Ṭikanikayātrā

घनतिमिरनागसिंहस्त्रिभुवनभवनाधिपो जगच्चक्षुः । उदयास्ताचमौलिर् जयति रविर् गगनतिलकैकः ॥

ghanatimiranāgasiṃhastribhuvanabhavanādhipo jagaccakṣuḥ | udayāstācamaulir jayati ravir gaganatilakaikaḥ ||

Victorious is the Sun — a lion to the elephant of thick darkness, lord of the mansion of the three worlds, the eye of the universe, crested with the mountains of rising and of setting, the one ornament (tilaka) of the sky.

मूर्ध्ना गणेशं च सरस्वतीं च सलोकपालं परमेश्वरं च । पद्मोद्भवं पद्मधनं हरिं च त्रैलोक्यदीपं प्रणमामि भानुम् ॥

mūrdhnā gaṇeśaṃ ca sarasvatīṃ ca salokapālaṃ parameśvaraṃ ca | padmodbhavaṃ padmadhanaṃ hariṃ ca trailokyadīpaṃ praṇamāmi bhānum ||

With my head I bow to Gaṇeśa and to Sarasvatī, to Parameśvara together with the Lokapālas, to the lotus-born ⟨Brahmā⟩, to him whose treasure is the padma ⟨Kubera⟩, and to Hari — and to Bhānu ⟨the Sun⟩, the lamp of the three worlds.

यात्राविधिर् अत ऊर्ध्वं विजिगीषोर् विदितजन्मसमयस्य । प्रत्यब्दमासवासरविभक्तसुखदुःखनिष्ठस्य ॥

yātrāvidhir ata ūrdhvaṃ vijigīṣor viditajanmasamayasya | pratyabdamāsavāsaravibhaktasukhaduḥkhaniṣṭhasya ||

From here on, the rule of the yātrā ⟨the setting out⟩ for one who seeks conquest, whose time of birth is known, and whose measure of happiness and sorrow stands apportioned by year, by month and by day.

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

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

When the horā-rāśi ⟨the ascendant sign⟩ is known, and the grahas' hold on positional strength (sthāna-bala), and when the span of life has been fully ascertained — then the auspicious or inauspicious result is to be declared.

प्रस्तुतविरोध एवं स्थितविषये भवति शास्त्रनिर्देशः । जन्मसमयं च केचिद् वदन्ति न वदन्ति बहवो ऽन्ये ॥

prastutavirodha evaṃ sthitaviṣaye bhavati śāstranirdeśaḥ | janmasamayaṃ ca kecid vadanti na vadanti bahavo 'nye ||

The śāstra's direction holds thus for a subject that stands settled; and here a contradiction with the matter at hand arises — for some do declare the time of birth, but many others do not.

जन्मर्क्षोदयलग्ने तद् अपि ययोर् वा यियासतः प्रश्ने । त्रिषडेकादशशीर्षोदयेषु मार्गेषु च जयः स्यात् ॥

janmarkṣodayalagne tad api yayor vā yiyāsataḥ praśne | triṣaḍekādaśaśīrṣodayeṣu mārgeṣu ca jayaḥ syāt ||

In the query (praśna) of one who wishes to set out — the birth-nakṣatra and the rising lagna, or even whichever of the two ⟨is to be had⟩: when these stand in the 3rd, the 6th or the 11th, in head-rising (śīrṣodaya) signs, and on the ⟨right⟩ roads, there will be victory.

शत्रोर् होराराशिस् तद् अधिपतिर् जन्मभं तदीशो वा ॥ यद्य् अस्ते हिबुके वा तथापि शत्रुर् हतो वाच्यः ॥

śatror horārāśis tad adhipatir janmabhaṃ tadīśo vā || yady aste hibuke vā tathāpi śatrur hato vācyaḥ ||

If the enemy's horā-rāśi, or its lord, or his birth-nakṣatra, or the lord of that, stands in the asta ⟨the 7th house⟩ or in the hibuka ⟨the 4th house⟩, then too the enemy is to be declared slain.

प्रश्ने मनोरमा भूर् मङ्गल्यद्रव्यदर्शनं शस्तम् । यदि चादरेण पृच्छति दैवज्ञो निर्दिशेद् विजयम् ॥

praśne manoramā bhūr maṅgalyadravyadarśanaṃ śastam | yadi cādareṇa pṛcchati daivajño nirdiśed vijayam ||

At the query, if the ground is pleasing to the eye and the sight of auspicious objects is favourable, and if he asks with deference, the daivajña ⟨the astrologer⟩ should pronounce victory.

नन्दा भद्रा विजया रिक्ता पूर्णा च नामसदृशफलाः । न्यूनसमेष्टा दशमे तिथयः शुक्ले कृष्णे प्रतीपास् ताः ॥

nandā bhadrā vijayā riktā pūrṇā ca nāmasadṛśaphalāḥ | nyūnasameṣṭā daśame tithayaḥ śukle kṛṣṇe pratīpās tāḥ ||

Nandā, Bhadrā, Vijayā, Riktā and Pūrṇā give results answering to their names; the tithis are deficient-or-equal ⟨yet⟩ desired ⟨at the tenth — but see the note: दशमे is metrically an intrusion⟩. So in the bright fortnight; in the dark they are contrary.

नक्षत्रपुटाकिरणं पश्चात् सन्ध्यागतं ग्रहैर् भिन्नम् । क्रूरनिपीडितम् उत्पातदूषितं चाशुभं सर्वम् ॥

nakṣatrapuṭākiraṇaṃ paścāt sandhyāgataṃ grahair bhinnam | krūranipīḍitam utpātadūṣitaṃ cāśubhaṃ sarvam ||

A nakṣatra wrapped in ⟨the Sun's⟩ rays, one that has afterwards gone into the twilight, one split by grahas, one crushed by malefics, and one spoilt by a portent (utpāta) — all of these are inauspicious.

चित्रास्वातिविशाखाभरणीपित्र्येषकृत्तिकाश्लेषाः । नातिशुभदानि याने शेषाणि शुभानि धिष्ण्यानि ॥

citrāsvātiviśākhābharaṇīpitryeṣakṛttikāśleṣāḥ | nātiśubhadāni yāne śeṣāṇi śubhāni dhiṣṇyāni ||

Citrā, Svāti, Viśākhā, Bharaṇī, Pitrya ⟨Maghā⟩, Īśa ⟨Ārdrā⟩, Kṛttikā and Āśleṣā do not give much good on a journey; the remaining asterisms are auspicious.

शत्रुविषयं दिधक्षोर् अन्यत्रार्कोदयाच् छुभाग्नेयी । न विशाखारोहिण्युत्तरेषु दिवसस्य पूर्वाह्णे ॥

śatruviṣayaṃ didhakṣor anyatrārkodayāc chubhāgneyī | na viśākhārohiṇyuttareṣu divasasya pūrvāhṇe ||

For one who would burn the enemy's territory the Āgneyī ⟨Kṛttikā, whose deity is Agni⟩ is auspicious, save at sunrise. One should not ⟨set out⟩ in Viśākhā, Rohiṇī or the Uttarās in the forenoon of the day.

ज्येष्ठामूलाश्लेषारौद्रेषु विवर्जयेच् च मध्याह्णम् । स्वात्याश्विपुष्यहस्तेष्व् अपराह्णे वर्जयेद् यात्राम् ॥

jyeṣṭhāmūlāśleṣāraudreṣu vivarjayec ca madhyāhṇam | svātyāśvipuṣyahasteṣv aparāhṇe varjayed yātrām ||

In Jyeṣṭhā, Mūla, Āśleṣā and Raudra ⟨Ārdrā⟩ one should also avoid midday; in Svāti, Aśvinī, Puṣya and Hasta one should avoid the yātrā in the afternoon.

मैत्रेन्दवचित्रारेवतीषु यायात् प्रदोषम् उत्सृज्य । पूर्वेषु त्रिषु याम्ये पित्र्ये च विहाय मध्यनिशम् ॥

maitrendavacitrārevatīṣu yāyāt pradoṣam utsṛjya | pūrveṣu triṣu yāmye pitrye ca vihāya madhyaniśam ||

In Maitra ⟨Anurādhā⟩, Aindava ⟨Mṛgaśiras⟩, Citrā and Revatī let him go, leaving out the pradoṣa ⟨the first part of the night⟩; in the three Pūrvās, in Yāmya ⟨Bharaṇī⟩ and Pitrya ⟨Maghā⟩, avoiding midnight.

