Vasiṣṭha Saṃhitā

सोमात्मिकाः स्त्रियः सर्वाः पुरुषा भास्करात्मकाः। तस्माच्चन्द्रवशात्तासां तेषां सर्वं हि सूर्यतः॥१॥

somātmikāḥ striyaḥ sarvāḥ puruṣā bhāskarātmakāḥ| tasmāccandravaśāttāsāṃ teṣāṃ sarvaṃ hi sūryataḥ||1||

All women are of the nature of Soma ⟨the Moon⟩, and men are of the nature of Bhāskara ⟨the Sun⟩. Therefore everything of theirs ⟨the women's⟩ ⟨comes about⟩ through the sway of the Moon, and everything of these ⟨the men's⟩ indeed from the Sun. ॥1॥

अर्कान्मुक्तः शशी यद्वद्द्वादशांशादुदेष्यति। रजोदर्शनमप्यासां द्वादशाब्देश्च जन्मतः॥२॥

arkānmuktaḥ śaśī yadvaddvādaśāṃśādudeṣyati| rajodarśanamapyāsāṃ dvādaśābdeśca janmataḥ||2||

Just as the Moon, once released from Arka ⟨the Sun⟩, rises ⟨becomes visible again⟩ from the twelfth part ⟨twelve degrees of elongation⟩, so too the appearance of the menses of these ⟨women⟩ ⟨comes⟩ in the twelfth year from birth. ॥2॥

अत ऊर्ध्वं प्रतिमासं भवति रजो भौमयोगतस्तासाम्। अनुपचयस्थे चन्द्रे धरणीसुतवीक्षणाद्वापि॥३॥

ata ūrdhvaṃ pratimāsaṃ bhavati rajo bhaumayogatastāsām| anupacayasthe candre dharaṇīsutavīkṣaṇādvāpi||3||

From that time onward their menses occur month by month through conjunction with Bhauma ⟨Mars⟩, the Moon standing in an anupacaya house ⟨a house other than the 3rd, 6th, 10th and 11th⟩, or else through the aspect of Dharaṇīsuta ⟨Mars, the son of the Earth⟩. ॥3॥

प्रथमरजोदर्शनतः शुभाशुभं भवति सर्ववनितानाम्। तस्मात्प्रतिधिष्ण्यफलं वक्ष्ये दस्त्रादितः क्रमशः॥४॥

prathamarajodarśanataḥ śubhāśubhaṃ bhavati sarvavanitānām| tasmātpratidhiṣṇyaphalaṃ vakṣye dastrāditaḥ kramaśaḥ||4||

From the first appearance of the menses come the good and the ill of all women. Therefore I shall declare the fruit of each nakṣatra ⟨lunar mansion⟩ in turn, beginning with Dasra ⟨Aśvinī⟩. ॥4॥

बहुसुतधनसंपच्छीलसौभाग्ययुक्ता । विगतनिखिलदोषा दस्त्रभे पुष्पिणी या॥ सुरगुरुपतिभक्ता मानिनी गीतनृत्य-॥ प्रवरकुसुमवस्त्रैर्भूषणैर्भूषिता स्यात्॥५॥

bahusutadhanasaṃpacchīlasaubhāgyayuktā | vigatanikhiladoṣā dastrabhe puṣpiṇī yā|| suragurupatibhaktā māninī gītanṛtya-|| pravarakusumavastrairbhūṣaṇairbhūṣitā syāt||5||

The woman who becomes puṣpiṇī ⟨who first menstruates⟩ in the nakṣatra of Dasra ⟨Aśvinī⟩ is endowed with many sons, with wealth, prosperity, good conduct and good fortune, and is free from every fault. She is devoted to the gods, to her guru and to her husband, jealous of her honour, given to song and dance, and adorned with choice flowers, garments and ornaments. ॥5॥

परपुरुषपरा स्याद्दुर्भगा याम्यधिष्ण्ये। विविधचपलभाषा भूषणासृक्स्त्रवार्ता॥ नियगमनतवाक्यत्रस्तविद्वेषिणी सा। कुलजनगुणहीना छत्रपापा खला स्यात्॥६॥

parapuruṣaparā syāddurbhagā yāmyadhiṣṇye| vividhacapalabhāṣā bhūṣaṇāsṛkstravārtā|| niyagamanatavākyatrastavidveṣiṇī sā| kulajanaguṇahīnā chatrapāpā khalā syāt||6||

In the nakṣatra of Yama ⟨Bharaṇī⟩ she will be given to other men and ill-fortuned, of varied and fickle speech, distressed by the flow of blood upon her ornaments, hating those who are alarmed at her low conduct and her submissive words, devoid of the virtues of the people of her own family, sinful and wicked. ॥6॥

वैश्वानरर्क्षे बहुमित्रपुत्रधनान्विता सत्यपरा गुणाढ्या। विकीर्णकामा प्रियवादिनी च नारी सहोत्थप्रवरा कलाज्ञा॥७॥

vaiśvānararkṣe bahumitraputradhanānvitā satyaparā guṇāḍhyā| vikīrṇakāmā priyavādinī ca nārī sahotthapravarā kalājñā||7||

In the nakṣatra of Vaiśvānara ⟨Kṛttikā, whose deity is Agni⟩ the woman has many friends, sons and much wealth; she is devoted to truth, rich in virtues, unrestrained in desire, pleasant of speech, foremost among those born along with her, and skilled in the arts. ॥7॥

पितामहर्क्षे सुगुणा सुवृत्ता पतिप्रिया सत्यवती धनाढ्या। बन्धुप्रिया मानरता सुरूपा प्रहृष्टचित्ता प्रविकीर्णकामा॥८॥

pitāmaharkṣe suguṇā suvṛttā patipriyā satyavatī dhanāḍhyā| bandhupriyā mānaratā surūpā prahṛṣṭacittā pravikīrṇakāmā||8||

In the nakṣatra of Pitāmaha ⟨Rohiṇī, whose deity is Brahmā⟩ she is of good qualities and good conduct, dear to her husband, truthful, rich in wealth, dear to her kinsfolk, attached to honour, beautiful of form, glad at heart, and quite unrestrained in desire. ॥8॥

सदा मृगे भाग्यवती सुवृत्ता कलानुरक्ता विपुलार्थयुक्ता। पतिप्रिया मानवती बहुज्ञा प्रजावती बन्धुजनैः सुमान्या॥९॥

sadā mṛge bhāgyavatī suvṛttā kalānuraktā vipulārthayuktā| patipriyā mānavatī bahujñā prajāvatī bandhujanaiḥ sumānyā||9||

In Mṛga ⟨Mṛgaśiras⟩ she is always fortunate, of good conduct, devoted to the arts, possessed of abundant wealth, dear to her husband, jealous of her honour, knowing much, blessed with children, and well honoured by her kinsfolk. ॥9॥

महेशभे पुष्पवती विशीला मृषानुरक्ता परकार्यसक्ता। पत्युज्झिता प्रेष्यवती विनिःस्वा परप्रिया दुःखवती विपुत्रा॥१०॥

maheśabhe puṣpavatī viśīlā mṛṣānuraktā parakāryasaktā| patyujjhitā preṣyavatī viniḥsvā parapriyā duḥkhavatī viputrā||10||

The woman who becomes puṣpavatī ⟨who first menstruates⟩ in the nakṣatra of Maheśa ⟨Ārdrā, whose deity is Rudra⟩ is of bad character, attached to falsehood, busy with other people’s affairs, cast off by her husband, reduced to service, destitute, given to other men, full of sorrow, and without sons. ॥10॥

मायाविनी कार्पटिका विशीलाऽदित्याख्यधिष्ण्ये कुचरित्रयुक्ता। वन्ध्या पुनर्भूः परसङ्गसक्ता दुश्चेष्टिता पुष्पवती कलाढ्या॥११॥

māyāvinī kārpaṭikā viśīlā'dityākhyadhiṣṇye kucaritrayuktā| vandhyā punarbhūḥ parasaṅgasaktā duśceṣṭitā puṣpavatī kalāḍhyā||11||

The woman who becomes puṣpavatī in the nakṣatra named for Aditi ⟨Punarvasu⟩ is deceitful, a ragged beggar-woman, of bad character, joined to evil conduct, barren, a punarbhū ⟨a woman married a second time⟩, given to the company of other men, ill-behaved, and yet rich in the arts. ॥11॥

सुगन्धपुष्पाम्बरभूषणेषु सदा कलागीतनिबद्धचित्ता। पुष्ये त्वगम्यागमना गतार्ता प्रजावती दुःप्रतिभान्विता सा ॥१२॥

sugandhapuṣpāmbarabhūṣaṇeṣu sadā kalāgītanibaddhacittā| puṣye tvagamyāgamanā gatārtā prajāvatī duḥpratibhānvitā sā ||12||

In Puṣya her mind is always bound to perfumes, flowers, garments and ornaments, and to the arts and to song; she goes to men she may not go to, is free from affliction, is blessed with children, and is possessed of an evil wit. ॥12॥

खला पुनर्भूर्बहुदोषसक्ता भौजङ्गभे पुष्पवती विशीला। मायापटुर्लम्पटिकार्थहीना स्वच्छन्दगा व्याधिकटी कलाज्ञा॥१३॥

khalā punarbhūrbahudoṣasaktā bhaujaṅgabhe puṣpavatī viśīlā| māyāpaṭurlampaṭikārthahīnā svacchandagā vyādhikaṭī kalājñā||13||

The woman who becomes puṣpavatī in the nakṣatra of the serpents ⟨Āśleṣā⟩ is wicked, a punarbhū ⟨a woman married a second time⟩, given to many faults, of bad character, adept in deceit, wanton, without means, following her own will, diseased about the hips, and skilled in the arts. ॥13॥

पतिप्रिया पुष्पवती मघायां प्रजावती सा कुलटा तथापि। सिंहीव योषिद्वृन्दमध्ये प्रभाति खद्योतवदम्बरेऽपि॥१४॥

patipriyā puṣpavatī maghāyāṃ prajāvatī sā kulaṭā tathāpi| siṃhīva yoṣidvṛndamadhye prabhāti khadyotavadambare'pi||14||

The woman who becomes puṣpavatī in Maghā is dear to her husband and blessed with children, and yet she is unchaste. Among the company of women she shines out like a lioness, and like a firefly in the sky as well. ॥14॥

भाग्ये भाग्यवती बहुव्ययपरा पानप्रसक्ता वृता। सत्स्वीर्ष्या कुलटा कलासु निपुणा नीरुक्च भग्नव्रता॥ दुःपुत्रा कुलपांसिनी खलरजा भग्नोद्यमा पांशुला। दुःखा पापरता विधर्मनिरता षण्ढप्रिया संततम्॥१५॥

bhāgye bhāgyavatī bahuvyayaparā pānaprasaktā vṛtā| satsvīrṣyā kulaṭā kalāsu nipuṇā nīrukca bhagnavratā|| duḥputrā kulapāṃsinī khalarajā bhagnodyamā pāṃśulā| duḥkhā pāparatā vidharmaniratā ṣaṇḍhapriyā saṃtatam||15||

In the nakṣatra of Bhaga ⟨Pūrvaphalgunī⟩ she is fortunate, given to great expenditure, addicted to drink, and sought after; jealous of the good, unchaste, skilled in the arts, free of disease, and broken in her vows. She has bad sons, defiles her family, her menses are foul, her undertakings are broken off, she is unchaste, sorrowful, devoted to sin, intent upon what is against dharma, and always fond of eunuchs. ॥15॥

कुलद्वयानंदकरी विभक्तकार्या कलाढ्या विनिगृह्यचित्ता। विकीर्णकामा रुचिरा सुवृत्ता श्लक्ष्णार्यमर्क्षे विगताऽरिवैरा॥१६॥

kuladvayānaṃdakarī vibhaktakāryā kalāḍhyā vinigṛhyacittā| vikīrṇakāmā rucirā suvṛttā ślakṣṇāryamarkṣe vigatā'rivairā||16||

In the nakṣatra of Aryaman ⟨Uttaraphalgunī⟩ she gives joy to both families, apportions her work well, is rich in the arts, holds her mind in check, is unrestrained in desire, lovely, of good conduct, gentle of speech, and free of enemies and of enmity. ॥16॥

सम्भोगशीला परकार्यकारिणी वन्ध्वर्चिता श्रेष्ठगुणानुरक्ता। गताभ्यसूया विगतारिवर्गा हस्तेऽंगना पुष्पवती विलोला॥१७॥

sambhogaśīlā parakāryakāriṇī vandhvarcitā śreṣṭhaguṇānuraktā| gatābhyasūyā vigatārivargā haste'ṃganā puṣpavatī vilolā||17||

The woman who becomes puṣpavatī in Hasta is given to enjoyment, does other people’s work, is honoured by her kinsfolk, attached to the highest virtues, free from envy, free from the band of enemies, and restless. ॥17॥

त्वाष्ट्रे प्रियालुः सुरतप्रियोद्यद्वैरा निगृह्यात्महिते नियुक्ता। निवृत्तवैरामयपीडिताङ्गी संगीतविद्यानिपुणा कलासु॥१८॥

tvāṣṭre priyāluḥ suratapriyodyadvairā nigṛhyātmahite niyuktā| nivṛttavairāmayapīḍitāṅgī saṃgītavidyānipuṇā kalāsu||18||

