Tājika Nīlakaṇṭhī

प्रणम्य हेरंबमथो दिवाकरं गुरोरनंतस्य तथा पदांबुजम् ॥ श्रीनीलकंठो विविनक्ति सूक्तिभिस्तत् ताजिकं सूरिमनःप्रसादकृत्

praṇamya heraṃbamatho divākaraṃ guroranaṃtasya tathā padāṃbujam || śrīnīlakaṃṭho vivinakti sūktibhistat tājikaṃ sūrimanaḥprasādakṛt

Having bowed to Heramba (Gaṇeśa), then to Divākara (the Sun), and likewise to the lotus feet of ⟨my⟩ guru Ananta, Śrī Nīlakaṇṭha sets out clearly, in well-made sayings (sūkti), that Tājika which gives delight to the minds of the learned.

अथ द्वादशराशिस्वरूपमाह । तत्रादौमेषस्य ।

पुमांश्चरोऽग्निः सुदृढश्चतुष्पाद् रक्तोष्णपित्तोऽतिरवोऽद्रिरुग्रः ॥ पीतो दिनं प्राग् विषमोदयोऽल्पसंगप्रजो रूक्षनृपः समोऽजः

pumāṃścaro'gniḥ sudṛḍhaścatuṣpād raktoṣṇapitto'tiravo'drirugraḥ || pīto dinaṃ prāg viṣamodayo'lpasaṃgaprajo rūkṣanṛpaḥ samo'jaḥ

Aries (aja, the Ram) is male, movable (cara), fiery, very firm, four-footed, red, hot, bilious (pitta, the bile humour), very loud-voiced, ⟨dwelling on⟩ mountains, and fierce; yellow, ⟨strong by⟩ day, ⟨lord of the⟩ east, of oblique rising (viṣamodaya, 'rising unequally' ⟨i.e. a sign of short ascension⟩), of little mating and few offspring, dry, royal (nṛpa, a kṣatriya), and equal (sama, ⟨i.e. equinoctial⟩).

अथवृषराशिस्वरूपमाह ।

वृषः स्थिरः स्त्रीक्षितिशीतरूक्षो याम्येट् सुभूर्वायुनिशाचतुष्पात् ॥ श्वेतोऽतिशब्दो विषमोदयश्च मध्यप्रजासंगशुभोऽपि वैश्यः

vṛṣaḥ sthiraḥ strīkṣitiśītarūkṣo yāmyeṭ subhūrvāyuniśācatuṣpāt || śveto'tiśabdo viṣamodayaśca madhyaprajāsaṃgaśubho'pi vaiśyaḥ

Taurus (vṛṣa) is fixed (sthira), female, earthy, cold, dry, lord of the south (yāmya), ⟨dwelling on⟩ good ground (subhū), windy (vāyu, the wind humour), ⟨strong by⟩ night, and four-footed; white, very loud-voiced, of oblique rising, of moderate offspring and mating, benefic, and a vaiśya.

अथमिथुनराशिस्वरूपमाह ॥

प्रत्यक्समीरः शुकभाद्विपान्नाद्वंद्वं द्विमूर्तिर्विषमोदयोष्णः ॥ मध्यप्रजासंगवनस्थशूद्रो दीर्घस्वनः स्निग्ध दिनेट् तथोग्रः

pratyaksamīraḥ śukabhādvipānnādvaṃdvaṃ dvimūrtirviṣamodayoṣṇaḥ || madhyaprajāsaṃgavanasthaśūdro dīrghasvanaḥ snigdha dineṭ tathograḥ

Gemini (dvandva, the Pair) is ⟨lord of the⟩ west, airy (samīra), parrot-green in lustre, two-footed, male, dual-bodied (dvimūrti), of oblique rising, and hot; of moderate offspring and mating, dwelling in forests, a śūdra, long-voiced, moist, lord of the day ⟨i.e. strong by day⟩, and likewise fierce.

अथकर्कराशिस्वरूपमाह ॥

बहुप्रजासंगपदः कुलीरश्चरोंऽगनापाटलहीनशब्दः ॥ शुभः कफी स्निग्धजलांबुचारी समोदयी विप्रनिशोत्तरेशः

bahuprajāsaṃgapadaḥ kulīraścaroṃ'ganāpāṭalahīnaśabdaḥ || śubhaḥ kaphī snigdhajalāṃbucārī samodayī vipraniśottareśaḥ

Cancer (kulīra, the Crab) has many offspring, much mating and many feet; ⟨it is⟩ movable, female, pink (pāṭala), and voiceless (hīna-śabda); benefic, phlegmatic (kapha, the phlegm humour), moist, watery, moving in water, of straight rising (samodaya, 'rising evenly' ⟨i.e. a sign of long ascension⟩), a brahmin, ⟨strong by⟩ night, and lord of the north.

अथसिंहराशिस्वरूपमाह ॥

पुमान् स्थिरोऽग्निर्दिनपीतरूक्षः पित्तोष्णपूर्वेशदृढश्चतुष्पात् ॥ समोदयो दीर्घरवोऽल्पसंगप्रजो हरिः शैलनृपोग्रधूम्रः

pumān sthiro'gnirdinapītarūkṣaḥ pittoṣṇapūrveśadṛḍhaścatuṣpāt || samodayo dīrgharavo'lpasaṃgaprajo hariḥ śailanṛpogradhūmraḥ

Leo (hari, the Lion) is male, fixed, fiery, ⟨strong by⟩ day, yellow, dry, bilious, hot, lord of the east, firm, and four-footed; of straight rising, long-voiced, of little mating and few offspring, ⟨dwelling on⟩ mountains, royal (a kṣatriya), fierce, and smoke-coloured (dhūmra).

अथकन्याराशिस्वरूपमाह ॥

पांडुर्द्विपात् स्त्रीद्वितनुर्यमाशानिशामरुच्छीतसमोदयाक्ष्मा ॥ कन्यार्धशब्दाशुभभूमिवैश्यारूक्षाऽल्पसंगप्रसवाशुभा च

pāṃḍurdvipāt strīdvitanuryamāśāniśāmarucchītasamodayākṣmā || kanyārdhaśabdāśubhabhūmivaiśyārūkṣā'lpasaṃgaprasavāśubhā ca

Virgo (kanyā, the Maiden) is pale (pāṇḍu), two-footed, female, dual-bodied (dvitanu), ⟨lady of⟩ the south, ⟨strong by⟩ night, windy (marut), cold, of straight rising, and earthy; half-voiced, ⟨dwelling on⟩ good ground, a vaiśya, dry, of little mating and few offspring, and benefic. [Our mūla now reads śubha-bhūmi, 'good ground', as the list gives it for Capricorn in v. 11.]

अथतुलाराशिस्वरूपमाह ॥

पुमांश्चरश्चित्रसमोदयोष्णः प्रत्यङ्मरुत्स्निग्धरवो न वन्यः ॥ स्वल्पप्रजासंगमशूद्र उग्रस्तुलोद्युवीर्यो द्विपदः समानः

pumāṃścaraścitrasamodayoṣṇaḥ pratyaṅmarutsnigdharavo na vanyaḥ || svalpaprajāsaṃgamaśūdra ugrastulodyuvīryo dvipadaḥ samānaḥ

Libra (tula, the Balance) is male, movable, variegated (citra), of straight rising, hot, ⟨lord of the⟩ west, airy (marut), moist, voiced, and not a forest-dweller; of very little offspring and mating, a śūdra, fierce, strong by day (dyu-vīrya), two-footed, and equal (samāna, ⟨i.e. equinoctial⟩).

अथवृश्चिकराशिस्वरूपमाह ॥

स्थिरः सितः स्त्रीजलमुत्तरेशनिशा रवो नो बहुपात् कफी च ॥ समोदयो वारिचरोऽतिसंगप्रजः शुभः स्निग्धतनुर्द्विजोऽलिः

sthiraḥ sitaḥ strījalamuttareśaniśā ravo no bahupāt kaphī ca || samodayo vāricaro'tisaṃgaprajaḥ śubhaḥ snigdhatanurdvijo'liḥ

Scorpio (ali) is fixed, white (sita), female, watery, lord of the north, ⟨strong by⟩ night, not voiced, many-footed, and phlegmatic; of straight rising, moving in water, of much mating and many offspring, benefic, moist-bodied, and a brahmin (dvija, 'twice-born').

अथधनूराशिस्वरूपमाह ॥

ना स्वर्णभाः शैलसमोदयोऽतिशब्दो दिनं प्राग् दृढरूक्षपीतः ॥ राजोष्णपित्तो धनुरल्पसूतिसंगो द्विमूर्तिर्द्विपदोऽग्निरुग्रः

nā svarṇabhāḥ śailasamodayo'tiśabdo dinaṃ prāg dṛḍharūkṣapītaḥ || rājoṣṇapitto dhanuralpasūtisaṃgo dvimūrtirdvipado'gnirugraḥ

Sagittarius (dhanus, the Bow) is male, golden in lustre, ⟨dwelling on⟩ mountains, of straight rising, very loud-voiced, ⟨strong by⟩ day, ⟨lord of the⟩ east, firm, dry, and yellow; royal (a kṣatriya), hot, bilious, of few offspring and little mating, dual-bodied, two-footed, fiery, and fierce.

अथमकरराशिस्वरूपमाह ॥

मृगश्चरः क्ष्मार्धरवोयमाशास्त्रीपिंगरूक्षः शुभभूमिशीतः ॥ स्वल्पप्रजासंगसमीररात्रिरादौ चतुष्पाद् विषमोदयो विट्

mṛgaścaraḥ kṣmārdharavoyamāśāstrīpiṃgarūkṣaḥ śubhabhūmiśītaḥ || svalpaprajāsaṃgasamīrarātrirādau catuṣpād viṣamodayo viṭ

Capricorn (mṛga) is movable, earthy, half-voiced, ⟨lady of⟩ the south, female, tawny (piṅga), dry, ⟨dwelling on⟩ good ground, and cold; of very few offspring and little mating, windy (samīra), ⟨strong by⟩ night, four-footed in its first part, of oblique rising, and a vaiśya. [Our mūla now reads viṭ, 'vaiśya', the caste word the list needs.]

अथकुंभराशिस्वरूपमाह ॥

कुंभोपदो ना दिनमध्यसंगप्रसूः स्थिरः कर्बुरवन्यवायुः ॥ स्निग्धोष्णखंडस्वरतुल्यधातुः शूद्रः प्रतीची विषमोदयोग्रः

kuṃbhopado nā dinamadhyasaṃgaprasūḥ sthiraḥ karburavanyavāyuḥ || snigdhoṣṇakhaṃḍasvaratulyadhātuḥ śūdraḥ pratīcī viṣamodayograḥ

Aquarius (kumbha, the Pot) is footless (apada), male, ⟨strong by⟩ day, of moderate mating and offspring, fixed, variegated (karbura), ⟨dwelling in⟩ forests, and airy (vāyu); moist, hot, broken-voiced (khaṇḍa-svara), of balanced humours (tulya-dhātu), a śūdra, ⟨lord of the⟩ west, of oblique rising, and fierce. ['Footless' reads कुंभोपदो as kumbho 'padaḥ; the press sets no avagraha here, though it does at Pisces in v. 13.]

मीनोऽपदः स्त्रीकफवारिरात्रिर्निःशब्दबभ्रुर्द्वितनुर्जलस्थः ॥ स्निग्धोऽतिसंगप्रसवोऽपि विप्रः शुभोत्तराशेड् विषमोदयश्च

mīno'padaḥ strīkaphavārirātrirniḥśabdababhrurdvitanurjalasthaḥ || snigdho'tisaṃgaprasavo'pi vipraḥ śubhottarāśeḍ viṣamodayaśca

Pisces (mīna, the Fish) is footless, female, phlegmatic (kapha), watery, ⟨strong by⟩ night, voiceless, brown (babhru), dual-bodied, and dwelling in water; moist, of much mating and many offspring, a brahmin (vipra), benefic, lord of the north, and of oblique rising.

धरांबुनोरग्निसमीरयोश्च वर्गे सुहृत्त्वं परतोऽरिभावः ॥ चापांत्यभागस्य चतुष्पदत्वं ज्ञेयं मृगांत्यस्य जलेचरत्वम्

dharāṃbunoragnisamīrayośca varge suhṛttvaṃ parato'ribhāvaḥ || cāpāṃtyabhāgasya catuṣpadatvaṃ jñeyaṃ mṛgāṃtyasya jalecaratvam

Between earth and water ⟨signs⟩, and between fire and air ⟨signs⟩, there is friendship within the group; beyond it, enmity. The last part of Sagittarius (cāpa) is to be known as four-footed, and the last part of Capricorn (mṛga) as moving in water.

पित्तानिलौ धातुसमः कफश्च त्रिर्मेषतः सूरिभिरूहनीयाः ॥ राजन्यविट्शूद्रधरासुराश्च सर्वं फलं राश्यनुसारतः स्यात्

pittānilau dhātusamaḥ kaphaśca trirmeṣataḥ sūribhirūhanīyāḥ || rājanyaviṭśūdradharāsurāśca sarvaṃ phalaṃ rāśyanusārataḥ syāt

Bile (pitta) and wind (anila), balanced humours (dhātu-sama) and phlegm (kapha): the learned are to reckon these three times over, starting from Aries; so too kṣatriya (rājanya), vaiśya (viṭ), śūdra and brahmin (dharā-sura, 'god on earth'). Every result follows ⟨the nature of⟩ the sign.

गताः समाः पादयुताः प्रकृतिघ्नसमागणात् ॥ खवेदा४०प्तघटीयुक्ता जन्मवारादिसंयुताः ॥ अब्दप्रवेशे वारादिसप्ततष्टेऽत्र निर्दिशेत्

gatāḥ samāḥ pādayutāḥ prakṛtighnasamāgaṇāt || khavedā40ptaghaṭīyuktā janmavārādisaṃyutāḥ || abdapraveśe vārādisaptataṣṭe'tra nirdiśet

The elapsed years (samāḥ), increased by a quarter of themselves, ⟨together with⟩ the ghaṭīs (units of 24 minutes) got by dividing by 40 (kha-veda, figured ४०) the count of years multiplied by 21 (prakṛti), and added to the weekday etc. of birth — with seven cast out ⟨i.e. divided by seven and the remainder kept⟩, here one should declare ⟨the result⟩ as the weekday etc. at the entry of the year (abda-praveśa).

शिवघ्नोऽब्दः स्वखाद्रींदुलवाढ्यः खाग्निशेषितः ॥ जन्मतिथ्यन्वितस्तत्र तिथावब्दप्रवेशनम्

śivaghno'bdaḥ svakhādrīṃdulavāḍhyaḥ khāgniśeṣitaḥ || janmatithyanvitastatra tithāvabdapraveśanam

The ⟨number of elapsed⟩ years multiplied by 11 (śiva), increased by its own 170th part (kha-adri-indu, 0-7-1 read backwards = 170), with 30 (kha-agni) cast out ⟨i.e. divided by 30 and the remainder kept⟩, and added to the tithi of birth: on that tithi falls the entry of the year.

अथवर्षप्रवेशसमयेस्पष्टाग्रहाःसाध्याः ॥ तत्रापिसुखार्थपंचांगस्थितग्रहेषुचालनमाह ॥

गतैष्यदिवसाद्येन गतिर्निघ्नी खषड्६०हृता ॥ लब्धमंशादिकं शोध्यं योज्यं स्पष्टो भवेद् ग्रहः

gataiṣyadivasādyena gatirnighnī khaṣaḍ60hṛtā || labdhamaṃśādikaṃ śodhyaṃ yojyaṃ spaṣṭo bhaved grahaḥ

The daily motion (gati) ⟨of a planet⟩, multiplied by the days etc. elapsed or yet to come, and divided by 60 (kha-ṣaṭ, figured ६०): the result, in degrees etc., is to be subtracted or added ⟨as the case requires⟩, and the planet becomes true (spaṣṭa).

अथपंचांगस्थनक्षत्राच्चंद्रानयनमाह ॥

खषट् ६०घ्नं भयातं भभोगोद्धृतं तत् खतर्कघ्नधिष्ण्येषु युक्तं द्विनिघ्नम् ॥ नवाप्तं शशी भागपूर्वस्तु भुक्तिः खखाभ्राष्टवेदा४८००० भभोगेन भक्ताः

khaṣaṭ 60ghnaṃ bhayātaṃ bhabhogoddhṛtaṃ tat khatarkaghnadhiṣṇyeṣu yuktaṃ dvinighnam || navāptaṃ śaśī bhāgapūrvastu bhuktiḥ khakhābhrāṣṭavedā48000 bhabhogena bhaktāḥ

The elapsed portion of the ⟨current⟩ nakṣatra (bhayāta), multiplied by 60 (kha-ṣaṭ, figured ६०) and divided by the nakṣatra's whole duration (bhabhoga); that, added to the ⟨elapsed⟩ nakṣatras (dhiṣṇya) multiplied by 60 (kha-tarka), then multiplied by two and divided by nine, is the Moon in degrees and so on. And ⟨its⟩ daily motion (bhukti) is 48000 (kha-kha-abhra-aṣṭa-veda, figured ४८०००) divided by the bhabhoga.

अथभावसाधनमाह ॥

दिवानिशोरिष्टघटीषु शुद्धं द्युरात्रिखंडं त्वपरं नतं स्यात्

divāniśoriṣṭaghaṭīṣu śuddhaṃ dyurātrikhaṃḍaṃ tvaparaṃ nataṃ syāt

From the desired ghaṭīs of the day or of the night, subtract half the day or half the night ⟨respectively⟩: ⟨the remainder⟩ is the western (apara) nata (the time-distance past the meridian).

तत्काले सायनार्कस्य भुक्तभोग्यांशसंगुणात् ॥ स्वोदयात् खाग्नि३०लब्धं यद् भुक्तं भोग्यं रवेस्त्यजेत्

tatkāle sāyanārkasya bhuktabhogyāṃśasaṃguṇāt || svodayāt khāgni30labdhaṃ yad bhuktaṃ bhogyaṃ ravestyajet

At that moment, take the elapsed or the remaining degrees (bhukta or bhogya aṃśa) of the sāyana Sun (the Sun with the ayanāṃśa added); multiply the local rising time (sva-udaya) ⟨of its sign⟩ by them and divide by 30 (kha-agni, figured ३०). What results is the Sun's elapsed or remaining ⟨time⟩, and one should subtract it ⟨from the desired time; the rule continues in v. 22⟩.

इष्टनाडीपलेभ्यश्च गतगम्यान्निजोदयात् ॥ शेषं खत्र्या ३० हतं भुक्तमशुद्धेन लवादिकम्

iṣṭanāḍīpalebhyaśca gatagamyānnijodayāt || śeṣaṃ khatryā 30 hataṃ bhuktamaśuddhena lavādikam

And from the palas of the desired nāḍīs ⟨subtract⟩ the local rising times (nija-udaya) ⟨of the signs⟩ passed or to come; the remainder, multiplied by 30 (kha-tri, figured ३०) ⟨and divided⟩ by the ⟨rising time⟩ that could not be subtracted (aśuddha), is the elapsed ⟨part⟩ in degrees etc.

अशुद्धशुद्धभेहीनयुक्तनुर्व्ययनांशकम् ॥ एवं लंकोदयैर्भुक्तं भोग्यं शोध्यं पलीकृतात्

aśuddhaśuddhabhehīnayuktanurvyayanāṃśakam || evaṃ laṃkodayairbhuktaṃ bhogyaṃ śodhyaṃ palīkṛtāt

Those ⟨degrees⟩, subtracted in the unsubtracted (aśuddha) sign or added in the subtracted (śuddha) signs ⟨respectively⟩, with the ayanāṃśa taken away, give the ascendant (tanu). In the same way, with the rising times at Laṅkā (laṅkodaya, the rising times on the equator), the elapsed or remaining ⟨part⟩ is to be subtracted from ⟨the nata⟩ turned into palas.

पूर्वपश्चान्नतादन्यत्प्राग्वत् तद्दशमं भवेत् ॥ सषड्भे लग्नखे जायातुर्यौ लग्नोनतुर्यतः

pūrvapaścānnatādanyatprāgvat taddaśamaṃ bhavet || saṣaḍbhe lagnakhe jāyāturyau lagnonaturyataḥ

From the eastern or the western nata, the rest ⟨is done⟩ as before; that becomes the 10th (daśama) ⟨house⟩. The ascendant and the 10th (kha), each with six signs added, are the 7th (jāyā) and the 4th (turya). From the 4th decreased by the ascendant ⟨— the sentence continues; v. 26 takes 'the sixth part'⟩.

अग्रे त्रयः षडेवं ते भार्धयुक्ताः परेऽपि षट् ॥ खेटे भावसमं पूर्णफलसंधिसमे तु खम्

agre trayaḥ ṣaḍevaṃ te bhārdhayuktāḥ pare'pi ṣaṭ || kheṭe bhāvasamaṃ pūrṇaphalasaṃdhisame tu kham

Further, three ⟨more houses⟩; thus six. These, increased by half the zodiac (bhārdha, six signs), are the other six as well. When a planet is equal to a bhāva ⟨cusp⟩, the result is full; but when equal to a junction (sandhi), it is nil (kha). [The page prints भावसमं … पूर्णफल; the rendering follows the sense 'equal to the bhāva … full result'.]

षष्ठोंऽशयुक् तनुः संधिरग्रे षष्ठांशयोजनात् ॥ त्रयः ससंधयो भावाः षष्ठांशोनैकयुक् सुखात्

ṣaṣṭhoṃ'śayuk tanuḥ saṃdhiragre ṣaṣṭhāṃśayojanāt || trayaḥ sasaṃdhayo bhāvāḥ ṣaṣṭhāṃśonaikayuk sukhāt

The ascendant (tanu) joined with a sixth part ⟨of that arc⟩ is a junction (sandhi); further on, by adding ⟨another⟩ sixth part ⟨the bhāva itself is got⟩. ⟨In this way⟩ three bhāvas together with their junctions ⟨arise⟩; ⟨the last junction⟩ is the 4th (sukha) less one sixth part.

भुक्तं भोग्यं स्वेष्टकालान्न शुद्ध्येत्रिंश३०न्निघ्नात् स्वोदयाप्तं लवाद्यम् ॥ हीनं युक्तं भास्करे तत् तनुः स्याद् रात्रौ लग्नं भार्धयुक्ताद् रवेस्तु

bhuktaṃ bhogyaṃ sveṣṭakālānna śuddhyetriṃśa30nnighnāt svodayāptaṃ lavādyam || hīnaṃ yuktaṃ bhāskare tat tanuḥ syād rātrau lagnaṃ bhārdhayuktād ravestu

The elapsed or the remaining ⟨part of a sign⟩ which does not get subtracted from one's own desired time, multiplied by thirty (figured ३०) and divided by its own rising time (svodaya), gives degrees and so on. Subtracted from or added to the Sun ⟨as the case requires⟩, that is the ascendant (tanu). But at night the ascendant ⟨is reckoned⟩ from the Sun increased by half the zodiac (bhārdha, six signs).

खेटे संधिद्वयांतस्थे फलं तद् भावजं भवेत् ॥ हीने ऽधिके द्विसंधिभ्यां भावे पूर्वापरे फलम्

kheṭe saṃdhidvayāṃtasthe phalaṃ tad bhāvajaṃ bhavet || hīne 'dhike dvisaṃdhibhyāṃ bhāve pūrvāpare phalam

When a planet (kheṭa) stands between the two junctions ⟨of a bhāva⟩, the result is born of that bhāva. When it is less or more than the two junctions, the result belongs to the preceding or to the following bhāva ⟨respectively⟩.

ग्रहसंध्यंतरं कार्यं विंशत्या २० गुणितं भजेत् ॥ भावसंध्यंतरेणाप्तं फलं विंशोपकाः स्मृताः

grahasaṃdhyaṃtaraṃ kāryaṃ viṃśatyā 20 guṇitaṃ bhajet || bhāvasaṃdhyaṃtareṇāptaṃ phalaṃ viṃśopakāḥ smṛtāḥ

The interval between the planet and the junction (graha-sandhy-antara) is to be taken; multiply it by twenty (figured २०) and divide ⟨the product⟩ by the interval between the bhāva ⟨cusp⟩ and the junction. The quotient is declared to be the viṃśopakas ⟨the twentieth-parts of strength⟩.

भौमोशनः सौम्यशशीनवित् सितारेज्यार्किमंदांगिरसो ग्रहेश्वराः ॥ आद्याः कुजाद्या रवितोऽपि मध्यमाः सितात् तृतीयाः क्रियतोदृकाणपाः

bhaumośanaḥ saumyaśaśīnavit sitārejyārkimaṃdāṃgiraso graheśvarāḥ || ādyāḥ kujādyā ravito'pi madhyamāḥ sitāt tṛtīyāḥ kriyatodṛkāṇapāḥ

Mars (Bhauma), Venus (Uśanas), Mercury (Saumya), the Moon (Śaśin), the Sun (Ina), Mercury (Vit), Venus (Sita), Mars (Āra), Jupiter (Ijya), Saturn (Arki), Saturn (Manda) and Jupiter (Āṅgirasa) are the lords of the signs ⟨from Aries onward⟩. The first drekkāṇas (decanates) ⟨have lords⟩ beginning with Mars (kuja), the middle ones from the Sun, and the third ones from Venus (sita) — ⟨so run⟩ the lords of the drekkāṇas, counted from Aries (kriya).

सूर्यादितुंगर्क्षमजोक्षनक्रं कन्याकुलीरांत्यतुला लवैः स्युः ॥ दिग्भिर्गुणैरष्टयमैः शरैकैर्भूतैर्भसंख्यैर्नखसंमितैश्च

sūryādituṃgarkṣamajokṣanakraṃ kanyākulīrāṃtyatulā lavaiḥ syuḥ || digbhirguṇairaṣṭayamaiḥ śaraikairbhūtairbhasaṃkhyairnakhasaṃmitaiśca

The exaltation signs, beginning with the Sun, are Aries (aja), Taurus (ukṣa), Capricorn (nakra), Virgo (kanyā), Cancer (kulīra), the last sign ⟨Pisces⟩ (antya) and Libra (tulā); ⟨and the exaltation⟩ degrees are ten (dik), three (guṇa), twenty-eight (aṣṭa-yama, 8 and 2 read backwards), fifteen (śara-eka, 5 and 1 read backwards), five (bhūta), twenty-seven (bha-saṃkhyā, the count of the nakṣatras) and twenty (nakha, the count of the nails).

तत्सप्तमं नीचमनेन हीनो ग्रहोऽधिकश्चेद् रसभाद् विशोध्यः ॥ चक्रात् तदंकांशलवो बलं स्यात् क्रियेण तौलींदुभतो नवांशाः

tatsaptamaṃ nīcamanena hīno graho'dhikaśced rasabhād viśodhyaḥ || cakrāt tadaṃkāṃśalavo balaṃ syāt kriyeṇa taulīṃdubhato navāṃśāḥ

The seventh from that ⟨exaltation point⟩ is the debilitation (nīca). The planet is diminished by this; and if ⟨the remainder⟩ is more than six signs (rasa-bha), it is to be subtracted from the circle (cakra, twelve signs). The part ⟨got⟩ from the degrees of that figure is the strength (bala). The navāṃśas ⟨are reckoned⟩ from Aries (kriya), from Libra (taulī) and from the Moon's sign ⟨Cancer⟩ (indu-bha).

मेषेंगतर्काष्टशरेषुभागा जीवास्फुजिज्ज्ञारशनैश्चराणाम् ॥ वृषेष्टषण्णागशराऽनलांशाः शुक्रज्ञजीवार्किकुजेशहद्दाः

meṣeṃgatarkāṣṭaśareṣubhāgā jīvāsphujijjñāraśanaiścarāṇām || vṛṣeṣṭaṣaṇṇāgaśarā'nalāṃśāḥ śukrajñajīvārkikujeśahaddāḥ

In Aries the degrees are six, six, eight, five and five (aṅga, tarka, aṣṭa, śara, iṣu), ⟨whose lords are⟩ Jupiter (jīva), Venus (āsphujit), Mercury (jña), Mars (āra) and Saturn (śanaiścara). In Taurus the degrees are eight, six, eight, five and three (aṣṭa, ṣaṇ, nāga, śara, anala), ⟨and⟩ Venus (śukra), Mercury (jña), Jupiter (jīva), Saturn (arki) and Mars (kuja) are the lords of ⟨these⟩ haddās (the Tājika bounds).

युग्मेषडंगेषुनगांगभागाः सौम्यास्फुजिज्जीवकुजार्किहद्दाः ॥ कर्केद्रितर्कांगनगाब्धिभागाः कुजास्फुजिज्ज्ञेज्यशनैश्चराणाम्

yugmeṣaḍaṃgeṣunagāṃgabhāgāḥ saumyāsphujijjīvakujārkihaddāḥ || karkedritarkāṃganagābdhibhāgāḥ kujāsphujijjñejyaśanaiścarāṇām

In Gemini the degrees are six, six, five, seven and six (ṣaṭ, aṅga, iṣu, naga, aṅga), ⟨and⟩ Mercury (saumya), Venus (āsphujit), Jupiter (jīva), Mars (kuja) and Saturn (arki) are the lords of ⟨these⟩ haddās. In Cancer the degrees are seven, six, six, seven and four (adri, tarka, aṅga, naga, abdhi), ⟨whose lords are⟩ Mars (kuja), Venus (āsphujit), Mercury (jña), Jupiter (ijya) and Saturn (śanaiścara).

सिंहेंगभूताद्रिरसांगभागा देवेज्यशुक्रार्किबुधारहद्दाः ॥ स्त्रियो नगाशाब्धिनगाक्षिभागाः सौम्योशनोजीवकुजार्किनाथाः

siṃheṃgabhūtādrirasāṃgabhāgā devejyaśukrārkibudhārahaddāḥ || striyo nagāśābdhinagākṣibhāgāḥ saumyośanojīvakujārkināthāḥ

In Leo the degrees are six, five, seven, six and six (aṅga, bhūta, adri, rasa, aṅga), ⟨and⟩ Jupiter (devejya), Venus (śukra), Saturn (arki), Mercury (budha) and Mars (āra) are the lords of ⟨these⟩ haddās. In Virgo the degrees are seven, ten, four, seven and two (naga, āśā, abdhi, naga, akṣi), ⟨whose⟩ lords are Mercury (saumya), Venus (uśanas), Jupiter (jīva), Mars (kuja) and Saturn (arki).

तुलेरसाष्टाद्रिनगाक्षिभागाः कोणज्ञजीवास्फुजिदारनाथाः ॥ कीटेनगाब्ध्यष्टशरांगभागा भौमास्फुजिज्ज्ञेज्यशनैश्चराणाम्

tulerasāṣṭādrinagākṣibhāgāḥ koṇajñajīvāsphujidāranāthāḥ || kīṭenagābdhyaṣṭaśarāṃgabhāgā bhaumāsphujijjñejyaśanaiścarāṇām

In Libra the degrees are six, eight, seven, seven and two (rasa, aṣṭa, adri, naga, akṣi), ⟨whose⟩ lords are Saturn (koṇa), Mercury (jña), Jupiter (jīva), Venus (āsphujit) and Mars (āra). In Scorpio (kīṭa) the degrees are seven, four, eight, five and six (naga, abdhi, aṣṭa, śara, aṅga), ⟨whose lords are⟩ Mars (bhauma), Venus (āsphujit), Mercury (jña), Jupiter (ijya) and Saturn (śanaiścara).

चापेरवीष्वंबुधिपंचवेदा जीवास्फुजिज्ज्ञारशनैश्चराणाम् ॥ मृगेनगाद्र्यष्टयुगश्रुतीनां सौम्येज्यशुक्रार्किकुजेशहद्दाः

cāperavīṣvaṃbudhipaṃcavedā jīvāsphujijjñāraśanaiścarāṇām || mṛgenagādryaṣṭayugaśrutīnāṃ saumyejyaśukrārkikujeśahaddāḥ

In Sagittarius (cāpa) the degrees are twelve, five, four, five and four (ravi, iṣu, ambudhi, pañca, veda), ⟨whose lords are⟩ Jupiter (jīva), Venus (āsphujit), Mercury (jña), Mars (āra) and Saturn (śanaiścara). In Capricorn (mṛga) the degrees are seven, seven, eight, four and four (naga, adri, aṣṭa, yuga, śruti), ⟨and⟩ Mercury (saumya), Jupiter (ijya), Venus (śukra), Saturn (arki) and Mars (kuja) are the lords of ⟨these⟩ haddās.

कुंभेनगांगाद्रिशरेषुभागाः शुक्रज्ञजीवारशनैश्चराणाम् ॥ मीनेऽर्कवेदाऽनलनंदपक्षाः सितेज्यसौम्यारशनैश्चराणाम्

kuṃbhenagāṃgādriśareṣubhāgāḥ śukrajñajīvāraśanaiścarāṇām || mīne'rkavedā'nalanaṃdapakṣāḥ sitejyasaumyāraśanaiścarāṇām

In Aquarius (kumbha) the degrees are seven, six, seven, five and five (naga, aṅga, adri, śara, iṣu), ⟨whose lords are⟩ Venus (śukra), Mercury (jña), Jupiter (jīva), Mars (āra) and Saturn (śanaiścara). In Pisces the degrees are twelve, four, three, nine and two (arka, veda, anala, nanda, pakṣa), ⟨whose lords are⟩ Venus (sita), Jupiter (ijya), Mercury (saumya), Mars (āra) and Saturn (śanaiścara).

त्रिंशत् स्वभे विंशतिरात्मतुंगे हद्देक्षचंद्रा दशकं दृकाणे ॥ मुसल्लहे पंच लवाः प्रदिष्टा विंशोपका वेदलवैः प्रकल्प्याः

triṃśat svabhe viṃśatirātmatuṃge haddekṣacaṃdrā daśakaṃ dṛkāṇe || musallahe paṃca lavāḥ pradiṣṭā viṃśopakā vedalavaiḥ prakalpyāḥ

Thirty ⟨parts are given⟩ in one's own sign, twenty in one's own exaltation, fifteen (akṣa-candra, 5 and 1 read backwards) in the haddā, ten in the drekkāṇa, and five parts are laid down in the musallaha ⟨the navāṃśa⟩; the viṃśopakas are to be reckoned by fourth parts (veda-lava, ⟨dividing the total by four⟩).

स्वस्वाधिकारोक्तबलं सुहृद्भे पादोनमर्धं समभे रिभेंघ्रिः ॥ एवं समानीय बलं तदैक्ये वेदोद्धृते हीनबलः शरोनः

svasvādhikāroktabalaṃ suhṛdbhe pādonamardhaṃ samabhe ribheṃghriḥ || evaṃ samānīya balaṃ tadaikye vedoddhṛte hīnabalaḥ śaronaḥ

The strength stated for each ⟨varga⟩ in its own case ⟨is full⟩; in a friend's sign it is less by a quarter, half in a neutral's sign, and a quarter (aṅghri, 'a foot') in an enemy's sign. Having in this way brought the strength together, when their sum is divided by four (veda), the one deficient in strength is ⟨further⟩ reduced by five (śara).

क्षेत्रं होरात्र्यब्धिपंचांगसप्तवस्वंकाशेशार्कभागाः सुधीभिः ॥ विज्ञातव्या लग्नसंस्थाः शुभानां वर्गाः श्रेष्ठाः पापवर्गास्त्वनिष्टाः

kṣetraṃ horātryabdhipaṃcāṃgasaptavasvaṃkāśeśārkabhāgāḥ sudhībhiḥ || vijñātavyā lagnasaṃsthāḥ śubhānāṃ vargāḥ śreṣṭhāḥ pāpavargāstvaniṣṭāḥ

The sign (kṣetra), the horā, and the third, fourth, fifth, sixth, seventh, eighth, ninth, tenth (āśā), eleventh (īśa) and twelfth (arka) parts are to be known by the wise as standing in the ascendant. The vargas of benefics are best; those of malefics, on the other hand, are unwanted.

ओजे रवींद्वोः सम इंदुरव्योर्होरे गृहार्धप्रमिते विचिंत्ये ॥ द्रेक्काणपाः स्वेषु नवर्क्षनाथास्तुर्यांशपाः स्वर्क्षजकेंद्रनाथाः

oje ravīṃdvoḥ sama iṃduravyorhore gṛhārdhapramite viciṃtye || drekkāṇapāḥ sveṣu navarkṣanāthāsturyāṃśapāḥ svarkṣajakeṃdranāthāḥ

In an odd sign the horās are of the Sun and the Moon ⟨in that order⟩; in an even sign, of the Moon and the Sun. The horās are to be reckoned as measuring half a sign. The lords of the drekkāṇas are the lords of the signs counted by nines from its own sign; the lords of the turyāṃśas (quarters) are the lords of the kendras (angles) reckoned from its own sign.

ओजर्क्षे पंचमांशेशाः कुजार्कीज्यज्ञभार्गवाः ॥ समभे व्यत्ययाज्ज्ञेया द्वादशांशाः स्वभात्स्मृताः

ojarkṣe paṃcamāṃśeśāḥ kujārkījyajñabhārgavāḥ || samabhe vyatyayājjñeyā dvādaśāṃśāḥ svabhātsmṛtāḥ

In an odd sign the lords of the fifth parts (pañcamāṃśa) are Mars (kuja), Saturn (arkī), Jupiter (ijya), Mercury (jña) and Venus (bhārgava); in an even sign they are to be known in the reverse order. The twelfth parts (dvādaśāṃśa) are reckoned from the sign itself.

लवीकृतो व्योमचरोंगशैलवस्वंकदिग्रुद्रगुणाः खरामैः ॥ भक्तो गतास्तर्कनगाष्टनंददिग्रुद्रभागाः कुयुताः क्रियात्स्युः

lavīkṛto vyomacaroṃgaśailavasvaṃkadigrudraguṇāḥ kharāmaiḥ || bhakto gatāstarkanagāṣṭanaṃdadigrudrabhāgāḥ kuyutāḥ kriyātsyuḥ

The planet (vyoma-cara, 'sky-goer') turned into degrees, multiplied by six, seven, eight, nine, ten and eleven (aṅga, śaila, vasu, aṅka, dik, rudra) ⟨respectively⟩ and divided by thirty (kha-rāma, 0 and 3 read backwards): the elapsed sixth, seventh, eighth, ninth, tenth and eleventh parts (tarka, naga, aṣṭa, nanda, dik, rudra), increased by one (ku, 'the earth'), are ⟨to be counted⟩ from Aries (kriya).

