the lion, the bull, the elephant and the noble banner attains the destruction of his adversaries, prosperity, and the coming of good sons and kinsmen.

गच्छेन्दोर्वृषसिन्धुरध्वजहरिस्पर्शेन तिष्ठन् वृषे सद्योऽसौ वृषयानधातृदयितामित्राप्तिमव्याहताम् । दन्तिस्थो गजकेतुसिंहवृषभस्थानं स्पृशन् पाणिना यायाद्दन्तिविभूषणोत्तमसुहृत्सत्पुत्रलाभान् क्रमात् ॥ ७२ ॥

gacchendorvṛṣasindhuradhvajaharisparśena tiṣṭhan vṛṣe sadyo'sau vṛṣayānadhātṛdayitāmitrāptimavyāhatām | dantistho gajaketusiṃhavṛṣabhasthānaṃ spṛśan pāṇinā yāyāddantivibhūṣaṇottamasuhṛtsatputralābhān kramāt || 72 ||

Standing in Vṛṣa, if he touches the places of the Moon, the bull, the elephant, the banner and the lion, he at once obtains cattle, a vehicle, the favour of the Creator and the winning of friends, unobstructed. Standing in the elephant, touching with his hand the stations of the elephant, the banner, the lion and the bull, he obtains in order an elephant, ornaments, an excellent friend and a good son.

धूमस्थोऽपि च धूमकुक्कुरखरध्वाङ्क्षप्रदेशान् स्पृशन् मृत्युक्लेशभयव्रतक्षयकुटुम्बध्वंसमप्याप्नुयात् । श्वारूढं श्वखराभिधानवलिभुग्धूमस्थलानि स्पृशन् व्याधिं पुत्रविनाशमेति विपदं वित्तक्षयं मानवः ॥ ७३ ॥

dhūmastho'pi ca dhūmakukkurakharadhvāṅkṣapradeśān spṛśan mṛtyukleśabhayavratakṣayakuṭumbadhvaṃsamapyāpnuyāt | śvārūḍhaṃ śvakharābhidhānavalibhugdhūmasthalāni spṛśan vyādhiṃ putravināśameti vipadaṃ vittakṣayaṃ mānavaḥ || 73 ||

Standing in the smoke, touching the regions of the smoke, the dog, the ass and the crow, he meets with death, affliction, fear, the failure of his vows and the ruin of his household. Mounted on the dog, touching the places named of the dog, the ass, the crow and the smoke, the man comes to sickness, the loss of a son, calamity and the wasting of his wealth.

स्प्रष्टा गर्दभकाकधूमशुनकान् मर्त्यः स्थितो गर्दभे यद्यो याति विवादगोहतिमहाशस्त्रार्तिभार्यारुजः। काकस्थोऽपि च काकधूमभषकस्थानं स्पृशन् गर्दभं बन्ध्वार्तिद्विजभङ्गमेति च मृतिं नीचात्तनूजापदम्

spraṣṭā gardabhakākadhūmaśunakān martyaḥ sthito gardabhe yadyo yāti vivādagohatimahāśastrārtibhāryārujaḥ| kākastho'pi ca kākadhūmabhaṣakasthānaṃ spṛśan gardabhaṃ bandhvārtidvijabhaṅgameti ca mṛtiṃ nīcāttanūjāpadam

A man standing in the donkey's place who touches the donkey, the crow, the smoke or the dog meets with quarrels, loss of cattle, affliction from great weapons and sickness of his wife. One standing in the crow's place who touches the crow, the smoke, the dog's seat or the donkey meets with distress to his kinsmen, injury to brāhmaṇas, death, and danger to his daughter from a low-born man.

ध्वजहरिवृषदन्तिस्थो धूमश्वखराख्यवायसस्पर्शी। विपरीतो वा याति च विपदं वा सम्पदं च नात्यन्तम्

dhvajaharivṛṣadantistho dhūmaśvakharākhyavāyasasparśī| viparīto vā yāti ca vipadaṃ vā sampadaṃ ca nātyantam

One who stands in the banner, lion, bull or elephant but touches the smoke, the dog, the donkey or the crow — or the other way about — meets with calamity or with fortune, but in neither case to the full.

शास्त्रान्तरमपीहास्ति दूतदैवविदोर्दशा। यादृशी तादृशी वाच्या दशा व्याधिमतामपि

śāstrāntaramapīhāsti dūtadaivavidordaśā| yādṛśī tādṛśī vācyā daśā vyādhimatāmapi

There is here another doctrine as well: whatever the running daśā of the messenger and of the astrologer may be, the same is to be declared as the daśā of the sick man too.

पृच्छकाधिष्ठितं राशिं विज्ञायानेन पृच्छताम् । अनुभूतं हि वक्तव्यं किमपि प्रत्ययाप्तये

pṛcchakādhiṣṭhitaṃ rāśiṃ vijñāyānena pṛcchatām | anubhūtaṃ hi vaktavyaṃ kimapi pratyayāptaye

Having ascertained by this means the sign occupied by the querent, the astrologer should state something that the questioners have actually experienced, so as to win their confidence.

राहुर्वार्क्किः पृच्छकाधिष्ठितर्क्षे यद्वा तस्मात्पञ्चमे वाष्टमे वा। चाण्डालानां पंक्तिरग्रे प्रदृष्टा शूद्रा दृष्टास्तत्र चेद् भूमिजज्ञौ

rāhurvārkkiḥ pṛcchakādhiṣṭhitarkṣe yadvā tasmātpañcame vāṣṭame vā| cāṇḍālānāṃ paṃktiragre pradṛṣṭā śūdrā dṛṣṭāstatra ced bhūmijajñau

If Rāhu or Saturn (ārki) stands in the sign occupied by the querent, or in the 5th or the 8th from it, a line of cāṇḍālas has been seen by him on the way; if Mars and Mercury are there, then śūdras have been seen.

लग्नसुताष्टमसंस्थौ गुरुशुक्रौ चेद्विजादिभिर्योगः । पापयुतौ दृष्टौ चेद् दुर्ब्राह्मणतन्तुधारिभिर्योगः

lagnasutāṣṭamasaṃsthau guruśukrau cedvijādibhiryogaḥ | pāpayutau dṛṣṭau ced durbrāhmaṇatantudhāribhiryogaḥ

If Jupiter and Venus stand in the lagna, the 5th or the 8th, there has been a meeting with brāhmaṇas and such persons; if those two are joined with or aspected by malefics, the meeting was with degraded brāhmaṇas who yet wear the sacred thread.

अर्को यद्येषु नृपैश्चन्द्रसितौ चेत् स्त्रिया योगः । चन्द्रार्कजौ स्थितौ चेद् दुष्टस्त्रीभिः सितः कुलस्त्रीभिः

arko yadyeṣu nṛpaiścandrasitau cet striyā yogaḥ | candrārkajau sthitau ced duṣṭastrībhiḥ sitaḥ kulastrībhiḥ

If the Sun is in these houses, there has been a meeting with kings; if the Moon and Venus, with a woman. If the Moon and Saturn (arkaja) stand there, the meeting was with women of ill repute; if Venus alone, with women of good family.

अशुभशुभदृष्टियोगात्तज्जातीयैश्च योगमपि विद्यात्। दूतस्य चेष्टयातः परं वदेल्लक्षणं दिशागतया

aśubhaśubhadṛṣṭiyogāttajjātīyaiśca yogamapi vidyāt| dūtasya ceṣṭayātaḥ paraṃ vadellakṣaṇaṃ diśāgatayā

From the aspect and conjunction of malefics and benefics one should likewise infer a meeting with persons of the corresponding class. Beyond this, one should declare the indications from the messenger's gestures and from the direction from which he has come.

अर्केऽष्टमे बहुजनैर्नृपसेनया वा याते रवेरहनि नूनमुपद्रवोऽ भूत्। जीवांशके नृपतिनेति वदेदिनांशाद् धात्वादिवस्तुविहतिश्च विचिन्त्य वाच्या

arke'ṣṭame bahujanairnṛpasenayā vā yāte raverahani nūnamupadravo' bhūt| jīvāṃśake nṛpatineti vadedināṃśād dhātvādivastuvihatiśca vicintya vācyā

If the Sun is in the 8th, then on the Sunday just past there was certainly trouble from a crowd of people or from a king's army; if the Sun stands in Jupiter's navāṃśa, one should say the trouble came from the king himself. And from the Sun's navāṃśa the destruction of some article — of metal (dhātu) or of the other classes — is to be considered and declared.

अष्टमस्थे निशानाथे प्रष्टुर्वाच्यमभोजनम् । यवागूपानमात्रं वा गते चन्द्रस्य वासरे

aṣṭamasthe niśānāthe praṣṭurvācyamabhojanam | yavāgūpānamātraṃ vā gate candrasya vāsare

If the Moon, lord of night, is in the 8th, it is to be declared that on the Monday just past the questioner went without food, or took no more than thin gruel (yavāgū).

आरेऽष्टमे पदभ्रंशो मान्दियुक्तस्स चेत् क्षतिः । धात्वांशेऽसृजि शस्त्रेण मूलांशे कण्टकादिना

āre'ṣṭame padabhraṃśo māndiyuktassa cet kṣatiḥ | dhātvāṃśe'sṛji śastreṇa mūlāṃśe kaṇṭakādinā

If Mars is in the 8th, there was a stumble of the foot; and if he is joined with Māndi (Gulika), an actual wound. In a dhātu navāṃśa the bleeding was caused by a weapon, in a mūla navāṃśa by a thorn or the like.

वाच्या जीवांशके दन्तनखाद्यैरंशकोदितैः । सरीसृपांशे तदंशो वारस्य गतवासरे

vācyā jīvāṃśake dantanakhādyairaṃśakoditaiḥ | sarīsṛpāṃśe tadaṃśo vārasya gatavāsare

In a jīva navāṃśa the injury is to be declared as caused by the teeth, claws and the like of living creatures, as stated for that navāṃśa; in a reptile navāṃśa, as a bite from such a creature — and this happened on the past weekday of that planet.

अष्टमस्थे विधोः पुत्रे भङ्ग इष्टस्य कर्मणः । मूलांशे पूगताम्बूलनाशोऽ भावोऽ थवाऽनयोः

aṣṭamasthe vidhoḥ putre bhaṅga iṣṭasya karmaṇaḥ | mūlāṃśe pūgatāmbūlanāśo' bhāvo' thavā'nayoḥ

If Mercury, the Moon's son, is in the 8th, some desired undertaking was interrupted; and in a mūla navāṃśa there was loss of areca-nut and betel-leaf, or else the want of these two.

धात्वंशे वपुषः सादो वाच्यो जीवांशके पुनः । पारुष्यं वचसश्चूर्णाभावो वा गतविद्दिने

dhātvaṃśe vapuṣaḥ sādo vācyo jīvāṃśake punaḥ | pāruṣyaṃ vacasaścūrṇābhāvo vā gataviddine

In a dhātu navāṃśa bodily exhaustion is to be declared; in a jīva navāṃśa, harshness of speech, or else the want of lime for the betel — all this on the Wednesday just past.

रन्ध्रस्थितेऽमराचार्ये नित्यकर्मविलम्बनम्। द्विजानां द्रव्यनाशो वा वाच्यं गुरुदिने गते

randhrasthite'marācārye nityakarmavilambanam| dvijānāṃ dravyanāśo vā vācyaṃ gurudine gate

If Jupiter, preceptor of the gods, is in the 8th, delay in the daily obligatory rites, or loss of property belonging to brāhmaṇas, is to be declared for the Thursday just past.

भृगुपुत्रेष्टमं प्राप्ते वियोगः प्रिययोषिता । वक्तव्यो वस्त्रनाशश्च तत्र धात्वंशगे भृगौ

bhṛguputreṣṭamaṃ prāpte viyogaḥ priyayoṣitā | vaktavyo vastranāśaśca tatra dhātvaṃśage bhṛgau

When Venus, son of Bhṛgu, has reached the 8th, separation from a beloved woman is to be declared; and if Venus there stands in a dhātu navāṃśa, loss of clothing.

वसने पङ्कसम्पर्को जीवांशेऽस्य नखक्षतिः । पिपीलिकाखुवम्राद्यैः क्षतिरंशे सरीसृपे

vasane paṅkasamparko jīvāṃśe'sya nakhakṣatiḥ | pipīlikākhuvamrādyaiḥ kṣatiraṃśe sarīsṛpe

[Then] a stain of mud upon the garment; if Venus is in a jīva navāṃśa, a scratch from nails; and in a reptile navāṃśa, injury from ants, mice, termites and the like.

कण्टकाद्यैस्तु मूलांशे यद्वा जीवांशगे पुनः । अन्यस्मै वस्त्रदानं वा गतासन्ने भृगोर्दिने

kaṇṭakādyaistu mūlāṃśe yadvā jīvāṃśage punaḥ | anyasmai vastradānaṃ vā gatāsanne bhṛgordine

In a mūla navāṃśa, injury from thorns and the like; or again, if Venus is in a jīva navāṃśa, the giving away of a garment to another — all on the Friday just past.

अष्टमस्थे रवेः पुत्रे वाच्यं भुक्तिविलम्बनम् । अत्यापत्तिश्च मन्दस्य समीपस्थे गतेऽहनि

aṣṭamasthe raveḥ putre vācyaṃ bhuktivilambanam | atyāpattiśca mandasya samīpasthe gate'hani

If Saturn, the Sun's son, is in the 8th, delay of the meal is to be declared, and severe distress, on the Saturday just gone by.

रन्ध्रगे सिंहिकासूनौ वाच्या पादव्यथा पथि । मूलांशेकण्टकेनैषा धात्वंशेऽश्माभिघाततः

randhrage siṃhikāsūnau vācyā pādavyathā pathi | mūlāṃśekaṇṭakenaiṣā dhātvaṃśe'śmābhighātataḥ

If Rāhu, son of Siṃhikā, is in the 8th, pain in the foot on the road is to be declared: in a mūla navāṃśa it came from a thorn, in a dhātu navāṃśa from the striking of a stone;

जीवांशे साध्वसं सर्पात् गते मन्दस्य वासरे । केतौ रन्ध्रस्थिते वाच्यं पादे पाषाणघट्टनम्

jīvāṃśe sādhvasaṃ sarpāt gate mandasya vāsare | ketau randhrasthite vācyaṃ pāde pāṣāṇaghaṭṭanam

and in a jīva navāṃśa, fright from a snake — this on the Saturday just past. If Ketu stands in the 8th, the striking of the foot against a stone is to be declared.

मान्दियुक्तोऽत्र केतुश्चेत्पादो नूनमभिद्यत । भौम्यसाम्यात्फले केतोर्गते भौमस्य वासरे

māndiyukto'tra ketuścetpādo nūnamabhidyata | bhaumyasāmyātphale ketorgate bhaumasya vāsare

If Ketu here is joined with Māndi, a foot has assuredly been injured; and since Ketu's effect is the same as Mars's, this happened on the Tuesday now past.

पापस्तृतीयसंस्थश्चेत् वक्तव्यं स्यादुपोषणम्। गते तु तत्तद्दिवसे सुविचार्यैवमादिशेत्

pāpastṛtīyasaṃsthaścet vaktavyaṃ syādupoṣaṇam| gate tu tattaddivase suvicāryaivamādiśet

If a malefic is placed in the 3rd, fasting is to be declared; and on the weekday belonging to that planet, once it has passed, one should so pronounce after careful consideration.

व्ययः षष्ठस्तृतीयञ्च भावा नेष्टा यथाष्टमः। दिनेष्वनिष्टसंस्थानां यातेष्वशुभदं वदेत्

vyayaḥ ṣaṣṭhastṛtīyañca bhāvā neṣṭā yathāṣṭamaḥ| dineṣvaniṣṭasaṃsthānāṃ yāteṣvaśubhadaṃ vadet

The 12th, the 6th and the 3rd are houses that are not desired, as is the 8th. On the past weekdays belonging to the planets placed in these unfavourable houses one should declare inauspicious results.

इष्टस्थितानां वारेषु शुभप्राप्तिञ्च निर्दिशेत् । उदयेनैष्यवारेषु फलमप्येवमादिशेत्

iṣṭasthitānāṃ vāreṣu śubhaprāptiñca nirdiśet | udayenaiṣyavāreṣu phalamapyevamādiśet

On the weekdays of the planets that are favourably placed one should declare the obtaining of good; and by the rising sign one should likewise declare the result for the weekdays yet to come.

द्यूनस्थेष्वशुभेषु दुष्टशकुनं सौम्येषु तच्छोभनं दूतारूढवशादमुष्य कथयेत् प्रश्नाधिरूढेन वा । कर्मारूढसुखस्थितैर्बलयुतैरप्येवमादिश्यतां यातुर्वा शकुनं शुभाऽशुभमिति प्रस्थानलग्नाद् वदेत्

dyūnastheṣvaśubheṣu duṣṭaśakunaṃ saumyeṣu tacchobhanaṃ dūtārūḍhavaśādamuṣya kathayet praśnādhirūḍhena vā | karmārūḍhasukhasthitairbalayutairapyevamādiśyatāṃ yāturvā śakunaṃ śubhā'śubhamiti prasthānalagnād vadet

When malefics stand in the 7th (dyūna), the omen is bad; when benefics stand there, it is good. One should tell his fortune from the ārūḍha of the messenger, or from the ārūḍha of the question. It should be declared in the same way from strong planets standing in the 10th, in the ārūḍha or in the 4th; or one should declare the omen for the traveller, whether good or bad, from the lagna of his setting out.

तत्रस्थे चतुरंघ्रिसंज्ञविहगे मातङ्गपश्वादयोऽभ्यायाताः पथि पक्षिसंज्ञखचरे दृष्टाश्चकोरादयः। सूर्यारौ तु चतुष्पदौ निगदितौ मन्देन्दुजौ पक्षिणौ शीतांशुस्तु सरीसृपोऽष्टचरणः शास्त्रे प्रदिष्टः फणी

tatrasthe caturaṃghrisaṃjñavihage mātaṅgapaśvādayo'bhyāyātāḥ pathi pakṣisaṃjñakhacare dṛṣṭāścakorādayaḥ| sūryārau tu catuṣpadau nigaditau mandendujau pakṣiṇau śītāṃśustu sarīsṛpo'ṣṭacaraṇaḥ śāstre pradiṣṭaḥ phaṇī

When a planet of the quadruped class stands there, elephants, cattle and the like meet one upon the road; when a planet of the bird class stands there, cakoras and such birds are seen. The Sun and Mars are declared quadrupeds, Saturn and Mercury birds, the Moon a reptile; and the serpent-planet Rāhu is declared in the śāstra to be the eight-footed one.

चण्डालाभ्यागमो यद्यहिशिखिगुलिकब्रध्नजास्तत्र संस्थाः शुक्रेन्दू चेद्वधूनां यदि शशितनयस्तत्र विद्वज्जनानाम् । विप्राणां वाक्पतिश्चेद्यदि धरणिसुतः शस्त्रिणां कीर्तनीयो वर्त्मन्यभ्यागमः प्राग्यदि पुनररुणः श्रैष्ठ्यभाजां जनानाम्

caṇḍālābhyāgamo yadyahiśikhigulikabradhnajāstatra saṃsthāḥ śukrendū cedvadhūnāṃ yadi śaśitanayastatra vidvajjanānām | viprāṇāṃ vākpatiścedyadi dharaṇisutaḥ śastriṇāṃ kīrtanīyo vartmanyabhyāgamaḥ prāgyadi punararuṇaḥ śraiṣṭhyabhājāṃ janānām

If Rāhu, Ketu, Gulika or Saturn stand there, the approach of a caṇḍāla is to be announced; if Venus and the Moon, of women; if Mercury, of learned men; if Jupiter, of brahmins; if Mars, of men bearing weapons; and if the Sun, then an approach ahead upon the road of men of the highest rank.

पृच्छकस्य दिशि स्थानं विशेषाच्छुभदं नृणाम् । पृच्छकस्य स्थितिः कोणे प्रश्ने स्त्रीविषये शुभा

pṛcchakasya diśi sthānaṃ viśeṣācchubhadaṃ nṛṇām | pṛcchakasya sthitiḥ koṇe praśne strīviṣaye śubhā

Taking one's place in the direction the querent faces is especially auspicious for men; and the querent's standing in a corner is auspicious in a question concerning women.

दक्षिणाशाभिमुख्यञ्च प्रष्टुर्यमदिशि स्थितिः। अशुभाय भवेन्नूनमायुः प्रश्ने विशेषतः

dakṣiṇāśābhimukhyañca praṣṭuryamadiśi sthitiḥ| aśubhāya bhavennūnamāyuḥ praśne viśeṣataḥ

The querent's facing towards the south and standing in the quarter of Yama will assuredly turn to ill — especially in a question concerning length of life.

आकाशवायुवह्न्यर्णपूर्वं तद्गणपूर्वकम् । भूतार्थवाचकञ्चापि वचनन्न शुभप्रदम्

ākāśavāyuvahnyarṇapūrvaṃ tadgaṇapūrvakam | bhūtārthavācakañcāpi vacananna śubhapradam

Speech that begins with a word for ether, wind, fire or water, or with a word for the classes of these, and speech that states a matter already past, is not a giver of good.

आद्यैस्स्वरैस्तु काद्यैश्च वर्गैर्भिन्ना लिपिर्द्विधा । स्वरा जीवस्तनुर्वर्गा इति ज्ञेया च मातृका

ādyaissvaraistu kādyaiśca vargairbhinnā lipirdvidhā | svarā jīvastanurvargā iti jñeyā ca mātṛkā

The alphabet is divided in two ways: by the vowels at the beginning, and by the consonant-classes beginning with ka. The vowels are the life, the consonant-classes the body — thus is the mātṛkā to be understood.

प्रश्नवाक्यं स्वराद्यञ्चेज्ज्ञेयं जीवगतं शुभम् । दोषश्च देहविषयो हलाद्यं चेदतोऽन्यथा

praśnavākyaṃ svarādyañcejjñeyaṃ jīvagataṃ śubham | doṣaśca dehaviṣayo halādyaṃ cedato'nyathā

If the sentence of the question begins with a vowel, it is to be known as pertaining to the life, and it is auspicious, the defect touching only the body. If it begins with a consonant, the reverse of this holds.

वर्गेष्वक्षरपञ्चकं पवनवह्नीन्द्राम्बुना पुंसकं वाक्यादौ तु नपुंसकाक्षरमतीवानिष्टदं पृच्छताम् । दुष्टौ मारुतपावकौ बलरिपुर्मध्यः प्रशस्तं जलं दीर्घह्रस्वविभागतः स्वरगणाश्चाम्भोमहेन्द्रात्मकाः

vargeṣvakṣarapañcakaṃ pavanavahnīndrāmbunā puṃsakaṃ vākyādau tu napuṃsakākṣaramatīvāniṣṭadaṃ pṛcchatām | duṣṭau mārutapāvakau balaripurmadhyaḥ praśastaṃ jalaṃ dīrghahrasvavibhāgataḥ svaragaṇāścāmbhomahendrātmakāḥ

Within the consonant-classes the five letters are assigned to wind, fire, Indra, water and the neuter. A neuter letter at the head of the sentence is exceedingly inauspicious for those who ask. Wind and fire are evil, Indra is middling, and water is excellent; and the groups of vowels, according to the division into long and short, are of the nature of water and of Indra.

मध्यान्ताद्यखिलेषु गाजसभमाः सूर्यानिलेन्दुक्षमा, देवा स्फीतरुगन्यदेशगमनप्रख्यातकीर्तिश्रियः । तद्वत्स्युर्लघवो गुणा रतयना वह्न्यम्बराम्भोदिवो मर्त्याः स्युर्मृतिशून्यतोत्तमसमृद्ध्यायूंषि ते तन्वते

madhyāntādyakhileṣu gājasabhamāḥ sūryānilendukṣamā, devā sphītaruganyadeśagamanaprakhyātakīrtiśriyaḥ | tadvatsyurlaghavo guṇā ratayanā vahnyambarāmbhodivo martyāḥ syurmṛtiśūnyatottamasamṛddhyāyūṃṣi te tanvate

The syllable-groups whose heavy syllable stands in the middle, at the end, at the beginning, or in every place — ja, sa, bha and ma — have the Sun, the wind, the Moon and the earth as their deities, and they bring, in that order, increase of disease, travel to another country, wide fame and prosperity; and in the same way the light syllables have their own qualities; and those of fire, ether, water and heaven, and of the human class, extend death, emptiness, excellence, prosperity and length of life.

श्रोत्रप्रियं वदति वा वचनं शुभं वा यद्वार्थपुष्टगिरमस्खलितां तदानीम् । प्रष्टाभियात्यभिमतं त्वितरोऽनभीष्टमन्ते विसर्गसहितं वचनं च वक्ता

śrotrapriyaṃ vadati vā vacanaṃ śubhaṃ vā yadvārthapuṣṭagiramaskhalitāṃ tadānīm | praṣṭābhiyātyabhimataṃ tvitaro'nabhīṣṭamante visargasahitaṃ vacanaṃ ca vaktā

If the querent utters a sentence pleasing to the ear or auspicious, one full of meaning and unfaltering at that moment, he attains what he desires; otherwise he does not. And it is auspicious when the speaker's utterance ends with a visarga.

प्रष्टुर्वाक्यादिवर्णेन लग्नं संगृह्य चामुना । वाच्यं शुभाऽशुभं सर्वं तत्प्रकारोऽथ कथ्यते

praṣṭurvākyādivarṇena lagnaṃ saṃgṛhya cāmunā | vācyaṃ śubhā'śubhaṃ sarvaṃ tatprakāro'tha kathyate

Taking the lagna from the first letter of the querent's sentence, one should by that means declare the whole of the good and the evil; the method of it is now set forth.

अकचटतपया वर्गा रविकुजसितसौम्यजीवसौराणाम्। चन्द्रस्य च निर्दिष्टं प्रश्ने प्रथमोद्भवं वर्णम्

akacaṭatapayā vargā ravikujasitasaumyajīvasaurāṇām| candrasya ca nirdiṣṭaṃ praśne prathamodbhavaṃ varṇam

The classes beginning with a, ka, ca, ṭa, ta, pa and ya belong respectively to the Sun, Mars, Venus, Mercury, Jupiter, Saturn and the Moon; and by these is assigned the letter first uttered in the question.

ज्ञात्वा तस्माल्लग्नं सङ्गृह्य शुभाऽशुभं वदेत्प्रष्टुः । वर्गादिमध्यचरमैर्वर्णैः प्रथमोद्भवैर्विषमम्

jñātvā tasmāllagnaṃ saṅgṛhya śubhā'śubhaṃ vadetpraṣṭuḥ | vargādimadhyacaramairvarṇaiḥ prathamodbhavairviṣamam

Having thus known the planet and taken the lagna from it, one should declare the querent's good and evil. When the letter first uttered is the first, the middle or the last of its class, the sign is an odd one —

राशिं लग्नं प्रवदेच्छिष्टैर्युग्मं कुजज्ञजीवानाम् । सितरविजयोश्च नैवं रविशशिनोरेकराशित्वात्

rāśiṃ lagnaṃ pravadecchiṣṭairyugmaṃ kujajñajīvānām | sitaravijayośca naivaṃ raviśaśinorekarāśitvāt

— and with the remaining letters an even sign, in the case of Mars, Mercury and Jupiter. It is not so for Venus and Saturn, nor for the Sun and the Moon, since these last own but one sign each.

तस्माल्लग्नात्प्रवदेत् पृच्छासमये शुभाऽशुभं सर्वम् । कालस्याविज्ञानादेतच्चिन्त्यं बहु प्रश्ने

tasmāllagnātpravadet pṛcchāsamaye śubhā'śubhaṃ sarvam | kālasyāvijñānādetaccintyaṃ bahu praśne

From that lagna one should declare all the good and the evil obtaining at the time of the question. Because the time itself cannot be known exactly, this deserves much consideration in praśna.

वामाङ्घ्रिरग्रे निहितः शुभः स्याद् दूतस्य दोषाय च दक्षिणाङ्घ्रिः । दोषाय चाङ्घ्रेश्चलनं हि तस्य स्थितिः स्थिरा तस्य शुभप्रदा स्यात्

vāmāṅghriragre nihitaḥ śubhaḥ syād dūtasya doṣāya ca dakṣiṇāṅghriḥ | doṣāya cāṅghreścalanaṃ hi tasya sthitiḥ sthirā tasya śubhapradā syāt

The messenger's left foot set forward is auspicious, and his right foot is a blemish; the moving of the foot is likewise a blemish, while his standing still is a giver of good.

सुखोपविष्ट ऋज्वङ्गस्तुङ्गदेशे शुभासने । दैवज्ञाभिमुखश्चैव शुभं यात्यन्यथाऽशुभम्

sukhopaviṣṭa ṛjvaṅgastuṅgadeśe śubhāsane | daivajñābhimukhaścaiva śubhaṃ yātyanyathā'śubham

Seated at ease, upright of body, upon a raised spot and an auspicious seat, and facing the astrologer — such a one betokens good; otherwise, evil.

उत्तिष्ठति यदि प्रश्नं कुर्वन्नासीत आसनात्। स्थितश्चोपविशेत् कुर्वन् भद्रमेवोभयं मतम्

uttiṣṭhati yadi praśnaṃ kurvannāsīta āsanāt| sthitaścopaviśet kurvan bhadramevobhayaṃ matam

If, while putting his question, he rises from the seat on which he was sitting, or if, standing, he sits down as he asks — both are held to be auspicious.

प्रष्टा दृष्टिपथं प्राप्य स्थित्वा स्थित्वागमद्यदि । अतीत्य स्थितिसंख्याहान्यस्य कार्यस्य साधनम्

praṣṭā dṛṣṭipathaṃ prāpya sthitvā sthitvāgamadyadi | atītya sthitisaṃkhyāhānyasya kāryasya sādhanam

If the querent, having come within sight, approaches halting again and again, then his affair is accomplished only after the passing of as many days as his halts.

अन्तरा दूतमात्मानं यदि कश्चन गच्छति। अनागमं सहायस्य कल्पितस्यास्य निर्दिशेत्

antarā dūtamātmānaṃ yadi kaścana gacchati| anāgamaṃ sahāyasya kalpitasyāsya nirdiśet

If anyone passes between the messenger and oneself, one should declare that the helper counted upon for this business will not come.

हस्तौ धून्वन् विमृदंश्च तिरश्चीनमुखः स्थितः । विस्मृतस्वार्थ इत्येतैर्यत्पृष्टं तद् विनश्यति

hastau dhūnvan vimṛdaṃśca tiraścīnamukhaḥ sthitaḥ | vismṛtasvārtha ityetairyatpṛṣṭaṃ tad vinaśyati

Shaking his hands, rubbing them, standing with his face turned aside, and having forgotten his own errand — by these signs that which is asked about comes to nothing.

स्वाङ्गेष्वन्यत्र वा द्रव्ये गाढसन्ताडनं क्षणात् । मृत्युदं लयलिङ्गानां चिन्तेक्षाश्रवणादिकम्

svāṅgeṣvanyatra vā dravye gāḍhasantāḍanaṃ kṣaṇāt | mṛtyudaṃ layaliṅgānāṃ cintekṣāśravaṇādikam

A sudden violent striking upon his own limbs, or upon some other object, is death-giving; and so too are the pondering upon, the seeing of, and the hearing of the marks of dissolution.

सुप्ते मुक्तकचेऽशुचौ रुदति वा भग्नागमे मुण्डिते; नग्ने छिन्दति निन्दति द्रवति वा वह्नौ हविर्जुह्वति । दूते हस्तपदां च बन्धनपरे दोष्णाक्षिसम्मर्दने; दीने काष्ठतृणादिमर्दनपरे न स्याद्विचारः शुभः

supte muktakace'śucau rudati vā bhagnāgame muṇḍite; nagne chindati nindati dravati vā vahnau havirjuhvati | dūte hastapadāṃ ca bandhanapare doṣṇākṣisammardane; dīne kāṣṭhatṛṇādimardanapare na syādvicāraḥ śubhaḥ

When the messenger is asleep, with loosened hair, unclean, weeping, or come by a broken road; when he is shaven or naked; when he is cutting something, reviling, running, or pouring oblation into fire; when he is busy binding his hands and feet, or rubbing his arms and eyes; when he is wretched, or engaged in crushing sticks and grass and the like — the consideration will not be auspicious.

पाशोद्धर्तनके नखैर्लिखति वाप्युत्सारिते वारिते, साभ्यङ्गे भसितास्थिसीसशकृतां भर्तर्यपि व्याधिते । वस्त्रप्रावृतकन्धरे च मलिने रूक्षाशुभालापिनि प्रश्नो नैव शुभाय निर्वपति वा पिण्डान् परेतान् प्रति

pāśoddhartanake nakhairlikhati vāpyutsārite vārite, sābhyaṅge bhasitāsthisīsaśakṛtāṃ bhartaryapi vyādhite | vastraprāvṛtakandhare ca maline rūkṣāśubhālāpini praśno naiva śubhāya nirvapati vā piṇḍān paretān prati

When he is handling a noose or a hoe, or scratching with his nails, or is being driven off or held back; when he is smeared with oil, or carries ashes, bones, lead or dung; when his master is sick; when his neck is muffled in cloth; when he is dirty, or speaks harshly and inauspiciously; or when he is offering funeral cakes to the departed — the question is by no means for good.

वासीखङ्गपलालजालकतुषापादत्रपिच्छत्वचां शृङ्गस्यापि च वाहके च विकले सम्मार्जनीधारिणी । प्रेतालङ्कृतिशूर्पपाशमुसलान् भर्तर्युपेते क्षुधा, दैवज्ञेऽपि च पृच्छके न च शुभो ज्ञेयो विचारः क्वचित्

vāsīkhaṅgapalālajālakatuṣāpādatrapicchatvacāṃ śṛṅgasyāpi ca vāhake ca vikale sammārjanīdhāriṇī | pretālaṅkṛtiśūrpapāśamusalān bhartaryupete kṣudhā, daivajñe'pi ca pṛcchake na ca śubho jñeyo vicāraḥ kvacit

When the messenger carries an adze, a sword, straw, a net, chaff, footwear, feathers, hides or a horn; when he is maimed; when he holds a broom; when he bears the ornaments of a corpse, a winnowing basket, a noose or a pestle; and when either the astrologer or the querent is afflicted by hunger — in none of these cases is the consideration to be held auspicious.

दौर्मुख्यं वदनारूढशोककोपश्रमादिभिः। वैमनस्यञ्च दूतस्य येन केनापि दोषकृत्

daurmukhyaṃ vadanārūḍhaśokakopaśramādibhiḥ| vaimanasyañca dūtasya yena kenāpi doṣakṛt

A downcast face, showing grief, anger, weariness and the like upon the countenance, and dejection of mind in the messenger, from whatever cause it may have arisen, is a blemish in the omen.

सुन्दरश्च कुलीनश्च विनयी च निरामयः। सुप्रसन्नश्च दूतश्चेत्प्रष्टा सुखमवाप्नुयात्

sundaraśca kulīnaśca vinayī ca nirāmayaḥ| suprasannaśca dūtaścetpraṣṭā sukhamavāpnuyāt

If the messenger is handsome, of good family, well-mannered, free from disease and of a cheerful countenance, the querent will obtain happiness.

उन्मिषदम्बकयुगलो मङ्गलपदार्थदृढतरनिहितेक्षः। अध ऊर्ध्वेक्षणरहितो लभतेऽ भीष्टं प्रतीपदृग्दुः खम्

unmiṣadambakayugalo maṅgalapadārthadṛḍhataranihitekṣaḥ| adha ūrdhvekṣaṇarahito labhate' bhīṣṭaṃ pratīpadṛgduḥ kham

He whose two eyes are open and bright, whose look is fixed steadily upon some auspicious object, and who looks neither downward nor upward, obtains what he wishes; but one whose look is the reverse of this obtains sorrow.

तोयार्द्रभिन्नमलिनारुणनीलवासा रक्तप्रसूनभृदपि व्यसनं प्रयाति । वासः सितं सुरभिगौरशुभानुलेपभूषा दधच्च खलु मङ्गलमेति नूनम्

toyārdrabhinnamalināruṇanīlavāsā raktaprasūnabhṛdapi vyasanaṃ prayāti | vāsaḥ sitaṃ surabhigauraśubhānulepabhūṣā dadhacca khalu maṅgalameti nūnam

One whose garment is soaked with water, torn, soiled, red or dark blue, or who carries red flowers, comes to calamity; but one who wears white cloth and bears fragrant pale unguents and auspicious ornaments assuredly meets with good fortune.

बिभ्राणो मङ्गलद्रव्यं पृच्छको याति मङ्गलम् । रिक्तपाणिरमङ्गल्यद्रव्यभृच्चाशुभं व्रजेत्

bibhrāṇo maṅgaladravyaṃ pṛcchako yāti maṅgalam | riktapāṇiramaṅgalyadravyabhṛccāśubhaṃ vrajet

A querent who comes bearing an auspicious article meets with good fortune; one who comes empty-handed, or bearing an inauspicious article, meets with evil.

प्रश्नकाले शुभे प्रष्टुः स्थितिस्पर्शेक्षणादिके । दैवज्ञचित्ते तुष्टे च स्यादिष्टार्थसमागमः

praśnakāle śubhe praṣṭuḥ sthitisparśekṣaṇādike | daivajñacitte tuṣṭe ca syādiṣṭārthasamāgamaḥ

When at the moment of the query the querent's posture, his touch, his glance and the rest are auspicious, and the astrologer's own mind is well pleased, the desired object is attained.

मनोगतफलप्राप्तिरशुभेष्वेषु नो भवेत्। मिश्रेषु येषामाधिक्यं फलं तेषां विनिर्दिशेत्

manogataphalaprāptiraśubheṣveṣu no bhavet| miśreṣu yeṣāmādhikyaṃ phalaṃ teṣāṃ vinirdiśet

If these are inauspicious, the result the querent has in mind is not obtained. If they are mixed, one should declare the result of whichever sort preponderates.

प्रश्ने यदुच्यते यच्च श्रूयते यच्च दृश्यते। तत्सादृश्येन सकलं प्रष्टुर्वाच्यं शुभाशुभम्

praśne yaducyate yacca śrūyate yacca dṛśyate| tatsādṛśyena sakalaṃ praṣṭurvācyaṃ śubhāśubham

Whatever is spoken, whatever is heard and whatever is seen at the time of the query — by the likeness of these one should declare to the querent the whole of the good and the evil.

यस्य कस्यापि कार्यस्य पृच्छायां प्रस्थितावपि । तत्कार्यसाधनं वस्तु दृष्टं चेत्तत्तु सिध्यति

yasya kasyāpi kāryasya pṛcchāyāṃ prasthitāvapi | tatkāryasādhanaṃ vastu dṛṣṭaṃ cettattu sidhyati

In a query about any undertaking whatever, and equally at the moment of setting out upon it, if an object that serves to accomplish that undertaking is seen, the undertaking will succeed.

नववस्तुद्वयादीनां दर्शनं करसङ्ग्रहे । सिद्धये तदसिद्ध्यै स्याद् वियोगस्तु कयोरपि

navavastudvayādīnāṃ darśanaṃ karasaṅgrahe | siddhaye tadasiddhyai syād viyogastu kayorapi

In a query about marriage, the sight of a pair of new objects and the like conduces to its accomplishment; but the parting of any two things whatever makes for its failure.

रन्ध्रेऽङ्गुलिप्रवेशे तु कन्यया दूषणं वदेत्। यस्या यः कश्चिदागच्छेद् विवाहोस्यां दिशीर्यताम्

randhre'ṅgulipraveśe tu kanyayā dūṣaṇaṃ vadet| yasyā yaḥ kaścidāgacched vivāhosyāṃ diśīryatām

If a finger is thrust into a hole at that moment, one should declare that the girl has been defiled. And from whatever direction someone arrives, let the marriage be declared to lie in that direction.

घुटिकापुस्तिकाद्यं यद्विद्याभ्यासनसाधनम् । किङ्किणीकटकादीनि भूषणानि शिशोरपि

ghuṭikāpustikādyaṃ yadvidyābhyāsanasādhanam | kiṅkiṇīkaṭakādīni bhūṣaṇāni śiśorapi

Whatever serves as an instrument of study — writing-chalk, books and the like — and children's ornaments such as tinkling anklets and bangles,

मेखलाजिनदण्डाश्च गर्भिणी बालकस्तथा। एतेषां दर्शनादीनि भवेयुः पुत्रसिद्धये

mekhalājinadaṇḍāśca garbhiṇī bālakastathā| eteṣāṃ darśanādīni bhaveyuḥ putrasiddhaye

and the girdle, the deerskin and the staff of a student, and a pregnant woman or a child — the seeing of these and the like conduces to the obtaining of a son.

दर्शनं ज्वलितस्याग्नेर्मलादित्यजनं तनोः । यानं कस्यापि तद्देशाद्गर्भच्छिद्रस्य सूचकम्

darśanaṃ jvalitasyāgnermalādityajanaṃ tanoḥ | yānaṃ kasyāpi taddeśādgarbhacchidrasya sūcakam

The sight of a blazing fire, the discharge of waste matter from the body, and anyone's departure from that place, indicate a flaw in the pregnancy.

दक्षिणाङ्घ्रिं स्थिरीकृत्य स्थितिरायुधचालनम्। मर्दनं दक्षहस्तस्य ज्वलिताग्निप्रदर्शनम्

dakṣiṇāṅghriṃ sthirīkṛtya sthitirāyudhacālanam| mardanaṃ dakṣahastasya jvalitāgnipradarśanam

Standing with the right foot planted firm, the brandishing of a weapon, the rubbing of the right hand, the showing of a blazing fire,

पुरुषस्य प्रसिद्धस्य प्रसन्नस्य च दर्शनम् । एतत्षट्कं विशेषेण युद्धप्रश्ने जयावहम्

puruṣasya prasiddhasya prasannasya ca darśanam | etatṣaṭkaṃ viśeṣeṇa yuddhapraśne jayāvaham

and the sight of a man of repute, and of a man of cheerful mood — this set of six is especially bringers of victory in a query about battle.

वामपादं स्थिरीकृत्य स्थितिर्विक्लवता गिरः । साश्रुता मलिनेक्षा च नियम्यायुधधारणम्

vāmapādaṃ sthirīkṛtya sthitirviklavatā giraḥ | sāśrutā malinekṣā ca niyamyāyudhadhāraṇam

Standing with the left foot planted firm, faltering of the voice, a tearful state, a soiled or gloomy glance, and holding a weapon in a checked or restrained way —

पराजयकराः पञ्च युद्धप्रश्ने विशेषतः

parājayakarāḥ pañca yuddhapraśne viśeṣataḥ

these five bring about defeat, especially in a query about battle.

यत्किञ्चित्कार्यमुद्दिश्य प्रस्थाने यदि पश्यति । सुवर्णं वा फलं वा स्याद् द्रव्यलाभो न संशयः

yatkiñcitkāryamuddiśya prasthāne yadi paśyati | suvarṇaṃ vā phalaṃ vā syād dravyalābho na saṃśayaḥ

If, on setting out with some undertaking in view, one sees gold or a fruit, there will beyond doubt be gain of wealth.

आरुह्य वा समाश्रित्य जीववद्वस्तु पृच्छति।। प्रश्ने चागच्छति प्राणी तं देशं प्रति कश्चन

āruhya vā samāśritya jīvavadvastu pṛcchati|| praśne cāgacchati prāṇī taṃ deśaṃ prati kaścana

If the querent puts his question while mounted upon or leaning against some living creature, and if during the query some living being comes toward that place,

जीवत्येव ध्रुवं रोगी म्रियते वैपरीत्यतः

jīvatyeva dhruvaṃ rogī mriyate vaiparītyataḥ

then the sick man will certainly live; if it is the reverse, he dies.

पितृपुष्पं तिलं वह्निर्नूतनं वसनं तथा। दर्भदध्यादिनिखिलं सम्भृतं पितृकर्मणे

pitṛpuṣpaṃ tilaṃ vahnirnūtanaṃ vasanaṃ tathā| darbhadadhyādinikhilaṃ sambhṛtaṃ pitṛkarmaṇe

Flowers used in rites for the ancestors, sesame, fire, new cloth, and everything of the sort — darbha grass, curds and the rest — gathered for the ancestral rite,

मरणानन्तरापेक्षं द्रव्यं यत्सकलन्तु तत् । एतेषां दर्शनं नूनमायुः प्रश्ने मृतिप्रदम्

maraṇānantarāpekṣaṃ dravyaṃ yatsakalantu tat | eteṣāṃ darśanaṃ nūnamāyuḥ praśne mṛtipradam

and whatever articles are required after a death — the sight of these in a query about longevity assuredly portends death.

शयनं चोपवेशश्च पृष्ट्वा यात्रा विघातकृत्। पादव्यत्याससङ्कोचौ विलम्बनकरौ ध्रुवम्

śayanaṃ copaveśaśca pṛṣṭvā yātrā vighātakṛt| pādavyatyāsasaṅkocau vilambanakarau dhruvam

Lying down or sitting down after the question has been put wrecks the journey; the crossing of the feet or the drawing of them in certainly cause delay.

पृष्ट्वोत्थानञ्च यानञ्च यात्रालाभाय सत्वरम्

pṛṣṭvotthānañca yānañca yātrālābhāya satvaram

But rising up and moving off after the question has been put brings the journey swiftly to its fruit.

पाणिग्रहणमन्योऽन्यं द्वयोः कस्यापि चागमः । सन्धये छेदभेदादि सर्वं सन्धिविरोधकृत्

pāṇigrahaṇamanyo'nyaṃ dvayoḥ kasyāpi cāgamaḥ | sandhaye chedabhedādi sarvaṃ sandhivirodhakṛt

The clasping of hands by any two persons with one another, and the arrival of anybody, favour a settlement; while cutting, splitting and all such acts work against the settlement.

हाहाखेदरवं क्षुतं च पतनं चैत्यध्वजादेस्तथा वस्त्रच्छत्रपदत्रविक्षतिमपि ध्वंसार्थनानागिरः । क्रूराणां मृगपक्षिणां प्रतिदिशं वाचश्च दीपक्षयः पातं पूर्णघटादिकस्य च बुधाः कष्टं निमित्तं विदुः

hāhākhedaravaṃ kṣutaṃ ca patanaṃ caityadhvajādestathā vastracchatrapadatravikṣatimapi dhvaṃsārthanānāgiraḥ | krūrāṇāṃ mṛgapakṣiṇāṃ pratidiśaṃ vācaśca dīpakṣayaḥ pātaṃ pūrṇaghaṭādikasya ca budhāḥ kaṣṭaṃ nimittaṃ viduḥ

A cry of "hā hā" or of grief, a sneeze, the falling of a sacred tree or a flagstaff and the like, damage to clothing, umbrella or footwear, various utterances that signify destruction, the cries of savage beasts and birds in any quarter, the going out of a lamp, and the falling of a full water-pot or the like — these the wise know to be omens of distress.

मार्जारडुण्डुभोलूकगोधाद्यशुभदर्शनम् । गौळ्या रुतं च नाशाय वामे दक्षे तथा क्षुतम्

mārjāraḍuṇḍubholūkagodhādyaśubhadarśanam | gauḷyā rutaṃ ca nāśāya vāme dakṣe tathā kṣutam

The sight of a cat, a water-snake, an owl, a monitor lizard and other such inauspicious creatures, and the chirp of the house-lizard, on the left, and likewise a sneeze on the right, make for ruin.

प्रशस्ताः कीर्तने कोलगोधाहिशशजाहकाः। न दर्शने न विरुते वानरक्षवितोऽन्यथा

praśastāḥ kīrtane kolagodhāhiśaśajāhakāḥ| na darśane na virute vānarakṣavito'nyathā

The boar, the monitor lizard, the snake, the hare and the hedgehog (jāhaka) are commendable when merely named, but not when actually seen and not when their cry is heard. With the monkey and with a sneeze it is the other way about.

मातङ्गाश्ववृषादीनां पृच्छाकाले रुतं यदि । तेषां वा दर्शनं तर्हि प्रष्टाभीष्टमवाप्नुयात्

mātaṅgāśvavṛṣādīnāṃ pṛcchākāle rutaṃ yadi | teṣāṃ vā darśanaṃ tarhi praṣṭābhīṣṭamavāpnuyāt

If at the time of the query the cry of elephants, horses, bulls and the like is heard, or if these animals are seen, then the querent obtains what he desires.

वीणावेणुमृदङ्गशङ्खपटहध्वानं च भेरीरवं गीतं मङ्गलमङ्गनां च गणिकां दध्यक्षतेक्ष्वादिकम् । दूर्वाचन्दनपूर्णकुम्भकुसुमं मालां फलं कन्यकां घण्टां दीपसरोरुहे च शुभदं विद्यान्निमित्तं बुधः

vīṇāveṇumṛdaṅgaśaṅkhapaṭahadhvānaṃ ca bherīravaṃ gītaṃ maṅgalamaṅganāṃ ca gaṇikāṃ dadhyakṣatekṣvādikam | dūrvācandanapūrṇakumbhakusumaṃ mālāṃ phalaṃ kanyakāṃ ghaṇṭāṃ dīpasaroruhe ca śubhadaṃ vidyānnimittaṃ budhaḥ

The sound of the vīṇā, the flute, the mṛdaṅga, the conch and the paṭaha drum, the roll of the bherī, singing, an auspicious utterance, a married woman, a courtesan, curds, unbroken rice-grains (akṣata), sugarcane and the like, dūrvā grass, sandal, a full pot (pūrṇa-kumbha), flowers, a garland, fruit, a maiden, a bell, a lamp and a lotus — the wise man should know all of these as auspicious omens (nimitta).

छत्रं तोरणहृद्ययानशकटं स्तोत्रं च वेदध्वनिं बद्धं चैकपशुं वृषञ्च मुकुरं स्वर्णं सवत्साञ्च गाम्। भक्ष्यं चोद्धृतमृत्तिकां बुधवरं यच्चान्यदिष्टं श्रुतं दृष्टं श्रोत्रदृशोश्शुभं तदखिलं प्रश्ने निमित्तं विदुः

chatraṃ toraṇahṛdyayānaśakaṭaṃ stotraṃ ca vedadhvaniṃ baddhaṃ caikapaśuṃ vṛṣañca mukuraṃ svarṇaṃ savatsāñca gām| bhakṣyaṃ coddhṛtamṛttikāṃ budhavaraṃ yaccānyadiṣṭaṃ śrutaṃ dṛṣṭaṃ śrotradṛśośśubhaṃ tadakhilaṃ praśne nimittaṃ viduḥ

An umbrella, a festal arch (toraṇa), a pleasing carriage or cart, hymns of praise and the sound of Vedic recitation, a single tethered animal, a bull, a mirror, gold, a cow with her calf, food, freshly dug earth, an eminent learned man — and whatever else is welcome, heard or seen, that is auspicious to the ear and the eye — all that they know as omens in a praśna.

लोकाच्छास्त्रमुखात्तथा गुरुमुखादन्यन्निमित्तान्तरं विज्ञातव्यमतः शुभाशुभफलं प्राज्ञैः प्रयत्नादिह । यद्यद् पृच्छति पृच्छकोन्तिकगतं तन्नाशचिह्नं भवेत् नाशः स्यादिह तस्य तस्य न चिरात्तद्व्यत्यये व्यत्ययः

lokācchāstramukhāttathā gurumukhādanyannimittāntaraṃ vijñātavyamataḥ śubhāśubhaphalaṃ prājñaiḥ prayatnādiha | yadyad pṛcchati pṛcchakontikagataṃ tannāśacihnaṃ bhavet nāśaḥ syādiha tasya tasya na cirāttadvyatyaye vyatyayaḥ

Omens other than these are to be learnt from common usage, from the śāstra and from the mouth of the teacher; from them the wise should here determine, with effort, the good and the bad result. Whatever object the querent asks about — if a thing of that very kind is present close to the questioner, it becomes a sign of that object's loss, and its loss will follow before long; and when that object is absent, the result is reversed.

ज्ञात्वैतत्सकलं सम्यक् समयादि शुभाऽशुभम् । एतैरेवाखिलं वक्तुं शक्यं प्रष्टुः शुभाऽशुभम्

jñātvaitatsakalaṃ samyak samayādi śubhā'śubham | etairevākhilaṃ vaktuṃ śakyaṃ praṣṭuḥ śubhā'śubham

Having rightly understood all of this — the time and the rest, the auspicious and the inauspicious — by these alone one is able to declare the whole of the querent's good and ill.

प्रश्नकालोद्भवं बुद्ध्वा सदसत्समयादिकम् । निर्गच्छेत्समये जीवकालहोरादिके शुभे

praśnakālodbhavaṃ buddhvā sadasatsamayādikam | nirgacchetsamaye jīvakālahorādike śubhe

Having understood what arises at the moment of the query — the good and evil of that moment and the rest — one should set out at an auspicious time, such as the kāla-horā of Jupiter (jīva).

शुभाशुभनिमित्तं यत्प्रश्नकालसमुद्भवम् । उक्तं निखिलमप्येतच्चिन्तनीयं हि निर्गमे

śubhāśubhanimittaṃ yatpraśnakālasamudbhavam | uktaṃ nikhilamapyetaccintanīyaṃ hi nirgame

Every auspicious or inauspicious omen that arises at the time of the query — all that has been described is to be considered at the time of setting out as well.

निर्गच्छतोऽम्बरं सङ्गमेति भूमौ पतेच्च वा। छत्राद्यं यत्करस्थं वा भवेदेवाशुभाय तत्

nirgacchato'mbaraṃ saṅgameti bhūmau patecca vā| chatrādyaṃ yatkarasthaṃ vā bhavedevāśubhāya tat

If, as a man goes out, his garment catches on something or falls to the ground, or if the umbrella or other article he holds in his hand [falls], that is certainly a sign of ill.

आगच्छ तिष्ठ मा गच्छ प्रविश क्व नु गच्छसि। इत्यादिवाचः प्रस्थाने भवन्त्यशुभदा दृढम्

āgaccha tiṣṭha mā gaccha praviśa kva nu gacchasi| ityādivācaḥ prasthāne bhavantyaśubhadā dṛḍham

'Come here', 'Stop', 'Do not go', 'Come inside', 'Where are you off to?' — words of this kind spoken at the moment of departure are decidedly inauspicious.

पाषाणादिषु पादस्खलनं स्तम्भादिके तथा शिरसः। नेष्टं निर्गमनेऽन्यान्यपि चिन्त्यानि लोकसिद्धानि

pāṣāṇādiṣu pādaskhalanaṃ stambhādike tathā śirasaḥ| neṣṭaṃ nirgamane'nyānyapi cintyāni lokasiddhāni

Stumbling of the foot on stones and the like, and likewise striking the head on a pillar and the like, is not good at the moment of setting out; and other matters too, established by common usage, are to be taken into consideration.

अन्यजन्मान्तरकृतं शुभं वा यदि वाऽशुभम्। यत्तस्य शकुनः पाकं निवेदयति गच्छताम्

anyajanmāntarakṛtaṃ śubhaṃ vā yadi vā'śubham| yattasya śakunaḥ pākaṃ nivedayati gacchatām

Whatever good or evil was done in some other, former birth — the omen announces to those setting out the ripening of precisely that.

सदसच्छकुनोद्भूतौ कर्तृभिदास्त्येव तत्फलानुभवे । मार्गादिभेदवशतस्तदपि च शास्त्रान्तरे कथितम्

sadasacchakunodbhūtau kartṛbhidāstyeva tatphalānubhave | mārgādibhedavaśatastadapi ca śāstrāntare kathitam

When good and bad omens arise, there is indeed a difference as to whose the omen is when its result is experienced, according to differences of road and the like; this too has been stated in another śāstra.

पथ्यात्मानं नृपं सैन्ये पुरे चोद्दिश्य देवताम्। सार्थे प्रधानं साम्ये तु जातिविद्यावयोऽधिकम्

pathyātmānaṃ nṛpaṃ sainye pure coddiśya devatām| sārthe pradhānaṃ sāmye tu jātividyāvayo'dhikam

On a journey the omen refers to the traveller himself; in an army, to the king; in a city, to its presiding deity; in a caravan, to its chief; and where the parties are equal, to the one superior in caste, in learning or in age.

शकुनफलानामपि भूतानागतवर्तमानत्वम् । तत्सम्भवदिग्वशतो ज्ञेयं शास्त्रान्तरोक्तमेतदपि

śakunaphalānāmapi bhūtānāgatavartamānatvam | tatsambhavadigvaśato jñeyaṃ śāstrāntaroktametadapi

The results of omens too are of three kinds — past, future and present; this is to be known from the direction in which the omen occurs. This too is stated in another śāstra.

आरभ्य स्वोदयादर्कः पूर्वाद्यष्टासु दिक्ष्वपि । सञ्चरत्यर्धसंयुक्ताः सप्तनाडीर्दिवानिशम्

ārabhya svodayādarkaḥ pūrvādyaṣṭāsu dikṣvapi | sañcaratyardhasaṃyuktāḥ saptanāḍīrdivāniśam

Beginning from his own rising, the Sun travels through the eight directions beginning with the east, spending seven and a half nāḍīs in each, by day and by night alike.

मुक्तप्राप्तैष्यसूर्यासु फलं दिक्षु तथाविधम् । अङ्गारदीप्तधूमिन्यस्ताश्च शान्तास्ततोऽपराः

muktaprāptaiṣyasūryāsu phalaṃ dikṣu tathāvidham | aṅgāradīptadhūminyastāśca śāntāstato'parāḥ

In the direction the Sun has just left, the one he occupies, and the one he is about to enter, the result is of the corresponding kind — these three are called the ember-like (aṅgāra), the blazing (dīpta) and the smoky (dhūminī); the remaining directions beyond them are quiescent (śānta).

तत्पञ्चमदिशां तुल्यं फलं त्रैकाल्यमादिशेत् । परिशेषदिशोर्वाच्यं यथासन्नं शुभाशुभम्

tatpañcamadiśāṃ tulyaṃ phalaṃ traikālyamādiśet | pariśeṣadiśorvācyaṃ yathāsannaṃ śubhāśubham

For the directions fifth from those, one should declare a like result in respect of all three times; and for the two directions that remain, the good or evil is to be stated according to which they lie nearest.

राजा कुमारो नेता च दूतः श्रेष्ठी चरो द्विजः । गजाध्यक्षश्च पूर्वाद्याः क्षत्रियाद्याश्चतुर्दिशः

rājā kumāro netā ca dūtaḥ śreṣṭhī caro dvijaḥ | gajādhyakṣaśca pūrvādyāḥ kṣatriyādyāścaturdiśaḥ

A king, a prince, a leader, a messenger, a merchant-chief, a spy, a brāhmaṇa and a superintendent of elephants belong to the directions beginning with the east; and the four cardinal directions belong to the kṣatriyas and the other classes in order.

गच्छतस्तिष्ठतो वापि दिशि यस्यां प्रतिष्ठितः । विरौति शकुनो वाच्यस्तद्दिक्स्थेन समागमः

gacchatastiṣṭhato vāpi diśi yasyāṃ pratiṣṭhitaḥ | virauti śakuno vācyastaddiksthena samāgamaḥ

In whichever direction a bird stationed there cries out — whether the man be walking or standing still — a meeting with the person belonging to that direction is to be foretold.

