Uttara Kālāmṛta

श्रीमद्वक्त्रचतुष्टयाच्युतहरस्वर्नायकाद्यैः सुरैः कार्यारम्भविधौ समर्चितपदद्वन्द्वं द्विपेन्द्राननम् । पाशाब्जायुधलड्डुकप्रविलसद्धस्तैश्चतुर्भिर्युतं श्रीमद्विक्रमसूर्यपालनपरं वन्दे भवानीसुतम् ॥ १ ॥

śrīmadvaktracatuṣṭayācyutaharasvarnāyakādyaiḥ suraiḥ kāryārambhavidhau samarcitapadadvandvaṃ dvipendrānanam | pāśābjāyudhalaḍḍukapravilasaddhastaiścaturbhiryutaṃ śrīmadvikramasūryapālanaparaṃ vande bhavānīsutam || 1 ||

I bow to the son of Bhavani, him whose face is that of the lord of elephants, whose pair of feet is worshipped at the rite of beginning any undertaking by the gods — the glorious Four-faced One ⟨Brahma⟩, Acyuta ⟨Visnu⟩, Hara ⟨Siva⟩, the lord of heaven ⟨Indra⟩ and the rest — who is furnished with four hands resplendent with the noose, the lotus, the weapon (ayudha) and the ladduka, and who is intent upon protecting the illustrious Vikrama-surya.

कामेशस्य सुवामभागनिलयां भक्ताखिलेष्टार्थदां शंखं चक्रमथाभयं च वरदं हस्तैर्दधानां शिवाम् । सिंहस्थां शशिखण्डमौलिलसितां देवीं त्रिनेत्रोज्ज्वलां श्रीमद्विक्रमसूर्यपालनपरां वन्दे महाकालिकाम् ॥ २ ॥

kāmeśasya suvāmabhāganilayāṃ bhaktākhileṣṭārthadāṃ śaṃkhaṃ cakramathābhayaṃ ca varadaṃ hastairdadhānāṃ śivām | siṃhasthāṃ śaśikhaṇḍamaulilasitāṃ devīṃ trinetrojjvalāṃ śrīmadvikramasūryapālanaparāṃ vande mahākālikām || 2 ||

I bow to Mahakalika, who dwells in the fair left half of Kamesa ⟨Siva⟩; who grants her devotees every object they desire; who holds in her hands the conch and the discus and shows the abhaya ⟨fear-not⟩ and varada ⟨boon-granting⟩ gestures; the auspicious one (Siva), seated upon a lion, radiant with the crescent moon on her crown, the goddess blazing with three eyes, intent upon protecting the illustrious Vikrama-surya.

प्रागेवाद्यदले समस्तमुदितं संज्ञादिकं विस्तरात् ज्ञेयं जातकपद्धतिं बुधमुदेऽथ प्राश्निकं च क्रमात् । स्पष्टं सूक्ष्मतरं त्रिकालफलदं शार्दूलवृत्तिश्रितं संपद्द्रव्यकरं प्रवच्मि बहुधा कालामृते तूत्तरे ॥ ३ ॥

prāgevādyadale samastamuditaṃ saṃjñādikaṃ vistarāt jñeyaṃ jātakapaddhatiṃ budhamude'tha prāśnikaṃ ca kramāt | spaṣṭaṃ sūkṣmataraṃ trikālaphaladaṃ śārdūlavṛttiśritaṃ saṃpaddravyakaraṃ pravacmi bahudhā kālāmṛte tūttare || 3 ||

Earlier, in the first section ⟨our mula now reads adyadale, 'in the first section', and an eye reading of the plate on 2026-09-23 gave the same⟩, everything from the technical terms onward was set out at length. Now, for the delight of the learned, I declare in the Uttara Kalamrta, in many ways and in order, the jataka ⟨nativity⟩ system that is to be known and the prasnika ⟨horary⟩ system as well — plain, exceedingly subtle, yielding the fruit of the three times, cast in the sardula⟨vikridita⟩ metre, and productive of prosperity and wealth.

नाड्याद्यो जनुषि स्फुटश्च समयः शङ्कोश्च यन्त्रादिभिः साध्योऽहर्निशमत्र सायनरवेः स्वादिष्टकालादपि । खेटान् दृग्गणितैक्यजान् स्फुटतरान् राश्यादिकान् साधयेद् भावान् संधियुतान् गुरोस्तु कृपया साह्लादचित्तः सुधीः ॥ ४ ॥

nāḍyādyo januṣi sphuṭaśca samayaḥ śaṅkośca yantrādibhiḥ sādhyo'harniśamatra sāyanaraveḥ svādiṣṭakālādapi | kheṭān dṛggaṇitaikyajān sphuṭatarān rāśyādikān sādhayed bhāvān saṃdhiyutān gurostu kṛpayā sāhlādacittaḥ sudhīḥ || 4 ||

The exact time of birth — in nadis and the rest — is to be established here, by day and by night, with the sanku ⟨gnomon⟩ and other instruments, and also from the sayana ⟨tropical⟩ Sun and from the ista-kala one has taken. Then let the wise man, his mind glad, by the grace of his guru, work out the planets (kheta) most exactly, in rasi, degree and the rest, arrived at by the agreement of observation with computation (drg-ganita-aikya), and the bhavas together with their sandhis ⟨junction points⟩.

नाड्यश्चात्र विनाडिकाः कृतगुणाः सूर्योदयान्नन्दहृच्छिष्टं दस्रमघासुरात्रिनवके स्याज्जन्मभं दस्रतः । यद्वापीष्टघटिस्तदा विघटिकास्वान्वाश्विहृच्छेषतो बाणेलाः खगुणाश्च बाणनिगमाः षष्टिश्च बाणाद्रयः ॥ ५ ॥

nāḍyaścātra vināḍikāḥ kṛtaguṇāḥ sūryodayānnandahṛcchiṣṭaṃ dasramaghāsurātrinavake syājjanmabhaṃ dasrataḥ | yadvāpīṣṭaghaṭistadā vighaṭikāsvānvāśvihṛccheṣato bāṇelāḥ khaguṇāśca bāṇanigamāḥ ṣaṣṭiśca bāṇādrayaḥ || 5 ||

Here let the nadis ⟨elapsed⟩ from sunrise be turned into vinadikas, multiplied by four (krta = 4) and divided by nine (nanda = 9); from the remainder the birth-naksatra is to be found within the three sets of nine that begin with Asvini (dasra), Magha and Mula ⟨asura = Nirrti, the presiding deity of Mula⟩, counting from Asvini. Or else the ista-ghatis are turned into vighatikas and divided by 225 ⟨the number-word for 225 stands here, but two of its aksaras could not be read on the plate and are not restored⟩, and from the remainder are taken 15 (bana-ila), 30 (kha-guna), 45 (bana-nigama), 60 (sasti) and 75 (bana-adri). ⟨The arabic figures are the edition's own glosses on the number-words, not part of the verse.⟩

शुद्धास्ता विघटीः क्रमान्नरवधूपुंस्त्र्यादिभेदः स्मृतो मांदिराशिनवांशयोर्जननभाच्चन्द्रर्क्षतो वा वदेत् । तत्तद्राशिवशाच्च सप्तमगृहात्तत्तत्त्रिकोणाच्च वा जन्म स्यान्नवमांशराशिपवशाद्वीर्याधिकात्तद्वदेत् ॥ ६ ॥

śuddhāstā vighaṭīḥ kramānnaravadhūpuṃstryādibhedaḥ smṛto māṃdirāśinavāṃśayorjananabhāccandrarkṣato vā vadet | tattadrāśivaśācca saptamagṛhāttattattrikoṇācca vā janma syānnavamāṃśarāśipavaśādvīryādhikāttadvadet || 6 ||

Those vighatis, purified ⟨reduced⟩ in order, are held to give the distinction of man and woman, male and female and the rest. One may declare it from the rasi and the navamsa of Mandi, from the birth-sign (janana-bha), or from the naksatra of the Moon. And by force of those several rasis, from the 7th house, or from their several trikonas, the birth is to be determined; or from the lord of the navamsa-rasi — declaring it from whichever is the greater in strength.

चारुः खारि जटा वयो नट तनू रूनं द्युमानाहतं खाङ्गाप्तं रविवासरादिघटिकास्तत्कालभे मन्दजः । रात्रेर्मानमहःप्रमाणमहिहृत्खण्डप्रमाणं भवेदर्काद्याशनिवासरान्तदिवसे वारेश्वरात् खण्डपाः ॥ ७ ॥

cāruḥ khāri jaṭā vayo naṭa tanū rūnaṃ dyumānāhataṃ khāṅgāptaṃ ravivāsarādighaṭikāstatkālabhe mandajaḥ | rātrermānamahaḥpramāṇamahihṛtkhaṇḍapramāṇaṃ bhavedarkādyāśanivāsarāntadivase vāreśvarāt khaṇḍapāḥ || 7 ||

Caru (26), Khari (22), Jata (18), Vayo (14), Nata (10), Tanu (6), Runa (2) — these ⟨katapayadi words give⟩ the ghatikas for Sunday and the days that follow; ⟨each⟩ multiplied by the measure of the day ⟨our mula now reads dyumana, 'the day-measure', as the computation requires, and an eye reading of the plate on 2026-09-23 gave the same⟩ and divided by sixty (kha-anga = 60; our mula now reads khangaptam, 'divided by kha-anga'). In the sign (bha) of that moment ⟨the lagna then rising⟩ is Mandi, the son of Saturn. ⟨Our mula now reads tat-kalabhe, emended on the lexicon from tat-kalame, which an eye reading of the plate on 2026-09-23 gave and which does not construe.⟩ The measure of the night and the measure of the day, divided by eight (ahi = 8), give the measure of one segment (khanda); and on the days running from Sunday to Saturday, the lords of the segments are reckoned from the lord of that weekday.

अन्त्यांशो हि निरीश्वरस्तु गुलिकः शन्यंशकस्तन्निशो वारेशादिह पञ्चमादित अयं खण्डान्त्यांशे भवेत् । स्यातां मन्दसुतावुभावतिखलावित्येवमूचे मुनिर्मांडव्यः किल यत्र तौ निवसतस् तत्रैव हानिप्रदौ ॥ ८ ॥

antyāṃśo hi nirīśvarastu gulikaḥ śanyaṃśakastanniśo vāreśādiha pañcamādita ayaṃ khaṇḍāntyāṃśe bhavet | syātāṃ mandasutāvubhāvatikhalāvityevamūce munirmāṃḍavyaḥ kila yatra tau nivasatas tatraiva hānipradau || 8 ||

The last portion is indeed without a lord; Gulika, however, is Saturn's portion (sany-amsaka) ⟨our mula now restores sany- in a span where an eye reading of the plate found the type destroyed⟩. At night that ⟨reckoning⟩ runs from the lord of the weekday, here beginning from the fifth from it; this falls in the last portion of the segment (khanda). Both ⟨Gulika and Mandi⟩ are sons of Saturn and exceedingly malign — thus spoke the sage Mandavya; and wherever the two of them dwell, there they bring loss.

कर्काजालिवणिग्घटेषु जननं चेत्प्राग्गृहे स्याच्छिशोः सिंहे वा मकरेऽपि वा यदि भवेद्याम्ये वृषे पश्चिमे । कन्याचापनृयुग्झषेषु जननं चेत्स्यादुदीच्यां दिशीत्येवं लग्ननवांशयोर्बलवशाच्चज्जन्मगृहं त्वादिशेत् ॥ ९ ॥

karkājālivaṇigghaṭeṣu jananaṃ cetprāggṛhe syācchiśoḥ siṃhe vā makare'pi vā yadi bhavedyāmye vṛṣe paścime | kanyācāpanṛyugjhaṣeṣu jananaṃ cetsyādudīcyāṃ diśītyevaṃ lagnanavāṃśayorbalavaśāccajjanmagṛhaṃ tvādiśet || 9 ||

If the birth falls in Karka (Cancer), Aja (Aries), Ali (Scorpio), Vanij (Libra) or Ghata (Aquarius), the child's birth-chamber lies in the eastern quarter. If it falls in Simha (Leo) or in Makara (Capricorn), it lies in the south; in Vrsa (Taurus), in the west. If the birth falls in Kanya (Virgo), Capa (Sagittarius), Nryuj (Gemini) or Jhasa (Pisces), it lies in the northern quarter. Thus, according to the strength of the lagna and of the navamsa, one should declare the house of birth.

लग्नं शीतकरे न पश्यति चरे ग्रामान्तरे च स्थिरे स्वग्रामे द्वितनूदये यदि तदा मार्गे पितुः स्यात् स्थितिः । अर्के भाग्यगतेऽथवाऽष्टमगते त्वेतद्भवेदन्यथा चेन्नैवं सहिते खलैर्यदि विधौ मातुः प्रसूतिः श्रमात् ॥ १० ॥

lagnaṃ śītakare na paśyati care grāmāntare ca sthire svagrāme dvitanūdaye yadi tadā mārge pituḥ syāt sthitiḥ | arke bhāgyagate'thavā'ṣṭamagate tvetadbhavedanyathā cennaivaṃ sahite khalairyadi vidhau mātuḥ prasūtiḥ śramāt || 10 ||

If the Moon does not aspect the lagna: in a movable ⟨sign⟩ the father is away in another village; in a fixed one he is in his own village ⟨our mula now reads sva-grame, not the earlier kha-grame⟩; and if a dual sign is rising, then the father's station is on the road. When the Sun is in the 9th (bhagya) or in the 8th, this ⟨what was said of the father⟩ comes about; if it is otherwise, it is not so ⟨the words after 'the 8th', corrupt in our earlier text, now read tv etad bhaved anyatha⟩. If the Moon is joined with malefics, the mother's delivery comes with hard labour.

लग्नेन्द्वन्तरगाः प्रसूतिगृहगा बाह्ये तु बाह्यं गताः चन्द्रात्तैलमथोदयादपि भवेद्वर्ती च दीपो रवेः । अर्कः शुक्रकुजागुमन्दशशिविज्जीवा दिगीशाः क्रमात् केन्द्रस्थादिकवीर्यवत्खगदिशो द्वारं भवेदग्रतः ॥ ११ ॥

lagnendvantaragāḥ prasūtigṛhagā bāhye tu bāhyaṃ gatāḥ candrāttailamathodayādapi bhavedvartī ca dīpo raveḥ | arkaḥ śukrakujāgumandaśaśivijjīvā digīśāḥ kramāt kendrasthādikavīryavatkhagadiśo dvāraṃ bhavedagrataḥ || 11 ||

The planets standing between the lagna and the Moon are ⟨the persons⟩ present in the delivery room; those gone outside ⟨that arc⟩ are outside it. From the Moon comes the oil, from the ascendant the wick ⟨our text now reads udayat, 'from the ascendant', as the run of ablatives needs; an eye reading of the plate on 2026-09-23 gave udayam, which the sentence cannot use⟩, and the lamp from the Sun. The Sun, Venus, Mars, Agu ⟨'the rayless one', a name of Rahu⟩, Saturn, the Moon, Vij ⟨Mercury⟩ and Jupiter are the lords of the directions in order ⟨east, south-east, south, south-west, west, north-west, north, north-east⟩. The door will be in front, in the direction of whichever planet is strongest — those standing in the kendras being taken first.

सर्वे द्वादशराशयः समुदिता लग्नादिषट्कं तनोर्याम्याङ्गं च तनोः स्त्रियस्तदितरे षट्चोत्तराङ्गं भवेत् । लग्नं प्राणमयं शशिस्थभवनं देहस्तयोस्तत्फलं भावाद्भावपतेश्च कारकवशात्तत्तत्फलं योजयेत् ॥ १ ॥

sarve dvādaśarāśayaḥ samuditā lagnādiṣaṭkaṃ tanoryāmyāṅgaṃ ca tanoḥ striyastaditare ṣaṭcottarāṅgaṃ bhavet | lagnaṃ prāṇamayaṃ śaśisthabhavanaṃ dehastayostatphalaṃ bhāvādbhāvapateśca kārakavaśāttattatphalaṃ yojayet || 1 ||

All twelve rasis taken together ⟨make up the body⟩. The six beginning with the lagna are the body's yamya (southern, that is, right) limb, and the other six are its uttara (northern, that is, left) limb — ⟨the clause tanoh striyah, 'of a woman's body', stands between the two and its construction is not certain as printed⟩. The lagna is made of prana ⟨the breath of life⟩; the house in which the Moon stands is the body; and the fruit of those two, and that of the bhava and of the lord of the bhava ⟨our mula now reads bhavad bhavapatesca, 'from the bhava and from its lord'⟩ — one should assign the several results according to the karaka. ⟨For satkam, 'the six', the plate prints patkam, a wrong sort of pa for sa.⟩

चन्द्रेज्यावनिजा दिवाकरबुधौ सूर्येन्दुजीवास्ततः शुक्रार्कौ रविचन्द्रभूमितनया ज्ञार्की ज्ञशुक्रौ क्रमात् । मित्राण्युष्णकरात्ततस्तु रिपवो मन्दासुरेज्यौ ततः शून्यं ज्ञो विधुरेव भार्गववुधावादित्य चन्द्रौं ततः ॥ २ ॥

candrejyāvanijā divākarabudhau sūryendujīvāstataḥ śukrārkau ravicandrabhūmitanayā jñārkī jñaśukrau kramāt | mitrāṇyuṣṇakarāttatastu ripavo mandāsurejyau tataḥ śūnyaṃ jño vidhureva bhārgavavudhāvāditya candrauṃ tataḥ || 2 ||

The Moon, Jupiter and Mars ⟨are the friends of the Sun⟩; the Sun and Mercury ⟨of the Moon⟩; then the Sun, the Moon and Jupiter ⟨of Mars⟩; Venus and the Sun ⟨of Mercury⟩; the Sun, the Moon and the son of the Earth ⟨Mars, of Jupiter⟩; Mercury and Saturn ⟨of Venus⟩; Mercury and Venus ⟨of Saturn⟩ — in that order. These are the friends, reckoned from the hot-rayed one ⟨the Sun⟩ onward. Then the enemies: Saturn and the preceptor of the asuras ⟨Venus, for the Sun⟩; then none at all ⟨for the Moon⟩; Mercury ⟨for Mars⟩; the Moon alone ⟨for Mercury⟩; Venus and Mercury ⟨for Jupiter⟩; the Sun and the Moon ⟨for Venus⟩; and then ⟨those of Saturn, which follow in the next verse⟩.

सूर्यादित्रितयं क्रमादिनकरादन्ये समाः स्युस्तत स्तत्कालाच्च निसर्गतश्च खचराः कल्प्यास्त्वधीष्टादयः । भौमः शुक्रबुधेन्दुसूर्यशशिजाः शुक्रारजीवैनयो मन्देज्याः क्रमशः क्रियादिगृहपाः स्यादाद्यवर्गो गृहम्॥३॥

sūryāditritayaṃ kramādinakarādanye samāḥ syustata statkālācca nisargataśca khacarāḥ kalpyāstvadhīṣṭādayaḥ | bhaumaḥ śukrabudhendusūryaśaśijāḥ śukrārajīvainayo mandejyāḥ kramaśaḥ kriyādigṛhapāḥ syādādyavargo gṛham||3||

The triad beginning with the Sun ⟨the Sun, the Moon and Mars — these are Saturn's enemies⟩, in order; and from the Sun onward the remaining planets would be neutral (sama). The planets are to be reckoned, both from the moment (tat-kala) and by nature (nisarga), as the great friend (adhista, 'very dear') and the rest. Mars, Venus, Mercury, the Moon, the Sun, the Moon's son ⟨Mercury⟩, Venus, Mars, Jupiter, ⟨…⟩ Saturn and Jupiter are, in order, the lords of the houses beginning with Kriya ⟨Aries⟩. ⟨Between 'Jupiter' and 'Saturn' the plate reads jivainayo: the aksaras are clear but cannot be divided into words, and one of the two rulerships of Saturn — Capricorn and Aquarius — is not accounted for in what can be read.⟩ And the first varga is the rasi (gr̥ha) itself.

होरा तस्य दलं त्रिभागकमितं द्रेक्काणमित्यूचिरे सप्तांशो नवमस्तथा रविलवास्त्रिंशांशको वर्गजाः । सिंहोक्षाजवधूधनुर्धरघटा मूलत्रिकोणाभिधाः कुंभश्च क्रमशो रवेः क्रियवृषौ नक्राङ्गनाकर्कटाः ॥ ४ ॥

horā tasya dalaṃ tribhāgakamitaṃ drekkāṇamityūcire saptāṃśo navamastathā ravilavāstriṃśāṃśako vargajāḥ | siṃhokṣājavadhūdhanurdharaghaṭā mūlatrikoṇābhidhāḥ kuṃbhaśca kramaśo raveḥ kriyavṛṣau nakrāṅganākarkaṭāḥ || 4 ||

The hora is half of it ⟨the rasi⟩; a third part measured out they have called the drekkana; likewise the seventh part (saptamsa), the ninth (navamsa), the ravi-parts ⟨ravi = 12, that is, the dvadasamsa⟩ and the trimsamsa — these arise from the varga. Simha ⟨Leo⟩, Uksa ⟨Taurus⟩, Aja ⟨Aries⟩, Vadhu ⟨Virgo⟩, Dhanurdhara ⟨Sagittarius; our mula now reads dhanurdhara, where the earlier text had the non-word ghanurdhara⟩, Ghata ⟨Aquarius⟩ and Kumbha ⟨Aquarius⟩ are named mulatrikona, in order from the Sun. ⟨The sixth member belongs to Venus and should be Tula (Libra); our mula reads ghata, which duplicates the seventh. The text is faulty here and has not been emended.⟩ ⟨The exaltation signs follow:⟩ Kriya ⟨Aries⟩ and Vr̥sa ⟨Taurus⟩, Nakra ⟨Capricorn⟩, Angana ⟨Virgo⟩, Karkata ⟨Cancer⟩ —

मीनस्तौलिगृहं च तुङ्गभवनं तत्र.स्थिते खेचरे वीर्यं रूपमितं त्वथो त्रिचरणा मूलत्रिकोणे बलम् । स्वक्षेत्रेऽर्द्धबलं स्वमित्रभवने पादं त्वधीष्टेऽर्द्धयुक्शत्रावष्टिमतं तदर्द्धमधिशत्रावष्टमांशः समे ॥ ५ ॥

mīnastauligṛhaṃ ca tuṅgabhavanaṃ tatra.sthite khecare vīryaṃ rūpamitaṃ tvatho tricaraṇā mūlatrikoṇe balam | svakṣetre'rddhabalaṃ svamitrabhavane pādaṃ tvadhīṣṭe'rddhayukśatrāvaṣṭimataṃ tadarddhamadhiśatrāvaṣṭamāṃśaḥ same || 5 ||

— Mina ⟨Pisces⟩ and the house of Tuli ⟨Libra⟩: these are the exaltation houses. A planet standing there has strength measured at one rupa. In mulatrikona the strength is three quarters (tri-carana); in its own field (svaksetra), half; in a friend's house, a quarter; and in the house of an adhi-ista ⟨a great friend⟩, joined with half ⟨our mula now reads tv adhiste 'rdhayuk, and an eye reading of the plate confirmed its repha; the word runs across the line break and the clause is still hard to construe⟩; in an enemy's ⟨sign⟩, a sixteenth (asti = 16); in a bitter enemy's (adhisatru), half of that ⟨a thirty-second⟩; and in a neutral's (sama), an eighth part.

वक्री स्वोच्चबलः सवक्रसहिते मध्यं बलं तुङ्गभे वक्री नीचबलः स्वनीचभवने वक्रीबलं तुङ्गजम् । उच्चस्थेन युतोऽर्द्धवीर्यमिति चेन्नीचे तु शून्यं बलं मित्रैः पापखगैः शुभै रिपुखगैर्युक्तोऽपि चार्द्धं बलम् ॥६॥

vakrī svoccabalaḥ savakrasahite madhyaṃ balaṃ tuṅgabhe vakrī nīcabalaḥ svanīcabhavane vakrībalaṃ tuṅgajam | uccasthena yuto'rddhavīryamiti cennīce tu śūnyaṃ balaṃ mitraiḥ pāpakhagaiḥ śubhai ripukhagairyukto'pi cārddhaṃ balam ||6||

A retrograde planet has the strength of its own exaltation. Joined with a retrograde planet, its strength is middling. A retrograde planet standing in exaltation has the strength of debilitation; and a retrograde planet in its own debilitation house has the strength born of exaltation. Joined with a planet occupying its exaltation, ⟨a planet has⟩ half strength; but ⟨joined with one⟩ in debilitation, its strength is nil. And joined with malefic planets that are its friends, or with benefic planets that are its enemies, its strength is likewise half.

आशाग्न्यष्टकरास्तिथीषु भनखाः सूर्याल्लवास्तुङ्गजास्तज्ञामित्रगृहे लवा अपि तथा वीर्यं त्विदं राशिजम् । अर्केन्दोर्विषमेऽन्यथा समगृहे होरेऽथ द्रेक्काणके लग्नेष्वङ्गगृहेश्वराश्चरगृहे भाग्येश्वरात्स्युः स्थिरे ॥ ७ ॥

āśāgnyaṣṭakarāstithīṣu bhanakhāḥ sūryāllavāstuṅgajāstajñāmitragṛhe lavā api tathā vīryaṃ tvidaṃ rāśijam | arkendorviṣame'nyathā samagṛhe hore'tha drekkāṇake lagneṣvaṅgagṛheśvarāścaragṛhe bhāgyeśvarātsyuḥ sthire || 7 ||

⟨The exaltation degrees are⟩ 10 (asa, the quarters), 3 (agni, the fires), 28 (asta-kara), 15 (tithi), 5 ⟨isu; our text now reads tithisu, that is tithi + isu, as the arithmetic and the metre require; an eye reading of the plate on 2026-09-23 gave tirtha pu⟩, 27 (bha, the naksatras) and 20 (nakha, the nails): these are the exaltation degrees, from the Sun onward. ⟨Likewise the degrees … the clause taj-jnamitra-gr̥he cannot be construed with confidence as printed.⟩ And this is the strength born of the rasi. For the Sun and the Moon ⟨the horas run in that order⟩ in an odd sign, and the other way about in an even one — so much for the hora ⟨our text now reads visame, 'in an odd sign'; an eye reading of the plate on 2026-09-23 gave vipame, with the same pa for sa that 2.1 records⟩. Then for the drekkana: in a movable sign the lords are those of the 1st house ⟨reckoned from the lagna⟩; in a fixed sign, from the lord of the 9th (bhagya) —

पुत्रेशा च्च त एव तु द्वितनुभे सप्तांशकास्त्वोजभे लग्नेशात्समभे तु सप्तमगृहाच्चाथो नवांशाः क्रमात् । मेषे सिंहगृहे धनुष्यजनवांशस्त्वादिमस्तत्क्रमान्मीनान्तं भवनाधिपाद्रविलवेशास्त्रिंशदंशास्त्वथो ॥ ८ ॥

putreśā cca ta eva tu dvitanubhe saptāṃśakāstvojabhe lagneśātsamabhe tu saptamagṛhāccātho navāṃśāḥ kramāt | meṣe siṃhagṛhe dhanuṣyajanavāṃśastvādimastatkramānmīnāntaṃ bhavanādhipādravilaveśāstriṃśadaṃśāstvatho || 8 ||

— and in a dual sign, those same lords of the 5th (putra). The saptamsas ⟨are reckoned⟩ in an odd sign from the lord of the lagna, and in an even sign from the 7th house. Then the navamsas, in order: in Mesa ⟨Aries⟩, in the house of Simha ⟨Leo⟩ and in Dhanus ⟨Sagittarius⟩ the first navamsa is that of Aja ⟨Aries⟩, and so on in that order up to Mina ⟨Pisces⟩. The lords of the ravi-parts ⟨dvadasamsa⟩ are reckoned from the lord of the sign; and now the trimsamsas —

बाणेष्वष्टनगेषवो विषमभे भौमार्किसूरीन्दुजाः शुक्रो व्यत्य यतस्त एव समभे स्यात्सप्तवर्गस्त्वयम् । रूपाद्यं भवनोदितं शुभबलं प्राग्वद्द्विलिख्याथ तद्धोरादिष्वपि षट्सु तत्पतिवशाद्गेहोक्तवीर्यार्द्धकम् ॥ ९ ॥

bāṇeṣvaṣṭanageṣavo viṣamabhe bhaumārkisūrīndujāḥ śukro vyatya yatasta eva samabhe syātsaptavargastvayam | rūpādyaṃ bhavanoditaṃ śubhabalaṃ prāgvaddvilikhyātha taddhorādiṣvapi ṣaṭsu tatpativaśādgehoktavīryārddhakam || 9 ||

— 5 (bana), 5 (isu), 8 (asta), 7 (naga), 5 (isu): in an odd sign these belong in order to Mars, Arki ⟨Saturn⟩, Suri ⟨Jupiter⟩, Induja ⟨Mercury⟩ and Venus; in an even sign the reverse — those same planets in reverse order ⟨our mula now reads samabhe, 'in an even sign', the counterpart of visama-bhe⟩. This, then, is the saptavarga. The benefic strength stated for the ⟨rasi⟩ house, beginning at one rupa, is to be entered in two columns as before; and then, in the six ⟨vargas⟩ beginning with the hora, according to the lord of each, ⟨the strength is⟩ half of that stated for the rasi.

संलिख्याथ समस्तवर्गजबलैक्यं सप्तवर्गोद्भवं रूपाद्यं त्विदमेव वीर्यमुदितं खेटेषु सप्तस्वपि । नीचात्तुङ्गलवान्तमुच्चलवतो नीचांशपर्यन्तगा यंशास्ते खगजेन्दुभिः परिहृता रूपादिकं यत्फलम्॥१०॥

saṃlikhyātha samastavargajabalaikyaṃ saptavargodbhavaṃ rūpādyaṃ tvidameva vīryamuditaṃ kheṭeṣu saptasvapi | nīcāttuṅgalavāntamuccalavato nīcāṃśaparyantagā yaṃśāste khagajendubhiḥ parihṛtā rūpādikaṃ yatphalam||10||

Then, entering the sum of the strengths born of all the vargas — that which arises from the seven vargas, beginning at one rupa — this very ⟨sum⟩ is declared to be the strength, for all seven planets alike. The degrees running from the debilitation point up to the exaltation degree, and from the exaltation degree up to the debilitation degree, divided by 180 (kha 0, gaja 8, indu 1, read units-first = 180), give the result in rupas and the rest. ⟨The figure '180' stands inside the printed line in roman type and arabic figures: it is the 1993 editor's decoding of the number-word, not part of the verse.⟩

आरोहे तु तदेव भूच्युतमिदं खेटेऽवरोहे भवेदौच्चं रूपदलांघ्रयो यदि खगे केन्द्रादिषु त्रिष्वपि । युग्मर्क्षांशकयोः सितांबुधि भुवोः पादं बलं व्यत्यया दन्येषां प्रथमे नृणां हि खगयोस्तत्क्लीबयोर्मध्यमे ॥ ११ ॥

ārohe tu tadeva bhūcyutamidaṃ kheṭe'varohe bhavedauccaṃ rūpadalāṃghrayo yadi khage kendrādiṣu triṣvapi | yugmarkṣāṃśakayoḥ sitāṃbudhi bhuvoḥ pādaṃ balaṃ vyatyayā danyeṣāṃ prathame nṛṇāṃ hi khagayostatklībayormadhyame || 11 ||

In the ascending ⟨arc⟩ it is that very quotient; for a planet in the descending ⟨arc⟩ it is that quotient taken from one (bhu = 1) — and this is the ucca ⟨strength⟩. ⟨The strength is⟩ a rupa, a half and a quarter if the planet stands in the three classes beginning with the kendra ⟨kendra, panaphara, apoklima⟩. In an even rasi or an even navamsa ⟨our mūla reads yugmarkṣāṃśakayoḥ, yugma + ṛkṣa + aṃśaka, with the Bhasin printing; the 1993 exemplar prints yugmakṣaśikayoḥ, which is no word⟩, Venus and the ocean-born one ⟨the Moon⟩ have a quarter of strength; for the others it is the reverse ⟨for anyesam the plate prints nyopam⟩. In the first ⟨drekkana the strength belongs⟩ to the male ⟨planets⟩, and in the middle one to those two planets that are neuter —

अन्ते पादमितं वधूखचरयोर्द्रेक्काणकेस्याद्बलम् पञ्चानामपि योगतः समुदितं चायं त्विदं स्थानजम् । ज्ञेज्यौ लग्नहितौ निशाकरभृगूबन्धौ स्मरेत्वर्कजौ भौमार्को दशमे तु दिग्बलमिदं प्रागादि दिक्षु स्मृतम् ॥१२।

ante pādamitaṃ vadhūkhacarayordrekkāṇakesyādbalam pañcānāmapi yogataḥ samuditaṃ cāyaṃ tvidaṃ sthānajam | jñejyau lagnahitau niśākarabhṛgūbandhau smaretvarkajau bhaumārko daśame tu digbalamidaṃ prāgādi dikṣu smṛtam ||12|

— and at the end ⟨the third drekkana⟩ the strength of the two female planets in the drekkana is a quarter. By combining all five ⟨components⟩ the total is obtained, and this is the strength born of place (sthana-bala). Mercury (jna) and Jupiter (ijya) are well placed in the lagna; the Moon and Bhr̥gu ⟨Venus⟩ in the bandhu ⟨4th⟩; Saturn in the smara ⟨7th⟩ ⟨our mula reads smaretvarkajau, with no anusvara, which an eye reading of the plate confirmed; its word-division is still unsettled⟩; Mars and the Sun in the 10th. This is the dig-bala, and it is reckoned in the directions beginning with the east.

तत्तत्सप्तमगे खगेन किमपि त्रैराशिकादन्तरे तत्तद्वीर्यफलं स्वदिक्षु खचरस्तादृग्विधं कारयेत् शुक्ले यातदिनेषु सौम्यखचराः स्युर्वीर्यवन्तोऽशुभाः शेषेषु द्विगुणं विधोरसितके चेदन्यथा पक्षजम् ॥ १३ ॥

tattatsaptamage khagena kimapi trairāśikādantare tattadvīryaphalaṃ svadikṣu khacarastādṛgvidhaṃ kārayet śukle yātadineṣu saumyakhacarāḥ syurvīryavanto'śubhāḥ śeṣeṣu dviguṇaṃ vidhorasitake cedanyathā pakṣajam || 13 ||

When a planet stands in the 7th from each of those ⟨points⟩, ⟨its directional strength is nil⟩; for the positions in between one should work out the value of that strength by the rule of three (trairasika), and so make the directional strength of that kind (tādṛgvidham) for each planet in its own quarter. In the bright ⟨fortnight⟩, on the days elapsed, the benefic planets are strong, and the malefics on the remaining ones. ⟨The strength is⟩ doubled; in the dark ⟨fortnight⟩ of the Moon (vidhor asitake) it is the other way round — and this is the strength born of the pakṣa.

मध्याह्ने रविरेव चास्तसमये मन्दो निशानायकः प्राग्रातौ बलवान्निशार्द्धसमये शुक्रो निशान्ते कुजः । ज्ञः प्रातः सततं बली सुरगुरुस्त्वेतच्चहोरात्रजं नाड्याद्यं द्विगुणं नतं खरसुहृद्रूपाद्यमोजो भवेत् ॥ १४ ॥

madhyāhne ravireva cāstasamaye mando niśānāyakaḥ prāgrātau balavānniśārddhasamaye śukro niśānte kujaḥ | jñaḥ prātaḥ satataṃ balī suragurustvetaccahorātrajaṃ nāḍyādyaṃ dviguṇaṃ nataṃ kharasuhṛdrūpādyamojo bhavet || 14 ||

At midday it is the Sun ⟨that is strong⟩; at the hour of setting, Manda ⟨Saturn⟩; the lord of the night ⟨the Moon⟩ is strong in the first part of the night ⟨the plate prints prag-ratau for prag-ratrau⟩; at midnight, Venus; at the end of the night, Mars; in the morning, Mercury (jna); and the preceptor of the gods ⟨Jupiter⟩ is strong at all times. This is what arises from the day-and-night. The nata in nāḍīs and the rest (nāḍyādyam), doubled and divided by sixty (kha-rasa = 60), becomes the strength (ojas) in rūpas and the rest.

तद्रूपच्युतमुन्नतोत्थितबलं चन्द्रारमन्दा नते सूर्यज्ञामरपूज्यदैत्यगुरवो वीर्यान्विताश्चोन्नते । नाड्यः स्युर्नतसंज्ञका दिनदलान्निश्यर्द्धपर्यन्तगास्तद्वद्रात्रिदलात्तदादिनदलं नाड्यादिकं चोन्नतम् ॥ १५ ॥

tadrūpacyutamunnatotthitabalaṃ candrāramandā nate sūryajñāmarapūjyadaityaguravo vīryānvitāśconnate | nāḍyaḥ syurnatasaṃjñakā dinadalānniśyarddhaparyantagāstadvadrātridalāttadādinadalaṃ nāḍyādikaṃ connatam || 15 ||

That figure taken from one rupa is the strength arising from the unnata. The Moon, Mars and Saturn ⟨draw their strength⟩ from the nata; the Sun ⟨our mula now reads surya-jna, 'the Sun and Mercury', where the earlier text had the non-word hyamjna⟩, Mercury, the one honoured of the gods ⟨Jupiter⟩ and the preceptor of the daityas ⟨Venus⟩ are endowed with strength in the unnata. The nadis called nata are those running from midday to midnight; and those running from midnight to midday, in nadis and the rest, are the unnata.

त्रिंशच्छुद्धनतोन्नते च भवतस्तेऽन्ये क्रमात्कालजे वीर्यं यन्त्रलवादिकं च गदितं त्वाद्ये दले विस्तरात् । वर्षेशश्च स मासपो दिनपतिस्तत्कालहोरेश्वरो वीर्याढ्याश्चरणोत्तरं समयजं योगश्चतुर्णां बलम् ॥ १६ ।

triṃśacchuddhanatonnate ca bhavataste'nye kramātkālaje vīryaṃ yantralavādikaṃ ca gaditaṃ tvādye dale vistarāt | varṣeśaśca sa māsapo dinapatistatkālahoreśvaro vīryāḍhyāścaraṇottaraṃ samayajaṃ yogaścaturṇāṃ balam || 16 |

The nata and the unnata, each purified by thirty (trimsat), give ⟨their values⟩; and the rest follow in order in the kala ⟨strength⟩. The strength reckoned by instrument, in degrees and the rest, has been stated in detail (vistarat) in the first part ⟨of the work⟩. The lord of the year, the lord of the month, the lord of the weekday, and the lord of the hora of that moment are endowed with strength rising by a quarter at each step ⟨a quarter, a half, three quarters and a whole rupa⟩; and the sum of the four is the strength born of time.

स्वेष्टास्ता घटिकाः करैर्विनिहता बाणैरवाप्ता गताः वारे.शाद्रविशुक्रविद्विधुशनीज्यारास्तु होराधिपाः । याम्ये चन्द्रशनी बुधस्तु सततं शेषास्तु सौम्यायने पूर्वोक्तैश्चलकेन्द्रजैरिह लवैर्वक्री यदि स्याद्बलम् ॥ १७ ॥

sveṣṭāstā ghaṭikāḥ karairvinihatā bāṇairavāptā gatāḥ vāre.śādraviśukravidvidhuśanījyārāstu horādhipāḥ | yāmye candraśanī budhastu satataṃ śeṣāstu saumyāyane pūrvoktaiścalakendrajairiha lavairvakrī yadi syādbalam || 17 ||

Those ista ghatis of one's own, multiplied by two (kara = 2) and divided by five (bana = 5), give the horas elapsed. Reckoned from the lord of the weekday, the lords of the horas run: the Sun, Venus, Mercury (vid), the Moon, Saturn, Jupiter, Mars. In the southern ⟨ayana⟩ the Moon and Saturn ⟨are strong⟩; Mercury always; the rest in the northern (saumya) ayana. Here, by the degrees stated before, which arise from the cala-kendra ⟨that is, the sighra-kendra⟩, ⟨strength is found⟩ — and if a planet is retrograde it has ⟨full⟩ strength.

चेष्टाख्यं रुचिराद्द्वयोर्यदि युतिस्त्वेकांशके चैकभे चोदग्याम्यगयोर्जयापविजयौ स्यादेव जेता बली । पूर्णं पश्यति भानुजस्त्रिदशमे चेत्पाददृष्ट्येतरे जीवो धीनवमेऽर्द्धया तदितरे भौमश्चतुर्थेऽष्टमे ॥ १८ ॥

ceṣṭākhyaṃ rucirāddvayoryadi yutistvekāṃśake caikabhe codagyāmyagayorjayāpavijayau syādeva jetā balī | pūrṇaṃ paśyati bhānujastridaśame cetpādadṛṣṭyetare jīvo dhīnavame'rddhayā taditare bhaumaścaturthe'ṣṭame || 18 ||

— this is called the cesta ⟨strength⟩. If two ⟨planets⟩ come together in one navamsa and in one sign, one of them going north and the other south, there is victory and defeat between them: the stronger is the victor. Saturn (bhanuja) aspects the 3rd and the 10th in full, where the others aspect with a quarter glance; Jupiter, the 5th (dhi) and the 9th, where the others aspect with half a glance; Mars, the 4th and the 8th.

सर्वे पादविहीनयाखिलदृशा पश्यन्ति सर्वेऽस्तभं वित्तायव्ययवैरिणो न ददृशुः खेटस्थितस्थानतः । दृष्ट्वा शोधितदृश्यकेंद्रभवशाच्चद्रुत्फलं स्यादथो भाज्येभ्यस्त्वनुपातलब्धकलिकास्वर्णं कृतं दृग्भवेत् ॥ १९ ॥

sarve pādavihīnayākhiladṛśā paśyanti sarve'stabhaṃ vittāyavyayavairiṇo na dadṛśuḥ kheṭasthitasthānataḥ | dṛṣṭvā śodhitadṛśyakeṃdrabhavaśāccadrutphalaṃ syādatho bhājyebhyastvanupātalabdhakalikāsvarṇaṃ kṛtaṃ dṛgbhavet || 19 ||

— and all ⟨the rest aspect those houses⟩ with the whole glance less a quarter ⟨that is, three quarters⟩; all aspect the seventh sign ⟨in full⟩. They do not aspect the 2nd (vitta), the 11th (aya), the 12th (vyaya) or the 6th (vairin), reckoned from the place the planet occupies. Having so looked, from the purified ⟨arc⟩ of the visible kendra the aspect-value arises ⟨the cluster printed drutphalam is unsettled; dr̥k-phalam, 'the aspect-value', is what the sense wants⟩; and then, from the divisors, the minutes obtained by proportion (anupata), made positive or negative (svarna), become the dr̥g ⟨strength⟩.

एवं क्रूरशुभेक्षणे च गणितात्संलिख्य कोष्ठद्वये रूपाढ्या हि पृथक् पृथग्युतिभुवो स्यादन्तरं दृग्बलम् । अर्केन्द्वासुरपूजितासुरगुरुज्ञारार्कजाः खेचरास्ते स्युर्न्यूनबला यथोत्तरमिदं नैसर्गिकं स्याद्बलम् ॥२०॥

evaṃ krūraśubhekṣaṇe ca gaṇitātsaṃlikhya koṣṭhadvaye rūpāḍhyā hi pṛthak pṛthagyutibhuvo syādantaraṃ dṛgbalam | arkendvāsurapūjitāsuragurujñārārkajāḥ khecarāste syurnyūnabalā yathottaramidaṃ naisargikaṃ syādbalam ||20||

Thus, in the case of a malefic or a benefic aspect, having entered the figures from the computation in two columns, and the ⟨values⟩ arising from conjunction separately, each reckoned in rupas — the difference is the dr̥g-bala. The Sun, the Moon, the one honoured by the asuras ⟨Venus⟩, the preceptor of the gods ⟨Jupiter⟩, Mercury, Mars and Saturn: these planets are each weaker than the last, and this is their naisargika ⟨natural⟩ strength.

रूपं स्याद्द्युमणेरिलाधरलवोनं स्यात्परेषां क्रमात् स्थानाशासमयस्वभावजबलैक्यं चैष्टिकेनान्वितम् । दृग्वीर्येण सुसंस्कृतं यदि जयी खेटश्च रूपान्वितं भग्नश्चेद्रहितं रणे स्फुटतरं खेटस्य वीर्यं भवेत् ॥ २१ ॥

rūpaṃ syāddyumaṇerilādharalavonaṃ syātpareṣāṃ kramāt sthānāśāsamayasvabhāvajabalaikyaṃ caiṣṭikenānvitam | dṛgvīryeṇa susaṃskṛtaṃ yadi jayī kheṭaśca rūpānvitaṃ bhagnaścedrahitaṃ raṇe sphuṭataraṃ kheṭasya vīryaṃ bhavet || 21 ||

For the Sun (dyumani) it is one rupa; for the others, in order, ⟨each⟩ less by a seventh part (iladhara, 'earth-bearer', that is, a mountain = 7). The sum of the strengths born of place, of direction, of time and of nature, joined with the cesta ⟨strength⟩ and well corrected by the dr̥g strength — with a rupa added if the planet is the victor ⟨in a planetary war⟩, and with ⟨a rupa⟩ taken away if it is the one broken in that war — is the planet's exact strength.

एवं प्रोक्तबलैक्यमत्र निखिलं रूपाढ्यमक्षाल्पकं चेद्धीनं हि बलं ततो दशमितात्स्यान्मध्यमं तद्बलम् । तत्पश्चा त्तु सुपूर्णवीर्यमिह तद्वीर्याधिकः स्याच्छुभः खेटस्तस्य दशाप्यतीव शुभदारोहाखिलेष्टार्थदा ॥ २२ ॥

evaṃ proktabalaikyamatra nikhilaṃ rūpāḍhyamakṣālpakaṃ ceddhīnaṃ hi balaṃ tato daśamitātsyānmadhyamaṃ tadbalam | tatpaścā ttu supūrṇavīryamiha tadvīryādhikaḥ syācchubhaḥ kheṭastasya daśāpyatīva śubhadārohākhileṣṭārthadā || 22 ||

The whole sum of the strengths thus declared, reckoned in rupas: if it is less than five (aksa = 5), the strength is deficient; from that up to ten (dasa-mita), that strength is middling; and beyond that it is full strength. A planet whose strength exceeds that is benefic, and its dasa too is exceedingly auspicious and, while it is on the ascent, grants every object desired.

सास्यान्मध्यमवीर्यखेचरदशाऽऽरोहाऽपि सौख्यायते हीना स्यात्त्ववरोहिणी व्यसनदा वीर्योनखेटस्य वा ।

sāsyānmadhyamavīryakhecaradaśā''rohā'pi saukhyāyate hīnā syāttvavarohiṇī vyasanadā vīryonakheṭasya vā |

The dasa of a planet of middling strength makes for ease while it is on the ascent too; but descending it is deficient and gives distress — and so likewise does ⟨the dasa⟩ of a planet lacking in strength.

दस्रात् खेचरभुक्तभं त्रिविहृतं त्याज्यं फलं शेषकं वेदघ्नं खगमुक्तपादसहितं चांशायुषो वत्सराः । खेटस्थैष्यपदान्तराद्दिनघटीमानात्तु मासादिकं ज्ञानीयाखिलखेचरैश्च तनुतः सर्वैक्यमब्दादिकम् ॥ १ ॥

dasrāt khecarabhuktabhaṃ trivihṛtaṃ tyājyaṃ phalaṃ śeṣakaṃ vedaghnaṃ khagamuktapādasahitaṃ cāṃśāyuṣo vatsarāḥ | kheṭasthaiṣyapadāntarāddinaghaṭīmānāttu māsādikaṃ jñānīyākhilakhecaraiśca tanutaḥ sarvaikyamabdādikam || 1 ||

Counting from Asvini (dasra), take the naksatra the planet occupies; divide by three and throw away the quotient; the remainder multiplied by four (veda), together with the padas the planet has already passed, gives the years of the amsayus. From the interval between the planet's position and the pada still to come, by the measure of the day's ghatis, come the months and the rest. Having obtained ⟨this⟩ for all the planets and for the lagna (tanu) ⟨the plate prints jnaniya; aniya, 'having obtained', is what the syntax requires, and the reading is not settled⟩, the sum of them all gives the years and so forth.

स्वायुः स्वेन्दुकराग्निवेदशरषड्भागोनितं रिःफभाद्वामं षट्सु खले शुभे यदि दलोनं पापलग्नेऽखिलम् । नीचारातिगृहे खगेऽस्तमयगे द्वित्रिद्विभागोनितं द्व्यंशोनं हि पराभवे पुनरपि स्यादंशजायुस्त्विदम् ॥ २ ॥

svāyuḥ svendukarāgnivedaśaraṣaḍbhāgonitaṃ riḥphabhādvāmaṃ ṣaṭsu khale śubhe yadi dalonaṃ pāpalagne'khilam | nīcārātigṛhe khage'stamayage dvitridvibhāgonitaṃ dvyaṃśonaṃ hi parābhave punarapi syādaṃśajāyustvidam || 2 ||

Its own ⟨computed⟩ span is reduced by its own whole, half, third, fourth, fifth and sixth part (indu 1, kara 2, agni 3, veda 4, sara 5, sat 6) ⟨according as the planet stands⟩ in the six houses reckoned backward from the 12th (rihpha), when the planet is a malefic; if it is a benefic the reduction is half ⟨of that⟩. When a malefic is in the lagna, the whole ⟨is lost⟩. For a planet in debilitation, in an enemy's house, or set ⟨combust⟩, the span is reduced by a half, a third and a half respectively; and by a half when the planet is defeated ⟨in a planetary war⟩. This, once again, is the amsayus.

लग्ने भुक्तविनाडिका नवगुणास्तन्मानभक्ताः फलं वर्षाणि स्वगुणैर्हरैरपि तथा तन्मासघस्रादिकम् । लग्ने शोभनखेचरेक्षितयुते स्वस्वामियुक्तेक्षिते तुङ्गे स्वामिनि राशिसंमितसमाश्चेत्यूचुरेके बुधाः ॥ ३ ॥

lagne bhuktavināḍikā navaguṇāstanmānabhaktāḥ phalaṃ varṣāṇi svaguṇairharairapi tathā tanmāsaghasrādikam | lagne śobhanakhecarekṣitayute svasvāmiyuktekṣite tuṅge svāmini rāśisaṃmitasamāścetyūcureke budhāḥ || 3 ||

The vinadikas elapsed in the lagna, multiplied by nine and divided by the measure of that ⟨lagna⟩, give the years as their result; and in the same way, by their own multipliers and divisors, the months, the days (ghasra) and the rest. When the lagna is aspected by or joined with benefic planets, or is joined with and aspected by its own lord, and that lord is exalted, the years are as many as the rasi — so certain learned men have said. ⟨At the opening the plate does not distinguish bhukta from yukta; bhukta, 'elapsed', is the technical term and is what has been rendered.⟩

प्राक्प्रत्यक्तनुभागतस्त्रिभिरपि द्रेकाणकैस्तद्रुपैः प्राग्वद्वर्गजवीर्यमब्धिविहृतं पुण्यं हि रूपादिकम् । तद्भेदच्युतमत्र पापमिति तल्लभ्यं तयोरन्तरं पुण्यं रूपचतुष्टयं यदि भवेन्मुक्तिर्ह्यसच्चेदसत् ॥ ४ ॥

prākpratyaktanubhāgatastribhirapi drekāṇakaistadrupaiḥ prāgvadvargajavīryamabdhivihṛtaṃ puṇyaṃ hi rūpādikam | tadbhedacyutamatra pāpamiti tallabhyaṃ tayorantaraṃ puṇyaṃ rūpacatuṣṭayaṃ yadi bhavenmuktirhyasaccedasat || 4 ||

The parts of the body, in front and behind, ⟨are known⟩ by the three drekkanas in their own forms. As before, the strength born of the vargas, divided by four (abdhi, the ocean = 4), is the punya ⟨merit⟩ in rupas and the rest; and here that ⟨total⟩ less its portion is the papa ⟨demerit⟩. In this way the difference of the two is obtained. If the punya amounts to four rupas, liberation is certain; if it is not so, ⟨it is not⟩. ⟨Our text now reads vargaja-viryam, 'the strength born of the vargas', with no ba; an eye reading of the plate on 2026-09-23 gave the same.⟩

प्रागुक्ताच्छुभपापवर्गगणिताद्द्रेक्काणपैः साधिता संख्या क्रूरभवा खनेत्रविधुभिर्गुण्या नगाप्ताः समाः । शुद्धाः खाश्विसुधाकरैरपि भवेदायुर्हि जन्मत्रये संवादार्थमिहैव तल्लघुतरं प्रोक्तं नवांशायुषः ॥ ५ ॥

prāguktācchubhapāpavargagaṇitāddrekkāṇapaiḥ sādhitā saṃkhyā krūrabhavā khanetravidhubhirguṇyā nagāptāḥ samāḥ | śuddhāḥ khāśvisudhākarairapi bhavedāyurhi janmatraye saṃvādārthamihaiva tallaghutaraṃ proktaṃ navāṃśāyuṣaḥ || 5 ||

From the reckoning of the benefic and malefic vargas stated above, the number established by the lords of the drekkanas — the number that arises from the malefics — is to be multiplied by 120 (kha 0, netra 2, vidhu 1, read units-first) and divided by seven (naga, the mountains); ⟨the quotient gives⟩ the years. Reduced by as many 120s ⟨kha, asvi, sudhakara — the same figure spelt a second way in the same verse⟩ as can be taken away, that gives the longevity for the three births ⟨past, present and to come⟩. For the sake of corroboration, this shorter ⟨method⟩ of the navamsa-longevity is stated in this very place.