न निशापश्चिमभागे पुनर्वसौ त्रिषु च वैष्णवाद्येषु । सर्वे ऽपि शुभाः कालाः श्रवणेन्द्रवहस्तपुष्येषु ॥

na niśāpaścimabhāge punarvasau triṣu ca vaiṣṇavādyeṣu | sarve 'pi śubhāḥ kālāḥ śravaṇendravahastapuṣyeṣu ||

⟨One should⟩ not ⟨go⟩ in the last part of the night in Punarvasu, nor in the three beginning with Vaiṣṇava ⟨Śravaṇa⟩. In Śravaṇa, Aindava ⟨Mṛgaśiras⟩, Hasta and Puṣya all times whatever are auspicious.

प्राच्यादि सप्त सप्त क्रमेण धिष्ण्यानि कृत्तिकादीनि । अनुलोमान्य् एकत्वं पूर्वोत्तरश् रोणितरयोश् च ॥

prācyādi sapta sapta krameṇa dhiṣṇyāni kṛttikādīni | anulomāny ekatvaṃ pūrvottaraś roṇitarayoś ca ||

Seven by seven in order, the asterisms beginning with Kṛttikā belong to the east and the rest ⟨of the quarters⟩, taken in direct order; and there is a single ⟨reckoning⟩ in the case of the Pūrva-Uttara ⟨Āṣāḍhās⟩ and Śroṇā ⟨Śravaṇa⟩.

अनलानिलदिग्रेखां परिघाख्यां यान्ति ये समुत्क्रम्य । आज्ञाम् इव कुलिशभृतः पतन्ति न चिरेण ते व्यसने ॥

analāniladigrekhāṃ parighākhyāṃ yānti ye samutkramya | ājñām iva kuliśabhṛtaḥ patanti na cireṇa te vyasane ||

Those who go crossing over the line called Parigha, ⟨drawn⟩ in the quarters of Anala ⟨fire, the south-east⟩ and Anila ⟨wind, the north-west⟩ — as though crossing the command of the Wielder of the Thunderbolt ⟨Indra⟩ — fall before long into ruin.

सर्वद्वारिकसंज्ञं नक्षत्रचतुष्टयं समुद्दिष्टं । पुष्यो हस्ताश्विन्यौ नक्षत्रं मित्रदेवं च ॥

sarvadvārikasaṃjñaṃ nakṣatracatuṣṭayaṃ samuddiṣṭaṃ | puṣyo hastāśvinyau nakṣatraṃ mitradevaṃ ca ||

A set of four nakṣatras is declared, named sarvadvārika ⟨'of every door'⟩: Puṣya, Hasta and Aśvinī, and the asterism whose deity is Mitra ⟨Anurādhā⟩.

ज्येष्ठा प्राग्भाद्रपदा रोहिण्य् अथोत्तरा च फल्गुन्या । शूलानि प्राच्यादिषु तेषु गतो ऽत्येति यदि चित्रम् ॥

jyeṣṭhā prāgbhādrapadā rohiṇy athottarā ca phalgunyā | śūlāni prācyādiṣu teṣu gato 'tyeti yadi citram ||

Jyeṣṭhā, Pūrva-bhādrapadā, Rohiṇī and Uttara-phālgunī are the spikes (śūla) in the east and the rest ⟨of the quarters⟩; if one who has gone ⟨in those directions on those asterisms⟩ comes through, it is a marvel.

तारास् तु जन्मसम्पद्विपत्करा क्षेमा ऽपायशुभकष्टा । मैत्रातिमैत्रसंज्ञाश् चैताः संज्ञानुरूपफलाः ॥

tārās tu janmasampadvipatkarā kṣemā 'pāyaśubhakaṣṭā | maitrātimaitrasaṃjñāś caitāḥ saṃjñānurūpaphalāḥ ||

The tārās are Janma, Sampat, Vipat ⟨the calamity-maker⟩, Kṣema, Apāya, Śubha, Kaṣṭa, and those named Maitra and Atimaitra; these give results answering to their names.

सूर्यदिने धननाशश् चान्द्रे शक्तिक्षयो ऽन्नहानिश् च । ज्वलनासृक्पित्तरुजाः कौजे बौधे सुहृत्प्राप्तिः ॥

sūryadine dhananāśaś cāndre śaktikṣayo 'nnahāniś ca | jvalanāsṛkpittarujāḥ kauje baudhe suhṛtprāptiḥ ||

On the Sun's day, destruction of wealth; on the Moon's ⟨day⟩, loss of strength and loss of food; on Mars' ⟨day⟩, afflictions of fire, of blood and of bile; on Mercury's ⟨day⟩, the gaining of a friend.

जीवे जयधनलब्धिः शौक्रे स्त्रीवस्त्रगन्धधनलाभाः । दैन्यं च बन्धरोगान् प्राप्नोति दिने ऽर्कपुत्रस्य ॥

jīve jayadhanalabdhiḥ śaukre strīvastragandhadhanalābhāḥ | dainyaṃ ca bandharogān prāpnoti dine 'rkaputrasya ||

On Jupiter's ⟨day⟩, the winning of victory and wealth; on Venus' ⟨day⟩, gains of women, garments, perfumes and wealth. And on the day of the Sun's son ⟨Saturn⟩ one meets with wretchedness, and with bondage and diseases.

उपचयकरग्रहदिने सिद्धिः क्रूरे ऽपि यायिनां भवति । सौम्ये ऽप्य् अनुपचयस्थे न भवति यात्रा शुभा यातुः ॥

upacayakaragrahadine siddhiḥ krūre 'pi yāyināṃ bhavati | saumye 'py anupacayasthe na bhavati yātrā śubhā yātuḥ ||

On the day of a graha that brings increase — ⟨that is, one standing in an upacaya house⟩ — success comes to those who set out, even if that graha is a malefic; but with a benefic too, if it stands outside an upacaya, the traveller's journey is not auspicious.

गरवणिजाविष्टिवर्जितानि करणानि यातुर् अनिष्टानि । गरम् अपि कैश् चिच् छस्तं वणिजा च वणिक्क्रियास्व् एव ॥

garavaṇijāviṣṭivarjitāni karaṇāni yātur aniṣṭāni | garam api kaiś cic chastaṃ vaṇijā ca vaṇikkriyāsv eva ||

The karaṇas Gara, Vaṇija and Viṣṭi are to be shunned: they are unfavourable for one setting out. Yet Gara is commended by some, and Vaṇija in mercantile business alone.

शिवभुजगमित्रपितृवसुजलविश्वविरिञ्चिपङ्कजप्रभवाः । इन्द्राग्नीन्द्रनिशाचरवरुणार्य्यमयोनयश् चाह्नि ॥

śivabhujagamitrapitṛvasujalaviśvaviriñcipaṅkajaprabhavāḥ | indrāgnīndraniśācaravaruṇāryyamayonayaś cāhni ||

Arising from Śiva ⟨Rudra⟩, the serpent, Mitra, the Fathers, the Vasus, the Waters, the Viśvedevas, Viriñci ⟨Brahmā⟩ and the lotus; and having for their source Indra, Agni, Indra, the night-walker ⟨Nirṛti⟩, Varuṇa and Aryaman — ⟨such are the muhūrtas⟩ in the day.

रुद्राजाहिर्बुध्न्याः पूषा दस्रान्तकाग्निधातारः । इन्द्वदितिगुरुहरिरवित्वष्ट्रनिलाख्याः क्षणा रात्रौ ॥

rudrājāhirbudhnyāḥ pūṣā dasrāntakāgnidhātāraḥ | indvaditiguruhariravitvaṣṭranilākhyāḥ kṣaṇā rātrau ||

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

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

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

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

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

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

As with the nakṣatras, so for the kṣaṇas ⟨muhūrtas⟩: Parigha and the rest are to be reckoned in accordance with their lords; and the fruit too has been seen by Garga and others to be that very same one — and there are verses upon it.