एवं द्वादशवर्गी स्याद् ग्रहाणां बलसिद्धये ॥ स्वोच्चमित्रशुभाः श्रेष्ठा नीचारिक्रूरतोऽशुभाः

evaṃ dvādaśavargī syād grahāṇāṃ balasiddhaye || svoccamitraśubhāḥ śreṣṭhā nīcārikrūrato'śubhāḥ

Thus is formed the twelvefold division (dvādaśavargī), for establishing the strength of the planets (graha). ⟨Vargas⟩ of one's own sign, of a friend and of a benefic are the best; those got from debilitation, from an enemy and from a cruel ⟨planet⟩ are inauspicious.

एवं ग्रहाणां शुभपापवर्गपंक्तिद्वयं वीक्ष्य शुभाधिकत्वे ॥ दशाफलं भावफलं च वाच्यं शुभं त्वनिष्टं त्वशुभाधिकत्वे

evaṃ grahāṇāṃ śubhapāpavargapaṃktidvayaṃ vīkṣya śubhādhikatve || daśāphalaṃ bhāvaphalaṃ ca vācyaṃ śubhaṃ tvaniṣṭaṃ tvaśubhādhikatve

Thus, having looked at the two rows — the benefic vargas and the malefic vargas — of the planets: when the benefic ⟨vargas⟩ are the more numerous, the result of the daśā and the result of the bhāva are to be declared auspicious; but when the malefic ⟨vargas⟩ are the more numerous, ⟨they are to be declared⟩ unwanted.

क्रूरोऽपि सौम्योधिकवर्गशाली शुभोऽतिसौम्यः शुभखेचरश्चेत् ॥ सौम्योऽपि पापाधिकवर्गयोगान्नेष्टोऽतिनिंद्यः खलु पापखेटः

krūro'pi saumyodhikavargaśālī śubho'tisaumyaḥ śubhakhecaraścet || saumyo'pi pāpādhikavargayogānneṣṭo'tiniṃdyaḥ khalu pāpakheṭaḥ

Even a cruel ⟨planet⟩, if it possesses the more benefic vargas, is auspicious; and a benefic planet ⟨so placed⟩ is exceedingly benefic. Even a benefic, through being joined with the more malefic vargas, is not wanted; and a malefic planet ⟨so placed⟩ is indeed exceedingly blameworthy.

राशीशमित्रोच्चरिपुक्रमेण चिंत्यं तनोरप्यनयैव रीत्या ॥ भावेषु सर्वेष्वपि वर्गचक्रं विलोक्य तत्तत्फलमूहनीयम्

rāśīśamitroccaripukrameṇa ciṃtyaṃ tanorapyanayaiva rītyā || bhāveṣu sarveṣvapi vargacakraṃ vilokya tattatphalamūhanīyam

The sign-lord, a friend, the exaltation ⟨lord⟩ and an enemy, in that order, are to be considered; and by this same method the ascendant (tanu) too. In all the bhāvas as well, one should look at the varga-cakra (the table of divisions) and infer the result of each.

शरीरवर्णचिह्नायुर्वयोमानं सुखासुखम् ॥ जातिः शीलं च मतिमांल्लग्नात्सर्वं विचिंतयेत्

śarīravarṇacihnāyurvayomānaṃ sukhāsukham || jātiḥ śīlaṃ ca matimāṃllagnātsarvaṃ viciṃtayet

Body, complexion, marks ⟨on the body⟩, length of life, age, stature, happiness and unhappiness, caste (jāti) and character — all this a person of understanding should consider from the lagna.

सुवर्णरूप्यरत्नानि धातुर्द्रव्यं सखा धने ॥ विक्रमे भ्रातृभृत्याध्वपित्र्यस्खलनसाहसम्

suvarṇarūpyaratnāni dhāturdravyaṃ sakhā dhane || vikrame bhrātṛbhṛtyādhvapitryaskhalanasāhasam

Gold, silver, gems, metal, goods and a friend ⟨are to be considered⟩ in the 2nd (dhana); brothers, servants, journeys, what comes from the father (pitrya), stumbling and bold deeds in the 3rd (vikrama).

पितृवित्तं निधिक्षेत्रं गृहं भूमिश्चतुर्यतः ॥ पुत्रे मंत्रधनोपायगर्भविद्यात्मजेक्षणम्

pitṛvittaṃ nidhikṣetraṃ gṛhaṃ bhūmiścaturyataḥ || putre maṃtradhanopāyagarbhavidyātmajekṣaṇam

From the 4th (caturya) ⟨are judged⟩ the father's wealth, buried treasure (nidhi), fields, the house and land. In the 5th (putra) one examines counsel (mantra), the means of getting wealth, pregnancy, learning and children.

रिपौ मातुलमांद्यारिचतुष्पाद्बंदभीर्व्रणान् ॥ द्यूने कलत्रवाणिज्यनष्टविस्मृतिसंकथा ॥ हृताध्वकलिमार्गादि चिंत्यं द्यूने ग्रहोऽशुभः

ripau mātulamāṃdyāricatuṣpādbaṃdabhīrvraṇān || dyūne kalatravāṇijyanaṣṭavismṛtisaṃkathā || hṛtādhvakalimārgādi ciṃtyaṃ dyūne graho'śubhaḥ

In the 6th (ripu): the maternal uncle, sickness (māndya), enemies, four-footed animals, bondage (banda), fear and wounds. In the 7th (dyūna): the wife, trade, lost ⟨things⟩, forgotten ⟨things⟩ and talk ⟨about them⟩; the track of stolen ⟨goods⟩, quarrels, journeys and the like are to be considered in the 7th. A graha in the 7th (dyūna) is inauspicious.

मृत्यौ चिरंतनं द्रव्यं मृतवित्तं रणो रिपुः ॥ दुर्गस्थानं मृतिर्नष्टं परीवारो मनोव्यथा

mṛtyau ciraṃtanaṃ dravyaṃ mṛtavittaṃ raṇo ripuḥ || durgasthānaṃ mṛtirnaṣṭaṃ parīvāro manovyathā

In the 8th (mṛtyu): long-held (old) wealth, the wealth of the dead, battle, the enemy, a stronghold (durga-sthāna), death, lost ⟨things⟩, the household (parīvāra) and anguish of mind.

धर्मे रतिस्तथा पंथा धर्मोपायं विचिंतयेत् ॥ व्योम्नि मुद्रां परं पुण्यं राज्यं वृद्धिं च पैतृकम्

dharme ratistathā paṃthā dharmopāyaṃ viciṃtayet || vyomni mudrāṃ paraṃ puṇyaṃ rājyaṃ vṛddhiṃ ca paitṛkam

In the 9th (dharma) one should consider pleasure (rati), and likewise the road (journeys) and the means to dharma. In the 10th (vyoman, 'the sky'): the ⟨royal⟩ seal (mudrā), the highest merit, kingship, increase, and what comes from the father.

आये सर्वार्थधान्यार्घकन्यामित्रचतुष्पदाः ॥ राज्ञो वित्तं परीवारो लाभोपायांश्च भूरिशः

āye sarvārthadhānyārghakanyāmitracatuṣpadāḥ || rājño vittaṃ parīvāro lābhopāyāṃśca bhūriśaḥ

In the 11th (āya): gain of every kind (sarvārtha), the price of grain (dhānya-argha), a maiden (kanyā), friends, four-footed animals, the king's wealth, the household, and the many means of gain.

व्यये वैरिनिरोधार्तिव्ययादि परिचिंतयेत्

vyaye vairinirodhārtivyayādi pariciṃtayet

In the 12th (vyaya) one should consider obstruction by enemies (vairi-nirodha), affliction, expenditure and the like.

लग्नांबुद्यूनकर्माणि केंद्रमुक्तं च कंटकम् ॥ चतुष्टयं चात्र खेटो बली लग्ने विशेषतः

lagnāṃbudyūnakarmāṇi keṃdramuktaṃ ca kaṃṭakam || catuṣṭayaṃ cātra kheṭo balī lagne viśeṣataḥ

The lagna (ascendant), the 4th (ambu), the 7th (dyūna) and the 10th (karma) are called kendra (the angles), and also kaṇṭaka and catuṣṭaya. A graha here is strong, and in the lagna most of all.

लग्नकर्मास्ततुर्यायसुतांकस्थो बली ग्रहः ॥ यथाऽऽदिमं विशेषेण सत्रिवित्तेषु चंद्रमाः

lagnakarmāstaturyāyasutāṃkastho balī grahaḥ || yathā''dimaṃ viśeṣeṇa satrivitteṣu caṃdramāḥ

A graha standing in the lagna, the 10th (karma), the 7th (asta), the 4th (turya), the 11th (āya), the 5th (suta) or the 9th (aṅka) is strong; the earlier the place stands in this list, the stronger the graha, the first most of all. The Moon ⟨is strong⟩ in these and also in the 3rd (tri) and the 2nd (vitta).

कुजः सत्रिषु पृच्छायां सूतौ चान्यत्र चिंतयेत् ॥ भावा नवेत्थं शस्ताः स्यू रिःफाष्टरिपवोऽशुभाः ॥ दीप्तांशातिक्रमे शस्ता इमेऽपीति विचिंतयेत्

kujaḥ satriṣu pṛcchāyāṃ sūtau cānyatra ciṃtayet || bhāvā navetthaṃ śastāḥ syū riḥphāṣṭaripavo'śubhāḥ || dīptāṃśātikrame śastā ime'pīti viciṃtayet

Mars ⟨is strong⟩ in these together with the 3rd (tri). One should apply this in a question (pṛcchā), in a nativity (sūti) and elsewhere. Thus nine bhāvas (houses) are favourable; the 12th (riḥpha), the 8th (aṣṭa) and the 6th (ripu) are inauspicious. When the dīptāṃśa (orb) ⟨of the graha in them⟩ is passed, these too are favourable — so one should reason.

त्रिराशिपाः सूर्यसितार्किशुक्रा दिने निशीज्येंदुबुधक्षमाजाः ॥ मेषाच्चतुर्णां हरिभाद्विलोमं नित्यं परेष्वार्किकुजेज्यचंद्राः

trirāśipāḥ sūryasitārkiśukrā dine niśījyeṃdubudhakṣamājāḥ || meṣāccaturṇāṃ haribhādvilomaṃ nityaṃ pareṣvārkikujejyacaṃdrāḥ

The triplicity lords (trirāśipa): for the four signs from Aries, by day the Sun, Venus (sita), Saturn (ārki) and Venus (śukra); by night Jupiter (ijya), the Moon (indu), Mercury (budha) and Mars (kṣmāja). For the four from Leo (hari-bha), the reverse ⟨: the day lords become the night lords and the night lords the day lords⟩. For the rest ⟨Sagittarius to Pisces⟩, always ⟨by day and by night⟩, Saturn (ārki), Mars (kuja), Jupiter (ijya) and the Moon (candra). ⟨So, day/night: Aries Sun/Jupiter, Taurus Venus/Moon, Gemini Saturn/Mercury, Cancer Venus/Mars; Leo Jupiter/Sun, Virgo Moon/Venus, Libra Mercury/Saturn, Scorpio Mars/Venus; Sagittarius Saturn, Capricorn Mars, Aquarius Jupiter, Pisces the Moon.⟩

वर्षेशार्थं दिननिशाविभागोक्तास्त्रिराशिपाः ॥ पंचवर्गीबलाद्यर्थं द्रेक्काणेशान्विचिंतयेत्

varṣeśārthaṃ dinaniśāvibhāgoktāstrirāśipāḥ || paṃcavargībalādyarthaṃ drekkāṇeśānviciṃtayet

The triplicity lords (trirāśipa), stated by the division into day and night, serve to ⟨find⟩ the lord of the year (varṣeśa). For the five-fold strength (pañcavargī bala) and the like, one should consider the lords of the drekkāṇas (the three 10-degree thirds of a sign).

जन्मलग्नपतिरब्दलग्नपो मुंथहाधिप इतस्त्रिराशिपः ॥ सूर्यराशिपतिरह्नि चंद्रभाधीश्वरो निशि विमृश्य पंचकम्

janmalagnapatirabdalagnapo muṃthahādhipa itastrirāśipaḥ || sūryarāśipatirahni caṃdrabhādhīśvaro niśi vimṛśya paṃcakam

The lord of the natal lagna; the lord of the lagna of the year (abda-lagna); the lord of the munthā (muṃthahā, the point of the year that moves one sign a year from the natal lagna); then the triplicity lord (trirāśipa); ⟨and⟩ by day the lord of the Sun's sign, by night the lord of the Moon's sign — having weighed these five ⟨the lord of the year is chosen as the next verse says⟩.

बलीय एषां तनुमीक्षमाणः स वर्षपो लग्नमनीक्षमाणः ॥ नैवाब्दपो दृष्ट्यतिरेकतः स्याद्बलस्य साम्ये विदुरेवमाद्याः

balīya eṣāṃ tanumīkṣamāṇaḥ sa varṣapo lagnamanīkṣamāṇaḥ || naivābdapo dṛṣṭyatirekataḥ syādbalasya sāmye vidurevamādyāḥ

Whichever of these is strongest and aspects the ascendant (tanu) is the lord of the year (varṣapa). One that does not aspect the lagna is never the year-lord (abdapa). When the strength is equal, ⟨the choice goes⟩ by the greater aspect — so the earlier ⟨teachers⟩ hold.

दृगादिसाम्येप्यथ निर्बलत्वे वर्षाधिपः स्यान्मुथहेश्वरस्तु ॥ पंचापि चेन्नो तनुमीक्षमाणा वीर्याधिकोऽब्दस्य विभुर्विचिंत्यः

dṛgādisāmyepyatha nirbalatve varṣādhipaḥ syānmuthaheśvarastu || paṃcāpi cenno tanumīkṣamāṇā vīryādhiko'bdasya vibhurviciṃtyaḥ

If ⟨they are⟩ equal also in aspect and the rest, or if ⟨they are all⟩ without strength, the lord of the munthā (muthahā) shall be the year-lord. If none of the five aspects the ascendant (tanu), the one greatest in strength is to be taken as the lord of the year.

बलादिसाम्ये रविराशिपोऽह्नि निशींदुराशीडिति केचिदाहुः ॥ येनेत्थशालोऽब्दविभुः शशी स वर्षाधिपश्चंद्रभपोऽन्यथात्वे

balādisāmye ravirāśipo'hni niśīṃdurāśīḍiti kecidāhuḥ || yenetthaśālo'bdavibhuḥ śaśī sa varṣādhipaścaṃdrabhapo'nyathātve

Some say: when strength and the rest are equal, by day the lord of the Sun's sign, and by night the lord of the Moon's sign ⟨is the year-lord⟩. If the Moon ⟨comes out as⟩ lord of the year, then the graha with which it has an itthaśāla (the applying aspect) is the year-lord; failing that, the lord of the Moon's sign.

स्वजन्मलग्नात्प्रतिवर्षमेकैकराशिभोगान्मुथहा भ्रमेण ॥ स्वजन्मलग्नं रवितष्टयातं शरद्युतं साभमुखेंथिहा स्यात्

svajanmalagnātprativarṣamekaikarāśibhogānmuthahā bhrameṇa || svajanmalagnaṃ ravitaṣṭayātaṃ śaradyutaṃ sābhamukheṃthihā syāt

The munthā (muthahā) moves round from one's own natal lagna, passing through one sign each year. One's own natal lagna, added to the years elapsed (yāta-śarad) and reduced by twelve (ravi) — that, counted from the head of the signs (bha-mukha, i.e. from Aries), is the intihā (the munthā). [Our mūla now reads śaradyutaṃ, 'added to the years (śarad)'.]

प्रत्यहं शरलिप्ताभिर्वर्धते सानुपाततः ॥ सार्धमंशद्वयं मास इत्याहुः केपि सूरयः

pratyahaṃ śaraliptābhirvardhate sānupātataḥ || sārdhamaṃśadvayaṃ māsa ityāhuḥ kepi sūrayaḥ

Each day it ⟨the munthā⟩ advances by five minutes of arc (śara-liptā), in proportion; some learned men say ⟨it moves⟩ two and a half degrees a month.

भोग्या राहोर्लवास्तस्य मुखं पृष्ठं गता लवाः ॥ ततः सप्तमभं पुच्छं विमृश्येति फलं वदेत्

bhogyā rāhorlavāstasya mukhaṃ pṛṣṭhaṃ gatā lavāḥ || tataḥ saptamabhaṃ pucchaṃ vimṛśyeti phalaṃ vadet

The degrees of Rāhu yet to be traversed ⟨in its sign⟩ are its face (mukha); the degrees already gone are its back (pṛṣṭha); and the 7th sign from it is its tail (puccha). Having considered this, one should declare the result.

श्रीगर्गान्वयभूषणं गणितविच्चिंतामणिस्तत्सुतोऽनंतोऽनंतमतिर्व्यधात्खलमतध्वस्त्यै जनुःपद्धतिम् ॥ तत्सूनुः खलु नीलकंठविबुधो विद्वच्छिवानुज्ञया संतुष्ट्यै व्यदधाद्ग्रहप्रकरणं संज्ञाविवेकेऽमलम्

śrīgargānvayabhūṣaṇaṃ gaṇitavicciṃtāmaṇistatsuto'naṃto'naṃtamatirvyadhātkhalamatadhvastyai januḥpaddhatim || tatsūnuḥ khalu nīlakaṃṭhavibudho vidvacchivānujñayā saṃtuṣṭyai vyadadhādgrahaprakaraṇaṃ saṃjñāviveke'malam

Cintāmaṇi, the ornament of the illustrious line of Garga, was a master of gaṇita (mathematical astronomy). His son Ananta, of boundless (ananta) mind, composed the Janma-paddhati ('the method for nativities') to overthrow the doctrines of the wicked. His son, the learned Nīlakaṇṭha, by leave of the learned Śiva, composed for ⟨their⟩ satisfaction this flawless section on the grahas in the Saṃjñā-viveka ('the discernment of the technical terms').

सूर्यो नृपो ना चतुरस्र मध्यंदिनेंद्रदिक् स्वर्ण चतुष्पदोऽग्रः ॥ सत्वं स्थिरस् तिक्त पशुक्षितिस् तु पित्तं जरन् पाटल मूल वन्यः

sūryo nṛpo nā caturasra madhyaṃdineṃdradik svarṇa catuṣpado'graḥ || satvaṃ sthiras tikta paśukṣitis tu pittaṃ jaran pāṭala mūla vanyaḥ

The Sun is a king (a kṣatriya) and a male ⟨graha⟩; four-cornered ⟨in shape⟩; ⟨strong⟩ at midday; ⟨lord of⟩ Indra's quarter, the east; ⟨lord of⟩ gold; ⟨lord of⟩ four-footed ⟨beasts⟩; fierce. ⟨His guṇa is⟩ sattva; ⟨his nature is⟩ fixed; bitter ⟨in taste⟩; ⟨he ranges⟩ the ground of beasts; ⟨his humour is⟩ pitta; ⟨he is⟩ aged, pāṭala (pale, red mixed with white) ⟨in colour⟩, ⟨lord of what grows from⟩ roots, and forest-ranging.

वैश्यः शशी स्त्री जलभूस् तपस्वी गौरोपराह्नांबुग धातु सत्वम् ॥ वायव्यदिक् श्लेष्म भुजंग रूप्य स्थूलो युवा क्षार शुभः सिताभः

vaiśyaḥ śaśī strī jalabhūs tapasvī gauroparāhnāṃbuga dhātu satvam || vāyavyadik śleṣma bhujaṃga rūpya sthūlo yuvā kṣāra śubhaḥ sitābhaḥ

The Moon is a vaiśya, and a female ⟨graha⟩; ⟨her ground is⟩ wet earth; ⟨she is⟩ an ascetic (tapasvin), fair-skinned, ⟨strong⟩ in the afternoon, water-going; ⟨lady of⟩ minerals; ⟨her guṇa is⟩ sattva. ⟨Hers is⟩ the Vāyavya quarter, the north-west; ⟨her humour is⟩ phlegm (śleṣman, kapha); ⟨lady of⟩ serpents and of silver; stout, young, salt ⟨in taste⟩, benefic, and white in hue.

भौमस् तमः पित्त युवोग्र वन्यो मध्याह्न धातुर् यमदिक् चतुष्पात् ॥ ना राट् चतुष्कोण सुवर्णकारो दग्धाऽवनी व्यंग कटुश् च रक्तः

bhaumas tamaḥ pitta yuvogra vanyo madhyāhna dhātur yamadik catuṣpāt || nā rāṭ catuṣkoṇa suvarṇakāro dagdhā'vanī vyaṃga kaṭuś ca raktaḥ

Mars is tamas ⟨in guṇa⟩, pitta ⟨in humour⟩, young, fierce, forest-ranging; ⟨strong⟩ at midday; ⟨lord of⟩ minerals; ⟨lord of⟩ Yama's quarter, the south; ⟨lord of⟩ four-footed ⟨beasts⟩. ⟨He is⟩ male, a king; four-cornered ⟨in shape⟩; ⟨lord of⟩ goldsmiths; he ranges over scorched ground; ⟨he is⟩ maimed ⟨in some limb⟩, pungent ⟨in taste⟩, and red — ⟨lord of red things⟩.

ग्राम्यः शुभो नील सुवर्ण वृत्तः शिश्विष्टकोच्चः समधातु जीवः ॥ श्मशान योषोत्तरदिक् प्रभातं शूद्रः खगः सर्वरसो रजो ज्ञः

grāmyaḥ śubho nīla suvarṇa vṛttaḥ śiśviṣṭakoccaḥ samadhātu jīvaḥ || śmaśāna yoṣottaradik prabhātaṃ śūdraḥ khagaḥ sarvaraso rajo jñaḥ

⟨Mercury is⟩ village-ranging, benign, dark blue ⟨in colour⟩, ⟨lord of⟩ gold, round ⟨in shape⟩, a child ⟨in age⟩, ⟨ranging⟩ over high brickwork, of the three humours in equal measure, and of the class of living creatures. ⟨He haunts⟩ the cremation ground; ⟨he is⟩ a woman ⟨that is, a female graha⟩; ⟨lord of⟩ the north; ⟨strong⟩ at dawn; a śūdra; of the bird kind; of all tastes; rajas ⟨in guṇa⟩ — such is Mercury (jña).

गुरुः प्रभाते नृ शुभेशदिक् द्विजः पीतो द्विपाद् ग्राम्य सुवृत्त जीवः ॥ वाणिज्यमाधुर्य सुरालयेशो वृद्धः सुरत्नं समधातु सत्वम्

guruḥ prabhāte nṛ śubheśadik dvijaḥ pīto dvipād grāmya suvṛtta jīvaḥ || vāṇijyamādhurya surālayeśo vṛddhaḥ suratnaṃ samadhātu satvam

Jupiter ⟨is strong⟩ at dawn; ⟨he is⟩ male, benign, ⟨lord of⟩ Īśāna's quarter, the north-east; a twice-born (a brāhmaṇa); yellow; ⟨lord of⟩ two-footed ⟨creatures⟩; village-ranging; well-rounded ⟨in shape⟩; of the class of living creatures. ⟨He rules⟩ trade; ⟨he is⟩ sweet ⟨in taste⟩, lord of the houses of the gods ⟨temples⟩; old; ⟨lord of⟩ fine gems; of the three humours in equal measure; and sattva ⟨in guṇa⟩.

शुक्रः शुभः स्त्री जलगोऽपराह्नः श्वेतः कफी रूप्य रजोऽम्ल मूलम् ॥ विप्रोऽग्निदिङ् मध्यवयो रतीशो जलावनी स्निग्धरुचिर् द्विपाच् च

śukraḥ śubhaḥ strī jalago'parāhnaḥ śvetaḥ kaphī rūpya rajo'mla mūlam || vipro'gnidiṅ madhyavayo ratīśo jalāvanī snigdharucir dvipāc ca

Venus is benefic, female, water-going, ⟨strong⟩ in the afternoon, white, of kapha ⟨constitution⟩, ⟨lady of⟩ silver, rajas ⟨in guṇa⟩, sour ⟨in taste⟩, ⟨lady of what grows from⟩ roots. ⟨She is⟩ a brāhmaṇa; ⟨hers is⟩ the fire quarter, the south-east; ⟨she is⟩ of middle age; lord of Rati ⟨love-play⟩; she ranges over watery ground; her lustre is smooth and glossy; and ⟨she rules⟩ the two-footed — ⟨human beings⟩.

शनिर् विहंगोऽनिल वन्य संध्या शूद्रांगना धातुसमः स्थिरश् च ॥ क्रूरः प्रतीची तुवरोऽतिवृद्धोत्करक्षितीड् दीर्घ सुनील लोहम्

śanir vihaṃgo'nila vanya saṃdhyā śūdrāṃganā dhātusamaḥ sthiraś ca || krūraḥ pratīcī tuvaro'tivṛddhotkarakṣitīḍ dīrgha sunīla loham

Saturn is of the bird kind; he moves in the wind; ⟨he is⟩ forest-ranging; ⟨strong⟩ at twilight; a śūdra; a woman ⟨that is, a female graha⟩; of the three humours in equal measure; and fixed ⟨in nature⟩. ⟨He is⟩ cruel; ⟨lord of⟩ the west; astringent ⟨in taste⟩; extremely old; lord of ground heaped with rubbish; long ⟨in shape⟩; deep blue; ⟨and lord of⟩ iron.

राहुस्वरूपं शनिवन्निषादजातिर्भुजंगोऽस्थिपनैर्ऋतीशः ॥ केतुः शिखी तद्वदनेकरूपः खगस्वरूपात् फलमूह्यमित्थम्

rāhusvarūpaṃ śanivanniṣādajātirbhujaṃgo'sthipanairṛtīśaḥ || ketuḥ śikhī tadvadanekarūpaḥ khagasvarūpāt phalamūhyamittham

Rāhu's nature is like Saturn's. His caste (jāti) is niṣāda; he is a serpent; he rules the bone ⟨among the bodily constituents⟩ and he is lord of the nairṛta quarter (the south-west). Ketu, the crested one (śikhī), is like him, and is of many forms. From the nature of each graha (khaga) the result is to be inferred in this manner.

दृष्टिः स्यान्नवपंचमे बलवती प्रत्यक्षतः स्नेहदा पादोनाऽखिलकार्यसाधनकरी मेलापकाख्योच्यते ॥ गुप्तस्नेहकरी तृतीयभवभे कार्यस्य संसिद्धिदात्र्यंशोना कथिता तृतीयभवने षड्भागदृष्टिर्भवे

dṛṣṭiḥ syānnavapaṃcame balavatī pratyakṣataḥ snehadā pādonā'khilakāryasādhanakarī melāpakākhyocyate || guptasnehakarī tṛtīyabhavabhe kāryasya saṃsiddhidātryaṃśonā kathitā tṛtīyabhavane ṣaḍbhāgadṛṣṭirbhave

The aspect ⟨falling⟩ on the 9th and the 5th is strong; it gives affection openly (pratyakṣataḥ), it is less by a quarter ⟨of the full measure⟩, and it accomplishes every undertaking; it is called melāpaka ⟨'the joiner'⟩. In the sign of the 3rd bhāva ⟨that aspect⟩ makes affection secretly and gives the accomplishment of the undertaking, and is declared to be deficient by a portion (aṃśonā). The ṣaḍbhāga (sixth-part, i.e. sextile) aspect obtains in the 3rd house and in bhava ⟨which the ṭīkā glosses as the 11th place⟩.

दृष्टिः पादमिता चतुर्थदशमे गुप्तारिभावा स्मृताऽन्योन्यं सप्तमभे तथैकभवने प्रत्यक्षवैराऽखिला ॥ दुष्टं दृक्त्रितयं क्षुताह्वयमिदं कार्यस्य विध्वंसदं संग्रामादिकलिप्रदं दृश इमाः स्युर्द्वादशांशांतरे

dṛṣṭiḥ pādamitā caturthadaśame guptāribhāvā smṛtā'nyonyaṃ saptamabhe tathaikabhavane pratyakṣavairā'khilā || duṣṭaṃ dṛktritayaṃ kṣutāhvayamidaṃ kāryasya vidhvaṃsadaṃ saṃgrāmādikalipradaṃ dṛśa imāḥ syurdvādaśāṃśāṃtare

The aspect ⟨falling⟩ on the 4th (hibuka) and the 10th (karma) is measured at a quarter; it is held to be hidden (guptā) and of the nature of an enemy. In the 7th sign mutually, and likewise ⟨for two grahas⟩ in one and the same house, the aspect is openly hostile and whole ⟨in measure⟩. This triad of aspects is evil and bears the name kṣuta; it destroys the undertaking and brings battle, quarrel and the like. These aspects obtain within the interval of the twelve divisions ⟨of the circle⟩.

अपास्य पश्यं निजदृश्यखेटादेकादिशेषे ध्रुवलिप्तिकाः स्युः ॥ पूर्णं खवेदास्तिथयोऽक्षवेदाः खं षष्टिरभ्रं शरवेदसंख्या

apāsya paśyaṃ nijadṛśyakheṭādekādiśeṣe dhruvaliptikāḥ syuḥ || pūrṇaṃ khavedāstithayo'kṣavedāḥ khaṃ ṣaṣṭirabhraṃ śaravedasaṃkhyā

Subtract the aspecting ⟨graha⟩ from one's own aspected graha; then, according as the remainder is one ⟨sign⟩, two and so on, the dhruva-liptikās (the fixed minutes) are these: full; 40 (kha-veda); 15 (tithi); 42 (akṣa-veda); 0 (kha); 60 (ṣaṣṭi); 0 (abhra); 45 (śara-veda).

तिथ्यः खचंद्रावियदभ्रतर्काः शेषांकयातैष्यविशेषघातात् ॥ लब्धं खरामै ३० रधिकोनकैष्ये स्वर्णं ध्रुवे ताः स्फुटदृष्टिलिप्ताः

tithyaḥ khacaṃdrāviyadabhratarkāḥ śeṣāṃkayātaiṣyaviśeṣaghātāt || labdhaṃ kharāmai 30 radhikonakaiṣye svarṇaṃ dhruve tāḥ sphuṭadṛṣṭiliptāḥ

⟨Continuing the series:⟩ 15 (tithi), 10 (kha-candra), 600 (viyat-abhra-tarka). From the product of the remainder-figure and the difference of the yāta (elapsed) and the eṣya (still to come) ⟨portions⟩, the quotient obtained on division by 30 — kha-rāma, printed also in figures as ३० — is to be added or subtracted on the dhruva, according as the eṣya is greater or less. These are the minutes of the exact aspect (sphuṭa-dṛṣṭi).

पश्यन् मित्रदृशा सुहृद् रिपुदृशा शत्रुः समस्त्वन्यथा तिथ्यर्काष्टनगांकशैलखचराः १५।१२।८।७।९।७।९ सूर्यादिदीप्तांशकाः ॥ चक्रे वामदृगुच्यते बलवती मध्याद् यथा वेश्मनीत्येकर्क्षेऽपि दृगुच्यतेऽर्थजननीत्येके विदुः सूरयः

paśyan mitradṛśā suhṛd ripudṛśā śatruḥ samastvanyathā tithyarkāṣṭanagāṃkaśailakhacarāḥ 15|12|8|7|9|7|9 sūryādidīptāṃśakāḥ || cakre vāmadṛgucyate balavatī madhyād yathā veśmanītyekarkṣe'pi dṛgucyate'rthajananītyeke viduḥ sūrayaḥ

A ⟨graha⟩ aspecting with a friendly aspect is a friend; aspecting with an inimical aspect, an enemy; otherwise it is neutral (sama). Tithi (15), arka (12), aṣṭa (8), naga (7), aṅka (9), śaila (7), khacara (9) — that is, 15, 12, 8, 7, 9, 7, 9 — are the dīptāṃśas (orbs) of the grahas beginning with the Sun ⟨Sun 15, Moon 12, Mars 8, Mercury 7, Jupiter 9, Venus 7, Saturn 9⟩. In the circle the left-hand aspect (vāma-dṛś) is said to be the strong one, ⟨reckoned⟩ from the midpoint, as is done in the case of a bhāva. Some learned men hold that even ⟨for two grahas⟩ in one and the same ṛkṣa there is an aspect, and that it produces the object ⟨sought⟩.

पुरः पृष्ठे स्वदीप्तांशैर्विशिष्टं दृक्फलं ग्रहः ॥ दद्यादतिक्रमे तेषां मध्यमं दृक्फलं विदुः

puraḥ pṛṣṭhe svadīptāṃśairviśiṣṭaṃ dṛkphalaṃ grahaḥ || dadyādatikrame teṣāṃ madhyamaṃ dṛkphalaṃ viduḥ

In front or behind, so long as it is within its own dīptāṃśas ⟨its orb⟩, a graha gives a marked (viśiṣṭa) aspect-result. When those ⟨limits⟩ are overstepped, ⟨the wise⟩ know the aspect-result to be middling (madhyama).

प्रागिक्कवालोपर इंदुवारस् तथेत्थशालो ऽपर ईसराफः ॥ नक्तं ततः स्याद् यमया मणाऊ कंबूलतो गैरिकबूलमुक्तम्

prāgikkavālopara iṃduvāras tathetthaśālo 'para īsarāphaḥ || naktaṃ tataḥ syād yamayā maṇāū kaṃbūlato gairikabūlamuktam

First ⟨comes⟩ ikkavāla, after it induvāra, then itthaśāla ⟨the applying aspect⟩, and next īsarāpha ⟨the separating one⟩. After that comes nakta, then yamayā ⟨and⟩ maṇāū; and after kambūla, gairikabūla is declared.

खल्लासरं रद्दमथो दुफालिकुत्थं च दुत्थोत्थदिबीरनामा ॥ तंबीरकुत्थौ दुरफश्च योगाः स्युः षोडशैषां कथयामि लक्ष्म

khallāsaraṃ raddamatho duphālikutthaṃ ca dutthotthadibīranāmā || taṃbīrakutthau duraphaśca yogāḥ syuḥ ṣoḍaśaiṣāṃ kathayāmi lakṣma

Khallāsara, then radda, and duphālikuttha, and the one named dutthotthadibīra; tambīra and kuttha, and durapha — ⟨these⟩ are the sixteen yogas. I ⟨now⟩ state their defining marks.

चेत् कंटके पणफरे च खगाः समस्ताः स्यादिक्कवाल इति राज्यसुखाप्तिहेतुः ॥ आपोक्लिमे यदि खगाः सकलेंदुवारो न स्याच्छुभः क्वचन ताजिकशास्त्रगीतः

cet kaṃṭake paṇaphare ca khagāḥ samastāḥ syādikkavāla iti rājyasukhāptihetuḥ || āpoklime yadi khagāḥ sakaleṃduvāro na syācchubhaḥ kvacana tājikaśāstragītaḥ

If all the grahas ⟨stand⟩ in the kaṇṭaka (angular) and paṇaphara (succedent) houses, that is the ikkavāla ⟨yoga⟩, a cause of gaining sovereignty and comfort. If the grahas ⟨stand⟩ in the āpoklima (cadent) houses, ⟨that is⟩ induvāra entire; it is nowhere auspicious — so the Tājika śāstra sings.

शीघ्रो ऽल्पभागैर् घनभागमंदेग्रस्थे निजं तेज उपाददीत ॥ स्यादित्थशालो ऽयमथो विलिप्तालिप्तार्धहीनो यदि पूर्णमेतत्

śīghro 'lpabhāgair ghanabhāgamaṃdegrasthe nijaṃ teja upādadīta || syāditthaśālo 'yamatho viliptāliptārdhahīno yadi pūrṇametat

⟨When⟩ the swift graha, holding fewer degrees, takes up its own light while the slow graha, holding more degrees, stands ahead ⟨of it⟩ — this is the itthaśāla. And if it falls short ⟨of exactness⟩ by a vilipta or by half a liptā, this ⟨itthaśāla⟩ is a full one.

शीघ्रो यदा भांत्यलवस्थितः सन् मंदेग्र्यभस्थो निदधाति तेजः ॥ स्यादित्थशालो ऽयमथैष शीघ्रदीप्तांशकांशैरिह मंदपृष्ठे

śīghro yadā bhāṃtyalavasthitaḥ san maṃdegryabhastho nidadhāti tejaḥ || syāditthaśālo 'yamathaiṣa śīghradīptāṃśakāṃśairiha maṃdapṛṣṭhe

When the swift graha, standing in the last degrees of a sign, deposits its light in the slow graha that stands in the sign ahead, this too is an itthaśāla. And further, ⟨when⟩ this swift one stands here behind the slow one by the degrees of ⟨its⟩ dīptāṃśa (orb) ⟨…⟩

तदा भविष्यद् गणनीयमित्थशालं त्रिधैवं मुथशीलमाहुः ॥ लग्नेशकार्याधिपयोर् यथैष योगस्तथा कार्यमुशंति संतः

tadā bhaviṣyad gaṇanīyamitthaśālaṃ tridhaivaṃ muthaśīlamāhuḥ || lagneśakāryādhipayor yathaiṣa yogastathā kāryamuśaṃti saṃtaḥ

⟨then⟩ the itthaśāla is to be reckoned as a future (bhaviṣyat) one. In these three ways they speak of the muthaśīla. As this yoga ⟨stands⟩ between the lord of the lagna and the lord of the matter ⟨enquired about⟩, so, the wise declare, ⟨goes⟩ the matter itself.

लग्नेशकार्याधिपतत्सहाया यत्र स्युरस्मिन् पतिसौम्यदृष्टे ॥ तदा बलाढ्यं कथयंति योगं विशेषतः स्नेहदृशा ऽपि संतः

lagneśakāryādhipatatsahāyā yatra syurasmin patisaumyadṛṣṭe || tadā balāḍhyaṃ kathayaṃti yogaṃ viśeṣataḥ snehadṛśā 'pi saṃtaḥ

Where the lord of the lagna, the lord of the matter, and their helpers ⟨come together⟩, and in this ⟨combination⟩ the lord is aspected by a benefic, then the wise call the yoga strong in power — and especially so ⟨when the aspect is⟩ with a friendly (sneha) glance.