In the nakṣatra of Tvaṣṭṛ ⟨Citrā⟩ she is affectionate and fond of love-making, with enmity rising in her; holding herself in check, she is set upon her own welfare. Her enmity passes away, her limbs are afflicted by disease, and she is skilled in the science of music and in the arts. ॥18॥

दृढव्रता सत्यपरा सुवृत्ता निवृत्तरागा पररन्ध्रगोप्त्री। गजाभिगामिन्यनिलाह्वयर्क्षे प्रमोदिनी मंगलकार्यवृन्दे॥१९॥

dṛḍhavratā satyaparā suvṛttā nivṛttarāgā pararandhragoptrī| gajābhigāminyanilāhvayarkṣe pramodinī maṃgalakāryavṛnde||19||

In the nakṣatra named for Anila ⟨Svātī, whose deity is Vāyu⟩ she is firm in her vows, devoted to truth, of good conduct, free of passion, one who covers up the failings of others, of the gait of an elephant, and delighted in the round of auspicious rites. ॥19॥

द्विदैवभे पुष्पवती प्रवृत्ता विचित्तमोघामयवैरिसंघा। विवादशीला विपुलप्रतापा सम्भोगमाप्नोति शुनीव शश्वत्॥२०॥

dvidaivabhe puṣpavatī pravṛttā vicittamoghāmayavairisaṃghā| vivādaśīlā vipulapratāpā sambhogamāpnoti śunīva śaśvat||20||

The woman who becomes puṣpavatī in the two-deity nakṣatra ⟨Viśākhā, whose deities are Indra and Agni⟩ is forward in conduct, distracted in mind, and beset by a vain throng of diseases and enemies. She is quarrelsome, of great might, and takes her enjoyment again and again like a bitch. ॥20॥

मैत्रे विमित्रा सगदाङ्गहीना विवादशीला विगुणा सवैरा। प्रवृत्तरागा प्रविकीर्णकामा स्वगर्भसंस्रावपरा विरक्ता॥२१॥

maitre vimitrā sagadāṅgahīnā vivādaśīlā viguṇā savairā| pravṛttarāgā pravikīrṇakāmā svagarbhasaṃsrāvaparā viraktā||21||

In the nakṣatra of Mitra ⟨Anurādhā⟩ she is without friends, diseased and deficient in a limb, quarrelsome, without virtues, and full of enmity. Her passion is aroused and her desire scattered; she is given to the miscarriage of her own foetus, and she is averse ⟨to her husband⟩. ॥21॥

पौरन्दरे पुष्पवती विमर्षा विनिन्दिताऽतिव्यसनी सुगूढा। परंतपा प्रव्रजितेरतात्मा परप्रजासूयवती सपापा॥२२॥

paurandare puṣpavatī vimarṣā vininditā'tivyasanī sugūḍhā| paraṃtapā pravrajiteratātmā paraprajāsūyavatī sapāpā||22||

The woman who becomes puṣpavatī in the nakṣatra of Purandara ⟨Jyeṣṭhā, whose deity is Indra⟩ is without reflection, much censured, deeply addicted, and very secretive; she torments others, sets her heart upon the wandering life, envies the children of others, and is sinful. ॥22॥

मूले प्रकामाऽधिकसत्वहीना व्यसुर्बुभुक्षोद्धृतदोषचित्ता। निरन्तरं दूषितकर्मवृत्ता प्रजावती गोगजगामिनी च॥२३॥

mūle prakāmā'dhikasatvahīnā vyasurbubhukṣoddhṛtadoṣacittā| nirantaraṃ dūṣitakarmavṛttā prajāvatī gogajagāminī ca||23||

In Mūla she is excessively lustful and much wanting in strength, listless, always hungry, her mind full of faults brought to the surface. She is unceasingly engaged in defiled acts, yet blessed with children, and she walks with the gait of a cow or an elephant. ॥23॥

पानीयभे पुष्पवती विवादशीला कलाकर्मणि दुष्टचित्ता। परानुरक्ता वनशैलसक्ता प्रच्छन्नपापाऽद्भुतकर्मरक्ता॥२४॥

pānīyabhe puṣpavatī vivādaśīlā kalākarmaṇi duṣṭacittā| parānuraktā vanaśailasaktā pracchannapāpā'dbhutakarmaraktā||24||

The woman who becomes puṣpavatī in the water nakṣatra ⟨Pūrvāṣāḍhā, whose deity is the Waters⟩ is quarrelsome, corrupt in mind towards the work of the arts, attached to other men, fond of forests and hills, secretly sinful, and devoted to strange deeds. ॥24॥

वैश्वे सती पुष्पवती सुवृत्ता महागुणैरुन्नतिमातनोति। चित्तानुरक्ता स्वपतेरुदारा युक्ता विवैरा विनिवृत्तदोषा॥२५॥

vaiśve satī puṣpavatī suvṛttā mahāguṇairunnatimātanoti| cittānuraktā svapaterudārā yuktā vivairā vinivṛttadoṣā||25||

The woman who becomes puṣpavatī in the nakṣatra of the Viśvedevas ⟨Uttarāṣāḍhā⟩ is virtuous and of good conduct, and by her great qualities she brings about her own rise. She is attached in heart to her own husband, generous, well ordered, free from enmity, and free from faults. ॥25॥

बहुसुतधनधान्यप्रोल्लसद्भूषणाढ्या । प्रचुरगुणगणाढ्यैर्भर्तुरानन्ददा स्यात्॥ युवतिजनमता सा विष्णुधिष्ण्ये विचित्रा। प्रवरनटनगीतातोद्यवाद्ये ह्यभिज्ञा॥२६॥

bahusutadhanadhānyaprollasadbhūṣaṇāḍhyā | pracuraguṇagaṇāḍhyairbharturānandadā syāt|| yuvatijanamatā sā viṣṇudhiṣṇye vicitrā| pravaranaṭanagītātodyavādye hyabhijñā||26||

In the nakṣatra of Viṣṇu ⟨Śravaṇa⟩ she is rich in many sons, in wealth and grain and in shining ornaments; by her abundant hosts of virtues she gives joy to her husband. She is esteemed among young women, of varied accomplishment, and expert in excellent dancing, in song and in the playing of instruments. ॥26॥

अतिवसुधनभाक्स्यान्मानिनी सच्चरित्रा। विगतभयकुवृत्ता सन्नतांगी गुणाढ्या॥ पतिहितनिरता स्याद्बन्धुवर्गैः प्रपूज्या। प्रियहितकरकर्मण्युत्सुका प्रोष्ठपद्याम्॥२७॥

ativasudhanabhāksyānmāninī saccaritrā| vigatabhayakuvṛttā sannatāṃgī guṇāḍhyā|| patihitaniratā syādbandhuvargaiḥ prapūjyā| priyahitakarakarmaṇyutsukā proṣṭhapadyām||27||

In Proṣṭhapadī she will possess exceedingly abundant wealth and riches; she is jealous of her honour and of good conduct, free from fear and from bad behaviour, of well-shaped limbs, and rich in virtues. She is intent upon her husband’s welfare, worthy of honour from the circle of her kinsfolk, and eager for acts that bring what is dear and what is good. ॥27॥

निखिलवरकलाढ्या नृत्यगीतानुरक्ता। विविधगुणगणाढ्या मानिनी भाग्ययुक्ता। विविधपरिवरौघैः संवियुक्ता शतर्क्षे। पतिकुलजनमान्या पुष्पवत्यंगना सा॥२८॥

nikhilavarakalāḍhyā nṛtyagītānuraktā| vividhaguṇagaṇāḍhyā māninī bhāgyayuktā| vividhaparivaraughaiḥ saṃviyuktā śatarkṣe| patikulajanamānyā puṣpavatyaṃganā sā||28||

The woman who becomes puṣpavatī in the nakṣatra of the hundred ⟨Śatabhiṣaj⟩ is rich in every excellent art, devoted to dance and song, endowed with manifold hosts of virtues, jealous of her honour and fortunate; she is furnished with manifold trains of attendants and is honoured by the people of her husband’s family. ॥28॥

शुभगुणगणहीना कर्कशा भाग्यहीना। त्वनृतपरुषमन्त्रैर्दुर्जनान्तर्जयन्ती ॥ विचरति गुणमध्ये दुर्भगा वाजपादे। जनकसदनवासा नष्टकामाऽद्यरूपा॥२९॥

śubhaguṇagaṇahīnā karkaśā bhāgyahīnā| tvanṛtaparuṣamantrairdurjanāntarjayantī || vicarati guṇamadhye durbhagā vājapāde| janakasadanavāsā naṣṭakāmā'dyarūpā||29||

In the nakṣatra of Ajapād ⟨Pūrvabhādrapadā⟩ she is destitute of the host of good qualities, harsh, and without fortune; with false and rough counsels she inwardly overcomes wicked men, and she moves ill-fortuned among the virtuous. She dwells in her father’s house, her desire is destroyed, and only her former beauty remains. ॥29॥

गुणसुतसुखसंपद्भूषितांगी त्वभिज्ञा। अभिभवति सपत्नान्सज्जनान्मानयन्ती॥ मृदुमधुरसुवाचा गीतनृत्योद्यता सा। प्रवरबहुकलाज्ञा चोत्तराभाद्रपादे॥३०॥

guṇasutasukhasaṃpadbhūṣitāṃgī tvabhijñā| abhibhavati sapatnānsajjanānmānayantī|| mṛdumadhurasuvācā gītanṛtyodyatā sā| pravarabahukalājñā cottarābhādrapāde||30||

In Uttarabhādrapadā her limbs are adorned with virtues, sons, happiness and prosperity, and she is well informed. She overcomes her rivals while honouring the good; she is soft, sweet and fair of speech, given to song and dance, and she knows many excellent arts. ॥30॥

पौष्णे विशीला बहुदुःखशोका विवादशीला पितृवेश्मसंस्था। पराभितप्ता पतिपुत्रदूरा नीचैरता कापटिका च कन्या॥३१॥

pauṣṇe viśīlā bahuduḥkhaśokā vivādaśīlā pitṛveśmasaṃsthā| parābhitaptā patiputradūrā nīcairatā kāpaṭikā ca kanyā||31||

In the nakṣatra of Pūṣan ⟨Revatī⟩ the girl is of bad character, full of much grief and sorrow, quarrelsome, and kept in her father’s house; she is tormented by others, far from husband and sons, attached to low men, and deceitful. ॥31॥

रिक्तासु पर्वस्वथ कार्तिकेयहर्योः क्षयाहे व्यतिपातविष्ट्याम्। एकार्गले पारिघवैधृतेषु चोत्पातसन्ध्यासु रजोऽप्यनिष्टम्॥३२॥

riktāsu parvasvatha kārtikeyaharyoḥ kṣayāhe vyatipātaviṣṭyām| ekārgale pārighavaidhṛteṣu cotpātasandhyāsu rajo'pyaniṣṭam||32||

On the riktā tithis ⟨the 4th, 9th and 14th⟩, on the parvans ⟨the junctures of the lunar fortnight⟩, on the ⟨days⟩ of Kārttikeya and of Hari ⟨the 6th and the 12th⟩, on a kṣaya day ⟨a lost tithi⟩, in Vyatīpāta and in Viṣṭi ⟨the Bhadrā karaṇa⟩, in Ekārgala, in Parigha and in Vaidhṛti, and during portents and at the twilights — there too the menses are inauspicious. ॥32॥

सदा गदार्त्ता सुपतिव्रता सा वंध्या प्रजावत्यतुलार्थयुक्ता। आनन्दकर्त्री त्वसती च पुष्पवती क्रमाद्भास्करवासरेषु॥३३॥

sadā gadārttā supativratā sā vaṃdhyā prajāvatyatulārthayuktā| ānandakartrī tvasatī ca puṣpavatī kramādbhāskaravāsareṣu||33||

The woman who becomes puṣpavatī on the week-days beginning with Bhāskara’s day ⟨Sunday⟩ is, in that order: always afflicted by disease, a true and devoted wife, barren, blessed with children, possessed of incomparable wealth, a giver of joy, and unchaste. ॥33॥

आरोग्यसौभाग्यवती च सौम्यवर्गेषु सा पुष्पवती च कन्या। दुःखा तथानर्थविवादशीला वर्गेष्वसौम्येषु च दुर्मतिः स्यात्॥३४॥

ārogyasaubhāgyavatī ca saumyavargeṣu sā puṣpavatī ca kanyā| duḥkhā tathānarthavivādaśīlā vargeṣvasaumyeṣu ca durmatiḥ syāt||34||

And the girl who becomes puṣpavatī ⟨who has her first menses⟩ in the vargas ⟨the divisional portions⟩ of the benefics is possessed of health and of good fortune; but in the vargas of the non-benefics she is unhappy, given to ruin and to quarrel, and of evil mind. ॥34॥

नक्षत्रवारतिथियोगदिनार्द्धकाल । षड्वर्गसंकथितमिष्टमनिष्टमेतत् ॥ ज्ञात्वाल्पदोषमथ भूरि गुणं च पश्चाद्। वृद्धान् गुणोत्तमपरं शुभकर्म कार्यम्॥३५॥

nakṣatravāratithiyogadinārddhakāla | ṣaḍvargasaṃkathitamiṣṭamaniṣṭametat || jñātvālpadoṣamatha bhūri guṇaṃ ca paścād| vṛddhān guṇottamaparaṃ śubhakarma kāryam||35||