अहोरात्रं च संपूर्णं चन्द्रनक्षत्रयोजितम् । तन्नक्षत्रमुहूर्त्ताश् च समकर्मगुणाः स्मृताः ॥

ahorātraṃ ca saṃpūrṇaṃ candranakṣatrayojitam | tannakṣatramuhūrttāś ca samakarmaguṇāḥ smṛtāḥ ||

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

यश् चाष्टमो मुहूर्तो विरिञ्चिनामाभिजित् स निर्दिष्टः । तस्मिंस् त्र्य याम्याम् अत्यन्तगतस्य जयलब्धिः ॥

yaś cāṣṭamo muhūrto viriñcināmābhijit sa nirdiṣṭaḥ | tasmiṃs trya yāmyām atyantagatasya jayalabdhiḥ ||

And that eighth muhūrta which bears the name of Viriñci ⟨Brahmā⟩ is declared to be Abhijit. In it ⟨…⟩ the southern ⟨quarter⟩ ⟨…⟩ for one who has gone very far, the winning of victory.

अष्टमेन दिवसे समे शुभो यो विरिञ्चिविभुसंज्ञिताः । तेन यानम् अपहायिदक्षिणां सर्वदिक्षु अजित्प्रशस्यते ॥

aṣṭamena divase same śubho yo viriñcivibhusaṃjñitāḥ | tena yānam apahāyidakṣiṇāṃ sarvadikṣu ajitpraśasyate ||

The eighth ⟨kṣaṇa⟩ in the day, at its even ⟨midpoint⟩, which is auspicious and is designated by the names Viriñci and Vibhu ⟨Brahmā⟩ — journeying by it, the south excepted, is commended in all directions.

उपचयगृहसप्तमगः शुभः शशी जन्मभे ऽपि यात्रायाम् । उपजयकरयुक्तो वा शुभमध्ये शुभम् उपासज्ञ ॥

upacayagṛhasaptamagaḥ śubhaḥ śaśī janmabhe 'pi yātrāyām | upajayakarayukto vā śubhamadhye śubham upāsajña ||

The Moon placed in an upacaya house ⟨the 3rd, 6th, 10th, 11th⟩ or in the seventh is auspicious on a journey (yātrā), and in the janma-bha ⟨the natal asterism⟩ as well; or ⟨when⟩ joined with one that brings increase, or ⟨standing⟩ in the midst of benefics, ⟨it is⟩ auspicious ⟨…⟩.

जन्मत्रिषडेकादशसप्तमगो ऽपि नेष्यते चन्द्रः । पञ्चमनवमन्त्याष्टचतुर्द्विवेधवान् इष्टफलः ॥

janmatriṣaḍekādaśasaptamago 'pi neṣyate candraḥ | pañcamanavamantyāṣṭacaturdvivedhavān iṣṭaphalaḥ ||

Even the Moon gone to the janma ⟨1st⟩, the 3rd, the 6th, the 11th ⟨or⟩ the 7th is not approved ⟨when⟩ it bears the vedha of the 5th, the 9th, the last ⟨12th⟩, the eighth, the fourth ⟨and⟩ the second; ⟨free of that it is⟩ of desired fruit.

सितपक्षादौ चन्द्रे शुभे शुभं पक्षम् अशुभम् अशुभे च । कृष्णे गोचरशुभदो न शुभं पक्ष शुभम् अतोन्यत् ॥

sitapakṣādau candre śubhe śubhaṃ pakṣam aśubham aśubhe ca | kṛṣṇe gocaraśubhado na śubhaṃ pakṣa śubham atonyat ||

When the Moon is auspicious at the beginning of the bright fortnight, the fortnight is auspicious; and inauspicious when ⟨it is⟩ inauspicious. In the dark ⟨fortnight⟩, ⟨the Moon⟩ that gives good by gocara does not ⟨make⟩ the fortnight auspicious: what is other than this is auspicious ⟨there⟩.

इष्टं स्वजन्मलग्नं न जन्मराश्युद्गमस् तयोः स्थानात् । त्र्यायगृहानि हितान्य् उदये नेष्टानि शेषाणि ॥

iṣṭaṃ svajanmalagnaṃ na janmarāśyudgamas tayoḥ sthānāt | tryāyagṛhāni hitāny udaye neṣṭāni śeṣāṇi ||

One's own natal lagna (the ascendant) is desirable; the rising of the natal rāśi is not. Reckoned from the position of those two, the third and the eleventh houses are favourable at the rising ⟨as lagna⟩; the remaining ones are undesirable.

रिपुनैधने रिपुवधो षष्ट लग्नगे वधो यातुः । केचिज् जगुस् तथादिते कुरेपाः स्थाने ॥

ripunaidhane ripuvadho ṣaṣṭa lagnage vadho yātuḥ | kecij jagus tathādite kurepāḥ sthāne ||

In ripu ⟨the sixth⟩ and naidhana ⟨the eighth⟩, the slaying of the enemy; when that sixth stands in the lagna, the slaying of the one who sets out. Some have declared ⟨it⟩ thus: ⟨…⟩

आये जन्मनि राशिषु येषु शुभा भास्करद्वितीयै ॥ ते लग्ने शस्यन्ते नेष्टाः पापग्रहाप्यु ॥

āye janmani rāśiṣu yeṣu śubhā bhāskaradvitīyai || te lagne śasyante neṣṭāḥ pāpagrahāpyu ||

The eleventh, the natal ⟨rāśi⟩, and whatever rāśis the benefics stand in with the Sun for a second — those are commended as the lagna; ⟨those holding⟩ malefic grahas are undesirable ⟨…⟩

शीर्षोदयेषु विजयो भङ्गः पृष्ठोदयेषु लग्नेषु । दिगनुद्वारेषु जयो विद्वारेष्व् आहवे भङ्गः ॥

śīrṣodayeṣu vijayo bhaṅgaḥ pṛṣṭhodayeṣu lagneṣu | diganudvāreṣu jayo vidvāreṣv āhave bhaṅgaḥ ||

In head-rising ⟨signs⟩, victory; ruin in back-rising (pṛṣṭhodaya) lagnas. In diganudvāra ⟨lagnas⟩, victory; in vidvāra ⟨lagnas⟩, defeat in battle.

मीने कुटिलो मार्गो भवति तदसेन्यशशिलग्नेऽपि । नौयानम् आप्यलग्नकार्यं तु तन्नवांशे वा ॥

mīne kuṭilo mārgo bhavati tadasenyaśaśilagne'pi | nauyānam āpyalagnakāryaṃ tu tannavāṃśe vā ||

In Mīna the road becomes crooked — and so too in its aṃśa, even when the lagna is another sign. But travel by boat is to be undertaken with a watery (āpya) lagna, or else in its navāṃśa.

सेन्दुष्यभे नवाङ्गौ क्रूराणानिर्गविग्नस्थः⟨?⟩ । यौवनदुर्ललितैर् इव विचक्षणो ऽन्त्येषु दिवसेषु ॥

senduṣyabhe navāṅgau krūrāṇānirgavignasthaḥ⟨?⟩ | yauvanadurlalitair iva vicakṣaṇo 'ntyeṣu divaseṣu ||

With the Moon, in the ⟨…⟩ asterism, in the navāṅga ⟨the ninth-part⟩ …, ⟨and with⟩ the malefics ⟨…⟩ standing ⟨…⟩ — as a discerning man ⟨is undone⟩, in his last days, by the wanton indulgences of his youth.

पुष्टिर् भवति यियासोः शुभग्रहाणां नवाङ्गलग्नेषु । यौवनकान्तारम् इव प्रतीत्य कुशलेन धर्मवताम् ॥

puṣṭir bhavati yiyāsoḥ śubhagrahāṇāṃ navāṅgalagneṣu | yauvanakāntāram iva pratītya kuśalena dharmavatām ||

For one who intends to set out there is thriving when the navāṅga-lagnas ⟨the navāṃśa ascendants⟩ are those of benefic grahas — as ⟨there is thriving⟩ for the righteous, having passed safely through the wilderness of youth.

सौम्ये नवङ्गकलग्ने रिपुबलभोगं करोत्य् असाहार्यम् । यद्यस्य फलं दिवसैस् तदशेषं कालहोरायाम् ॥

saumye navaṅgakalagne ripubalabhogaṃ karoty asāhāryam | yadyasya phalaṃ divasais tadaśeṣaṃ kālahorāyām ||

When the navāṅgaka-lagna is a benefic's, it makes ⟨the traveller⟩ enjoy the enemy's strength, and that not to be taken from him. Whatever fruit belongs to ⟨a graha⟩ through its days, the whole of that ⟨belongs to it⟩ in the kālahorā ⟨its planetary hour⟩.