प्राच्यां खलु शकुनरवो यदि खलु भविता समागमो राज्ञा। राजकुमारेणाग्नौ याम्यादिष्वेवमेव नेतृमुखैः

prācyāṃ khalu śakunaravo yadi khalu bhavitā samāgamo rājñā| rājakumāreṇāgnau yāmyādiṣvevameva netṛmukhaiḥ

If the omen-bird calls in the east, there will surely be a meeting with a king; if in the south-east (agni), with a prince; and in the south and the other directions likewise, with the leader and the rest of the persons named.

पाखण्डाश्रमवर्णानां सवर्णाः कार्यसिद्धये । ते एव विपरीताः स्युर्दूताः कार्यविपत्तये

pākhaṇḍāśramavarṇānāṃ savarṇāḥ kāryasiddhaye | te eva viparītāḥ syurdūtāḥ kāryavipattaye

For the heterodox sects, for the āśramas and for the varṇas, messengers of their own class bring the undertaking to success; those same messengers, when of the opposite class, bring the undertaking to ruin.

कार्पासौषधकृष्णधान्यलवणं जालादि हिंसार्थकं भस्माङ्गारमयश्च तक्रमुरगं पूतिञ्च विट्छर्दिते । भ्रान्तापन्नजडान्धमूकबधिरक्लीबांश्च संन्यासिनो; यद्यददूङ्गनसोरनिष्टमखिलं कष्टं निमित्तं विदुः

kārpāsauṣadhakṛṣṇadhānyalavaṇaṃ jālādi hiṃsārthakaṃ bhasmāṅgāramayaśca takramuragaṃ pūtiñca viṭchardite | bhrāntāpannajaḍāndhamūkabadhiraklībāṃśca saṃnyāsino; yadyadadūṅganasoraniṣṭamakhilaṃ kaṣṭaṃ nimittaṃ viduḥ

Cotton, medicinal herbs, black grain, salt, nets and the like, implements meant for killing, ashes, charcoal, iron, buttermilk, a snake, anything putrid, excrement and vomit; the deranged, the afflicted, the dull-witted, the blind, the mute, the deaf, the impotent, and renunciants — whatever is disagreeable to body and to mind, all this the wise know to be a distressing omen.

पथश्छेदोऽ हिमार्जारगोधानकुलवानरैः । सर्षपेन्धनपाषाणतृणानीतिश्च दोषकृत्

pathaśchedo' himārjāragodhānakulavānaraiḥ | sarṣapendhanapāṣāṇatṛṇānītiśca doṣakṛt

The cutting of one's path by a snake, a cat, an iguana, a mongoose or a monkey [is a fault]; and the carrying past of mustard, firewood, stones or grass is likewise a fault.

आमं मांसमथासवं मधुघृते धौतांशुकालेपनं, रत्नेभद्विजवाजिनश्च नृपतिं संवर्धमानं नरम्। देवं पाण्डरचामरं सुमधुरस्निग्धान्नपाने शवं; विप्रौ च ज्वलदग्निमत्र शुभदं विद्यान्निमित्तं बुधः

āmaṃ māṃsamathāsavaṃ madhughṛte dhautāṃśukālepanaṃ, ratnebhadvijavājinaśca nṛpatiṃ saṃvardhamānaṃ naram| devaṃ pāṇḍaracāmaraṃ sumadhurasnigdhānnapāne śavaṃ; viprau ca jvaladagnimatra śubhadaṃ vidyānnimittaṃ budhaḥ

Raw meat, spirituous liquor, honey and ghee, washed cloth and unguent, gems, elephants, brāhmaṇas and horses, a king, a man in flourishing circumstances, an image of a god, a white chowrie, sweet and unctuous food and drink, a corpse, a pair of brāhmaṇas, and a blazing fire — the wise man should know these to be auspicious omens here.

प्रदक्षिणं खगमृगा यान्तो नैवं श्वजम्बुकौ । अयुग्माश्च मृगाश्शस्ताः शस्ता नित्यञ्च दर्शने

pradakṣiṇaṃ khagamṛgā yānto naivaṃ śvajambukau | ayugmāśca mṛgāśśastāḥ śastā nityañca darśane

Birds and beasts passing on the right (pradakṣiṇa) are auspicious, but not so the dog and the jackal. Beasts in odd numbers are commended, and some are commended whenever they are seen at all.

चाषभासभरद्वाजनकुलछागबर्हिणः । मत्स्यौ घटीति पद्योक्तं निमित्तं च शुभप्रदम्।

cāṣabhāsabharadvājanakulachāgabarhiṇaḥ | matsyau ghaṭīti padyoktaṃ nimittaṃ ca śubhapradam|

The blue jay (cāṣa), the bhāsa bird, the bharadvāja bird, the mongoose, the goat and the peacock; and a pair of fish and a water-pot — these, as named in the verse, are omens that give good fortune.

शृगालनकुलव्याघ्रचकोरोरगपोत्रिणः । गच्छन्तो दक्षिणे वामे श्वकाकाजमृगद्विपाः

śṛgālanakulavyāghracakororagapotriṇaḥ | gacchanto dakṣiṇe vāme śvakākājamṛgadvipāḥ

Jackal, mongoose, tiger, cakora, snake and boar passing on the right; and dog, crow, goat, deer and elephant on the left —

दृष्टाः प्रशस्ता एते तु न शुभाः स्युर्विपर्ययात्

dṛṣṭāḥ praśastā ete tu na śubhāḥ syurviparyayāt

— when seen thus, these are commended; but in the reverse arrangement they are not auspicious.

शान्ता दीप्तत्वमाशानां शकुनानाञ्च तद्वशात् । शुभाशुभत्वमस्त्येतदपि शास्त्रान्तरोदितम्

śāntā dīptatvamāśānāṃ śakunānāñca tadvaśāt | śubhāśubhatvamastyetadapi śāstrāntaroditam

The directions are quiescent (śānta) or blazing (dīpta), and the omens heard in them become auspicious or inauspicious accordingly. This too has been stated in another śāstra.

रविमुक्तादयस्तिस्रो दीप्ता नेष्टास्ततोऽपराः। शान्ताः शुभाः स्वदिक्तुल्यफलं हि शकुनं मतम्।। इति

ravimuktādayastisro dīptā neṣṭāstato'parāḥ| śāntāḥ śubhāḥ svadiktulyaphalaṃ hi śakunaṃ matam|| iti

The three directions beginning with the one the Sun has left are 'blazing' and undesirable; the rest beyond them are 'quiescent' and auspicious. An omen is held to yield a result matching the character of its own direction.

यामार्द्धमुदयात्पूर्वमारभ्याष्टासु दिक्ष्वपि । परिभ्रमति तिग्मांशुर्यामेष्वष्टासु सर्वदा

yāmārddhamudayātpūrvamārabhyāṣṭāsu dikṣvapi | paribhramati tigmāṃśuryāmeṣvaṣṭāsu sarvadā

Beginning half a yāma before sunrise, the sharp-rayed Sun always makes his round through the eight directions, in the eight watches (yāma).

रवौ ज्वाला ततो धूमच्छायामृद्वारिभूमयः । भसिताङ्गारकाश्चेति प्रादक्षिण्येन संस्थितम्

ravau jvālā tato dhūmacchāyāmṛdvāribhūmayaḥ | bhasitāṅgārakāśceti prādakṣiṇyena saṃsthitam

Where the Sun stands there is flame (jvālā); then follow smoke, shadow, clay, water, earth, ash and live coal — so they are arranged in clockwise order.

अङ्गारादित्रयं दीप्तं शान्तं मृत्स्नादिकत्रयम् । छाया पूर्वं शुभं भस्म पश्चाच्चैवं शुभं भवेत्

aṅgārāditrayaṃ dīptaṃ śāntaṃ mṛtsnādikatrayam | chāyā pūrvaṃ śubhaṃ bhasma paścāccaivaṃ śubhaṃ bhavet

The three beginning with live coal are 'blazing'; the three beginning with clay are 'quiescent'. Shadow is auspicious when it lies in front, and ash when it lies behind — so it becomes auspicious.

एकादशादिमेऽनिष्टे द्वितीये शकुने पुनः । प्राणायामाः षोडश स्युस्तृतीये तु न च व्रजेत्

ekādaśādime'niṣṭe dvitīye śakune punaḥ | prāṇāyāmāḥ ṣoḍaśa syustṛtīye tu na ca vrajet

If the first omen is inauspicious, eleven prāṇāyāmas [are to be performed]; if the second omen is again inauspicious, sixteen prāṇāyāmas; but at a third, one should not set out at all.

प्रश्ने तत्कालजं यद्यन्निर्गमे यद्यदध्वनि। प्रोक्तं प्रष्टुर्गृहप्राप्तौ तत्तत्प्रायेण चिन्त्यताम्

praśne tatkālajaṃ yadyannirgame yadyadadhvani| proktaṃ praṣṭurgṛhaprāptau tattatprāyeṇa cintyatām

Whatever arises at the moment of the query, or at the setting out, or on the road, and whatever is spoken when the querent reaches the house — all of that should as a rule be taken into account.

आर्तालयं विशति दैवविदीत एतद् द्वारा निरेति यदि कोऽपि सरुङ्म्रियेत । द्वारा तयैव विशतीह यदीतरश्चेत् जीवेत्स नूनमिति मे गुरुणोपदिष्टम्

ārtālayaṃ viśati daivavidīta etad dvārā nireti yadi ko'pi saruṅmriyeta | dvārā tayaiva viśatīha yadītaraścet jīvetsa nūnamiti me guruṇopadiṣṭam

When the astrologer enters the house of a sick man, if anyone goes out by the very door by which he came in, the patient will die; but if, on the contrary, another person comes in by that same door, he will surely live. This was taught to me by my teacher.

गृहान्तिकं प्रष्टुरिहाभियाते ततो वधूः प्रश्नविचारिणीत्थम् । विनिर्गता मूलफलोपपन्ना रजस्वलोन्मूलविनाशिनी स्यात्

gṛhāntikaṃ praṣṭurihābhiyāte tato vadhūḥ praśnavicāriṇīttham | vinirgatā mūlaphalopapannā rajasvalonmūlavināśinī syāt

When the querent has come up close to the house, if thereupon a woman comes out — and in this way she becomes the decider of the question — carrying roots and fruits, (the omen is good); but if she is in her courses (rajasvalā), she is one who destroys the matter root and branch.

वेदाध्ययनघोषश्च तथा पुण्याहनिःस्वनः। गन्धश्च सुरभिर्वायुः सुखस्पर्शः प्रदक्षिणः ।

vedādhyayanaghoṣaśca tathā puṇyāhaniḥsvanaḥ| gandhaśca surabhirvāyuḥ sukhasparśaḥ pradakṣiṇaḥ |

The sound of Vedic recitation, and likewise the cry of 'puṇyāham' (the benediction 'may the day be auspicious'), a fragrant smell, and a wind pleasant to the touch blowing from the right (pradakṣiṇa) —

वृषस्य चानुलौमस्य स्वनस्तद्वद् गवामपि । प्रवेशसमये प्रष्टुरारोग्यादिफलाप्तये

vṛṣasya cānulaumasya svanastadvad gavāmapi | praveśasamaye praṣṭurārogyādiphalāptaye

— and the bellowing of a bull standing in the favourable direction (anuloma), and likewise of cows: (all these) at the time of entering are for the querent's obtaining of health and the like.

शयनासनयानानामुत्तानानां च दर्शनम् । न्युब्जानामितरेषां च पात्रादीनामशोभनम्

śayanāsanayānānāmuttānānāṃ ca darśanam | nyubjānāmitareṣāṃ ca pātrādīnāmaśobhanam

The sight of beds, seats and vehicles lying face-upward (uttāna) is (auspicious); but the sight of vessels and such things lying overturned (nyubja), and of other such objects, is inauspicious.

आतुरस्य गृहे यस्य भिद्यन्ते वा पतन्ति वा । अतिमात्रममत्राणि दुर्लभं तस्य जीवितम्

āturasya gṛhe yasya bhidyante vā patanti vā | atimātramamatrāṇi durlabhaṃ tasya jīvitam

In whose sick-house vessels break or fall in excessive number, that man's life is hard to preserve.

निवाते दीपनाशः स्यान्मन्दिरे यस्य रोगिणः। स न जीवति चुल्यादौ चाग्निनाशः सतीन्धने

nivāte dīpanāśaḥ syānmandire yasya rogiṇaḥ| sa na jīvati culyādau cāgnināśaḥ satīndhane

If in the house of a sick man the lamp goes out although there is no wind, he does not live; and so too if the fire in the hearth and the like dies out although there is fuel in it.

प्रश्नानुष्ठानमेतेन लक्षणान्यपि कानिचित् । शास्त्रान्तरेषु दृष्टानि कथ्यन्ते खल्वनन्तरम्

praśnānuṣṭhānametena lakṣaṇānyapi kānicit | śāstrāntareṣu dṛṣṭāni kathyante khalvanantaram

The performance of the praśna has been set out in this manner. Certain further marks, such as are met with in other treatises, are now to be told next.

स्नात्वा धृतसितवासा भृतभस्मा प्राङ्मुखः सुखासीनः । आलोच्याथ निमित्तं प्रश्नविधिं प्रारभेत् गुरुभक्त्या

snātvā dhṛtasitavāsā bhṛtabhasmā prāṅmukhaḥ sukhāsīnaḥ | ālocyātha nimittaṃ praśnavidhiṃ prārabhet gurubhaktyā

Having bathed, wearing white cloth, smeared with sacred ash, facing east and seated at ease, the astrologer should first observe the omen and then begin the procedure of the praśna with devotion to his teacher.

अनासन्ने तु समये मध्याह्नोदययो रवेः । प्रश्नकर्म हि कर्त्तव्यं सुप्रसन्ने दिवाकरे

anāsanne tu samaye madhyāhnodayayo raveḥ | praśnakarma hi karttavyaṃ suprasanne divākare

The work of the praśna is to be done at a time that is not close upon the sun's rising or upon midday, when the sun stands bright and clear.

प्रश्नानुष्ठानसम्भारसम्भृतौ प्राक्तु भस्मनः। आनीतिर्मृतिदार्तस्य दीपस्य तु शुभप्रदा

praśnānuṣṭhānasambhārasambhṛtau prāktu bhasmanaḥ| ānītirmṛtidārtasya dīpasya tu śubhapradā

While the materials for the praśna rite are being assembled, the bringing of ashes first portends death for the sick man, whereas the bringing of a lamp first is a giver of good.

सर्वप्रश्नेषु सर्वेषु कर्मस्वपि विशेषतः । प्रसादेनेव दीपस्य भविष्यच्छुभमादिशेत्

sarvapraśneṣu sarveṣu karmasvapi viśeṣataḥ | prasādeneva dīpasya bhaviṣyacchubhamādiśet

In every praśna, and in all undertakings besides, one should foretell the good that is to come specially from the clear brightness of the lamp.

वामावर्त्तो मलिनकिरणः संस्फुलिङ्गोऽल्पमूर्तिः, क्षिप्रं नाशं व्रजति विमलस्नेहवर्त्यन्वितोऽपि । दीपः पापं कथयति फलं शब्दवान्वेपथुश्च, व्याकीर्णार्च्चिर्विमलमसकृद्यश्च नाशं प्रयाति

vāmāvartto malinakiraṇaḥ saṃsphuliṅgo'lpamūrtiḥ, kṣipraṃ nāśaṃ vrajati vimalasnehavartyanvito'pi | dīpaḥ pāpaṃ kathayati phalaṃ śabdavānvepathuśca, vyākīrṇārccirvimalamasakṛdyaśca nāśaṃ prayāti

A lamp whose flame turns to the left, whose light is dull, that throws off sparks, whose flame is small in body, that dies out quickly even though it has clean oil and a good wick, that makes a sound, that quivers, whose flame is scattered, or that goes out again and again — such a lamp declares an evil result.

दीपः संहतमूर्तिरायततनुर्निर्वेपथुर्दीप्तिमान् निःशब्दो रुचिरः प्रदक्षिणगतिर्वैडूर्यहेमद्युतिः । लक्ष्मीं क्षिप्रमभिव्यनक्ति रुचिरां यश्चोच्छिखो दृश्यते; शेषं लक्षणमग्निलक्षणसमं योज्यं यथा युक्तितः

dīpaḥ saṃhatamūrtirāyatatanurnirvepathurdīptimān niḥśabdo ruciraḥ pradakṣiṇagatirvaiḍūryahemadyutiḥ | lakṣmīṃ kṣipramabhivyanakti rucirāṃ yaścocchikho dṛśyate; śeṣaṃ lakṣaṇamagnilakṣaṇasamaṃ yojyaṃ yathā yuktitaḥ

A lamp whose body is compact, whose flame is tall, that does not quiver, that is bright, silent and pleasing, that turns to the right, that has the lustre of vaiḍūrya or of gold, and that is seen with its flame pointing upward, quickly makes manifest a splendid prosperity. The remaining marks are to be applied by reasoning, on the analogy of the marks of the sacrificial fire.

स्नेहो यस्येह देहो भवति तदुदरे वर्तिनी वर्तिरात्मा; ज्वाला चायुस्तदीये विमलमलिनते सौख्यदुःखे क्रमेण । पात्रं गेहं समीरो मृदुपरुषगुणो बन्धुशत्रुस्वरूपः प्रष्टुः प्रायेण वृत्तं पिशुनयति महादेवतात्मा स दीपः

sneho yasyeha deho bhavati tadudare vartinī vartirātmā; jvālā cāyustadīye vimalamalinate saukhyaduḥkhe krameṇa | pātraṃ gehaṃ samīro mṛduparuṣaguṇo bandhuśatrusvarūpaḥ praṣṭuḥ prāyeṇa vṛttaṃ piśunayati mahādevatātmā sa dīpaḥ

Here the oil is the body, the wick standing within it is the soul, and the flame is the span of life; clearness and dullness in it are, in that order, happiness and sorrow. The vessel is the house, and the breeze, gentle or rough, takes the form of a friend or an enemy. That lamp, whose very self is the great deity, generally betrays the course of the querent's life.

पूर्वाभिप्रेतदात्री शिखिनि शिखिभयं दक्षिणे प्राणहानिः नैर्ऋत्यां विस्मृतिः स्याद् वरुणदिशि शिखा शान्तिदा वायुकोणे । शून्या मृत्युञ्जयी स्याद् धनददिशि शिखा शं विधत्ते शिवाख्ये वह्नेरूर्ध्वा शिखैषा वितरति वपुषोऽभीष्टवस्तूनि सद्यः

pūrvābhipretadātrī śikhini śikhibhayaṃ dakṣiṇe prāṇahāniḥ nairṛtyāṃ vismṛtiḥ syād varuṇadiśi śikhā śāntidā vāyukoṇe | śūnyā mṛtyuñjayī syād dhanadadiśi śikhā śaṃ vidhatte śivākhye vahnerūrdhvā śikhaiṣā vitarati vapuṣo'bhīṣṭavastūni sadyaḥ

A flame leaning east grants what was desired beforehand; leaning to the fire-corner (south-east) it means danger from fire; to the south, loss of life; to the south-west, loss of memory; to Varuṇa's quarter (west) the flame is a giver of peace; in the wind-corner (north-west) it means emptiness; in the direction of the giver of wealth (north) one becomes a conqueror of death; and in the quarter named after Śiva (north-east) the flame brings welfare. When this flame of the fire stands straight upright, it bestows at once the things the body desires.

प्रश्नार्थमापादितपत्रपूर्वान् छित्वा च भित्वा गुलिकस्थराशौ । प्रष्ट्वष्टमर्क्षे यदि निक्षिपेच्चेत् सद्यो मृतिः स्यान्न तु जीवदृष्टे

praśnārthamāpāditapatrapūrvān chitvā ca bhitvā gulikastharāśau | praṣṭvaṣṭamarkṣe yadi nikṣipeccet sadyo mṛtiḥ syānna tu jīvadṛṣṭe

If, after cutting and splitting the leaves and other things brought for the purpose of the praśna, the querent should let them fall in the sign occupied by Gulika, or in the eighth sign from himself, death follows at once — but not if Jupiter (jīva) aspects that sign.

समे सुमृष्ट संसिक्ते चक्रं लिखतु भूतले

same sumṛṣṭa saṃsikte cakraṃ likhatu bhūtale

Let him draw the diagram on ground that is level, well smoothed and sprinkled with water.

हस्तप्रमाणे चतुरस्रखण्डे षडङ्गुलांशैर्विभजेद्दलानि । चतुर्दलं पद्ममिहास्तु मध्ये चतुर्भिरन्यान्यजपूर्वभानि

hastapramāṇe caturasrakhaṇḍe ṣaḍaṅgulāṃśairvibhajeddalāni | caturdalaṃ padmamihāstu madhye caturbhiranyānyajapūrvabhāni

On a square plot one cubit across, he should divide off the cells by parts of six aṅgulas each. Let the four cells in the middle form a four-petalled lotus here, and let the other cells round about be the signs beginning with Aja (Aries).

केचिन्निन्दन्ति दैवज्ञा भस्मना चक्रलेखनम् । तथापि तत्र भस्मैव गृह्णन्ति बहवोऽधुना

kecinnindanti daivajñā bhasmanā cakralekhanam | tathāpi tatra bhasmaiva gṛhṇanti bahavo'dhunā

Some astrologers censure the drawing of the diagram with ashes; and yet, even so, many nowadays do take ashes for it.

प्रदक्षिणतया कार्यं राशिचक्रविलेखनम् । अनुलोमविलोमेन लेखने विघ्नसम्भवः

pradakṣiṇatayā kāryaṃ rāśicakravilekhanam | anulomavilomena lekhane vighnasambhavaḥ

The drawing of the rāśi-cakra should be done in the clockwise direction (pradakṣiṇa); if it is drawn now one way and now the other, obstacles arise.

स्थूलरेखा सुखकरी सूक्ष्मा दुःखप्रदायिनी। रेखाच्छेदो भवेत्प्रष्टुः सुखकार्यविघातकः

sthūlarekhā sukhakarī sūkṣmā duḥkhapradāyinī| rekhācchedo bhavetpraṣṭuḥ sukhakāryavighātakaḥ

A thick line makes for happiness, a thin one is a giver of sorrow; and a break in a line destroys the querent's happiness and his undertaking.

लिखिता सौम्यरेखा प्राग्यदि नूनं धनागमः। वारुणी यदि रोगाप्तिरैन्द्री चेत्सन्ततिर्भवेत्

likhitā saumyarekhā prāgyadi nūnaṃ dhanāgamaḥ| vāruṇī yadi rogāptiraindrī cetsantatirbhavet

If the northern line is drawn first, gain of wealth is certain; if the western, then illness is got; and if the eastern, there will be progeny.

याम्यरेखा यदि भवेन्मरणायैव पृच्छताम्

yāmyarekhā yadi bhavenmaraṇāyaiva pṛcchatām

If it be the southern line, then it means nothing but death for those who ask.

चक्रस्य यत्र निम्नत्वमौन्नत्यं वापि दृश्यते । प्रष्टुर्निवासभूमिश्च तत्र तत्र नतोन्नता

cakrasya yatra nimnatvamaunnatyaṃ vāpi dṛśyate | praṣṭurnivāsabhūmiśca tatra tatra natonnatā

Wherever a hollow or a rise is seen in the diagram, in just those quarters the ground of the querent's dwelling is low or high.

चक्रे यत्र तृणानि तत्र तरवस्तत्राम्बुसिक्ते जलं ग्रावा यत्र शिलेह यत्र सिकतास्तत्र स्थलं चोन्नतम्। केरा वा खलु नालिकेरसदृशाकाराः परे भूरुहो वल्मीकोऽत्र पिपीलिकाहतमृदो यत्र क्षितौ पृच्छताम्

cakre yatra tṛṇāni tatra taravastatrāmbusikte jalaṃ grāvā yatra śileha yatra sikatāstatra sthalaṃ connatam| kerā vā khalu nālikerasadṛśākārāḥ pare bhūruho valmīko'tra pipīlikāhatamṛdo yatra kṣitau pṛcchatām

Where there is grass on the diagram, there are trees; where it is wet with water, there is water; where there is a pebble, there is rock; where there is sand, there the ground is raised. Shapes like coconuts mean coconut palms, or else other tall trees; and where the earth is turned up by ants, there is an ant-hill on the querent's land.

संस्पर्शनाद्यैर्यदि चक्रकर्तुः प्रष्टुः क्षितेर्लक्ष्म विचारणीयम् । विलिख्य चक्रं प्रददाति किञ्चिद् द्रव्यं परस्मै यदि भूमिरेषा

saṃsparśanādyairyadi cakrakartuḥ praṣṭuḥ kṣiterlakṣma vicāraṇīyam | vilikhya cakraṃ pradadāti kiñcid dravyaṃ parasmai yadi bhūmireṣā

From his touching the diagram and the like, the marks of the land of the querent for whom the diagram is drawn are to be considered. If, after the diagram has been drawn, he gives some object to another, then this land of his

परस्वतामेष्यति यत्परस्मादादानमन्यक्षितिला भशंसि । यद्युद्धरेत्स्वाभिमुखं प्रसार्य हस्तं नगाः स्युर्यदि साङ्गुलीयः

parasvatāmeṣyati yatparasmādādānamanyakṣitilā bhaśaṃsi | yadyuddharetsvābhimukhaṃ prasārya hastaṃ nagāḥ syuryadi sāṅgulīyaḥ

will pass into another's ownership; and his taking something from another foretells the gain of land belonging to someone else. If he stretches out his hand towards himself and lifts something, there will be trees on the land; and if that hand wears a ring,

करः सवल्लीपरिवेष्टिताङ्गा ग्रीवाविभूषालभनेऽपि तद्वत् । शाखाविहीनास्तरवोऽङ्गुलीनामाकुञ्चने स्थाणव एव मुष्टौ

karaḥ savallīpariveṣṭitāṅgā grīvāvibhūṣālabhane'pi tadvat | śākhāvihīnāstaravo'ṅgulīnāmākuñcane sthāṇava eva muṣṭau

then the trees have their trunks wound about with creepers; and it is the same when he touches an ornament on his neck. If he bends his fingers, the trees are without branches; and if he closes them into a fist, they are mere stumps.

मुखरोमार्धच्छिन्नं स्पृशेद्यदि वदेत्सकण्टकान् वृक्षान् । नासाश्रवसो रन्ध्रस्पर्शे तु विलं भुजङ्गमाखूनाम्

mukharomārdhacchinnaṃ spṛśedyadi vadetsakaṇṭakān vṛkṣān | nāsāśravaso randhrasparśe tu vilaṃ bhujaṅgamākhūnām

If he touches the hair of his face, half-trimmed, one should declare thorny trees; and on his touching the opening of the nose or of the ear, holes of snakes and of rats.

केशान् विश्लथितांश्च रोम मुखजं यद्वा स्पृशेन्निर्दिशेन् मुञ्जोशीरकुशादिकानपि नसो वल्मीकमामर्शने । मेढ्रक्रोडदृशाङ्कुचास्यविलयोश्चामर्शनेन्तर्जलं प्रष्टुर्वास्त्वनिशोद्यदम्बु कथयेत् स्विन्नाङ्गसंस्पर्शने

keśān viślathitāṃśca roma mukhajaṃ yadvā spṛśennirdiśen muñjośīrakuśādikānapi naso valmīkamāmarśane | meḍhrakroḍadṛśāṅkucāsyavilayoścāmarśanentarjalaṃ praṣṭurvāstvaniśodyadambu kathayet svinnāṅgasaṃsparśane

If he touches his loosened hair, or the hair that grows on his face, one should point to muñja, uśīra, kuśa and such grasses; on his touching the nose, an ant-hill. By his touching the generative organ, the lap, the eye, the breast, or the cavity of the mouth, there is water under the ground; and if he touches a part that is moist, one should declare water ever welling up on the querent's land.

दुष्ट बाहून्नत्या भूरुहोतीव दीर्घाः । वर्वो लोहानि स्युः स्पर्शनेदन्नखानाम्

duṣṭa bāhūnnatyā bhūruhotīva dīrghāḥ | varvo lohāni syuḥ sparśanedannakhānām

By the raising of his arm, exceedingly tall trees are indicated; and on his touching the teeth or the nails there will be rock and metals.

स्पृशेच्चेत् पाषाणजालैर्निचितास्थिभिश्च। र्शे श्वभ्रान्विता पृच्छकभूतकुल्या

spṛśeccet pāṣāṇajālairnicitāsthibhiśca| rśe śvabhrānvitā pṛcchakabhūtakulyā

If he touches [such parts], the querent's ground is choked with masses of stone and with bones, it is full of pits, and a watercourse runs through it.

स्वपृष्ठ भागस्थनतप्रदेशस्पर्शेन कुल्यां प्रवदेन्नदीं वा। रहस्यलक्ष्मेत्यथ तत्रसङ्गाद् दूताश्रयं किञ्चन लक्ष्म वक्ष्ये

svapṛṣṭha bhāgasthanatapradeśasparśena kulyāṃ pravadennadīṃ vā| rahasyalakṣmetyatha tatrasaṅgād dūtāśrayaṃ kiñcana lakṣma vakṣye

By his touching a sunken place on his own back, one should declare a watercourse or a river. So much for the secret marks. Now, in that same connection, I shall tell certain marks that depend upon the messenger.

दृश्यन्ते दिशि यत्र यत्र मनुजा दूतस्य विष्वक्स्थिता, दिक्ष्वास्वासु गृहाणि सन्ति सदृशां जात्या च तैः संख्यया । आयानेन धनुष्मतोऽत्र हरति स्थानं च शास्तुर्वदेद् देवास्तद्दिशि योषितः कुपृथुकायाने पिशाचस्थितिः

dṛśyante diśi yatra yatra manujā dūtasya viṣvaksthitā, dikṣvāsvāsu gṛhāṇi santi sadṛśāṃ jātyā ca taiḥ saṃkhyayā | āyānena dhanuṣmato'tra harati sthānaṃ ca śāsturvaded devāstaddiśi yoṣitaḥ kupṛthukāyāne piśācasthitiḥ

In whatever directions men are seen standing round about the messenger, in those very directions there are houses, matching those men in caste and equal to them in number. The approach of a man carrying a bow shows a seat of Śāstā there; if women come, there are deities in that direction; and at the coming of a wretched child, a piśāca has its station there.

विप्रायाने ब्रह्मरक्षो निवासश्चौरोत्थापद्दुर्मतेरागमेन । दूतस्यैतत्सम्भवेद्यद्दिशायां प्रष्टुर्धाम्नस्तत्फलं तद्दिशि स्यात्

viprāyāne brahmarakṣo nivāsaścaurotthāpaddurmaterāgamena | dūtasyaitatsambhavedyaddiśāyāṃ praṣṭurdhāmnastatphalaṃ taddiśi syāt

On the coming of a brāhmaṇa there is the dwelling of a Brahmarākṣasa; by the arrival of an ill-natured man, danger arising from thieves. In whichever direction from the messenger any of this occurs, that same result is to be assigned to that direction from the querent's house.

चक्रं विलिख्य चरणौ प्रक्षाल्य तनुशोधनम् । आत्मपूजां गणेशार्चामपि कृत्वा महेश्वरम्

cakraṃ vilikhya caraṇau prakṣālya tanuśodhanam | ātmapūjāṃ gaṇeśārcāmapi kṛtvā maheśvaram

Having drawn the diagram, having washed his feet and purified his body, and having performed the worship of his own self and the worship of Gaṇeśa, and then of Maheśvara —

चक्रमध्यस्थिते पद्मे पीठपूजापुरस्सरम्। परिवारनिवेद्याढ्यं पञ्चाक्षर्या समर्च्चयेत्

cakramadhyasthite padme pīṭhapūjāpurassaram| parivāranivedyāḍhyaṃ pañcākṣaryā samarccayet

On the lotus placed in the centre of the cakra, first performing the worship of the pīṭha (the deity's seat), one should worship [Śiva] with the five-syllabled mantra (pañcākṣarī, namaḥ śivāya), richly supplied with the offerings due to the attendant deities (parivāra).

कैलाशाद्रीशकोणे सुरविटपितटे स्फाटिके मण्डपे सन् मातङ्गारातिपीठोपरि परिलसितं सेव्यमानं सुरौघैः । जानुस्थं वामबाहुं मृगमपि परशुं ज्ञानमुद्रां वहन्तं नागोद्यद्योगवेष्टं ददतमृषिगणे ज्ञानमीशानमीडे

kailāśādrīśakoṇe suraviṭapitaṭe sphāṭike maṇḍape san mātaṅgārātipīṭhopari parilasitaṃ sevyamānaṃ suraughaiḥ | jānusthaṃ vāmabāhuṃ mṛgamapi paraśuṃ jñānamudrāṃ vahantaṃ nāgodyadyogaveṣṭaṃ dadatamṛṣigaṇe jñānamīśānamīḍe

On the north-eastern flank of Mount Kailāsa, beside the celestial wish-tree, in a pavilion of crystal, shining upon a lion-throne (the seat of the elephant's foe) and attended by throngs of gods; his left arm resting upon his knee, bearing the deer, the axe and the jñāna-mudrā, girt with the yoga-band from which serpents rise, bestowing knowledge upon the company of ṛṣis — that Īśāna, who is knowledge itself, I praise.

मेषाद्या राशयः स्वस्वस्थाने स्वाश्रितभेग्रहाः । परिवारतया पूज्या गुलिकश्च स्वनामभिः

meṣādyā rāśayaḥ svasvasthāne svāśritabhegrahāḥ | parivāratayā pūjyā gulikaśca svanāmabhiḥ

The signs beginning with Meṣa (Aries), each in its own place, together with the planets lodged in the sign each occupies, and Gulika as well, are to be worshipped as the attendant retinue (parivāra), each by its own name.

ब्रह्मार्पणान्ते वाग्देवीं गुरूंश्चाप्यष्टमङ्गले । पुष्पैराराध्य वन्देत् प्रदीपे च तथा श्रियम्

brahmārpaṇānte vāgdevīṃ gurūṃścāpyaṣṭamaṅgale | puṣpairārādhya vandet pradīpe ca tathā śriyam

At the close of the brahmārpaṇa, one should worship with flowers upon the aṣṭamaṅgala the goddess of speech (Vāgdevī, Sarasvatī) and the gurus, and salute them; and in the lamp one should likewise worship Śrī (Lakṣmī).

अथ प्रक्षाल्य तोयेन स्वर्णं चन्दनभूषितम् । पत्रे विन्यस्य कुसुमैरक्षतैरपि योजयेत्

atha prakṣālya toyena svarṇaṃ candanabhūṣitam | patre vinyasya kusumairakṣatairapi yojayet

Then, having washed with water a piece of gold adorned with sandal-paste, he should set it on a leaf-plate and add to it flowers and unbroken rice-grains (akṣata).

वामहस्ते निधायाथ पिधायान्येन पाणिना । पञ्चाक्षरीं साष्टशतं मनूनन्यांश्च भक्तितः

vāmahaste nidhāyātha pidhāyānyena pāṇinā | pañcākṣarīṃ sāṣṭaśataṃ manūnanyāṃśca bhaktitaḥ

Then, placing it in the left hand and covering it with the other hand, he should recite with devotion the five-syllabled mantra one hundred and eight times, and the other mantras as well —

जप्त्वाथैकत्र विन्यस्य प्रारभेताष्टमङ्गलम् । संक्षेपेणाथ तत्कर्म कथ्यते गुरुणोदितम्

japtvāthaikatra vinyasya prārabhetāṣṭamaṅgalam | saṃkṣepeṇātha tatkarma kathyate guruṇoditam

— and having so recited, and having set [the gold] down in one place, he should begin the aṣṭamaṅgala. Now that rite, as it was declared by the teacher, is stated in brief.

कृत्वा दक्षिणतो राशिचक्रं प्राङ्मुख आसने । आसीनः फलके भिन्ने वराटीस्साष्टकं शतम्

kṛtvā dakṣiṇato rāśicakraṃ prāṅmukha āsane | āsīnaḥ phalake bhinne varāṭīssāṣṭakaṃ śatam

Having drawn the rāśi-cakra to his south, and seated facing east upon his seat, he should place on a separate board one hundred and eight cowries (varāṭī) —

निधाय मन्त्रवत्प्रोक्ष्य गन्धपुष्पाक्षतैश्च ताः । अलङ्कृत्यार्चयेत्तासु शिवमावाह्य चक्रवत्

nidhāya mantravatprokṣya gandhapuṣpākṣataiśca tāḥ | alaṅkṛtyārcayettāsu śivamāvāhya cakravat

— and having placed them and consecrated them with the mantra, and adorned them with sandal, flowers and akṣata, he should worship them, invoking Śiva into them as he did into the cakra.

प्रागाद्याशासु सूर्यारार्यज्ञाच्छार्किविधूरगान् । अपि सम्पूज्य ताः स्पृष्ट्वा स्पृष्ट्वा साष्टशतं जपेत्

prāgādyāśāsu sūryārāryajñācchārkividhūragān | api sampūjya tāḥ spṛṣṭvā spṛṣṭvā sāṣṭaśataṃ japet

In the quarters beginning with the east he should worship the Sun, Mars, Jupiter, Mercury, Saturn, the Moon and Rāhu (uraga); and then, touching the cowries again and again, he should recite one hundred and eight times

पञ्चाक्षरीं मनूनन्यानपि गुर्वाननाच्छ्रुतान् । ततः सम्प्रार्थयेद् देवं गुरूनपि निजान् ग्रहान्

pañcākṣarīṃ manūnanyānapi gurvānanācchrutān | tataḥ samprārthayed devaṃ gurūnapi nijān grahān

— the five-syllabled mantra and the other mantras heard from the teacher's mouth. Then let him make his prayer to the deity, and to his own gurus and the planets as well.

एतन्नक्षत्रसञ्जातस्यैतन्नाम्नोऽ स्य पृच्छतः । भूते च वर्तमाने च समये च भविष्यति

etannakṣatrasañjātasyaitannāmno' sya pṛcchataḥ | bhūte ca vartamāne ca samaye ca bhaviṣyati

[Saying:] 'Of this questioner, born under such-and-such a nakṣatra and bearing such-and-such a name — in the time that is past, in the present, and in the time to come,

शुभाशुभानि चेदानीं चिन्तितस्य विशेषतः। सम्भवाऽ सम्भवाद्यन्यान्यर्थपुत्रगृहादिषु

śubhāśubhāni cedānīṃ cintitasya viśeṣataḥ| sambhavā' sambhavādyanyānyarthaputragṛhādiṣu

and now in particular concerning the matter he holds in mind — whether it will come to pass or not, and other matters such as wealth, sons, house and the rest —

शुभाशुभानि यान्येतान्यखिलान्यपि तत्त्वतः । युष्मत्प्रसादतः स्पष्टं मम चित्ते स्फुरन्त्विति

śubhāśubhāni yānyetānyakhilānyapi tattvataḥ | yuṣmatprasādataḥ spaṣṭaṃ mama citte sphurantviti

may all these good and evil things, exactly as they truly are, shine forth clearly in my mind by your grace.' Thus [he prays].

ततः कन्या कुमारो वा स्नात्वा वस्त्राद्यलङ्कृतः । राशिग्रहस्थितिज्ञानशून्यो वा कश्चनापरः

tataḥ kanyā kumāro vā snātvā vastrādyalaṅkṛtaḥ | rāśigrahasthitijñānaśūnyo vā kaścanāparaḥ

Then a girl or a boy, bathed and adorned with fresh garments and the rest — or else some other person who knows nothing of the placement of signs and planets —

उपेत्याराधयेत्पुष्पैर्दीपविघ्नखगेश्वरान् । ततोऽस्य दक्षिणे हस्ते स्वर्णं साक्षतपुष्पकम्

upetyārādhayetpuṣpairdīpavighnakhageśvarān | tato'sya dakṣiṇe haste svarṇaṃ sākṣatapuṣpakam

— should come up and worship with flowers the lamp, Vighneśa (Gaṇeśa) and the lords of the planets. Then [the astrologer] should place in that person's right hand the gold together with akṣata and flowers.

दद्यादेतद् वहन् सोऽपि कृत्वा चक्रप्रदक्षिणम्। पश्चात्समीपतस्तिष्ठेच्चक्रस्य प्राङ्मुखः सुधीः

dadyādetad vahan so'pi kṛtvā cakrapradakṣiṇam| paścātsamīpatastiṣṭheccakrasya prāṅmukhaḥ sudhīḥ

He should hand it over; and that person too, carrying it, should circumambulate the cakra, and afterwards — being of composed mind — stand close by the cakra facing east.

ततः प्रष्टा निजाभीष्टं ध्यायंस्तिष्ठतु साञ्जलिः। दैवज्ञोऽथ स्मरन्प्रष्टुरभीष्टं ता वराटिकाः

tataḥ praṣṭā nijābhīṣṭaṃ dhyāyaṃstiṣṭhatu sāñjaliḥ| daivajño'tha smaranpraṣṭurabhīṣṭaṃ tā varāṭikāḥ

Then let the questioner stand with palms joined, meditating upon the object of his own desire; and the astrologer (daivajña), calling to mind the questioner's desire, [should take] those cowries,

संस्पृशन् संस्पृशन् मन्त्रं मूर्तित्वे पूर्वकं जपेत्। त्रिवारं तज्जपस्यान्ते दूतं ब्रूयान्न्यसेदिति

saṃspṛśan saṃspṛśan mantraṃ mūrtitve pūrvakaṃ japet| trivāraṃ tajjapasyānte dūtaṃ brūyānnyasediti

touching them again and again, and recite the mantra three times, the deity having first been established as present in them. At the end of that recitation he should tell the messenger (dūta), 'Set it down.'

तदैव विन्यसेद्दूतः स्वर्णं निजकरस्थितम्। । चक्रस्थभेषु चैकत्र दैवज्ञस्ताः वराटिकाः

tadaiva vinyaseddūtaḥ svarṇaṃ nijakarasthitam| | cakrasthabheṣu caikatra daivajñastāḥ varāṭikāḥ

At that very moment the messenger should set down the gold held in his hand upon one of the signs standing in the cakra; and the astrologer should take those cowries

विभजेत्तिरुदक्पूर्वं निमित्तानि च चिन्तयेत्। प्राक् पृच्छासमये यद्यच्छुभाशुभमुदीरितम्

vibhajettirudakpūrvaṃ nimittāni ca cintayet| prāk pṛcchāsamaye yadyacchubhāśubhamudīritam

and divide them out, moving crosswise and beginning from the north; and he should also weigh the omens. Whatever good or evil sign was reported earlier, at the time the question was put,

तत्तत्सकलमत्रापि चिन्त्यं स्पर्शशरादिकम् । अथ दूतः पदच्छायामानं कुर्यात् समक्षितौ

tattatsakalamatrāpi cintyaṃ sparśaśarādikam | atha dūtaḥ padacchāyāmānaṃ kuryāt samakṣitau

all of that is to be considered here too — the limb touched by the questioner (sparśa), the śara-count and the rest. Then the messenger should measure the shadow of his own foot upon level ground.

यस्मिन् राशौ स्थितं स्वर्णं स स्यादारूढसंज्ञकः। ज्ञात्वा दैवविदारूढं स्वर्णस्योत्तानतादि च

yasmin rāśau sthitaṃ svarṇaṃ sa syādārūḍhasaṃjñakaḥ| jñātvā daivavidārūḍhaṃ svarṇasyottānatādi ca

The sign in which the gold comes to rest is called the ārūḍha. The astrologer, having determined the ārūḍha and also whether the gold lies face-up (uttāna) or otherwise,

पृच्छकाय फलं किञ्चित्प्रोच्य पूजां समाप्य च । वराटीरष्टशस्त्यक्त्वा स्थानत्रितयतः पृथक्

pṛcchakāya phalaṃ kiñcitprocya pūjāṃ samāpya ca | varāṭīraṣṭaśastyaktvā sthānatritayataḥ pṛthak

should declare some part of the result to the questioner and complete the worship. Then, casting out the cowries eight at a time from each of the three places separately,

शिष्टसंख्यामपि ज्ञात्वा रक्षणीया वराटिकाः

śiṣṭasaṃkhyāmapi jñātvā rakṣaṇīyā varāṭikāḥ

he should also note the remainder that is left; and the cowries are to be kept safe.

आरूढं स्वर्णसंस्थानं छायामप्यष्टमङ्गलम् । विलिखेन्मासयाताहः प्रष्टृतारापुरस्सरम्

ārūḍhaṃ svarṇasaṃsthānaṃ chāyāmapyaṣṭamaṅgalam | vilikhenmāsayātāhaḥ praṣṭṛtārāpurassaram

He should write down the ārūḍha, the manner in which the gold lies, the shadow-measure and the aṣṭamaṅgala figures, together with the month, the days elapsed, and the questioner's birth star.

यदत्र कथितं कर्म चक्रलेखनपूर्वकम् । संक्षेपेण तदेवाथ पुनरप्युच्यते क्रमात्

yadatra kathitaṃ karma cakralekhanapūrvakam | saṃkṣepeṇa tadevātha punarapyucyate kramāt

The rite that has been described here, beginning with the drawing of the cakra — that same rite is now stated once more, in brief and in order.

विलिख्य चक्रं प्रविकीर्य चाक्षतं सम्पूज्य भक्त्याथ कृतेष्टमङ्गले । आराध्य राशिं कनकेन संस्पृशेत् प्रष्टा वराटीर्विभजेच्च दैववित्

vilikhya cakraṃ pravikīrya cākṣataṃ sampūjya bhaktyātha kṛteṣṭamaṅgale | ārādhya rāśiṃ kanakena saṃspṛśet praṣṭā varāṭīrvibhajecca daivavit

Having drawn the cakra, strewn akṣata upon it, and worshipped with devotion, when the aṣṭamaṅgala has been performed and the sign has been propitiated, the questioner should touch [a sign] with the gold, and the astrologer should divide the cowries.

रक्तानि कुसुमान्यत्र गृह्यन्ते कैश्चनापरैः । शुक्लानि दृश्यते प्रायेणाद्य तुम्बाभिधार्तवम्

raktāni kusumānyatra gṛhyante kaiścanāparaiḥ | śuklāni dṛśyate prāyeṇādya tumbābhidhārtavam

Red flowers are taken in this rite; some others use white ones. In present practice what is generally seen is the seasonal flower called tumbā.

प्रश्नकालविलग्नस्य स्फुटावगमने सति। फलादेशस्य साफल्यं तथा शास्त्रान्तरोदितम्

praśnakālavilagnasya sphuṭāvagamane sati| phalādeśasya sāphalyaṃ tathā śāstrāntaroditam

When the ascendant of the moment of the query has been exactly ascertained, the declaration of results bears fruit; so it is laid down in other śāstras as well.

तन्त्रे सुपरिज्ञाते लग्ने छायाम्बुयन्त्रसंविदिते। होरार्थे च सुरूढे नादेष्टुर्भारती वन्ध्या।। इति

tantre suparijñāte lagne chāyāmbuyantrasaṃvidite| horārthe ca surūḍhe nādeṣṭurbhāratī vandhyā|| iti

"When the astronomical canon (tantra) is thoroughly mastered, when the lagna has been settled by the gnomon-shadow and the water-clock, and when the sense of the horā-śāstra is firmly grasped, the speech of the one who predicts is never barren." — thus (the authorities say).

छायां तत्कालजां न्यस्य त्यक्त्वा वाक्यं तदूर्ध्वगम् । तच्छेषमङ्गुलीकृत्य षष्ट्या हत्वा विभाजयेत्

chāyāṃ tatkālajāṃ nyasya tyaktvā vākyaṃ tadūrdhvagam | taccheṣamaṅgulīkṛtya ṣaṣṭyā hatvā vibhājayet

Set down the gnomon-shadow measured at that moment, subtract from it the tabular vākya that stands next above it, reduce the remainder to aṅgulas, multiply it by sixty, and divide —

तत्कालांघ्रिप्रभापार्श्ववाक्ययुग्मान्तराङ्गुलैः । लब्धा विनाडिकास्त्यक्तवाक्यनाड्याः परित्यजेत्

tatkālāṃghriprabhāpārśvavākyayugmāntarāṅgulaiḥ | labdhā vināḍikāstyaktavākyanāḍyāḥ parityajet

— by the aṅgulas of the interval between the pair of vākyas that flank the foot-gnomon's shadow at that moment. The quotient is in vināḍikās, and these are to be taken away from the nāḍīs of the vākya that was subtracted.

ततस्तत्कालसूर्यस्य गम्यलिप्तांशकान् हरेत्

tatastatkālasūryasya gamyaliptāṃśakān haret

... Then one should take away the degrees and minutes still to be traversed (gamya) by the Sun at that moment.

लग्नानयनम् अर्कयुक्तर्क्षहारेण लभ्यतेऽर्कोदयात् परम् नाड्यादिकं हि तद्राशेरेतद्दिनगतास्त्यजेत्

lagnānayanam arkayuktarkṣahāreṇa labhyate'rkodayāt param nāḍyādikaṃ hi tadrāśeretaddinagatāstyajet

(The computation of the lagna.) By the ṛkṣa (sign) divisor combined with the Sun, what is obtained is the nāḍīs and the rest counted from sunrise; from that sign one should then cast out the amount already elapsed on this day.

ऊर्ध्वराशिप्रमाणानि त्याज्यान्यपि ततस्त्यजेत् । शेषं तद्राशिहारघ्नं लग्नं स्याद् गतराशियुक्

ūrdhvarāśipramāṇāni tyājyānyapi tatastyajet | śeṣaṃ tadrāśihāraghnaṃ lagnaṃ syād gatarāśiyuk

Then subtract further the rising-measures (pramāṇa) of the signs standing above, which are also to be cast out. The remainder, multiplied by the divisor belonging to that sign, gives the lagna, taken together with the signs already elapsed.

कुन्दनिघ्ने पृथग्लग्ने प्रष्टृतारा न चेद्भवेत् । क्षिप्त्वा काश्चित् कलास्त्यक्त्वा वानेयं पृष्टजन्मभम्

kundanighne pṛthaglagne praṣṭṛtārā na cedbhavet | kṣiptvā kāścit kalāstyaktvā vāneyaṃ pṛṣṭajanmabham

If, in the lagna computed separately and multiplied by kunda (81 in kaṭapayādi), the querent's own birth-star does not fall, then by adding or dropping a few minutes one should derive the birth-nakṣatra of the querent.

ऊर्ध्वासन्ने क्षिपेत्त्याज्या अधश्चेत् पृच्छकोडुनि । स्वर्णं दशदशैकैकनक्षत्रस्येह लिप्तिकाः

ūrdhvāsanne kṣipettyājyā adhaścet pṛcchakoḍuni | svarṇaṃ daśadaśaikaikanakṣatrasyeha liptikāḥ

If (the required star) lies near above, one should add; if it lies below, the amount is to be subtracted, in respect of the querent's star. Here the additive or subtractive quantity (svarṇa) is ten minutes for each single nakṣatra.

चन्द्रे परहितानीते वीरलिप्तासमन्विते । 'कालभीमतिशोभाङ्गाये''ति कन्याझषाऽर्कतः

candre parahitānīte vīraliptāsamanvite | 'kālabhīmatiśobhāṅgāye''ti kanyājhaṣā'rkataḥ

When the Moon computed by the Parahita system is combined with vīra (24) minutes, then, by the rule encoded in the phrase 'kālabhīmatiśobhāṅgāya', reckoned from the Sun in Virgo and Pisces —

प्रारभ्यर्णं धनं वीणाचापार्काद्दृग्विधुरभवेत् । कोलम्बे मुरहासंख्ये चन्द्रे वीरयुतिर्मता

prārabhyarṇaṃ dhanaṃ vīṇācāpārkāddṛgvidhurabhavet | kolambe murahāsaṃkhye candre vīrayutirmatā

... In the Kollam era, in the year whose number is 'murahā' (825, = 1649 CE), the addition of vīra (24) is held (to apply) to the Moon.

सुम्भाब्देष्वथ यातेषु संयोज्यैकैकलिप्तिका

sumbhābdeṣvatha yāteṣu saṃyojyaikaikaliptikā

Then, for the years elapsed (beyond that epoch), one minute is to be added for each.

कोलम्बोसुकलान्तरैरयनयुक्तत्कालसूर्योद्भवैः सौम्यघ्नप्रियभाजितैरहितयुग्भास्वद्भुजाकोटितः । संयुक्तः शिवकेन वाक्यभिदया निघ्नो धनेशैर्हृतो लिप्तायां खलु योजितः परहितग्लावः सदृक्चन्द्रमाः

kolambosukalāntarairayanayuktatkālasūryodbhavaiḥ saumyaghnapriyabhājitairahitayugbhāsvadbhujākoṭitaḥ | saṃyuktaḥ śivakena vākyabhidayā nighno dhaneśairhṛto liptāyāṃ khalu yojitaḥ parahitaglāvaḥ sadṛkcandramāḥ

From the difference in minutes since the Kollam (epoch), together with the quantities arising from the sāyana Sun of the moment, divided by the appropriate multiplier, and with the Sun's bhujā and koṭi (sine and cosine arguments) taken with their proper signs, joined with 'śivaka', multiplied by the difference of the vākyas and divided by the given divisor — the result, added in minutes to the Parahita Moon, gives the Moon that agrees with observation (sadṛk).

मान्दिकालायनाढ्यार्कचरज्यां विभजेत् त्रिभिः। लब्धा विनाडिकास्ताभिर्हत्वा मान्दिघटीः पृथक्

māndikālāyanāḍhyārkacarajyāṃ vibhajet tribhiḥ| labdhā vināḍikāstābhirhatvā māndighaṭīḥ pṛthak

Divide by three the cara-jyā (ascensional-difference sine) of the Sun augmented by the ayana at the time of Māndi; the quotient is in vināḍikās. Multiply the Māndi ghaṭīs by them, separately —

हरेन्नीलैर्विघटिका लब्धा स्वर्णं यथाक्रमम् । मान्दिनाड्यां सायनार्के मेषजूकादिसंस्थिते

harennīlairvighaṭikā labdhā svarṇaṃ yathākramam | māndināḍyāṃ sāyanārke meṣajūkādisaṃsthite

— and divide by nīla (30). The vighaṭikās obtained are to be added to or subtracted from the Māndi nāḍīs respectively, according as the sāyana Sun stands in the half beginning with Aries (Meṣa) or in the half beginning with Libra (Jūka).

मान्दिनाड्यस्तदा स्पष्टास्ताभिस्तु गुलिकस्फुटम् । आनेतव्यं यथालग्नं नाड्या दिवसयानया

māndināḍyastadā spaṣṭāstābhistu gulikasphuṭam | ānetavyaṃ yathālagnaṃ nāḍyā divasayānayā

The Māndi nāḍīs are then correct (spaṣṭa). By means of them, Gulika's longitude (sphuṭa) is to be derived exactly as the lagna is derived, from the nāḍīs elapsed in the day.

एवं लग्नं विधुं मान्दिमानीय विलिखेत्पृथक् । तेषां त्रयाणां संयोगस्त्रिस्फुटं विलिखेच्च यत्

evaṃ lagnaṃ vidhuṃ māndimānīya vilikhetpṛthak | teṣāṃ trayāṇāṃ saṃyogastrisphuṭaṃ vilikhecca yat

Having in this way derived the lagna, the Moon and Māndi, one should write them down separately. The sum of those three is the Trisphuṭa, and that too one should write down.

लग्नेन्दुमान्दिसंयोगस्त्रिस्फुटं तच्च भानुयुक्। चतुःस्फुटं राहुयुक्तमेतत्पञ्चस्फुटं भवेत्

lagnendumāndisaṃyogastrisphuṭaṃ tacca bhānuyuk| catuḥsphuṭaṃ rāhuyuktametatpañcasphuṭaṃ bhavet

The sum of the lagna, the Moon and Māndi is the Trisphuṭa; that joined with the Sun is the Catuḥsphuṭa; and this joined with Rāhu becomes the Pañcasphuṭa.

लग्नेन्दुमानदानाभ्यां हत्वा मान्दिं क्षिपेद् द्वयोः । प्राणदेहौ क्रमात्स्यातां पुनर्मान्दिस्सुताडितः

lagnendumānadānābhyāṃ hatvā māndiṃ kṣiped dvayoḥ | prāṇadehau kramātsyātāṃ punarmāndissutāḍitaḥ

Multiply the lagna and the Moon by māna (5) and dāna (8) respectively, and add Māndi to each of the two: these become the Prāṇa and the Deha respectively. Then again Māndi multiplied by seven —

भानुयुक्तो भवे न्मृत्युः विलिखेत्त्रीनिमानपि। प्रश्नकालगता नाडीर्निरयघ्ना विभाजयेत्

bhānuyukto bhave nmṛtyuḥ vilikhettrīnimānapi| praśnakālagatā nāḍīrnirayaghnā vibhājayet

— joined with the Sun, becomes Mṛtyu. One should write these three down as well. The nāḍīs elapsed at the time of the query, multiplied by niraya (120), are to be divided —

दिवसस्य प्रमाणेन लब्धं राश्यादिकं फलम् । तत्कालार्के क्षिपेदर्कः स्थिरराशिगतो यदि

divasasya pramāṇena labdhaṃ rāśyādikaṃ phalam | tatkālārke kṣipedarkaḥ sthirarāśigato yadi

— by the measure of the day; the quotient, in signs and the rest, is the result. This is to be added to the Sun of that moment if the Sun stands in a fixed sign.

भचतुष्कं त्यजेच्चास्माद् द्वन्द्वगो यदि योजयेत् । त्यागयोगौ चरे न स्तः प्राणाप्त्यै विलिखेच्च तत्

bhacatuṣkaṃ tyajeccāsmād dvandvago yadi yojayet | tyāgayogau care na staḥ prāṇāptyai vilikhecca tat

From this, four signs are to be subtracted; if it is in a dual (dvisvabhāva) sign, one should add. In a movable sign neither the subtraction nor the addition applies. And that too one should write down, for the obtaining of the Prāṇa.

याता नाडीस्तिलघ्ना विभजतु दिनमानेन राश्यादि लब्धं सूर्यार्च्छिन्दुवारेष्वजमुखचर भान्त्येष्वसृक्ज्ञार्किवारे । वीणादिद्वन्द्वमध्येष्वपि धनमुदितं मृत्युलब्ध्यै विजह्यात् स्थानेभ्यश्चोदितेभ्यस्तदिदमपि भवेत् काल एतौ लिखेच्च

yātā nāḍīstilaghnā vibhajatu dinamānena rāśyādi labdhaṃ sūryārcchinduvāreṣvajamukhacara bhāntyeṣvasṛkjñārkivāre | vīṇādidvandvamadhyeṣvapi dhanamuditaṃ mṛtyulabdhyai vijahyāt sthānebhyaścoditebhyastadidamapi bhavet kāla etau likhecca

The nāḍīs elapsed, multiplied by tila (36), let one divide by the measure of the day; the quotient in signs and the rest is reckoned from the Sun. On the days of the Moon, in the last part of the movable signs beginning with Aries; on the days of Mars, Mercury and Saturn (as prescribed); and likewise in the middle of the dual signs beginning with Vīṇā (Mithuna, Gemini) — the additive quantity is as stated. For obtaining Mṛtyu one should subtract it from the places already named; and this same figure becomes Kāla. One should write down these two.

सार्धेन नाडीद्वितयेन गच्छत्यारभ्य सूर्योदयतो दिनेशः। चापाद् विलोमादनुलोमयामी भानोरमुष्यास्तगतः शशाङ्कः

sārdhena nāḍīdvitayena gacchatyārabhya sūryodayato dineśaḥ| cāpād vilomādanulomayāmī bhānoramuṣyāstagataḥ śaśāṅkaḥ

Beginning from sunrise, the lord of the day traverses (each sign) in two and a half nāḍīs. From Sagittarius (cāpa) it goes in the reverse order and then in the direct order; and the Moon stands in the seventh (asta) from that Sun.