स्वर्क्षादिसत्स्थानगतः शुभैश्चेद्युतेक्षितो भूद् भविताऽथवास्ते ॥ तदा शुभं प्रागभवत् सुपूर्णमग्रे भविष्यत्यथ वर्तते च

svarkṣādisatsthānagataḥ śubhaiścedyutekṣito bhūd bhavitā'thavāste || tadā śubhaṃ prāgabhavat supūrṇamagre bhaviṣyatyatha vartate ca

If ⟨a graha⟩ that has gone to a good position — its own sign (svarkṣa) and the rest — was joined with or aspected by benefics, or is going to be, or is so now, then the auspicious result came about in full before, or will come about later on, or is running at present ⟨respectively⟩.

व्यत्यस्तमस्माद् विपरीतभावे ऽथेष्टर्क्षतो ऽनिष्टगृहं प्रपन्नः ॥ अभूच्छुभं प्रागशुभं त्विदानीं संयातुकामेन च भावि वाच्यम्

vyatyastamasmād viparītabhāve 'theṣṭarkṣato 'niṣṭagṛhaṃ prapannaḥ || abhūcchubhaṃ prāgaśubhaṃ tvidānīṃ saṃyātukāmena ca bhāvi vācyam

⟨The rule⟩ is inverted from this one in the opposite case: ⟨a graha⟩ that has passed from a desirable sign into an undesirable house. The good was there before, but the bad is present now; and what is to come is to be declared from the ⟨place⟩ it is about to enter.

शीघ्रो यदा मंदगतेरथैकमप्यंशमभ्येति तदेसराफः ॥ कार्यक्षयो मूसरिफे खलोत्थे सौम्येन हिल्लाजमतेन चिंत्यम्

śīghro yadā maṃdagaterathaikamapyaṃśamabhyeti tadesarāphaḥ || kāryakṣayo mūsariphe khalotthe saumyena hillājamatena ciṃtyam

When the swift ⟨graha⟩ moves even one degree away from the slow-moving one, that is īsarāpha (the separating aspect). In a mūsaripha — the same separation — that has arisen from a malefic there is ruin of the undertaking; ⟨when it has arisen⟩ from a benefic ⟨the undertaking prospers⟩. This is to be reckoned according to the opinion of Hillāja.

लग्नेशकार्याधिपयोर् न दृष्टिर् मिथो ऽथ तन्मध्यगतोपि शीघ्रः ॥ आदाय तेजो यदि पृष्ठसंस्थान् न्यसेदथान्यत्र हि नक्तमेतत्

lagneśakāryādhipayor na dṛṣṭir mitho 'tha tanmadhyagatopi śīghraḥ || ādāya tejo yadi pṛṣṭhasaṃsthān nyasedathānyatra hi naktametat

If there is no mutual aspect between the lord of the lagna and the lord of the matter in hand (kārya), and a swift ⟨graha⟩ stands between the two of them, and it takes the light from the one standing behind and sets it down elsewhere ⟨on the other⟩ — this is nakta.

स्त्रीलाभपृच्छा तनुरस्ति कन्या स्वामी बुधः सिंहगतो दशांशैः ॥ सूर्यांशकैर्देवगुरुः कलत्रे दृष्टिस्तयोर्नास्ति मिथोथ चंद्रः

strīlābhapṛcchā tanurasti kanyā svāmī budhaḥ siṃhagato daśāṃśaiḥ || sūryāṃśakairdevaguruḥ kalatre dṛṣṭistayornāsti mithotha caṃdraḥ

⟨A worked example.⟩ The question asked is about gaining a woman (strī-lābha-pṛcchā). The lagna (tanu, the ascendant) is Kanyā (Virgo); its lord Mercury has gone to Siṃha (Leo) at ten degrees; Jupiter, the guru of the gods, is in the 7th (kalatra, the house of the wife) at twelve degrees. Between those two there is no mutual aspect (dṛṣṭi). And then the Moon ⟨— the sentence runs on into the next verse⟩.

चापे वृषे चोभयदृश्यमूर्तिः शीघ्रो ऽष्टभागैरथवा भवांशैः ॥ आदाय तेजो बुधतो ददौ यज्जीवाय लाभः परतः स्त्रियाः स्यात्

cāpe vṛṣe cobhayadṛśyamūrtiḥ śīghro 'ṣṭabhāgairathavā bhavāṃśaiḥ || ādāya tejo budhato dadau yajjīvāya lābhaḥ parataḥ striyāḥ syāt

⟨The Moon is⟩ in Cāpa (Sagittarius); ⟨Venus⟩ in Vṛṣa (Taurus); ⟨the Moon's⟩ body is seen by both ⟨Mercury and Jupiter⟩. The swifter graha ⟨the Moon⟩, at eight degrees — or else at eleven degrees — took the light from Mercury and gave it to Jupiter. Therefore the gaining of the woman will come about through another person.

अंतःस्थितो मंदगतिस्तु पश्येद्दीप्तांशकैर्द्वावथ शीघ्रतस्तु ॥ नीत्वा महो यच्छति मंदगाय कार्यस्य सिद्ध्यै यमयः प्रदिष्टः

aṃtaḥsthito maṃdagatistu paśyeddīptāṃśakairdvāvatha śīghratastu || nītvā maho yacchati maṃdagāya kāryasya siddhyai yamayaḥ pradiṣṭaḥ

But when a slow-moving ⟨graha⟩ stands between ⟨the two lords⟩ and aspects them both within their dīptāṃśa (orb) degrees, and, taking the light from the swifter, hands it to the slower — then the yamayā is declared, for the accomplishment of the matter.

राज्याप्तिपृच्छा तुललग्ननाथो मेषे सितस्त्वष्टलवैर्वृषस्थः ॥ चंद्रो रसांशैर्यदि राज्यनाथो दृष्टिस्तयोर्नास्ति गुरुस्तु मंदः

rājyāptipṛcchā tulalagnanātho meṣe sitastvaṣṭalavairvṛṣasthaḥ || caṃdro rasāṃśairyadi rājyanātho dṛṣṭistayornāsti gurustu maṃdaḥ

⟨A worked example.⟩ The question asked is about obtaining a kingdom (rājyāpti). The lord of the Tulā (Libra) lagna, Venus, is in Meṣa (Aries) at eight degrees; the Moon is placed in Vṛṣa (Taurus) at six degrees, and it is the lord of the 10th (rājya, the house of rule). Between those two there is no aspect. But Jupiter, the slow one, ⟨— the sentence runs on into the next verse⟩.

दिगंशकैः कर्कगतस्तु पश्यन्नुभौ महो दीप्तलवैः सचांद्रं ॥ ददौ सितायेति पदस्य लाभो ऽमात्येन भावीति विमृश्य वाच्यम् ॥

digaṃśakaiḥ karkagatastu paśyannubhau maho dīptalavaiḥ sacāṃdraṃ || dadau sitāyeti padasya lābho 'mātyena bhāvīti vimṛśya vācyam ||

⟨Jupiter⟩ at ten degrees, gone to Karka (Cancer), aspecting them both within the dīptāṃśa degrees, gave to Venus the light together with the Moon's. So ⟨the astrologer⟩ should weigh the matter and declare: the gaining of the post will come about through a minister.

वक्रः शनिर्वा यदि शीघ्रखेटात् पश्चात् पुरस्तिष्ठति तुर्यदृष्ट्या ॥ एकर्क्षसप्तर्क्षभुवा दृशा वा पश्यन्नथांशैरधिकोनकैश्चेत्

vakraḥ śanirvā yadi śīghrakheṭāt paścāt purastiṣṭhati turyadṛṣṭyā || ekarkṣasaptarkṣabhuvā dṛśā vā paśyannathāṃśairadhikonakaiścet

If a retrograde ⟨graha⟩, or Saturn, stands behind or in front of the swift graha with the fourth aspect (turya-dṛṣṭi), or aspects it with the aspect that arises from the same sign or from the seventh sign, and if ⟨it does so⟩ with degrees greater or fewer ⟨than the orb⟩ — ⟨then it⟩ ⟨continues in the next verse⟩.

तेजो हरेत् कार्यपदेत्थशाली स्थितो ऽपि वासौ मणऊ शुभो न ॥ स्त्रीलाभपृच्छा तनुरस्ति कन्या ऽत्र ज्ञो दिगंशैस्तिथिभिः सुरेज्यः

tejo haret kāryapadetthaśālī sthito 'pi vāsau maṇaū śubho na || strīlābhapṛcchā tanurasti kanyā 'tra jño digaṃśaistithibhiḥ surejyaḥ

— ⟨it⟩ would carry off the light; or even when it stands in an itthaśāla in the pada of the matter, that is the maṇaū, and it is not auspicious. ⟨A worked example.⟩ The question asked is about gaining a woman. The lagna (tanu) is Kanyā (Virgo); here Mercury is at ten degrees and Jupiter, honoured of the gods, at fifteen degrees.

कलत्रगः खे ऽवनिजो भवांशैः पूर्वं बुधो भौमहृतः स्वतेजाः ॥ जीवेन पश्चान्मिलतीति लाभो नार्यास्तु नो पृष्ठगते ऽथवास्मिन्

kalatragaḥ khe 'vanijo bhavāṃśaiḥ pūrvaṃ budho bhaumahṛtaḥ svatejāḥ || jīvena paścānmilatīti lābho nāryāstu no pṛṣṭhagate 'thavāsmin

⟨Jupiter⟩ stands in the 7th (kalatra); Mars is in the 10th (kha) at eleven degrees. Mercury, whose own light Mars has carried off first, meets Jupiter only afterwards — therefore there is no gaining of the woman. Or ⟨the same holds⟩ when this ⟨Mars⟩ has gone behind ⟨them⟩.

यदीत्थशालोस्त्युभयोः स्वदीप्तहीनाधिकांशैः शनिभूसुतौ चेत् ॥ एकर्क्षगौ लग्नपकार्यपौ स्तस्तेजोहरौ कार्यहरौ निरुक्तौ

yadītthaśālostyubhayoḥ svadīptahīnādhikāṃśaiḥ śanibhūsutau cet || ekarkṣagau lagnapakāryapau stastejoharau kāryaharau niruktau

If there is an itthaśāla between the two ⟨the lord of the lagna and the lord of the matter⟩, with degrees fewer or greater than their own dīptāṃśa, and if Saturn and Mars stand in the same sign as the lord of the lagna and the lord of the matter, then those two are the takers of the light, and are declared destroyers of the matter.

राज्याप्तिपृच्छा तुललग्ननाथः कर्के सितोंशैस्तिथिभिर्दिगंशैः ॥ वृषे शशी भूपलवैः कुजश्च हरन् द्वयोर्भां हरते च राज्यम्

rājyāptipṛcchā tulalagnanāthaḥ karke sitoṃśaistithibhirdigaṃśaiḥ || vṛṣe śaśī bhūpalavaiḥ kujaśca haran dvayorbhāṃ harate ca rājyam

⟨A worked example.⟩ The question asked is about obtaining a kingdom. The lord of the Tulā (Libra) lagna, Venus, is in Karka (Cancer) at fifteen degrees; the Moon is in Vṛṣa (Taurus) at ten degrees; and Mars is at sixteen degrees. Carrying off the light of the two, it carries off the kingdom as well.

लग्नकार्येशयोरित्थशालत्रेंद्वित्थशालतः ॥ कंबूलं श्रेष्ठमध्यादिभेदैर्नानाविधं स्मृतम्

lagnakāryeśayoritthaśālatreṃdvitthaśālataḥ || kaṃbūlaṃ śreṣṭhamadhyādibhedairnānāvidhaṃ smṛtam

When the lord of the lagna and the lord of the matter are in an itthaśāla, and here ⟨the Moon too⟩ is in an itthaśāla ⟨with one of them⟩, that is the kambūla; it is held to be of many kinds, by the distinctions best (uttama), middling (madhyama) and the rest. [I render on the reading itthaśāle ’trendvitthaśālataḥ. The source read of the 1893 pothi gives itthaśālatrendhitthaśālataḥ, which is not a word: it lacks the e-stroke and the avagraha of śāle ’tra, and gives dhi where indu + itthaśāla can only give dvi. Half of that emendation is now made in the Sanskrit — on 2026-09-23 dhi became dvi, because indu + ittha admits no other sandhi and all four independent store reads give dvittha. The other half is not made: the e-stroke and the avagraha turn on marks this pass cannot settle, so the Sanskrit still reads -śālatra-.]

यदींदुः स्वगृहोच्चस्थस्तादृशौ लग्नकार्यपौ ॥ इत्थशाली कंबूलं तदुत्तमोत्तममुच्यते

yadīṃduḥ svagṛhoccasthastādṛśau lagnakāryapau || itthaśālī kaṃbūlaṃ taduttamottamamucyate

If the Moon stands in its own sign or in its exaltation, and the lord of the lagna and the lord of the matter are of the same kind ⟨that is, likewise in their own sign or exaltation⟩, and ⟨the Moon⟩ makes an itthaśāla ⟨with them⟩, that kambūla is called best-of-the-best (uttamottama).

स्वीयहद्दाद्रेक्काणांकभागस्थेनेत्थशालतः ॥ मध्यमोत्तमकंबूलं हीनाधिकृतिनोत्तमम्

svīyahaddādrekkāṇāṃkabhāgasthenetthaśālataḥ || madhyamottamakaṃbūlaṃ hīnādhikṛtinottamam

From an itthaśāla with a graha standing in its own haddā, its own drekkāṇa or its own degree-division ⟨navāṃśa⟩, the kambūla is middling-best (madhyamottama); its dignity being the lesser one, it is not ⟨reckoned⟩ best.

उत्तमाधमता नीचरिपुगेहस्थितेन चेत् ॥ स्वद्रेक्काणांशगश्चंद्रः स्वभोच्चस्थेत्थशालकृत्

uttamādhamatā nīcaripugehasthitena cet || svadrekkāṇāṃśagaścaṃdraḥ svabhoccasthetthaśālakṛt

⟨The kambūla⟩ is best-and-worst (uttamādhama) if ⟨the itthaśāla is⟩ with a graha standing in its fall (nīca) or in an enemy's house. ⟨And when⟩ the Moon, going in its own drekkāṇa or its own navāṃśa, makes an itthaśāla with a graha standing in its own sign or its exaltation ⟨— continued in the next verse⟩.

मध्यमोत्तममेतच्च पूर्वस्मान्न विशिष्यते ॥ स्वहद्दादिपदस्थेन कंबूलं मध्यमध्यमम्

madhyamottamametacca pūrvasmānna viśiṣyate || svahaddādipadasthena kaṃbūlaṃ madhyamadhyamam

— this too is middling-best (madhyamottama), and is not distinguished from the former ⟨case⟩. With a graha standing in its own haddā and the rest ⟨of the lesser dignities⟩, the kambūla is middling-middling (madhyamadhyama).

मध्यमं च कंबूलं स्याद्धीनाधिकृतिखेटजम् ॥ मध्यमाधमकंबूलं नीचारिभगखेटजम्

madhyamaṃ ca kaṃbūlaṃ syāddhīnādhikṛtikheṭajam || madhyamādhamakaṃbūlaṃ nīcāribhagakheṭajam

And the kambūla is middling (madhyama) when it is produced by a graha of lesser dignity; it is middling-worst (madhyamādhama) when produced by a graha standing in the sign of its fall or of an enemy.

इंदुः पदोनः स्वर्क्षोच्चस्थितेनाप्युत्तमं तु तत् ॥ स्वहद्दादिगतेनापि पूर्ववन्मध्यमुच्यते

iṃduḥ padonaḥ svarkṣoccasthitenāpyuttamaṃ tu tat || svahaddādigatenāpi pūrvavanmadhyamucyate

⟨If⟩ the Moon is stripped of dignity (padona), yet ⟨makes the itthaśāla⟩ with a graha standing in its own sign or its exaltation, that ⟨kambūla⟩ is still best (uttama); and with one gone into its own haddā and the rest, it is called middling, as before.

पादोनेनापि मध्यं स्यादिति युक्तं प्रतीयते ॥ नीचारिस्थेनेत्थशाले ऽधमकंबूलमुच्यते

pādonenāpi madhyaṃ syāditi yuktaṃ pratīyate || nīcāristhenetthaśāle 'dhamakaṃbūlamucyate

With a pādona ⟨graha⟩ too it would be middling — this appears to be right. When the itthaśāla is with a graha standing in its fall or in an enemy's sign, it is called the worst kambūla (adhama-kambūla).

नीचशत्रुभगश्चंद्रः स्वभोच्चस्थेत्थशालकृत् ॥ अधमोत्तमकंबूलं पूर्वतुल्यफलप्रदम्

nīcaśatrubhagaścaṃdraḥ svabhoccasthetthaśālakṛt || adhamottamakaṃbūlaṃ pūrvatulyaphalapradam

The Moon standing in the sign of its fall or of an enemy, making an itthaśāla with a graha placed in its own sign or its exaltation — that is the worst-best kambūla (adhamottama), and it gives fruit equal to the former ⟨grade⟩.

चंद्रो नीचारिगेहस्थः स्वहद्दादिगतो न चेत् ॥ इत्थशाली कंबूलं तदुच्यते ऽधममध्यमम्

caṃdro nīcārigehasthaḥ svahaddādigato na cet || itthaśālī kaṃbūlaṃ taducyate 'dhamamadhyamam

The Moon standing in the house of its fall or of an enemy, and not gone into its own haddā or the rest ⟨of the lesser dignities⟩, ⟨yet⟩ making an itthaśāla — that kambūla is called worst-middling (adhamamadhyama).

इंदुर्नीचारिगेहस्थः पादोनेनेत्थशालकृत् ॥ कंबूलं मध्यमं ज्ञेयं पूर्वतुल्यफलप्रदम्

iṃdurnīcārigehasthaḥ pādonenetthaśālakṛt || kaṃbūlaṃ madhyamaṃ jñeyaṃ pūrvatulyaphalapradam

The Moon standing in the house of its fall or of an enemy, making an itthaśāla with a pādona ⟨graha, one holding no dignity⟩ — that kambūla is to be known as middling (madhyama), and it gives fruit equal to the former ⟨grade⟩.

नीचारिभस्थखेटेन नीचारिभगतः शशी ॥ इत्थशाली कंबूलं तदधमाधममुच्यते

nīcāribhasthakheṭena nīcāribhagataḥ śaśī || itthaśālī kaṃbūlaṃ tadadhamādhamamucyate

The Moon gone into the sign of its fall or of an enemy, making an itthaśāla with a graha that itself stands in the sign of its fall or of an enemy — that kambūla is called worst-of-the-worst (adhamādhama).

मेषे रविः कुजो वापि वृषे कर्के ऽथवा शशी ॥ तत्रेत्थशाली कंबूलमुत्तमोत्तमकार्यकृत्

meṣe raviḥ kujo vāpi vṛṣe karke 'thavā śaśī || tatretthaśālī kaṃbūlamuttamottamakāryakṛt

The Sun in Meṣa (Aries), or else Mars ⟨there⟩, and the Moon in Vṛṣa (Taurus) or in Karka (Cancer): making an itthaśāla there, the kambūla is best-of-the-best and brings the matter about.

वृश्चिकस्थः शशी भौमः कर्के तत्रेत्थशालतः ॥ अधमाधमकंबूलं कार्यविध्वंसदुःखदम्

vṛścikasthaḥ śaśī bhaumaḥ karke tatretthaśālataḥ || adhamādhamakaṃbūlaṃ kāryavidhvaṃsaduḥkhadam

The Moon standing in Vṛścika (Scorpio) and Mars in Karka (Cancer): from an itthaśāla there, the kambūla is worst-of-the-worst, destroying the matter and giving sorrow.

एवं पूर्वोक्तभेदानामुदाहरणयोजना ॥ उक्तलक्षणसंबंधादूहनीया विचक्षणैः

evaṃ pūrvoktabhedānāmudāharaṇayojanā || uktalakṣaṇasaṃbaṃdhādūhanīyā vicakṣaṇaiḥ

In this way the fitting of examples to the kinds stated earlier is to be worked out by the discerning, from their connection with the characteristics already laid down.

मेषस्थे ऽब्जे शनीत्यादिदृष्टांतान् मंदशीघ्रयोः ॥ एकर्क्षावस्थितावित्थशालादीनपरे जगुः

meṣasthe 'bje śanītyādidṛṣṭāṃtān maṃdaśīghrayoḥ || ekarkṣāvasthitāvitthaśālādīnapare jaguḥ

On the strength of examples such as 'the Moon in Meṣa (Aries), Saturn ⟨there as well⟩', and so on, others have declared that the itthaśāla and the rest arise ⟨also⟩ for a slow and a swift graha standing together in one and the same sign.

तदयुक्तं नीचगस्य नीचेन रिपुणा रिपोः ॥ इत्थशालकार्यनाशीत्युक्तं तत्र यतः स्फुटम्

tadayuktaṃ nīcagasya nīcena ripuṇā ripoḥ || itthaśālakāryanāśītyuktaṃ tatra yataḥ sphuṭam

That is not right, because it has been plainly stated there that an itthaśāla of a graha in its fall with one ⟨also⟩ in its fall, and of an enemy with an enemy, destroys the matter.

लग्नकार्यपयोरित्थशाले चैकोस्ति नीचगः ॥ स्वर्क्षादिपदहीनो ऽन्यो ऽत्रेंदुः कंबूलयोगकृत्

lagnakāryapayoritthaśāle caikosti nīcagaḥ || svarkṣādipadahīno 'nyo 'treṃduḥ kaṃbūlayogakṛt

And when the lord of the lagna and the lord of the matter are in an itthaśāla, and one of them stands in its fall while the other is stripped of dignity — own sign and the rest — and here the Moon makes the kambūla yoga ⟨— the sentence runs on into the next verse⟩.

तत्र कार्याल्पता ज्ञेया यथा जात्यन्यमर्थयन् ॥ अन्यजातिः पुमानर्थं तथैतत् कवयो विदुः

tatra kāryālpatā jñeyā yathā jātyanyamarthayan || anyajātiḥ pumānarthaṃ tathaitat kavayo viduḥ

— there one should know the matter will be a small one: as when a man of one caste asks a man of another caste for money ⟨he gets something, but little⟩, so the wise reckon this case.

यस्याधिकारः स्वर्क्षादिः शुभो नाप्यशुभोपि च ॥ केनाप्यदृश्यमूर्तिश्च स शून्याध्वग इष्यते

yasyādhikāraḥ svarkṣādiḥ śubho nāpyaśubhopi ca || kenāpyadṛśyamūrtiśca sa śūnyādhvaga iṣyate

The graha whose dignity — own sign and the rest — is neither a good one nor a bad one, and whose body is seen by no ⟨graha⟩ at all, is held to be śūnyādhvaga, 'one going on an empty road'.

लग्नकार्येशयोरित्थशाले शून्याध्वगः शशी ॥ उच्चादिपदशून्यत्वान्नेत्थशालोस्य केनचित्

lagnakāryeśayoritthaśāle śūnyādhvagaḥ śaśī || uccādipadaśūnyatvānnetthaśālosya kenacit

When the lord of the lagna and the lord of the matter are in an itthaśāla and the Moon is śūnyādhvaga — because it is void of the dignities, exaltation and the rest, it has no itthaśāla with anyone ⟨— the example continues⟩.

यद्यन्यर्क्षं प्रविश्यैष स्वर्क्षोच्चस्थेत्थशालवान् ॥ गैरिकंबूलमेतत् तु पदोनेनाशुभं स्मृतम्

yadyanyarkṣaṃ praviśyaiṣa svarkṣoccasthetthaśālavān || gairikaṃbūlametat tu padonenāśubhaṃ smṛtam

If, entering another sign, this ⟨Moon⟩ comes to have an itthaśāla with a graha standing in its own sign or its exaltation — that is the gairi-kambūla; but with a graha stripped of dignity (padona) it is held to be inauspicious. [Our mūla now reads svarkṣa-ucca-stha, 'standing in its own sign or exaltation'.]

लप्स्ये सुखमिति प्रश्ने सिंहलग्ने रविः क्रिये ॥ अष्टांशैः सुखपः कुंभे भौमोंशैरविभिस्तयोः

lapsye sukhamiti praśne siṃhalagne raviḥ kriye || aṣṭāṃśaiḥ sukhapaḥ kuṃbhe bhaumoṃśairavibhistayoḥ

⟨A worked example.⟩ In a question 'shall I obtain happiness?', with Siṃha (Leo) as the lagna, the Sun is in Kriyā (Aries) at eight degrees; the lord of the 4th (sukha, the house of happiness), Mars, is in Kumbha (Aquarius) at twelve degrees. Between those two ⟨— the sentence runs on into the next verse⟩.

इत्थशालोस्ति तत्रेंदुः कन्यायां चरमेंशके ॥ स्वर्क्षादिपदहीनस्य नेत्थशालस्य केनचित्

itthaśālosti tatreṃduḥ kanyāyāṃ carameṃśake || svarkṣādipadahīnasya netthaśālasya kenacit

— there is an itthaśāla. The Moon is there in Kanyā (Virgo), in the last navāṃśa. Being stripped of the dignities — own sign and the rest — it has no itthaśāla with anyone.

स स्वोच्चगेन शनिना न्यर्क्षस्थेनेत्थशालकृत् ॥ गैरिकंबूलमन्येन सहायाल्लाभदायकम्

sa svoccagena śaninā nyarkṣasthenetthaśālakṛt || gairikaṃbūlamanyena sahāyāllābhadāyakam

He ⟨the Moon of the previous verse⟩ makes an itthaśāla with Saturn, which has gone to its own exaltation while standing in another sign: ⟨that is⟩ the gairi-kambūla, which gives gain through the help of another.

शून्येध्वनींदुरुभयोर्नेत्थशालो न वा युतिः ॥ खल्लासरो न शुभदः कंबूलफलनाशनः

śūnyedhvanīṃdurubhayornetthaśālo na vā yutiḥ || khallāsaro na śubhadaḥ kaṃbūlaphalanāśanaḥ

The Moon is on an empty road (śūnye adhvani), and between the two ⟨lords⟩ there is neither an itthaśāla nor a conjunction: ⟨that is⟩ the khallāsara. It gives nothing good, and it destroys the fruit of the kambūla.

अस्तनीचरिपुवक्रहीनभादुर्बलो मुथशिलं करोति चेत् ॥ नेतुमेष न विभुर्यतो महोंऽते मुखे ऽपि न स कार्यसाधकः

astanīcaripuvakrahīnabhādurbalo muthaśilaṃ karoti cet || netumeṣa na vibhuryato mahoṃ'te mukhe 'pi na sa kāryasādhakaḥ

If a graha made weak — combust (asta), in its fall, in an enemy's sign, retrograde, or in a sign where it is stripped of dignity — makes a muthaśila ⟨the applying aspect⟩, then, since it is not able to carry the light, it brings the matter about neither at the end nor even at the beginning.

केंद्रस्थ आपोक्लिमगं युनक्ति भूत्वादितो नश्यति कार्यमंते ॥ आपोक्लिमस्थो यदि केंद्रयातं विनश्य पूर्वं भवतीह पश्चात्

keṃdrastha āpoklimagaṃ yunakti bhūtvādito naśyati kāryamaṃte || āpoklimastho yadi keṃdrayātaṃ vinaśya pūrvaṃ bhavatīha paścāt

A graha standing in a kendra (an angle: the 1st, 4th, 7th, 10th) joins ⟨by aspect⟩ one standing in an āpoklima (a cadent house: the 3rd, 6th, 9th, 12th): the matter comes about at the start and perishes at the end. If one standing in an āpoklima ⟨joins⟩ one gone into a kendra, here it is destroyed first and comes about afterwards.

मंदस्वभोच्चादिपदे स्थितश्चेत् पदोनशीघ्रेण कृतेत्थशालः ॥ तत्रापि कार्यं भवतीति वाच्यं वक्रादिनिर्वीर्यपदेन चेत् स्यात्

maṃdasvabhoccādipade sthitaścet padonaśīghreṇa kṛtetthaśālaḥ || tatrāpi kāryaṃ bhavatīti vācyaṃ vakrādinirvīryapadena cet syāt

If the slower graha stands in a dignity — its own sign, its exaltation and the rest — and a swifter graha that holds no dignity has made the itthaśāla with it, then one should say that there too the matter comes about; ⟨so too⟩ if it be with a graha whose dignity has been drained of power by retrogression and the like.

वीर्योनितौ कार्यविलग्ननाथौ स्वर्क्षादिगेनान्यतरो युनक्ति ॥ अन्यौ यदाद्वौ बलिनौ तदान्यसाहाय्यतः कार्यमुशंति संतः

vīryonitau kāryavilagnanāthau svarkṣādigenānyataro yunakti || anyau yadādvau balinau tadānyasāhāyyataḥ kāryamuśaṃti saṃtaḥ

When the lord of the matter and the lord of the lagna are both short of strength, and one or other of them joins ⟨by aspect⟩ a graha gone into its own sign or the other dignities — when those other two are strong — then the wise declare that the matter comes about through another's help. [Our mūla now reads yadā dvau, 'when the two'.]

बली राश्यंतगोन्यर्क्षगामी दीप्तांशकैर्महः ॥ दत्ते ऽन्यस्मै कार्यकरस्तंबीरो लग्नकार्यपोः

balī rāśyaṃtagonyarkṣagāmī dīptāṃśakairmahaḥ || datte 'nyasmai kāryakarastaṃbīro lagnakāryapoḥ

A strong graha standing at the end of a sign and about to pass into another sign gives its light, within the dīptāṃśa (orb) degrees, to another ⟨graha⟩ and so accomplishes the matter: that is the tambīra of the lord of the lagna and the lord of the matter.

लग्ने ऽथ केंद्रे निकटेपि वास्य विलग्नदर्शी स्वगृहोच्चदृक्के ॥ मुसल्लहे स्वे निजहद्दगो वा बली ग्रहो मध्यगतिस्त्वशीघ्रः

lagne 'tha keṃdre nikaṭepi vāsya vilagnadarśī svagṛhoccadṛkke || musallahe sve nijahaddago vā balī graho madhyagatistvaśīghraḥ

A graha is strong when it is in the lagna, or in a kendra, or even near ⟨the lagna⟩, or when it looks upon the lagna; when it is in its own sign, its exaltation or its own drekkāṇa; when it is in its own musallaha ⟨triplicity⟩, or gone into its own haddā; and when its motion is middling, not swift.

कृतोदयो मार्गगतिः शुभेन युतेक्षितः क्रूरखगस्य दृष्ट्या ॥ क्षुताख्ययानाधिगतो न युक्तः क्रूरेण सायं च सितेंदुभौमाः

kṛtodayo mārgagatiḥ śubhena yutekṣitaḥ krūrakhagasya dṛṣṭyā || kṣutākhyayānādhigato na yuktaḥ krūreṇa sāyaṃ ca siteṃdubhaumāḥ

⟨It is strong when it is⟩ newly risen ⟨out of combustion⟩, direct in motion, joined with a benefic or aspected by one, not reached by the aspect of a malefic — the aspect called kṣut ⟨the hostile one⟩ — and not joined with a malefic. And in the evening, Venus, the Moon and Mars ⟨are strong⟩.

यदोदयंते पररात्रिभागैर्जीवार्कजावह्निनराः सवीर्याः ॥ अन्येनिशीनस्य नवैकभागे स्थिताः स्थिरर्क्षे च बलेन युक्ताः

yadodayaṃte pararātribhāgairjīvārkajāvahninarāḥ savīryāḥ || anyeniśīnasya navaikabhāge sthitāḥ sthirarkṣe ca balena yuktāḥ

⟨They are strong⟩ when they rise; Jupiter and Saturn ⟨are strong⟩ in the later watches of the night; ⟨grahas in⟩ fiery and human ⟨signs⟩ are full of strength; and the rest, standing in the ninth or the first part of the Sun and in a fixed sign, are endowed with strength. [The second half is compressed and I am not certain of it: anye niśīnasya can be divided either as anye niśi inasya, 'the others at night, of the Sun', or as anye niśīnasya, 'the others, of the lord of night ⟨the Moon⟩', and the verse never says what the ninth or first part is a part of. The ṭīkā glosses only the first half, jīvārkajau … aparārātribhāge.]

स्त्रियश्चतुर्थात् पुरुषा वियद्भाद्भषट्कगा ओजभगाः पुमांसः ॥ समे परे स्युर्बलिनो विमृश्य विशेषमेतेषु फलं निगद्यम्

striyaścaturthāt puruṣā viyadbhādbhaṣaṭkagā ojabhagāḥ pumāṃsaḥ || same pare syurbalino vimṛśya viśeṣameteṣu phalaṃ nigadyam

Female ⟨grahas⟩ from the 4th, and male ⟨grahas⟩ from the sky-sign (viyat, the 10th), standing in a run of six signs; males in odd signs; and the others in even signs: ⟨these⟩ are strong (balinaḥ). Weighing what is particular among these, the fruit is to be declared. [Our mūla now reads वियद्भाद्भषट्कगा, 'standing in the six signs from the 10th', and बलिनो, 'strong', so the verse is about where each kind of graha is strong.]

लग्नात् षष्ठाष्टमेंत्ये ऽनृजुररिगृहगो नीचगो वक्रगामी क्रूरैर्युक्तो ऽस्तगो वा यदि च मुथशिली क्रूरनीचारिभस्थैः ॥ क्षुद्दृष्ट्या क्रूरदृष्टो व्ययरिपुमृतिगैरित्थशालं विधित्सुः कुर्वन् वा निर्बलोयं स्वगृहनगभगो राहुपुच्छास्यवर्ती

lagnāt ṣaṣṭhāṣṭameṃtye 'nṛjurarigṛhago nīcago vakragāmī krūrairyukto 'stago vā yadi ca muthaśilī krūranīcāribhasthaiḥ || kṣuddṛṣṭyā krūradṛṣṭo vyayaripumṛtigairitthaśālaṃ vidhitsuḥ kurvan vā nirbaloyaṃ svagṛhanagabhago rāhupucchāsyavartī

⟨A graha is weak when it stands⟩ in the 6th, the 8th or the 12th (antya) from the lagna; when its motion is crooked; when it is in an enemy's house, in its fall, retrograde, joined with malefics, or combust; and if it makes a muthaśila with grahas standing in malefic, fall or enemy signs; when it is aspected by a malefic with the kṣut aspect; when it is about to make, or is making, an itthaśāla with grahas in the 12th (vyaya), the 6th (ripu) or the 8th (mṛti); when it has gone to the seventh sign from its own house; or when it sits at the mouth or the tail of Rāhu — such a graha has no strength.

अनीक्षमाणस्तनुमस्तभागास्थितः स्वभोच्चादिपदैश्च शून्यः ॥ क्रूरे सराफी न सवीर्ययुक्तः कार्यं विधातुं न विभुर्यतोसौ

anīkṣamāṇastanumastabhāgāsthitaḥ svabhoccādipadaiśca śūnyaḥ || krūre sarāphī na savīryayuktaḥ kāryaṃ vidhātuṃ na vibhuryatosau

⟨A graha⟩ that does not look upon the lagna (tanu), that stands within the degrees of combustion, that is void of the dignities — its own sign, its exaltation and the rest — that is in a sarāpha (separating aspect) with a malefic, and that is not endowed with strength: since such a one is not able to accomplish the matter ⟨nothing is to be expected of it⟩.

चंद्रः सूर्याद्वादशे वृश्चिकाद्ये खंडे नेष्टोंत्ये तुलायां विशेषात् ॥ राशीशेनादृष्टमूर्तिर्न सर्वैर्दृष्टो ज्ञेयः शून्यमार्गःपदोनः

caṃdraḥ sūryādvādaśe vṛścikādye khaṃḍe neṣṭoṃtye tulāyāṃ viśeṣāt || rāśīśenādṛṣṭamūrtirna sarvairdṛṣṭo jñeyaḥ śūnyamārgaḥpadonaḥ

The Moon in the 12th from the Sun and in the first division of Vṛścika (Scorpio) is not desirable, and in the last ⟨division⟩ in Tulā (Libra) especially so. ⟨A graha⟩ whose body is not seen by the lord of its own sign, and which no graha at all aspects, is to be known as śūnya-mārga (on an empty road) and pādona ⟨stripped of dignity⟩.

क्षीणो भांते नाशुभो जन्मकाले पृच्छायां वा चंद्र एवं विचिंत्यः ॥ शुक्ले भौमः कृष्णपक्षेर्कसूनुः क्षुद्दृष्ट्येंदुं वीक्षते नो शुभो ऽसौ

kṣīṇo bhāṃte nāśubho janmakāle pṛcchāyāṃ vā caṃdra evaṃ viciṃtyaḥ || śukle bhaumaḥ kṛṣṇapakṣerkasūnuḥ kṣuddṛṣṭyeṃduṃ vīkṣate no śubho 'sau

A waned ⟨Moon⟩, or one at the end of a sign, is not by that alone inauspicious; at a birth, or in a question, the Moon is to be weighed in this way: in the bright fortnight Mars, and in the dark fortnight Saturn, looks upon the Moon with the kṣut (hostile) aspect — that Moon is not auspicious.

शुक्ले दिवा नृगृहगोर्कसुतः शशांकं कृष्णे कुजो निशि समर्क्षगतः प्रपश्येत् ॥ दोषाल्पतां वितनुते परथा बहुत्वं प्रश्नेथवा जनुषि बुद्धिमतोहनीयम्

śukle divā nṛgṛhagorkasutaḥ śaśāṃkaṃ kṛṣṇe kujo niśi samarkṣagataḥ prapaśyet || doṣālpatāṃ vitanute parathā bahutvaṃ praśnethavā januṣi buddhimatohanīyam

If in the bright fortnight, by day, Saturn standing in a human sign looks upon the Moon, or in the dark fortnight, by night, Mars standing in an even sign ⟨looks upon it⟩, it makes the fault small; otherwise the fault is great. In a question, or at a birth, the intelligent must reason this out.