केन्द्रे कोणगृहे स्थिताः कविगुरुज्ञाः पूर्णमायुर्भवेन्मध्यायुष्यमथो धने च सहजे लाभे दिशन्ति स्थिताः । षष्ठे चाष्टमभे व्ययाख्यभवने स्वल्पायुरन्ये खलाः केन्द्राष्टव्ययकोणगा न शुभदा जातस्य पुंसः सदा ॥ ६ ॥

kendre koṇagṛhe sthitāḥ kavigurujñāḥ pūrṇamāyurbhavenmadhyāyuṣyamatho dhane ca sahaje lābhe diśanti sthitāḥ | ṣaṣṭhe cāṣṭamabhe vyayākhyabhavane svalpāyuranye khalāḥ kendrāṣṭavyayakoṇagā na śubhadā jātasya puṃsaḥ sadā || 6 ||

Venus (kavi), Jupiter (guru) and Mercury (jna) standing in a kendra or in a trikona house give full longevity; standing in the 2nd (dhana), the 3rd (sahaja) or the 11th (labha) they give middling longevity; and in the 6th, the 8th and the house called vyaya ⟨the 12th⟩, short life. The other planets, the malefics, standing in the kendras, the 8th (ashta), the 12th (vyaya) or the trikonas, are never givers of good to the man born. ⟨The type of this cluster is broken; an eye reading of the plate matched the akshara after kendra to the sta of rupacatustayam on the same leaf, so our mula reads kendrastavyaya.⟩

लग्नेशे न निरीक्षिते सति तथा केंद्रत्रिकोणस्थितैः लग्नेशस्थितराशिनेतरि पुनर्लग्ने न दृष्टे शुभैः । अल्पायुः सुतदारबुद्धिरहितो जातो भवेदन्यथा दीर्घायुर्बहुभाग्यवान् घनमतिर्नित्यं भवेत्कीर्तिमान् ॥ ७ ॥

lagneśe na nirīkṣite sati tathā keṃdratrikoṇasthitaiḥ lagneśasthitarāśinetari punarlagne na dṛṣṭe śubhaiḥ | alpāyuḥ sutadārabuddhirahito jāto bhavedanyathā dīrghāyurbahubhāgyavān ghanamatirnityaṃ bhavetkīrtimān || 7 ||

When the lord of the lagna is not aspected by planets standing in the kendras and trikonas; when, likewise, the lord of the sign occupied by the lord of the lagna ⟨is not aspected⟩; and when again the lagna is not aspected by benefics — the one born will be short-lived, and without children, wife and understanding. Otherwise he will be long-lived, greatly fortunate, of solid mind, and famous all his days. ⟨Our mula now reads bahu, 'much'; the earlier text had bamhu, with an anusvara the word does not want.⟩

रन्ध्राधीशनिरीक्षिते स्फुटतरे लग्नेऽब्जलग्नेऽथवा जन्मेन्द्वष्टमलग्नपे रविभुवा भूजेन वा वीक्षिते । लग्नेशादि न वीक्षितं शुभकरैः खेटैर्भवेज्जातको मार्कंडेयसमायुरप्यतितरामल्पायुषश्चास्पदः ॥ ८ ॥

randhrādhīśanirīkṣite sphuṭatare lagne'bjalagne'thavā janmendvaṣṭamalagnape ravibhuvā bhūjena vā vīkṣite | lagneśādi na vīkṣitaṃ śubhakaraiḥ kheṭairbhavejjātako mārkaṃḍeyasamāyurapyatitarāmalpāyuṣaścāspadaḥ || 8 ||

When the exactly ⟨computed⟩ lagna, or else the lagna of the water-born one ⟨the sign the Moon occupies⟩, is aspected by the lord of the 8th (randhra); when the lord of the 8th from the natal Moon is aspected by the Sun's son ⟨Saturn⟩ or by the Earth's son ⟨Mars⟩; and when the lord of the lagna and the rest are not aspected by benefic planets — then the native, though he had a life-span equal to Markandeya's, becomes utterly a seat of short life.

स्वोच्चस्वर्क्षसुहृत्त्रिकोणगृहगाः केन्द्रोत्तमांशान्विताः सौम्यैरीक्षितयुक्तमध्यमगताः मूलत्रिकोणाश्रिताः । भावारोहणखेचराः शुभकराः केन्द्रत्रिकोणाधिपाः सम्बन्धेन परस्परं सुयशसं कुर्वन्ति राजोत्तमम् ॥ १ ॥

svoccasvarkṣasuhṛttrikoṇagṛhagāḥ kendrottamāṃśānvitāḥ saumyairīkṣitayuktamadhyamagatāḥ mūlatrikoṇāśritāḥ | bhāvārohaṇakhecarāḥ śubhakarāḥ kendratrikoṇādhipāḥ sambandhena parasparaṃ suyaśasaṃ kurvanti rājottamam || 1 ||

Planets standing in their own exaltation, in their own sign (sva-rksa), in a friend's house or in a trikona house; those joined with a kendra or with an uttamamsa; those aspected by benefics, joined with them, or standing between them; those resting in mulatrikona; and planets ascending within a bhava — these do good. And the lords of the kendras and of the trikonas, by a mutual relation (sambandha), make ⟨the native⟩ of great renown and highest among kings ⟨our mula now reads rajottamam; the earlier text had rajocamam, which is not a standard form⟩.

नीचस्थाश्च पराजितास्त्वरिगताः पापेक्षिताक्रान्तयुङ् मध्यस्थानगताश्च वक्रविकलस्वर्भानुसंसर्गगाः । भावान्तस्थितखेचराश्च विबलाः षष्ठाष्टरिक्फाधिपाः केन्द्राधीश्वरकोणपेश्वरयुतास्तद्योगभङ्गप्रदाः ॥ २ ॥

nīcasthāśca parājitāstvarigatāḥ pāpekṣitākrāntayuṅ madhyasthānagatāśca vakravikalasvarbhānusaṃsargagāḥ | bhāvāntasthitakhecarāśca vibalāḥ ṣaṣṭhāṣṭarikphādhipāḥ kendrādhīśvarakoṇapeśvarayutāstadyogabhaṅgapradāḥ || 2 ||

Planets standing in debilitation, defeated ⟨in a planetary war⟩, gone to an enemy's house ⟨our mula now reads parajitas tv arigatah, tu + arigatah, and an eye reading of the plate on 2026-09-23 gave the same⟩, aspected by malefics, overpowered by them, joined with them, or placed between them; planets retrograde, crippled (vikala), or in contact with Svarbhanu ⟨Rahu; our mula now reads svarbhanu with the repha, and an eye reading of the plate on 2026-09-23 gave the same⟩; planets standing at the end of a bhava and devoid of strength; and the lords of the 6th, the 8th and the 12th (rihpha) — these, joined with the lords of the kendras and with the lords of the trikonas, break that yoga.

भाग्ये कर्मणि तत्पती निवसतावेकत्र वा व्यत्यये वान्योन्यर्क्षगतौ निरीक्षणयुतौ तौ राजयोगप्रदौ । धीजायोदयबन्धुपैश्च सहितौ तत्तद्गृहे वा स्थितौ संपत्सौख्यकरौ तयोर्निधनकृल्लाभाधिपत्यं विना ॥ ३ ॥

bhāgye karmaṇi tatpatī nivasatāvekatra vā vyatyaye vānyonyarkṣagatau nirīkṣaṇayutau tau rājayogapradau | dhījāyodayabandhupaiśca sahitau tattadgṛhe vā sthitau saṃpatsaukhyakarau tayornidhanakṛllābhādhipatyaṃ vinā || 3 ||

When the lords of the 9th (bhagya) and of the 10th (karma) dwell in the 9th and the 10th, or together in one place, or in exchange, or each in the other's sign, and aspect or are joined with each other, those two confer a raja-yoga. Joined with the lords of the 5th (dhi), the 7th (jaya), the 1st (udaya) and the 4th (bandhu), or standing in those very houses, they bring wealth and ease — save where either of them owns the 8th (nidhana) or the 11th (labha).

लग्नाद्भाग्यपकर्मपौ यदि तदा तद्भाग्यकर्माधिपौ मानाद्भाग्यपकर्मपौ वरसमस्वल्पाधिकाराः क्रमात् । सम्बन्धत्रयसंस्थितौ च सबलावन्योन्यकेन्द्राश्रितौ लग्नाधीश्वरराशिनायकयुतौ जातो धनी भूपतिः ॥ ४ ॥

lagnādbhāgyapakarmapau yadi tadā tadbhāgyakarmādhipau mānādbhāgyapakarmapau varasamasvalpādhikārāḥ kramāt | sambandhatrayasaṃsthitau ca sabalāvanyonyakendrāśritau lagnādhīśvararāśināyakayutau jāto dhanī bhūpatiḥ || 4 ||

If ⟨the yoga is formed⟩ by the lords of the 9th and the 10th reckoned from the lagna, then ⟨high office follows⟩; ⟨if⟩ by the lords of the 9th and the 10th reckoned from that 9th; and ⟨if⟩ by the lords of the 9th and the 10th reckoned from the 10th (mana) — these give high, ordinary and slight office respectively. And when the two stand in a threefold relation, are strong, occupy kendras from each other, and are joined with the lord of the sign occupied by the lord of the lagna, the one born is wealthy and a lord of the earth.

राश्यंशोदयपाश्च राज्यशुभपौ धीभ्रातृबन्ध्वस्तपाश्चार्थायर्क्षपती च तौ खगवराश्चैकत्र वान्योन्यभे । उत्कर्षेषु सुहृत्स्वभोच्चभवनेष्वन्योन्ययुक्तेक्षिता वृद्धिं वाजिगजादिकान् सुखसुतान्द्रव्यं च दद्युः क्रमात्

rāśyaṃśodayapāśca rājyaśubhapau dhībhrātṛbandhvastapāścārthāyarkṣapatī ca tau khagavarāścaikatra vānyonyabhe | utkarṣeṣu suhṛtsvabhoccabhavaneṣvanyonyayuktekṣitā vṛddhiṃ vājigajādikān sukhasutāndravyaṃ ca dadyuḥ kramāt

The lords of the rasi and of the amsa of the lagna (udaya), the lords of the 10th (rajya) and the 9th (subha), the lords of the 5th (dhi), the 3rd (bhratr̥), the 4th (bandhu) and the 7th (asta), and the lords of the signs of the 2nd (artha) and the 11th (aya) — these best of planets, when together in one rasi or each in the other's sign, standing in places of eminence, that is in a friend's, in their own or in their exaltation houses, and mutually joined and aspecting, give in order increase, horses and elephants and the like, ease and sons, and wealth.

नाशस्थानगतो दिवाकरकरैर्लुप्तस्तु यद्राशिपो नीचारातिगतोऽथवा यदि भवेत्सौम्यैरयुक्तेक्षितः । तद्भावस्य विनाशनं मुनिगणाः शंसन्ति सौम्यैर्युतश्चेत्तत्रापि फलप्रदो न हि तथा तन्वादिभानां क्रमात् ॥ ६ ॥

nāśasthānagato divākarakarairluptastu yadrāśipo nīcārātigato'thavā yadi bhavetsaumyairayuktekṣitaḥ | tadbhāvasya vināśanaṃ munigaṇāḥ śaṃsanti saumyairyutaścettatrāpi phalaprado na hi tathā tanvādibhānāṃ kramāt || 6 ||

When the lord of a sign stands in a place of destruction, or is blotted out by the Sun's rays ⟨combust⟩, or stands in debilitation or in an enemy's house, and is neither joined with nor aspected by benefics, the company of sages declares the ruin of that bhava. But if he is joined with benefics, then even there he does give results and it is not so — and thus for the houses beginning with the tanu ⟨the 1st⟩, each in order. ⟨Our mula now reads scettatrapi, cet tatra api, 'if … then even there', and an eye reading of the plate on 2026-09-23 gave the same.⟩

लग्नस्थादिममध्यमान्तिमयुतो लग्नाधिनाथः क्रमात् कुर्याद्दण्डपतिं च मण्डलपतिं ग्रामाधिपं तच्छुभम् । शुक्रार्येन्दुजवीक्षितश्च सहितश्चेत्सौम्यवर्गस्थितः स्वोच्चे वाखिलभूमिपालकममुं भूपालवन्द्यं वरम् ॥ ७ ॥

lagnasthādimamadhyamāntimayuto lagnādhināthaḥ kramāt kuryāddaṇḍapatiṃ ca maṇḍalapatiṃ grāmādhipaṃ tacchubham | śukrāryendujavīkṣitaśca sahitaścetsaumyavargasthitaḥ svocce vākhilabhūmipālakamamuṃ bhūpālavandyaṃ varam || 7 ||

The lord of the lagna, according as he is joined ⟨with a planet standing⟩ in the first, the middle or the last ⟨portion⟩ of the lagna, makes ⟨the native⟩ in order a dandapati ⟨a holder of the rod, a magistrate⟩, a mandalapati ⟨a governor of a province⟩ or a headman of a village; that is auspicious. And if he is aspected by and joined with Venus, Jupiter (arya) and Mercury (induja), and stands in a benefic varga or in his own exaltation, ⟨he makes⟩ him a ruler of all the earth, one whom kings must salute, the best of men. ⟨Our text now reads bhumipalakam amum, 'him, a ruler of the earth', which divides into words and scans; an eye reading of the plate on 2026-09-23 gave kramamum, which does neither.⟩

स्वोच्चस्वर्क्षसुहृद्भगः पितृगृहे बन्धौ खभे सप्तमे वीर्याढ्यो गुरुशुक्रवीक्षणयुतः पूर्णो विधुश्चेत्तदा । लग्नात्स्वास्पदगौ कुजार्कतनयौ चैवं स्थिते भोगवान् सर्वज्ञः सुगुणाकरो जननुतः स स्याद्वदान्यो महान् ॥ ८ ॥

svoccasvarkṣasuhṛdbhagaḥ pitṛgṛhe bandhau khabhe saptame vīryāḍhyo guruśukravīkṣaṇayutaḥ pūrṇo vidhuścettadā | lagnātsvāspadagau kujārkatanayau caivaṃ sthite bhogavān sarvajñaḥ suguṇākaro jananutaḥ sa syādvadānyo mahān || 8 ||

If the Moon, full, rich in strength, and aspected by and joined with Jupiter and Venus, stands in his own exaltation, in his own sign, in a friend's sign, in the 9th (the father's house), in the 4th (bandhu), in the 10th (kha) or in the 7th; and if Mars and the Sun's son ⟨Saturn⟩ occupy the 2nd (sva) and the 10th (aspada) from the lagna — when it stands thus, that man is one of enjoyments, all-knowing, a mine of good qualities, praised by people, liberal and great.

देवाधीशपुरोहितस्य सहजान्त्याधीशता संततं रन्ध्राधीश्वरताष्टमस्थितिरपि स्याद्योगकृद्देहिनाम् । षष्ठस्थः शुभकृत्कविः स्मरगृहज्ञानायमानस्थितो राहुर्योगकरस्तृतीयनिलये केतुस्तु योगप्रदः ॥ ९ ॥

devādhīśapurohitasya sahajāntyādhīśatā saṃtataṃ randhrādhīśvaratāṣṭamasthitirapi syādyogakṛddehinām | ṣaṣṭhasthaḥ śubhakṛtkaviḥ smaragṛhajñānāyamānasthito rāhuryogakarastṛtīyanilaye ketustu yogapradaḥ || 9 ||

For the preceptor of the lord of the gods ⟨Jupiter⟩, lordship of the 3rd (sahaja) and of the 12th (antya), lordship of the 8th (randhra), and even a position in the 8th, are always yoga-producing for embodied beings. Venus (kavi) standing in the 6th does good. Rahu standing in the 7th (smara), the 4th (gr̥ha), ⟨the 8th (randhra) — the plate prints jna where randhra is wanted, and the conjunct could not be settled⟩, the 11th (aya) and the 10th (mana) produces yoga; and Ketu in the third house is a giver of yoga.

दुःस्थान त्रिगतोऽरिनीचगृहगश्चास्तंगतो वाऽपि यद्भावेशः शुभयोगदृष्टिरहितः क्रूरारियुक्तेक्षितः । नीचायंशगतः पराजयहतश्चेत्पापिभिर्निद्युतिः तद्भावस्य विनाशनं निगदितं लग्नादिभानां क्रमात् ॥१०॥

duḥsthāna trigato'rinīcagṛhagaścāstaṃgato vā'pi yadbhāveśaḥ śubhayogadṛṣṭirahitaḥ krūrāriyuktekṣitaḥ | nīcāyaṃśagataḥ parājayahataścetpāpibhirnidyutiḥ tadbhāvasya vināśanaṃ nigaditaṃ lagnādibhānāṃ kramāt ||10||

When the lord of a bhava stands in one of the three duhsthanas, or in an enemy's or in his debilitation house, or is set ⟨combust⟩; when he is without benefic conjunction and aspect; when he is joined with or aspected by cruel enemies; when he stands in his debilitation or in an enemy's amsa ⟨our mula reads nicayamsagatah, a non-word; nicaryamsa is what is wanted, with its repha lost⟩; when he is struck down by defeat ⟨in a planetary war⟩; and when he is robbed of his brilliance by malefics ⟨for nirdyutih our mula reads nidyutih, without the repha⟩ — then the ruin of that bhava is declared, for the houses beginning with the lagna, each in order.

यद्यद्भावपतिस्त्रिकोणगृहगः केन्द्रत्रिलाभाश्रितो मित्रोच्चस्वगृहांशगो बलवतोरेत्य स्थितः सौम्ययोः । मध्ये तत्पतिषूच्चगेषु च शुभैर्युक्तेक्षितो वा ग्रहस्तत्तद्भावफलस्य वृद्धिमतुलां शीघ्रं करोति क्रमात् ॥११॥

yadyadbhāvapatistrikoṇagṛhagaḥ kendratrilābhāśrito mitroccasvagṛhāṃśago balavatoretya sthitaḥ saumyayoḥ | madhye tatpatiṣūccageṣu ca śubhairyuktekṣito vā grahastattadbhāvaphalasya vṛddhimatulāṃ śīghraṃ karoti kramāt ||11||

When the lord of any bhāva stands in a trikoṇa house, or rests in a kendra, in the 3rd or in the 11th (lābha); when he occupies the rāśi or aṃśa of a friend, of his exaltation or of his own house; when he comes to stand between two strong benefics while the lords of those houses are themselves in exaltation; or when the planet is joined with or aspected by benefics — then he swiftly brings about an incomparable increase in the results of that bhāva, each in its turn.

भावो भावपतिश्च कारकखगस्ते पापमध्यस्थिताः पापैः शक्तिभिरन्विताश्च विबलाः सौम्यैरयुग्वीक्षिताः । तेषां भाग्यसुखाष्टधीव्ययगताः पापास्तदंशर्क्षपाः तद्भावे रिपुनीचमूढविजिताश्चेद्भावहानिं वदेत् ॥१२॥

bhāvo bhāvapatiśca kārakakhagaste pāpamadhyasthitāḥ pāpaiḥ śaktibhiranvitāśca vibalāḥ saumyairayugvīkṣitāḥ | teṣāṃ bhāgyasukhāṣṭadhīvyayagatāḥ pāpāstadaṃśarkṣapāḥ tadbhāve ripunīcamūḍhavijitāścedbhāvahāniṃ vadet ||12||

When the bhava, the lord of the bhava and the karaka planet stand between malefics, or are joined with malefics in their strength, or are without strength, and are neither joined with nor aspected by benefics; when malefics occupy the 9th (bhagya), the 4th (sukha), the 8th, the 5th (dhi) and the 12th (vyaya) from them; and when the lords of their amsa and rasi stand in that bhava in an enemy's or a debilitation sign, combust (mudha) or defeated — then one should declare the loss of that bhava.

स्वर्क्षोच्चादिसुहृत्त्रिकोणसहिते राश्यंशवर्गोत्तमे सौम्यः सौख्यकरोऽथ पापखचरोऽप्येवं विधश्चेच्छुभः । यद्भेशस्थितभांशपा बलयुताश्चेत्तद्भवो लाभकृद्यस्यांशर्क्षगतो बली हितखगः सौम्योऽपि तस्यार्थदः ।१३।

svarkṣoccādisuhṛttrikoṇasahite rāśyaṃśavargottame saumyaḥ saukhyakaro'tha pāpakhacaro'pyevaṃ vidhaścecchubhaḥ | yadbheśasthitabhāṃśapā balayutāścettadbhavo lābhakṛdyasyāṃśarkṣagato balī hitakhagaḥ saumyo'pi tasyārthadaḥ |13|

When a benefic stands in his own sign, his exaltation and the rest, or with a friend or in a trikona, and in the vargottama of both rasi and amsa, he brings ease; and if a malefic planet be likewise placed, he too is auspicious. If the lords of the sign and of the amsa in which the lord of that ⟨bhava⟩ stands are endowed with strength, that bhava becomes a giver of gain. And a strong friendly planet standing in the sign or amsa of any ⟨other⟩ — even a benefic — becomes to him a giver of wealth. ⟨The plate prints svarksamcadi, which is not a word; our mula reads svarksoccadi, 'his own sign, his exaltation and the rest', on the lexicon, as the two other printings we hold print it.⟩

रिःफाष्टारिगतस्य राशिरशुभस्तद्भेशयुग्दृष्टभं भ्रष्टं स्यात्क्रमशः सितज्ञगुरवः स्युस्तेषु सौख्यप्रदाः । मित्रोच्चस्वभगाः षडंत्यमृतिगा वा सौम्यदृष्टाः शुभास्तन्नाथा रिपुनीचमूढविजिताश्चेत्तद्गृहस्थाः शुभाः ॥ १४ ॥

riḥphāṣṭārigatasya rāśiraśubhastadbheśayugdṛṣṭabhaṃ bhraṣṭaṃ syātkramaśaḥ sitajñaguravaḥ syusteṣu saukhyapradāḥ | mitroccasvabhagāḥ ṣaḍaṃtyamṛtigā vā saumyadṛṣṭāḥ śubhāstannāthā ripunīcamūḍhavijitāścettadgṛhasthāḥ śubhāḥ || 14 ||

The sign of a planet placed in the 12th (rihpha), the 8th or the 6th is inauspicious, and the sign joined with or aspected by the lord of that sign will in its turn be fallen. Among those, Venus (sita), Mercury (jna) and Jupiter (guru) are the givers of ease. Planets in a friend's, in their exaltation or in their own house, or standing in the 6th, the 12th and the 8th (mr̥ti) and aspected by benefics, are auspicious; and the lords of those ⟨houses⟩, if in an enemy's house, in debilitation, combust or defeated, are auspicious when standing in that same house.

बालो वृद्धखगोऽस्तगश्च विजितः पश्यन्नपश्यत्यसौ शुक्लाशुक्लदिनैः शुभाशुभखगाः पूर्वामुखाद्युत्क्रमात् । प्रत्यग्दृष्टियुतो दृढः सुरगुरुर्मन्दो ऋजुः शक्तिमान् मूढस्थोऽपि भृगुः शनिश्च बलवान् भौमोऽरिगो वा बली ॥ १५ ॥

bālo vṛddhakhago'stagaśca vijitaḥ paśyannapaśyatyasau śuklāśukladinaiḥ śubhāśubhakhagāḥ pūrvāmukhādyutkramāt | pratyagdṛṣṭiyuto dṛḍhaḥ suragururmando ṛjuḥ śaktimān mūḍhastho'pi bhṛguḥ śaniśca balavān bhaumo'rigo vā balī || 15 ||

A planet that is an infant (bala) or aged (vr̥ddha), that is set ⟨combust⟩, or that has been defeated, though it looks does not see. By the bright and the dark days ⟨of the fortnight⟩ the benefic and malefic planets ⟨turn⟩ eastward and so on, in reverse order. Jupiter, the preceptor of the gods, is firm when it has a westward glance; Manda ⟨Saturn⟩ when direct in motion is powerful; Venus (bhr̥gu) even when combust, and Saturn, are strong; and Mars is strong even when in an enemy's ⟨house⟩. ⟨Saturn is named twice in this half-verse, once as manda and once as sani; our mula now reads sanis ca balavan, 'and Saturn is strong', so the two statements agree.⟩

केन्द्रे भ्रातृधनायधीनवमगाः षष्ठेऽपि सौम्याः शुभाः क्रूराश्चोपचयस्थिता रविशनी धर्मस्थितौ ज्ञेऽष्टमे । स्वोच्चस्वर्क्षसुरेज्यभस्थरविजो लग्नस्थितोऽपीष्टकृत् शुक्रो द्वादशसंस्थितोऽपि शुभदो मन्दांशराशी विना ॥ १६ ॥

kendre bhrātṛdhanāyadhīnavamagāḥ ṣaṣṭhe'pi saumyāḥ śubhāḥ krūrāścopacayasthitā raviśanī dharmasthitau jñe'ṣṭame | svoccasvarkṣasurejyabhastharavijo lagnasthito'pīṣṭakṛt śukro dvādaśasaṃsthito'pi śubhado mandāṃśarāśī vinā || 16 ||

Benefics standing in a kendra, in the 3rd (bhratr̥), the 2nd (dhana), the 11th (aya), the 5th (dhi) and the 9th, and even in the 6th, are auspicious; and so are malefics standing in the upacayas. The Sun and Saturn standing in the 9th (dharma), and Mercury in the 8th, ⟨are auspicious⟩. Saturn (ravija), standing in his exaltation, in his own sign, or in a sign owned by Jupiter (surejya), gives what is desired even when standing in the lagna. Venus, even when placed in the 12th, gives good — except in the rasi and amsa of Manda ⟨Saturn⟩.

क्षीणेन्दुश्च सुधांशुजश्च भृगुजः पूर्णेन्दुजीवौ क्रमात् एकद्वित्रिचतुष्पदात्मकशुभाश्चाथेज्यशुक्रौ तथा । सौम्यस्थौ यदि नायकेन शुभदौ क्षीणेन्दुपापेन्दुजौ सूर्यो राहुकुजौ च केतुरविजौ पादाधिकात्पापदाः ॥ १७।

kṣīṇenduśca sudhāṃśujaśca bhṛgujaḥ pūrṇendujīvau kramāt ekadvitricatuṣpadātmakaśubhāścāthejyaśukrau tathā | saumyasthau yadi nāyakena śubhadau kṣīṇendupāpendujau sūryo rāhukujau ca keturavijau pādādhikātpāpadāḥ || 17|

The waning Moon and Mercury (sudhamsuja), Venus (bhr̥guja), the full Moon and Jupiter are benefic in the measure of one, two, three and four quarters (pada) respectively ⟨five planets are named against four grades, and the printed text does not make the pairing explicit⟩. And so likewise Jupiter and Venus: if they stand in a benefic ⟨place⟩ they give good along with the lord ⟨of the house⟩. The waning Moon and a Mercury joined with malefics, the Sun, Rahu and Mars, and Ketu and Saturn (ravija) are givers of evil, each by a quarter more ⟨than the one before⟩.

भावानां फलकारकाश्च विमुखा नैसर्गिकाश्चाथ यद्भावेशान्वितभांशपावपि तथा तद्भावतत्कारकौ । यद्यत्कारकराशिगोऽशुभखगस्तत्तत्फलध्वंसकस्तत्तत्कारकभावयोगवशतः स्वल्पं फलं कारयेत् ॥ १८ ॥

bhāvānāṃ phalakārakāśca vimukhā naisargikāścātha yadbhāveśānvitabhāṃśapāvapi tathā tadbhāvatatkārakau | yadyatkārakarāśigo'śubhakhagastattatphaladhvaṃsakastattatkārakabhāvayogavaśataḥ svalpaṃ phalaṃ kārayet || 18 ||

The karakas that produce the results of the bhavas, ⟨when⟩ turned away, and the naisargika ⟨karakas⟩; and likewise the lords of the sign and of the amsa that are joined with the lord of a bhava — these two are the karakas of that bhava ⟨our mula now reads tad-bhava-tat-karakau, 'the karakas of that bhava', which the metre supports⟩. An inauspicious planet standing in the sign of any karaka destroys the results of that ⟨bhava⟩; and by force of that karaka's conjunction with the bhava, it makes the result small.

पूर्णेंद्विज्यशनिध्वजाः स्वयुतभाद्द्विद्वादशच्छादकाः दुष्टश्चेद्धिषणोऽपि रिःफभवने शेषाः पुरच्छादकाः । दृष्ट्या क्षेत्रयुतेन वा सहयुजान्योन्यर्क्षयुक्तेन वा सर्वे भावपभावकारकखगाः शक्ताः क्रमाद्योगदाः ॥ १९ ॥

pūrṇeṃdvijyaśanidhvajāḥ svayutabhāddvidvādaśacchādakāḥ duṣṭaśceddhiṣaṇo'pi riḥphabhavane śeṣāḥ puracchādakāḥ | dṛṣṭyā kṣetrayutena vā sahayujānyonyarkṣayuktena vā sarve bhāvapabhāvakārakakhagāḥ śaktāḥ kramādyogadāḥ || 19 ||

The full Moon, Jupiter (ijya), Saturn and the Banner ⟨Ketu⟩ eclipse the 2nd and the 12th from the sign they occupy. If Jupiter (dhisana) ⟨our mula now reads dhisano, a name of Jupiter, on the lexicon; an eye reading of the plate gave dhipano, which is no word⟩, be afflicted, ⟨he eclipses⟩ even in the 12th house; the rest eclipse the house in front. By aspect, or by conjunction in the same field, or by being joined with one another's signs, all the planets that are lords of the bhavas and karakas of the bhavas become able, in order, to give yoga.

यद्यद्भावधनर्क्षसंस्थितखगस्तच्छादकाख्यस्मृतः तद्भ्रातृस्थखगोऽपि वेधकखगस्तद्बन्धुगो बन्धकः । तद्रन्ध्रे प्रतिबन्धकोऽत्र सहितात्तद्रन्ध्रवृद्धिक्षयौ स्यातां भावधनास्तभद्वयपती तन्मारकाद्यौ क्रमात् ॥२०॥

yadyadbhāvadhanarkṣasaṃsthitakhagastacchādakākhyasmṛtaḥ tadbhrātṛsthakhago'pi vedhakakhagastadbandhugo bandhakaḥ | tadrandhre pratibandhako'tra sahitāttadrandhravṛddhikṣayau syātāṃ bhāvadhanāstabhadvayapatī tanmārakādyau kramāt ||20||

A planet standing in the sign of the 2nd (dhana) from any bhava is called its chadaka ⟨eclipser⟩; a planet in the 3rd (bhratr̥) from it is the vedhaka ⟨piercer⟩; one in the 4th (bandhu) from it is the bandhaka ⟨binder⟩; and one in its 8th (randhra) is the pratibandhaka ⟨obstructer⟩. Here, according to what is joined with it, the increase and the decay of that 8th come about. And the lords of the 2nd (dhana) and the 7th (asta) from a bhava are in order its marakas ⟨killers⟩ and the rest. ⟨Our mula now reads dhana-rksa and bha-dvaya, 'the pair of signs', on the lexicon and the metre, where our first reading of the plate gave dhana-rdha and astamadgya, which are no words.⟩

मित्रक्रूरखगस्य दृष्टिरनघैः स्वाधीनवेधा स्मृता शत्रुक्रूरनिरीक्षिते न च पराधीनाख्यवेधा भवेत् । पापैः पूर्वफलं ततोन्तिमफलं सौम्यैः खलैस्तादृशं सौम्यासौम्यखगैर्बलाधिकतमैः स्याद्भाग्यमायुः क्रमात् ॥२१॥

mitrakrūrakhagasya dṛṣṭiranaghaiḥ svādhīnavedhā smṛtā śatrukrūranirīkṣite na ca parādhīnākhyavedhā bhavet | pāpaiḥ pūrvaphalaṃ tatontimaphalaṃ saumyaiḥ khalaistādṛśaṃ saumyāsaumyakhagairbalādhikatamaiḥ syādbhāgyamāyuḥ kramāt ||21||

The aspect of a friendly malefic planet, together with the sinless ⟨benefics⟩, is held to be a vedha under one's own control (svadhina) — but not when it is aspected by a hostile malefic; then it becomes the vedha called 'dependent on another' (paradhina). By malefics comes the earlier result and after it the later result by benefics, and by malefics the like. By benefic and non-benefic planets that are strongest of all, fortune and length of life come about, each in its turn.

रन्ध्रेशो व्ययषष्ठगो रिपुपतौ रन्ध्रे व्यये वा स्थिते रिःफेशोऽपि तथैव रन्ध्ररिपुभे यस्यास्ति तस्मिन्वदेत् । अन्योन्यर्क्षगता निरीक्षणयुताश्चान्यैरयुक्तेक्षिता जातोऽसौ नृपतिः प्रशस्तविभवो राजाधिराजेश्वरः ॥ २२ ॥

randhreśo vyayaṣaṣṭhago ripupatau randhre vyaye vā sthite riḥpheśo'pi tathaiva randhraripubhe yasyāsti tasminvadet | anyonyarkṣagatā nirīkṣaṇayutāścānyairayuktekṣitā jāto'sau nṛpatiḥ praśastavibhavo rājādhirājeśvaraḥ || 22 ||

When the lord of the 8th (randhra) stands in the 12th or the 6th while the lord of the enemy-house ⟨the 6th⟩ stands in the 8th or the 12th; and when the lord of the 12th (rihpha) likewise stands in the sign of the 8th or of the 6th — in whosever ⟨chart⟩ this is found, of him one should declare it. When they stand in one another's signs, aspecting and joined with each other, and are neither joined with nor aspected by others, that man is born a king of praised opulence, an overlord of kings of kings.

पापा नीचगताः शुभा बलयुताः केन्द्रत्रिकोणस्थिताः खेटाः स्युर्यदि कर्मभाग्यगृहपा भाग्येऽथवा कर्मणि । राजा स्यान्मतिमान्महाधनयुतः ख्यातः प्रतापान्वितो दीर्घायुः परभूपवन्दितपदः सर्वज्ञतुल्यः सुधीः ॥ २३ ॥

pāpā nīcagatāḥ śubhā balayutāḥ kendratrikoṇasthitāḥ kheṭāḥ syuryadi karmabhāgyagṛhapā bhāgye'thavā karmaṇi | rājā syānmatimānmahādhanayutaḥ khyātaḥ pratāpānvito dīrghāyuḥ parabhūpavanditapadaḥ sarvajñatulyaḥ sudhīḥ || 23 ||

If the malefics are in debilitation, and the benefics are endowed with strength and stand in the kendras and trikonas; and if the lords of the 10th (karma), the 9th (bhāgya) and the 4th (gṛha) stand together in the 9th or in the 10th — then ⟨the native⟩ becomes a king, intelligent, possessed of great wealth, renowned, full of majesty, long-lived, his feet honoured by other kings, and wise as one omniscient.

लग्नास्ताम्बुखभं चतुष्टयमिदं केन्द्राभिधं कण्टकं तत्केन्द्रात्परभे भवेत्पणफरं चापोक्लिमं तत्परम् । भाग्यं पंचमभं त्रिकोणमिति तद्भ्रात्रायकर्मारिभं नाम्ना चोपचयं जनीन्दुभवनं लग्नं च जन्मादयः ॥ २४ ॥

lagnāstāmbukhabhaṃ catuṣṭayamidaṃ kendrābhidhaṃ kaṇṭakaṃ tatkendrātparabhe bhavetpaṇapharaṃ cāpoklimaṃ tatparam | bhāgyaṃ paṃcamabhaṃ trikoṇamiti tadbhrātrāyakarmāribhaṃ nāmnā copacayaṃ janīndubhavanaṃ lagnaṃ ca janmādayaḥ || 24 ||

The 1st (lagna), the 7th (asta), the 4th (ambu) and the 10th (kha): this set of four is called kendra, and also kantaka. The sign next after that kendra is the panaphara, and the one next after that is the apoklima. The 9th (bhagya) and the 5th sign are the trikona. The 3rd (bhratr̥), the 11th (aya), the 10th (karma) and the 6th (ari) are called by name the upacaya. And the house occupied by the birth-Moon, together with the lagna, are the janma ⟨rasis⟩ and the rest.

रुद्रात्मा सविता पिता च जननी शक्त्यात्मकश्चन्द्रमा भौमेन्दूद्भवजीवशुक्ररविजास्तत्पञ्चभूतोद्भवाः । सत्त्वाज्जीवकवीन्दुजाश्च रजसो भौमस्तमोजः शनिः सूर्येन्दू न तु मारकावहितपौ रन्ध्राधिपावार्तिदौ ॥ २५ ॥

rudrātmā savitā pitā ca jananī śaktyātmakaścandramā bhaumendūdbhavajīvaśukraravijāstatpañcabhūtodbhavāḥ | sattvājjīvakavīndujāśca rajaso bhaumastamojaḥ śaniḥ sūryendū na tu mārakāvahitapau randhrādhipāvārtidau || 25 ||

The Sun (savitr̥), whose self is Rudra, is the father, and the Moon, whose nature is Sakti, is the mother. Mars, Mercury (indudbhava), Jupiter, Venus and Saturn (ravija) arise from the five elements. From sattva are born Jupiter, Venus (kavi) and Mercury (induja); of rajas is Mars ⟨our mula now reads rajaso, the ablative; the earlier text had the dual rajasau⟩; and Saturn is born of tamas. The Sun and the Moon are not marakas ⟨killers⟩, but as lords of the 6th (ahita) and of the 8th (randhra) they are givers of pain.

षट्सप्ताष्टमभेषु सौम्यखचरास्त्विन्दोः स्थिता नो खला राजा स्यादथवा समो यदि तदा जातो महासौख्यवान् । दीर्घायुर्विजयान्वितोखिलयशो विद्याविनोदान्वितो दारापुत्रसुहृद्गृहादिविविधानन्दास्पदो यानवान् ॥ २६ ॥

ṣaṭsaptāṣṭamabheṣu saumyakhacarāstvindoḥ sthitā no khalā rājā syādathavā samo yadi tadā jāto mahāsaukhyavān | dīrghāyurvijayānvitokhilayaśo vidyāvinodānvito dārāputrasuhṛdgṛhādivividhānandāspado yānavān || 26 ||

If benefic planets stand in the 6th, 7th and 8th signs from the Moon and no malefics do, then the one born is a king or else his equal, and enjoys great ease: long-lived, endowed with victory, of universal fame, gifted with learning and delight, a seat of manifold joys — wife, sons, friends, house and the rest — and possessed of vehicles. ⟨Our mula now reads khacaras tv indoh, khacarah + tu + indoh, as an eye reading of the plate gave it, so no stray ri stands in the word.⟩

अर्कान्नागचटस्तनुर्जननटःखेटायनंस्युस्तनोः चन्द्राद्भाग्यपयोः कलैक्यमिनहृच्छिष्टं विधोर्यद्गृहम् । तद्राशौ तु विपापशोभनखगे कोटीश्वरं तं वदे चेत्पापे तु सहस्रशः खलखगे तुङ्गेऽपि कोटीश्वरम् ॥ २७ ॥

arkānnāgacaṭastanurjananaṭaḥkheṭāyanaṃsyustanoḥ candrādbhāgyapayoḥ kalaikyaminahṛcchiṣṭaṃ vidhoryadgṛham | tadrāśau tu vipāpaśobhanakhage koṭīśvaraṃ taṃ vade cetpāpe tu sahasraśaḥ khalakhage tuṅge'pi koṭīśvaram || 27 ||

From the Sun ⟨onward the numbers are⟩ 30 (naga), 16 (cata), 6 (tanu), 8 (jana), 10 (nata), 12 (kheta) and 1 (ayana): these belong to the tanu ⟨the lagna⟩. From the Moon, the sum of the minutes (kala) of the Moon and of the lord of the 9th, divided by twelve (ina), leaves a remainder which is the house of the Moon. If in that rasi there stands a benefic planet free of malefics, call him a kotisvara ⟨master of a crore⟩; but if a malefic is there, ⟨he is master⟩ of thousands only — though even then, if the malefic planet is exalted, ⟨he is⟩ a kotisvara. ⟨The arabic figures are the edition's glosses on the number-words, not part of the verse; three of the seven are printed with an opening bracket and no closing one, and kotisvaram at its second occurrence is broken across a word-space.⟩

द्वेध्वायाङ्कगृहेश्वराः कतिपयाः सर्वेपि वा खेचराः संबन्धत्रयगा बलेन सहिता लक्षाधिपं कुर्वते । षष्ठाष्टव्ययभावपैर्यदि भवेत्तत्र क्षयर्णप्रदाः तत्तत्खेटदशाविपाकसमये शत्रोर्भयं चादिशेत् ॥ २८ ॥

dvedhvāyāṅkagṛheśvarāḥ katipayāḥ sarvepi vā khecarāḥ saṃbandhatrayagā balena sahitā lakṣādhipaṃ kurvate | ṣaṣṭhāṣṭavyayabhāvapairyadi bhavettatra kṣayarṇapradāḥ tattatkheṭadaśāvipākasamaye śatrorbhayaṃ cādiśet || 28 ||

The lords of the houses 2 (dve), 5 (dhva), 11 (ya) and 9 (anka) — some of them, or indeed all the planets — standing in a threefold relation and endowed with strength, make ⟨the native⟩ master of a lakh. If it be with the lords of the 6th, the 8th and the 12th, they give loss and debt there; and at the time when the dasa of each such planet ripens, one should also predict fear from an enemy.

चेल्लग्नादिचतुष्टये पणफरे सर्वेऽपि खेटाः स्थिताः चापोक्लीबगृहे न चेदिह भवेज्जातो नरो भूपतिः । चेन्न क्रूरयुतेक्षिताः शुभखगाश्चन्द्रोऽपि पूर्णस्तथा स श्रीमान् सुजनेडितो बलयुताः पूर्णे न चेदूनता ॥ २९ ।

cellagnādicatuṣṭaye paṇaphare sarve'pi kheṭāḥ sthitāḥ cāpoklībagṛhe na cediha bhavejjāto naro bhūpatiḥ | cenna krūrayutekṣitāḥ śubhakhagāścandro'pi pūrṇastathā sa śrīmān sujaneḍito balayutāḥ pūrṇe na cedūnatā || 29 |

If all the planets stand in the four ⟨houses⟩ beginning with the lagna ⟨the kendras⟩ and in the panapharas, and none in the apoklima houses, then the man born here becomes a lord of the earth. If the benefic planets are not joined with or aspected by malefics, and the Moon too is full, then he is prosperous and praised by good men. When they are endowed with strength ⟨this holds⟩ in full; if not, there is deficiency. ⟨The word rendered apoklima — the Greek loanword for the cadent houses — is printed apokliba: at high magnification the aksara matches this fount's ba and not its ma, and it is recorded as the ink reads.⟩

रात्र्यर्द्धाद् द्युदलात्परं यदि भवेज्जातो द्विनाड्यात्मके काले स्यान्नृपतिर्जितारिरनिशंस्वा चारविद्यान्वितः । वित्ते तूच्चखगे स्वतुङ्गगखगाद् दृष्टेऽपि कोटीश्वरः स्वर्क्षस्तेन यदीक्षिते स हि भवेल्लक्षाधिकारी सुखी ॥ ३० ॥

rātryarddhād dyudalātparaṃ yadi bhavejjāto dvināḍyātmake kāle syānnṛpatirjitāriraniśaṃsvā cāravidyānvitaḥ | vitte tūccakhage svatuṅgagakhagād dṛṣṭe'pi koṭīśvaraḥ svarkṣastena yadīkṣite sa hi bhavellakṣādhikārī sukhī || 30 ||

If one is born after midnight or after midday, within a span of two nadis, he becomes a king, a conqueror of his enemies, and is always endowed with good conduct and learning. If an exalted planet is in the 2nd (vitta) and is aspected by a planet standing in its own exaltation, he is a kotisvara ⟨master of a crore⟩; and if it is aspected by one standing in its own sign, he becomes master of a lakh, and happy. ⟨For sva-rksa-sthena, 'by one standing in its own sign', the plate reads sva-rksa-stena; the conjunct is a real doubt, not a formality.⟩

प्राबल्यं चरभात् स्थिरं स्थिरगृहात्स्याद्द्विस्वभावं तथा दृष्टिश्छादकवेधकस्थितभवात्तद्वच्च राशित्रये । आद्या द्वौ त्रिषु मध्यमा त्रिषु ततः स्वान्त्या त्रिषूक्तक्रमात् द्रेक्काणेष्वपि पूर्णमध्यमकृशं दद्युः फलं खेचराः ॥ ३१ ॥

prābalyaṃ carabhāt sthiraṃ sthiragṛhātsyāddvisvabhāvaṃ tathā dṛṣṭiśchādakavedhakasthitabhavāttadvacca rāśitraye | ādyā dvau triṣu madhyamā triṣu tataḥ svāntyā triṣūktakramāt drekkāṇeṣvapi pūrṇamadhyamakṛśaṃ dadyuḥ phalaṃ khecarāḥ || 31 ||

Strength ⟨is reckoned⟩ from a movable sign; from a fixed house it is steady; and so likewise for the dual. So too the aspect, ⟨reckoned⟩ from the house in which the chadaka and the vedhaka stand — and in like manner throughout the three ⟨classes of⟩ rasi. The first, and two among the three; the middle among the three; and then one's own last among the three, in the order stated. In the drekkanas too the planets give results that are full, middling and meagre. ⟨In the third pada a feminine adya stands beside a masculine dual dvau; the concord is faulty as printed and the clause is rendered as it stands.⟩

योगस्याप्यवयोगजस्य विवृतौ तद्योगकर्त्रोर्द्वयोः मन्दोग्रेप्यथ पृष्ठतश्चलखगस्तद्द्वादशांशान्तरे । रूपं शून्यलवे भवेद्रविलवे खं चानुपातात्फलं सूर्यांशैश्चलखेचरेग्रलवगे तत्रेष्टविध्वंसकः ॥ ३२ ॥

yogasyāpyavayogajasya vivṛtau tadyogakartrordvayoḥ mandogrepyatha pṛṣṭhataścalakhagastaddvādaśāṃśāntare | rūpaṃ śūnyalave bhavedravilave khaṃ cānupātātphalaṃ sūryāṃśaiścalakhecaregralavage tatreṣṭavidhvaṃsakaḥ || 32 ||

In the exposition of the yoga and also of what is born of the avayoga ⟨the yoga's falling away⟩: of the two planets that make that yoga, the slow one stands ahead and the moving one behind, within an interval of twelve degrees of it. At the zero degree ⟨of separation⟩ the value is one rupa (rupa = 1); at the twelfth degree (ravi = 12) it is nought (kha = 0); and the result between is found by proportion (anupata). When the moving planet, by the Sun's degrees, stands in the degree ahead, it there destroys what is desired. ⟨Our mula now reads vidhvamsaka, 'destroyer'; a plate reading on 2026-09-23 could not tell dhva from ghna in this fount, and the earlier vighnamsaka is not a word. Two elisions in this verse are set without the avagraha the sandhi requires, though the same fount sets a full avagraha elsewhere.⟩

तद्योगप्रदयोर्यदेकमपि वा चन्द्रः प्रपश्येद्बली स्थानात्प्रोक्तलवैर्विशेषफलकृत्षष्ठाष्टरिःफान्विना । पश्यन्त्येव खगाः समस्तभवनान्युच्चे स्वभे चोत्तमाः तत्राधीष्टगृहे समा इतरधा हीनाः फलप्रापणे ॥ ३३ ॥

tadyogapradayoryadekamapi vā candraḥ prapaśyedbalī sthānātproktalavairviśeṣaphalakṛtṣaṣṭhāṣṭariḥphānvinā | paśyantyeva khagāḥ samastabhavanānyucce svabhe cottamāḥ tatrādhīṣṭagṛhe samā itaradhā hīnāḥ phalaprāpaṇe || 33 ||

If the Moon, being strong, aspects even one of the two that confer that yoga, ⟨reckoned⟩ from its place by the degrees stated, it produces a special result — the 6th, the 8th and the 12th (rihpha) excepted. Planets do indeed aspect all the houses. In exaltation and in their own sign they are the best; there, in an adhi-ista house ⟨a greatly favoured one⟩, they are middling; otherwise they are deficient in bringing a result about. ⟨The plate reads adhi-ista, not adhimitra: the edition's own English glosses it 'a very friendly Bhava', which is a gloss on a different word from the one the fivefold-friendship scheme would use. The divergence is carried, not corrected.⟩

भावेशो भवनाच्च यावति गृहे तिष्ठेत्पदं तावतील्यक्तं तत्पदतः शुभाशुभवशात्तद्ध्रासवृद्धी वदेत् । एवं लग्नधनाम्बुधीस्मरगुरुक्ष्मेशैश्च रिःफात्पदा न्यष्टौ रिःफगृहाद् भवेदुपपदं दारापदं सप्तमात् ॥ ३४ ॥

bhāveśo bhavanācca yāvati gṛhe tiṣṭhetpadaṃ tāvatīlyaktaṃ tatpadataḥ śubhāśubhavaśāttaddhrāsavṛddhī vadet | evaṃ lagnadhanāmbudhīsmaragurukṣmeśaiśca riḥphātpadā nyaṣṭau riḥphagṛhād bhavedupapadaṃ dārāpadaṃ saptamāt || 34 ||

The pada of a bhava lies as many houses ⟨onward⟩ from that bhava as the lord of the bhava stands ⟨from it⟩ — so much is said ⟨joined across the line-break the plate gives tavati-lyaktam, which is not Sanskrit; tavad ity uktam, 'so much is said', is what the sense wants, and it is flagged as a probable compositor's error rather than emended⟩. From that pada, according to the benefics and malefics ⟨that affect it⟩, one should declare its decrease and increase. In this way the eight padas are formed with the 1st (lagna), the 2nd (dhana), the 4th (ambudhi, the ocean), the 5th (dhi), the 7th (smara), the 9th (guru), the 10th (ksmesa) and the 12th (rihpha). And from the 12th house arises the upapada, and from the 7th the darapada.

स स्याल्लग्नपदे शुभे शुभयुते चेद्भोगभाग्यैर्युतः तस्मात्कोणचतुष्टये शुभखगै राजा महापण्डितः । क्रूरस्तत्र विपर्यया यदि पुनः षष्ठाष्टरिःफेषु वा ह्येवं सर्वपदैः शुभाशुभफलं सम्यग्विचार्यादिशेत् ॥ ३५ ॥

sa syāllagnapade śubhe śubhayute cedbhogabhāgyairyutaḥ tasmātkoṇacatuṣṭaye śubhakhagai rājā mahāpaṇḍitaḥ | krūrastatra viparyayā yadi punaḥ ṣaṣṭhāṣṭariḥpheṣu vā hyevaṃ sarvapadaiḥ śubhāśubhaphalaṃ samyagvicāryādiśet || 35 ||

If the pada of the lagna is auspicious and joined with benefics, he is endowed with enjoyments and good fortune. If there are benefic planets in the trikona and the four kendras from it, he becomes a king and a great scholar. If a malefic is there, the reverse; and so too if ⟨they are⟩ in the 6th, the 8th or the 12th (rihpha). In this way, having duly weighed all the padas, one should declare the good and the bad result.

तद्वत्पुत्रकुटुम्बभाग्यपदतो भावैर्गुरोर्लग्नपात् तस्माच्चोपपदा वदेच्छुभखगैर्योगेक्षणात्पुत्रताम् । नो चेत्पापयुतेक्षणादिकमिह स्यात्पुत्रबाहुल्यता तत्रौजोऽधिकखेचरैरनुमियात् पुत्रीश्च पुत्रानपि ॥ ३६ ॥

tadvatputrakuṭumbabhāgyapadato bhāvairgurorlagnapāt tasmāccopapadā vadecchubhakhagairyogekṣaṇātputratām | no cetpāpayutekṣaṇādikamiha syātputrabāhulyatā tatraujo'dhikakhecarairanumiyāt putrīśca putrānapi || 36 ||

Likewise from the pada of the 5th (putra), the 2nd (kutumba) and the 9th (bhagya), by the bhavas reckoned from Jupiter and from the lord of the lagna, and from the upapada of that — by the conjunction and aspect of benefic planets one should declare sonship. If it be not so, and there is conjunction with or aspect of malefics and the like, ⟨it is otherwise⟩. Here there is abundance of sons; and there, by the planets that are the stronger in an odd ⟨sign⟩, one should infer daughters as well as sons. ⟨The connection between the two halves is not made explicit in the printed text.⟩

पूर्वोक्तेषु पदादिकेष्वपि बुधार्क्यारास्तदीशैर्युता स्ते खेटाश्च मिथो गृहांशकयुता वैकत्र मन्देज्ययोः । योगाद्वा मृतपुत्रकः खभतदीशावार्कियुक्तेक्षितौ चेत्स्यात्स्वीकृतपुत्रकस्त्विति जगुश्चानेकदैवं बुधाः ॥ ३७ ॥

pūrvokteṣu padādikeṣvapi budhārkyārāstadīśairyutā ste kheṭāśca mitho gṛhāṃśakayutā vaikatra mandejyayoḥ | yogādvā mṛtaputrakaḥ khabhatadīśāvārkiyuktekṣitau cetsyātsvīkṛtaputrakastviti jaguścānekadaivaṃ budhāḥ || 37 ||

In the padas and the rest already spoken of, Mercury, Arki ⟨Saturn⟩ and Ara ⟨Mars⟩ joined with the lords of those ⟨our mula now reads budharkyarah, budha + arki + ara, a cluster our first reading of the plate had left unresolved⟩; and those planets, mutually joined in one another's houses and amsas, or together in one place with Manda ⟨Saturn⟩ and Ijya ⟨Jupiter⟩ — by such a conjunction his sons die. If the 10th ⟨the plate's first aksara is kha or sva and is not settled; sva-bha, 'its own sign', construes better⟩ and its lord are joined with and aspected by Arki ⟨Saturn⟩, then he becomes one with an adopted son. Thus, many times over, have the learned declared ⟨our mula now reads jagus canekadaivam, jaguh + anekada + evam, where our first reading of the plate gave a string that made no words⟩.

आदौ सप्तमभावतस्तनुगृहाद्भार्यां ततस्त्वष्टमाद् द्वितीयां च तथा पुनः पुनरपीत्येवं मृताः स्युः खलैः । लग्नादष्टमगैः शुभैर्न हि तथा जीवस्य योगेक्षणात् सौम्यैर्जीवयुतास्तदीयतनयान् वृत्तं गुणांच दिशेत् ॥ ३८ ॥

ādau saptamabhāvatastanugṛhādbhāryāṃ tatastvaṣṭamād dvitīyāṃ ca tathā punaḥ punarapītyevaṃ mṛtāḥ syuḥ khalaiḥ | lagnādaṣṭamagaiḥ śubhairna hi tathā jīvasya yogekṣaṇāt saumyairjīvayutāstadīyatanayān vṛttaṃ guṇāṃca diśet || 38 ||

First from the 7th bhava and from the 1st house one judges the wife; then from the 8th, the second; and so again and again. In this way ⟨the wives⟩ die by malefics. It is not so with benefics standing in the 8th from the lagna, nor by the conjunction and aspect of Jupiter. From benefics joined with Jupiter one should declare his children, his conduct and his qualities.

एवं रिःफगृहाद्भवेदुपपदं तत्रैव सौम्ये तदा तज्जाया हि सुरूपिणी गुणवती सा स्याच्चिरंजीविनी । क्रूरे नीचगते कलत्रयुगलं नष्टं स्वतुङ्गे खले बह्वीर्जीवयुताः शुभेक्षणयुते नो चेन्न योगः पुनः ॥ ३९ ॥

evaṃ riḥphagṛhādbhavedupapadaṃ tatraiva saumye tadā tajjāyā hi surūpiṇī guṇavatī sā syācciraṃjīvinī | krūre nīcagate kalatrayugalaṃ naṣṭaṃ svatuṅge khale bahvīrjīvayutāḥ śubhekṣaṇayute no cenna yogaḥ punaḥ || 39 ||

In this way the upapada arises from the 12th house. If a benefic is in that very place, then his wife is fair of form, endowed with good qualities, and long-lived. If a malefic is there and gone to debilitation, a pair of wives is lost; if the malefic is in its own exaltation, ⟨the wives are⟩ many. ⟨So too⟩ when they are joined with Jupiter and with a benefic aspect; and if it be not so, then again there is no yoga.