राहुर्मृगमृगारातिकर्किमेषालिजूक भे । कर्किकुम्भैणमेषोक्षजूकेषु प्रतिलोमतः

rāhurmṛgamṛgārātikarkimeṣālijūka bhe | karkikumbhaiṇameṣokṣajūkeṣu pratilomataḥ

Rāhu (moves through) the signs Capricorn (mṛga), Leo (mṛgārāti, the lion), Cancer (karki), Aries (meṣa), Scorpio (ali) and Libra (jūka); and through Cancer, Aquarius (kumbha), Capricorn (eṇa), Aries (meṣa), Taurus (ukṣa) and Libra in the reverse order.

चरत्यर्कोदयात् सार्धनाडीद्वितयतोऽन्वहम् । लिखेदेतानपीनेन्दुराहुचक्रमिदं स्मृतम्

caratyarkodayāt sārdhanāḍīdvitayato'nvaham | likhedetānapīnendurāhucakramidaṃ smṛtam

It moves thus every day from sunrise at the rate of two and a half nāḍīs (per sign). One should write these down too. This is what is known as the (Sun-)Moon-Rāhu cakra.

गुलिकेन्दुतीक्ष्णमहसांक्रमान्निजोदयनवांशराशिगतैः । प्रतिग्रहचारो ज्ञेयो नवतिप्राणैस्तु वामतो गुलिकः

gulikendutīkṣṇamahasāṃkramānnijodayanavāṃśarāśigataiḥ | pratigrahacāro jñeyo navatiprāṇaistu vāmato gulikaḥ

The movement of each of these — Gulika, the Moon and the sharp-rayed one (the Sun) — is to be known, in order, from the signs of the navāṃśas of their own risings; but Gulika moves to the left at the rate of ninety prāṇas.

सोऽर्कयुतो मृत्युकरो भयदः सेन्दुश्च मृत्युचक्रमिदम्

so'rkayuto mṛtyukaro bhayadaḥ senduśca mṛtyucakramidam

That (Gulika), when joined with the Sun, brings death; when joined with the Moon, it brings fear. This is the Mṛtyu-cakra.

अर्केन्द्वारूढोदयभांशेशाः स्पष्टगणितशास्त्रेण । दृक्तुल्येनानेया ग्रहाश्च सर्वे तथैवान्ये

arkendvārūḍhodayabhāṃśeśāḥ spaṣṭagaṇitaśāstreṇa | dṛktulyenāneyā grahāśca sarve tathaivānye

The Sun, the Moon, the ārūḍha, the rising sign and the lords of the navāṃśas are to be derived by the exact computational science that agrees with observation (dṛk-tulya) — and so likewise all the other planets.

योगे ग्रहाणां ग्रहणेऽर्कसोमयोर्मौढ्ये तथा वक्रगतौ च पञ्चसु। दृष्टानुरूपं करणं यदन्वहं तेन ग्रहेन्द्रान् गणयेत् त्रिवारम्

yoge grahāṇāṃ grahaṇe'rkasomayormauḍhye tathā vakragatau ca pañcasu| dṛṣṭānurūpaṃ karaṇaṃ yadanvahaṃ tena grahendrān gaṇayet trivāram

At a conjunction of planets, at an eclipse of the Sun or Moon, at their combustion (mauḍhya), and at the retrogression of the five (star-planets) — by whichever karaṇa (computational manual) accords with observation on that day, one should compute the great planets three times over.

यदा यश्चैव सिद्धान्तो गणिते दृक्समो भवेत्। तथा तेनैव संसाध्यं जातकं गणयेद्बुधः

yadā yaścaiva siddhānto gaṇite dṛksamo bhavet| tathā tenaiva saṃsādhyaṃ jātakaṃ gaṇayedbudhaḥ

Whenever and whichever siddhānta (astronomical system) proves in its computation to agree with observation (dṛk-sama), by that very one the learned man should work out and cast the nativity (jātaka).

लग्नस्फुटस्यभं त्यक्त्वा कलाभागांश्च योजयेत्। आरूढभे स्फुटावाप्त्या अमुष्य विलिखेच्च यत्

lagnasphuṭasyabhaṃ tyaktvā kalābhāgāṃśca yojayet| ārūḍhabhe sphuṭāvāptyā amuṣya vilikhecca yat

Setting aside the sign (rāśi) of the computed longitude of the ascendant, one should add its degrees and minutes to the ārūḍha sign; and having thus obtained the exact longitude of the ārūḍha, one should write down whatever [is to be reckoned] for it.

आरूढोदयलग्नाभ्यां सूत्रं सामान्यसंज्ञितम्। तदीशाभ्यान्तु यच्चिन्त्यं तत्स्यादधिपसंज्ञकम्

ārūḍhodayalagnābhyāṃ sūtraṃ sāmānyasaṃjñitam| tadīśābhyāntu yaccintyaṃ tatsyādadhipasaṃjñakam

The thread (sūtra) reckoned from the ārūḍha and the rising lagna is called the 'general' one (sāmānya-sūtra); what is considered from the lords of those two is called the 'lord' thread (adhipa-sūtra).

लग्नांशारूढराशिभ्यां सूत्रमंशकसंज्ञितम् । लग्नोडुपृच्छकोडुभ्यां चिन्त्यं नक्षत्रसंज्ञितम्

lagnāṃśārūḍharāśibhyāṃ sūtramaṃśakasaṃjñitam | lagnoḍupṛcchakoḍubhyāṃ cintyaṃ nakṣatrasaṃjñitam

The thread reckoned from the navāṃśa of the lagna and the ārūḍha sign is called the aṃśaka-sūtra; that considered from the lagna's nakṣatra and the querent's own birth-nakṣatra is called the nakṣatra-sūtra.

आरूढतद्दशमतो महासूत्रं विचिन्तयेत् । पृथ्वी सामान्यसूत्रं स्यादापस्त्वधिपसंज्ञितम्

ārūḍhataddaśamato mahāsūtraṃ vicintayet | pṛthvī sāmānyasūtraṃ syādāpastvadhipasaṃjñitam

From the ārūḍha and the tenth from it one should consider the great thread (mahā-sūtra). [The threads named after the five great elements:] the general thread is Earth (pṛthvī), while the lord thread is called Water (āpas).

तेजस्त्वंशकसूत्रं स्यादुडुसूत्रं तु मारुतः। आकाशस्तु महासूत्रमित्येतत्सूत्रपञ्चकम्

tejastvaṃśakasūtraṃ syāduḍusūtraṃ tu mārutaḥ| ākāśastu mahāsūtramityetatsūtrapañcakam

The aṃśaka thread is Fire (tejas), the nakṣatra (uḍu) thread is Air (māruta), and the great thread (mahā-sūtra) is Ether (ākāśa). Such is this set of five threads.

प्राधान्येन विचिन्त्यं स्यात्पञ्चभूतात्मकत्वतः । आरूढोदययोर्द्वन्द्वं चरराशिगतं यदि ।

prādhānyena vicintyaṃ syātpañcabhūtātmakatvataḥ | ārūḍhodayayordvandvaṃ cararāśigataṃ yadi |

These are to be considered first and foremost, because they are made of the five elements. [Now the threads of life, disease and death.] If the pair, the ārūḍha and the rising sign, falls in movable (cara) signs …

द्वन्द्व एकं स्थिरेन्यद्वा जीवसूत्रमिति द्विधा । आरूढोदययोरेकं चरे स्यादुदये परम्

dvandva ekaṃ sthirenyadvā jīvasūtramiti dvidhā | ārūḍhodayayorekaṃ care syādudaye param

… or, one in a dual sign and the other in a fixed sign — the life-thread (jīva-sūtra) is in this way twofold. Of the ārūḍha and the rising sign, one should be in a movable sign and the other at the rising point.

द्वितयं वा स्थिरे तद्वन्मृतिसूत्रमपि द्विधा । चरसंस्थं तयोरेकमपरं स्थिरसंज्ञितम् ॥ ७ ॥

dvitayaṃ vā sthire tadvanmṛtisūtramapi dvidhā | carasaṃsthaṃ tayorekamaparaṃ sthirasaṃjñitam || 7 ||

Or, if the two stand in a fixed sign, the death-thread likewise is of two kinds. When one of them stands in a movable sign and the other is termed fixed —

द्वयं वोभयराशिस्थं रोगसूत्रमपि द्विधा । चिन्तनेंऽशकसूत्रस्याप्ययं न्यायो विचिन्त्यताम् ॥ ८ ॥

dvayaṃ vobhayarāśisthaṃ rogasūtramapi dvidhā | cintaneṃ'śakasūtrasyāpyayaṃ nyāyo vicintyatām || 8 ||

— or both stand in dual signs: the disease-thread too is of two kinds. In considering the aṃśaka-thread as well, this same rule is to be applied.

चरे चरस्थिरद्वन्द्वास्थिरे द्वन्द्वचरस्थिराः । द्वन्द्वे स्थिरोभयचरा जीवो रोगो मृतिः क्रमात्

care carasthiradvandvāsthire dvandvacarasthirāḥ | dvandve sthirobhayacarā jīvo rogo mṛtiḥ kramāt

If [the ārūḍha] is in a movable sign, then [the other] in a movable, a fixed, or a dual sign gives life, disease and death respectively; if in a fixed sign, then a dual, a movable, or a fixed sign gives them in that order; and if in a dual sign, then a fixed, a dual, or a movable sign gives them in that order.

आरूढस्य च लग्नस्य पत्योरैक्ये च सौहृदे जीवसूत्रं विजानीयात्समत्वे रोगदं भवेत्

ārūḍhasya ca lagnasya patyoraikye ca sauhṛde jīvasūtraṃ vijānīyātsamatve rogadaṃ bhavet

When the lords of the ārūḍha and of the lagna are one and the same, or are mutual friends, one should recognise the life-thread (jīva-sūtra); when they are neutral to each other, it becomes a giver of disease.

तयोश्शात्रवभावे तु सूत्रन्तु मरणप्रदम् । गणयेल्लग्ननक्षत्रादारभ्य प्रष्टृजन्मभम्

tayośśātravabhāve tu sūtrantu maraṇapradam | gaṇayellagnanakṣatrādārabhya praṣṭṛjanmabham

But if those two are hostile to each other, the thread gives death. One should count from the lagna's nakṣatra as far as the querent's birth star.

त्रिभिस्तां गणयेत्संख्यामेकशेषे तु जीवकृत्। द्विशेषे रोगदं सूत्रं निश्शेषे मरणप्रदम्

tribhistāṃ gaṇayetsaṃkhyāmekaśeṣe tu jīvakṛt| dviśeṣe rogadaṃ sūtraṃ niśśeṣe maraṇapradam

Divide that number by three. If one remains, it is life-giving; if two remain, the thread gives disease; if nothing remains, it gives death.

आरूढतद्दशमयोर्द्वितयं चन्द्रराशिगम् । यदि जीवनदं सूत्रं द्वयं चेत्सूर्यराशिगम्

ārūḍhataddaśamayordvitayaṃ candrarāśigam | yadi jīvanadaṃ sūtraṃ dvayaṃ cetsūryarāśigam

If the two — the ārūḍha and the tenth from it — both fall in a lunar sign (candra-rāśi), the thread is life-giving; but if the two fall in a solar sign (sūrya-rāśi),

मृत्युसूत्रं तदा ज्ञेयं यदा तु पुनरेनयोः। एकं चान्द्रं परं सौरं रोगसूत्रं तदा भवेत्

mṛtyusūtraṃ tadā jñeyaṃ yadā tu punarenayoḥ| ekaṃ cāndraṃ paraṃ sauraṃ rogasūtraṃ tadā bhavet

then it is to be known as the death-thread. But when again, of these two, one is lunar and the other solar, then it becomes the disease-thread.

जीवसूत्रफलं दीर्घमायू रुक्शमनादि च। रोगोत्पत्तिश्च रुग्दैर्घ्यं रोगसूत्रफलं मतम्

jīvasūtraphalaṃ dīrghamāyū rukśamanādi ca| rogotpattiśca rugdairghyaṃ rogasūtraphalaṃ matam

The result of the life-thread is a long span of life, the subsiding of illness and the like. The arising of disease and the prolonging of illness are held to be the result of the disease-thread.

मृतिसूत्रफलं मृत्युः प्रष्टुः सम्बन्धिनामपि। प्रेप्सिताप्तिरपि प्रष्टुः सूत्रे जीवनदायिनि

mṛtisūtraphalaṃ mṛtyuḥ praṣṭuḥ sambandhināmapi| prepsitāptirapi praṣṭuḥ sūtre jīvanadāyini

The result of the death-thread is death, of the querent and of his relatives as well. When the thread is life-giving, the querent also obtains the thing he desires.

रोगदे कार्यनाशादिर्दुःखं भीरपि मृत्युदे । अत्र ग्रन्थान्तरं चास्ति तदैवानु विलिख्यते

rogade kāryanāśādirduḥkhaṃ bhīrapi mṛtyude | atra granthāntaraṃ cāsti tadaivānu vilikhyate

When it gives disease, there is ruin of the undertaking and the like; when it gives death, there is sorrow and fear too. On this matter there is also [a passage from] another work, which is written out here in order.

आयुर्वीर्यं धनमपि तथा वर्धते जीवसूत्रे; रुक्सूत्रं चेद् धनहतिमनो भङ्गदेहप्रपीडाः। भीरुग्वृद्धिर्दिनमनुमनः कर्मभङ्गोऽन्त्यसूत्रैः प्रष्टुर्वाच्यं फलमिति दृढं सर्वपृच्छासु सूत्रैः

āyurvīryaṃ dhanamapi tathā vardhate jīvasūtre; ruksūtraṃ ced dhanahatimano bhaṅgadehaprapīḍāḥ| bhīrugvṛddhirdinamanumanaḥ karmabhaṅgo'ntyasūtraiḥ praṣṭurvācyaṃ phalamiti dṛḍhaṃ sarvapṛcchāsu sūtraiḥ

Under the life-thread, lifespan, vigour and wealth all increase. If it is the disease-thread, there follow loss of wealth, breaking of the mind, and severe affliction of the body. Under the last thread there is fear, a growth of illness day by day, and the collapse of mind and of undertaking. This result is to be declared to the querent with confidence, by means of the threads, in every kind of question.

सूत्रं यद्भूतसम्बन्धि मृत्युकृद्वाथ रोगकृत्। तद्भूतांशभवान् देहे रोगान् प्रष्टुर्विनिर्दिशेत्

sūtraṃ yadbhūtasambandhi mṛtyukṛdvātha rogakṛt| tadbhūtāṃśabhavān dehe rogān praṣṭurvinirdiśet

Whichever thread is connected with an element (bhūta) and is death-dealing or disease-dealing, one should declare for the querent the bodily diseases that arise from the portion of that element.

मांसास्थित्वक्सिरारोम पृथ्वी देहभृतां तनौ । स्वेदासृङ्मूत्रशुक्लास्यतोयं तोयमुदाहृतम्

māṃsāsthitvaksirāroma pṛthvī dehabhṛtāṃ tanau | svedāsṛṅmūtraśuklāsyatoyaṃ toyamudāhṛtam

In the body of embodied beings, flesh, bone, skin, sinews and hair are Earth; sweat, blood, urine, semen and the water of the mouth are declared to be Water.

क्षुत्तृडालस्यनिद्राभास्तेजोऽङ्गचलनं मरुत् । द्वेषरागौ च मोहश्च साध्वसञ्च जरा नभः

kṣuttṛḍālasyanidrābhāstejo'ṅgacalanaṃ marut | dveṣarāgau ca mohaśca sādhvasañca jarā nabhaḥ

Hunger, thirst, sloth, sleep and lustre are Fire; the movement of the limbs is Air; aversion and attachment, delusion, fear and old age are Ether (nabhas).

एवं हि सर्वजन्तूनां पञ्चभूतमयी तनुः । पञ्चोक्तान्यत्र सूत्राणि त्रीण्येवान्ये प्रचक्षते

evaṃ hi sarvajantūnāṃ pañcabhūtamayī tanuḥ | pañcoktānyatra sūtrāṇi trīṇyevānye pracakṣate

Thus indeed the body of every creature is made of the five elements. Five threads have been stated here; others, however, speak of only three.

नक्षत्राधिपसूत्रे द्वे वर्तमानफलप्रदे । सामान्यं भूतकालेऽन्ये भविष्यत्फलसूचके ॥ २३ ॥

nakṣatrādhipasūtre dve vartamānaphalaprade | sāmānyaṃ bhūtakāle'nye bhaviṣyatphalasūcake || 23 ||

The two threads of the nakṣatra and of the lord give the fruit of the present time. The general thread gives it in the past; the others indicate the fruit that is to come.

लग्नादापञ्चमगैरानवमस्थैश्च पञ्चमान्नवात् । आलग्नगैरपि भवद्भावि च भूतं शुभाशुभं ज्ञेयम् ॥ २४ ॥

lagnādāpañcamagairānavamasthaiśca pañcamānnavāt | ālagnagairapi bhavadbhāvi ca bhūtaṃ śubhāśubhaṃ jñeyam || 24 ||

By those standing from the ascendant up to the fifth, and by those from the fifth up to the ninth, and by those from the ninth back to the ascendant, the good and ill of the present, the future and the past are to be known.

सूत्राणां त्रितयस्य कीर्तितमिह प्राधान्यमन्यैः परं तत्कण्ठाभरणे समीरितमिहाप्येतत्फलञ्चोच्यते । आरूढोदययोर्द्वयोरपि तयोः सम्बन्धि चाङ्काशयोरादित्यांशकयोश्च यच्च तदिहारूढस्फुटं गृह्यताम्

sūtrāṇāṃ tritayasya kīrtitamiha prādhānyamanyaiḥ paraṃ tatkaṇṭhābharaṇe samīritamihāpyetatphalañcocyate | ārūḍhodayayordvayorapi tayoḥ sambandhi cāṅkāśayorādityāṃśakayośca yacca tadihārūḍhasphuṭaṃ gṛhyatām

Others have proclaimed the pre-eminence of the group of three threads; that is set out in the Kaṇṭhābharaṇa, and its result too is stated here. Whatever pertains to both the ārūḍha and the rising sign, to what is related to them, and to the aṃśas of the Sun — that is here to be taken as the ārūḍha-sphuṭa.

आरूढोदययोस्तयोश्च नवभागाऽर्कांशसम्बन्धि यत् ; सूत्राणां त्रितयं मृतिप्रदमिदं यद्येनयोर्नाथयोः । स्वस्वाङ्कांशदिवाकरांशकपती स्यातां च चेद्वैरिणौ; दोषे त्रिस्फुटदूतलक्षणदशादीनां म्रियेताप्यरुक्

ārūḍhodayayostayośca navabhāgā'rkāṃśasambandhi yat ; sūtrāṇāṃ tritayaṃ mṛtipradamidaṃ yadyenayornāthayoḥ | svasvāṅkāṃśadivākarāṃśakapatī syātāṃ ca cedvairiṇau; doṣe trisphuṭadūtalakṣaṇadaśādīnāṃ mriyetāpyaruk

[Description of the three threads.] The triad of threads that pertains to the ārūḍha and the rising sign, and to their navāṃśas and dvādaśāṃśas (arkāṃśa), brings death if, of the lords of these two, the lords of each one's own navāṃśa (aṅkāṃśa) and dvādaśāṃśa (divākarāṃśa) should be mutually inimical; then, when there is affliction in the tri-sphuṭa, in the messenger, in the omens, in the daśā and the rest, the person may die even without being ill.

सूत्राणां त्रितयेव जीवनकरे चांशेशयोः सौहृदे; शस्ते त्रिस्फुटदूतलक्षणदशाछिद्रादिके चाखिले। अत्यासन्नमृतेरपीह न मृतिर्मिश्रेऽथ सूत्रादिके जीवेत्कर्मभिरेव नैव सुकरं दोषेऽधिके जीवनम्

sūtrāṇāṃ tritayeva jīvanakare cāṃśeśayoḥ sauhṛde; śaste trisphuṭadūtalakṣaṇadaśāchidrādike cākhile| atyāsannamṛterapīha na mṛtirmiśre'tha sūtrādike jīvetkarmabhireva naiva sukaraṃ doṣe'dhike jīvanam

When the group of three threads is life-giving, when the lords of the navāṃśas are mutually friendly, and when the tri-sphuṭa, the messenger, the omens, the daśā, the 8th house and everything else are favourable, then even for one on the very brink of death there is no death here. When the threads and the rest are mixed, he survives only by [expiatory] rites; and when the affliction is heavy, survival is not easy at all.

कुलीरभृङ्गमत्स्येषु दोषजं स्याद्यथोत्तरम् । तत्राप्यहीन्द्रपौष्णेषु तथैव त्रिस्फुटं भवेत्

kulīrabhṛṅgamatsyeṣu doṣajaṃ syādyathottaram | tatrāpyahīndrapauṣṇeṣu tathaiva trisphuṭaṃ bhavet

In Cancer, Scorpio and Pisces the evil produced grows progressively greater; and within these, in Āśleṣā (the serpent's star), Jyeṣṭhā (Indra's star) and Revatī (Pūṣan's star) the tri-sphuṭa behaves in just the same way.

कार्किवृश्चिकमीनानां त्रिस्फुटं चरमांशगम् । मृत्युप्रदं भवेत्प्रष्टुरब्दमासदिनैः क्रमात्

kārkivṛścikamīnānāṃ trisphuṭaṃ caramāṃśagam | mṛtyupradaṃ bhavetpraṣṭurabdamāsadinaiḥ kramāt

When the tri-sphuṭa falls in the last navāṃśa of Cancer, Scorpio or Pisces, it brings death to the querent within a year, a month, or a day respectively.

मेषात् केसरिणस्तथैव धनुषो भानां चतुष्कं क्रमात् ; सृष्टिस्थानविनाशसंज्ञमजतो दस्रात्तथा भानि च त्रीणि त्रीणि नवांशका भवनवन्नाशर्क्षसन्ध्याह्वयेष्वष्टाशीतितमांशकादिषु तथा नो शोभनं त्रिस्फुटम्

meṣāt kesariṇastathaiva dhanuṣo bhānāṃ catuṣkaṃ kramāt ; sṛṣṭisthānavināśasaṃjñamajato dasrāttathā bhāni ca trīṇi trīṇi navāṃśakā bhavanavannāśarkṣasandhyāhvayeṣvaṣṭāśītitamāṃśakādiṣu tathā no śobhanaṃ trisphuṭam

Beginning from Aries, from Leo and likewise from Sagittarius, groups of four signs in order are named sṛṣṭi (creation), sthāna (maintenance) and vināśa (destruction); and beginning from Aśvinī the stars are grouped in the same way. The navāṃśas, three at a time, are grouped as the signs are. In those named vināśa, in the junctions of the nakṣatras, and in the eighty-eighth aṃśa and the like, the tri-sphuṭa likewise is not auspicious.

कर्कटान्त्यनवभागसंश्रितं, त्रिस्फुटं मरणदायि वत्सरात्। मासतो मधुकरान्त्यभागगं रेवतीचरमभागगं दिनात्

karkaṭāntyanavabhāgasaṃśritaṃ, trisphuṭaṃ maraṇadāyi vatsarāt| māsato madhukarāntyabhāgagaṃ revatīcaramabhāgagaṃ dināt

The tri-sphuṭa resting in the last navāṃśa of Cancer gives death within a year; falling in the last division of Scorpio, within a month; and falling in the last division of Revatī, within a day.

त्रिस्फुटं नवहतं निहन्त्विनैर्भं विना यदि तदृक्षसन्धिगम् । जन्मगं यदि च तत्त्रिकोणगं मृत्युदं भवति पृच्छतां ध्रुवम्

trisphuṭaṃ navahataṃ nihantvinairbhaṃ vinā yadi tadṛkṣasandhigam | janmagaṃ yadi ca tattrikoṇagaṃ mṛtyudaṃ bhavati pṛcchatāṃ dhruvam

The tri-sphuṭa multiplied by nine [and reduced] — if it then falls at the junction of that star, or falls on the birth star, or in a trine from it, it certainly brings death to those who ask.

त्रिस्फुटस्य भनवांशयोर्बलं यस्य तेन जनिचन्द्रसङ्गमः । मृत्युवेजहरिकार्मुकांशगं त्रिस्फुटं यदि महत्तरायुषे

trisphuṭasya bhanavāṃśayorbalaṃ yasya tena janicandrasaṅgamaḥ | mṛtyuvejaharikārmukāṃśagaṃ trisphuṭaṃ yadi mahattarāyuṣe

Of the tri-sphuṭa's nakṣatra and its navāṃśa, whichever is the stronger — with that the natal Moon's conjunction is to be reckoned. But if the tri-sphuṭa falls in the aṃśa of Leo or Sagittarius, it makes for a very long life.

संयुक्तं गुलिकेन वा यदि खरैर्नो शोभनं त्रिस्फुटं; तत्र स्यात्तदुडूद्भवो यदि निजे गेहस्य कल्प्यो गदः। दोषाणां नवकेन चान्वितमिदं प्रष्टुर्विपत्त्यै भवेत् सृष्ट्यृक्षादिगतं च सद्ग्रहयुतं दीर्घायुरारोग्यदम्

saṃyuktaṃ gulikena vā yadi kharairno śobhanaṃ trisphuṭaṃ; tatra syāttaduḍūdbhavo yadi nije gehasya kalpyo gadaḥ| doṣāṇāṃ navakena cānvitamidaṃ praṣṭurvipattyai bhavet sṛṣṭyṛkṣādigataṃ ca sadgrahayutaṃ dīrghāyurārogyadam

If the tri-sphuṭa is joined with Gulika, or with harsh (malefic) planets, it is not auspicious. If it falls there, the disease arising from that star is to be inferred with reference to one's own house. When it is attended by the nine faults it brings ruin upon the querent; but when it falls in the 'creation' group and the like and is joined with benefic planets, it gives long life and freedom from disease.

आढ्यक्षोणिसुरागमो विधनविप्रायानमग्नेर्भयं वासोहानिरथ क्रमात्कलहभग्नायानमह्यागमः । भूदेवत्रितयागमोऽथ चतुरन्ध्रद्यापच्च बन्ध्वागमो ; मृत्योर्लक्षणमश्विभादिनवकत्रय्याश्रिते त्रिस्फुटे

āḍhyakṣoṇisurāgamo vidhanaviprāyānamagnerbhayaṃ vāsohāniratha kramātkalahabhagnāyānamahyāgamaḥ | bhūdevatritayāgamo'tha caturandhradyāpacca bandhvāgamo ; mṛtyorlakṣaṇamaśvibhādinavakatrayyāśrite trisphuṭe

The coming of a wealthy brāhmaṇa; the coming of a brāhmaṇa without means; fear from fire; loss of clothing; then, in order, a quarrel; the coming of a man with a broken limb; the coming of a snake; the coming of three brāhmaṇas; then calamity to four-footed beasts and the like; and the coming of a kinsman — these are the marks of death, according to which of the three groups of nine asterisms beginning with Aśvinī the trisphuṭa occupies.

यस्मिन् राशौ नवांशे वा त्रिस्फुटं तद्गते विधौ। त्रिकोणस्थेऽथवार्के वा प्रोक्तलक्षणसम्भवः

yasmin rāśau navāṃśe vā trisphuṭaṃ tadgate vidhau| trikoṇasthe'thavārke vā proktalakṣaṇasambhavaḥ

In whatever sign or navāṃśa the trisphuṭa falls, when the Moon comes to it, or stands in a trine from it, or when the Sun does so, the signs just stated come to pass.

मूर्द्धोष्णज्वरतापकृद्रविरतीसारं शशीर्मं कुजः स्तम्भं वाङ्मनसोः करोत्यपि बुधो दृक्पारवश्यं गुरुः । बुद्धिभ्रंशशरीरतोदकृतः शोफं भृगुः पादयोस्सङ्कोचं कुरुतेऽर्कजोऽथ पतनं राहुः शिखी भौमवत्

mūrddhoṣṇajvaratāpakṛdraviratīsāraṃ śaśīrmaṃ kujaḥ stambhaṃ vāṅmanasoḥ karotyapi budho dṛkpāravaśyaṃ guruḥ | buddhibhraṃśaśarīratodakṛtaḥ śophaṃ bhṛguḥ pādayossaṅkocaṃ kurute'rkajo'tha patanaṃ rāhuḥ śikhī bhaumavat

The Sun causes fever and burning heat in the head; the Moon, dysentery; Mars, a wound. Mercury too causes stiffness of speech and mind and loss of control of the eyes; Jupiter causes derangement of the intellect and stabbing pain in the body; Venus, swelling; Saturn produces contraction of the feet; then Rāhu, falling; and Ketu acts like Mars.

सूर्याद्यंशकसंस्थिते रविमुखैरप्यन्विते त्रिस्फुटे, तेषामीरित आमयो यदि भवेत्प्रष्टुर्मृतिः स्याद्ध्रुवम् । यत्र त्रिस्फुटमङ्कनिघ्नमुडुनि स्यात्तत्रभे स्याद्रुजः प्रारम्भोऽथ ततः परोडुनि भवेन्मोहस्तृतीये मृतिः

sūryādyaṃśakasaṃsthite ravimukhairapyanvite trisphuṭe, teṣāmīrita āmayo yadi bhavetpraṣṭurmṛtiḥ syāddhruvam | yatra trisphuṭamaṅkanighnamuḍuni syāttatrabhe syādrujaḥ prārambho'tha tataḥ paroḍuni bhavenmohastṛtīye mṛtiḥ

When the trisphuṭa stands in the navāṃśa of the Sun and the rest and is also joined by the Sun and the rest, if the ailment declared for those planets appears, the death of the querent is certain. In whatever asterism the trisphuṭa multiplied by nine falls, in that asterism the illness begins; in the asterism after it comes stupor; and in the third, death.

त्रिस्फुटस्यैष्यनाडीभिरानीय भदशां तथा । अपहारं छिद्रमतो वत्सरान्तः फलं वदेत्

trisphuṭasyaiṣyanāḍībhirānīya bhadaśāṃ tathā | apahāraṃ chidramato vatsarāntaḥ phalaṃ vadet

Having derived the asterism-daśā, and likewise its sub-period (apahāra), from the nāḍīs of the trisphuṭa still to elapse, one should from this declare the point of danger and the result within the year.

आरूढाष्टमरिः फषष्ठपतयस्तत्स्थाश्च नीचस्थिता मूढाः केन्द्रधनत्रिकोणगखरा मान्द्यंशराशीश्वरौ। ये च त्रिस्फुटतारसङ्गमभपास्ते दोषदाः पृच्छतां केन्द्रादिस्थशुभादयोऽत्र शुभदा एतद्रहस्यं परम्

ārūḍhāṣṭamariḥ phaṣaṣṭhapatayastatsthāśca nīcasthitā mūḍhāḥ kendradhanatrikoṇagakharā māndyaṃśarāśīśvarau| ye ca trisphuṭatārasaṅgamabhapāste doṣadāḥ pṛcchatāṃ kendrādisthaśubhādayo'tra śubhadā etadrahasyaṃ param

The lords of the 8th, the 12th (riṣpha) and the 6th from the ārūḍha, and the planets standing in those houses; planets in debilitation; planets combust; malefics occupying the kendras, the 2nd and the trines; the lords of the sign and of the navāṃśa of Gulika (māndi); and the lords of the asterism which the trisphuṭa's star meets — these bring harm to those who ask. Benefics placed in the kendras and so on are here givers of good. This is the highest secret.

योऽंशस्त्रिस्फुटगोऽस्य यातघटिका धीघ्ना विभज्य स्थिरैः शिष्टं त्रिस्फुटतारकादि गणयेदत्रागतं मृत्युभम् । तारं चाथ चतुःस्फुटस्थमिह तु व्याधेः शमः स्याद्यदि प्रष्टुस्तर्हि चतुःस्फुटोडुजनुषं बन्धुं विशेदामयः

yo'ṃśastrisphuṭago'sya yātaghaṭikā dhīghnā vibhajya sthiraiḥ śiṣṭaṃ trisphuṭatārakādi gaṇayedatrāgataṃ mṛtyubham | tāraṃ cātha catuḥsphuṭasthamiha tu vyādheḥ śamaḥ syādyadi praṣṭustarhi catuḥsphuṭoḍujanuṣaṃ bandhuṃ viśedāmayaḥ

Take the navāṃśa in which the trisphuṭa falls; multiply its elapsed ghaṭikās by nine (dhī) and divide by twenty-seven (sthira); count the remainder from the trisphuṭa's asterism onward, and the asterism arrived at is the asterism of death. But if that same star is the one occupied by the catuḥsphuṭa, the disease will subside; and if it is the querent himself who is ill, the sickness will pass into that kinsman who was born under the asterism of the catuḥsphuṭa.

त्रिस्फुटस्थगृहगो यदा भवेद् भानुरिन्दुरथवात्र वा मृतिः। निर्णयस्त्विह गुरूपदेशतो जायते बहुपरीक्षणैरपि

trisphuṭasthagṛhago yadā bhaved bhānurindurathavātra vā mṛtiḥ| nirṇayastviha gurūpadeśato jāyate bahuparīkṣaṇairapi

When the Sun, or else the Moon, comes to the sign occupied by the trisphuṭa, death occurs. Certainty in this matter, however, comes from a teacher's instruction, even after many examinations of one's own.

लग्नाहिमान्दीन्दुरविस्फुटानां योगे भवेयुर्यदि जन्मभानि । वधर्क्षवैनाशिकपौष्ण भानि मृत्युर्विपत्प्रत्यरयोश्च सद्यः

lagnāhimāndīnduravisphuṭānāṃ yoge bhaveyuryadi janmabhāni | vadharkṣavaināśikapauṣṇa bhāni mṛtyurvipatpratyarayośca sadyaḥ

If, when the sphuṭas of the lagna, Rāhu (ahi), Gulika (māndi), the Moon and the Sun are combined, the natal asterisms result, or the vadha asterism, or the vaināśika asterism, or Revatī (pauṣṇa), then death follows; and it follows at once if the vipat or the pratyari tārā results.

लग्नस्यांशमसुं वपुश्शशभृतो मान्देश्च मृत्युं विदुस्तद्योगेक्षणवर्जितो वपुरसू युक्तेक्षितौ चेन्मिथः । दीर्घायुर्दृढमादिशेद्यदि तनोर्मृत्योर्युतीक्षादिकं, पीडा स्याद् वपुषो रुजाय तदसोर्मोहप्रदं पृच्छताम्

lagnasyāṃśamasuṃ vapuśśaśabhṛto māndeśca mṛtyuṃ vidustadyogekṣaṇavarjito vapurasū yuktekṣitau cenmithaḥ | dīrghāyurdṛḍhamādiśedyadi tanormṛtyoryutīkṣādikaṃ, pīḍā syād vapuṣo rujāya tadasormohapradaṃ pṛcchatām

The navāṃśa of the lagna they know as the breath (asu), that of the Moon as the body (vapus), and that of Gulika (māndi) as death (mṛtyu). If the body and the breath are free of conjunction with and aspect from that death-point, and are joined to or aspecting each other, one should firmly declare long life. But if there is conjunction or aspect between the body and death, there will be affliction of the body, that is, disease; and (such contact) of the breath with it brings stupor upon the querent.

द्वन्द्वांशे यदि लग्नचन्द्रगुलिका मृत्युप्रदा रोगदाः प्रष्टुस्ते स्थिरभागगा यदि चरांशेष्वायुरारोग्यदाः । अन्योऽन्यं यदि ते त्रिकोणभगता भागा महारोगदा दृष्टा मोहकरा युता. मरणदाः कर्कित्रिकोणे दृढम्

dvandvāṃśe yadi lagnacandragulikā mṛtyupradā rogadāḥ praṣṭuste sthirabhāgagā yadi carāṃśeṣvāyurārogyadāḥ | anyo'nyaṃ yadi te trikoṇabhagatā bhāgā mahārogadā dṛṣṭā mohakarā yutā. maraṇadāḥ karkitrikoṇe dṛḍham

If the lagna, the Moon and Gulika fall in dual (dvandva) navāṃśas, they give death; if they stand in fixed navāṃśas they give disease to the querent; and if in movable navāṃśas, they give life and health. If those navāṃśa-positions stand in trines to one another they give grave illness; if they aspect one another they bring stupor; if they are conjoined they give death — and this holds firmly in the trine of Cancer (Cancer, Scorpio, Pisces).

प्राग्लग्नं पञ्चनिघ्नं गुलिकयुतमसुं प्राहुरिन्दुं वसुघ्नं मान्द्याढ्यं चापि देहं मुनिहतगुलिकं भानुयुक्तञ्च मृत्युम्। प्राणाधिक्ये तु रोगः शमनमथ रुजां देहवृद्धौ प्रवृद्धे, मृत्यौ स्यात्तेषु मृत्युर्जनिभमुपगते सार्पपौष्णेन्द्रभे वा

prāglagnaṃ pañcanighnaṃ gulikayutamasuṃ prāhurinduṃ vasughnaṃ māndyāḍhyaṃ cāpi dehaṃ munihatagulikaṃ bhānuyuktañca mṛtyum| prāṇādhikye tu rogaḥ śamanamatha rujāṃ dehavṛddhau pravṛddhe, mṛtyau syātteṣu mṛtyurjanibhamupagate sārpapauṣṇendrabhe vā

The ascendant multiplied by five and added to Gulika they call the breath (asu); the Moon multiplied by eight (vasu) and added to Gulika, the body (deha); and Gulika multiplied by seven (muni) and added to the Sun, death (mṛtyu). When the breath preponderates there is disease; when the body grows strong the ailments subside; and when death is augmented, death occurs among them — when the Moon reaches the natal asterism, or Āśleṣā (sārpa), Revatī (pauṣṇa) or Jyeṣṭhā (indra).

युक्ते तत् त्रितयं भवेद्यदिह भं तत्स्थेषु सूर्यादिषु ब्रूयात्तातमुखापदं मृतिमिह प्रष्टुस्समान्दावहौ । मान्दौ दैवविदो शुभानि शिखिनि प्रश्नस्य कर्तुस्तथा; दूतस्यास्य विनाशमर्कतनये प्रष्टेह यः प्रेषितः

yukte tat tritayaṃ bhavedyadiha bhaṃ tatstheṣu sūryādiṣu brūyāttātamukhāpadaṃ mṛtimiha praṣṭussamāndāvahau | māndau daivavido śubhāni śikhini praśnasya kartustathā; dūtasyāsya vināśamarkatanaye praṣṭeha yaḥ preṣitaḥ

When those three are added together, whatever asterism results, then according as the Sun and the rest stand in it one should declare misfortune to the father and so on; with Gulika and Rāhu (ahi) there, the death of the querent. With Gulika there, good results for the astrologer; with Ketu (śikhin), likewise for the one who framed the question; and with Saturn, the destruction of this messenger — the man whom the querent has sent here.

गतासुतः प्रोक्षणभक्त भादिना विहीनमान्दिर्जनिगो मृतिप्रदः । न चेन्निजाधिष्ठिततारजन्मनो मृतिप्रदो बन्धुजनस्य पृच्छताम्

gatāsutaḥ prokṣaṇabhakta bhādinā vihīnamāndirjanigo mṛtipradaḥ | na cennijādhiṣṭhitatārajanmano mṛtiprado bandhujanasya pṛcchatām

Gulika, diminished (by the quantity the verse prescribes), if it falls upon the natal asterism, gives death. If it does not fall there, it gives death to that kinsman of the querent who was born under the asterism it does occupy.

संहारगमसद्युक्तं प्रष्टुर्देहांशकादिगम् । जन्मतारात्रयस्थञ्च नियमेन मृतिप्रदम्

saṃhāragamasadyuktaṃ praṣṭurdehāṃśakādigam | janmatārātrayasthañca niyamena mṛtipradam

(The trisphuṭa) falling in the saṃhāra portion, joined with malefics, occupying the navāṃśa and the rest of the querent's deha-point, and standing in one of the three natal tārās, gives death without fail.

सृष्टिखण्डगृहोडुस्थमथवा शुभसंयुतम् । यद्वाजहरिचापांशगतं त्रिस्फुटमायुषे

sṛṣṭikhaṇḍagṛhoḍusthamathavā śubhasaṃyutam | yadvājaharicāpāṃśagataṃ trisphuṭamāyuṣe

But the trisphuṭa standing in the sṛṣṭi portion of the sign or asterism, or joined with benefics, or fallen in the navāṃśa of Aries (aja), Leo (hari) or Sagittarius (cāpa), makes for life.

त्रिस्फुटस्य दृगाणादि वर्गेशाश्रितराशिपैः । तातमातृभ्रातृबन्धुपुत्रभार्याशुभाशुभम्

trisphuṭasya dṛgāṇādi vargeśāśritarāśipaiḥ | tātamātṛbhrātṛbandhuputrabhāryāśubhāśubham

By the lords of the signs occupied by the lords of the trisphuṭa's vargas — the drekkāṇa and the rest — the good and ill of father, mother, brother, kinsmen, sons and wife are to be judged.

दोषा दुर्बलतानिष्टस्थितिपापान्वयादिकाः

doṣā durbalatāniṣṭasthitipāpānvayādikāḥ

The blemishes are: weakness, unfavourable placement, association with malefics, and the like.

द्रेक्काणाद्यधिपैरेव कैश्चिदेवं निरूप्यते

drekkāṇādyadhipaireva kaiścidevaṃ nirūpyate

Some determine the matter in this way by the lords of the drekkāṇa and the other divisions alone.

त्रिस्फुटेऽर्कादिभिर्युक्ते पित्रादीनामशोभनम्। चतुष्पदांशके भे वा त्रिस्फुटं पापयुग्यदि

trisphuṭe'rkādibhiryukte pitrādīnāmaśobhanam| catuṣpadāṃśake bhe vā trisphuṭaṃ pāpayugyadi

When the trisphuṭa is joined by the Sun and the rest, there is misfortune for the father and the other relatives named. And if the trisphuṭa, joined with malefics, falls in a quadruped navāṃśa or asterism,

वाच्यश्चतुष्पदां नाश एवं युक्त्या विचिन्त्यताम्

vācyaścatuṣpadāṃ nāśa evaṃ yuktyā vicintyatām

then the destruction of quadrupeds is to be declared. In this manner let the rest be worked out by inference.

दिवसत्रितयादर्वाक्कलहो हेतुना विना । धनहीनस्य वृद्धस्य भूसुरस्य समागमः

divasatritayādarvākkalaho hetunā vinā | dhanahīnasya vṛddhasya bhūsurasya samāgamaḥ

Within three days, a quarrel arising without cause; the arrival of a poor old brāhmaṇa;

अग्निभीतिस्ततो नाशः पात्रस्य वसनस्य वा। ततः क्षतशरीरस्य रोगिणो वा समागमः

agnibhītistato nāśaḥ pātrasya vasanasya vā| tataḥ kṣataśarīrasya rogiṇo vā samāgamaḥ

then fear of fire; then the loss of a vessel or of a garment; then the arrival of a man with a wounded body, or of a sick man;

ततः सर्पागमः शुद्धविप्रस्यागमनं ततः। । नाशश्चतुष्पदां यद्वा दासस्य पतनं ततः

tataḥ sarpāgamaḥ śuddhaviprasyāgamanaṃ tataḥ| | nāśaścatuṣpadāṃ yadvā dāsasya patanaṃ tataḥ

then the coming of a snake; then the coming of a brāhmaṇa of pure conduct; then the loss of quadrupeds, or the downfall of a servant;

समीपे कस्यचिन्मृत्युर्व्याधिताष्टमगे विधौ । भृङ्गाद्यैर्दीपहानिर्वा लक्षणानि मृतेर्नव

samīpe kasyacinmṛtyurvyādhitāṣṭamage vidhau | bhṛṅgādyairdīpahānirvā lakṣaṇāni mṛternava

and the death of someone near at hand, when the Moon stands in the eighth from the sick man; or the extinguishing of a lamp by beetles and the like. These are the nine marks of death.

दस्रादिनवताराणां त्रिस्फुटे तु त्रिकोणगे। त्रिस्फुटांशस्य राशेर्वा त्रिकोणेन्दौ तदुद्भवः

dasrādinavatārāṇāṃ trisphuṭe tu trikoṇage| trisphuṭāṃśasya rāśervā trikoṇendau tadudbhavaḥ

These arise when the trisphuṭa stands in a trine among the nine asterisms beginning with Aśvinī (dasra), or when the Moon stands in a trine from the sign of the trisphuṭa's navāṃśa.

ज्वरस्तापस्तनौ मूर्ध्नि विशेषेणोष्णतेजसः । अतिसारः सुधा भानोर्भूमिपुत्रस्य तु व्रणः

jvarastāpastanau mūrdhni viśeṣeṇoṣṇatejasaḥ | atisāraḥ sudhā bhānorbhūmiputrasya tu vraṇaḥ

Fever and burning in the body, and especially in the head, from the Sun, the hot-rayed one; dysentery from the Moon, the lord of nectar; and from Mars, a wound.

ज्ञस्य वाङ्मनसोः स्तम्भः पारवश्यं च नेत्रयोः । वेदना सकलाङ्गेषु धीभ्रमश्च गुरोः स्मृतः

jñasya vāṅmanasoḥ stambhaḥ pāravaśyaṃ ca netrayoḥ | vedanā sakalāṅgeṣu dhībhramaśca guroḥ smṛtaḥ

From Mercury, stiffness of speech and mind and loss of control of the eyes; from Jupiter are declared pain in all the limbs and confusion of the intellect.

शोफः शुक्रस्य मन्दस्य सङ्कोचः करपादयोः । राहोस्तु पतनं केतोर्व्याधिर्व्रण उदाहृतः

śophaḥ śukrasya mandasya saṅkocaḥ karapādayoḥ | rāhostu patanaṃ ketorvyādhirvraṇa udāhṛtaḥ

From Venus, swelling; from Saturn, contraction of the hands and feet; from Rāhu, falling; and from Ketu, disease and a wound, so it is declared.

त्रिस्फुटेन समेतस्य त्रिस्फुटांशकपस्य वा । रोगिणो यदि रोगः स्यान्मरणं तस्य निश्चितम्

trisphuṭena sametasya trisphuṭāṃśakapasya vā | rogiṇo yadi rogaḥ syānmaraṇaṃ tasya niścitam

If the sick man's disease is that indicated by the planet joined with the trisphuṭa, or by the lord of the trisphuṭa's navāṃśa, then his death is certain.

दशामपहृतिं छिद्रमानीय त्रिस्फुटोडुनः। एष्याभिर्घटिकाभिस्तैर्वत्सरान्तः फलं वदेत्

daśāmapahṛtiṃ chidramānīya trisphuṭoḍunaḥ| eṣyābhirghaṭikābhistairvatsarāntaḥ phalaṃ vadet

Having derived the daśā, the sub-period (apahṛti) and the chidra (the vulnerable point) from the nakṣatra of the trisphuṭa, one should declare by the ghaṭikās still to run the result that will fall within the year.

त्रिस्फुटोडुसमूलेशा आरूढानिष्टभावगाः । तदीशा नीचगा मूढा मान्दीशाश्चाशुभप्रदाः

trisphuṭoḍusamūleśā ārūḍhāniṣṭabhāvagāḥ | tadīśā nīcagā mūḍhā māndīśāścāśubhapradāḥ

The lords of the trisphuṭa nakṣatra together with the lords of its base (mūla), when they occupy the ārūḍha or an inauspicious bhāva; those lords when debilitated or combust; and the lords of Māndi — all these give inauspicious results.

प्रश्नोडुत्रिस्फुटाभ्यां विधिवदुडुदशां मान्दिनाऽपि प्रतीपं याताभिर्नाडिकाभिर्नयतु तिसृषु वै गृह्यतां तासु चैका । प्रश्ने यात्रानुरूपा शुभतदितरदे चाब्दिके मासिके वा खेटाब्दे वासराः स्युस्त्रिगुणितविहृता वैव नेया दशेन्दोः

praśnoḍutrisphuṭābhyāṃ vidhivaduḍudaśāṃ māndinā'pi pratīpaṃ yātābhirnāḍikābhirnayatu tisṛṣu vai gṛhyatāṃ tāsu caikā | praśne yātrānurūpā śubhataditarade cābdike māsike vā kheṭābde vāsarāḥ syustriguṇitavihṛtā vaiva neyā daśendoḥ

From the praśna nakṣatra and from the trisphuṭa, and from Māndi as well, let him duly derive the nakṣatra daśā — in the reverse direction [for Māndi] — by the nāḍikās elapsed. Of the three so obtained let one be taken: in a praśna, the one that answers to the journey enquired about, whether the matter be auspicious or otherwise, and whether the question is of a year or of a month. In the planetary year the days are to be multiplied by three and divided; and in this way the Moon's daśā is to be worked out.

वामस्थेन फलं भूतं वर्तमानन्तु मध्यतः । दक्षिणस्थेन भावीनि फलानि च विनिर्दिशेत्

vāmasthena phalaṃ bhūtaṃ vartamānantu madhyataḥ | dakṣiṇasthena bhāvīni phalāni ca vinirdiśet

By what stands on the left one should declare the past result, by what is in the middle the present, and by what stands on the right the results still to come.

अधोमध्योर्ध्वभागेषु वपुषो दक्षिणादयः। युग्मसंख्यावपुर्भागे ग्रहोक्तव्याधिमादिशेत्

adhomadhyordhvabhāgeṣu vapuṣo dakṣiṇādayaḥ| yugmasaṃkhyāvapurbhāge grahoktavyādhimādiśet

The right, middle and left divisions correspond respectively to the lower, middle and upper parts of the body. When the reckoning falls on an even-numbered part of the body, one should declare the disease assigned to the planet concerned.

स्थानेषु त्रिषु चैकादिशेषे स्युर्भास्करादयः । ध्वजाद्या गरुडाद्याश्च पञ्चभूतानि च क्रमात्

sthāneṣu triṣu caikādiśeṣe syurbhāskarādayaḥ | dhvajādyā garuḍādyāśca pañcabhūtāni ca kramāt

In the three places, according as the remainder is one, two and so on, are to be taken the Sun and the other planets, the series beginning with the banner (dhvaja), the series beginning with Garuḍa, and the five elements, in that order.

अर्कारजीवविच्छुक्रमन्दचन्द्राहयः क्रमात् । ध्वजधूमहरिश्वोक्षखरमातङ्गवायसाः

arkārajīvavicchukramandacandrāhayaḥ kramāt | dhvajadhūmahariśvokṣakharamātaṅgavāyasāḥ

The Sun, Mars, Jupiter, Mercury, Venus, Saturn, the Moon and Rāhu correspond in order to the banner, smoke, lion, dog, bull, ass, elephant and crow.

तार्क्ष्यमार्जारसिंहश्वाह्याखुद्विपशशास्तथा । ध्वजसिंहौ मही दन्तिवृषौ जलमयौ मतौ

tārkṣyamārjārasiṃhaśvāhyākhudvipaśaśāstathā | dhvajasiṃhau mahī dantivṛṣau jalamayau matau

The second series is Garuḍa, cat, lion, dog, serpent, mouse, elephant and hare. Of the first series, the banner and the lion are held to be of earth, and the elephant and the bull of water.

धूमो वह्निः खरो वायुः श्वकाकौ वियदात्मकौ

dhūmo vahniḥ kharo vāyuḥ śvakākau viyadātmakau

Smoke is fire, the ass is wind, and the dog and the crow are of the nature of ether.

अभीष्टार्थागमं कीर्तिं जयं भूपतिमाननम्। सभाजनपदग्रामसत्कृतिं कुरुते रविः

abhīṣṭārthāgamaṃ kīrtiṃ jayaṃ bhūpatimānanam| sabhājanapadagrāmasatkṛtiṃ kurute raviḥ

The Sun brings the coming of the thing desired, fame, victory, honour from the king, and being held in esteem in the assembly, the district and the village.

चोरभूपायुधाग्निभ्यो भयं स्कन्दाच्च भैरवात्। कलहज्वरपित्तासृक्शिरोनेत्रगदान् कुजः

corabhūpāyudhāgnibhyo bhayaṃ skandācca bhairavāt| kalahajvarapittāsṛkśironetragadān kujaḥ

Mars gives fear from thieves, the king, weapons and fire, and from Skanda and Bhairava; also quarrels, fever, disorders of bile and blood, and diseases of the head and eyes.

गुरुदैवतविप्राणां प्रसादजशुभागमम्। दुकूलहेमदन्त्यश्वसुताप्तिं कुरुते गुरुः

gurudaivataviprāṇāṃ prasādajaśubhāgamam| dukūlahemadantyaśvasutāptiṃ kurute guruḥ

Jupiter brings the good that arises from the favour of the preceptor, the deity and brahmins, and the gaining of fine silk, gold, elephants, horses and sons.

श्वगोमृगादितो भीतिं विष्णुकोपं विचर्चिकाम् । त्वग्रोगान् सन्निपातञ्च कुरुते शीतरश्मिजः

śvagomṛgādito bhītiṃ viṣṇukopaṃ vicarcikām | tvagrogān sannipātañca kurute śītaraśmijaḥ

Mercury, the son of the cool-rayed Moon, gives fear from dogs, cattle, deer and the like, the anger of Viṣṇu, vicarcikā (an itching eruption), skin diseases, and sannipāta fever.

भूषणाम्बरशय्याप्तिं स्त्रीसुखं मृष्टभोजनम् । कृषिगोमहिषीलाभं कुरुते भृगुनन्दनः

bhūṣaṇāmbaraśayyāptiṃ strīsukhaṃ mṛṣṭabhojanam | kṛṣigomahiṣīlābhaṃ kurute bhṛgunandanaḥ

Venus, the delight of Bhṛgu, gives the gaining of ornaments, garments and a bed, the pleasure of women, well-dressed food, and gain from agriculture, cows and buffaloes.

वातशूलामयं चोरदुर्जनेभ्यो भयं शनिः । कुरुते मरणाद् भीतिं दुर्ग्रहाणाञ्च पीडनम्

vātaśūlāmayaṃ coradurjanebhyo bhayaṃ śaniḥ | kurute maraṇād bhītiṃ durgrahāṇāñca pīḍanam

Saturn gives illness of wind and colic, fear from thieves and evil men, dread of death, and affliction from malignant planets.

वेश्मसौख्यं मनःप्रीतिं सुहृत्स्वजनसङ्गमम् । जलोत्थसस्यपानान्ननार्याप्तिं पूर्णचन्द्रमाः

veśmasaukhyaṃ manaḥprītiṃ suhṛtsvajanasaṅgamam | jalotthasasyapānānnanāryāptiṃ pūrṇacandramāḥ

The full Moon gives comfort of the home, delight of mind, meeting with friends and kinsfolk, water-grown crops, drink and food, and the gaining of a woman.

कुष्ठपामादिकान् रोगान् नेत्रपादभवानपि। विषभीतिं च नीचानां विरोधं कुरुते फणी

kuṣṭhapāmādikān rogān netrapādabhavānapi| viṣabhītiṃ ca nīcānāṃ virodhaṃ kurute phaṇī

Rāhu, the serpent, gives diseases such as kuṣṭha and pāmā (skin afflictions), and those arising in the eyes and feet, fear of poison, and hostility from low people.

आरोग्यमर्थलाभञ्च लभते शत्रुनाशनम्। पुत्रलाभञ्च नियमाद् ध्वजसन्दर्शनान्नरः

ārogyamarthalābhañca labhate śatrunāśanam| putralābhañca niyamād dhvajasandarśanānnaraḥ

From the sight of a banner a man obtains, as a rule, health, gain of wealth, the destruction of his enemies, and the gaining of a son.

चित्तदुःखं महाव्याधिं शत्रुपीडां निरर्थताम् । स्थानभ्रंशं विवादञ्च लभते धूमदर्शनात्

cittaduḥkhaṃ mahāvyādhiṃ śatrupīḍāṃ nirarthatām | sthānabhraṃśaṃ vivādañca labhate dhūmadarśanāt

From the sight of smoke one gets sorrow of mind, grave illness, affliction by enemies, fruitlessness, loss of position, and dispute.

नीरोगत्वं सुतप्राप्तिं मनःप्रीतिं धनागमम् । द्विजभूपालसम्मानं लभते सिंहदर्शनात्

nīrogatvaṃ sutaprāptiṃ manaḥprītiṃ dhanāgamam | dvijabhūpālasammānaṃ labhate siṃhadarśanāt

From the sight of a lion one obtains freedom from disease, the gaining of sons, delight of mind, the coming of wealth, and honour from brahmins and kings.

विप्रवासं भयञ्चैव द्रव्यनाशं रुजन्तथा। अपमृत्युं विवादञ्च निर्दिशेत् श्वप्रदर्शनात्

vipravāsaṃ bhayañcaiva dravyanāśaṃ rujantathā| apamṛtyuṃ vivādañca nirdiśet śvapradarśanāt

From the sight of a dog one should declare residence abroad, fear, loss of property, illness, untimely death, and dispute.

स्त्रीलाभं पुत्रलाभं च धनलाभं गृहं सुखम् । लभते चायुरारोग्यं वृषसन्दर्शनान्नरः

strīlābhaṃ putralābhaṃ ca dhanalābhaṃ gṛhaṃ sukham | labhate cāyurārogyaṃ vṛṣasandarśanānnaraḥ

From the sight of a bull a man obtains a wife, a son, wealth, a house, happiness, long life and health.

द्विषदागमनं रोगं स्थाननाशं धनक्षयम् । कार्यहानिं मनः क्लेशं लभते खरदर्शनात्

dviṣadāgamanaṃ rogaṃ sthānanāśaṃ dhanakṣayam | kāryahāniṃ manaḥ kleśaṃ labhate kharadarśanāt

From the sight of an ass one gets the approach of enemies, disease, loss of position, waste of wealth, failure of one's undertaking, and mental distress.

स्त्रीभोगं धनधान्याप्तिं सुहृदां सङ्गमं सुखम् । भूपालरत्नलाभञ्च कथयेद् गजदर्शनात्

strībhogaṃ dhanadhānyāptiṃ suhṛdāṃ saṅgamaṃ sukham | bhūpālaratnalābhañca kathayed gajadarśanāt

From the sight of an elephant one should predict enjoyment of women, gaining of wealth and grain, the company of friends, happiness, and the gaining of jewels from the king.

स्थानभ्रंशं सुहृन्नाशं स्थाननाशं महाभयम् । जीवनाशमरेर्मृत्युं लभते काकदर्शनात्

sthānabhraṃśaṃ suhṛnnāśaṃ sthānanāśaṃ mahābhayam | jīvanāśamarermṛtyuṃ labhate kākadarśanāt

From the sight of a crow one gets fall from one's position, loss of friends, ruin of one's place, great fear, destruction of livelihood, and death from an enemy.

सर्पादयः क्रमान्मध्ये चत्वारो दक्षिणे पुनः । तार्क्ष्यादयश्च चत्वारो यदि ते मरणप्रदाः

sarpādayaḥ kramānmadhye catvāro dakṣiṇe punaḥ | tārkṣyādayaśca catvāro yadi te maraṇapradāḥ

The four beginning with the serpent stand in order in the middle, and again the four beginning with Garuḍa on the right; if they fall so, they are givers of death.