The nakṣatra, the week-day, the tithi, the yoga, the day and the half-day ⟨the karaṇa⟩, and the ⟨muhūrta⟩ time — this is what the six-fold set declares to be desirable or undesirable. Having known that the fault is small and the merit abundant, and thereafter ⟨having consulted⟩ the elders, the auspicious rite is to be done, with the best of merits foremost. ॥35॥

प्रभूतदोषं यदि दृश्यते तत्पुष्पं तदा शान्तिककर्म कार्यम्। विवर्जयेदेव तदेकशय्यां यावद्रजोदर्शनमिष्टमग्रे॥३६॥

prabhūtadoṣaṃ yadi dṛśyate tatpuṣpaṃ tadā śāntikakarma kāryam| vivarjayedeva tadekaśayyāṃ yāvadrajodarśanamiṣṭamagre||36||

If that appearance of the menses is seen to carry abundant fault, then the śāntika rite ⟨the ceremony that quiets an evil⟩ is to be performed. And ⟨the husband⟩ should altogether shun the one bed with her, until a desirable appearance of the menses comes next. ॥36॥

चाण्डाली पतितासमाथ रजकी शूद्रा दिनादिक्रमात्। शुद्धा पुष्पवती च पंचमदिने हव्येषु कव्येषु च॥ चेद्दृष्टेऽह्नि नवोदकुंभसलिलौ सन्मंत्रितैरौषधैः। स्नानं पापनुदं सपंचकलशैः कार्य समृद्भिर्जलैः॥३७॥

cāṇḍālī patitāsamātha rajakī śūdrā dinādikramāt| śuddhā puṣpavatī ca paṃcamadine havyeṣu kavyeṣu ca|| ceddṛṣṭe'hni navodakuṃbhasalilau sanmaṃtritairauṣadhaiḥ| snānaṃ pāpanudaṃ sapaṃcakalaśaiḥ kārya samṛdbhirjalaiḥ||37||

⟨She is⟩ a cāṇḍālī ⟨on the first day⟩, then like one fallen from caste, then a washerwoman, then a śūdrā, in the order of the days; and on the fifth day the puṣpavatī is pure, and fit for the havya ⟨the offerings to the gods⟩ and for the kavya ⟨the offerings to the ancestors⟩. If ⟨the menses were⟩ seen upon such a day, a bath that drives away sin is to be performed with the water of a new water-jar, with herbs over which good mantras have been recited, with five jars, and with waters in plenty. ॥37॥

ईशानतो गोमय मण्डले च परिस्तृतेऽग्नौ जुहुयात्सदूर्वाम्। युग्मां घृताक्तां च समित्प्रमाणां गायत्रिकांसाष्टसहस्रसंख्याम्॥३८॥

īśānato gomaya maṇḍale ca paristṛte'gnau juhuyātsadūrvām| yugmāṃ ghṛtāktāṃ ca samitpramāṇāṃ gāyatrikāṃsāṣṭasahasrasaṃkhyām||38||

To the north-east, upon a maṇḍala ⟨a marked-out circle⟩ smeared with cow-dung, in the fire that has been strewn about ⟨with kuśa grass⟩, ⟨the officiant⟩ should offer dūrvā grass — in pairs, smeared with ghee, of the measure of a samidh ⟨a kindling stick⟩ — with the Gāyatrī, to the number of a thousand and eight. ॥38॥

शतप्रमाणामथवाऽघहंत्री शुभैर्यवैर्व्याहृतिभिस्तिलैश्च। ततः सुरान्भूमिसुरान्पितृंश्च सन्तर्पयेदन्नसुवर्णवस्त्रैः॥३९॥

śatapramāṇāmathavā'ghahaṃtrī śubhairyavairvyāhṛtibhistilaiśca| tataḥ surānbhūmisurānpitṛṃśca santarpayedannasuvarṇavastraiḥ||39||

Or ⟨he may offer⟩ to the number of a hundred — that too destroys sin — with auspicious barley grains, with the vyāhṛtis ⟨the utterances bhūḥ, bhuvaḥ, svaḥ⟩ and with sesame. Thereafter he should satisfy the gods, the earth-gods ⟨the brāhmaṇas⟩ and the ancestors with food, with gold and with garments. ॥39॥

पौष्णाद्वये पित्र्यमयाम्यसार्पविष्णुद्वये नैधनजन्मभेषु। उत्पातपापग्रहदूषितेषु न कार्यमाधानमनिष्टलग्ने॥४०॥

pauṣṇādvaye pitryamayāmyasārpaviṣṇudvaye naidhanajanmabheṣu| utpātapāpagrahadūṣiteṣu na kāryamādhānamaniṣṭalagne||40||

In the two beginning with the star of Pūṣan ⟨Revatī and Aśvinī⟩; in the star of the ancestors ⟨Maghā⟩, in the star of Yama ⟨Bharaṇī⟩ and in the star of the serpents ⟨Āśleṣā⟩; in the two beginning with the star of Viṣṇu ⟨Śravaṇa and Dhaniṣṭhā⟩; in the naidhana and the janma nakṣatras ⟨the seventh star of the tārā reckoning, and the star of birth⟩; and in ⟨stars⟩ spoiled by portents and by malefic grahas — the ādhāna ⟨the rite of conception⟩ is not to be performed; nor in an unwanted lagna. ॥40॥

उपप्लवे वैधृतिपातयोश्च विष्ट्यां दिवा पारिघपूर्वभागे। संध्यासु पर्वस्वपि मातृपित्रोर्मृतेऽह्नि पत्नीगमनं विवर्ज्यम्॥४१॥

upaplave vaidhṛtipātayośca viṣṭyāṃ divā pārighapūrvabhāge| saṃdhyāsu parvasvapi mātṛpitrormṛte'hni patnīgamanaṃ vivarjyam||41||

During an upaplava ⟨an eclipse or like calamity⟩, in Vaidhṛti and in Vyatīpāta, in Viṣṭi ⟨the Bhadrā karaṇa⟩, by day, in the first part of Parigha, at the twilights, on the parvans, and on the day of the death of one’s mother or father — going to one’s wife is to be shunned. ॥41॥

दिनेषु युग्मेषु च वक्ष्यमाणयोगैः सुतार्थी स्वसतीमुपेयात्। दिनेष्वयुग्मेषु च कन्यकार्थी हित्वा च गण्डांस्तिथिलग्नभानाम्॥४२॥

dineṣu yugmeṣu ca vakṣyamāṇayogaiḥ sutārthī svasatīmupeyāt| dineṣvayugmeṣu ca kanyakārthī hitvā ca gaṇḍāṃstithilagnabhānām||42||

On even days, by the yogas that are about to be stated, one who desires a son should approach his own wedded wife; and on odd days, one who desires a daughter — avoiding withal the gaṇḍas ⟨the joints, the junction-points⟩ of the tithi, of the lagna and of the nakṣatras. ॥42॥

आधानलग्ने विषमांशराशौ जीवेंदुजाभ्यां युतवीक्षिते वा। नान्यैः सुपुत्रस्त्वथ पापखेटैः पापी च मिश्रैर्बलिभिर्विमिश्रः॥४३॥

ādhānalagne viṣamāṃśarāśau jīveṃdujābhyāṃ yutavīkṣite vā| nānyaiḥ suputrastvatha pāpakheṭaiḥ pāpī ca miśrairbalibhirvimiśraḥ||43||

If the ādhāna lagna falls in an odd rāśi and an odd aṃśa ⟨division⟩ and is joined with or aspected by Jīva ⟨Jupiter⟩ and Induja ⟨Mercury⟩ and by no others, ⟨the child is⟩ a good son; if by malefic grahas, a wicked one; and if by strong grahas of mixed kind, one of mixed character. ॥43॥

युग्मांशलग्ने बलयुक्तशुक्रनिशाकराभ्यां युतवीक्षिते वा। नान्यैः सुकन्या त्वथ पापरूपा पापैस्त्वशेषं तु विचिंत्य वाच्यम्॥४४॥

yugmāṃśalagne balayuktaśukraniśākarābhyāṃ yutavīkṣite vā| nānyaiḥ sukanyā tvatha pāparūpā pāpaistvaśeṣaṃ tu viciṃtya vācyam||44||

If the lagna is in an even aṃśa and is joined with or aspected by a strong Śukra ⟨Venus⟩ and Niśākara ⟨the Moon⟩ and by no others, ⟨the child is⟩ a good daughter; if by malefics, one of wicked form. All the rest is to be declared after due consideration. ॥44॥

ओजर्क्षांशे लग्नगे वीर्ययुक्ते जीवेन्द्वर्कैरोजराश्यंशकस्थैः। पुंजन्म स्याद्व्यत्यये कन्यका स्यान्मिश्रैः षण्ढो द्व्यंगगैर्द्वित्रिजन्म॥४५॥

ojarkṣāṃśe lagnage vīryayukte jīvendvarkairojarāśyaṃśakasthaiḥ| puṃjanma syādvyatyaye kanyakā syānmiśraiḥ ṣaṇḍho dvyaṃgagairdvitrijanma||45||

When the lagna stands in an odd rāśi and an odd aṃśa and is possessed of strength, and Jīva ⟨Jupiter⟩, the Moon and the Sun stand in odd rāśis and odd aṃśas, the birth is of a male; in the reverse case it is a girl; with mixed ⟨placements⟩ a ṣaṇḍha ⟨one of neither sex⟩; and when they stand in dual signs, the birth of two or three. ॥45॥

ओजांशकर्क्षाद्विषमर्क्षसंस्थः पुंजन्मकारी रविसूनुरेकः। विचार्य्य वीर्यं पुरुषग्रहाणां वाच्योऽथ पुत्रस्त्वथ पुत्रिका वा॥४६॥

ojāṃśakarkṣādviṣamarkṣasaṃsthaḥ puṃjanmakārī ravisūnurekaḥ| vicāryya vīryaṃ puruṣagrahāṇāṃ vācyo'tha putrastvatha putrikā vā||46||

Ravisūnu ⟨Saturn⟩ by himself, standing in an odd asterism reckoned from the odd-aṃśa asterism, brings about a male birth. Having weighed the strength of the male grahas, one should then declare a son, or else a daughter. ॥46॥

चन्द्रार्कपुत्रक्षितिजैः स्ववर्गैर्बृहस्पतौ धर्मविलग्नपुत्रगे। योगेष्वपत्यं भवतीहनिश्चयादमी च योगा विफला विवीजिनाम्॥४७॥

candrārkaputrakṣitijaiḥ svavargairbṛhaspatau dharmavilagnaputrage| yogeṣvapatyaṃ bhavatīhaniścayādamī ca yogā viphalā vivījinām||47||

When the Moon, Arkaputra ⟨Saturn⟩ and Kṣitija ⟨Mars⟩ stand in their own vargas ⟨their own divisional dignities⟩ and Bṛhaspati ⟨Jupiter⟩ occupies the house of dharma ⟨the ninth⟩, the lagna, or the house of sons ⟨the fifth⟩, then in these yogas offspring assuredly comes about here. But these yogas are fruitless for men who are without seed. ॥47॥

न च दशमनिशाविवर्जनं प्रकुर्यादृतुसमये पुरुषः स्त्रियः कदाचित्। ऋतुरपि दशषड्वासराणि प्रथममिश्रात्रितयं न तत्र गम्यम्॥४८॥

na ca daśamaniśāvivarjanaṃ prakuryādṛtusamaye puruṣaḥ striyaḥ kadācit| ṛturapi daśaṣaḍvāsarāṇi prathamamiśrātritayaṃ na tatra gamyam||48||

And at the time of the ṛtu ⟨his wife’s fertile season⟩ a man should never omit the tenth night with his wife. The ṛtu is of sixteen days ⟨ten and six⟩; within it the first three are not to be approached. ॥48॥

इति श्री ब्रह्मर्षि वृद्ध वसिष्ठ विरचितायां संहितायां आधानाध्यायश्चतुर्विंशः॥२४॥

iti śrī brahmarṣi vṛddha vasiṣṭha viracitāyāṃ saṃhitāyāṃ ādhānādhyāyaścaturviṃśaḥ||24||

Thus ⟨ends⟩ the twenty-fourth chapter, on ādhāna ⟨the placing of the seed⟩, in the Saṃhitā composed by the venerable brahmarṣi Vṛddha Vasiṣṭha. ॥24॥

कुर्यात्पुंसवनं प्रसिद्धविषये गर्भे तृतीयेऽथवा। मासि स्फीततनौ तुषारकिरणे पुष्येऽथ वा वैष्णवे॥ हित्वा कर्कटकं नृयुग्ममबलामन्येऽप्यरिक्ते तिथौ। शुद्धे नैधनधाम्नि शुक्रशशभृद्विन्मंत्रिणां वासरे॥१॥

kuryātpuṃsavanaṃ prasiddhaviṣaye garbhe tṛtīye'thavā| māsi sphītatanau tuṣārakiraṇe puṣye'tha vā vaiṣṇave|| hitvā karkaṭakaṃ nṛyugmamabalāmanye'pyarikte tithau| śuddhe naidhanadhāmni śukraśaśabhṛdvinmaṃtriṇāṃ vāsare||1||