दारारूढवशाद्वदेदुपपदात्तामादिभार्या ततः तत्तन्नैधनभात्स्मराख्यपदतो यावच्च पापादिकम् । तावत्यश्च इति ब्रुवन्ति मुनयो यत्राधिकं शोभनं तत्र स्यात्कुलवर्धनी च सुखदा चायुष्मती भोगदा ॥ ४० ॥

dārārūḍhavaśādvadedupapadāttāmādibhāryā tataḥ tattannaidhanabhātsmarākhyapadato yāvacca pāpādikam | tāvatyaśca iti bruvanti munayo yatrādhikaṃ śobhanaṃ tatra syātkulavardhanī ca sukhadā cāyuṣmatī bhogadā || 40 ||

By force of the darārūḍha one should declare, from the upapada, that first wife ⟨our mula now reads vaded upapadat tam adi-bharya, which construes whole⟩; and then from the 8th sign (naidhana) of each, and from the pada named smara ⟨the 7th⟩ — as many ⟨houses as carry⟩ malefics and the rest, so many ⟨wives⟩: so say the sages. Where the good is the greater, there she will be one who increases the family, a giver of happiness, long-lived, and a giver of enjoyment. ⟨The head of the second pada now reads tat-tan-naidhana, 'the 8th of each', which satisfies the metre.⟩

लग्नाद्व्युत्क्रमतस्तृतीयभवने भावांशकात्सोदरान् ज्येष्ठांस्तत्क्रमशस्तृतीयगृहतस्तद्वत्कनिष्ठान्वदेत् । खखद्वावनवांशकाद्धृतनवांशेभ्यः क्रमादेष्यकैः पुंस्त्रीभेदविधिः शुभाशुभबलाद्वृद्धिक्षयौ संख्यया ॥ ४१ ॥

lagnādvyutkramatastṛtīyabhavane bhāvāṃśakātsodarān jyeṣṭhāṃstatkramaśastṛtīyagṛhatastadvatkaniṣṭhānvadet | khakhadvāvanavāṃśakāddhṛtanavāṃśebhyaḥ kramādeṣyakaiḥ puṃstrībhedavidhiḥ śubhāśubhabalādvṛddhikṣayau saṃkhyayā || 41 ||

From the lagna, in reverse order, in the third house, and from the amsa of the bhava, one should declare the elder brothers and sisters; and in that same order, from the third house, one should likewise declare the younger ones. ⟨The opening of the third pada cannot be construed: two identical glyphs read kha kha, and two free-standing vertical strokes stand in the line that read as pieces of type rather than as marks that can be named; none of this has been transcribed into sense.⟩ From the navamsa, and from the navamsas divided by it, in order, by those to come, ⟨is⟩ the rule for distinguishing male from female; and by the strength of benefics and malefics, increase and loss in their number. ⟨Our text now reads vyutkramatah in the first pada and grhatas tadvat in the second, and both scan; an eye reading of the plate on 2026-09-23 gave vyutkramas and grhas taddhrta, which do not.⟩

सूर्यादिद्युसदां लवाधिकखगस्तज्जातके सोऽधिकः प्रोक्तस्तत्सहितो रविर्नृपगृहे तन्त्रादिनिर्वाहकः । पूर्णेन्द्वासुरपूजितो बहुधनी विद्वान्महाभोगवान् भौमस्त्वायुधभृच्च भूपतिरपि स्याद्धातुवादी शठः ॥ ४२ ॥

sūryādidyusadāṃ lavādhikakhagastajjātake so'dhikaḥ proktastatsahito ravirnṛpagṛhe tantrādinirvāhakaḥ | pūrṇendvāsurapūjito bahudhanī vidvānmahābhogavān bhaumastvāyudhabhṛcca bhūpatirapi syāddhātuvādī śaṭhaḥ || 42 ||

Among the sky-dwellers beginning with the Sun, the planet with the higher degree is in that nativity called the adhika ⟨the predominant one⟩. The Sun joined with it, in a royal house, makes him an administrator of government and the like. The full Moon and the one honoured by the asuras ⟨Venus⟩ ⟨make him⟩ rich in wealth, learned, of great enjoyment. But Mars ⟨makes him⟩ a bearer of weapons, and also a lord of the earth, an alchemist (dhatu-vadin), and a cheat.

सौम्यः शिल्पचमत्कृतौ घटपटव्यापारदक्षो वणिग्जीवो वैदिककर्मको द्विजवरः स्याद्वेदवेदाङ्गवित् । दीर्घायुर्भृगुजोऽङ्गनारतिपरो मन्दोऽखिलव्यापको राहुर्वाऽपि तथा ध्वजो विषभिषग्लोहादिकार्ये पटुः ॥ ४३ ॥

saumyaḥ śilpacamatkṛtau ghaṭapaṭavyāpāradakṣo vaṇigjīvo vaidikakarmako dvijavaraḥ syādvedavedāṅgavit | dīrghāyurbhṛgujo'ṅganāratiparo mando'khilavyāpako rāhurvā'pi tathā dhvajo viṣabhiṣaglohādikārye paṭuḥ || 43 ||

Mercury ⟨makes him⟩ skilful in wonders of craft, and a merchant adept in the trade of pots and cloth. Jupiter ⟨makes him⟩ a performer of Vedic rites, best of the twice-born, a knower of the Veda and the Vedangas, and long-lived. Venus (bhr̥guja) ⟨makes him⟩ given over to the pleasure of women; Manda ⟨Saturn⟩, one who pervades everything; and Rahu, or likewise the Banner ⟨Ketu⟩, skilled in work with poison-antidotes, metals and the like.

तस्मात्स्वं रविभार्गवेक्षणयुतं स्याद्राजभृत्यो नरः तार्तीये तु खले पराक्रमयुतः सौम्येऽतिभीतो भवेत् । तद्बन्धौ भृगुदृष्टियुग्जलधिजे स स्यान्महानाविकः तस्मिन्निन्दुसितेक्षणस्थितियुते सौधादिसौख्यान्वितः ॥ ४४ ॥

tasmātsvaṃ ravibhārgavekṣaṇayutaṃ syādrājabhṛtyo naraḥ tārtīye tu khale parākramayutaḥ saumye'tibhīto bhavet | tadbandhau bhṛgudṛṣṭiyugjaladhije sa syānmahānāvikaḥ tasminnindusitekṣaṇasthitiyute saudhādisaukhyānvitaḥ || 44 ||

When the 2nd house (svam) from that ⟨predominant planet⟩ is joined with the aspect of the Sun and of Bhargava ⟨Venus⟩, the man becomes a king's servant. But in the third ⟨from it⟩ ⟨our mula reads tartiye, 'in the third'; a reading of the plate on 2026-09-23, measured against the page's own letters, settled the opening aksara as ta⟩ a malefic ⟨makes him⟩ possessed of valour, while a benefic ⟨makes him⟩ exceedingly timid. When the ocean-born one ⟨the Moon⟩ stands in the 4th (bandhu) from it and is joined with Venus's aspect, he becomes a great mariner; and when the same is joined with the presence or aspect of the Moon and Venus, he is endowed with the comforts of mansions and the like. ⟨After tasmat our mula reads svam, the 2nd house; an eye reading of the plate on 2026-09-23 gave the same.⟩

आरूढाद्यदि बन्धुगावपि दृशा स स्यान्महासौधवान् तस्मिन्नुच्चखगेऽपि तद्वदिति च श्वेतादिकुष्ठार्दितः । एवं तद्गृहतो नवांशकवशाच्च द्वादशांशाच्च वा तन्न्यूनांशगखेचरादपि वदेद्वृत्तिं तथा पौरुषम् ॥ ४५ ॥

ārūḍhādyadi bandhugāvapi dṛśā sa syānmahāsaudhavān tasminnuccakhage'pi tadvaditi ca śvetādikuṣṭhārditaḥ | evaṃ tadgṛhato navāṃśakavaśācca dvādaśāṃśācca vā tannyūnāṃśagakhecarādapi vadedvṛttiṃ tathā pauruṣam || 45 ||

If from the arudha ⟨our mula now reads आरूढाद्यदि, arudhad yadi, whose two light syllables the metre needs, where an eye reading of the plate gave a long a in that slot⟩ the two ⟨the Moon and Venus⟩ stand in the 4th (bandhu), or even by aspect, he becomes a man of great mansions. When an exalted planet is there too it is likewise; and so he is afflicted with white leprosy and the other kusthas. In this way, from that house, by the navamsa and by the dvadasamsa, and also from the planet standing in the lesser amsa of it, one should declare his livelihood and his manliness.

देहश्चावयवः सुखासुखजरास्ते ज्ञानजन्मस्थले कीर्तिःस्वप्नबलायती नृपनयाख्यायूंषि शान्तिर्वयः । केशाकृत्यभिमानजीवनपरद्यूताङ्कमानत्वचो निद्राज्ञानधनापहारनृतिरस्कारस्वभावारुजः ॥ १ ॥

dehaścāvayavaḥ sukhāsukhajarāste jñānajanmasthale kīrtiḥsvapnabalāyatī nṛpanayākhyāyūṃṣi śāntirvayaḥ | keśākṛtyabhimānajīvanaparadyūtāṅkamānatvaco nidrājñānadhanāpahāranṛtiraskārasvabhāvārujaḥ || 1 ||

⟨From the lagna:⟩ the body and its limbs; happiness and misery; old age; knowledge; the place of birth; fame; dreams; strength; dignity ⟨āyati⟩; royal policy; renown; length of life; peace; age; the hair; bodily form; self-regard; livelihood; gambling with others; marks; being honoured; the skin; sleep; knowledge; the carrying off of wealth; being slighted by men; natural disposition; and freedom from disease.

वैराग्यप्रकृती च कार्यकरणं जीवक्रियासूद्यमो मर्यादाप्रविनाशनं त्विति भवेद्गुणांपवादस्तनोः । वाग्वित्तास्तिकपोषकत्वनखसंभोज्यानि सत्यानृते जिह्वाऽस्यम्बरवज्रताम्रमणयो मुक्ताग्रहौ कृत्रिमः ॥ २ ॥

vairāgyaprakṛtī ca kāryakaraṇaṃ jīvakriyāsūdyamo maryādāpravināśanaṃ tviti bhavedguṇāṃpavādastanoḥ | vāgvittāstikapoṣakatvanakhasaṃbhojyāni satyānṛte jihvā'syambaravajratāmramaṇayo muktāgrahau kṛtrimaḥ || 2 ||

Dispassion and one's nature; the doing of what has to be done; livelihood, action and effort ⟨the cluster printed here is not a word and has not been repaired⟩; the destruction of ⟨moral⟩ limits; ill-repute ⟨our mula reads gunampavada, which is not a word; its first member is an open doubt between ghurna, giddiness, and varna, one's caste⟩ — such are ⟨the significations⟩ of the tanu ⟨the 1st bhava⟩. ⟨From the 2nd:⟩ speech; wealth; being a believer (astika); the supporting ⟨of dependants⟩; the nails; things to be eaten; truth and falsehood; the tongue; the mouth; garments; diamond; copper; gems; pearls ⟨the word printed muktagrahau is not settled⟩; and what is artificial.

कौटुम्बं क्रयविक्रयौ मृदुवचो दातृत्ववित्तोद्यमाः साहाय्यं सखकान्तिवित्तकृपणप्रासन्नवाग्वैभवाः । विद्यास्वर्णसुरौप्यधान्यविनया नासामनःस्थैर्यके तत्पार्श्वस्थनरौ गमागमविधिर्जीवाढ्यता द्रव्यमात् ॥ ३ ॥

kauṭumbaṃ krayavikrayau mṛduvaco dātṛtvavittodyamāḥ sāhāyyaṃ sakhakāntivittakṛpaṇaprāsannavāgvaibhavāḥ | vidyāsvarṇasuraupyadhānyavinayā nāsāmanaḥsthairyake tatpārśvasthanarau gamāgamavidhirjīvāḍhyatā dravyamāt || 3 ||

The family; buying and selling; gentle speech; liberality; effort for wealth; help; friends, beauty, wealth, miserliness, pleasant eloquence; learning; gold; fine silver; grain; modesty; the nose; steadiness of mind; the two men who stand at one's side; the rule of coming and going; richness of livelihood; and property. ⟨The members of this line that our earlier text could not resolve now read as words in our mula.⟩

धैर्यं सोदरयुद्धकर्णचरणाध्वक्षेत्रचित्तभ्रमाः सामर्थ्यं सुरसद्मतापकरणं स्वप्नं भटो विक्रमः । स्त्रीयो बन्धुजनः सुहृच्चलनकण्ठादुष्टभोज्यादिकं शक्तिर्दायविभागभूषणगुणां विद्याविनोदौ बलम् ॥ ४ ॥

dhairyaṃ sodarayuddhakarṇacaraṇādhvakṣetracittabhramāḥ sāmarthyaṃ surasadmatāpakaraṇaṃ svapnaṃ bhaṭo vikramaḥ | strīyo bandhujanaḥ suhṛccalanakaṇṭhāduṣṭabhojyādikaṃ śaktirdāyavibhāgabhūṣaṇaguṇāṃ vidyāvinodau balam || 4 ||

⟨From the 3rd:⟩ courage; brothers and sisters; war; the ear; the foot; the road; the field; wandering of the mind; capability; the abode of the gods ⟨heaven⟩; causing distress; dreams; a soldier; prowess; women; kinsfolk; friends; movement; the throat; bad food and the like; power; the division of an inheritance; ornaments; qualities; learning and amusement; and strength. ⟨सुरसद्म, 'the abode of the gods', is the reading Sastri's printing carries; the exemplar's conjunct at this place is too heavily inked to name.⟩

लाभो देहसमृद्धिसत्कुलमवा भृत्यश्च पित्र्यस्थलं दासीस्वल्पशुयानयातउरुकार्यं स्वीयधर्मं त्रिभात् । विद्याराज्यगृहप्रयाणनरसन्नौकादिसद्वाहनान्यभ्यङ्गो जननी च बन्धुसुहृदौ जात्यम्बरे वापिका ॥ ५ ॥

lābho dehasamṛddhisatkulamavā bhṛtyaśca pitryasthalaṃ dāsīsvalpaśuyānayātaürukāryaṃ svīyadharmaṃ tribhāt | vidyārājyagṛhaprayāṇanarasannaukādisadvāhanānyabhyaṅgo jananī ca bandhusuhṛdau jātyambare vāpikā || 5 ||

Gain; the body's prosperity; a good family; ⟨…⟩; a servant; the father's place; a maidservant; small ⟨…⟩; conveyances; travel; a great undertaking; one's own dharma — ⟨these⟩ from the third sign ⟨our mula now reads tribhat, emended from trimat, which an eye reading of the plate on 2026-09-23 gave; caturthalayat below is the parallel⟩. ⟨From the 4th:⟩ learning; sovereignty; the house; journeys; men; good boats and the like; good vehicles; anointing with oil; the mother; kinsmen and friends; caste and garments; and a tank.

पानीयं च पयः सुगन्धसुखवान् सन्नाम दिव्यौषधं विश्वासोऽनृतवादमण्डपजयः स्वेदोद्भवायाः कृषिः । क्षेत्रारामतटाककूपखननं तत्तत्प्रतिष्ठादयो मातुर्वर्गनिदानबुद्धिजनको दारा खनिक्षेपणम् ॥ ६ ॥

pānīyaṃ ca payaḥ sugandhasukhavān sannāma divyauṣadhaṃ viśvāso'nṛtavādamaṇḍapajayaḥ svedodbhavāyāḥ kṛṣiḥ | kṣetrārāmataṭākakūpakhananaṃ tattatpratiṣṭhādayo māturvarganidānabuddhijanako dārā khanikṣepaṇam || 6 ||

Water; milk; fragrance; one possessed of comfort; a good name; divine medicines; trust; the speaking of falsehood; victory in the assembly-hall; what is born of sweat; agriculture; fields, gardens, and the digging of tanks and wells; the consecration of each of these; the mother's class; diagnosis; intelligence; the father (janaka); wives; and the burying of treasure in a mine.

सौधः शिल्पगृहप्रवेशपरिणामाः शीलधामच्युती पित्र्यं स्वं सुरभोजनं च मनसो मोषः प्रदेशक्रिया । वल्मीकश्रुतिशास्त्रवृद्धिमहिषा गोवाजिमत्तद्विपार्द्रक्षेत्रोत्थसुसस्यसंपद इमे वाच्याश्चतुर्थालयात् ॥ ७ ॥

saudhaḥ śilpagṛhapraveśapariṇāmāḥ śīladhāmacyutī pitryaṃ svaṃ surabhojanaṃ ca manaso moṣaḥ pradeśakriyā | valmīkaśrutiśāstravṛddhimahiṣā govājimattadvipārdrakṣetrotthasusasyasaṃpada ime vācyāścaturthālayāt || 7 ||

A mansion; craft; entering a house; transformations; character; departure from one's home; the paternal ⟨estate⟩; one's own ⟨property⟩; food of the gods; the stealing of the mind; local business; an ant-hill; the Veda; the increase of the sastras; she-buffaloes; cows, horses and rutting elephants; and the wealth of good crops that rise from the wet field — these are to be declared from the fourth house.

संतानं पितृपुण्यराजसचिवा सौशील्यशिल्पे मनो विद्यागर्भविवेकछत्रसुकथा माङ्गल्यपत्राम्बरे । नानाकाव्यमहाप्रयोगपितृवित्ते दूरचिन्ता क्रमात् कान्तामूलकलब्धभाग्यविभवो वाराङ्गनालिङ्गनम् ॥ ८ ॥

saṃtānaṃ pitṛpuṇyarājasacivā sauśīlyaśilpe mano vidyāgarbhavivekachatrasukathā māṅgalyapatrāmbare | nānākāvyamahāprayogapitṛvitte dūracintā kramāt kāntāmūlakalabdhabhāgyavibhavo vārāṅganāliṅganam || 8 ||

⟨From the 5th:⟩ progeny; the father's merit; ministers of a king; good character; craft; the mind; learning; the womb; discrimination; the parasol; good discourse; auspiciousness; letters and garments; the many kinds of poetry; great undertakings (prayoga); the father's wealth; distant anxiety — in order; a beloved woman; the root; gains (labdha) ⟨our mula now reads kalabdha, as the metre needs, where our first reading of the plate gave the non-word kala'gha; the division mulaka + labdha is ours⟩; fortune; opulence; and dalliance with courtesans.

गाम्भीर्यं घनता रहस्यविनया वृत्तान्तसंलेखनं क्षेमस्नेहप्रबन्धकाव्यरचना कार्यप्रवेशोदराः । मन्त्रोपासनसुप्रसन्नविभवाश्चाप्तप्रदानं च तत् पुण्यासत्प्रविचारमन्त्रजपकाः प्रज्ञासमालोचने ॥ ९ ॥

gāmbhīryaṃ ghanatā rahasyavinayā vṛttāntasaṃlekhanaṃ kṣemasnehaprabandhakāvyaracanā kāryapraveśodarāḥ | mantropāsanasuprasannavibhavāścāptapradānaṃ ca tat puṇyāsatpravicāramantrajapakāḥ prajñāsamālocane || 9 ||

Depth of character; solidity; secrets and modesty; the writing down of events; welfare; affection; the composing of long connected poems (prabandha); the entering upon undertakings; the belly; worship by mantra; a well-pleased opulence; and giving to those who deserve it; merit and demerit; deliberation; the muttering of mantras; wisdom and reflection.

वित्तोपायमृदङ्गनाद्यसुमहत्संतोषपाण्डित्यकाः पारंपर्यसमागतं तु सचिवस्थानं भवेत्पञ्चमात् । रोगो विघ्नरणासिमातुलकफग्रन्थ्युग्रकर्माणि चोन्मादस्फोटकशत्रुवैरकृपणत्वास्वास्थ्यमेहव्रणाः ॥ १० ॥

vittopāyamṛdaṅganādyasumahatsaṃtoṣapāṇḍityakāḥ pāraṃparyasamāgataṃ tu sacivasthānaṃ bhavetpañcamāt | rogo vighnaraṇāsimātulakaphagranthyugrakarmāṇi conmādasphoṭakaśatruvairakṛpaṇatvāsvāsthyamehavraṇāḥ || 10 ||

Means of wealth; the mr̥danga and other instruments; very great contentment; scholarship; and the office of minister come down by succession — ⟨these⟩ arise from the fifth. ⟨From the 6th:⟩ disease; obstruction; battle; the sword; the maternal uncle; phlegm; tumours; fierce deeds; madness; boils ⟨the initial conjunct is heavily inked; sphotaka, 'a boil', is what the sense favours, but the ink does not settle it⟩; enemies; enmity; miserliness; ill health; urinary disease; and sores.

अन्यायासकरुणापवाद रिपुसन्तोषक्षयोष्णक्षताश्चित्तक्लेशबहुव्यथे बहुजनद्वेषोऽनिशं नेत्ररुक् । भिक्षादानमकालभोजनकलाभ्रंशाः सपिण्डारिभिर्लाभायासविपातिशूलनिगलाः स्वीयं यशोरक्षणम् ॥ ११ ॥

anyāyāsakaruṇāpavāda ripusantoṣakṣayoṣṇakṣatāścittakleśabahuvyathe bahujanadveṣo'niśaṃ netraruk | bhikṣādānamakālabhojanakalābhraṃśāḥ sapiṇḍāribhirlābhāyāsavipātiśūlanigalāḥ svīyaṃ yaśorakṣaṇam || 11 ||

Unjust toil; pity; calumny; the satisfaction of enemies; wasting; burning wounds; distress of mind; much pain; hatred from many people; unceasing eye-disease; the giving of alms; eating at the wrong hour; the loss of one's art; ⟨strife⟩ with kinsmen and enemies; gain; exertion; falling; colic; fetters; and the guarding of one's own good name.

मूत्रव्याध्यतिसारषड्रसविनिन्दा दासचौराविपत् कारागेहसहोदरादिकलहौ स्युः षष्ठभावादिमे । उद्वाहव्यभिचारकामुकजयानष्टाङ्गनाद्वेषता मार्गभ्रंशसुगन्धगीतकुसुमा मृष्टान्नपातादिकम् ॥ १२ ॥

mūtravyādhyatisāraṣaḍrasavinindā dāsacaurāvipat kārāgehasahodarādikalahau syuḥ ṣaṣṭhabhāvādime | udvāhavyabhicārakāmukajayānaṣṭāṅganādveṣatā mārgabhraṃśasugandhagītakusumā mṛṣṭānnapātādikam || 12 ||

Urinary disease; dysentery; the six tastes; censure; servants; thieves; calamity; the prison-house; and quarrels with brothers and the rest — these arise from the sixth bhava. ⟨From the 7th:⟩ marriage; adultery; a lover's conquests; hatred of women who are lost; straying from the path; perfume; song; flowers; and dainty food and vessels and the like.

ताम्बूलं च प्रयाणभङ्गदधिविस्मृत्यम्बराद्यागमो रेतोभर्तृपवित्रदारयुगलं गुह्यं च मूत्रं गुदः । वाणिज्यं च तथा पयोमधुरसौघः सूपकाद्याशनं दानं शौर्यविनष्टशत्रुविजयास्थानान्तरस्थं धनम् ॥ १३ ॥

tāmbūlaṃ ca prayāṇabhaṅgadadhivismṛtyambarādyāgamo retobhartṛpavitradārayugalaṃ guhyaṃ ca mūtraṃ gudaḥ | vāṇijyaṃ ca tathā payomadhurasaughaḥ sūpakādyāśanaṃ dānaṃ śauryavinaṣṭaśatruvijayāsthānāntarasthaṃ dhanam || 13 ||

Betel; the breaking off of a journey; curds; forgetfulness; the getting of clothes and the rest; semen; a husband; what is pure; a pair of wives; the private parts; urine; the anus; trade; and likewise milk, honey and floods of savour; the eating of broths and the like; giving; valour; victory over a destroyed enemy; and wealth that lies in another place.

वादौ मैथुनदत्तपुत्रघृतजास्त्रीयान्यदेशे तथा जाया मान्मथजं रहस्यमखिलं चौर्यं वदेत्सप्तमात् । आयुः सौख्यपराभवौ मृतधनं संक्लेशवक्त्रं मृतिक्लेशो मारणकारणान्नकलहो तन्मेहजाड्यं विपत् ॥ १४ ॥

vādau maithunadattaputraghṛtajāstrīyānyadeśe tathā jāyā mānmathajaṃ rahasyamakhilaṃ cauryaṃ vadetsaptamāt | āyuḥ saukhyaparābhavau mṛtadhanaṃ saṃkleśavaktraṃ mṛtikleśo māraṇakāraṇānnakalaho tanmehajāḍyaṃ vipat || 14 ||

Disputes; sexual union; an adopted son; ghee; a woman ⟨born⟩; another country; and a wife; everything born of Kama; every secret; theft — these one should declare from the seventh. ⟨From the 8th:⟩ length of life; happiness and defeat; the wealth of the dead; affliction of the face (saṃkleśa-vaktra); the distress of dying; the cause of death; strife over food; his urinary disease; torpor; and calamity. ⟨An eye reading of the plate on 2026-09-23 gave ra for the broken second aksara, so our mula now reads marana-karana, 'the cause of death'.⟩

भ्रातुः शत्रुकलत्रपीडनकलापाः शत्रुदुर्गस्थलं क्लेशश्चालसराजदण्डनभयद्रव्यक्षयर्णप्रदाः अज्ञानाप्तपरं धनं चिरधनं दुर्मार्गमत्यागमः पापं जीववधोऽङ्गहीनकशिरच्छेदोग्रदुःखानि च ॥ १५ ॥

bhrātuḥ śatrukalatrapīḍanakalāpāḥ śatrudurgasthalaṃ kleśaścālasarājadaṇḍanabhayadravyakṣayarṇapradāḥ ajñānāptaparaṃ dhanaṃ ciradhanaṃ durmārgamatyāgamaḥ pāpaṃ jīvavadho'ṅgahīnakaśiracchedograduḥkhāni ca || 15 ||

The whole train of afflictions to a brother's enemy and wife; the enemy's fortress-place; distress; sloth; fear of royal punishment; the loss of wealth — these bring debt; another's wealth got through ignorance; long-held wealth; an evil road; excessive going; sin; the killing of a living creature; the loss of a limb; the severing of the head; and fierce sufferings.

चित्तास्वास्थ्यकथोपसर्गपरिवारोग्रक्रियासूद्यमो युद्धात्यन्तमनोव्यथे च सततं भावाद्वदेदष्टमात् । दानं धर्मसुतीर्थसेवनतपोगुर्वादि भक्त्यौषधाचाराश्चित्तविशुद्धिदेवभजने विद्याश्रमो वैभवः ॥ १६ ॥

cittāsvāsthyakathopasargaparivārograkriyāsūdyamo yuddhātyantamanovyathe ca satataṃ bhāvādvadedaṣṭamāt | dānaṃ dharmasutīrthasevanatapogurvādi bhaktyauṣadhācārāścittaviśuddhidevabhajane vidyāśramo vaibhavaḥ || 16 ||

Unsoundness of mind; talk; calamity; the household; exertion in fierce deeds; war; and the utmost anguish of mind, continually — these one should declare from the eighth bhava. ⟨From the 9th:⟩ giving; dharma; the frequenting of good tirthas; austerity; devotion to the guru and the rest; the use of medicines; purity of mind; the worship of the gods; the hermitage of learning; and opulence.

यानं भाग्यनय प्रतापसुकथायात्राभिषेकादयः पुष्टिः सज्जनसंगतिः शुभपितृश्च पुत्रपुत्र्यस्तथा । अष्टैश्वर्यतुरङ्गनागमहिषाः पट्टाभिषेकालयब्रह्मस्थापनवैदिकक्रतुधनक्षेपाः स्युरङ्कर्क्षतः ॥ १७ ॥

yānaṃ bhāgyanaya pratāpasukathāyātrābhiṣekādayaḥ puṣṭiḥ sajjanasaṃgatiḥ śubhapitṛśca putraputryastathā | aṣṭaiśvaryaturaṅganāgamahiṣāḥ paṭṭābhiṣekālayabrahmasthāpanavaidikakratudhanakṣepāḥ syuraṅkarkṣataḥ || 17 ||

Vehicles; fortune; policy; majesty (pratapa) ⟨one glyph here is broken, and our mula reads pra, as the metre requires⟩; good discourse; pilgrimage; consecration and the rest; nourishment; the company of good men; an auspicious father; and sons and daughters; the eight lordships; horses; elephants; buffaloes; the hall of coronation; the founding of temples; Vedic sacrifices; and the laying out of wealth — these are to be judged from the ninth (aṅka-ṛkṣa, the sign numbered nine).

वाणिज्यं नृपमान्यताऽश्वगमनं मल्लत्वराज्यक्रिया दासत्वं कृषिवैद्यकीर्तिनिधिनिक्षेपाश्च यज्ञादयः । श्रेष्ठत्वं गुरुयन्त्रमन्त्रजननी विस्तारपुण्यौषधोरुस्थानामरमन्त्रसिद्धिविभवाः स्याद्दत्तपुत्रः प्रभुः ॥ १८ ॥

vāṇijyaṃ nṛpamānyatā'śvagamanaṃ mallatvarājyakriyā dāsatvaṃ kṛṣivaidyakīrtinidhinikṣepāśca yajñādayaḥ | śreṣṭhatvaṃ guruyantramantrajananī vistārapuṇyauṣadhorusthānāmaramantrasiddhivibhavāḥ syāddattaputraḥ prabhuḥ || 18 ||

⟨From the 10th:⟩ trade; being held in honour by a king; going on horseback; wrestling; the business of government; servitude; agriculture; medicine; fame; treasure; deposits; sacrifices and the rest; pre-eminence; the guru; yantras and mantras; the mother; extension; merit; medicines; the thighs; the immortals; the accomplishment of mantras; and opulence — and he becomes one who has an adopted son, and a master.

मार्गो मानसुजीवने च नृपराट् प्रख्यातिशिक्षादया मुद्राग्रामवनिग्रहौ च दशमादाज्ञामतिः स्यादिति । लाभः सर्वविधैर्दुराशसकलादायौ पराधीनता ज्येष्ठभ्रातृपितृव्यनिर्जरगणार्चा सात्त्विकोपासनम् ॥ १९ ॥

mārgo mānasujīvane ca nṛparāṭ prakhyātiśikṣādayā mudrāgrāmavanigrahau ca daśamādājñāmatiḥ syāditi | lābhaḥ sarvavidhairdurāśasakalādāyau parādhīnatā jyeṣṭhabhrātṛpitṛvyanirjaragaṇārcā sāttvikopāsanam || 19 ||

The road; honour; a good livelihood; a king and a sovereign; renown; instruction and the rest; a seal; a village; land; a seizing — and from the tenth come command and understanding: so it is. ⟨From the 11th:⟩ gain by every means; ill-founded hope and the whole income; dependence on others; an elder brother; a paternal uncle; the worship of the hosts of the undecaying ⟨gods; our mula now reads ganarca, and an eye reading of the plate on 2026-09-23 gave the same⟩; and sattvic worship.

विद्याहेम धनार्जनेऽतिपटुता स्वं पूर्वपित्र्यं तथा आनुष्ठानविशेषभूषणमणिप्रीतीनवित्तानि च । नष्टद्रव्यकलाङ्गनार्थकनकस्वर्णादिकायांश्रयः प्रज्ञामात्यपदे तथा श्वशुरजो लाभश्च भाग्योदयः ॥ २० ॥

vidyāhema dhanārjane'tipaṭutā svaṃ pūrvapitryaṃ tathā ānuṣṭhānaviśeṣabhūṣaṇamaṇiprītīnavittāni ca | naṣṭadravyakalāṅganārthakanakasvarṇādikāyāṃśrayaḥ prajñāmātyapade tathā śvaśurajo lābhaśca bhāgyodayaḥ || 20 ||

Learning; gold; great skill in the earning of wealth; one's own ⟨property⟩; the ancestral estate; the performance of special rites; ornaments; gems; ⟨…⟩ wealth (vittani); lost property; art; women; wealth; gold and gold again ⟨kanaka and svarna stand side by side, both meaning gold, as printed⟩; the support of the body; wisdom; the office of minister; gain from a father-in-law; and the rise of fortune.

सिद्धिश्चाभिमतः सुलाभपचने चाशा जनन्यायुषी कर्णो जंघविचित्रलेखनकलानैपुण्यमेकादशात् । निद्राभङ्गमनोव्यथेऽङ्घ्रियुगलं शत्रोर्भयं बन्धनं पीडामुक्तिरृणप्रमोचनगजाश्वाः पित्र्यवित्तं रिपुः ॥ २१ ॥

siddhiścābhimataḥ sulābhapacane cāśā jananyāyuṣī karṇo jaṃghavicitralekhanakalānaipuṇyamekādaśāt | nidrābhaṅgamanovyathe'ṅghriyugalaṃ śatrorbhayaṃ bandhanaṃ pīḍāmuktirṛṇapramocanagajāśvāḥ pitryavittaṃ ripuḥ || 21 ||

Accomplishment; what is desired; good gain and cooking; hope; the mother's length of life; the ear; the shank; and skill in various kinds of writing and art — ⟨these⟩ from the eleventh. ⟨From the 12th:⟩ broken sleep; anguish of mind; the pair of feet; fear from an enemy; imprisonment; release from pain; the discharge of debts; elephants and horses; the paternal wealth; and an enemy.

स्वर्गारोहणवामनेत्रजनविद्वेषाङ्गवैकल्यता जारत्वं च विवाहनष्टशयनत्यागाधिकारक्षयाः । शत्रोः शृंखलगेहचित्तविकलौ दीनस्वभावासतौ पित्रोःसोदरसौख्यचिन्तनहतिस्तौ वादरोषौ क्रमात् ॥२२॥

svargārohaṇavāmanetrajanavidveṣāṅgavaikalyatā jāratvaṃ ca vivāhanaṣṭaśayanatyāgādhikārakṣayāḥ | śatroḥ śṛṃkhalagehacittavikalau dīnasvabhāvāsatau pitroḥsodarasaukhyacintanahatistau vādaroṣau kramāt ||22||

Ascending to heaven; the left eye; hatred from people; deformity of limb; adultery; a ruined marriage; the abandoning of one's bed; loss of office; the enemy's house of chains ⟨a prison⟩; distraction of mind; a wretched disposition; wickedness; the destruction of all thought for the comfort of parents and brothers; and disputation and anger, in that order.

देहार्तिर्मृतिकान्यदेशगमने सर्वप्रकारव्ययो भार्याहानिरितिक्रमान्निगदितास्तत्कारका रिःफभात् । आत्माशक्त्यतितीक्ष्णदुर्गसुबलाश्वोष्णप्रभावाश्रयः शैवोपासनधैर्यकण्टकतरू राजाश्रयत्वं कटुः ॥ २३ ॥

dehārtirmṛtikānyadeśagamane sarvaprakāravyayo bhāryāhāniritikramānnigaditāstatkārakā riḥphabhāt | ātmāśaktyatitīkṣṇadurgasubalāśvoṣṇaprabhāvāśrayaḥ śaivopāsanadhairyakaṇṭakatarū rājāśrayatvaṃ kaṭuḥ || 23 ||

Bodily pain; death; going to another country; expenditure of every kind; the loss of a wife — thus, in order, are the significators declared from the twelfth sign (rihpha). ⟨Of the Sun:⟩ the self; power; exceeding sharpness; a fortress; strong horses; heat; a refuge of majesty; Saiva worship; firmness; thorny trees; dependence upon a king; and pungency.

वृद्धत्वं पशुदौष्ट्यभूपितृरुचिज्ञानोदयव्योमदृक् भीरूत्पन्नमनुष्यलोकचतुरश्रास्थिप्रतापास्तृणम् । कुक्ष्युत्साहवनायनाक्षिगिरिसञ्चाराश्चतुष्पान्नृपः संचारो व्यवहारपित्ततपना वृत्ताकृतिर्नेत्ररुक् ॥ २४ ॥

vṛddhatvaṃ paśudauṣṭyabhūpitṛrucijñānodayavyomadṛk bhīrūtpannamanuṣyalokacaturaśrāsthipratāpāstṛṇam | kukṣyutsāhavanāyanākṣigirisañcārāścatuṣpānnṛpaḥ saṃcāro vyavahārapittatapanā vṛttākṛtirnetraruk || 24 ||

Old age; cattle; wickedness; the earth; the father; taste; the rise of knowledge; the sky; the eye; born of the timid; the world of men; a quadrangle; the bones; majesty; grass; the belly; energy; going to the forest; the eye; wandering over mountains; quadrupeds; a king; travel; business; bile; heat; a round figure; and eye-disease. ⟨Both stretches once left unrepaired now stand emended in our mula, on the metre and the lexicon.⟩

देहो दारु मनःशुचिः सकलदेशाधीश्वरत्वं ह्यरुक् सौराष्ट्राधिपतित्वभूषणशिरोव्याधिश्च मुक्ताः खपः । ह्रस्वः पूर्वदिगीशताम्ररुधिरे राज्यं च रक्तः पटः पाषाणप्रकटप्रवर्तननदीतीरप्रवालाभिधाः ॥ २५ ॥

deho dāru manaḥśuciḥ sakaladeśādhīśvaratvaṃ hyaruk saurāṣṭrādhipatitvabhūṣaṇaśirovyādhiśca muktāḥ khapaḥ | hrasvaḥ pūrvadigīśatāmrarudhire rājyaṃ ca raktaḥ paṭaḥ pāṣāṇaprakaṭapravartananadītīrapravālābhidhāḥ || 25 ||

The body; wood; the mind; purity; lordship over all countries; freedom from disease; the lordship of Saurastra; ornaments; disease of the head; pearls; ⟨khapa — the final aksara is ambiguous between pa and ga⟩; shortness; lordship of the eastern quarter; copper; blood; sovereignty; a red cloth; stone; open activity; the bank of a river; and coral — such are the names.

मध्याह्नप्रबलत्वपूर्ववदनः स्याद्दीर्घरोषो रिपुग्राहः सात्त्विकरक्तचन्दनपरावस्थूलतन्तू रवेः । बुद्धिः पुष्पसुगन्धदुर्गगमनव्याधिद्विजालस्यकश्लेष्मापस्मृतिगुल्मभावहृदयस्त्रीसौम्यपापाम्लकाः ॥ २६ ॥

madhyāhnaprabalatvapūrvavadanaḥ syāddīrgharoṣo ripugrāhaḥ sāttvikaraktacandanaparāvasthūlatantū raveḥ | buddhiḥ puṣpasugandhadurgagamanavyādhidvijālasyakaśleṣmāpasmṛtigulmabhāvahṛdayastrīsaumyapāpāmlakāḥ || 26 ||

Strength at midday; a face turned east; long-lasting anger; the seizing of an enemy; the sattvic ⟨quality⟩; red sandal; a thick cord — these belong to the Sun. ⟨Of the Moon:⟩ intelligence; flowers; fragrance; going to a fortress; disease; a twice-born; sloth; phlegm; epilepsy ⟨apasmṛti⟩; the gulma ⟨abdominal tumour⟩; the bhava; the heart; women; the benefic and the malefic; and the sour ⟨taste⟩.

निद्रा सौख्यजलस्वरूपरजतस्थूलेक्षुशीतज्वरा यात्रा कूपतटाकमातृसमदृग्मध्याह्नमुक्ताक्षयाः । धावल्यं कटिसूत्रकांस्यलवणह्रस्वामनः शक्तयो वापी वज्रशरन्मुहूर्तमुखकान्तिश्वेतवर्णोदराः ॥ २७ ॥

nidrā saukhyajalasvarūparajatasthūlekṣuśītajvarā yātrā kūpataṭākamātṛsamadṛgmadhyāhnamuktākṣayāḥ | dhāvalyaṃ kaṭisūtrakāṃsyalavaṇahrasvāmanaḥ śaktayo vāpī vajraśaranmuhūrtamukhakāntiśvetavarṇodarāḥ || 27 ||

Sleep; happiness; water; form; silver; thick sugarcane; cold; fever; journeying; a well; a tank; the mother; even sight (samadrk); midday; pearls; decline; whiteness (dhavalya); the waist-cord; bell-metal; salt; shortness; ⟨…⟩; powers; a tank (vapi); diamond; autumn (sarat); the muhurta; beauty of face; a white colour; and the belly. ⟨Our mula now reads samadrk, dhavalyam and sarat where the earlier text carried three non-words; the word after 'shortness' is still left unrendered.⟩

गौरीभक्तिमधुप्रसादपरिहासाः पुष्टिगोधूमकाऽऽमोदाः कान्तिमुखे मनोजवदधिप्रीती तपस्वी यशः । लावण्यं निशि वीर्य पश्चिममुखे विटक्षारकायांश्रयः प्रत्यग्दिक्प्रियमध्यलोकनवरत्नानीह मध्यं वयः ॥ २८ ॥

gaurībhaktimadhuprasādaparihāsāḥ puṣṭigodhūmakā''modāḥ kāntimukhe manojavadadhiprītī tapasvī yaśaḥ | lāvaṇyaṃ niśi vīrya paścimamukhe viṭakṣārakāyāṃśrayaḥ pratyagdikpriyamadhyalokanavaratnānīha madhyaṃ vayaḥ || 28 ||

Devotion to Gauri; honey; graciousness; jesting; nourishment; wheat; fragrances; beauty in the face; the swiftness of thought; curds; affection; an ascetic; fame; loveliness; strength by night; a face turned west; a libertine; alkali; the support of the body; the western quarter; what is dear; the middle world; and gems — and here, middle age. ⟨Our mula joins godhumaka and amodah with a doubled avagraha, which marks the absorbed a of amodah, 'fragrances'.⟩

जीवो भोजनदूरदेशगमने लग्नं च दोर्व्याधयः छत्राद्याश्रितराजचिह्नसुफले सद्रक्तधातुस्तथा । मीनाद्या जलजाः सरीसृपदुकूले सद्द्विकासस्फुरत् शुद्धस्तत्स्फटिकास्ततो मृदुलकं वस्त्रं त्वमी स्युर्विधोः ॥ २९ ॥

jīvo bhojanadūradeśagamane lagnaṃ ca dorvyādhayaḥ chatrādyāśritarājacihnasuphale sadraktadhātustathā | mīnādyā jalajāḥ sarīsṛpadukūle saddvikāsasphurat śuddhastatsphaṭikāstato mṛdulakaṃ vastraṃ tvamī syurvidhoḥ || 29 ||

Life; food; going to a distant country; the lagna; diseases of the arms; the parasol and the rest; the royal insignia one leans upon; good fruit; a good red metal, and likewise; fish and the other creatures born of water; reptiles ⟨our mula now reads sarīsṛpa, the word for reptile⟩; fine cloth; ⟨…⟩ shining; the pure; crystals; and after that soft cloth — these belong to Vidhu ⟨the Moon⟩.

शौर्यं भूर्बलशस्त्रधारणजनाधीशत्ववीर्यध्वजाश्चोरो युद्धविरोधबान्धव उदारा रक्तवस्तुप्रियः । आरामाधिपतित्वतूर्यरवनं प्रीती चतुष्पान्नृपा मूर्खः कोपविदेशयानधृतयो घातग्निवाग्वादताः ॥ ३० ॥

śauryaṃ bhūrbalaśastradhāraṇajanādhīśatvavīryadhvajāścoro yuddhavirodhabāndhava udārā raktavastupriyaḥ | ārāmādhipatitvatūryaravanaṃ prītī catuṣpānnṛpā mūrkhaḥ kopavideśayānadhṛtayo ghātagnivāgvādatāḥ || 30 ||

⟨Of Mars:⟩ valour; the earth; strength; the bearing of weapons; lordship over men; virility; banners; a thief; war; opposition; a kinsman; the generous; one fond of red things; the lordship of gardens; the sounding of musical instruments; affection; quadrupeds; kings; a fool; anger; foreign travel; firmness; slaughter; fire; and quarrelling. ⟨The text reads vāgvāda, 'quarrelling'. The first reader of this plate saw an avagraha here, which gives no word; re-read on 2026-09-23 at about 2x, the mark could not be told apart from the half-ga of gvā, so the reading rests on the lexicon and the question stays open. So does 'banners' (dhvaja), which two other printings read as kṣaya, 'loss'.⟩

पित्तोष्णव्रणराजसेवनदिनव्योमेक्षणह्रस्वरुग् विख्यातिप्रपुखड्गकुन्तसचिवाश्वाङ्गस्फुटत्वं मणिः । सुब्रह्मण्यजपे युवा कटुनृपस्थाने कुजोऽवग्रहो मांसाशी परदूषणं रिपुजयस्तिक्तं निशान्ते बलम् ॥ ३१ ॥

pittoṣṇavraṇarājasevanadinavyomekṣaṇahrasvarug vikhyātiprapukhaḍgakuntasacivāśvāṅgasphuṭatvaṃ maṇiḥ | subrahmaṇyajape yuvā kaṭunṛpasthāne kujo'vagraho māṃsāśī paradūṣaṇaṃ ripujayastiktaṃ niśānte balam || 31 ||

⟨Of Mars:⟩ bile; heat; wounds; service of the king; the day; the sky; sight; shortness; disease ⟨our mula now reads ह्रस्वरुग्; रुग् is 'disease'⟩; renown; the sword ⟨our mula now reads खड्ग, 'sword'⟩; the lance; a minister; the horse; distinctness of the limbs; the gem. The muttering of Subrahmaṇya's japa; the young man; the pungent taste; the station of a king — these are Kuja's ⟨Mars's⟩; drought; the eater of flesh; the defaming of others; victory over enemies; the bitter taste; and strength at the end of night.

हेमग्रीष्मपराक्रमारिपुबलं गाम्भीर्यशौर्ये पुमान् शीलं ब्रह्मपरश्वधौ वनचरो ग्रामाधिनाथत्वता । राजालोकनमूत्रकृच्छ्रचतुरश्रस्वर्णकाराः खलो दग्धस्थानसुभोजने कृशधनुर्विद्याप्रवीणत्वते ॥ ३२ ॥

hemagrīṣmaparākramāripubalaṃ gāmbhīryaśaurye pumān śīlaṃ brahmaparaśvadhau vanacaro grāmādhināthatvatā | rājālokanamūtrakṛcchracaturaśrasvarṇakārāḥ khalo dagdhasthānasubhojane kṛśadhanurvidyāpravīṇatvate || 32 ||

Gold; the summer; prowess; the foe, and strength; depth and heroism; a man; character; the Veda and the axe; one who ranges the forest; the headship of a village. The glance of a king; strangury; the four-cornered ⟨figure⟩; goldsmiths; a wicked man; a burnt place; good food; leanness; and mastery of the science of the bow ⟨our mula now reads -विद्याप्रवीणत्वते; प्रवीणत्व is 'mastery'⟩.

रक्तं ताम्रविचित्रवस्त्रयमदिग्वह्ने च तद्दिक्प्रियः कामक्रोधपरापवादगृहसैन्येशाः शतघ्नीः कुजः । सामभ्रातृकुठारदुष्टमृगनेतृत्वस्वतन्त्राग्रहः क्षेत्रं दण्डपतित्वनागभुवने वाक्चित्तचाञ्चल्यता ॥ ३३ ॥

raktaṃ tāmravicitravastrayamadigvahne ca taddikpriyaḥ kāmakrodhaparāpavādagṛhasainyeśāḥ śataghnīḥ kujaḥ | sāmabhrātṛkuṭhāraduṣṭamṛganetṛtvasvatantrāgrahaḥ kṣetraṃ daṇḍapatitvanāgabhuvane vākcittacāñcalyatā || 33 ||

Red, and copper; variegated cloth; the quarter of Yama ⟨the south⟩ and of fire, and fondness for that quarter; desire and anger; the slandering of others; the house; commanders of armies; the śataghnī ⟨the hundred-slaying weapon⟩ — these are Kuja's. Conciliation; the brother; the hatchet; savage beasts; leadership; insistence on independence; the field; the office of a daṇḍapati; the world of the nāgas; and fickleness of speech and mind ⟨our mula now reads चाञ्चल्यता, 'fickleness'⟩.

वाहारोहणरक्तदर्शन असृक्संशोषणान्येवमन्येचानेकसुसंज्ञका बुधवरैर्भौमस्य तूक्ता अलम् । विद्यार्थी चतुरङ्गकोशगणितज्ञानानि वाक्यद्विजाः पादातं लिपिलेख्यनूतनपटप्रासादकाराहरित् ॥ ३४ ॥

vāhārohaṇaraktadarśana asṛksaṃśoṣaṇānyevamanyecānekasusaṃjñakā budhavarairbhaumasya tūktā alam | vidyārthī caturaṅgakośagaṇitajñānāni vākyadvijāḥ pādātaṃ lipilekhyanūtanapaṭaprāsādakārāharit || 34 ||

Mounting a vehicle; the sight of blood; the drying up of blood — and many other things, well known by name, have been amply declared by the best of the learned to belong to Bhauma ⟨Mars⟩. ⟨Mercury begins here:⟩ a student; the four-limbed ⟨army⟩; the treasury; the knowledges of computation; sentences; the twice-born; the foot-soldiery; script and writing; new cloth; the building of palaces and the green ⟨colour⟩.

शिल्पज्योतिषतीर्थयात्रसुवचप्रासङ्गदेवालया वाणिज्यं वरभूषणं मृदुवचोवेदान्तमातामहाः । दुःस्वप्नं च नपुंसकोत्तरमुखे चर्माद्रिकांस्यादयो वैराग्यर्तुविचित्रहर्म्यभिषजः कण्ठाभिचारौ शिशुः ॥ ३५ ॥

śilpajyotiṣatīrthayātrasuvacaprāsaṅgadevālayā vāṇijyaṃ varabhūṣaṇaṃ mṛduvacovedāntamātāmahāḥ | duḥsvapnaṃ ca napuṃsakottaramukhe carmādrikāṃsyādayo vairāgyartuvicitraharmyabhiṣajaḥ kaṇṭhābhicārau śiśuḥ || 35 ||

Craft; astrology ⟨our mula now reads ज्योतिष⟩; pilgrimage; good speech; conjunction; temples; trade; fine ornaments; soft speech; Vedānta; the maternal grandfather. Bad dreams too; the neuter; facing north; leather, the mountain, bell-metal and the rest; dispassion; the seasons; a many-coloured mansion; physicians; the throat and sorcery ⟨abhicāra; our mula now reads कण्ठ, 'throat'⟩; and the child.

तिर्यग्दाहिसुवर्गलोकविनयाज्ञातिर्मयो नर्तनं भक्तिर्हासमतिप्रभातबलहेमन्ताः क्षाणः शमः । नाभीगोत्रसमृद्धिमिश्रपदार्थान्यान्ध्रभाषाधिपो विष्णूपासनशूद्रपक्षिसहजा भाषा चमत्कारता ॥ ३६ ॥

tiryagdāhisuvargalokavinayājñātirmayo nartanaṃ bhaktirhāsamatiprabhātabalahemantāḥ kṣāṇaḥ śamaḥ | nābhīgotrasamṛddhimiśrapadārthānyāndhrabhāṣādhipo viṣṇūpāsanaśūdrapakṣisahajā bhāṣā camatkāratā || 36 ||

Animals and burning; the world of heaven ⟨printed सुवर्ग where स्वर्ग is expected⟩; discipline, command, kinsmen; dancing (nartana). Devotion; laughter ⟨our mula now reads hāsa⟩; intellect; the dawn, and strength ⟨then⟩; the hemanta season; the moment; and calm. The navel; the gotra; prosperity; mixed substances; lordship of the Āndhra tongue; the worship of Viṣṇu; the śūdra; birds; siblings (sahaja); language; and brilliance ⟨of speech⟩.

काष्ठाधर्वण कर्मगोपुररजांस्युद्यानगुह्यो समः सौम्यो ग्रामचरः समप्रकृतिको वायव्यकाष्ठाप्रियः । सत्पौराणिकशब्दशास्त्रसुमहारत्नादिसंशोदको विद्वान्मातुलमन्त्रयन्त्रसुमहातन्त्रादिकाः सौम्यताः ॥ ३७ ॥

kāṣṭhādharvaṇa karmagopurarajāṃsyudyānaguhyo samaḥ saumyo grāmacaraḥ samaprakṛtiko vāyavyakāṣṭhāpriyaḥ | satpaurāṇikaśabdaśāstrasumahāratnādisaṃśodako vidvānmātulamantrayantrasumahātantrādikāḥ saumyatāḥ || 37 ||

The quarters ⟨or wood⟩ and the Atharvan rite ⟨a word-space is printed inside the compound and the initial of अथर्वण is absorbed at the joint⟩; the gate-tower; dusts; the garden; the secret; the even. Saumya ⟨Mercury⟩ ranges the villages, is of balanced constitution, and is fond of the Vāyavya ⟨north-west⟩ quarter. A good paurāṇika; the science of words ⟨grammar⟩; an assayer of the great gems and the like; the learned man; the maternal uncle; mantra, yantra, the great tantras and so on — these are Saumya's.

भूदेवस्वगुरुस्वकर्मरथगो पादातनिक्षेपका मीमांसो निधिवाजिमाहिषबृहद्गात्रप्रतापा यशः तर्कज्योतिषपुत्रपौत्रजठरव्याधिद्विपात्संपदो वेदान्तप्रपितामहादिपुरुषप्रासादगोमेधिकाः ॥ ३८ ॥

bhūdevasvagurusvakarmarathago pādātanikṣepakā mīmāṃso nidhivājimāhiṣabṛhadgātrapratāpā yaśaḥ tarkajyotiṣaputrapautrajaṭharavyādhidvipātsaṃpado vedāntaprapitāmahādipuruṣaprāsādagomedhikāḥ || 38 ||

⟨Jupiter:⟩ brahmins ⟨the gods on earth⟩; one's own preceptor; one's own duty; the chariot; the cow; the foot-soldiery; deposits; the Mīmāṃsā; treasure; horses; curds and what else comes of the buffalo; a large body; majesty; fame; logic; astrology; sons and grandsons; disease of the belly; the wealth of elephants; Vedānta; the great-grandfather and elders of that kind; the mansion; and the gomeda gem and the like.