नंद९त्रि३षट्६लग्न१भवर्क्ष११पुत्र५व्यया१२ इनाद्धर्षपदं स्वभोच्चम् ॥ त्रिभं त्रिभं लग्नभतः क्रमेण स्त्रीणां नृणां रात्रिदिने च तेषु

naṃda9tri3ṣaṭ6lagna1bhavarkṣa11putra5vyayā12 ināddharṣapadaṃ svabhoccam || tribhaṃ tribhaṃ lagnabhataḥ krameṇa strīṇāṃ nṛṇāṃ rātridine ca teṣu

Counted from the Sun ⟨onward, in the order Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn⟩, the harṣa-pada (harṣa-sthāna, a graha's 'place of joy') is ⟨respectively⟩ the 9th (nanda) 9, the 3rd (tri) 3, the 6th (ṣaṭ) 6, the lagna (the ascendant, 1st) 1, the 11th (bhava) 11, the 5th (putra) 5 and the 12th (vyaya) 12 ⟨house⟩; the graha's own sign and its exaltation sign ⟨are also its places of joy⟩. From the lagna sign, in order, three signs and ⟨then another⟩ three signs ⟨belong alternately⟩ to women and to men ⟨that is, to the female and to the male grahas⟩; and night and day ⟨likewise belong respectively⟩ to them. [The verse does not itself say which grahas count as female and which as male.]

श्रीगर्गान्वयभूषणं गणितविच्चिंतामणिस्तत्सुतो ऽनंतो नंतमतिर्व्यधात् खलमतध्वस्त्यै जनुःपद्धतिम् ॥ तत्सूनुः खलु नीलकंठविबुधो विद्वच्छिवानुज्ञया योगान् षोडश हर्षभानि च तथा संज्ञाविवेके ऽभ्यधात्

śrīgargānvayabhūṣaṇaṃ gaṇitavicciṃtāmaṇistatsuto 'naṃto naṃtamatirvyadhāt khalamatadhvastyai januḥpaddhatim || tatsūnuḥ khalu nīlakaṃṭhavibudho vidvacchivānujñayā yogān ṣoḍaśa harṣabhāni ca tathā saṃjñāviveke 'bhyadhāt

⟨There was⟩ Cintāmaṇi, the ornament of the lineage of Garga, a master of gaṇita (mathematical astronomy). His son Ananta, of endless intellect, composed a Janma-paddhati (a manual for judging the nativity) to destroy the doctrines of the wicked. His son, the learned Nīlakaṇṭha, by the leave of the learned Śiva, has set out the sixteen yogas and likewise the harṣa places in this Saṃjñāviveka (the 'discernment of the technical terms').

पुण्यं १ गुरु २ र्ज्ञान ३ यशो ४ थ मित्रं ५ माहात्म्य ६ माशा च ७ समर्थता च ८ ॥ भ्राता ९ ततो गौरव १० राज ११ तात १२ माता १३ सुतो १४ जीवित १५ मंबु १६ कर्म १७

puṇyaṃ 1 guru 2 rjñāna 3 yaśo 4 tha mitraṃ 5 māhātmya 6 māśā ca 7 samarthatā ca 8 || bhrātā 9 tato gaurava 10 rāja 11 tāta 12 mātā 13 suto 14 jīvita 15 maṃbu 16 karma 17

⟨These are the names of the sahamas — the sensitive points of the year-chart, each got by adding one longitude to the lagna and subtracting another:⟩ puṇya (merit) 1, guru (the preceptor) 2, jñāna (knowledge) 3, yaśas (fame) 4, then mitra (friend) 5, māhātmya (greatness) 6, āśā (hope) 7, and samarthatā (capability) 8; bhrātṛ (brother) 9, after that gaurava (honour) 10, rāja (the king) 11, tāta (the father) 12, mātṛ (the mother) 13, suta (the son) 14, jīvita (life) 15, ambu (water) 16, karma (work) 17.

माद्यं च १८ मन्मथ १९ कला २० परतः क्षमोक्तं २१ शास्त्रं २२ स बंधुसहमं २३ त्वथ बंदकं च २४ ॥ मृत्योश्च सद्म २५ परदेश २६ धना २७ न्यदारा २८ स्यादन्यकर्म २९ स वणिक् ३० त्वथ कार्यसिद्धिः ३१

mādyaṃ ca 18 manmatha 19 kalā 20 parataḥ kṣamoktaṃ 21 śāstraṃ 22 sa baṃdhusahamaṃ 23 tvatha baṃdakaṃ ca 24 || mṛtyośca sadma 25 paradeśa 26 dhanā 27 nyadārā 28 syādanyakarma 29 sa vaṇik 30 tvatha kāryasiddhiḥ 31

mādya (drink) 18, manmatha (lust) 19, kalā (art) 20; after that kṣamā (forbearance) is named 21, śāstra (learning) 22, and the bandhu (kinsman) sahama 23, and then bandaka 24; and the seat of death, mṛtyu 25, paradeśa (a foreign country) 26, dhana (wealth) 27, anya-dāra (another man's wife) 28, then anya-karma (another's work) 29, and vaṇij (the trader) 30, and then kārya-siddhi (the accomplishment of an undertaking) 31.

उद्वाह ३२ सूति ३३ संतापाः ३४ श्रद्धा ३५ प्रीति ३६ र्बलं ३७ तनुः ३८ ॥ जाड्य ३९ व्यापारसहमे ४० पानीयपतनं ४१ रिपुः ४२

udvāha 32 sūti 33 saṃtāpāḥ 34 śraddhā 35 prīti 36 rbalaṃ 37 tanuḥ 38 || jāḍya 39 vyāpārasahame 40 pānīyapatanaṃ 41 ripuḥ 42

udvāha (marriage) 32, sūti (childbirth) 33, saṃtāpa (grief) 34, śraddhā (faith) 35, prīti (affection) 36, bala (strength) 37, tanu (the body) 38; the jāḍya (torpor) 39 and vyāpāra (trade) 40 sahamas, pānīya-patana (falling into water) 41, ripu (the enemy) 42.

शौर्यो ४३ पाय ४४ दरिद्रत्वं ४५ गुरुतां ४६ बुपथाभिधं ४७ ॥ बंधनं ४८ दुहिता ४९ श्वश्रू ५० पंचाशत् सहमानि हि

śauryo 43 pāya 44 daridratvaṃ 45 gurutāṃ 46 bupathābhidhaṃ 47 || baṃdhanaṃ 48 duhitā 49 śvaśrū 50 paṃcāśat sahamāni hi

śaurya (valour) 43, upāya (expedient) 44, daridratva (poverty) 45, gurutā (weight, being held in respect) 46, the one named ⟨am⟩bu-patha (the water-road, a voyage by sea) 47; bandhana (confinement) 48, duhitṛ (the daughter) 49, śvaśrū (the mother-in-law) 50. These indeed are the fifty sahamas.

सूर्योन चंद्रान्वितमह्नि लग्नं वींद्वर्कयुक्तं निशि पुण्यसंज्ञम् ॥ शोध्यर्क्षशुद्ध्याश्रयभांतराले लग्नं न चेत्सैकभमेतदुक्तम्

sūryona caṃdrānvitamahni lagnaṃ vīṃdvarkayuktaṃ niśi puṇyasaṃjñam || śodhyarkṣaśuddhyāśrayabhāṃtarāle lagnaṃ na cetsaikabhametaduktam

By day, the lagna joined to ⟨the longitude of the Moon⟩ diminished by the Sun; by night, ⟨the lagna⟩ joined to the Moon and the Sun ⟨in the reversed order — the Moon taken out of the Sun⟩: that is what bears the name puṇya. When the sign to be subtracted (śodhya) has been taken out, if the lagna does not fall in the interval up to the sign taken as the base (āśraya), then the result is to be taken with one ⟨whole round of⟩ signs added.

व्यत्यस्तमस्माद् गुरुविद्ययोस्तु संसाधनं पुण्यवियुक् सुरेज्यः ॥ दिवा विलोमं निशि पूर्ववत्तु यशोभिधं तत्सहमं वदंति

vyatyastamasmād guruvidyayostu saṃsādhanaṃ puṇyaviyuk surejyaḥ || divā vilomaṃ niśi pūrvavattu yaśobhidhaṃ tatsahamaṃ vadaṃti

But the working out of the guru and the vidyā ⟨sahamas⟩ is the reverse of this ⟨puṇya⟩. ⟨Take⟩ Jupiter (surejya) diminished by the puṇya ⟨sahama⟩ by day, reversed by night, the rest as before: that sahama they call the one named yaśas, fame.

पुण्यसज्ञ गुरुसज्ञतस् त्यजेद् व्यत्ययो निशि सितान्वितं च तत् ॥ सैकता तनुवदुक्तरीतितो मित्रनामसहमं विदुर्बुधाः

puṇyasajña gurusajñatas tyajed vyatyayo niśi sitānvitaṃ ca tat || saikatā tanuvaduktarītito mitranāmasahamaṃ vidurbudhāḥ

From the ⟨sahama⟩ called guru one should take away the one called puṇya — at night the order is inverted — and let that be joined with Venus (sita). The adding of one ⟨round of signs⟩, as with the tanu (the lagna), is by the method already stated. The wise know this as the sahama named mitra, the friend.

पुण्याद् भौमं शोधयेदुक्तवत् स्यान् माहात्म्यं तन् नक्तमस्माद् विलोमम् ॥ शुक्रं मंदादह्नि नक्तं विलोममाशाख्यं स्यादुक्तवच्छेषमूह्यम्

puṇyād bhaumaṃ śodhayeduktavat syān māhātmyaṃ tan naktamasmād vilomam || śukraṃ maṃdādahni naktaṃ vilomamāśākhyaṃ syāduktavaccheṣamūhyam

Subtract Mars from the puṇya ⟨sahama⟩ and then proceed as already stated ⟨add the lagna, and add one rāśi where the rule of 5 requires it⟩: that is the māhātmya (greatness) sahama. At night it is the reverse of this — ⟨the puṇya sahama taken away⟩ from Mars. By day subtract Venus from Saturn, at night the reverse, and the sahama called āśā (hope, longing) is obtained. The rest is to be supplied as has been stated.

सामर्थ्यमारात् तनुपं विशोध्य नक्तं विलोमं तनुपे कुजे तु ॥ जीवाद् विशुद्ध्येत् सततं पुरावद् भ्रातार्किहीनाद् गुरुतः सदोह्यः

sāmarthyamārāt tanupaṃ viśodhya naktaṃ vilomaṃ tanupe kuje tu || jīvād viśuddhyet satataṃ purāvad bhrātārkihīnād gurutaḥ sadohyaḥ

⟨For⟩ sāmarthya (capability): subtract the lord of the lagna (tanupa) from Mars ⟨by day⟩; at night the reverse. But when Mars is himself the lord of the lagna, ⟨the subtraction⟩ is to be made from Jupiter instead, constantly ⟨by day and by night alike⟩, ⟨the rest⟩ as before. The bhrātṛ (brother) ⟨sahama⟩ is always to be reckoned from Jupiter with Saturn taken away ⟨by day and by night alike⟩.

दिने गुरोश्चंद्रमपास्य नक्तं रवि क्रमादर्कविधू च देयौ ॥ रीत्योक्तया गौरवमर्कमार्केरपास्य वामं निशि राजतातौ

dine guroścaṃdramapāsya naktaṃ ravi kramādarkavidhū ca deyau || rītyoktayā gauravamarkamārkerapāsya vāmaṃ niśi rājatātau

By day subtract the Moon from Jupiter, at night the Sun; and the Sun and the Moon are to be added respectively ⟨the Sun by day, the Moon by night, in place of the lagna⟩. By the method stated, that is the gaurava (esteem) ⟨sahama⟩. Subtracting the Sun from Saturn, and the reverse at night, ⟨gives⟩ the rāja (kingship) and the tāta (father) ⟨sahamas⟩ — one figure serving for both, ⟨with the lagna added⟩.

मातेंदुतोपास्य सितं विलोमं नक्तं सुतोऽहर्निशमिंदुमीज्यात् ॥ स्याज् जीविताख्यं गुरुमार्कितोह्नि वामं निशीदं सममंबयांबु

māteṃdutopāsya sitaṃ vilomaṃ naktaṃ suto'harniśamiṃdumījyāt || syāj jīvitākhyaṃ gurumārkitohni vāmaṃ niśīdaṃ samamaṃbayāṃbu

The mother's ⟨sahama⟩: subtract Venus from the Moon ⟨by day⟩, the reverse at night. The son's: subtract the Moon from Jupiter, by day and by night alike. Subtracting Jupiter from Saturn by day, and the reverse at night, gives the one called jīvita (life); and ⟨the sahama of⟩ ambu (water) is the same as the mother's.

कर्म ज्ञमारान् निशि वाममुक्तं रोगाख्यमिंदुं तनुतः सदैव ॥ स्यान् मन्मथोलग्नपमिंदुतोऽह्नि वामं निशींदुं तनुपं सदार्कात्

karma jñamārān niśi vāmamuktaṃ rogākhyamiṃduṃ tanutaḥ sadaiva || syān manmatholagnapamiṃduto'hni vāmaṃ niśīṃduṃ tanupaṃ sadārkāt

Karma: ⟨subtract⟩ Mercury from Mars; at night the reverse, as stated. The one called roga (disease): ⟨subtract⟩ the Moon from the lagna (tanu), always. Manmatha (desire) is had by ⟨subtracting⟩ the lord of the lagna from the Moon by day, the reverse at night; ⟨but when⟩ the Moon is himself the lord of the lagna, ⟨he is subtracted⟩ always from the Sun.

कलिक्षमे स्तो गुरुतो विशुद्धे कुजे विलोमं निशि पूर्वरीत्या ॥ शास्त्रं दिने सौरिमपास्य जीवाद् वामं निशि ज्ञस्य युतिः पुरावत्

kalikṣame sto guruto viśuddhe kuje vilomaṃ niśi pūrvarītyā || śāstraṃ dine saurimapāsya jīvād vāmaṃ niśi jñasya yutiḥ purāvat

Kali (strife) and kṣamā (forbearance) are ⟨had⟩ when Mars is subtracted from Jupiter ⟨by day⟩; at night the reverse, by the earlier method ⟨with the lagna added⟩. Śāstra (learning): by day subtract Saturn from Jupiter, at night the reverse, and Mercury is joined to it ⟨in place of the lagna⟩, as before.

दिवानिशं ज्ञाच्छशिनं विशोध्य बंध्वाख्यमेतन् निशि बंदकं स्यात् ॥ वामं दिवैतन् मृतिरष्टमर्क्षादिंदुं विशोध्योक्तवदार्कियोगात्

divāniśaṃ jñācchaśinaṃ viśodhya baṃdhvākhyametan niśi baṃdakaṃ syāt || vāmaṃ divaitan mṛtiraṣṭamarkṣādiṃduṃ viśodhyoktavadārkiyogāt

By day and by night alike, subtract the Moon from Mercury: this is the one called bandhu (kinsman); when ⟨the year begins⟩ at night this same ⟨figure⟩ is the bandaka (confinement) ⟨sahama⟩. By day it is the reverse ⟨of it, the Moon taken from Mercury being turned about, that gives bandaka⟩. The mṛti (death) ⟨sahama⟩: subtract the Moon from the 8th sign ⟨the cusp of the 8th bhāva⟩ and proceed as stated, with Saturn joined ⟨in place of the lagna⟩.

देशांतराख्यं नवमाद् विशोध्य धर्मेश्वरं संततमुक्तवत् स्यात् ॥ अहर्निशं वित्तपमर्थभावाद् विशोध्य पूर्वोक्तवदर्थसद्म

deśāṃtarākhyaṃ navamād viśodhya dharmeśvaraṃ saṃtatamuktavat syāt || aharniśaṃ vittapamarthabhāvād viśodhya pūrvoktavadarthasadma

Subtract dharmeśvara, the lord of the 9th (dharma), from the 9th ⟨house⟩, and ⟨finish⟩ as was said before ⟨adding the lagna, with a whole round of signs added if the remainder falls short⟩: that is the ⟨sahama⟩ named deśāntara, the foreign country, and it holds continuously ⟨by day and by night alike, without reversal⟩. Day and night alike, subtract vittapa, the lord of wealth (the lord of the 2nd), from the artha-bhāva, the 2nd house, and ⟨finish⟩ as stated earlier: ⟨that is⟩ the seat of wealth, the artha sahama.

सितादपास्यार्कमथान्यदाराह्वयं सदा प्राग्वदथान्यकर्म ॥ चंद्राच्छनिं वाममथो निशायां शश्वद् वणिज्यं दिनबंदकोक्त्या

sitādapāsyārkamathānyadārāhvayaṃ sadā prāgvadathānyakarma || caṃdrācchaniṃ vāmamatho niśāyāṃ śaśvad vaṇijyaṃ dinabaṃdakoktyā

Subtract the Sun from Venus (sita) and ⟨add the lagna⟩ always as before: ⟨that is the sahama⟩ named anya-dārā, another man's wife. Then anya-karma, another's work: ⟨subtract⟩ Saturn from the Moon, and at night the reverse ⟨the Moon out of Saturn⟩. The vaṇij ⟨sahama⟩, trade, is always reckoned by the rule stated for the bandaka by day ⟨that is, Mercury taken out of the Moon, with the lagna added⟩; it is not reversed at night.

शनेर् दिवार्कं निशि चंद्रमार्केर् विशोध्य सूर्येंदुभनाथयोगात् ॥ स्यात् कार्यसिद्धिः सततं विशोध्य मंदं सितात् स्यात् तु विवाहसद्म

śaner divārkaṃ niśi caṃdramārker viśodhya sūryeṃdubhanāthayogāt || syāt kāryasiddhiḥ satataṃ viśodhya maṃdaṃ sitāt syāt tu vivāhasadma

Subtract the Sun from Saturn by day, and the Moon from Ārki (Saturn, the Sun's son) at night; then, by joining ⟨to the remainder⟩ the lord of the sign occupied by the Sun ⟨by day⟩ or by the Moon ⟨by night⟩, the kārya-siddhi ⟨sahama⟩, the accomplishment of an undertaking, results — ⟨here the sign-lord is added, not the lagna⟩. Subtract Saturn (manda) from Venus (sita) constantly ⟨by day and by night alike, and add the lagna⟩: that is the seat of marriage, the vivāha sahama. [Our mūla now reads दिवार्कं, the accusative 'the Sun' that the sentence needs, emended on grammar.]

गुरोर् बुधं प्रोज्झ्य भवेत् प्रसूतिर् वामं निशींदुं शनितो विशोध्य ॥ षष्ठं क्षिपेदुक्तदिशा सदैव संतापसञ्ज्ञाऽरमपास्य शुक्रात्

guror budhaṃ projjhya bhavet prasūtir vāmaṃ niśīṃduṃ śanito viśodhya || ṣaṣṭhaṃ kṣipeduktadiśā sadaiva saṃtāpasañjñā'ramapāsya śukrāt

Subtract Mercury from Jupiter ⟨and add the lagna⟩: prasūti, childbirth, results; at night reversed ⟨Jupiter out of Mercury⟩. Subtract the Moon from Saturn and add the 6th ⟨house⟩ in the manner stated, always ⟨and it is the 6th house that is added here, not the lagna⟩: ⟨that is the sahama⟩ named saṃtāpa, grief. And, subtracting Mars (āra) from Venus — ⟨this clause has no predicate in this record; it is completed at the head of the next one, where the result is named śraddhā⟩.

श्रद्धा सदा प्रोक्तदिशाऽथ पुण्यं विद्याख्यतः प्रोज्झ्य सदा पुरोक्त्या ॥ प्रीत्याख्यमुक्तं बलदेहसंज्ञे यशः समे जाड्यमपास्य भौमात्

śraddhā sadā proktadiśā'tha puṇyaṃ vidyākhyataḥ projjhya sadā puroktyā || prītyākhyamuktaṃ baladehasaṃjñe yaśaḥ same jāḍyamapāsya bhaumāt

⟨— and that is the sahama⟩ śraddhā, faith, always, in the manner stated ⟨with the lagna added⟩. Then subtract the puṇya ⟨sahama⟩ from the one named vidyā, always, by the rule already given: ⟨the result⟩ is called prīti, affection. The two named bala, strength, and deha, the body, are the same as yaśas, fame ⟨they are not computed afresh⟩. And, subtracting ⟨Saturn⟩ from Mars, ⟨comes⟩ jāḍya, torpor — ⟨what is to be subtracted stands at the head of the next record⟩.

शनिर् विलोमं निशि चांद्रयोगाद् व्यापार आराज् ज्ञमपास्य शश्वत् ॥ पानीयपातः शशिनं विशोध्य सौरेर् विलोमं निशि पूर्ववत् स्यात्

śanir vilomaṃ niśi cāṃdrayogād vyāpāra ārāj jñamapāsya śaśvat || pānīyapātaḥ śaśinaṃ viśodhya saurer vilomaṃ niśi pūrvavat syāt

⟨For jāḍya, subtract⟩ Saturn ⟨from Mars⟩; at night reversed ⟨Mars out of Saturn⟩; with the addition of Cāndri ⟨Mercury, the Moon's son⟩. Vyāpāra, business: subtract Mercury (jña) from Mars (āra), always ⟨with the lagna added⟩. Pānīya-pāta, a fall into water: subtract the Moon from Sauri (Saturn); reversed at night, the rest as before ⟨the lagna added⟩. [चांद्र as printed means simply 'lunar'; it is taken here as Cāndri, the Moon's son, that is Mercury, which is the third term this sahama adds in place of the lagna.]

मंदं कुजात् प्रोज्झ्य रिपुर् विलोमं रात्रौ भवेद् भौमविहीनपुण्यात् ॥ शौर्यं विलोमं निशि पूर्ववत् स्यादुपाय ईज्यं शनितो विशोध्य

maṃdaṃ kujāt projjhya ripur vilomaṃ rātrau bhaved bhaumavihīnapuṇyāt || śauryaṃ vilomaṃ niśi pūrvavat syādupāya ījyaṃ śanito viśodhya

Subtract Saturn (manda) from Mars (kuja) ⟨and add the lagna⟩: the ripu ⟨sahama⟩, the enemy, arises; at night reversed ⟨Mars out of Saturn⟩. From the puṇya ⟨sahama⟩ diminished by Mars comes śaurya, valour; reversed at night, the rest as before ⟨the lagna added⟩. ⟨For⟩ upāya, the expedient, subtract Jupiter (ījya) from Saturn — ⟨the clause is completed in the next record⟩.

वामं निशि ज्ञं तु विशोध्य पुण्याज् ज्ञयुग् विलोमं निशि तद् दरिद्रम् ॥ सूर्योच्चतः सूर्यमपास्य नक्तं चंद्रं तदुच्चाद् गुरुता पुरोक्त्या

vāmaṃ niśi jñaṃ tu viśodhya puṇyāj jñayug vilomaṃ niśi tad daridram || sūryoccataḥ sūryamapāsya naktaṃ caṃdraṃ taduccād gurutā puroktyā

⟨…and⟩ at night the reverse. Subtract Mercury (ज्ञ) from the Puṇya sahama ⟨and add the lagna⟩; at night the operation runs backwards, Mercury ⟨taken first⟩ — that is the Dāridrya (poverty) sahama. From the Sun's exaltation point subtract the Sun ⟨by day⟩; at night subtract the Moon from the Moon's own exaltation point — that is the Gurutā (weight, dignity) sahama, ⟨finished off⟩ by the rule already stated. [A sahama is a computed sensitive point of the annual chart, Arabic sahm, "lot"; the lagna is the rising point.]

कर्कार्धतः ३।१५ प्रोज्झ्य शनिं स्याज् जलाध्वान्यथा निशि ॥ पुण्याच्छनिं विशोध्याऽह्नि वामं निशि तु बंधनम्

karkārdhataḥ 3|15 projjhya śaniṃ syāj jalādhvānyathā niśi || puṇyācchaniṃ viśodhyā'hni vāmaṃ niśi tu baṃdhanam

From the middle of Cancer — 3 signs 15 degrees, that is Cancer 15° — subtract Saturn ⟨and add the lagna⟩: that is the Jalādhvan (water-journey) sahama; at night it is otherwise, ⟨the two terms exchanged⟩. By day subtract Saturn from the Puṇya sahama ⟨and add the lagna⟩; at night the reverse — that is the Bandhana (bondage, imprisonment) sahama.

चंद्रः सितादपास्योक्तं सदा कन्याख्यमुक्तवत् ॥ पुण्यादर्कमपास्याययोगादश्वो ऽन्यथा निशि

caṃdraḥ sitādapāsyoktaṃ sadā kanyākhyamuktavat || puṇyādarkamapāsyāyayogādaśvo 'nyathā niśi

⟨Subtract⟩ the Moon from Venus ⟨and add the lagna⟩: the sahama called Kanyā (daughter) is declared, always ⟨the same by day and by night⟩, ⟨computed⟩ as already stated. Subtract the Sun from the Puṇya sahama and add the 11th (āya) ⟨bhāva⟩: that is the Aśva (horse) sahama; at night it is otherwise. [The mūla prints चंद्रः in the nominative where the sense requires the accusative चंद्रं, the Moon being the quantity taken away from Venus; the printed characters are kept.]

स्वनाथहीनं सहमं तदंशाः स्वीयोदयस्था विहृता त्रिशत्या ॥ तत्सद्मपाको दिवसैर्हि लब्धैः स्यात् तद्दशायां तदसंभवे वा

svanāthahīnaṃ sahamaṃ tadaṃśāḥ svīyodayasthā vihṛtā triśatyā || tatsadmapāko divasairhi labdhaiḥ syāt taddaśāyāṃ tadasaṃbhave vā

⟨Take⟩ the sahama less its own lord; those degrees, ⟨reckoned⟩ as standing in their own rising ⟨sign⟩ and divided by three hundred, ⟨yield days⟩: by the days so obtained the ripening (pāka) of that ⟨sahama's⟩ bhāva comes about; or, when that is not possible, ⟨the result⟩ falls in its daśā instead.

स्वोच्चादिसत्पदगतो यदि लग्नदर्शी वीर्यान्वितः सहमपो यदि नेक्षतेंगं ॥ नासौ वली रविशशिश्रितभेशदर्शपूर्णांतलग्नपवलस्य विचारणेत्थम्

svoccādisatpadagato yadi lagnadarśī vīryānvitaḥ sahamapo yadi nekṣateṃgaṃ || nāsau valī raviśaśiśritabheśadarśapūrṇāṃtalagnapavalasya vicāraṇettham

If ⟨the sahama's lord⟩ stands in a good place beginning with its own exaltation (svocca), looks upon the lagna (the ascendant) and is endowed with strength, ⟨it is strong⟩; ⟨but⟩ if the sahama's lord does not look upon the ⟨sahama's own⟩ point (aṅga), he is not strong. Thus is the reckoning of the strength of the lagna's lord, ⟨a strength⟩ made full by the gaze of the lords of the signs the Sun and the Moon occupy. [The compound पूर्णांत in the last line gives no word as printed; the rendering 'made full' is the best sense it will bear, and the reading is doubtful.]

पंचवर्गीबलेनोनो न हर्षस्थानमाश्रितः ॥ अबलोऽयं लग्नादर्शी बली स्वल्पेऽस्ति चेत्पदे

paṃcavargībalenono na harṣasthānamāśritaḥ || abalo'yaṃ lagnādarśī balī svalpe'sti cetpade

⟨A graha⟩ deficient in pañcavargī strength (the five-fold strength) and not resting in a harṣa-sthāna (a graha's 'place of joy') is weak. ⟨But⟩ this same one, if it looks upon the lagna, is strong even when it stands in a poor place.

स्वस्वामिना शुभखगैः सहितं च दृष्टं स्वामी बली च यदि तत्सहमस्य वृद्धिः ॥ यत्स्वामिना शुभखगैश्च न युक्तदृष्टं तत्संभवो न हि भवेदिति चिंत्यमादौ

svasvāminā śubhakhagaiḥ sahitaṃ ca dṛṣṭaṃ svāmī balī ca yadi tatsahamasya vṛddhiḥ || yatsvāminā śubhakhagaiśca na yuktadṛṣṭaṃ tatsaṃbhavo na hi bhavediti ciṃtyamādau

⟨A sahama⟩ joined with and aspected by its own lord and by the benefic grahas, and whose lord is strong — of that sahama there is increase. That which is joined with and aspected neither by its own lord nor by the benefics — its coming about (saṃbhava) does not take place at all. This must be weighed first.

अष्टमाधिपतिना युतेक्षितं पापदृग्युतमथेत्थशालितैः ॥ संभवेऽपि विलयं प्रयाति तत् तेन जन्मनि पुरेदमीक्ष्यताम्

aṣṭamādhipatinā yutekṣitaṃ pāpadṛgyutamathetthaśālitaiḥ || saṃbhave'pi vilayaṃ prayāti tat tena janmani puredamīkṣyatām

⟨A sahama⟩ joined with or aspected by the lord of the 8th (aṣṭama), or joined with the aspect of malefics, or in an itthaśāla (the applying aspect) with them — even where its coming about (saṃbhava) ⟨was established⟩, it goes to ruin. Therefore let this be looked at beforehand in the nativity.

आदौ जन्मनि सर्वेषां सहमानां बलाबलम् ॥ विमृश्य संभवो येषां तानि वर्षे विचिंतयेत्

ādau janmani sarveṣāṃ sahamānāṃ balābalam || vimṛśya saṃbhavo yeṣāṃ tāni varṣe viciṃtayet

First, in the nativity, having weighed the strength and weakness of all the sahamas, let one consider ⟨in the year⟩ those whose coming about ⟨is established⟩. [The source read of the 1893 pothi gives तानिर्वेष, which is not a Sanskrit word. This pass emends the mūla to तानि वर्षे, 'those, in the year': the 1889 Kalpataru, Mahīdhara and Jhā store reads all give that form, the Pāṭhaka read gives the same two words transposed (वर्षे तानि), and the ṭīkā quoted in this verse's own note gives it too. The rendering above already followed that sense and does not change.]

सबले पुण्यसहमे धर्मसिद्धिर्धनागमः ॥ शुभस्वामीक्षितयुतेऽव्यत्ययेऽव्यत्ययं विदुः

sabale puṇyasahame dharmasiddhirdhanāgamaḥ || śubhasvāmīkṣitayute'vyatyaye'vyatyayaṃ viduḥ

When the puṇya-sahama (the sahama of merit) is strong, there is accomplishment in dharma and a coming of wealth. When it is aspected and joined by benefics and by its own lord, ⟨so that⟩ there is no reversal ⟨of these conditions⟩, they declare ⟨the fruit too to be⟩ unreversed. [The page sets two small round marks, read as avagrahas; without them the line reads व्यत्यये व्यत्ययं विदुः, 'in the contrary case they declare the contrary' — the same rule stated from the other side, and the usual idiom.]

लग्नात् षष्ठाष्टरिःफस्थं धर्मभाग्ययशोहरम् ॥ शुभस्वामिदृशां प्रांते सुखधर्मादिसंभवः

lagnāt ṣaṣṭhāṣṭariḥphasthaṃ dharmabhāgyayaśoharam || śubhasvāmidṛśāṃ prāṃte sukhadharmādisaṃbhavaḥ

⟨The puṇya-sahama⟩ standing in the 6th, the 8th or the 12th (riḥpha) from the lagna carries off dharma, fortune and fame. ⟨Where there are⟩ the aspects of the benefics and of its lord, in the latter part ⟨of the year⟩ happiness, dharma and the rest come about.

पापयुक् शुभदृष्टं चेदशुभं प्राक् ततः शुभम् ॥ शुभयुक्तं पापदृष्टमादौ शुभमसत्परे

pāpayuk śubhadṛṣṭaṃ cedaśubhaṃ prāk tataḥ śubham || śubhayuktaṃ pāpadṛṣṭamādau śubhamasatpare

If ⟨the sahama is⟩ joined with a malefic but aspected by a benefic, ⟨the fruit is⟩ inauspicious first and auspicious after that. ⟨If it is⟩ joined with a benefic but aspected by a malefic, ⟨it is⟩ auspicious at the start and bad later.

यत्राब्दे पुण्यसहमं शुभं सोऽत्र शुभावहः ॥ अनिष्टेऽस्मिन् शुभो नेति पुण्यमादौ विचारयेत्

yatrābde puṇyasahamaṃ śubhaṃ so'tra śubhāvahaḥ || aniṣṭe'smin śubho neti puṇyamādau vicārayet

In whatever year the puṇya-sahama is auspicious, that ⟨year⟩ is a bringer of good in this matter; when it is unfavourable in that ⟨year⟩, there is no good. Therefore one should examine the puṇya ⟨sahama⟩ first.

सूतौ षष्ठाष्टरिःफस्थे मध्ये पापहतं पुनः ॥ पुण्यं धर्मार्थसौख्यघ्नं पत्यौ दग्धे फलं तथा

sūtau ṣaṣṭhāṣṭariḥphasthe madhye pāpahataṃ punaḥ || puṇyaṃ dharmārthasaukhyaghnaṃ patyau dagdhe phalaṃ tathā

When ⟨the puṇya-sahama⟩ stands in the 6th, the 8th or the 12th (riḥpha) at birth, and is again struck by malefics in the middle ⟨of the year⟩, the puṇya ⟨sahama⟩ destroys dharma, wealth and happiness; and when its lord is burnt (dagdha, combust), the fruit is the same. [मध्ये, 'in the middle', is read off broken type; the ṭīkā glosses अब्दे, 'in the year'.]

सहमान्यखिलानीत्थं सूतौ वर्षे विचिंतयेत् ॥ मांद्यारिकलिमृत्यूनां व्यत्ययादादिशेत्फलम्

sahamānyakhilānītthaṃ sūtau varṣe viciṃtayet || māṃdyārikalimṛtyūnāṃ vyatyayādādiśetphalam

Thus should one consider all the sahamas, in the nativity and in the year. For the māndya (illness), ari (enemy), kali (strife) and mṛtyu (death) ⟨sahamas⟩ one should declare the fruit by reversal ⟨of these rules⟩.

कार्यसिद्धिसहमं युतं शुभैर्दृष्टमूथशिलगं जयप्रदम् ॥ संगरेऽथ शुभपापदृष्टियुक् क्लेशतो जय उदीरितो बुधैः

kāryasiddhisahamaṃ yutaṃ śubhairdṛṣṭamūthaśilagaṃ jayapradam || saṃgare'tha śubhapāpadṛṣṭiyuk kleśato jaya udīrito budhaiḥ

The kārya-siddhi sahama (the sahama of the accomplishment of an undertaking), joined with benefics, aspected ⟨by them⟩ and standing in a muthaśila (the applying aspect), gives victory in battle. And when it carries the aspects of benefics and malefics mixed, the wise have declared that victory comes ⟨only⟩ out of distress.

कलिसञ्ज्ञमिश्रखगदृष्टिसंयुतं यदि पापमूथशिलगं कलेर्मृतिम् ॥ अथ तत्र सौम्यसहितावलोकिते जयमेति मिश्रदृशितः कलिव्यथे

kalisañjñamiśrakhagadṛṣṭisaṃyutaṃ yadi pāpamūthaśilagaṃ kalermṛtim || atha tatra saumyasahitāvalokite jayameti miśradṛśitaḥ kalivyathe

If the ⟨sahama⟩ named kali (strife), carrying the aspects of mixed grahas, stands in a muthaśila with a malefic, ⟨it gives⟩ death in the quarrel. But when it is there joined with and looked upon by benefics, one attains victory; from a mixed aspect, ⟨victory comes⟩ amid the pain of the quarrel.

विवाहसञ्ज्ञाधिपसौम्यदृष्टं युतं शुभैर्मूथशिलं शुभाप्तिम् ॥ कुर्याद्यदा मिश्रसमेतदृष्टं कष्टादथ क्रूरमृतीश्वरैर्न

vivāhasañjñādhipasaumyadṛṣṭaṃ yutaṃ śubhairmūthaśilaṃ śubhāptim || kuryādyadā miśrasametadṛṣṭaṃ kaṣṭādatha krūramṛtīśvarairna

The ⟨sahama⟩ named vivāha (marriage), aspected by its own lord and by benefics, joined with benefics and in a muthaśila, brings about the obtaining of the auspicious ⟨thing, the marriage⟩. When it is joined with and aspected by mixed ⟨grahas⟩, ⟨the marriage comes⟩ out of hardship; and ⟨when it is so held⟩ by cruel grahas and by the lord of death (the 8th), not ⟨at all⟩.

यशोधिपे नैधनगे खलेन युतेक्षिते सद्यशसो विनाशः ॥ पापार्जितस्यायशसोऽस्ति लाभो नष्टौजसि स्यात्कुलकीर्तिनाशः

yaśodhipe naidhanage khalena yutekṣite sadyaśaso vināśaḥ || pāpārjitasyāyaśaso'sti lābho naṣṭaujasi syātkulakīrtināśaḥ

When the lord of the yaśas (fame) ⟨sahama⟩ stands in the 8th (naidhana) and is joined with or aspected by a malefic, good fame is destroyed; ⟨what comes⟩ is the gain of ill-fame earned by wrongdoing. And when ⟨that lord⟩ has lost its vigour, the fame of the family is destroyed.

शुभेत्थशाले शुभदृग्युते वा बलान्विते स्याद्यशसोऽभिवृद्धिः ॥ युद्धे जयो वाहनशस्त्रलाभः पापे सराफादयशोर्थनाशः

śubhetthaśāle śubhadṛgyute vā balānvite syādyaśaso'bhivṛddhiḥ || yuddhe jayo vāhanaśastralābhaḥ pāpe sarāphādayaśorthanāśaḥ

When ⟨it is⟩ in an itthaśāla with a benefic, or joined with a benefic's aspect, or endowed with strength, there is increase of fame, victory in war, and gain of vehicles and weapons. With a malefic, from a sarāpha (the separating aspect), ⟨there is⟩ ill-fame and loss of wealth.