एवं क्रमात्स्थितेष्वेषु मार्जारस्याखुभक्षणम्। चकोरश्येनपूर्वाणामुरगग्रहणं तथा

evaṃ kramātsthiteṣveṣu mārjārasyākhubhakṣaṇam| cakoraśyenapūrvāṇāmuragagrahaṇaṃ tathā

When these stand thus in order, the sign is the cat's devouring of the mouse, and likewise the seizing of the serpent by the cakora bird, the hawk and the rest.

शशस्य ग्रहणं मांसखण्डं वादाय चागमः। कुक्कुरस्य गृहे प्रष्टुरेतन्मरणलक्षणम्

śaśasya grahaṇaṃ māṃsakhaṇḍaṃ vādāya cāgamaḥ| kukkurasya gṛhe praṣṭuretanmaraṇalakṣaṇam

The seizing of a hare, and the coming of a dog into the questioner's house carrying a piece of meat — these are marks of death.

ओतौ मध्यस्थिते वाच्यं प्रष्टुस्तल्लङ्घनादिकम् । सारमेये ततो भीतिर्व्याघ्रादिभ्योऽथवा भयम्

otau madhyasthite vācyaṃ praṣṭustallaṅghanādikam | sārameye tato bhītirvyāghrādibhyo'thavā bhayam

If the cat stands in the middle, one should say that the questioner will be leapt over by it and the like; if the dog, then fear from that quarter, or else fear from tigers and such animals.

मूषिके मूषिकैर्वस्त्रशयनादिनिकृन्तनम् । वायसे वायसस्पर्शः सकृत्पातोऽस्य वा तनौ

mūṣike mūṣikairvastraśayanādinikṛntanam | vāyase vāyasasparśaḥ sakṛtpāto'sya vā tanau

If the mouse, then the gnawing of clothes, bedding and the like by mice; if the crow, then the touch of a crow, or its settling once upon his body.

खरे चतुष्पदाद्भीतिर्धूमे तु भयमग्निजम्। एतत्तु सकलं प्रष्टू रोगाद्यशुभसूचकम्

khare catuṣpadādbhītirdhūme tu bhayamagnijam| etattu sakalaṃ praṣṭū rogādyaśubhasūcakam

If the ass, then fear from a four-footed animal; if smoke, then fear arising from fire. All this, for the questioner, indicates disease and other inauspicious things.

खेटयोरुभयत्रापि पापौ चेच्चाशुभं वदेत्। सुहृदावुभयत्रापि पापावपि शुभप्रदौ

kheṭayorubhayatrāpi pāpau ceccāśubhaṃ vadet| suhṛdāvubhayatrāpi pāpāvapi śubhapradau

If in both places the two planets are malefic, one should declare an inauspicious result; but if in both places they are friends, then even malefics give an auspicious result.

भूतेषु शुभदा पृथ्वी तथैवापः प्रकीर्तिताः । वह्निर्वायुस्तथाकाशस्त्रयोऽमी चाशुभप्रदाः

bhūteṣu śubhadā pṛthvī tathaivāpaḥ prakīrtitāḥ | vahnirvāyustathākāśastrayo'mī cāśubhapradāḥ

Among the elements, earth is declared to give good, and water likewise; fire, wind and ether — these three give inauspicious results.

एकत्र स्यादग्निः परत्र तोयञ्च मध्यदक्षिणयोः । यदि तर्हि विनिर्देश्यं प्रष्टू रोगोऽथवा मरणम्

ekatra syādagniḥ paratra toyañca madhyadakṣiṇayoḥ | yadi tarhi vinirdeśyaṃ praṣṭū rogo'thavā maraṇam

If fire falls in the one place and water in the other — that is, in the middle and the southern positions — then disease, or else death, is to be declared for the querent.

एक स्थानदशस्थानशतस्थानतया पुनः । स्थानत्रयं प्रकल्प्यातो नीलभक्तावशेषतः

eka sthānadaśasthānaśatasthānatayā punaḥ | sthānatrayaṃ prakalpyāto nīlabhaktāvaśeṣataḥ

Again, the three places are to be treated as the place of units, the place of tens and the place of hundreds; then, from the remainder left after dividing by thirty (nīla),

शुक्लप्रतिपदाद्याः स्युस्तिथयः सारशेषतः । तारावाराः सप्तशेषात् प्रियशेषात्तु राशयः

śuklapratipadādyāḥ syustithayaḥ sāraśeṣataḥ | tārāvārāḥ saptaśeṣāt priyaśeṣāttu rāśayaḥ

— the tithis beginning with the first of the bright fortnight are obtained. From the remainder after dividing by twenty-seven (sāra) come the asterisms, from the remainder by seven the week-days, and from the remainder by twelve (priya) the signs.

नवभक्तावशेषात्तु विज्ञेयाः स्युर्नवग्रहाः । तथैव पञ्चभूतानि पञ्चभक्तावशेषतः

navabhaktāvaśeṣāttu vijñeyāḥ syurnavagrahāḥ | tathaiva pañcabhūtāni pañcabhaktāvaśeṣataḥ

From the remainder after dividing by nine the nine planets are to be known; and in the same way the five elements from the remainder after dividing by five.

प्रष्टृष्टमो भवेद्राशिः प्रष्टृनिष्टाश्च तारकाः । यदि चेदिह वक्तव्यं पृच्छकस्याशुभं ध्रुवम्

praṣṭṛṣṭamo bhavedrāśiḥ praṣṭṛniṣṭāśca tārakāḥ | yadi cediha vaktavyaṃ pṛcchakasyāśubhaṃ dhruvam

If the sign so obtained is the eighth from the querent's own, and the asterisks obtained are ones inauspicious for him, then evil must certainly be declared here for the querent.

एभिस्तिथ्यादिभिर्योगा मृत्युदग्धादयो यदि । प्रष्टुर्विपत्तिरादेश्या सुधायोगादयः शुभाः

ebhistithyādibhiryogā mṛtyudagdhādayo yadi | praṣṭurvipattirādeśyā sudhāyogādayaḥ śubhāḥ

If by these tithis and the rest the mṛtyu, dagdha and similar yogas are formed, calamity is to be foretold for the querent; the sudhā (nectar) yoga and its like are auspicious.

स्थानत्रयेऽपि युग्माः स्युर्यदि संख्या मृतिर्भवेत्। वाममध्यमयोर्युग्मा यदि स्यान्महती रुजा

sthānatraye'pi yugmāḥ syuryadi saṃkhyā mṛtirbhavet| vāmamadhyamayoryugmā yadi syānmahatī rujā

If the numbers in all three places are even, death follows. If those in the left and middle places are even, there is grave illness.

संख्यां मध्यगतां हत्वा शुभेन विभजेद्दिनैः । निश्शेषे मरणं प्रष्टुर्द्विशेषे सुतपञ्चता

saṃkhyāṃ madhyagatāṃ hatvā śubhena vibhajeddinaiḥ | niśśeṣe maraṇaṃ praṣṭurdviśeṣe sutapañcatā

Multiply the number standing in the middle by forty-five (śubha) and divide by eight (dina). If nothing remains, the querent's death; if the remainder is two, the death of a son.

स्वजनापच्चतुः शेषे षट्शेषे पृच्छकामयः । ओजसंख्यासु शिष्टासु सुखारोग्यादिसम्भवः

svajanāpaccatuḥ śeṣe ṣaṭśeṣe pṛcchakāmayaḥ | ojasaṃkhyāsu śiṣṭāsu sukhārogyādisambhavaḥ

If the remainder is four, misfortune to one's own people; if six, illness of the querent. When odd numbers remain, comfort, health and the like come about.

न्यस्य स्थानत्रयं द्वाभ्यां वामस्थं मध्यगं त्रिभिः । चतुर्भिर्दक्षिणं स्थानं हत्वा पक्षः सितो यदि

nyasya sthānatrayaṃ dvābhyāṃ vāmasthaṃ madhyagaṃ tribhiḥ | caturbhirdakṣiṇaṃ sthānaṃ hatvā pakṣaḥ sito yadi

Having set down the three places, multiply the left by two, the middle by three and the southern (right) place by four — this if the fortnight is the bright one.

चलाङ्गं दैवतं कृष्णे पक्षे क्षिप्त्वा हरेद् भुजैः । फलराशिगते जीवे शिष्टं प्रियनगैर्नतैः

calāṅgaṃ daivataṃ kṛṣṇe pakṣe kṣiptvā hared bhujaiḥ | phalarāśigate jīve śiṣṭaṃ priyanagairnataiḥ

[In the bright fortnight,] having added three hundred and thirty-six (calāṅga) — or, in the dark fortnight, six hundred and forty-eight (daivata) — one should divide by eighty-four (bhuja). When Jupiter comes to the sign so obtained, the remainder is to be multiplied by twelve (priya), thirty (naga) and sixty (nata).

हत्वा वेदाप्तराश्यादि गते च रविजे मृतिः

hatvā vedāptarāśyādi gate ca ravije mṛtiḥ

Having multiplied, divide by four (veda); take the sign so obtained and what follows from it — when Saturn (ravija) comes to it, death occurs.

अष्टमङ्गलमित्युक्तं संक्षेपेण गुरूदितम्। गुरुभक्त्येश्वरं ध्यायन् वदेत्सत्यं भवेद् ध्रुवम्

aṣṭamaṅgalamityuktaṃ saṃkṣepeṇa gurūditam| gurubhaktyeśvaraṃ dhyāyan vadetsatyaṃ bhaved dhruvam

Thus has the aṣṭamaṅgala been stated in brief, as taught by the teacher. Meditating on the Lord with devotion to one's guru, let a man speak — and it will surely come true.

आरूढोदयलग्नांशछत्रस्पृष्टाङ्गराशयः । चन्द्राधिष्ठितराशिश्च चिन्त्याः षट् प्रश्नकर्मणि

ārūḍhodayalagnāṃśachatraspṛṣṭāṅgarāśayaḥ | candrādhiṣṭhitarāśiśca cintyāḥ ṣaṭ praśnakarmaṇi

Six things are to be weighed in the work of praśna: the ārūḍha, the rising sign, the navāṃśa of the lagna, the chatra sign, the sign of the limb the querent touches, and the sign the Moon occupies.

एषां सदसद्योगादारोग्यसरोगतादि शुभमशुभम् । अशुभशुभावस्थाया बलवत्त्वात्प्रष्टुरुक्तमिति शास्त्रे

eṣāṃ sadasadyogādārogyasarogatādi śubhamaśubham | aśubhaśubhāvasthāyā balavattvātpraṣṭuruktamiti śāstre

From the good or bad combinations of these one judges health or sickness and what is auspicious or inauspicious; and by the relative strength of the inauspicious and auspicious states the result for the querent has been laid down in the śāstra.

यदङ्गराशिः संस्पृष्ट आरूढ उदितोऽथवा । तस्मिन् पापयुते ब्रूयात्तदङ्गे रुग्व्रणादिकम्

yadaṅgarāśiḥ saṃspṛṣṭa ārūḍha udito'thavā | tasmin pāpayute brūyāttadaṅge rugvraṇādikam

Whichever sign is the one touched, or the ārūḍha, or the one rising — if it is joined with a malefic, one should declare disease, a wound and the like in the limb belonging to it.

आरूढोदयपेन्द्वर्का अपि तद्युक्तराशिपाः । तुङ्गांशे बलवन्तश्चेत् पूर्णावस्थान्तु पृच्छताम्

ārūḍhodayapendvarkā api tadyuktarāśipāḥ | tuṅgāṃśe balavantaścet pūrṇāvasthāntu pṛcchatām

If the lords of the ārūḍha and of the rising sign, and the Moon and the Sun, and likewise the lords of the signs joined with them, are strong in an exaltation navāṃśa, then the querent's condition is a 'full' one.

एते बलविहीनाश्चेद्रिक्तां च कथयेद् दशाम् । नीचार्यंशगतास्ते चेदनिष्टफलदा दशा

ete balavihīnāścedriktāṃ ca kathayed daśām | nīcāryaṃśagatāste cedaniṣṭaphaladā daśā

If these are bereft of strength, one should declare an 'empty' condition; and if they occupy the navāṃśas of debilitation or of an enemy, the condition yields unwanted results.

आरूढेशे बलविरहिते रन्ध्रपे वीर्ययुक्ते तस्मिन् काले विपदतितरां जायते पृच्छकस्य। आरूढेशः शुभपतिरपि प्राप्तवीर्यौ विवीर्या यत्रार्यायुर्व्ययभपतयः सर्वभाग्यागमोऽत्र

ārūḍheśe balavirahite randhrape vīryayukte tasmin kāle vipadatitarāṃ jāyate pṛcchakasya| ārūḍheśaḥ śubhapatirapi prāptavīryau vivīryā yatrāryāyurvyayabhapatayaḥ sarvabhāgyāgamo'tra

When the lord of the ārūḍha is without strength while the lord of the 8th is full of strength, at that time exceeding calamity befalls the querent. But where the lord of the ārūḍha, itself a benefic lord, has gained strength while the lords of the 6th, 8th and 12th are without strength, there is the coming of every good fortune.

अवस्थासप्तकद्वन्द्वं ग्रहाणामस्ति तत्समा । भवेच्च पृच्छकावस्था प्रोक्तं शास्त्रान्तरे तथा

avasthāsaptakadvandvaṃ grahāṇāmasti tatsamā | bhavecca pṛcchakāvasthā proktaṃ śāstrāntare tathā

The planets have a sevenfold set of states, and it is of two kinds; the querent's own condition corresponds to it. So it is stated in another śāstra as well.

समबन्धुनिजर्क्षस्वत्रिकोणोच्चारिनीचभे । सप्तावस्था ग्रहाणां स्युरतिबाल्यादयः क्रमात्

samabandhunijarkṣasvatrikoṇoccārinīcabhe | saptāvasthā grahāṇāṃ syuratibālyādayaḥ kramāt

In a neutral's sign, a friend's sign, its own sign, its own trikoṇa, its exaltation, an enemy's sign and its debilitation — these are the seven states of the planets, beginning with 'infancy', in order.

अतिबालश्च बालश्च कुमारो युवभूमिपौ। वृद्धो मृत इति स्थानभेदतः क्रमशो दशाः

atibālaśca bālaśca kumāro yuvabhūmipau| vṛddho mṛta iti sthānabhedataḥ kramaśo daśāḥ

Infant, child, boy, youth, king, old man, dead — such are the conditions, in order, according to the difference of placement.

सूर्यादुदितमात्रो यः सोऽतिबालो भवेद् ग्रहः। दिनानि सप्त बालः स्यात्कुमारः स्यादतः परम्

sūryāduditamātro yaḥ so'tibālo bhaved grahaḥ| dināni sapta bālaḥ syātkumāraḥ syādataḥ param

A planet just emerged from the Sun is an 'infant'; for seven days it is a 'child'; and after that it becomes a 'boy'.

युवा वक्रसमारम्भे वक्रगत्यां महीपतिः। आसन्नास्तमयो वृद्धः सूर्यलुप्तकरो मृतः

yuvā vakrasamārambhe vakragatyāṃ mahīpatiḥ| āsannāstamayo vṛddhaḥ sūryaluptakaro mṛtaḥ

At the onset of retrogression it is a 'youth'; while actually moving retrograde it is a 'king'; when close to setting it is 'old'; and when its rays are swallowed by the Sun it is 'dead'.

एवं द्विधा ग्रहावस्था प्रोक्ता वाच्या तु पृच्छताम् । आरूढलग्नछत्राणामीशेषु बलिनो दशा।

evaṃ dvidhā grahāvasthā proktā vācyā tu pṛcchatām | ārūḍhalagnachatrāṇāmīśeṣu balino daśā|

Thus the planetary states have been declared in two ways, and they are to be told to querents; among the lords of the ārūḍha, the lagna and the chatra, the condition of the strongest is to be taken.

अतिबालादिकानां ये स्वभावाः प्रथिता इह । यूनः स्त्रीसक्ततेत्याद्यास्त एवेह दशा मताः

atibālādikānāṃ ye svabhāvāḥ prathitā iha | yūnaḥ strīsaktatetyādyāsta eveha daśā matāḥ

The natures commonly known for the states beginning with 'infant' — such as attachment to women in the case of the 'youth' — these very natures are here taken as the querent's condition.

उच्चेराशावंशके वा स्थितो यो वारेऽमुष्यारूढराशिस्तदुच्चः । यद्यारोग्यं दीर्घमायुश्च वाच्यं प्रष्टुर्मृत्युर्वैपरीत्ये त्वमुष्मात्

uccerāśāvaṃśake vā sthito yo vāre'muṣyārūḍharāśistaduccaḥ | yadyārogyaṃ dīrghamāyuśca vācyaṃ praṣṭurmṛtyurvaiparītye tvamuṣmāt

Take the planet that on that day stands in an exalted sign or in an exalted navāṃśa: if the ārūḍha sign is that planet's exaltation, health and long life are to be declared for the querent; in the contrary case, death is to be declared from it.

सिंहे कुक्ष्यक्षिजो व्याधिरात्मपीडोष्णरुक्तथा । वक्षोजिह्वास्यरोगोरुच्यम्बुरोगास्तु कर्कटे

siṃhe kukṣyakṣijo vyādhirātmapīḍoṣṇaruktathā | vakṣojihvāsyarogorucyamburogāstu karkaṭe

If it is Leo: disease of the belly and the eyes, bodily pain and fever. If Cancer: disease of the chest, tongue and mouth, loss of appetite, and diseases arising from water.

शिरोनेत्रभवव्याधिज्वरव्रणविचर्चिकाः । भौमभे बुधभे वायुरोधनासात्वगामयाः

śironetrabhavavyādhijvaravraṇavicarcikāḥ | bhaumabhe budhabhe vāyurodhanāsātvagāmayāḥ

In a sign of Mars: diseases of the head and eyes, fever, wounds and eczema. In a sign of Mercury: obstruction of the wind, and diseases of the nose and skin.

आरूढे जीवभे बुद्धिभ्रमकर्णामयादयः। शुक्रभे व्यञ्जनोत्था रुगरुचिश्चाम्बुजो गदः

ārūḍhe jīvabhe buddhibhramakarṇāmayādayaḥ| śukrabhe vyañjanotthā rugaruciścāmbujo gadaḥ

If the ārūḍha is a sign of Jupiter: confusion of mind, ear disease and the like. In a sign of Venus: disease arising from the sexual organs, loss of appetite, and water-borne disease.

बुद्धिभ्रमोऽङ्गसादश्च मलया न हतिः शनेः। विचर्चिकाञ्च कण्डूतिं ब्रूयात्सर्पान्वितेक्षिते

buddhibhramo'ṅgasādaśca malayā na hatiḥ śaneḥ| vicarcikāñca kaṇḍūtiṃ brūyātsarpānvitekṣite

In a sign of Saturn: confusion of mind, weakness of the limbs, and affliction born of impurities. When the ārūḍha is joined with or aspected by Rāhu, one should declare eczema and itching.

आरूढे पापसंयुक्ते नियमेन वदेदिदम्

ārūḍhe pāpasaṃyukte niyamena vadedidam

When the ārūḍha is joined with malefics, this is to be declared as a rule.

आरूढलग्नभांशानां मान्दिराशिनवांशयोः । योगो रोगप्रदस्तत्र बहुयोगो मृतिप्रदः

ārūḍhalagnabhāṃśānāṃ māndirāśinavāṃśayoḥ | yogo rogapradastatra bahuyogo mṛtipradaḥ

A conjunction of the signs and navāṃśas of the ārūḍha and the lagna with the sign and navāṃśa of Māndi gives disease there; many such conjunctions give death.

आरूढे वा विलग्ने वा गण्डान्तांशः सपापदृक् । उदेति चेद्भवेन्मृत्युरारूढाष्टमभे तथा

ārūḍhe vā vilagne vā gaṇḍāntāṃśaḥ sapāpadṛk | udeti cedbhavenmṛtyurārūḍhāṣṭamabhe tathā

If a gaṇḍānta portion, aspected by a malefic, rises in the ārūḍha or in the lagna, death results; and so too if it falls in the 8th from the ārūḍha.

आरूढे मीनभे प्रष्टा पङ्गुः स्यात्पापवीक्षिते । कूपादौ पतनं वाच्यमारूढेऽलिनि वेन्दुभे

ārūḍhe mīnabhe praṣṭā paṅguḥ syātpāpavīkṣite | kūpādau patanaṃ vācyamārūḍhe'lini vendubhe

If the ārūḍha is Pisces and is aspected by a malefic, the querent is lame. A fall into a well or the like is to be declared if the ārūḍha is Scorpio or Cancer.

प्राच्यादीत्युक्तवद्राशीनारूढादीन् न्यसेत् क्षितौ। वृक्षादीन्निर्दिशेत्स्वोक्तान् केन्द्रगैश्च बलान्वितैः

prācyādītyuktavadrāśīnārūḍhādīn nyaset kṣitau| vṛkṣādīnnirdiśetsvoktān kendragaiśca balānvitaiḥ

One should set down on the ground the signs of the ārūḍha and the rest, assigning them fittingly to the east and the other directions; and from the strong planets occupying the kendras one should point out the trees and other objects assigned to them.

गिरितरुकदलीकण्टकिवेणूनां क्रमुकनालिकेराणाम् । तालानाञ्च वनानि क्रमशोऽर्कात्स्वामिवत्तु राशीनाम्

giritarukadalīkaṇṭakiveṇūnāṃ kramukanālikerāṇām | tālānāñca vanāni kramaśo'rkātsvāmivattu rāśīnām

Mountains, trees, plantains, thorny plants, bamboos, areca palms, coconut palms and palmyras, and groves of these, belong in order to the planets from the Sun onward, and to the signs through their lords.

आरूढस्योर्ध्ववक्त्रत्वं प्रष्ट्रभ्युदयवृद्धिकृत् । आधोमुख्यं क्षयाय स्यात्तत्कृष्णीयादिषूदितम्

ārūḍhasyordhvavaktratvaṃ praṣṭrabhyudayavṛddhikṛt | ādhomukhyaṃ kṣayāya syāttatkṛṣṇīyādiṣūditam

An upward-facing ārūḍha makes for the querent's rise and increase; a downward-facing one makes for decline. So it is stated in the Kṛṣṇīya and other works.

ऊर्ध्वमुखो यदि राशिर्होरा प्रश्ने नरस्य सिद्धिकरी । अन्ये विफले ज्ञेये शुभयुतदृष्टे शुभाख्ये च

ūrdhvamukho yadi rāśirhorā praśne narasya siddhikarī | anye viphale jñeye śubhayutadṛṣṭe śubhākhye ca

If in a question the sign — that is, the rising sign — is upward-facing, it brings the man success; the others are to be known as fruitless, unless they are joined with or aspected by benefics, or are themselves called benefic.

ऊर्ध्वास्ये तनुगे प्रसूतगतकार्यारम्भिणां पृच्छतामौन्नत्यं महदर्थपौरुषयशःस्थानादिकानां भवेत् । यद्यारूढमधोमुखं भमखिलैर्हीयेत वित्तादिभिस्त्यज्येतापि सुहृज्जनैरपि पतेद्वाहादितः पृच्छकः

ūrdhvāsye tanuge prasūtagatakāryārambhiṇāṃ pṛcchatāmaunnatyaṃ mahadarthapauruṣayaśaḥsthānādikānāṃ bhavet | yadyārūḍhamadhomukhaṃ bhamakhilairhīyeta vittādibhistyajyetāpi suhṛjjanairapi patedvāhāditaḥ pṛcchakaḥ

When an upward-facing sign occupies the lagna, then for those who ask about a birth that has occurred or about the launching of an undertaking there is a great rise of wealth, manliness, fame and position. But if the ārūḍha sign is downward-facing, the querent is stripped of wealth and everything else, is forsaken even by his friends, and may fall from his vehicle.

आरूढाधिपतिः शुभग्रहगृहे प्रश्ने यदि स्यात् स्थितः; क्षोणीशामरमन्दिरादिषु मनोज्ञेषु स्थितिः पृच्छताम् । पापक्षेत्रगतः स चेदिह भवेन्म्लेच्छप्रदेशे स्थितिः, सौम्यासौम्यदृगन्वयात्सदसतां योगश्च तत्रोह्यताम्

ārūḍhādhipatiḥ śubhagrahagṛhe praśne yadi syāt sthitaḥ; kṣoṇīśāmaramandirādiṣu manojñeṣu sthitiḥ pṛcchatām | pāpakṣetragataḥ sa cediha bhavenmlecchapradeśe sthitiḥ, saumyāsaumyadṛganvayātsadasatāṃ yogaśca tatrohyatām

If at the time of the question the lord of the ārūḍha stands in the house of a benefic, the querent's dwelling is in some pleasant place such as a king's palace or a temple; if it stands in a malefic's sign, his dwelling is in the land of the mlecchas. From the connection of benefic or malefic aspect the good or bad of that place is to be inferred.

शुभवर्गे लग्नगते लग्ने वा सौम्ययोगमायाते । ब्रूयादभिमतसिद्धिं प्रष्टुः स्थानान्तरप्राप्तिम्

śubhavarge lagnagate lagne vā saumyayogamāyāte | brūyādabhimatasiddhiṃ praṣṭuḥ sthānāntaraprāptim

When the lagna falls in a benefic varga, or when the lagna has come into conjunction with a benefic, one should declare that the querent's desire will be accomplished and that he will obtain another place.

द्विपदे चतुष्पदे वा भवने लग्नोपगो ग्रहः पापः । तिष्ठति तन्नाशकरो ज्ञेयः सौम्योऽपि वृद्धिकरः

dvipade catuṣpade vā bhavane lagnopago grahaḥ pāpaḥ | tiṣṭhati tannāśakaro jñeyaḥ saumyo'pi vṛddhikaraḥ

If a malefic planet stands in the lagna in a biped or a quadruped sign, it is to be known as destroying that class; a benefic so placed causes increase of it.

स्वर्णेनारूढविन्यस्तेनापि प्रष्टुः शुभाशुभम् । ज्ञेयं शास्त्रान्तरेषूक्तं तदप्यथ निगद्यते

svarṇenārūḍhavinyastenāpi praṣṭuḥ śubhāśubham | jñeyaṃ śāstrāntareṣūktaṃ tadapyatha nigadyate

The good and ill fortune of the questioner may also be known from a piece of gold laid upon the ārūḍha; this too has been stated in other śāstras, and it is now set out here.

जलगन्धार्तवव्रीहितण्डुला भूतपञ्चकम् । तन्मयं हि पुनर्ज्ञेयं जीव एव हि काञ्चनम्

jalagandhārtavavrīhitaṇḍulā bhūtapañcakam | tanmayaṃ hi punarjñeyaṃ jīva eva hi kāñcanam

Water, scent, a seasonal flower, unhusked rice and husked rice are the five elements; the offering made of them is to be understood accordingly, and the gold itself is the jīva (the living principle).

पुष्पाक्षतोपरि स्वर्णमुत्तानं पृच्छकायुषे । तिर्यङ्मृत्युकरं भूस्थं न्यक्तु बाधागदावहम्

puṣpākṣatopari svarṇamuttānaṃ pṛcchakāyuṣe | tiryaṅmṛtyukaraṃ bhūsthaṃ nyaktu bādhāgadāvaham

Gold placed on the flowers and unbroken rice, if it lies face upward, makes for the questioner's long life; lying on its side it brings death; and lying on the bare ground face downward it brings obstruction and disease.

ऊर्ध्वं पुष्पाक्षतानां निहितमिह भवेत्स्वर्णमूर्ध्वाननं चेत् तत्काले वर्धनं स्याद् धनसुखयशसां पृच्छकस्योर्ध्वमूर्ध्वम् । तत्तत्राधोमुखं चेत्क्षय उपचयतः किञ्चिदारब्ध एवाथोर्ध्वास्यं चेदधस्तात्क्षयत उपचयारम्भणं तत्र वाच्यम्

ūrdhvaṃ puṣpākṣatānāṃ nihitamiha bhavetsvarṇamūrdhvānanaṃ cet tatkāle vardhanaṃ syād dhanasukhayaśasāṃ pṛcchakasyordhvamūrdhvam | tattatrādhomukhaṃ cetkṣaya upacayataḥ kiñcidārabdha evāthordhvāsyaṃ cedadhastātkṣayata upacayārambhaṇaṃ tatra vācyam

If the gold laid here on top of the flowers and rice lies with its face upward, then from that time there is an ever-growing increase of the questioner's wealth, comfort and reputation. If it lies there face downward, a decline just begun after a period of increase is to be declared; and if it lies below the heap but face upward, then the beginning of increase after a decline is to be declared.

सर्वाधोऽ धोमुखं चेत्क्षय इह तु पुनश्चापि सर्वक्षयः स्यान्मध्यस्थे हेम्नि चोह्यं फलमपि सकलं प्राक्तयैवात्र रीत्या । दीर्घायुर्मृत्युनैस्वै उपचितधनता प्राग्दिगादिप्लवत्वे स्वर्णस्याग्न्यादिकोणप्लवन इह पुनर्मृत्युरोगाद्यनर्थाः

sarvādho' dhomukhaṃ cetkṣaya iha tu punaścāpi sarvakṣayaḥ syānmadhyasthe hemni cohyaṃ phalamapi sakalaṃ prāktayaivātra rītyā | dīrghāyurmṛtyunaisvai upacitadhanatā prāgdigādiplavatve svarṇasyāgnyādikoṇaplavana iha punarmṛtyurogādyanarthāḥ

If it lies wholly beneath and face downward, there is decline here — indeed total ruin. If the gold rests in the middle, the entire result is to be inferred by the same method as before. When the gold slopes toward the east and the other cardinal directions there is long life, freedom from death and accumulation of wealth; but when it slopes toward the corners beginning with the south-east, then death, disease and other misfortunes follow.

मान्दीन्दूदयलग्नांशा मृत्युदेहासवश्चरे । आयुरारोग्यदास्त्वैते रोगदैर्घ्यप्रदाः स्थिरे

māndīndūdayalagnāṃśā mṛtyudehāsavaścare | āyurārogyadāstvaite rogadairghyapradāḥ sthire

The degrees of Māndi, of the Moon and of the rising lagna are respectively the Mṛtyu, the Deha and the Prāṇa (asu) sphuṭas. In movable signs these give longevity and health; in fixed signs they give protracted illness.

द्वन्द्वगास्संयुताश्चैते त्रयः प्रष्टुर्मृतिप्रदाः । मोहदाः स्युर्मिथो दृष्टास्त्रिकोणस्था महारुजे

dvandvagāssaṃyutāścaite trayaḥ praṣṭurmṛtipradāḥ | mohadāḥ syurmitho dṛṣṭāstrikoṇasthā mahāruje

These three, when they fall in dual signs and stand together, bring death to the questioner; when they aspect one another they cause stupefaction; and when they occupy trines they cause grave illness.

योगदृष्ट्यादिसम्बन्धस्त्वायुषे प्राणदेहयोः । देहमृत्योस्तु रोगाय प्राणमृत्योस्तु मोहकृत्

yogadṛṣṭyādisambandhastvāyuṣe prāṇadehayoḥ | dehamṛtyostu rogāya prāṇamṛtyostu mohakṛt

A relation by conjunction, aspect and the like between the Prāṇa and the Deha makes for longevity; between the Deha and the Mṛtyu it makes for illness; and between the Prāṇa and the Mṛtyu it produces stupefaction.

सा वर्गा विलग्नस्थिता मृत्युव्याधिधनक्षयाद्यशुभदाः प्रष्टुर्यदीमे विदुः । धीसामर्थ्यकृतोऽ थ पूर्णशशिनः शुक्रस्य वा वाक्पतेरेते कुर्युररोगतार्थतनयप्राप्ताद्यभीष्टागमान्

sā vargā vilagnasthitā mṛtyuvyādhidhanakṣayādyaśubhadāḥ praṣṭuryadīme viduḥ | dhīsāmarthyakṛto' tha pūrṇaśaśinaḥ śukrasya vā vākpaterete kuryurarogatārthatanayaprāptādyabhīṣṭāgamān

The vargas [of the malefics] standing in the lagna give the questioner death, disease, loss of wealth and other evils — so the wise know them. But the vargas of the full Moon, of Venus, or of Jupiter (Vākpati) produce strength of intellect and bring health, wealth, the obtaining of children and the arrival of other desired things.

लग्ने तदीश्वरे वोष्णयुक्ते जूत्यादिपित्तरुक् । दाहश्च भवनस्याथ सविषत्र्यंशनाडिके

lagne tadīśvare voṣṇayukte jūtyādipittaruk | dāhaśca bhavanasyātha saviṣatryaṃśanāḍike

If the lagna or its lord is joined with a hot planet, there is fever and other bilious disease, and burning of the house — the more so when the triṃśāṃśa and the nāḍikā of the moment are the poisonous ones.

यद्राशिसंज्ञो लग्नांशः स राशिश्चेच्छुभान्वितः । गतकालः शुभः प्रष्टुरशुभो यदि पापयुक्

yadrāśisaṃjño lagnāṃśaḥ sa rāśiścecchubhānvitaḥ | gatakālaḥ śubhaḥ praṣṭuraśubho yadi pāpayuk

Whatever sign the navāṃśa of the lagna belongs to — if that sign is attended by benefics, the questioner's past period has been auspicious; if it is attended by malefics, it has been inauspicious.

लग्नांशराशिगे चन्द्रे लोहपात्रक्षतिर्मृतिः । लक्ष्म मान्द्यंशराशिस्थे तथा मृद्भाण्डभञ्जनम्

lagnāṃśarāśige candre lohapātrakṣatirmṛtiḥ | lakṣma māndyaṃśarāśisthe tathā mṛdbhāṇḍabhañjanam

If the Moon stands in the sign of the lagna's navāṃśa, there is damage to a metal vessel, or a death; and the token, when the Moon stands in the sign of Māndi's navāṃśa, is likewise the breaking of an earthen pot.

मृत्युप्राणशरीरराशिसहितैस्तद्वीक्षकैर्वा ग्रहैस्तत्तत्प्रोक्तपदार्थलाभविहति वाच्ये शुभायास्पदे । संज्ञाध्यायदशाधनाप्तिकथनास्वन्यत्र वोक्ता हि ते; ताम्राद्या नखपूर्वकास्तृणमुखाः पत्यास्य वा ते न चेत्

mṛtyuprāṇaśarīrarāśisahitaistadvīkṣakairvā grahaistattatproktapadārthalābhavihati vācye śubhāyāspade | saṃjñādhyāyadaśādhanāptikathanāsvanyatra voktā hi te; tāmrādyā nakhapūrvakāstṛṇamukhāḥ patyāsya vā te na cet

By the planets joined with the signs of the Mṛtyu, the Prāṇa and the Śarīra, or aspecting them, the gain or the loss of the substances assigned to each is to be declared — gain where the position is auspicious. Those substances have been named elsewhere, in the chapter on technical terms and in the account of the acquisition of wealth in the daśās: copper and the other metals, nails and such animal products, grasses and such plants, or leaves; and if not these, then things of the same kinds.

लग्नेन्दुमानदानाभ्यामित्युक्तानामथो फलम् । प्राणमृत्युशरीराणामधुना समुदीर्यते

lagnendumānadānābhyāmityuktānāmatho phalam | prāṇamṛtyuśarīrāṇāmadhunā samudīryate

Of the Prāṇa, the Mṛtyu and the Śarīra, thus derived from the lagna, the Moon and Māndi, the results are now set forth.

प्राणमृत्युशरीरेषु देहाधिक्ये रुजां शमः । प्राणेऽधिके महान् रोगो मृत्युश्चेदधिको मृतिः

prāṇamṛtyuśarīreṣu dehādhikye rujāṃ śamaḥ | prāṇe'dhike mahān rogo mṛtyuścedadhiko mṛtiḥ

Among the Prāṇa, the Mṛtyu and the Śarīra, when the Deha is the greatest, illnesses subside; when the Prāṇa is greatest, there is severe disease; and if the Mṛtyu is greatest, death follows.

मृत्यौ ज्येष्ठाहिपौष्णस्थे जन्मभस्थे च पञ्चता । मृत्युः प्राणश्च देहश्च क्रमवृद्धाः शुभप्रदाः

mṛtyau jyeṣṭhāhipauṣṇasthe janmabhasthe ca pañcatā | mṛtyuḥ prāṇaśca dehaśca kramavṛddhāḥ śubhapradāḥ

If the Mṛtyu falls in Jyeṣṭhā, in Āśleṣā (the serpent's star) or in Revatī, or in the natal nakṣatra, death follows. When the Mṛtyu, the Prāṇa and the Deha increase in that order, they are auspicious.

लग्नेन्दुगुलिकांशैरप्याधिक्यादिविचिन्तनम् । एतत्तु क्रियते कैश्चित्तदप्यथ विलिख्यते

lagnendugulikāṃśairapyādhikyādivicintanam | etattu kriyate kaiścittadapyatha vilikhyate

Some also make this comparison of magnitudes by means of the navāṃśas of the lagna, the Moon and Gulika; that view too is written down here.

लग्नांशकेऽधिके वृद्धी रुजां चन्द्रांशके शमः । मान्द्यंशे मृतिराधिक्यं गतिभिर्घटिकादिभिः

lagnāṃśake'dhike vṛddhī rujāṃ candrāṃśake śamaḥ | māndyaṃśe mṛtirādhikyaṃ gatibhirghaṭikādibhiḥ

If the lagna's navāṃśa is the greatest, illnesses increase; if the Moon's navāṃśa, they subside; if Māndi's navāṃśa, death follows. The comparison of magnitude is made by their motions, reckoned in ghaṭikās and the rest.

मृत्युकालसतां प्राणे मध्यगे तद्युतेक्षिते । प्रष्टुर्मरणमादेश्यं शुभदोऽस्येन्दुसङ्गमः

mṛtyukālasatāṃ prāṇe madhyage tadyutekṣite | praṣṭurmaraṇamādeśyaṃ śubhado'syendusaṅgamaḥ

When the Prāṇa stands between the Mṛtyu and the Kāla, and is joined with or aspected by them, the death of the questioner is to be foretold; but the Moon's conjunction with the Prāṇa is auspicious.

आरूढेन तदीशेन लग्नलग्नांशकाधिपैः । इन्द्वंशेनेन्दुना युक्तौ मृत्युकालौ मृतिप्रदौ

ārūḍhena tadīśena lagnalagnāṃśakādhipaiḥ | indvaṃśenendunā yuktau mṛtyukālau mṛtipradau

The Mṛtyu and the Kāla, when joined with the ārūḍha or with its lord, or with the lords of the lagna and of the lagna's navāṃśa, or with the Moon and the Moon's navāṃśa, give death.

लग्ने राहुयुते चौररिपुपीडा रवौ मृतिः । चन्द्रे देहव्यथार्केन्दुराहुचक्रफलं त्विदम्

lagne rāhuyute cauraripupīḍā ravau mṛtiḥ | candre dehavyathārkendurāhucakraphalaṃ tvidam

If Rāhu is joined with the lagna, there is affliction from thieves and enemies; if with the Sun, death; if with the Moon, bodily pain. This is the result of the cakra of the Sun, the Moon and Rāhu.

कालहोराफलं वाच्यं प्रष्टुर्विस्मापनं परम् । विश्वासार्थं स्वभारत्या तदप्यथ विलिख्यते ॥ ५२ ॥

kālahorāphalaṃ vācyaṃ praṣṭurvismāpanaṃ param | viśvāsārthaṃ svabhāratyā tadapyatha vilikhyate || 52 ||

The fruit of the kālahorā should be declared: it astonishes the querent above all else. For the sake of his confidence, that too is now written down here in my own words.

सूर्यस्य कालहोरायां प्रश्नश्चेद् भूमिपागमः । नार्यागमः शशाङ्कस्य भूमिपुत्रस्य शस्त्रिणाम् ॥ ५३ ॥

sūryasya kālahorāyāṃ praśnaśced bhūmipāgamaḥ | nāryāgamaḥ śaśāṅkasya bhūmiputrasya śastriṇām || 53 ||

If the question falls in the Sun’s kālahorā, a ruler comes. In the Moon’s, a woman comes; in Mars’s, men bearing weapons.

बौध्यां पारशवायानमथवा विद्वदागमः । गुरोर्विप्रवरायानं भृगोर्वेश्याङ्गनागमः ॥ ५४ ॥

baudhyāṃ pāraśavāyānamathavā vidvadāgamaḥ | gurorvipravarāyānaṃ bhṛgorveśyāṅganāgamaḥ || 54 ||

In Mercury’s, the coming of a pāraśava, or else of a learned man. In Jupiter’s, the coming of a most excellent brahmin; in Venus’s, the coming of a courtesan.

मन्दस्य वणिगायानं भृत्यबौद्धागमोऽ थवा। केन्द्रगाश्चेदमी खेटा नियमेन वदेदिदम्

mandasya vaṇigāyānaṃ bhṛtyabauddhāgamo' thavā| kendragāścedamī kheṭā niyamena vadedidam

For Saturn, the coming of a merchant, or else the arrival of a servant or of a Buddhist. If these planets stand in kendras, one should declare this as a settled rule.

यद्राशिसंज्ञश्चन्द्रांशः स राशिश्चेच्छुभान्वितः। भावी कालः शुभो वाच्यः पापयुक्चेदशोभनः

yadrāśisaṃjñaścandrāṃśaḥ sa rāśiścecchubhānvitaḥ| bhāvī kālaḥ śubho vācyaḥ pāpayukcedaśobhanaḥ

Whatever sign the Moon's navāṃśa belongs to — if that sign is attended by benefics, the time to come is to be declared auspicious; if it is attended by malefics, inauspicious.

जीवस्सुतप्रदो विप्रवरकृन्नीचभांशगः । शुक्रो वस्त्राङ्गनादायी विवादे जयकृद् बुधः

jīvassutaprado vipravarakṛnnīcabhāṃśagaḥ | śukro vastrāṅganādāyī vivāde jayakṛd budhaḥ

Jupiter gives a son and the favour of an eminent brāhmaṇa — but not when he occupies a sign or navāṃśa of debilitation. Venus gives clothing and a woman, and Mercury gives victory in a dispute.

पूर्णचन्द्रो मनोहारि द्रव्यलाभं प्रयच्छति। देवभूमिपयोः कोपं कुर्यादर्कोऽथ भूमिजः

pūrṇacandro manohāri dravyalābhaṃ prayacchati| devabhūmipayoḥ kopaṃ kuryādarko'tha bhūmijaḥ

The full Moon bestows the gain of attractive possessions; the Sun brings down the anger of a god and of a king; and Mars

वृथैव विग्रहं भूमिविवादञ्च समावहेत्। सूर्यपुत्रः कृषिप्रेष्यपश्वादीनां विनाशकृत्

vṛthaiva vigrahaṃ bhūmivivādañca samāvahet| sūryaputraḥ kṛṣipreṣyapaśvādīnāṃ vināśakṛt

brings on a quarrel for no cause and a dispute over land. Saturn, the Sun's son, works the destruction of crops, servants, cattle and the like.

चण्डालापच्छिरोरोगविषसर्पभयं फणी । प्रेतबाधां शिखी कुर्यान्मान्दिश्चूर्णाद्युपद्रवम्

caṇḍālāpacchirorogaviṣasarpabhayaṃ phaṇī | pretabādhāṃ śikhī kuryānmāndiścūrṇādyupadravam

Rāhu, the hooded one, causes danger from cāṇḍālas, calamity, disease of the head, poison and snakes; Ketu, the crested one, causes affliction from spirits; and Māndi causes trouble from powders and the like.

बुधः पापयुतश्चेत्स विवादे परिभूतिकृत् । क्षीणचन्द्रो मनःपीडां करोति परिपृच्छताम्

budhaḥ pāpayutaścetsa vivāde paribhūtikṛt | kṣīṇacandro manaḥpīḍāṃ karoti paripṛcchatām

If Mercury is joined with malefics he brings humiliation in a dispute; and the waning Moon causes distress of mind to those who put the question.

कालः प्रोक्तांशमासोऽत्र लग्नांशेऽपि विधिस्त्वयम्

kālaḥ proktāṃśamāso'tra lagnāṃśe'pi vidhistvayam

The time [of the result's ripening] here is a number of months equal to the navāṃśa stated; and this same rule applies to the navāṃśa of the lagna as well.

प्रश्नकालसुधाभानुक्रियाणां सदृशं फलम् । प्रष्टुर्वक्तव्यमित्युक्तं जीवनैतद् विलिख्यते

praśnakālasudhābhānukriyāṇāṃ sadṛśaṃ phalam | praṣṭurvaktavyamityuktaṃ jīvanaitad vilikhyate

It has been said that the result declared to the questioner should accord with the time of the question, with the Moon, and with the actions going on at that moment; this is accordingly written down here.

क्रमाच्चन्द्रक्रियाः पञ्च पञ्च मेषादिराशिषु । प्रकल्प्य तत्समं ब्रूयात् सर्वकार्येषु तत्फलम्

kramāccandrakriyāḥ pañca pañca meṣādirāśiṣu | prakalpya tatsamaṃ brūyāt sarvakāryeṣu tatphalam

Assign the candra-kriyās five to each of the signs in order beginning with Meṣa (Aries), and declare their result to correspond with the kriyā so obtained, in every kind of undertaking.

प्रश्नकाले गुणश्चेन्दोः; शुभो यदि शुभप्रदः। तथा चाशुभकर्मस्थे चन्द्रे प्रश्नोऽशुभप्रदः

praśnakāle guṇaścendoḥ; śubho yadi śubhapradaḥ| tathā cāśubhakarmasthe candre praśno'śubhapradaḥ

If at the moment of the question the Moon stands in an auspicious kriyā (guṇa), the question yields an auspicious result; and likewise, when the Moon stands in an inauspicious act (kriyā), the question yields an inauspicious result.

आयुर्विवाहसन्तानप्रभृतिप्रश्नकर्मसु । साधारणफलाः प्रायः समयाद्या इतीरिताः

āyurvivāhasantānaprabhṛtipraśnakarmasu | sādhāraṇaphalāḥ prāyaḥ samayādyā itīritāḥ

In queries about longevity, marriage, offspring and the like, the considerations beginning with the time of the query have been declared to yield, for the most part, results that hold in common for all of them.

तत्कालजैर्निमित्तैः प्रष्टारूढोदयेन्दुगुलिकाद्यैः । आयुः प्रथमं चिन्त्यं स्वस्थातुरविषयभेदमवगम्य

tatkālajairnimittaiḥ praṣṭārūḍhodayendugulikādyaiḥ | āyuḥ prathamaṃ cintyaṃ svasthāturaviṣayabhedamavagamya

By the omens arising at that very moment, and by the querent himself, the ārūḍha, the rising sign, the Moon, Gulika and the rest, longevity is to be considered first, once one has grasped the difference between a query concerning a healthy person and one concerning a sick person.

आयुः पूर्वं परीक्षेत पश्चाल्लक्षणमादिशेत् । अनायुषान्तु मर्त्यानां लक्षणैः किं प्रयोजनम्

āyuḥ pūrvaṃ parīkṣeta paścāllakṣaṇamādiśet | anāyuṣāntu martyānāṃ lakṣaṇaiḥ kiṃ prayojanam

"One should first examine the life-span, and only afterwards declare the other indications; for what purpose do the indications serve in the case of men who have no life left?"

इत्यादिभिस्तु वचनैः पूर्वमायुर्निरूपणम् । कर्तव्यमिति लग्नाष्टमेशप्रभृतिभिर्ग्रहैः

ityādibhistu vacanaiḥ pūrvamāyurnirūpaṇam | kartavyamiti lagnāṣṭameśaprabhṛtibhirgrahaiḥ

By such pronouncements as these it is enjoined that the determination of longevity must be made first, by means of the planets beginning with the lord of the lagna and the lord of the eighth house.

आयुरेव विशेषेण प्रथमं चिन्त्यतेऽ धुना । स्वस्थमुद्दिश्य वा प्रश्न एष वातुरमित्ययम्

āyureva viśeṣeṇa prathamaṃ cintyate' dhunā | svasthamuddiśya vā praśna eṣa vāturamityayam

So now longevity in particular is taken up first: is this query put with reference to a person in health, or with reference to one who is sick?

विवेको विहगैः कार्य इति शास्त्रान्तरोदितम्

viveko vihagaiḥ kārya iti śāstrāntaroditam

That distinction is to be drawn by means of the planets (vihaga, the "sky-goers") — so it is stated in another śāstra.

लग्नेशो यदि केन्द्रगः खलु बली राशौ चरे चांशके प्रश्नः स्वस्थगतोऽथ रिःफरिपुगो लग्नाधिपश्चेत्स्थिरे । निर्वीर्यश्च महागदार्तविषया पृच्छाथ मिश्रः स चेत् तोयर्द्धिक्षयवन्मुहुः प्रशमनं वृद्धिश्च वाच्ये रुजाम्

lagneśo yadi kendragaḥ khalu balī rāśau care cāṃśake praśnaḥ svasthagato'tha riḥpharipugo lagnādhipaścetsthire | nirvīryaśca mahāgadārtaviṣayā pṛcchātha miśraḥ sa cet toyarddhikṣayavanmuhuḥ praśamanaṃ vṛddhiśca vācye rujām

If the lord of the lagna is in an angle, strong, and in a movable sign and movable navāṃśa, the query concerns a person in health. But if the lord of the lagna is in the twelfth or the sixth, in a fixed sign, and devoid of strength, the query concerns one afflicted with a grave disease. And if he is in a dual sign, one should declare that the illness repeatedly subsides and grows again, like water that rises and falls.

तुङ्गस्थिते तनुपतौ सधनः सवीर्यो, जेता द्विषां खलु भवेत्प्रथमानतेजाः । प्रष्टाऽभिमानसहितोऽ थ निजत्रिकोणे, वासो विभूषणलसत्तनुराप्तसौख्यः

tuṅgasthite tanupatau sadhanaḥ savīryo, jetā dviṣāṃ khalu bhavetprathamānatejāḥ | praṣṭā'bhimānasahito' tha nijatrikoṇe, vāso vibhūṣaṇalasattanurāptasaukhyaḥ

When the lord of the lagna is in exaltation, the querent is wealthy, vigorous, a conqueror of his foes, of spreading lustre and full of self-regard. When it is in its own trine, his body shines with garments and ornaments and he has attained comfort.

बन्धोर्गृहे निजगृहे च विनष्टवैरी भार्यातनूजधनबन्धुभिरिद्धमोदः । वैर्यृक्षगे रुगनिशं सुतमित्रभार्यानाशश्च भूमिपतिपावकचोरपीडा

bandhorgṛhe nijagṛhe ca vinaṣṭavairī bhāryātanūjadhanabandhubhiriddhamodaḥ | vairyṛkṣage ruganiśaṃ sutamitrabhāryānāśaśca bhūmipatipāvakacorapīḍā

When it is in a friend's sign or in its own sign, his enemies are destroyed and his joy is kindled by wife, children, wealth and kinsmen. When it is in an enemy's sign, there is unremitting illness, the loss of sons, friends and wife, and affliction from the king, from fire and from thieves.

नीचस्थिते रिपुनिपीडनतोऽन्यदेशयानं पदाच्च चलनं धनहानिदैन्ये। मूढे सपापगुलिके च नृपारिहेतोर्वैकल्यवानितरदेशगतो मृतो वा

nīcasthite ripunipīḍanato'nyadeśayānaṃ padācca calanaṃ dhanahānidainye| mūḍhe sapāpagulike ca nṛpārihetorvaikalyavānitaradeśagato mṛto vā

When it is in its sign of debilitation, there is departure to another country through harassment by enemies, removal from one's post, loss of wealth and wretchedness. When it is combust and joined with malefics and with Gulika, the man is maimed on account of the king or of enemies, or goes away to another country, or dies.

लग्नेशोऽष्टमपश्च नीचगृहगौ यद्वास्तगौ चेदुभौ, प्रष्टा भग्नमनाः सुखेन रहितः पीडार्तदेहस्सदा । स्वल्पायुश्चलितः पदादपि निजादूर्ध्वाङ्गरोगार्दितो, योगेष्वप्यशुभेषु सत्सु कथयेत्केमद्रुमाद्येष्विदम्

lagneśo'ṣṭamapaśca nīcagṛhagau yadvāstagau cedubhau, praṣṭā bhagnamanāḥ sukhena rahitaḥ pīḍārtadehassadā | svalpāyuścalitaḥ padādapi nijādūrdhvāṅgarogārdito, yogeṣvapyaśubheṣu satsu kathayetkemadrumādyeṣvidam

If both the lord of the lagna and the lord of the eighth stand in signs of debilitation, or if both are in the seventh, the querent is broken in spirit, without comfort, his body always racked with pain, short-lived, dislodged even from his own station, and tormented by disease in the upper limbs. Declare the same when inauspicious yogas such as Kemadruma are present.

लग्नाधिपश्च मृतिपश्च मिथः समेतौ, यद्वा स्वतुङ्गनिजगेहसुहृद्गृहस्थौ । लग्नेशशुक्रधिषणाश्च धनत्रिकोणकेन्द्रस्थिता विदधते खलु दीर्घमायुः

lagnādhipaśca mṛtipaśca mithaḥ sametau, yadvā svatuṅganijagehasuhṛdgṛhasthau | lagneśaśukradhiṣaṇāśca dhanatrikoṇakendrasthitā vidadhate khalu dīrghamāyuḥ

If the lord of the lagna and the lord of the eighth are conjoined with each other, or if they occupy their own exaltation, their own sign, or a friend's sign; and if the lord of the lagna, Venus and Jupiter occupy the second house, a trine or an angle — these assuredly confer long life.

प्रष्टुस्तारात्रिकोणे स्थितवति गुलिके जन्मचन्द्राष्टमे वा नक्षत्रेशे च मान्द्याश्रितभवनपतौ सत्यपि प्रष्टरि स्वे । स्थातर्यप्यष्टमर्क्षे निहित इह पणे चात्र या जन्मतारा प्रश्नोडुर्मान्दिगोडुत्रितयपतिषु वा षट्स्वपि स्वस्थमृत्युः

praṣṭustārātrikoṇe sthitavati gulike janmacandrāṣṭame vā nakṣatreśe ca māndyāśritabhavanapatau satyapi praṣṭari sve | sthātaryapyaṣṭamarkṣe nihita iha paṇe cātra yā janmatārā praśnoḍurmāndigoḍutritayapatiṣu vā ṣaṭsvapi svasthamṛtyuḥ

When Gulika stands in a trine from the querent's birth-star, or in the eighth from his natal Moon; when the lord of the birth-nakṣatra is at the same time lord of the sign occupied by Māndi; when the querent is in his own place and the one who stands is set in the eighth asterism in this reckoning; and when [affliction falls] on the lords of the three asterisms here — the birth-star, the star of the query, and the star occupied by Māndi — or on all six of them: then even a man in health meets death.

होराया इह जीवः स्यात्प्रष्टुरायुर्निरूपणम् । देहः फलान्तरज्ञानमिति शास्त्रान्तरोदितम्

horāyā iha jīvaḥ syātpraṣṭurāyurnirūpaṇam | dehaḥ phalāntarajñānamiti śāstrāntaroditam

Here the determination of the querent's longevity is the very life-breath (jīva) of the science of Horā, while the knowledge of the other results is its body (deha) — so it is stated in another śāstra.

आयुश्च लोकयात्रा च शास्त्रेऽस्मिन् द्वे प्रयोजने। निश्चेतुं को नु शक्नोति वसिष्ठो वा बृहस्पतिः

āyuśca lokayātrā ca śāstre'smin dve prayojane| niścetuṃ ko nu śaknoti vasiṣṭho vā bṛhaspatiḥ

Longevity and the conduct of worldly life — these two are the objects of this science. Who indeed is able to settle them with certainty: Vasiṣṭha, or Bṛhaspati?

किम्पुनर्मनुजास्तत्र विशेषात्तु कलौ युगे। लोकयात्रापरिज्ञानं शरीरं कथ्यते बुधैः

kimpunarmanujāstatra viśeṣāttu kalau yuge| lokayātrāparijñānaṃ śarīraṃ kathyate budhaiḥ

How much less can men do so, and especially in the Kali age! The wise call full knowledge of the conduct of worldly life the body of this science,

आयुषस्तु परिज्ञानं . होराया जीव उच्यते

āyuṣastu parijñānaṃ . horāyā jīva ucyate

while full knowledge of the life-span is called the life-breath of Horā.

लग्नं विलग्नपतिमृत्युतदीशचन्द्राः प्रष्ट्रायुषोऽवगमने खलु साधनानि । तेषां शुभाशुभदृगन्वयवीर्यवत्तानिर्वीर्यतादिगुणदोषवशाद्द्विचिन्त्यम् ॥ १८ ॥

lagnaṃ vilagnapatimṛtyutadīśacandrāḥ praṣṭrāyuṣo'vagamane khalu sādhanāni | teṣāṃ śubhāśubhadṛganvayavīryavattānirvīryatādiguṇadoṣavaśāddvicintyam || 18 ||

The ascendant, the ascendant lord, the eighth house, its lord, and the Moon — these five are indeed the means of knowing the querent’s length of life. It is to be considered in two ways, according to their merits and defects: aspect by and conjunction with benefics or malefics, and strength or want of strength.

पापान्तरस्थितिशुभेतरदृष्टियोगा दोषा गुणास्त्रय इमे वपुषः शुभानाम् । स्वेशस्य सङ्गमदृशौ च गुणौ भवेतां दोषा गुणाश्च खलु लग्नवदष्टमस्य ॥ १९ ॥

pāpāntarasthitiśubhetaradṛṣṭiyogā doṣā guṇāstraya ime vapuṣaḥ śubhānām | sveśasya saṅgamadṛśau ca guṇau bhavetāṃ doṣā guṇāśca khalu lagnavadaṣṭamasya || 19 ||

Standing between malefics, and the aspect and conjunction of the non-benefic, are the defects of the body; the three merits are the same by benefics. The conjunction of its own lord and his aspect are also merits. And the defects and merits of the eighth are indeed as those of the ascendant.

पापान्वयेक्षणशुभेतरमध्यवासमौढ्यारिनीचभगमास्तनुपस्य दोषाः। तुङ्गात्मबन्धुभवनस्थितिसौम्ययोगवीक्षान्तरस्थितिविलोमगमा गुणाः स्युः

pāpānvayekṣaṇaśubhetaramadhyavāsamauḍhyārinīcabhagamāstanupasya doṣāḥ| tuṅgātmabandhubhavanasthitisaumyayogavīkṣāntarasthitivilomagamā guṇāḥ syuḥ

For the lord of the lagna the defects are: conjunction with malefics, aspect by malefics, standing hemmed in between malefics, combustion, and occupying an enemy's sign or the sign of debilitation. Its merits are: standing in the sign of exaltation, in its own sign or in a friend's sign, conjunction with and aspect by benefics, standing hemmed in between benefics, and retrograde motion.

लग्नपस्य गुणा दोषास्तुल्याः स्युर्मृतिपस्य च । केन्द्रस्थितिर्मृतीशस्य दोषो लग्नपतेर्गुणः ॥ २१ ॥

lagnapasya guṇā doṣāstulyāḥ syurmṛtipasya ca | kendrasthitirmṛtīśasya doṣo lagnapaterguṇaḥ || 21 ||

The merits and defects of the lord of the eighth are the same as those of the lord of the ascendant. But standing in a kendra is a defect for the lord of death, and a merit for the lord of the ascendant.