He should perform the puṃsavana ⟨the rite for securing a male child⟩ when the pregnancy has become manifest, or else in the third month; the Moon ⟨whose rays are cool as frost⟩ being full in body ⟨waxing⟩; in Puṣya, or else in the Vaiṣṇava star ⟨Śravaṇa⟩; leaving out Karkaṭaka ⟨Cancer⟩, Nṛyugma ⟨Gemini, the human pair⟩ and Abalā ⟨Kanyā, Virgo, the weak one⟩, but in any other ⟨sign⟩ as well; on a tithi that is not riktā; when the naidhana house ⟨the eighth⟩ is clean ⟨free of grahas⟩; and on the week-day of Śukra ⟨Venus⟩, of the hare-marked one ⟨the Moon⟩, of the knower ⟨Mercury⟩ or of the counsellor ⟨Jupiter⟩. ॥1॥

पुंनाम्नि श्रवणं तिष्यः स्वाती हस्तः पुनर्वसुः। मूलं प्रोष्ठपदं चानुराधा मृगशिरोऽश्विनी॥२॥

puṃnāmni śravaṇaṃ tiṣyaḥ svātī hastaḥ punarvasuḥ| mūlaṃ proṣṭhapadaṃ cānurādhā mṛgaśiro'śvinī||2||

Of male name are Śravaṇa, Tiṣya ⟨Puṣya⟩, Svātī, Hasta, Punarvasu, Mūla, Proṣṭhapada ⟨Bhādrapadā⟩, Anurādhā, Mṛgaśiras and Aśvinī. ॥2॥

चन्द्रे लग्नेऽतिसंपत्स्याच्छुभवीक्षितसंयुते। सीमंतस्यापि संपत्स्यादिष्टः पुंसवनस्य यः॥३॥

candre lagne'tisaṃpatsyācchubhavīkṣitasaṃyute| sīmaṃtasyāpi saṃpatsyādiṣṭaḥ puṃsavanasya yaḥ||3||

When the Moon is in the lagna and is joined with and aspected by benefics, there is very great prosperity. That which is prescribed for the puṃsavana brings prosperity to the sīmanta ⟨the parting of the hair⟩ as well. ॥3॥

कृतसवनसतीनामाद्यगर्भे प्रसक्ते। विहितमथ चतुर्थे मासि षष्ठाष्टमे वा॥ उडुनि शशिनि वीर्ये मासपे वीर्ययुक्ते। बहुगुणयुतघस्रेऽप्येव सीमन्त कर्म॥४॥

kṛtasavanasatīnāmādyagarbhe prasakte| vihitamatha caturthe māsi ṣaṣṭhāṣṭame vā|| uḍuni śaśini vīrye māsape vīryayukte| bahuguṇayutaghasre'pyeva sīmanta karma||4||

For wives upon whom the savana ⟨the puṃsavana⟩ has been performed, when the first pregnancy is under way, the sīmanta rite ⟨the parting of the hair⟩ is prescribed in the fourth month, or in the sixth or the eighth; the Moon being in strength in its star, and the lord of the month being furnished with strength; and on a day joined with many merits — on such a day alone. ॥4॥

मासे मासे मासपादिग्रहाणां शांतिं कुर्याच्छांतिवाक्यैर्जपैश्च। होमैर्दानैः सज्जनानां च वाक्यैर्गर्भं सम्यग्रक्षयेत्पुत्रकामी॥५॥

māse māse māsapādigrahāṇāṃ śāṃtiṃ kuryācchāṃtivākyairjapaiśca| homairdānaiḥ sajjanānāṃ ca vākyairgarbhaṃ samyagrakṣayetputrakāmī||5||

Month by month ⟨the patron⟩ should make the śānti ⟨the quieting rite⟩ of the grahas ⟨the planets⟩ beginning with the lord of the month, with the śānti formulas and with japa ⟨muttered repetition⟩; with homas ⟨fire offerings⟩, with gifts, and with the words of good men, he who desires a son should guard the child in the womb well. ॥5॥

ऋक्षेषु साधारणदारुणोग्रवर्ज्येषु सूर्येज्यमहीसुतानाम्। वारेष्वरिक्ताक्षयपंचपर्वदिनेषु पुंलग्ननवांशकेषु॥६॥

ṛkṣeṣu sādhāraṇadāruṇogravarjyeṣu sūryejyamahīsutānām| vāreṣvariktākṣayapaṃcaparvadineṣu puṃlagnanavāṃśakeṣu||6||

In nakṣatras other than the sādhāraṇa, the dāruṇa and the ugra ⟨classes⟩; on the week-days of the Sun, of Ijya ⟨Jupiter⟩ and of Mahīsuta ⟨Mars⟩; on days that are not riktā, not kṣaya and not the five parvans; and in male lagnas and male navāṃśas ⟨the sīmanta is to be done⟩. ॥6॥

न नैधने नैधनशुद्धलग्ने शुभग्रहैर्युक्तनिरीक्षिते वा। इष्टैः सदा पंचभिरर्कचंद्रसुरेज्यपूर्वैरथवा चतुर्भिः॥७॥

na naidhane naidhanaśuddhalagne śubhagrahairyuktanirīkṣite vā| iṣṭaiḥ sadā paṃcabhirarkacaṃdrasurejyapūrvairathavā caturbhiḥ||7||

Not when ⟨the Moon stands⟩ in the house of death ⟨the eighth⟩; rather when the lagna has its eighth house clear and is joined with or aspected by benefic grahas, and always with five favourable grahas, those beginning with the Sun, the Moon and Surejya ⟨Jupiter⟩ — or else with four. ॥7॥

केन्द्रत्रिकोणत्रिधनायसौम्यैर्दुश्चिक्यलाभारिगतैश्च पापैः। षडष्टलग्नांत्यविवर्जितेन्दौ सीमंतकार्यं शुभदं सदैव॥८॥

kendratrikoṇatridhanāyasaumyairduścikyalābhārigataiśca pāpaiḥ| ṣaḍaṣṭalagnāṃtyavivarjitendau sīmaṃtakāryaṃ śubhadaṃ sadaiva||8||

With the benefics in the kendras ⟨angles⟩ and the trikoṇas ⟨trines⟩ and in the third, the second and the eleventh, with the malefics placed in the third, the eleventh and the sixth, and with the Moon kept out of the sixth, the eighth, the lagna and the twelfth, the sīmanta rite is always a giver of good. ॥8॥

व्ययेऽष्टमे वा सुतभे विलग्ने चैकोऽपि पापोऽथ नभश्चराणाम्। सीमंतिनीनाशकरस्त्ववश्यं करोति गर्भस्य च वा विनाशम्॥९॥

vyaye'ṣṭame vā sutabhe vilagne caiko'pi pāpo'tha nabhaścarāṇām| sīmaṃtinīnāśakarastvavaśyaṃ karoti garbhasya ca vā vināśam||9||

If even a single malefic among the sky-goers ⟨the grahas⟩ stands in the twelfth, the eighth, the house of sons ⟨the fifth⟩ or the lagna, it assuredly brings about the destruction of the woman whose hair is being parted, or else the destruction of the foetus. ॥9॥

सिताऽऽवनेयामरपूज्यसूर्यचन्द्रार्किसूर्योदयपेंदुसूर्याः । मासाधिपाः स्युः क्रमशः दशैते निपीडितो नाशयति स्वमासि॥१०॥

sitā''vaneyāmarapūjyasūryacandrārkisūryodayapeṃdusūryāḥ | māsādhipāḥ syuḥ kramaśaḥ daśaite nipīḍito nāśayati svamāsi||10||

Sita ⟨Venus⟩, Āvaneya ⟨Mars⟩, he who is honoured by the immortals ⟨Jupiter⟩, the Sun, the Moon, Ārki ⟨Saturn⟩, the Sun, the lord of the rising ⟨the lord of the lagna⟩, the Moon and the Sun — these ten, in order, are the lords of the months. Any one of them, when afflicted, destroys ⟨the foetus⟩ in its own month. ॥10॥

रोहिण्यां वा वैष्णवे पूर्वपक्षे द्वादश्यां वा सप्तमे वा तिथौ वा। मध्याह्ने वा पूर्वभागेऽनुकूले विष्णोः पूजां कारयेद्गर्भपुष्ट्यै॥११॥

rohiṇyāṃ vā vaiṣṇave pūrvapakṣe dvādaśyāṃ vā saptame vā tithau vā| madhyāhne vā pūrvabhāge'nukūle viṣṇoḥ pūjāṃ kārayedgarbhapuṣṭyai||11||

In Rohiṇī or in the nakṣatra of Viṣṇu ⟨Śravaṇa⟩, in the bright fortnight, on the twelfth tithi or on the seventh, at midday or in a favourable earlier part ⟨of the day⟩, ⟨the man⟩ should have the worship of Viṣṇu performed for the nourishing of the foetus. ॥11॥

पीताम्बरं कृष्णवर्णं शंखचक्रगदाम्बुजम्। वैकुण्ठवासिनं विष्णुं मृत्कुंभे विन्यसेत्ततः॥१२॥

pītāmbaraṃ kṛṣṇavarṇaṃ śaṃkhacakragadāmbujam| vaikuṇṭhavāsinaṃ viṣṇuṃ mṛtkuṃbhe vinyasettataḥ||12||

⟨The officiant⟩ should then install in an earthen jar Viṣṇu, clad in yellow, dark of hue, bearing conch, discus, mace and lotus, the dweller in Vaikuṇṭha. ॥12॥

विष्णोः स्वरूपं कनकेन कृत्वा तल्लिङ्गमन्त्रैरथ गन्धपुष्पैः। वस्त्राक्षतैर्गुग्गुलगन्धदीपैर्नैवेद्यतांबूलफलैश्च सम्यक्॥१३॥

viṣṇoḥ svarūpaṃ kanakena kṛtvā talliṅgamantrairatha gandhapuṣpaiḥ| vastrākṣatairguggulagandhadīpairnaivedyatāṃbūlaphalaiśca samyak||13||

Having made the form of Viṣṇu in gold, ⟨he should worship it⟩ duly with the mantras that bear his marks, with perfume and flowers, with garments and unhusked rice-grains, with guggulu incense and lamps, and with the naivedya ⟨the food offering⟩, betel and fruits. ॥13॥

विष्णुं च देवतापूज्यं गर्भाणां रक्षणाय च। ब्राह्मणेभ्यः प्रदातव्या प्रतिमा वस्त्रसंयुता॥१४॥

viṣṇuṃ ca devatāpūjyaṃ garbhāṇāṃ rakṣaṇāya ca| brāhmaṇebhyaḥ pradātavyā pratimā vastrasaṃyutā||14||

And Viṣṇu, who is to be worshipped among the deities, ⟨is worshipped⟩ for the protection of the foetus; and the image, together with a garment, must be given away to brāhmaṇas. ॥14॥

चैत्रादिमासनामानि वैकुण्ठोऽथ जनार्दनः। उपेन्द्रो यज्ञपुरुषो वासुदेवस्त्रिविक्रमः॥१५॥

caitrādimāsanāmāni vaikuṇṭho'tha janārdanaḥ| upendro yajñapuruṣo vāsudevastrivikramaḥ||15||

The names for the months beginning with Caitra are these: Vaikuṇṭha, then Janārdana, Upendra, Yajñapuruṣa, Vāsudeva, Trivikrama, ॥15॥

योगीशः पुण्डरीकाक्षः कृष्णोऽनन्तोऽच्युतस्तथा। चक्रधारीति चैतानि क्रमादाहुर्मनीषिणः॥१६॥

yogīśaḥ puṇḍarīkākṣaḥ kṛṣṇo'nanto'cyutastathā| cakradhārīti caitāni kramādāhurmanīṣiṇaḥ||16||

Yogīśa, Puṇḍarīkākṣa, Kṛṣṇa, Ananta, Acyuta and Cakradhārin — these the wise declare, in that order. ॥16॥

तद्व्यक्षरं वा चतुरक्षरं वा विवर्जयेच्चान्त्यलकाररेफम्। तन्मासनामादिकमेव चिन्त्यं स्फुटं वदेद्दक्षिणकर्णरन्ध्रे॥१७॥

tadvyakṣaraṃ vā caturakṣaraṃ vā vivarjayeccāntyalakārarepham| tanmāsanāmādikameva cintyaṃ sphuṭaṃ vadeddakṣiṇakarṇarandhre||17||

That ⟨name⟩ should be of two syllables or of four, and he should avoid a final la-kāra and a final repha ⟨a final l or r⟩. It is to be settled as beginning with the name belonging to that month; and he should utter it distinctly into the opening of the right ear. ॥17॥

इतिश्री ब्रह्मर्षि वृद्धवसिष्ठ विरचितायां संहितायां पुंसवनसीमन्ताध्यायः पञ्चविंशः॥२५॥

itiśrī brahmarṣi vṛddhavasiṣṭha viracitāyāṃ saṃhitāyāṃ puṃsavanasīmantādhyāyaḥ pañcaviṃśaḥ||25||

Thus ⟨ends⟩ the twenty-fifth chapter, on the puṃsavana and the sīmanta, in the Saṃhitā composed by the venerable brahmarṣi Vṛddha Vasiṣṭha. ॥25॥

यस्मिन्मुहूर्त्ते जनितः कुमारस्तस्मिन्विधेयं खलु जातकर्म। विनिर्गते वाऽप्यथ सूतकेऽपि तस्मिन्दिने तस्य च नामधेयम्॥१॥

yasminmuhūrtte janitaḥ kumārastasminvidheyaṃ khalu jātakarma| vinirgate vā'pyatha sūtake'pi tasmindine tasya ca nāmadheyam||1||