उपचयकरस्य वर्गं कूरस्यापि प्रशस्यते लग्नो । चन्द्रे पादद्युक्ते तन्त्राधिपतेस्यसौम्यस्य ॥

upacayakarasya vargaṃ kūrasyāpi praśasyate lagno | candre pādadyukte tantrādhipatesyasaumyasya ||

In the lagna the varga even of a malefic is commended, provided it is one that brings increase ⟨upacaya⟩; and ⟨so too the varga⟩ of the benefic lord of the expedition ⟨tantra⟩, when the Moon is joined with ⟨…pāda…⟩.

इत्यष्टमगाः पापा विवर्जायेष्टमं विलग्नं च । चन्द्रचन्द्रञ्च निधनस्थं सर्वारम्भःप्रयोगेषु ॥

ityaṣṭamagāḥ pāpā vivarjāyeṣṭamaṃ vilagnaṃ ca | candracandrañca nidhanasthaṃ sarvārambhaḥprayogeṣu ||

Thus malefics gone to the eighth ⟨are to be shunned⟩: one should avoid the eighth as the vilagna ⟨the ascendant⟩, and the Moon standing in the nidhana ⟨the 8th house⟩, in the launching of all undertakings.

लग्नेन रहिता यात्रा योसेतोन्मन्तभामिनी । दुर्जानंजनिमासाद्य यात्य् अभावःशनैः शनैः ॥

lagnena rahitā yātrā yosetonmantabhāminī | durjānaṃjanimāsādya yāty abhāvaḥśanaiḥ śanaiḥ ||

A journey bereft of ⟨its⟩ lagna is like a woman gone mad: falling in with ill-fated folk ⟨durjāta⟩, she comes to nothing, little by little.

लग्नप्रधान या यात्रा शीलेनैव कुलाङ्गना । भावास्तमन्त्रवर्तन्ते गुणरूपम् इवोत्तमः ॥

lagnapradhāna yā yātrā śīlenaiva kulāṅganā | bhāvāstamantravartante guṇarūpam ivottamaḥ ||

The journey in which the lagna is chief is, by her very conduct, a noblewoman; the ⟨remaining⟩ bhāvas follow it, as excellent qualities ⟨follow⟩ beauty.

लग्नोपगतैः सौम्यैर् आरोग्यं भवति चित्तसौख्यञ् च । अर्थस्थैर् अर्थचयो योधविवृद्धिस् तृतीयस्थैः ॥

lagnopagataiḥ saumyair ārogyaṃ bhavati cittasaukhyañ ca | arthasthair arthacayo yodhavivṛddhis tṛtīyasthaiḥ ||

With benefics come to the lagna there is health, and ease of mind; with them standing in the second (artha), a heaping-up of wealth; with them standing in the third, an increase of fighting men.

वाहनसुहृदां वृद्धिश् चतुर्थगैः पञ्चगैश् च मन्त्रिबलम् । रिपुनाशः षष्ठस्थैः भृगुवर्जं सप्तमेषु हिताः ॥

vāhanasuhṛdāṃ vṛddhiś caturthagaiḥ pañcagaiś ca mantribalam | ripunāśaḥ ṣaṣṭhasthaiḥ bhṛguvarjaṃ saptameṣu hitāḥ ||

With them gone to the fourth, increase of conveyances and of friends; with those in the fifth, the strength of the ministers (mantri-bala); with those standing in the sixth, destruction of the enemy; in the seventh they are favourable — Venus (bhṛgu) excepted.

रक्षन्त्य् आयुन्निधने शशिवर्जं नवमभेषु वसुसम्पत् । कर्मणि सिद्धिर् लाभो बलसम्पातश् च दशमाद्यैः ॥

rakṣanty āyunnidhane śaśivarjaṃ navamabheṣu vasusampat | karmaṇi siddhir lābho balasampātaś ca daśamādyaiḥ ||

They guard life ⟨when placed⟩ in the eighth (nidhana), the Moon excepted; in the ninth signs, abundance of wealth; success in the work, gain, and a mustering of forces come from those beginning with the tenth.

भौमार्कार्किशशाङ्कैर् लग्ने वधबन्धमरणसन्त्रासाः । अर्थक्षयो द्वितीयैस् तृतीयसंस्थैर् यशो द्युतिमत् ॥

bhaumārkārkiśaśāṅkair lagne vadhabandhamaraṇasantrāsāḥ | arthakṣayo dvitīyais tṛtīyasaṃsthair yaśo dyutimat ||

With Mars, the Sun, Saturn and the Moon in the lagna: violence and bondage, death, and terrors. With them in the second, loss of wealth; with them standing in the third, radiant fame.

वाहनबन्धुवियोगो मन्त्रस्रावो रिपुक्षयश् चेति । हिबुकादिषु सप्तमगैः स्वविषयनाशो भृगुसुते च ॥

vāhanabandhuviyogo mantrasrāvo ripukṣayaś ceti | hibukādiṣu saptamagaiḥ svaviṣayanāśo bhṛgusute ca ||

Separation from conveyances and from kinsmen, the leaking away of counsel ⟨mantra-srāva⟩, and destruction of the enemy — thus ⟨from these⟩ in the hibuka (the fourth) and the houses following it; and from those gone to the seventh, and from Venus ⟨there⟩, destruction of one's own territory.

मृत्युर् निधनोपगतैः सेनाव्यसनं महन् नवमसंस्थैः । कुजसूर्यौ दशमस्थौ जयदौ भङ्गप्रदः सौरिः ॥

mṛtyur nidhanopagataiḥ senāvyasanaṃ mahan navamasaṃsthaiḥ | kujasūryau daśamasthau jayadau bhaṅgapradaḥ sauriḥ ||

Death from those gone to the eighth (nidhana); a great disaster to the army from those standing in the ninth. Mars and the Sun standing in the tenth are givers of victory; Saturn there brings rout.

जयम् एकादशसंस्थैः क्रूरैर् अन्त्योपगैः स्वबलभेदः । उपचयवर्जं सौम्यैर् यातुः पापैर् विपर्यस्तम् ॥

jayam ekādaśasaṃsthaiḥ krūrair antyopagaiḥ svabalabhedaḥ | upacayavarjaṃ saumyair yātuḥ pāpair viparyastam ||

Victory from malefics standing in the eleventh; from malefics gone to the last house, a split in one's own force. Apart from the upacaya houses, benefics ⟨are favourable⟩ for the one who marches; with malefics it is reversed.

क्रूरो ऽप्य् अनुकूलस्थः शस्तो लग्ने शुभो ऽपि वानिष्टः । वक्री न शुभः केन्द्रे तदहस् तद्वर्गलग्नञ् च ॥

krūro 'py anukūlasthaḥ śasto lagne śubho 'pi vāniṣṭaḥ | vakrī na śubhaḥ kendre tadahas tadvargalagnañ ca ||

Even a malefic, if it stands favourably, is commended; and even a benefic in the lagna may be unwanted. A retrograde graha is not auspicious in a kendra — nor is its day, nor a lagna falling in its varga.

सामपती जीवसितौ भेदस्य तु राहुकेतुबुधसौराः । दण्डस्यार्कक्षितिजाबुध प्रदानस्य शीतांशुः ॥

sāmapatī jīvasitau bhedasya tu rāhuketubudhasaurāḥ | daṇḍasyārkakṣitijābudha pradānasya śītāṃśuḥ ||

Jupiter and Venus are the lords of conciliation (sāman); of division (bheda), Rāhu, Ketu, Mercury and Saturn; of force (daṇḍa), the Sun and Mars; of gift (pradāna), the Moon.

आटविकोदेशरिपुमन्त्रिमौलिश्रेणिभृतकवीर्येशाः । सूर्यादिभिर् अनुकूलैस् तद् उदयवर्गैश् च तत्सिद्धिः ॥

āṭavikodeśaripumantrimauliśreṇibhṛtakavīryeśāḥ | sūryādibhir anukūlais tad udayavargaiś ca tatsiddhiḥ ||

The forest tribes, the province, the enemy, the minister, the hereditary troops, the guild-levies and the hired troops have for the lords of their strength the Sun and the rest ⟨in order⟩; when these stand favourably, and when the vargas of the rising sign are theirs, the success of that ⟨party⟩ follows.