ज्येष्ठभ्रातृपितामहेन्द्रशिशिरर्तूग्राणि रत्नं वणिग् देहारोग्यविचित्रहर्म्यनृपसन्मानोरुदेवास्तपः । दानं धर्मपरोपकारसमदृक्चोदङ्मुखो वर्तुल पीतं ग्रामचरोत्तरप्रियसखान्दोलादिवाग्धोरणीः ॥ ३९ ॥

jyeṣṭhabhrātṛpitāmahendraśiśirartūgrāṇi ratnaṃ vaṇig dehārogyavicitraharmyanṛpasanmānorudevāstapaḥ | dānaṃ dharmaparopakārasamadṛkcodaṅmukho vartula pītaṃ grāmacarottarapriyasakhāndolādivāgdhoraṇīḥ || 39 ||

The elder brother; the paternal grandfather; Indra; the cold season; wrath; the gem; the merchant; bodily health; a many-coloured mansion; honour from a king; the thigh; the gods; austerity. Giving; dharma; benefiting others; an impartial eye; facing north; the round; the colour yellow; ranging the villages; the north; a close friend; swinging and the like; and the gift of oratory.

मेदो मध्यपटौ नवीनगृहसौख्यं वृद्धमन्त्रद्विजास्तीर्थं जानुसुवर्गलोकसरणं सौख्यप्रदानं गृहम् । धीः प्रज्ञाधिककाव्यगोपुरसभासन्मोदसिंहासन ब्रह्मस्थापनसार्वकालबलमासाः पात्रवैडूर्यकौ ॥ ४० ॥

medo madhyapaṭau navīnagṛhasaukhyaṃ vṛddhamantradvijāstīrthaṃ jānusuvargalokasaraṇaṃ saukhyapradānaṃ gṛham | dhīḥ prajñādhikakāvyagopurasabhāsanmodasiṃhāsana brahmasthāpanasārvakālabalamāsāḥ pātravaiḍūryakau || 40 ||

Fat; the two middle cloths; the comfort of a new house; elders, counsel and the twice-born; the sacred ford; the knee; going to the world of heaven; a house that bestows every comfort; intellect; abundant wisdom; poetry; the gate-tower; the assembly; good cheer; the lion-throne; the installing of Brahman; strength at every hour; the months; the vessel; and the cat's-eye — these two.

अग्निष्टोममहाफलं मधुरसः सत्त्वं सुखासौख्यके दीर्घं सौम्यपरेङ्गिते च कनकालङ्कारतन्त्रादिकः । वातश्लेष्मसुपुष्यरागनिगमाभासामृदुप्रस्तरं शैवोपासननैष्ठिकत्वचतुरंताढ्यप्रयाणं गुरोः ॥ ४१ ॥

agniṣṭomamahāphalaṃ madhurasaḥ sattvaṃ sukhāsaukhyake dīrghaṃ saumyapareṅgite ca kanakālaṅkāratantrādikaḥ | vātaśleṣmasupuṣyarāganigamābhāsāmṛduprastaraṃ śaivopāsananaiṣṭhikatvacaturaṃtāḍhyaprayāṇaṃ guroḥ || 41 ||

The Agniṣṭoma and its great fruit; sweet juice; sattva; comfort and discomfort ⟨the two⟩; length; gentleness, and the reading of another's intent; gold, ornament, contrivance and the rest. Wind and phlegm; fine topaz; scripture; brilliance; softness; stone; the worship of Śiva; the state of the lifelong celibate; and setting out in a carriage appointed on all four sides — ⟨all these are⟩ Guru's ⟨Jupiter's⟩.

श्वेतच्छत्रसुचामराम्बरविवाहायद्विपात्स्त्रीद्विजा सौम्यश्वेतकलत्रकामुकसुखह्रस्वाम्लपुष्पाज्ञकाः । कीर्तिंयौवनगर्वयानरजताग्नेयप्रियक्षारकास्तिर्यग्दृक्कषपक्षराजसदृढामुक्तायजुर्वैश्यकाः ॥ ४२ ॥

śvetacchatrasucāmarāmbaravivāhāyadvipātstrīdvijā saumyaśvetakalatrakāmukasukhahrasvāmlapuṣpājñakāḥ | kīrtiṃyauvanagarvayānarajatāgneyapriyakṣārakāstiryagdṛkkaṣapakṣarājasadṛḍhāmuktāyajurvaiśyakāḥ || 42 ||

⟨Venus:⟩ the white parasol; fine chowries; garments; marriage; income; the biped, that is man; woman; the twice-born; the gentle; the white; the wife; the lustful; sexual happiness; the short; the sour; flowers; commands. Fame; youth; pride; vehicles; silver; fondness for the Āgneya ⟨south-east⟩ quarter; the saline; the sidelong glance; scratching; the fortnight ⟨our mula now reads स्तिर्यग्दृक्कषपक्ष, which gives these three items⟩; the quality of passion (rājasa); the firm; pearls; the Yajur ⟨Veda⟩; and vaiśyas.

सौन्दर्यंक्रयविक्रयाः सरससल्लापो जलस्थानं मातङ्गस्तुरगो विचित्रकविता नृत्तं च मध्यं वयः । गीतं भोगकलत्रसौख्यमणयो हास्यप्रियः खेचरो भृत्यो भाग्यविचित्रकान्तिसुकुमारा राज्यगन्धस्रजः ॥ ४३ ॥

saundaryaṃkrayavikrayāḥ sarasasallāpo jalasthānaṃ mātaṅgasturago vicitrakavitā nṛttaṃ ca madhyaṃ vayaḥ | gītaṃ bhogakalatrasaukhyamaṇayo hāsyapriyaḥ khecaro bhṛtyo bhāgyavicitrakāntisukumārā rājyagandhasrajaḥ || 43 ||

Beauty; buying and selling; sweet talk of love; a place of water; the elephant; the horse; variegated colour; poetry; dance; and middle age. Song; enjoyment; happiness from the wife; gems; one fond of laughter; the swimmer ⟨our text prints खेचर, 'sky-goer'; both published renderings read 'swimmer' here and the second exemplar's Hindi glosses it तैराकी⟩; the servant; fortune; varied lustre; the delicate; the kingdom; perfume; and the garland.

वीणावेणुविनोदचारुगमनाष्टैश्वर्यचार्वङ्गता स्वल्पाहारवसन्तभूषणबहुस्त्रीसंग्रहप्राङ्मुखाः । नेत्रं सत्यवचः कलानिपुणता रेतो जलक्रीडितो गाम्भीर्यातिशयस्तनश्चतुरवाद्यं नाटकालंकृतिः ॥ ४४ ॥

vīṇāveṇuvinodacārugamanāṣṭaiśvaryacārvaṅgatā svalpāhāravasantabhūṣaṇabahustrīsaṃgrahaprāṅmukhāḥ | netraṃ satyavacaḥ kalānipuṇatā reto jalakrīḍito gāmbhīryātiśayastanaścaturavādyaṃ nāṭakālaṃkṛtiḥ || 44 ||

Delight in the vīṇā and the flute; a lovely gait; the eight kinds of lordship; well-formed limbs; little food; the spring; ornaments; the keeping of many women; those who face east. The eye; truth-speaking; skill in the arts; semen; sporting in water; great depth of character ⟨the akṣara our exemplar sets after atiśaya is स्तन and the second sets स्तत; neither is settled and neither published list renders it as the breast⟩; skilful instrumental music; and the adornment of drama.

केलीलोलकखण्डदेहमदनप्राधान्यसन्मान्यता युक्तश्वेतपट्टप्रियो भरतशास्त्रं राजमुद्राप्रभुः । गौरीश्रीभजने रतिं मृदुरतिक्लान्तो दिवामातृकः काव्यादौ रचना प्रबन्धचतुरः स्यान्नीलकेशः शुभम् ॥ ४५ ॥

kelīlolakakhaṇḍadehamadanaprādhānyasanmānyatā yuktaśvetapaṭṭapriyo bharataśāstraṃ rājamudrāprabhuḥ | gaurīśrībhajane ratiṃ mṛduratiklānto divāmātṛkaḥ kāvyādau racanā prabandhacaturaḥ syānnīlakeśaḥ śubham || 45 ||

Sportive playfulness; a body worn and broken; the predominance of love; being greatly honoured; one joined to white silk and fond of it; the Bharata-śāstra ⟨of dramaturgy⟩; a master of the royal seal. Delight in the worship of Gaurī and Śrī; gentleness; great weariness; having the day for its mother; skill in composing poetry and prose; dark hair; and the auspicious.

गुह्यं मूत्र सुनागलोकसरणे तत्रापराह्णं तथा जामित्रस्थलजं रहस्यमुदितं सर्वं वदेद्भार्गवात् । जाड्यादिप्रतिबन्धकाश्वगतचर्मायप्रमाणानि संक्लेशो व्याधिविरोधदुःखमरणस्त्रीसौख्यदासीखराः ॥ ४३ ॥

guhyaṃ mūtra sunāgalokasaraṇe tatrāparāhṇaṃ tathā jāmitrasthalajaṃ rahasyamuditaṃ sarvaṃ vadedbhārgavāt | jāḍyādipratibandhakāśvagatacarmāyapramāṇāni saṃkleśo vyādhivirodhaduḥkhamaraṇastrīsaukhyadāsīkharāḥ || 43 ||

⟨The plate numbers this verse ४३, which is a compositor's error: it stands at position 46.⟩ The privy parts; urine; moving in the nāga-world; there, the afternoon likewise; what arises in the place of jāmitra ⟨the seventh house⟩; what is uttered in secret — all of it one should declare from Bhārgava ⟨Venus⟩. ⟨Saturn's list opens in the second half:⟩ dullness and the rest; obstruction; going on horseback; leather; income; measures; affliction; disease; opposition; sorrow; death; the pleasure of women; maidservants; and asses.

चण्डाला विकृताङ्गिनो वनचरा बीभत्सदानेश्वरा आयुर्दायनपुंसकान्त्यजखगास्त्रेताग्निदासक्रियाः । आचारेतररिक्तपौरुषमृषावादित्वदीर्घानिला वृद्धस्नायुदिनान्तवीर्यशिशिरर्त्वत्यन्तकोपश्रमाः ॥ ४७ ॥

caṇḍālā vikṛtāṅgino vanacarā bībhatsadāneśvarā āyurdāyanapuṃsakāntyajakhagāstretāgnidāsakriyāḥ | ācāretarariktapauruṣamṛṣāvāditvadīrghānilā vṛddhasnāyudināntavīryaśiśirartvatyantakopaśramāḥ || 47 ||

Caṇḍālas; the deformed; forest-rangers; the loathsome; lords of gifts; the allotted span of life (āyurdāya); the eunuch; the low-born; birds; the three sacred fires (tretāgni); servants and their works. Conduct contrary to good custom; the empty; one without manliness; the speaking of falsehood; long wind; old age; the sinews; strength at the day's end; the śiśira season (late winter); excessive anger; and toil.

कुक्षेत्रोदितकुण्डगोलकजनिर्मालिन्यवस्त्रं गृहं तादृग्वस्तुमनोविचारखलमैत्रीकृष्णपापानि च । क्रौर्यं भस्म च नीलधान्यमणिलोहौदार्यसंवत्सराः शूद्रो विट्पितृकारकोऽन्यकुलविद्यासंग्रहः पङ्गुता ॥ ४८ ॥

kukṣetroditakuṇḍagolakajanirmālinyavastraṃ gṛhaṃ tādṛgvastumanovicārakhalamaitrīkṛṣṇapāpāni ca | krauryaṃ bhasma ca nīladhānyamaṇilohaudāryasaṃvatsarāḥ śūdro viṭpitṛkārako'nyakulavidyāsaṃgrahaḥ paṅgutā || 48 ||

Birth in a bad field; birth as a kuṇḍa or a golaka — the children got on a woman while her husband lives, and on a widow; foulness; garments ⟨our mula now reads वस्त्रं, 'garment'⟩; the house; a thing of that sort; deliberation of the mind; friendship with the wicked; the black ⟨colour⟩; and sins. Cruelty; ashes too; black grain, gems, iron; generosity; the years; the śūdra; the vaiśya. He is the significator of the father; the gathering up of another family's learning; and lameness.

तीक्ष्णं कम्बलवस्त्रपश्चिममुखे संजीवनोपायका ऽधोदृष्टी कृषिजीवनायुधगृहज्ञातिर्बहिःस्थानकाः । ईशान्यप्रियनागलोकपतने संग्रामसंचारिता शल्यं सीसकदुष्टविक्रमतुरुष्का जीर्णतैलेऽपि च ॥ ४९ ॥

tīkṣṇaṃ kambalavastrapaścimamukhe saṃjīvanopāyakā 'dhodṛṣṭī kṛṣijīvanāyudhagṛhajñātirbahiḥsthānakāḥ | īśānyapriyanāgalokapatane saṃgrāmasaṃcāritā śalyaṃ sīsakaduṣṭavikramaturuṣkā jīrṇataile'pi ca || 49 ||

The sharp; blanket-cloth; facing west; the means of livelihood; the downcast gaze; living by agriculture; weapons; the house; kinsmen; places outside ⟨our mula now reads बहिः⟩. Fondness for the Īśāna ⟨north-east⟩ quarter; falling into the nāga-world; moving about in battle; the dart; lead; evil prowess; Turuṣkas; and old oil as well.

दारुब्राह्मणतामसे च विषभूसंचारकाठिन्यके भीतिर्दीर्घनिषादवैकृतशिरोजाः सर्वराज्यं भयम् । छागाद्या महिषादयो रतिरतो वह्वादिशृङ्गारता मृत्यूपासकसारमेयहरणाः काठिन्यचित्तं शनेः ॥ ५० ॥

dārubrāhmaṇatāmase ca viṣabhūsaṃcārakāṭhinyake bhītirdīrghaniṣādavaikṛtaśirojāḥ sarvarājyaṃ bhayam | chāgādyā mahiṣādayo ratirato vahvādiśṛṅgāratā mṛtyūpāsakasārameyaharaṇāḥ kāṭhinyacittaṃ śaneḥ || 50 ||

Wood; the brāhmaṇa; the tāmasa; poison; wandering over the ground; hardness; fear; the long; the niṣāda ⟨hunter; our mula now reads निषाद⟩; the deformed; the hair of the head; every kingdom; and dread. Goats and the like; buffaloes and the like ⟨our mula now reads महिषादयो⟩; one given to pleasure; adorning oneself ⟨for love — the tail of the compound is शृङ्गार, while its opening व or ब stays unsettled⟩; a worshipper of death; the dog, and theft ⟨our mula now reads सारमेय, 'dog'⟩; and a hard heart — ⟨these are⟩ Śani's.

छत्रं चामरराष्ट्रसंग्रहकुतर्कक्रूरवाक्यान्त्यजाः पापस्त्रीचतुरन्तयानवृषला द्यूतश्च सन्ध्याबलम् । दुष्टस्त्रीगमनान्यदेशगमनाशौचास्थिगुल्मानृता ऽधोदृग्भ्रामिकगाढा यममुखम्लेच्छादिनीचाश्रयाः ॥ ५१ ॥

chatraṃ cāmararāṣṭrasaṃgrahakutarkakrūravākyāntyajāḥ pāpastrīcaturantayānavṛṣalā dyūtaśca sandhyābalam | duṣṭastrīgamanānyadeśagamanāśaucāsthigulmānṛtā 'dhodṛgbhrāmikagāḍhā yamamukhamlecchādinīcāśrayāḥ || 51 ||

⟨Rāhu:⟩ the parasol; chowries; the seizing of a country; false reasoning (kutarka); harsh speech; the low-born; a sinful woman; the four-bounded ⟨earth⟩; vehicles; śūdras; gambling too; and strength at twilight. Going to wicked women; going to other lands; impurity; bones; abdominal tumour; falsehoods; the downcast eye; the giddy; the dense ⟨the ink here shows a shorter cluster than गारुड, 'emerald', would need; it is transcribed as seen and not made to fit⟩; facing Yama ⟨the south⟩; mlecchas; and resort to the low.

दुष्टग्रन्थिमहाटवी विषमसंचारारात्रिपीडा बहिःस्थानं नैऋतिदिक्क्रियानिलकफखेदोऽहिनिश्वासाः । तीक्ष्णं दीर्घसरीसृपौ सकलसुसाध्यः प्रयाणक्षणौ वृद्धो वाहननागलोकजननीताता मरुच्छूलकाः ॥ ५२ ॥

duṣṭagranthimahāṭavī viṣamasaṃcārārātripīḍā bahiḥsthānaṃ naiṛtidikkriyānilakaphakhedo'hiniśvāsāḥ | tīkṣṇaṃ dīrghasarīsṛpau sakalasusādhyaḥ prayāṇakṣaṇau vṛddho vāhananāgalokajananītātā marucchūlakāḥ || 52 ||

An evil knot; the great forest; travel over rough ground; affliction by night; staying outside; the Nairṛta ⟨south-west⟩ quarter; action; wind; phlegm; weariness; and the hissing of snakes. The sharp; the long and the creeping thing; all that is easily accomplished; the journey and the moment; the old man; vehicles; the world of the nāgas; the mother; the father; the wind; and colic.

काशश्वासमहाश्रमपवन*दुर्गोपासिका दुष्टता साङ्गत्यं पशुभिस्त्वमध्यलिपिलेखयं क्रूरभाषा ल्यगोः चण्डीशोश्वरविघ्नपादिसुरवृन्दोपासना वंद्यका श्वानः कुक्कुटगृध्रमोक्षसकलैश्वर्यंक्षयार्तिज्वराः ॥ ५३ ॥

kāśaśvāsamahāśramapavana*durgopāsikā duṣṭatā sāṅgatyaṃ paśubhistvamadhyalipilekhayaṃ krūrabhāṣā lyagoḥ caṇḍīśośvaravighnapādisuravṛndopāsanā vaṃdyakā śvānaḥ kukkuṭagṛdhramokṣasakalaiśvaryaṃkṣayārtijvarāḥ || 53 ||

Cough and asthma; great toil ⟨printed महाश्रम; the conjunct is inked shut and महाक्रम, 'great stride', is equally possible⟩; wind — a small star-shaped sort stands inside the compound at this point; it is not an akṣara, and no matching footnote was found on the plate; the worshipper of Durgā; wickedness; association with beasts; middling script and writing; harsh language. This is the weakest line on the plate and should not be relied on: only साङ्गत्यं, पशुभिः and लिपिलेख are firm, and the genitive that ought to close the passage by naming the planet — राहोः is what the chapter's pattern demands — is not what the ink gives, so it is not supplied. The worship of Caṇḍīśa, of Īśvara, of the remover of obstacles ⟨Gaṇeśa⟩ and of the host of gods; what is to be saluted; the dog; the cock; the vulture; liberation; all lordship; wasting; distress; and fevers.

गङ्गास्नान महातपोऽनिलनिषादस्नेहभूतिप्रदाः पाषाणो व्रणमन्त्रशास्त्रचपलत्वब्रह्मवेत्तृत्वता । कुक्ष्यक्ष्यार्तिजडत्वकण्टकमृगज्ञानानि मौनव्रतं वेदान्तोऽखिलभोगभाग्यरिपुपीडोत्पन्नतापाल्पभुक् ॥ ५४ ॥

gaṅgāsnāna mahātapo'nilaniṣādasnehabhūtipradāḥ pāṣāṇo vraṇamantraśāstracapalatvabrahmavettṛtvatā | kukṣyakṣyārtijaḍatvakaṇṭakamṛgajñānāni maunavrataṃ vedānto'khilabhogabhāgyaripupīḍotpannatāpālpabhuk || 54 ||

⟨Ketu:⟩ bathing in the Gaṅgā; great austerity; wind; the niṣāda ⟨hunter⟩; affection; and the givers of prosperity. Stone ⟨our mūla now reads पाषाणो, stone, where the earlier transcription had पापाणो, which is no word⟩; wounds; the science of mantras; fickleness; and the knowing of Brahman. Pains of the belly and of the eye; torpor; thorns; knowledge of beasts; the vow of silence; Vedānta; the whole of enjoyment and fortune; the burning that arises from an enemy's affliction; and eating little.

वैराग्यं च पितामहक्षुदतिशूलस्फोटकाद्या रुजः शृङ्गीभृङ्गिविरुद्धबन्धनकृताज्ञां शूद्रगोष्ठिर्ध्वजात् ।

vairāgyaṃ ca pitāmahakṣudatiśūlasphoṭakādyā rujaḥ śṛṅgībhṛṅgiviruddhabandhanakṛtājñāṃ śūdragoṣṭhirdhvajāt |

Dispassion too; the grandfather; hunger; violent colic; boils and such diseases; the horned one and the bee ⟨our mūla reads शृङ्गीभृङ्गि; the transcriber could not tell which of the two words carries श and which भ⟩; a command issued for hostile confinement; the company of śūdras — ⟨these come⟩ from Dhvaja, the banner, that is Ketu ⟨our mūla now reads ध्वजात् here, where a sign-off naming Ketu is expected⟩. Our mūla holds only this half-verse here.

तुङ्गे स्वीयगृहेऽधिमित्रभवने मित्रे समे वैरिणीत्येवं पापयुते पराजययुते खेटेऽर्कयुक्ते क्रमात् । दीप्ता सा स्तिमिता तथा च मुदिता शान्ता च हीना ततो दुःखा स्याद्विकला खला स्युरपि सा कोपेत्यवस्था नव ॥ १ ॥

tuṅge svīyagṛhe'dhimitrabhavane mitre same vairiṇītyevaṃ pāpayute parājayayute kheṭe'rkayukte kramāt | dīptā sā stimitā tathā ca muditā śāntā ca hīnā tato duḥkhā syādvikalā khalā syurapi sā kopetyavasthā nava || 1 ||

When a planet stands in exaltation, in its own house, in the house of a great friend, in a friend's, in a neutral's, in an enemy's — and so likewise when it is joined with a malefic, when it is defeated ⟨in planetary war⟩, and when it is joined with the Sun — its state is, in that order, dīptā ⟨blazing⟩, stimitā ⟨still — the second of the nine is usually given as svasthā, and this edition appears to set stimitā; recorded as printed⟩, muditā ⟨delighted⟩, śāntā ⟨calm⟩, hīnā ⟨deficient⟩, then duḥkhā ⟨pained⟩, vikalā ⟨crippled⟩, khalā ⟨wicked⟩, and kopā ⟨angered⟩: nine avasthās.

पुण्यं वाप्यथ पापरूपमपि वा कर्मार्जितं प्राग्भवे तत्पाकोऽत्र तु खेचरस्य हि दशाभुक्त्यादिभिर्ज्ञायते । तस्मात्खेटदशाविभाग इह चावश्यं क्रमात्तत्फलं ज्ञेयं तत्तदनिष्टशान्तिकरणादिष्टं सुखं प्राप्नुयात् ॥ २ ॥

puṇyaṃ vāpyatha pāparūpamapi vā karmārjitaṃ prāgbhave tatpāko'tra tu khecarasya hi daśābhuktyādibhirjñāyate | tasmātkheṭadaśāvibhāga iha cāvaśyaṃ kramāttatphalaṃ jñeyaṃ tattadaniṣṭaśāntikaraṇādiṣṭaṃ sukhaṃ prāpnuyāt || 2 ||

Whether it be merit, or something of the shape of sin, the karma earned in a former birth — its ripening here is known through the daśā, the bhukti and the rest belonging to a planet. Therefore the division of the planets' daśās must without fail be known here, and their fruit in order; and by performing the pacification of each unwanted thing one should attain the happiness one desires.

अर्केन्द्वारतमःसुरेज्यशनिवित्केत्वासुरेज्याः क्रमात् षड्दिक्शैलगजेन्दवोऽष्ट्यतिधृती चात्यष्ट्ययोगा नखाः । दायेशा अपि वत्सराः स्युरथ तज्जन्मेन्दुभं वह्निभाद्यावत्तन्नवहृद्धिशेषतुलितोऽर्काद्यो हि दायेश्वरः ॥ ३ ॥

arkendvāratamaḥsurejyaśanivitketvāsurejyāḥ kramāt ṣaḍdikśailagajendavo'ṣṭyatidhṛtī cātyaṣṭyayogā nakhāḥ | dāyeśā api vatsarāḥ syuratha tajjanmendubhaṃ vahnibhādyāvattannavahṛddhiśeṣatulito'rkādyo hi dāyeśvaraḥ || 3 ||

The Sun, the Moon, Mars, Tamas ⟨Rāhu⟩, the gods' preceptor ⟨Jupiter⟩, Saturn, Mercury, Ketu and the Asuras' preceptor ⟨Venus⟩, in that order, are the lords of the daśā; and their years are six, the directions ⟨ten⟩, the mountains ⟨seven⟩, elephant-and-moon ⟨eighteen⟩, aṣṭi ⟨sixteen⟩, atidhṛti ⟨nineteen⟩, atyaṣṭi ⟨seventeen⟩, ⟨the word standing for Ketu's seven yields no number-word: our mūla reads योगा⟩, and the nails ⟨twenty⟩. Then, counting the Moon's birth-star from Kṛttikā ⟨the fire-star⟩ up to that star, dividing by nine and weighing the remainder, the lord of the daśā is the planet reckoned from the Sun onwards.

जन्मर्क्षागमनाडिका विघटिकास्तत्तद्दशाताडिता नाड्यः षष्टिहता युता विघटिकास्तच्छेद्यराशिर्भवेत् । आद्यन्तस्थितनाडिका विघटिकाभिर्भाजिता वत्सराः शेषं द्वादशभिर्दिनैः खरुतुभिर्निघ्नाच्च मासादिकम् ॥ ४ ॥

janmarkṣāgamanāḍikā vighaṭikāstattaddaśātāḍitā nāḍyaḥ ṣaṣṭihatā yutā vighaṭikāstacchedyarāśirbhavet | ādyantasthitanāḍikā vighaṭikābhirbhājitā vatsarāḥ śeṣaṃ dvādaśabhirdinaiḥ kharutubhirnighnācca māsādikam || 4 ||

The nāḍikās and vighaṭikās of the birth-star still to pass, multiplied by the daśā ⟨years⟩ of that lord; the nāḍīs multiplied by sixty and the vighaṭikās added — that becomes the quantity to be divided. The nāḍikās and vighaṭikās standing from the star's beginning to its end, divided into it, give the years ⟨still to pass⟩; and the remainder, multiplied by twelve and by kha-ṛtu, gives the months and the rest. ⟨kha-ṛtu is a bhūtasaṅkhyā — kha 0, ṛtu 6 — read leftward as sixty. Sareen and V. Subrahmaṇya Śāstri both say the second multiplier is thirty, and the Tamil printing sets 12-30-60. The number this compound encodes is not settled.⟩

तत्तत्खेटदशाद्दशा विनिहता मासाः पुरोक्तस्ततस्त्वन्त्याङ्कस्त्रिगुणो दिनानि सततं त्वेवं हि चान्तर्दशाः । तद्भुक्तिस्तु दिनीकृता करहृता तत्तद्दशाताडिता नाड्याद्या विदशा वियद्रसहृता चेत्सा दिनाद्या भवेत् ॥ ५ ॥

tattatkheṭadaśāddaśā vinihatā māsāḥ puroktastatastvantyāṅkastriguṇo dināni satataṃ tvevaṃ hi cāntardaśāḥ | tadbhuktistu dinīkṛtā karahṛtā tattaddaśātāḍitā nāḍyādyā vidaśā viyadrasahṛtā cetsā dinādyā bhavet || 5 ||

The daśā of each planet multiplied by ⟨the other's⟩ daśā gives months, as was said before; then the last figure trebled gives the days — thus always are the antardaśās. That bhukti, turned into days, divided by the hands ⟨two⟩ and multiplied by the respective daśā, gives the vidaśā in nāḍīs and the rest; and if it be divided by sky-and-flavours ⟨sixty⟩ it comes out in days and the rest.

तद्वत्सूक्ष्मदशादयोऽपि गदिताश्चैको विशेषोऽस्ति तद् घस्राद्या घटिकादिरूपमिह चाधोऽधो व्रजन्ति क्रमात् । सूर्योत्कृष्टदशा करोति सुतधीप्रज्ञादिकारोच्छ्रयज्ञानार्थागमकीर्तिपौरुषसुखप्राप्तीश्वरानुग्रहान् ॥ ६ ॥

tadvatsūkṣmadaśādayo'pi gaditāścaiko viśeṣo'sti tad ghasrādyā ghaṭikādirūpamiha cādho'dho vrajanti kramāt | sūryotkṛṣṭadaśā karoti sutadhīprajñādikārocchrayajñānārthāgamakīrtipauruṣasukhaprāptīśvarānugrahān || 6 ||

Likewise the sūkṣma-daśās and those below them have also been stated; there is just one difference, that here what begins as days takes the form of ghaṭikās and so on, descending step by step ⟨our mūla now reads तद्वत्, 'likewise', the word the sense wants; an eye reading of the plate on 2026-09-23 gave तद्वात्, which is no Sanskrit form⟩. — The Sun's excellent daśā produces sons, understanding, wisdom and the like, the raising up of one's work, knowledge, the coming of wealth, fame, manliness, the attainment of happiness, and the favour of the ruler.

भानोः पापदशातिकष्टविबलोद्योगार्थहान्यामयारातिक्षोभमहीशकोपजनकारिष्टादिबाधोदयान् चन्द्रोत्कृष्टदशा करोति जननीश्रेयस्तटाकादिकः क्षेत्रारामगृहापसद्द्विजवरश्रीशोभनान्दोलिकान् ॥ ७ ॥

bhānoḥ pāpadaśātikaṣṭavibalodyogārthahānyāmayārātikṣobhamahīśakopajanakāriṣṭādibādhodayān candrotkṛṣṭadaśā karoti jananīśreyastaṭākādikaḥ kṣetrārāmagṛhāpasaddvijavaraśrīśobhanāndolikān || 7 ||

From the Sun's evil daśā come extreme distress, want of strength, ⟨fruitless⟩ exertion, loss of wealth, disease, agitation from enemies, the anger of the king, and the rising of affliction and other trouble to the father ⟨janaka⟩. — The Moon's excellent daśā produces the welfare of the mother, tanks and the like, fields, groves, houses, ⟨the akṣara printed between गृहा and सद् is compressed and is not resolved⟩ excellent brahmins, prosperity, splendour, and palanquins.

इन्दोः पापदशान्नहीनकृपणानन्दार्थनाशामय प्रज्ञाहीनजुगुप्समातृहरणक्रोधादिशीतज्वरान् । भौमोत्कृष्टदशा करोति वसुधाप्राप्तीष्टवस्त्वागमप्रज्ञास्वच्छमनःपराक्रमधनारातिक्षयांश्चानुजान् ॥ ८ ॥

indoḥ pāpadaśānnahīnakṛpaṇānandārthanāśāmaya prajñāhīnajugupsamātṛharaṇakrodhādiśītajvarān | bhaumotkṛṣṭadaśā karoti vasudhāprāptīṣṭavastvāgamaprajñāsvacchamanaḥparākramadhanārātikṣayāṃścānujān || 8 ||

From the Moon's evil daśā come want of food, meanness, the destruction of joy and of wealth, disease, lack of wisdom, disgust, the loss of the mother, anger and the like, and cold fevers. — Mars's excellent daśā produces the gaining of land, the coming of the things one wants, wisdom, a clear mind, prowess, wealth, the wasting away of enemies, and younger brothers.

पापाङ्गारदशानुजातिकलहं क्षेत्राग्निबाधाव्रणाक्षिक्षीणादिमहीशपीडसुजनक्रोधासिवेधामयाम् । सौम्योत्कृष्टदशा करोति वसनानन्तार्थधान्योच्छ्रयश्रेयः सौख्यगृहस्वबन्धुविजयप्राप्तीष्टवस्त्वागमान् ॥ ९ ॥

pāpāṅgāradaśānujātikalahaṃ kṣetrāgnibādhāvraṇākṣikṣīṇādimahīśapīḍasujanakrodhāsivedhāmayām | saumyotkṛṣṭadaśā karoti vasanānantārthadhānyocchrayaśreyaḥ saukhyagṛhasvabandhuvijayaprāptīṣṭavastvāgamān || 9 ||

Mars's evil daśā brings quarrel with younger brothers and with kinsmen, trouble from fields and from fire, wounds, the wasting of the eyes and so on, affliction from the king, the anger of good men, piercing by the sword, and disease. — Mercury's excellent daśā produces clothes, endless wealth, grain, high standing, welfare, comfort, a house, one's own kinsmen, victory, gain, and the coming of the things one wants.

बोध्या पापदशा विदेशगमनक्रोधस्वबन्धुक्षयप्रज्ञाहीनवणिग्जनार्तिकलहक्षेत्रार्थनाशापदः । जीवोत्कृष्टदशा करोति विपुलग्रामाधिकारात्मजश्रीसौभाग्यगुणाकराश्रितजनाश्वान्दोलिकावैभवान् ॥ १० ॥

bodhyā pāpadaśā videśagamanakrodhasvabandhukṣayaprajñāhīnavaṇigjanārtikalahakṣetrārthanāśāpadaḥ | jīvotkṛṣṭadaśā karoti vipulagrāmādhikārātmajaśrīsaubhāgyaguṇākarāśritajanāśvāndolikāvaibhavān || 10 ||

⟨Mercury's⟩ evil daśā is to be understood as bringing going abroad, anger, the wasting of one's own kinsmen, want of wisdom, distress and quarrel from tradesmen and from people, loss of field and of wealth, and calamity. — Jupiter's excellent daśā produces authority over a wide village, sons, prosperity, good fortune, a mine of virtues, dependants, horses, palanquins, and grandeur.

जैव्या पापदशा महीसुरभयाधिव्याधिधैर्यच्युता धान्यानर्थमहीसुरार्तिजनकक्रोधाशनार्तिक्षयान् । शौक्री श्रेष्ठदशा करोति सुखसौभाग्योच्छ्रयान्दोलिकाष्टैश्वर्यायतधर्मबुद्धिकनकारामाश्वगीतोत्सवान् ॥ ११ ॥

jaivyā pāpadaśā mahīsurabhayādhivyādhidhairyacyutā dhānyānarthamahīsurārtijanakakrodhāśanārtikṣayān | śaukrī śreṣṭhadaśā karoti sukhasaubhāgyocchrayāndolikāṣṭaiśvaryāyatadharmabuddhikanakārāmāśvagītotsavān || 11 ||

Jupiter's evil daśā brings fear from brahmins ⟨both exemplars print महीसुर, 'earth-god', that is a brahmin; both published translations read a king here — see the divergence note⟩, disorder of mind and body, the collapse of steadfastness, loss of grain, misfortune, distress from brahmins, the anger of the father ⟨janaka⟩, want of food, affliction, and wasting. — Venus's finest daśā produces comfort, good fortune, high standing ⟨उच्छ्रय: the ink failed over this run on the plate. It is restored from the metre, from the parallel plates and from the second exemplar — not read⟩, palanquins, the eight lordships ⟨aṣṭaiśvarya⟩, dharma made wide, intelligence, gold, groves, horses, and festivals of song.

शौक्री पापदशा कलत्रभयकृन्नीचार्थहानिप्रदात्यन्तस्तेयमहाप्रदोषविपुलस्त्रीवर्गरोगोद्भवान् । मन्दोत्कृष्टदशा करोति विभवप्रज्ञादियज्ञादिकक्षेत्रग्रामपुराधिनायकबहुव्यापारदक्षोत्सुकान् ॥ १२ ॥

śaukrī pāpadaśā kalatrabhayakṛnnīcārthahānipradātyantasteyamahāpradoṣavipulastrīvargarogodbhavān | mandotkṛṣṭadaśā karoti vibhavaprajñādiyajñādikakṣetragrāmapurādhināyakabahuvyāpāradakṣotsukān || 12 ||

Venus's evil daśā causes fear on the wife's account, baseness, loss of wealth, extreme theft, grave offences, and the outbreak of disease from a large company of women. — Saturn's excellent daśā produces wealth, wisdom and the like, sacrifices and the like, headship of fields, villages and towns, and a man skilful and eager in many undertakings.

मान्दी पापविषप्रयोगधनहृद्देहाद्यनर्थोदयान् राजक्रोधविरुद्धकार्यविकलान् रोगादिबाधोदयान् । राहूत्कृष्टदशा करोति सकलश्रेयोमहद्राज्यकृद्धर्मार्थागमपुण्यतीर्थचलनज्ञानप्रभावोदयान् ॥ १३ ॥

māndī pāpaviṣaprayogadhanahṛddehādyanarthodayān rājakrodhaviruddhakāryavikalān rogādibādhodayān | rāhūtkṛṣṭadaśā karoti sakalaśreyomahadrājyakṛddharmārthāgamapuṇyatīrthacalanajñānaprabhāvodayān || 13 ||

Saturn's evil ⟨daśā gives⟩ the administering of poison, ⟨loss of⟩ wealth, ⟨affliction of⟩ heart and body and the rest, and the rise of ruin ⟨our mūla now reads देहाद्यनर्थोदयान्, that is देहादि, 'the body and the rest', + अनर्थोदय; an eye reading of the plate on 2026-09-23 gave the द्य ligature where the older transcription had घ⟩; the anger of the king; works crippled by opposition; and the rise of trouble from disease and the like. — Rāhu's excellent daśā produces all welfare, a great kingdom, dharma, the coming of wealth, travel to holy fords, and the rise of knowledge and of influence ⟨our mūla now reads महद्राज्यकृद्धर्म-, that is राज्यकृत्, 'making a kingdom', + धर्म, so no word for intelligence stands here; an eye reading of the plate on 2026-09-23 gave कृ where the older transcription had बु⟩.

राहोः पापदशाऽहिभीतिविषजः सर्वाङ्गरोगार्तिकृच्छस्त्राग्न्यन्त्यविरोधवृक्षतपनारातिप्रपीडादयान् । केतूत्कृष्टदशा करोति विजयक्रूरक्रियार्थागमम्लेच्छक्ष्मापतिलब्धभाग्यकवनप्रारंभशत्रुक्षयान् ॥ १४ ॥

rāhoḥ pāpadaśā'hibhītiviṣajaḥ sarvāṅgarogārtikṛcchastrāgnyantyavirodhavṛkṣatapanārātiprapīḍādayān | ketūtkṛṣṭadaśā karoti vijayakrūrakriyārthāgamamlecchakṣmāpatilabdhabhāgyakavanaprāraṃbhaśatrukṣayān || 14 ||

From Rāhu's evil daśā ⟨our mūla now reads पापदशा, 'evil daśā'; the earlier transcription's पापशा had lost the द and was no word⟩ come fear of snakes, ills born of poison, pain from disease in every limb, weapons, fire, opposition from the low-born, trees, the sun's burning, and grievous affliction from enemies. — Ketu's excellent daśā produces victory, cruel acts, the coming of wealth, fortune obtained from a mleccha king, the beginning of ⟨कवन: our mūla reads this word, but its sense in this place is not determinable⟩, and the destruction of enemies.

केतोः पापदशाऽतिकष्टविफलानर्थक्रियोद्योगहृच्छूलास्थिज्वरकम्पनद्विजजनद्वेषातिमूर्खक्रिया । लग्नात्कोणगतौ च वित्तमदनस्थानेश्वराभ्यां तमः खेटौ संयुतवीक्षितौ निजदशाकाले हि मृत्युप्रदौ ॥ १५ ॥

ketoḥ pāpadaśā'tikaṣṭaviphalānarthakriyodyogahṛcchūlāsthijvarakampanadvijajanadveṣātimūrkhakriyā | lagnātkoṇagatau ca vittamadanasthāneśvarābhyāṃ tamaḥ kheṭau saṃyutavīkṣitau nijadaśākāle hi mṛtyupradau || 15 ||

From Ketu's evil daśā: extreme distress; fruitless and harmful action and effort; colic at the heart; ⟨disease of⟩ the bones; fever; trembling; hatred from brahmins and from people; and exceedingly stupid conduct. — And when the two planets of darkness ⟨Rāhu and Ketu⟩ stand in a trine from the lagna and are joined with or aspected by the lords of the place of wealth ⟨the 2nd⟩ and the place of desire ⟨the 7th⟩, then in the time of their own daśā they are givers of death.

नेत्रद्यूनगतौ त्रिकोणपतियुग्दृष्टौ धनायुष्प्रदौ तद्भावेश्वरयुक्तपापखचरो मृत्युं विधत्ते नृणाम् । स्यातां केतुविधुन्तुदौ द्वितनुभे केन्द्रत्रिकोणेश्वरेर्युक्तौ वा तदधीश्वरौ यदि तयोः पाकेऽर्धराज्यप्रदौ ॥१६॥

netradyūnagatau trikoṇapatiyugdṛṣṭau dhanāyuṣpradau tadbhāveśvarayuktapāpakhacaro mṛtyuṃ vidhatte nṛṇām | syātāṃ ketuvidhuntudau dvitanubhe kendratrikoṇeśvareryuktau vā tadadhīśvarau yadi tayoḥ pāke'rdharājyapradau ||16||

Standing in the 2nd ⟨netra⟩ or the 7th ⟨dyūna⟩, joined with or aspected by the lord of a trine, the two are givers of wealth and of long life; while a malefic planet joined with the lord of that bhāva dispenses death to men ⟨our mūla now reads विधत्ते, 'brings about', the verb the sentence needs; an eye reading of the plate on 2026-09-23 gave विवत्ते, which is no Sanskrit word⟩. And if Ketu and Vidhuntuda ⟨Rāhu, 'the tormentor of the moon'⟩ stand in the two dual-bodied signs joined with the lords of a kendra and a trikoṇa, or are themselves the lords of these, then in their ripening they give half a kingdom.

तावेव व्ययशत्रुरन्ध्रसदनाधीशैश्च युक्तेक्षितौ नृणामल्पफलप्रदौ च जननीं तद्वर्गसंहारकौ । तावेव स्थिरचञ्चलर्क्षसहितौ केन्द्रत्रिकोणाधिपैर्युक्तावप्युभयोश्च यः शुभगृहे स स्यान्महाभाग्यदः ॥१७॥

tāveva vyayaśatrurandhrasadanādhīśaiśca yuktekṣitau nṛṇāmalpaphalapradau ca jananīṃ tadvargasaṃhārakau | tāveva sthiracañcalarkṣasahitau kendratrikoṇādhipairyuktāvapyubhayośca yaḥ śubhagṛhe sa syānmahābhāgyadaḥ ||17||

Those same two, joined with or aspected by the lords of the houses of loss ⟨12th⟩, of enemies ⟨6th⟩ and of the aperture ⟨8th⟩, give men little fruit, and are destroyers of the mother and of those of her group ⟨our mūla now reads जननीं, 'the mother', and an eye reading of the plate on 2026-09-23 gave the same⟩. And those same two, set in a fixed or a movable sign and joined with the lords of a kendra and a trikoṇa — whichever of the two is in an auspicious house, he becomes a giver of great fortune.

पापर्क्षस्थतमोग्रहौ विफलदौ केचिज्जगुः सौख्यदौ तौ द्वौ पापगृहस्थितौ शुभयुतौ स्यातां महामारकौ । रिःफाष्टारिगृहस्थितौ तदधिपैर्युक्तेक्षितौ हिंसकौ स्यातां मारकसंयुतौ तदधिपैस्तावेव मृत्युप्रदौ ॥ १८ ॥

pāparkṣasthatamograhau viphaladau kecijjaguḥ saukhyadau tau dvau pāpagṛhasthitau śubhayutau syātāṃ mahāmārakau | riḥphāṣṭārigṛhasthitau tadadhipairyuktekṣitau hiṃsakau syātāṃ mārakasaṃyutau tadadhipaistāveva mṛtyupradau || 18 ||

Some have declared that the two planets of darkness, standing in a malefic's sign, give no fruit, and ⟨others⟩ that they give comfort — the line is a report of what authorities say, not the author's own assertion. Those two, standing in a malefic's house and joined with a benefic, become great mārakas. Standing in the 12th ⟨riḥpha⟩, the 8th or the 6th ⟨ari⟩ and joined with or aspected by the lords of those houses, they become injurers; and joined with a māraka and with the lords of those houses, they are themselves the givers of death.

तद्भावेषु च केन्द्रकोणपतिभिर्युक्तौ क्वचित्सौख्यदौ चेद्व्याधिव्रणदुःखखड्गसलिलाच्चोद्बन्धनान्मृत्युदौ । भ्रातृप्राप्तिचतुष्टयेषु बलिभिर्योगग्रहैरन्वितौ संपत्सौख्यसुतार्थराज्यकरिणौ यानोत्कटानिच्छतः ॥१९॥

tadbhāveṣu ca kendrakoṇapatibhiryuktau kvacitsaukhyadau cedvyādhivraṇaduḥkhakhaḍgasalilāccodbandhanānmṛtyudau | bhrātṛprāpticatuṣṭayeṣu balibhiryogagrahairanvitau saṃpatsaukhyasutārtharājyakariṇau yānotkaṭānicchataḥ ||19||

And in those bhāvas, joined with the lords of a kendra and a trine, they are in some cases givers of comfort; but if ⟨otherwise⟩ they give death from disease, wounds, sorrow, the sword, water, and hanging ⟨udbandhana⟩. In the 3rd ⟨bhrātṛ⟩, the 11th ⟨prāpti, gain⟩ and the four kendras, accompanied by strong yoga-giving planets, the two are makers of a kingdom together with wealth, comfort, sons and riches, for one who longs for towering conveyances.

तावेव स्मरराशिपेन यदि वा वित्ताधिपेनाश्रितौ ताभ्यां दृक्पथगौ तदा धनहरौ स्यातां महामारकौ तुङ्गं तद्वृषभश्च वृश्चिक इति स्याद्राहुकेत्वोर्गृहौ कुंभोऽलीमिथुनाङ्गने तु भवतो मूलत्रिकोणाभिधं ॥ २० ॥

tāveva smararāśipena yadi vā vittādhipenāśritau tābhyāṃ dṛkpathagau tadā dhanaharau syātāṃ mahāmārakau tuṅgaṃ tadvṛṣabhaśca vṛścika iti syādrāhuketvorgṛhau kuṃbho'līmithunāṅgane tu bhavato mūlatrikoṇābhidhaṃ || 20 ||

Those very two, if the lord of the sign of desire ⟨the 7th⟩ or the lord of wealth ⟨the 2nd⟩ has resorted to them, and if they stand in the line of sight of those two, then become takers of wealth and great mārakas. ⟨In our mūla this half-verse closes with no daṇḍa, unlike every other in the run.⟩ Their exaltation is Taurus and Scorpio; the houses of Rāhu and Ketu are Aquarius and Scorpio; and Gemini and Virgo are what bears the name mūlatrikoṇa.

सिंहः कर्कटको द्वयो रिपुगृहौ तौली मृगो मित्रभे ऽजोदेवेज्यगृहे समेऽखिलबलं तुङ्गादिगौ तौ यदि । यद्भङ्गावगतौ यदीशसहितौ प्राग्वत् त्रिसंबन्धगौ तदाहे दिशतोऽत्र वीर्यसहितौ खेटान्निरस्येतरान् ॥ २१ ॥

siṃhaḥ karkaṭako dvayo ripugṛhau taulī mṛgo mitrabhe 'jodevejyagṛhe same'khilabalaṃ tuṅgādigau tau yadi | yadbhaṅgāvagatau yadīśasahitau prāgvat trisaṃbandhagau tadāhe diśato'tra vīryasahitau kheṭānnirasyetarān || 21 ||

Leo and Cancer are the enemy-houses of the two; Libra and Capricorn are friendly signs; and Aja ⟨Aries⟩ and the houses of the gods' preceptor ⟨Jupiter⟩ are neutral. ⟨Our mūla now reads ऽजो, Aries, not ऽज्ञो, Mercury; an eye reading of the plate on 2026-09-23 gave a plain ज here.⟩ If those two stand in exaltation and the rest, they have their whole strength. If they have gone to their fall, if they are joined with the lord, if as before they stand in a threefold relation, then here they dispense ⟨their results⟩, and being joined with vigour they cast out the other planets ⟨our mūla now reads वीर्यसहितौ, with no anusvāra over र्य⟩.

तौ द्वौ यस्य गृहे खगस्य वसतस्तद्वीर्यमेवानयो र्भावत्याप्यखिलं शुभाशुभफलं नाथानुसाराद्वदेत् दायेशस्थगृहं प्रकल्प्य च तनुं तस्माच्च भुक्तीश्वरस्थानाद्यं युतिदृग्भवं बलमपीहालोच्य तच्चोभयोः ॥ २२ ॥

tau dvau yasya gṛhe khagasya vasatastadvīryamevānayo rbhāvatyāpyakhilaṃ śubhāśubhaphalaṃ nāthānusārādvadet dāyeśasthagṛhaṃ prakalpya ca tanuṃ tasmācca bhuktīśvarasthānādyaṃ yutidṛgbhavaṃ balamapīhālocya taccobhayoḥ || 22 ||

Whatever sky-goer's house those two dwell in, the strength of that planet is their very strength; and all the good and evil fruit that comes to be for these two should be declared in accordance with that lord. Having taken the house occupied by the daśā-lord as the lagna ⟨our mūla now reads प्रकल्प्य, 'having taken', which fills the syllable the metre was missing⟩, and from that the position and the rest of the bhukti-lord, and having also weighed the strength arising from conjunction and aspect — that too, of both of them.

नांयोन्यं यदिषष्ठनैधनगृहस्थित्यादिकं शोभनं चेत्तौ तत्र विरुद्धभावसहितौ वीर्यांनुसाराद्वदेत् । केन्द्राधीश्वरकोणनायकदशाश्चान्तर्दशाः शोभनाः सामान्याश्च धनत्रिलाभभवनाधीशग्रहाणां दशाः ॥ २३ ॥

nāṃyonyaṃ yadiṣaṣṭhanaidhanagṛhasthityādikaṃ śobhanaṃ cettau tatra viruddhabhāvasahitau vīryāṃnusārādvadet | kendrādhīśvarakoṇanāyakadaśāścāntardaśāḥ śobhanāḥ sāmānyāśca dhanatrilābhabhavanādhīśagrahāṇāṃ daśāḥ || 23 ||

Not mutually: if the standing in the 6th ⟨our mūla now reads षष्ठ, where the earlier transcription had पष्ट, which is no word⟩ and the 8th ⟨naidhana⟩ houses and so forth is auspicious, then, when the two are there together with an opposed bhāva ⟨our mūla now reads विरुद्ध, 'opposed'⟩, one should declare according to their strength. The daśās and antardaśās of the lords of the kendras and of the leaders of the trines are auspicious; and ordinary are the daśās of the planets that lord the houses of wealth ⟨2nd⟩, the third, and gain ⟨11th⟩.

षष्ठाष्टव्ययभावनायकदशाः कष्टा भवेयुः सदा नेतुर्लग्नमपीक्ष्य तत्र च वदेत्तत्तद्दशाभुक्तिषु । पाकेशाध्युषितान्त्यशत्रुनिधने संस्थो विपाकेश्वरः तच्छत्रुर्भवतीह लाभधनभे सोत्थात्मजे बन्धुभे ॥ २४ ॥

ṣaṣṭhāṣṭavyayabhāvanāyakadaśāḥ kaṣṭā bhaveyuḥ sadā neturlagnamapīkṣya tatra ca vadettattaddaśābhuktiṣu | pākeśādhyuṣitāntyaśatrunidhane saṃstho vipākeśvaraḥ tacchatrurbhavatīha lābhadhanabhe sotthātmaje bandhubhe || 24 ||

The daśās of the lords of the 6th, 8th and 12th bhāvas are always painful. Looking also at the lagna of the ⟨daśā-⟩ leader, one should declare ⟨the results⟩ there in each daśā and bhukti. The lord of the ripening, standing in the 12th ⟨antya⟩, the 6th ⟨śatru⟩ or the 8th ⟨nidhana⟩ counted from the house the daśā-lord occupies, becomes that lord's enemy here; ⟨and standing⟩ in the house of gain ⟨11th⟩ and of wealth ⟨2nd⟩, in that which rises with it ⟨सोत्थ, whose sense is not certain⟩, in the 5th ⟨ātmaja⟩ and the 4th ⟨bandhu⟩, ⟨he is favourable⟩.

भाग्ये वा दशमे समन्वितखगस्तच्छोभनाख्यो महान् तत्कामान्वितखेचरश्च शुभदः पाकेशयुक्तोऽपि च । पाकेशस्तु खलोऽयुतः शुभखगः पापं युतः शोभनो मिश्रं चायुतयोगकृद्दिशति तत्पापादिकं दीनतात् ॥ २५ ॥

bhāgye vā daśame samanvitakhagastacchobhanākhyo mahān tatkāmānvitakhecaraśca śubhadaḥ pākeśayukto'pi ca | pākeśastu khalo'yutaḥ śubhakhagaḥ pāpaṃ yutaḥ śobhano miśraṃ cāyutayogakṛddiśati tatpāpādikaṃ dīnatāt || 25 ||

Or a planet joined ⟨with the daśā-lord⟩ in the 9th ⟨bhāgya⟩ or the 10th — it is called auspicious, and great; and a sky-goer joined with what it desires is a giver of good, and so too one joined with the lord of the ripening. But the lord of the ripening when it is wicked and unjoined; a benefic planet joined with a malefic; a malefic joined with a benefic — ⟨these give⟩ mixed results; and one that makes a yoga while unjoined dispenses that sinful result and the rest, out of its own poor condition. ⟨Our mūla reads पाकेशस्तु at the head of the second half; the one letter the transcriber left open, स or म, is स in both other reads of this verse.⟩

योगं चैव मृतिं यदा युगपदेवैकस्तु दातुं क्षमस्तस्यादौ स्वविपाक एव सुमहद्योगं प्रकुर्यादसौ । तादृक्खेटमहादशा सुफलदा कृत्स्ना खला भुक्तयस्तद्वच्छोभनदास्तदीयमरणं दूरादपास्यत्यसौ ॥ २६ ॥

yogaṃ caiva mṛtiṃ yadā yugapadevaikastu dātuṃ kṣamastasyādau svavipāka eva sumahadyogaṃ prakuryādasau | tādṛkkheṭamahādaśā suphaladā kṛtsnā khalā bhuktayastadvacchobhanadāstadīyamaraṇaṃ dūrādapāsyatyasau || 26 ||

And when one planet alone is able to give both the yoga and death at one and the same time, then at the beginning of its own ripening it will make a very great yoga: the mahādaśā of such a planet gives good fruit, the whole of it, and its bhuktis, malefic though they be, are likewise givers of good — and it thrusts the death that belongs to it far away.