In whatever muhūrta ⟨a division of the day, some forty-eight minutes⟩ the boy is born, in that same muhūrta the jātakarma ⟨the birth rite⟩ is assuredly to be performed; or else when the sūtaka ⟨the impurity that follows a birth⟩ has gone out — and on that day his naming as well. ॥1॥

संतर्प्य देवान्सपितृन्द्विजांश्च सुवर्णगोभूतलधान्यवस्त्रैः। गुडाज्यरौप्यैर्लवणैश्च होमैरक्षोघ्नमन्त्रैः सह जातकर्म॥२॥

saṃtarpya devānsapitṛndvijāṃśca suvarṇagobhūtaladhānyavastraiḥ| guḍājyaraupyairlavaṇaiśca homairakṣoghnamantraiḥ saha jātakarma||2||

Having satisfied the gods together with the ancestors, and the twice-born, with gold, cows, land, grain and garments, with jaggery, ghee, silver and salt, and with homas ⟨fire offerings⟩ made with the rakṣoghna mantras ⟨the formulas that destroy demons⟩ — so ⟨is⟩ the jātakarma ⟨performed⟩. ॥2॥

अतीतकार्याण्यखिलानि तानि कार्याणि सौम्यायनगे दिनेशे। सिते गुरौ वाप्यथ दृश्यमाने तदुक्तपञ्चाङ्गदिनेऽप्यखण्डे॥३॥

atītakāryāṇyakhilāni tāni kāryāṇi saumyāyanage dineśe| site gurau vāpyatha dṛśyamāne taduktapañcāṅgadine'pyakhaṇḍe||3||

All those rites whose time has gone by are to be performed when the lord of day ⟨the Sun⟩ stands in the northern course, and when Śukra ⟨Venus⟩ or Guru ⟨Jupiter⟩ is visible ⟨not lost in the Sun’s rays⟩, and on a pañcāṅga day of the kind stated for them, and one that is unbroken ⟨not a lost day⟩. ॥3॥

मृदुध्रुवक्षिप्रचरेषु भेषु चारिक्तपर्वाख्यदिनेषु कार्यम्। शुभग्रहाणां दिनलग्नवर्गे तज्जातकर्म त्वथ नामधेयम्॥४॥

mṛdudhruvakṣipracareṣu bheṣu cāriktaparvākhyadineṣu kāryam| śubhagrahāṇāṃ dinalagnavarge tajjātakarma tvatha nāmadheyam||4||

It is to be done in the mṛdu, dhruva, kṣipra and cara nakṣatras ⟨the soft, fixed, swift and moveable classes⟩, on days not named riktā or parvan, and in the week-day, the lagna and the varga ⟨divisional share⟩ of the benefic grahas — that jātakarma, and then the naming. ॥4॥

इति श्री ब्रह्मर्षि वृद्धवसिष्ठ विरचितायां संहितायां जातकर्म नामकर्माध्यायः षड्विंशः॥२६॥

iti śrī brahmarṣi vṛddhavasiṣṭha viracitāyāṃ saṃhitāyāṃ jātakarma nāmakarmādhyāyaḥ ṣaḍviṃśaḥ||26||

Thus ⟨ends⟩ the twenty-sixth chapter, on the jātakarma and the naming rite, in the Saṃhitā composed by the venerable brahmarṣi Vṛddha Vasiṣṭha. ॥26॥

युग्मेषु मासेषु च षष्ठमासात्संवत्सरे वा नियतं शिशूनाम्। अयुग्ममासेषु च कन्यकानां नवान्नसंप्राशनमिष्टमेतत्॥१॥

yugmeṣu māseṣu ca ṣaṣṭhamāsātsaṃvatsare vā niyataṃ śiśūnām| ayugmamāseṣu ca kanyakānāṃ navānnasaṃprāśanamiṣṭametat||1||

In even months reckoned from the sixth month, or in the first year, it is fixed for boy children; and in odd months for girls — this first feeding with new grain is what is approved. ॥1॥

मृदुध्रुवक्षिप्रचरेषु भेषु वारेषु शुक्रज्ञसुरार्चिताभ्याम्। धर्मार्कगौरींद्वहिधातृकामदिनेषु तारेन्दुबलान्वितेषु॥२॥

mṛdudhruvakṣipracareṣu bheṣu vāreṣu śukrajñasurārcitābhyām| dharmārkagaurīṃdvahidhātṛkāmadineṣu tārendubalānviteṣu||2||

In the nakṣatras of the mṛdu ⟨soft⟩, dhruva ⟨fixed⟩, kṣipra ⟨swift⟩ and cara ⟨moving⟩ classes; on the week-days of Śukra ⟨Venus⟩, of Jña ⟨Mercury⟩ and of the one whom the gods worship ⟨Jupiter⟩; on the days of Dharma ⟨the tenth tithi⟩, of Arka ⟨the seventh⟩, of Gaurī ⟨the third⟩, of Indu ⟨the Moon: the fifteenth⟩, of Ahi ⟨the serpent: the fifth⟩, of Dhātṛ ⟨the second⟩ and of Kāma ⟨the thirteenth⟩ — those days being furnished with the strength of the tārā ⟨the star reckoned from the star of birth⟩ and of the Moon. ॥2॥

शुभग्रहाणां भवने विलग्ने नवांशके पूर्वदले दिनस्य। पूर्णेन्दुवारेऽप्यथवा विलग्ने नवांशके वाप्यथवा नु तस्य॥३॥

śubhagrahāṇāṃ bhavane vilagne navāṃśake pūrvadale dinasya| pūrṇenduvāre'pyathavā vilagne navāṃśake vāpyathavā nu tasya||3||

In a house of the benefic grahas — whether as lagna or as navāṃśa ⟨the ninth division⟩ — and in the first half of the day; or else on the week-day of the full Moon, or again in his lagna or his navāṃśa. ॥3॥

न नैधने कर्मविशुद्धियुक्ते दोषैर्विहीनैः शुभदृष्टियुक्ते। नोत्पातपापग्रहदूषितर्क्षे वैनाशिकाद्यर्क्षविवर्जितेषु॥४॥

na naidhane karmaviśuddhiyukte doṣairvihīnaiḥ śubhadṛṣṭiyukte| notpātapāpagrahadūṣitarkṣe vaināśikādyarkṣavivarjiteṣu||4||

Not in the house of death ⟨the eighth⟩; but when the rite is joined with purity, free from faults and joined with a benefic aspect. Not in a nakṣatra spoiled by portents or by malefic grahas, and excluding the vaināśika and the other ⟨inauspicious⟩ asterisms. ॥4॥

चौलान्नभुक्तौ व्रतबंधने च राजाभिषेके खलु जन्मधिष्ण्यम्। शुभं त्वनिष्टं सततं विवाहसीमन्तयात्रादिषु मंगलेषु॥५॥

caulānnabhuktau vratabaṃdhane ca rājābhiṣeke khalu janmadhiṣṇyam| śubhaṃ tvaniṣṭaṃ satataṃ vivāhasīmantayātrādiṣu maṃgaleṣu||5||

For the caula ⟨the first tonsure⟩, the eating of food ⟨the annaprāśana⟩, the binding on of the vow ⟨the upanayana⟩ and the consecration of a king, the birth nakṣatra is indeed auspicious; but it is always inauspicious in marriage, in the sīmanta, in journeys and in the other auspicious rites. ॥5॥

शुभाशुभेषु त्रिधनायकेन्द्रत्रिकोणगेष्वायरिपुत्रिगेषु। अषष्ठरिष्फाष्टगते हिमांशौ बालान्नभुक्तिः शुभदा च तेषाम्॥६॥

śubhāśubheṣu tridhanāyakendratrikoṇageṣvāyariputrigeṣu| aṣaṣṭhariṣphāṣṭagate himāṃśau bālānnabhuktiḥ śubhadā ca teṣām||6||

When the benefics and the malefics stand in the third, the second and the eleventh, in the kendras ⟨angles⟩ and the trikoṇas ⟨trines⟩, and in the eleventh, the sixth and the third, and when the cool-rayed one ⟨the Moon⟩ is not in the sixth, the twelfth or the eighth, the children’s first eating of food is a giver of good to them. ॥6॥

कुष्ठी लग्नगते सूर्ये क्षीणे चंद्रे च भिक्षुकः। सत्रदः पूर्णचंद्रे च कुजे पित्तरुजार्दितः॥७॥

kuṣṭhī lagnagate sūrye kṣīṇe caṃdre ca bhikṣukaḥ| satradaḥ pūrṇacaṃdre ca kuje pittarujārditaḥ||7||

If the Sun occupies the lagna ⟨at the annaprāśana⟩ the child becomes a leper; with a waned Moon, a beggar; with a full Moon, a giver of sattras ⟨public feeding-houses⟩; and with Kuja ⟨Mars⟩, one tormented by bilious disease. ॥7॥

बुधे ज्ञानी गुरौ भोगी दीर्घायुर्भोगवान् सिते। वातरोगी शनौ राहौ केतौ चान्नविवर्जितः॥८॥

budhe jñānī gurau bhogī dīrghāyurbhogavān site| vātarogī śanau rāhau ketau cānnavivarjitaḥ||8||

With Budha ⟨Mercury⟩ he is a man of knowledge; with Guru ⟨Jupiter⟩ an enjoyer; with Sita ⟨Venus⟩ long-lived and full of enjoyment; with Śani ⟨Saturn⟩ afflicted with wind-disease; and with Rāhu or with Ketu, deprived of food. ॥8॥

संपूर्णेन्दूभयाष्टम्योर्मध्येन्दुः पूर्णसंज्ञकः। विनष्टेन्दूभयाष्टम्योर्मध्येऽसौ क्षीणसंज्ञकः॥९॥

saṃpūrṇendūbhayāṣṭamyormadhyenduḥ pūrṇasaṃjñakaḥ| vinaṣṭendūbhayāṣṭamyormadhye'sau kṣīṇasaṃjñakaḥ||9||

The Moon that stands between the full Moon and the two eighth tithis ⟨on either side of it⟩ bears the name ‘full’; and the Moon that stands between the vanished Moon ⟨the new Moon⟩ and the two eighth tithis bears the name ‘waned’. ॥9॥

षष्ठाष्टमांत्यगश्चन्द्रो भोक्तुश्च निधनप्रदः। केन्द्रत्रिकोणगो मन्दस्तस्यान्नमपहारकः॥१०॥

ṣaṣṭhāṣṭamāṃtyagaścandro bhoktuśca nidhanapradaḥ| kendratrikoṇago mandastasyānnamapahārakaḥ||10||

The Moon standing in the sixth, the eighth or the last ⟨the twelfth⟩ brings death upon the one who eats; and Manda ⟨Saturn⟩ standing in a kendra or a trikoṇa carries off his food. ॥10॥

इति श्री ब्रह्मर्षि वृद्धवसिष्ठ विरचितायां संहितायां अन्नप्राशनाध्यायः सप्तविंशः॥२७॥

iti śrī brahmarṣi vṛddhavasiṣṭha viracitāyāṃ saṃhitāyāṃ annaprāśanādhyāyaḥ saptaviṃśaḥ||27||

Thus ⟨ends⟩ the twenty-seventh chapter, on the annaprāśana ⟨the first feeding with food⟩, in the Saṃhitā composed by the venerable brahmarṣi Vṛddha Vasiṣṭha. ॥27॥

तृतीये पंचमेऽब्दे वा स्वकुलाचारतो हितम्। चौलं शिशूनां यत्नेन स्वगृह्योक्तविधानतः॥१॥

tṛtīye paṃcame'bde vā svakulācārato hitam| caulaṃ śiśūnāṃ yatnena svagṛhyoktavidhānataḥ||1||

In the third year, or in the fifth, as is good by the custom of one's own family, the caula ⟨the first tonsure⟩ of children ⟨is to be done⟩ with care, by the rule laid down in one's own gṛhya ⟨the domestic ritual manual of one's own school⟩. ॥1॥

आधानतो जन्मतो वा सप्तमेऽब्देऽपि कारयेत्। कृत्वाभ्युदयिकं कर्म पश्चात्सर्वं समाचरेत्॥२॥

ādhānato janmato vā saptame'bde'pi kārayet| kṛtvābhyudayikaṃ karma paścātsarvaṃ samācaret||2||

He may also have it done in the seventh year, reckoned from the ādhāna ⟨the conception⟩ or from the birth. Having first performed the ābhyudayika rite ⟨the prosperity offering to the ancestors⟩, he should thereafter carry out the whole ⟨ceremony⟩. ॥2॥

सौम्यायने गुरौ शुक्रे दृश्यमाने शुभे दिने। चन्द्रताराबलोपेते शुभलग्ने शुभांशके॥३॥

saumyāyane gurau śukre dṛśyamāne śubhe dine| candratārābalopete śubhalagne śubhāṃśake||3||

⟨Let it be done⟩ when ⟨the Sun⟩ is in the northern course, when Guru ⟨Jupiter⟩ and Śukra ⟨Venus⟩ are visible ⟨not lost in the Sun's rays⟩, on an auspicious day, one furnished with the strength of the Moon and of the tārā ⟨the star reckoned from the birth star⟩, in an auspicious lagna ⟨ascendant⟩ and in an auspicious aṃśa ⟨divisional share⟩. ॥3॥