आशा तदीशश्च षडष्टरिःफविवर्जितः सौम्ययुतेक्षितश्च । स्याद्वांच्छितार्थांबरवाहनादिलाभः खलेक्षायुतितोऽतिदुःखम्

āśā tadīśaśca ṣaḍaṣṭariḥphavivarjitaḥ saumyayutekṣitaśca | syādvāṃcchitārthāṃbaravāhanādilābhaḥ khalekṣāyutito'tiduḥkham

⟨When⟩ the āśā ⟨sahama⟩ (desire) and its lord are free of the 6th, the 8th and the 12th (riḥpha), and are joined with or aspected by benefics, there is gain of the thing desired, of clothes, of vehicles and the like. From the aspect or conjunction of a malefic, very great sorrow.

मांद्याधिपः पापयुतेक्षितश्च पापः स्वयं रोगकरो विचिंत्यः ॥ चेदित्थशालो मृतिपेन मृत्युस्तदा भवेद्धीनबलेतिकष्टात्

māṃdyādhipaḥ pāpayutekṣitaśca pāpaḥ svayaṃ rogakaro viciṃtyaḥ || ceditthaśālo mṛtipena mṛtyustadā bhaveddhīnabaletikaṣṭāt

The lord of the māndya (illness) sahama, joined with or aspected by malefics and itself a malefic, is to be judged a maker of disease. And if it is in an itthaśāla with the lord of death (the lord of the 8th), then death follows; when ⟨it is⟩ of poor strength, ⟨death comes⟩ out of extreme suffering. [The page sets बलेति with no avagraha; the sense requires बले ऽति.]

स्वस्वामिसौम्येक्षणभाजि मांद्ये नाथे सवीर्येऽष्टषडंत्यवर्जे ॥ रोगस्तदा नैव भवेद् विमिश्रं युतेक्षिते रुग्भयमस्ति किंचित्

svasvāmisaumyekṣaṇabhāji māṃdye nāthe savīrye'ṣṭaṣaḍaṃtyavarje || rogastadā naiva bhaved vimiśraṃ yutekṣite rugbhayamasti kiṃcit

When the māndya ⟨sahama⟩ enjoys the aspect of its own lord and of the benefics, and ⟨its⟩ lord is strong and free of the 8th, the 6th and the 12th (antya), then indeed no disease occurs. When it is joined and aspected mixedly, there is some fear of illness.

अर्थाख्यं शुभनाथदृष्टसहितं द्रव्यागमात्सौख्यदं पापैर्दृष्टयुतं च वित्तविलयं कुर्यादथो पापयुक् ॥ सद्दृष्टं च शुभेत्थशालि यदि तत्पूर्वं धनं नाशयेत्पश्चादर्थसमुद्भवं च ससुखं व्यत्यासतो व्यत्ययः

arthākhyaṃ śubhanāthadṛṣṭasahitaṃ dravyāgamātsaukhyadaṃ pāpairdṛṣṭayutaṃ ca vittavilayaṃ kuryādatho pāpayuk || saddṛṣṭaṃ ca śubhetthaśāli yadi tatpūrvaṃ dhanaṃ nāśayetpaścādarthasamudbhavaṃ ca sasukhaṃ vyatyāsato vyatyayaḥ

The ⟨sahama⟩ named artha (wealth), aspected by and joined with the benefics and its own lord, gives happiness through the coming of wealth; aspected by and joined with malefics, it brings about the loss of wealth. And again, if it is joined with a malefic, aspected by a benefic and in an itthaśāla with a benefic, it first destroys wealth and afterwards ⟨grants⟩ a rising of wealth together with happiness; in the reverse arrangement, the reverse.

रिपुदृष्ट्या रिपोर्भीतिस्तस्करादेर्धनक्षयः ॥ मित्रदृष्ट्या मित्रयोगाद्धनं मानो यशः सुखम्

ripudṛṣṭyā riporbhītistaskarāderdhanakṣayaḥ || mitradṛṣṭyā mitrayogāddhanaṃ māno yaśaḥ sukham

By the aspect of an enemy ⟨graha⟩, fear from an enemy and loss of wealth through thieves and the like; by the aspect of a friend ⟨graha⟩, wealth, honour, fame and happiness through union with a friend.

सत्स्वामिदृष्टं युतमात्मजस्य लाभं सुखं यच्छति पुत्रसद्म ॥ पापान्वितं सौख्यखगेत्थशाली प्राग्दुःखदं पुत्रसुखाय पश्चात्

satsvāmidṛṣṭaṃ yutamātmajasya lābhaṃ sukhaṃ yacchati putrasadma || pāpānvitaṃ saukhyakhagetthaśālī prāgduḥkhadaṃ putrasukhāya paścāt

Aspected by benefics and by its own lord and joined ⟨with them⟩, the putra-sadman (the house, that is the sahama, of the son) grants the gain of a son and happiness. Joined with malefics ⟨but⟩ in an itthaśāla with the graha of happiness, it gives sorrow first and afterwards makes for the happiness of a son.

पापान्वितं पापकृतेसराफं नाशाय पुत्रस्य गतौजसीशे ॥ सूतौ सुतेशः सहमेश्वरोऽब्दे पुत्रस्य लब्ध्यै शुभमित्रदृष्टः

pāpānvitaṃ pāpakṛtesarāphaṃ nāśāya putrasya gataujasīśe || sūtau suteśaḥ sahameśvaro'bde putrasya labdhyai śubhamitradṛṣṭaḥ

Joined with a malefic and in a sarāpha (the separating aspect) made by a malefic, ⟨the sahama⟩ makes for the destruction of the son, when its lord has lost its vigour. ⟨But⟩ the lord of the 5th (suta) in the nativity and the lord of the sahama in the year, aspected by benefics and by friendly ⟨grahas⟩, make for the obtaining of a son.

पित्र्यं सदीक्षितयुतं पतियुक्तदृष्टं तातस्य यच्छति धनांबरमानसौख्यम् ॥ पत्यौ गतौजसि मृतौ खलमूसराफे नाशः पितुश्चरगृहे परदेशयानात्

pitryaṃ sadīkṣitayutaṃ patiyuktadṛṣṭaṃ tātasya yacchati dhanāṃbaramānasaukhyam || patyau gataujasi mṛtau khalamūsarāphe nāśaḥ pituścaragṛhe paradeśayānāt

The paternal ⟨sahama⟩ (the tāta sahama, of the father), aspected by and joined with the benefics and joined with and aspected by its lord, grants the father wealth, clothes, honour and happiness. When its lord has lost its vigour, or stands in the 8th (mṛti), or is in a mūsarāpha (mūsaripha, the separating aspect) with a malefic, ⟨there is⟩ destruction of the father; and in a movable sign (cara), ⟨that comes⟩ through a journey to a foreign land.

शुभेत्थशाले खलखेटयोगे गदप्रकोपः प्रथमं महान्स्यात् ॥ पश्चात्सुखं विंदति पूर्णवीर्ये नाथे नृपान्मानयशोऽभिवृद्धिः

śubhetthaśāle khalakheṭayoge gadaprakopaḥ prathamaṃ mahānsyāt || paścātsukhaṃ viṃdati pūrṇavīrye nāthe nṛpānmānayaśo'bhivṛddhiḥ

When there is an itthaśāla with a benefic ⟨but⟩ conjunction with a malefic graha, at first there will be a great outbreak of disease, and afterwards he finds happiness. When the lord is of full strength, ⟨there is⟩ increase of honour and fame from the king.

बंधनाख्यसहमं युतेक्षितं स्वामिना न हि तदास्ति बंधनम् ॥ पापवीक्षितयुतेऽस्ति बंधनं पापजे मुथशिले विशेषतः

baṃdhanākhyasahamaṃ yutekṣitaṃ svāminā na hi tadāsti baṃdhanam || pāpavīkṣitayute'sti baṃdhanaṃ pāpaje muthaśile viśeṣataḥ

When the sahama named bandhana (bondage, imprisonment) is joined with and aspected by its own lord, then there is no imprisonment. When it is aspected and joined by malefics there is imprisonment — especially in a muthaśila (the applying aspect) formed by a malefic.

गौरवाख्यसहमं युतेक्षितं स्वामिना शुभखगैः सुखाप्तये ॥ राजगौरवयशोंबराप्तये पापवीक्षितयुते पदक्षतिः

gauravākhyasahamaṃ yutekṣitaṃ svāminā śubhakhagaiḥ sukhāptaye || rājagauravayaśoṃbarāptaye pāpavīkṣitayute padakṣatiḥ

The sahama named gaurava (honour), joined with and aspected by its own lord and by the benefic grahas, makes for the attaining of happiness, and for royal honour, fame and clothes. When it is aspected and joined by malefics, ⟨there is⟩ loss of station (pada).

शुभाशुभैर्दृष्टयुतं खलैश्चेत्कृतेत्थशालं धनमाननाशम् ॥ पूर्वं विधत्ते चरमे शुभेत्थाशाले सुखं वाहनशस्त्रलाभम्

śubhāśubhairdṛṣṭayutaṃ khalaiścetkṛtetthaśālaṃ dhanamānanāśam || pūrvaṃ vidhatte carame śubhetthāśāle sukhaṃ vāhanaśastralābham

Aspected by and joined with both benefics and malefics, if it has an itthaśāla made by malefics, it first brings about the loss of wealth and honour; in the latter ⟨part⟩, when there is an itthaśāla with a benefic, ⟨it brings⟩ happiness and the gain of vehicles and weapons.

कर्मभावसहमाधिपाः शुभैः स्वामिना मुथशिला बलान्विताः ॥ हेमवाजिगजभूमिलाभदाः पापदृष्टियुतितोऽशुभप्रदाः

karmabhāvasahamādhipāḥ śubhaiḥ svāminā muthaśilā balānvitāḥ || hemavājigajabhūmilābhadāḥ pāpadṛṣṭiyutito'śubhapradāḥ

The lords of the karma-bhāva (the 10th house) and of the ⟨karma⟩ sahama, ⟨joined⟩ with benefics, in a muthaśila with ⟨its⟩ lord and endowed with strength, give gain of gold, horses, elephants and land; from the aspect and conjunction of malefics they give what is inauspicious.

दग्धा वक्राः कर्मवैकल्यदास्ते युक्ता दृष्टाः सौरिणा ते विशेषात् ॥ राज्यभ्रंशः कर्मनाशश्च राजकर्मेशौ चेन्मूसरीफौ खलेन

dagdhā vakrāḥ karmavaikalyadāste yuktā dṛṣṭāḥ sauriṇā te viśeṣāt || rājyabhraṃśaḥ karmanāśaśca rājakarmeśau cenmūsarīphau khalena

Burnt (combust) or retrograde, they cause the failure of work — especially when joined with or aspected by Saturn. And if the lords of the rāja ⟨sahama⟩ and of karma are in a mūsaripha (the separating aspect) with a malefic, ⟨there is⟩ loss of kingdom and destruction of work.

उपदेष्टा गुरुर्ज्ञानं विद्या शास्त्रं श्रुतिस्मृती ॥ मोहो जाड्यं बलं सैन्यमंगं देहो जलं द्युतिः

upadeṣṭā gururjñānaṃ vidyā śāstraṃ śrutismṛtī || moho jāḍyaṃ balaṃ sainyamaṃgaṃ deho jalaṃ dyutiḥ

⟨Now what the sahama-names stand for:⟩ the guru ⟨sahama is⟩ the instructor; jñāna, knowledge; vidyā, śāstra, śruti and smṛti; ⟨jāḍya,⟩ delusion and dullness; bala, strength and an army; ⟨tanu,⟩ the limb, the body; ⟨ambu,⟩ water; ⟨and⟩ radiance.

गुरुता मंडलेशत्वं गौरवं मानशालिता ॥ निग्रहानुग्रहविभू राजा छत्रादिलिंगभाक्

gurutā maṃḍaleśatvaṃ gauravaṃ mānaśālitā || nigrahānugrahavibhū rājā chatrādiliṃgabhāk

Gurutā ⟨means⟩ lordship of a province (maṇḍaleśatva); gaurava, the possession of honour; ⟨rāja,⟩ the king, who commands punishment and favour and bears the parasol and the other emblems ⟨of royalty⟩.

माहात्म्यं मंत्रगांभीर्यं धृतिबुद्ध्यादिशालिता ॥ सामर्थ्यं देहजा शक्तिः शौर्यं यत्नोऽरिनिग्रहे

māhātmyaṃ maṃtragāṃbhīryaṃ dhṛtibuddhyādiśālitā || sāmarthyaṃ dehajā śaktiḥ śauryaṃ yatno'rinigrahe

Māhātmya ⟨means⟩ depth in counsel and the possession of steadiness, intelligence and the like; sāmarthya, the strength that is born of the body; śaurya, exertion in the subduing of enemies.

आशेच्छोक्ता मतिर्धर्म्या श्रद्धा बंदः पराश्रयः ॥ पानीयपतनं वृष्टिर्जलेऽकस्माच्च मज्जनम्

āśecchoktā matirdharmyā śraddhā baṃdaḥ parāśrayaḥ || pānīyapatanaṃ vṛṣṭirjale'kasmācca majjanam

Āśā is said to be desire; ⟨śraddhā,⟩ a mind turned to dharma; banda ⟨the bandaka sahama⟩, dependence on another; pānīya-patana, rain and a sudden sinking in water.

आधिव्याधी तापमांद्ये सपिंडा बंधवः स्मृताः ॥ सत्यालीकं वणिग्वृत्तिराधानं प्रसवः स्मृतः

ādhivyādhī tāpamāṃdye sapiṃḍā baṃdhavaḥ smṛtāḥ || satyālīkaṃ vaṇigvṛttirādhānaṃ prasavaḥ smṛtaḥ

Tāpa ⟨saṃtāpa⟩ and māndya ⟨mean⟩ affliction of the mind (ādhi) and disease of the body (vyādhi); the bandhu ⟨sahama's⟩ kinsmen are declared to be sapiṇḍas; ⟨...⟩ truth and falsehood; vaṇij ⟨means⟩ the trader's livelihood; sūti is declared to be conception and birth. [Our mūla now reads आधिव्याधी, the pair ādhi and vyādhi.]

दासत्वं परकर्मोक्तमन्यत्स्पष्टं स्वनामतः ॥ निरूप्याणि यथायोग्यं कुलजातिस्वरूपतः

dāsatvaṃ parakarmoktamanyatspaṣṭaṃ svanāmataḥ || nirūpyāṇi yathāyogyaṃ kulajātisvarūpataḥ

Para-karma (another's work) is said to be servitude; the rest is plain from its own name. ⟨These⟩ are to be determined as befits ⟨the case⟩, according to family, caste and ⟨the native's own⟩ condition.

शुभयोगेक्षणात्सौख्यं पत्युर्वीर्यानुसारतः ॥ दारिद्र्यमृतिमांद्यारिकलिषूक्तो विपर्ययः

śubhayogekṣaṇātsaukhyaṃ patyurvīryānusārataḥ || dāridryamṛtimāṃdyārikaliṣūkto viparyayaḥ

From the conjunction and aspect of benefics ⟨there is⟩ happiness, in proportion to the strength of the lord. In ⟨the sahamas of⟩ dāridrya (poverty), mṛti (death), māndya (illness), ari (the enemy) and kali (strife), the reverse is declared.

प्रश्नकालेपि सहमं विचार्य प्रष्टुरिच्छया ॥ सर्वेषामुपयोगोत्र चित्रं पृच्छंति यज्जनाः

praśnakālepi sahamaṃ vicārya praṣṭuricchayā || sarveṣāmupayogotra citraṃ pṛcchaṃti yajjanāḥ

At the time of a question (praśna) too the sahama is to be considered, according to the questioner's desire. Here every one of them has its use, since the things people ask about are of every kind.

स्पष्टान् सलग्नान् खचरान् विधाय राशीन् विनात्यल्पलवं तु पूर्वम् ॥ निवेश्य तस्मादधिकाधिकांशक्रमादयं स्यात् तु दशाक्रमोब्दे

spaṣṭān salagnān khacarān vidhāya rāśīn vinātyalpalavaṃ tu pūrvam || niveśya tasmādadhikādhikāṃśakramādayaṃ syāt tu daśākramobde

Having made the grahas exact ⟨in longitude⟩ together with the lagna ⟨at the moment the year enters⟩, and ⟨setting them down⟩ without their rāśis — that is, keeping only the degrees elapsed within the sign — place first the one whose degree-portion is the very smallest; and from that one onward place ⟨the rest⟩ in the order of ever greater degrees. This will be the order of the daśās in the year.

ऊनं विशोध्याधिकतः क्रमेण शोध्यं विशुद्धांशकशेषकैक्यम् ॥ सर्वाधिकांशोन्मितमेव तत् स्यादनेन वर्षस्यमितिस् तु भाज्या

ūnaṃ viśodhyādhikataḥ krameṇa śodhyaṃ viśuddhāṃśakaśeṣakaikyam || sarvādhikāṃśonmitameva tat syādanena varṣasyamitis tu bhājyā

Subtract the lesser ⟨degree-figure⟩ from the greater, and so subtract in order ⟨each from the one standing above it⟩. The sum of the remainders of the purified degrees (viśuddhāṃśaka, the śuddhāṃśas) will come out measured exactly by the largest degree-figure of all ⟨which is the check that the working is right⟩. By this ⟨sum⟩ the measure of the year is to be divided.

शुद्धांशकांस्तान् गुणयेदनेन लब्धध्रुवांकेन भवेद् दशायाः ॥ मानं दिनाद्यं खलु तद्ग्रहस्य फलान्यथासां निगदेत् तु शास्त्रात्

śuddhāṃśakāṃstān guṇayedanena labdhadhruvāṃkena bhaved daśāyāḥ || mānaṃ dinādyaṃ khalu tadgrahasya phalānyathāsāṃ nigadet tu śāstrāt

Multiply those śuddhāṃśas by this dhruvāṅka ⟨the constant got by that division⟩; ⟨the product⟩ will be the measure of that graha's daśā, in days and the rest. And their results one should declare from the śāstra.

शुद्धांशसाम्ये बलिनो दशाद्या बलस्य साम्ये ऽल्पगतेस् तु पूर्वा ॥ साम्ये विलग्नस्य खगेन चिंत्या बलादिका लग्नपतेर्विचिंत्या

śuddhāṃśasāmye balino daśādyā balasya sāmye 'lpagates tu pūrvā || sāmye vilagnasya khagena ciṃtyā balādikā lagnapaterviciṃtyā

When the śuddhāṃśas are equal, the daśā of the stronger ⟨of the two⟩ comes first. When the strength too is equal, then ⟨the daśā⟩ of the one of slower motion comes first. When the lagna is equal with a graha, ⟨the question⟩ is to be settled by strength and the rest; and ⟨for the lagna⟩ it is the strength of the lord of the lagna that is to be considered. [Our mūla now reads विचिंत्या, without the anusvāra, and the Upendravajrā pāda scans exactly.]

दशामानं समामानं प्रकल्प्योक्तेन वर्त्मना ॥ अंतर्दशा साधनीया प्राक् पात्यांशवशेन तु ॥ आदावंतर्दशा पाकपतेस् तत्क्रमतोपरा

daśāmānaṃ samāmānaṃ prakalpyoktena vartmanā || aṃtardaśā sādhanīyā prāk pātyāṃśavaśena tu || ādāvaṃtardaśā pākapates tatkramatoparā

Reckoning the measure of the ⟨running⟩ daśā as ⟨though it were⟩ the measure of the year, by the method already stated, the antardaśā is to be worked out by means of the pātyāṃśas as before. First comes the antardaśā of the lord of the running daśā (pāka-pati), and after it the others in that same order.

एकैकराशिवृद्ध्या चेत् तुल्यों ऽशाद्यैर्यदा रविः ॥ तदा मासप्रवेशो द्युप्रवेशश् चेत् कलासमः

ekaikarāśivṛddhyā cet tulyoṃ 'śādyairyadā raviḥ || tadā māsapraveśo dyupraveśaś cet kalāsamaḥ

When the Sun, growing by one rāśi at a time, becomes equal ⟨to its place at birth⟩ from the degrees onward, then it is the month-entry (māsa-praveśa); and it is the day-entry (dyu-praveśa) if it is equal from the kalās ⟨minutes⟩ onward ⟨that is, when it grows by one degree at a time⟩.

मासार्कस्य तदासन्नपंक्त्यर्केण सहांतरम् ॥ कलीकृत्वार्कगत्याप्त दिनाद्येन युतोनितम्

māsārkasya tadāsannapaṃktyarkeṇa sahāṃtaram || kalīkṛtvārkagatyāpta dinādyena yutonitam

Take the difference of the month-Sun (māsārka) with the Sun of the ⟨almanac⟩ row nearest to it; turn ⟨that difference⟩ into kalās and divide by the ⟨Sun's⟩ motion, and by the days and the rest so obtained ⟨the row's time⟩ is increased or diminished.

तत्पंक्तिस्थं वारपूर्वं मासार्के ऽधिकहीनके ॥ तद्वाराद्ये मासवेशो द्युवेशोप्येवमेव च

tatpaṃktisthaṃ vārapūrvaṃ māsārke 'dhikahīnake || tadvārādye māsaveśo dyuveśopyevameva ca

When the month-Sun is greater or less ⟨than that row's Sun⟩, ⟨the correction is applied to⟩ the weekday and what follows it standing in that row; at that ⟨corrected⟩ weekday and hour the month-entry falls. The day-entry too is exactly in this same way.

भूः१ पंचचंद्राः१५ कुगुणाः३१ कुरामाः३१ सिद्धा२४ गताब्दैर्गुणिताः समेताः ॥ खेना०ब्धिदस्रै२४र्गुणलोचनैश्च२३ तष्टा नगै७रर्कमुखो ऽब्दपः स्यात्

bhūḥ1 paṃcacaṃdrāḥ15 kuguṇāḥ31 kurāmāḥ31 siddhā24 gatābdairguṇitāḥ sametāḥ || khenā0bdhidasrai24rguṇalocanaiśca23 taṣṭā nagai7rarkamukho 'bdapaḥ syāt

⟨Set down⟩ 1 (bhū, 'earth'), 15 (pañca-candra), 31 (ku-guṇa), 31 (ku-rāma) and 24 (siddha) — ⟨these are the day, the ghaṭīs, the palas, the vipalas and the place after them⟩ — multiplied by the elapsed years and brought together; joined with 0 (kha), 24 (abdhi-dasra) and 23 (guṇa-locana), and divided by 7 (naga), ⟨the remainder⟩ will be the lord of the year, ⟨counted⟩ with the Sun at the head ⟨so that 1 is the Sun's day⟩.

अब्दौघतः शैलनखै२०७र्विनिघ्नात् पुनर्मनुघ्नं गतवर्षवृंदम् ॥ शराब्धिभक्तं४५ घटिकादि लब्धं युतं नभोश्व्यग्नि३२० युतात् खखेभैः८०० ॥ हृतादिनाद्यं गतवर्षयुक्तं सप्तोद्धृतं मेषमुखो ऽब्दपः स्यात्

abdaughataḥ śailanakhai207rvinighnāt punarmanughnaṃ gatavarṣavṛṃdam || śarābdhibhaktaṃ45 ghaṭikādi labdhaṃ yutaṃ nabhośvyagni320 yutāt khakhebhaiḥ800 || hṛtādinādyaṃ gatavarṣayuktaṃ saptoddhṛtaṃ meṣamukho 'bdapaḥ syāt

⟨Take⟩ the heap of years multiplied by 207 (śaila-nakha); and again ⟨take⟩ the collection of elapsed years multiplied by manu (14) and divided by 45 (śara-abdhi) — the quotient, in ghaṭikās and the rest, is added ⟨to it⟩. From ⟨that sum⟩ increased by 320 (nabhas-aśvin-agni) and divided by 800 (kha-kha-ibha), ⟨comes a quantity⟩ in days and the rest; joined with the elapsed years and divided by 7 (sapta), ⟨the remainder⟩ will be the lord of the year, ⟨counted⟩ with Meṣa at the head. [The page sets हृतादिनाद्यं with a single द; हृतात् is the ablative that answers to युतात् in the line before, and त् + द gives द्द, so the word is हृताद्दिनाद्यम्. The Sanskrit above is left as printed.]

आसीदसीमगुणमंडितपंडिताग्र्यो व्याख्यद् भुजंगपगवीः श्रुतिवित् सुवृत्तः ॥ साहित्यरीतिनिपुणो गणितागमज्ञश् चिंतामणिर्विपुलगर्गकुलावतंसः

āsīdasīmaguṇamaṃḍitapaṃḍitāgryo vyākhyad bhujaṃgapagavīḥ śrutivit suvṛttaḥ || sāhityarītinipuṇo gaṇitāgamajñaś ciṃtāmaṇirvipulagargakulāvataṃsaḥ

There was Cintāmaṇi, foremost among paṇḍitas, adorned with measureless merits, who expounded the utterances of the Serpent-lord ⟨Patañjali⟩, who knew the Veda and was of good conduct, skilled in the ways of literature and versed in the science of computation — the crest-jewel of the broad line of Garga.

तदात्मजो ऽनंतगुणो ऽस्त्यनंतो यो ऽधोक् तदुक्तीः किल कामधेनुम् ॥ सत्तुष्टये जातकपद्धतिं च न्यरूपयद् दुष्टमतं निरस्य

tadātmajo 'naṃtaguṇo 'styanaṃto yo 'dhok taduktīḥ kila kāmadhenum || sattuṣṭaye jātakapaddhatiṃ ca nyarūpayad duṣṭamataṃ nirasya

His son is Ananta, whose merits too are without end (ananta), who indeed milked the wish-granting cow ⟨the Kāmadhenu⟩ for those utterances of hers; and who, casting out corrupt doctrine, set forth the Jātaka-paddhati for the pleasure of the good.

पद्मांबयाऽसावि ततो विपश्चिच् छ्रीनीलकंठः श्रुतिशास्त्रनिष्ठः ॥ विद्वच्छिवप्रीतिकरं व्यधात् तं संज्ञाविवेकं सहमावतंसम्

padmāṃbayā'sāvi tato vipaścic chrīnīlakaṃṭhaḥ śrutiśāstraniṣṭhaḥ || vidvacchivaprītikaraṃ vyadhāt taṃ saṃjñāvivekaṃ sahamāvataṃsam

From him, by Padmāmbā ⟨his mother⟩, was born this learned Śrī Nīlakaṇṭha, steadfast in the Veda and the śāstras; and he made this Saṃjñāviveka, which gives delight to the learned and to Śiva, and which is crowned with the sahamas.

स्वस्वाभिलाषं न हि लब्धुमीशा निर्विघ्नमीशानमुखाः सुरौघाः ॥ विना प्रसादं किल यस्य नौमि तं ढुंढिराजं मतिलाभहेतुम्

svasvābhilāṣaṃ na hi labdhumīśā nirvighnamīśānamukhāḥ suraughāḥ || vinā prasādaṃ kila yasya naumi taṃ ḍhuṃḍhirājaṃ matilābhahetum

Without whose grace the hosts of gods, Īśāna ⟨Śiva⟩ at their head, are certainly not able to obtain each his own desire unhindered — him, Ḍhuṇḍhirāja ⟨Gaṇeśa⟩, the cause of the gaining of understanding, I salute.

जातकोदितदशाफलं च यत् स्थूलकालफलदं स्फुटं नृणाम् ॥ तत्र न स्फुरति दैवविन्मतिस् तद् ब्रुवे ऽब्दफलमादिताजिकात्

jātakoditadaśāphalaṃ ca yat sthūlakālaphaladaṃ sphuṭaṃ nṛṇām || tatra na sphurati daivavinmatis tad bruve 'bdaphalamāditājikāt

The result of the daśās declared in jātaka ⟨natal astrology⟩ plainly gives men the fruit of a coarse stretch of time; in that ⟨finer reckoning⟩ the astrologer's mind does not flash out. Therefore I state the result of the year from the original Tājika ⟨works⟩.

गताः समाः पादयुताः प्रकृतिघ्नसमागणात् ॥ खवेदाप्तघटीयुक्ता जन्मवारादिसंयुताः

gatāḥ samāḥ pādayutāḥ prakṛtighnasamāgaṇāt || khavedāptaghaṭīyuktā janmavārādisaṃyutāḥ

The elapsed years, increased by a quarter ⟨of themselves⟩; and from the count of years multiplied by prakṛti ⟨21⟩, the ghaṭīs obtained by dividing by kha-veda ⟨40⟩ are added; ⟨and the whole is⟩ joined with the weekday and hour of birth — ⟨the sentence is finished in the next record⟩.

अब्दप्रवेशे वारादिः सप्ततष्टेत्र निर्दिशेत् ॥ शिवघ्नो ऽब्दः स्वखाद्रींदुलवाढ्यः खाग्निशेषितः

abdapraveśe vārādiḥ saptataṣṭetra nirdiśet || śivaghno 'bdaḥ svakhādrīṃdulavāḍhyaḥ khāgniśeṣitaḥ

⟨That total⟩ divided by seven — here one should declare the weekday and hour at the year's entry. ⟨Next:⟩ the ⟨elapsed⟩ years multiplied by śiva ⟨11⟩, increased by their own one-hundred-and-seventieth (kha-adri-indu) part, and made a remainder by kha-agni ⟨30⟩ — ⟨the sentence is finished in the next record⟩.

जन्मतिथ्यान्वितस् तत्र तिथावब्दप्रवेशनं ॥ तत्कालेर्को जन्मकालरविणा स्याद् यतः समः

janmatithyānvitas tatra tithāvabdapraveśanaṃ || tatkālerko janmakālaraviṇā syād yataḥ samaḥ

⟨That remainder⟩ joined with the tithi of birth: on that tithi falls the entry of the year, because at that time the Sun would be equal with the Sun of the birth-moment.

एकैकराशिवृद्ध्या चेत् तुल्योंशाद्यैर्यदा रविः ॥ तदा मासप्रवेशो द्युप्रवेशश् चेत् कलासमः

ekaikarāśivṛddhyā cet tulyoṃśādyairyadā raviḥ || tadā māsapraveśo dyupraveśaś cet kalāsamaḥ

When the Sun, growing by one rāśi at a time, becomes equal ⟨to its place at birth⟩ from the degrees onward, then it is the month-entry (māsa-praveśa); and it is the day-entry (dyu-praveśa) if it is equal from the kalās ⟨minutes⟩ onward.

तात्कालिकास् तु खचराः सुधिया विधेयाः स्पष्टा विलग्नमुखभावगणो विधेयः ॥ वीर्यं तथोक्तविधिना निखिलग्रहाणामब्दाधिपस्य विधये कथयामि युक्तिम्

tātkālikās tu khacarāḥ sudhiyā vidheyāḥ spaṣṭā vilagnamukhabhāvagaṇo vidheyaḥ || vīryaṃ tathoktavidhinā nikhilagrahāṇāmabdādhipasya vidhaye kathayāmi yuktim

The grahas of that moment are to be made exact by a discerning man, and the set of bhāvas beginning with the lagna is to be made ⟨exact as well⟩. The strength (vīrya) of all the grahas ⟨is to be found⟩ by the method already stated; and for the determining of the lord of the year I ⟨now⟩ declare the rule.

द्विघ्नं प्रश्नांगभागाद्यं शरलब्धं स्फुटेंतिहा ॥ प्रश्नांगाद्धायनफले तुर्येशो लग्नपो भवेत्

dvighnaṃ praśnāṃgabhāgādyaṃ śaralabdhaṃ sphuṭeṃtihā || praśnāṃgāddhāyanaphale turyeśo lagnapo bhavet

The praśnāṅga's degrees and the rest, doubled and divided by śara ⟨5⟩, ⟨give⟩ the exact intihā. From the praśnāṅga, in the year-result (hāyana-phala), the lord of the fourth (turya) becomes the lord of the lagna.

जन्मलग्नपतिरब्दलग्नपो मुंथहाधिप इति त्रिराशिपः ॥ सूर्यराशिपतिरह्नि चंद्रभाधीश्वरो निशि विमृश्य पंचकम्

janmalagnapatirabdalagnapo muṃthahādhipa iti trirāśipaḥ || sūryarāśipatirahni caṃdrabhādhīśvaro niśi vimṛśya paṃcakam

The lord of the natal lagna; the lord of the year's lagna; the lord of the munthā; then the tri-rāśi-pa ⟨the lord of the triplicity⟩; ⟨and⟩ by day the lord of the sign the Sun occupies, by night the lord of the sign the Moon occupies — having weighed these five ⟨the lord of the year is found⟩.

वली य एषां तनुमीक्षमाणः स वर्षपो लग्नमनीक्षमाणः ॥ नैवाब्दपो दृष्ट्यतिरेकतः स्याद् वलस्य साम्ये विदुरेवमाद्याः

valī ya eṣāṃ tanumīkṣamāṇaḥ sa varṣapo lagnamanīkṣamāṇaḥ || naivābdapo dṛṣṭyatirekataḥ syād valasya sāmye vidurevamādyāḥ

Whichever of these is strong and aspects the lagna (tanu), he is the lord of the year. One that does not aspect the lagna is not the lord of the year at all. When the strength is equal, ⟨the lord of the year⟩ follows from the excess of aspect. So the ancients know it.

दृगादिसाम्येप्यथ निर्वलत्वे वर्षाधिपः स्यान् मुथहेश्वरस् तु ॥ पंचापि नो चेत् तनुमीक्षमाणा वीर्याधिकोब्दस्य विभुर्विचिंत्यः

dṛgādisāmyepyatha nirvalatve varṣādhipaḥ syān muthaheśvaras tu || paṃcāpi no cet tanumīkṣamāṇā vīryādhikobdasya vibhurviciṃtyaḥ

When aspect and the rest are equal, or again when ⟨they are all⟩ without strength, the lord of the munthā becomes the lord of the year. If the five ⟨candidates⟩ do not aspect the lagna at all, then the one greater in strength is to be reckoned the lord of the year.

वलादिसाम्ये रविराशिपो ऽह्नि निशींदुराशीडिति केचिदाहुः ॥ येनेत्थशालो ऽब्दविभुः शशी स वर्षाधिपश् चंद्रभपोन्यथात्वे

valādisāmye ravirāśipo 'hni niśīṃdurāśīḍiti kecidāhuḥ || yenetthaśālo 'bdavibhuḥ śaśī sa varṣādhipaś caṃdrabhaponyathātve

Some declare that, when strength and the rest are equal, ⟨the lord of the year is⟩ the lord of the Sun's sign by day and the lord of the Moon's sign by night. ⟨And where⟩ the Moon is the lord of the year, that graha with which it has an itthaśāla is the lord of the year; in the other case ⟨where the Moon makes no itthaśāla⟩, the lord of the Moon's sign ⟨is the lord of the year⟩.

अब्दाधिपो व्ययषडष्टमभिन्नसंस्थो लब्धोदयो ऽब्दजनुषोः सदृशो वलेन ॥ निःशेषमुत्तमफलं विदधाति काये नैरुज्यराज्यवललब्धिरतीव सौख्यम्

abdādhipo vyayaṣaḍaṣṭamabhinnasaṃstho labdhodayo 'bdajanuṣoḥ sadṛśo valena || niḥśeṣamuttamaphalaṃ vidadhāti kāye nairujyarājyavalalabdhiratīva saukhyam

The lord of the year, standing in a place other than the 12th (vyaya), the 6th and the 8th, having gained its rising, and matched in strength in the year's chart and the birth chart, works an unqualifiedly excellent result: freedom from disease in the body, the gaining of kingdom and of power, and exceeding happiness.

वलपूर्णे ऽब्दपे पूर्णं शुभं मध्ये च मध्यमं ॥ अधमे दुःखशोकारिभयानि विविधाः शुचः

valapūrṇe 'bdape pūrṇaṃ śubhaṃ madhye ca madhyamaṃ || adhame duḥkhaśokāribhayāni vividhāḥ śucaḥ

When the lord of the year is full in strength, the auspicious result is full; when it is middling, ⟨the result is⟩ middling; when it is lowest, there are pain, grief, fear from enemies, and sorrows of many kinds.

अथसूर्यः ॥

सूर्ये ऽब्दपे वलिनि राज्यसुखात्मजार्थलाभः कुलोचितविभुः परिवारसौख्यम् ॥ पुष्टं यशो गृहसुखं विविधा प्रतिष्ठा शत्रुर्विनश्यति फले जनिखेटयुक्त्या

sūrye 'bdape valini rājyasukhātmajārthalābhaḥ kulocitavibhuḥ parivārasaukhyam || puṣṭaṃ yaśo gṛhasukhaṃ vividhā pratiṣṭhā śatrurvinaśyati phale janikheṭayuktyā

When the Sun is lord of the year and strong: the comfort of a kingdom, gain of sons and of wealth, a mastery befitting his family, comfort from his household, thriving fame, comfort at home, distinction of many kinds, and his enemy perishes — the result ⟨being read⟩ from the way ⟨the Sun⟩ joins the natal grahas.

मध्ये रवौ फलमिदं निखिलं तु मध्यं स्वल्पं सुखं स्वजनतोपि विवादमाहुः ॥ स्थानच्युतिर्न च सुखं कृशता शरीरे भीतिर्नृपान् मुथशिलो न शुभेन चेत् स्यात्

madhye ravau phalamidaṃ nikhilaṃ tu madhyaṃ svalpaṃ sukhaṃ svajanatopi vivādamāhuḥ || sthānacyutirna ca sukhaṃ kṛśatā śarīre bhītirnṛpān muthaśilo na śubhena cet syāt

When the Sun is middling, this whole result is middling: little comfort, and they say there is quarrelling even with one's own people; fall from position, no comfort, emaciation in the body, and fear from the king — if there is no muthaśila ⟨applying aspect⟩ with a benefic. [Our mūla now reads कृशता, 'emaciation'.]

सूर्ये वलेन रहिते ऽब्दपतौ विदेशयानं धनक्षयशुचो ऽरिभयं च तंद्रा ॥ लोकापवादभयमुग्ररुजोतिदुःखं पित्रादितोपि न सुखं सुतमित्रभीतिः

sūrye valena rahite 'bdapatau videśayānaṃ dhanakṣayaśuco 'ribhayaṃ ca taṃdrā || lokāpavādabhayamugrarujotiduḥkhaṃ pitrāditopi na sukhaṃ sutamitrabhītiḥ

When the Sun is lord of the year and bereft of strength: going abroad, loss of wealth, griefs, fear from enemies, and lethargy; fear of public censure, fierce illnesses, great suffering, no comfort even from the father and his like, and fear for sons and friends.