अन्यत्र द्युचरः शुभाशुभफलं कुत्रापि नो यच्छति स्याद्यच्छेद्यदि सर्वतोऽपि हि दशा सा निष्फलेत्यूचिरे । देवेज्यो भृगुजे भृगुः सुरगुरौ तौ चेन्मिथो पाकगावन्योन्यं शुभभावगौ बलयुतौ सत्खेटयुग्वीक्षितौ ॥ २७ ॥

anyatra dyucaraḥ śubhāśubhaphalaṃ kutrāpi no yacchati syādyacchedyadi sarvato'pi hi daśā sā niṣphaletyūcire | devejyo bhṛguje bhṛguḥ suragurau tau cenmitho pākagāvanyonyaṃ śubhabhāvagau balayutau satkheṭayugvīkṣitau || 27 ||

Elsewhere a sky-goer gives no fruit, good or evil, anywhere at all; and if it should give any, then that daśā is fruitless in every direction — so they have said. ⟨This is a report of what authorities have said, like the 'some have declared' above, and not the author's own assertion.⟩ The gods' preceptor ⟨Jupiter⟩ in Bhṛgu's ⟨Venus's⟩ sign and Bhṛgu in the gods' preceptor's, if the two stand mutually in each other's ripening, mutually in auspicious bhāvas, endowed with strength, and joined with or aspected by good planets —

राजा स्यात्सचिवोऽथवा बहुधनी स्त्रीपुत्रसौख्यान्वितौ यज्ञादिक्रतुकृत्सुतोदयविवाहाद्युत्सवानन्दितः । तावन्योन्यरिपुव्ययाष्टमगतौ तद्द्रेशदृष्टौ युतौ तद्द्रेशत्वयुतौ खलेक्षणयुतौ स्थानादिवीर्योनितौ ॥ २८ ॥

rājā syātsacivo'thavā bahudhanī strīputrasaukhyānvitau yajñādikratukṛtsutodayavivāhādyutsavānanditaḥ | tāvanyonyaripuvyayāṣṭamagatau taddreśadṛṣṭau yutau taddreśatvayutau khalekṣaṇayutau sthānādivīryonitau || 28 ||

— then he becomes a king, or else a minister, or a man of much wealth; the two endowed with the happiness of wife and sons, a performer of sacrifices and rites, gladdened by the rise of sons, by marriage and by other festivities ⟨the line closes in the singular where the whole stanza has been dual; recorded as printed⟩. But those two, standing mutually in the 6th, the 12th and the 8th, aspected by or joined with the lord of that drekkāṇa, or joined with the drekkāṇa-lordship itself, joined with a malefic's glance, and wanting in strength of position and the rest ⟨वीर्योनितौ is a regular form, वीर्य + ऊनितौ, 'diminished in strength'⟩ —

दारापुत्रवियोगदौ च बलवद्विप्रेन्द्रविद्वेषदौ स्त्रीसंसर्गभवार्तिदौ नृपभयापस्मारभीतिप्रदौ । भृग्वार्की यदि तुङ्गभे स्वभवने वर्गोत्तमांशे स्थितौ तुल्यौ योगकरौ तथैव बलिनौ तौ चेन्मिथो पाकगौ । २९ ॥

dārāputraviyogadau ca balavadviprendravidveṣadau strīsaṃsargabhavārtidau nṛpabhayāpasmārabhītipradau | bhṛgvārkī yadi tuṅgabhe svabhavane vargottamāṃśe sthitau tulyau yogakarau tathaiva balinau tau cenmitho pākagau | 29 ||

— then the two give separation from wife and sons, and the enmity of a powerful chief of brahmins ⟨our mula now reads विप्रेन्द्र, 'chief of brahmins', and an eye reading of the plate on 2026-09-23 gave the same⟩; distress arising from contact with women; fear from the king; and the terror of epilepsy. If Venus and Saturn stand in an exalted sign, in their own house, or in a vargottama aṃśa, they are equally makers of yoga, and equally strong, provided the two are mutually in each other's ripening.

भूपालो धनदोपमोऽपि सततं भिक्षाशनो निष्फलः तत्रैकस्तु बली परस्तु विबलश्चेद्वीर्यवान्योगदः । तौ द्वावप्यबलौ व्ययाष्टरिपुगौ तद्भावपौ वाऽपि तत् तद्भावेशयुतौ तदा शुभकरौ सौख्यप्रदौ भोगदौ ॥ ३० ॥

bhūpālo dhanadopamo'pi satataṃ bhikṣāśano niṣphalaḥ tatraikastu balī parastu vibalaścedvīryavānyogadaḥ | tau dvāvapyabalau vyayāṣṭaripugau tadbhāvapau vā'pi tat tadbhāveśayutau tadā śubhakarau saukhyapradau bhogadau || 30 ||

Though he be a protector of the earth, or even the equal of the giver of wealth ⟨Kubera⟩ ⟨our mula now reads धनदोपमो, 'like Kubera', emended on the lexicon from धनदोषमो, which an eye reading of the plate on 2026-09-23 gave⟩, he always eats the food of alms and is fruitless. There, if of the two one is strong and the other weak ⟨our mula now reads विबल, 'without strength', emended on the lexicon from दिबल, which an eye reading of the plate on 2026-09-23 gave⟩, then the vigorous one is the giver of yoga. And if both are without strength, standing in the 12th, 8th or 6th, or if they are the lords of those bhāvas, or if they are joined with the lords of those bhāvas — then they are makers of good, givers of comfort, and givers of enjoyment.

एकः सद्भवनाधिपस्तदपरश्चेद्दुष्टभावेश्वरस्तावप्यत्र सुयोगदावतिखलौ तौ चेन्महासौख्यदौ । शन्यर्कौ निजराशितुङ्गभगयोस्तत्तन्नवांशेऽपि वा संस्थौ कोणचतुष्टयाख्यगृहगौ तद्भावनाथावपि ॥ ३१ ॥

ekaḥ sadbhavanādhipastadaparaścedduṣṭabhāveśvarastāvapyatra suyogadāvatikhalau tau cenmahāsaukhyadau | śanyarkau nijarāśituṅgabhagayostattannavāṃśe'pi vā saṃsthau koṇacatuṣṭayākhyagṛhagau tadbhāvanāthāvapi || 31 ||

If one of them is lord of a good house and the other lord of an evil house, then even here the two are givers of a fine yoga; and if the two are exceedingly wicked, they are givers of great comfort ⟨our mūla now reads the dual अतिखलौ⟩. Saturn and the Sun, standing in their own sign or in the sign of exaltation, or in their respective navāṃśas ⟨our mūla now reads तत्तन्नवांशे⟩, or standing in the houses called the trines and the four kendras, or being themselves the lords of those bhāvas ⟨our mūla now carries the full dual, तद्भावनाथावपि⟩ —

भुक्तौ तु द्युमणेः सदा नृपजनप्रीति च लाभादिकं चेन्मन्दस्य सुखं धनं च विजयं तौ चेत्खलौ हानिदौ । भौमेज्यावपि तादृशौ बलयुतौ सुस्थानगौ वीक्षितौ युक्तौ वा शुभखेचरैर्बलयुतैस्तौ राजयोगप्रदौ ॥ ३२ ॥

bhuktau tu dyumaṇeḥ sadā nṛpajanaprīti ca lābhādikaṃ cenmandasya sukhaṃ dhanaṃ ca vijayaṃ tau cetkhalau hānidau | bhaumejyāvapi tādṛśau balayutau susthānagau vīkṣitau yuktau vā śubhakhecarairbalayutaistau rājayogapradau || 32 ||

— then in the bhukti of the sky-jewel ⟨the Sun⟩ there is always the affection of kings and of people, and gain and the rest; in Manda's ⟨Saturn's⟩, comfort, wealth and victory — but if those two are malefic they give loss instead. Mars and Jupiter likewise, when joined with strength, set in a good place, aspected by or joined with benefic sky-goers that are themselves strong: those two are givers of a rāja-yoga.

आनन्दाखिलभोगदौ सुखकरौ जीवत्सुपुत्रप्रदौ उद्वाहादिशुभप्रदावितरथा चेद्व्यत्ययं स्यात्क्रमात् । देवेज्येन्दुसुतौ तथैव बलिनौ सत्कर्मविद्यायुतं वाणिज्यादिषु विक्रयक्रयपटुं स्त्रीपुत्रसौख्यान्वितम् ।३३॥

ānandākhilabhogadau sukhakarau jīvatsuputrapradau udvāhādiśubhapradāvitarathā cedvyatyayaṃ syātkramāt | devejyendusutau tathaiva balinau satkarmavidyāyutaṃ vāṇijyādiṣu vikrayakrayapaṭuṃ strīputrasaukhyānvitam |33||

They give joy and every enjoyment, make comfort, grant living and excellent sons, and bestow marriage and other auspicious things; if it be otherwise, the reverse follows in order ⟨our mula now reads चेद्व्यत्ययं, cet + vyatyayam, 'if … a reversal', and an eye reading of the plate on 2026-09-23 gave the same⟩. The gods' preceptor ⟨Jupiter⟩ and the Moon's son ⟨Mercury⟩, strong in the same way, make a man joined to good works and learning, adept at selling and buying in trade and the like, and endowed with the happiness of wife and sons.

शुक्रज्ञावपि तद्वदिज्यशशिनौ चन्द्रासुरेड्यौ पुनर्जीवार्कौ रविमङ्गलौ रविबुधौ स्यादिज्यसौम्यौक्तिवत् । जन्मार्केण समो यदा स्फुटरविर्नाड्यादिभिः स्यादसौ सौराब्दादिरिह ग्रहांस्तनुमुखान् भावांश्च जन्मोक्तिवत् ।३४।

śukrajñāvapi tadvadijyaśaśinau candrāsureḍyau punarjīvārkau ravimaṅgalau ravibudhau syādijyasaumyauktivat | janmārkeṇa samo yadā sphuṭaravirnāḍyādibhiḥ syādasau saurābdādiriha grahāṃstanumukhān bhāvāṃśca janmoktivat |34|

Venus and Jña ⟨Mercury⟩ likewise; Jupiter and the Moon; the Moon and the Asuras' preceptor ⟨Venus⟩; again, Jupiter and the Sun; the Sun and Mars; the Sun and Mercury — ⟨their effects are⟩ as was stated for Jupiter and Mercury. When the true Sun, reckoned in nāḍīs and the rest, is level with the natal Sun ⟨our mula now reads स्फुटरविर्नाड्यादिभिः, where our first reading of the plate gave द्व्यादिशिः; an eye reading of the plate on 2026-09-23 gave the repha, the ड्या and the भि⟩, that is here the beginning of the solar year; ⟨one should reckon⟩ the planets and the bhāvas beginning with the body as was stated for the nativity ⟨our mula now reads जन्मोक्तिवत् where our first reading of the plate left a gap; an eye reading of the plate on 2026-09-23 found ज, न्मो, क्ति and त्, and the lexicon settles the damaged व⟩.

कृत्वा तन्मुनिवर्गसंभवबलं तस्मात्फलं योजयेज्जन्मर्क्षादिशरन्मुखेन्दुभमहं ... । इन्दोर्भोग्यघटी दशादिनहता भाद्यन्तनाडीहृता दायैष्यं दिननाडिकाद्यमिति तद्वर्षप्रवेशादितः ॥ ३५ ॥

kṛtvā tanmunivargasaṃbhavabalaṃ tasmātphalaṃ yojayejjanmarkṣādiśaranmukhendubhamahaṃ ... | indorbhogyaghaṭī daśādinahatā bhādyantanāḍīhṛtā dāyaiṣyaṃ dinanāḍikādyamiti tadvarṣapraveśāditaḥ || 35 ||

Having made from that the strength arising from the group of sages, one should apply the fruit from it; from the birth-star onward … ⟨our mūla marks a gap here: several akṣaras of this line were not recovered, and none is reconstructed⟩. The ghaṭīs of the Moon still to be traversed ⟨our mūla reads भोग्य, 'yet to be traversed'; the transcriber marked this word as uncertain⟩, multiplied by the days of the daśā and divided by the nāḍīs from the beginning to the end of the asterism, give the portion of the daśā still to come ⟨dāyaiṣya⟩, in days, nāḍikās and the rest — reckoned thus from the entry of that year.

खेकेलाः खरसास्ततस्तु दशनाः शून्याब्धयोऽब्नवयः षड्बाणाश्रितयः शरादिगिरिचन्द्रारङ्गजीवा भृगुः । मन्दागू च तनुग्रहक्रम अयं बाणाङ्गरामैर्दिनैः प्रागुक्तैर्दिनखण्डकैः फलमथाग्रे वार्षिकं तूल्यते ॥ ३६ ॥

khekelāḥ kharasāstatastu daśanāḥ śūnyābdhayo'bnavayaḥ ṣaḍbāṇāśritayaḥ śarādigiricandrāraṅgajīvā bhṛguḥ | mandāgū ca tanugrahakrama ayaṃ bāṇāṅgarāmairdinaiḥ prāguktairdinakhaṇḍakaiḥ phalamathāgre vārṣikaṃ tūlyate || 36 ||

⟨A table of day-counts set in number-words, several of which our mūla does not yield cleanly:⟩ khe-kelāḥ ⟨the facing gloss puts 110 in this slot, but the syllables do not decompose cleanly⟩; kha-rasāḥ ⟨sixty: kha, nought, and rasa, six⟩; then the teeth ⟨thirty-two⟩; sky-and-oceans ⟨forty⟩; ⟨the syllables after the avagraha are not resolved⟩; six-and-arrows ⟨fifty-six⟩; ⟨āśritayaḥ, unresolved⟩; arrows and the rest — mountain, moon, Mars, aṅga, Jupiter, Venus; and Manda ⟨Saturn⟩. This is the order of the planets beginning from the body ⟨the lagna⟩, in days counted by arrows, limbs and Rāmas ⟨365⟩; and by the day-portions stated before, the annual fruit is then weighed out further on.

तत्तत्खेटदशाफलं बलवशाद्वर्षप्रवेशोदयाद्वावाद्यं स्थितिदृग्भवं च सकलं वाच्यं शुभं वाऽशुभम् । जन्मेन्द्वृक्षवशाद्विचिन्त्य खचरस्तात्कालिकैरुक्तवद्गोचारोदितवर्त्मना तदुभयोर्योगार्थसंवादतः ॥३७॥

tattatkheṭadaśāphalaṃ balavaśādvarṣapraveśodayādvāvādyaṃ sthitidṛgbhavaṃ ca sakalaṃ vācyaṃ śubhaṃ vā'śubham | janmendvṛkṣavaśādvicintya khacarastātkālikairuktavadgocāroditavartmanā tadubhayoryogārthasaṃvādataḥ ||37||

The fruit of each planet's daśā, by reason of its strength — from the rising of the year's ingress … the first ⟨of the two⟩, and everything arising from position and from aspect, auspicious or inauspicious, is to be declared. The sky-goer is to be pondered by reason of the natal Moon's asterism ⟨our mūla now reads जन्मेन्द्वृक्ष, which the sense and the metre require⟩, and by the planets of the moment as was said, along the path declared for the gocara, from the agreement between the two as to the sense of the yoga.

एकस्यैव हि वत्सरस्य च तथा दायेश्वरैश्चाखिलं वक्ष्येऽत्यन्तसुलाघवं स्फुटतरं चित्रं फलं दायजम् । वीर्याढ्ये दिननायके धनचयं भूषाम्बरं चैधते वीर्योने कलिशत्रुवृद्धिमपि तद्वित्तक्षयं पीडनम् ॥३८॥

ekasyaiva hi vatsarasya ca tathā dāyeśvaraiścākhilaṃ vakṣye'tyantasulāghavaṃ sphuṭataraṃ citraṃ phalaṃ dāyajam | vīryāḍhye dinanāyake dhanacayaṃ bhūṣāmbaraṃ caidhate vīryone kaliśatruvṛddhimapi tadvittakṣayaṃ pīḍanam ||38||

Of one single year too, and likewise by the lords of the daśā, I shall state the whole fruit born of the daśā — with the utmost brevity, very clearly, and in its variety. When the lord of the day ⟨the Sun⟩ is rich in vigour, a heap of wealth, ornaments and garments increase; when he is deficient in vigour, there is the growth of strife and of enemies, and also the wasting of that wealth, and affliction.

वीर्याढ्ये शशिनीनपूज्यमनिशं वित्ताधिकं गौरवं वीर्योने रिपुवृद्धिरोगचलनासौख्यं विरोधःस्वकैः । भूपुत्रे बलसंयुते नृपजनप्रीतिर्जयः स्यात्सुखं वीर्योने नृपभीतिपुत्रकलहस्त्रीवैरवित्तक्षयाः ॥३९॥

vīryāḍhye śaśinīnapūjyamaniśaṃ vittādhikaṃ gauravaṃ vīryone ripuvṛddhirogacalanāsaukhyaṃ virodhaḥsvakaiḥ | bhūputre balasaṃyute nṛpajanaprītirjayaḥ syātsukhaṃ vīryone nṛpabhītiputrakalahastrīvairavittakṣayāḥ ||39||

When the Moon is rich in vigour there is unceasing honour ⟨the mūla prints शशिनीनपूज्यम्: the mātrā is long ī and there is no r-sign beneath the न that follows — measured, the rows below the baseline carry no ink there — so a नृ- compound meaning 'honoured by men' is not what this plate has, though the published gloss points to one. Metre does not condemn the printed form. Left as printed⟩, abundant wealth, and dignity; when deficient in vigour, the growth of enemies, disease, wandering, want of comfort, and opposition from one's own people. When the son of earth ⟨Mars⟩ is joined with strength there is the affection of kings and people, victory and comfort; when deficient in vigour, fear from the king, quarrel with sons, enmity with women, and loss of wealth.

सौम्ये पूर्णबले प्रतापशुभसौख्याधिक्यता लाभकृत् वीर्योने सहजादिवैरकुपथाश्च ब्राह्मणद्रोहकृत् । जीवे पूर्णबले रथाश्वधनदः स्याद्बुद्धिवृद्धिर्धनं वीर्योने चलनं धनक्षयमपि स्यात्पापदुःसङ्गती ॥४०॥

saumye pūrṇabale pratāpaśubhasaukhyādhikyatā lābhakṛt vīryone sahajādivairakupathāśca brāhmaṇadrohakṛt | jīve pūrṇabale rathāśvadhanadaḥ syādbuddhivṛddhirdhanaṃ vīryone calanaṃ dhanakṣayamapi syātpāpaduḥsaṅgatī ||40||

When Mercury is in full strength there is majesty, an excess of good and of comfort, and gain is made; when deficient in vigour, enmity with brothers and the rest, evil courses, and treachery against brahmins. When Jupiter is in full strength he is a giver of chariots, horses and wealth ⟨our mūla now reads धनद, 'giver of wealth'⟩, and there is growth of intelligence and of wealth; when deficient in vigour, wandering, loss of wealth as well, and evil company with the sinful.

शुक्रे पूर्णबले धनागमयशःशुक्लाम्बरस्त्रीसुखं हीने स्याद्धननाशनं रिपुभयं स्त्रीरोगकृच्चायशः । मन्दे पूर्णबले गृहादिसुखकृद्भिल्लाधिपत्यं भवेन्न्यूने वित्तहरः शरीरकृशता रोगोऽपकीर्तिर्भवेत् ॥४१॥

śukre pūrṇabale dhanāgamayaśaḥśuklāmbarastrīsukhaṃ hīne syāddhananāśanaṃ ripubhayaṃ strīrogakṛccāyaśaḥ | mande pūrṇabale gṛhādisukhakṛdbhillādhipatyaṃ bhavennyūne vittaharaḥ śarīrakṛśatā rogo'pakīrtirbhavet ||41||

When Venus is in full strength there is the coming of wealth, fame, white garments, and the happiness of women; when deficient, there is destruction of wealth, fear of enemies, disease arising from women, and disrepute. When Manda ⟨Saturn⟩ is in full strength he makes the comfort of a house and the like, and lordship over the Bhillas ⟨our mūla reads भिल्ल; the transcriber marked its first letter as not settled⟩; when he is short of strength he is a taker of wealth, and there come leanness of body, disease and ill fame.

राहौ पुण्ययुक्कर्मलाभशुभकृच्चोद्योगवृद्धिस्तथा पापत्वे सति चाशुभं पितृमृतिर्नीचारिगोष्ठिर्भवेत् । लग्ने वार्षिककालजे शुभफलं मध्यं च कष्टं भवेत् द्रेक्काणत्रितये क्रमात्तदधिपात्संबन्धयोगाद्वदेत् ॥४२॥

rāhau puṇyayukkarmalābhaśubhakṛccodyogavṛddhistathā pāpatve sati cāśubhaṃ pitṛmṛtirnīcārigoṣṭhirbhavet | lagne vārṣikakālaje śubhaphalaṃ madhyaṃ ca kaṣṭaṃ bhavet drekkāṇatritaye kramāttadadhipātsaṃbandhayogādvadet ||42||

In Rāhu's ⟨period⟩ there is meritorious work, gain and good ⟨three akṣaras stand between पुण्य and लाभ; the middle one is a geminate क्क, which forces the preceding to end in क्, hence युक्, but its vowel — yu, śu or su — is not settled at this print quality: it is the least certain word on the plate⟩, and likewise increase of enterprise (udyoga); and when his condition is sinful there is what is inauspicious, the death of the father ⟨printed पितृमृति; the akṣara after पितृ has a closed left bowl with a high counter and a subscript hook, and म and श are not separable here — the published gloss speaks of the father's demise, and that was deliberately not allowed to decide the glyph⟩, and the company of the low and of enemies ⟨our mūla now reads नीचारि, nīca + ari, as the metre needs; an eye reading of the plate had given नीचचारि, one syllable too many⟩. In the lagna of the annual chart the fruit is auspicious, middling and painful. In the three drekkāṇas one should declare in order, from the relation and the yoga of the lord of each.

एवं वार्षिकजं दशाफलमपि प्रोक्तं लघुत्वं त्विदं तत्तत्खेटबलाबलाच्छुभयुतेरूह्यं सुधीभिस्तथा ।

evaṃ vārṣikajaṃ daśāphalamapi proktaṃ laghutvaṃ tvidaṃ tattatkheṭabalābalācchubhayuterūhyaṃ sudhībhistathā |

Thus the daśā-fruit arising from the annual ⟨chart⟩ too has been declared, and this is only its brevity; the rest is to be inferred by the wise in the same way, from the strength or weakness of each planet and from its conjunction with benefics.

एवं जन्मखगोदयः फलमिदं सर्वं वदेज्जातके तन्नो चेदथ जन्मपत्रमपि वा तत्प्रश्नलग्नाद्वदेत् । प्रश्नो जातकतुल्य एव न भवेद्भेदोऽथवा दुर्दिने न ज्ञाते घटिकादिके गृहनवांशार्धांश्च पृच्छाद्वदेत् ॥१॥

evaṃ janmakhagodayaḥ phalamidaṃ sarvaṃ vadejjātake tanno cedatha janmapatramapi vā tatpraśnalagnādvadet | praśno jātakatulya eva na bhavedbhedo'thavā durdine na jñāte ghaṭikādike gṛhanavāṃśārdhāṃśca pṛcchādvadet ||1||

Thus, from the rising of the planets at birth, one should declare all this fruit in the natal chart. If that is not to be had, or if there is no birth-record either, then one should declare it from the lagna of the question. The praśna is exactly the equal of the jātaka; there is no difference — or else ⟨the difference is⟩ on an ill-starred day. When the ghaṭikā and the rest are not known, one should declare the sign, the navāṃśa and the half-aṃśa from the question itself.

प्रश्नार्थी फलहेमपाणिरथवा कार्तान्तिकस्यान्तिकं प्रष्टागत्य नवघ्नभास्करमितात्संख्यामभीष्टां वदेत् । तामेव ध्रुवकं प्रकल्प्य सकलं त्रैकालिकं दैवविद् ब्रूयादिष्टमनिष्टमत्र तु गुरोः पादं शरण्यं भवेत् ॥ २ ॥

praśnārthī phalahemapāṇirathavā kārtāntikasyāntikaṃ praṣṭāgatya navaghnabhāskaramitātsaṃkhyāmabhīṣṭāṃ vadet | tāmeva dhruvakaṃ prakalpya sakalaṃ traikālikaṃ daivavid brūyādiṣṭamaniṣṭamatra tu guroḥ pādaṃ śaraṇyaṃ bhavet || 2 ||

The questioner, with fruit and gold in his hand, coming into the presence of the kārtāntika ⟨the astrologer; our mūla now reads कार्तान्तिक⟩, should state a number of his own choosing within nine-times-the-Sun ⟨that is, 108: नव × भास्कर, twelve; our mūla reads नवघ्न, and the transcriber recorded the multiplier's conjunct as unsettled rather than letting the arithmetic settle it⟩. Taking that very number as the dhruvaka, the knower of fate should declare the whole of the three times, what is desired and what is not; and in this the preceptor's foot is the refuge.

पूर्वोक्ताद् ध्रुवकात् खगैः परिहृताल्लब्धं क्रियाद्यातभं तच्छेषस्त्वथ वर्तमानभवने स्युस्तन्नवांशाः क्रमात् । तत्कालग्रहचक्रभाववशतः प्रष्टुः शुभं वाशुभं प्राग्वत्खेचरभावकारकगणाद्वीर्याधिकात्संवदेत् ॥ ३ ॥

pūrvoktād dhruvakāt khagaiḥ parihṛtāllabdhaṃ kriyādyātabhaṃ taccheṣastvatha vartamānabhavane syustannavāṃśāḥ kramāt | tatkālagrahacakrabhāvavaśataḥ praṣṭuḥ śubhaṃ vāśubhaṃ prāgvatkhecarabhāvakārakagaṇādvīryādhikātsaṃvadet || 3 ||

From the dhruvaka stated before, divided by the sky-goers ⟨nine⟩ ⟨our mula now reads खगैः, the instrumental plural, emended on the lexicon from खगौः, which an eye reading of the plate on 2026-09-23 gave⟩, what is obtained is the sign gone by, counted from Aries; the remainder of it, then, ⟨our mula now reads तच्छेषस्त्वथ, tu + atha; an eye reading of the plate on 2026-09-23 gave स्त्थ, and the metre restores the व⟩ — in the current sign ⟨our mula now reads वर्तमानभवने, 'in the current sign', emended on the lexicon; an eye reading of the plate on 2026-09-23 gave वर्तमानमवने, and Sastri's printing, read by eye, and a machine read of Bhasin's give भवने⟩ stand its navāṃśas in order. From the disposition of the planetary circle and the bhāvas at that moment one should declare what is good or bad for the questioner ⟨our mula now reads वाशुभं, वा + अशुभं, 'good or bad'; an eye reading of the plate on 2026-09-23 gave शुभं वा शुभं, and our text joins it on the lexicon⟩ — as before, from the sky-goer, the bhāva and the company of kārakas, from whichever is greater in strength (vīrya) ⟨our mula now reads गणाद्वीर्याधिकात्, where our first reading of the plate left this cluster unresolved; an eye reading of the plate on 2026-09-23 gave these letters⟩.

तत्प्रष्टार्पितहेमपुष्पधनजा संख्या ध्रुवघ्नार्कहृतच्छेषोन्मितभे स्थितिः सुरगुरोः स्यात्पृष्टजन्मन्यथ । तच्चारात्तु वयोनुमानभगणान् संचिन्त्य वर्षं पुनर्जन्मार्याशमुखाच्च मासकदिनाद्यर्काच्च मासादयः ॥ ४ ॥

tatpraṣṭārpitahemapuṣpadhanajā saṃkhyā dhruvaghnārkahṛtaccheṣonmitabhe sthitiḥ suraguroḥ syātpṛṣṭajanmanyatha | taccārāttu vayonumānabhagaṇān saṃcintya varṣaṃ punarjanmāryāśamukhācca māsakadinādyarkācca māsādayaḥ || 4 ||

The number arising from the gold, the flowers and the wealth offered by that enquirer is multiplied by the dhruvaka and divided by twelve ⟨arka, the Sun⟩; the sign measured by the remainder would be the position of the gods' preceptor ⟨Jupiter⟩ at the birth enquired after. From its motion, having considered the estimate of age and the revolutions, ⟨one obtains⟩ the year again; and from ⟨जन्मार्याश: our mūla reads this, which yields no word; the astrologically expected जन्मर्क्ष, 'the birth-star', is not what our mūla holds⟩ onward, and from the Sun, come the month, the day and the rest.

मासो वारघटीमुखं भवति तत्सौरश्च मासादिदं चैवं जन्म भवाब्दमासदिनतोऽपि स्युस्ततो जातकम् । इत्थं चोदितनष्टजातकमिदं स्वल्पं रहस्यं भवेदेवं जातकपद्धतिर्विरचिता ह्येषास्तिकानां मुदे ॥ ५ ॥

māso vāraghaṭīmukhaṃ bhavati tatsauraśca māsādidaṃ caivaṃ janma bhavābdamāsadinato'pi syustato jātakam | itthaṃ coditanaṣṭajātakamidaṃ svalpaṃ rahasyaṃ bhavedevaṃ jātakapaddhatirviracitā hyeṣāstikānāṃ mude || 5 ||

The month comes to be reckoned from the weekday, the ghaṭī and so on, and it is the solar month; and thus the month and the rest. And in this way the birth also follows, from the year, the month and the day of the present existence; and from that the natal chart. Thus has this small secret of the lost horoscope ⟨naṣṭa-jātaka⟩ been declared, and so this manual of nativities has been composed, indeed for the delight of the believers ⟨our mūla now reads ह्येषास्तिकानां, हि + एषा + आस्तिकानां⟩.

पूर्वोक्तं ध्रुवकं करघ्नगुणहृच्छेषेऽसमे जीवयुग्युग्मे धातुरितीह मूलमुदितं चेच्छून्यशेषे भवेत् । मेषे पादयुगं वृषे तु पशवः स्याद्गर्भचिन्ता युगे राशौ कर्कटके भवेद्यवहृतिः स्याद्राजचिन्ता हरौ ॥ ६ ॥

pūrvoktaṃ dhruvakaṃ karaghnaguṇahṛccheṣe'same jīvayugyugme dhāturitīha mūlamuditaṃ cecchūnyaśeṣe bhavet | meṣe pādayugaṃ vṛṣe tu paśavaḥ syādgarbhacintā yuge rāśau karkaṭake bhavedyavahṛtiḥ syādrājacintā harau || 6 ||

The dhruvaka stated before, multiplied by the hands ⟨two⟩ and divided by the guṇas ⟨three⟩: if the remainder is odd it is jīva ⟨the animate⟩, if even it is dhātu ⟨the mineral⟩ — and thus mūla ⟨the vegetable⟩ is declared here, if the remainder be zero. In Aries, a pair of feet; in Taurus, cattle; in Gemini the thought is of pregnancy (garbha); in the sign Cancer there is dealing in barley; in Leo, thought about the king.

कन्यायां तु पराङ्गना घटगृहे वाणिज्यकं वृश्चिके लग्ने दुष्टभयं धनुष्यपि धनं नष्टं कलिर्नक्रभे । कुंभे कर्मसु चिन्तनं त्वनिमिषे स्थानस्य चिंता भवेदेवं वीर्ययुताद्गृहान्नवलवात्प्रोचुर्जटाधारिणः ॥ ७ ॥

kanyāyāṃ tu parāṅganā ghaṭagṛhe vāṇijyakaṃ vṛścike lagne duṣṭabhayaṃ dhanuṣyapi dhanaṃ naṣṭaṃ kalirnakrabhe | kuṃbhe karmasu cintanaṃ tvanimiṣe sthānasya ciṃtā bhavedevaṃ vīryayutādgṛhānnavalavātprocurjaṭādhāriṇaḥ || 7 ||

In Virgo, another man's wife; in the pot-house, trade ⟨our mūla reads घट, the pot, that is Aquarius; but the sequence here runs Virgo → this → Scorpio, so Libra is what belongs in the slot, and Aquarius is separately named two clauses later. The word is not in doubt; the referent is⟩; with Scorpio as the lagna, fear from the wicked; in Sagittarius too, wealth; something lost, and strife, in the crocodile ⟨Capricorn; our mūla now reads नक्रभे, 'in the crocodile's sign'⟩; in Aquarius, thought about one's work; in the unblinking one ⟨Pisces, the fish⟩, anxiety about one's place. Thus, from whichever of the sign and the navāṃśa is joined with the greater vigour ⟨our mūla now reads द्गृहान्नवलवात्, 'from the sign and from the navāṃśa'⟩, the matted-haired ⟨sages⟩ have declared.

स्वक्षेऽर्के नृपराज्यचिन्तनमथो चन्द्रे तटाकादयो भौमे वह्निनृपारिभीर्विधुसुते वाणिज्यकृष्णादयः । जीवे मित्रनृपादयो भृगुसुते सौख्याधिकं त्वर्कजे संस्थे मानुषचिन्तनं स्थिरधनं स्वक्षेत्रतोंऽशादपि ॥ ८ ॥

svakṣe'rke nṛparājyacintanamatho candre taṭākādayo bhaume vahninṛpāribhīrvidhusute vāṇijyakṛṣṇādayaḥ | jīve mitranṛpādayo bhṛgusute saukhyādhikaṃ tvarkaje saṃsthe mānuṣacintanaṃ sthiradhanaṃ svakṣetratoṃ'śādapi || 8 ||

When the Sun is in its own sign, the thought is of a king and a kingdom; then with the Moon, tanks and the like; with Mars, fear from fire, from the king and from enemies; with the Moon's son ⟨Mercury⟩, trade, black things and the rest; with Jupiter, friends, kings and the like; with the son of Bhṛgu ⟨Venus⟩, abundance of comfort; and when the Sun's son ⟨Saturn⟩ is placed there, thought about men and about fixed wealth — reckoned from its own sign, and from the aṃśa too.

एवं स्वोच्चगते खगे द्विगुणितं नीचे तु शून्यं फलं मित्रर्क्षेऽर्द्धमितं फलं प्रभवति स्याद्भे समे हीनतः । द्वावुच्चर्क्षगतौ तथा स्वगृहगौ तद्वर्गवीर्याधिकात् संज्ञाकारकभावयोगजवशात्प्रश्नं वदेद्बुद्धिमान् ॥ ९ ॥

evaṃ svoccagate khage dviguṇitaṃ nīce tu śūnyaṃ phalaṃ mitrarkṣe'rddhamitaṃ phalaṃ prabhavati syādbhe same hīnataḥ | dvāvuccarkṣagatau tathā svagṛhagau tadvargavīryādhikāt saṃjñākārakabhāvayogajavaśātpraśnaṃ vadedbuddhimān || 9 ||

Thus, when the sky-goer has gone to its own exaltation, the fruit is doubled; in debility the fruit is nil; in a friend's sign the fruit that comes about is half; in a neutral sign it is less ⟨our mula now reads स्याद्भे समे, 'in a neutral sign', and an eye reading of the plate on 2026-09-23 gave the same⟩. And when the two have gone to an exaltation-sign, or likewise stand in their own house, then from whichever has the greater strength in that varga, and by force of the name, the kāraka, the bhāva and the yoga produced, the intelligent man should declare the question.

तत्काले खचरे स्वतुङ्गभवने तन्नाडिकाभिर्भवेत् कार्यं स्वर्क्षगते दिनैरपि सुहृद्भे मासतोऽब्दोऽन्यथा । कार्यं वेतरथा खलेक्षणयुते लग्ने शनौ तुङ्गगे चेच्छीघ्रं बलवच्छुभेक्षणयुतौ लग्नेशकार्येश्वरौ ॥ १० ॥

tatkāle khacare svatuṅgabhavane tannāḍikābhirbhavet kāryaṃ svarkṣagate dinairapi suhṛdbhe māsato'bdo'nyathā | kāryaṃ vetarathā khalekṣaṇayute lagne śanau tuṅgage cecchīghraṃ balavacchubhekṣaṇayutau lagneśakāryeśvarau || 10 ||

If at that moment the sky-goer stands in its own exaltation-house, the matter will come about within so many nāḍikās; if it is in its own sign, within days; if in a friend's sign, within a month; otherwise, a year. Or else the matter will not come about at all, when ⟨the lord⟩ is joined with a malefic's glance. And if Saturn is exalted in the lagna, and the lord of the lagna and the lord of the matter are strong and joined with a benefic's glance, ⟨it comes about⟩ quickly.

खाङ्गाज्यांशलवात्मकं कुवलयं तद् द्वादशारं भवेत् तत्र स्युर्नवमांशका वसुवियच्चंद्रा स्थिरा कुण्डली । तद्दिक्षु द्वितयं विदिक्षु च भवेदेकैककं मेषतः प्रागाद्याः क्रमतः खगान् गणितजात्राश्यंशजान् संलिखेत्॥११॥

khāṅgājyāṃśalavātmakaṃ kuvalayaṃ tad dvādaśāraṃ bhavet tatra syurnavamāṃśakā vasuviyaccaṃdrā sthirā kuṇḍalī | taddikṣu dvitayaṃ vidikṣu ca bhavedekaikakaṃ meṣataḥ prāgādyāḥ kramataḥ khagān gaṇitajātrāśyaṃśajān saṃlikhet||11||

That circle of the earth, consisting of ⟨kha-aṅga-… degrees: a number set in number-words; kha is zero and aṅga six, but the letters after them in our mula make no known number-word, so the total is unsettled, though a full circle suggests 360⟩, becomes twelve-spoked. In it stand the navāṃśas, vasu-viyat-candra ⟨one hundred and eight⟩; the kuṇḍalī is fixed. In its cardinal directions there are two apiece and in the intermediate quarters one each, from Aries onward, beginning with the east; and one should write down in order the planets as computed by sign and by aṃśa.

यो वै पुष्पफलादिपाणिलसितो मर्त्योऽपि यस्मिन् गृहे तिष्ठन् पृच्छति तद्गृहं त्वभिहितं कोष्ठं दिगारूढकम् । तस्मात्खेचरदृष्टियोगवशतः प्रश्ने शुभं वाऽशुभं प्रश्नेष्वप्यखिलेषु कार्यपतनुस्थानेश्वराभ्यां वदेत् ॥ १२ ॥

yo vai puṣpaphalādipāṇilasito martyo'pi yasmin gṛhe tiṣṭhan pṛcchati tadgṛhaṃ tvabhihitaṃ koṣṭhaṃ digārūḍhakam | tasmātkhecaradṛṣṭiyogavaśataḥ praśne śubhaṃ vā'śubhaṃ praśneṣvapyakhileṣu kāryapatanusthāneśvarābhyāṃ vadet || 12 ||

Whatever man, his hand adorned with flowers, fruit and the like, stands in a house and asks — that house is called the koṣṭha, the digārūḍha. From it, by force of the aspect and conjunction of the sky-goers, ⟨one declares⟩ what is good or bad in the question; and in all questions whatever, one should declare by the lord of the matter and the lord of the body-house ⟨the lagna⟩ ⟨our mūla now reads कार्यप without the anusvāra, as the compound requires⟩.

अङ्कघ्ना नखभाजिताश्च घटिकाः सूर्योदयात्प्राश्निके तल्लब्धं भघटीमुखं स्फुटविधुः प्रश्नोपयोगी भवेत् । पञ्चाङ्गस्थविधुस्फुटश्च भघटी वक्त्रस्तु संज्ञातयो स्थूलः सूक्ष्म इतीरितां तदुभयोर्ग्राह्यं नवांशादिकम् ॥ १३ ॥

aṅkaghnā nakhabhājitāśca ghaṭikāḥ sūryodayātprāśnike tallabdhaṃ bhaghaṭīmukhaṃ sphuṭavidhuḥ praśnopayogī bhavet | pañcāṅgasthavidhusphuṭaśca bhaghaṭī vaktrastu saṃjñātayo sthūlaḥ sūkṣma itīritāṃ tadubhayorgrāhyaṃ navāṃśādikam || 13 ||

The ghaṭikās from sunrise, multiplied by the number and divided by the nails ⟨twenty⟩, are for the querent ⟨our mūla now reads प्राश्निके, the word our text also carries at 7.15⟩. What is got from that is the bhaghaṭī-mukha; the true Moon is what serves for the question. And the true Moon as it stands in the pañcāṅga, and the bhaghaṭī, and the vaktra ⟨our mūla reads वक्त्र; वक्र, 'retrograde', would suit the astronomy better, and no read of this verse gives it⟩ — these are what is known as the gross and the subtle, it is said; and from both of them the navāṃśa and the rest are to be taken.

स्थूलेन्दौ त्वपरेन्दुसौम्यगुरुदृष्टे जीवचिन्ता भवेद्धातुभूमिजसैंहिकेयरविजैर्मूलं सितार्केक्षिते । मिश्रं जीवसितागुभिस्त्वथ पुनश्चेद् व्यंघ्रिचिन्ता तुलाकन्यायुग्मनवांशकेंऽघ्रिबहुलं कर्कालिमीनांशके ॥ १४ ॥

sthūlendau tvaparendusaumyagurudṛṣṭe jīvacintā bhaveddhātubhūmijasaiṃhikeyaravijairmūlaṃ sitārkekṣite | miśraṃ jīvasitāgubhistvatha punaśced vyaṃghricintā tulākanyāyugmanavāṃśakeṃ'ghribahulaṃ karkālimīnāṃśake || 14 ||

When the gross Moon is aspected by the other Moon, by Mercury or by Jupiter, the thought is about a living thing ⟨jīva⟩; when aspected by ⟨dhātu, the mineral: our mūla now reads भवेद्धातु, as the sense requires⟩ Mars, Saiṃhikeya ⟨Rāhu⟩ and the Sun's son ⟨Saturn⟩, it is a mineral; when aspected by Venus and the Sun, it is a root. Mixed, when by Jupiter, Venus and the rayless one ⟨Rāhu⟩. And again, in the navāṃśa of Libra, Virgo or Gemini the thought is of a two-footed thing, and of a many-footed one in the aṃśa of Cancer, Scorpio or Pisces.

चापांशे च घटांशके चरणहीना मेषसिंहांशके नक्रोक्षांशगते चतुष्पद इह स्थूलेन्दुनन्दांशकात् । द्रेक्काणत्रितये क्रमात्प्रतिगृहे बाला तथा यौवना वृद्धा चेति वदन्ति पूर्वमुनयोऽवस्थात्रयं प्राश्निके ॥ १५ ॥

cāpāṃśe ca ghaṭāṃśake caraṇahīnā meṣasiṃhāṃśake nakrokṣāṃśagate catuṣpada iha sthūlendunandāṃśakāt | drekkāṇatritaye kramātpratigṛhe bālā tathā yauvanā vṛddhā ceti vadanti pūrvamunayo'vasthātrayaṃ prāśnike || 15 ||

In the aṃśa of Sagittarius and of Aquarius it is footless; in the aṃśa of Aries or Leo, and when it has gone to the aṃśa of Capricorn or Taurus, it is four-footed — here reckoned from the ninth part ⟨nanda-aṃśa⟩ of the gross Moon. In the three drekkāṇas, in each house in order, ⟨the thing is⟩ a child, then youthful, then old: so the ancient sages declare the three states for the querent ⟨our mūla now reads पूर्वमुनयो, one compound: 'the ancient sages'⟩.

मेषादेश्चरभं स्थिरं द्वितनुभं गर्भाह्वयाः स्युश्चराः द्वारा स्युः स्थिरराशयो द्वितनुगा बाह्याः क्रमाद्राशयः । गर्भद्वारभयोस्ततस्त्वितरभे स्याद्दक्षिणे वामके हस्ते वस्तु विनिर्दिशेन्मुहुरिति स्यान्मुष्टिचिन्ताविधौ ॥ १६ ॥

meṣādeścarabhaṃ sthiraṃ dvitanubhaṃ garbhāhvayāḥ syuścarāḥ dvārā syuḥ sthirarāśayo dvitanugā bāhyāḥ kramādrāśayaḥ | garbhadvārabhayostatastvitarabhe syāddakṣiṇe vāmake haste vastu vinirdiśenmuhuriti syānmuṣṭicintāvidhau || 16 ||

From Aries onward, the movable sign, the fixed and the dual-bodied: the movable ones are called the womb, the fixed signs are the door, and the dual-bodied are the outer ones — the signs in that order. In the two signs, the womb and the door, and then in the other sign, the object should be pointed out again and again as being in the right hand or in the left ⟨respectively⟩ — such is the procedure of the question of the closed fist.

एवं मुष्टिगतस्य वस्तुन इह स्याद्ध्रस्वदीर्घादिकं राशेर्मानवशाद्भवेयुरथ तद्रूपादयस्त्वंशतः । राशिस्थग्रहसौम्यपापवशतस्तत्सौम्यपापत्वके भूम्याकाशजलाद्रिषु प्रसरणं तद्धातुकत्वादिकम् ॥ १७ ॥

evaṃ muṣṭigatasya vastuna iha syāddhrasvadīrghādikaṃ rāśermānavaśādbhaveyuratha tadrūpādayastvaṃśataḥ | rāśisthagrahasaumyapāpavaśatastatsaumyapāpatvake bhūmyākāśajalādriṣu prasaraṇaṃ taddhātukatvādikam || 17 ||

Thus, of the object held in the fist, its shortness or length and the like will follow here from the measure of the sign, and its form and the rest from the aṃśa. From the benefic or malefic character of the planets standing in the sign comes its own benefic or malefic character; and ⟨from them⟩ its spreading in earth, sky, water or mountain, and its being of that element and so on ⟨a published rendering turns this tail into 'whether it is cruel, wild, tame or domestic', which does not obviously answer to dhātuka; the divergence is one of sense, not of ink⟩.

पूर्वोक्तं ध्रुवमक्षहृत्कुनयनाग्न्यब्ध्यक्षशेषे क्रमान्नाडीवासरघस्रमासशरदस्तल्लब्धयुक्पञ्चधा । स्थाप्योऽसौ ध्रुवकः खतर्कखगुणाश्चार्कांभ्रषड्भिर्हृतस्तत्प्रस्तुतकावधिर्भवति तत्सर्वेषु कार्येष्वपि ॥ १८ ॥

pūrvoktaṃ dhruvamakṣahṛtkunayanāgnyabdhyakṣaśeṣe kramānnāḍīvāsaraghasramāsaśaradastallabdhayukpañcadhā | sthāpyo'sau dhruvakaḥ khatarkakhaguṇāścārkāṃbhraṣaḍbhirhṛtastatprastutakāvadhirbhavati tatsarveṣu kāryeṣvapi || 18 ||

The dhruvaka stated before, divided by akṣa ⟨the senses, five⟩; and when the remainder is one ⟨ku⟩, two ⟨nayana⟩, three ⟨agni⟩, four ⟨abdhi⟩ or five ⟨akṣa, that is, nothing left over⟩ — in order, the nāḍī, the weekday, the day, the month and the season, joined with the quotient obtained from that, fivefold. That dhruvaka is to be set down; and, divided by kha-tarka, kha-guṇa, arka and abhra-ṣaṭ ⟨number-words, read from the units: kha-tarka 60, kha-guṇa 30, arka 12, abhra-ṣaṭ 60⟩, it becomes the term of the matter proposed; and that holds in all matters likewise.

प्राग्वल्लग्नप्रकार्यपौ शुभखगौ सुस्थानगौ चेन्मिथो दृष्टौ तौ तु कयाचिदर्कलवतो दृष्ट्याधिकारत्रयात् । भावं भावपतिं च कारकमपीहालोच्य तत्तादृशं पूर्वोक्तावधितः फलं तु कथयेद्वा मध्यवर्तीवशात् ॥ १९ ॥

prāgvallagnaprakāryapau śubhakhagau susthānagau cenmitho dṛṣṭau tau tu kayācidarkalavato dṛṣṭyādhikāratrayāt | bhāvaṃ bhāvapatiṃ ca kārakamapīhālocya tattādṛśaṃ pūrvoktāvadhitaḥ phalaṃ tu kathayedvā madhyavartīvaśāt || 19 ||

As before, the lord of the lagna and the lord of the matter, being benefic sky-goers set in good places, if they mutually aspect one another by some degree of the Sun — then, from the three authorities of aspect, and having weighed here the bhāva, the lord of the bhāva and the kāraka too, of that same kind, one should declare the fruit from the term stated before, or according to the middling one ⟨our mula now reads कथयेद्वा, 'one should declare', emended from यथयेद्वा, which an eye reading of the plate on 2026-09-23 gave; यथयेत् is no Sanskrit verb⟩.

गर्भाधानमतीव पुत्रशुभदं ब्रह्मेन्दुपूर्वत्रये रौद्रत्रीणि करादिपञ्चकहरित्रीण्युत्तराख्यत्रये । भद्रापूर्णजयासु शोभनगृहेऽप्यष्टम्यमापूर्णिमा हित्वार्यंन्युजयोर्भृगोः शशिदिने स्याल्लग्नशुद्धौ तथा ॥ १ ॥

garbhādhānamatīva putraśubhadaṃ brahmendupūrvatraye raudratrīṇi karādipañcakaharitrīṇyuttarākhyatraye | bhadrāpūrṇajayāsu śobhanagṛhe'pyaṣṭamyamāpūrṇimā hitvāryaṃnyujayorbhṛgoḥ śaśidine syāllagnaśuddhau tathā || 1 ||

The garbhādhāna ⟨the rite of impregnation; an eye reading of the plate gave गर्भधान, and our mūla reads गर्भाधान because the metre needs a heavy second syllable⟩ is exceedingly a giver of good sons in the three beginning with Brahmā's star ⟨Rohiṇī⟩ and the Moon's ⟨Mṛgaśiras⟩; in the three of Rudra; in the five beginning with Hasta; in the three of Hari ⟨Śravaṇa, Dhaniṣṭhā, Śatabhiṣaj⟩; and in the three called Uttarā. In the Bhadrā, Pūrṇā and Jayā ⟨tithis⟩, and in an auspicious house, excluding the eighth tithi, the new moon and the full moon; ⟨here the reading is not established: over the base य stand both a repha and an anusvāra, and the sequence that results is not Sanskrit that can be construed⟩; on the day of Bhṛgu ⟨Venus⟩ and on the Moon's day ⟨the akṣara before -शिदिने is unsettled — a headline, an isolated dot beneath its left end, a curl and a short tail below the baseline; it is not a clean श, and only शि, दि and ने are secure⟩, and likewise when the lagna is pure.

स्त्रीपुंसोः प्रथमो निषेक उदितः संभोगआद्यार्तवे गर्भाधानमिति ब्रुवन्ति विबुधास्तन्मासि मास्येव हि । हस्तस्वात्यनुराधमूलवरुणश्रीशप्रजेशोत्तरास्वन्त्ये चैव निषेक उत्तम इति प्राग्वच्च शुद्धादिकम् ॥ २ ॥

strīpuṃsoḥ prathamo niṣeka uditaḥ saṃbhogaādyārtave garbhādhānamiti bruvanti vibudhāstanmāsi māsyeva hi | hastasvātyanurādhamūlavaruṇaśrīśaprajeśottarāsvantye caiva niṣeka uttama iti prāgvacca śuddhādikam || 2 ||

The first insemination of a woman and a man is declared to be at the first menstruation after union; the wise call it garbhādhāna ⟨our mūla now reads गर्भाधान, the name of the rite⟩ — in that very month, and month by month. In Hasta, Svātī, Anurādhā, Mūla, Varuṇa's star ⟨Śatabhiṣaj⟩, Śrīśa's, Prajeśa's, the Uttarās, and in the last ⟨Revatī⟩, the insemination is excellent; and the purity and the rest are as stated before.

या नारी सुतनुः कुचोन्नतयुताप्याषोडशाब्दं रजो दृष्टं नो यदि शोभने च दिवसे तां संनिवेश्यादरात् । रम्ये चास्तरणे सिताम्बरयुतां स्वर्णादिभिर्भूषितां पंनीरादिमिलत्सुकुङ्कुमरजोलिप्ताङ्गजातालयाम् ॥ ३ ॥

yā nārī sutanuḥ kuconnatayutāpyāṣoḍaśābdaṃ rajo dṛṣṭaṃ no yadi śobhane ca divase tāṃ saṃniveśyādarāt | ramye cāstaraṇe sitāmbarayutāṃ svarṇādibhirbhūṣitāṃ paṃnīrādimilatsukuṅkumarajoliptāṅgajātālayām || 3 ||

Whatever woman is slender of body and full-breasted, and yet has not seen her menses up to her sixteenth year — her, on an auspicious day, one should respectfully seat upon a beautiful spread, clothed in white garments, adorned with gold and the rest ⟨printed स्वर्णादिनिर्भूषितां: the akṣara after -दि- is न, whose joining bar sits at the foot, and not भ, whose bar sits at mid height with an open bottom — so the page prints नि where the sense wants -भिर्-, and this looks like a compositor's error and not a misreading⟩, her limbs and hair smeared with rose-water and the like mingled with saffron powder.

कृत्वा पुष्पवतीमिव त्रिदिवसं नीत्वा चतुर्थे दिने स्नातां तां वरयेत्पतिः शुभगृहे शुद्धे सुते पूर्ववत् । एवं चेदचिरात्सतीनमुखकृत्स्यात्पुष्पिणी पुत्रिणी संभोगाखिलदैवपैतृकमहाकर्मार्हतां सा त्वियात् ॥ ४ ॥

kṛtvā puṣpavatīmiva tridivasaṃ nītvā caturthe dine snātāṃ tāṃ varayetpatiḥ śubhagṛhe śuddhe sute pūrvavat | evaṃ cedacirātsatīnamukhakṛtsyātpuṣpiṇī putriṇī saṃbhogākhiladaivapaitṛkamahākarmārhatāṃ sā tviyāt || 4 ||

Having treated her as though she were in her courses, and having let three days pass, on the fourth day, when she has bathed, the husband should choose her — in an auspicious house and with the 5th ⟨suta⟩ pure, as before. If it is so done, she soon becomes one who flowers and who bears sons; and she attains worthiness for all the great works of the gods and of the ancestors that belong to union ⟨our mula now reads कर्मार्हतां सा त्वियात्, अर्हतां … तु इयात्, 'she would attain worthiness', and an eye reading of the plate on 2026-09-23 gave the same⟩.

सार्पे तत्पितृभे भवेद्यदि जनिः संप्रोच्यते तत्फलं भौजङ्गे धनसोदराम्बजनकारिष्टं तदन्ते शिशोः । रुद्रे कालमथान्तकं च विधिवन्मृत्युं समभ्यर्चयेदेकद्वित्रिचतुष्पदेषु पितृभे व्यस्तं समस्तं भवेत् ॥ ५ ॥

sārpe tatpitṛbhe bhavedyadi janiḥ saṃprocyate tatphalaṃ bhaujaṅge dhanasodarāmbajanakāriṣṭaṃ tadante śiśoḥ | rudre kālamathāntakaṃ ca vidhivanmṛtyuṃ samabhyarcayedekadvitricatuṣpadeṣu pitṛbhe vyastaṃ samastaṃ bhavet || 5 ||

If the birth falls in Sārpa ⟨Āśleṣā⟩ or in the ancestors' star ⟨Maghā⟩, the fruit of it is declared: in Bhaujaṅga ⟨the serpent's star, Āśleṣā⟩, misfortune to wealth, brother, mother and father, at the end of that, for the child ⟨our mula now reads भौजङ्गे and जनकारिष्टं where our earlier text had two unread akṣaras in each, and an eye reading of the plate on 2026-09-23 gave the same⟩. One should duly worship Rudra, and Kāla, and Antaka, and Mṛtyu. In the ancestors' star, in one, two, three or four pādas, it is separate or entire.