नीचस्था ग्रहविजिता रव्यभिभूता विरश्मयो ह्रस्वाः । भुजगा इव मन्त्रहता भवन्त्य् अकार्यक्षमा लग्ने ॥

nīcasthā grahavijitā ravyabhibhūtā viraśmayo hrasvāḥ | bhujagā iva mantrahatā bhavanty akāryakṣamā lagne ||

Grahas that stand debilitated, that are beaten by ⟨another⟩ graha, that are overpowered by the Sun, that are without rays, that are diminished — like serpents undone by a mantra, they become unable to accomplish the work, ⟨even⟩ in the lagna.

येषां गमे नवमपञ्चमकण्टकस्थाः सौम्यास् तृतीयरिपुलाभगताश् च पापाः । आयान्ति ते स्वभवनानि पुनः कृतार्थाः दत्ता द्विजातिषु तथा विधिवद् यथार्थाः ॥

yeṣāṃ game navamapañcamakaṇṭakasthāḥ saumyās tṛtīyaripulābhagatāś ca pāpāḥ | āyānti te svabhavanāni punaḥ kṛtārthāḥ dattā dvijātiṣu tathā vidhivad yathārthāḥ ||

Those at whose setting out the benefics stand in the ninth, the fifth and the kendras, and the malefics have gone to the third, the sixth (ripu) and the eleventh (lābha) — they come again to their own houses with their purpose accomplished, ⟨having made⟩ gifts to the twice-born duly and as befits ⟨them⟩.

एकस्मिन्न् अपि केन्द्रे यदि सौम्यो न ग्रहो ऽस्ति यात्रायाम् । जन्मन्य् अथ वा कर्मणि न तच् छुभं प्राहुर् आचार्याः ॥

ekasminn api kendre yadi saumyo na graho 'sti yātrāyām | janmany atha vā karmaṇi na tac chubhaṃ prāhur ācāryāḥ ||

If there is not a benefic graha in even one kendra — at a march, or at a birth, or at an undertaking — the ācāryas declare that ⟨moment⟩ not auspicious.

राह्वर्कारशिखिसिता यायिन इति शर्वरीश आक्रन्दः । गुरुबुधसौराः पौराः पौरः सूर्यो ऽपि पूर्वाह्णे ॥

rāhvarkāraśikhisitā yāyina iti śarvarīśa ākrandaḥ | gurubudhasaurāḥ paurāḥ pauraḥ sūryo 'pi pūrvāhṇe ||

Rāhu, the Sun, Mars, Ketu and Venus are the marchers (yāyin); the lord of night ⟨the Moon⟩ is the rear-ally (ākranda); Jupiter, Mercury and Saturn are of the city (paura); and the Sun too is of the city in the forenoon.

यायिभिर् अनुकूलस्थैर् यानं पौरैर् विगृह्य चासीनम् । पौरेतरैर् अपि शुभैर् यायाद् अर्धेन सैन्यस्य ॥

yāyibhir anukūlasthair yānaṃ paurair vigṛhya cāsīnam | pauretarair api śubhair yāyād ardhena sainyasya ||

With the marching ⟨grahas⟩ standing favourably, the march; with the city-grahas, sitting still after declaring hostility; and when those other than the city-grahas are also auspicious, let him march with half of the army.

सर्वैर् अप्य् अशुभकरैः शुभदैवं संश्रयेत् प्रधाननृपम् । बलसिद्धिः सौम्यफलैर् बलिभिः क्रूरैर् जयो युद्धे ॥

sarvair apy aśubhakaraiḥ śubhadaivaṃ saṃśrayet pradhānanṛpam | balasiddhiḥ saumyaphalair balibhiḥ krūrair jayo yuddhe ||

When all ⟨the grahas⟩ work ill, let him take refuge with a paramount king whose fortune is auspicious. Strength is secured by the fruits of the benefics; victory in battle by malefics that are strong.

अयनानुकूलगमनं हितम् अर्केन्द्वोर् द्वयोर् असंपत्तौ । द्युनिशं जयाय यायाद् विपर्यये क्लेशभङ्गवधाः ॥

ayanānukūlagamanaṃ hitam arkendvor dvayor asaṃpattau | dyuniśaṃ jayāya yāyād viparyaye kleśabhaṅgavadhāḥ ||

Marching in accord with the ayana ⟨the Sun's half-yearly course⟩ is beneficial. When the two, the Sun and the Moon, do not agree, one should march for victory by day ⟨by the Sun's quarter⟩ and by night ⟨by the Moon's⟩; in the reverse case, distress, rout and slaughter.

उदितो यतो यतश् च भ्रमणे यद्वारभेषु चारगते । तत्रिविधं प्रतिशुक्रं त्याज्यस् तत्रोदयो यत्नात् ॥

udito yato yataś ca bhramaṇe yadvārabheṣu cāragate | tatrividhaṃ pratiśukraṃ tyājyas tatrodayo yatnāt ||

In whichever ⟨quarter⟩ it has risen, and in whichever it stands in its wandering — in the asterisms of the weekdays, once it has entered its course — that ⟨quarter⟩ is the threefold pratiśukra ⟨facing Venus⟩; the place of its rising is there to be shunned, and with effort.

न प्रतिशुक्रे सिद्धिं स्वल्पो ऽप्य् अर्थः प्रयाति यातॄणाम् । कामं व्रजेत् प्रतिभृगुं जिजीविषुर् नास्तगे शुक्रे ॥

na pratiśukre siddhiṃ svalpo 'py arthaḥ prayāti yātṝṇām | kāmaṃ vrajet pratibhṛguṃ jijīviṣur nāstage śukre ||

Facing Venus ⟨pratiśukra⟩, not even the smallest object of those who set out goes to accomplishment. One who wishes to live may march facing Bhṛgu ⟨Venus⟩ at his pleasure — not while Venus is unset.

कलुषि वपुषि ग्रहहते प्रतिलोमे नीचगे ऽस्तगे च भृगौ । बलसंपन्नो ऽपि नृपो याता शत्रोर् वशं याति ॥

kaluṣi vapuṣi grahahate pratilome nīcage 'stage ca bhṛgau | balasaṃpanno 'pi nṛpo yātā śatror vaśaṃ yāti ||

When Bhṛgu ⟨Venus⟩ is turbid in body ⟨his disc dulled⟩, struck by a graha, contrary ⟨pratiloma — against the line of march⟩, debilitated or set, then even a king furnished with forces, having set out, goes into the enemy's power.

एवंविधे ऽपि यायाद् यदि शुक्रे चन्द्रजो ऽनुकूलस्थः । प्रतिबुधयातस्यान्ये न परित्राणे ग्रहाः शक्ताः ॥

evaṃvidhe 'pi yāyād yadi śukre candrajo 'nukūlasthaḥ | pratibudhayātasyānye na paritrāṇe grahāḥ śaktāḥ ||

Even when Venus is of such a kind, one may march if Candraja ⟨Mercury, the Moon's son⟩ stands favourably. For him who has marched facing Budha ⟨Mercury⟩, the other grahas are not able to deliver him.

यो ऽपि पतिर् दिशि यस्यां तस्मिन् तत्स्थे न तां दिशं यायात् । अनुकूले च दिगीशे गतव्यं कण्टकोपगते ॥

yo 'pi patir diśi yasyāṃ tasmin tatsthe na tāṃ diśaṃ yāyāt | anukūle ca digīśe gatavyaṃ kaṇṭakopagate ||

Whichever ⟨graha⟩ is lord in whichever direction — when it stands in that ⟨direction⟩, one should not march in that direction. And when the lord of the direction is favourable and has come to a kendra ⟨kaṇṭaka, an angle⟩, one ought to go.

व्यतिपातविष्टिवैधृतिपापग्रहलग्नवर्गदिवसेषु । चौर्यावस्कन्दानृतसंग्रामासिद्धिम् आयान्ति ॥

vyatipātaviṣṭivaidhṛtipāpagrahalagnavargadivaseṣu | cauryāvaskandānṛtasaṃgrāmāsiddhim āyānti ||

On ⟨the days of⟩ Vyatīpāta, Viṣṭi and Vaidhṛti, and in the lagnas, the vargas and the days of malefic grahas, theft, a surprise raid (avaskanda), falsehood and battle come to success.

हुत्वानलं नमस्कृत्य देवताः स्वस्ति वाच्य विप्रांश् च । ध्यायन् दिगीशम् अविलम्बितं व्रजेद् भूपतिः सुमनाः ॥

hutvānalaṃ namaskṛtya devatāḥ svasti vācya viprāṃś ca | dhyāyan digīśam avilambitaṃ vrajed bhūpatiḥ sumanāḥ ||

Having offered oblation in the fire, having bowed to the deities, and having had the brāhmaṇas pronounce the benediction (svasti), the lord of the earth, meditating on the lord of the ⟨chosen⟩ direction and glad in mind, should set out without delay.