चन्द्रस्यारिमृतिव्ययस्थितिरसन्मध्यस्थितीक्षान्वयाः, क्षीणत्वं तनुगत्वमत्र निजनीचाप्तिश्च दोषा इमे । पूर्णत्वं शुभमध्यवासयुतिदृग्देवेड्यकेन्द्रस्थिता स्थानं तुङ्गगृहे युतिश्च गुरुणा साङ्गे विशेषाद् गुणाः ॥ २२ ॥

candrasyārimṛtivyayasthitirasanmadhyasthitīkṣānvayāḥ, kṣīṇatvaṃ tanugatvamatra nijanīcāptiśca doṣā ime | pūrṇatvaṃ śubhamadhyavāsayutidṛgdeveḍyakendrasthitā sthānaṃ tuṅgagṛhe yutiśca guruṇā sāṅge viśeṣād guṇāḥ || 22 ||

For the Moon: standing in the sixth, the eighth or the twelfth; being hemmed between malefics, aspected by them or joined to them; waning; standing in the ascendant; and reaching its own fall — these are its defects. Fullness; dwelling between benefics, joined to them or aspected by them; standing in a kendra with Jupiter; a place in its exaltation sign; and conjunction with Jupiter — these especially are its merits.

त्र्यायारिष्वसदा वासो दीर्घायुष्यकृदीरितः । वराहमिहिरेणैव पद्येन गुरुशादिना

tryāyāriṣvasadā vāso dīrghāyuṣyakṛdīritaḥ | varāhamihireṇaiva padyena guruśādinā

The residence of malefics in the third, the eleventh and the sixth has been declared to give long life — by Varāhamihira himself, in the verse beginning "guruśa-".

लग्नं मूर्धोदयं चेच्छुभपतिनिहितं वीक्षितं चाखिलानां दीर्घायुष्यप्रदं स्यान्निधनमपि तथैवान्यभावा विचिन्त्यः । रन्ध्रेशो लग्नपो वा यदि बलसहितौ चानयोर्वाधिमैत्री, चारूढश्चोर्ध्ववक्त्रः समयजलसमृद्धः स मूर्धोदयाख्यः

lagnaṃ mūrdhodayaṃ cecchubhapatinihitaṃ vīkṣitaṃ cākhilānāṃ dīrghāyuṣyapradaṃ syānnidhanamapi tathaivānyabhāvā vicintyaḥ | randhreśo lagnapo vā yadi balasahitau cānayorvādhimaitrī, cārūḍhaścordhvavaktraḥ samayajalasamṛddhaḥ sa mūrdhodayākhyaḥ

If the lagna is a mūrdhodaya (head-rising) sign and is occupied and aspected by benefics and by its own lord, it grants long life to all; the eighth house is to be judged in the same way, and so the other bhāvas. If the lord of the eighth or the lord of the lagna is endowed with strength and there is friendship between the two, and if the ārūḍha too faces upward and is well supplied with water in season, that is what is called mūrdhodaya.

द्रेक्काणाः फणिभूषणा मृतिकराः, कोलाभगृध्राननाः सक्रूरा यदि शीतगौ निधनगे हीनस्य च व्याधिना । रन्ध्रे शीतकरो भवेन्मृतिकरः पृष्ठोदयो लग्नगः पापः केन्द्रमृतिस्थिताश्च मृतिदा रोगार्दितानां नृणाम्

drekkāṇāḥ phaṇibhūṣaṇā mṛtikarāḥ, kolābhagṛdhrānanāḥ sakrūrā yadi śītagau nidhanage hīnasya ca vyādhinā | randhre śītakaro bhavenmṛtikaraḥ pṛṣṭhodayo lagnagaḥ pāpaḥ kendramṛtisthitāśca mṛtidā rogārditānāṃ nṛṇām

The serpent-bearing drekkāṇas cause death, and so do the boar-like and vulture-faced ones when joined with malefics, if the Moon occupies the eighth house, in the case of a man wasted by disease. The Moon in the eighth becomes a bringer of death; so too a malefic in the lagna when the lagna is a back-rising (pṛṣṭhodaya) sign, and malefics standing in the angles and in the eighth, give death to men tormented by illness.

तत्कालोदयराशिः प्रष्ट्रारूढश्च लग्नशब्दोक्तौ । कृष्णीयादिषु कथितं ताभ्यां द्वाभ्यां फलं हि वाच्यम्

tatkālodayarāśiḥ praṣṭrārūḍhaśca lagnaśabdoktau | kṛṣṇīyādiṣu kathitaṃ tābhyāṃ dvābhyāṃ phalaṃ hi vācyam

Both the sign rising at that moment and the querent's ārūḍha are intended by the word "lagna". What is laid down in the Kṛṣṇīya and the other works should accordingly be declared from both of them.

भूमिष्ठं स्थिरचक्रं चरति तथाकाश एव चरचक्रम् । चक्रद्वितयेन फलं प्रश्नादौ पृच्छतां वाच्यम्

bhūmiṣṭhaṃ sthiracakraṃ carati tathākāśa eva caracakram | cakradvitayena phalaṃ praśnādau pṛcchatāṃ vācyam

The fixed circle (sthira-cakra) rests upon the earth, while the movable circle (cara-cakra) travels in the sky. By means of both circles the result should be declared to those who ask, in a praśna and the like.

उदयारूढर्क्षाभ्यां शुभाऽशुभं प्रष्टुरादिशेद्यद्वत् । दैवविदो व्ययभाभ्यां तदायभाभ्यां तथैव दूतस्य

udayārūḍharkṣābhyāṃ śubhā'śubhaṃ praṣṭurādiśedyadvat | daivavido vyayabhābhyāṃ tadāyabhābhyāṃ tathaiva dūtasya

Just as the astrologer declares the good and evil of the querent from the rising sign and the ārūḍha sign, so he declares his own from the twelfth signs counted from these two, and that of the messenger from the eleventh signs counted from them.

अथोदयारूढभयोर्द्वयोस्तदा बलान्विताद् द्वादशभावजं फलम् । तथात्मपित्रादिपदार्थकारकैरपि ग्रहैरर्कमुखैर्विमृश्यते ॥ २९ ॥

athodayārūḍhabhayordvayostadā balānvitād dvādaśabhāvajaṃ phalam | tathātmapitrādipadārthakārakairapi grahairarkamukhairvimṛśyate || 29 ||

Then, from whichever of the two — the rising sign and the ārūḍha — is possessed of strength, the fruit arising from the twelve houses is to be told. It is likewise weighed by the planets beginning with the Sun, which signify the self, the father and the rest.

प्रश्नः खलूदयारूढप्राधान्येन द्विधा मतः । भास्करोदयवेलायां सञ्चरत्यपि पृच्छके ॥ ३० ॥

praśnaḥ khalūdayārūḍhaprādhānyena dvidhā mataḥ | bhāskarodayavelāyāṃ sañcaratyapi pṛcchake || 30 ||

A question is held to be of two kinds, according as the rising sign or the ārūḍha predominates. When the querent asks at the hour of sunrise, or while he is moving about —

पृच्छके विद्यया युक्ते यात्रादिचरकर्मसु । उदयेन फलं ब्रूयादेवमादिषु दैववित्

pṛcchake vidyayā yukte yātrādicarakarmasu | udayena phalaṃ brūyādevamādiṣu daivavit

When the querent is himself learned in the science, and in matters involving movement such as journeys, the astrologer should declare the result from the rising sign — in these and like cases.

कर्मान्ते च दिनान्ते च शयिते पृच्छके निशि । प्रदेशे जनसम्पूर्णे मुष्टौ चान्तर्गृहस्य च

karmānte ca dinānte ca śayite pṛcchake niśi | pradeśe janasampūrṇe muṣṭau cāntargṛhasya ca

But at the end of the querent's work, at the close of day, when the querent asks while lying down at night, in a place thronged with people, in a query about what is concealed in the fist, and within the interior of a house,

विषये स्थावराणामित्यादिष्वारूढराशिना । चिन्त्यमत्रोभयत्रापि स्वं स्वं छत्रं तदुच्यते

viṣaye sthāvarāṇāmityādiṣvārūḍharāśinā | cintyamatrobhayatrāpi svaṃ svaṃ chatraṃ taducyate

and in matters concerning immovable things, and so forth — in these cases the judgement is to be made by the ārūḍha sign. And in both cases here, the respective chatra (covering sign) is now spoken of.

मार्तण्डे वृषतोऽलितश्च चतुरो राशीनतोऽन्यांस्तथा; प्राप्तेऽजो मिथुनं क्रमेण च वृषो वीथ्योऽथ यावान्भवेत्। आरूढादुदयोऽथ वीथिभवनात्तावद्भवेच्छत्रभं ग्राह्यं स्यात्स्थिरचक्र एतददृढे लग्नांशकश्छादकः

mārtaṇḍe vṛṣato'litaśca caturo rāśīnato'nyāṃstathā; prāpte'jo mithunaṃ krameṇa ca vṛṣo vīthyo'tha yāvānbhavet| ārūḍhādudayo'tha vīthibhavanāttāvadbhavecchatrabhaṃ grāhyaṃ syātsthiracakra etadadṛḍhe lagnāṃśakaśchādakaḥ

When the Sun has entered the four signs counted from Taurus, and likewise the four from Scorpio, and the remaining ones besides — then Aries, Gemini and Taurus are in order the vīthis (paths). Whatever the distance of the rising sign from the ārūḍha, by that same distance from the vīthi sign the chatra sign is to be taken. This holds in the fixed circle; where that is not firm, it is the navāṃśa of the lagna that is the coverer (chādaka).

निरन्तरोद्यतां भानां कस्याप्यस्त्युदयः सदा । तथाप्यारूढवाञ्छा यत्ततोऽस्यैव प्रधानता

nirantarodyatāṃ bhānāṃ kasyāpyastyudayaḥ sadā | tathāpyārūḍhavāñchā yattato'syaiva pradhānatā

Since the signs rise without interruption, some sign or other is always rising; and yet, because the ārūḍha rests on the querent's own volition, it is the ārūḍha that holds the principal place.

एतेषु दोषरहितेषु गुणान्वितेषु नीरोगताद्यखिलसौख्यमनल्पमायुः । दोषान्वितेषु विगुणेषु मृतिश्च रोगदैर्घ्यादिकन्तु गुणदोषविमिश्रितेषु

eteṣu doṣarahiteṣu guṇānviteṣu nīrogatādyakhilasaukhyamanalpamāyuḥ | doṣānviteṣu viguṇeṣu mṛtiśca rogadairghyādikantu guṇadoṣavimiśriteṣu

When these are free from blemish and endowed with merit, there is freedom from disease, happiness of every kind, and no small length of life. When they are full of blemish and devoid of merit, there is death; and when merits and blemishes are mixed together, there is prolonged illness and the like.

लग्नं देहोऽष्टमो जीवस्तयोरधिपयोर्बलम् । अन्योऽन्यदृष्टियोगौ च दीर्घाय प्रष्टुरायुषे

lagnaṃ deho'ṣṭamo jīvastayoradhipayorbalam | anyo'nyadṛṣṭiyogau ca dīrghāya praṣṭurāyuṣe

The lagna is the body and the eighth is the life (jīva). Strength in the lords of these two, and their mutual aspect and conjunction, make for long life for the querent.

लग्नाधिपश्च जीवश्च शुक्रश्चारूढकेन्द्रगः । एकैकोऽप्यायुषे प्रष्टुः किमु द्वौ किम्पुनस्त्रयः

lagnādhipaśca jīvaśca śukraścārūḍhakendragaḥ | ekaiko'pyāyuṣe praṣṭuḥ kimu dvau kimpunastrayaḥ

The lord of the lagna, Jupiter (jīva) and Venus standing in a kendra from the ārūḍha — even one of them alone makes for the querent's long life; how much more two, and how much more again all three.

अन्योऽन्यकेन्द्रगेष्वेषु दीर्घमायुरितीतरे

anyo'nyakendrageṣveṣu dīrghamāyuritītare

When these stand in kendras from one another, other teachers hold that the life is long.

सौम्यस्त्रिकोणधनकेन्द्रभवाष्टमस्था दीर्घायुषे सहजषड्भवगाश्च पापाः। अन्यत्रगा मरणरोगकराश्च ते स्युर्मान्दिर्मृतौ मृतिकरोऽपि गुणेषु सत्सु

saumyastrikoṇadhanakendrabhavāṣṭamasthā dīrghāyuṣe sahajaṣaḍbhavagāśca pāpāḥ| anyatragā maraṇarogakarāśca te syurmāndirmṛtau mṛtikaro'pi guṇeṣu satsu

Benefics placed in the trines, in the second (dhana), in the kendras and in the eighth make for long life, and so do malefics placed in the third (sahaja) and the sixth. Placed elsewhere those same planets cause death and disease. Māndi (Gulika) in the eighth causes death even when good factors are present.

सर्वेषामपि पापानां मान्दिदोषप्रदाधिकम् । सोऽतिदोषकरो योगदृग्वर्गवशतः शनेः

sarveṣāmapi pāpānāṃ māndidoṣapradādhikam | so'tidoṣakaro yogadṛgvargavaśataḥ śaneḥ

Of all the malefics, Māndi is the greatest giver of harm; and he becomes still more harmful by conjunction with Saturn, by Saturn's aspect, and by standing in Saturn's varga.

वराहमिहिरो होरा षष्ठाध्यायेऽ भ्यधत्त यान् । योगान् मृतिकरान् सद्यस्तत्संवादो विचिन्त्यताम्

varāhamihiro horā ṣaṣṭhādhyāye' bhyadhatta yān | yogān mṛtikarān sadyastatsaṃvādo vicintyatām

Those yogas causing immediate death which Varāhamihira set out in the sixth chapter of his Horā — their agreement with the case in hand should be examined.

अथ जातकवशादायुर्निरूप्यते ग्रहचारदशाप्रश्नफलसंवादसम्भवे । सत्येव फलमादेश्यं शुभाशुभमसंशयम्

atha jātakavaśādāyurnirūpyate grahacāradaśāpraśnaphalasaṃvādasambhave | satyeva phalamādeśyaṃ śubhāśubhamasaṃśayam

Now longevity is determined from the natal chart (jātaka); and only when the results shown by the planets' transits (grahacāra), the daśā and the query agree should the good or ill result be declared, and then without hesitation.

इत्येतया तु शास्त्रोक्त्या प्रश्नजातकयोरिह । संवादश्चिन्त्य इत्यायुश्चिन्त्यन्ते जातकेन च

ityetayā tu śāstroktyā praśnajātakayoriha | saṃvādaścintya ityāyuścintyante jātakena ca

By this rule of the śāstra, the agreement between the praśna and the natal chart is to be weighed here; and thus longevity is examined by means of the natal chart as well.

पूर्वकर्मफलं भोक्तुं जन्तोर्यदिह जीवनम् । आयुस्तत्कर्मशक्त्यास्य दीर्घमध्याल्पतादिकम्

pūrvakarmaphalaṃ bhoktuṃ jantoryadiha jīvanam | āyustatkarmaśaktyāsya dīrghamadhyālpatādikam

A creature's living here is for the sake of experiencing the fruit of past karma; and by the force of that karma his life is long, middling, short, and so on.

अवश्यमनुभोक्तव्यं यत्किञ्चित्फलमस्ति चेत् । येन केनापि योगेन न भुक्त्वायं म्रियेत तत्

avaśyamanubhoktavyaṃ yatkiñcitphalamasti cet | yena kenāpi yogena na bhuktvāyaṃ mriyeta tat

Whatever fruit remains must necessarily be experienced; by whatever combination it may be, a man does not die without having experienced it.

शास्त्रान्तरोदितं योगशब्दनिर्वचनं तथा । योगस्वरूपसंख्याश्च तत्प्रकारोऽथ लिख्यते

śāstrāntaroditaṃ yogaśabdanirvacanaṃ tathā | yogasvarūpasaṃkhyāśca tatprakāro'tha likhyate

The etymology of the word 'yoga' as given in other śāstras, and the nature and the number of the yogas, and their kinds, are now set down.

ग्रहाणां स्थितिभेदेन पुरुषान् योजयन्ति हि । फलैः कर्म समुद्भूतैरिति योगाः प्रकीर्तिताः

grahāṇāṃ sthitibhedena puruṣān yojayanti hi | phalaiḥ karma samudbhūtairiti yogāḥ prakīrtitāḥ

Because, by the differences of the planets' placement, they join men to the fruits that arise from their karma, they are for that reason declared to be 'yogas' (joinings).

स्थानतो भावतः खेटैः स्थानभावनभश्चरैः । स्थानभावसमायोगाद्भावखेचरयोगतः

sthānato bhāvataḥ kheṭaiḥ sthānabhāvanabhaścaraiḥ | sthānabhāvasamāyogādbhāvakhecarayogataḥ

Yogas arise from sthāna (a planet's dignity of place), from bhāva (house), from the planets themselves; from sthāna, bhāva and planets together; from the combination of sthāna and bhāva; and from the combination of bhāva and planets.

उच्चमूलत्रिकोणादिग्रहाणां स्थानमुच्यते

uccamūlatrikoṇādigrahāṇāṃ sthānamucyate

Exaltation, mūlatrikoṇa and the like of the planets are what is called 'sthāna'.

भावा लग्नादयः प्रोक्ताः खेचरा भास्करादयः । भावस्थानग्रहैः प्रोक्ते योगे ये योगहेतवः

bhāvā lagnādayaḥ proktāḥ khecarā bhāskarādayaḥ | bhāvasthānagrahaiḥ prokte yoge ye yogahetavaḥ

The bhāvas are the lagna and the rest; the planets (khecara) are the Sun and the rest. In a yoga declared through bhāva, sthāna and planets, those factors which are the causes of the yoga —

तेषां बली यः कर्ता स्यात् स एवास्य फलप्रदः ॥ ५२ ॥

teṣāṃ balī yaḥ kartā syāt sa evāsya phalapradaḥ || 52 ||

Whichever of them is strong is the agent, and that one alone gives the fruit of it.

योगायुश्च दशायुश्चेत्यायुर्वै द्विविधं नृणाम् । योगोक्तमायुर्योगायुश्च दशाः कृतम् ॥ ५३ ॥

yogāyuśca daśāyuścetyāyurvai dvividhaṃ nṛṇām | yogoktamāyuryogāyuśca daśāḥ kṛtam || 53 ||

The lifespan of men is indeed of two kinds: the yoga-lifespan and the daśā-lifespan. The lifespan declared by the yogas is the yoga-lifespan; that made by the daśās is the other.

योगायुः षड्विधं योगैः षड्विधैस्तान् वदाम्यथ। सद्योरिष्टा अरिष्टाख्या योगारिष्टाह्वयास्तथा

yogāyuḥ ṣaḍvidhaṃ yogaiḥ ṣaḍvidhaistān vadāmyatha| sadyoriṣṭā ariṣṭākhyā yogāriṣṭāhvayāstathā

Longevity derived from yogas is of six kinds, arising from six kinds of yogas; I shall now state them. They are called sadyoriṣṭa (immediately fatal), ariṣṭa, yogāriṣṭa, and so on.

योगायुर्वर्षाणि सद्योरिष्टाह्वया योगा वत्सरान्तर्मृतिप्रदाः

yogāyurvarṣāṇi sadyoriṣṭāhvayā yogā vatsarāntarmṛtipradāḥ

Longevity from yogas is reckoned in years: the yogas named sadyoriṣṭa give death within a single year.

रव्यब्दान्तररिष्टाख्या नापेक्षन्ते दशामिमे । योगारिष्टाह्वया द्व्यष्टवत्सरान्तर्मृतिप्रदाः

ravyabdāntarariṣṭākhyā nāpekṣante daśāmime | yogāriṣṭāhvayā dvyaṣṭavatsarāntarmṛtipradāḥ

Those called ariṣṭa give death within twelve years, and these do not depend upon the daśā; those called yogāriṣṭa give death within sixteen years.

अब्दानां सप्ततेरन्तर्योगा ये मध्यमायुषः । दीर्घायुषश्शतस्यान्तर्दशापेक्षान्वितास्त्रयः

abdānāṃ saptaterantaryogā ye madhyamāyuṣaḥ | dīrghāyuṣaśśatasyāntardaśāpekṣānvitāstrayaḥ

Those yogas that carry life to within seventy years belong to madhyamāyus (middling life); those within a hundred, to dīrghāyus (long life). These three classes require the daśā to be taken into account.

शताधिकसमा जीवेद्योगे जातोऽमितायुषि । आयुर्दायविधिं योगा नापेक्षन्तेऽमितायुषः

śatādhikasamā jīvedyoge jāto'mitāyuṣi | āyurdāyavidhiṃ yogā nāpekṣante'mitāyuṣaḥ

One born under a yoga of amitāyus (unbounded life) lives more than a hundred years; and the yogas of amitāyus do not depend on the procedure of āyurdāya (the reckoning of the life-span).

एते योगास्तु विज्ञेयाः सारावल्यादिशास्त्रतः । त्रिविधञ्च पुनस्त्वायुर्दीर्घमध्याल्पतावशात्

ete yogāstu vijñeyāḥ sārāvalyādiśāstrataḥ | trividhañca punastvāyurdīrghamadhyālpatāvaśāt

These yogas are to be learnt from the Sārāvalī and the other śāstras. And life again is of three kinds, according as it is long, middling or short.

लग्नजन्मपयोः शत्रू निजाष्टमपती यदि । समौ वा यदि वा बन्धू स्वल्पमध्यचिरायुषः

lagnajanmapayoḥ śatrū nijāṣṭamapatī yadi | samau vā yadi vā bandhū svalpamadhyacirāyuṣaḥ

If the lords of the eighth reckoned from the lagna and from the Moon (janma) are enemies of those two, the life is short; if neutral, middling; if friends, long.

चन्द्रांशेशस्य तद्भूषा नवांशेशोऽथवा रवेः । लग्नेशो वापि यद्येवं स्वल्पमध्यचिरायुषः

candrāṃśeśasya tadbhūṣā navāṃśeśo'thavā raveḥ | lagneśo vāpi yadyevaṃ svalpamadhyacirāyuṣaḥ

The lord of the Moon's navāṃśa, or the lord of the Sun's navāṃśa, or the lord of the lagna — if they stand in the same way (as enemy, neutral or friend), the life is short, middling or long accordingly.

अथ केचन लिख्यन्तेऽत्रायुर्धैर्यकरा गुणाः । बलवत्त्वं विलग्नेन्द्वोः शुभयोगः शुभेक्षणम्

atha kecana likhyante'trāyurdhairyakarā guṇāḥ | balavattvaṃ vilagnendvoḥ śubhayogaḥ śubhekṣaṇam

Now some of the factors that lengthen life are set down here: strength of the lagna and of the Moon; conjunction with benefics; the aspect of benefics;

केन्द्रत्रिकोणरन्ध्रार्थेष्वनयोः शुभसंस्थितिः। त्रिषडायेष्वसद्वासो विशेषेण गुरूदयः

kendratrikoṇarandhrārtheṣvanayoḥ śubhasaṃsthitiḥ| triṣaḍāyeṣvasadvāso viśeṣeṇa gurūdayaḥ

benefics well placed in the kendras, the trines, the eighth (randhra) and the second (artha) from those two; malefics dwelling in the third, sixth and eleventh; and especially Jupiter occupying the ascendant.

गुरुचन्द्रमसोर्योगः केन्द्रलग्नपतेः स्थितिः । जन्मेशसंस्थितिश्चात्र बलवत्त्वं तयोर्द्वयोः

gurucandramasoryogaḥ kendralagnapateḥ sthitiḥ | janmeśasaṃsthitiścātra balavattvaṃ tayordvayoḥ

the conjunction of Jupiter and the Moon; the lagna-lord's standing in a kendra; and here the standing of the lord of the janma-rāśi likewise; and the strength of both of those two.

अनयोरायसंस्थानमायुर्धैर्यकरा गुणाः

anayorāyasaṃsthānamāyurdhairyakarā guṇāḥ

and the placement of these two in the eleventh (āya) — these are the qualities that make life firm.

आयुषोऽल्पत्वदा दोषा विलिख्यन्तेऽत्र केचन । बलहानिर्विलग्नेन्द्वोः पापदृष्टिसमन्वयौ

āyuṣo'lpatvadā doṣā vilikhyante'tra kecana | balahānirvilagnendvoḥ pāpadṛṣṭisamanvayau

Some of the flaws that make life short are set down here: loss of strength in the lagna and the Moon; the aspect of malefics and conjunction with them;

लग्नजन्मेशयोर्मौढ्यं स्थितिश्चारिव्ययाष्टमे । अनयोरपि दौर्बल्यं परिवेषोपरागयोः

lagnajanmeśayormauḍhyaṃ sthitiścārivyayāṣṭame | anayorapi daurbalyaṃ pariveṣoparāgayoḥ

combustion of the lords of the lagna and of the janma-rāśi, and their standing in the sixth, twelfth or eighth; weakness in these two as well; birth at the time of a halo (pariveṣa) or of an eclipse;

सन्ध्यायां दिक्प्रदाहादि दुर्निमित्तेषु वा जनिः । राशीनां मृत्युभागेषु सन्धिष्वपि तथा जनिः

sandhyāyāṃ dikpradāhādi durnimitteṣu vā janiḥ | rāśīnāṃ mṛtyubhāgeṣu sandhiṣvapi tathā janiḥ

birth at twilight (sandhyā), or amid evil omens such as a burning of the quarters (dik-pradāha); and likewise birth in the mṛtyu-bhāga (death-degrees) of the signs or at the junctions (sandhi) between them.

पीनं धनं खरः क्रूरो मन्त्ररत्नं वनं गिरौ। दिव्यनारीवरा नित्यं मृत्युभागा अजादिषु

pīnaṃ dhanaṃ kharaḥ krūro mantraratnaṃ vanaṃ girau| divyanārīvarā nityaṃ mṛtyubhāgā ajādiṣu

Pīna, dhana, khara, krūra, mantra, ratna, vana, giri, divya, nārī, varā, nitya — these cipher-words give, in order, the mṛtyubhāga (fatal degree) in the signs beginning with Aja (Aries).

मृत्युभागस्थचन्द्रस्य स्थितिः केन्द्रेषु वाष्टमे । केन्द्रायुर्मृत्युभागस्थविधोश्चासत्समन्वयः

mṛtyubhāgasthacandrasya sthitiḥ kendreṣu vāṣṭame | kendrāyurmṛtyubhāgasthavidhoścāsatsamanvayaḥ

The Moon standing in a mṛtyubhāga and posited in a kendra or in the eighth house [shortens life]; and so does an evil association of a Moon that stands in a mṛtyubhāga.

चन्द्रो रम्यो लयो मित्रे भूरिकार्यं चिरं भयम् । गोपमात्रे मनोरम्यं मृत्युभागा विधोरजात्

candro ramyo layo mitre bhūrikāryaṃ ciraṃ bhayam | gopamātre manoramyaṃ mṛtyubhāgā vidhorajāt

Candra, ramya, laya, mitra, bhūri, kārya, cira, bhaya, gopa, mātra, manas, ramya — these cipher-words give the mṛtyubhāga of the Moon (vidhu) in the signs beginning with Aja (Aries).

ग्रहदृष्टस्य चन्द्रस्य स्थितिरष्टमषष्ठयोः । शुभानां वक्रिभिः पापैर्दृष्टानां चात्र संस्थितिः

grahadṛṣṭasya candrasya sthitiraṣṭamaṣaṣṭhayoḥ | śubhānāṃ vakribhiḥ pāpairdṛṣṭānāṃ cātra saṃsthitiḥ

The position of a Moon aspected by [malefic] planets in the eighth or the sixth house; and the position there of benefics aspected by retrograde malefics —

केन्द्रत्रिकोणरन्ध्रेषु तथैवाशुभसंस्थितिः। आयुरल्पत्वदा दोषा इति केचित्प्रकीर्तिताः

kendratrikoṇarandhreṣu tathaivāśubhasaṃsthitiḥ| āyuralpatvadā doṣā iti kecitprakīrtitāḥ

— and likewise the position of malefics in the kendras, in the trines and in the eighth (randhra): these, some have declared, are the defects that make life short.

दीर्घायुषो गुणेषु स्युः सत्सु दोषेष्वनायुषः । कल्प्यमायुर्विमिश्रेषु तेषामल्पाधिकत्वतः

dīrghāyuṣo guṇeṣu syuḥ satsu doṣeṣvanāyuṣaḥ | kalpyamāyurvimiśreṣu teṣāmalpādhikatvataḥ

Where the good factors are present the natives are long-lived; where the defects are present they are short-lived. Where the two are mixed, the span of life is to be estimated according as the good or the bad preponderates.

एवं प्रश्नवशाच्च जातकवशात् कृत्वायुषो निर्णयं निर्णीते मरणेऽस्य रोगसमयौ वाच्यावथो रोगिणाम्। निर्णीतं यदि जीवितं तु शमनारम्भादिकं वा रुजां सन्दिग्धं यदि तद्द्वयं तदुचितं ब्रूयात्सुधीर्लक्षणम्

evaṃ praśnavaśācca jātakavaśāt kṛtvāyuṣo nirṇayaṃ nirṇīte maraṇe'sya rogasamayau vācyāvatho rogiṇām| nirṇītaṃ yadi jīvitaṃ tu śamanārambhādikaṃ vā rujāṃ sandigdhaṃ yadi taddvayaṃ taducitaṃ brūyātsudhīrlakṣaṇam

Having in this way determined the span of life, both from the praśna and from the nativity — if death is determined, the disease and its time are to be told to the sick; if life is determined, then the abating of the ailments, their onset and the rest; and if the two remain doubtful, let the wise man declare the sign that fits that ⟨doubt⟩.

प्रश्नेनापि च जातकेन च मृतेश्चिन्त्यं हि कालादिकं तत्र प्राक्समयो गदश्च जनुषा देशश्च सञ्चिन्त्यते। कार्यं कालविचिन्तनं खलु मृतेर्योगैर्दशान्तर्दशा मन्दाचार्यदिनेशशीतकिरणस्थानैर्विलग्नेन च

praśnenāpi ca jātakena ca mṛteścintyaṃ hi kālādikaṃ tatra prāksamayo gadaśca januṣā deśaśca sañcintyate| kāryaṃ kālavicintanaṃ khalu mṛteryogairdaśāntardaśā mandācāryadineśaśītakiraṇasthānairvilagnena ca

The time of death and the rest are to be considered both by praśna (horary) and by the natal chart. Of these, the time beforehand, the disease and the place are considered from the nativity. The determination of the time of death is to be made by the (death-)yogas, by the daśā and antardaśā, by the positions of Saturn, Jupiter, the Sun and the Moon, and by the ascendant.

योगेषु सत्सु योगोक्तवत्सरान्ते मृतिर्भवेत्। दशापेक्षान्विते योगे तत्संवादोऽपि चिन्त्यताम्

yogeṣu satsu yogoktavatsarānte mṛtirbhavet| daśāpekṣānvite yoge tatsaṃvādo'pi cintyatām

When (death-)yogas are present, death occurs at the end of the year stated by the yoga. When the yoga is one that depends on a daśā as well, the agreement (saṃvāda) between the two should also be examined.

दशापहारचारेषु ग्रहाणां दोषदायिषु । मरणं निर्दिशेन्नृणां योगाभावे त्वयं विधिः

daśāpahāracāreṣu grahāṇāṃ doṣadāyiṣu | maraṇaṃ nirdiśennṛṇāṃ yogābhāve tvayaṃ vidhiḥ

When the daśā, the apahāra (antardaśā) and the transits of the planets are all giving affliction, one should declare death for men. In the absence of a (death-)yoga, this is the rule.

लग्नाद्वा यदि जन्मतो मृतिपती मृत्युस्थतद्वीक्षकौ, मन्दः क्रूरदृगाणपो गुलिकपस्तैर्युक्तराश्यंशपः । राहुश्चैषु सुदुर्बलो जनुषि यो भावेनभीष्टे स्थितः पापालोकितसंयुतोऽस्य हि दशा वान्तर्दशा मृत्युदा

lagnādvā yadi janmato mṛtipatī mṛtyusthatadvīkṣakau, mandaḥ krūradṛgāṇapo gulikapastairyuktarāśyaṃśapaḥ | rāhuścaiṣu sudurbalo januṣi yo bhāvenabhīṣṭe sthitaḥ pāpālokitasaṃyuto'sya hi daśā vāntardaśā mṛtyudā

The lord of the 8th (mṛtipati) reckoned from the lagna or from the Moon; the planet standing in the 8th and the planet aspecting it; Saturn; the lord of the drekkāṇa occupied by a cruel (malefic) planet; the lord of Gulika; the lords of the sign and of the navāṃśa occupied by these; and Rāhu — among these, whichever is very weak in the nativity, or stands in an undesired bhāva, or is joined with and aspected by malefics: it is his daśā or antardaśā that gives death.

पापानां चेद्दशायामपहतिरसतां चिन्तनीयोऽत्र मृत्युर्गोमासर्क्षेश्वराणामपि निजजनिभाद्दोषदः पाककालः । द्वित्रादीनां दशानां युगपदवसितिर्यत्र कालः स कष्टः सर्वासाञ्च दशानामवसितिरशुभा दोषदानां विशेषात्

pāpānāṃ ceddaśāyāmapahatirasatāṃ cintanīyo'tra mṛtyurgomāsarkṣeśvarāṇāmapi nijajanibhāddoṣadaḥ pākakālaḥ | dvitrādīnāṃ daśānāṃ yugapadavasitiryatra kālaḥ sa kaṣṭaḥ sarvāsāñca daśānāmavasitiraśubhā doṣadānāṃ viśeṣāt

If in the daśā of malefics the apahāra too belongs to evil planets, death is to be considered here. So too the ripening period (pāka-kāla) of the lords of the go, the māsa and the ṛkṣa, reckoned from one's own birth asterism, is afflicting. That time in which two, three or more daśās come to an end together is a time of distress; and the ending of all daśās is inauspicious, most of all of those that give affliction.

दोषो रन्ध्राधिपत्यादिजातः सर्वदशासमः। दशासूडुभवास्वेव गोमासर्क्षाधिपत्यजः

doṣo randhrādhipatyādijātaḥ sarvadaśāsamaḥ| daśāsūḍubhavāsveva gomāsarkṣādhipatyajaḥ

The affliction arising from lordship of the 8th and the like operates equally in all daśās; but the affliction arising from the lordship of the go, the māsa and the ṛkṣa operates only in the daśās that are born of the asterisms (the nakṣatra-based daśās).

दशा नीचस्थमूढानां नियमेन मृतिप्रदा । कालचक्रदशायास्तु विशेषोऽथ निगद्यते ॥ ७ ॥

daśā nīcasthamūḍhānāṃ niyamena mṛtipradā | kālacakradaśāyāstu viśeṣo'tha nigadyate || 7 ||

The daśā of planets standing in their fall, and of those swallowed by the Sun, gives death as a rule. Now the particular rule for the Kālacakra daśā is declared.

मीनाद्वृश्चिकभं व्रजेद्यदि तदा षष्ठादथो कर्कटं सिंहाद्वा मिथुनं ततोऽपि हरिभं चापाच्च मेषन्तथा । कष्टः स्यादिह तत्प्रवेशसमयः कष्टा दशा चोत्तरा चारो राश्यनतिक्रमेण शुभदो राश्यन्तरस्थोऽशुभः ॥ ८ ॥

mīnādvṛścikabhaṃ vrajedyadi tadā ṣaṣṭhādatho karkaṭaṃ siṃhādvā mithunaṃ tato'pi haribhaṃ cāpācca meṣantathā | kaṣṭaḥ syādiha tatpraveśasamayaḥ kaṣṭā daśā cottarā cāro rāśyanatikrameṇa śubhado rāśyantarastho'śubhaḥ || 8 ||

If from Pisces it should pass to Scorpio, or from the sixth to Cancer, or from Leo to Gemini, or from that again to Leo, or from Sagittarius to Aries — then the moment of entering there is painful, and the daśā that follows is painful too. Motion that does not overstep the sign gives good; standing in another sign is inauspicious.

देहो दक्षिणतारासु वाक्योक्तेष्वादिमं गृहम् । जीवः स्यादन्तिमो राशिर्विपरीतं हि वामभे

deho dakṣiṇatārāsu vākyokteṣvādimaṃ gṛham | jīvaḥ syādantimo rāśirviparītaṃ hi vāmabhe

Among the asterisms on the right (dakṣiṇa) that are named in the vākya, the first sign is the deha (body) and the last sign is the jīva (life); in the case of an asterism on the left (vāma) it is the reverse.

देहजीवेशयोरेकस्यासद्योगो गदप्रदः । द्वयोस्सह स चेन्मृत्युर्दशा चेदशुभा दृढम्

dehajīveśayorekasyāsadyogo gadapradaḥ | dvayossaha sa cenmṛtyurdaśā cedaśubhā dṛḍham

An evil combination affecting one of the two — the lord of the deha or the lord of the jīva — gives disease; if it affects both together, it gives death, and firmly so when the daśā also is inauspicious.

परागपर्ययेष्वार्केरल्पमध्यचिरायुषाम् । मरणं निर्दिशेन्नृणां चतुर्थेऽपि चिरायुषाम्

parāgaparyayeṣvārkeralpamadhyacirāyuṣām | maraṇaṃ nirdiśennṛṇāṃ caturthe'pi cirāyuṣām

In the successive revolutions of Saturn (ārki), death is to be declared for men of short, of middling and of long life (in that order); and in the fourth as well for those of long life.

मान्दित्रिकोणगे मन्दे मरणं रात्रिजन्मनाम्। दिनभेह भुवामस्तत्रिकोणस्थेऽस्य भांशयोः

mānditrikoṇage mande maraṇaṃ rātrijanmanām| dinabheha bhuvāmastatrikoṇasthe'sya bhāṃśayoḥ

When Saturn comes to a trine from Māndi (Gulika), death results for those born at night; for those born by day, when he stands in a trine from the seventh sign from it — the reckoning being made both by sign and by navāṃśa.

मन्दरन्ध्रेशयोरंशराश्योर्वार्कौ त्रिकोणगे। अर्कारूढगृहस्यार्थरिःफयोर्वा त्रिकोणगे

mandarandhreśayoraṃśarāśyorvārkau trikoṇage| arkārūḍhagṛhasyārthariḥphayorvā trikoṇage

When Saturn (ārki) comes to a trine from the sign or from the navāṃśa occupied by Saturn and by the lord of the 8th (randhreśa); or when he comes to a trine from the 2nd (artha) or the 12th (riḥpha) reckoned from the house occupied by the Sun (arkārūḍha) — (death results).

द्वाविंशत्र्यंशपो यस्मिन् भवने जन्मनि स्थितः । तत्त्रिकोणगते वार्कौ निर्दिष्टं मरणं नृणाम्

dvāviṃśatryaṃśapo yasmin bhavane janmani sthitaḥ | tattrikoṇagate vārkau nirdiṣṭaṃ maraṇaṃ nṛṇām

In whatever house the lord of the twenty-second tryaṃśa (drekkāṇa) stands at birth — when Saturn (ārki) reaches a trine from that, death is declared for men.

लग्नत्र्यंशेश्वराक्रान्तराशेर्जीवे त्रिकोणगे । कालहोरेश्वराक्रान्तराशेर्वा मरणं नृणाम्

lagnatryaṃśeśvarākrāntarāśerjīve trikoṇage | kālahoreśvarākrāntarāśervā maraṇaṃ nṛṇām

When Jupiter comes to a trine from the sign occupied by the lord of the lagna's tryaṃśa (drekkāṇa), or from the sign occupied by the lord of the kāla-horā, death results for men.

यो राशिः सूर्यजाक्रान्तस्तद्धनस्य व्ययस्य वा । बृहस्पतिस्त्रिकोणस्थो मरणाय भवेन्नृणाम्

yo rāśiḥ sūryajākrāntastaddhanasya vyayasya vā | bṛhaspatistrikoṇastho maraṇāya bhavennṛṇām

Whatever sign is occupied by Saturn (the Sun's son) — Jupiter standing in a trine from that sign, or from the 2nd or the 12th from it, brings death to men.

देहजीवेशयोर्योगराशिगोऽपि बृहस्पतिः । पापग्रहाश्च तत्रस्था नृणां मरणदायिनः

dehajīveśayoryogarāśigo'pi bṛhaspatiḥ | pāpagrahāśca tatrasthā nṛṇāṃ maraṇadāyinaḥ

Jupiter also, when he goes to the sign in which the lords of the deha and of the jīva are conjoined, and malefic planets standing there, become givers of death to men.

राशेर्मन्दाधिरूढस्य तृतीयायात्मजादिषु । यत्र स्वदर्शनं नूनं तत्रस्थो मृतिदो गुरुः

rāśermandādhirūḍhasya tṛtīyāyātmajādiṣu | yatra svadarśanaṃ nūnaṃ tatrastho mṛtido guruḥ

Counting from the sign occupied by Saturn, in the 3rd, the 11th (āya), the 5th (ātmaja) and the rest — wherever his own aspect certainly falls, Jupiter standing there is a giver of death.

अष्टमेशाश्रितं राशिमावहत्यहिमत्विषि । जन्मतारं विलग्नस्थतारकां वा मृतिर्भवेत्

aṣṭameśāśritaṃ rāśimāvahatyahimatviṣi | janmatāraṃ vilagnasthatārakāṃ vā mṛtirbhavet

When the Sun arrives at the sign occupied by the lord of the 8th, or at the birth asterism, or at the asterism in which the ascendant falls, death occurs.

आत्मार्कांशकभत्रिकोणसहिते सूर्ये चरस्थः स चेत् यद्यर्कः स्थिरभेष्टमेशनवभागेशर्क्षकोणस्थिते । लग्नेशस्थनवांशराशिसहिते तस्य त्रिकोणेऽथवा, सूर्ये मृत्युमुशन्ति यद्युभयगः सोऽयं भवेज्जन्मनि

ātmārkāṃśakabhatrikoṇasahite sūrye carasthaḥ sa cet yadyarkaḥ sthirabheṣṭameśanavabhāgeśarkṣakoṇasthite | lagneśasthanavāṃśarāśisahite tasya trikoṇe'thavā, sūrye mṛtyumuśanti yadyubhayagaḥ so'yaṃ bhavejjanmani

If the Sun at birth stands in a movable sign, (death is declared) when the transiting Sun comes to the sign of the natal Sun's own dvādaśāṃśa or to its trine; if the Sun is in a fixed sign, when he reaches the sign or the trine of the lord of the navāṃśa of the 8th lord; and if he is in a dual sign, when he comes to the navāṃśa-sign occupied by the lord of the lagna, or to a trine from it. In these positions of the Sun they declare death.

सूर्याश्रितर्क्षगे चन्द्रे रन्ध्रेशाश्रितवेश्मनः । त्रिकोणोपगते वेन्दौ राह्वारूढोडुनस्तथा

sūryāśritarkṣage candre randhreśāśritaveśmanaḥ | trikoṇopagate vendau rāhvārūḍhoḍunastathā

When the Moon is in the asterism occupied by the Sun; or when the Moon comes to a trine from the house occupied by the lord of the 8th; and likewise (when she comes to a trine) from the asterism mounted by Rāhu —

रन्ध्रेशाधिष्ठितोडौ वा निर्दिष्टं मरणं नृणाम्

randhreśādhiṣṭhitoḍau vā nirdiṣṭaṃ maraṇaṃ nṛṇām

— or when the Moon is in the asterism occupied by the lord of the 8th, death is declared for men.

धनेशाश्रितराशेर्वा तस्य सप्तमभस्य वा। त्रिकोणस्थे धनेशांशराशिगे वा विधौ मृतिः

dhaneśāśritarāśervā tasya saptamabhasya vā| trikoṇasthe dhaneśāṃśarāśige vā vidhau mṛtiḥ

Or when the Moon stands in a trine from the sign occupied by the lord of the 2nd (dhaneśa), or from the seventh sign from that; or when the Moon goes to the sign of the navāṃśa of the lord of the 2nd — death results.

निजजन्मनि यस्मिन्भे गुलिकस्तत्रगे विधौ । रोगारम्भस्तदस्तस्थे मरणं दृढमादिशेत्

nijajanmani yasminbhe gulikastatrage vidhau | rogārambhastadastasthe maraṇaṃ dṛḍhamādiśet

In whatever asterism Gulika stands in one's own nativity — when the Moon goes there, disease begins; and when the Moon stands in the seventh from that, one should firmly declare death.

प्रमाणगुलिकानीतिस्तद्वशान्मन्दजीवयोः । सूर्येन्द्वोश्च स्थितिर्मृत्यौ शास्त्रोक्ताथ निगद्यते

pramāṇagulikānītistadvaśānmandajīvayoḥ | sūryendvośca sthitirmṛtyau śāstroktātha nigadyate

Now is stated the method of deriving the Pramāṇa-Gulika, and, dependent on it, the positions of Saturn and Jupiter and of the Sun and the Moon at the time of death, as declared in the śāstra.

जातस्याह्नि स षड्गृहो गतनिशा मान्दिः प्रमाणाह्वयो रात्रौ प्राग्दिनमान्दिरेव न परं तद्राशिनाथालये। मान्दोऽमुष्य नवांशपाश्रितगृहे मृत्युप्रदायी गुरुर्भानुर्द्वादशभागपाश्रितगृहे त्रिंशांशपक्षे शशी

jātasyāhni sa ṣaḍgṛho gataniśā māndiḥ pramāṇāhvayo rātrau prāgdinamāndireva na paraṃ tadrāśināthālaye| māndo'muṣya navāṃśapāśritagṛhe mṛtyupradāyī gururbhānurdvādaśabhāgapāśritagṛhe triṃśāṃśapakṣe śaśī

For one born by day, that Māndi increased by six signs is called the Pramāṇa(-Gulika); for one born at night it is the Māndi of the preceding day itself, and no further. Saturn is a giver of death in the house of the lord of that sign; Jupiter, in the house occupied by the lord of its navāṃśa; the Sun, in the house occupied by the lord of its dvādaśāṃśa; and the Moon, in respect of its triṃśāṃśa.

मन्दजीवाऽर्कचन्द्राणां प्रोक्तेष्वेतेषु राशिषु । मृतिदा स्वाष्टवर्गेषु हीनाक्षभवनस्थितिः

mandajīvā'rkacandrāṇāṃ prokteṣveteṣu rāśiṣu | mṛtidā svāṣṭavargeṣu hīnākṣabhavanasthitiḥ

For Saturn, Jupiter, the Sun and the Moon, among the signs already stated, a position in a house that has few bindus in their own aṣṭakavarga is a giver of death.

मन्देनास्य दृगाणरन्ध्रतपनांशेशैर्युतेऽर्के पृथग् राशिर्योऽस्य तदस्तभस्य यदि वा प्राप्ते त्रिकोणं क्रमात् । चन्द्रे तीक्ष्णकरे गुरौ रविसुते योगांशभस्थेषु वा, मृत्युस्तेष्वथ तैर्निजांशगुणितैः संवाद ईक्षस्विह

mandenāsya dṛgāṇarandhratapanāṃśeśairyute'rke pṛthag rāśiryo'sya tadastabhasya yadi vā prāpte trikoṇaṃ kramāt | candre tīkṣṇakare gurau ravisute yogāṃśabhastheṣu vā, mṛtyusteṣvatha tairnijāṃśaguṇitaiḥ saṃvāda īkṣasviha

When the Sun is joined severally with Saturn, with the lord of its drekkāṇa, with the lord of the 8th, and with the lord of the Sun's navāṃśa, a separate sign arises for each; or when he reaches in order a trine of that sign or of the seventh from it. Likewise when the Moon, the Sun, Jupiter and Saturn stand in the signs or navāṃśas of the yoga — death occurs in these. Then examine here the agreement (saṃvāda) obtained by multiplying them by their own aṃśas.

द्वेधा न्यस्य विहङ्गमस्फुटमजाद्यातांशसंख्याहते, तत्रैकत्र कलीकृतादितरतस्तत्रांशकस्योद्यतः। निघ्नाद्यातकलाभिरानखहृता लिप्ताः समायोजयेत् तत्रायतगृहे भवेत्स मरणे शुद्धेऽथवा चक्रतः

dvedhā nyasya vihaṅgamasphuṭamajādyātāṃśasaṃkhyāhate, tatraikatra kalīkṛtāditaratastatrāṃśakasyodyataḥ| nighnādyātakalābhirānakhahṛtā liptāḥ samāyojayet tatrāyatagṛhe bhavetsa maraṇe śuddhe'thavā cakrataḥ

Setting down the planet's true longitude in two places, multiplied by the number of degrees elapsed from Aries: in the one place reduce it to minutes, and from the other take the elapsed part of that degree. Multiply by the elapsed minutes; the minutes, divided by ānakha ⟨twenty as a word-number, two hundred by the kaṭapayādi count; the note records both⟩, are then to be added together. Death will fall in the house so arrived at, or else (is to be read) from the circle when the remainder is exhausted.

आत्मारूढादर्थरिस्फत्रिकोणेष्वत्यल्पाक्षे मन्दिरे स्वाष्टवर्गे । न्यूनालोके चाखिलानां ग्रहाणां सञ्चारः स्यान्मृत्युदोऽनर्थदो वा ॥ ३० ॥

ātmārūḍhādartharisphatrikoṇeṣvatyalpākṣe mandire svāṣṭavarge | nyūnāloke cākhilānāṃ grahāṇāṃ sañcāraḥ syānmṛtyudo'narthado vā || 30 ||

When, in the second, the twelfth and the trines from the ārūḍha of the self, the sign has very few lines in its own aṣṭakavarga, and is deficient in aspect — then the transit of any of the planets through it gives death, or else calamity.

विलग्नादष्टमो राशिरष्टमेशाश्रितश्च यः । लग्नेशांशकराश्योर्यो रन्ध्रराशी इतीह ये ॥ ३१ ॥

vilagnādaṣṭamo rāśiraṣṭameśāśritaśca yaḥ | lagneśāṃśakarāśyoryo randhrarāśī itīha ye || 31 ||

The eighth sign from the ascendant; the sign the lord of the eighth occupies; and the sign of the ascendant lord and of the ascendant’s navāṃśa — these are here called the randhra signs.

चत्वारस्तत्त्रिकोणेषु लग्नगेऽन्यतमे मृतिः । यद्वा लग्नांशकर्क्षस्य लग्नेशभवनस्य वा

catvārastattrikoṇeṣu lagnage'nyatame mṛtiḥ | yadvā lagnāṃśakarkṣasya lagneśabhavanasya vā

There are four (such points); when any one of them, or of their trines, comes to the ascendant, death occurs — or (likewise the trines) of the sign of the lagna's navāṃśa, or of the sign occupied by the lord of the lagna.

मरणं निर्दिशेन्नृणां चतुर्थभवनोदये

maraṇaṃ nirdiśennṛṇāṃ caturthabhavanodaye

One should declare death for men when the fourth house rises (in the ascendant).

द्वित्रिसंवादतः स्पष्टमादेश्यमिति यत्र भे। लक्षणानि बहून्यत्र वाच्या मान्दादयः स्फुटम्

dvitrisaṃvādataḥ spaṣṭamādeśyamiti yatra bhe| lakṣaṇāni bahūnyatra vācyā māndādayaḥ sphuṭam

A clear prediction is to be made on the strength of two or three concurring indications. In whatever sign many of these marks are found together, there Māndi and the rest are to be declared distinctly.

परस्परं च संवादं मन्दादीनां निरीक्ष्य च। पञ्चतासमये तेषां सम्यङ्निश्चिनुयात्स्थितिम्

parasparaṃ ca saṃvādaṃ mandādīnāṃ nirīkṣya ca| pañcatāsamaye teṣāṃ samyaṅniścinuyātsthitim

Observing also how Saturn and the other planets agree with one another, one should determine exactly what their standing is with reference to the moment of death.

प्रश्नेनापि च वक्तव्यो मृतिकालस्ततो मृतौ। मन्दार्यार्कविधुस्थानलग्नादिकमथोच्यते

praśnenāpi ca vaktavyo mṛtikālastato mṛtau| mandāryārkavidhusthānalagnādikamathocyate

The time of death is to be declared from the praśna as well. Accordingly, in the matter of death, the positions of Saturn, Jupiter, the Sun and the Moon, and of the lagna and the rest, are now told.

मान्द्यंश राशिगो मन्दो गुरुर्लग्नांशराशिगः । आरूढराशिगो भानुर्मान्दिराशिगतः शशी

māndyaṃśa rāśigo mando gururlagnāṃśarāśigaḥ | ārūḍharāśigo bhānurmāndirāśigataḥ śaśī

Saturn placed in the sign that is the navāṃśa of Māndi; Jupiter placed in the sign that is the navāṃśa of the lagna; the Sun placed in the ārūḍha sign; and the Moon placed in the sign of Māndi —

एते मृतिप्रदाः प्रष्टुः संवादश्चेत्परस्परम्

ete mṛtipradāḥ praṣṭuḥ saṃvādaścetparasparam

— these bring death upon the querent, provided they agree with one another.

दूतवाक्यान्त्यवर्णोक्तराशिगेऽ त्यन्तदोषदे । मन्दगुर्वर्कचन्द्रेषु मृतिस्तद्भवनोदये

dūtavākyāntyavarṇoktarāśige' tyantadoṣade | mandagurvarkacandreṣu mṛtistadbhavanodaye

When Saturn, Jupiter, the Sun and the Moon stand in the sign that is named by the last syllable of the messenger's words, and that sign is one of extreme affliction, death comes at the rising of that same sign.

द्रामिला द्वादशाचः स्युर्वर्गाद्यन्ता यरान्विताः । मेषादिषु क्रमाद्योज्याः शेषा मेषादिषट्स्वपि

drāmilā dvādaśācaḥ syurvargādyantā yarānvitāḥ | meṣādiṣu kramādyojyāḥ śeṣā meṣādiṣaṭsvapi

The twelve vowels of the Dravidian alphabet [are assigned to the twelve signs]; and the classes of consonants from first to last, together with ya and ra, are to be applied in order to the signs beginning with Aries, the remainder being applied again to the six signs beginning with Aries.

लग्नांशराशिगे चन्द्रे प्रष्टू रुग्वर्धनं यदि । स्वांशराशिगते मोहो मृतिर्मान्द्यंशराशिगे

lagnāṃśarāśige candre praṣṭū rugvardhanaṃ yadi | svāṃśarāśigate moho mṛtirmāndyaṃśarāśige

If the Moon comes to the sign that is the navāṃśa of the lagna, the querent's illness grows worse; when it comes to the sign of its own navāṃśa, there is loss of consciousness; and when it comes to the sign that is the navāṃśa of Māndi, death.

चन्द्रमान्द्यंशकौ युक्तौ यदि तद्राशिगे विधौ । मोहः सत्यर्कमान्द्यंशयोगे तत्र गते मृतिः

candramāndyaṃśakau yuktau yadi tadrāśige vidhau | mohaḥ satyarkamāndyaṃśayoge tatra gate mṛtiḥ

If the navāṃśas of the Moon and of Māndi fall together, then when the Moon reaches that sign there is loss of consciousness; and if the navāṃśas of the Sun and of Māndi fall together, then when the Moon reaches that sign, death.

लग्नेन्दू मानदानाभ्यामित्यानीतस्फुटत्रये । यमकण्टकमायोज्य योडुस्तस्यां च पञ्चता

lagnendū mānadānābhyāmityānītasphuṭatraye | yamakaṇṭakamāyojya yoḍustasyāṃ ca pañcatā

The lagna and the Moon being taken with their measures, and Yamakaṇṭaka being added to the three longitudes so obtained, death falls in the nakṣatra that results.

गुलिकोडुत्रिकोणस्थस्तथा रन्ध्रेशराशिगः। मृत्युदोऽर्कस्तथा मान्दिनक्षत्रञ्च मृतिप्रदम्

gulikoḍutrikoṇasthastathā randhreśarāśigaḥ| mṛtyudo'rkastathā māndinakṣatrañca mṛtipradam

The Sun standing in a trine from Gulika's nakṣatra, and likewise standing in the sign of the lord of the eighth (randhreśa), is a giver of death; and the nakṣatra of Māndi too brings death.

त्रिस्फुटस्थोडुतो यावत् त्रिकोणमुरगोडुनः । तावद्वत्सरमासाहर्नाडिकान्ते भवेन्मृतिः ॥ ४५ ॥

trisphuṭasthoḍuto yāvat trikoṇamuragoḍunaḥ | tāvadvatsaramāsāharnāḍikānte bhavenmṛtiḥ || 45 ||

As many nakṣatras as lie from the one in which the trisphuṭa stands to the trine of the serpent-star, at the end of so many years, months, days or nāḍīs death occurs.

लग्नेशस्य तदंशेशे बन्धुमित्राहितादरौ । स्वभप्रतीपतो मान्दिर्दिनरात्रौ मृतिप्रदः ॥ ४६ ॥

lagneśasya tadaṃśeśe bandhumitrāhitādarau | svabhapratīpato māndirdinarātrau mṛtipradaḥ || 46 ||

When the lord of the navāṃśa of the ascendant lord is disposed as a kinsman and friend, and when Gulika stands opposite its own sign — by day or by night — it gives death.

एष्यनाडीसमाहर्मासाब्दान्ते लग्नचन्द्रयोः । बलीयसो नवांशस्य दोषाधिक्याल्पतावशात्

eṣyanāḍīsamāharmāsābdānte lagnacandrayoḥ | balīyaso navāṃśasya doṣādhikyālpatāvaśāt

The nāḍīs still to be traversed in the navāṃśa of whichever is the stronger, the lagna or the Moon, are to be taken as days, months or years, according as the affliction is great or small.

लग्नांशैष्यविनाडीभिः समाहर्मासवत्सरैः । मृतिर्लग्नपतेः शत्रौ समे बन्धौ तदंशपे

lagnāṃśaiṣyavināḍībhiḥ samāharmāsavatsaraiḥ | mṛtirlagnapateḥ śatrau same bandhau tadaṃśape

By the vināḍīs remaining in the navāṃśa of the lagna, reckoned as days, months or years, death is to be found — as days if the lord of that navāṃśa is an enemy of the lord of the lagna, as months if he is neutral, and as years if he is a friend.

मृत्युप्रदनवांशैष्यविनाड्यश्च मृतिप्रदाः । प्रोक्तवल्लग्नपारातिसमबन्धौ तदंशपे

mṛtyupradanavāṃśaiṣyavināḍyaśca mṛtipradāḥ | proktavallagnapārātisamabandhau tadaṃśape

The vināḍīs remaining in the death-dealing navāṃśa likewise bring death; as was said before, the reckoning goes by days, months or years according as the lord of that navāṃśa is an enemy, a neutral or a friend of the lord of the lagna.

क्रूराहिमृत्युगुलिकादिषु यावति स्यात् लग्नांशकात्प्रभृति कष्टतमो नवांशे। तत्कष्टभाववशतः खलु तावतीषु वाच्यो गतासु दिनमाससमासु मृत्युः

krūrāhimṛtyugulikādiṣu yāvati syāt lagnāṃśakātprabhṛti kaṣṭatamo navāṃśe| tatkaṣṭabhāvavaśataḥ khalu tāvatīṣu vācyo gatāsu dinamāsasamāsu mṛtyuḥ

Counting from the navāṃśa of the lagna, note in how many navāṃśas the worst affliction falls — that from Rāhu, from the eighth, from Gulika and the like. Death is to be declared when just that many days, or months, or years have passed, the unit being fixed by the gravity of the affliction.