तद्वच्छक्रसुरद्विषोः फलमिदं पूषाश्विनोरप्यथो युग्मेषु त्रिषु चान्तिमादिमघटी गण्डान्तराळाभिधा । तत्र स्याद्यदि जन्मकालसदनं गच्छेच्छिशुः सत्वरं नो चेत्स्यादसमानवीर्यनृपतिर्निःशेषभूपालकः ॥ ६ ॥

tadvacchakrasuradviṣoḥ phalamidaṃ pūṣāśvinorapyatho yugmeṣu triṣu cāntimādimaghaṭī gaṇḍāntarāḷābhidhā | tatra syādyadi janmakālasadanaṃ gacchecchiśuḥ satvaraṃ no cetsyādasamānavīryanṛpatirniḥśeṣabhūpālakaḥ || 6 ||

Likewise this same fruit for Śakra's star ⟨Jyeṣṭhā⟩ and the gods' enemy's ⟨Mūla⟩, and for Pūṣan's ⟨Revatī⟩ and the Aśvins' ⟨Aśvinī⟩ as well. And in the three pairs, the last ghaṭī and the first are called gaṇḍa and antarāḷa. If the birth falls there, the child goes swiftly to the abode of Kāla ⟨death; our mūla now reads जन्म followed by कालसदनं, 'Death's house'⟩; and if not, he becomes a king of unequalled might, the protector of the whole earth.

गण्डान्ते च रजस्वला यदि भवेद्वैधव्यमाप्नोत्यरं सापत्यार्थसुखाम्बरैर्विरहिता पित्रोः कुलघ्नी खला । कल्पोक्त्या जपहोमखेचरमखाद्भूदेवदेवार्चनाच्छान्तिं यात्यचिरात्समस्तसुखकृत्सौभाग्यपुत्रान्विता ॥ ७ ॥

gaṇḍānte ca rajasvalā yadi bhavedvaidhavyamāpnotyaraṃ sāpatyārthasukhāmbarairvirahitā pitroḥ kulaghnī khalā | kalpoktyā japahomakhecaramakhādbhūdevadevārcanācchāntiṃ yātyacirātsamastasukhakṛtsaubhāgyaputrānvitā || 7 ||

And if a girl comes to her courses at a gaṇḍānta, she quickly attains widowhood; bereft of offspring, of wealth, of comfort and of garments, she is a destroyer of her parents' family, and wicked. By japa, by homa, by the sacrifice to the sky-goers as told in the kalpa, and by the worship of brahmins and of the gods, she attains peace before long, becomes a maker of every comfort, and is endowed with good fortune and with sons.

त्याज्योत्पन्नघटी चतुष्टयफलं वक्ष्ये रजोजन्मनोस्तातघ्नं जननीहरं धनहरं चात्मक्षयं यच्छति । रुद्रं चान्तकमग्निहोत्रमथ तं मृत्युं च संपूजयेत् सूर्येन्दुग्रहणोद्भवो यदि पितुर्मातुर्विनाशं क्रमात् ॥ ८ ॥

tyājyotpannaghaṭī catuṣṭayaphalaṃ vakṣye rajojanmanostātaghnaṃ jananīharaṃ dhanaharaṃ cātmakṣayaṃ yacchati | rudraṃ cāntakamagnihotramatha taṃ mṛtyuṃ ca saṃpūjayet sūryendugrahaṇodbhavo yadi piturmāturvināśaṃ kramāt || 8 ||

I shall declare the fruit of the four ghaṭīs to be shunned, arising at the onset of the menses: it yields the slaying of the father, the carrying off of the mother, the carrying off of wealth, and the destruction of the self. One should worship Rudra, and Antaka, and the Agnihotra, and then Mṛtyu. And if it arises during an eclipse of the Sun or of the Moon, ⟨it means⟩ the destruction of the father or of the mother, in that order.

शस्तं चामृतनाडिकासु रचितं दिव्यौषधं प्राशितं तत्पीयूषसमं ज्वरामयहरं दोषत्रयघ्नं तदा । आरोग्यपदमिन्द्रियस्फुटकरं चायुःप्रदं भेषजं कार्यं तद्बहुधा जगाद भगवान्धन्वन्तरिश्चाब्धिजः ॥ ९ ॥

śastaṃ cāmṛtanāḍikāsu racitaṃ divyauṣadhaṃ prāśitaṃ tatpīyūṣasamaṃ jvarāmayaharaṃ doṣatrayaghnaṃ tadā | ārogyapadamindriyasphuṭakaraṃ cāyuḥpradaṃ bheṣajaṃ kāryaṃ tadbahudhā jagāda bhagavāndhanvantariścābdhijaḥ || 9 ||

A divine medicine prepared in the amṛta nāḍikās and then swallowed is commended: it is at that time the equal of nectar, it takes away fever and disease, and it destroys the three doṣas. A medicine that establishes health, that makes the senses clear, and that gives long life is what should be made — so the blessed Dhanvantari, born of the ocean, declared in many ways.

आषष्ट्यब्दमपुत्रको यदि तदा तज्जन्मपत्रादिभिश्चेदल्पायुरिति स्वजन्मखचरैर्ज्ञाते तदिच्छाब्दके । आयुष्मन्तमपीह कीर्तितनयप्रज्ञादिवृद्ध्यन्वितं ज्ञात्वा सर्वविधैः सुतं शुभदिने प्राह्णे च सौम्यायने । १० ॥

āṣaṣṭyabdamaputrako yadi tadā tajjanmapatrādibhiścedalpāyuriti svajanmakhacarairjñāte tadicchābdake | āyuṣmantamapīha kīrtitanayaprajñādivṛddhyanvitaṃ jñātvā sarvavidhaiḥ sutaṃ śubhadine prāhṇe ca saumyāyane | 10 ||

If a man is without a son up to his sixtieth year ⟨our mūla now reads आषष्ट्यब्दम्, with the subscript य⟩; and then, by his birth-chart and the rest, and by the planets of his own nativity, it is known that ⟨a son of his⟩ would be short-lived — then in the year he wishes, having ascertained by every means that the son is long-lived and endowed with growth in fame, in offspring, in wisdom and the rest, on an auspicious day, in the forenoon, and in the northern course —

नाडीकूटमुखार्णवादिसहितं तं स्वीयगोत्रोद्भवं स्वीकुर्यादनिलादितीज्यविधिमित्रार्कान्त्यभेष्वादिभे । दैत्यारित्रयभोत्तरासु च खलैर्लग्ने सुते वर्जिते ताराचन्द्रबलान्विते शुभखगैर्युक्तेक्षिते चोदये ॥ ११ ॥

nāḍīkūṭamukhārṇavādisahitaṃ taṃ svīyagotrodbhavaṃ svīkuryādanilāditījyavidhimitrārkāntyabheṣvādibhe | daityāritrayabhottarāsu ca khalairlagne sute varjite tārācandrabalānvite śubhakhagairyuktekṣite codaye || 11 ||

— he should take to himself one born in his own gotra, agreeing in the nāḍī, the kūṭa, the mukha, the arṇava and the rest ⟨our mula now reads मुखार्णवादि; an eye reading of the plate on 2026-09-23 found the व that our earlier text lacked⟩; in the star of Anila ⟨Svātī⟩, of Aditi, of Ijya, of Vidhi, of Mitra ⟨Anurādhā⟩, of Arka ⟨Hasta⟩ and of Antya ⟨Revatī⟩, and in the first star ⟨Aśvinī⟩ ⟨our mula now reads मित्रार्कान्त्यभेष्वादिभे, and an eye reading of the plate on 2026-09-23 gave the same⟩; and in the three of the Daityas' foe ⟨Śravaṇa⟩ and in the Uttarās; with malefics excluded from the lagna and the 5th; with the strength of the tārā and of the Moon present; and at a rising joined with or aspected by benefic sky-goers.

उद्वाहाशिमुखक्रियामदितिभे तिष्ये तथा दस्रभे मैत्रेऽर्कत्रयवैष्णवत्रययुते पुण्याङ्गनाभिस्तदा । भृग्वारोज्झितवासरे सुतनवस्थाने च शुद्धे शुभे लग्ने खेटमखादिकं त्वपि चरेत्तद्गीतवाद्यादिभिः ॥ १२ ॥

udvāhāśimukhakriyāmaditibhe tiṣye tathā dasrabhe maitre'rkatrayavaiṣṇavatrayayute puṇyāṅganābhistadā | bhṛgvārojjhitavāsare sutanavasthāne ca śuddhe śubhe lagne kheṭamakhādikaṃ tvapi carettadgītavādyādibhiḥ || 12 ||

The preliminary rite that opens a wedding ⟨the sibilant is read श but its left arm is ink-filled, and the whole word could not be checked against anything else on this plate⟩ in Aditi's star ⟨Punarvasu⟩, in Tiṣya ⟨Puṣya⟩, likewise in the Aśvins' ⟨Aśvinī⟩, in Mitra's ⟨Anurādhā⟩, joined with the three of Arka ⟨Hasta⟩ and the three of Viṣṇu ⟨the stack read त्रय could equally be त्वष्ट्र, which would give Citrā and seat the English list exactly; the ink is two tiers either way⟩ — then, ⟨it is to be done⟩ by women of merit. On a weekday other than Venus's and Mars's, and when the 5th and the 9th places are pure and auspicious, and in a ⟨good⟩ lagna, one should also perform the sacrifice to the planets and the rest, with song and instrumental music and so on.

पूर्णेन्दोरखलेन्दुजस्य च गुरोः शुक्रस्य वारे तथा भद्रापूर्णतिथौ जयाह्वयतिथावृक्षे चरे क्षिप्रभे । लग्ने विट्गुरुशुक्रवीक्षितयुते शुद्धे सुते तल्लिखेदाह्वानार्थमिदं मृदूक्तिघटितं माङ्गल्यपत्रं शुभम् ॥ १३ ॥

pūrṇendorakhalendujasya ca guroḥ śukrasya vāre tathā bhadrāpūrṇatithau jayāhvayatithāvṛkṣe care kṣiprabhe | lagne viṭguruśukravīkṣitayute śuddhe sute tallikhedāhvānārthamidaṃ mṛdūktighaṭitaṃ māṅgalyapatraṃ śubham || 13 ||

On the day of the full Moon, of the unafflicted son of the Moon ⟨Mercury⟩, of Jupiter, and of Venus; likewise on a Bhadrā or Pūrṇā tithi, or on the tithi called Jayā; in a movable asterism or a swift one; when the lagna is aspected by or joined with ⟨viṭ⟩, Jupiter and Venus ⟨the second akṣara is a two-tier stack whose lower tier is ink-filled: the sense would want बुध, Mercury, and the ink does not clearly give it, so the shape is recorded and not the sense⟩, and the 5th is pure — then one should write this auspicious letter of betrothal, framed in gentle words, for the invitation ⟨our mūla now reads आह्वानार्थम्, 'for the invitation'⟩.

शंकुस्थापनजा तिथिः शरगुणा तत्रानलाङ्कं युतं योज्यं द्वादशभिः पुनर्नवहृतं शिष्टं नगाब्धीन्दवः । कीलालेऽद्रिकरेषवो भुवि ततोऽग्न्यङ्कर्तनः खे भवेल्लाभो हानिर्मृती क्रमात्फलमिदं कौर्मे तु चक्रे स्मृतम् १४ निर्माणे नवसद्मनः प्रथमतो लिङ्गत्रयं संलिखेत् तिर्यक्चार्गलकाश्चतस्र अपि चाधो वामरेखादितः आरोहादपि दस्रभाच्छुभकरं चारोहभं मस्तगं रेखायां खलखेचरे यदि मृतिर्नेतुः शुभे शोभनम् ॥१५॥

śaṃkusthāpanajā tithiḥ śaraguṇā tatrānalāṅkaṃ yutaṃ yojyaṃ dvādaśabhiḥ punarnavahṛtaṃ śiṣṭaṃ nagābdhīndavaḥ | kīlāle'drikareṣavo bhuvi tato'gnyaṅkartanaḥ khe bhavellābho hānirmṛtī kramātphalamidaṃ kaurme tu cakre smṛtam 14 nirmāṇe navasadmanaḥ prathamato liṅgatrayaṃ saṃlikhet tiryakcārgalakāścatasra api cādho vāmarekhāditaḥ ārohādapi dasrabhācchubhakaraṃ cārohabhaṃ mastagaṃ rekhāyāṃ khalakhecare yadi mṛtirnetuḥ śubhe śobhanam ||15||

⟨The plate numbers this ॥१५॥ though it stands at position 14; and this record almost certainly holds more than one verse whose separating mark was not seen — the numeral १४ falls inside it, where it is shown below. The doubt about the boundary is ours, not the source's.⟩ The tithi arising from the setting-up of the post, ⟨multiplied⟩ by arrows and guṇas ⟨five and three⟩; to that fire and aṅka ⟨three and nine⟩ joined; it is to be added to twelve and then divided by nine; the remainder — mountains, oceans, moons ⟨seven, four, one⟩ in water; mountain, hands, arrows ⟨seven, two, five⟩ on the earth; then fire, aṅka and seasons ⟨three, nine, six; our mūla reads र्तनः, as an eye reading of the plate gave it, while the arithmetic needs ऋतवः, so the numbers are certain and this one word is not⟩ in the sky — there will be gain, loss and death, in that order. This fruit is recorded in the tortoise-diagram. [14] In the building of a new house one should first draw three liṅgas, and four crossbars as well, below, beginning from the left-hand line; and from the ascent, from the Aśvins' star, it brings good ⟨our mūla reads शुभकरं, 'making good', and a closer eye reading of the plate settled its akṣara as भ, not म⟩, and the ascending star on the head. If a malefic sky-goer stands on the line, there is death for the person concerned; if a benefic, it is auspicious.

उक्ताख्ये फलमेवमुक्तमभिजित्सांकं प्रवेशेऽर्कभाच्चन्द्रर्क्षं गिरिवेदरामसुरपाश्वासच्छुभासच्छुभम् । तद्वत्प्रोक्तमिदं फलं तु कलशे बाणारिनागाग्नयः संवेशे सुखदं शुभप्रदमपि स्याच्चक्रयुग्मं लघु ॥ १६ ॥

uktākhye phalamevamuktamabhijitsāṃkaṃ praveśe'rkabhāccandrarkṣaṃ girivedarāmasurapāśvāsacchubhāsacchubham | tadvatproktamidaṃ phalaṃ tu kalaśe bāṇārināgāgnayaḥ saṃveśe sukhadaṃ śubhapradamapi syāccakrayugmaṃ laghu || 16 ||

⟨The plate numbers this ॥१६॥; it stands at position 15.⟩ In what has been named, the fruit has been declared thus. With Abhijit as the mark, at the entering, from the Sun's star ⟨our mūla now reads प्रवेशेऽर्कभाच्चन्द्रर्क्षं, with the ablative 'from the Sun's star'; an eye reading of the plate on 2026-09-23 found no anusvāra after अर्क⟩ to the Moon's star: mountains, Vedas, Rāmas, gods … ⟨this run is a string of number-words and it must be treated as unverified: it carries two clusters of the च्छ shape, and on an earlier plate a cluster of exactly that shape proved at magnification to be ल्ल and not च्छ. Neither was re-magnified here⟩ … auspicious, inauspicious. This fruit is declared likewise ⟨our mūla reads तद्वत्प्रोक्तमिदं; an eye reading of the plate on 2026-09-23 could not name the ink-filled opening stack, and an open doubt on this verse records the readings⟩; but in the pitcher: arrows, foes, nāgas, fires ⟨five, six, eight, three⟩. At the entering it gives comfort and bestows good; and the pair of diagrams is light.

चक्रे मानुषरूपके हि शिरसि त्रीण्यर्थलाभो मुखे नाशस्त्रीणि हृदीषवो धनचयो निःस्वं षडङ्घ्र्योर्द्वयम् । पृष्ठे प्राणभयं ततः शुभकरं वस्तौ कृताद्विर्गुदे भीतिर्दक्षिणवामयोस्तु करयोरेकैककं स्वं मृतिः ॥ १७ ॥

cakre mānuṣarūpake hi śirasi trīṇyarthalābho mukhe nāśastrīṇi hṛdīṣavo dhanacayo niḥsvaṃ ṣaḍaṅghryordvayam | pṛṣṭhe prāṇabhayaṃ tataḥ śubhakaraṃ vastau kṛtādvirgude bhītirdakṣiṇavāmayostu karayorekaikakaṃ svaṃ mṛtiḥ || 17 ||

⟨The plate numbers this ॥१७॥; it stands at position 16.⟩ In the diagram of human shape: on the head, three — the gaining of wealth; on the face, three — destruction; on the heart, arrows ⟨five⟩ — a heap of wealth; on the two feet, six — destitution ⟨the ङ्घ्र्यो stack here is four tiers deep and its middle tiers are ink-filled⟩; on the back, two — danger to life; then the auspicious; on the bladder, four; on the anus, two ⟨our mula now reads कृताद्विर्गुदे, 'four … two on the anus', and an eye reading of the plate on 2026-09-23 gave the same⟩; fear ⟨our mula now reads भीतिर्, 'fear', where our earlier text had भीर्तार्, which is no word⟩; and on the right and the left hand, one each: one's own, and death.

भृत्यर्क्षादिनभान्तकं भवति तद्दामाख्यचक्रं त्विदं दासीचक्रमपीह तद्वदिति तच्छीर्षे त्रयं लाभदम् । हानिस्त्रीणि मुखे द्वयं प्रभुमृतिः स्कन्धे च पुष्टिः शरा हृत्पद्मे तु नगाश्च हानिरिति भूर्योर्नौ तिरस्कारता ॥१८॥

bhṛtyarkṣādinabhāntakaṃ bhavati taddāmākhyacakraṃ tvidaṃ dāsīcakramapīha tadvaditi tacchīrṣe trayaṃ lābhadam | hānistrīṇi mukhe dvayaṃ prabhumṛtiḥ skandhe ca puṣṭiḥ śarā hṛtpadme tu nagāśca hāniriti bhūryornau tiraskāratā ||18||

⟨The plate numbers this ॥१८॥; it stands at position 17.⟩ From the servant's asterism to the end of the sky — such is this diagram called the dāma ⟨the second akṣara is a filled stack and तद्दासाख्य, which would agree with the dāsī-cakra named next, is equally live⟩; and the dāsī-cakra too is here just like it. On its head, three — a giver of gain; loss, three, on the face; two — the death of the master; and on the shoulder, nourishment; arrows ⟨five⟩ on the lotus of the heart; and mountains ⟨seven⟩ — loss; and thus, on the two ⟨bhūryoḥ — unsettled: two rephas in three akṣaras and the final vowel-sign unclear, and there is no facing rendering for this pāda to test it against⟩, contempt.

त्रीणि त्रीण्यथ पादयोश्च भवति स्याद्दक्षिणे वामके तद्द्रव्यमादिशेदिति विभोर्भृत्यस्य योज्यं सदा । स्वीकारे महिषीगवां गुणकराष्टौ वाणनागेन्दवो लाभो हानिरथो स्वलाभसुखकृल्लाभो महाभीतिकृत् ॥१९॥

trīṇi trīṇyatha pādayośca bhavati syāddakṣiṇe vāmake taddravyamādiśediti vibhorbhṛtyasya yojyaṃ sadā | svīkāre mahiṣīgavāṃ guṇakarāṣṭau vāṇanāgendavo lābho hāniratho svalābhasukhakṛllābho mahābhītikṛt ||19||

⟨The plate numbers this ॥१९॥; it stands at position 18.⟩ Three and three on the two feet, and it comes to be on the right and on the left; one should declare the property accordingly — this is always to be applied to the master's servant. In the acquisition of she-buffaloes and cows: guṇa, hands, and eight ⟨three, two, eight⟩; arrows, nāgas, moons ⟨five, eight, one — the edition spells the number-word वाण and not बाण, and the counter-test, actually run against a व and a ब set four akṣaras apart in one word on this very plate, shows the sort here is व: a va/ba interchange of the edition, not a misreading, and the value five is unaffected⟩ — gain, loss; then one that makes one's own gain and comfort; ⟨and⟩ a gain that makes great fear.

मूर्द्धास्यांघ्रिषु हृत्स्तनेषु च भगे त्वर्यम्ण आनित्यभं गृह्णीयाच्च चतुष्पदान् वृषमुखान् संचिन्त्य चक्रादिदम् । अर्कर्क्षान्निजभान्तमेव गणयेत् स्कन्धे शराः पृष्ठतो दिक्पुच्छे द्वितयं चतुर्ष्वपि पदेष्वब्धिः शरास्तूदरे ॥२०॥

mūrddhāsyāṃghriṣu hṛtstaneṣu ca bhage tvaryamṇa ānityabhaṃ gṛhṇīyācca catuṣpadān vṛṣamukhān saṃcintya cakrādidam | arkarkṣānnijabhāntameva gaṇayet skandhe śarāḥ pṛṣṭhato dikpucche dvitayaṃ caturṣvapi padeṣvabdhiḥ śarāstūdare ||20||

⟨The plate numbers this ॥२०॥; it stands at position 19.⟩ On the head, the mouth, and the feet, and on the heart and the breasts, and on the pudendum ⟨and then त्वर्यम्ण आनित्यभं, as the mūla now reads: a stretch that is not seated as words here; the word-division is not marked, nothing in the edition's English corresponds to it, and an open doubt on this verse records the readings⟩. And one should take four-footed animals headed by the bull, having pondered this from the diagram. One should count from the Sun's asterism up to one's own ⟨asterism⟩. On the shoulder, arrows ⟨five⟩; from the back, on the tail, the directions ⟨ten⟩, then two; on all four feet, the oceans ⟨four⟩; and arrows ⟨five⟩ on the belly.

वक्त्रे तु द्वितयं क्रमात्सुभगकृल्लाभोऽङ्गनानाशकृद् भङ्गो नाशकृदर्थलाभ इति चाश्वादेः समारोहणे । सूर्यर्क्षान्निजभान्तकं करकराश्व्यक्ष्यक्षिवेदाब्धयो वेदाङ्गान्यथ कर्णमस्तकरदे पुच्छे करे पृष्ठके ॥ २१ ॥

vaktre tu dvitayaṃ kramātsubhagakṛllābho'ṅganānāśakṛd bhaṅgo nāśakṛdarthalābha iti cāśvādeḥ samārohaṇe | sūryarkṣānnijabhāntakaṃ karakarāśvyakṣyakṣivedābdhayo vedāṅgānyatha karṇamastakarade pucche kare pṛṣṭhake || 21 ||

⟨The plate numbers this ॥२१॥; it stands at position 20.⟩ On the mouth, two. In order: it makes good fortune; gain; it causes the loss of a woman; breaking; causing destruction; the gaining of wealth — thus in the mounting of a horse and the like. From the Sun's asterism to one's own: hands, hands, the Aśvins, eyes, eyes, Vedas, oceans ⟨two, two, two, two, two, four, four⟩; then the Vedāṅgas ⟨six⟩ — on the ear, the head, the tooth, the tail, the hand, and the back. ⟨Three tightly-set conjuncts stand in a row here, all carrying subscripts; the number-words can be counted against the facing rendering, but the last two akṣaras could not be separated with confidence.⟩

हृद्वक्त्रांघ्रिषु लाभलाभकमहालाभाश्च हानिः शुभं सम्पद्रोगसमायकस्त्वपि गजारोहे तु संचिन्तयेत् । आरोहे शिविकां दिनेश्वरभतस्तत्कालभान्तं क्रमात् तुर्यांशादिषु पञ्च च लिखेद्दक्षाणि सप्तान्तरे ॥ २२ ॥

hṛdvaktrāṃghriṣu lābhalābhakamahālābhāśca hāniḥ śubhaṃ sampadrogasamāyakastvapi gajārohe tu saṃcintayet | ārohe śivikāṃ dineśvarabhatastatkālabhāntaṃ kramāt turyāṃśādiṣu pañca ca likheddakṣāṇi saptāntare || 22 ||

⟨The plate numbers this ॥२२॥; it stands at position 21.⟩ On the heart, the mouth and the feet: gain, a small gain, great gains, and loss, and good; wealth, disease, and no change ⟨samāyaka, whose ending is unclear⟩ — this one should consider in the mounting of an elephant. In mounting a palanquin, ⟨count⟩ from the Sun's asterism to the asterism of that moment, in order; and in the fourth parts and the rest one should write five, and seven in the interval ⟨the sense wants ऋक्षाणि, 'the asterisms'; the ink's first akṣara reads द, and if that is a broken ऋ sort it is a printing error which cannot be got out of the shape⟩.

आरोग्यं त्वतिकष्टतां च कृशतां व्याधिं क्रमान्मध्यमे कल्याणं दिशतीह चक्रमुदितं चायुश्च पुष्टिं सुखम् । छत्रस्य ग्रहणे शिवोत्तरविधीज्यश्रीशुभं वा नवं वारुण्यं च सदा शुभं त्वथ पुनश्चक्रस्य याते त्रयम् ॥ २३ ॥

ārogyaṃ tvatikaṣṭatāṃ ca kṛśatāṃ vyādhiṃ kramānmadhyame kalyāṇaṃ diśatīha cakramuditaṃ cāyuśca puṣṭiṃ sukham | chatrasya grahaṇe śivottaravidhījyaśrīśubhaṃ vā navaṃ vāruṇyaṃ ca sadā śubhaṃ tvatha punaścakrasya yāte trayam || 23 ||

⟨The plate numbers this ॥२३॥; it stands at position 22.⟩ Health, and extreme distress, and leanness, and disease, in order; in the middle ⟨our mūla reads क्रमान्मध्यमे, which the metre and the sense support, where an eye reading of the plate found the two akṣaras after क्रमा too broken to read⟩ the diagram declared here bestows welfare, and life, and nourishment, and comfort. In the receiving of a parasol: Śiva's ⟨Ārdrā⟩, the Uttarās, Vidhi's ⟨Rohiṇī⟩, Ijya's ⟨Puṣya⟩, Śrī's — auspicious; or the new; and Vāruṇa's ⟨Śatabhiṣaj — the ba/va counter-test was not run on this akṣara, and the call is recorded as untested rather than as checked⟩ is always auspicious; and again, when three of the diagram have gone by.

नाशं सप्त तु दण्डके धनहरं कण्ठे नृपानुग्रहं पञ्चान्तर्वसवो महानृपवरं चाग्रेऽब्धिभं कीर्तिदम् । छत्राख्यं त्विदमुत्तमं शुभकरं चक्रं तु छत्राकृति संलिख्येवमथो स्वभाद्दिनकरर्क्षान्तं क्रमाद्विन्यसेत् ॥ २४ ॥

nāśaṃ sapta tu daṇḍake dhanaharaṃ kaṇṭhe nṛpānugrahaṃ pañcāntarvasavo mahānṛpavaraṃ cāgre'bdhibhaṃ kīrtidam | chatrākhyaṃ tvidamuttamaṃ śubhakaraṃ cakraṃ tu chatrākṛti saṃlikhyevamatho svabhāddinakararkṣāntaṃ kramādvinyaset || 24 ||

⟨The plate numbers this ॥२४॥; it stands at position 23.⟩ Destruction; but seven on the staff — the carrying away of wealth; on the neck, the favour of the king; five, and within, the vasus ⟨eight⟩ — a great and excellent king; and in front, the ocean-star ⟨four⟩, a giver of fame. This excellent and good-making diagram is called the chatra, and the diagram itself is in the shape of a parasol. Having drawn it thus, one should then set down in order from one's own asterism to the Sun's asterism ⟨our mūla now reads स्वभाद्दिनकरर्क्षान्तं क्रमाद्विन्यसेत्, with दिनकर, 'the Sun', and विन्यसेत्, 'should set down'⟩.

सूर्यर्क्षाद्विधुभान्तमेव गणयेच्चत्वारि चत्वारि तन्मूलेष्वत्र लिखेच्चतुर्ष्वपि तथा गात्रेषु चैकैकभम् । मध्ये सप्त विनिर्दिशेदतिसुखं मूलेषु गात्रेषु चेद् भीतिं सत्सुतभाग्यदं निगदितं मञ्चाख्यचक्रन्त्विदम् ।२५।

sūryarkṣādvidhubhāntameva gaṇayeccatvāri catvāri tanmūleṣvatra likheccaturṣvapi tathā gātreṣu caikaikabham | madhye sapta vinirdiśedatisukhaṃ mūleṣu gātreṣu ced bhītiṃ satsutabhāgyadaṃ nigaditaṃ mañcākhyacakrantvidam |25|

⟨The plate numbers this ।२५।; it stands at position 24.⟩ One should count from the Sun's asterism up to the end of the Moon's; four and four are to be written here in its four feet, and likewise one asterism to each on the limbs; in the middle one should assign seven — great comfort ⟨our mūla now reads अतिसुखं⟩; and if ⟨the malefic falls⟩ on the feet or on the limbs, ⟨there is⟩ fear ⟨our mūla now reads भीतिं⟩. This is declared to be the diagram called the mañca ⟨the couch⟩, and it gives good sons and good fortune.

जन्मर्क्षान्तमथार्कभाच्छरमुखे पञ्चैव लाभः शरादौ बाणा जयमादिशेच्छरधनुःसन्धाविषुः शौर्यकृत् । दण्डे भद्वितयं तु भङ्गमिति तच्चापाग्रयोः पञ्चकं हानिः स्यादिति चामनन्ति सशरं चापाख्यचक्रं त्विदम् २६ दण्डे मध्यगते च चक्रशिखराधो स्यन्दनाग्रे युगे सर्वत्राग्निषड्गुणगुणाग्निः सिद्धिकीर्तिं मृतिः । कल्याणं धनलाभभङ्गसुखदं चक्रे रथाख्ये भवेत् प्रालेयारिगतोडुतः स्वजननर्क्षान्तं सुधीर्विन्यसेत् ॥ २७ ॥

janmarkṣāntamathārkabhāccharamukhe pañcaiva lābhaḥ śarādau bāṇā jayamādiśeccharadhanuḥsandhāviṣuḥ śauryakṛt | daṇḍe bhadvitayaṃ tu bhaṅgamiti taccāpāgrayoḥ pañcakaṃ hāniḥ syāditi cāmananti saśaraṃ cāpākhyacakraṃ tvidam 26 daṇḍe madhyagate ca cakraśikharādho syandanāgre yuge sarvatrāgniṣaḍguṇaguṇāgniḥ siddhikīrtiṃ mṛtiḥ | kalyāṇaṃ dhanalābhabhaṅgasukhadaṃ cakre rathākhye bhavet prāleyārigatoḍutaḥ svajananarkṣāntaṃ sudhīrvinyaset || 27 ||

⟨The plate numbers this ॥२७॥ though it stands at position 25; and this record too runs well past its section's median length while the numbering skips before it, so it probably holds more than one verse whose separating mark was not seen — the numeral २६ falls inside it, where it is shown. Our defect, not the source's.⟩ From the Sun's asterism ⟨our mūla now reads अर्कभात्⟩ to the end of the birth-asterism: at the mouth of the arrow, five only — gain; at the beginning of the arrow ⟨our mūla now reads शरादौ as one word, so no separate 'two' stands here⟩, arrows ⟨five — the number-word is set here with what appears to be ब, while nine printed pages earlier the same word is set वाण with a counter-tested व. The test was not re-run on this instance, so the apparent difference is recorded and not asserted⟩ — one should declare victory; at the joint of arrow and bow, an arrow — a maker of valour; on the staff, a pair of asterisms ⟨our mūla now reads भद्वितयं⟩ — breaking; and at the two tips of the bow, a set of five — there will be loss. So they hold; and this, with its arrow, is the diagram called the cāpa ⟨the bow⟩. [26] On the staff that stands in the middle ⟨the central pole⟩, on the wheels, at the top, below, at the front of the car ⟨our mūla now reads स्यन्दनाग्रे, with the य⟩, on the yoke, and all round — fire ⟨three⟩, six, guṇa ⟨three⟩, guṇa ⟨three⟩, fire ⟨three⟩ ⟨our mūla now reads अग्नि and षड् here, and gives only five numbers for the car's seven parts, a gap the doubt on this verse records⟩: in that order, success, fame, death, welfare, gain of wealth, breaking, and the giving of comfort — such will it be in the diagram called the ratha ⟨the chariot⟩. ⟨चक्रशिखराधो is one compound naming three places: the wheels, the top and the bottom. The seventh place is सर्वत्र, 'all round', which pairs with the seventh result, comfort.⟩ ⟨Our mūla now reads प्रालेयारिगतोडुतः स्वजननर्क्षान्तं, where prāleyāri, 'the enemy of frost', is the Sun.⟩ The wise man should set down ⟨the count⟩ from the asterism the Sun occupies up to the end of one's own birth-asterism.

चन्द्रार्क्षान्तमिनर्क्षतो हि गणयेन्नन्दत्रिकानि स्युरित्येवं हानिमथो विभूतिमरुजं नाशं धनायं ततः । राजोपद्रवनिर्धनत्वमृतिदं सौख्यं क्रमात्तत्फलं घूर्णाचक्रमिदं तिलादिमथने स्यान्नारिकेलादिषु ॥ २८ ॥

candrārkṣāntaminarkṣato hi gaṇayennandatrikāni syurityevaṃ hānimatho vibhūtimarujaṃ nāśaṃ dhanāyaṃ tataḥ | rājopadravanirdhanatvamṛtidaṃ saukhyaṃ kramāttatphalaṃ ghūrṇācakramidaṃ tilādimathane syānnārikelādiṣu || 28 ||

⟨The plate numbers this ॥२८॥; it stands at position 26.⟩ One should count from the Sun's asterism to the end of the Moon's asterism: they are groups of nine and of three ⟨a word-space is visible in the ink between नन्द and त्रिकानि; it has been closed here because the compound reads as one, but the space is there⟩. Thus: loss; then splendour; freedom from disease; destruction; the coming of wealth ⟨धनायं — the last two akṣaras are ink-heavy and there is nothing to test them against⟩; then trouble from the king; poverty; the giving of death; and comfort — that is the fruit, in order. This is the ghūrṇā-cakra, and it applies to the pressing of sesame and the like, and to coconuts and the rest.

सूर्यर्क्षाद्विधुभान्तमेव गणयेद्वेदाश्विनेत्रेन्दवो बाणेष्वश्विरसाः क्रमात्फलमथो श्रीहानिलाभोत्कटान् । नाशं मृत्युशुभे च देहकृशतां वित्ताधिकं चोच्यते घूर्णाचक्रमिदं शुभर्क्षसहितं चेक्षुद्रवे योजयेत् ॥ २९ ॥

sūryarkṣādvidhubhāntameva gaṇayedvedāśvinetrendavo bāṇeṣvaśvirasāḥ kramātphalamatho śrīhānilābhotkaṭān | nāśaṃ mṛtyuśubhe ca dehakṛśatāṃ vittādhikaṃ cocyate ghūrṇācakramidaṃ śubharkṣasahitaṃ cekṣudrave yojayet || 29 ||

⟨The plate numbers this ॥२९॥; it stands at position 27.⟩ One should count from the Sun's asterism to the end of the Moon's asterism: Vedas, Aśvins, eyes, moons; arrows, arrows, Aśvins, flavours ⟨four, two, two, one, five, five, two, six — the eight groups together make the twenty-seven asterisms⟩. The fruit is then, in order: prosperity; loss; overwhelming gain; destruction; death and good; leanness of the body; and abundance of wealth, it is said. This is the ghūrṇā-cakra; joined with an auspicious asterism, one should apply it to the juice of sugarcane.

सूर्याधिष्ठितभाद् द्युभान्तगणनात् त्रित्र्यग्निबाणाग्नयो बाणाग्न्यश्विमितेष्वसच्छुभमसद्भद्रासतौ सत्वसत् । कल्याणं क्रमतो हलाह्वयमिदं चक्रं स्मृतं शोभनं बीजानां वपने तथा नवकृषाकर्षे शुभे तूक्तवत् ॥ ३० ॥

sūryādhiṣṭhitabhād dyubhāntagaṇanāt tritryagnibāṇāgnayo bāṇāgnyaśvimiteṣvasacchubhamasadbhadrāsatau satvasat | kalyāṇaṃ kramato halāhvayamidaṃ cakraṃ smṛtaṃ śobhanaṃ bījānāṃ vapane tathā navakṛṣākarṣe śubhe tūktavat || 30 ||

⟨The plate numbers this ॥३०॥; it stands at position 28.⟩ Counting from the asterism the Sun occupies to the end of the day-star: three, three, fire, arrows, fires; and in the measures of arrows, fire and Aśvins ⟨three, three, three, five, three, five, three, two — the eight groups together make the twenty-seven asterisms⟩ — not good; good; not good; auspicious; the two not good; good; but not good ⟨our mūla now reads असच्छुभमसद्भद्रासतौ सत्वसत्⟩; welfare — in order. This diagram is called the hala ⟨the plough⟩ and is recorded as auspicious; and in the sowing of seed, and likewise in drawing a new furrow, when it is auspicious, ⟨the fruit is⟩ as stated. ⟨With the syllable सद् now in our mūla, the hemistich scans as Śārdūlavikrīḍita.⟩

अर्कर्क्षाच्चरणेरुपर्यरिमितं स्तम्भे च नाल्यां त्रयं पृष्ठैकं त्वथ पार्श्वयो रसमितं शुक्काणके तु त्रयम् । षण्णौकान्तरगन्वितं हि गदितं नौयाननिर्माणयोरूर्ध्वान्तस्थितभं द्विषट्छुभकरं त्रिन्यक्वसत्साभिजित् ॥ ३१ ॥

arkarkṣāccaraṇeruparyarimitaṃ stambhe ca nālyāṃ trayaṃ pṛṣṭhaikaṃ tvatha pārśvayo rasamitaṃ śukkāṇake tu trayam | ṣaṇṇaukāntaraganvitaṃ hi gaditaṃ nauyānanirmāṇayorūrdhvāntasthitabhaṃ dviṣaṭchubhakaraṃ trinyakvasatsābhijit || 31 ||

⟨The plate numbers this ॥३१॥; it stands at position 29.⟩ From the Sun's asterism ⟨the superscript over the first क is a solid round blob and not the open spiral this plate's repha makes elsewhere; it is read as an over-inked repha because the count starts from the Sun's asterism, and the very next akṣara carries an unambiguous spiral repha for comparison⟩ ⟨four akṣaras between र्क्षा and उपरि could not be settled and are recorded as seen⟩, above: as many as the enemies ⟨six⟩; and on the pillar and in the tube, three; on the back, one; then on the two sides, as many as the flavours ⟨six⟩; and in the śukkāṇaka, three. Six ⟨…⟩ joined with the interval of the boat is what is declared, in the making and the plying of a boat; and the group of asterisms that stands above and within ⟨the boat⟩, twice six, is a maker of good; ⟨the four akṣaras before the close are not resolved⟩ — including Abhijit, which is why this diagram counts twenty-eight and not twenty-seven.

वह्न्यृक्षादिनभान्तकं हि गणने बाणा मुखे पूज्यता कण्ठे स्युर्नव लाभदाः प्रभुमृतेर्मध्ये गजा दण्डके । बाणा राज्यकराः क्रमात्फलमिदं स्याद्दीपिकाख्यं स्मृतं चक्रं नूतनदीपभाजनविनिक्षेपे त्ववश्यं शुभम् ॥ ३२ ॥

vahnyṛkṣādinabhāntakaṃ hi gaṇane bāṇā mukhe pūjyatā kaṇṭhe syurnava lābhadāḥ prabhumṛtermadhye gajā daṇḍake | bāṇā rājyakarāḥ kramātphalamidaṃ syāddīpikākhyaṃ smṛtaṃ cakraṃ nūtanadīpabhājanavinikṣepe tvavaśyaṃ śubham || 32 ||

⟨The plate numbers this ॥३२॥; it stands at position 30.⟩ Counting from the star of Agni ⟨Kṛttikā⟩ to the end of the sky: arrows ⟨five⟩ at the mouth — honour; at the neck there are nine, and they are givers of gain ⟨our mūla reads स्युर्नव; an eye reading of the plate on 2026-09-23 found a repha over the न⟩; in the middle, the death of the master; on the staff, elephants ⟨eight⟩; arrows ⟨five⟩ — makers of a kingdom. This fruit in order is what is recorded as the diagram called the dīpikā ⟨the little lamp⟩; and in the setting down of a new lamp-vessel it is without fail auspicious.

चक्रांतर्विधिभात् त्रिभं तु विलिखेत्तद्वच्च पूर्वादिषु त्वेवं संगणितेऽतिशीघ्रजलदं तन्निर्जलं मध्यमम् । नीराभावजलादिकामृतजलक्षारोदनीरान्वितं मध्यं स्याद्विधुभात्फलं भवति तत्कूपस्य वाप्याश्च वा ॥ ३३ ॥

cakrāṃtarvidhibhāt tribhaṃ tu vilikhettadvacca pūrvādiṣu tvevaṃ saṃgaṇite'tiśīghrajaladaṃ tannirjalaṃ madhyamam | nīrābhāvajalādikāmṛtajalakṣārodanīrānvitaṃ madhyaṃ syādvidhubhātphalaṃ bhavati tatkūpasya vāpyāśca vā || 33 ||

⟨The plate numbers this ॥३३॥; it stands at position 31.⟩ Within the diagram one should write three asterisms from Vidhi's star ⟨Rohiṇī — Vidhi is Brahmā, the regent of Rohiṇī⟩, and likewise in the east and the other quarters. When it has been reckoned out in this way, ⟨the ground⟩ yields water very quickly; that other is waterless; that is middling; ⟨and the rest are⟩ attended with absence of water, with water and the like, with nectar-water, with saline water, and with cool water. From the Moon's asterism the fruit will be middling; and this holds for a well, or for a step-tank.

स्तंभाग्रे रसभं मृतिं त्वथ नखा मध्ये यशः संपदं तन्मूले भयुगं धनक्षयमपीनक्षांद्विधोर्भान्तकम् । गेहारंभतटाकवापिखनने चारामसंस्थापने स्तंभस्थापनमत्र कीर्तिसुखदं वंशाभिवृद्धिं दिशेत् ॥ ३४ ॥

staṃbhāgre rasabhaṃ mṛtiṃ tvatha nakhā madhye yaśaḥ saṃpadaṃ tanmūle bhayugaṃ dhanakṣayamapīnakṣāṃdvidhorbhāntakam | gehāraṃbhataṭākavāpikhanane cārāmasaṃsthāpane staṃbhasthāpanamatra kīrtisukhadaṃ vaṃśābhivṛddhiṃ diśet || 34 ||

⟨The plate numbers this ॥३४॥; it stands at position 32.⟩ At the tip of the pillar, as many as the flavours ⟨six⟩ — death; then the nails ⟨twenty⟩ in the middle — fame and wealth; at its root, a pair of asterisms ⟨two⟩ — loss of wealth as well, ⟨counting⟩ to the end of the Moon's asterism ⟨our mūla now reads अपीनक्षांद्विधोर्भान्तकम्; विधोर्भान्तकम् is clear, while नक्षां before it stays unresolved⟩. In the beginning of a house, in the digging of a tank or a step-well, and in the laying out of a garden, the setting up of the pillar here gives fame and comfort, and it indicates the increase of the lineage ⟨our mūla now reads स्तंभस्थापनमत्र, 'here'⟩.

द्वारोर्ध्वं भचतुष्टयं दिशति तद्राज्यं तदन्तस्त्रयं राज्यं कोणचतुष्टये वसुमितं चोद्वासकं शाखयोः । अष्टावष्टविभूतयो जलधयो मृत्युं त्वथो चक्रतो द्वाराख्यं रविभाद्दिनोडुगदितं स्याद्देहलीस्थापने ॥ ३५ ॥

dvārordhvaṃ bhacatuṣṭayaṃ diśati tadrājyaṃ tadantastrayaṃ rājyaṃ koṇacatuṣṭaye vasumitaṃ codvāsakaṃ śākhayoḥ | aṣṭāvaṣṭavibhūtayo jaladhayo mṛtyuṃ tvatho cakrato dvārākhyaṃ ravibhāddinoḍugaditaṃ syāddehalīsthāpane || 35 ||

⟨The plate numbers this ॥३५॥; it stands at position 33.⟩ Above the door, four asterisms — that indicates a kingdom; three within it — a kingdom; eight measured out for the four corners; and what dislodges, on the two side-posts; eight and eight are splendours; the oceans ⟨four⟩ give death; and then, from the diagram, the one called the door ⟨dvāra⟩, stated from the Sun's asterism to the asterism of the day ⟨our mūla now reads द्वाराख्यं रविभाद्दिनोडुगदितं, and an eye reading of the plate on 2026-09-23 confirmed it⟩, is for the setting of the threshold.

सैका वारयुता तिथिः कृतहृता शेषेऽग्निशून्ये सुखं भूनेत्रेऽर्थविनाशनं रविभतश्चाचन्द्रभं त्रित्रिभम् । सूर्यज्ञाऽस्फुजिदार्किचन्द्रकुजगुर्वस्वन्त्यगैः सच्छुभे पापेऽसन्नवचुल्लिकाग्रहमखादिष्वग्निसंस्थापने ॥ ३६ ॥

saikā vārayutā tithiḥ kṛtahṛtā śeṣe'gniśūnye sukhaṃ bhūnetre'rthavināśanaṃ ravibhataścācandrabhaṃ tritribham | sūryajñā'sphujidārkicandrakujagurvasvantyagaiḥ sacchubhe pāpe'sannavacullikāgrahamakhādiṣvagnisaṃsthāpane || 36 ||

⟨The plate numbers this ॥३६॥; it stands at position 34.⟩ The tithi with one added, joined with the weekday ⟨our mūla now reads वारयुता⟩, divided by the kṛta ⟨four⟩: if the remainder is fire or void ⟨three or nought⟩, comfort; if earth or eyes ⟨one or two⟩, destruction of wealth. And from the Sun's ⟨star⟩ up to the Moon's asterism, in groups of three ⟨our mūla now reads त्रित्रिभम्⟩. With the Sun, Jña ⟨Mercury⟩, Asphujit ⟨Venus⟩, Ārki ⟨Saturn⟩, the Moon, Mars, Jupiter ⟨and then four akṣaras in which two more grahas should be hiding — a published rendering ends the list 'Jupiter, Rāhu and Ketu' — and which cannot be named from the ink: the reading as given does not construe⟩ — where a benefic stands it is good, and where a malefic, not good; and this is for a new hearth, and in the sacrifice to the planets and the like, and in the installation of the fire.

पेट्यायामविशालयोर्विनिहतिर्भक्ता खगैः शेषके त्वेकादौ तु खगक्रमाद्रविमुखाः स्युः खेचरास्तत्फलम् । सौम्यासौम्यवशाच्छुभाशुभमिति स्यादंगुलाद्येन वै यत्र स्याद्द्वियवादिकं ध्वज इहाष्टौ स्युर्यवा अंगुले ॥ ३७ ॥

peṭyāyāmaviśālayorvinihatirbhaktā khagaiḥ śeṣake tvekādau tu khagakramādravimukhāḥ syuḥ khecarāstatphalam | saumyāsaumyavaśācchubhāśubhamiti syādaṃgulādyena vai yatra syāddviyavādikaṃ dhvaja ihāṣṭau syuryavā aṃgule || 37 ||

⟨The plate numbers this ॥३७॥; it stands at position 35.⟩ The product of the length and the breadth of the box, divided by the sky-goers ⟨nine⟩: in the remainder, from one onward, the sky-goers stand in the order of the planets, with the Sun at their head — that is the fruit. According as they are benefic or not benefic it is good or bad; and it comes about by the aṅgula and what follows it ⟨our mūla now reads अंगुलाद्येन⟩. Wherever there are two barleycorns or more, it is the flag here; eight barleycorns go to the aṅgula.

चक्रं सावयवं नराकृतिमितं संलिख्य तद्ग्रामभात् स्वर्क्षान्तं शिरसीषवो धनचयं तन्नाशमास्ये त्रयम् । हृद्यक्षा धनदा रसा यदि पदोर्निस्वं विधुः पृष्ठगः प्राणापायमथो श्रियं जलधयो वस्तौ तु गुह्ये द्वयम् ॥३८॥

cakraṃ sāvayavaṃ narākṛtimitaṃ saṃlikhya tadgrāmabhāt svarkṣāntaṃ śirasīṣavo dhanacayaṃ tannāśamāsye trayam | hṛdyakṣā dhanadā rasā yadi padornisvaṃ vidhuḥ pṛṣṭhagaḥ prāṇāpāyamatho śriyaṃ jaladhayo vastau tu guhye dvayam ||38||

⟨The plate numbers this ॥३८॥; it stands at position 36.⟩ Having drawn the limbed diagram in the measure of a human shape, ⟨count⟩ from the asterism of that village to the end of one's own asterism. On the head, arrows ⟨five⟩ — a heap of wealth; on the face, three — the destruction of it; on the heart, the eyes ⟨two⟩ — givers of wealth ⟨our mūla reads धनदा, as it now reads धनचयं before it⟩; the flavours ⟨six⟩; and if the Moon is on the two feet, destitution; ⟨if⟩ standing on the back, the ruin of life; then prosperity; the oceans ⟨four⟩ on the bladder; and on the pudendum, two —

पीडां चैव भियं दिशेदथ करे स्याद्दक्षिणे वामके त्वेकैकं बहुलाभकृद्भवति तद्दारिद्र्यमेवं क्रमात् । कस्मिंश्चिन्नगरेऽथवा जनपदे वस्तुं यदीच्छेन्नरः संवीक्ष्यैवमथो विशेद्यदि सुतार्थायुःश्रियश्चाप्नुयात् ॥३९॥

pīḍāṃ caiva bhiyaṃ diśedatha kare syāddakṣiṇe vāmake tvekaikaṃ bahulābhakṛdbhavati taddāridryamevaṃ kramāt | kasmiṃścinnagare'thavā janapade vastuṃ yadīcchennaraḥ saṃvīkṣyaivamatho viśedyadi sutārthāyuḥśriyaścāpnuyāt ||39||

⟨The plate numbers this ॥३९॥; it stands at position 37.⟩ — and it indicates affliction and fear as well; then on the right hand and on the left, one each, which makes much gain; and then poverty: thus, in order. If a man wishes to dwell in some city or district, then, having examined it in this way, if he enters, he obtains sons, wealth, long life and prosperity.

जन्मर्क्षाद्गुरुभान्तकं हि गणयेच्चक्रे तु वट्वाकृतौ मूर्ध्नीषुः सुखिनं मुखे त्रयमपि स्वाचारहीनं वटुम् । हृद्येकं पिशुनं करोति पदयोरष्टौ रुगार्तं क्रमादण्डे भद्वितयं सुवर्चसमथाष्टौ चाजिने पण्डितम् ॥४०॥

janmarkṣādgurubhāntakaṃ hi gaṇayeccakre tu vaṭvākṛtau mūrdhnīṣuḥ sukhinaṃ mukhe trayamapi svācārahīnaṃ vaṭum | hṛdyekaṃ piśunaṃ karoti padayoraṣṭau rugārtaṃ kramādaṇḍe bhadvitayaṃ suvarcasamathāṣṭau cājine paṇḍitam ||40||

⟨The plate numbers this ॥४०॥; it stands at position 38.⟩ One should count from the natal asterism to the end of Jupiter's asterism, in the diagram shaped like the boy ⟨vaṭu, the boy taking the sacred thread⟩. On the head, an arrow ⟨five — this number-word stands inside the Sanskrit with no gloss beside it on this plate, so a reader of the mūla alone will not see a five here⟩ — he is happy; on the face, three — a boy destitute of good conduct; on the heart, one — it makes him a slanderer; on the feet, eight — afflicted by disease ⟨our mūla now reads रुगार्तं⟩ — in order; on the staff, a pair of asterisms — lustrous ⟨our mūla now reads सुवर्चसमथाष्टौ, that is सुवर्चसम् + अथ अष्टौ⟩; and then eight on the skin — a learned man.

गेहादिष्वपि भूगतं मणिधनास्थ्याद्यं किमस्तीति तत् सद्यः प्रत्ययकारकं निगदितं चक्रं तु निध्याह्वयम् । तिर्यक्पञ्च तथोर्ध्वगा वसुमिता रेखा लिखेत्साभिजित् त्वष्टाविंशतिकोष्ठकेषु लिखितेष्वृक्षेषु तत्पृच्छया ॥ ४१ ॥

gehādiṣvapi bhūgataṃ maṇidhanāsthyādyaṃ kimastīti tat sadyaḥ pratyayakārakaṃ nigaditaṃ cakraṃ tu nidhyāhvayam | tiryakpañca tathordhvagā vasumitā rekhā likhetsābhijit tvaṣṭāviṃśatikoṣṭhakeṣu likhiteṣvṛkṣeṣu tatpṛcchayā || 41 ||

⟨The plate numbers this ॥४१॥; it stands at position 39.⟩ In houses and the like, too: what lies buried in the ground — jewels, wealth, bones and the like — what is there? Such is the diagram declared to produce conviction at once, and it is called the nidhi ⟨the buried treasure⟩. One should draw five lines crosswise and eight running upward, ⟨reckoning⟩ with Abhijit; and in the twenty-eight squares so drawn, with the asterisms written in them, ⟨the answer is given⟩ by that question. ⟨Both वसुमिता, eight, and त्वष्टाविंशति, twenty-eight, are number-words standing unglossed inside the Sanskrit, with no numeral set beside them; and in the second the subscript त of ष्ट is faint enough that it could be a blot, in which case the page prints a misprint.⟩

अन्त्याद्ये यमवह्निभे पितृभगौ तां चोत्तराफल्गुनी सप्तस्वेव भसप्तकं प्रविलिखेत्तत्रादिपङ्क्त्यां ततः । आहिर्बुध्न्यमजैकपाच्छतभिषग्ब्रह्मोरगेज्याः करोधोपङ्क्त्यामभिजिद्धरिर्वसुमृगार्द्रादित्यचित्रास्त्वधः ॥४२॥

antyādye yamavahnibhe pitṛbhagau tāṃ cottarāphalgunī saptasveva bhasaptakaṃ pravilikhettatrādipaṅktyāṃ tataḥ | āhirbudhnyamajaikapācchatabhiṣagbrahmoragejyāḥ karodhopaṅktyāmabhijiddharirvasumṛgārdrādityacitrāstvadhaḥ ||42||

⟨The plate numbers this ॥४२॥; it stands at position 40.⟩ The last and the first ⟨Revatī and Aśvinī⟩, the star of Yama ⟨Bharaṇī⟩ and of fire ⟨Kṛttikā⟩, the ancestors' ⟨Maghā⟩ and Bhaga's ⟨Pūrvaphalgunī⟩, and Uttaraphalgunī ⟨our mūla now reads अन्त्याद्ये, 'the last and the first', so Aśvinī stands in this line⟩; a set of seven asterisms one should write in the seven ⟨squares⟩ there, in the first row ⟨our mūla now reads सप्तस्वेव and तत्रादिपङ्क्त्यां here⟩; then in the row below ⟨adhaḥ-paṅkti⟩: Āhirbudhnya ⟨Uttarabhādrapadā⟩, Ajaikapād ⟨Pūrvabhādrapadā⟩, Śatabhiṣaj, Brahmā's ⟨Rohiṇī⟩, the serpent's ⟨Āśleṣā⟩, Ijya's ⟨Puṣya⟩, and Hasta; and below ⟨that⟩: Abhijit, Hari's ⟨Śravaṇa⟩, Vasu's ⟨Dhaniṣṭhā⟩, Mṛgaśiras, Ārdrā, the Āditya's ⟨Punarvasu⟩, Citrā ⟨our mūla now reads चित्रास्त्वधः, citrāḥ tu adhaḥ, 'and … Citrā below'⟩.