चंद्रे ऽब्दपे मुथशिलं येनासावब्दपो ऽस्य चेत् ॥ कंबूलमिंदुना जन्म निशि वर्षं तदोत्तमम्

caṃdre 'bdape muthaśilaṃ yenāsāvabdapo 'sya cet || kaṃbūlamiṃdunā janma niśi varṣaṃ tadottamam

When the Moon is lord of the year, ⟨take⟩ the graha with which it makes a muthaśila — he is the lord of the year. If this one has a kambūla with the Moon, and the birth was by night, then the year is of the best.

अथचंद्रः ॥

वीर्यान्विते शशिनि वित्तकलत्रपुत्रमित्रालयस्य विविधं सुखमाहुरार्याः ॥ स्रग्गंधमौक्तिकदुकूलसुखानि भूतिर्लाभः कुलोचितपदस्य नृपैः सखित्वं

vīryānvite śaśini vittakalatraputramitrālayasya vividhaṃ sukhamāhurāryāḥ || sraggaṃdhamauktikadukūlasukhāni bhūtirlābhaḥ kulocitapadasya nṛpaiḥ sakhitvaṃ

When the Moon ⟨as lord of the year⟩ is endowed with strength, the noble ones declare varied happiness in wealth, wife, sons, friends and house: garlands, perfumes, pearls and fine cloth; prosperity; the gaining of a station befitting his family; and friendship with kings.

वर्षाधिपे शशिनि मध्यवले फलानि मध्यान्यमूनि रिपुता सुतमित्रवर्गैः ॥ स्थानांतरे गतिरथो कृशता शरीरे श्लेष्मोद्भवश् च यदि पापकृतेसराफः

varṣādhipe śaśini madhyavale phalāni madhyānyamūni riputā sutamitravargaiḥ || sthānāṃtare gatiratho kṛśatā śarīre śleṣmodbhavaś ca yadi pāpakṛtesarāphaḥ

When the Moon is lord of the year and of middling strength, these results are middling: enmity from the circle of sons and friends, going to another place, emaciation in the body, and the rising of phlegm ⟨disorders⟩ — if there is an īsarāpha ⟨separating aspect⟩ made by a malefic.

नष्टे ऽब्दपे शशिनि शीतकफादिरोगश् चौर्यादिभीः स्वजनविग्रहमप्युशंति ॥ दूरे गतिः सुतकलत्रसुखाक्षयश् च स्यान् मृत्युतुल्यमतिहीनबले शशांके

naṣṭe 'bdape śaśini śītakaphādirogaś cauryādibhīḥ svajanavigrahamapyuśaṃti || dūre gatiḥ sutakalatrasukhākṣayaś ca syān mṛtyutulyamatihīnabale śaśāṃke

When the Moon is ruined ⟨in strength⟩ as lord of the year, ⟨they⟩ declare illness from cold and phlegm and the like, fear of theft and so on, and strife with one's own people; going far away, and the destruction of the happiness of sons and wife; and when the Moon is exceedingly weak, ⟨the year⟩ is the equal of death. [The page sets सुखाक्षयश्च; as printed that word means the opposite — 'no destruction of happiness' — which cannot stand in a list of evils. सुखक्षयश्च is meant. The Sanskrit is left as printed.]

अथभौमः ॥

भौमे ऽब्दपे बलिनि कीर्तिजयारिनाशः सेनापतित्वरणनायकता प्रदिष्टा ॥ लाभः कुलोचितधनस्य नमस्यता च लोकेषु मित्रसुतवित्तकलत्रसौख्यम्

bhaume 'bdape balini kīrtijayārināśaḥ senāpatitvaraṇanāyakatā pradiṣṭā || lābhaḥ kulocitadhanasya namasyatā ca lokeṣu mitrasutavittakalatrasaukhyam

When Mars is lord of the year and strong: fame, victory, destruction of enemies; the office of a commander of armies and leadership in battle are declared; gain of wealth befitting his family, and being honoured among people; and the comfort of friends, sons, wealth and wife.

मध्ये ऽब्दपे ऽवनिसुते रुधिरस्रुतिश् च कोपो ऽधिको झकटशस्त्रहतिक्षतानि ॥ स्वामित्वमात्मगणतो वलगौरवं च मध्यं सुखं निखिलमुक्तफलं विचिंत्यम्

madhye 'bdape 'vanisute rudhirasrutiś ca kopo 'dhiko jhakaṭaśastrahatikṣatāni || svāmitvamātmagaṇato valagauravaṃ ca madhyaṃ sukhaṃ nikhilamuktaphalaṃ viciṃtyam

When Mars is lord of the year and middling: flow of blood, excessive anger, and wounds from brawls and from the strokes of weapons; mastery over his own circle, and prestige of strength; and the whole of the result stated is to be reckoned as middling in comfort.

हीने ऽब्दपेसृजि भयं रिपुतस्कराग्निलोकापवादभयमात्मधिया विनाशः ॥ कार्यस्य विघ्नमतिरोगभयं विदेशयानं क्षयो ऽपनयतो गुरुदृष्ट्यभावे

hīne 'bdapesṛji bhayaṃ riputaskarāgnilokāpavādabhayamātmadhiyā vināśaḥ || kāryasya vighnamatirogabhayaṃ videśayānaṃ kṣayo 'panayato gurudṛṣṭyabhāve

When Mars is lord of the year and deficient: fear in the matter of blood ⟨bleeding⟩; fear from enemies, thieves, fire and public censure; ruin through his own judgement; obstruction of his work, great fear of illness, going abroad, and loss through misconduct — ⟨all this⟩ when Jupiter's aspect is absent. [The word is असृजि, the locative of असृज् 'blood'; the press prints no avagraha after अब्दपे, as it does not elsewhere on these leaves.]

अथबुधः ॥

सौम्येब्दपे बलवति प्रतिवादलेख्यसच्छास्त्रसद्व्यवहृतौ विजयो ऽर्थलाभः ॥ ज्ञानं कलागणितवैद्यभवं गुरुत्वं राजाश्रयेण नृपता नृपमंत्रिता वा

saumyebdape balavati prativādalekhyasacchāstrasadvyavahṛtau vijayo 'rthalābhaḥ || jñānaṃ kalāgaṇitavaidyabhavaṃ gurutvaṃ rājāśrayeṇa nṛpatā nṛpamaṃtritā vā

When Mercury is lord of the year and strong: victory in debate, in writing, in the good śāstras and in honest dealing, and gain of wealth; knowledge arising from the arts, from computation and from medicine; eminence; and, through a king's patronage, kingship, or ⟨the office of⟩ a king's minister.

अब्दाधिपे शशिसुते खलु मध्यवीर्ये स्यान् मध्यमं निखिलमेतदथाध्वयानम् ॥ वाणिज्यवर्तनमथात्मजमित्रसौख्यं सौम्येत्थशालवशतोपरथा न सम्यक्

abdādhipe śaśisute khalu madhyavīrye syān madhyamaṃ nikhilametadathādhvayānam || vāṇijyavartanamathātmajamitrasaukhyaṃ saumyetthaśālavaśatoparathā na samyak

When Mercury (śaśi-suta, 'the Moon's son') is lord of the year (abdādhipa, the graha that rules the whole year) and of middling strength, all this is middling: travel on the road, trade and livelihood, and happiness from sons and friends — ⟨and these come⟩ by virtue of an itthaśāla (the applying aspect, in which the faster graha is still closing on the slower) with a benefic; otherwise, not properly.

सौम्ये ऽब्दपे ऽधमबले बलबुद्धिहानिर् धर्मक्षयः परिभवो निजवाक्यदोषात् ॥ निक्षेपतो विपदतीव मृषैव साक्ष्यं हानिः परव्यवहृतेः सुतवित्तमित्रैः

saumye 'bdape 'dhamabale balabuddhihānir dharmakṣayaḥ paribhavo nijavākyadoṣāt || nikṣepato vipadatīva mṛṣaiva sākṣyaṃ hāniḥ paravyavahṛteḥ sutavittamitraiḥ

When Mercury is lord of the year and of the lowest strength: loss of strength and of judgement, decay of dharma, humiliation through the fault of his own speech; from a deposit ⟨entrusted to him⟩ a severe calamity; his testimony is nothing but false; and loss from other people's dealings, and through sons, wealth and friends.

अथगुरुः ॥

जीवे ऽब्दपे बलयुते परिवारसौख्यं धर्मो गुणग्रहिलता धनकीर्तिपुत्राः ॥ विश्वास्यता जगति सन्मतिविक्रमाप्तिर् लाभो निधेर् नृपतिगौरवमप्यरिघ्नं

jīve 'bdape balayute parivārasaukhyaṃ dharmo guṇagrahilatā dhanakīrtiputrāḥ || viśvāsyatā jagati sanmativikramāptir lābho nidher nṛpatigauravamapyarighnaṃ

When Jupiter (jīva) is lord of the year and endowed with strength: happiness of family and retinue, dharma, an eagerness to take up good qualities, wealth, fame and sons; being trusted in the world; the gaining of good sense and of valour; the finding of a hoard; honour from the king; and the destroying of enemies.

अब्दाधिपे सुरगुरौ किल मध्यवीर्ये स्यान् मध्यमं फलमिदं नृपसंगमश्च ॥ विज्ञानशास्त्रपरताप्यशुभे सराफे दारिद्र्यमर्थविलयश्च कलत्रपीडा

abdādhipe suragurau kila madhyavīrye syān madhyamaṃ phalamidaṃ nṛpasaṃgamaśca || vijñānaśāstraparatāpyaśubhe sarāphe dāridryamarthavilayaśca kalatrapīḍā

When the lord of the year is Jupiter (sura-guru, 'teacher of the gods') and of middling strength, this result is middling; there is meeting with a king, and application to science and śāstra as well. In an inauspicious sarāpha (īsarāpha, the separating aspect, in which the two grahas are moving apart): poverty, the dissolution of wealth, and affliction of the wife.

जीवे ऽब्दपे ऽधमबले धनधर्मसौख्यहानिस् त्यजंति सुतमित्रजनाः सभार्याः ॥ लोकापवादभयमाकुलतातिकष्टं वृत्तिस् तनौ कफरुजो रिपुभीः कलिश्च

jīve 'bdape 'dhamabale dhanadharmasaukhyahānis tyajaṃti sutamitrajanāḥ sabhāryāḥ || lokāpavādabhayamākulatātikaṣṭaṃ vṛttis tanau kapharujo ripubhīḥ kaliśca

When Jupiter is lord of the year and of the lowest strength: loss of wealth, of dharma and of happiness; sons, friends and his people, together with his wife, abandon ⟨him⟩; fear of public censure; agitation; a very hard livelihood; diseases of phlegm in the body; fear of enemies; and quarrelling.

अथशुक्रः ॥

शुक्रे ऽब्दपे बलिनि नीरुजता विलाससच्छास्त्ररत्नमधुराशनभोगतोषाः ॥ क्षेमप्रतापविजया वनिताविलासो हास्यं नृपाश्रयवशेन धनं सुखं च

śukre 'bdape balini nīrujatā vilāsasacchāstraratnamadhurāśanabhogatoṣāḥ || kṣemapratāpavijayā vanitāvilāso hāsyaṃ nṛpāśrayavaśena dhanaṃ sukhaṃ ca

When Venus (śukra) is lord of the year and strong: freedom from disease; pleasures, good śāstras, jewels, sweet food, enjoyments and contentments; security, majesty and victories; dalliance with women; mirth; and wealth and happiness by dependence on a royal patron.

अब्दाधिपे भृगुसुते खलु मध्यवीर्ये स्यान् मध्यमं निखिलमेतदथाल्पवृत्तिः ॥ गुप्तं च दुःखमखिलं सुनिबद्धवृत्तिः पापारिवीक्षितयुते विपदो ऽर्थनाशः

abdādhipe bhṛgusute khalu madhyavīrye syān madhyamaṃ nikhilametadathālpavṛttiḥ || guptaṃ ca duḥkhamakhilaṃ sunibaddhavṛttiḥ pāpārivīkṣitayute vipado 'rthanāśaḥ

When the lord of the year is Venus (bhṛgu-suta, 'son of Bhṛgu') and of middling strength, all this is middling, and then the livelihood is scant; all his sorrow is kept hidden, and his livelihood is tightly tied down. If ⟨Venus is⟩ aspected by, or joined with, malefics or enemy grahas: calamities and the destruction of wealth.

शुक्रे ऽब्दपेधमबले मनसोतितापो लोकापहासविपदो निजवृत्तिनाशः ॥ द्वेषः कलत्रसुतमित्रजनेषु कष्टादन्नाशनं च विफलक्रियता न सौख्यम्

śukre 'bdapedhamabale manasotitāpo lokāpahāsavipado nijavṛttināśaḥ || dveṣaḥ kalatrasutamitrajaneṣu kaṣṭādannāśanaṃ ca viphalakriyatā na saukhyam

When Venus is lord of the year and of the lowest strength: extreme burning of the mind, public ridicule and calamities, the ruin of his own livelihood; hatred among wife, sons and friends; food got only with difficulty; action that bears no fruit; and no happiness. [The page prints ऽब्दपेधमबले and मनसोतितापो with the avagraha left out; the words are abdape 'dhama-bale and manaso 'titāpaḥ, and that is what is rendered.]

अथशनिः ॥

मंदे ऽब्दपे बलिनि नूतनभूमिवेश्मक्षेत्राप्तिरर्थनिचयो यवनावनीशात् ॥ आरामनिर्मितिजलाशयसौख्यमंगपुष्टिः कुलोचितपदाप्तिगुणाग्रणित्वम्

maṃde 'bdape balini nūtanabhūmiveśmakṣetrāptirarthanicayo yavanāvanīśāt || ārāmanirmitijalāśayasaukhyamaṃgapuṣṭiḥ kulocitapadāptiguṇāgraṇitvam

When Saturn (manda) is lord of the year and strong: the getting of new land, a house and fields; a heaping-up of wealth from a Yavana ruler; the making of pleasure-gardens and the comfort of ⟨building⟩ reservoirs; robustness of the body; the attainment of a rank befitting his family; and first place among men of merit.

अब्दाधिपे रविसुते खलु मध्यवीर्ये स्यान् मध्यमं निखिलमन्नभुजिस् तु कष्टात् ॥ दासोष्ट्रमाहिषकुलान्यरतस् तु लाभः पापं फलं भवति पापयुगीक्षणेन

abdādhipe ravisute khalu madhyavīrye syān madhyamaṃ nikhilamannabhujis tu kaṣṭāt || dāsoṣṭramāhiṣakulānyaratas tu lābhaḥ pāpaṃ phalaṃ bhavati pāpayugīkṣaṇena

When the lord of the year is Saturn (ravi-suta, 'the Sun's son') and of middling strength, all is middling, but food is got with difficulty. Slaves, camels and herds of buffalo — and gain therefrom. The result turns evil when ⟨Saturn is⟩ joined with, or aspected by, malefics. [The word the page sets between the herds and the gain is अरतस्, which is not a word; this rendering takes it as ततस्, 'therefrom', which is what the sense wants and what the metre allows. The Sanskrit is left exactly as printed.]

मंदे बलेन रहिते ऽब्दपतौ क्रियाणां वंध्यत्वमर्थविलयो विपदोरिभीतिः ॥ स्त्रीपुत्रमित्रजनवैरकदन्नभुक्तं सौम्येत्थशालयुजि सौख्यमपीषदाहुः

maṃde balena rahite 'bdapatau kriyāṇāṃ vaṃdhyatvamarthavilayo vipadoribhītiḥ || strīputramitrajanavairakadannabhuktaṃ saumyetthaśālayuji saukhyamapīṣadāhuḥ

When Saturn is lord of the year and destitute of strength: barrenness of undertakings, dissolution of wealth, calamities, fear of enemies; enmity with wife, sons, friends and his people; and bad food eaten. If ⟨Saturn⟩ is joined in an itthaśāla with a benefic, they say there is a little happiness as well.

वर्षेश्वरो भवति यः स दशाधिपोब्दे ज्ञेयोखिलेब्दजनुषोर् बलमस्य चिंत्यम् ॥ वीर्यान्वितेत्र निखिलं शुभमब्दमाहुर् हीने त्वनिष्टफलता समता समत्वे

varṣeśvaro bhavati yaḥ sa daśādhipobde jñeyokhilebdajanuṣor balamasya ciṃtyam || vīryānvitetra nikhilaṃ śubhamabdamāhur hīne tvaniṣṭaphalatā samatā samatve

Whoever becomes lord of the year (varṣeśvara), he is to be known as the lord of the daśā for the whole year; and his strength must be weighed in both the year-chart and the nativity. When he is endowed with strength here, they call the whole year auspicious; when he is deficient ⟨in strength⟩, the results are unwanted; when his strength is middling, ⟨the year is⟩ middling. [The page omits the avagraha in दशाधिपोब्दे and ज्ञेयोखिले; the readings are daśādhipo 'bde and jñeyo 'khile.]

येनेत्थशालोब्दपतेर् ग्रहो ऽसौ स्वीयस्वभावात् सुफलं ददाति ॥ शुभे सराफे शुभमस्ति किंचिदनिष्टमेवाशुभमूसरीफे

yenetthaśālobdapater graho 'sau svīyasvabhāvāt suphalaṃ dadāti || śubhe sarāphe śubhamasti kiṃcidaniṣṭamevāśubhamūsarīphe

The graha with which the lord of the year has an itthaśāla gives good results according to that graha's own nature. When the sarāpha ⟨īsarāpha⟩ is with a benefic there is some good; when the mūsarīpha is with a malefic there is nothing but the unwanted.

हद्दे यादृशि यः खेट आधत्ते ऽत्र च यो महः ॥ जन्मन्यब्दे च तादृक् चेत् तदात्मफलदस् त्वसौ

hadde yādṛśi yaḥ kheṭa ādhatte 'tra ca yo mahaḥ || janmanyabde ca tādṛk cet tadātmaphaladas tvasau

In whatever haddā (the Tājika term-division of a sign) a graha stands, and whatever dignity (mahas) it holds here ⟨in the year-chart⟩ — if it is of that same kind in the nativity and in the year, then it gives its own result.

यो जन्मनि फलं दातुं विभुर् मूसरिफोस्य चेत् ॥ अब्दलग्नाब्दपभवस् तस्मिन्नब्दे न तत्फलम्

yo janmani phalaṃ dātuṃ vibhur mūsariphosya cet || abdalagnābdapabhavas tasminnabde na tatphalam

If a graha that is able to give a result in the nativity has a mūsaripha ⟨the separating aspect⟩ arising from the year-lagna or from the lord of the year, then in that year that result does not come.

व्यत्यासे फलमादेश्यमित्थशाले विशेषतः ॥ नोभयं चेत् तदाप्यस्ति जन्माश्रयमिति स्फुटम्

vyatyāse phalamādeśyamitthaśāle viśeṣataḥ || nobhayaṃ cet tadāpyasti janmāśrayamiti sphuṭam

In the reverse case — when there is an itthaśāla — the result is to be declared, and emphatically so. And if neither of the two is present, even then it holds, resting on the nativity: this is plain.

उदाहरणम् ॥

पुत्राधिपो जन्मनि पुत्रभावं पश्यन् सुतं दातुमसौ समर्थः ॥ वर्षेशपुत्राधिपमूसरीफे पुत्रस्य नाशो भवतीति वर्षे

putrādhipo janmani putrabhāvaṃ paśyan sutaṃ dātumasau samarthaḥ || varṣeśaputrādhipamūsarīphe putrasya nāśo bhavatīti varṣe

⟨An example.⟩ In the nativity the lord of the 5th (putra) aspects the 5th house (putra-bhāva), and so is able to give a son. ⟨But⟩ when there is a mūsarīpha between the lord of the year and the lord of the 5th, then 'in that year the son is destroyed'.

अब्देश्वरो गुरुर् मित्रहद्दे मित्रदृशा शशी ॥ महोत्रादादमूदृक् स वर्षे ऽब्दस् तेन शोभनः

abdeśvaro gurur mitrahadde mitradṛśā śaśī || mahotrādādamūdṛk sa varṣe 'bdas tena śobhanaḥ

⟨In the worked example⟩ the lord of the year is Jupiter, in a friend's haddā, and the Moon ⟨looks on him⟩ with a friendly aspect. He gave dignity (mahas) here, and he is of that same kind in the year; the year is therefore auspicious.

एवमुन्नेयमन्यच्च शुभाशुभफलं वुधैः ॥ वलावलविवेकेन योगत्रयविमर्शतः

evamunneyamanyacca śubhāśubhaphalaṃ vudhaiḥ || valāvalavivekena yogatrayavimarśataḥ

In this way the wise should infer the rest of the auspicious and inauspicious results too, by discriminating strength and weakness, and by weighing the three yogas. [The press writes व for ब throughout this verse: वुधैः for बुधैः, वलावल for बलाबल.]

अथमुथहानिरूपणं ॥

स्वजन्मलग्नात् प्रतिवर्षमेकैकराशिभोगान् मुथहाभ्रमेण ॥ स्वजन्मलग्नं रवितष्टयातशरद्युतं साभमुखेन्थिहा स्यात्

svajanmalagnāt prativarṣamekaikarāśibhogān muthahābhrameṇa || svajanmalagnaṃ ravitaṣṭayātaśaradyutaṃ sābhamukhenthihā syāt

From one's own natal lagna the munthā (muthahā, also spelt inthihā here — the year's progressed ascendant) travels on by the enjoyment of one rāśi for every year. ⟨To find her:⟩ one's own natal lagna, increased by the elapsed years after they have been cast out by twelve (ravi) — with that sign at her head, the munthā stands.

प्रत्यहं शरलिप्ताभिर् वर्धते सानुपाततः ॥ सार्धमंशद्वयं मासे इत्याहुः केपि सूरयः

pratyahaṃ śaraliptābhir vardhate sānupātataḥ || sārdhamaṃśadvayaṃ māse ityāhuḥ kepi sūrayaḥ

Day by day she ⟨the munthā⟩ increases by five (śara) liptās (minutes of arc), taken by proportion — two and a half aṃśas (degrees) in a month. So some authorities say.

स्वामिसौम्येक्षणात् सौख्यं क्षुतदृष्ट्या भयं रुजः ॥ भावालोकनसंयोगात् फलमस्या निरूप्यते

svāmisaumyekṣaṇāt saukhyaṃ kṣutadṛṣṭyā bhayaṃ rujaḥ || bhāvālokanasaṃyogāt phalamasyā nirūpyate

From the aspect of ⟨the munthā's⟩ lord, or of a benefic, there is happiness; by a kṣuta aspect there is fear and there are illnesses. The result of the munthā is determined from the house ⟨she occupies⟩, from the aspects on her, and from her conjunction.

वर्षलग्नात् सुखास्तांत्यरिपुरंध्रेष्वशोभना ॥ पुण्यकर्मायगा स्वाम्यं दत्तेन्यत्रोद्यमाद् धनम्

varṣalagnāt sukhāstāṃtyaripuraṃdhreṣvaśobhanā || puṇyakarmāyagā svāmyaṃ dattenyatrodyamād dhanam

Reckoned from the year-lagna, ⟨the munthā⟩ is inauspicious in the 4th (sukha), the 7th (asta), the 12th (antya), the 6th (ripu) and the 8th (randhra). Standing in the 9th (puṇya), the 10th (karma) or the 11th (āya) she gives lordship; in the other ⟨houses⟩, wealth through effort.

शत्रुक्षयं मानसुतास्वलाभं प्रतापवृद्धिर् नृपतेः प्रसादं ॥ शरीरपुष्टिं विविधोद्यमाश्च ददाति वित्तं मुथहा तनुस्था

śatrukṣayaṃ mānasutāsvalābhaṃ pratāpavṛddhir nṛpateḥ prasādaṃ || śarīrapuṣṭiṃ vividhodyamāśca dadāti vittaṃ muthahā tanusthā

The munthā standing in the 1st (tanu) gives: the destruction of enemies; the gaining of honour, of sons and of property; increase of majesty; the king's favour; robustness of the body; undertakings of many kinds; and wealth.

उत्साहतोर्थागमनं यशश्च स्वबंधुसन्माननृपाश्रयाश्च ॥ मिष्टान्नभोगो बलपुष्टिसौख्यं स्यादर्थभावे मुथहा यदाब्दे

utsāhatorthāgamanaṃ yaśaśca svabaṃdhusanmānanṛpāśrayāśca || miṣṭānnabhogo balapuṣṭisaukhyaṃ syādarthabhāve muthahā yadābde

When in that year the munthā is in the 2nd (artha-bhāva): the coming of wealth through enterprise, and fame; honour from one's own kinsmen and the shelter of a king; the enjoyment of sweet food; strength, robustness and comfort.

पराक्रमाद् वित्तयशःसुखानि सौंदर्यसौख्यं द्विजदेवपूजा ॥ सर्वोपकारस् तनुपुष्टिकीर्तिर् नृपाश्रयश्चेन् मुथहा तृतीया

parākramād vittayaśaḥsukhāni sauṃdaryasaukhyaṃ dvijadevapūjā || sarvopakāras tanupuṣṭikīrtir nṛpāśrayaścen muthahā tṛtīyā

If the munthā is in the 3rd: wealth, fame and comforts through valour; beauty and enjoyment; the worship of brahmins and of the gods; helpfulness towards everyone; robustness of the body; renown; and the shelter of a king.

शरीरपीडा रिपुभीः स्ववर्ग्यवैरं मनस्तापनिरुद्यमत्वे ॥ स्यान् मुंथहायां सुखभावगायां जनापवादामयवृद्धिदुःखम्

śarīrapīḍā ripubhīḥ svavargyavairaṃ manastāpanirudyamatve || syān muṃthahāyāṃ sukhabhāvagāyāṃ janāpavādāmayavṛddhiduḥkham

When the munthā stands in the 4th (sukha-bhāva): pain in the body, fear of enemies, enmity with the people of one's own circle, burning of the mind and want of any exertion; public censure, the growth of disease, and sorrow.

यदींथिहा पंचमगाब्दवेशे सद्बुद्धिसौख्यात्मजवित्तलाभः ॥ प्रतापवृद्धिर् विविधा विलासा देवद्विजार्चा नृपतेः प्रसादः

yadīṃthihā paṃcamagābdaveśe sadbuddhisaukhyātmajavittalābhaḥ || pratāpavṛddhir vividhā vilāsā devadvijārcā nṛpateḥ prasādaḥ

If at the entry of the year (abda-veśa) the munthā is in the 5th: good sense, happiness, the gaining of sons and of wealth; increase of majesty; pleasures of many kinds; the worship of the gods and of brahmins; and the king's favour.

कृशत्वमंगेषु रिपूदयश्च भयं रुजस् तस्करतो नृपाद् वा ॥ कार्यार्थनाशो मुथहारिगा चेद् दुर्बुद्धिवृद्धिः स्वकृतोनुतापः

kṛśatvamaṃgeṣu ripūdayaśca bhayaṃ rujas taskarato nṛpād vā || kāryārthanāśo muthahārigā ced durbuddhivṛddhiḥ svakṛtonutāpaḥ

If the munthā is in the 6th (ari): emaciation in the limbs, the rising up of enemies, fear, diseases, ⟨trouble⟩ from a thief or from the king, the ruin of his work and of his wealth, the growth of bad judgement, and remorse for what he has done himself.

कलत्रबंधुव्यसनारिभीतिरुत्साहभंगो धनधर्मनाशः ॥ द्यूनोपगा चेन् मुथहा तनोः स्याद् रुजा मनोमोहविरुद्धचेष्टा

kalatrabaṃdhuvyasanāribhītirutsāhabhaṃgo dhanadharmanāśaḥ || dyūnopagā cen muthahā tanoḥ syād rujā manomohaviruddhaceṣṭā

If the munthā comes to the 7th (dyūna): misfortune to wife and kinsmen, fear of enemies, the breaking of enthusiasm, the loss of wealth and of dharma; there is disease in the body, confusion of mind, and conduct that goes against itself.

भयं रिपोस् तस्करतो विनाशो धर्मार्थयोर् दुर्व्यसनामयश्च ॥ मृत्युस्थिता चेन् मुथहा नराणां बलक्षयः स्याद् गमनं सुदूरे

bhayaṃ ripos taskarato vināśo dharmārthayor durvyasanāmayaśca || mṛtyusthitā cen muthahā narāṇāṃ balakṣayaḥ syād gamanaṃ sudūre

If the munthā stands in the 8th (mṛtyu): fear from an enemy, ruin from a thief, ⟨ruin⟩ of dharma and of wealth, bad addiction and disease; men suffer loss of strength, and there is a journey to a far place.

स्वामित्वमर्थोपगमो नृपेभ्यो धर्मोत्सवः पुत्रकलत्रसौख्यं ॥ देवद्विजार्चा परमं यशश्च भाग्योदयो भाग्यगतेंथिहायाम्

svāmitvamarthopagamo nṛpebhyo dharmotsavaḥ putrakalatrasaukhyaṃ || devadvijārcā paramaṃ yaśaśca bhāgyodayo bhāgyagateṃthihāyām

When the munthā is in the 9th (bhāgya): lordship; the coming of wealth from kings; festivals of dharma; the happiness of sons and of wife; the worship of the gods and of brahmins; the highest fame; and the rise of good fortune.

नृपप्रसादं स्वजनोपकारं सत्कर्मसिद्धिं द्विजदेवभक्तिम् ॥ यशो ऽभिवृद्धिं विविधार्थलाभं दत्ते ऽम्बरस्था मुथहा पदाप्तिम्

nṛpaprasādaṃ svajanopakāraṃ satkarmasiddhiṃ dvijadevabhaktim || yaśo 'bhivṛddhiṃ vividhārthalābhaṃ datte 'mbarasthā muthahā padāptim

The munthā standing in the 10th (ambara, the sky, that is the mid-heaven) gives: the king's favour, help from one's own people, success in good works, devotion to brahmins and to the gods, the increase of fame, the gaining of wealth of many kinds, and the attainment of rank.

यदींथिहा लाभगता विलाससौभाग्यनैरुज्यमनःप्रसादाः ॥ भवंति राजाश्रयतो धनानि सन्मित्रपुत्राभिमताप्तयश्च

yadīṃthihā lābhagatā vilāsasaubhāgyanairujyamanaḥprasādāḥ || bhavaṃti rājāśrayato dhanāni sanmitraputrābhimatāptayaśca

If the munthā is in the 11th (lābha): pleasures, good fortune, freedom from disease and serenity of mind come about; wealth through royal patronage; and the gaining of good friends, of sons, and of the things one wants.

व्ययो ऽधिको दुष्टजनैश्च संगो रुजा तनौ विक्रमतोप्यसिद्धिः ॥ धर्मार्थहानिर् मुथहा व्ययस्था यदा तदा स्याज् जनतोपि वैरं

vyayo 'dhiko duṣṭajanaiśca saṃgo rujā tanau vikramatopyasiddhiḥ || dharmārthahānir muthahā vyayasthā yadā tadā syāj janatopi vairaṃ

When the munthā is in the 12th (vyaya): expenditure beyond measure, company with wicked people, disease in the body, no success even where there is valour, the loss of dharma and of wealth; and then there is enmity even from ordinary people.

क्रूरैर् दृष्टः क्षुतदृशा यो भावो मुथहात्र चेत् ॥ शुभं तद्भावजं नश्येदशुभं चापि वर्धते

krūrair dṛṣṭaḥ kṣutadṛśā yo bhāvo muthahātra cet || śubhaṃ tadbhāvajaṃ naśyedaśubhaṃ cāpi vardhate

Whatever house is aspected by malefics with a kṣuta aspect — if the munthā is there, the good that arises from that house is destroyed, and its evil increases as well.

शुभस्वामियुक्तेक्षिता वीर्ययुक् सेंथिहा स्वामिसौम्येत्थशालं प्रपन्ना ॥ शुभं भावजं पोषयेन्नाशुभं साऽन्यथात्वेन्यथा भाव ऊह्यो विमृश्य

śubhasvāmiyuktekṣitā vīryayuk seṃthihā svāmisaumyetthaśālaṃ prapannā || śubhaṃ bhāvajaṃ poṣayennāśubhaṃ sā'nyathātvenyathā bhāva ūhyo vimṛśya

When she — the munthā (this printing spells it both muthahā and iṃthihā: the point of the year's chart that moves forward one sign for each completed year of life) — is joined with or aspected by a benefic or by the lord ⟨of the bhāva she occupies⟩, is possessed of strength, and has entered into an itthaśāla (the applying aspect) with that lord or with a benefic, she nourishes the good that arises from that bhāva and not the evil. In the contrary case she does the contrary. The ⟨result of each⟩ bhāva is to be inferred by reflection.

जनुर्लग्नतोस्तांत्यषण्मृत्युबंधुस्थिताब्दे हता क्रूरखेटैस्तु सा चेत् ॥ विनश्येत् स यत्रेन्थिहा भाव एवं शुभस्वामिदृष्टौ न नाशः शुभं च

janurlagnatostāṃtyaṣaṇmṛtyubaṃdhusthitābde hatā krūrakheṭaistu sā cet || vinaśyet sa yatrenthihā bhāva evaṃ śubhasvāmidṛṣṭau na nāśaḥ śubhaṃ ca

If she, standing from the natal lagna (the ascendant of the birth chart) in the 7th (asta), the 12th (antya), the 6th (ṣaṣ), the 8th (mṛtyu) or the 4th (bandhu), is in the year ⟨chart⟩ struck by cruel grahas, then the bhāva in which the munthā stands is destroyed in just this way; but where a benefic or the lord ⟨of that bhāva⟩ aspects her there is no destruction, and good ⟨follows⟩.

यदोभयत्रापि हता भावो नश्येत् स सर्वथा ॥ उभयत्र शुभत्वे तु भावोऽसौ वर्धतेतराम्

yadobhayatrāpi hatā bhāvo naśyet sa sarvathā || ubhayatra śubhatve tu bhāvo'sau vardhatetarām

When she is struck in both ⟨the birth chart and the year's chart⟩, that bhāva is destroyed altogether. But when there is benefic influence in both, that same bhāva grows exceedingly.

वर्षेप्यनिष्टगेहस्था यद्भावे जनुषि स्थिता ॥ क्रूरोपघातात् तं भावं नाशयेच्छुभयुक्शुभा

varṣepyaniṣṭagehasthā yadbhāve januṣi sthitā || krūropaghātāt taṃ bhāvaṃ nāśayecchubhayukśubhā

Standing in an unwanted house in the year ⟨chart⟩ as well, she destroys, through the blow of cruel grahas, that very bhāva in which she stood at birth; ⟨whereas⟩ joined with a benefic she is benefic ⟨and nourishes it⟩.

जनुर्लग्नतस्तुर्यगा सौम्ययुक्ताब्दवेशे पितृस्वस्य लाभं विधत्ते ॥ नृपाद्भीतिदा पापयुक्तातिकष्टाष्टमादावपीत्थं विमर्शो विधेयः

janurlagnatasturyagā saumyayuktābdaveśe pitṛsvasya lābhaṃ vidhatte || nṛpādbhītidā pāpayuktātikaṣṭāṣṭamādāvapītthaṃ vimarśo vidheyaḥ

Standing in the 4th (turya) from the natal lagna and joined with benefics, she brings at the ingress of the year (abda-veśa) the gain of the father's wealth (pitṛ-sva). Joined with malefics she gives fear from the king and is very hard ⟨to bear⟩. In the 8th and the rest too the reflection is to be made in this manner.

यस्मिन्भावे स्वामिसौम्येक्षिता चेद्भावो जन्मन्येष यस्तस्य वृद्धिः ॥ एवं पापैर्नाश उक्तस्तु तस्येत्यूह्यं वीर्याद्वर्षपः सौख्यमेव

yasminbhāve svāmisaumyekṣitā cedbhāvo janmanyeṣa yastasya vṛddhiḥ || evaṃ pāpairnāśa uktastu tasyetyūhyaṃ vīryādvarṣapaḥ saukhyameva

In whichever bhāva ⟨she stands⟩, if she is aspected by that bhāva's lord or by a benefic, then whatever that bhāva is in the nativity, there is growth of it. In the same way destruction of it is declared ⟨when she is aspected⟩ by malefics — so it is to be inferred. And by ⟨his own⟩ strength the lord of the year (varṣapa) gives happiness and nothing but happiness.

यदींथिहा सूर्यगृहे युता वा सूर्येण राज्यं नृपसंगमं च ॥ दत्ते गुणानां परमामवाप्तिं स्थानांतरस्येति फलं दृशोपि

yadīṃthihā sūryagṛhe yutā vā sūryeṇa rājyaṃ nṛpasaṃgamaṃ ca || datte guṇānāṃ paramāmavāptiṃ sthānāṃtarasyeti phalaṃ dṛśopi

If the munthā is in the Sun's house ⟨Leo⟩, or joined with the Sun, she gives kingship and a meeting with the king, the highest attainment of good qualities, and ⟨the change⟩ of place. This is the result of ⟨the Sun's⟩ aspect as well.

चंद्रेण युक्तेंदुगृहेथ दृष्टेंदुनापि वा धर्मयशोभिवृद्धिम् ॥ नैरुज्यसंतोषमतिप्रवृत्तिं ददाति पापेक्षणतोऽतिदुःखम्

caṃdreṇa yukteṃdugṛhetha dṛṣṭeṃdunāpi vā dharmayaśobhivṛddhim || nairujyasaṃtoṣamatipravṛttiṃ dadāti pāpekṣaṇato'tiduḥkham

Joined with the Moon, or in the Moon's house ⟨Cancer⟩, or else aspected by the Moon, she gives increase of dharma and of fame, freedom from illness, contentment and an active mind; from a malefic's aspect, very great sorrow.