गर्भे मातुः कुमारस्य न कुर्याच्चौलकर्म च। पञ्चमासादधः कुर्यात्तदूर्ध्वं न च कारयेत्॥४॥

garbhe mātuḥ kumārasya na kuryāccaulakarma ca| pañcamāsādadhaḥ kuryāttadūrdhvaṃ na ca kārayet||4||

When the boy's mother is with child, one should not perform the caula rite ⟨the first tonsure⟩. He may do it below the fifth month; beyond that he should not have it done. ॥4॥

गृहनिर्माणमुदधिस्नानं चौलं सुतस्य च। तीर्थयात्रा न स्वश्मश्रु न कुर्याद्गर्भिणीपतिः॥५॥

gṛhanirmāṇamudadhisnānaṃ caulaṃ sutasya ca| tīrthayātrā na svaśmaśru na kuryādgarbhiṇīpatiḥ||5||

The husband of a pregnant woman should not build a house, should not bathe in the sea, should not do his son's caula, should not go on a tīrtha-yātrā ⟨a pilgrimage to a sacred ford⟩, and should not ⟨have⟩ his own beard ⟨shaved⟩. ॥5॥

पुत्रचूडाकृतौ माता गर्भिणी यदि वा भवेत्। विपद्यते गुरुश्चैव दम्पती शिशुरब्दतः॥६॥

putracūḍākṛtau mātā garbhiṇī yadi vā bhavet| vipadyate guruścaiva dampatī śiśurabdataḥ||6||

If at the son's cūḍā ⟨the tonsure⟩ the mother should be with child, then the guru, the couple and the child come to ruin within the year. ॥6॥

गर्भिण्यां मातरि शिशोश्चौलकर्म न कारयेत्। शताभिषेकेऽप्येवं स्यात्काले वेदकृतेष्वपि॥७॥

garbhiṇyāṃ mātari śiśoścaulakarma na kārayet| śatābhiṣeke'pyevaṃ syātkāle vedakṛteṣvapi||7||

When the mother is pregnant he should not have the child's caula performed. It is the same at the śatābhiṣeka ⟨the consecration bath of a hundred jars⟩ as well, and at the proper time of the rites done for the Veda too. ॥7॥

सर्वेषामेव वर्णानां चूडाकर्मविधिः स्मृतः। केशमूलं पिता ज्ञेयः केशाग्रं जननी तथा॥८॥

sarveṣāmeva varṇānāṃ cūḍākarmavidhiḥ smṛtaḥ| keśamūlaṃ pitā jñeyaḥ keśāgraṃ jananī tathā||8||

The rule of the cūḍākarma ⟨the tonsure rite⟩ is handed down for all the varṇas alike. The root of the hair is to be known as the father, and the tip of the hair as the mother. ॥8॥

चौलेनैवायुषो वृद्धिःकेशेनैवायुषः क्षयः। तस्माच्चौलं प्रयत्नेन कारयेद्बुद्धिसत्तमः॥९॥

caulenaivāyuṣo vṛddhiḥkeśenaivāyuṣaḥ kṣayaḥ| tasmāccaulaṃ prayatnena kārayedbuddhisattamaḥ||9||

By the caula alone comes increase of life; by the hair alone comes the wasting of life. Therefore the best of the wise should have the caula performed with effort. ॥9॥

पञ्चमी सप्तमी चैव दशम्यैकादशी तथा। त्रयोदशी तृतीया च चौलकर्मणि शोभना॥१०॥

pañcamī saptamī caiva daśamyaikādaśī tathā| trayodaśī tṛtīyā ca caulakarmaṇi śobhanā||10||

The fifth, the seventh, the tenth and the eleventh, the thirteenth and the third — ⟨these tithis⟩ are auspicious for the caula rite. ॥10॥

विधातृद्वितये सार्पात् त्रितये च चतुष्टये। अदितिद्वितये पौष्णद्वितये श्रवणत्रये॥ धर्मदर्शदिने चौलमश्रेष्ठं कृष्णाद्यवासरे। हस्ताच्च त्रितये शाक्रे सेन्दवे चौलमीरितम्॥११॥

vidhātṛdvitaye sārpāt tritaye ca catuṣṭaye| aditidvitaye pauṣṇadvitaye śravaṇatraye|| dharmadarśadine caulamaśreṣṭhaṃ kṛṣṇādyavāsare| hastācca tritaye śākre sendave caulamīritam||11||

In the two beginning with Vidhātṛ ⟨Rohiṇī, whose deity is Prajāpati⟩; from Sārpa ⟨Āśleṣā⟩ in the triad and in the tetrad; in the two beginning with Aditi ⟨Punarvasu⟩; in the two beginning with Pauṣṇa ⟨Revatī⟩; in the triad beginning with Śravaṇa; — on the tithi of Dharma ⟨Yama, the tenth⟩ and on darśa ⟨the new moon⟩ the caula is not excellent, nor on the days beginning with the dark fortnight; and in the triad from Hasta, in Śākra ⟨Jyeṣṭhā⟩ and in the star of Indu ⟨Mṛgaśiras⟩ the caula is declared ⟨proper⟩. ॥11॥

चंद्रशुक्रगुरुज्ञानां वारलग्नांशकाः शुभाः। एवं सम्यग्विचार्याथ चौलकार्यं च कारयेत्॥१२॥

caṃdraśukragurujñānāṃ vāralagnāṃśakāḥ śubhāḥ| evaṃ samyagvicāryātha caulakāryaṃ ca kārayet||12||

The week-days, the lagnas and the aṃśas ⟨divisions⟩ of the Moon, of Śukra ⟨Venus⟩, of Guru ⟨Jupiter⟩ and of Jña ⟨Mercury⟩ are auspicious. Having considered ⟨the matter⟩ well in this way, ⟨the officiant⟩ should then have the caula rite performed. ॥12॥

इति श्री ब्रह्मर्षि वृद्ध वसिष्ठ विरचितायां संहितायां चौलाध्यायोऽष्टविंशः॥२८॥

iti śrī brahmarṣi vṛddha vasiṣṭha viracitāyāṃ saṃhitāyāṃ caulādhyāyo'ṣṭaviṃśaḥ||28||

Thus ⟨ends⟩ the twenty-eighth chapter, on the caula ⟨the first tonsure⟩, in the Saṃhitā composed by the venerable brahmarṣi Vṛddha Vasiṣṭha. ॥28॥

श्रुतिस्मृतीनां पदमुत्तमं द्विजस्तदुत्तमत्वं व्रतबन्धलग्नतः। तस्माद्विजानां तदवाप्तिकारणं तल्लग्न शुद्धिं कथयामि शास्त्रतः॥१॥

śrutismṛtīnāṃ padamuttamaṃ dvijastaduttamatvaṃ vratabandhalagnataḥ| tasmādvijānāṃ tadavāptikāraṇaṃ tallagna śuddhiṃ kathayāmi śāstrataḥ||1||

The twice-born ⟨dvija⟩ is the highest station of śruti and smṛti ⟨revealed and remembered scripture⟩, and that highest standing of his comes from the lagna ⟨ascendant⟩ of the vratabandha ⟨the tying on of the girdle, the upanayana⟩. Therefore I declare, out of the śāstra, the purity of that lagna, which is the cause by which the twice-born obtain it. ॥1॥

मौंजीबन्धः शस्यते ब्राह्मणानां गर्भाधानाज्जन्मतो वाष्टमेऽब्दे। भूमीशानामेवमेकादशाब्दे वैश्यानां च द्वादशे वेदविद्भिः॥२॥

mauṃjībandhaḥ śasyate brāhmaṇānāṃ garbhādhānājjanmato vāṣṭame'bde| bhūmīśānāmevamekādaśābde vaiśyānāṃ ca dvādaśe vedavidbhiḥ||2||

The tying of the muñja girdle ⟨mauñjībandha, the upanayana⟩ is commended for brāhmaṇas in the eighth year reckoned from the garbhādhāna ⟨the rite of conception⟩ or from birth; for the lords of the earth ⟨kṣatriyas⟩ likewise in the eleventh year, and for vaiśyas in the twelfth — so those who know the Veda declare. ॥2॥

विप्राणामुपनयनं वसन्तसमये धराधिनाथानाम्। ग्रीष्मर्तौ शरदिविशां मासाः साधारणाः पञ्च माघाद्याः॥३॥

viprāṇāmupanayanaṃ vasantasamaye dharādhināthānām| grīṣmartau śaradiviśāṃ māsāḥ sādhāraṇāḥ pañca māghādyāḥ||3||

The upanayana ⟨the rite of investiture with the sacred thread⟩ of brāhmaṇas ⟨is to be performed⟩ in the season of spring, that of the lords of the earth ⟨kṣatriyas⟩ in the season of summer, and that of the vaiśyas in autumn; and the five months beginning with Māgha are common ⟨to all of them⟩. ॥3॥

ऋग्यजुः सामशाखेशा गुरुशुक्रधरात्मजाः। अथर्वणस्य वेदस्य शाखेशश्चन्द्रनन्दनः॥४॥

ṛgyajuḥ sāmaśākheśā guruśukradharātmajāḥ| atharvaṇasya vedasya śākheśaścandranandanaḥ||4||

The lords of the śākhās ⟨the recensions⟩ of the Ṛk, the Yajus and the Sāman are Guru ⟨Jupiter⟩, Śukra ⟨Venus⟩ and Dharātmaja ⟨Mars, the son of the Earth⟩ ⟨in that order⟩. The lord of the śākhā of the Atharva Veda is Candranandana ⟨Mercury, the son of the Moon⟩. ॥4॥

शाखेशगुरुशुक्राणां प्रौढ्ये बाल्ये च वार्द्धके। नैवोपनयनं कार्यं वर्णेश दुर्बलेऽपि च॥५॥

śākheśaguruśukrāṇāṃ prauḍhye bālye ca vārddhake| naivopanayanaṃ kāryaṃ varṇeśa durbale'pi ca||5||

When the lord of the śākhā, Jupiter and Venus are in maturity, in childhood, or in old age, the upanayana is not to be performed at all; nor when the lord of the varṇa ⟨the caste⟩ is weak. ॥5॥

शाखेश्वरस्ववर्णेशगुरूणां बलपूर्वकम्। ततोऽप्येषां गुरुबलं मुख्यमाचार्य शिष्ययोः॥६॥

śākheśvarasvavarṇeśagurūṇāṃ balapūrvakam| tato'pyeṣāṃ gurubalaṃ mukhyamācārya śiṣyayoḥ||6||

⟨The rite is to be undertaken⟩ only with the strength of the lord of the śākhā, of the lord of one's own varṇa and of the guru ⟨Jupiter⟩ first secured; and among these the strength of the guru is the chief thing, for the ācārya ⟨the teacher⟩ and for the pupil alike. ॥6॥

उक्तेऽपि वर्षे न गुरुर्बली चेच्छान्त्या प्रशस्तं व्रतबन्धकर्म। अनुक्तवर्षेऽपि बलप्रदोऽपि न वै तयोरब्दबलो बलीयान्॥७॥

ukte'pi varṣe na gururbalī cecchāntyā praśastaṃ vratabandhakarma| anuktavarṣe'pi balaprado'pi na vai tayorabdabalo balīyān||7||

Even in the year that has been prescribed, if Jupiter is not strong, the rite of vratabandha is commended only together with a śānti ⟨a rite of quieting⟩. And even in a year not prescribed it is commended if ⟨Jupiter⟩ gives strength; for of those two the strength of the year is not the stronger. ॥7॥

शाखेशगुरुशुक्राणामेकस्मिञ्छत्रुनिर्जिते । विद्याव्रतार्थिभिस्तत्र न कार्यं चोपनायनम्॥८॥

śākheśaguruśukrāṇāmekasmiñchatrunirjite | vidyāvratārthibhistatra na kāryaṃ copanāyanam||8||

When even one among the lord of the śākhā, Jupiter and Venus is beaten by an enemy, the upanayana must not be performed at that time by those who seek learning and the vrata ⟨the observance of studentship⟩. ॥8॥

शाखेशे वा गुरौ शुक्रे स्वनीचगृहसंस्थिते। तदोपनीतः स शिशुविद्यावृत्तिविवर्जितः॥९॥

śākheśe vā gurau śukre svanīcagṛhasaṃsthite| tadopanītaḥ sa śiśuvidyāvṛttivivarjitaḥ||9||

If the lord of the śākhā, or Jupiter, or Venus stands in its own house of fall ⟨debilitation⟩, the child initiated then is bereft of learning and of a livelihood. ॥9॥

नीचांशसंस्थिते शुक्रे शाखेशे वा बृहस्पतौ। स्वकुलाचारविभ्रष्टो नीच कर्म रतो व्रती॥१०॥

nīcāṃśasaṃsthite śukre śākheśe vā bṛhaspatau| svakulācāravibhraṣṭo nīca karma rato vratī||10||

When Venus, or the lord of the śākhā, or Bṛhaspati stands in the aṃśa ⟨the ninth part⟩ of its fall, the initiate falls away from the observances of his own family and takes his pleasure in low work. ॥10॥

नीचर्क्षनीचांशकसंस्थितेऽपि शाखेश्वरे वास्फुजितीन्द्रपूज्ये। व्रती शिशुहीनकुलप्रसक्तः शस्त्रोपजीवी स्वकुलं विसृज्य॥११॥

nīcarkṣanīcāṃśakasaṃsthite'pi śākheśvare vāsphujitīndrapūjye| vratī śiśuhīnakulaprasaktaḥ śastropajīvī svakulaṃ visṛjya||11||