चातुर्थ्यामपि विश्वतो यदनुजज्येष्ठाख्यमैत्राख्यभेन्द्राग्नीस्वातय एव चक्रवशतः संचिन्त्य वस्त्वादिशेत् । याम्याग्न्यश्विशिवादिती गुरुमघाश्लेषाभिजिद्रेवती श्रोणाविश्वजलाजपादितिमनूडुष्वेव चन्द्रो विभुः ॥ ४३ ॥

cāturthyāmapi viśvato yadanujajyeṣṭhākhyamaitrākhyabhendrāgnīsvātaya eva cakravaśataḥ saṃcintya vastvādiśet | yāmyāgnyaśviśivāditī gurumaghāśleṣābhijidrevatī śroṇāviśvajalājapāditimanūḍuṣveva candro vibhuḥ || 43 ||

⟨Our mūla numbers this ॥ ४३ ॥; it stands at position 41.⟩ In the fourth ⟨row⟩ too: from Viśva ⟨Uttarāṣāḍhā⟩, ⟨yad-anuja⟩, that called Jyeṣṭhā, that called Maitra ⟨Anurādhā⟩, Indrāgni ⟨Viśākhā⟩, and Svātī. Having considered by force of the diagram, one should declare the object. ⟨A published rendering places Pūrvāṣāḍhā and Mūla between Uttarāṣāḍhā and Jyeṣṭhā, and no regents' names for them could be found in these akṣaras: either the reading is wrong or the line and the rendering diverge here. Reported, not repaired.⟩ Yāmya ⟨Bharaṇī⟩, Āgneya ⟨Kṛttikā⟩, Aśvinī, Śiva's ⟨Ārdrā⟩, Aditi's ⟨Punarvasu⟩, Guru's ⟨Puṣya⟩, Maghā, Āśleṣā, Abhijit, Revatī, Śroṇā ⟨Śravaṇa⟩, Viśvā ⟨Uttarāṣāḍhā⟩, Jala ⟨Pūrvāṣāḍhā⟩, Ajapād ⟨Pūrvabhādrapadā⟩, Aditi — in these fourteen asterisms the Moon is lord ⟨manu, the fourteen Manus, is a number-word standing unglossed inside the Sanskrit, with no numeral beside it⟩.

शेषेष्वेव मनूडुपूष्णकिरणो नाथोऽथ तात्कालिकौ सूर्येन्दू निधिकारकौ तु भवतस्तौ वक्ष्यमाणक्रमात् । आद्यन्तं रविभस्य हारक इति स्यात्तत्प्रवेशादितश्चेष्टान्तं घटिकावियद्रसगुणाहाराप्तलब्धं तु भम् ॥४४ ॥

śeṣeṣveva manūḍupūṣṇakiraṇo nātho'tha tātkālikau sūryendū nidhikārakau tu bhavatastau vakṣyamāṇakramāt | ādyantaṃ ravibhasya hāraka iti syāttatpraveśāditaśceṣṭāntaṃ ghaṭikāviyadrasaguṇāhārāptalabdhaṃ tu bham ||44 ||

⟨The plate numbers this ॥४४ ॥, with the opening daṇḍa tight against the digits and a space before the closing one; it stands at position 42.⟩ In the remaining ⟨fourteen⟩, the hot-rayed one ⟨the Sun⟩ is the lord ⟨our mūla now reads मनूडुपूष्णकिरणो; across the sandhi u + u = ū its last member is उष्णकिरण, 'the hot-rayed one', a name of the Sun⟩; and then the Sun and the Moon of the moment are the two significators of the treasure — those two, in the order about to be stated. From beginning to end of the Sun's asterism is the divisor; then, from its entry up to the desired point, the ghaṭikās multiplied by sky-and-flavours ⟨sixty — another number-word standing unglossed in the Sanskrit⟩ and divided by that divisor give the quotient, which is the asterism.

तच्छेषाद्घटिका नगाश्विनिहता षष्ट्याप्तलब्धं हि भं तद्यात त्वथ वर्तमानभगतं तात्कालिकोऽर्को भवेत् । तात्कालेन्दुरिहैवमिष्टघटिकाः सप्ताश्विनिघ्नाः खषड्भक्ता लब्धमिहोडवश्च घटिकाः शेषो विनाड्यः क्रमात्

taccheṣādghaṭikā nagāśvinihatā ṣaṣṭyāptalabdhaṃ hi bhaṃ tadyāta tvatha vartamānabhagataṃ tātkāliko'rko bhavet | tātkālendurihaivamiṣṭaghaṭikāḥ saptāśvinighnāḥ khaṣaḍbhaktā labdhamihoḍavaśca ghaṭikāḥ śeṣo vināḍyaḥ kramāt

⟨The plate numbers this ॥४५; it stands at position 43.⟩ From that remainder, the ghaṭikās multiplied by mountains-and-Aśvins ⟨twenty-seven⟩ and divided by sixty give the asterism obtained: that which has passed, and then the current one not yet passed — this is the Sun of the moment. The Moon of the moment ⟨is found⟩ here in the same way: the desired ghaṭikās multiplied by seven-and-Aśvins ⟨twenty-seven⟩, divided by sky-and-six ⟨sixty⟩ — the quotient is here the asterism, ⟨and the rest⟩ the ghaṭikās, and the remainder the vināḍīs, in order. ⟨Three of the numbers in this verse are unglossed number-words while the very same line writes sixty out plainly as ṣaṣṭyā, so the edition mixes the two conventions within one line; and the printed line breaks in the middle of the number-word खषड्-, so a number is split across two printed lines. The closing double daṇḍa is simply absent — the verse ends double-daṇḍa-four-five and then white paper, and it has not been completed here.⟩

तत्कालेन्दुरिनादिदृष्ट इह तद्धेमं च तारं तथा ताम्रं पित्तलकं सुवर्णमथ तत्कांस्यं च लोहं त्रपुः । सीसं यद्यपि खेचरैः सुबहुभिर्दृष्टा बहून्येव चेदेकेनापि न वीक्षितः कमपि नास्त्येवेति वाच्यं निधौ ॥४६॥

tatkālendurinādidṛṣṭa iha taddhemaṃ ca tāraṃ tathā tāmraṃ pittalakaṃ suvarṇamatha tatkāṃsyaṃ ca lohaṃ trapuḥ | sīsaṃ yadyapi khecaraiḥ subahubhirdṛṣṭā bahūnyeva cedekenāpi na vīkṣitaḥ kamapi nāstyeveti vācyaṃ nidhau ||46||

⟨The plate numbers this ॥४६॥; it stands at position 44.⟩ The Moon of the moment, aspected here by the Sun and the rest, ⟨indicates⟩ gold ⟨तद्धेमं is not settled even at high magnification: the akṣara carries a subscript and a curved mark above that may be an e-mātrā. It is read -धे- because the verse then runs a list of nine metals that matches a published rendering item for item, and hema, gold, is the only member fitting the first slot — but that is an argument from the rendering and not a reading of the ink⟩, and silver, and likewise copper, brass, fine gold, then bell-metal, and iron, tin, and lead. And even though it be aspected by very many sky-goers, there are many ⟨such things⟩; but if it is not looked at by even one, then of the treasure one should say that nothing at all is there.

चन्द्रे सर्वखगेक्षिते तु सुमहाभाण्डं लभेच्छ्रीकरं सूर्यर्क्षे यदि हेमजं रजतजं स्थूलेन्दुराशौ स्थिते । भौमर्क्षे यदि ताम्रजं बुधगृहे रत्नाढ्यकं जीवभे शैलं शुक्रगृहे तु मृण्मयमिदं तल्लोहजं मन्दभे ॥ ४७ ॥

candre sarvakhagekṣite tu sumahābhāṇḍaṃ labhecchrīkaraṃ sūryarkṣe yadi hemajaṃ rajatajaṃ sthūlendurāśau sthite | bhaumarkṣe yadi tāmrajaṃ budhagṛhe ratnāḍhyakaṃ jīvabhe śailaṃ śukragṛhe tu mṛṇmayamidaṃ tallohajaṃ mandabhe || 47 ||

⟨The plate numbers this ॥ ४७ ॥; it stands at position 45.⟩ When the Moon is aspected by all the sky-goers, one obtains a very great vessel, a maker of prosperity. If it is the Sun's asterism, ⟨the treasure is⟩ made of gold; made of silver, when ⟨the Moon⟩ stands in the gross Moon's sign; if it is Mars's asterism, made of copper; in Mercury's house, rich in jewels; in Jupiter's asterism, stone; but in Venus's house, made of clay; and in Manda's ⟨Saturn's⟩ asterism, made of iron.

भे तत्कालविधोः स्थितौ शशिरवी चेदस्ति चायं रवेश्चेच्छल्यं परिवर्तनेन तु तयोर्नाप्यत्र किं विद्यते । चन्द्रे क्रूरखगान्विते यदि निधौ खं नो लभेतान्यथा चेदस्त्यत्र शशाङ्कभुक्तलवतः खातं कराद्यं भवेत् ॥ ४८ ॥

bhe tatkālavidhoḥ sthitau śaśiravī cedasti cāyaṃ raveścecchalyaṃ parivartanena tu tayornāpyatra kiṃ vidyate | candre krūrakhagānvite yadi nidhau khaṃ no labhetānyathā cedastyatra śaśāṅkabhuktalavataḥ khātaṃ karādyaṃ bhavet || 48 ||

⟨The plate numbers this ॥ ४८ ॥; it stands at position 46.⟩ In the asterism where the Moon of the moment stands, if the Moon and the Sun are ⟨together⟩, and if this belongs to the Sun, ⟨there is⟩ a śalya ⟨a buried bone or the like; our mūla reads चेच्छल्यं, चेत् + शल्यं, where an eye reading of the plate gave चेच्छलयं, one syllable too many for the metre⟩; but by an interchange of the two, what indeed is to be found here? Nothing. If the Moon is joined with cruel sky-goers, then ⟨our mūla reads यदि, 'if', where an eye reading of the plate gave तदि, which is not a word⟩ one obtains nothing whatever in the treasure. If it is otherwise, then it is here; and from the degrees the Moon has traversed the digging is to be made, measured in cubits and so on ⟨our mūla reads कराद्यं, kara + ādyam, where our earlier text read करावं, which is not a word⟩.

रेखास्तूर्ध्वमुखाश्चतस्र उदितास्तद्वच्च तिर्यङ्मुखाश्चक्रं स्यान्नवकोष्ठकं परिणयेऽर्कर्क्षाद्विधोर्भान्तकम् । मध्ये प्रागनलादिदिक्षु विलिखेत् त्रीणि क्रमात् त्रीणि वै तन्मध्यस्थितकोष्ठगत्रिभमिदं हरत्याशु तौ दम्पती ।.४९॥

rekhāstūrdhvamukhāścatasra uditāstadvacca tiryaṅmukhāścakraṃ syānnavakoṣṭhakaṃ pariṇaye'rkarkṣādvidhorbhāntakam | madhye prāganalādidikṣu vilikhet trīṇi kramāt trīṇi vai tanmadhyasthitakoṣṭhagatribhamidaṃ haratyāśu tau dampatī |.49||

⟨The plate numbers this ।.४९॥ — a fourth distinct form of the verse-mark on these plates: one full daṇḍa followed by a small mark, which an eye reading of the plate on 2026-09-23 placed in the lower half of the line, with a clean double daṇḍa closing. It stands at position 47.⟩ Four lines with their faces upward have been stated, and likewise four running crosswise ⟨an eye reading of the plate on 2026-09-23 found a single nasal here, and our mūla reads tiryaṅmukhāḥ⟩; the diagram will have nine squares ⟨nine is here written as the plain word nava and not as a number-word — the opposite convention from the plates just before, in the same passage of the same work⟩. In a marriage, from the Sun's asterism up to the Moon's asterism ⟨an eye reading of the plate on 2026-09-23 gave परिणयेऽर्कर्क्षाद्विधोर्भान्तकम्, and our mūla now reads so⟩. In the middle, and in the east, the south-east and the other quarters, one should write three in order, and three indeed; and this group of three asterisms, lying in the square at its middle, swiftly destroys that wedded pair.

प्रागाद्यष्टसु तत्क्रमादतिशुभं तद्वंश्यहानिं ततो वैधव्यं कुलवर्धनं बहुऋणव्याधी स्त्रियं जारिणीम् । धान्यार्थेऽखिलसंपदश्च कुरुते वेशादिकं चान्द्रभं चैवं चक्रकदम्बमद्रिपतिना श्रीनन्दिने मापितम् ॥५०॥

prāgādyaṣṭasu tatkramādatiśubhaṃ tadvaṃśyahāniṃ tato vaidhavyaṃ kulavardhanaṃ bahuṛṇavyādhī striyaṃ jāriṇīm | dhānyārthe'khilasaṃpadaśca kurute veśādikaṃ cāndrabhaṃ caivaṃ cakrakadambamadripatinā śrīnandine māpitam ||50||

⟨The plate numbers this ॥५०॥; it stands at position 48.⟩ In the eight beginning with the east, in that order: exceedingly auspicious; then the destruction of that lineage; widowhood; the increase of the family; much debt and disease ⟨our mūla now reads बहुऋण, with ऋण, 'debt'⟩; a woman who takes a paramour; and it makes grain, wealth and every kind of prosperity, and a dwelling and the rest — this from the Moon's asterism. And thus this cluster of diagrams was measured out by the lord of the mountain for Śrī Nandin. ⟨What this last quarter-line says reads like an attribution, and possibly a date — Nandana is a Jovian year-name — embedded in the verse itself. If so, this mūla line carries colophon-like matter, and anyone taking every mūla line as text would ingest an attribution. It is flagged and the line is not reclassified, because भ and म are not separable at this magnification and मापितम् against भाषितम् is not settled.⟩

लक्षण्यां स्त्रियमुद्वहेदवितथस्वब्रह्मचर्यो मनःकान्तामन्यपरिग्रहत्वसवयःसापिण्ड्यरुग्वर्जिताम् । गोत्रादिप्रवरेषु साम्यरहितां कुष्ठाद्यमर्यादिनीं गौरीत्वानधिकां मनोनयनयोरानन्दिनीं सुन्दरीम् ॥ १ ॥

lakṣaṇyāṃ striyamudvahedavitathasvabrahmacaryo manaḥkāntāmanyaparigrahatvasavayaḥsāpiṇḍyarugvarjitām | gotrādipravareṣu sāmyarahitāṃ kuṣṭhādyamaryādinīṃ gaurītvānadhikāṃ manonayanayorānandinīṃ sundarīm || 1 ||

Let a man who has kept his own brahmacarya unbroken ⟨our mūla now reads avitatha, 'unbroken', with the negative the rule and the metre need⟩ marry a woman who bears the auspicious marks and is dear to him — one not already another's, not of his own age, not a sapiṇḍa, and free of disease; not agreeing with him in gotra, pravara and the rest; free of leprosy (kuṣṭha) and the like ⟨our mūla now reads कुष्ठाद्यमर्यादिनीं; its exact division is not certain, and this follows the sense⟩; not past the age called Gaurī ⟨the Sanskrit gives only that technical age-name and states no number of years⟩; delighting both mind and eye; and beautiful.

लेपादाश्च चतुर्थतो ह्युपरि पित्राद्यास्तु पिण्डादिनः आत्मा सप्तम इत्युदीरितमिदं सापिण्ड्यमेकं कुले । सन्तानो यदि भिद्यते यत इतः कन्यावरोद्देशत स्तत्पित्रोरधिगण्यमन्यकुलजं त्वासप्तमात्पञ्चमात् ॥ २ ॥

lepādāśca caturthato hyupari pitrādyāstu piṇḍādinaḥ ātmā saptama ityudīritamidaṃ sāpiṇḍyamekaṃ kule | santāno yadi bhidyate yata itaḥ kanyāvaroddeśata statpitroradhigaṇyamanyakulajaṃ tvāsaptamātpañcamāt || 2 ||

The lepa-sharers are reckoned from the fourth upward; before them stand the father and the rest ⟨pitr-ādyāḥ: the father, the grandfather and the great-grandfather⟩, who receive the piṇḍa; and oneself is the seventh. This, it is declared, is the sāpiṇḍya, and it is one within a family. If the line of descent is broken, then from that point, as regards the girl and the bridegroom ⟨kanyā-vara-uddeśataḥ, as the two later printings are read; on our exemplar's plate the reader could not resolve this word at 3.2x⟩, for their parents one born in another family is to be reckoned up to the seventh and up to the fifth.

पुंसो वा यदि सन्ततेश्च युवतेर्वध्वा वरस्याथवा सापिण्ड्यं विगणय्य यज्जनकृतस्त्वासप्तमांतं त्यजेत् । प्रस्वाश्चेदथ पञ्चमोपरि विदध्यादेकतो निर्वृत्तं स्यादन्यत्र निवृत्तिरेवमुभयोस्तद्बन्धुतायां विधिः ॥ ३ ॥

puṃso vā yadi santateśca yuvatervadhvā varasyāthavā sāpiṇḍyaṃ vigaṇayya yajjanakṛtastvāsaptamāṃtaṃ tyajet | prasvāścedatha pañcamopari vidadhyādekato nirvṛttaṃ syādanyatra nivṛttirevamubhayostadbandhutāyāṃ vidhiḥ || 3 ||

Whether it be of the man, or of the lineage, or of the young woman — of the bride or of the bridegroom — having reckoned the sāpiṇḍya that people observe, one should avoid up to the seventh. And if ⟨it is reckoned⟩ from the mother ⟨our mūla now reads प्रस्वाश्चेदथ, prasvāś ced atha, 'and if from the mother'; an eye reading of the plate on 2026-09-23 gave the same⟩, one should set it above the fifth: on one side it has ceased; elsewhere the cessation holds for both. Such is the rule concerning the kinship between them.

चातुर्थीमपवादमाह भगिनीमात्रात्मजाख्यास्त्यजेत् षष्ठीपञ्चमपञ्चमी परिणयं कुर्यान्न चेत्सा स्वसा । तार्तीया विधिरुःकलद्रविलयोः कार्यो न सार्वत्रिकः वध्वा वा वरषष्ठमष्टममिति स्यान्निर्वृतिस्तद्द्वयोः ॥ ४ ॥

cāturthīmapavādamāha bhaginīmātrātmajākhyāstyajet ṣaṣṭhīpañcamapañcamī pariṇayaṃ kuryānna cetsā svasā | tārtīyā vidhiruḥkaladravilayoḥ kāryo na sārvatrikaḥ vadhvā vā varaṣaṣṭhamaṣṭamamiti syānnirvṛtistaddvayoḥ || 4 ||

He states the exception at the fourth degree: one should avoid those called a sister's daughter and a mother's daughter. The sixth, the fifth, the fifth — the marriage may be made, provided she is not a sister. The rule of the third degree is to be applied in the case of ⟨kalad-ra-vilayoḥ: the plate prints kalad- where kalatra, 'wife', would be expected, and there is no vertical stem, so it is da and not ta. The reader then checked the next syllable at 5.7x precisely because the published English names Orissa and the Tamil country — the glyph is la, not ḍa, so a reading naming those two regions is NOT supported by the ink⟩, and it is not universal. Or, for the bride the sixth and for the bridegroom the eighth — that is where it ceases for the two of them.

कूटस्थाद्विषयत्वमुक्तविधिना सापिण्ड्यकालानिति क्रामः कुल्यनुरोधभञ्जनमतद्देशानुकूल्यं क्रमात् । सम्बन्धप्रतिबन्धुवर्गमुत सापिण्ड्यं तु षाट्कौशिकः पिण्डो देह इहास्य साम्यमगुरु स्याद्गुर्ववित्तांशकः ॥ ५ ॥

kūṭasthādviṣayatvamuktavidhinā sāpiṇḍyakālāniti krāmaḥ kulyanurodhabhañjanamataddeśānukūlyaṃ kramāt | sambandhapratibandhuvargamuta sāpiṇḍyaṃ tu ṣāṭkauśikaḥ piṇḍo deha ihāsya sāmyamaguru syādgurvavittāṃśakaḥ || 5 ||

From the founding ancestor (kūṭastha) the extent of sāpiṇḍya is as the stated rule has it, and so are its terms — the progression (krāma) ⟨our mūla now reads सापिण्ड्यकालानिति क्रामः, with the editor's two brackets taken out of the line⟩, deference to family custom, the breaking of it, and conformity to that country, in order. But as regards the circle of connection and of kindred, sāpiṇḍya is by the six sheaths (ṣāṭkauśika): here the piṇḍa is the BODY, and its sameness is not weighty; there would be a share of the elder's wealth ⟨our mūla now reads स्याद्गुर्ववित्तांशकः; the division of its last compound is not certain⟩.

एकस्येत्यपवादमाह पुरतस्तूढा गता चेत्परं तस्मा एव सहोदरीमुपयमेत्पुत्राद्यपेक्षाऽथवा । सोदर्यौ च सहोदरीयुगमयुजौ स्यातामुतैतं यमौ स्यातां वा युगपद्विधेरथ विरोधाभावतो वा क्रमात् ॥ ६ ॥

ekasyetyapavādamāha puratastūḍhā gatā cetparaṃ tasmā eva sahodarīmupayametputrādyapekṣā'thavā | sodaryau ca sahodarīyugamayujau syātāmutaitaṃ yamau syātāṃ vā yugapadvidheratha virodhābhāvato vā kramāt || 6 ||

He states the exception concerning one man: if a woman married before has gone, then to that same man her full sister may be given in marriage — or it may be done out of the desire for a son and the rest. And two full brothers may take a pair of full sisters, unpaired (ayujau); or these two may be twins; or the two may be taken at one time by the rule ⟨our mūla now reads युगपद्विधेरथ; an eye reading of the plate on 2026-09-23 gave the same⟩ — because there is no conflict in it, or else in due order. ⟨For the woman married before, our mūla now reads पुरतस्तूढा, purataḥ tu ūḍhā.⟩

सन्तानं यदि विन्दते स्वजनकात्सापत्न्यमाता तदा सापिण्ड्यं भवति त्रिपूरुषमथो नो संततिश्चेत्तदा । तस्यास्तातसहोदरस्य तनया नैव प्रसूसंज्ञिका तत्स्वस्रात्मभवानसून्वयरजा तां तां न सोऽप्युद्वहेत् ॥ ७ ॥

santānaṃ yadi vindate svajanakātsāpatnyamātā tadā sāpiṇḍyaṃ bhavati tripūruṣamatho no saṃtatiścettadā | tasyāstātasahodarasya tanayā naiva prasūsaṃjñikā tatsvasrātmabhavānasūnvayarajā tāṃ tāṃ na so'pyudvahet || 7 ||

If a step-mother obtains offspring from one's own father, then the sāpiṇḍya ⟨our mūla now reads सापिण्ड्यं, the term this chapter uses everywhere⟩ runs to three generations. But if there is no offspring, then the daughter of her father's brother is not called a mother at all; and the daughters born of that woman's sister ⟨our mūla now reads नसून्वयरजा, with the editor's bracket taken out of the word⟩ — none of them may he marry either.

यो मातुश्च पितुश्च पञ्चमतया स्यात्सप्तमत्वात्स्वसा तां कन्यामुपयच्छते त इह जन्मन्येव शूद्राः स्मृताः । किंस्वामी पतिना न चेत्स्वमितरे हीना जनन्यादितो हीनां तां परिणीय नैव पतति स्वानर्थताभावतः ॥ ८ ॥

yo mātuśca pituśca pañcamatayā syātsaptamatvātsvasā tāṃ kanyāmupayacchate ta iha janmanyeva śūdrāḥ smṛtāḥ | kiṃsvāmī patinā na cetsvamitare hīnā jananyādito hīnāṃ tāṃ pariṇīya naiva patati svānarthatābhāvataḥ || 8 ||

One who, by being fifth from the mother and seventh from the father, is a sister ⟨our mūla now reads पञ्चमतया … सप्तमत्वात्, 'by being fifth … by being seventh': the fifth goes with the mother and the seventh with the father, in order; an eye reading of the plate on 2026-09-23 gave सप्तमत्वात्⟩ — those who take such a girl to wife are declared śūdras in this very birth. [The third quarter will not construe as printed — kiṃ svāmī patinā na cet svam — and is not rendered; what follows it says that the others, reckoned from the mother onward, are the inferior ones.] Having married that inferior woman, he does not fall, because no harm to himself follows from it.

सापिण्ड्यस्य निवृत्त्यनन्तरमयं पुत्रस्सवित्रीस्वसा सोद्वाह्या यदि पुत्रिकावचनतो देशेऽनिषिद्धां विदुः । सङ्कोच्यापि सपिण्डतामकथयस्तन्नर्मदादक्षिणे तीरे पञ्च पितुश्च मातुरुत चेद्गोत्रत्रयाभ्यन्तरे ॥ ९ ॥

sāpiṇḍyasya nivṛttyanantaramayaṃ putrassavitrīsvasā sodvāhyā yadi putrikāvacanato deśe'niṣiddhāṃ viduḥ | saṅkocyāpi sapiṇḍatāmakathayastannarmadādakṣiṇe tīre pañca pituśca māturuta cedgotratrayābhyantare || 9 ||

Immediately after his sāpiṇḍya has ceased, this son ⟨putras savitrī-svasā is printed as one solid string with a doubled ss; the word division here is the compositor's, not the reader's⟩ — the mother's sister may be married, if on the authority of the putrikā rule ⟨our mūla now reads पुत्रिकावचनतो, with the editor's bracket taken out of the word⟩ they hold her not forbidden in that country. And having contracted the sapiṇḍa relation, they have declared this: on the southern bank of the Narmadā, five on the father's side and on the mother's, if it falls within three gotras.

धर्मोच्छित्तिरियं द्विजस्य दशमादङ्गस्य चासप्तमात् पिण्डस्यापि तृतीयतो यदि भवेत्सब्रह्महैवाथवा । गोत्रस्येव हिता हि मातुलसुता चार्णक्रयस्त्रीसभापङ्क्तिः पर्युषितं च मातुलसुतोद्वाहं पितृष्वस्त्रियाम् ॥ १० ॥

dharmocchittiriyaṃ dvijasya daśamādaṅgasya cāsaptamāt piṇḍasyāpi tṛtīyato yadi bhavetsabrahmahaivāthavā | gotrasyeva hitā hi mātulasutā cārṇakrayastrīsabhāpaṅktiḥ paryuṣitaṃ ca mātulasutodvāhaṃ pitṛṣvastriyām || 10 ||

This is the destruction of dharma for a twice-born from the tenth, and for the aṅga ⟨our mūla now reads दशमादङ्गस्य, 'from the tenth … of the aṅga'⟩ up to the seventh; and if it comes about from the third of the piṇḍa, he is verily a slayer of a Brahmin, or else… The maternal uncle's daughter is indeed held as if of one's own gotra ⟨our mūla now reads गोत्रस्येव, gotrasya iva, 'as if of the gotra'⟩; and [so likewise are] debt, purchase, an assembly of women, the row at a meal, stale food, marriage with the maternal uncle's daughter, and with a paternal aunt's woman.

ऊढा मातुलकन्यकां स्वजननीगोत्रां समानार्षजां स्वस्रीयां प्रसवः पितृष्वसृसुतां त्यक्त्वैव चान्द्रायणम् । कुर्याद्दक्षिणदेशजैः स्वजननीसोदर्यजो दृश्यते मत्स्यादाः कति जारगा युवतयः क्वासीधुपानाः क्व च ॥११॥

ūḍhā mātulakanyakāṃ svajananīgotrāṃ samānārṣajāṃ svasrīyāṃ prasavaḥ pitṛṣvasṛsutāṃ tyaktvaiva cāndrāyaṇam | kuryāddakṣiṇadeśajaiḥ svajananīsodaryajo dṛśyate matsyādāḥ kati jāragā yuvatayaḥ kvāsīdhupānāḥ kva ca ||11||

One who has married his maternal uncle's daughter, or a woman of his own mother's gotra, or one born of the same ṛṣi-pravara, or a sister's daughter, or ⟨prasavaḥ⟩ a paternal aunt's daughter, must abandon her and perform the cāndrāyaṇa penance. Among those born in the southern country one sees [marriage] with the offspring of one's own mother's own brother or sister. How many are fish-eaters? how many young women go to paramours? and where are the drinkers of spirits?

स्पृश्यत्वां युवती क्व मातुलसुतोद्वाहो वृषल्याः पतिः न श्राद्धे विहितौ तथा शतपथी श्रौतो विधिर्दृश्यते । वृषामित्यृतवह्निलोष्णसविश्वप्रत्ययो वा परं दृष्टान्तो न विधिर्न वा जनमतं तद्दक्षिणेऽदक्षिणम् ॥ १२ ॥

spṛśyatvāṃ yuvatī kva mātulasutodvāho vṛṣalyāḥ patiḥ na śrāddhe vihitau tathā śatapathī śrauto vidhirdṛśyate | vṛṣāmityṛtavahniloṣṇasaviśvapratyayo vā paraṃ dṛṣṭānto na vidhirna vā janamataṃ taddakṣiṇe'dakṣiṇam || 12 ||

Where is a touchable young woman [to be found]? Marriage with the maternal uncle's daughter, and the husband of a vṛṣalī (a śūdra woman) — neither is enjoined at a śrāddha; and a Śatapatha ⟨our mūla now reads शतपथी, with the editor's bracket taken out of the line⟩ śrauta rule is likewise seen. 'Vṛṣā' ⟨the reader checked this at 5x precisely because the published English transliterates 'Tripta': the first akṣara's left element is the closed loop this face uses for va, so the plate reads vṛṣā and not tṛptā — the English's 'Tripta' is NOT what this line prints⟩ — and so it is a conviction resting on ṛta (Truth), on fire, and on ⟨loṣṇa: a run of akṣaras the reader could not divide into words; the English names the Sun here, but the solar word is not legible⟩, and on universal assent. But at most it is an illustration, not an injunction; nor is popular opinion authority. What lies in the south is not on the right hand.

सापिण्ड्यं भवति त्रिपूरुषमिह सावर्ण्यमात्रोद्भवा ये केचित्कुलनिम्नमातृजनिता सर्वेऽपि ते भ्रातरः । सर्वा मातर एव तातवनिता तद्भ्रातरो मातुला दत्तस्य स्वकुलेषु सप्त पुरुषा गोप्तुस्तु सङ्कोचतः ॥ १३ ॥

sāpiṇḍyaṃ bhavati tripūruṣamiha sāvarṇyamātrodbhavā ye kecitkulanimnamātṛjanitā sarve'pi te bhrātaraḥ | sarvā mātara eva tātavanitā tadbhrātaro mātulā dattasya svakuleṣu sapta puruṣā goptustu saṅkocataḥ || 13 ||

Here sāpiṇḍya runs to three generations. Those born merely of the same varṇa ⟨our mūla now reads सावर्ण्यमात्रोद्भवा, 'born merely of the same varṇa'⟩ — whoever are begotten of mothers low in family — all of them too are brothers. All the father's wives are indeed mothers, and their brothers are maternal uncles. For a given son, in his own family, seven generations; but for the adopter, by contraction.

नोद्वाह्या स्वपितृव्यपत्निसहजा सापत्न्यमातृष्वसा तत्पुत्र्यौ च सहोदरस्य गृहिणी सोदर्यपि स्वात्मसूः । स्वोपाध्यायतनूभवा सुतसुता नोद्वाहयोग्या भवेत् पैत्र्यस्यैव विचिन्तयेत्प्रवरभिन्नत्वं न मातुर्भवेत् ॥ १४ ॥

nodvāhyā svapitṛvyapatnisahajā sāpatnyamātṛṣvasā tatputryau ca sahodarasya gṛhiṇī sodaryapi svātmasūḥ | svopādhyāyatanūbhavā sutasutā nodvāhayogyā bhavet paitryasyaiva vicintayetpravarabhinnatvaṃ na māturbhavet || 14 ||

Not to be married: the sister of one's paternal uncle's wife; a step-mother's sister; the daughters of those two; a full brother's wife; even a full sister; one's own mother; the daughter of one's own teacher; a son's daughter — none of these is fit for marriage. Difference of pravara is to be considered on the father's side only; it does not hold for the mother.

आदौ मित्रमुखावलोकनमुदो न प्राशयेदात्मजागेहे कोकुद आदिविष्णुरिति नो जामातरं कोपयेत् । नार्च्यं लिंगयुगं सुदर्शनयुगं नो भास्करद्वन्द्वकं सालिग्रामयुगं च नैव शुभदं शक्तित्रयं शाङ्करेः ॥ १५ ॥

ādau mitramukhāvalokanamudo na prāśayedātmajāgehe kokuda ādiviṣṇuriti no jāmātaraṃ kopayet | nārcyaṃ liṃgayugaṃ sudarśanayugaṃ no bhāskaradvandvakaṃ sāligrāmayugaṃ ca naiva śubhadaṃ śaktitrayaṃ śāṅkareḥ || 15 ||

At the outset one should not eat, out of the joy of looking on a friend's face, in the house of one's own daughter ⟨our mūla now reads कोकुद आदि, with the editor's bracket taken out; कोकुद is left unrendered because its sense is not clear⟩. 'Viṣṇu is first' — and so one should not anger a son-in-law. A pair of liṅgas is not to be worshipped, nor a pair of Sudarśanas, nor a pair of Bhāskaras, nor a pair of Śālagrāmas; and a triad of Śaktis is not auspicious for the follower of Śaṅkara.

सालिग्रामयुजि द्वयं न विहितं चैकं विना युज्यते प्राच्यं भिन्नमपि स्वचक्रसहितं लिंगं पुनः शोधयेत् । लिंगोच्छ्रायसमोऽप्यमस्तकवृतस्त्रैगुण्यवद्वृत्तता तद्वत्पीठमपि प्रणालमपि तत्तत्पञ्चसूत्रीक्रमः ॥ १६ ॥

sāligrāmayuji dvayaṃ na vihitaṃ caikaṃ vinā yujyate prācyaṃ bhinnamapi svacakrasahitaṃ liṃgaṃ punaḥ śodhayet | liṃgocchrāyasamo'pyamastakavṛtastraiguṇyavadvṛttatā tadvatpīṭhamapi praṇālamapi tattatpañcasūtrīkramaḥ || 16 ||

Where a Śālagrāma is joined [in worship], two are not enjoined; one alone, without another, is fitting. An eastern one, even if broken, if it carries its own cakra — the liṅga should be purified afresh. Even one equal in height (ucchrāya) to a liṅga ⟨our mūla now reads लिंगोच्छ्राय, 'the height of the liṅga'⟩, headless and encircled, has a roundness proportioned to the three guṇas; and so too the pīṭha and the praṇāla — such in each case is the order of the five measuring-cords.

यः कुर्यात्पितृपार्वणं सुदिवसे कार्यं स मातामहं नो चेद्यः पितृहा विहाय विहितप्रत्याब्दिकाद्यादिकम् । पत्नीभिः सह तत्पृथक्त्वमुदितं वृद्धौ गयायाष्टके धर्मो दैवविधिष्वथोऽर्हति गृहे पत्न्यन्यथा दास्यति ॥१७॥

yaḥ kuryātpitṛpārvaṇaṃ sudivase kāryaṃ sa mātāmahaṃ no cedyaḥ pitṛhā vihāya vihitapratyābdikādyādikam | patnībhiḥ saha tatpṛthaktvamuditaṃ vṛddhau gayāyāṣṭake dharmo daivavidhiṣvatho'rhati gṛhe patnyanyathā dāsyati ||17||

He who would perform the pārvaṇa for the paternal ancestors on an auspicious day ⟨our mūla now reads कुर्यात्पितृपार्वणं सुदिवसे⟩ must do it for the maternal grandfather also; if he does not, he is a slayer of his father, having abandoned the enjoined annual rite and the rest. Together with the wives, their separateness is laid down — at a Vṛddhi, at Gayā, and at the Aṣṭakā. And so dharma is warranted in the house at the daiva rites; otherwise the wife will give.

जन्मज्यैष्ठ्यमथोदरे निपतनं रेतोनिषेकक्रमाद्यद्वक्त्रं प्रथमं तु पश्यति पिता स ज्येष्ठ इत्युच्यते । त्रिज्यैष्ठ्यं परिवर्जनीयमथ तज्ज्येष्ठं द्वयं मंगलं रु र्मंण्यार्तवशोधनं त्वितरयोः स्पृश्यावगाहैः कृते ॥१८॥

janmajyaiṣṭhyamathodare nipatanaṃ retoniṣekakramādyadvaktraṃ prathamaṃ tu paśyati pitā sa jyeṣṭha ityucyate | trijyaiṣṭhyaṃ parivarjanīyamatha tajjyeṣṭhaṃ dvayaṃ maṃgalaṃ ru rmaṃṇyārtavaśodhanaṃ tvitarayoḥ spṛśyāvagāhaiḥ kṛte ||18||

Seniority may be by birth, or by falling into the womb, or by the order in which the seed was sown; but he whose face the father sees first is called the eldest. A threefold seniority is to be shunned; two being eldest is auspicious. ⟨The fourth quarter opens with 'ru', then a WORD-SPACE, then an akṣara carrying both a repha-like hook and an anusvāra, then 'ṇyā'. The reader refused it as unsettled at 3.2x and records that a space inside what must be a compound is itself suspect — the type may be disturbed.⟩ But for the other two ⟨our mūla now reads त्वितरयोः, tu itarayoḥ⟩, the purification of the menstrual flow is accomplished by touch and by immersion.

स्वौदर्यो दुहितुस्सुतस्स्ववनिताक्षेत्रोद्भवः क्षेत्रजः कानीनश्च पुनर्भुवोऽपि तनयो दत्तः क्रयात्कृत्रिमः । दत्तात्मापि सहोढगूढतनयौ तत्रापविद्धः क्रमात् पुत्रा द्वादश तत्र दत्तजनितावन्ये निषिद्धाः कलौ ॥ १९ ॥

svaudaryo duhitussutassvavanitākṣetrodbhavaḥ kṣetrajaḥ kānīnaśca punarbhuvo'pi tanayo dattaḥ krayātkṛtrimaḥ | dattātmāpi sahoḍhagūḍhatanayau tatrāpaviddhaḥ kramāt putrā dvādaśa tatra dattajanitāvanye niṣiddhāḥ kalau || 19 ||

One's own begotten son ⟨our mūla no longer carries the editor's (ma) inside the line⟩; the daughter's son; one begotten on one's own wife's field ⟨our mūla now reads क्षेत्रोद्भवः; an eye reading of the plate on 2026-09-23 gave the same⟩; the kṣetraja; the kānīna; the son of a remarried woman; the given; the bought; the artificial; the self-given; the sahoḍha and the gūḍha son; and among them the cast-off (apaviddha) — in that order. Twelve sons; and of these the given and the begotten [stand], the rest being forbidden in the Kali age.

पुत्रार्थं समुपोष्य कुण्डलयुगं वस्त्रद्वयाद्यं ददद्यो यज्ञेन वितीर्यपुत्रमथ देवस्येति गृह्णन्मुदा । हुत्वा व्याहृतिभिः स्वगृह्यविधिना प्रातर्भगाद्यैरथो संभोज्य द्विजसन्ततिं चरुहुतिं यस्त्वाहृदेत्यावदेत् ॥ २० ॥

putrārthaṃ samupoṣya kuṇḍalayugaṃ vastradvayādyaṃ dadadyo yajñena vitīryaputramatha devasyeti gṛhṇanmudā | hutvā vyāhṛtibhiḥ svagṛhyavidhinā prātarbhagādyairatho saṃbhojya dvijasantatiṃ caruhutiṃ yastvāhṛdetyāvadet || 20 ||

He who, having fasted for the sake of a son, gives a pair of earrings, two garments and the rest; who, having made the son over by a sacrifice, then receives him gladly with the words 'devasya…'; who has offered oblation with the vyāhṛtis ⟨our mūla now reads व्याहृतिभिः⟩ by his own gṛhya rule, with the Prātarbhāga and the rest; and who, having then fed the twice-born, makes the caru oblation ⟨our mūla now reads सन्ततिं चरुहुतिं, with the accusatives⟩ and recites 'yas tvā hṛdā…' ⟨our mūla now reads यस्त्वाहृदेत्यावदेत्, ending in iti āvadet, 'should recite thus'⟩.

भ्रात्रादेस्तनयस्त्रिवर्गमधुरो ग्राह्यो न वैषम्यदो न ज्येष्ठो विधवा न दातुमुचिता नादातुमप्यक्रमात् । हीनोऽपि प्रवरे स्वभर्त्रनलबद्धोमश्च बोध्यादितस्वाचूडादुपनायितेऽतिविहितो दासो न शूद्रस्य वा ॥२१॥

bhrātrādestanayastrivargamadhuro grāhyo na vaiṣamyado na jyeṣṭho vidhavā na dātumucitā nādātumapyakramāt | hīno'pi pravare svabhartranalabaddhomaśca bodhyāditasvācūḍādupanāyite'tivihito dāso na śūdrasya vā ||21||

A brother's son and the like, sweet in the three ends of life, is to be taken; not one who brings inequality, and not the eldest. A widow is fit neither to give, nor, out of order, to withhold. Even one inferior in pravara — and the homa is bound to the fire of the man who takes him ⟨our mūla now reads स्वभर्त्रनलबद्धोमश्च, with no anusvāra and no separate ha before -oma, which the metre keeps out⟩ — with the mantras beginning 'bodhi…'; from the tonsure onward, once he has been initiated, he is fully entitled; but not a slave, nor a śūdra's son.

शूद्रादत्तधना द्विजा यदि मदीयाज्ञा त्वया तन्यते ते शूद्राः न तु तत्फलं च लभते शूद्रस्य पाराशरः । विप्रद्वारिकृते च हावनविधौ तत्सिद्धिरित्युक्तवान् दत्तोऽसौ जनकस्य कर्तृविरहे श्राद्धं च कुर्यात्स्वयम् ॥२२॥

śūdrādattadhanā dvijā yadi madīyājñā tvayā tanyate te śūdrāḥ na tu tatphalaṃ ca labhate śūdrasya pārāśaraḥ | vipradvārikṛte ca hāvanavidhau tatsiddhirityuktavān datto'sau janakasya kartṛvirahe śrāddhaṃ ca kuryātsvayam ||22||

If twice-born men have taken wealth given by a śūdra — 'if my command is carried out by you' — then they are śūdras; and one does not obtain the fruit of it, which belongs to the śūdra. So Pārāśara. And in the rule of oblation, when it is done at a Brahmin's door ⟨our mūla now reads विप्रद्वारिकृते; an eye reading of the plate on 2026-09-23 gave the same⟩, its accomplishment lies therein — so he has said. And the adopted son, when there is no one else to perform it, should himself perform the śrāddha of his begetter.

दत्तक्रीतमुखाः सगोत्रविहिता गोत्रं प्रयान्त्येव नो सापिण्ड्यं तु वसिष्ठवाक्यमुत दत्तोऽप्यन्यशाखोद्भवः । पुत्रश्चेदुपनायितः स्वविधिना स्वस्यैव शाखादिभागंशादी च सपिण्डतश्च न तदा शौचं स्वकं नान्यथा ॥२३॥

dattakrītamukhāḥ sagotravihitā gotraṃ prayāntyeva no sāpiṇḍyaṃ tu vasiṣṭhavākyamuta datto'pyanyaśākhodbhavaḥ | putraścedupanāyitaḥ svavidhinā svasyaiva śākhādibhāgaṃśādī ca sapiṇḍataśca na tadā śaucaṃ svakaṃ nānyathā ||23||

Those beginning with the given and the bought, when appointed within the same gotra, do pass into the gotra, but not into the sāpiṇḍya — that is Vasiṣṭha's word. And even a given son born of another śākhā: if the son has been initiated by his own [adopter's] rule, then the śākhā and the rest are his own, and his share, and his sapiṇḍa relation; and then his period of pollution is his own, and not otherwise.

गोत्रं रिक्थमुत त्यजत्यपि पितुर्दत्तस्तु गोप्तुर्भजेत्पिण्डोऽस्मात्तदपैति यत्तदनुगस्वाहा तथा च स्वधा । द्व्यामुष्यायणता न चेदथ सुता पुत्रार्थिना दीयते तत्पुत्रोऽपि निजौरसेन सदृशो नित्यात्र सा पुत्रता ॥२४॥

gotraṃ rikthamuta tyajatyapi piturdattastu gopturbhajetpiṇḍo'smāttadapaiti yattadanugasvāhā tathā ca svadhā | dvyāmuṣyāyaṇatā na cedatha sutā putrārthinā dīyate tatputro'pi nijaurasena sadṛśo nityātra sā putratā ||24||

The given son gives up his father's gotra and inheritance, and takes those of the adopter. From him the piṇḍa departs, and so does what goes with it — svāhā and likewise svadhā. If there is no double parentage ⟨our mula now reads dvyāmuṣyāyaṇatā, the status of a son who belongs to two fathers⟩, then a daughter is given by one who desires a son; and her son too ⟨our mula now reads tat-putro'pi, which the metre needs; the open doubt on this verse records what the plate shows there⟩ is equal to one's own begotten son — his sonship here is perpetual.

उद्वोढा स्वसहोदरीसहभुवं जायानुजामुद्वहेत् योऽनग्निर्यदि दूरदार उत तत्पित्राब्दिके भ्रातृभिः । श्राद्धं कारयितव्यमग्निमहितं नो भागभाजो यदि सन्धायाग्निमथाहुतीर्विहिततन्नित्यश्चरस्तं त्यजेत् ॥ २५ ॥

udvoḍhā svasahodarīsahabhuvaṃ jāyānujāmudvahet yo'nagniryadi dūradāra uta tatpitrābdike bhrātṛbhiḥ | śrāddhaṃ kārayitavyamagnimahitaṃ no bhāgabhājo yadi sandhāyāgnimathāhutīrvihitatannityaścarastaṃ tyajet || 25 ||

A man already married may marry his wife's younger sister, born of the same womb as she. He who keeps no sacred fire, or whose wife is far away — for him, at his father's annual rite (ābdika), the śrāddha is to be had performed by the brothers; and one who has established the fire is not a sharer, if… Then, having laid the fire and ⟨offered⟩ the oblations (āhutīḥ), he who performs its prescribed daily ⟨rite⟩ should abandon that ⟨fire⟩ (tyajet) ⟨our mūla now reads āhutīr vihita-tan-nityaś caras taṃ tyajet, which the metre supports, and the division into words is ours⟩.

पाणौ होमविधिर्न साम्प्रतमयं साहस्यको बह्वृचां स्यालो वा यदि भावुको यदुभयोः स्यातां च जाये उभौ । एकोद्भूतसहोदरीसहभुवौ पुत्री च पुत्रस्तदा न स्यातामिति षष्ठको भृगुमतं ख्यातेष्वयं सिद्ध्यति ॥२६॥

pāṇau homavidhirna sāmpratamayaṃ sāhasyako bahvṛcāṃ syālo vā yadi bhāvuko yadubhayoḥ syātāṃ ca jāye ubhau | ekodbhūtasahodarīsahabhuvau putrī ca putrastadā na syātāmiti ṣaṣṭhako bhṛgumataṃ khyāteṣvayaṃ siddhyati ||26||

The rule of offering into the hand is not now proper; it is a rash act ⟨sāhasyaka is unsettled at 1.5x; sāhasika, which the published English's 'inconsiderate act' would suit, is one alternative⟩ for the Bahvṛcas, the followers of the Ṛgveda. A wife's brother, or a sister's husband ⟨our mula now reads bhāvuko, 'sister's husband', the word that pairs with syāla⟩ — if the wives of both are alive, and if the two are a full brother and full sister born of one mother, and a daughter and a son: then these two shall not do it. So the sixth. This is Bhṛgu's opinion, and it holds good among those of repute.

भिक्षुर्योगपरश्च तत्त्वपथगस्त्वेते ह्यलभ्या भुवि श्राद्धे तान्विदधीत लुप्तवितथस्फूर्त्यैकपूर्तिप्रदान् । शूद्रेणार्पितमप्यनाद्यमवनीदेवस्य भक्तं तथा तस्यान्नं च निमंत्रितं द्विजनुपा श्राद्धे विभक्तिर्विना ॥२७॥

bhikṣuryogaparaśca tattvapathagastvete hyalabhyā bhuvi śrāddhe tānvidadhīta luptavitathasphūrtyaikapūrtipradān | śūdreṇārpitamapyanādyamavanīdevasya bhaktaṃ tathā tasyānnaṃ ca nimaṃtritaṃ dvijanupā śrāddhe vibhaktirvinā ||27||

A mendicant, one devoted to yoga, and one who walks the path of truth — these three are indeed not to be had on earth. At a śrāddha one should appoint them ⟨lupta-vitatha-sphūrtyaika-pūrti-pradān: a long compound set solid; the reader could follow the akṣaras but the word division is not marked and he did not impose one⟩. What a śūdra has offered is not to be eaten by an earth-god, that is, by a Brahmin; and so too his food, when one has been invited ⟨dvija-nupā: the vowel under na is not settled between u and ṛ⟩ — at a śrāddha, without the proper apportionment.

यद्गेहस्य फलं तदेव धरणीदेवस्य भूस्पर्शने सस्त्रीबालसुतस्य तत्फलमभूद्द्रव्यं न शेषादिना । भूदेवोऽन्यकुलीनकर्मकरणे भ्रश्यत्यमुष्मात्सुखाच्छूद्रो न द्विजकर्मणोऽर्जितफलो नान्यत्र पाराशरात् ॥२८॥

yadgehasya phalaṃ tadeva dharaṇīdevasya bhūsparśane sastrībālasutasya tatphalamabhūddravyaṃ na śeṣādinā | bhūdevo'nyakulīnakarmakaraṇe bhraśyatyamuṣmātsukhācchūdro na dvijakarmaṇo'rjitaphalo nānyatra pārāśarāt ||28||

The fruit that comes of a house is the very fruit that comes to an earth-god from touching the ground; and for one who has wife, child and son that fruit became wealth, and not by what was left over. An earth-god who does the work of another's family falls from that happiness; a śūdra earns no fruit from the rites of the twice-born — and this from none but Pārāśara.

मन्दांगारकशुक्रवासरदिने नाब्धौ सुतार्थी जनः स्नायाद्राहुविलोकनाच्चत रत्नाविद्धे च पर्वण्यपि । अभ्यंगाःश्यवगाहमैथुनमृतिक्षौरेष्वथावारणे ग्राह्या सर्वमतैर्बुधैरपि तिथिर्विद्धाऽपि तात्कालिकी ॥ २९ ॥

mandāṃgārakaśukravāsaradine nābdhau sutārthī janaḥ snāyādrāhuvilokanāccata ratnāviddhe ca parvaṇyapi | abhyaṃgāḥśyavagāhamaithunamṛtikṣaureṣvathāvāraṇe grāhyā sarvamatairbudhairapi tithirviddhā'pi tātkālikī || 29 ||

On the weekdays of Saturn, Mars and Venus a man desiring a son should not bathe in the sea; nor from the sighting of Rāhu ⟨our mula now leaves out an inline parenthesis that stood here, a non-word that was not part of the verse⟩; nor on a parvan pierced by a jewel. In anointing, ⟨āḥśya, recorded as printed and a non-word: two small round dots stand in visarga position, then a conjunct read as śya. The reader ruled out an avagraha by direct comparison at 5.5x against the two certain avagrahas on this plate.⟩, bathing, sexual union, death and tonsure, and in warding off — the tithi current at that moment is to be taken by the wise of every school, even if it is pierced.

सूर्योत्थान घटीतिथिर्वितरणस्नानादितो गृह्यते भिक्षोर्भक्षणमन्तिमेऽपि दिवसस्याप्यष्टमेऽंशे विधिः । नो रात्रौ विधवाऽपि तादृशविधिर्ग्राह्या निशीथाशने यास्ता पर्वसु नाप्यपो यदि फलान्यश्नीत नान्नं निशि ॥३०॥

sūryotthāna ghaṭītithirvitaraṇasnānādito gṛhyate bhikṣorbhakṣaṇamantime'pi divasasyāpyaṣṭame'ṃśe vidhiḥ | no rātrau vidhavā'pi tādṛśavidhirgrāhyā niśīthāśane yāstā parvasu nāpyapo yadi phalānyaśnīta nānnaṃ niśi ||30||

The tithi of the ghaṭikā at sunrise is the one taken for giving, bathing and the rest. A mendicant's meal is enjoined in the last part of the day, or even in its eighth part. Not at night; and for a widow too such a rule is to be followed at the midnight meal ⟨our mula now reads niśītha, 'midnight'⟩. On those days that are parvans, not even water; and if she eats at all, let her eat fruits by night, and not cooked food.