कष्टोऽहिमृत्युगुलिकादिषु यत्र राशौ, तत्कालजं निधनदं यदि वा निमित्तम्। तस्य त्रिकोणजुषि कष्टतमे तदानीं चन्द्राऽर्कजीवरविजेषु मृतिर्विचिन्त्या

kaṣṭo'himṛtyugulikādiṣu yatra rāśau, tatkālajaṃ nidhanadaṃ yadi vā nimittam| tasya trikoṇajuṣi kaṣṭatame tadānīṃ candrā'rkajīvaravijeṣu mṛtirvicintyā

In whatever sign the affliction of Rāhu, of the eighth, of Gulika and the like falls, or in which an omen arising at that time portends death — when the Moon, the Sun, Jupiter or Saturn come to the most afflicted sign trinal to it, death is then to be reckoned.

लग्नारूढपयोर्द्वयोर्बलवतः प्रारभ्य यस्मिन् गृहे, नक्षत्रेऽथ दृगाणके नु भवति प्रश्ने नवांशेऽपि वा। वृक्षादेः पतनाद्यानिष्टमसुमत्प्राणप्रणाशोऽपि वा स्थानं वा गुलिकादिकस्य भविता तावद्दिनादौ मृतिः

lagnārūḍhapayordvayorbalavataḥ prārabhya yasmin gṛhe, nakṣatre'tha dṛgāṇake nu bhavati praśne navāṃśe'pi vā| vṛkṣādeḥ patanādyāniṣṭamasumatprāṇapraṇāśo'pi vā sthānaṃ vā gulikādikasya bhavitā tāvaddinādau mṛtiḥ

Beginning from whichever of the two lords, of the lagna and of the ārūḍha, is the stronger, count to the house, or the nakṣatra, or the drekkāṇa, or indeed the navāṃśa, in which at the time of the praśna there falls some ill event — the fall of a tree or the like, or the loss of a living creature's life — or in which the place of Gulika and the rest falls: death will come after that many days, or months, or years.

आरूढोदययोरष्टमेष्टमेशाश्रितालये । पिण्डाष्टवर्गे हीनाक्षे राशौ वा लग्नगे मृतिः

ārūḍhodayayoraṣṭameṣṭameśāśritālaye | piṇḍāṣṭavarge hīnākṣe rāśau vā lagnage mṛtiḥ

Death takes place when the eighth from the ārūḍha or from the rising sign, or the house occupied by the lord of the eighth, or the sign that carries the fewest points in the piṇḍa reckoning of the aṣṭakavarga, comes to the lagna.

श्लोकस्यास्योत्तरार्धं यत्तज्जन्मविषयं तथा । स्वभप्रतीपतो मान्दिरित्यर्धं च पुरोदितम्

ślokasyāsyottarārdhaṃ yattajjanmaviṣayaṃ tathā | svabhapratīpato māndirityardhaṃ ca puroditam

The latter half of this śloka applies in the same way to the birth chart; and so does the half-verse stated earlier, 'Māndi, (counted) in reverse from its own sign …' (verse 46).

द्वादशजन्माष्टमगाः पुंसां दिननाथभौमशनिजीवाः । वित्तक्षयं प्रवासं रोगान् जनयन्ति भीतिं वा ॥ ५५ ॥

dvādaśajanmāṣṭamagāḥ puṃsāṃ dinanāthabhaumaśanijīvāḥ | vittakṣayaṃ pravāsaṃ rogān janayanti bhītiṃ vā || 55 ||

The Sun, Mars, Saturn and Jupiter, standing in the twelfth, the ascendant and the eighth, produce for men loss of wealth, exile abroad, diseases, or fear.

चन्द्रस्तु निधनं प्राप्तः सप्तमं बुधलोहितौ । द्वादशं भास्करः षष्ठं भृगुपुत्रः समाश्रितः ॥ ५६ ॥

candrastu nidhanaṃ prāptaḥ saptamaṃ budhalohitau | dvādaśaṃ bhāskaraḥ ṣaṣṭhaṃ bhṛguputraḥ samāśritaḥ || 56 ||

The Moon come to the eighth; Mercury and Mars to the seventh; the Sun occupying the twelfth, and Venus the sixth —

तृतीयं देवमन्त्री च राहुकेतुशनैश्चराः । जन्मस्थाः प्राणसन्देहं कुर्वन्त्येते न संशयः

tṛtīyaṃ devamantrī ca rāhuketuśanaiścarāḥ | janmasthāḥ prāṇasandehaṃ kurvantyete na saṃśayaḥ

The third star, and Jupiter (devamantrin) together with Rāhu, Ketu and Saturn when they stand in the janma star — these beyond doubt put life in danger.

प्रथमे च चतुर्थे च सप्तमे चाष्टमे व्यये। क्रूरग्रहाः प्रदीप्यन्ते दीप्तपावकसन्निभाः

prathame ca caturthe ca saptame cāṣṭame vyaye| krūragrahāḥ pradīpyante dīptapāvakasannibhāḥ

Malefic planets in the first, the fourth, the seventh, the eighth and the twelfth blaze out like a burning fire.

चतुर्थे निधने चान्त्ये चन्द्रो नित्यमरिष्टकृत् । शुभः शशी च जन्मस्थो न स्याज्जन्मदिनं तथा

caturthe nidhane cāntye candro nityamariṣṭakṛt | śubhaḥ śaśī ca janmastho na syājjanmadinaṃ tathā

The Moon in the fourth, the eighth and the twelfth is always a maker of ariṣṭa. Even an auspicious Moon standing in the janma is not free of this, and neither is the day of birth itself.

इत्थं विचिन्त्य निश्चित्य ससंवादं परस्परम् । खेचराणामवस्थानं समयः कथ्यतां मृतेः

itthaṃ vicintya niścitya sasaṃvādaṃ parasparam | khecarāṇāmavasthānaṃ samayaḥ kathyatāṃ mṛteḥ

Having in this way considered and settled the standing of the planets, and their agreement one with another, let the time of death be declared.

क्रमेण मरणं वह्निसलिलायुधजूर्तिभिः । अज्ञातरोगतृद्क्षुद्भिरर्काद्यैरष्टमस्थितैः

krameṇa maraṇaṃ vahnisalilāyudhajūrtibhiḥ | ajñātarogatṛdkṣudbhirarkādyairaṣṭamasthitaiḥ

When the Sun and the rest occupy the 8th house, death comes respectively by fire, by water, by weapon, by jūrti (an affliction sent by a spirit or an offended deity), by an unrecognised disease, by thirst, and by hunger.

दृष्टेष्टमे तु सूर्याद्यैस्तत्रोक्तास्थ्यादिजामयैः । मृत्युर्यद्वाथ तत्प्रोक्तपित्तवह्न्यादिसम्भवः

dṛṣṭeṣṭame tu sūryādyaistatroktāsthyādijāmayaiḥ | mṛtyuryadvātha tatproktapittavahnyādisambhavaḥ

But when the 8th house is only aspected by the Sun and the rest, death comes from disorders of the dhātus — bone and so forth — assigned to them there; or else it arises from the pitta and the other humours, and from the fire and the other causes, assigned to those same planets.

अस्थि रक्तं च मज्जा त्वग्वसा शुक्रञ्च वस्रसा । एवं हि धातवः सप्त सूर्यादीनां प्रकीर्तिताः

asthi raktaṃ ca majjā tvagvasā śukrañca vasrasā | evaṃ hi dhātavaḥ sapta sūryādīnāṃ prakīrtitāḥ

Bone, blood, marrow, skin, fat, semen, and the seventh — thus the seven dhātus are declared for the Sun and the remaining planets in order.

पित्तं वातकफौ पित्तं वातपित्तकफाः कफः। कफवातौ च वातश्च सूर्यादीनां प्रकीर्तिताः

pittaṃ vātakaphau pittaṃ vātapittakaphāḥ kaphaḥ| kaphavātau ca vātaśca sūryādīnāṃ prakīrtitāḥ

Pitta; vāta and kapha together; pitta; all three — vāta, pitta and kapha; kapha; kapha and vāta; and vāta — these are declared for the Sun and the remaining planets in order.

कालाङ्गेष्वष्टमो राशिर्ग्रहो वाष्टमवीक्षकः । जन्मकाले स्थितौ यत्र तत्राङ्गे तद्गदोद्भवः

kālāṅgeṣvaṣṭamo rāśirgraho vāṣṭamavīkṣakaḥ | janmakāle sthitau yatra tatrāṅge tadgadodbhavaḥ

Among the limbs of the Kāla-puruṣa, whichever limb is occupied at the time of birth by the 8th sign, or by the planet that aspects the 8th — in that limb the disease arises.

ग्रहयोगेक्षणाभावे निधने निधनाधिपः । द्वाविंशत्र्यंशपो वापि स्वगुणैर्मरणप्रदः

grahayogekṣaṇābhāve nidhane nidhanādhipaḥ | dvāviṃśatryaṃśapo vāpi svaguṇairmaraṇapradaḥ

If no planet occupies or aspects the 8th (nidhana) house, then the lord of the 8th, or else the lord of the twenty-second drekkāṇa (dvāviṃśa-tryaṃśa), brings death by its own qualities.

धातवश्च त्रिदोषाश्च प्रोक्ता वह्न्यादयो गुणाः

dhātavaśca tridoṣāśca proktā vahnyādayo guṇāḥ

The dhātus, the three doṣas, and the causes beginning with fire have thus been declared.

मन्दे सूर्यादिसंयुक्ते तेषां योऽस्थ्यादिरीरितः । रोगेण तत्र जातेन पुरुषस्य भवेन्मृतिः

mande sūryādisaṃyukte teṣāṃ yo'sthyādirīritaḥ | rogeṇa tatra jātena puruṣasya bhavenmṛtiḥ

When Saturn is joined with the Sun or another planet, the person's death comes from a disease arising in that dhātu — bone or the rest — which has been assigned to that planet.

भानुना वासृजा दृष्टे दक्षाङ्गेरुरसृग्भवः। अतिसारो निशाभर्त्रा वेपथुश्चन्द्रसूनुना

bhānunā vāsṛjā dṛṣṭe dakṣāṅgerurasṛgbhavaḥ| atisāro niśābhartrā vepathuścandrasūnunā

When [the 8th] is aspected by the Sun there is disease in the right side of the body; when by Mars (asṛj, the blood-red one), a disease arising from the blood; by the Moon (the lord of night), dysentery; by Mercury (the Moon's son), trembling.

गुरुणा श्वयथुः पादे दक्षिणाङ्गे च वेदना। क्षयः शोफश्च शुक्रेण कासश्वासादि नेक्षिते

guruṇā śvayathuḥ pāde dakṣiṇāṅge ca vedanā| kṣayaḥ śophaśca śukreṇa kāsaśvāsādi nekṣite

By Jupiter, swelling in the foot and pain in the right side of the body; by Venus, consumption (kṣaya) and dropsical swelling (śopha); and when [the 8th] is unaspected, cough, breathlessness and the like.

राहुणा सन्धिसादादि मान्दिनोन्मादसम्भवः । मूर्च्छा द्राघीयसी मन्दे यमकण्टकवीक्षिते

rāhuṇā sandhisādādi māndinonmādasambhavaḥ | mūrcchā drāghīyasī mande yamakaṇṭakavīkṣite

By Rāhu, slackening of the joints and the like; by Māndi, the onset of madness (unmāda); and a very protracted swoon when Saturn, itself aspected by Yamakaṇṭaka, is concerned.

अरूरर्धप्रहारेण समासन्ने सुनिर्गमे । कालदृष्टे रवेः पुत्रे नृणां सञ्चरतां मृतिः

arūrardhaprahāreṇa samāsanne sunirgame | kāladṛṣṭe raveḥ putre nṛṇāṃ sañcaratāṃ mṛtiḥ

... within half a prahara ... when the departure is close at hand. When Saturn (the Sun's son) is aspected by Kāla, men meet death while travelling.

मान्द्यारूढनवांशकामगृहगाः सौम्याः सुमृत्युप्रदाः पापास्तत्र गतास्तु दुर्मृतिकरास्तेष्वर्क उर्वीपतेः । क्षीणेन्दुः सलिले युधि क्षितिसुतः सूर्यात्मजो वञ्चनात् राहुः पन्नगदंशनान्मरणदो यद्वा विषस्पर्शनात् ॥ १३ ॥

māndyārūḍhanavāṃśakāmagṛhagāḥ saumyāḥ sumṛtyupradāḥ pāpāstatra gatāstu durmṛtikarāsteṣvarka urvīpateḥ | kṣīṇenduḥ salile yudhi kṣitisutaḥ sūryātmajo vañcanāt rāhuḥ pannagadaṃśanānmaraṇado yadvā viṣasparśanāt || 13 ||

Benefics standing in the seventh from the navāṃśa sign of Gulika’s ārūḍha give an easy death; malefics gone there give a hard one. Among them the Sun gives death by the king’s rod; the waning Moon by water; Mars in battle; Saturn by treachery; and Rāhu by the bite of a serpent, or else by the touch of poison.

जूर्त्या तोयविकारतश्च पिटकाद्युष्णा मयैर्वायुना गुल्माङ्गोत्थितवेदनाभिरधिकं शोफप्रमेहक्षयैः । कासश्वाससमीरितो मृतिरिनादीनां शनौ त्र्यंशगे त्र्यंशेशा यदि तेऽहिवीक्षितयुता मृत्युर्विषोत्थामयैः ॥ १४ ॥

jūrtyā toyavikārataśca piṭakādyuṣṇā mayairvāyunā gulmāṅgotthitavedanābhiradhikaṃ śophapramehakṣayaiḥ | kāsaśvāsasamīrito mṛtirinādīnāṃ śanau tryaṃśage tryaṃśeśā yadi te'hivīkṣitayutā mṛtyurviṣotthāmayaiḥ || 14 ||

When Saturn stands in the decanate of the Sun and the rest, death comes: by fever; by disorders of water; by boils and other hot afflictions; by wind; by the severe pains that rise from an abdominal tumour; by dropsy, urinary disease and consumption; and by cough and laboured breath. And if those decanate lords are aspected by or joined to Rāhu, death comes by diseases arising from poison.

सौम्यानामंशराशीन् गतवति रविजे स्वर्क्षतुङ्गादिके वा; जीवर्क्षस्थे विशेषान्प्रिय इह गृहे पुत्रमित्राद्युपेतः । नीचारात्यालयस्थे रविभुवि रहितो बन्धुभिर्दुःखितःसन्; सर्पत्र्यंशेऽत्र तिष्ठत्यहिगुलिकसमेतेक्षिते सर्पदष्टः

saumyānāmaṃśarāśīn gatavati ravije svarkṣatuṅgādike vā; jīvarkṣasthe viśeṣānpriya iha gṛhe putramitrādyupetaḥ | nīcārātyālayasthe ravibhuvi rahito bandhubhirduḥkhitaḥsan; sarpatryaṃśe'tra tiṣṭhatyahigulikasametekṣite sarpadaṣṭaḥ

When Saturn has gone to the navāṃśa-signs of benefics, or to its own sign, its exaltation and the like — and especially when it stands in a sign of Jupiter's — the person dies at home among people he loves, surrounded by sons and friends. When the Sun's son stands in a sign of debilitation or of an enemy, he dies bereft of kinsmen and in grief. And if it stands here in a serpent-decanate (sarpa-dreṣkāṇa), joined with or aspected by Rāhu and Gulika, he dies of snake-bite.

मन्दे भौमयुतेऽ थवा रवियुते क्षेत्रस्थिते चानयोर्भूते वह्निमये स्थितेगुगुलिकोपेतेक्षितेऽग्नौ मृतिः । एवम्भूतशनौ जलग्रहयुते तप्ताम्बुपातादिभिर्दोषेऽ सत्युदितेम्बुभूतखचरक्षेत्रान्विते वारिणि

mande bhaumayute' thavā raviyute kṣetrasthite cānayorbhūte vahnimaye sthitegugulikopetekṣite'gnau mṛtiḥ | evambhūtaśanau jalagrahayute taptāmbupātādibhirdoṣe' satyuditembubhūtakhacarakṣetrānvite vāriṇi

When Saturn is joined with Mars or with the Sun, or stands in the sign of either of these, or in a sign of the fire element, and is joined with or aspected by Gulika, death is by fire. When Saturn is placed in the same way but joined with a watery planet, death comes from scalding water and the like; and if that particular affliction is absent, then when Saturn occupies the sign of a planet of the water element, death is in water.

त्र्यंशे कोलमुखे स्थिते मृगगणैर्गृध्रानने पक्षिभिस्तत्राप्यस्तु बलोनता गुलिकयोगेक्षादिकं भास्करे । नेष्टस्थानगताश्च मान्दिगृहपाः सूर्यादयो दुर्बलास्तातान्मातृसहोत्थबन्धुतनयस्त्रीभ्यः स्वतो मृत्युदाः

tryaṃśe kolamukhe sthite mṛgagaṇairgṛdhrānane pakṣibhistatrāpyastu balonatā gulikayogekṣādikaṃ bhāskare | neṣṭasthānagatāśca māndigṛhapāḥ sūryādayo durbalāstātānmātṛsahotthabandhutanayastrībhyaḥ svato mṛtyudāḥ

If [Saturn] stands in a boar-faced decanate, death comes from herds of wild animals; if in a vulture-faced one, from birds — and in these cases too let Saturn be weak and have the conjunction or aspect of Gulika, along with the Sun. Further, the lords of the sign occupied by Māndi — the Sun, Moon, Mars, Mercury, Jupiter, Venus and Saturn — when weak and placed in unfavourable houses, give death respectively through the father, the mother, a brother, a kinsman, a son, a woman, and from one's own self.

दौर्बल्यादियुते शनौ क्षितिभुवा युक्तेक्षिते पञ्चता; चामुण्ड्यादिनिपीडयारगुलिकोपेतेऽसिबाणादिभिः । मन्दे मान्दिविवस्वदीक्षितयुते कोपेन शम्भोस्तदीयावासाहितवासभूतकृतया जूर्त्या मृतिं निर्दिशेत्

daurbalyādiyute śanau kṣitibhuvā yuktekṣite pañcatā; cāmuṇḍyādinipīḍayāragulikopete'sibāṇādibhiḥ | mande māndivivasvadīkṣitayute kopena śambhostadīyāvāsāhitavāsabhūtakṛtayā jūrtyā mṛtiṃ nirdiśet

When Saturn is beset by weakness and is joined with or aspected by Mars, death comes through the torment of Cāmuṇḍā and similar deities; when Saturn is joined with Gulika, by sword, arrow and the like. And when Saturn is joined with or aspected by Māndi and the Sun, one should declare death by the wrath of Śambhu (Śiva) — a jūrti worked by a bhūta lodged in a dwelling raised upon ground that belongs to him.

मृत्युरोगनिमित्तानि कथितानीति जातकात् । अथ मृत्युप्रदा रोगाः कथ्यन्ते प्रश्नलग्नतः

mṛtyuroganimittāni kathitānīti jātakāt | atha mṛtyupradā rogāḥ kathyante praśnalagnataḥ

Thus the causes of death and of disease have been told from the birth chart. Now the diseases that bring death are told from the praśna-lagna, the ascendant of the moment of the query.

वीक्षिते योऽष्टमं खेटस्तस्य रोगस्तु मृत्यवे । तदभावेऽष्टमस्तस्य द्वयाभावे तदीशितुः

vīkṣite yo'ṣṭamaṃ kheṭastasya rogastu mṛtyave | tadabhāve'ṣṭamastasya dvayābhāve tadīśituḥ

Whichever planet aspects the 8th house — its disease is the one that kills. Failing such a planet, take the planet occupying the 8th; and failing both of these, take the disease of the lord of the 8th.

अत्यग्निं वेदनामन्तर्ज्वरं चार्कोऽथ चन्द्रमाः । छर्दिमूर्ध्वानने तिर्यग्वक्त्रे मूत्रादिबन्धनम्

atyagniṃ vedanāmantarjvaraṃ cārko'tha candramāḥ | chardimūrdhvānane tiryagvaktre mūtrādibandhanam

The Sun gives excessive internal heat, inward pain and fever. The Moon, when in an upward-facing sign, gives vomiting; in a sideways-facing sign, stoppage of urine and the like;

अतिसारं तृषं चाधोवक्त्रे शोफन्तु सर्वगः । उष्णप्रसरणं दाहं रक्तक्षोभभवं व्रणम्

atisāraṃ tṛṣaṃ cādhovaktre śophantu sarvagaḥ | uṣṇaprasaraṇaṃ dāhaṃ raktakṣobhabhavaṃ vraṇam

— and in a downward-facing sign, dysentery and thirst; and wherever it be, swelling. [Mars gives] the spreading of heat, burning, and a sore arising from disturbance of the blood.

भूमिजोऽथ बुधः कुर्याच्छीतज्वरमतिभ्रमौ । सन्निपातरुजञ्चाथ गुरुर्बुद्धेरनार्जवम्

bhūmijo'tha budhaḥ kuryācchītajvaramatibhramau | sannipātarujañcātha gururbuddheranārjavam

So Mars. Then Mercury causes chill-fever, extreme giddiness and the sannipāta disorder (the disease of all three humours together); and Jupiter, crookedness of the understanding.

अजीर्तिं श्वयथुञ्चाथ दाहं मोहञ्च भार्गवः । तृष्णारुचिसमस्ताङ्गतोदांस्तरणिनन्दनः

ajīrtiṃ śvayathuñcātha dāhaṃ mohañca bhārgavaḥ | tṛṣṇārucisamastāṅgatodāṃstaraṇinandanaḥ

Venus causes indigestion, swelling, burning and stupefaction; Saturn (the Sun's son) causes thirst, loss of appetite, and stabbing pains throughout the body.

वायुक्षोभमहिर्मान्दिर्हिक्कामपि सिरोद्भवम् । सूर्यादिगुलिकान्तानामिमे रोगाः प्रकीर्तिताः

vāyukṣobhamahirmāndirhikkāmapi sirodbhavam | sūryādigulikāntānāmime rogāḥ prakīrtitāḥ

Rāhu (ahi) causes disturbance of the wind (vāyu); Māndi causes hiccup and also complaints arising in the head. These are the diseases declared for the series from the Sun down to Gulika.

सूर्याद्यैर्भास्करादीनामंशैर्वा त्रिस्फुटे युते। ये रोगा मृत्युदाः प्रोक्ताश्चिन्तयेदिह तानपि

sūryādyairbhāskarādīnāmaṃśairvā trisphuṭe yute| ye rogā mṛtyudāḥ proktāścintayediha tānapi

When the trisphuṭa is joined by the Sun and the other planets, or by their navāṃśas, the diseases that have been declared death-giving [for those planets] should be considered here as well.

चन्द्रे लग्नांशराशिस्थे वृद्धिमेति मनागपि। आमयो यो भवेदेष मरणायैव पृच्छताम्

candre lagnāṃśarāśisthe vṛddhimeti manāgapi| āmayo yo bhavedeṣa maraṇāyaiva pṛcchatām

When the Moon stands in the sign that is the navāṃśa of the lagna, then whatever illness there is, if it grows even a little, tends to nothing but the death of the questioner.

लग्नमान्द्यंशकाभ्यां यदुदितं पात्रभञ्जनम् । त्रिस्फुटस्थोडुना यच्च लक्ष्म तच्चेह चिन्त्यताम्

lagnamāndyaṃśakābhyāṃ yaduditaṃ pātrabhañjanam | trisphuṭasthoḍunā yacca lakṣma tacceha cintyatām

The breaking of a vessel that has been indicated by the navāṃśas of the lagna and of Māndi, and the mark given by the nakṣatra in which the trisphuṭa falls — these too are to be weighed here.

मृत्युपतिर्यदि भानुः प्रबलजनस्यागमो विगृह्य भवेत् । आसन्ने सति मरणे प्रष्टुः स्यात्कोऽपि कलहो वा

mṛtyupatiryadi bhānuḥ prabalajanasyāgamo vigṛhya bhavet | āsanne sati maraṇe praṣṭuḥ syātko'pi kalaho vā

If the Sun is lord of the 8th (mṛtyu-pati), there will be the arrival of an influential person, who comes in hostility (vigṛhya); and when the questioner's death is near, there will also be some quarrel.

चन्द्रश्चेद् वनितागमो यदि कुजः कांक्षा गुडक्षीरयोर्वक्तव्यामयिनोऽथवा खलु वदेदानीतिमात्रानयोः। आयानं विदुषो बुधो यदि गुरुर्विप्रस्य शुक्रो यदि व्यापद् विप्रचतुष्पदां यदि शनिः स्याद्दुष्टनीचागमः

candraśced vanitāgamo yadi kujaḥ kāṃkṣā guḍakṣīrayorvaktavyāmayino'thavā khalu vadedānītimātrānayoḥ| āyānaṃ viduṣo budho yadi gururviprasya śukro yadi vyāpad vipracatuṣpadāṃ yadi śaniḥ syādduṣṭanīcāgamaḥ

If the Moon [is lord of the 8th], a woman will come. If Mars, a craving for jaggery and milk on the patient's part is to be declared — or rather one should say simply that these two will be brought. If Mercury, the arrival of a learned man; if Jupiter, of a brāhmaṇa; if Venus, calamity to brāhmaṇas and to four-footed animals; and if Saturn, the coming of a wicked or low-born person.

मृत्युश्चेत्सफणियुक्स वा शिखियुतो भिक्षाशि सर्पागमस्तस्मिन् केतुयुते भवेच्च पतनं तत्रारचन्द्रान्विते । ब्रूयाद् भाजनभञ्जनं मरणलक्ष्माथायुरारोग्यदे प्रश्ने रुक्छमलक्ष्म चैतदुदितं देहा सुनाथादिभिः

mṛtyuścetsaphaṇiyuksa vā śikhiyuto bhikṣāśi sarpāgamastasmin ketuyute bhavecca patanaṃ tatrāracandrānvite | brūyād bhājanabhañjanaṃ maraṇalakṣmāthāyurārogyade praśne rukchamalakṣma caitaduditaṃ dehā sunāthādibhiḥ

If the lord of death is joined with Rāhu (phaṇin), a mendicant will come, or a snake; if it is joined with Ketu (śikhin), there will be a fall; and if Mars and the Moon are joined there, one should declare the breaking of a vessel — this is a mark of death. But in a query that promises long life and health, this same set of signs, as declared by the lords of the body and of the life-breath and the rest, is a mark of the illness subsiding.

छर्दिः शोफातिसारो मरणकरगदास्त्रिस्फुटांशेब्जभृग्वोर्धाम्न्यूर्ध्वास्याद्य भेदाद्दिनकरकुजयोरुष्णसञ्चारदाहौ । चेतोवाक्स्तम्भनं वा विद इह तु गुरोर्धीभ्रमोपेतवाणीरोधः श्वासस्य वायोः स्खलनमपि शनेर्दृष्टियुक्तैश्च तैस्तैः

chardiḥ śophātisāro maraṇakaragadāstrisphuṭāṃśebjabhṛgvordhāmnyūrdhvāsyādya bhedāddinakarakujayoruṣṇasañcāradāhau | cetovākstambhanaṃ vā vida iha tu gurordhībhramopetavāṇīrodhaḥ śvāsasya vāyoḥ skhalanamapi śanerdṛṣṭiyuktaiśca taistaiḥ

When the navāṃśa of the trisphuṭa falls in a house of the Moon or of Venus, the fatal diseases are vomiting, swelling and dysentery, distinguished according as the sign is upward-facing and so on. For the Sun and Mars, the spreading of heat and burning; for Mercury, paralysis of mind and of speech; for Jupiter here, obstruction of speech attended by confusion of understanding; and for Saturn, obstruction of the breath and faltering of the wind as well. The same is to be judged from whichever planets aspect or join [the trisphuṭa].

प्राणो लग्ननवांशश्चन्द्रनवांशः समीरितो देहः । गुलिकनवांशो मृत्युः कालः स्यात् त्रिस्फुटस्यांशः

prāṇo lagnanavāṃśaścandranavāṃśaḥ samīrito dehaḥ | gulikanavāṃśo mṛtyuḥ kālaḥ syāt trisphuṭasyāṃśaḥ

Prāṇa is the navāṃśa of the lagna; the navāṃśa of the Moon is declared to be Deha; the navāṃśa of Gulika is Mṛtyu; and Kāla is the navāṃśa of the Trisphuṭa (the sum of lagna, Moon and Gulika).

मृत्युः स्याच्चरभे विदेश उभये मार्गे स्वदेशे स्थिरे; ग्राम्यारण्यजलात्मके तु निधने ग्रामे जलेष्वन्तिके । स्वच्छम्लेच्छनतोन्नतेषु सदसत्क्षेत्राध ऊर्ध्वानने; दीपादीनपि निर्दिशेज्जननवद्धेनाष्टमेनामुना

mṛtyuḥ syāccarabhe videśa ubhaye mārge svadeśe sthire; grāmyāraṇyajalātmake tu nidhane grāme jaleṣvantike | svacchamlecchanatonnateṣu sadasatkṣetrādha ūrdhvānane; dīpādīnapi nirdiśejjananavaddhenāṣṭamenāmunā

If (the sign concerned) is movable (cara), death comes in a foreign land; if it is dual (ubhaya), upon the road; if fixed (sthira), in one's own country. If the 8th (nidhana) is of village nature, forest nature or watery nature, death comes in a village, (in a forest,) or in the waters close at hand. According as the signs are clean or barbarous (mleccha), low-lying or elevated, so is the ground good or bad, low or high, (the signs being) down-facing or up-facing. By this same 8th house one should declare the lamps and the rest as well, exactly as is done in a nativity.

स्वजन्मनि विलग्नांशपत्योः प्राण्याश्रितेन च । राशिना स्वपराध्वादिप्रदेशेषु वदेन्मृतिम्

svajanmani vilagnāṃśapatyoḥ prāṇyāśritena ca | rāśinā svaparādhvādipradeśeṣu vadenmṛtim

In one's own nativity, from the lagna and the lord of its navāṃśa, and from the sign occupied by the Prāṇa (prāṇī), one should declare death as occurring in one's own place, in another's place, upon the road, and so on.

स प्राणी चेदन्यखेटैः समेतः सन्दृष्टो वा तेषु वीर्यान्वितस्य । लग्नांशाधीशस्य वा देहभाजां देवाम्ब्वादिस्थानभेदेषु मृत्युः

sa prāṇī cedanyakheṭaiḥ sametaḥ sandṛṣṭo vā teṣu vīryānvitasya | lagnāṃśādhīśasya vā dehabhājāṃ devāmbvādisthānabhedeṣu mṛtyuḥ

If that Prāṇa is joined with other planets or aspected by them, then — by whichever of those planets is endowed with strength, or else by the lord of the lagna's navāṃśa — the death of embodied beings is to be assigned to the several kinds of place (belonging to that planet): a temple, a body of water, and the rest.

लग्नलग्नेशयुग्दृष्टा वास्ति चेत्कश्चनामुना । जीर्णसंस्कृतदेहादौ मरणं कैश्चनेरितम्

lagnalagneśayugdṛṣṭā vāsti cetkaścanāmunā | jīrṇasaṃskṛtadehādau maraṇaṃ kaiścaneritam

If there is any planet joined with or aspecting the lagna and the lord of the lagna along with this (Prāṇa), then, some have declared, death takes place in a dilapidated or in a well-appointed structure (deha) and the like.

पुनश्च मरणस्य शुभाशुभत्वम् ज्ञात्वा कालादि सर्वं तदशुभशुभते चापि बुध्वाथ तेषां; सर्वेषां चेच्छुभत्वं गदशमनमरं दीर्घमायुश्च वाच्यम् । १३ प्र० सर्वेषाञ्चाशुभत्वं यदि मृतिरचिरान्मिश्रतायान्तु तेषां, मन्दं शान्ती रुजां वा मृतिरधिकतया स्यात्सतां चासताञ्च

punaśca maraṇasya śubhāśubhatvam jñātvā kālādi sarvaṃ tadaśubhaśubhate cāpi budhvātha teṣāṃ; sarveṣāṃ cecchubhatvaṃ gadaśamanamaraṃ dīrghamāyuśca vācyam | 13 pra0 sarveṣāñcāśubhatvaṃ yadi mṛtiracirānmiśratāyāntu teṣāṃ, mandaṃ śāntī rujāṃ vā mṛtiradhikatayā syātsatāṃ cāsatāñca

Next, the auspicious or inauspicious character of the death itself. Having ascertained Kāla and the rest — all of them — and having determined whether each is auspicious or inauspicious: if all of them are auspicious, one should declare a speedy subsiding of the disease and a long life. If all of them are inauspicious, death comes before long. If they are mixed, then either a slow abatement of the illnesses or death, according as the good or the bad among them preponderates.

एवं निरूप्य निर्णीते मरणे सति पृच्छताम् । तस्य कालञ्च रोगांश्च देशांश्चेति विनिर्दिशेत्

evaṃ nirūpya nirṇīte maraṇe sati pṛcchatām | tasya kālañca rogāṃśca deśāṃśceti vinirdiśet

Having in this way examined the matter and reached a decision, then, when death is indicated for those who ask, one should declare its time, the diseases involved, and the places.

निर्णीते सति जीवने खलु रुजां शान्त्यै चिकित्सां वदेदज्ञातेषु गदेषु दुष्करतरा सा चापि यस्मात्ततः । कर्तव्यो गदतत्त्वबोध इह तद्बोधाय भेदा रुजां; कथ्यन्ते खलु तत्र रोगशमने कार्याः क्रियाश्चोचिताः

nirṇīte sati jīvane khalu rujāṃ śāntyai cikitsāṃ vadedajñāteṣu gadeṣu duṣkaratarā sā cāpi yasmāttataḥ | kartavyo gadatattvabodha iha tadbodhāya bhedā rujāṃ; kathyante khalu tatra rogaśamane kāryāḥ kriyāścocitāḥ

When survival has been determined [by the foregoing enquiry], one should then prescribe treatment for the quelling of the disease; and because that treatment is far harder when the ailments are unknown, an understanding of the true nature of the ailment must be gained here. To that end the varieties of disease are now set out, and with them the appropriate remedial measures to be undertaken for the subsiding of the disease.

तत्तदुक्तामया वाच्या अनिष्टस्थानगैर्ग्रहैः । इष्टस्थितैस्तथारोग्यं तदेवाथ निगद्यते

tattaduktāmayā vācyā aniṣṭasthānagairgrahaiḥ | iṣṭasthitaistathārogyaṃ tadevātha nigadyate

The several diseases attributed [to each planet] are to be declared from the planets occupying inauspicious houses; and freedom from disease (ārogya) from those occupying auspicious houses. That very matter is now set out.

पापा लाभतृतीयगाः सहजवैर्यन्त्याष्टमेभ्योन्यगाः; सौम्या मान्दिरपि त्रिकोणमृतिकेन्द्रेभ्योपरत्र स्थितः । सर्वेऽमी कथयन्त्यनामयतनुं प्रष्टारमेवं स्थिता; रोगग्रस्तकलेवरं च कथितेभ्योऽन्यत्र ते संस्थिताः

pāpā lābhatṛtīyagāḥ sahajavairyantyāṣṭamebhyonyagāḥ; saumyā māndirapi trikoṇamṛtikendrebhyoparatra sthitaḥ | sarve'mī kathayantyanāmayatanuṃ praṣṭāramevaṃ sthitā; rogagrastakalevaraṃ ca kathitebhyo'nyatra te saṃsthitāḥ

Malefics in the 11th (lābha) and the 3rd; benefics in houses other than the 3rd (sahaja), the [6th], the 12th (antya) and the 8th; and Māndi (Gulika) too stationed elsewhere than in the trines, the 8th (mṛti) and the angles (kendra) — all these, so placed, declare the querent to be of a body free from disease; and when they stand in places other than those named, they declare his body to be seized by disease.

आरोग्यदा ग्रहा यत्र सुस्थसंज्ञास्तु तत्रगाः । रोगदा तत्र ये दुःस्थास्तदुक्तं सारसंग्रहे

ārogyadā grahā yatra susthasaṃjñāstu tatragāḥ | rogadā tatra ye duḥsthāstaduktaṃ sārasaṃgrahe

The planets that give health are those that occupy the places called sustha (well-placed); those that give disease are the ones that are duḥstha (ill-placed) there. So it is stated in the Sārasaṅgraha.

षष्ठान्त्याष्टमदाम्बुलग्ननवमापत्येषु ये दुर्बलाः; पापाः षष्ठमृतिव्ययेष्वपि शुभा दुःस्था भवन्ति ग्रहाः। लग्नेशाध्यरयोतिरोगमृतिदा दुःस्थेषु सुस्थाश्च तेऽनुक्तस्थानगताः शशाङ्कसहिताः स्वं स्वं फलं कुर्वते

ṣaṣṭhāntyāṣṭamadāmbulagnanavamāpatyeṣu ye durbalāḥ; pāpāḥ ṣaṣṭhamṛtivyayeṣvapi śubhā duḥsthā bhavanti grahāḥ| lagneśādhyarayotirogamṛtidā duḥstheṣu susthāśca te'nuktasthānagatāḥ śaśāṅkasahitāḥ svaṃ svaṃ phalaṃ kurvate

Planets that are weak in the 6th, the 12th (antya), the 8th, the 7th (mada), the 4th (ambu), the ascendant, the 9th (navama) and the 5th (apatya) [are reckoned ill-placed]; and even benefic planets become duḥstha when in the 6th, the 8th (mṛti) and the 12th (vyaya). The lord of the ascendant and the rest, when ill-placed, give disease and death; but when they are well-placed, or stand in houses not here specified, or are joined with the Moon, they each produce their own proper result.

द्विण्मृत्युव्ययसंस्थितैस्तदुदितान् व्याधीन् वदेल्लग्नवद् द्रष्ट्रा तत्सहितेन वा तनुगतैस्तद्द्रष्टृभिर्वा ग्रहैः । ऊर्ध्वास्ये चरभे गलोपरि गलात्तिर्यङ्मुखे च स्थिरे द्वन्द्वेऽधोमुखगेऽप्यधः कटितटात् लग्नस्थिते व्याधयः ॥ ६ ॥

dviṇmṛtyuvyayasaṃsthitaistaduditān vyādhīn vadellagnavad draṣṭrā tatsahitena vā tanugataistaddraṣṭṛbhirvā grahaiḥ | ūrdhvāsye carabhe galopari galāttiryaṅmukhe ca sthire dvandve'dhomukhage'pyadhaḥ kaṭitaṭāt lagnasthite vyādhayaḥ || 6 ||

By the planets standing in the sixth (dviṣ, the enemy), the eighth and the twelfth, declare the diseases they signify, as with the ascendant — by the planet aspecting them, or joined with them, or by those standing in the ascendant and aspecting it. When the ascendant is an upward-facing movable sign the diseases are above the throat; when a sideways-facing fixed sign, from the throat down; and when a downward-facing dual sign, below the hips.

सूर्यादीनां कुक्षिहृन्मूर्धवक्षांस्यूरू वक्त्रं जानुनी चाङ्घ्रियुग्मम् । अङ्गानि स्युर्व्याधयोऽङ्गे ग्रहाणां वक्तव्या दौर्बल्यदौस्थ्यादिभाजाम् ॥ ७ ॥

sūryādīnāṃ kukṣihṛnmūrdhavakṣāṃsyūrū vaktraṃ jānunī cāṅghriyugmam | aṅgāni syurvyādhayo'ṅge grahāṇāṃ vaktavyā daurbalyadausthyādibhājām || 7 ||

Of the Sun and the rest, the limbs are: the belly, the heart, the head, the chest, the thighs, the face, the knees, and the pair of feet. The diseases of the planets that are weak or ill-placed are to be declared in the limb that belongs to them.

वराङ्गपूर्वावयवा निधेया लग्नादिभावेष्वधिपेषु चैषाम् । सक्रूर भावग्रहसंस्थमङ्गं सव्याधिकं प्रष्टृजनस्य वाच्यम्

varāṅgapūrvāvayavā nidheyā lagnādibhāveṣvadhipeṣu caiṣām | sakrūra bhāvagrahasaṃsthamaṅgaṃ savyādhikaṃ praṣṭṛjanasya vācyam

The limbs of the body, beginning with the head (varāṅga), are to be assigned to the houses beginning with the ascendant, and likewise to the lords of these. The limb belonging to a house or to a planet that stands with a malefic is to be declared diseased in the person who asks.

स्पृष्टेन राशिना प्रष्ट्रा चारूढेनोदयेन च । रोगस्थानं वदेदुक्तमारूढविषये हि तत्

spṛṣṭena rāśinā praṣṭrā cārūḍhenodayena ca | rogasthānaṃ vadeduktamārūḍhaviṣaye hi tat

By the sign that the querent touches, and by the ārūḍha and by the rising sign, one should declare the seat of the disease as stated; for that [rule] belongs properly to the domain of the ārūḍha.

प्रोक्त स्त्रिदोषसम्बन्धो वराहमिहिरोदितः । ग्रहाणां प्रागथेदानीं वच्म्युक्तं सारसङ्ग्रहे

prokta stridoṣasambandho varāhamihiroditaḥ | grahāṇāṃ prāgathedānīṃ vacmyuktaṃ sārasaṅgrahe

The connection of the planets with the three doṣas, as declared by Varāhamihira, has been set out already; and now what is stated in the Sārasaṅgraha will be told.

पित्तं वायुयुतं करोति दिनकृद्वातं कफं शीतगुः पित्तं भूमिसुतस्तथा शशिसुतो वातञ्च पित्तं कफम् । जीवो वातकफौ सितोऽनिलकफौ वातञ्च पित्तं शनिः ; क्षीणेन्दुः स्थिरराशिनाथकथितं पूर्णः कफं तोयभे

pittaṃ vāyuyutaṃ karoti dinakṛdvātaṃ kaphaṃ śītaguḥ pittaṃ bhūmisutastathā śaśisuto vātañca pittaṃ kapham | jīvo vātakaphau sito'nilakaphau vātañca pittaṃ śaniḥ ; kṣīṇenduḥ sthirarāśināthakathitaṃ pūrṇaḥ kaphaṃ toyabhe

The Sun produces pitta joined with vāta; the cool-rayed one (the Moon) vāta and kapha; Mars pitta; Mercury (the son of the Moon) vāta, pitta and kapha; Jupiter vāta and kapha; Venus (Sita) vāta (anila) and kapha; Saturn vāta and pitta. A waning Moon produces what has been stated for the lord of the fixed sign [it occupies]; when full, it produces kapha in a watery sign.

रोगान्कुर्युर्ग्रहाः स्वोक्तपञ्चभूतवशादपि । तत्कालाश्चर्तवः स्वोक्तास्तथा शास्त्रान्तरोदितम्

rogānkuryurgrahāḥ svoktapañcabhūtavaśādapi | tatkālāścartavaḥ svoktāstathā śāstrāntaroditam

Planets also produce diseases by virtue of the five elements (pañcabhūta) declared to be theirs; and the seasons (ṛtu) declared to be theirs are the times at which those diseases arise. So it is stated in other śāstras.

दुस्थयोरर्क भूसून्वो रोगाः स्युः पित्तसम्भवाः। शुक्रेन्दोर्जलजा मन्दे वातजा ज्ञे त्रिदोषजाः

dusthayorarka bhūsūnvo rogāḥ syuḥ pittasambhavāḥ| śukrendorjalajā mande vātajā jñe tridoṣajāḥ

When the Sun and Mars are ill-placed, the diseases that arise are born of pitta; from Venus and the Moon they are water-born (of kapha and the fluid humours); with Saturn they are born of vāta; and with Mercury (jña) they arise from all three doṣas.

बाधिर्याद्या नभोजाता अनिष्टस्थानगे गुरौ । अनिष्टगा निजान् रोगान् कुर्युर्निजनिजर्तुषु

bādhiryādyā nabhojātā aniṣṭasthānage gurau | aniṣṭagā nijān rogān kuryurnijanijartuṣu

When Jupiter is in an inauspicious house, [there arise] deafness and the like, which are born of the element ether (nabhas). Planets placed in unfavourable houses produce their own respective diseases in their own respective seasons.

रोगदायिषु खेटेषु तत्तत्प्रोक्तेषु धातुषु । अपि रोगोद्भवो वाच्यः प्रोक्तं ग्रन्थान्तरे तथा

rogadāyiṣu kheṭeṣu tattatprokteṣu dhātuṣu | api rogodbhavo vācyaḥ proktaṃ granthāntare tathā

When the disease-giving planets are so placed, the arising of disease is to be declared also in the dhātus (bodily constituents) assigned to each of them respectively. So it has been stated in another work.

दुःस्थितास्थ्यादिधातुस्थो रोगिणां रोग ईर्यताम् । रोगप्रश्नेऽ थवा रोगदाश्रितांशपधातुगः

duḥsthitāsthyādidhātustho rogiṇāṃ roga īryatām | rogapraśne' thavā rogadāśritāṃśapadhātugaḥ

In a question about illness, the ailment of the sick person is to be declared as lying in the dhātu — bone (asthi) and the rest — belonging to the ill-placed planet; or else in the dhātu of the lord of the navāṃśa occupied by the disease-giving planet.

सन्ति प्रकारभेदाश्च रोगभेदनिरूपणे । ते चाप्यत्र विलिख्यन्ते यथा शास्त्रान्तरोदिताः

santi prakārabhedāśca rogabhedanirūpaṇe | te cāpyatra vilikhyante yathā śāstrāntaroditāḥ

There are further modes of distinction in determining the kinds of disease; these too are written down here, just as they are stated in other śāstras.

रोगास्तु द्विविधा ज्ञेया निजागन्तुविभेदतः। निजाश्चागन्तुकाश्चापि प्रत्येकं द्विविधाः पुनः

rogāstu dvividhā jñeyā nijāgantuvibhedataḥ| nijāścāgantukāścāpi pratyekaṃ dvividhāḥ punaḥ

Diseases are to be known as of two kinds, by the distinction of innate (nija) and adventitious (āgantu); and the innate and the adventitious are again each of two kinds.

निजा शरीरचित्तोत्था दृष्टादृष्टनिमित्तजाः । तथैवागन्तुकाश्चैवं व्याधयः स्युश्चतुर्विधाः

nijā śarīracittotthā dṛṣṭādṛṣṭanimittajāḥ | tathaivāgantukāścaivaṃ vyādhayaḥ syuścaturvidhāḥ

The innate ones arise from the body and from the mind; the adventitious ones likewise arise from visible and from invisible causes. Thus maladies are of four kinds in all.

वातपित्तकफोद्भूताः पृथक्संसर्गजास्तथा । सन्निपातभवाश्चैते शारीराः कीर्तिता गदाः ॥ २० ॥

vātapittakaphodbhūtāḥ pṛthaksaṃsargajāstathā | sannipātabhavāścaite śārīrāḥ kīrtitā gadāḥ || 20 ||

Those arising from wind, from bile and from phlegm, singly and from their combinations, and those born of the meeting of all three — these are declared the bodily diseases.

अष्टमेन तदीशेन तद्द्रष्ट्रा तद्गतेन वा । विज्ञातव्याः स्युरेतेषां वीर्यतस्तत्कृता गदाः ॥ २१ ॥

aṣṭamena tadīśena taddraṣṭrā tadgatena vā | vijñātavyāḥ syureteṣāṃ vīryatastatkṛtā gadāḥ || 21 ||

By the eighth house, by its lord, by the planet that aspects it, or by the planet standing in it, the diseases these produce are to be known — according to the strength of each.

क्रोधसाध्वसशोकादिवेगजातास्तु मानसाः । ज्ञेया रन्ध्रमनोनाथमिथो योगेक्षणादिभिः

krodhasādhvasaśokādivegajātāstu mānasāḥ | jñeyā randhramanonāthamitho yogekṣaṇādibhiḥ

The mental ones are those born of the surge of anger, fear, grief and the like; they are to be known from the mutual conjunction, aspect and so forth of the lord of the 8th (randhra) and the lord of the mind (manas — the Moon).

शापाभिचारघातादिजाता दृष्टनिमित्तजाः । ज्ञेयाः षष्ठतदीशाभ्यां तद्द्रष्ट्रा तद्गतेन वा

śāpābhicāraghātādijātā dṛṣṭanimittajāḥ | jñeyāḥ ṣaṣṭhatadīśābhyāṃ taddraṣṭrā tadgatena vā

Ailments arising from curses, from black magic (abhicāra), from assault and the like are those born of visible causes; they are to be known from the 6th house and its lord, or from the planet that aspects it, or from the planet situated in it.

रन्ध्रेशषष्ठसम्बन्धे शापाद्याः प्रबलाश्च ते । अदृष्टहेतुजा ज्ञेया बाधकग्रहसम्भवाः

randhreśaṣaṣṭhasambandhe śāpādyāḥ prabalāśca te | adṛṣṭahetujā jñeyā bādhakagrahasambhavāḥ

When the lord of the 8th (randhreśa) is in relation with the 6th, curses and the rest are powerful. Ailments born of unseen causes are to be known as arising from the bādhaka planet.

प्रश्नेन रोगनिर्णयः । दृष्टं वा यच्छ्रुतं द्रव्यं प्रश्नकाले यदृच्छया । तद्वशाच्च रुजां भेदा ज्ञेया ग्रन्थान्तरे तथा

praśnena roganirṇayaḥ | dṛṣṭaṃ vā yacchrutaṃ dravyaṃ praśnakāle yadṛcchayā | tadvaśācca rujāṃ bhedā jñeyā granthāntare tathā

Whatever object is seen, or heard spoken of, by chance at the moment of the question — by that too the varieties of the ailment are to be known. So it is stated in another work.

यस्य रोगस्य यद्द्रव्यमपथ्यं तस्य वीक्षणे । श्रवणे वास्य विज्ञेयः स रोगो रोगचिन्तने

yasya rogasya yaddravyamapathyaṃ tasya vīkṣaṇe | śravaṇe vāsya vijñeyaḥ sa rogo rogacintane

Whatever substance is forbidden (apathya) in a given disease — on the seeing or the hearing of that substance, that disease is to be recognised [in the querent] when illness is under consideration.

रसाः स्वाद्वम्ललवणतिक्तोषणकषायकाः । तत्राद्या मारुतं घ्नन्ति त्रयस्तिक्तादयः कफम्

rasāḥ svādvamlalavaṇatiktoṣaṇakaṣāyakāḥ | tatrādyā mārutaṃ ghnanti trayastiktādayaḥ kapham

The tastes (rasa) are sweet, sour, salt, bitter, pungent and astringent. Of these the first three destroy vāta; the three beginning with bitter destroy kapha.

कषायतिक्तमधुराः पित्तं पुष्णन्ति चेतरे। वातः पित्तं कफश्चेति त्रयो दोषाः समासतः

kaṣāyatiktamadhurāḥ pittaṃ puṣṇanti cetare| vātaḥ pittaṃ kaphaśceti trayo doṣāḥ samāsataḥ

Astringent, bitter and sweet destroy pitta, while the others nourish it. Vāta, pitta and kapha — these, in brief, are the three doṣas.

यस्य ग्रहस्य यो दोषः पित्तादिष्विह कीर्तितः । तेन रोगे तु वक्तव्ये वाच्यस्तद्दोषजो गदः

yasya grahasya yo doṣaḥ pittādiṣviha kīrtitaḥ | tena roge tu vaktavye vācyastaddoṣajo gadaḥ

Whichever doṣa among pitta and the rest has here been assigned to a given planet — when the disease is to be declared from that planet, the ailment arising from that doṣa is what is to be declared.

पापालोकितयोराद्यैर्योगैर्होरादिषूदितैः । अपि ज्ञेया रुजां भेदाः प्राग्जन्मदुरितोद्भवाः

pāpālokitayorādyairyogairhorādiṣūditaiḥ | api jñeyā rujāṃ bhedāḥ prāgjanmaduritodbhavāḥ

The varieties of ailment that spring from the misdeeds of a former birth are also to be known from the yogas — 'aspected by a malefic' and the rest — which are stated in the Horā and other works.

लग्नस्थे धिषणे दिवाकरसुतो भौमोऽथवा द्यूनगो; मन्दे लग्नगते मदात्मजतपः संस्थो महीनन्दनः । मूर्तौ लग्नशशीन्दुजौ कृशशशी मन्दश्च रिष्फस्थितौ; पापोपेतकृशामृतांशुरुदयाय स्वान्तधर्मोपगः

lagnasthe dhiṣaṇe divākarasuto bhaumo'thavā dyūnago; mande lagnagate madātmajatapaḥ saṃstho mahīnandanaḥ | mūrtau lagnaśaśīndujau kṛśaśaśī mandaśca riṣphasthitau; pāpopetakṛśāmṛtāṃśurudayāya svāntadharmopagaḥ

Jupiter in the ascendant with Saturn or Mars in the 7th (dyūna); Saturn in the ascendant with Mars stationed in the 7th (mada), the 5th (ātmaja) or the 9th (tapas); the Moon and Mercury in the 1st (mūrti); a waning Moon and Saturn both placed in the 12th (riṣpha); a waning Moon joined with malefics in the rising sign; and [that Moon] occupying the 4th (svānta) and the 9th (dharma) —

अस्ते पापयुतो मान्दिर्वित् त्रिषष्ठाष्टमान्त्यगः । उन्माददायिनो योगा एवमष्टौ समीरिताः

aste pāpayuto māndirvit triṣaṣṭhāṣṭamāntyagaḥ | unmādadāyino yogā evamaṣṭau samīritāḥ

Māndi (Gulika) joined with a malefic in the 7th (asta), or Māndi occupying the 2nd (vitta), the 3rd, the 6th, the 8th or the 12th — thus eight combinations productive of insanity (unmāda) have been declared.

कारणमुन्मादानामुन्मत्तानां तथैव चेष्टाद्यम् । कथ्यत इह तद्भेदास्तत् खलु शास्त्रान्तरेषु निर्दिष्टम्

kāraṇamunmādānāmunmattānāṃ tathaiva ceṣṭādyam | kathyata iha tadbhedāstat khalu śāstrāntareṣu nirdiṣṭam

The cause of the several kinds of insanity, and likewise the behaviour and so forth of the insane, is stated here, together with their varieties; that indeed is what has been set out in other śāstras.

हर्षेच्छाभयशोकादेर्विरुद्धाऽ शुचिभोजनात् । गुरुदेवादिकोपाच्च पञ्चोन्मादा भवन्त्यथ

harṣecchābhayaśokāderviruddhā' śucibhojanāt | gurudevādikopācca pañconmādā bhavantyatha

From joy, desire, fear, grief and the like; from the eating of food that is incompatible or unclean; and from the wrath of the guru, of the gods and so on — thereupon five kinds of insanity arise.

हसनास्फोटनाक्रन्दगीतनर्तनरोदनम्

hasanāsphoṭanākrandagītanartanarodanam

Laughing, slapping the arms, crying out, singing, dancing and weeping —

अस्थानमङ्गविक्षेपस्ताम्रा मृदुकृशा तनुः । जीर्णे बलञ्च वाग्बह्वी वातोन्मादस्य लक्षणम्

asthānamaṅgavikṣepastāmrā mṛdukṛśā tanuḥ | jīrṇe balañca vāgbahvī vātonmādasya lakṣaṇam

— flinging the limbs about out of season, a coppery, soft and emaciated body, strength returning when the food is digested, and copious speech: these are the marks of madness caused by vāta.

संरम्भामर्षवैदग्ध्यमभिद्रवणतर्जनम् । छायाशीतान्नतोयेच्छा रोषः पीतोष्णदेहता

saṃrambhāmarṣavaidagdhyamabhidravaṇatarjanam | chāyāśītānnatoyecchā roṣaḥ pītoṣṇadehatā

Agitation, intolerance, [showy] cleverness, rushing at others and threatening them, a craving for shade, cold food and water, anger, and a yellow and hot body —

नारीविविक्तप्रियता, निद्रारोचौ मनाग्वचः । लाला छर्दिर्बलं भुक्तौ नखादिषु च शुक्लता

nārīviviktapriyatā, nidrārocau manāgvacaḥ | lālā chardirbalaṃ bhuktau nakhādiṣu ca śuklatā

— a fondness for women and for solitude, sleep, loss of appetite, scanty speech, salivation, vomiting, strength returning after eating, and whiteness in the nails and the like —

एताः पित्तकफोन्मादचेष्टाः श्लोकोदिताः क्रमात् । सम्मिश्रलक्षणो वर्ज्य उन्मादः सान्निपातिकः

etāḥ pittakaphonmādaceṣṭāḥ ślokoditāḥ kramāt | sammiśralakṣaṇo varjya unmādaḥ sānnipātikaḥ

These, set out in the two verses in order, are the behaviours of madness caused by pitta and by kapha. Madness of the sannipāta kind, showing mixed signs, is to be given up as untreatable.

आगन्तवो ग्रहा ज्ञेयास्ते तु देवासुरादयः। अमर्त्या बलवाग्ज्ञानविक्रमादिसमन्विताः

āgantavo grahā jñeyāste tu devāsurādayaḥ| amartyā balavāgjñānavikramādisamanvitāḥ

The adventitious causes are to be known as grahas (seizing beings); these are the gods, the asuras and the rest — immortals endowed with strength, speech, knowledge, prowess and the like.

वातोन्मादे स्नेहपानं पित्तोन्मादे विरेचनम् । श्लैष्मिके नस्यवमनमागन्तुष्वखिलाः क्रियाः

vātonmāde snehapānaṃ pittonmāde virecanam | ślaiṣmike nasyavamanamāgantuṣvakhilāḥ kriyāḥ

For madness caused by vāta, the drinking of oleaginous preparations; for that caused by pitta, purgation; for the kapha type, nasal medication and emesis; and for the adventitious types, the whole range of [ritual] procedures.

सर्वे नश्यन्ति चोन्मादा जपहोमादिकर्मतः

sarve naśyanti conmādā japahomādikarmataḥ

And all forms of madness are destroyed by japa, homa and the like observances.

सम्प्रदायविशेषोऽस्ति पूर्वाचार्यैरुदाहृतः । उन्मादकारणादीनां कथने स च लिख्यते

sampradāyaviśeṣo'sti pūrvācāryairudāhṛtaḥ | unmādakāraṇādīnāṃ kathane sa ca likhyate

There is a particular tradition, cited by the earlier teachers, on the statement of the causes of madness and the rest; that too is written out here.

विषमाशुचिभोजनोपवासैर्भयवैराग्यमुधाक्रुधाभिचारैः । गुरुपावकदेवतापवादैस्त्रिविधोन्माद उदाहृतस्त्रिदोषैः

viṣamāśucibhojanopavāsairbhayavairāgyamudhākrudhābhicāraiḥ | gurupāvakadevatāpavādaistrividhonmāda udāhṛtastridoṣaiḥ

By irregular or impure food and by fasting; by fear, by revulsion, by groundless anger and by sorcery; by the reviling of a preceptor, of fire and of the deities; and by the three doṣas, whence madness of three kinds is declared —

दशेति हेतवो भ्रान्तौ देशहेतुभवा अपि। त्रिदोषजाः स्युरुन्मादाः पित्तजे बन्धनं भवेत्

daśeti hetavo bhrāntau deśahetubhavā api| tridoṣajāḥ syurunmādāḥ pittaje bandhanaṃ bhavet

— these are declared to be ten causes of derangement, and there are besides those arising from the nature of the place. The forms of madness born of the three doṣas [are as stated]; in the pitta-born form, the patient must be restrained.

चन्द्रशुक्राष्टमाधीशा गोचरेतरगा यदि । विषमाष्ट्युपवासोत्थ उन्माद इति निर्दिशेत्

candraśukrāṣṭamādhīśā gocaretaragā yadi | viṣamāṣṭyupavāsottha unmāda iti nirdiśet

If the Moon, Venus and the lord of the 8th stand otherwise than well in transit, one should declare the madness to have arisen from irregular eating and from fasting.