कार्यवशात् स्वयम् अगमं भूभर्तुः केचिद् आहुर् आचार्याः । छत्रायुधाद्यम् इष्टं वैजयिकं निर्गमे कुर्यात् ॥

kāryavaśāt svayam agamaṃ bhūbhartuḥ kecid āhur ācāryāḥ | chatrāyudhādyam iṣṭaṃ vaijayikaṃ nirgame kuryāt ||

Some ācāryas say that, according to what the business requires, the lord of the earth may not go in person; ⟨then⟩ at the setting out he should send forth the desired victory-tokens (vaijayika) — the parasol, the weapons and the rest.

नाकालवर्षवित्स्तनिते ष्ठिष्टकथञ्चिद् अपि मानम् । आसप्ताहाद् दिव्यान्तरिक्षभौमैस् तथोत्पातैः ॥

nākālavarṣavitstanite ṣṭhiṣṭakathañcid api mānam | āsaptāhād divyāntarikṣabhaumais tathotpātaiḥ ||

When there is untimely rain, ⟨lightning⟩ and thunder, nothing is †ṣṭhiṣṭa† ⟨well-omened?⟩, nor is there any reckoning ⟨for a march⟩ in any way at all — for a full seven days; and so likewise with portents (utpāta) celestial, atmospheric and terrestrial.

दक्षिणपार्श्वस्पन्दनम् इष्टं हृदयं विहाय पृष्ठं च । मनसश् चागमशुद्धिः श्लोकश् चायं मुनिभिर् उक्तः ॥

dakṣiṇapārśvaspandanam iṣṭaṃ hṛdayaṃ vihāya pṛṣṭhaṃ ca | manasaś cāgamaśuddhiḥ ślokaś cāyaṃ munibhir uktaḥ ||

The throbbing of the right side is desired, excepting the heart and the back; and ⟨so is⟩ the purity of the mind's own impulse to go. And this śloka has been declared by the sages:

शुभाशुभानि सर्वाणि निमित्तानि स्युर् एकतः । एकतश् च मनो याति तद् विशुद्धं जयावहम् ॥

śubhāśubhāni sarvāṇi nimittāni syur ekataḥ | ekataś ca mano yāti tad viśuddhaṃ jayāvaham ||

Let all omens, auspicious and inauspicious, stand on one side, and on the other side the way the mind goes: that mind, when perfectly pure, brings victory.

आरोहति क्षितिपतौ विनयोपपन्नो यात्रानुगो ऽन्यतुरगं प्रतिहेषितश् च । वक्त्रेण वा स्पृशति दक्षिणम् आत्मपार्श्वं यो ऽश्वः स भर्तुर् अचिरात् प्रचिनोति लक्ष्मीम् ॥

ārohati kṣitipatau vinayopapanno yātrānugo 'nyaturagaṃ pratiheṣitaś ca | vaktreṇa vā spṛśati dakṣiṇam ātmapārśvaṃ yo 'śvaḥ sa bhartur acirāt pracinoti lakṣmīm ||

The horse that, when the lord of the earth mounts it, is endowed with good training, that keeps behind on the march, that neighs in answer towards another horse, or that touches its own right flank with its mouth — that horse swiftly heaps up fortune (lakṣmī) for its master.

मुहुर्मुहुर् मूत्रशकृत् करोति न ताड्यमानो ऽप्य् अनुलोमयायी । अकार्यभीतो ऽश्रुविलोचनश् च शिवं न भर्तुस् तुरगो ऽभिधत्ते ॥

muhurmuhur mūtraśakṛt karoti na tāḍyamāno 'py anulomayāyī | akāryabhīto 'śruvilocanaś ca śivaṃ na bhartus turago 'bhidhatte ||

The horse that passes urine and dung again and again, that even when struck will not go along with the march, that is frightened where there is nothing to fear, and whose eyes are wet with tears — that horse does not declare well-being for its master.

स्खलितगतिर् अकस्मात् त्रस्तकर्णो ऽतिदीनः श्वसति मृदु सुदीर्घं न्यस्तहस्तः पृथिव्याम् । द्रुतमुकुलितदृष्टिः स्वप्नशीलो विलोमो भयकृद् अहितभक्षी नैकशो ऽसृक्शकृत्कृत् ॥

skhalitagatir akasmāt trastakarṇo 'tidīnaḥ śvasati mṛdu sudīrghaṃ nyastahastaḥ pṛthivyām | drutamukulitadṛṣṭiḥ svapnaśīlo vilomo bhayakṛd ahitabhakṣī naikaśo 'sṛkśakṛtkṛt ||

⟨The elephant⟩ whose gait stumbles, whose ears start up without cause, that is utterly wretched, that breathes softly and very long, that lays its trunk down upon the ground, whose eyes close up quickly, that is given to sleep, that goes contrary ⟨to the line of march⟩, that eats what is bad for it and repeatedly voids blood with its dung — works danger (bhayakṛt).

वल्मीकस्थाणुगुल्मतृणतरुमथनः स्वेच्छया हृष्टदृष्टिर् यायाद् यात्रानुलोमं त्वरितपदगतिर् वक्त्रम् उन्नाम्य चोच्चैः । कक्षासन्नाहकाले जनयति सुमहच्छीकरं बृंहते वा तत्कालं वा मदाप्तौ जयकृद् अथ रदं वेष्टयन् दक्षिणं च ॥

valmīkasthāṇugulmatṛṇatarumathanaḥ svecchayā hṛṣṭadṛṣṭir yāyād yātrānulomaṃ tvaritapadagatir vaktram unnāmya coccaiḥ | kakṣāsannāhakāle janayati sumahacchīkaraṃ bṛṃhate vā tatkālaṃ vā madāptau jayakṛd atha radaṃ veṣṭayan dakṣiṇaṃ ca ||

⟨The elephant⟩ that shatters ant-hills, stumps, thickets, grass and trees at its own pleasure, whose look is joyful, that goes forward with the march at a quick-stepping pace with its face lifted high; that at the time of fastening the girth throws off a very great spray ⟨of water⟩ or trumpets, or that comes into rut at that very moment — is victory-making; and so ⟨is one⟩ that curls ⟨its trunk⟩ about its right tusk.

सिद्धार्थकादर्शपयोञ्जनानि बद्धैकपश्वामिषपूर्णकुम्भाः । उष्णीषभृङ्गारनृवर्द्धमानपुंयानवीणातपवारणानि ॥

siddhārthakādarśapayoñjanāni baddhaikapaśvāmiṣapūrṇakumbhāḥ | uṣṇīṣabhṛṅgāranṛvarddhamānapuṃyānavīṇātapavāraṇāni ||

White mustard (siddhārthaka), a mirror, milk, collyrium; a single tethered beast, meat, brimful jars; a turban, a golden ewer (bhṛṅgāra), a man, a vardhamāna ⟨vessel⟩, a manned conveyance, a vīṇā, a parasol —

दधिमधुघृतरोचनाकुमार्यो ध्वजकनकाम्बुजभद्रपीठशङ्खाः । सितवृषकुसुमाम्बराणि मीना द्विजगणिकाप्तजनाश् च चारुवेषाः ॥

dadhimadhughṛtarocanākumāryo dhvajakanakāmbujabhadrapīṭhaśaṅkhāḥ | sitavṛṣakusumāmbarāṇi mīnā dvijagaṇikāptajanāś ca cāruveṣāḥ ||

curds, honey, ghee, gorocanā, maidens; a banner, gold, a lotus, an auspicious seat (bhadrapīṭha), conches; a white bull, flowers, garments; fish; and brāhmaṇas, courtesans and trusted folk in handsome dress —

ज्वलितशिखिफलाक्षतेक्षुभक्षा द्विरदमृदङ्कुशचामरायुधानि । मरकतकुरविन्दपद्मरागस्फटिकमणिप्रमुखाश् च रत्नभेदाः ॥

jvalitaśikhiphalākṣatekṣubhakṣā dviradamṛdaṅkuśacāmarāyudhāni | marakatakuravindapadmarāgasphaṭikamaṇipramukhāś ca ratnabhedāḥ ||

blazing fire, fruit, unhusked rice (akṣata), sugar-cane, food; an elephant, earth, a goad, a chowrie, weapons; and the kinds of gem headed by emerald (marakata), ruby (kuruvinda), padmarāga and crystal —

स्वयम् अथ रचितान्य् अयत्नतो वा यदि कथितानि भवन्ति मङ्गलानि । स जयति सकलां ततो धरित्रीं ग्रहणदृगालभनश्रुतैर् उपास्य ॥

svayam atha racitāny ayatnato vā yadi kathitāni bhavanti maṅgalāni | sa jayati sakalāṃ tato dharitrīṃ grahaṇadṛgālabhanaśrutair upāsya ||

if these auspicious things (maṅgala) come to be arranged by himself, or without any effort, or are spoken of ⟨by others⟩ — then, having honoured them by taking, by sight, by touch and by hearing, he conquers the whole earth.