When the lord of the śākhā, or Āsphujit ⟨Venus⟩, or he whom Indra worships ⟨Jupiter⟩ stands in a sign of fall and in an aṃśa of fall, the initiated child, forsaking his own family, becomes attached to a low family and lives by the sword. ॥11॥

स्वारिनीचगते जीवे शाखेशे वा भृगोः सुते। उपनीतस्तदा बालः क्षिप्रादन्त्यज सेवकः॥१२॥

svārinīcagate jīve śākheśe vā bhṛgoḥ sute| upanītastadā bālaḥ kṣiprādantyaja sevakaḥ||12||

When Jupiter, or the lord of the śākhā, or the son of Bhṛgu ⟨Venus⟩ has gone to an enemy's sign or to its fall, the boy initiated then becomes before long the servant of an antyaja ⟨a man of the lowest birth⟩. ॥12॥

शाखेशगुरुशुक्राणामेकस्मिञ्छत्रुराशिगे। परदारासु निरतश्चोपनीतस्तदा शिशुः॥१३॥

śākheśaguruśukrāṇāmekasmiñchatrurāśige| paradārāsu nirataścopanītastadā śiśuḥ||13||

When one among the lord of the śākhā, Jupiter and Venus has gone to an enemy's sign, the child initiated then is given over to the wives of other men. ॥13॥

शाखेशगुरुशुक्राणां मध्ये शत्रु नवांशगे एकस्मिन्नुपनीतो यस्तदा मूर्खः खलो भवेत्॥१४॥

śākheśaguruśukrāṇāṃ madhye śatru navāṃśage ekasminnupanīto yastadā mūrkhaḥ khalo bhavet||14||

When one among the lord of the śākhā, Jupiter and Venus has gone to an enemy's navāṃśa ⟨ninth part⟩, he who is initiated then becomes a fool and a knave. ॥14॥

शत्रु राशौ तदंशस्थे चैकस्मिन्खचरे व्रती। शाखेशगुरुशुक्राणां महापातककृद्भवेत्॥१५॥

śatru rāśau tadaṃśasthe caikasminkhacare vratī| śākheśaguruśukrāṇāṃ mahāpātakakṛdbhavet||15||

When one graha among the lord of the śākhā, Jupiter and Venus stands in an enemy's sign and in that enemy's aṃśa, the initiate becomes a doer of the mahāpātakas ⟨the great sins⟩. ॥15॥

स्वनीचस्वारिषड्वर्गसंस्थे जीवेऽथ वा सिते। शाखेशे वा तदा बालो महापातककृद्व्रती॥१६॥

svanīcasvāriṣaḍvargasaṃsthe jīve'tha vā site| śākheśe vā tadā bālo mahāpātakakṛdvratī||16||

When Jupiter, or Venus, or the lord of the śākhā stands in the ṣaḍvarga ⟨the six divisions⟩ of its own fall or of its own enemy, the initiated boy is then a doer of the great sins. ॥16॥

अधिशत्रुगृहस्थे वा तदंशस्थे गुरौ भृगौ। शाखेशे वा व्रती बालस्तदा चांडालसेवकः॥१७॥

adhiśatrugṛhasthe vā tadaṃśasthe gurau bhṛgau| śākheśe vā vratī bālastadā cāṃḍālasevakaḥ||17||

When Jupiter, or Venus, or the lord of the śākhā stands in the house of a bitter enemy ⟨adhiśatru⟩ or in that one's aṃśa, the initiated boy is then the servant of a caṇḍāla. ॥17॥

शत्रुनीचाधिशेवृक्षे स्वांशे वा स्वोच्च भागगे। शाखेशे वा गुरौ शुक्रे च नीचफलमश्नुते॥१८॥

śatrunīcādhiśevṛkṣe svāṃśe vā svocca bhāgage| śākheśe vā gurau śukre ca nīcaphalamaśnute||18||

When the lord of the śākhā, or Jupiter, or Venus stands in the ṛkṣa ⟨sign⟩ of an enemy, of its fall, or of a bitter enemy, even though it has gone to its own aṃśa or to the portion of its own exaltation, ⟨the initiate⟩ reaps the fruit of the fall. ॥18॥

स्वमित्रराशिसंस्थे वा स्वमित्रांशे च संस्थिते। गुरौ भृगौ वा शाखेशे व्रती विद्यायुतस्तदा॥१९॥

svamitrarāśisaṃsthe vā svamitrāṃśe ca saṃsthite| gurau bhṛgau vā śākheśe vratī vidyāyutastadā||19||

When Jupiter, or Venus, or the lord of the śākhā stands in the rāśi of its own friend and in the aṃśa of its own friend, the initiate is then endowed with learning. ॥19॥

स्वमित्रगेहे मित्रांशे संस्थे भार्गवनन्दने। गुरौ शाखाधिपे वापि विद्यायुक्तो भवेद्व्रती॥२०॥

svamitragehe mitrāṃśe saṃsthe bhārgavanandane| gurau śākhādhipe vāpi vidyāyukto bhavedvratī||20||

When the son of Bhṛgu ⟨Venus⟩, or Jupiter, or the lord of the śākhā stands in the house of its own friend and in a friend's aṃśa, the initiate becomes endowed with learning. ॥20॥

स्वाधिमित्रगृहस्थे वा स्वाधिमित्रांशगेऽपि वा। गुरौ शाखाधिपे वापि वित्तविद्याधिको व्रती॥२१॥

svādhimitragṛhasthe vā svādhimitrāṃśage'pi vā| gurau śākhādhipe vāpi vittavidyādhiko vratī||21||

When Jupiter or the lord of the śākhā stands in the house of its own great friend ⟨adhimitra⟩, or has gone to the aṃśa of its own great friend, the initiate abounds in wealth and in learning. ॥21॥

स्वाधिमित्रगृहे स्वाधिमित्रांशकगते व्रती। गुरौ भृगौ वा शाखेशे तत्र विद्याविशारदः॥२२॥

svādhimitragṛhe svādhimitrāṃśakagate vratī| gurau bhṛgau vā śākheśe tatra vidyāviśāradaḥ||22||

When Jupiter, or Venus, or the lord of the śākhā stands in the house of its own great friend ⟨adhimitra⟩ and has gone to the aṃśa of its own great friend, the initiate is there a master of learning. ॥22॥

तुङ्गस्थे वा तदंशस्थे गुरौ शाखाधिपे सति। उपनीतस्तदा बालो विद्यावान्धनवान्भवेत्॥२३॥

tuṅgasthe vā tadaṃśasthe gurau śākhādhipe sati| upanītastadā bālo vidyāvāndhanavānbhavet||23||

When Jupiter or the lord of the śākhā stands in its exaltation ⟨tuṅga⟩ or in the aṃśa of that exaltation, the boy initiated then becomes learned and wealthy. ॥23॥

स्वतुङ्गतुङ्गांशगते शाखेशे वा गुरौ सिते। व्रती शिशुर्धनायुष्य व्रतविद्याविशारदः॥२४॥

svatuṅgatuṅgāṃśagate śākheśe vā gurau site| vratī śiśurdhanāyuṣya vratavidyāviśāradaḥ||24||

When the lord of the śākhā, or Jupiter, or Venus has gone to its own exaltation and to the aṃśa of exaltation, the initiated child has wealth and length of life and is a master of the vrata and of learning. ॥24॥

सूर्यांशकगते चन्द्रे महापातककृद्व्रती। पण्योपजीवी स्वांशस्थे नीचो निःस्वः खलो भवेत्॥२५॥

sūryāṃśakagate candre mahāpātakakṛdvratī| paṇyopajīvī svāṃśasthe nīco niḥsvaḥ khalo bhavet||25||

When the Moon has gone to the aṃśa of the Sun, the initiate is a doer of the great sins; when it stands in its own aṃśa he lives by merchandise, and becomes low, destitute and a knave. ॥25॥

श्रवणादिति कर्कांश संस्थिते यदि शीतगौ। विद्यावान्धनवाञ्छ्रीमान्व्रतवान्भोगवान्व्रती॥२६॥

śravaṇāditi karkāṃśa saṃsthite yadi śītagau| vidyāvāndhanavāñchrīmānvratavānbhogavānvratī||26||

If the cool-rayed one ⟨the Moon⟩ stands in Śravaṇa, in Aditi's star ⟨Punarvasu⟩, or in the aṃśa of Karka ⟨Cancer⟩, the initiate is learned, wealthy, prosperous, firm in the vrata and full of enjoyments. ॥26॥

कुजांशकगते चन्द्रे शस्त्रजीवो खलो व्रती। बुधांशकगते चन्द्र वेदवादी भवेद् वटुः॥२७॥

kujāṃśakagate candre śastrajīvo khalo vratī| budhāṃśakagate candra vedavādī bhaved vaṭuḥ||27||

When the Moon has gone to the aṃśa of Mars, the initiate lives by the sword and is a knave. When the Moon is in the aṃśa of Mercury, the vaṭu ⟨the boy under initiation⟩ becomes a speaker upon the Veda. ॥27॥

जीवांशकगते चन्द्रे साङ्गवेदविशारदः। शुक्रांशगे धनी दाता विद्यावित्तविशारदः॥२८॥

jīvāṃśakagate candre sāṅgavedaviśāradaḥ| śukrāṃśage dhanī dātā vidyāvittaviśāradaḥ||28||

When the Moon has gone to the aṃśa of Jupiter, he is a master of the Veda with its aṅgas ⟨the six auxiliary sciences⟩. When it is in the aṃśa of Venus he is rich, a giver, and a master of learning and of wealth. ॥28॥

क्षिप्रोद्वाही यज्ञकृत्स्यात्सत्रदो भोगवान्भवेत्। सौरांशकगते चन्द्रे सदा चाण्डालसेवकः॥२९॥

kṣiprodvāhī yajñakṛtsyātsatrado bhogavānbhavet| saurāṃśakagate candre sadā cāṇḍālasevakaḥ||29||

⟨Such a one⟩ marries early, performs the yajña ⟨sacrifice⟩, is a giver of sattras ⟨long sacrificial sessions⟩ and is full of enjoyments. When the Moon has gone to the aṃśa of Saturn, he is for ever the servant of a caṇḍāla. ॥29॥

पापांशकगते चन्द्रे स्वाधि नीचस्थितेऽपि च। अनध्यायोपनीतश्च पुनः संस्कारमर्हति॥३०॥

pāpāṃśakagate candre svādhi nīcasthite'pi ca| anadhyāyopanītaśca punaḥ saṃskāramarhati||30||

When the Moon has gone to the aṃśa of a malefic, and when it stands in its own fall or in a deep fall, and when the initiation has been made on an anadhyāya ⟨a day on which Vedic recitation is forbidden⟩, ⟨the boy⟩ must undergo the saṃskāra ⟨the consecrating rite⟩ over again. ॥30॥

नैमित्तिकमनध्यायं कृष्णे च प्रतिपद्दिने। मेखलाबन्धनं शस्तं चौले वेदव्रतेष्वपि॥३१॥

naimittikamanadhyāyaṃ kṛṣṇe ca pratipaddine| mekhalābandhanaṃ śastaṃ caule vedavrateṣvapi||31||

Though it is an occasional anadhyāya, on the pratipad ⟨first⟩ day of the dark fortnight the tying of the girdle is commended, and so is it at the cauḷa ⟨the tonsure⟩ and at the veda-vratas. ॥31॥

प्रशस्ता प्रतिपत्कृष्णा न पूर्वपरसंयुता। चातुर्मास्य द्वितीयायां तृतीया चाक्षये तिथौ॥३२॥

praśastā pratipatkṛṣṇā na pūrvaparasaṃyutā| cāturmāsya dvitīyāyāṃ tṛtīyā cākṣaye tithau||32||

The pratipad of the dark fortnight is commended, but not when it is joined to the tithi before it or to the one after it; so too the dvitīyā ⟨second⟩ of the cāturmāsya, and the tṛtīyā ⟨third⟩ that is the akṣaya tithi. ॥32॥

उपनीतो यतः श्रीमान्विद्यावान्धनवान्भवेत्। व्रते हि पूर्वसन्ध्यायां वारिदो यदि गर्जति। तद्दिनं स्यादनध्यायं व्रतबन्धे विवर्जयेत्॥३३॥

upanīto yataḥ śrīmānvidyāvāndhanavānbhavet| vrate hi pūrvasandhyāyāṃ vārido yadi garjati| taddinaṃ syādanadhyāyaṃ vratabandhe vivarjayet||33||

— because one initiated ⟨at those times⟩ becomes prosperous, learned and wealthy. And if at the vrata the cloud ⟨the giver of water⟩ thunders in the morning twilight, that day becomes an anadhyāya: one should shun it for the vratabandha. ॥33॥

कृष्णपक्षे चतुर्थी च सप्तम्यादि दिनत्रयम्। त्रयोदशी चतुष्कं च अष्टावेते गलग्रहाः॥३४॥

kṛṣṇapakṣe caturthī ca saptamyādi dinatrayam| trayodaśī catuṣkaṃ ca aṣṭāvete galagrahāḥ||34||