केतुमान्द्यहियुक्तेषु चैतेष्वशुचिभुक्तिजः । सपापे पञ्चमे भीतिवैराग्योत्थः स भूमिजे

ketumāndyahiyukteṣu caiteṣvaśucibhuktijaḥ | sapāpe pañcame bhītivairāgyotthaḥ sa bhūmije

When these same planets are joined with Ketu, Māndi or Rāhu (ahi), it is born of impure food. When a malefic occupies the 5th house, it arises from fear and revulsion; and when that malefic is Mars,

क्रोधजोऽ थाभिचारोत्थः षष्ठगेष्वशुभेषु सः । गुर्वादिशापसम्भूतः पापे नवमसंस्थिते

krodhajo' thābhicārotthaḥ ṣaṣṭhageṣvaśubheṣu saḥ | gurvādiśāpasambhūtaḥ pāpe navamasaṃsthite

— then it is born of anger. It arises from sorcery when malefics occupy the 6th house; and when a malefic stands in the 9th, it is born of the curse of a preceptor or the like.

कल्याणपञ्चगव्याज्यसेवाद्येषु विधीयताम्

kalyāṇapañcagavyājyasevādyeṣu vidhīyatām

Remedies such as Kalyāṇaka [ghee], pañcagavya and clarified butter should be prescribed.

मन्दे रन्ध्रगतेऽहौ च त्रिकोणे बलिनोऽशुभाः । योगोऽपस्मारदो भानुभौमश्च गददो यदि

mande randhragate'hau ca trikoṇe balino'śubhāḥ | yogo'pasmārado bhānubhaumaśca gadado yadi

When Saturn occupies the 8th house and Rāhu a trine, the malefics being strong, this combination gives epilepsy (apasmāra); and the Sun and Mars likewise bring on the disease.

भिन्नो द्वादशभिर्भेदैरपस्मारः स्वरूपतः। स च तस्य च भेदास्ते निगद्यन्ते स्वरूपतः

bhinno dvādaśabhirbhedairapasmāraḥ svarūpataḥ| sa ca tasya ca bhedāste nigadyante svarūpataḥ

Epilepsy is divided by its own nature into twelve varieties. It, and those varieties of it, are now set out according to their nature.

विस्रस्ताङ्गः पतति सहसा भूतले नष्टसंज्ञः; फेनोद्गारी रसति परुषं सन्नकायश्चिराय । व्यावृत्ताक्षो दशति दशनं पीतवर्णः प्रमादी तोयासक्तो विकृतवदनः स्यादपस्मार एव

visrastāṅgaḥ patati sahasā bhūtale naṣṭasaṃjñaḥ; phenodgārī rasati paruṣaṃ sannakāyaścirāya | vyāvṛttākṣo daśati daśanaṃ pītavarṇaḥ pramādī toyāsakto vikṛtavadanaḥ syādapasmāra eva

His limbs go slack and he falls suddenly to the ground with his senses lost; he brings up froth, cries out harshly, and his body lies collapsed for a long while; his eyes are turned up, he grinds his teeth, he is yellow in colour, heedless, drawn to water, and his face is distorted — this is precisely apasmāra.

श्वसना मलिना निद्रा जृम्भिकानशना तथा। त्रासिनी मोहिनी चाथ रोदनी क्रोधनी तथा

śvasanā malinā nidrā jṛmbhikānaśanā tathā| trāsinī mohinī cātha rodanī krodhanī tathā

Śvasanā, Malinā, Nidrā, Jṛmbhikā and Anaśanā; then Trāsinī, Mohinī, Rodanī and Krodhanī;

तापनी शोषणी चैव ध्वंसिनी चेति कीर्तिताः । दूत्यो द्वादश विख्याता अपस्मारस्य सुप्रियाः

tāpanī śoṣaṇī caiva dhvaṃsinī ceti kīrtitāḥ | dūtyo dvādaśa vikhyātā apasmārasya supriyāḥ

— and Tāpanī, Śoṣaṇī and Dhvaṃsinī: so are they named. These are the twelve renowned female messengers (dūtī), the darlings of Apasmāra.

एताः समस्ता व्यस्ता वा संश्रयन्ति नरं किल। व्याख्यानार्थवतीं चेष्टां तत्राभिव्यञ्जयन्ति च

etāḥ samastā vyastā vā saṃśrayanti naraṃ kila| vyākhyānārthavatīṃ ceṣṭāṃ tatrābhivyañjayanti ca

These take possession of a man, all together or singly; and there they manifest behaviour that bears out the sense of the exposition [given in their names].

शमायादावपस्मारे कूष्माण्डीबलिमाहरेत् । सुदर्शनेन जुहुयात्तिलैः क्रोधाग्निनाऽथवा

śamāyādāvapasmāre kūṣmāṇḍībalimāharet | sudarśanena juhuyāttilaiḥ krodhāgninā'thavā

For the pacification of epilepsy at the outset one should offer the Kūṣmāṇḍī bali, and make oblation with sesame by the Sudarśana [mantra], or else by the Krodhāgni [mantra].

प्रत्यक्षरसहस्रेण घोरापस्मारशान्तये

pratyakṣarasahasreṇa ghorāpasmāraśāntaye

— with a thousand repetitions for each syllable, for the quelling of dreadful epilepsy.

दृष्टा ग्रन्थान्तरे प्रश्नविषयेऽपस्मृतौ हिताः । लिखितास्त्वत्र लिख्यन्ते चिकित्सा अपि काश्चन

dṛṣṭā granthāntare praśnaviṣaye'pasmṛtau hitāḥ | likhitāstvatra likhyante cikitsā api kāścana

Certain treatments found written in another work, beneficial in epilepsy in the context of praśna, are set down here as well.

सिन्धूत्थवृश्चिकालीकुष्ठकणाभार्ङ्गिभिः कृतं चूर्णम् । नसि योजयेत्तु शस्तं तीव्रापस्मारशान्तये पुंसाम्

sindhūtthavṛścikālīkuṣṭhakaṇābhārṅgibhiḥ kṛtaṃ cūrṇam | nasi yojayettu śastaṃ tīvrāpasmāraśāntaye puṃsām

A powder made of rock salt, vṛścikālī, kuṣṭha, long pepper and bhārṅgī should be applied through the nose; it is commended for quelling severe epilepsy in men.

ब्राह्मीरसे घृतवचाभयशङ्खपुष्पधात्रीसमुद्भवरसे मधुकान्वितञ्च । सिद्धार्थहिङ्गुसहिते वृषबस्तमूत्रे पानादिना हरति सर्पिरपस्मृतिञ्च

brāhmīrase ghṛtavacābhayaśaṅkhapuṣpadhātrīsamudbhavarase madhukānvitañca | siddhārthahiṅgusahite vṛṣabastamūtre pānādinā harati sarpirapasmṛtiñca

Ghee prepared in the juice of brāhmī, with vacā, harītakī (abhayā), śaṅkhapuṣpī and the juice of āmalakī, together with madhuka, and with white mustard and asafoetida, in the urine of a bull and of a goat — this ghee, taken as a drink and so on, carries off epilepsy.

त्रिवृद्विडङ्गत्रिफलाग्निविश्वव्याघातसिन्धूत्थकणैर्यथावत् । ब्राह्मीरसे सर्पिरिदं प्रशस्तं पुंसामपस्मारविनाशनाय

trivṛdviḍaṅgatriphalāgniviśvavyāghātasindhūtthakaṇairyathāvat | brāhmīrase sarpiridaṃ praśastaṃ puṃsāmapasmāravināśanāya

Prepared duly with trivṛt, viḍaṅga, triphalā, citraka, dry ginger, vyāghāta, rock salt and long pepper in the juice of brāhmī, this ghee is commended for destroying epilepsy in men.

मञ्जिष्ठाऽग्निविडङ्गकुष्ठरजनीमुस्तात्रिवृच्छारिवादार्वीतिक्तकशङ्खपुष्पसहितैरेलावचायष्टिभिः । पाठामागधिसंयुतं घृतमिदं गव्येषु सिद्धं नृणां तीव्रापस्मृतिदोषविस्मृतिहरं कुष्ठापहं कान्तिदम्

mañjiṣṭhā'gniviḍaṅgakuṣṭharajanīmustātrivṛcchārivādārvītiktakaśaṅkhapuṣpasahitairelāvacāyaṣṭibhiḥ | pāṭhāmāgadhisaṃyutaṃ ghṛtamidaṃ gavyeṣu siddhaṃ nṛṇāṃ tīvrāpasmṛtidoṣavismṛtiharaṃ kuṣṭhāpahaṃ kāntidam

This ghee, prepared in cow's products with mañjiṣṭhā, citraka, viḍaṅga, kuṣṭha, turmeric, mustā, trivṛt, śārivā, dārvī, tiktaka and śaṅkhapuṣpī, together with elā, vacā and liquorice, and joined with pāṭhā and pippalī, removes in men severe epilepsy, its attendant disorder and loss of memory, dispels skin disease, and gives a fine complexion.

पापग्रहेक्षितं लग्नं रन्ध्रं रविजवीक्षितम्। रन्ध्रेशो विबलो योग एष भक्तविरोधकृत्

pāpagrahekṣitaṃ lagnaṃ randhraṃ ravijavīkṣitam| randhreśo vibalo yoga eṣa bhaktavirodhakṛt

The lagna aspected by a malefic, the 8th house aspected by Saturn, and the lord of the 8th weak — this combination produces an aversion to food.

लग्ने पापेक्षिते लग्ननाथे नीचारिराशिगे। शुक्रयुक्तेक्षितं रन्ध्रमेषयोगः प्रमेहकृत्

lagne pāpekṣite lagnanāthe nīcārirāśige| śukrayuktekṣitaṃ randhrameṣayogaḥ pramehakṛt

When the lagna is aspected by a malefic, the lord of the lagna occupies its debilitation or an enemy's sign, and the 8th house is joined with or aspected by Venus — this combination produces prameha (urinary disease).

सिंहे कुक्ष्यक्षिजेत्याद्यैर्व्याधयो येऽत्र कीर्तिताः । आरूढविषये पूर्वं चिन्तयेदिह तानपि

siṃhe kukṣyakṣijetyādyairvyādhayo ye'tra kīrtitāḥ | ārūḍhaviṣaye pūrvaṃ cintayediha tānapi

The diseases which were declared earlier in connection with the ārūḍha, in the passage beginning 'in Leo, of the belly and the eye', are to be considered here as well.

मूर्तिभेदा रुजां भेदाः प्रश्नानुष्ठानपद्धतौ । प्रोक्ता दुःस्थविहङ्गानां लिख्यन्तेऽत्र च ते तथा

mūrtibhedā rujāṃ bhedāḥ praśnānuṣṭhānapaddhatau | proktā duḥsthavihaṅgānāṃ likhyante'tra ca te tathā

The varieties of bodily form and the varieties of disease belonging to ill-placed planets (vihaṅga, 'sky-goer', a synonym for graha) have been stated in the Praśnānuṣṭhāna-paddhati; they are set down here in the same way.

पित्तोष्णज्वरतापदेहतपनापस्मारहृत्क्रोडजव्याधीन्वक्ति रविर्दृगार्त्यरिभयं त्वग्दोषमस्थिस्रवम् । कुष्ठाग्न्यस्त्रविषार्तिदारतनयव्यापच्चतुष्पाद्भयं चौरक्ष्मापतिधर्मदैवफणभृद्भूतेशभूताद्भयम् ॥ ६७ ॥

pittoṣṇajvaratāpadehatapanāpasmārahṛtkroḍajavyādhīnvakti ravirdṛgārtyaribhayaṃ tvagdoṣamasthisravam | kuṣṭhāgnyastraviṣārtidāratanayavyāpaccatuṣpādbhayaṃ caurakṣmāpatidharmadaivaphaṇabhṛdbhūteśabhūtādbhayam || 67 ||

The Sun declares diseases born of bile and heat: fever, burning, scorching of the body, epilepsy, and disorders of the heart and belly; affliction of the eye, fear from enemies, defects of the skin, and wasting of the bones. Also leprosy; suffering from fire, from weapons and from poison; calamity to wife and children; fear from four-footed beasts, from thieves, from the lord of the earth, from dharma and the gods, from serpents, from Bhūteśa and from the spirits.

निद्रालस्यकफातिसारपिटकाः शीतज्वरं चन्द्रमाः शृङ्ग्यब्जाहतिमग्निमान्द्यकृशतायोषिद्व्यथाकामलाः । चेतश्शान्तिमसृग्विकारमुदकाद्भीतिञ्च बालग्रहात् दुर्गाकिन्नरधर्मदैवफणभृद् यक्षाच्च पीडां वदेत् ॥ ६८ ॥

nidrālasyakaphātisārapiṭakāḥ śītajvaraṃ candramāḥ śṛṅgyabjāhatimagnimāndyakṛśatāyoṣidvyathākāmalāḥ | cetaśśāntimasṛgvikāramudakādbhītiñca bālagrahāt durgākinnaradharmadaivaphaṇabhṛd yakṣācca pīḍāṃ vadet || 68 ||

The Moon gives sleep, sloth, phlegm, dysentery, boils and cold fever; injury from horned beasts and from water, dullness of the digestive fire, emaciation, distress from women, and jaundice. One should declare also loss of mental peace, disorders of the blood, fear from water, and affliction from the child-seizing spirits, from Durgā, from kinnaras, from dharma and the gods, from serpents, and from yakṣas.

तृष्णासृक्कोपपित्तज्वरमनलविषास्त्रार्तिकुष्ठाक्षिरोगान्; गुल्मापस्मारमज्जाविहतिपरुषतापामिकादेहभङ्गान् । भूपारिस्तेनपीडासहजसुतसुहृद्वैरियुद्धं विधत्ते रक्षोगन्धर्वघोरग्रहभयमवनीसूनुरूर्ध्वाङ्गरोगम्

tṛṣṇāsṛkkopapittajvaramanalaviṣāstrārtikuṣṭhākṣirogān; gulmāpasmāramajjāvihatiparuṣatāpāmikādehabhaṅgān | bhūpāristenapīḍāsahajasutasuhṛdvairiyuddhaṃ vidhatte rakṣogandharvaghoragrahabhayamavanīsūnurūrdhvāṅgarogam

Thirst; disorder of the blood; bilious fever; injury from fire, from poison and from weapons; leprosy; eye disease; gulma (abdominal tumour); epilepsy; damage to the marrow; harsh burning; scabies; fracture of the body; trouble from kings, enemies and thieves; enmity and strife with brothers, sons, friends and foes; fear from rākṣasas, gandharvas and dreadful possessing spirits; and disease of the upper limbs — all this Mars, the son of the earth, brings about.

भ्रान्तिं दुर्वचनं दृगामयगलघ्राणोत्थरोगान् ज्वरं; पित्तश्लेष्मसमीरजं विषमपि त्वग्दोषपाण्ड्वामयान्। दुःस्वप्नञ्च विचर्चिकां निपतनं पारुष्यबन्धश्रमान्; गन्धर्वक्षितिहर्म्यवासिमयुभिज्ञो वक्ति पीडां खगैः

bhrāntiṃ durvacanaṃ dṛgāmayagalaghrāṇottharogān jvaraṃ; pittaśleṣmasamīrajaṃ viṣamapi tvagdoṣapāṇḍvāmayān| duḥsvapnañca vicarcikāṃ nipatanaṃ pāruṣyabandhaśramān; gandharvakṣitiharmyavāsimayubhijño vakti pīḍāṃ khagaiḥ

Delusion and evil speech; diseases of the eye, and those arising in the throat and nose; fever born of bile, phlegm and wind; poison too; skin disorders and pāṇḍu (anaemia or jaundice); bad dreams; vicarcikā (an itching eruption); falling; harshness, bondage and exhaustion — Mercury declares these, and affliction from gandharvas and from beings dwelling in the earth and in mansions.

गुल्मान्त्रज्वरशोकमोहकफजश्रोत्रार्तिमेहामयान् ; देवस्थाननिधिप्रपीडनमहीदेवेशशापोद्भवम् । रोगं किन्नरयक्षदेवफणभृद्विद्याधराद्युद्भवं; जीवः सूचयति स्वयं बुधगुरू कृष्णापचारोद्भवम्

gulmāntrajvaraśokamohakaphajaśrotrārtimehāmayān ; devasthānanidhiprapīḍanamahīdeveśaśāpodbhavam | rogaṃ kinnarayakṣadevaphaṇabhṛdvidyādharādyudbhavaṃ; jīvaḥ sūcayati svayaṃ budhagurū kṛṣṇāpacārodbhavam

Gulma, intestinal fever, grief, stupefaction, ear-trouble arising from phlegm, urinary disease; distress caused by injuring temples and treasuries and by the curse of brāhmaṇas and rulers; and disease arising from kinnaras, yakṣas, gods, serpents (phaṇabhṛt), vidyādharas and the like — Jupiter himself indicates. Mercury and Jupiter together indicate what arises from offence against Kṛṣṇa.

वासस्त्रीकृषिदेहकान्तिविहतिं शोफामयं योगिनी । यक्षीमातृगणाद्भयं प्रियसुहृद्भङ्गं सितः सूचयेत्

vāsastrīkṛṣidehakāntivihatiṃ śophāmayaṃ yoginī | yakṣīmātṛgaṇādbhayaṃ priyasuhṛdbhaṅgaṃ sitaḥ sūcayet

Damage to clothing, to the wife, to agriculture and to bodily lustre; the disease of swelling; fear from yoginīs, yakṣīs and the host of Mothers; and the rupture of dear friendships — these Venus indicates.

वातश्लेष्मविकारपादविहतीरापत्तितन्द्रीश्रमान्; भ्रान्तिं कुक्षिरुगन्तरुष्णभृतकध्वंसं च पश्चाहतिम् । भार्यापुत्रविपत्तिमङ्गविहतिं हृत्तापमर्कात्मजो; वृक्षाश्मक्षतिमाह कश्मलगणैः पीडां पिशाचादिभिः

vātaśleṣmavikārapādavihatīrāpattitandrīśramān; bhrāntiṃ kukṣirugantaruṣṇabhṛtakadhvaṃsaṃ ca paścāhatim | bhāryāputravipattimaṅgavihatiṃ hṛttāpamarkātmajo; vṛkṣāśmakṣatimāha kaśmalagaṇaiḥ pīḍāṃ piśācādibhiḥ

Disorders of wind and phlegm, injury to the feet, misfortune, drowsiness and exhaustion, delusion, pain in the belly, internal heat, the ruin of servants, a blow from behind, calamity to wife and sons, injury to the limbs, and burning of the heart — Saturn, the son of the Sun, declares; and injury from trees and stones, and affliction from unclean hosts, piśācas and the like.

ब्रह्मक्षत्रविरोधशत्रुजभयं केतुस्तु संसूचयेत् । प्रेतोत्थञ्च गदं विषं च गुलिकः सर्पार्तिमाशौचकम्

brahmakṣatravirodhaśatrujabhayaṃ ketustu saṃsūcayet | pretotthañca gadaṃ viṣaṃ ca gulikaḥ sarpārtimāśaucakam

Ketu indicates conflict with brāhmaṇas and kṣatriyas and fear from enemies; while Gulika indicates disease arising from pretas, poison, affliction from serpents, and ritual impurity (āśauca).

बाधां वक्ति पिशाचजां दशमगो मन्दोऽथ सर्पेक्षितो; दीक्षाप्राणभवं विषञ्च गुलिको देहाष्टमस्थानगः । पापाः षष्ठगतास्तथोदररुजं रन्ध्रास्तगारो ज्वरं; लग्नास्तोपगतोऽप्यजीर्णजरुजं चन्द्रोऽरिपीडां रिपौ

bādhāṃ vakti piśācajāṃ daśamago mando'tha sarpekṣito; dīkṣāprāṇabhavaṃ viṣañca guliko dehāṣṭamasthānagaḥ | pāpāḥ ṣaṣṭhagatāstathodararujaṃ randhrāstagāro jvaraṃ; lagnāstopagato'pyajīrṇajarujaṃ candro'ripīḍāṃ ripau

Saturn in the 10th, aspected by Rāhu (sarpa), declares affliction caused by piśācas; Gulika in the 8th house from the deha declares poison; malefics in the 6th, likewise, disease of the belly; Mars in the 8th (randhra) or the 7th (asta), fever; the Moon reaching the ascendant or the 7th, disease born of indigestion, and in the 6th, trouble from enemies.

ग्रहाश्रितभभावान्यग्रहयोगेक्षणादिकम् । दौस्थ्याधिक्यं च सञ्चिन्त्य सर्वं वाच्यमथोचितम्

grahāśritabhabhāvānyagrahayogekṣaṇādikam | dausthyādhikyaṃ ca sañcintya sarvaṃ vācyamathocitam

Having considered the asterism and the house the planet occupies, its conjunction with and aspect from other planets and the like, and the degree of its ill-placement, all that is fitting should then be declared.

लाभतृतीयौ हित्वा परत्र पापा स्थिता भवन्ति यदि । रोगवतैव प्रष्ट्रा भाव्यं तत्रोक्तदोषतो नियतम्

lābhatṛtīyau hitvā paratra pāpā sthitā bhavanti yadi | rogavataiva praṣṭrā bhāvyaṃ tatroktadoṣato niyatam

If malefics stand anywhere other than the 11th (lābha) and the 3rd, then the querent is certainly to be taken as one who is diseased, by reason of the defect stated for those positions.

कादीति कन्दृगित्याभ्यां प्रष्टुरङ्गानि चिन्तयेत् । पापदृष्टयुते गात्रे व्रणरोगादिकं वदेत्

kādīti kandṛgityābhyāṃ praṣṭuraṅgāni cintayet | pāpadṛṣṭayute gātre vraṇarogādikaṃ vadet

By the two verses beginning 'kādi' and 'kaṃ dṛk', one should consider the limbs of the querent; and in whatever limb is aspected by or joined with a malefic, one should declare a wound, a disease and the like.

चरोर्ध्ववक्त्रशीर्षोदयादीनां लग्नगत्वतः । ककण्ठवस्तिपूर्वाङ्ग ग्रहणं न दृगाणतः

carordhvavaktraśīrṣodayādīnāṃ lagnagatvataḥ | kakaṇṭhavastipūrvāṅga grahaṇaṃ na dṛgāṇataḥ

The affection of the head, throat, bladder and the foremost limbs is judged from the movable, upward-faced and head-rising (śīrṣodaya) signs and the rest occupying the ascendant — not from the drekkāṇa.

राश्यंशयोश्चरादित्वसंवादे तु चरादिभिः। तदभावेन च ज्ञाते चांश ऊर्ध्वाननादिभिः

rāśyaṃśayoścarāditvasaṃvāde tu carādibhiḥ| tadabhāvena ca jñāte cāṃśa ūrdhvānanādibhiḥ

When the sign and the navāṃśa agree in being movable and so on, judge by the movable and the rest; and when they do not so agree, judge, once the navāṃśa is ascertained, by the upward-faced signs and the rest.

अत्यन्तविबलोऽर्कोङ्गग्रहणं कोदयादिभिः । नीचांशस्त्रीतुलान्त्याद्या त्र्यंशेष्वर्कोऽतिदुर्बलः

atyantavibalo'rkoṅgagrahaṇaṃ kodayādibhiḥ | nīcāṃśastrītulāntyādyā tryaṃśeṣvarko'tidurbalaḥ

An exceedingly weak Sun indicates the affliction of a limb, to be judged by the head-rising signs and the rest. The Sun is exceedingly weak in the navāṃśa of its debilitation, in female signs, and in the tryaṃśas of Libra, Pisces and the like.

विलग्नादिषु काद्यङ्गविन्यासोऽथ निगद्यते । कृष्णीये तु यथा ग्राह्यः स एव प्रश्नकर्मणि

vilagnādiṣu kādyaṅgavinyāso'tha nigadyate | kṛṣṇīye tu yathā grāhyaḥ sa eva praśnakarmaṇi

Now the assignment of the limbs, beginning with the head, to the ascendant and the houses that follow is stated. Exactly as it is to be taken in the Kṛṣṇīya, so is it to be taken in the business of praśna.

होरोत्तमाङ्गसंस्था दक्षिणवामावनागतातीतौ । कर्णाक्षिनासिकापुटकपोलहनवोऽथ वक्त्रान्ताः

horottamāṅgasaṃsthā dakṣiṇavāmāvanāgatātītau | karṇākṣināsikāpuṭakapolahanavo'tha vaktrāntāḥ

The head is assigned to the horā, that is, the ascendant. The right and the left are respectively the sign yet to come and the sign already past; and (so are assigned) the ears, the eyes, the nostrils, the cheeks and the jaws, which end with the face.

ग्रीवांसभुजौ पार्श्वे पृष्ठे हृदयोदरे कटिश्चान्त्या । नाभिर्वस्तिगुदाण्डा मुष्का पूर्वादयो द्वौ द्वौ

grīvāṃsabhujau pārśve pṛṣṭhe hṛdayodare kaṭiścāntyā | nābhirvastigudāṇḍā muṣkā pūrvādayo dvau dvau

The neck, the shoulders and the arms; the two sides; the back; the heart and the belly; and last the waist. The navel, the bladder, the anus and the testicles — these are assigned two by two, beginning from the first house.

““कन्दृक्श्रोत्रेति होरायां वराहमिहिरोदितः । योऽङ्गेषु भावविन्यासो ग्राह्य एव स जातके

““kandṛkśrotreti horāyāṃ varāhamihiroditaḥ | yo'ṅgeṣu bhāvavinyāso grāhya eva sa jātake

The assignment of the houses to the limbs which Varāhamihira stated in the Horā, in the verse beginning 'kaṃ dṛk-śrotre', is to be taken exactly as it stands in natal astrology.

रोगभेदानिति ज्ञात्वा चिकित्सामुचितां वदेत् । तीव्रे कर्मविपाकोक्तप्रायश्चित्तञ्च शान्तये

rogabhedāniti jñātvā cikitsāmucitāṃ vadet | tīvre karmavipākoktaprāyaścittañca śāntaye

Knowing the kinds of disease in this way, one should prescribe the fitting treatment; and where it is severe, the expiation laid down in the Karmavipāka as well, for appeasement.

लग्नादितोडुतश्चन्द्रो यावत्युडुनि संस्थितः । तस्मात्तावति नक्षत्रे रोगारम्भमुदीरयेत्

lagnāditoḍutaścandro yāvatyuḍuni saṃsthitaḥ | tasmāttāvati nakṣatre rogārambhamudīrayet

Count from the nakṣatra of the lagna to the nakṣatra in which the Moon stands; then count forward the same number of nakṣatras again from the Moon, and in the nakṣatra so reached declare the onset of the disease.

यद्वा मान्दिनवांशस्य द्वादशांशर्क्षगे विधौ । मान्दीन्दुयोगभे वैष ग्राह्यं प्रष्टुरनिष्टभम्

yadvā māndinavāṃśasya dvādaśāṃśarkṣage vidhau | māndīnduyogabhe vaiṣa grāhyaṃ praṣṭuraniṣṭabham

Or, when the Moon comes to the sign of the dvādaśāṃśa of Māndi's navāṃśa, or to the nakṣatra in which Māndi and the Moon are conjoined — that is to be taken as the querent's inauspicious nakṣatra.

दूतवाक्याद्यवर्णोक्तराशिगेऽ त्यन्तदोषदे चन्द्राऽर्क गुरुमन्देषु रोगारम्भमुदीरयेत्

dūtavākyādyavarṇoktarāśige' tyantadoṣade candrā'rka gurumandeṣu rogārambhamudīrayet

When the Moon, the Sun, Jupiter or Saturn stands in the sign indicated by the first syllable of the messenger's speech — a position of extreme harm — the onset of the disease is to be declared.

यदाशाभिमुखो रोगी दृश्यते दूत एव वा। रोगारम्भणमेतस्यां दिशि प्रष्टुरुदीर्यताम्

yadāśābhimukho rogī dṛśyate dūta eva vā| rogārambhaṇametasyāṃ diśi praṣṭurudīryatām

In whichever direction the patient, or the messenger himself, is seen to be facing, in that direction the onset of the querent's disease is to be declared.

ऐन्द्रीतो दिशि यावत्यां दूतः पृच्छति संस्थितः । यामे तत्समसंख्ये स्यात् प्रष्टुर्व्याधिसमुद्भवः

aindrīto diśi yāvatyāṃ dūtaḥ pṛcchati saṃsthitaḥ | yāme tatsamasaṃkhye syāt praṣṭurvyādhisamudbhavaḥ

Reckoning from the east (aindrī), in whichever direction the messenger stands when he asks, in the watch (yāma) of that same number did the querent's illness arise.

यावन्तो व्याधिते सन्ति निमग्ननयना जनाः । व्याध्यारम्भेऽन्तिकस्थाः स्युस्तावन्तः सदृशाश्च तैः

yāvanto vyādhite santi nimagnanayanā janāḥ | vyādhyārambhe'ntikasthāḥ syustāvantaḥ sadṛśāśca taiḥ

As many people with sunken eyes as stand about the sick man [at the time of the query], just so many, and of like kind, were near him at the onset of his illness.

रोगेशाश्रितराशौ तद् भुक्तभोक्तव्यभागतः । रोगस्य गतगन्तव्यकालाधिक्याल्पते वदेत्

rogeśāśritarāśau tad bhuktabhoktavyabhāgataḥ | rogasya gatagantavyakālādhikyālpate vadet

From the part of its sign that the lord of disease has already traversed and the part still to be traversed, one should declare whether the period of the disease already elapsed and the period still to run are long or short.

षष्ठाधिपे दिवावीर्ये यद्वा षष्ठगते ग्रहे। दिवारम्भश्च वृद्धिश्च रोगाणामन्यथा निशा

ṣaṣṭhādhipe divāvīrye yadvā ṣaṣṭhagate grahe| divārambhaśca vṛddhiśca rogāṇāmanyathā niśā

If the lord of the 6th, or the graha occupying the 6th, has strength by day, the onset and the increase of diseases occur by day; otherwise by night.

आरूढाद् भवने तु यावति गदस्थानाधिपः संस्थितो मासे तावति वह्निभास्वदुडुवारे वाथ रुग्जायते । यावत्प्रश्नभतोऽरिपाप्तमुडु तावन्तं गदारम्भणे ब्रूयात्कालमनेन भुक्तनवभागघ्नं गदेशस्य वा

ārūḍhād bhavane tu yāvati gadasthānādhipaḥ saṃsthito māse tāvati vahnibhāsvaduḍuvāre vātha rugjāyate | yāvatpraśnabhato'ripāptamuḍu tāvantaṃ gadārambhaṇe brūyātkālamanena bhuktanavabhāgaghnaṃ gadeśasya vā

In whichever house from the ārūḍha the lord of the house of disease (the 6th) stands, in that month the disease arises; or else on the weekday belonging to the nakṣatra of Fire (Kṛttikā) or of the Sun. Count also from the praśna nakṣatra to the nakṣatra reached by the lord of the 6th, and declare that number as the time of the onset; or take it multiplied by the navāṃśa the lord of the 6th has already traversed.

षष्ठेशाश्रितराशिस्थे चन्द्रे वा रोगसम्भवः । शमनं वा रुजां वाच्यं सुखेशाश्रितराशिगे

ṣaṣṭheśāśritarāśisthe candre vā rogasambhavaḥ | śamanaṃ vā rujāṃ vācyaṃ sukheśāśritarāśige

Or, when the Moon comes to the sign occupied by the lord of the 6th, the disease arises; and when it comes to the sign occupied by the lord of the 4th (sukha), the abatement of the disease is to be declared.

लग्नस्याधिपतेश्च तस्य शशिनो वा पापयोगेक्षणं; यत्राभूत्समये तदामयसमारम्भः समादिश्यताम् । सौम्यानां युतिरीक्षणञ्च भविता तेषां त्रयाणां यदा; रोगाणां शमनं तदाथ शमनारम्भस्तदेकान्वये

lagnasyādhipateśca tasya śaśino vā pāpayogekṣaṇaṃ; yatrābhūtsamaye tadāmayasamārambhaḥ samādiśyatām | saumyānāṃ yutirīkṣaṇañca bhavitā teṣāṃ trayāṇāṃ yadā; rogāṇāṃ śamanaṃ tadātha śamanārambhastadekānvaye

At whatever time the lagna, the lord of the lagna, or the Moon received the conjunction or aspect of malefics, at that time the onset of the illness is to be declared. And when those three come to have the conjunction and aspect of benefics, then the disease is quelled; if only one of them does, the abatement begins then.

लग्नोदितनवांशस्य द्वादशांशगराशिगे । मान्दिराशिमतिक्रान्ते वेन्दौ स्याच्छमनं रुजाम्

lagnoditanavāṃśasya dvādaśāṃśagarāśige | māndirāśimatikrānte vendau syācchamanaṃ rujām

When the Moon reaches the sign of the dvādaśāṃśa of the navāṃśa rising in the lagna, or when it has passed beyond the sign occupied by Māndi, the diseases abate.

अष्टमेन्दु पुरोधाय यदि चेद्व्याधिसम्भवः । अतियातेऽष्टमं राशिं शशाङ्कं शमनं रुजाम्

aṣṭamendu purodhāya yadi cedvyādhisambhavaḥ | atiyāte'ṣṭamaṃ rāśiṃ śaśāṅkaṃ śamanaṃ rujām

If the illness arose with the Moon set in the 8th, then when the Moon has passed beyond that eighth sign the disease abates.

दुःस्थखेटवशतो रुजागमं सुस्थखेटवशतः शमं वदेत् । मन्त्रनृत्तबलिपूजनौषधैर्देवताभजनधातुपोषणैः ॥ १४ ॥

duḥsthakheṭavaśato rujāgamaṃ susthakheṭavaśataḥ śamaṃ vadet | mantranṛttabalipūjanauṣadhairdevatābhajanadhātupoṣaṇaiḥ || 14 ||

By the ill-placed planet declare the onset of the disease, and by the well-placed one its subsiding — through sacred formulas, sacred dance, offerings, worship and medicines, through devotion to the deity, and through the nourishing of the bodily elements.

दुःस्थानामतिदोषमाश्रितगृहं प्राप्तेषु चन्द्रादिषु व्याध्यारम्भ इहातिदुःस्थखगसम्बन्धीशकोपोद्भवः । सुस्थानामपि तद्वदिष्टतमखेटाधिष्ठितर्क्षाश्रितेष्विन्द्वाद्येषु तदीयदेवभजनाच्छान्तिश्च वाच्या रुजाम् ॥ १५ ॥

duḥsthānāmatidoṣamāśritagṛhaṃ prāpteṣu candrādiṣu vyādhyārambha ihātiduḥsthakhagasambandhīśakopodbhavaḥ | susthānāmapi tadvadiṣṭatamakheṭādhiṣṭhitarkṣāśriteṣvindvādyeṣu tadīyadevabhajanācchāntiśca vācyā rujām || 15 ||

When the Moon and the rest reach the sign occupied by the most afflicted of the ill-placed planets, the disease begins here, arising from the anger of the deity that owns that most ill-placed planet. And in the same way, when the Moon and the rest reach the sign occupied by the most favourable of the well-placed planets, the subsiding of the diseases is to be declared, through devotion to the deity belonging to it.

वैश्वे सौम्ये च मासादुपरि तु वसुमब्रध्नशूर्पेषु पक्षाद् ; रोगी चित्राप्रचेतोयमहरिषु सुखं विन्दते रुद्रसंख्यात्। विंशादङ्को मघायां गुरुभगसुरसूबुध्निवेधस्सु भूभृत्संख्यान्मूलाश्वियुक्ते हुतभुजि नवमान्मित्रपूष्णोस्तु कृच्छ्रात्

vaiśve saumye ca māsādupari tu vasumabradhnaśūrpeṣu pakṣād ; rogī citrāpracetoyamahariṣu sukhaṃ vindate rudrasaṃkhyāt| viṃśādaṅko maghāyāṃ gurubhagasurasūbudhnivedhassu bhūbhṛtsaṃkhyānmūlāśviyukte hutabhuji navamānmitrapūṣṇostu kṛcchrāt

In Uttarāṣāḍhā (vaiśva) and Mṛgaśiras (saumya) the patient finds relief after a month; in Dhaniṣṭhā (vasu), Hasta (bradhna) and Pūrvāṣāḍhā (śūrpa), after a fortnight; in Citrā, Śatabhiṣā (pracetas), Bharaṇī (yama) and Śravaṇa (hari), after eleven (rudra) [days]; in Maghā, after twenty; in Puṣya (guru), Pūrva Phalgunī (bhaga), Punarvasu (surasū), Uttara Bhādrapadā (budhni) and Rohiṇī (vedhas), after seven (bhūbhṛt); in Mūla, Aśvinī and Kṛttikā (hutabhuj), after nine; but in Anurādhā (mitra) and Revatī (pūṣan) only with difficulty.

ज्येष्ठासमीरोरगरौद्रपूर्वात्रयेषु न प्राणिति जातरोगः । छिद्रासमेतेषु सपापवारेष्वाग्नेयवस्वन्तकवारुणेषु

jyeṣṭhāsamīroragaraudrapūrvātrayeṣu na prāṇiti jātarogaḥ | chidrāsameteṣu sapāpavāreṣvāgneyavasvantakavāruṇeṣu

One in whom the disease begins in Jyeṣṭhā, Svāti (samīra), Āśleṣā (uraga), Ārdrā (raudra) or the three Pūrvā nakṣatras does not survive; nor when it begins in Kṛttikā (āgneya), Dhaniṣṭhā (vasu), Bharaṇī (antaka) or Śatabhiṣā (vāruṇa), if these fall together with the chidra [tithis] and on the weekdays of malefics.

अष्टमीपर्वरिक्तासु पापवारे त्रिजन्मभे । गोमासाष्टमचन्द्रेषु रोगारम्भो मृतिप्रदः

aṣṭamīparvariktāsu pāpavāre trijanmabhe | gomāsāṣṭamacandreṣu rogārambho mṛtipradaḥ

The onset of a disease on the eighth tithi, on a parvan day or on a riktā tithi, on the weekday of a malefic, in one of the three janma nakṣatras, or with the Moon in the eighth, brings death.

अर्कारूढेऽस्य धीमान्यपुत्रभे वा रुगागमः । यदि मृत्युर्भवेत्सार्कतारकोभयपार्श्वयोः

arkārūḍhe'sya dhīmānyaputrabhe vā rugāgamaḥ | yadi mṛtyurbhavetsārkatārakobhayapārśvayoḥ

If the disease begins in the nakṣatra of the Sun's ārūḍha, or in the dhī, mānya or putra nakṣatras, [it is grave]; and death follows if [malefics stand] on both sides of the Sun's own nakṣatra.

त्रिषु त्रिषु च धीमान्यपुत्रपार्श्वगतोडुषु । रुग्वृद्धिः परिशिष्टेषु द्वादशस्वथ जीवति

triṣu triṣu ca dhīmānyaputrapārśvagatoḍuṣu | rugvṛddhiḥ pariśiṣṭeṣu dvādaśasvatha jīvati

In the three and three nakṣatras lying on either side of the dhī, mānya and putra positions the disease increases; in the remaining twelve the patient lives.

तारावारतिथीनां मृतिदानां शूलचक्रभानाञ्च । जन्मप्रभृतीनां वा मृतिर्ध्रुवं सङ्गमे तु पञ्चानाम्

tārāvāratithīnāṃ mṛtidānāṃ śūlacakrabhānāñca | janmaprabhṛtīnāṃ vā mṛtirdhruvaṃ saṅgame tu pañcānām

When five of these come together — death-dealing nakṣatras, weekdays and tithis, the nakṣatras of the śūla-cakra, and the janma nakṣatra and the rest — death is certain.

रोगारम्भणतारकान्तगणने जन्मर्क्षतो या भवेत्; संख्या तां त्रिगुणां हरेज्जलधिभिः शेषैः फलानि क्रमात्। एकद्वित्रिचतुर्भिराशु मरणं मृत्युः शनैर्जीवनं; कृच्छ्राज्जीवनमप्रयत्नत इदं प्राग्द्वादशाब्दाच्छिशोः

rogārambhaṇatārakāntagaṇane janmarkṣato yā bhavet; saṃkhyā tāṃ triguṇāṃ harejjaladhibhiḥ śeṣaiḥ phalāni kramāt| ekadvitricaturbhirāśu maraṇaṃ mṛtyuḥ śanairjīvanaṃ; kṛcchrājjīvanamaprayatnata idaṃ prāgdvādaśābdācchiśoḥ

Count from the birth nakṣatra to the nakṣatra of the onset of the disease; multiply that number by three and divide it by four (jaladhi). By the remainders one, two, three and four respectively: swift death; slow death; survival with difficulty; and survival without effort. This rule applies to a child before its twelfth year.

षष्ठेशे मन्दगतौ स्थिराश्रिते वा रुजां शनैः शमनम् । शीघ्रगतौ चरयाते शमनं रोगस्य न चिरेण

ṣaṣṭheśe mandagatau sthirāśrite vā rujāṃ śanaiḥ śamanam | śīghragatau carayāte śamanaṃ rogasya na cireṇa

If the lord of the 6th is slow in motion or occupies a fixed sign, the diseases abate slowly; if it is swift in motion or has gone into a movable sign, the abatement of the disease is not long delayed.

पापानामुदयश्च मध्यवसतिर्लग्नस्य लग्नेशितुर्दौर्बल्यं कथितं द्वयं च हिमगोस्तच्चोभयं क्षीणता। रिः फारातिमृतिष्वपूर्णहिमगोस्तत्र स्थितिश्चासतां; केनाप्यामयदैर्घ्यमेषु बहुभिर्वक्तव्यमेतैः किमु

pāpānāmudayaśca madhyavasatirlagnasya lagneśiturdaurbalyaṃ kathitaṃ dvayaṃ ca himagostaccobhayaṃ kṣīṇatā| riḥ phārātimṛtiṣvapūrṇahimagostatra sthitiścāsatāṃ; kenāpyāmayadairghyameṣu bahubhirvaktavyametaiḥ kimu

The rising of malefics and their standing in the middle houses; weakness of the lagna and of its lord, and the same said of the Moon, together with its waning; the waning Moon's standing in the 12th (riḥpha), the 6th (ari) or the 8th (mṛti), and the presence of malefics there — by any one of these the illness is prolonged. What then need be said when many of them are present together?

प्रायश्चित्तं दुःशमनरोगशमनाय तत्तदुदितमपि। कार्यं सर्वेष्ववदत् स्वग्रन्थे सायणस्य वचनमिदम्

prāyaścittaṃ duḥśamanarogaśamanāya tattaduditamapi| kāryaṃ sarveṣvavadat svagranthe sāyaṇasya vacanamidam

Expiation (prāyaścitta) is prescribed for the quelling of diseases hard to cure, each in its own appropriate form, and it is to be performed in every case: this is Sāyaṇa's own statement in his work.

यथा कार्येषु सामग्री दृष्टादृष्टोभयात्मिका । तथोक्ता रोगनाशेषु प्रायश्चित्तौषधात्मिका

yathā kāryeṣu sāmagrī dṛṣṭādṛṣṭobhayātmikā | tathoktā roganāśeṣu prāyaścittauṣadhātmikā

As in [ritual] undertakings the requisites are of two kinds, the seen and the unseen, so in the destruction of disease the means are said to consist of expiation and of medicine.

परिपूर्णतनुश्चन्द्रो लग्नोपगतो निरीक्षितो गुरुणा । गुरुशुक्रौ केन्द्रे वा पीडार्तस्तत्र सुखितः स्यात्

paripūrṇatanuścandro lagnopagato nirīkṣito guruṇā | guruśukrau kendre vā pīḍārtastatra sukhitaḥ syāt

If the Moon, full in body, stands in the lagna aspected by Jupiter, or if Jupiter and Venus are in a kendra, then one afflicted with suffering becomes well.

उपचयसंस्थश्चन्द्रः सौम्याः केन्द्रत्रिकोणधनमृतिगाः । लग्नं वा शुभदृष्टं सुखितस्तत्रातुरो वाच्यः

upacayasaṃsthaścandraḥ saumyāḥ kendratrikoṇadhanamṛtigāḥ | lagnaṃ vā śubhadṛṣṭaṃ sukhitastatrāturo vācyaḥ

The Moon in an upacaya house; benefics in kendras, trikoṇas, the 2nd (dhana) or the 8th (mṛti); or the lagna aspected by benefics — in such a case the patient is to be declared to recover.

जन्मान्तरकृतं पापं व्याधिरूपेण जायते। तच्छान्तिरौषधैर्दानैर्जपहोमार्चनादिभिः

janmāntarakṛtaṃ pāpaṃ vyādhirūpeṇa jāyate| tacchāntirauṣadhairdānairjapahomārcanādibhiḥ

Sin committed in another birth comes forth in the form of disease; its pacification is by medicines, by gifts, and by japa, homa, worship and the like.

रोगार्तानामिह तु बहुधा कल्प्यते रोगहेतुर्भूतावेशाद् ग्रहगतिवशाद् वातपित्तादिकोपात् । एतत्तथ्यं त्रिविधमुदितं प्रायशः स्वीयपाप्मा; रोगोत्पत्तेर्भवति हि नृणां हेतुरेकस्त्रिधा स्यात्

rogārtānāmiha tu bahudhā kalpyate rogaheturbhūtāveśād grahagativaśād vātapittādikopāt | etattathyaṃ trividhamuditaṃ prāyaśaḥ svīyapāpmā; rogotpatterbhavati hi nṛṇāṃ heturekastridhā syāt

For those afflicted by disease the cause of the disease is here assigned in many ways: possession by spirits, the influence of the movement of the grahas, and the disturbance of vāta, pitta and the rest. This threefold account is stated as true; yet in the main it is a man's own sin that is the cause of the arising of his disease, and that one cause appears in three forms.

दुष्टे चारे ग्रहाणां भवति तनुभृतां पीडनं दुर्ग्रहाणां; जायन्ते तेन दोषत्रितयचलनतस्तद्भवा व्याधिभेदाः । सर्वेषामेव तेषां खलु निजदुरितं प्राक्तनं हेतुरेकः; प्रायश्चित्तञ्च तत्तत्कथितमपि चिकित्सास्तु रोगोपशान्त्यै

duṣṭe cāre grahāṇāṃ bhavati tanubhṛtāṃ pīḍanaṃ durgrahāṇāṃ; jāyante tena doṣatritayacalanatastadbhavā vyādhibhedāḥ | sarveṣāmeva teṣāṃ khalu nijaduritaṃ prāktanaṃ heturekaḥ; prāyaścittañca tattatkathitamapi cikitsāstu rogopaśāntyai

When the transit of the grahas is bad, embodied beings suffer affliction from the malefic grahas; from that comes the disturbance of the three doṣas, and from that the several kinds of disease that arise out of it. Yet the one cause of all of them is a man's own former misdeed; and the expiation appropriate to each case is prescribed, while medical treatment serves for the quieting of the disease.

पापभेदश्च तत्प्रायश्चित्तभेदाश्च विस्तरात् । सायणेनोदिताः कर्मविपाके ग्रन्थ आत्मनः

pāpabhedaśca tatprāyaścittabhedāśca vistarāt | sāyaṇenoditāḥ karmavipāke grantha ātmanaḥ

The kinds of sin, and the corresponding kinds of expiation, have been set out at length by Sāyaṇa in his own work, the Karmavipāka.

राजयक्ष्मादिरोगाणां ब्रह्महत्यादि कारणम् । वस्त्रदानादिकं प्रायश्चित्तं तद्दिगितीरिता

rājayakṣmādirogāṇāṃ brahmahatyādi kāraṇam | vastradānādikaṃ prāyaścittaṃ taddigitīritā

For diseases such as rājayakṣmā (consumption) the cause is sin such as brahmahatyā (the killing of a brahmin); the expiation for it is the gift of cloth and the like — so it has been declared under that head.

कर्मविपाकं वक्ष्याम्यध्यायेऽस्मिन् खलु त्रयोविंशे । ज्ञात्वा तस्मात्तत्तत्प्रायश्चित्तं विधीयतां रुक्षु

karmavipākaṃ vakṣyāmyadhyāye'smin khalu trayoviṃśe | jñātvā tasmāttattatprāyaścittaṃ vidhīyatāṃ rukṣu

I shall set forth the ripening of past deeds (karmavipāka) in the twenty-third chapter; therefore, having learnt it there, let the expiation appropriate to each case be prescribed in illnesses.

औषधं पथ्यमाहारं तैलाभ्यङ्गं प्रतिश्रयम् । रोगिभ्यः श्रद्धया दद्याद्रोगी रोगनिवृत्तये

auṣadhaṃ pathyamāhāraṃ tailābhyaṅgaṃ pratiśrayam | rogibhyaḥ śraddhayā dadyādrogī roganivṛttaye

A sick man, in order to be rid of his own disease, should with faith give to (other) sick people medicine, wholesome food, massage with oil, and shelter.

मृत्युञ्जयहवनं खलु सर्वरुजां शान्तये विधेयं स्यात् । सर्वेष्वपि होमेषु ब्राह्मणभुक्तिस्तथा तथाप्तवचः

mṛtyuñjayahavanaṃ khalu sarvarujāṃ śāntaye vidheyaṃ syāt | sarveṣvapi homeṣu brāhmaṇabhuktistathā tathāptavacaḥ

The Mṛtyuñjaya oblation should certainly be performed for the pacification of all diseases; and in every homa alike the feeding of brahmins is required — such too is the word of the trustworthy.

तीव्रज्वराभिचारादिशान्तिदं हवनं मतम् । मृत्युञ्जयाख्यमन्त्रेण नैव केवलमायुषम्

tīvrajvarābhicārādiśāntidaṃ havanaṃ matam | mṛtyuñjayākhyamantreṇa naiva kevalamāyuṣam

The oblation offered with the mantra called Mṛtyuñjaya is held to allay violent fever, abhicāra (hostile sorcery) and the like — it is not for length of life alone.

तीव्रज्वरे तीव्रतराभिचारे; सोन्मादके दाहगदे च मोहे । तनोति शान्तिं न चिरेण होमः सञ्जीवनश्चाष्टसहस्रसंख्यः

tīvrajvare tīvratarābhicāre; sonmādake dāhagade ca mohe | tanoti śāntiṃ na cireṇa homaḥ sañjīvanaścāṣṭasahasrasaṃkhyaḥ

In violent fever, in still more violent abhicāra, in disease attended with madness, in burning fever and in delusion, the Sañjīvana homa of eight thousand oblations brings about pacification before long.

शान्तिके पौष्टिके चापि वशीकरणकर्मणि । हुतसंख्यासमानं स्यादुत्तमं द्विजभोजनम्

śāntike pauṣṭike cāpi vaśīkaraṇakarmaṇi | hutasaṃkhyāsamānaṃ syāduttamaṃ dvijabhojanam

In a śānti rite, in a pauṣṭika rite, and likewise in an act of vaśīkaraṇa (subjugation), the best practice is to feed a number of brahmins equal to the number of oblations offered.

वाच्याः सुतादयो भावाः परोक्षस्यापि पृच्छतः । सुवाचास्ते वयो ज्ञात्वा यतस्तदपि कथ्यते

vācyāḥ sutādayo bhāvāḥ parokṣasyāpi pṛcchataḥ | suvācāste vayo jñātvā yatastadapi kathyate

The bhāvas beginning with that of the son may be declared even for a querent who is not present. They are properly told once his age has been ascertained; therefore that too is now set out.

लग्नेशे क्षितिजे च बालहिमगौ ना पञ्च संवत्सराः; पूर्णाः प्रष्टुरथेन्दुजेष्टभृगुजे षट्संयुता वा दश । त्रिंशद्देवगुरौ रवौ दशगुणा शैलाश्च वृद्धोडुपे; प्रष्टा वृद्धतरोऽर्कजे फणिनि वा चैषां तथैवोदये

lagneśe kṣitije ca bālahimagau nā pañca saṃvatsarāḥ; pūrṇāḥ praṣṭurathendujeṣṭabhṛguje ṣaṭsaṃyutā vā daśa | triṃśaddevagurau ravau daśaguṇā śailāśca vṛddhoḍupe; praṣṭā vṛddhataro'rkaje phaṇini vā caiṣāṃ tathaivodaye

If the lord of the lagna is Mars, or the Moon in its infant (bāla) state, the querent is a man of five full years. If it is Mercury or Venus, ten increased by six, that is sixteen. Thirty if it is Jupiter. If it is the Sun, or the Moon in its aged (vṛddha) state, seven times ten, that is seventy. If it is Saturn or Rāhu (phaṇin), the querent is older still. The same holds when these planets occupy the rising sign itself.

देहस्य सौष्ठवं स्वास्थ्यं स्थितिः श्रेयो यशःसुखम् । जयो वपुश्च तत्सर्वं चिन्तनीयं विलग्नतः

dehasya sauṣṭhavaṃ svāsthyaṃ sthitiḥ śreyo yaśaḥsukham | jayo vapuśca tatsarvaṃ cintanīyaṃ vilagnataḥ

Excellence of the body, health, stability, welfare, fame, happiness, victory and the physical frame — all this is to be considered from the ascendant.

भर्तव्यमखिलं वित्तं वाणी चक्षुश्च दक्षिणम् । विद्याश्च विविधा ह्येतत् सर्वं चिन्त्यं द्वितीयतः

bhartavyamakhilaṃ vittaṃ vāṇī cakṣuśca dakṣiṇam | vidyāśca vividhā hyetat sarvaṃ cintyaṃ dvitīyataḥ

All the wealth by which a household is maintained, speech, the right eye, and the various branches of learning — all this is to be considered from the second.

धैर्यं वीर्यञ्च दुर्बुद्धिः सहोदरपराक्रमौ । दक्षकर्णसहायौ च चिन्तनीयं तृतीयतः

dhairyaṃ vīryañca durbuddhiḥ sahodaraparākramau | dakṣakarṇasahāyau ca cintanīyaṃ tṛtīyataḥ

Firmness, valour, wrong-headedness, brothers and sisters, prowess, the right ear and helpers — to be considered from the third.

माता सुहृन्मातुलभागिनेयौ; क्षेत्रं सुखं वाहनमासनञ्च । लालित्यमम्भः शयनञ्च वृद्धिः पश्चादिकं जन्मगृहं चतुर्थात्

mātā suhṛnmātulabhāgineyau; kṣetraṃ sukhaṃ vāhanamāsanañca | lālityamambhaḥ śayanañca vṛddhiḥ paścādikaṃ janmagṛhaṃ caturthāt

Mother, friend, maternal uncle and sister's son; land, comfort, conveyance and seat; charm, water, bed, growth, the western quarter and the house of one's birth — from the fourth.

प्रज्ञा प्रतिभा मेधा विवेकशक्तिः पुरातनं पुण्यम् । मन्त्रामात्यतनूजाः पञ्चमभात्सौमनस्यमपि चिन्त्यम्

prajñā pratibhā medhā vivekaśaktiḥ purātanaṃ puṇyam | mantrāmātyatanūjāḥ pañcamabhātsaumanasyamapi cintyam

Wisdom, brilliance, retentive intelligence, the power of discrimination, merit earned in a former life, counsel, ministers and children, and also cheerfulness of mind — these are to be considered from the fifth house.

तस्करारातिविघ्नाधिव्याधयश्च तनुक्षतिः । मरणं वारिशस्त्रेण चिन्तनीयं हि षष्ठतः

taskarārātivighnādhivyādhayaśca tanukṣatiḥ | maraṇaṃ vāriśastreṇa cintanīyaṃ hi ṣaṣṭhataḥ

Thieves, enemies, obstacles, mental affliction and bodily disease, injury to the body, and death by water or by weapon — these are to be considered from the sixth.

विवाहमदनालोक भार्याभर्तृसमागमाः । शय्यास्त्रीसद्मनष्टार्थमैथुनान्यपि सप्तमात्

vivāhamadanāloka bhāryābhartṛsamāgamāḥ | śayyāstrīsadmanaṣṭārthamaithunānyapi saptamāt

Marriage, passion and the meeting of eyes, the union of wife and husband; the bed, women, the house, property lost, and sexual intercourse as well — from the seventh.

सर्वप्रणाशो विपदोपवादो हेतुप्रदेशौ मरणस्य दासः । मठाधिकं वेश्म गदाश्च विघ्ना विचिन्तनीयाः पुनरष्टमेन

sarvapraṇāśo vipadopavādo hetupradeśau maraṇasya dāsaḥ | maṭhādhikaṃ veśma gadāśca vighnā vicintanīyāḥ punaraṣṭamena

Total ruin, calamity, blame, the cause and the place of death, servants; monasteries and such dwellings, diseases and obstacles — these again are to be considered by the eighth.

भाग्यधर्मदयापुण्यतपस्तातसुतात्मजाः । दानोपासनसौशील्यगुरवो नवमादमी

bhāgyadharmadayāpuṇyatapastātasutātmajāḥ | dānopāsanasauśīlyaguravo navamādamī

Fortune, dharma, compassion, merit, austerity, the father, grandchildren; charity, worship, good conduct and preceptors — these from the ninth.

देवालयनगरसभामार्गालयदाससर्वकर्माणि । आज्ञालम्बनमेतत्सर्वं चिन्त्यं हि दशमेन

devālayanagarasabhāmārgālayadāsasarvakarmāṇi | ājñālambanametatsarvaṃ cintyaṃ hi daśamena

Temples, the city, the assembly, roads, dwellings, servants and all one's acts, and authority and the support one has — all this is to be considered by the tenth.

सर्वाभीष्टागमो ज्येष्ठभ्राता, जाता निजात्मजाः । वामकर्णोऽर्थलाभश्च चिन्त्या ह्येकादशेन वै

sarvābhīṣṭāgamo jyeṣṭhabhrātā, jātā nijātmajāḥ | vāmakarṇo'rthalābhaśca cintyā hyekādaśena vai

The coming of everything desired, the elder brother, one's own children born, the left ear and gain of wealth — these are to be considered by the eleventh.

पापं व्ययञ्च पतनं निरये वाममम्बकम् । स्थानभ्रंशञ्च वैकल्यं द्वादशेन विचिन्तयेत्

pāpaṃ vyayañca patanaṃ niraye vāmamambakam | sthānabhraṃśañca vaikalyaṃ dvādaśena vicintayet

Sin, expenditure, falling into hell, the left eye, loss of one's position and bodily defect — these one should consider by the twelfth.

चिन्त्यं चङ्क्रमणं लग्नाच्छयनं हि चतुर्थतः। सप्तमेनोपवेशश्च चिन्त्या दशमतः स्थितिः

cintyaṃ caṅkramaṇaṃ lagnācchayanaṃ hi caturthataḥ| saptamenopaveśaśca cintyā daśamataḥ sthitiḥ

Walking is to be judged from the lagna, lying down from the fourth, sitting from the seventh, and standing from the tenth.

हिबुकेनाथ सलिलं नद्यागमनं तु सप्तमेनैव । दशमेन वृष्टिपतनं ब्रूयादुदयेन तत्त्रितयेन

hibukenātha salilaṃ nadyāgamanaṃ tu saptamenaiva | daśamena vṛṣṭipatanaṃ brūyādudayena tattritayena

Water is to be judged by the fourth (hibuka), the coming of a river by the seventh, and the falling of rain by the tenth; and one should pronounce upon all three of these by the rising sign as well.