कुजेन युक्ता कुजभे कुजेन दृष्टा च पित्तोष्णरुजं करोति ॥ शस्त्राभिघातं रुधिरप्रकोपं सौरीक्षिता सौरिगृहे विशेषात्

kujena yuktā kujabhe kujena dṛṣṭā ca pittoṣṇarujaṃ karoti || śastrābhighātaṃ rudhiraprakopaṃ saurīkṣitā saurigṛhe viśeṣāt

Joined with Mars, or in Mars's sign, or aspected by Mars, she causes illness of bile and heat, a blow from a weapon, and disorder of the blood — especially when she is aspected by Saturn or stands in Saturn's house.

बुधेन शुक्रेण युतेक्षिता वा तद्भेपि वा स्त्रीमतिलाभसौख्यम् ॥ धर्मं यशश्चाप्यतुलं विधत्ते कष्टं च पापेक्षणयोगतः स्यात्

budhena śukreṇa yutekṣitā vā tadbhepi vā strīmatilābhasaukhyam || dharmaṃ yaśaścāpyatulaṃ vidhatte kaṣṭaṃ ca pāpekṣaṇayogataḥ syāt

Joined with or aspected by Mercury ⟨or⟩ Venus, or ⟨standing⟩ in their sign, she gives women, intelligence, gain and ease; she gives dharma and unequalled fame; and from a malefic's aspect or conjunction there is hardship.

युतेक्षिता वा गुरुणा गुरोर्भे यदींथिहा पुत्रकलत्रसौख्यं ॥ ददाति हेमांबररत्नभोगं शुभेत्थशालादिह राज्यलाभः

yutekṣitā vā guruṇā gurorbhe yadīṃthihā putrakalatrasaukhyaṃ || dadāti hemāṃbararatnabhogaṃ śubhetthaśālādiha rājyalābhaḥ

If the munthā is joined with or aspected by Jupiter, or stands in Jupiter's sign, she gives the happiness of sons and of a wife and the enjoyment of gold, clothes and jewels; and from an itthaśāla with a benefic there is, in this ⟨year⟩, the gain of a kingdom.

शनेर्गृहे तेन युतेक्षिता वा यदींथिहा वातरुजं विधत्ते ॥ मानक्षयं वह्निभयं धनस्य हानिं च जीवेक्षणतः शुभाप्तिं

śanergṛhe tena yutekṣitā vā yadīṃthihā vātarujaṃ vidhatte || mānakṣayaṃ vahnibhayaṃ dhanasya hāniṃ ca jīvekṣaṇataḥ śubhāptiṃ

If the munthā is in Saturn's house, or joined with him or aspected by him, she causes disease of wind (vāta), the wasting of honour, fear of fire and loss of wealth; from Jupiter's aspect, the gaining of good.

तमोमुखे चेन्मुथहा धनाप्तिं यशः सुखं धर्मसमुन्नतिं च ॥ सितेज्ययोगेक्षणतः पदाप्तिं सुवर्णरत्नांबरलब्धयश्च

tamomukhe cenmuthahā dhanāptiṃ yaśaḥ sukhaṃ dharmasamunnatiṃ ca || sitejyayogekṣaṇataḥ padāptiṃ suvarṇaratnāṃbaralabdhayaśca

If the munthā is at the mouth of Tamas (Rāhu), ⟨she gives⟩ the gaining of wealth, fame, ease and the rise of dharma; and from conjunction with, or the aspect of, Venus and Jupiter, the attainment of rank and the gaining of gold, jewels and clothes.

भोग्या राहोर्लवास्तस्य मुखं पृष्ठं गता लवाः ॥ ततः सप्तमभं पुच्छं विमृश्येति फलं वदेत्

bhogyā rāhorlavāstasya mukhaṃ pṛṣṭhaṃ gatā lavāḥ || tataḥ saptamabhaṃ pucchaṃ vimṛśyeti phalaṃ vadet

The degrees of Rāhu still to be traversed are his mouth; the degrees already gone by are his back. The seventh sign from him is his tail. Having weighed this, one should declare the result accordingly.

तत्पृष्ठभागे न शुभप्रदा स्यात् तत्पुच्छभागाद्रिपुभीतिकष्टम् ॥ पापेक्षणादर्थसुखस्य हानिश्चेज्जन्मनीत्थं ग्रहवित्तनाशः

tatpṛṣṭhabhāge na śubhapradā syāt tatpucchabhāgādripubhītikaṣṭam || pāpekṣaṇādarthasukhasya hāniścejjanmanītthaṃ grahavittanāśaḥ

In his back part she would not be a giver of good; from his tail part ⟨come⟩ fear of enemies and hardship. From a malefic's aspect ⟨comes⟩ loss of wealth and of ease; and if it stands so in the nativity too, there is seizure and the destruction of wealth.

ये जन्मकाले बलिनोब्दकाले चेद्दुर्बलास्तैरशुभं समांते ॥ विपर्यये पूर्वमनिष्टमुक्तं तुल्यं फलं स्यादुभयत्र साम्ये

ye janmakāle balinobdakāle ceddurbalāstairaśubhaṃ samāṃte || viparyaye pūrvamaniṣṭamuktaṃ tulyaṃ phalaṃ syādubhayatra sāmye

Those ⟨grahas⟩ which are strong at the time of birth — if at the time of the year they are weak, then through them ⟨comes⟩ evil at the end of the year (samā). In the reverse case the evil declared ⟨falls⟩ in the earlier ⟨part⟩. Where they are equal in both, the result is even.

षष्ठेऽष्टमेंऽत्ये भुवि वेंथिहेशोऽस्तगोऽथ वक्रोऽशुभदृष्टयुक्तः ॥ क्रूराच्चतुर्थास्तगतश्च भव्यो न स्याद्रुजं यच्छति वित्तनाशं

ṣaṣṭhe'ṣṭameṃ'tye bhuvi veṃthiheśo'stago'tha vakro'śubhadṛṣṭayuktaḥ || krūrāccaturthāstagataśca bhavyo na syādrujaṃ yacchati vittanāśaṃ

If the lord of the munthā stands in the 6th, the 8th, the 12th (antya) or the 4th (bhū), or is combust, or is retrograde, or is joined with or aspected by a malefic, or has gone to the 4th or the 7th (asta) from a malefic — he will not be favourable; he gives disease and the loss of wealth.

यद्यष्टमेशेन युतोऽथ दृष्टः क्षुताख्यदृष्ट्या न शुभस्तदापि ॥ योगद्वये स्यान्निधनं यदैकयोगस्तदा मृत्युसमत्वमाहुः

yadyaṣṭameśena yuto'tha dṛṣṭaḥ kṣutākhyadṛṣṭyā na śubhastadāpi || yogadvaye syānnidhanaṃ yadaikayogastadā mṛtyusamatvamāhuḥ

If ⟨that lord⟩ is joined with the lord of the 8th, or is aspected ⟨by him⟩ with the aspect called kṣuta — the hostile aspect, which this book defines as the quarter-aspect from the 4th or 10th, the whole aspect from the 7th, and their standing together in one and the same sign (2.10) — then too he is not auspicious. When both yogas occur there is death; when one yoga alone occurs, they call it the equal of death.

मुथहा तत्पतिर्वापि जन्मनीक्षितयुक् शुभैः ॥ वर्षारंभे शुभं धत्तेऽब्दे चेदंतेन्यथाऽशुभम्

muthahā tatpatirvāpi janmanīkṣitayuk śubhaiḥ || varṣāraṃbhe śubhaṃ dhatte'bde cedaṃtenyathā'śubham

The munthā, or her lord, aspected by or joined with benefics in the nativity, gives good at the beginning of the year; if ⟨it is so⟩ in the year ⟨chart instead⟩, then at its end; otherwise, evil.

अथवर्षारिष्टविचारः ॥

लग्नेशेऽष्टमगेऽष्टेशे तनुस्थे वा कुजेक्षिते ॥ ज्ञजीवयोरस्तगयोः शस्त्रघातो विपन्मृतिः

lagneśe'ṣṭamage'ṣṭeśe tanusthe vā kujekṣite || jñajīvayorastagayoḥ śastraghāto vipanmṛtiḥ

When the lord of the lagna (the ascendant) stands in the 8th, or the lord of the 8th stands in the 1st (tanu), and it is aspected by Mars, and Mercury and Jupiter are combust — ⟨there is⟩ a wound from a weapon, calamity, death.

अब्दलग्नेशरंध्रेशौ व्ययाष्टहिबुकोपगौ ॥ मुथहासंयुतौ मृत्युप्रदौ तद्धातुकोपतः

abdalagneśaraṃdhreśau vyayāṣṭahibukopagau || muthahāsaṃyutau mṛtyupradau taddhātukopataḥ

The lord of the year's lagna and the lord of the 8th (randhra), standing in the 12th (vyaya), the 8th or the 4th (hibuka) and joined with the munthā (the point of the year's chart that moves forward one sign for each completed year of life), give death through the aggravation of the bodily humour (dhātu) that belongs to them.

जन्मलग्नाधिपोऽवीर्यो मृतीशो लग्नपो यदा ॥ सूर्यदृष्टो मृतिं धत्ते कुष्ठं कंडूं तथापदः

janmalagnādhipo'vīryo mṛtīśo lagnapo yadā || sūryadṛṣṭo mṛtiṃ dhatte kuṣṭhaṃ kaṃḍūṃ tathāpadaḥ

When the lord of the natal lagna is without strength (avīrya), and the lord of death (the 8th) is ⟨also⟩ the lord of the lagna and is aspected by the Sun, he gives death, leprosy (kuṣṭha), itching (kaṇḍū) and likewise calamities.

अस्तगौ मुथहालग्ननाथौ मंदेक्षितौ यदा ॥ सर्वनाशो मृतिः कष्टमाधिव्याधिभयं रुजः

astagau muthahālagnanāthau maṃdekṣitau yadā || sarvanāśo mṛtiḥ kaṣṭamādhivyādhibhayaṃ rujaḥ

When the lord of the munthā and the lord of the lagna are both combust and aspected by Saturn (manda), ⟨there follows⟩ the ruin of everything, death, hardship, fear of affliction of mind and body, and sicknesses.

क्रूरमूसरिफोऽब्देशो जन्मेशः क्रूरितः शुभैः ॥ कंबूलेपि विपन्मृत्युरित्थमन्याधिकारितः

krūramūsaripho'bdeśo janmeśaḥ krūritaḥ śubhaiḥ || kaṃbūlepi vipanmṛtyuritthamanyādhikāritaḥ

When the lord of the year (abdeśa) is in a mūsaripha (the separating aspect) with a malefic, and the lord of the nativity is afflicted by malefics, then even where there is a kambūla with benefics there is calamity and death. So too ⟨is the judgement to be made⟩ from the other office-holders (adhikārins).

क्रूरा वीर्याधिकाः सौम्या निर्बला रिपुरंध्रगाः ॥ तदाधिव्याधिभीतिः स्यात् कलिर्हानिस्तथा विपत्

krūrā vīryādhikāḥ saumyā nirbalā ripuraṃdhragāḥ || tadādhivyādhibhītiḥ syāt kalirhānistathā vipat

When malefics exceed in strength, and benefics are without strength and stand in the 6th (ripu) and the 8th (randhra), then there is fear of affliction of mind and body, quarrel, loss and calamity.

नीचे शुक्रो गुरुः शत्रुभागे सौख्यलवोपि न ॥ लग्नेशेष्टमगेष्टेशे तनौ वा मृतिमादिशेत्

nīce śukro guruḥ śatrubhāge saukhyalavopi na || lagneśeṣṭamageṣṭeśe tanau vā mṛtimādiśet

⟨When⟩ Venus is in its sign of fall (nīca) and Jupiter stands in an enemy's portion, there is not even a fragment of ease. When the lord of the lagna is in the 8th, or the lord of the 8th is in the 1st (tanu), one should declare death.

निर्बलौ धर्मवित्तेशौ दुष्टखेटास्तनौ स्थिताः ॥ लक्ष्मीश्चिरार्जिता नश्येद्यदि शक्रोपि रक्षिता

nirbalau dharmavitteśau duṣṭakheṭāstanau sthitāḥ || lakṣmīścirārjitā naśyedyadi śakropi rakṣitā

When the lords of the 9th (dharma) and of the 2nd (vitta) are without strength and evil grahas stand in the 1st (tanu), wealth long earned is destroyed — even were Indra himself its guard.

नीचे चंद्रेस्तगाः सौम्या वियोगः स्वजनैः सह ॥ शरीरपीडा मृत्युर्वा साधिव्याधिभयं द्रुतम्

nīce caṃdrestagāḥ saumyā viyogaḥ svajanaiḥ saha || śarīrapīḍā mṛtyurvā sādhivyādhibhayaṃ drutam

When the Moon is in its sign of fall and the benefics are combust, there is separation from one's own people, bodily pain, or death, together with the fear of affliction of mind and body — and quickly.

अब्दलग्नं जन्मलग्नराशिभ्यामष्टमं यदा ॥ कष्टं महाव्याधिभयं मृत्युः पापयुतेक्षणात्

abdalagnaṃ janmalagnarāśibhyāmaṣṭamaṃ yadā || kaṣṭaṃ mahāvyādhibhayaṃ mṛtyuḥ pāpayutekṣaṇāt

When the lagna of the year is the 8th from the birth sign ⟨the Moon's sign⟩ and from the lagna sign ⟨both⟩, ⟨there is⟩ hardship, fear of great illness, and death — from the conjunction or the aspect of malefics.

जन्मन्यष्टमगः पापो वर्षलग्ने रुगाधिदः ॥ चंद्राब्दलग्नपौ नष्टबलौ चेत् स्यात् तदा मृतिः

janmanyaṣṭamagaḥ pāpo varṣalagne rugādhidaḥ || caṃdrābdalagnapau naṣṭabalau cet syāt tadā mṛtiḥ

A malefic that stands in the 8th in the nativity, ⟨coming⟩ into the lagna of the year, gives disease and affliction of mind; and if the Moon and the lord of the year's lagna have lost their strength, then there is death.

जन्माब्दलग्नपौ पापयुक्तौ पतितभस्थितौ ॥ रोगाधिदौ मृत्युकरावस्तगौ नेक्षितौ शुभैः

janmābdalagnapau pāpayuktau patitabhasthitau || rogādhidau mṛtyukarāvastagau nekṣitau śubhaiḥ

The lord of the natal lagna and the lord of the year's lagna, joined with malefics and standing in a fallen sign (patita-bha), give disease and affliction of mind; combust and unaspected by benefics, they bring death.

व्ययांबुनिधनारिस्था जन्मेशाब्दपमुंथहाः ॥ एकर्क्षगास्तदा मृत्युः पापक्षुतदृशा ध्रुवम्

vyayāṃbunidhanāristhā janmeśābdapamuṃthahāḥ || ekarkṣagāstadā mṛtyuḥ pāpakṣutadṛśā dhruvam

The lord of the nativity, the lord of the year and the munthā standing in the 12th (vyaya), the 4th (ambu), the 8th (nidhana) or the 6th (ari) — when they go into one and the same sign, then death is certain, ⟨and⟩ under the kṣuta aspect of a malefic — the hostile aspect, which this book defines as the quarter-aspect from the 4th or 10th, the whole aspect from the 7th, and standing together in one sign (2.10).

चंद्रो व्यये शनियुतः शुभः षष्ठोऽथ नाशकृत् ॥ चित्तवैकल्यमशुभे सराफान्न शुभेक्षणात्

caṃdro vyaye śaniyutaḥ śubhaḥ ṣaṣṭho'tha nāśakṛt || cittavaikalyamaśubhe sarāphānna śubhekṣaṇāt

The Moon in the 12th joined with Saturn, or a benefic in the 6th, then works ruin. ⟨There comes⟩ derangement of the mind from a sarāpha (the separating aspect) with a malefic; not so from a benefic's aspect.

चंद्रोऽर्कमंडलगतो रिपुरिःफाष्टबंधुगः ॥ त्रिदोषतस्तस्य रुजा विविधेज्यदृशा शुभम्

caṃdro'rkamaṃḍalagato ripuriḥphāṣṭabaṃdhugaḥ || tridoṣatastasya rujā vividhejyadṛśā śubham

The Moon gone into the Sun's disc ⟨combust⟩ and standing in the 6th (ripu), the 12th (riḥpha), the 8th or the 4th (bandhu) — from that ⟨come⟩ his diseases of many kinds, arising from the three doṣas; by Jupiter's (ijya) aspect, good.

हद्दाहायनलग्नेशौ सप्ताष्टांत्ये खलान्वितौ ॥ स्वदशायां निधनदौ शुभदृष्ट्या शुभं वदेत्

haddāhāyanalagneśau saptāṣṭāṃtye khalānvitau || svadaśāyāṃ nidhanadau śubhadṛṣṭyā śubhaṃ vadet

The lord of the haddā (the Tājika term-division of a sign) and the lord of the year's lagna, joined with a malefic in the 7th, the 8th or the 12th (antya), give death in their own daśā; with a benefic's aspect one should declare good.

अब्दलग्नादृज्वनृजू व्ययार्थस्थौ रुजा तदा ॥ एवं वर्षाब्दलग्नेशजन्मेशैरपि बंधनम्

abdalagnādṛjvanṛjū vyayārthasthau rujā tadā || evaṃ varṣābdalagneśajanmeśairapi baṃdhanam

From the lagna of the year, a graha in direct motion and a graha retrograde standing in the 12th (vyaya) and the 2nd (artha) — then ⟨comes⟩ illness. In the same way, by the lord of the year's lagna and the lord of the nativity ⟨so placed⟩, there is imprisonment.

नीचे त्रिराशिपे पापदृष्टे कार्यं विनश्यति ॥ इंथिहेशेऽब्दपे वारिभेऽस्तं याते रुजा विपत्

nīce trirāśipe pāpadṛṣṭe kāryaṃ vinaśyati || iṃthiheśe'bdape vāribhe'staṃ yāte rujā vipat

When the lord of the triplicity (trirāśipa) is in its sign of fall and is aspected by a malefic, the undertaking is ruined. When the lord of the munthā, or the lord of the year, standing in an enemy's sign (ari-bha), goes to setting ⟨combustion⟩, ⟨there is⟩ illness and calamity.

चंद्रो रिःफषडष्टभूद्युनगतो दृष्टोऽशुभैर्नो शुभैः सोऽरिष्टं विदधाति मृत्युमथवा भौमेक्षणादग्निभीः ॥ शस्त्राद्वा शनिराहुकेतुभिररेर्भीतिं रुजं वायुजां दारिद्र्यं रविणाशुभं शुभदृशेज्यालोकनादादिशेत्

caṃdro riḥphaṣaḍaṣṭabhūdyunagato dṛṣṭo'śubhairno śubhaiḥ so'riṣṭaṃ vidadhāti mṛtyumathavā bhaumekṣaṇādagnibhīḥ || śastrādvā śanirāhuketubhirarerbhītiṃ rujaṃ vāyujāṃ dāridryaṃ raviṇāśubhaṃ śubhadṛśejyālokanādādiśet

The Moon standing in the 12th (riḥpha), the 6th, the 8th, the 4th (bhū) or the 7th (dyūna), aspected by malefics and not by benefics — he works ariṣṭa, or death itself. From Mars's aspect, the fear of fire, or ⟨harm⟩ from a weapon; from Saturn, Rāhu and Ketu, fear of an enemy, illness born of wind, and poverty; from the Sun, what is inauspicious. By a benefic's aspect, ⟨and⟩ by Jupiter's (ijya) look, one should declare ⟨good⟩.

क्रूरान्वितेक्षितयुता शनिनेंत्थिहाधिव्याधिप्रदा जनुषि रिःफसुखारिरंध्रे ॥ द्यूने च वर्षतनुनैधनगा मृतिं सा दत्ते खलेक्षितयुतेत्यपि चिंत्यमार्यैः

krūrānvitekṣitayutā śanineṃtthihādhivyādhipradā januṣi riḥphasukhāriraṃdhre || dyūne ca varṣatanunaidhanagā mṛtiṃ sā datte khalekṣitayutetyapi ciṃtyamāryaiḥ

The munthā accompanied by, aspected by or joined with malefics — and with Saturn — standing in the nativity in the 12th (riḥpha), the 4th (sukha), the 6th (ari), the 8th (randhra) or the 7th (dyūna), gives affliction of mind and body; and standing in the 1st (tanu) or the 8th (naidhana) of the year, aspected by or joined with a malefic, she gives death. This too is to be weighed by the noble ⟨astrologers⟩.

अथारिष्टभंगः ॥

लग्नाधिपो बलयुतः शुभेक्षितयुतोपि वा ॥ केन्द्रत्रिकोणगो ऽरिष्टं नाशयेत् सुखवित्तदः

lagnādhipo balayutaḥ śubhekṣitayutopi vā || kendratrikoṇago 'riṣṭaṃ nāśayet sukhavittadaḥ

The lord of the lagna (the ascendant), endowed with strength — or else aspected by or joined with a benefic — and standing in a kendra (an angle: the 1st, 4th, 7th or 10th) or in a trikoṇa (a trine: the 5th or 9th), destroys the ariṣṭa (the evil that threatens) and gives comfort and wealth.

गुरुः केंद्रे त्रिकोणे वा पापादृष्टः शुभेक्षितः ॥ लग्नचंद्रेंत्थिहारिष्टविनाशार्थसुखं दिशेत्

guruḥ keṃdre trikoṇe vā pāpādṛṣṭaḥ śubhekṣitaḥ || lagnacaṃdreṃtthihāriṣṭavināśārthasukhaṃ diśet

Jupiter (guru) in a kendra or in a trikoṇa, unaspected by malefics and aspected by benefics, in an itthaśāla (the applying aspect, here spelt iṃtthihā) with the lagna and the Moon, grants the destruction of the ariṣṭa, wealth and comfort.

सुखं स्वामियुतं सद्भिर्दृष्टं सौख्ययशोऽर्थदम् ॥ लग्ने तृतीये ऽथ गुरुर्जन्मेट् सौख्यार्थदः सुखे

sukhaṃ svāmiyutaṃ sadbhirdṛṣṭaṃ saukhyayaśo'rthadam || lagne tṛtīye 'tha gururjanmeṭ saukhyārthadaḥ sukhe

The 4th house (sukha), joined with its own lord and aspected by the good ⟨grahas, the benefics⟩, gives comfort, fame and wealth. And Jupiter, ⟨being⟩ lord of the nativity (janmeṭ, the lord of the natal lagna), in the lagna, in the 3rd, or in the 4th (sukha), gives comfort and wealth. [Our source read गुरुर्जन्मेद्, and जन्मेद् is no Sanskrit word. The text now reads जन्मेट्, the nominative of जन्मेश्, 'lord of the nativity', formed as this book forms वर्षेट्, 'lord of the year', at 15.2 and याम्येट्, 'lord of the south', at 1.3. जन्मेट् keeps the pāda at eight syllables, where जन्मेशः would make nine. The line can also be read as two conditions: Jupiter in the lagna or the 3rd, and the lord of the nativity in the 4th.]

लग्ने द्युनेशस्तनुगः सुरेज्यः क्रूरैरदृष्टः शुभमित्रदृष्टः ॥ रिष्टं निहंत्यर्थयशःसुखाप्तिं दिशेत् स्वपाके नृपतिप्रसादम्

lagne dyuneśastanugaḥ surejyaḥ krūrairadṛṣṭaḥ śubhamitradṛṣṭaḥ || riṣṭaṃ nihaṃtyarthayaśaḥsukhāptiṃ diśet svapāke nṛpatiprasādam

The lord of the 7th (dyūna) standing in the lagna, and Jupiter (surejya) gone to the tanu (the 1st), unaspected by the cruel ⟨grahas⟩ and aspected by benefics and by friendly ⟨grahas⟩ — ⟨these⟩ destroy the riṣṭa (the evil), grant the winning of wealth, fame and comfort, and in ⟨their⟩ own daśā (svapāka, the graha's own ripening period) give the favour of the king.

बलान्वितौ धर्मधनाधिनाथौ क्रूरैरदृष्टौ तनुगौ यदा स्ताम् ॥ राज्यं गजाश्वांबररत्नपूर्णं रिष्टस्य नाशोप्यतुलं यशश्च

balānvitau dharmadhanādhināthau krūrairadṛṣṭau tanugau yadā stām || rājyaṃ gajāśvāṃbararatnapūrṇaṃ riṣṭasya nāśopyatulaṃ yaśaśca

When the lords (adhinātha) of the 9th (dharma) and of the 2nd (dhana), endowed with strength and unaspected by the cruel ⟨grahas⟩, both stand in the tanu (the 1st) — ⟨then there is⟩ a kingdom full of elephants, horses, garments and jewels; the destruction of the riṣṭa as well; and fame beyond compare.

त्रिषष्ठलाभोपगतैरसौम्यैः केंद्रत्रिकोणोपगतैश्च सौम्यैः ॥ रत्नांबरस्वर्णयशःसुखाप्तिर्नाशोप्यनिष्टस्य तनोश्च पुष्टिः

triṣaṣṭhalābhopagatairasaumyaiḥ keṃdratrikoṇopagataiśca saumyaiḥ || ratnāṃbarasvarṇayaśaḥsukhāptirnāśopyaniṣṭasya tanośca puṣṭiḥ

With the non-benefic ⟨grahas⟩ placed in the 3rd (tri), the 6th (ṣaṣṭha) and the 11th (lābha), and with the benefics placed in the kendras and trikoṇas — ⟨there follows⟩ the winning of jewels, garments, gold, fame and comfort; the destruction of what is unwanted (aniṣṭa) as well; and the thriving of the body (tanu).

यदा सवीर्योमुथहाधिनाथो लग्नाधिपो जन्मविलग्नपो वा ॥ केंद्रत्रिकोणायधनस्थितास्ते सुखार्थहेमांबरलाभदाः स्युः

yadā savīryomuthahādhinātho lagnādhipo janmavilagnapo vā || keṃdratrikoṇāyadhanasthitāste sukhārthahemāṃbaralābhadāḥ syuḥ

When the lord of the munthā (the progressed ascendant of the year), or the lord of the lagna ⟨of the year⟩, or the lord of the natal ascendant is full of strength, and these stand in a kendra, a trikoṇa, the 11th (āya) or the 2nd (dhana), they become givers of comfort, wealth, gold, garments and gain. [Our mūla now reads मुथहा, this book's own name for the munthā; the earlier सुथहा, which is no word, is corrected.]

तुंगे शनिर्वा भृगुजो गुरुर्वा शुभेत्थशालाद्यवनाद्धनाप्तिम् ॥ बली कुजो वित्तगतो यशोर्थतेजांस्यकस्माच्च सुखानि दद्यात्

tuṃge śanirvā bhṛgujo gururvā śubhetthaśālādyavanāddhanāptim || balī kujo vittagato yaśorthatejāṃsyakasmācca sukhāni dadyāt

Saturn (śani) in exaltation (tuṅga), or Venus (bhṛgu-ja), or Jupiter — ⟨these give⟩ the gaining of wealth from a Yavana (a Turk, a Muslim lord) through an auspicious itthaśāla. Mars (kuja), strong and placed in the 2nd (vitta), gives fame, wealth and splendour, and comforts that come unlooked for (akasmāt).

सूर्येज्यशुक्रा मिथ इत्थशालं कुर्युस्तदा राज्ययशःसुखार्थाः ॥ सूर्यः कुजो वोपचये ददाति भद्रं यशो मंगलमिंथिहायाः

sūryejyaśukrā mitha itthaśālaṃ kuryustadā rājyayaśaḥsukhārthāḥ || sūryaḥ kujo vopacaye dadāti bhadraṃ yaśo maṃgalamiṃthihāyāḥ

If the Sun, Jupiter (ijya) and Venus make an itthaśāla with one another, then ⟨come⟩ kingdom, fame, comfort and wealth. The Sun, or Mars, in an upacaya (the 3rd, 6th, 10th or 11th) gives good fortune, fame and the auspicious fruit of the itthaśāla (iṃthihā).

शुक्रज्ञचंद्रा हद्दे स्वे पापास्त्र्यायगता यदि ॥ स्वबाहुबलतो हेमसुखकीर्तीर्नरो ऽश्नुते

śukrajñacaṃdrā hadde sve pāpāstryāyagatā yadi || svabāhubalato hemasukhakīrtīrnaro 'śnute

If Venus, Mercury (jña) and the Moon are each in their own haddā (the Tājika bound, a division of the sign), and the malefics have gone to the 3rd (tri) and the 11th (āya), a man enjoys gold, comfort and fame by the strength of his own arm.

बुधशुक्रौ मुसरिफौ गुरुर्विक्रमभावगः ॥ तदा राज्ययशोहेममुक्ताविद्रुमलब्धयः

budhaśukrau musariphau gururvikramabhāvagaḥ || tadā rājyayaśohemamuktāvidrumalabdhayaḥ

Mercury and Venus in a musaripha (mūsaripha, the separating aspect) with each other, and Jupiter placed in the vikrama bhāva (the 3rd) — then ⟨come⟩ gains of kingdom, fame, gold, pearls and coral.

भौमो मित्रगृहे ऽब्देशः कंबूली स्वगृहादिगैः ॥ गजाश्वहेमांबरभूलाभं दत्ते सुखादिकम्

bhaumo mitragṛhe 'bdeśaḥ kaṃbūlī svagṛhādigaiḥ || gajāśvahemāṃbarabhūlābhaṃ datte sukhādikam

Mars, being the lord of the year (abdeśa), in the house of a friend, and holding a kambūla with ⟨grahas⟩ standing in their own houses and the like, gives the gain of elephants, horses, gold, garments and land, and comforts as well.

इत्थं जन्मनि वर्षे च योगकर्तुर्बलाबलम् ॥ विमृश्य कथयेद्राजयोगं तद्भंगमेव च

itthaṃ janmani varṣe ca yogakarturbalābalam || vimṛśya kathayedrājayogaṃ tadbhaṃgameva ca

In this manner, having weighed the strength and weakness of the graha that makes the yoga, in the nativity and in the year ⟨chart⟩ alike, one should declare the rājayoga — and its breaking (bhaṅga) in the same way.

अब्देंत्थिहेशादिखगाः खलैश्चेद्युतेक्षिता अस्तगनीचगा वा ॥ सौम्या बलोना नृपयोगभंगं तदा भवेद्वित्तसुखक्षयांश्च

abdeṃtthiheśādikhagāḥ khalaiścedyutekṣitā astaganīcagā vā || saumyā balonā nṛpayogabhaṃgaṃ tadā bhavedvittasukhakṣayāṃśca

If the grahas beginning with the lord of the year and the lord of the itthaśāla (iṃtthihā) are joined with or aspected by malefics, or are combust (astaga) or in debilitation (nīca), and the benefics are short of strength — then there is a breaking of the royal yoga (nṛpayoga), and losses of wealth and of comfort.

श्रीगर्गान्वयभूषणं गणितविच्चिंतामणिस्तत्सुतो ऽनंतो नंतमतिर्व्यधात् खलमतध्वस्त्यै जनुःपद्धतिम् ॥ तत्सूनुः खलु नीलकंठविबुधो विद्वच्छिवानुज्ञया ऽवोचद्वर्षपमुंथहाफलमथारिष्टादिसद्योगयुक्

śrīgargānvayabhūṣaṇaṃ gaṇitavicciṃtāmaṇistatsuto 'naṃto naṃtamatirvyadhāt khalamatadhvastyai januḥpaddhatim || tatsūnuḥ khalu nīlakaṃṭhavibudho vidvacchivānujñayā 'vocadvarṣapamuṃthahāphalamathāriṣṭādisadyogayuk

⟨There was⟩ Cintāmaṇi, the ornament of the lineage of Garga, a knower of gaṇita (mathematical astronomy). His son Ananta, of unending intellect, made a Janma-paddhati (a manual for judging the nativity) to destroy the doctrines of the wicked. His son indeed, the learned Nīlakaṇṭha, by the leave of the learned Śiva, has declared the fruit of the lord of the year (varṣapa) and of the munthā, together with the ariṣṭa and the good yogas ⟨that break it⟩. [Our source read वर्षमसुंथहा, which is no word. The text now reads वर्षपमुंथहा, 'the lord of the year and the munthā', the pair this book names at 9.13 as अब्दपमुंथहाः. The metre needs one light syllable between वर्ष and मुं, so वर्षमुंथहा would leave the line a syllable short.]

अथभावविचारः ॥

यो भावः स्वामिसौम्याभ्यां दृष्टो युक्तोयमेधते ॥ पापदृष्टयुतो नाशो मिश्रैर्मिश्रफलं वदेत्

yo bhāvaḥ svāmisaumyābhyāṃ dṛṣṭo yuktoyamedhate || pāpadṛṣṭayuto nāśo miśrairmiśraphalaṃ vadet

Whichever bhāva (house) is aspected by, or joined with, its own lord and the benefics — that one flourishes. ⟨A bhāva⟩ aspected by or joined with malefics ⟨suffers⟩ ruin; and where the two are mixed, one should declare a mixed result.

लग्नाधिपे वीर्ययुते सुखानि नैरुज्यमर्थागमनं विलासः ॥ स्यान्मध्यवीर्ये ऽल्पसुखार्थलाभः क्लेशाधिकत्वं विपदल्पवीर्ये

lagnādhipe vīryayute sukhāni nairujyamarthāgamanaṃ vilāsaḥ || syānmadhyavīrye 'lpasukhārthalābhaḥ kleśādhikatvaṃ vipadalpavīrye

When the lord of the lagna is endowed with strength — comforts, freedom from illness (nairujya), the coming in of wealth, and enjoyment. When it is of middling strength, the gain of comfort and wealth is small. When it is of little strength, distress grows great, and calamity ⟨follows⟩.

जन्माब्दांगपतींथिहापतिसमानाथाद्यधीकारवान्सूर्यो नष्टबलस्त्वगक्षिविलयं कुर्यान्निरुत्साहताम् ॥ नीचत्वं पितृमातृतोप्यभिभवश्चंद्रेक्षिकार्यक्षयो दारिद्र्यं च पराभवो ग्रहकलिर्व्याध्याधिभीतिस्तदा

janmābdāṃgapatīṃthihāpatisamānāthādyadhīkāravānsūryo naṣṭabalastvagakṣivilayaṃ kuryānnirutsāhatām || nīcatvaṃ pitṛmātṛtopyabhibhavaścaṃdrekṣikāryakṣayo dāridryaṃ ca parābhavo grahakalirvyādhyādhibhītistadā

The Sun, holding office (adhikāra) as lord of the natal or of the year's ascendant, as lord of the iṃthihā (the itthaśāla, the applying aspect), as lord of the year (samā-nātha) and so forth, and with its strength destroyed, would bring on the wasting of the skin and the eyes, and loss of drive. ⟨There follow⟩ lowness ⟨of station⟩ and humiliation even from father and mother. When ⟨it is⟩ the Moon ⟨that holds such an office and is spent⟩ — then the ruin of the eyes and of one's work, poverty, defeat, strife over the household, and the fear of disease (vyādhi) and of mental affliction (ādhi).

भौमे चलत्वं भीरुत्वं बुधे मोहपराभवौ ॥ जीवे धर्मक्षयः कष्टफला जीवनवृत्तयः

bhaume calatvaṃ bhīrutvaṃ budhe mohaparābhavau || jīve dharmakṣayaḥ kaṣṭaphalā jīvanavṛttayaḥ

When it is Mars ⟨that holds the office and is spent⟩ — instability and timidity. When Mercury — delusion and defeat. When Jupiter (jīva) — the wasting of dharma, and occupations of livelihood whose fruit is hardship.

शुक्रे विलाससौख्यानां नाशः स्त्रीभिः समं कलिः ॥ सौरे भृत्यजनाद्दुःखरुजो वातप्रकोपतः

śukre vilāsasaukhyānāṃ nāśaḥ strībhiḥ samaṃ kaliḥ || saure bhṛtyajanādduḥkharujo vātaprakopataḥ

When Venus — the ruin of enjoyments and comforts, and quarrel with women. When Saturn (saura) — sorrow from servants, and illnesses arising from a derangement of vāta (wind).

लग्नं पापयुतं सौम्यैरदृष्टं सहितं नृणाम् ॥ विवादं वंचनां दुष्टमशनं चापि विंदति

lagnaṃ pāpayutaṃ saumyairadṛṣṭaṃ sahitaṃ nṛṇām || vivādaṃ vaṃcanāṃ duṣṭamaśanaṃ cāpi viṃdati

The lagna joined with malefics and unaspected by benefics brings men quarrel, deceit, and foul food besides. [The page prints सहितं, 'accompanied ⟨by them⟩'; the ṭīkā below the line glosses असहितम्, 'unaccompanied ⟨by benefics⟩', which is the sense the rule needs. I render the rule the ṭīkā's way and leave the printed word unaltered.]

जन्माब्दांगपरंध्रपाब्दमुथहानाथा बलाढ्यास्तदा रम्यं वर्षमुशंति सर्वमतुलं सौख्यं यशो ऽर्थागमः ॥ षष्ठाष्टांत्यगता न चेदिह पुनस्ते दुःखभीतिप्रदा निर्वीर्या यदि वर्षमेतदशुभं वाच्यं शुभेक्षां विना

janmābdāṃgaparaṃdhrapābdamuthahānāthā balāḍhyāstadā ramyaṃ varṣamuśaṃti sarvamatulaṃ saukhyaṃ yaśo 'rthāgamaḥ || ṣaṣṭhāṣṭāṃtyagatā na cediha punaste duḥkhabhītipradā nirvīryā yadi varṣametadaśubhaṃ vācyaṃ śubhekṣāṃ vinā

When the lord of the natal ascendant and of the year's ascendant, the lord of the 8th (randhra), and the lords of the year and of the munthā are rich in strength, then they call the year a fine one: in every way comfort beyond compare, fame, and the coming in of wealth. If it is not so here — if these ⟨same lords⟩ have gone to the 6th, the 8th or the 12th (antya) — then they give sorrow and fear instead; and if they are without strength, this year is to be called inauspicious, unless a benefic aspects ⟨them⟩.