कर्पासौषधकृष्णधान्यलवणक्लीवास्थितैलं वसा पङ्काङ्गारगुडाहिचर्मशकृतः क्लेशाय सव्याधिताः । मत्तोन्मत्तजडीकृतान्धवधिरक्षुत्क्षामतक्रारयो मुण्डाभ्यक्तविमुक्तकेशपतिताः काषायिनश् चाशुभाः ॥

karpāsauṣadhakṛṣṇadhānyalavaṇaklīvāsthitailaṃ vasā paṅkāṅgāraguḍāhicarmaśakṛtaḥ kleśāya savyādhitāḥ | mattonmattajaḍīkṛtāndhavadhirakṣutkṣāmatakrārayo muṇḍābhyaktavimuktakeśapatitāḥ kāṣāyinaś cāśubhāḥ ||

Cotton, medicinal herbs, black grain, salt, a eunuch, bone, oil, fat, mud, charcoal, molasses, a snake, hide, dung — ⟨these⟩ make for distress, and so do the diseased; the drunk, the mad, the stupefied, the blind, the deaf, those wasted with hunger, buttermilk, enemies; the shaven-headed, the oil-smeared, those with hair let loose, the fallen ⟨patita⟩, and men in ochre robes are inauspicious.

पटुपटहमृदङ्गशङ्खभेरीपणवरवं सपताकतोरणाग्रम् । प्रचुरकुसुमतोयशान्तरेणुं सुरभिसुवेषजनं भजेच् च मार्गम् ॥

paṭupaṭahamṛdaṅgaśaṅkhabherīpaṇavaravaṃ sapatākatoraṇāgram | pracurakusumatoyaśāntareṇuṃ surabhisuveṣajanaṃ bhajec ca mārgam ||

And he should take the road that rings with the loud paṭaha, the mṛdaṅga, the conch, the bherī and the paṇava; whose front is set with banners and archways; whose dust is laid by abundant flowers and water; and whose people are fragrant and finely dressed.

यान्य् अत्र मङ्गलामङ्गलानि निर्गच्छतां प्रदिष्टानि । स्वप्नेष्व् अपि तानि शुभाशुभानि विड्लेपनं धन्यम् ॥

yāny atra maṅgalāmaṅgalāni nirgacchatāṃ pradiṣṭāni | svapneṣv api tāni śubhāśubhāni viḍlepanaṃ dhanyam ||

Whatever auspicious and inauspicious things have here been laid down for those setting out, those same are auspicious and inauspicious in dreams as well; ⟨and in a dream⟩ being smeared with excrement is fortunate.

मृदुर् अनुकूलः स्निग्धपवनः तद्वद् वीनाश् च शस्यन्ते । ललाटं धनुर् अथेन्द्रंन शुभदम् अन्यत्र शस्तंफलम् ॥

mṛdur anukūlaḥ snigdhapavanaḥ tadvad vīnāś ca śasyante | lalāṭaṃ dhanur athendraṃna śubhadam anyatra śastaṃphalam ||

A soft, favourable, gentle wind is commended, and lutes (vīṇā) likewise. Indra's bow ⟨the rainbow⟩ facing the brow gives no good; elsewhere its fruit is commended.

पुन्नामानछुछुगृहगोधिकपिंगला शिवा श्यामा । कोकिलशूकरिकारलाप्रस्थाने वामतः शस्ताः ॥

punnāmānachuchugṛhagodhikapiṃgalā śivā śyāmā | kokilaśūkarikāralāprasthāne vāmataḥ śastāḥ ||

⟨Creatures⟩ bearing masculine names, the cchucchu ⟨musk-rat?⟩, the house-lizard, the piṅgalā ⟨owl⟩, the jackal (śivā), the śyāmā; the cuckoo, the śūkarika and the ralā — at the setting out these are commended on the left.

स्त्रीसंज्ञा भासभषकपिञ्जलाप्लवकम्बुकिंत्सका । शिखिश्रीकण्ठपयीकरुरुश्येनाश् च दक्षिणाङ्ग ॥

strīsaṃjñā bhāsabhaṣakapiñjalāplavakambukiṃtsakā | śikhiśrīkaṇṭhapayīkaruruśyenāś ca dakṣiṇāṅga ||

⟨Creatures⟩ bearing feminine names — the bhāsa ⟨vulture⟩, the barker ⟨dog⟩, the piñjala, the plava ⟨water-bird⟩, the kambu, the †kiṃtsakā† — and the peacock, the śrīkaṇṭha, the †payīka† ⟨pippīka?⟩, the ruru ⟨antelope⟩ and the hawk, on the right side ⟨…text breaks off…⟩

भारद्वाजमयूचाषनकुलावलोकनं धन्यः । गोधाहिरपजाहकसरटाशशानाम् अनिष्टफलम् ॥

bhāradvājamayūcāṣanakulāvalokanaṃ dhanyaḥ | godhāhirapajāhakasaraṭāśaśānām aniṣṭaphalam ||

The sight of the bhāradvāja ⟨bird⟩, the peacock, the cāṣa ⟨blue jay⟩ and a mongoose is fortunate; of the godhā ⟨monitor lizard⟩, the snake, the †rapa†, the hedgehog, the chameleon and the hare, the fruit is undesired.

कीर्तनम् इष्टं चाषकशशगोधाहिसूकरजातीनाम् । रुतदर्शनं त्व् अधन्यं विपरीतं वानरर्क्षानां ॥

kīrtanam iṣṭaṃ cāṣakaśaśagodhāhisūkarajātīnām | rutadarśanaṃ tv adhanyaṃ viparītaṃ vānararkṣānāṃ ||

To name the kinds cāṣa ⟨blue jay⟩, hare, godhā ⟨monitor lizard⟩, snake and boar is desired; but to hear their cry and to see them is unfortunate. For monkeys and bears it is the reverse.

मृगविहगा शस्यन्ते प्रदक्षिणं विषमसंख्यया च मृगाः । नृपदर्शने गमणवत् तद्विपरीता प्रवेशे तु ॥

mṛgavihagā śasyante pradakṣiṇaṃ viṣamasaṃkhyayā ca mṛgāḥ | nṛpadarśane gamaṇavat tadviparītā praveśe tu ||

Beasts and birds are commended ⟨when passing⟩ to the right, and beasts in odd number. When ⟨going⟩ to an audience of a king the rule is as at setting out; but at an entry ⟨into a town⟩ it is the reverse of that.

आक्षेपशीलः पुरुषाविधायी विरक्तभृत्यः परदारगामी । लुब्धो ऽसहायो व्यसनी कृतघ्नः स्थितिप्रभेत्ता करशीर्णराष्ट्रः ॥

ākṣepaśīlaḥ puruṣāvidhāyī viraktabhṛtyaḥ paradāragāmī | lubdho 'sahāyo vyasanī kṛtaghnaḥ sthitiprabhettā karaśīrṇarāṣṭraḥ ||

⟨A king who is⟩ given to insult, harsh of speech, whose servants are disaffected, who goes to other men's wives, greedy, without allies, addicted to vice, ungrateful, a breaker of settled usage, whose realm is worn to shreds by taxation —

विस्रम्भहा क्रोधवशे नृशंसे क्षुद्रा प्रमादी न बहुश्रुताश् च । दिव्यान्तरिक्षक्षितिजौर् विकारैर् निपीडितो स दैवहीनः ॥

visrambhahā krodhavaśe nṛśaṃse kṣudrā pramādī na bahuśrutāś ca | divyāntarikṣakṣitijaur vikārair nipīḍito sa daivahīnaḥ ||

who betrays trust, is in the grip of anger, is cruel, base, heedless and not widely learned; and who is afflicted by disorders celestial, atmospheric and terrestrial — he is the one forsaken by fate (daiva-hīna).