विशेषाः सन्ति भावानां भुक्तिप्रश्ने च भूपतेः । ते चाप्यत्र विलिख्यन्ते लग्नाद्या द्वादश क्रमात् ॥ १७ ॥

viśeṣāḥ santi bhāvānāṃ bhuktipraśne ca bhūpateḥ | te cāpyatra vilikhyante lagnādyā dvādaśa kramāt || 17 ||

There are particular rules for the houses in a question about food and in a question about the king. Those too are written down here, the twelve in order beginning with the ascendant.

मूर्तिरमत्रं भक्ष्यं भोज्यं भोजयितृभाव उपदेशः । सेचनमन्नं सहभुक्पूर्तिकथा शयनमपि विलग्नात् ॥ १८ ॥

mūrtiramatraṃ bhakṣyaṃ bhojyaṃ bhojayitṛbhāva upadeśaḥ | secanamannaṃ sahabhukpūrtikathā śayanamapi vilagnāt || 18 ||

From the ascendant onward: the body, the vessel, the solid food, the food to be eaten, the disposition of the host, the instruction, the pouring, the food itself, the fellow-eater, the account of satisfaction, and rest as well.

मूर्तिः कोशो धात्विनो वाहनानि मन्त्रः शत्रुर्मार्ग आयुर्मनश्च । व्यापारश्च प्राप्तिरप्राप्तिरेवं लग्नाद्भावा भूमिभर्तुर्विचिन्त्याः

mūrtiḥ kośo dhātvino vāhanāni mantraḥ śatrurmārga āyurmanaśca | vyāpāraśca prāptiraprāptirevaṃ lagnādbhāvā bhūmibharturvicintyāḥ

Body, treasury, brothers, conveyances, counsel, enemy, road, longevity, mind, occupation, gain and loss — the bhāvas reckoned from the lagna are thus to be considered for the lord of the earth.

बाह्याभ्यन्तर भावाद्द्विविधा भावाः समीरिता ह्येते । बाह्याः खलु तन्वाद्या ज्ञेयाः पुनरान्तरास्तु कल्याद्याः

bāhyābhyantara bhāvāddvividhā bhāvāḥ samīritā hyete | bāhyāḥ khalu tanvādyā jñeyāḥ punarāntarāstu kalyādyāḥ

These bhāvas are declared to be twofold, as external and internal. The external are those beginning with the body (tanu); the internal, on the other hand, are those beginning with soundness of being (kalya).

यद्यल्लग्नादिभिश्चिन्त्यं तत्तत्स्वामिसमागमे । आभ्यन्तरं भवेत्सर्वं विज्ञेयं बाह्यमन्यथा

yadyallagnādibhiścintyaṃ tattatsvāmisamāgame | ābhyantaraṃ bhavetsarvaṃ vijñeyaṃ bāhyamanyathā

Whatever is to be judged from the lagna and the other houses becomes wholly internal when that house is joined with its own lord; otherwise it is to be known as external.

मूर्धास्यगलस्कन्धा हृदयोदरबस्तिदेशगुह्यानि । ऊरू जानू जङ्घे पादौ भावाः क्रमादिह लग्नाद्याः ॥ २२ ॥

mūrdhāsyagalaskandhā hṛdayodarabastideśaguhyāni | ūrū jānū jaṅghe pādau bhāvāḥ kramādiha lagnādyāḥ || 22 ||

The head, the face, the throat, the shoulders; the heart, the belly, the region of the bladder, the private parts; the thighs, the knees, the shanks and the two feet — such are the houses here in order, beginning from the ascendant.

अङ्गानां ह्रस्वदीर्घत्वं लग्नाद्याश्रितराशिभिः । वाच्यं तत्कथने प्राय एवेदमुपयुज्यते ॥ २३ ॥

aṅgānāṃ hrasvadīrghatvaṃ lagnādyāśritarāśibhiḥ | vācyaṃ tatkathane prāya evedamupayujyate || 23 ||

The shortness or length of the limbs is to be declared from the signs occupied by the ascendant and the rest; in telling of that, this is generally what is used.

लग्नराशिः स्वयं द्रष्टा तत्सम्बन्धिधनादयः । द्वितीयाद्यन्यभावास्तत् पुष्टिहानी शुभाशुभैः ॥ २४ ॥

lagnarāśiḥ svayaṃ draṣṭā tatsambandhidhanādayaḥ | dvitīyādyanyabhāvāstat puṣṭihānī śubhāśubhaiḥ || 24 ||

The sign of the ascendant is the questioner himself; the wealth and the rest connected with him are the second and the other houses. Their increase and decrease come from the benefics and malefics.

यो यो भावः स्वामिदृष्टो युतो वा सौम्यैर्वा स्यात्तस्य तस्याभिवृद्धिः । पापैरेवं तस्य भावस्य हानिर्विज्ञातव्या प्रश्नतो जन्मतो वा ॥ २५ ॥

yo yo bhāvaḥ svāmidṛṣṭo yuto vā saumyairvā syāttasya tasyābhivṛddhiḥ | pāpairevaṃ tasya bhāvasya hānirvijñātavyā praśnato janmato vā || 25 ||

Whichever house is aspected by its own lord or joined to him, or is joined to or aspected by benefics, that house has increase. In the same way, by malefics its loss is to be known — whether from the question or from the birth.

यो यो भावः प्रभुणा युक्तो दृष्टोऽथवा भवेत् प्रश्ने । गुरुबुधशुक्रैरेवं वक्तव्यं तस्य तस्य शुभम्

yo yo bhāvaḥ prabhuṇā yukto dṛṣṭo'thavā bhavet praśne | gurubudhaśukrairevaṃ vaktavyaṃ tasya tasya śubham

Whichever house in a praśna is joined with or aspected by its own lord, or by Jupiter, Mercury and Venus, good is to be declared for that house.

यस्मिन् यस्मिन् भावे द्विर्द्वादशसप्तमे स्थिताः सौम्याः । तस्मिन् तस्मिन् वृद्धिर्दशमचतुर्थस्थितैस्तद्वत्

yasmin yasmin bhāve dvirdvādaśasaptame sthitāḥ saumyāḥ | tasmin tasmin vṛddhirdaśamacaturthasthitaistadvat

In whichever house benefics stand in the second, twelfth or seventh from it, in that house there is increase; and so too when they stand in the tenth and fourth from it.

षष्ठाष्टमरिष्फेशा भावाः परिभवः शुभाश्च भावहनः। भावतदीश्वरकारकदुर्बलता चास्ति तद्वादाप्तवचः

ṣaṣṭhāṣṭamariṣpheśā bhāvāḥ paribhavaḥ śubhāśca bhāvahanaḥ| bhāvatadīśvarakārakadurbalatā cāsti tadvādāptavacaḥ

The lords of the sixth, the eighth and the twelfth (riṣpha) bring humiliation upon the houses they occupy, and even benefics can destroy a house there. Weakness of the house, of its lord and of its kāraka has the same effect — such is the statement received from the tradition.

षष्ठं द्वादशमष्टमं च मुनयो भावाननिष्टान् विदुस्तन्नाथान्वितवीक्षिता तदधिपा ये वा च भावाः स्वयम् । तत्रस्थाश्च यदीश्वरास्त्रय इमे नश्यन्ति भावा नृणां; जाता वा विफला विनष्टविकलास्तत्रातिकष्टोऽष्टमः

ṣaṣṭhaṃ dvādaśamaṣṭamaṃ ca munayo bhāvānaniṣṭān vidustannāthānvitavīkṣitā tadadhipā ye vā ca bhāvāḥ svayam | tatrasthāśca yadīśvarāstraya ime naśyanti bhāvā nṛṇāṃ; jātā vā viphalā vinaṣṭavikalāstatrātikaṣṭo'ṣṭamaḥ

The sages know the sixth, the twelfth and the eighth to be the inauspicious houses. Houses joined with or aspected by the lords of those three, houses ruled by those lords, and houses whose own lords are placed in those three — such houses of men are destroyed, or become fruitless, ruined and defective. Of the three, the eighth is the most grievous.

भावाधीशे च भावे सति बलरहिते च ग्रहे कारकाख्ये पापान्तस्थे च पापैररिभिरपि समेतेक्षिते नान्यखेटैः । पापैस्तद्वन्धुमृत्युव्यय भवनगतैस्तत्त्रिकोणस्थितैर्वा वाच्या तद्भावहानिः स्फुटमिह भवति द्वित्रसंवादभावात्

bhāvādhīśe ca bhāve sati balarahite ca grahe kārakākhye pāpāntasthe ca pāpairaribhirapi sametekṣite nānyakheṭaiḥ | pāpaistadvandhumṛtyuvyaya bhavanagataistattrikoṇasthitairvā vācyā tadbhāvahāniḥ sphuṭamiha bhavati dvitrasaṃvādabhāvāt

When the house, its lord and the planet that is its kāraka are all without strength; when the house is hemmed in between malefics and is joined with and aspected by malefics and by inimical planets and by no other planets; and when malefics occupy the fourth (bandhu), eighth (mṛtyu) and twelfth (vyaya) from it, or stand in trine to it — then the ruin of that house is to be declared, and it plainly comes to pass, since two or three of these indications agree.

तातश्चात्मप्रभावो द्युमणिरथ मनोमातरौ शीतरश्मिर्भ्राता सत्त्वञ्च भौमः क्षितिरपि वचनं ज्ञानमिन्दोस्तनूजः । धीचित्पुत्राङ्गसौख्यं सुरगुरुरबलाभोगयानानि शुक्रो; मृत्युर्व्याधिश्च दुःखं शनिरिह गदितो दासभृत्यादिकोऽपि

tātaścātmaprabhāvo dyumaṇiratha manomātarau śītaraśmirbhrātā sattvañca bhaumaḥ kṣitirapi vacanaṃ jñānamindostanūjaḥ | dhīcitputrāṅgasaukhyaṃ suragururabalābhogayānāni śukro; mṛtyurvyādhiśca duḥkhaṃ śaniriha gadito dāsabhṛtyādiko'pi

The Sun (dyumaṇi) signifies the father and one's own prestige; the Moon (śītaraśmi) the mind and the mother; Mars (bhauma) the brother, courage and land; Mercury, the son of the Moon, speech and knowledge; Jupiter, preceptor of the gods, intellect, understanding (cit), children and bodily comfort; Venus women, enjoyment and vehicles; and Saturn is here declared to be death, disease and sorrow, and also servants and dependants.

आत्मादयो गगनगैर्बलिभिर्बलवत्तराः । दुर्बलैर्दुर्बला ज्ञेया विपरीतं शनेः स्मृतम्

ātmādayo gaganagairbalibhirbalavattarāḥ | durbalairdurbalā jñeyā viparītaṃ śaneḥ smṛtam

The self and the other matters signified grow stronger when their significators are strong and placed in the tenth (gagana); when the significators are weak, those matters are to be known as weak. In the case of Saturn the reverse is held.

अर्कांशे सौर्या स्वं तातश्चाद्युदितसर्ववस्तूनाम्। कारकतार्कादीनां विज्ञेया पोषणे तथा हनने

arkāṃśe sauryā svaṃ tātaścādyuditasarvavastūnām| kārakatārkādīnāṃ vijñeyā poṣaṇe tathā hanane

The significatorship of the Sun and the rest — over oneself, over the father, and over all the matters enumerated above — is to be understood as working in two directions: in nourishing those matters and equally in destroying them.

भाग्याद्यभीष्टभावेशोऽ प्यशुभो भावपुष्टिकृत्। '“लग्नात्पुत्रे'ति पद्ये तद्वराहमिहिरोदितम्

bhāgyādyabhīṣṭabhāveśo' pyaśubho bhāvapuṣṭikṛt| '“lagnātputre'ti padye tadvarāhamihiroditam

Even a malefic, when it is lord of the ninth or of some other desired house, nourishes that house. This was stated by Varāhamihira in the verse beginning 'lagnāt putre…'.

शुभदानां प्राबल्ये शुभपौष्कल्यं पुनश्च दोषकृताम् । वैबल्ये दोषाणां पौष्कल्यं वदति तद्वदभियुक्तः

śubhadānāṃ prābalye śubhapauṣkalyaṃ punaśca doṣakṛtām | vaibalye doṣāṇāṃ pauṣkalyaṃ vadati tadvadabhiyuktaḥ

When the planets that confer good are strong, there is abundance of good; and when the doers of harm prevail and the benefics are weak, there is abundance of evil. So the competent authority declares.

पञ्चमसंस्थः पापः पुत्रविनाशं करोति बलहीनः । सौम्यं सुतं विधत्ते बलसहितश्चाष्टमाधिपं हित्वा

pañcamasaṃsthaḥ pāpaḥ putravināśaṃ karoti balahīnaḥ | saumyaṃ sutaṃ vidhatte balasahitaścāṣṭamādhipaṃ hitvā

A malefic placed in the fifth destroys the children if it is devoid of strength; but if it is endowed with strength it gives a good son — except when it is the lord of the eighth.

येन ग्रहेण यत्प्रोक्तं अशुभं वा शुभं फलम् । बली चेत्स शुभं पूर्णमशुभं दुर्बलो यदि

yena graheṇa yatproktaṃ aśubhaṃ vā śubhaṃ phalam | balī cetsa śubhaṃ pūrṇamaśubhaṃ durbalo yadi

Whatever result, inauspicious or auspicious, has been declared for a given graha — if that graha is strong it gives the auspicious one in full; if it is weak, the inauspicious.

भावेष्विष्टेषु वर्गोत्तमनिजरिपुभेष्वास्थितो यो ग्रहोऽसौ; पूर्णं मध्यं तथाल्पं दिशति शुभफलं स्वोदितं पृच्छकानाम् । भावेष्विष्टेतरेष्वप्यशुभमपि तथा पुष्टमध्याल्परूपं; वैरिस्वीयांशवर्गोत्तमगत उदितं द्रव्यनाशामयाद्यम्

bhāveṣviṣṭeṣu vargottamanijaripubheṣvāsthito yo graho'sau; pūrṇaṃ madhyaṃ tathālpaṃ diśati śubhaphalaṃ svoditaṃ pṛcchakānām | bhāveṣviṣṭetareṣvapyaśubhamapi tathā puṣṭamadhyālparūpaṃ; vairisvīyāṃśavargottamagata uditaṃ dravyanāśāmayādyam

A graha standing in a favourable bhāva gives the questioner the auspicious result declared for it in full when it is in vargottama, in middling measure in its own sign, and slightly in an enemy's. Standing in an unfavourable bhāva it gives the inauspicious result likewise — loss of property, illness and the rest — full, middling or slight, according as it has gone to an enemy's aṃśa, its own, or vargottama.

स्वामी कारकखेचरश्च बलिनौ यस्येष्टभावस्थितौ; सम्पूर्णानुभवक्षमश्च नियतं भावः स नृणाम्भवेत् । रिःफारातिमृतिस्थितौ च विबलौ यत्कारकाधीश्वरौ; भावोऽयं नहि सम्भवेदपि नृणां कस्यानुभूतौ कथा

svāmī kārakakhecaraśca balinau yasyeṣṭabhāvasthitau; sampūrṇānubhavakṣamaśca niyataṃ bhāvaḥ sa nṛṇāmbhavet | riḥphārātimṛtisthitau ca vibalau yatkārakādhīśvarau; bhāvo'yaṃ nahi sambhavedapi nṛṇāṃ kasyānubhūtau kathā

That house whose lord and whose kāraka planet are both strong and stand in favourable houses is certainly fit to be enjoyed in full by men. But the house whose kāraka and lord are weak and stand in the 12th, the 6th and the 8th does not even come into being for men — what then is there to say of its enjoyment?

स्वोच्चाभीष्टगृहेषु कारकपती रन्ध्राद्यनिष्टस्थितौ; यद् भावस्य स सम्भवेदविमलो नास्यानुभूतिर्नृणाम् । नीचाद्याश्रयतोऽ बलौ शुभतरे लाभादिभावे स्थितौ; यद्भावाधिपकारकौ स विकलोऽप्यस्यानुभूतिर्भवेत्

svoccābhīṣṭagṛheṣu kārakapatī randhrādyaniṣṭasthitau; yad bhāvasya sa sambhavedavimalo nāsyānubhūtirnṛṇām | nīcādyāśrayato' balau śubhatare lābhādibhāve sthitau; yadbhāvādhipakārakau sa vikalo'pyasyānubhūtirbhavet

If the kāraka and the lord of a house stand in their own exaltation or in the signs one would wish, yet occupy the 8th and other unfavourable houses, that house does come into being, but flawed, and men have no enjoyment of it. If, on the other hand, the lord and kāraka of a house are weak through debilitation and the like but stand in a more auspicious house such as the 11th, that house, defective though it is, is still enjoyed.

नाथकारकयोरेको बलवानिष्टभावगः । अन्योन्यथेति मिश्रत्वेऽप्युक्तरीत्योह्यतां फलम्

nāthakārakayoreko balavāniṣṭabhāvagaḥ | anyonyatheti miśratve'pyuktarītyohyatāṃ phalam

When of the lord and the kāraka one is strong and placed in a favourable house and the other is the reverse, so that the case is mixed, the result is still to be inferred by the method already stated.

भावात्तदीश्वरे सुस्थे भावसम्पन्न चान्यथा । लग्नादनुभवश्चैवं चिन्त्यतामिति केचन

bhāvāttadīśvare susthe bhāvasampanna cānyathā | lagnādanubhavaścaivaṃ cintyatāmiti kecana

When the lord of a house is well placed as reckoned from that house, the house prospers; otherwise it does not. And the actual enjoyment of it, some say, should be considered in the same way from the lagna.

यस्य यस्य विलग्नेन सम्बन्धो लग्नपेन वा । दृग्योगकेन्द्रगत्याद्यैः स स भावोऽनुभूयते

yasya yasya vilagnena sambandho lagnapena vā | dṛgyogakendragatyādyaiḥ sa sa bhāvo'nubhūyate

Whichever house has a connection with the lagna or with the lord of the lagna — by aspect, by conjunction, by occupation of a kendra and so forth — that house is the one actually experienced.

सौम्यानां व्ययमृत्युशत्रुसहजा नेष्टा अभीष्टाः परे; पापानामभिमातिसोदरभवा इष्टा अनिष्टाः परे । भावेष्वेषु हि मुख्यता तु वपुषो धर्मात्मजौ तत्समौ; तेषु त्रिष्वधिकं शुभाशुभफलं विद्यात्सतां चासताम्

saumyānāṃ vyayamṛtyuśatrusahajā neṣṭā abhīṣṭāḥ pare; pāpānāmabhimātisodarabhavā iṣṭā aniṣṭāḥ pare | bhāveṣveṣu hi mukhyatā tu vapuṣo dharmātmajau tatsamau; teṣu triṣvadhikaṃ śubhāśubhaphalaṃ vidyātsatāṃ cāsatām

For benefics the 12th, 8th, 6th and 3rd are unwanted and the rest are wanted; for malefics the 6th, 3rd and 11th are wanted and the rest unwanted. Among the houses the first (the body) is chief, with the 9th and the 5th its equals; in those three the good and bad results of benefics and of malefics alike should be known to be greater.

ताम्रहेमादिवस्तूनां स्वोक्तानां लाभदा अपि। रुक्प्रदत्वात्तु रोगादिप्रश्नेऽनिष्टा रिपौ खराः

tāmrahemādivastūnāṃ svoktānāṃ lābhadā api| rukpradatvāttu rogādipraśne'niṣṭā ripau kharāḥ

Malefics in the 6th do indeed give gain of the substances assigned to them, such as copper and gold; but because they also give disease, they are unfavourable in questions about illness and the like.

पुष्णन्ति शुभा भावान् मूर्त्यादीन् घ्नन्ति संस्थिताः पापाः । सौम्याः षष्ठेऽरिघ्नाः सर्वे नेष्टा व्ययाष्टमगाः

puṣṇanti śubhā bhāvān mūrtyādīn ghnanti saṃsthitāḥ pāpāḥ | saumyāḥ ṣaṣṭhe'righnāḥ sarve neṣṭā vyayāṣṭamagāḥ

Benefics posted in the houses beginning with the 1st nourish them, while malefics so posted destroy them. Benefics in the 6th destroy enemies; but all planets alike are unwanted when they occupy the 12th and the 8th.

दशाफलानि यान्युक्तान्यशुभानि शुभानि वा। प्रश्नेऽपि तानि वाच्यानि दुःस्थे सुस्थे च खेचरे

daśāphalāni yānyuktānyaśubhāni śubhāni vā| praśne'pi tāni vācyāni duḥsthe susthe ca khecare

Whatever results, auspicious or inauspicious, have been stated for the daśās are to be declared in praśna as well, according as the planet is ill placed or well placed.

इष्टानिष्टगतत्वेन शुभाशुभफलप्रदे । ग्रहे सत्यखिलं योज्यं संज्ञाध्यायसमीरितम्

iṣṭāniṣṭagatatvena śubhāśubhaphalaprade | grahe satyakhilaṃ yojyaṃ saṃjñādhyāyasamīritam

When a planet yields good or bad results by reason of its favourable or unfavourable placement, the whole of what was set out in the chapter on technical terms (saṃjñādhyāya) is to be applied.

मूर्त्याद्या निजरन्ध्रपेन शनिना वा स्युर्यदा संयुताः; स्वस्वारिव्ययरन्ध्रपापहतयस्तत्स्थस्य वा चेत्तदा । तत्तद्भावविपत्तिरस्ति नियमादेवं वराङ्गादिषु; ब्रूयादङ्घ्रियुगान्तिमेषु च वपुर्भागेषु रोगान्सुधीः

mūrtyādyā nijarandhrapena śaninā vā syuryadā saṃyutāḥ; svasvārivyayarandhrapāpahatayastatsthasya vā cettadā | tattadbhāvavipattirasti niyamādevaṃ varāṅgādiṣu; brūyādaṅghriyugāntimeṣu ca vapurbhāgeṣu rogānsudhīḥ

When the houses beginning with the 1st are joined with the lord of their own 8th or with Saturn, or are struck by the lords of their own 6th, 12th and 8th, or by a malefic posted in them, then by rule ruin befalls those houses; and in just this way, for the parts of the body from the head down to the two feet, the wise should declare disease.

लग्नाद्यैर्वाच्यमसत्सद्योगे सति फलं समुच्चित्य। सौकर्यार्थं प्रष्टुः फलनिर्देशस्य कथ्यते तदनु

lagnādyairvācyamasatsadyoge sati phalaṃ samuccitya| saukaryārthaṃ praṣṭuḥ phalanirdeśasya kathyate tadanu

When there is a combination of malefics or of benefics with the lagna and the other houses, the result is to be stated by gathering them together. For the ease of the querent, the declaring of the results is now told.

पापे लग्नगते पराजयशिरोरुग्दुः खदुष्कीर्तयः; स्थानभ्रंशधनक्षयाखिलशरीरास्वास्थ्यदुः खासिकाः । सौम्ये लग्नगते सुखस्थितिजयारोग्यार्थसम्पत्तयः, कीर्तिस्थानविशेषलब्धिरिति विज्ञेयं फलं पृच्छताम्

pāpe lagnagate parājayaśirorugduḥ khaduṣkīrtayaḥ; sthānabhraṃśadhanakṣayākhilaśarīrāsvāsthyaduḥ khāsikāḥ | saumye lagnagate sukhasthitijayārogyārthasampattayaḥ, kīrtisthānaviśeṣalabdhiriti vijñeyaṃ phalaṃ pṛcchatām

A malefic in the lagna gives defeat, headache, sorrow and ill fame, fall from position, loss of wealth, ill health of the whole body, and unease. A benefic in the lagna gives comfortable circumstances, victory, health, wealth and prosperity, fame and the winning of a distinguished position. Such is the result to be known for the querent.

पापे वित्तगते स्वपूर्वनिचितद्रव्यक्षयो वक्त्ररुक् ; भर्तव्यामयदक्षिणाम्बकरुजो दुष्टोक्ति पात्रक्षतिः । सौम्ये वित्तगते पुरार्जितधनानामेव वृद्ध्युद्भवः ; पात्राप्तिर्भरणीयरञ्जनसुखं प्रष्टेति यायात्फलम्

pāpe vittagate svapūrvanicitadravyakṣayo vaktraruk ; bhartavyāmayadakṣiṇāmbakarujo duṣṭokti pātrakṣatiḥ | saumye vittagate purārjitadhanānāmeva vṛddhyudbhavaḥ ; pātrāptirbharaṇīyarañjanasukhaṃ praṣṭeti yāyātphalam

A malefic in the 2nd gives loss of goods gathered before, disease of the mouth, illness of dependants, disease of the right eye, evil speech, and damage to one's vessels. A benefic in the 2nd gives increase of the wealth earned earlier, the getting of vessels, and comfort for those one must maintain. Such is the result the querent will meet.

पापे भ्रातृगते सहायविगमः सोदर्यरोगादिकं; वक्षः कन्धरदक्षिणश्रवणरुग्धीदौष्ट्यधैर्यक्षयाः । सौम्ये भ्रातृगते सहोदरसहायारोग्यलाभादिकं; सद्बुद्धेरुदयश्च धैर्ययुतिरित्येतत्फलं पृच्छताम्

pāpe bhrātṛgate sahāyavigamaḥ sodaryarogādikaṃ; vakṣaḥ kandharadakṣiṇaśravaṇarugdhīdauṣṭyadhairyakṣayāḥ | saumye bhrātṛgate sahodarasahāyārogyalābhādikaṃ; sadbuddherudayaśca dhairyayutirityetatphalaṃ pṛcchatām

A malefic in the 3rd gives the departure of helpers, illness of brothers, pain in the chest, neck and right ear, wickedness of mind and loss of courage. A benefic in the 3rd gives brothers, helpers, health and gain, the rise of good sense and the accession of courage. This is the querent's result.

मातुर्मातुलभागिनेयसुहृदां गोवेश्मशय्यासनक्षेत्राणामपि वाहनस्य च विपद् हृद्देशरुक्चासुखम् । कूपाद्यम्बुविदूषणं सुखगते पापे शुभे वाहनं; क्षेत्रं गोशयनासनानि सुखमित्येषां हि लाभो भवेत्

māturmātulabhāgineyasuhṛdāṃ goveśmaśayyāsanakṣetrāṇāmapi vāhanasya ca vipad hṛddeśarukcāsukham | kūpādyambuvidūṣaṇaṃ sukhagate pāpe śubhe vāhanaṃ; kṣetraṃ gośayanāsanāni sukhamityeṣāṃ hi lābho bhavet

A malefic in the 4th brings calamity to the mother, the maternal uncle, the nephew and friends, to cattle, house, bed, seat, fields and vehicle, pain in the region of the heart, unease, and the fouling of wells and other waters; a benefic there brings gain of vehicle, field, cattle, bed, seats and comfort.

पापे पञ्चमगेऽस्य दोषवशतो मौढ्यादिना रुङ्मृतिर्वापत्यस्य पुराणपुण्यविलयो वेद्या मनःकुण्ठता । क्रोधामात्यरुगादिकं त्वथ शुभे पुत्रस्य लाभोऽथवाऽरोग्यं धीप्रतिभोदयश्च मनसस्तुष्टिश्च पुण्योदयः

pāpe pañcamage'sya doṣavaśato mauḍhyādinā ruṅmṛtirvāpatyasya purāṇapuṇyavilayo vedyā manaḥkuṇṭhatā | krodhāmātyarugādikaṃ tvatha śubhe putrasya lābho'thavā'rogyaṃ dhīpratibhodayaśca manasastuṣṭiśca puṇyodayaḥ

A malefic in the 5th brings, through its own fault and through folly, illness or death of offspring, the wasting away of merit earned in the past, dullness of mind, anger, and illness of ministers. A benefic there brings the gain of a son or his good health, the rise of intelligence and insight, contentment of mind, and the ripening of merit.

पापे षष्ठगते तु षष्ठभवनोक्ताङ्गे व्रणस्योद्भवश्चौरारिव्यसनं च नाभिकटिरुग्विघ्नोद्भवः कर्मसु । पापस्यास्य च दोषसम्भवगदः सौम्ये च शत्रुक्षयो; रोगाणामभवः सतान्तु शमनं प्रष्टुः समादिश्यताम्

pāpe ṣaṣṭhagate tu ṣaṣṭhabhavanoktāṅge vraṇasyodbhavaścaurārivyasanaṃ ca nābhikaṭirugvighnodbhavaḥ karmasu | pāpasyāsya ca doṣasambhavagadaḥ saumye ca śatrukṣayo; rogāṇāmabhavaḥ satāntu śamanaṃ praṣṭuḥ samādiśyatām

When a malefic has gone to the 6th, there is the rising of a wound in the limb assigned to the 6th house, trouble from thieves and enemies, pain in the navel and the waist, and the rising of obstacles in one's undertakings; and from that malefic comes disease born of a disturbance of the humours. When a benefic is there, the destruction of enemies, the non-arising of diseases, and the quieting of those that exist — let this be declared to the questioner.

पापे सप्तमगे कलत्रमरणं रोगो वियोगोऽस्य वा; भर्तुर्वा गमनान्तराय उदियात्स्युर्मूत्रकृच्छ्राण्यपि । सौम्ये सप्तमगे विवाहघटनं नष्टार्थलाभः सुदृग् ; भोगावाप्तिविदेशयानसुहृदयानादिकं स्यात्फलम्

pāpe saptamage kalatramaraṇaṃ rogo viyogo'sya vā; bharturvā gamanāntarāya udiyātsyurmūtrakṛcchrāṇyapi | saumye saptamage vivāhaghaṭanaṃ naṣṭārthalābhaḥ sudṛg ; bhogāvāptivideśayānasuhṛdayānādikaṃ syātphalam

When a malefic has gone to the 7th, there is the death of the wife, or her illness, or separation from her; or for a woman an obstacle to her husband's going; and strangury too may arise. When a benefic has gone to the 7th, the result is the making of a marriage, the recovery of lost wealth, good fortune, the winning of enjoyments, travel abroad, and the coming of friends and the like.

मदने पापसमेते दाहादिकमपि गृहस्य भार्यायाः । बलवच्छुभसंयुक्ते गृहकरणं सम्भवेच्च जायायाः

madane pāpasamete dāhādikamapi gṛhasya bhāryāyāḥ | balavacchubhasaṃyukte gṛhakaraṇaṃ sambhavecca jāyāyāḥ

When the 7th (madana) is joined with a malefic there is burning and the like of the house and harm to the wife; when it is joined with a strong benefic, the building of a house and the winning of a wife come about.

पापे रन्ध्रगते तु दासजनरुक्प्रत्यूहगुह्यामया; लोकैर्विग्रहणं धनादिहरणं चोरैर्नृपैर्वारिभिः । रोगाश्चारुचिपूर्वकाः स्युरपि च स्याच्छङ्कनीया मृतिः; सौम्ये रन्ध्रगते तु रोगविरहो दैर्घ्यं तथा चायुषः

pāpe randhragate tu dāsajanarukpratyūhaguhyāmayā; lokairvigrahaṇaṃ dhanādiharaṇaṃ corairnṛpairvāribhiḥ | rogāścārucipūrvakāḥ syurapi ca syācchaṅkanīyā mṛtiḥ; saumye randhragate tu rogaviraho dairghyaṃ tathā cāyuṣaḥ

A malefic in the 8th gives illness among servants, obstacles, disease of the private parts, quarrels with people, the carrying off of wealth by thieves, by kings or by water, diseases beginning with loss of appetite, and a death to be feared. A benefic in the 8th gives freedom from disease and length of life.

अपवादो मठापत्तिरपि पापेऽ ष्टमस्थिते । मठाद्यालयसम्पत्तिमपि कुर्याच्छुभोऽत्रगः

apavādo maṭhāpattirapi pāpe' ṣṭamasthite | maṭhādyālayasampattimapi kuryācchubho'tragaḥ

A malefic in the 8th also brings slander and calamity to one's monastery; a benefic placed there brings the acquisition of a monastery or other dwelling.

पापे धर्मस्थिते स्याद्गुरुजनपितृपौत्रादिरुग्भाग्यहानिर्वेद्यं धर्मेश्वरानुग्रहसुकृततपोहानयो निष्कृपत्वम् । सौम्ये धर्मस्थिते स्याद्गुरुपितृमनसश्चेश्वराणां प्रसादो वृद्धिर्भाग्यस्य धर्मस्य च शुभतपसामार्द्रता पौत्रसौख्यम्

pāpe dharmasthite syādgurujanapitṛpautrādirugbhāgyahānirvedyaṃ dharmeśvarānugrahasukṛtatapohānayo niṣkṛpatvam | saumye dharmasthite syādgurupitṛmanasaśceśvarāṇāṃ prasādo vṛddhirbhāgyasya dharmasya ca śubhatapasāmārdratā pautrasaukhyam

A malefic in the 9th gives illness to elders, father and grandsons, loss of good fortune, and the loss of dharma, of the grace of the Lord, of good deeds and of austerity, together with hard-heartedness. A benefic in the 9th gives the favour of elders, of the father's heart and of the gods, increase of fortune and of dharma, tenderness in holy austerities, and the happiness of grandsons.

पापे कर्मगते तु कर्मविहतिर्दुष्कीर्तिराज्ञाक्षतिर्दासालम्बनयोर्विनाशनमपि स्याज्जानुरुक्प्रोषणम् । सौम्ये पद्धतिमण्डपामरगृहाद्युत्पादनं कर्मणामाज्ञालम्बनयोश्च सिद्धिरपि दासावाप्तिकीर्त्युद्गमौ

pāpe karmagate tu karmavihatirduṣkīrtirājñākṣatirdāsālambanayorvināśanamapi syājjānurukproṣaṇam | saumye paddhatimaṇḍapāmaragṛhādyutpādanaṃ karmaṇāmājñālambanayośca siddhirapi dāsāvāptikīrtyudgamau

A malefic in the 10th brings the wrecking of one's work, ill fame, loss of authority, ruin of servants and of support, pain in the knees, and banishment. A benefic there brings the making of pathways, pavilions and temples, success in one's works, in authority and in support, the getting of servants, and the rise of fame.

पापे लाभे स्थितवति सुतज्येष्ठयोरामयाद्यं; जङ्घावामश्रवणरुगमुष्योक्तताम्रादिलाभः । सौम्येदुः खप्रशमनसमस्तेप्सिताप्त्यर्थलाभाः ; संज्ञाध्यायादिषु तदुदितस्यापि लाभागमाद्यम्

pāpe lābhe sthitavati sutajyeṣṭhayorāmayādyaṃ; jaṅghāvāmaśravaṇarugamuṣyoktatāmrādilābhaḥ | saumyeduḥ khapraśamanasamastepsitāptyarthalābhāḥ ; saṃjñādhyāyādiṣu taduditasyāpi lābhāgamādyam

A malefic in the 11th gives illness of the son and the elder brother, pain in the shin and the left ear, and the gain of copper and other things assigned to that planet. A benefic there gives the calming of sorrow, the attainment of everything desired, gain of wealth, and the coming in of whatever gains are assigned to it in the chapter on technical terms.

पापे द्वादशगे तु दुर्व्ययपदभ्रंशाङ्घ्रिवामाक्षिरुक् ; पाताः पापमतिप्रवृद्धमिति वक्तव्यं फलं पृच्छताम् । सौम्ये द्वादशगे व्ययो वितरणप्रायो न दुष्टव्ययः; पापानामभवः सतान्तु शमनं चेत्यादिकं स्यात्फलम्

pāpe dvādaśage tu durvyayapadabhraṃśāṅghrivāmākṣiruk ; pātāḥ pāpamatipravṛddhamiti vaktavyaṃ phalaṃ pṛcchatām | saumye dvādaśage vyayo vitaraṇaprāyo na duṣṭavyayaḥ; pāpānāmabhavaḥ satāntu śamanaṃ cetyādikaṃ syātphalam

A malefic in the 12th gives wasteful expense, fall from position, pain in the foot and the left eye, falls, and sinful thinking grown strong — such is the result to be told the querent. A benefic in the 12th gives expenditure that is mostly giving and not wasteful, the non-arising of evils, and peace for the good.

सदसत्सामान्यफलं लग्नादिष्विति पुनर्विशेषफलम् । शूरस्तब्धाद्युदितं होरायामिह विचिन्त्य वाच्यमिह

sadasatsāmānyaphalaṃ lagnādiṣviti punarviśeṣaphalam | śūrastabdhādyuditaṃ horāyāmiha vicintya vācyamiha

This is the general good and bad result for the houses beginning with the lagna. The particular results besides — 'brave', 'stiff' and the rest — declared in the Horā are to be weighed and stated here as well.

होरायां नोदितं मान्देर्विलग्नादिस्थितेः फलम्। विलिख्यते तदप्यत्र दृष्टं ग्रन्थान्तरे क्वचित्

horāyāṃ noditaṃ māndervilagnādisthiteḥ phalam| vilikhyate tadapyatra dṛṣṭaṃ granthāntare kvacit

The result of Māndi's placement in the lagna and the other houses is not stated in the Horā; that too is written down here, as it is seen in some other work.

रोगी क्षताङ्गो गुलिके तनुस्थे निन्द्याभिभाषी धनगे विवेषः । सोत्थं द्विषन् भ्रातृगते सशौर्यः सुखादिहीनः सुखगेऽरिभीतिः

rogī kṣatāṅgo gulike tanusthe nindyābhibhāṣī dhanage viveṣaḥ | sotthaṃ dviṣan bhrātṛgate saśauryaḥ sukhādihīnaḥ sukhage'ribhītiḥ

With Gulika in the 1st the native is sickly and wounded in body; in the 2nd he speaks blameworthy words and is full of hatred; in the 3rd he hates his own brother yet is brave; in the 4th he is deprived of comfort and lives in fear of enemies.

गुर्वादिनिन्दा कृदनात्मजः स्याच्छूली सुतस्थे रिपुगे निजद्विट् । विषेक्षणो वंशविदूषणश्च, कलत्रहन्ता मदगेऽतिकामः

gurvādinindā kṛdanātmajaḥ syācchūlī sutasthe ripuge nijadviṭ | viṣekṣaṇo vaṃśavidūṣaṇaśca, kalatrahantā madage'tikāmaḥ

With Gulika in the 5th he reviles his elders, is without sons and suffers colic; in the 6th he hates his own people, has a venomous glance and brings disgrace on his line; in the 7th he destroys his wife and is excessively lustful.

धीमान्बहुव्याधिरनायतायुर्विषाग्निशस्त्रैर्मृतिरष्टमस्थे । धर्मस्थिते धर्मतपोमनूनः खस्थे सुकीर्तिः परकार्यसक्तः

dhīmānbahuvyādhiranāyatāyurviṣāgniśastrairmṛtiraṣṭamasthe | dharmasthite dharmatapomanūnaḥ khasthe sukīrtiḥ parakāryasaktaḥ

With Gulika in the 8th he is intelligent but much diseased, of short life, and meets death by poison, fire or weapons. In the 9th he is wanting in dharma and austerity. In the 10th he has good fame and busies himself with the affairs of others.

कुर्याच्च पौरुषयुतो धनवाहनार्थानैश्वर्यवान्भवगते बहुभृत्ययुक्तः । दुःस्वप्नवांश्च कुनखी विकलो व्ययस्थे; लग्नादिभावगतमान्दिफलं प्रदिष्टम्

kuryācca pauruṣayuto dhanavāhanārthānaiśvaryavānbhavagate bahubhṛtyayuktaḥ | duḥsvapnavāṃśca kunakhī vikalo vyayasthe; lagnādibhāvagatamāndiphalaṃ pradiṣṭam

With Gulika in the 11th he is manly, wins wealth and vehicles, is prosperous and has many servants; in the 12th he has bad dreams, diseased nails and a maimed body. Thus the results of Māndi placed in the houses from the lagna onward have been set out.

लग्नादिगता वपुराद्युपचयहानी शुभाऽशुभाः कुर्युः । विपरीतं षष्ठमृतिद्वादशगाः कथितमिति हि सत्येन

lagnādigatā vapurādyupacayahānī śubhā'śubhāḥ kuryuḥ | viparītaṃ ṣaṣṭhamṛtidvādaśagāḥ kathitamiti hi satyena

Benefics and malefics placed in the lagna and the other houses cause respectively the increase and the loss of the body and of the other significations of those houses; but those in the 6th, the 8th and the 12th give the opposite. So it has been declared by Satya.

धूमादिपञ्चदोषाणां विलग्नादिषु संस्थितौ । फलं यल्लिख्यते तच्च समं प्रश्ने च जातके

dhūmādipañcadoṣāṇāṃ vilagnādiṣu saṃsthitau | phalaṃ yallikhyate tacca samaṃ praśne ca jātake

The results now written down for the five blemishes beginning with Dhūma, according to their placement in the lagna and the other houses, apply alike in a praśna and in a nativity.

कूपे स्यात्पतनं तनौ यदि वचस्खालित्यमर्थे स्थितः; पङ्गुर्भ्रातरि सोदरः सुरगृहं रक्षेत्सुखे मातुलः। क्रुद्धः पञ्चमभेऽरिभे खलु भवेद्व्याघ्रेण दष्टो मुखे; याति भ्रष्टतया मदे तु निधने धूमः क्षतः शस्त्रतः

kūpe syātpatanaṃ tanau yadi vacaskhālityamarthe sthitaḥ; paṅgurbhrātari sodaraḥ suragṛhaṃ rakṣetsukhe mātulaḥ| kruddhaḥ pañcamabhe'ribhe khalu bhavedvyāghreṇa daṣṭo mukhe; yāti bhraṣṭatayā made tu nidhane dhūmaḥ kṣataḥ śastrataḥ

Dhūma in the 1st causes a fall into a well; in the 2nd, faltering of speech; in the 3rd, a lame brother; in the 4th, he guards a temple; in the 5th, the maternal uncle is angered; in the 6th, he is bitten in the face by a tiger; in the 7th, he goes about degraded; and in the 8th, he is wounded by a weapon.

तनुगः स्याच्चेद्व्यतीपातकः । श्वित्री वाचि स कौशलः सहजभे गानी सुखेऽश्वागमो दुःखं पुत्रभवं सुतेऽरिभवने छिद्रावहोस्तेऽधनः

tanugaḥ syāccedvyatīpātakaḥ | śvitrī vāci sa kauśalaḥ sahajabhe gānī sukhe'śvāgamo duḥkhaṃ putrabhavaṃ sute'ribhavane chidrāvahoste'dhanaḥ

Vyatīpāta in the 1st gives leucoderma (white patches on the skin); in the 2nd, skill in speech; in the 3rd, he is a singer; in the 4th, the coming of a horse; in the 5th, sorrow arising from children; in the 6th, it brings wounds and defects; and in the 7th, he is without wealth.

लग्नस्थे परिवेषनाम्नि निधिकृत्स्वे भ्रान्तिमान् सोदरे; वासो नात्मगृहे सुखे मनसि बद्धोऽन्तस्थचोरो रिपौ

lagnasthe pariveṣanāmni nidhikṛtsve bhrāntimān sodare; vāso nātmagṛhe sukhe manasi baddho'ntasthacoro ripau

Parivesha in the lagna makes him a finder of hidden treasure; in the 2nd, subject to delusion; in the 3rd, he does not dwell in his own house; in the 4th, he is bound in mind; in the 6th, there is a thief within the house.

वातव्याध्यवशीकृताखिलतनुर्वृत्रारिचापोदये; बाधिर्यं वचसि, द्विजन्मवधपूर्वाकृत्यकृद् विक्रमे

vātavyādhyavaśīkṛtākhilatanurvṛtrāricāpodaye; bādhiryaṃ vacasi, dvijanmavadhapūrvākṛtyakṛd vikrame

Indracāpa in the lagna leaves his whole body overpowered by wind-borne diseases; in the 2nd, deafness; in the 3rd, he becomes a doer of such deeds as the killing of a brāhmaṇa.

वेश्मस्थे गणरक्ष्यहा मनसि वाग्भीमन्त्रवादावुभौ; षष्ठे शत्रुभयं मदेऽङ्गविकलो भार्यानुभूतिश्च नो । बद्धो भूरितराशया प्रकटयन् जाड्यञ्चरेदष्टमे; बन्धाद्वात्मजतो मृतिस्तपसि खे स्वल्पाम्बरः शीघ्रभुक्

veśmasthe gaṇarakṣyahā manasi vāgbhīmantravādāvubhau; ṣaṣṭhe śatrubhayaṃ made'ṅgavikalo bhāryānubhūtiśca no | baddho bhūritarāśayā prakaṭayan jāḍyañcaredaṣṭame; bandhādvātmajato mṛtistapasi khe svalpāmbaraḥ śīghrabhuk

In the 4th he destroys what a body of men has to protect; in the 5th he is both eloquent and a reciter of mantras; in the 6th there is fear from enemies; in the 7th he is defective in limb and has no enjoyment of a wife; in the 8th, bound by very great craving, he goes about displaying dullness; in the 9th, death from imprisonment or from his own son; and in the 10th he is poorly clothed and eats in haste.

कोपाद्भूमिपतेरथोदयगते केतौ विकेशोऽग्रतः । दौर्बल्यं गिरिसानुनासिकवचा वाग्भीश्चसोत्थेद्वयं; वेश्मस्थे सुरभिः सदा हृदि नरः शूली वधूर्युग्मसूः

kopādbhūmipaterathodayagate ketau vikeśo'grataḥ | daurbalyaṃ girisānunāsikavacā vāgbhīścasotthedvayaṃ; veśmasthe surabhiḥ sadā hṛdi naraḥ śūlī vadhūryugmasūḥ

When Upaketu is in the lagna, the king's anger has him shorn of hair in public; [the next quarter stands in our mūla, but its words cannot yet be construed with confidence and are left untranslated]; when in the 4th, he always enjoys fragrances; in the heart he suffers colic; and his wife bears twins.

अन्धो रुद्धमरुन्म्रियेत परगेहेरौ मदे मोषणाद् ; रन्ध्रस्थे विषभोजनात्तपसि विक्रान्तश्च दुर्मृत्युभाक् । वृक्षेणाभिहतो निपत्य तरुतो वा खे मृतिम्प्राप्नुयाद्; आये शेवधिभाग्व्यये शयनसौख्याभावदुःखव्ययाः

andho ruddhamarunmriyeta parageherau made moṣaṇād ; randhrasthe viṣabhojanāttapasi vikrāntaśca durmṛtyubhāk | vṛkṣeṇābhihato nipatya taruto vā khe mṛtimprāpnuyād; āye śevadhibhāgvyaye śayanasaukhyābhāvaduḥkhavyayāḥ

In the 6th he goes blind, his breath is obstructed and he dies in another's house; in the 7th, death from being robbed; in the 8th, from eating poison; in the 9th, though valiant he meets an evil death; in the 10th he is struck by a tree, or dies by falling from one; in the 11th he obtains a treasure; and in the 12th there is want of bed and comfort, sorrow and expense.

लाभनाशादिकं सर्वभावानां यदिहोदितम् । कदा तत्सम्भवेदित्याकांक्षया काल उच्यते

lābhanāśādikaṃ sarvabhāvānāṃ yadihoditam | kadā tatsambhavedityākāṃkṣayā kāla ucyate

Since one naturally wishes to know when the gain, the loss and the rest that have here been stated for all the houses will actually come about, the time of their fruition is now declared.

फलाप्तिः कल्प्यते येन तस्य कालोऽयनादिकः। तद्भुक्तांशकसंख्याघ्नस्तत्सिद्धौ समुदीर्यताम्

phalāptiḥ kalpyate yena tasya kālo'yanādikaḥ| tadbhuktāṃśakasaṃkhyāghnastatsiddhau samudīryatām

The time-measure of the planet by which the attainment of the result is reckoned is an ayana and the like; multiplied by the number of degrees it has traversed, it is to be declared as the time of that result's fulfilment.

लग्ने यावानुदेत्यंशस्तत्संख्याघ्नोऽयनादिकः । कालो वाच्योंऽशकेशस्य कार्ये वैरिजयादिके

lagne yāvānudetyaṃśastatsaṃkhyāghno'yanādikaḥ | kālo vācyoṃ'śakeśasya kārye vairijayādike

However many aṃśas have risen in the lagna, that number multiplied gives the ayana and the rest; that is the time to be declared for the lord of the aṃśa, in matters such as victory over enemies.

लग्नाद्यावति भे पापस्तावत्यब्देऽह्नि मासि वा । पक्षे क्षणेऽयने वर्तौ लग्नेशस्योचिते व्यथा

lagnādyāvati bhe pāpastāvatyabde'hni māsi vā | pakṣe kṣaṇe'yane vartau lagneśasyocite vyathā

At however many signs from the lagna a malefic stands, in that many years, days or months — or fortnights, moments, ayanas or turns — comes the affliction, at the measure fitting the lord of the lagna.

अन्येनापि प्रकारेण कालो ग्रन्थान्तरोदितः । शुभाशुभफलप्राप्तौ स च सम्प्रति लिख्यते

anyenāpi prakāreṇa kālo granthāntaroditaḥ | śubhāśubhaphalaprāptau sa ca samprati likhyate

The time of the coming of good and evil results is stated in yet another way in other works; and that method is now written down here.

भावाद्भावपतौ तु दृश्यदलगे तद्भावलाभोऽचिरात् तत्रादृश्यगते शनैरिति भिदाभावात्पुनस्तत्पतिः। राशौ यावति तत्समे तु दिवसे मासेऽथवा भावनाऽ थारूढालयगेऽ थवा हिमकरे भावस्य लाभो भवेत्

bhāvādbhāvapatau tu dṛśyadalage tadbhāvalābho'cirāt tatrādṛśyagate śanairiti bhidābhāvātpunastatpatiḥ| rāśau yāvati tatsame tu divase māse'thavā bhāvanā' thārūḍhālayage' thavā himakare bhāvasya lābho bhavet

If the lord of a house stands in the visible half reckoned from that house, the gain of that house comes soon; if in the invisible half, slowly. Where no such distinction exists, reckon again from the lord: in whatever sign he stands, the reckoning is made in as many days or as many months. Or else the gain of the house occurs when the Moon reaches the sign of the ārūḍha.

लग्नं वा फलदातृगेहमथवा तस्योच्चभं वा यदा; यायादिन्दुरिनोऽथवाथ फलदो वाच्यं तदा तत्फलम् । भूते वा समये भविष्यति यदा लग्नस्य पापान्वयस्तत्कालेऽशुभमादिशेच्छुभसमायोगे शुभं पृच्छताम्

lagnaṃ vā phaladātṛgehamathavā tasyoccabhaṃ vā yadā; yāyādindurino'thavātha phalado vācyaṃ tadā tatphalam | bhūte vā samaye bhaviṣyati yadā lagnasya pāpānvayastatkāle'śubhamādiśecchubhasamāyoge śubhaṃ pṛcchatām

When the Moon or the Sun, or else the giver of the result itself, comes to the lagna, or to the house of the result-giver, or to that one's sign of exaltation, then the result belonging to it is to be declared. And when the lagna has a malefic connection, in past time or in time to come, at that time let the inauspicious be foretold; where the conjunction is with a benefic, the auspicious — to those who ask.

फलप्रदानसमयाः सर्वेषां व्योमचारिणाम्। विद्यन्ते केचनान्येऽपि लिख्यन्ते तेऽपि सम्प्रति

phalapradānasamayāḥ sarveṣāṃ vyomacāriṇām| vidyante kecanānye'pi likhyante te'pi samprati

The times at which all the sky-goers give their results ⟨have been stated⟩. There are certain others as well; these too are now set down.

कालः स्वर्क्षदिनर्तवो निजगृहस्थार्केन्दुजीवादयः; सर्वेषां स्वदशानिजापहतयः स्वीयोदयादावपि । खेटानां रविचन्द्रयोरयनमप्यत्रोत्तरं दक्षिणं; दातुं स्याद्गुणदोषसम्भवफलं सर्वं बुधैरूह्यताम्

kālaḥ svarkṣadinartavo nijagṛhasthārkendujīvādayaḥ; sarveṣāṃ svadaśānijāpahatayaḥ svīyodayādāvapi | kheṭānāṃ ravicandrayorayanamapyatrottaraṃ dakṣiṇaṃ; dātuṃ syādguṇadoṣasambhavaphalaṃ sarvaṃ budhairūhyatām

The time-indicators are these: a planet's own sign, its own weekday and its own season; the Sun, the Moon, Jupiter and the rest when they stand in their own houses; for every planet its own daśā and antardaśā, and its own heliacal rising and the like; and, for the Sun and the Moon, the northern and southern ayana as well. These serve to give the result, good or bad, that is due; let the wise infer it all.

दशाफलादिनेष्टानिष्टादिना चोक्तमत्र यत् । संक्षेपेण तदेवेह विस्तरेण निगद्यते

daśāphalādineṣṭāniṣṭādinā coktamatra yat | saṃkṣepeṇa tadeveha vistareṇa nigadyate

What has been stated here in brief through the results of the daśās and through favourable and unfavourable placement is now set out at length.

मार्तण्डेऽनिष्टसंस्थे नृपशिवपितृकोपादि हृत्क्रोडनेत्रव्याध्यस्थिस्रावपित्तामयशिखिपशुभीताम्रनाशात्मपीडाः । . इष्टस्थे सात्त्विकत्वं शिवपितृनृपतिप्रीतयस्ताम्रलाभश्चार्थाप्तिः कम्बलाध्वाटनतृणकनकाद्यौषधैश्चोद्यमः स्यात्

mārtaṇḍe'niṣṭasaṃsthe nṛpaśivapitṛkopādi hṛtkroḍanetravyādhyasthisrāvapittāmayaśikhipaśubhītāmranāśātmapīḍāḥ | . iṣṭasthe sāttvikatvaṃ śivapitṛnṛpatiprītayastāmralābhaścārthāptiḥ kambalādhvāṭanatṛṇakanakādyauṣadhaiścodyamaḥ syāt

When the Sun stands in an unfavourable house: the anger of the king, of Śiva and of the ancestors; disease of the heart, the belly and the eyes; wasting of the bones; bilious complaints; fear from fire and from cattle; loss of copper; and bodily suffering. When he stands in a favourable house: a sāttvika temper, the favour of Śiva, of the ancestors and of the king, gain of copper and of wealth, and enterprise connected with blankets, travel, grasses, gold and medicines.

कोपो राज्ञ्या जनन्या रुगपि कफसमीरास्ररुग्वीर्यवत्स्वैर्वैरं कोपश्च दौर्गः कृषिधनयशसां संक्षयोऽनिष्टगेऽब्जे। राज्ञीदुर्गाप्रसूनां मुदणुतिलगुडाच्छादनाज्यद्विजस्त्रीगोनौरत्नादितोऽर्थः कृषिधनयशसां वृद्धिरिष्टस्थितेऽब्जे

kopo rājñyā jananyā rugapi kaphasamīrāsrarugvīryavatsvairvairaṃ kopaśca daurgaḥ kṛṣidhanayaśasāṃ saṃkṣayo'niṣṭage'bje| rājñīdurgāprasūnāṃ mudaṇutilaguḍācchādanājyadvijastrīgonauratnādito'rthaḥ kṛṣidhanayaśasāṃ vṛddhiriṣṭasthite'bje

When the Moon is in an unfavourable house: the anger of the queen and of the mother; diseases of phlegm, wind and blood; enmity with powerful men; the wrath of Durgā; and ruin of agriculture, wealth and reputation. When she is in a favourable house: the pleasure of the queen, of Durgā and of the mother; wealth through grain, sesame, molasses, clothing, ghee, brāhmaṇa women, cows, boats and gems; and increase of agriculture, wealth and reputation.

प्रद्वेषः सोदराद्यैः क्षितिक नकविनाशोऽग्निचौरारिभीतिः सेनानीरक्तकोपज्वरनयनरुजापात्रशस्त्राङ्गभङ्गाः । भौमेऽ निष्टस्थितेऽ स्मिन् पुनरितरगते भूमिहेमायुधाप्तिः; सेनानीतुष्टता स्याद्धनमरिवधतो भ्रातृतो भूपतेश्च

pradveṣaḥ sodarādyaiḥ kṣitika nakavināśo'gnicaurāribhītiḥ senānīraktakopajvaranayanarujāpātraśastrāṅgabhaṅgāḥ | bhaume' niṣṭasthite' smin punaritaragate bhūmihemāyudhāptiḥ; senānītuṣṭatā syāddhanamarivadhato bhrātṛto bhūpateśca

When Mars is in an unfavourable house: hatred from brothers and the like; loss of land and gold; fear from fire, thieves and enemies; the anger of the army commander; disorders of the blood; fever; eye-disease; loss of vessels and weapons; and fracture of limbs. When he is otherwise placed: gain of land, gold and weapons; the satisfaction of the commander; and wealth from the slaying of enemies, from a brother, and from the king.

अर्थो दौत्याच्च शिल्पैः स्तुतिरपि विदुषां वर्धनं बुद्धिवृत्तेः; । सिद्धिर्धर्मक्रियाणां लिपिगणितधनं गोपसूनुप्रसादः

artho dautyācca śilpaiḥ stutirapi viduṣāṃ vardhanaṃ buddhivṛtteḥ; | siddhirdharmakriyāṇāṃ lipigaṇitadhanaṃ gopasūnuprasādaḥ

[When Mercury is favourably placed:] wealth from acting as an envoy and from crafts; praise from the learned; growth of intelligence and of good conduct; success in religious rites; wealth from writing and reckoning; and the favour of Kṛṣṇa, the cowherd's son.

जीवेऽनिष्टस्थिते स्याच्छ्रवणतनयरुग्विप्रदेवप्रकोपो; वैरं वा धर्महीनैः पुनरितरगते वर्धनं धीगुणानाम् । नित्यं यज्ञेन वेदाध्ययनमनुजपैर्भूपतेश्चार्थलाभो; लाभो दायादहेमाम्बरहयकरिणां विप्रदेवप्रसादः

jīve'niṣṭasthite syācchravaṇatanayarugvipradevaprakopo; vairaṃ vā dharmahīnaiḥ punaritaragate vardhanaṃ dhīguṇānām | nityaṃ yajñena vedādhyayanamanujapairbhūpateścārthalābho; lābho dāyādahemāmbarahayakariṇāṃ vipradevaprasādaḥ

When Jupiter is in an unfavourable house: disease of the ear and of the son; the wrath of brāhmaṇas and of the gods; or enmity with irreligious men. When he is otherwise placed: growth of the qualities of intellect; constant sacrifice, Vedic study and japa; gain of wealth from the king; gain of an inheritance, gold, garments, horses and elephants; and the favour of brāhmaṇas and of the gods.

शुक्रेऽनिष्टस्थिते स्त्रीजनगदवसनापायलक्ष्मीवियोगाः; शोकः स्नेहान्निषादक्षितिपति सचिवद्वेषगोरूप्यनाशः । इष्टस्थे रूप्यवस्त्राभरणमणिनिधिस्त्रीविवाहार्थलाभः; श्रद्धा गीते क्रियादिष्वपि च महिषगोमित्रमृष्टान्नलाभाः

śukre'niṣṭasthite strījanagadavasanāpāyalakṣmīviyogāḥ; śokaḥ snehānniṣādakṣitipati sacivadveṣagorūpyanāśaḥ | iṣṭasthe rūpyavastrābharaṇamaṇinidhistrīvivāhārthalābhaḥ; śraddhā gīte kriyādiṣvapi ca mahiṣagomitramṛṣṭānnalābhāḥ

When Venus stands unfavourably: disease among womenfolk, loss of clothing, the departure of prosperity, grief arising from affection, hostility from a niṣāda, a king or a minister, and the loss of silver. When it stands favourably: the gaining of silver, cloth, ornaments, jewels, treasure, a wife, marriage and wealth; faith in song and in ritual acts; and the gaining of buffaloes, cattle, friends and well-dressed food.