सूतौ धनप्रदः खेटो धनाधीशश्च तौ यदि ॥ वर्षे नष्टौ वित्तनाशान्यनिक्षेपापवाददौ

sūtau dhanapradaḥ kheṭo dhanādhīśaśca tau yadi || varṣe naṣṭau vittanāśānyanikṣepāpavādadau

The graha (kheṭa) that gives wealth in the nativity (sūti), and the lord of the 2nd (dhana) — if those two are spent in the year ⟨chart⟩, they become givers of the loss of wealth, of ⟨the loss of⟩ what has been deposited with another, and of ill repute.

एवं समस्तभावानां सूतौ नाथाश्च पोषकाः ॥ अब्दे नष्टबलास्तेषां नाशायोह्या विचक्षणैः

evaṃ samastabhāvānāṃ sūtau nāthāśca poṣakāḥ || abde naṣṭabalāsteṣāṃ nāśāyohyā vicakṣaṇaiḥ

In this same way, for all the bhāvas: ⟨take⟩ their lords in the nativity (sūti), and the grahas that nourish them. When those have lost their strength in the year ⟨chart⟩, the discerning are to infer ⟨that they work⟩ for the ruin of those ⟨bhāvas⟩.

अथधनभावविचारः ॥

वित्ताधिपो जन्मनि वित्तगो ऽब्दे जीवो यदा लग्नपतीत्थशाली ॥ तदा धनाप्तिः सकलेपि वर्षे क्रूरे सराफे धनधान्यहानिः

vittādhipo janmani vittago 'bde jīvo yadā lagnapatītthaśālī || tadā dhanāptiḥ sakalepi varṣe krūre sarāphe dhanadhānyahāniḥ

When Jupiter (jīva), who is lord of the 2nd (vitta) in the birth ⟨chart⟩, stands in the 2nd in the year ⟨chart⟩ and is in an itthaśāla (the applying aspect) with the lord of the lagna, then wealth is gained through the whole year. When ⟨he is⟩ in a sarāpha (the separating aspect) with a malefic, there is loss of wealth and of grain.

जन्मन्यर्थावलोकी ज्यो ऽब्देब्देशो बलवान् यदा ॥ तदा धनाप्तिर्बहुला विनायासेन जायते

janmanyarthāvalokī jyo 'bdebdeśo balavān yadā || tadā dhanāptirbahulā vināyāsena jāyate

When Jupiter (jya), who aspects the 2nd (artha) in the birth ⟨chart⟩, becomes lord of the year (abdeśa) in the year ⟨chart⟩ and is strong, then abundant gain of wealth comes about without effort.

एवं यद्भावपो जन्मन्यब्दे तद्भावगो गुरुः ॥ लग्नेशेनेत्थशाली चेत् तद्भावजसुखं भवेत्

evaṃ yadbhāvapo janmanyabde tadbhāvago guruḥ || lagneśenetthaśālī cet tadbhāvajasukhaṃ bhavet

In the same way: whichever house Jupiter is lord of in the birth ⟨chart⟩, if in the year ⟨chart⟩ he stands in that same house and is in an itthaśāla with the lord of the lagna, then the happiness born of that house comes about.

तथा जनुषि यं पश्येद् भावमब्दे ऽब्दपो गुरुः ॥ तदा तद्भावजं सौख्यमुक्तं ताजिकवेदिभिः

tathā januṣi yaṃ paśyed bhāvamabde 'bdapo guruḥ || tadā tadbhāvajaṃ saukhyamuktaṃ tājikavedibhiḥ

Likewise, whichever house Jupiter — being lord of the year (abdapa) — aspects in the birth ⟨chart⟩ and in the year ⟨chart⟩, the happiness born of that house is what those who know Tājika have declared.

जन्मषष्ठाधिपः सौम्यः षष्ठो ऽब्दे स्वल्पलाभदः ॥ पापार्दिते गुरौ रंध्रे ऽर्थे वा दंडः पतेद्ध्रुवम्

janmaṣaṣṭhādhipaḥ saumyaḥ ṣaṣṭho 'bde svalpalābhadaḥ || pāpārdite gurau raṃdhre 'rthe vā daṃḍaḥ pateddhruvam

Mercury (saumya), lord of the 6th in the birth ⟨chart⟩ and standing in the 6th in the year ⟨chart⟩, gives only a small gain. When Jupiter, afflicted by a malefic, is in the 8th (randhra) or in the 2nd (artha), a fine falls ⟨on the native⟩ for certain.

गुरुर्वित्ते शुभैर्दृष्टयुतो वा राज्यसौख्यदः ॥ जन्मन्यब्दे च मुथहाराशिं पश्यन् विशेषतः

gururvitte śubhairdṛṣṭayuto vā rājyasaukhyadaḥ || janmanyabde ca muthahārāśiṃ paśyan viśeṣataḥ

Jupiter in the 2nd (vitta), aspected by or joined with benefics, gives sovereignty and happiness — and especially so when, in the birth ⟨chart⟩ and in the year ⟨chart⟩, he aspects the rāśi that the munthā occupies.

एवं सिते ऽब्दपे भूरि द्रव्यं धान्यं च जायते ॥ वित्तलग्नेशसंयोगो वित्तसौख्यविनाशदः

evaṃ site 'bdape bhūri dravyaṃ dhānyaṃ ca jāyate || vittalagneśasaṃyogo vittasaukhyavināśadaḥ

In the same way, when Venus is lord of the year (abdapa) ⟨and so placed⟩, abundant wealth and grain come about. A conjunction of the lord of the 2nd (vitta) with the lord of the lagna destroys wealth and happiness.

एवंविधे सवीर्ये स्याल्लिपिज्ञानोद्यमैर् धनं ॥ जन्मलग्नगताः सौम्या वर्षे ऽर्थे धनलाभदाः

evaṃvidhe savīrye syāllipijñānodyamair dhanaṃ || janmalagnagatāḥ saumyā varṣe 'rthe dhanalābhadāḥ

When ⟨a graha⟩ of this kind is possessed of strength, wealth ⟨comes⟩ through the exertions of writing and learning (lipi-jñāna). Benefics that stand in the natal lagna ⟨and stand⟩ in the 2nd (artha) in the year give gain of wealth.

मालसद्मनि वित्ते वा बुधेज्यसितसंयुते ॥ तैर्वा दृष्टे धनं भूरि स्वकुले राज्यमाप्नुयात्

mālasadmani vitte vā budhejyasitasaṃyute || tairvā dṛṣṭe dhanaṃ bhūri svakule rājyamāpnuyāt

When the māla-sadman — the sahama of wealth — or the 2nd (vitta) is joined with Mercury, Jupiter (ijya) and Venus, or is aspected by them, wealth is abundant, and he obtains sovereignty within his own family.

अर्थार्थसहमेशौ चेच्छुभैर् मित्रदृशेक्षितौ ॥ बलिनौ सुखतो लाभप्रदौ यत्नादरेर् दृशा

arthārthasahameśau cecchubhair mitradṛśekṣitau || balinau sukhato lābhapradau yatnādarer dṛśā

If the lord of the 2nd (artha) and the lord of the Artha-sahama are aspected by benefics with a friendly aspect, and are strong, the two give gain easily; by the aspect of an enemy, ⟨they give it⟩ only through effort.

मित्रदृष्ट्या मुथशिले ऽर्थांगयोः सुखतो धनं ॥ तयोर्मूसरिफे वित्तनाशदुर्नयभीतयः

mitradṛṣṭyā muthaśile 'rthāṃgayoḥ sukhato dhanaṃ || tayormūsariphe vittanāśadurnayabhītayaḥ

By a friendly aspect, when there is a muthaśila between the lords of the 2nd (artha) and of the lagna (aṅga), wealth comes easily. When the two are in a mūsaripha, there are loss of wealth, crooked dealing and fears.

जन्मनीज्यो ऽस्ति यद्राशौ स राशिर्वर्षलग्नगः ॥ शुभस्वामीक्षितयुतो नैरुज्यस्वाम्यवित्तदः

janmanījyo 'sti yadrāśau sa rāśirvarṣalagnagaḥ || śubhasvāmīkṣitayuto nairujyasvāmyavittadaḥ

Whatever rāśi Jupiter (ījya) occupies in the birth ⟨chart⟩ — if that same rāśi becomes the lagna of the year, and is aspected by or joined with benefics ⟨or⟩ with its own lord — gives freedom from illness, lordship and wealth.

सूतौ लग्ने रविर्वर्षे धनस्थो धनसौख्यदः ॥ शनौ वित्ते कार्यनाशो लाभो ऽल्पो ऽथ धनव्ययः

sūtau lagne ravirvarṣe dhanastho dhanasaukhyadaḥ || śanau vitte kāryanāśo lābho 'lpo 'tha dhanavyayaḥ

The Sun, ⟨standing⟩ in the lagna at birth (sūti) and in the 2nd (dhana) in the year, gives wealth and happiness. When Saturn is in the 2nd (vitta), undertakings are ruined, gain is small, and then wealth is spent.

भ्रातृसौख्यं गुरुयुते भूतयः स्युः शुभेक्षणात् ॥ क्रूरयोगेक्षणात् सर्वं विपरीतं फलं भवेत्

bhrātṛsaukhyaṃ guruyute bhūtayaḥ syuḥ śubhekṣaṇāt || krūrayogekṣaṇāt sarvaṃ viparītaṃ phalaṃ bhavet

⟨When that Saturn in the 2nd is⟩ joined with Jupiter, there is happiness born of brothers, and from the aspect of a benefic there are riches (bhūtayaḥ). By conjunction with, or aspect of, a malefic, every result turns into its opposite.

वित्तेशो जन्मनि गुरुर्वर्षे वर्षेशतां दधत् ॥ यद्भावगस्तमाश्रित्य लाभदो लग्न आत्मनः

vitteśo janmani gururvarṣe varṣeśatāṃ dadhat || yadbhāvagastamāśritya lābhado lagna ātmanaḥ

Jupiter, ⟨who is⟩ lord of the 2nd (vitta) in the birth ⟨chart⟩ and who bears the lordship of the year in the year ⟨chart⟩, gives gain by way of whichever house he occupies. In the lagna, ⟨gain⟩ from one's own self;

वित्ते सुवर्णरूप्यादेर् भ्रात्रादेः सहजर्क्षगः ॥ पितृमातृक्षमादिभ्यो वित्तं सुहृदि पंचमे

vitte suvarṇarūpyāder bhrātrādeḥ sahajarkṣagaḥ || pitṛmātṛkṣamādibhyo vittaṃ suhṛdi paṃcame

in the 2nd (vitta), ⟨wealth⟩ of gold, silver and the like; standing in the rāśi of the 3rd (sahaja), ⟨wealth⟩ from brothers and the like; in the 4th (suhṛd), wealth from father, mother, land (kṣamā) and the like; in the 5th (pañcama) —

सुहृत्तनयतः षष्ठे ऽरिवर्गाद्धानिभीतिदः ॥ स्त्रीभ्यो द्यूने ऽष्टमे मृत्युरर्थहेतुः पथों ऽकगे

suhṛttanayataḥ ṣaṣṭhe 'rivargāddhānibhītidaḥ || strībhyo dyūne 'ṣṭame mṛtyurarthahetuḥ pathoṃ 'kage

⟨in the 5th, wealth⟩ from friends and children; in the 6th he gives loss and fear from the host of enemies; in the 7th (dyūna), from women; in the 8th, death; when in the 9th (aṅka, the word for nine), he is a cause of wealth — ⟨which comes⟩ from travel.

खे नृपादेर् नृपकुलादायें ऽत्ये व्ययदो भवेत् ॥ इत्थं विमृश्य सुधिया वाच्यमित्थं परे जगुः

khe nṛpāder nṛpakulādāyeṃ 'tye vyayado bhavet || itthaṃ vimṛśya sudhiyā vācyamitthaṃ pare jaguḥ

In the 10th (kha), ⟨wealth⟩ from the king and the like; in the 11th (āya), from the royal family; in the 12th (antya) he becomes a giver of expenditure. Having weighed it thus with a sound understanding, ⟨the result⟩ is to be declared: so have other ⟨teachers⟩ sung it.

अथसहजभावविचारः॥

अब्देशे ऽर्के सिते वापि सबले पापवर्जिते ॥ सौख्यं मिथः सोदराणां व्यत्ययाद् व्यत्ययं वदेत्

abdeśe 'rke site vāpi sabale pāpavarjite || saukhyaṃ mithaḥ sodarāṇāṃ vyatyayād vyatyayaṃ vadet

When the lord of the year (abdeśa) is the Sun, or Venus, and is strong and free of malefics, there is mutual happiness among uterine brothers. From the reverse ⟨of these conditions⟩ one should declare the reverse.

दग्धे कलिः सहजपे ऽब्दपतौ तयोर्वा जीवे बलेन रहिते सहजे सहोत्थैः ॥ वैरं तृतीयभवनाधिपती सराफे मांद्यं कलिं स्वजनसोदरतश्च विंद्यात्

dagdhe kaliḥ sahajape 'bdapatau tayorvā jīve balena rahite sahaje sahotthaiḥ || vairaṃ tṛtīyabhavanādhipatī sarāphe māṃdyaṃ kaliṃ svajanasodarataśca viṃdyāt

When the lord of the 3rd, or the lord of the year, or either of the two ⟨the Sun and Venus of the preceding rule⟩, is burnt (dagdha, combust), there is strife. When Jupiter (jīva), stripped of strength, is in the 3rd, there is enmity with the co-born. When the lords ⟨of the year and⟩ of the third house stand in a sarāpha (the separating aspect), one meets with bodily sickness, and with strife from one's own people and from brothers.

यदेत्थशालः सहजेश्वरेण गुरुस् तृतीये सहजात् सुखाप्तिः ॥ सारे विधौ स्यात् कलहस् तृतीये दृष्टौ युतौ नो गुरुणा यदा तौ

yadetthaśālaḥ sahajeśvareṇa gurus tṛtīye sahajāt sukhāptiḥ || sāre vidhau syāt kalahas tṛtīye dṛṣṭau yutau no guruṇā yadā tau

When there is an itthaśāla with the lord of the 3rd, and Jupiter is in the 3rd, happiness is gained from a brother. When the Moon is together with Mars (sāra) in the 3rd, and the two are neither aspected by Jupiter nor joined with him, there will be quarrel.

सहजे सहजाधीशे ऽधिकारिणि समापतेः ॥ लग्नपो वा मुथशिले मिथः सौख्यं सहोत्थयोः

sahaje sahajādhīśe 'dhikāriṇi samāpateḥ || lagnapo vā muthaśile mithaḥ saukhyaṃ sahotthayoḥ

When the lord of the 3rd stands in the 3rd and holds a dignity (adhikārin — one of the five vargas), and there is a muthaśila with the lord of the year (samāpati), or with the lord of the lagna, there is mutual happiness of the two co-born.

क्रूरे सराफे कलहः शनौ भौमर्क्षगे रुजः ॥ ज्ञर्क्षे ऽसृज्यनुजे मांद्यं वदेत् सहजगे स्फुटम्

krūre sarāphe kalahaḥ śanau bhaumarkṣage rujaḥ || jñarkṣe 'sṛjyanuje māṃdyaṃ vadet sahajage sphuṭam

When a malefic is in a sarāpha ⟨with the lord of the 3rd⟩, quarrel; when Saturn is in a rāśi of Mars, illnesses; when Mars (asṛj) is in a rāśi of Mercury (jña) and stands in the 3rd (sahaja), one should declare sickness plainly for the younger brother (anuja).

मंदर्क्षगे ऽसृजि बुधे कुजर्क्षे सहजे शुभैः ॥ युतेक्षिते सोदराणां मिथः सौख्यं सुखं बहु

maṃdarkṣage 'sṛji budhe kujarkṣe sahaje śubhaiḥ || yutekṣite sodarāṇāṃ mithaḥ saukhyaṃ sukhaṃ bahu

When Mars (asṛj) stands in a rāśi of Saturn (manda), and Mercury in a rāśi of Mars, in the 3rd, joined with or aspected by benefics, there is much mutual happiness and affection among uterine brothers.

जन्माब्दपौ बुधसितौ सबलौ तृतीये सोदर्यबंधुगणसौख्यकरौ गुरुश्च ॥ वीर्यान्वितेंदुगृहगो भृगुजो ऽधिकारी सूत्यब्दयोः सहजबंधुगणस्य वृद्ध्यै

janmābdapau budhasitau sabalau tṛtīye sodaryabaṃdhugaṇasaukhyakarau guruśca || vīryānviteṃdugṛhago bhṛgujo 'dhikārī sūtyabdayoḥ sahajabaṃdhugaṇasya vṛddhyai

Mercury and Venus, ⟨being⟩ the lords of the birth and of the year, strong and in the 3rd, bring happiness to the uterine brother and to the circle of kinsmen — and so does Jupiter. Venus (bhṛgu-ja), endowed with strength, standing in the Moon's own sign and holding a dignity (adhikārin), makes for the increase of the circle of brothers and kinsmen in both the birth and the year ⟨charts⟩.

पापान्विते तु सहजे सहमेशभावनाथेक्षणेन रहिते सहजस्य दुःखं ॥ एवं सहोत्थसहमे ऽपि वदेत् तदीशौ दग्धौ यदा सहजनाशकरौ विचिंत्यौ

pāpānvite tu sahaje sahameśabhāvanāthekṣaṇena rahite sahajasya duḥkhaṃ || evaṃ sahotthasahame 'pi vadet tadīśau dagdhau yadā sahajanāśakarau viciṃtyau

When the 3rd is joined with malefics and is deprived of the aspect of the lord of the sahama and of the lord of the house, there is sorrow concerning the brother. Say the same of the Sahotthā-sahama, the sahama of the co-born, as well. And when the lords of those ⟨two⟩ are burnt (dagdha, combust), they are to be reckoned destroyers of the brother.

तृतीयपादब्दपतौ द्युनस्थे लग्नेश्वरे वा सहजैर् विवादः ॥ तृतीयपो जन्मनि तादृगब्दे शुभेक्षितस् तत्र सहोत्थतुष्ट्यै

tṛtīyapādabdapatau dyunasthe lagneśvare vā sahajair vivādaḥ || tṛtīyapo janmani tādṛgabde śubhekṣitas tatra sahotthatuṣṭyai

When the lord of the year, or the lord of the lagna, stands in the 7th (dyūna) reckoned from the lord of the 3rd, there is dispute with brothers. The lord of the 3rd in the birth ⟨chart⟩, and of the same kind (tādṛś) in the year ⟨chart⟩, aspected by benefics, thereby makes for the contentment of the co-born.

अथचतुर्थभावविचारः ॥

तुर्ये रवींदू पितृमातृपीडा पापान्वितौ पापनिरीक्षितौ च ॥ जन्मस्थसूर्यर्क्षगतेऽर्कपुत्रेऽवमानना वैरकली च पित्रा

turye ravīṃdū pitṛmātṛpīḍā pāpānvitau pāpanirīkṣitau ca || janmasthasūryarkṣagate'rkaputre'vamānanā vairakalī ca pitrā

When the Sun and Moon stand in the 4th (turya), joined with malefics and aspected by malefics, ⟨there is⟩ affliction of the father and of the mother. When Saturn (arkaputra, the Sun's son) goes to the sign in which the Sun stands in the birth chart, ⟨there follow⟩ humiliation, and enmity and quarrelling with the father.

चंद्रे जनन्यैवमुशंति बंधौ सुखाधिपे प्रीतिसुखानि पित्रोः ॥ तुर्याधिपे लग्नपतीत्थशाले वीर्यान्विते सौख्यमुशंति पित्रोः

caṃdre jananyaivamuśaṃti baṃdhau sukhādhipe prītisukhāni pitroḥ || turyādhipe lagnapatītthaśāle vīryānvite saukhyamuśaṃti pitroḥ

⟨When Saturn goes to the sign the⟩ Moon ⟨holds at birth⟩, they declare the same for the mother. When the lord of the 4th (sukha) stands in the 4th (bandhu), ⟨there are⟩ affection and comforts of the parents. When the lord of the 4th (turya) is in an itthaśāla (the applying aspect) with the lord of the lagna and is possessed of strength, they declare the happiness of the parents.

सौख्याधिपो जनुषि नष्टबलोऽब्दसूत्योः पित्रोरनिष्टकृदथो सहमे तयोस्तु ॥ दग्धे तुरीयगृहगे च यदींथिहायां नाशस्तयोः सहमयोरपि दग्धयोः स्यात्

saukhyādhipo januṣi naṣṭabalo'bdasūtyoḥ pitroraniṣṭakṛdatho sahame tayostu || dagdhe turīyagṛhage ca yadīṃthihāyāṃ nāśastayoḥ sahamayorapi dagdhayoḥ syāt

The lord of the 4th (saukhya), its strength destroyed in the birth ⟨chart⟩, does harm to the parents in the year-chart and in the birth-chart ⟨alike⟩; and so too ⟨when it stands⟩ in the sahama of those two. And when it is combust and stands in the 4th house, and if ⟨it stands⟩ in the munthā (inthihā, the point of the year's chart that moves forward one sign for each completed year of life), ⟨there follows⟩ the ruin of those two; it comes about also when the two sahamas ⟨of the parents⟩ are combust.

जन्मन्यंबुगृहं यच्च तत्पतिस्तत्पदोपगौ ॥ शन्यारौ क्लेशदौ पित्रोर्न चेत् सौम्यनिरीक्षितौ

janmanyaṃbugṛhaṃ yacca tatpatistatpadopagau || śanyārau kleśadau pitrorna cet saumyanirīkṣitau

Whatever ⟨sign⟩ is the 4th house (ambugṛha, the water-house) in the birth chart, and ⟨whatever sign holds⟩ its lord — Saturn and Mars, coming to those places (tatpada), give trouble to the parents, if they are not aspected by a benefic.

मातुः पितुश्च सहमे तनुपेत्थशाले तुर्येपि चेत्थमवगच्छ सुखानि पित्रोः ॥ चेदष्टमाधिपतिना कृतमित्थशालं पित्रोर्विपद्भयमनिष्टकृते सराफे

mātuḥ pituśca sahame tanupetthaśāle turyepi cetthamavagaccha sukhāni pitroḥ || cedaṣṭamādhipatinā kṛtamitthaśālaṃ pitrorvipadbhayamaniṣṭakṛte sarāphe

When the lord of the lagna (tanupa) is in an itthaśāla with the sahama of the mother and with that of the father, and in the 4th (turya) as well — understand the comforts of the parents in this way. If an itthaśāla is formed with the lord of the 8th, ⟨there is⟩ fear of calamity for the parents; and ⟨so too⟩ when the separating aspect (sarāpha) is one that works ill. [Our mūla now reads पित्रोर्विपद्भयम्, 'fear of calamity'; the earlier anusvāra on वि would not scan in this Vasantatilakā and is corrected.]

अथपंचमभावविचारः ॥

पुत्रायगो वर्षपतिर्गुरुश्चेत् सूर्यारसौम्योशनसोऽथवेत्थं ॥ सत्पुत्रसौख्याय खलार्दितास्ते दुःखप्रदाः पुत्रत एव चिंत्याः

putrāyago varṣapatirguruścet sūryārasaumyośanaso'thavetthaṃ || satputrasaukhyāya khalārditāste duḥkhapradāḥ putrata eva ciṃtyāḥ

If the lord of the year and Jupiter stand in the 5th (putra) or the 11th (āya), or if the Sun, Mars, Mercury and Venus (uśanas) stand so likewise, ⟨that makes⟩ for the happiness of good sons. Those same grahas, tormented by malefics, are givers of sorrow. They are to be considered from the 5th (putra) itself.

पुत्रे सुतस्य सहमे सबले सुताप्तिः सौम्येक्षितेऽप्यतिसुखं यदि तत्र वर्षेट् ॥ सौम्येक्षितः सुतगृहे सकुजो बुधश्चेत् पुत्रायगः सुतसुखं विबलः सुतार्तिम्

putre sutasya sahame sabale sutāptiḥ saumyekṣite'pyatisukhaṃ yadi tatra varṣeṭ || saumyekṣitaḥ sutagṛhe sakujo budhaścet putrāyagaḥ sutasukhaṃ vibalaḥ sutārtim

When the sahama of the son stands in the 5th (putra) and is strong, ⟨there is⟩ the obtaining of a son; aspected by a benefic as well, ⟨there is⟩ very great happiness — and ⟨more so⟩ if the lord of the year is there. If Mercury, aspected by a benefic, stands in the 5th (sutagṛha) in company with Mars, ⟨and⟩ stands in the 5th (putra) or the 11th (āya), ⟨he gives⟩ happiness from a son; ⟨if he is⟩ weak, ⟨he gives⟩ distress about the son.

जीवो जन्मनि यद्राशावब्देसौ सुतगो बली ॥ पुत्रसौख्याय भौमोज्ञो वर्षेशोऽत्र सुताप्तिदः

jīvo janmani yadrāśāvabdesau sutago balī || putrasaukhyāya bhaumojño varṣeśo'tra sutāptidaḥ

Whatever sign Jupiter occupies in the birth chart — when in the year-chart that same ⟨sign⟩ falls in the 5th (suta) and is strong, ⟨it makes⟩ for the happiness of sons. Mars, Mercury ⟨or⟩ the lord of the year, ⟨standing⟩ here ⟨in the 5th⟩, gives the obtaining of a son.

यत्रेज्यो जनुषि गृहे विलग्नमेतत् पुत्राप्त्यै बुधसितयोरपीत्थमूह्यम् ॥ यद्राशौ जनुषि शनिः कुजश्च सोऽब्दे पुत्रार्तिं तनुसुतगः करोति नूनम्

yatrejyo januṣi gṛhe vilagnametat putrāptyai budhasitayorapītthamūhyam || yadrāśau januṣi śaniḥ kujaśca so'bde putrārtiṃ tanusutagaḥ karoti nūnam

The house in which Jupiter stands in the birth chart — when that becomes the ⟨year's⟩ lagna, ⟨it makes⟩ for the obtaining of a son; the same is to be inferred for Mercury and Venus (sita) too. Whatever sign Saturn and Mars ⟨hold⟩ at birth — that ⟨sign⟩, standing in the year-chart as the 1st (tanu) or the 5th (suta), certainly causes distress about sons.

पुत्रे पुण्यस्य सहमं पुत्राप्त्यै शुभदृष्टियुक् ॥ लग्नपुत्रेश्वरौ पुत्रे पुत्रदौ बलिनौ यदि

putre puṇyasya sahamaṃ putrāptyai śubhadṛṣṭiyuk || lagnaputreśvarau putre putradau balinau yadi

The sahama of puṇya ⟨standing⟩ in the 5th (putra), joined with a benefic aspect, ⟨makes⟩ for the obtaining of a son. The lord of the lagna and the lord of the 5th, ⟨standing⟩ in the 5th, give a son if they are strong.

चंद्रो जीवोऽथवा शुक्रः स्वोच्चगः सुतदः सुते ॥ वक्री भौमः सुतस्थश्चेदुत्पन्नसुतनाशनः

caṃdro jīvo'thavā śukraḥ svoccagaḥ sutadaḥ sute || vakrī bhaumaḥ sutasthaścedutpannasutanāśanaḥ

The Moon, or Jupiter, or Venus, standing in its own exaltation (svocca) in the 5th (suta), gives a son. If Mars, retrograde, stands in the 5th, he destroys the son that has been born.

सुताधिपो जन्मनि भार्गवोऽब्दे पुत्रे विलग्नाधिपतीत्थशाली ॥ पुत्रप्रदो मंदपदस्थपुत्रे पापाधिकारीक्षित आत्मजार्तिः

sutādhipo janmani bhārgavo'bde putre vilagnādhipatītthaśālī || putraprado maṃdapadasthaputre pāpādhikārīkṣita ātmajārtiḥ

If the lord of the 5th in the birth chart is Venus (bhārgava), and in the year-chart he stands in the 5th in an itthaśāla with the lord of the lagna, he gives a son. When the 5th falls in Saturn's place (mandapada) and is aspected by a malefic that holds office (adhikārin), ⟨there is⟩ distress from one's own son (ātmaja).

यद्राशिगो ग्रहः सूतौ स राशिस्तत्पदाभिधः ॥ बली जन्मोत्थसौख्याय वर्षे तद्दुःखदोऽन्यथा

yadrāśigo grahaḥ sūtau sa rāśistatpadābhidhaḥ || balī janmotthasaukhyāya varṣe tadduḥkhado'nyathā

Whatever sign a graha occupies at birth, that sign is called that graha's pada (tatpada). ⟨That pada⟩, being strong, makes in the year for the happiness that arises from the birth ⟨chart⟩; otherwise it gives sorrow.

अथषष्ठभावविचारः ॥

मंदे ऽब्दपे ऽनृजुगतौ पतिते रुगार्तिः स्यात् सन्निपातभवभीररिगे ऽत्र शूलं ॥ गुल्माक्षिरोगविषमज्वरभीर् गुरौ तु पापार्दिते ऽनिलरुजोपि कबूलशून्ये

maṃde 'bdape 'nṛjugatau patite rugārtiḥ syāt sannipātabhavabhīrarige 'tra śūlaṃ || gulmākṣirogaviṣamajvarabhīr gurau tu pāpārdite 'nilarujopi kabūlaśūnye

When Saturn is the lord of the year (abdapa) and has fallen into crooked motion — that is, gone retrograde — there is affliction by disease, and the fear of a sannipāta ⟨fever, in which all three humours are deranged at once⟩; and when he stands in the 6th (ari) here, ⟨there is⟩ colic (śūla). But when Jupiter is afflicted by malefics, there is fear of gulma (a swelling or knot in the belly), of eye-disease, and of irregular fever; and when he is void of kabūla (the kambūla yoga, which the Moon forms by an itthaśāla — the applying aspect — with a graha that is itself in one), diseases of wind (vāta) as well.

स्यात् कामलाख्यरुगपीत्थमसृज्यसृग्भीः पित्तं च रिःफगरवौ दृशिशूलरोगः ॥ पित्तं पुना रिपुगृहे ऽत्र भृगौ नृभे ऽरौ श्लेष्माभयेक्षितयुते ऽपि कफो ऽरिगेंदौ

syāt kāmalākhyarugapītthamasṛjyasṛgbhīḥ pittaṃ ca riḥphagaravau dṛśiśūlarogaḥ || pittaṃ punā ripugṛhe 'tra bhṛgau nṛbhe 'rau śleṣmābhayekṣitayute 'pi kapho 'rigeṃdau

There would also be the disease called kāmalā (jaundice); in the same way fear of a blood ⟨disorder⟩ (asṛk), and bile (pitta); and when the Sun is in the 12th (riḥpha), a disease of piercing pain in the eye. Bile again, when Venus is here in the house of the enemy (the 6th); when ⟨a graha stands⟩ in a human sign in the 6th (ari), fear of phlegm (śleṣman); and phlegm (kapha) too, when the Moon is in the 6th (ari), even aspected or joined ⟨by another⟩. [The word the page sets before 'fear of blood', asṛjya, cannot be construed as it stands. Its syllables scan correctly in the Vasantatilakā metre, so nothing shorter can be substituted for it; I render only what is certain and supply no reading of my own.]

एवं बुधे पापयुते ऽब्दपे ऽरौ वातोत्थरोगो जनिलग्ननाथः ॥ पापो ऽब्दपेन क्षुतदृष्टिदृष्टो रोगप्रदो मृत्युकरः सपापः

evaṃ budhe pāpayute 'bdape 'rau vātottharogo janilagnanāthaḥ || pāpo 'bdapena kṣutadṛṣṭidṛṣṭo rogaprado mṛtyukaraḥ sapāpaḥ

Likewise when Mercury is joined with a malefic, and when the lord of the year is in the 6th (ari), ⟨there arises⟩ a disease born of wind (vāta). The lord of the natal lagna, being himself a malefic and looked upon by the lord of the year with the kṣuta aspect, gives disease; and if he is with a malefic, he causes death.

सूत्यार्किभे लग्नगते रुक्षशीतोष्णरुग्भयं ॥ शनीक्षिते याप्यता स्यात् सपापे मृत्युमादिशेत्

sūtyārkibhe lagnagate rukṣaśītoṣṇarugbhayaṃ || śanīkṣite yāpyatā syāt sapāpe mṛtyumādiśet

When the ⟨year's⟩ lagna falls in the sign Saturn holds in the nativity, there is fear of dry, of cold and of hot disease. Aspected by Saturn it becomes yāpya — a disease that can be held in check but not cured; and if ⟨Saturn is⟩ with a malefic, declare death.

एवं भौमे क्षुतदृशा रक्तपित्तरुजो ऽग्निभिः ॥ ततो ऽन्ये बहुला रोगाः शुभदृष्टौ रुगल्पता

evaṃ bhaume kṣutadṛśā raktapittarujo 'gnibhiḥ || tato 'nye bahulā rogāḥ śubhadṛṣṭau rugalpatā

Likewise when Mars ⟨looks upon it⟩ with the kṣuta aspect, there are diseases of blood and bile (rakta-pitta), and ⟨harm⟩ from fires; and from that cause many other diseases besides. Under a benefic's aspect the illness is slight.

लग्नाधिपाब्दपतिषष्ठपतीत्थशाले रोगप्रदः खचरधातुविकारतः स्यात् ॥ कांदर्पिकामयभयं पतिते सिते ऽर्कस्थाने ऽथ षष्ठ इह रुक्सहमं सपापं

lagnādhipābdapatiṣaṣṭhapatītthaśāle rogapradaḥ khacaradhātuvikārataḥ syāt || kāṃdarpikāmayabhayaṃ patite site 'rkasthāne 'tha ṣaṣṭha iha ruksahamaṃ sapāpaṃ

When there is an itthaśāla among the lord of the lagna, the lord of the year and the lord of the 6th, it gives disease, and the disease comes of a derangement of the bodily element (dhātu) belonging to ⟨that⟩ graha. There is fear of a disease of lust (kāndarpika — the venereal kind) when Venus has fallen in the Sun's place; and so too when the sahama of illness (ruk-sahama) stands here in the 6th with a malefic.

सपापे गुरौ रंध्रगे लग्न आरे सतंद्रास्ति मूर्च्छांगनाशः सचंद्रे ॥ खलाः सूतिकेंद्रे ऽब्दलग्ने रुगाप्त्यै कफोद्व्यंघ्रिगैरीक्ष्यमाणे सिते स्यात्

sapāpe gurau raṃdhrage lagna āre sataṃdrāsti mūrcchāṃganāśaḥ sacaṃdre || khalāḥ sūtikeṃdre 'bdalagne rugāptyai kaphodvyaṃghrigairīkṣyamāṇe site syāt

When Jupiter with a malefic is in the 8th (randhra) and Mars is in the lagna, there is lethargy (tandrā); and when ⟨Mars is⟩ with the Moon, fainting and the loss of a limb. Malefics in a kendra ⟨counted⟩ from the birth ⟨chart⟩, or in the lagna of the year, make for the getting of disease; and phlegm (kapha) results when Venus is looked upon by ⟨grahas⟩ standing in biped signs. [Our mūla now reads kaphodvyaṃghrigaiḥ, dvyaṃghri-gaiḥ, 'by those standing in two-footed ⟨signs⟩'; the earlier kaphodyaṃghrigaiḥ, which is no word, is corrected.]

दिने ऽब्दप्रवेशो विलग्ने ऽब्दसूत्योर् यदा दृक्कहद्दागृहाद्यो ऽधिकारः ॥ रवेर् वा कुजस्यात्र पीडा ज्वरात् स्यादृशा सौम्यखेटोत्थयान्ते सुखाप्तिः

dine 'bdapraveśo vilagne 'bdasūtyor yadā dṛkkahaddāgṛhādyo 'dhikāraḥ || raver vā kujasyātra pīḍā jvarāt syādṛśā saumyakheṭotthayānte sukhāptiḥ

When the year's ingress (abda-praveśa) falls in the daytime, and in the ascendant of the year and of the birth ⟨chart⟩ the office (adhikāra) — by drekkāṇa (the third part of a sign), by haddā (the Tājika 'term', a portion of a sign) or by sign-lordship and the rest — belongs to the Sun, or to Mars, then there is affliction here from fever; and by an aspect arising from a benefic graha, comfort is gained at the end.

निशि सूतौ वर्धमाने चंद्रे भौमेत्थशालतः ॥ रुग् नश्येदेधते मंदेत्थशालाद् व्यत्ययो ऽन्यथा

niśi sūtau vardhamāne caṃdre bhaumetthaśālataḥ || rug naśyededhate maṃdetthaśālād vyatyayo 'nyathā

If the birth was by night and the Moon is waxing, then through an itthaśāla with Mars the disease perishes, and through an itthaśāla with Saturn it grows. Otherwise — that is, ⟨for a birth⟩ by day or with a waning Moon — it is the other way about.

रवावीदृशि वित्केतुयुते ऽब्दं निखिलं गदाः ॥ अधिकारी बली सूतावब्दे केतुज्ञयुक् तथा

ravāvīdṛśi vitketuyute 'bdaṃ nikhilaṃ gadāḥ || adhikārī balī sūtāvabde ketujñayuk tathā

When the Sun is in such ⟨a condition as has been described⟩ and is joined with Mercury (vid) and Ketu, diseases run the whole year through; and so too when the graha that holds office (adhikārin) and is strong in the nativity is, in the year ⟨chart⟩, joined with Ketu and Mercury (jña).

चतुर्थे ऽस्ते च मुथहा क्षुतदृष्ट्या शनीक्षिता ॥ शूलपीडा पापखगैर् दृष्टे तत्परिणामजम्

caturthe 'ste ca muthahā kṣutadṛṣṭyā śanīkṣitā || śūlapīḍā pāpakhagair dṛṣṭe tatpariṇāmajam

The munthā (muthahā — the year's ascendant, which moves forward one sign for each completed year) in the 4th, or in the 7th (asta), aspected by Saturn with the kṣuta aspect, ⟨gives⟩ the pain of colic (śūla); and when it is aspected by malefic grahas, ⟨the illness⟩ is what follows as the consequence of that.

जन्मस्थजीवसितराशिगते महीजे सूर्यांशुगे पिटकशीतलिकादिमांद्यम् ॥ शीतोष्णगंडभवरुक् सबुधे च सेंदौ कुष्ठं भगंदररुजो ऽपि सगंडमालाः