दत्तो नित्य उताप्यनित्यं उदितो व्यामुष्यभावो नयेत्पिण्डं द्वावधिकृत्य कृत्यविधिषु स्यादेव पुत्रीसुतः । वासिष्ठोक्तिरुभौ न सांप्रतमुभावित्याह कात्यायनो नप्तुस्तुल्यमसौ प्रभूजनयितुः कार्येति कार्ष्णाजनिः ॥३१॥

datto nitya utāpyanityaṃ udito vyāmuṣyabhāvo nayetpiṇḍaṃ dvāvadhikṛtya kṛtyavidhiṣu syādeva putrīsutaḥ | vāsiṣṭhoktirubhau na sāṃpratamubhāvityāha kātyāyano naptustulyamasau prabhūjanayituḥ kāryeti kārṣṇājaniḥ ||31||

A given son is called permanent, or else impermanent; and one of double parentage (vyāmuṣya) ⟨the technical term for such a son is dvyāmuṣyāyaṇa, so an initial dva- would be expected; none is printed, and the glyph reads bha, not ma⟩ carries the piṇḍa with reference to two men, in the rules of the rites; and so it is with the daughter's son. Vasiṣṭha's word is that both [do not stand]; 'not at present — both', says Kātyāyana; and 'it is to be done for a grandson equally with the begetter', says Kārṣṇājani ⟨our mula now reads kārṣṇājaniḥ, the authority otherwise named Kārṣṇājini, cited beside Kātyāyana⟩.

एवं प्राह महांश्च वृद्धहरितो हेमाद्रिरप्याह तद्ताद्या जनकस्य तत्तनयिनी यो दातृपित्रा समम् । नप्तुस्तस्य सपिण्डनं च कलयेद्वित्ते द्वयोस्तद्वयोर्गोत्रं श्राद्धविधौ तु गोत्रमुभयोर्ग्राह्यं विवाहे सुतापुत्रस्यैतदनिष्टमात्मजननी मातामहीसंमिता ॥३२॥

evaṃ prāha mahāṃśca vṛddhaharito hemādrirapyāha tadtādyā janakasya tattanayinī yo dātṛpitrā samam | naptustasya sapiṇḍanaṃ ca kalayedvitte dvayostadvayorgotraṃ śrāddhavidhau tu gotramubhayorgrāhyaṃ vivāhe sutāputrasyaitadaniṣṭamātmajananī mātāmahīsaṃmitā ||32||

So says the great Vṛddha-Harīta, and Hemādri says the same. ⟨The stanza's second word was refused: the opening stacked conjunct would not resolve at 4x — the reader could see a headline, a hooked descender and an ā-mātrā, but not which consonant sits on top, and our mula now joins it to the ta that ended the previous line, as tadtādyā; the word is still not construed.⟩ … of the begetter; his daughter, together with the giver's father. And one should reckon the sapiṇḍana of that man's grandson. In the matter of property it is the gotra of those two; but in the rite of śrāddha the gotra of BOTH is to be taken; and in marriage, for a daughter's son this is not desired: his own mother ranks as a maternal grandmother.

नान्दीकर्मणि निर्वृते भवति चेदुल्काग्निवृष्ट्यादिकं चाशौचं विदधीत नोपनयनं मातू रजोदर्शने । ऊर्ध्वं चेद्वटुभोजनान्न हि परित्याज्यं न कन्योद्वहे दद्यादेव पिता वटोर्न यदि सा माता न दोषो गुरोः ॥३३॥

nāndīkarmaṇi nirvṛte bhavati cedulkāgnivṛṣṭyādikaṃ cāśaucaṃ vidadhīta nopanayanaṃ mātū rajodarśane | ūrdhvaṃ cedvaṭubhojanānna hi parityājyaṃ na kanyodvahe dadyādeva pitā vaṭorna yadi sā mātā na doṣo guroḥ ||33||

If, after the nāndī rite has been completed, there occurs a meteor, a fire, a downpour or the like, and impurity, one should not perform the upanayana; nor at the appearance of the mother's menses. But if it is after the boy (vaṭu) has eaten, it is not to be abandoned, and neither is the giving of the girl in marriage: the father should certainly give her to the boy. If she is not the mother, there is no fault on the teacher.

मात्रा साकमिहैव भोजनमथो मौहूर्तिकात्कर्मणो वध्वा चैव वरस्य चौलविधिना कार्याः शिखास्त्वान्वयात् । गृह्याग्नेरुपनायनाग्निरधमो लौक्याग्निरन्यानले संसृज्येत तदाहवीत विबुधैः पात्रत्र नाज्ञातिभिः ॥३४॥

mātrā sākamihaiva bhojanamatho mauhūrtikātkarmaṇo vadhvā caiva varasya caulavidhinā kāryāḥ śikhāstvānvayāt | gṛhyāgnerupanāyanāgniradhamo laukyāgniranyānale saṃsṛjyeta tadāhavīta vibudhaiḥ pātratra nājñātibhiḥ ||34||

Eating in this very place along with the mother; then, after the rite held at the muhūrta ⟨an eye reading of the plate on 2026-09-23 found the vowel sign o here, not a bracket, and our mūla now reads karmaṇo⟩. For both the bride and the bridegroom the tuft (śikhā) is to be made by the cūḍā rite, according to lineage. The fire of the gṛhya is the higher, the fire of the upanayana the lower, and the worldly fire [lower still]; when one fire is mingled with another, then ⟨tadāhavīta: the form as printed is not a Sanskrit finite verb the reader could parse, though it scans⟩ by the wise — ⟨pātratra: refused as a settled reading; the cluster after pa would not resolve at 1.5x. It scans, but the reader could not defend it as a word and asks for a second witness.⟩ and not by kinsmen.

स्मार्तो यद्यनुगच्छतेऽग्निरथ शंनोदेवृचा चोऽस्य तद्भस्माथो जुहुयात्स पाहिविधिना यत्राप्यनाज्ञातिभिः । गृह्याग्न्योश्च विमेलनं यदि पुरश्चौपासनारम्भकस्थालीपाकमथ प्रधानकलनात्कृत्वा प्रवेश्याहुतीः ॥३५॥

smārto yadyanugacchate'gniratha śaṃnodevṛcā co'sya tadbhasmātho juhuyātsa pāhividhinā yatrāpyanājñātibhiḥ | gṛhyāgnyośca vimelanaṃ yadi puraścaupāsanārambhakasthālīpākamatha pradhānakalanātkṛtvā praveśyāhutīḥ ||35||

If the smārta fire follows, then with the ṛc 'śaṃ no devī' ⟨the published English names the mantra 'Sanno Devi', i.e. śaṃ no devī + ṛcā; the plate prints devṛcā with no ya, and the metre requires the light syllable that the printed form gives⟩, and its ashes; then let him offer with the 'pāhi' formula, wherever it may be, and not by kinsmen. And if there is a mingling of the two house-fires, then first the beginning of the aupāsana and the sthālīpāka; then, after the reckoning of the principal rite, having performed it, the oblations are to be brought in.

पश्चाच्चेत्स विभज्य पाकविधिना पूर्णाहुतीर्न स्रुवेणाज्यं वा जुहुयात्तदा विविचयेत्स्वर्धीयते पुंमतैः । नाशे तत्समिधोरधस्तमनिशेन्नाग्निर्हुवेदाहुतीः सोमस्याऽपि तदीयमाहुतिगणं कुर्यान्न वा संस्मरेत् ॥३६॥

paścāccetsa vibhajya pākavidhinā pūrṇāhutīrna sruveṇājyaṃ vā juhuyāttadā vivicayetsvardhīyate puṃmataiḥ | nāśe tatsamidhoradhastamaniśennāgnirhuvedāhutīḥ somasyā'pi tadīyamāhutigaṇaṃ kuryānna vā saṃsmaret ||36||

If afterwards, having divided it by the rule of cooking, he should offer the pūrṇāhutis, or ghee, with the ladle — then let him separate them; so it is held by the opinions of men ⟨puṃmataiḥ as printed is not a word the reader could parse; the published English says 'the wise say', which would suggest budhaiḥ or mataiḥ. Not settled. Our mula now drops the extra cet that made this quarter twenty syllables.⟩. On the loss of the two kindling-sticks ⟨our mula now reads adhastam, 'below'; the next word, aniśen, is still uncertain⟩ the fire should not offer the oblations. And of Soma too he should make the same set of oblations, or else he should not; or he should call it to mind.

उद्वाहो यदि वत्सरे तु विषमे भद्रः समे नो शुभः पूर्वोढामृतवत्सराद्यदि सुता चोद्वाहपूर्वं रजः । उत्सृज्यात्पितरौ च सोदरजनाः सर्वे महापापिनो नर्वीयादथ पूर्वमेव सुदतीं गच्छेत्पतिः पातकी ॥३७॥

udvāho yadi vatsare tu viṣame bhadraḥ same no śubhaḥ pūrvoḍhāmṛtavatsarādyadi sutā codvāhapūrvaṃ rajaḥ | utsṛjyātpitarau ca sodarajanāḥ sarve mahāpāpino narvīyādatha pūrvameva sudatīṃ gacchetpatiḥ pātakī ||37||

Marriage in an odd year is auspicious; in an even year it is not good. If a girl married before reaches the year of her menses, or if the menses come before the marriage, then the parents and all the full brothers who cast her out are great sinners ⟨our mula now reads utsṛjyāt, and this quarter has its nineteen syllables⟩; and thereafter the husband who first goes to a fair-toothed woman is a sinner.

वर्षादिप्रतिपन्न वेधसहिता ग्राह्या रघूणां पतेः मध्याह्ने नवमीतिथौ भगवतो जन्माभवत्सा तिथिः । साक्षान्मेध्यविधायिनी व्रतवृतां श्रीरामपूजायुजां त्याज्या पूर्वदिनान्त्यवेधसहिता ह्यादित्यभेनोत्तमा ॥३८॥

varṣādipratipanna vedhasahitā grāhyā raghūṇāṃ pateḥ madhyāhne navamītithau bhagavato janmābhavatsā tithiḥ | sākṣānmedhyavidhāyinī vratavṛtāṃ śrīrāmapūjāyujāṃ tyājyā pūrvadināntyavedhasahitā hyādityabhenottamā ||38||

The first [tithi] of the year, taken together with the vedha, is to be adopted for the Lord of the Raghus. At midday on the ninth tithi the Lord's birth took place: that is the tithi. It is directly the maker of purity for those who hold vows and are joined to the worship of Śrī Rāma. It is to be avoided when joined to the vedha of the end of the previous day; and it is best with the Sun's asterism ⟨ādityabha — the nakṣatra of Aditi, that is Punarvasu, which the published English names for this rule⟩.

त्रेतादिर्भृगुरामजन्मदिवसो वैशाखमासे शुभः तार्तीया च तिथिर्न पूर्वनिहता मध्याह्नगा गृह्यताम् । श्राद्धादौ च परैव सा नरहरेरिष्टा जयन्ती शुभा सायं व्यापिनिनी व्रतप्रियतमा नानाङ्गयुक्ता शुभा ।३९॥

tretādirbhṛgurāmajanmadivaso vaiśākhamāse śubhaḥ tārtīyā ca tithirna pūrvanihatā madhyāhnagā gṛhyatām | śrāddhādau ca paraiva sā narahareriṣṭā jayantī śubhā sāyaṃ vyāpininī vratapriyatamā nānāṅgayuktā śubhā |39||

The first day of the Tretā, the birthday of Bhṛgu-Rāma, in the month of Vaiśākha, is auspicious; and the third tithi, not struck by the previous one, reaching midday, is to be taken. At a śrāddha and the like the later one is desired; and the Jayantī of Narahari is auspicious, pervading the evening, dearest to those who hold the vow, and auspicious when joined with its several limbs. ⟨The verse-number is set with a SINGLE daṇḍa opening and a DOUBLE daṇḍa closing, where every other numbered verse on plates 133-137 uses a double daṇḍa on both sides; recorded as printed.⟩

श्रावण्यां कथितं नवस्य हि वटं गार्ह्यैरुपाकर्म तत् संक्रान्तिग्रहणे भृगोश्च धिषणस्यास्ते न कार्यं द्विजैः । पर्वण्येव यजुर्विदः श्रवणभे कुर्युर्व्रतं बह्वृचा हस्तर्क्षेऽपि च सामिनो भगवतो जन्माष्टमी वक्ष्यते ।४०॥

śrāvaṇyāṃ kathitaṃ navasya hi vaṭaṃ gārhyairupākarma tat saṃkrāntigrahaṇe bhṛgośca dhiṣaṇasyāste na kāryaṃ dvijaiḥ | parvaṇyeva yajurvidaḥ śravaṇabhe kuryurvrataṃ bahvṛcā hastarkṣe'pi ca sāmino bhagavato janmāṣṭamī vakṣyate |40||

On the full moon of Śrāvaṇa the upākarma of the new [study] is prescribed by the Gṛhya authorities. At a saṅkrānti or an eclipse, and while Bhṛgu (Venus) and Dhiṣaṇā (Jupiter) are set, it is not to be performed by the twice-born. On the parvan itself the knowers of the Yajus should perform the vow; the Bahvṛcas (Ṛgvedins) on the asterism Śravaṇa, and the followers of the Sāman on Hasta. The Lord's Janmāṣṭamī will be spoken of next. ⟨The verse-number again opens with a single daṇḍa and closes with a double — the same asymmetry as verse 39, so it is a habit of this setting; verse 41 reverts to a double daṇḍa on both sides.⟩

श्रावण्यामधमाष्टमी भगवतः कृष्णस्य सा जन्मभू रोहिण्या यदि संयुताऽतिफलदा ज्ञस्यापि वारेण च । यस्यामर्धनिशीथगा यदि तिथिर्ग्राह्योभयत्रैवमित्यन्या यत्र न चेतरैव न तु तत्पूर्वेण विद्धा शुभा ॥४१॥

śrāvaṇyāmadhamāṣṭamī bhagavataḥ kṛṣṇasya sā janmabhū rohiṇyā yadi saṃyutā'tiphaladā jñasyāpi vāreṇa ca | yasyāmardhaniśīthagā yadi tithirgrāhyobhayatraivamityanyā yatra na cetaraiva na tu tatpūrveṇa viddhā śubhā ||41||

In Śrāvaṇa the dark eighth is the birth-ground of the Lord Kṛṣṇa. If it is joined with Rohiṇī it is exceedingly fruitful, and so too with Mercury's weekday. That tithi in which the middle of the night falls is to be taken as such in both cases; another, where it is not so, is otherwise; and one pierced by the preceding [tithi] is not auspicious.

या यामत्रितयोर्ध्वमप्यथ पुनः प्रातश्चरेत्पारणां मान्ते वा च तिथेरतान्त इति सा श्रीशैवरात्र्या समा । भाद्रे मासि सिते गणेश्वरतिथिः सा स्याच्चतुर्थी शुभा सा स्यात्सङ्गवसङ्गता परयुता श्लाघ्या जयाख्या न तु ॥४२॥

yā yāmatritayordhvamapyatha punaḥ prātaścaretpāraṇāṃ mānte vā ca titheratānta iti sā śrīśaivarātryā samā | bhādre māsi site gaṇeśvaratithiḥ sā syāccaturthī śubhā sā syātsaṅgavasaṅgatā parayutā ślāghyā jayākhyā na tu ||42||

The tithi that runs past three watches, or again the one at daybreak, is when one should break the fast; or at the end of the month, or at the tithi's end ⟨our mula now reads titheratānta, without the sta that made a heavy syllable in a light slot; the sense of atānta is not certain⟩ — that one is equal to the holy Śivarātri. In the bright half of the month Bhādra the tithi of the Lord of the Gaṇas: that fourth would be auspicious. It is praiseworthy when joined with the saṅgava, the forenoon watch, and with the following [tithi], but not the one called Jayā.

मुख्या स्यादृषिपञ्चमी गणयुता नो षष्ठियुक्ता शुभा मध्याह्ने यदि सा चतुर्दशादिनेऽनन्तं तदा पूजयेत् । पूर्णा योगवशेन पूर्णफलदा चन्द्रोदये नारकी तैलाभ्यङ्गविधौ विशेषफलदा सा चाश्वयुक्कृष्णयुक् ॥४३॥

mukhyā syādṛṣipañcamī gaṇayutā no ṣaṣṭhiyuktā śubhā madhyāhne yadi sā caturdaśādine'nantaṃ tadā pūjayet | pūrṇā yogavaśena pūrṇaphaladā candrodaye nārakī tailābhyaṅgavidhau viśeṣaphaladā sā cāśvayukkṛṣṇayuk ||43||

The chief is the Ṛṣi-pañcamī joined with the Gaṇa; joined with the sixth it is not auspicious. If it falls at midday on the fourteenth day, then one should worship Ananta. When full, it is fully fruitful by force of the yoga; at moonrise it belongs to hell. In the rite of anointing with oil it is especially fruitful, and it is the one joined with the dark [fortnight] of Āśvayuja (Āśvina). ⟨caturdaśādine: the long ā on -śa- is plainly inked at 4x but makes a heavy syllable where the metre requires light; recorded as printed and flagged.⟩

माघे मासि सिते चतुर्थदिवसे प्रातः फणीन्द्रप्रियः स्नानं तद्रथसप्तमी रविमनोहारिण्यनूराधये । स्नानं कोटिरविग्रहैश्च सदृशं यद्वादरैरोदर्किभिः तस्मिन्यच्छिवरात्रिरीश्वरसयुक्त्वाधप्रदा चेन्निशि ॥४४॥

māghe māsi site caturthadivase prātaḥ phaṇīndrapriyaḥ snānaṃ tadrathasaptamī ravimanohāriṇyanūrādhaye | snānaṃ koṭiravigrahaiśca sadṛśaṃ yadvādarairodarkibhiḥ tasminyacchivarātrirīśvarasayuktvādhapradā cenniśi ||44||

In the month of Māgha, in the bright half, on the fourth day, at dawn, is the one dear to the Lord of Serpents; that bathing is the Ratha-saptamī, which delights the Sun, with Anurādhā. The bathing is equal to a crore of Sun-worships ⟨here the reader REFUSED a stretch as damaged or anomalous setting: at 4.2x, after yadvād, there is a comma-like mark, a glyph reading rai, a second comma-like mark, then ro, then darkibhiḥ. Devanāgarī verse in this edition uses no commas anywhere else on plates 133-143, so these are broken sorts or an editorial interpolation. The five syllables the metre needs cannot be recovered, and he would not guess text that is physically not legible.⟩. On that day, whichever Śivarātri, joined to the Lord ⟨sayuktvādhapradā: the word division is not recoverable; the printed string scans at all its positions and the reader kept it as set rather than divide it on a guess⟩, if at night.

माघ्ये वाथ चतुर्दशी शिवतिथिः सा मासि मासि प्रिया पूज्यस्तत्र शिवापतिः शिवकरः प्रीत्या प्रदोषेऽनिशम् । सोऽपि स्यात् त्रिमुहूर्तगः सवितरि प्राप्तेऽस्तशैलं ततः सैवोक्ता हि महानिशा निशि भवेन्मध्ये घटीयुग्मकम् ॥४५॥

māghye vātha caturdaśī śivatithiḥ sā māsi māsi priyā pūjyastatra śivāpatiḥ śivakaraḥ prītyā pradoṣe'niśam | so'pi syāt trimuhūrtagaḥ savitari prāpte'staśailaṃ tataḥ saivoktā hi mahāniśā niśi bhavenmadhye ghaṭīyugmakam ||45||

In Māgha, again, the fourteenth is Śiva's tithi; month by month she is dear to him. On it Śiva, the husband of Śivā, the maker of welfare, is to be worshipped with love in the pradoṣa, without ceasing. That pradoṣa lasts three muhūrtas ⟨our mula now reads trimuhūrtagaḥ, without the anusvāra that broke the metre⟩ when the Sun has reached the western mountain. From that, the great night is declared: at midnight it lasts a pair of ghaṭikās ⟨our mula now reads ghaṭīyugmakam, 'a pair of ghaṭikās', and the quarter has nineteen syllables⟩.

एकादश्युभयत्र चेन्न परतो यद् द्वादशी तां चरेत् पूर्वा स्याद्यदि तत्परां च यतिराट् कुर्वीत वैधव्यभाक् । युग्मं चापि परत्र नास्ति यदि साप्येकादशीद्वादशी पूर्वैव प्रभवेत्तदा यदि भवेत्सा द्वादशी संमता ॥४६॥

ekādaśyubhayatra cenna parato yad dvādaśī tāṃ caret pūrvā syādyadi tatparāṃ ca yatirāṭ kurvīta vaidhavyabhāk | yugmaṃ cāpi paratra nāsti yadi sāpyekādaśīdvādaśī pūrvaiva prabhavettadā yadi bhavetsā dvādaśī saṃmatā ||46||

If the eleventh runs over both days and not into the following one, then the twelfth that follows should be observed. Should it be the earlier, then the lord of ascetics, and one in widowhood, should observe the one after it. And if the pair does not exist on the following day, then the eleventh-and-twelfth: the earlier one holds; but if it then be the twelfth, that is approved.

विद्धा चेद्विषवद्विमुच्य परतो नैकादशी यद्यपि द्वादश्यां समुपोष्य कर्तुमुचितं तस्मात्परं पारणाम् । एतद्वैष्णवसंमतं यदि दशम्यावेधहीना परं द्वादश्याः परतोऽपि सा यदितदा सा साधनीया बुधैः॥४७॥

viddhā cedviṣavadvimucya parato naikādaśī yadyapi dvādaśyāṃ samupoṣya kartumucitaṃ tasmātparaṃ pāraṇām | etadvaiṣṇavasaṃmataṃ yadi daśamyāvedhahīnā paraṃ dvādaśyāḥ parato'pi sā yaditadā sā sādhanīyā budhaiḥ||47||

If it is pierced, then, releasing it like poison ⟨our mula now reads viṣavad vimucya, with a single va in each place⟩, and if the eleventh does not follow, then it is proper to fast on the twelfth and to break the fast after it. This is the Vaiṣṇava opinion. And if the twelfth is free of the vedha of the tenth, and if it lies beyond, then it is to be accomplished by the wise.

ग्रस्ते भानुमति प्रयाति हि तदा प्रत्याब्दिकं तद्दिने चन्द्रे चास्तमुपैति राहुगिलिते तत्राब्दिकं तद्भवेत् । रात्रौ तद्ग्रहणोदितं हि विहितं श्राद्धं ततोऽन्यद्दिवा शास्त्रं संशयितादिकं बहु ततो रूढं न गच्छेत्पुमान् ॥४८॥

graste bhānumati prayāti hi tadā pratyābdikaṃ taddine candre cāstamupaiti rāhugilite tatrābdikaṃ tadbhavet | rātrau tadgrahaṇoditaṃ hi vihitaṃ śrāddhaṃ tato'nyaddivā śāstraṃ saṃśayitādikaṃ bahu tato rūḍhaṃ na gacchetpumān ||48||

When the Sun is seized and then moves on, the annual rite falls on that very day. When the Moon is setting and swallowed by Rāhu, the annual rite falls therein. At night the śrāddha enjoined is the one declared for the eclipse; any other is by day. The śāstra is much given to doubt and the like, and therefore a man should not go by mere established usage.

वैवाहोत्सवयज्ञकर्मसु तदा नान्दी च दीक्षाविधिर्नाशौचस्य भवेत्तदा नियमिते सीमा द्विजन्मात्मनाम् । श्राद्धे पाकपरिक्रिया यदि भवेन्मंत्रोक्षणं ब्राह्मणस्यासीद्धैषविधिः परं तु वरयेत्सर्वत्र मान्त्रो विधिः ॥४९॥

vaivāhotsavayajñakarmasu tadā nāndī ca dīkṣāvidhirnāśaucasya bhavettadā niyamite sīmā dvijanmātmanām | śrāddhe pākaparikriyā yadi bhavenmaṃtrokṣaṇaṃ brāhmaṇasyāsīddhaiṣavidhiḥ paraṃ tu varayetsarvatra māntro vidhiḥ ||49||

In marriages, festivals and sacrificial rites, the nāndī and the rule of dīkṣā then hold; and there is then no impurity for those twice-born who are within the fixed limit. If at a śrāddha there is a preparing of the cooked food, then the sprinkling of the Brahmin with mantras ⟨mantrokṣaṇaṃ, printed with anusvāra rather than the subscript nasal, as this edition alternates⟩ was the rule for that; but afterwards one should choose — everywhere the rule is the one with mantras.

भानोः संक्रमवर्जितो मल इति त्वाख्याधिमासश्च तं चाहासौ श्रुतिरप्यतो न विहितं पित्र्या च दैवी क्रिया । नित्यंवात्र विवेकिना हि विहिता षष्टिर्दिनानां हि सन्येको मास इहोक्तमासिकविधिर्नैवाब्दिकं दैविकम् ॥५०॥

bhānoḥ saṃkramavarjito mala iti tvākhyādhimāsaśca taṃ cāhāsau śrutirapyato na vihitaṃ pitryā ca daivī kriyā | nityaṃvātra vivekinā hi vihitā ṣaṣṭirdinānāṃ hi sanyeko māsa ihoktamāsikavidhirnaivābdikaṃ daivikam ||50||

A month empty of the Sun's saṅkramaṇa is called 'mala', the intercalary month; and the Śruti too has said so of it. Therefore no rite for the ancestors or for the gods is enjoined in it. But the discerning have prescribed as constant here that sixty days ⟨sixty is written out as a word here, śaṣṭiḥ, not as a bhūta-saṃkhyā; on plate 117 the same number was written viyad-rasa and khaṣaḍ — three ways of saying 60 in this one work⟩ are one month; and the rule stated here is the monthly one, not the annual or the divine.

प्रागूर्ध्वां दश पूर्वतः षडवनिस्तद्वत्पराः पूर्वतस्त्रिंशत् षोडश पूर्वतोऽथ परतः पूर्वाः पराः स्युर्दश । पूर्वां षोडश चोत्तरा ऋतुभवः पश्चात्खवेदाः पुनः पूर्वां षोडश चोत्तराः पुनरथो पुण्यास्तु मेषादितः ॥५१॥

prāgūrdhvāṃ daśa pūrvataḥ ṣaḍavanistadvatparāḥ pūrvatastriṃśat ṣoḍaśa pūrvato'tha parataḥ pūrvāḥ parāḥ syurdaśa | pūrvāṃ ṣoḍaśa cottarā ṛtubhavaḥ paścātkhavedāḥ punaḥ pūrvāṃ ṣoḍaśa cottarāḥ punaratho puṇyāstu meṣāditaḥ ||51||

Ten before and above; sixteen ⟨written here as the bhūta-saṃkhyā ṣaṭ + avani, 'six' + 'earth' = 16, read right to left; the very next line of this same verse writes 16 as the plain word ṣoḍaśa — one verse, two conventions for the same number⟩ from the east; likewise the later ones. Thirty from the east; sixteen from the east; then from the west, the earlier and the later are ten. Sixteen before, and after ⟨ṛtubhavaḥ: NOT resolved. ṛtu is 6 and bhava can be 11 in bhūta-saṃkhyā, but 116 fits nothing in the published English, so the reader does not read this as a number at all; it may be a sign-name or an ordinary word, and he claims nothing about it.⟩; behind, forty ⟨kha, sky = 0, plus veda, the four Vedas = 4, read right to left = 40, matching 'forty ghaṭikās after the saṅkrānti in Makara' opposite — the second unglossed number-word in this one verse, standing between two spelled-out numbers⟩; again sixteen before, and after; and then they are meritorious, reckoned from Meṣa.

एकैकं विबुधेषु चर्षिषु तथा द्वौ द्वौ कृतावंजली त्रिस्त्रीश्चेत्पितृणां स्त्रिया अपि परं त्वेकैकमेवं विधिः । मात्रादिस्त्रय एव सर्ववनिता सामान्यमेतत्क्रमं श्राद्धे पूर्वमतोऽन्यपाकविधिना तद्वैश्वदेवं परम् ॥ ५२ ॥

ekaikaṃ vibudheṣu carṣiṣu tathā dvau dvau kṛtāvaṃjalī tristrīścetpitṛṇāṃ striyā api paraṃ tvekaikamevaṃ vidhiḥ | mātrādistraya eva sarvavanitā sāmānyametatkramaṃ śrāddhe pūrvamato'nyapākavidhinā tadvaiśvadevaṃ param || 52 ||

One handful each for the gods, and likewise for the ṛṣis; two each with cupped hands; three thrice for the ancestors ⟨our mula now reads pitṛṇām, with the short ṛ the metre needs⟩; and for a woman only one apiece — such is the rule. ⟨Our mula now reads ekaikaṃ, 'one each'.⟩ The mother and the rest are just three; all women in common — this is the order. At a śrāddha, first ⟨our mula now reads pūrvam ataḥ, 'first, and then'⟩, then by the rule of another cooking, that is the vaiśvadeva afterwards.

भूमौ लोहमहेड्डुकांस्यकलिते पात्रे न तोयांजलीन् कुर्यात्तर्जनिमंगुलिप्रथमया योगे पितृव्याहृति । सर्वाङ्गुल्यपरैश्च मावरसया भक्तं न्यसेद्भूस्पृशेश्चित्रादिश्च न तु स्वयं यदि परेणोद्धृत्य भुञ्ज्यादथ॥५३॥

bhūmau lohamaheḍḍukāṃsyakalite pātre na toyāṃjalīn kuryāttarjanimaṃguliprathamayā yoge pitṛvyāhṛti | sarvāṅgulyaparaiśca māvarasayā bhaktaṃ nyasedbhūspṛśeścitrādiśca na tu svayaṃ yadi pareṇoddhṛtya bhuñjyādatha||53||

On the ground, in a vessel made of iron ⟨lohamaheḍḍuka: the compound element is not a word the reader could identify, which is itself why it is flagged; the lower member of the stacked conjunct suits ḍha rather than ḍa, while the upper is unambiguously ḍa⟩ or bell-metal, one should not make the handfuls of water. Let him do it with the forefinger, first among the fingers, joining to it the pitṛ-vyāhṛti. With all the fingers and the others ⟨māvarasayā: read confidently letter by letter at 2.4x, but it is not a word the reader could construe, and it is recorded as the non-word it appears to be⟩ he should set the food down for those who touch the earth ⟨the reader checked at 9x specifically for e against ai and found ONE stroke above the headline, so śe⟩; and the citrā and the rest — not by himself; but if another takes it up ⟨our mula now reads pareṇa uddhṛtya, 'taken up by another'; the open doubt on this verse records what the eye reader saw at this place⟩, then he may eat.

सांगुष्ठं सह मध्यतर्जनिसमध्यानामिकं तत्कनिष्ठानामी च कनिष्ठतर्जनियुतं सर्वाङ्गुलीभिर्हुवेत् । प्राणादीन् प्रथमे न सार्धमुत तन्मौनित्वराश्रीत वै कन्यादानविधौ वरोऽपि तरुणी चोपोषितौ चेन्निशि ॥५४॥

sāṃguṣṭhaṃ saha madhyatarjanisamadhyānāmikaṃ tatkaniṣṭhānāmī ca kaniṣṭhatarjaniyutaṃ sarvāṅgulībhirhuvet | prāṇādīn prathame na sārdhamuta tanmaunitvarāśrīta vai kanyādānavidhau varo'pi taruṇī copoṣitau cenniśi ||54||

With the thumb, together with the middle and the forefinger, together with the middle and the ring finger ⟨read across the seam of two crops with 60px of overlap; the element repeats madhya twice, which is odd, so the join is flagged even though both halves were legible⟩, and then the little finger and the ring, and the little finger joined with the forefinger — let him offer with all the fingers ⟨two unsettled marks in one word: bhi against mi, and the mark over hu, which is either a repha or an anusvāra; the verb huvet is itself irregular, where juhuyāt would be expected⟩. The prāṇa and the rest at the first ⟨an eye reading of the plate on 2026-09-23 found a dot on the baseline where the ā-mātrā should stand, and our mūla reads prāṇādīn⟩; not together ⟨our mūla now reads sārdham uta; an eye reading of the plate on 2026-09-23 found a repha here, not a nasal, and mu, not kṣu⟩, and he should resort to silence in that ⟨tanmaunitvarāśrīta: read glyph by glyph at 7x; śrī carries a long ī where āśrita would want a short i, and it is kept as printed⟩. In the rite of giving a daughter both the bridegroom and the young woman are to have fasted, if at night ⟨an eye reading of the over-inked word on the plate on 2026-09-23, with a contrast stretch, gave cen niśi, and our mūla now reads so.⟩

नाम्नद्वृद्धपदं न रूपसहितं ना गोत्रनामातिलं नान्दीश्राद्धमुत प्रदक्षिणविधिर्जीवत्पितासौ चरेत् । तेभ्यो वा स्वयमाचरेत्पितृपितृभ्योऽसौ न तस्मिन् कृतेऽप्युद्वाहाद्धुत आचरेद्वृतशुभे माता रजोगा यदि ॥५५॥

nāmnadvṛddhapadaṃ na rūpasahitaṃ nā gotranāmātilaṃ nāndīśrāddhamuta pradakṣiṇavidhirjīvatpitāsau caret | tebhyo vā svayamācaretpitṛpitṛbhyo'sau na tasmin kṛte'pyudvāhāddhuta ācaredvṛtaśubhe mātā rajogā yadi ||55||

By name ⟨nāmnad-: set as seven separate sorts, and the sandhi form -nad rather than the instrumental -nā is grammatically odd and may be a compositor's error⟩, not the word 'elder', not together with the form, not the gotra-name and the like; nor the nāndī-śrāddha, nor the rule of circumambulation — these he may perform while his father is alive. Or he may himself perform them for those, his paternal grandfathers (pitṛpitṛbhyaḥ); but not once that has been done. After the marriage he should perform ⟨uddhuta: at 30x the cluster is d + dha with a u-mātrā, then ta; the expected sandhi udvāhād uta would give duta. The reader records the ink, not the expectation.⟩ the auspicious rites of the vow, if the mother has come to her menses.

रात्रिं त्र्यंशमयीं विधाय चरमौ त्यक्त्वादिमेऽंशे चरेत् स्थालीपाकमुपासनाहुतिमपि श्राद्धं यदा शेषतः । दर्शो वा न भवेत्सतिर्यदि भवेत्कन्या न संतानिनी दर्शश्चेज्जुहुयादमामनुमतः सा क्रन्दनं सक्रमे ॥५६॥

rātriṃ tryaṃśamayīṃ vidhāya caramau tyaktvādime'ṃśe caret sthālīpākamupāsanāhutimapi śrāddhaṃ yadā śeṣataḥ | darśo vā na bhavetsatiryadi bhavetkanyā na saṃtāninī darśaścejjuhuyādamāmanumataḥ sā krandanaṃ sakrame ||56||

Having made the night into three ⟨tryaṃśamayīṃ: our mūla now reads tri + aṃśa, 'three parts', because an eye reading of the plate on 2026-09-23 found the first sort is a half tra and not the digit 3.⟩ parts, let him abandon the last two and act in the first part. Then the sthālīpāka and the aupāsana oblation too, and the śrāddha when what is left over remains. Or there may be no new moon ⟨bhavet: our mūla now reads bhavet on the grammar, where an eye reading of the plate on 2026-09-23 gave bhavesatir without the t.⟩; if there is, and the girl is without offspring — if it is the new moon, let him offer, with the consent of the amā; and her crying at the passage ⟨sakrame: no anusvāra or ṅa is visible before kra, so the plain sakrame is what is set⟩.

सूनोश्चौलमुतात्मनः क्षुरकृतिस्तम्भालयारम्भणे वार्धिस्नानमदूरवासमपि नो कुर्वीत गुर्विण्यथ । वृद्धौ दर्शमहालये क्षयदिने चादौ चतुर्थान्तिमे चातुर्विद्यविधानमेव कलयेत्स्वं वैश्वदेवं सुधीः ॥५७॥

sūnoścaulamutātmanaḥ kṣurakṛtistambhālayārambhaṇe vārdhisnānamadūravāsamapi no kurvīta gurviṇyatha | vṛddhau darśamahālaye kṣayadine cādau caturthāntime cāturvidyavidhānameva kalayetsvaṃ vaiśvadevaṃ sudhīḥ ||57||

The son's tonsure, or one's own shaving, the raising of a pillar or the beginning of a house, bathing in the sea, and even dwelling not far off — none of these should a pregnant woman (gurviṇī) do ⟨gurviṇy atha: our mūla now reads gurviṇī, 'the pregnant woman', grammatically the subject of kurvīta, then atha, 'then', which opens the next list. Also, 'm-adūra-' is set as one sort where the sense wants '-m dūravāsam', a long journey; the ink is unambiguous and the grammar is the problem.⟩. Then, at a Vṛddhi, at the new moon, at the Mahālaya, on the death-day, and at the beginning, on the fourth and the last — the wise man should reckon the fourfold rule as his own vaiśvadeva.

दर्शे प्राक्च तिलोदकं महालये पश्चान्मृताहे परे सापिण्ड्यं यदि दार्शगं यदि पितुः पक्षं मुखाब्दे चरेत् । तीर्थेऽर्घ्याङ्गुलिवेदशासिविकिरं चावाहनं वर्जयेत् । पिण्डाग्रौ करणे च सप्त सुधियो वर्ज्यानि साङ्कल्पिते ॥५८॥

darśe prākca tilodakaṃ mahālaye paścānmṛtāhe pare sāpiṇḍyaṃ yadi dārśagaṃ yadi pituḥ pakṣaṃ mukhābde caret | tīrthe'rghyāṅgulivedaśāsivikiraṃ cāvāhanaṃ varjayet | piṇḍāgrau karaṇe ca sapta sudhiyo varjyāni sāṅkalpite ||58||

At the new moon first the sesame-and-water; at the Mahālaya ⟨our mula now reads mahālaye⟩ afterwards; on the death-day, and at the next one, if the sapiṇḍīkaraṇa falls on the new moon ⟨dārśagaṃ: a repha is present over the sa and the following sort is a ga with anusvāra; the reading is uncertain⟩, then, if it is the father's, he should observe the fortnight in the first year. At a tīrtha he should omit the arghya, the fingers, ⟨vedaśāsivi: the LEAST SETTLED reading on this plate — between vedaśā- and -vikiraṃ there are one or two sorts the reader could not resolve even at 30x, and the two overlapping tiles disagreed with each other in exactly this stretch. The prose enumerates seven items and would need a tṛpti here, but he would not import a reading from the translation into the mūla.⟩, the scattering, and the invocation. And at the piṇḍa and at the fire, in the performance, seven are to be avoided by the wise, in what has been resolved upon ⟨our mula now reads sāṅkalpite⟩.

तातस्येव च तत्कलत्रविगमे दारेषु च स्वस्य च भ्रातुश्चाग्रजनेः पितृव्यसमिते मातामहानामपि । श्राद्धं कार्यमुपासनानलहुतिस्त्वन्यस्य लौक्यानले सापत्न्योऽपि सुतः सुतो न तु पतिः कर्ता हि वर्णान्तरे

tātasyeva ca tatkalatravigame dāreṣu ca svasya ca bhrātuścāgrajaneḥ pitṛvyasamite mātāmahānāmapi | śrāddhaṃ kāryamupāsanānalahutistvanyasya laukyānale sāpatnyo'pi sutaḥ suto na tu patiḥ kartā hi varṇāntare

For the father, and likewise on the passing of his wife, and for one's own wives, and for a brother, and for the eldest ⟨cāgrajaneḥ: the visarga is clear, the preceding mātrā is not⟩, when joined with the paternal uncle ⟨samite / sahite: ma and ha in this fount differ only in the left bowl, which is filled with ink here⟩, and for the maternal grandfathers also — the śrāddha is to be performed; the oblation in the upāsana fire ⟨our mula now reads upāsanānala-, upāsana + anala, 'the upāsana fire', with the long ā the metre needs.⟩ for another, on the worldly fire. A son by a co-wife is also a son; but the husband is not the performer, where the varṇa is different.

यथैकः सुतवान् स योनिजनुषा सर्वेऽपि ते पुत्रिणः पुत्रभ्रातृपितृत्विना यदि तदा भर्त्रा सती स्यान्मिथः । विश्वस्ता न च पुत्रिणी धनयुता नोर्ध्वं सपिण्डीकृतेः कार्यं स्यादनयोः परे पितृभुजे हन्ता परे ह्याब्दिकम् ॥६०॥

yathaikaḥ sutavān sa yonijanuṣā sarve'pi te putriṇaḥ putrabhrātṛpitṛtvinā yadi tadā bhartrā satī syānmithaḥ | viśvastā na ca putriṇī dhanayutā nordhvaṃ sapiṇḍīkṛteḥ kāryaṃ syādanayoḥ pare pitṛbhuje hantā pare hyābdikam ||60||

Just as one man has a son by birth from the womb, so all of them are possessed of sons. If she is without son, brother and father ⟨pitṛtvinā: the conjunct after pitṛ is crowded; tvi is the reading, but the sense, matching the prose's 'without son, brother and father', would want -bhir vinā⟩, then a faithful wife shall be together (mithaḥ) with her husband ⟨syān mithaḥ: our mūla now reads mithaḥ, 'together', as an eye reading of the plate on 2026-09-23 gave it.⟩. A trusted woman, one without a son, one possessed of wealth ⟨dhana / ghana / dhava: dha and gha differ only in the head of the left stroke⟩ — not after the sapiṇḍīkaraṇa. It is to be done for these two at the later feeding of the ancestors; the slayer at the later annual rite ⟨hy ābdikam: our mūla now reads hi + ābdikam, 'the annual rite', as an eye reading of the plate on 2026-09-23 gave it.⟩.

प्रत्यब्दादिषु पिण्डमातृजनतश्चाज्यौ तु संस्पर्शने श्राद्धं पूर्ववदाचरेद्यदि पितुः पिण्डोऽपि भिन्नः पुनः । उच्छिष्टे न परित्यजेच्च्युतिसुवासंप्रोक्षितं नान्यदप्यश्नीयान्निखनेद् द्विवर्षमथ तद्दाहद्द्विवर्षात्परम् ॥ ६१ ॥

pratyabdādiṣu piṇḍamātṛjanataścājyau tu saṃsparśane śrāddhaṃ pūrvavadācaredyadi pituḥ piṇḍo'pi bhinnaḥ punaḥ | ucchiṣṭe na parityajeccyutisuvāsaṃprokṣitaṃ nānyadapyaśnīyānnikhaned dvivarṣamatha taddāhaddvivarṣātparam || 61 ||

At the annual rites and the like, from the piṇḍa and from the maternal line ⟨mātṛjanataś cājyau: the au/o mātrā and the number of na sorts are both unsettled in this crowded compound⟩, in the case of contact with the two clarified offerings, one should perform the śrāddha as before; and if the father's piṇḍa too is separate, then again. What is left over on the plate he should not throw away; what has been sprinkled ⟨cyutisuvāsaṃprokṣitaṃ: the sort after cyuti reads su or mu, and the word division inside the compound is not marked⟩ he should not eat either, but should bury it for two years; and thereafter, after two years, burn it ⟨between varṣā and param sits a small mark the reader could not resolve at 30x: a virāma-marked ta, a visarga and an avagraha are all admissible from the ink; the sense favours -āt param⟩.

सान्निध्येऽप्यृतुलालसां तु कमितां यां नोपसंगच्छति भ्रूणं हंति स एव यात्यृतुमति कान्तं च नो विन्दते । माता योनिषु सूकरश्ववृकमार्गालीषु भूयो भवोत्तारं कामसुखं सुपुत्रफलदं यस्मात्ततस्तौ मिथः ॥ ६२ ॥

sānnidhye'pyṛtulālasāṃ tu kamitāṃ yāṃ nopasaṃgacchati bhrūṇaṃ haṃti sa eva yātyṛtumati kāntaṃ ca no vindate | mātā yoniṣu sūkaraśvavṛkamārgālīṣu bhūyo bhavottāraṃ kāmasukhaṃ suputraphaladaṃ yasmāttatastau mithaḥ || 62 ||

A man who, though present, does not go to a woman who longs for him in her season and desires him, kills an embryo; and so does he who goes to a woman in her season and yet does not find a lover in her ⟨as printed⟩. The mother [is reborn] in the wombs of hogs, dogs, wolves and ⟨mārgālīṣu: the prose lists hogs, dogs, wolves and jackals; a jackal would be śṛgālī and a cat mārjālī, and the ink shows ma + rga, which matches neither cleanly — left as read⟩, birth after birth. Since sexual pleasure carries one across worldly existence ⟨our mula now reads bhavottāraṃ kāmasukhaṃ, with the anusvāra the metre needs.⟩ and yields the fruit of a good son, therefore those two [should come together] with each other ⟨our mula now reads yasmāt tatas tau mithaḥ, 'since … therefore those two … with each other'.⟩.

रागाद्रोगवशादनेहस उत द्रव्याच्चतुर्धा रजः स्त्रीणां कालज एव दोषविधये पञ्चाशदब्दावधि । आ वर्षादष्टमाष्टमत्रयममुष्या मासि मासिच्युतं प्रागष्टादशवासराद्यदि पुनर्दृष्टं न दोषावहम् ॥ ६३ ॥

rāgādrogavaśādanehasa uta dravyāccaturdhā rajaḥ strīṇāṃ kālaja eva doṣavidhaye pañcāśadabdāvadhi | ā varṣādaṣṭamāṣṭamatrayamamuṣyā māsi māsicyutaṃ prāgaṣṭādaśavāsarādyadi punardṛṣṭaṃ na doṣāvaham || 63 ||

From passion, from disease, from time ⟨our mula now reads anehasa, the ablative of anehas, 'time', which the next quarter's kālaja answers.⟩, or from substance — the menstrual flow of women is of four kinds. Only that which is due to time is for the purpose of [ritual] defect, and that up to fifty years. From the year, three eighths of an eighth ⟨our mula now reads varṣād aṣṭama-, with the a restored.⟩ of hers, dropping month by month; but if it is seen again before eighteen days, it does not bring defect.

केचित्पञ्चदशाहतः परमवस्त्वैकोनविंशाद्यहं पूर्वस्मिन्दिवसेऽःत्यजेव दिवसेऽन्यस्मिन्द्विजद्रोहिणी । तार्तीये रजकी चतुर्थदिवसे शुद्धा स्वयं कर्मसु स्वातन्त्र्येण तु पञ्चमे शुचिमती रोगादि नो दोषकृत्॥६४॥

kecitpañcadaśāhataḥ paramavastvaikonaviṃśādyahaṃ pūrvasmindivase'ḥtyajeva divase'nyasmindvijadrohiṇī | tārtīye rajakī caturthadivase śuddhā svayaṃ karmasu svātantryeṇa tu pañcame śucimatī rogādi no doṣakṛt||64||

Some ⟨our mula now reads kecit.⟩ say up to the fifteenth day, others up to the nineteenth day ⟨our mula now reads ekonaviṃśādyahaṃ, 'from the nineteenth day'.⟩. On the first day she is LIKE AN OUTCASTE WOMAN ⟨between the avagraha and tya stands a clean two-dot visarga, verified at 6.5x — two separate round dots, correctly aligned, not damage. A visarga cannot stand before tya; the sense, antyajā iva, which the published English's 'like a Pariah woman' confirms, wants n. This is the second time on these plates that the two-dot sort appears exactly where a half-consonant belongs, and whoever parses this corpus must not strip it.⟩; on the second day she is one who injures the twice-born. On the third ⟨our mula now reads tārtīye, 'on the third', a form whose heavy first syllable the metre needs.⟩ she is a washerwoman; on the fourth day she is pure of herself for rites. But by her own independence, on the fifth she is clean; disease and the like do not cause defect.

पुंसो नैव सु (हृ) दग्निश्रवा उपरतस्तद्योगपचे क्रमात् पुत्रौ वा(दथवदिवा)प्यथवा तु जन्मदिवसे श्राद्धे च पर्वस्वपि । संगच्छेदवगाहनं सवसनं कार्यं तिलैर्वर्जयेत् प्रेतप्रेक्षणमन्यपूर्वनगतीर्थामर्त्यसेवामपि ॥ ६५ ॥

puṃso naiva su (hṛ) dagniśravā uparatastadyogapace kramāt putrau vā(dathavadivā)pyathavā tu janmadivase śrāddhe ca parvasvapi | saṃgacchedavagāhanaṃ savasanaṃ kāryaṃ tilairvarjayet pretaprekṣaṇamanyapūrvanagatīrthāmartyasevāmapi || 65 ||

A newly married man with a lovely wife, who has at that time a sacrifice to perform, or his birthday, or a śrāddha, or a parvan day, should not unite with his wife on such occasions. If he does, he should bathe at once with his garment on, and use sesame to cleanse the body. On such days he should also avoid the sight of a corpse, climbing high mountains, going to holy rivers, and the worship of the gods. ⟨Two editorial insertions stand inside the printed verse — the single akṣara हृ, and five akṣaras after वा — which the second exemplar does not carry. They are the edition's apparatus, not text; the readings are in the notes.⟩

आषण्मासमथोद्वहोपनयकं कर्म त्यजेत्तन्मुहुर्जीर्णं भाण्डमतो गृहाच्छदिकृतिः संमार्जनाद्यालये । स्वस्यास्यापि च मुंडनं मृतिदिने पिण्डप्रदानं कृपाश्राद्धेनापि समर्चयेन्नतु गयापित्रादिके दोषकृत् ॥ ६६ ॥

āṣaṇmāsamathodvahopanayakaṃ karma tyajettanmuhurjīrṇaṃ bhāṇḍamato gṛhācchadikṛtiḥ saṃmārjanādyālaye | svasyāsyāpi ca muṃḍanaṃ mṛtidine piṇḍapradānaṃ kṛpāśrāddhenāpi samarcayennatu gayāpitrādike doṣakṛt || 66 ||

Up to six months ⟨our mula now reads āṣaṇmāsa, 'up to six months'.⟩ one should give up marriage ⟨our mula now reads athodvahopanayakaṃ, udvaha being marriage.⟩ and the initiation rite, again and again; a worn-out vessel ⟨our mula now reads jīrṇaṃ bhāṇḍam, 'a worn-out vessel'.⟩, and thence the making of a covering for the house, and sweeping and the like in the dwelling. And for oneself and for this one too ⟨our mula now reads svasyāsyāpi, svasya + asya + api.⟩, the shaving of the head on the death-day; and the giving of the piṇḍa; and by a mercy-śrāddha one should worship — but not at Gayā, and for the ancestors and the like it causes defect.

मूलं दक्षिणकर्णलग्नमितरे यज्ञोपवीतं द्विजः कुर्यादह्न्युदगाशयान्तक्ततलिङ्गार्द्रया चेन्निशि । दक्षो दक्षिण एव लिङ्गमृदिदं त्वेका त्रयं तत्करे द्वन्द्वं चोभयतस्त्वपानशरयुक्तद्युग्ममन्यत्रिणि ॥ ६७ ॥

mūlaṃ dakṣiṇakarṇalagnamitare yajñopavītaṃ dvijaḥ kuryādahnyudagāśayāntaktataliṅgārdrayā cenniśi | dakṣo dakṣiṇa eva liṅgamṛdidaṃ tvekā trayaṃ tatkare dvandvaṃ cobhayatastvapānaśarayuktadyugmamanyatriṇi || 67 ||

The root fastened to the right ear, the others — the twice-born should make the sacred thread ⟨yajñopavītaṃ: our mūla now reads this word on the codepoint and the lexicon. An eye reading of the plate on 2026-09-23 found no anusvāra above jña, a round dot at mid-height where the o-mātrā belongs, and no legible o-mātrā, so the page does not set the word cleanly.⟩ by day ⟨dahnyu: the conjunct after kuryād is a stacked pair with a u-mātrā at 6.5x; the upper member is ha, the lower read as n, giving ahni, 'by day', matching the English's 'During the day time' — but the lower member could equally be a second ha or ḍha at this inking⟩, facing north ⟨yāntaktatataliṅgā: verified at 6.5x across the crop seam — the sequence really is nta + kta + ta + ta + li + ṅgā, four dental/velar akṣaras in a row with no word-space. It is not a word the reader could construe; recorded as set.⟩, moist, if at night. The right hand is on the right; this is the liṅga-earth, but one [measure] ⟨tv ekā: our mūla now reads tu ekā, 'but one', on the metre, where an eye reading of the plate on 2026-09-23 gave tvakā.⟩; three in that hand; a pair on both sides; and joined with the apāna-arrow, a pair, and elsewhere three.

त्रिलिंङ्गे षडपानके दश दश स्युर्हस्तयोस्तद्गुदे चैकं तत्करपृष्ठतः करमुखे चोरुद्वये पादयोः । मूले तद्द्विगुणं त्रयं च मिथुने शुक्ले तु पूर्वद्वयं यत्स्यादह्नि तदर्द्धमर्द्धंनिशि चेत्तस्यार्द्धमस्येत्पथि ॥ ६८ ॥

triliṃṅge ṣaḍapānake daśa daśa syurhastayostadgude caikaṃ tatkarapṛṣṭhataḥ karamukhe corudvaye pādayoḥ | mūle taddviguṇaṃ trayaṃ ca mithune śukle tu pūrvadvayaṃ yatsyādahni tadarddhamarddhaṃniśi cettasyārddhamasyetpathi || 68 ||

On the triple liṅga, six on the apāna; ten and ten on the two hands; and one again on the anus ⟨our mūla now reads tadgude, 'on that anus'; an eye reading of the plate on 2026-09-23 could not identify the lower letter of the conjunct, so the lexicon decides, since taddude is no word⟩, on the back of the hand, on the front of the hand, on the two thighs, on the feet; at the root twice that, and three at the conjunction. In the bright half the first two; whatever it be by day, half of that; and half again if at night; and half of that if on a journey.

गार्ह्याद्ब्रह्मयुजो भवेद्द्विगुणमप्येतद्वनावासिनः कार्यं तत्त्रिगुणं चतुर्गुणमिदं शौचं यतेरीर्यते । स्त्रीशूद्राव्रतबालपामरधियां स्याद्गन्धलेपक्षयः स्नात्वा न प्रविवर्जयेदथ तनु स्युस्तीर्थकोट्यो यतः ।ः ६९ ॥

gārhyādbrahmayujo bhaveddviguṇamapyetadvanāvāsinaḥ kāryaṃ tattriguṇaṃ caturguṇamidaṃ śaucaṃ yaterīryate | strīśūdrāvratabālapāmaradhiyāṃ syādgandhalepakṣayaḥ snātvā na pravivarjayedatha tanu syustīrthakoṭyo yataḥ |ḥ 69 ||

For one joined to Brahman it becomes double that of the householder ⟨our mula now reads gārhyād, 'than the household rule'.⟩; and for forest-dwellers ⟨our mula now reads vanāvāsinaḥ, 'forest-dwellers'.⟩ it is to be made three times that, and this purification four times for an ascetic, so it is declared. For women, śūdras, those under a vow, children, and dull-witted rustics ⟨our mula now reads bālapāmaradhiyāṃ, pāmara being the ignorant rustic.⟩, there is the wearing away of the scented paste. Having bathed, one should not then throw it off, for the body then becomes crores of tīrthas. ⟨The verse-number's opening mark is a visarga sort standing where the second daṇḍa of the opening ॥ belongs — the compositor's habit, not damage; a parser demanding a clean ॥ before the digits will lose this verse number.⟩