अतो विपर्यस्तगुणेन राज्ञा तादृग्विधो ऽरिस् त्व् अभियुक्तमात्रः । तरुर् घुणैर् जग्ध इवात्तकार्यो महान् अपि क्षिप्रम् उपैति भङ्गाः ॥

ato viparyastaguṇena rājñā tādṛgvidho 'ris tv abhiyuktamātraḥ | tarur ghuṇair jagdha ivāttakāryo mahān api kṣipram upaiti bhaṅgāḥ ||

Therefore such an enemy, once merely attacked by a king of the opposite qualities, though he be great, quickly comes to ruin, his undertaking eaten away, like a tree devoured by wood-worms.

तद्विष्टप्रवरनरप्रतापहीना नीशौर्या वरवारणाश्वयोधमुखाः । सोत्पातप्रकृतिविपर्यायानयाता शोकार्त्ता रिपुबलम् आशुर्याति सेनाः ॥

tadviṣṭapravaranarapratāpahīnā nīśauryā varavāraṇāśvayodhamukhāḥ | sotpātaprakṛtiviparyāyānayātā śokārttā ripubalam āśuryāti senāḥ ||

Drained of the vigour of its foremost men ⟨who are hostile to him⟩, void of valour, though headed by choice elephants, horses and warriors; dogged by portents and by the derangement of the ⟨realm's⟩ constituents (prakṛti), and stricken with grief — such an army goes over swiftly to the enemy's force.

संग्रामे वम् अमरप्रसादा जेष्यामो रिपुबलम् आश्व् असंशयेन । यस्येवं भवति बले जनप्रवादाः स्वल्पो ऽपि प्रवरबलं निहन्ति राजा ॥

saṃgrāme vam amaraprasādā jeṣyāmo ripubalam āśv asaṃśayena | yasyevaṃ bhavati bale janapravādāḥ svalpo 'pi pravarabalaṃ nihanti rājā ||

'In battle we shall conquer the enemy's force swiftly and beyond doubt, by the grace of the immortals' — the king in whose army such is the talk of the people, though he be slight ⟨in strength⟩, strikes down a superior force.

पुरं रिपोर् भूमिपतिनिहन्याच् छत्रोर् अनिष्टग्रहदिटिविष्टिः । युद्धस्य यात्रासम एव कालः कूरेषु लग्नेषु च कूटायुधः ॥

puraṃ ripor bhūmipatinihanyāc chatror aniṣṭagrahadiṭiviṣṭiḥ | yuddhasya yātrāsama eva kālaḥ kūreṣu lagneṣu ca kūṭāyudhaḥ ||

The lord of the earth, stationed in the quarter of the graha unfavourable to his foe, may destroy the enemy's city. The time for battle is the very same as for the march; and in malefic (krūra) lagnas, ⟨let it be⟩ warfare by stratagem (kūṭayuddha).

अन्तर्मुखाः पौरभयं विहङ्गाः प्रकारसंस्था विनिवेदयन्ति । आगन्तुनाशाय बहिर्मुखास् ते तुल्यं विहङ्गैः सरमात्मजौश् च ॥

antarmukhāḥ paurabhayaṃ vihaṅgāḥ prakārasaṃsthā vinivedayanti | āgantunāśāya bahirmukhās te tulyaṃ vihaṅgaiḥ saramātmajauś ca ||

Birds settled on the rampart and facing inward announce danger to the townsfolk; facing outward, they announce the destruction of the incomer ⟨the invader⟩. And the sons of Saramā ⟨dogs⟩ are read equally with the birds.

केतूल्कार्कजराहुकीलककुजा बिम्बप्रविष्टा यतः सूर्येन्द्वोः परिवेषखण्डम् अथवा दृश्येत यस्यां दिशि । क्रोष्टुश्वात्तिपिपीलिकाशशमृगधाक्षदयो वा पुरे सैन्ये वापि यतो विशन्ति हि ततः शत्रो पुरं घातयेत् ॥

ketūlkārkajarāhukīlakakujā bimbapraviṣṭā yataḥ sūryendvoḥ pariveṣakhaṇḍam athavā dṛśyeta yasyāṃ diśi | kroṣṭuśvāttipipīlikāśaśamṛgadhākṣadayo vā pure sainye vāpi yato viśanti hi tataḥ śatro puraṃ ghātayet ||

From whatever quarter a comet, a meteor, Saturn, Rāhu, a kīlaka or Mars has entered the disc of the Sun or of the Moon, or in whatever direction a broken segment of a halo is seen; or from whatever quarter jackals, dogs, ⟨snakes⟩, ants, hares, deer, crows and the like enter the city or the army — from that very quarter let him strike down the enemy's city.

पातालर्क्षे राहुकेत्वो पुरे ऽरेतोयोच्छित्तिः सालपातश् च कार्यः । जामित्रस्थे भूमिजास्यांशके वा पुत्रेणेन्दोर् वीक्षिते ऽग्निः प्रदेयः ॥

pātālarkṣe rāhuketvo pure 'retoyocchittiḥ sālapātaś ca kāryaḥ | jāmitrasthe bhūmijāsyāṃśake vā putreṇendor vīkṣite 'gniḥ pradeyaḥ ||

When Rāhu and Ketu stand in the sign of the pātāla ⟨the 4th house⟩, the enemy's water is to be cut off within the city and the rampart brought down. And when Mars stands in the jāmitra ⟨the 7th house⟩, or in the aṃśaka of it, and is aspected by the Moon's son ⟨Mercury⟩, fire is to be set ⟨to the city⟩.

परविषयपुराप्तौ साधुदेवद्विजस्वां कुलजनवनितांश् च क्ष्माधिपो नोपरुन्ध्यात् । विगजतुरशस्त्रानार्तभीतांश् च हन्याच् छुभतिथिदिवसर्क्षे हृष्टसैन्ये विशेत् तु ॥

paraviṣayapurāptau sādhudevadvijasvāṃ kulajanavanitāṃś ca kṣmādhipo noparundhyāt | vigajaturaśastrānārtabhītāṃś ca hanyāc chubhatithidivasarkṣe hṛṣṭasainye viśet tu ||

On the winning of the enemy's territory and city, the lord of the earth ⟨the king⟩ shall not seize the property of holy men, of the gods ⟨temples⟩ and of the twice-born, nor the people of good family and the women; nor shall he slay those bereft of elephant, horse and weapon, nor the afflicted and the terrified. On an auspicious tithi, day and nakṣatra let him enter, his army rejoicing.

दिग्दाहक्षतजरजो ऽश्मवृष्टिपातैः निर्घातक्षितिचलनादिवैकृतैश् च । युद्धान्ते मृगशकुनैश् च दीप्तनादैः नो भद्रं भवति जिते परि पार्थिवस्य ॥

digdāhakṣatajarajo 'śmavṛṣṭipātaiḥ nirghātakṣiticalanādivaikṛtaiś ca | yuddhānte mṛgaśakunaiś ca dīptanādaiḥ no bhadraṃ bhavati jite pari pārthivasya ||

By burnings of the horizon, by blood, by dust and by falls of stone-rain, by thunderclaps, quakings of the earth and other such distortions ⟨of nature⟩, and at the close of the battle by beasts and birds with blazing cries — no good fortune comes to the king, even when ⟨the foe⟩ has been conquered.

शुभा मृगपतत्रिणो मृदुसमीरणो दह्लादकृत ग्रहाः स्थूटामरीचयो द्विगतरेणुदिन्दलः । यद् अन्यम् अपि विकृतै न विजयावसाने भवेत् तदा सुखम् अकण्टकं नृपतिर् अत्ति देशे रिपुः ॥

śubhā mṛgapatatriṇo mṛdusamīraṇo dahlādakṛta grahāḥ sthūṭāmarīcayo dvigatareṇudindalaḥ | yad anyam api vikṛtai na vijayāvasāne bhavet tadā sukham akaṇṭakaṃ nṛpatir atti deśe ripuḥ ||

⟨When⟩ beasts and birds are auspicious, ⟨when⟩ the soft breeze is gladdening, ⟨when⟩ the grahas are of clear rays and the circle of the quarters is free of dust, and when at the close of the victory no other distortion ⟨portent⟩ whatever occurs — then the king enjoys happiness, unthwarted, in the enemy's land.