In the dark fortnight the fourth, the three days beginning with the seventh ⟨the seventh, eighth and ninth⟩, and the four beginning with the thirteenth — these eight are the galagrahas ⟨the throat-seizers⟩. ॥34॥

विधातृ २ गौरी ३ फणि ५ षण्मुखा ६ द्वि यमाः १० सकामास्तिथयः प्रशस्ताः। मध्येऽर्करुद्रेऽपि च ते प्रशस्ते सुहृत्स्वतुङ्गर्क्षगते शशांके॥३५॥

vidhātṛ 2 gaurī 3 phaṇi 5 ṣaṇmukhā 6 dvi yamāḥ 10 sakāmāstithayaḥ praśastāḥ| madhye'rkarudre'pi ca te praśaste suhṛtsvatuṅgarkṣagate śaśāṃke||35||

The tithis of Vidhātṛ ⟨the second⟩, of Gaurī ⟨the third⟩, of Phaṇi ⟨the fifth⟩, of Ṣaṇmukha ⟨the sixth⟩ and of Yama ⟨the tenth⟩, together with that of Kāma ⟨the thirteenth⟩, are commended. And those two in the middle, of the Sun and of Rudra ⟨the seventh and the eighth⟩, are commended too, when the Moon has gone to the ṛkṣa of a friend, or to its own, or to that of its exaltation. ॥35॥

त्यक्त्वा चतुर्थीमपि कृष्णपक्षे त्वाद्यं त्रिभागं शुभदं व्रते च। शस्ताः सितेज्येन्दुजवासरास्ते रवीन्दुवारौ खलु मध्यमौ तौ॥३६॥

tyaktvā caturthīmapi kṛṣṇapakṣe tvādyaṃ tribhāgaṃ śubhadaṃ vrate ca| śastāḥ sitejyendujavāsarāste ravīnduvārau khalu madhyamau tau||36||

Leaving out the fourth as well, in the dark fortnight the first third ⟨of its days⟩ gives good fortune at the vrata. The weekdays of Venus, of Jupiter and of Mercury are commended; the days of the Sun and of the Moon, however, are middling. ॥36॥

हस्तत्रये च श्रवणत्रये च धातृद्वये त्र्युत्तरमैत्रभेषु। पौष्णाद्वये चादितिभद्वये च शस्तं द्विजानां खलु मौञ्जिकर्म॥३७॥

hastatraye ca śravaṇatraye ca dhātṛdvaye tryuttaramaitrabheṣu| pauṣṇādvaye cāditibhadvaye ca śastaṃ dvijānāṃ khalu mauñjikarma||37||

In the three beginning with Hasta ⟨Hasta, Citrā, Svātī⟩, in the three beginning with Śravaṇa ⟨Śravaṇa, Dhaniṣṭhā, Śatabhiṣaj⟩, in the two beginning with the star of Dhātṛ ⟨Rohiṇī and Mṛgaśiras⟩, in the three Uttarās and in the star of Mitra ⟨Anurādhā⟩, in the two beginning with the star of Pūṣan ⟨Revatī and Aśvinī⟩ and in the two beginning with Aditi's star ⟨Punarvasu and Puṣya⟩ — there the muñji rite of the twice-born is commended. ॥37॥

दिवसस्य त्रिभागे तु पूर्वाह्णे कर्म दैविकम्। द्वितीये मानुषं कर्म तृतीये पैतृकं च तत्॥३८॥

divasasya tribhāge tu pūrvāhṇe karma daivikam| dvitīye mānuṣaṃ karma tṛtīye paitṛkaṃ ca tat||38||

In the first of the three parts of the day, the forenoon, the rite that belongs to the gods; in the second, the rite that belongs to men; and in the third, that which belongs to the fathers. ॥38॥

या चैत्रवैशाखसिततृतीया माघस्य सप्तम्यपि फाल्गुनस्य। कृष्णाद्वितीयोपनये प्रशस्ताः प्रोक्ता भरद्वाजमुनीन्द्रमुख्यैः॥३९॥

yā caitravaiśākhasitatṛtīyā māghasya saptamyapi phālgunasya| kṛṣṇādvitīyopanaye praśastāḥ proktā bharadvājamunīndramukhyaiḥ||39||

The bright third of Caitra and of Vaiśākha, the seventh of Māgha, and the dark second of Phālguna as well, have been declared commended for the upanayana by Bharadvāja and the other foremost lords among the munis. ॥39॥

लग्नादिसौम्यग्रहराशयो ये ग्रहा न पापग्रहराशयो ये। ग्राह्याश्चतेऽपि प्रबलैश्च सौम्यैरधिष्ठिताश्चापि निरीक्षिता वा॥४०॥

lagnādisaumyagraharāśayo ye grahā na pāpagraharāśayo ye| grāhyāścate'pi prabalaiśca saumyairadhiṣṭhitāścāpi nirīkṣitā vā||40||

Those rāśis, counted from the lagna, which belong to the benefic grahas, and which are not the rāśis of malefic grahas — these are to be taken, and taken above all when they are occupied by strong benefics or looked upon by them. ॥40॥

दोषैस्तुदृष्टः सततं हि कालस्तेभ्योऽपि मार्ष्टुं गुरुरप्यशक्तः। दोषैर्न चाद्याः सगुणैर्गुणाद्यास्तस्मात्सकालः शुभदः शुभेषु॥४१॥

doṣaistudṛṣṭaḥ satataṃ hi kālastebhyo'pi mārṣṭuṃ gururapyaśaktaḥ| doṣairna cādyāḥ saguṇairguṇādyāstasmātsakālaḥ śubhadaḥ śubheṣu||41||

A time that is looked upon by faults without ceasing — even the guru ⟨Jupiter⟩ is powerless to wipe those faults from it. And times that stand first in faults are not to be taken even when merits go with them; those are to be taken that stand first in merits. Therefore ⟨such⟩ a time gives good fortune in auspicious rites. ॥41॥

एवं तत्समयं वीक्ष्य शोभनं च समाचरेत्। मङ्गले दिवसे तस्मिंश्चन्द्रताराबलान्विते॥४२॥

evaṃ tatsamayaṃ vīkṣya śobhanaṃ ca samācaret| maṅgale divase tasmiṃścandratārābalānvite||42||

Thus, having looked well at that time, ⟨the officiant⟩ should duly carry out ⟨the rite⟩ on that auspicious day, when it is furnished with the strength of the Moon and of the tārā ⟨the star counted from the birth-star⟩. ॥42॥

कुलीरकांशं परिहृत्य सौम्यनवांशका मौंजिविधौ प्रशस्ताः। ते निन्दिताः क्रूरनभश्चराद्याश्चेदष्टमांशा अपि मानवस्य॥४३॥

kulīrakāṃśaṃ parihṛtya saumyanavāṃśakā mauṃjividhau praśastāḥ| te ninditāḥ krūranabhaścarādyāścedaṣṭamāṃśā api mānavasya||43||

Leaving out the aṃśa of the Crab ⟨Cancer⟩, the navāṃśas of the benefics are commended at the muñji rite. Those that belong to the cruel sky-goers ⟨the malefic grahas⟩ and the like are censured, and so are the eighth aṃśas of the man. ॥43॥

न नैधनं नैधनशुद्धलग्नं न नैधनर्क्षं न च तन्नवांशम्। न नैधनेशं न तदंशकेशं लग्ने प्रशस्तं न च रात्रिनाथः॥४४॥

na naidhanaṃ naidhanaśuddhalagnaṃ na naidhanarkṣaṃ na ca tannavāṃśam| na naidhaneśaṃ na tadaṃśakeśaṃ lagne praśastaṃ na ca rātrināthaḥ||44||

Not the naidhana ⟨the eighth, the house of death⟩, nor a lagna pure only in the reckoning from the naidhana, nor the star of the naidhana, nor its navāṃśa, nor the lord of the naidhana, nor the lord of its aṃśa is commended in the lagna; nor is the lord of night ⟨the Moon⟩. ॥44॥

प्रालेयरश्मौ यदि लग्नसंस्थे बलक्षपक्षेऽपि भवेत्सरोगी। व्रती च सौम्य ग्रहवर्गगेऽपि खलोऽति निःस्वःश्रुतिकर्महीनः॥४५॥

prāleyaraśmau yadi lagnasaṃsthe balakṣapakṣe'pi bhavetsarogī| vratī ca saumya grahavargage'pi khalo'ti niḥsvaḥśrutikarmahīnaḥ||45||

If the Moon ⟨he whose rays are cool as frost⟩ stands in the lagna, then even in the white fortnight ⟨the boy⟩ becomes sickly; and the initiate, even when ⟨the Moon⟩ has gone to the varga ⟨division⟩ of the benefic grahas, is a knave, wholly destitute, and empty of the works of śruti ⟨the observances of the Veda⟩. ॥45॥

इष्टाः पञ्च ग्रहा यस्य राशेस्तद्गृहसंज्ञके। रविचन्द्रेज्य मुख्यास्ते चत्वारो वा बलान्विताः॥४६॥

iṣṭāḥ pañca grahā yasya rāśestadgṛhasaṃjñake| ravicandrejya mukhyāste catvāro vā balānvitāḥ||46||

Five grahas are desired ⟨strong⟩ for whichever rāśi is called that one's house; the chief of them are the Sun, the Moon and Jupiter — or else four of them, furnished with strength. ॥46॥

नीच स्थिताः शत्रुगृहस्थिताश्च पराजिताश्चास्तमिता ग्रहेन्द्राः। लग्ने ग्रहास्ते स्वफलं प्रदातुं क्षमा न किञ्चिद् रिपुदृष्टदेहाः॥४७॥

nīca sthitāḥ śatrugṛhasthitāśca parājitāścāstamitā grahendrāḥ| lagne grahāste svaphalaṃ pradātuṃ kṣamā na kiñcid ripudṛṣṭadehāḥ||47||

Grahas standing in their fall, standing in an enemy's house, beaten ⟨in the war of the grahas⟩ and set ⟨burnt up by the Sun⟩ — those lords among the grahas, in the lagna, their bodies looked upon by an enemy, are not able to give their own fruit at all. ॥47॥

सूर्यभौमशनिराहुकेतवः क्रूर संज्ञखचराः क्षयेन्दुना। पूर्णचन्द्रगुरुशुक्रसोमजाः सर्वकर्मसु हि सौम्यखेचराः॥४८॥

sūryabhaumaśanirāhuketavaḥ krūra saṃjñakhacarāḥ kṣayendunā| pūrṇacandraguruśukrasomajāḥ sarvakarmasu hi saumyakhecarāḥ||48||

The Sun, Mars, Saturn, Rāhu and Ketu, together with the waning Moon, are the sky-goers called cruel. The full Moon, Jupiter, Venus and the son of the Moon ⟨Mercury⟩ are the benefic sky-goers in all rites. ॥48॥

रवौ लग्नादिकेन्द्रस्थे दोषाः स्फूर्जितसंज्ञकाः। तत्रोपनीतस्य शिशोः कलनाशो भवेत्तदा॥४९॥

ravau lagnādikendrasthe doṣāḥ sphūrjitasaṃjñakāḥ| tatropanītasya śiśoḥ kalanāśo bhavettadā||49||

When the Sun stands in a kendra ⟨angle⟩ counted from the lagna, the faults called sphūrjita arise; there will then be loss of voice ⟨kala, a soft sound, here the voice⟩ for the child initiated at that time. ॥49॥

कुजे लग्नादि केन्द्रस्थे दोषा स्फूर्जितसंज्ञकाः। तत्रोपनीतं कौमारं हन्ति वर्षान्न संशयः॥५०॥

kuje lagnādi kendrasthe doṣā sphūrjitasaṃjñakāḥ| tatropanītaṃ kaumāraṃ hanti varṣānna saṃśayaḥ||50||

When Mars stands in a kendra counted from the lagna, the faults called sphūrjita arise; it kills the boy initiated at that time within the year — of this there is no doubt. ॥50॥

शनौ लग्नादि केन्द्रस्थे दोषो रुधिरसंज्ञकः। करोति महतीं पीडां व्रतिनो वा गुरोश्च वा॥५१॥

śanau lagnādi kendrasthe doṣo rudhirasaṃjñakaḥ| karoti mahatīṃ pīḍāṃ vratino vā gurośca vā||51||

When Saturn stands in a kendra counted from the lagna, the fault called rudhira ⟨blood⟩ arises; it works great affliction either upon the initiate or upon the guru. ॥51॥

राहौ लग्नादि केन्द्रस्थे दोषो रन्ध्राह्वयो भवेत्। व्रतिनो जननीं हन्ति चार्थं वा न च संशयः॥५२॥

rāhau lagnādi kendrasthe doṣo randhrāhvayo bhavet| vratino jananīṃ hanti cārthaṃ vā na ca saṃśayaḥ||52||

When Rāhu stands in a kendra counted from the lagna, the fault named randhra ⟨the breach⟩ arises; it kills the initiate's mother, or else his wealth — and of this there is no doubt. ॥52॥

केतौ लग्नादि केन्द्रस्थे दोषश्च उग्रसंज्ञकः। समग्रं व्रतिनो वित्तव्रतविद्या विनाशनम्॥५३॥

ketau lagnādi kendrasthe doṣaśca ugrasaṃjñakaḥ| samagraṃ vratino vittavratavidyā vināśanam||53||

When Ketu stands in a kendra counted from the lagna, the fault named ugra ⟨the fierce one⟩ arises; ⟨it works⟩ the entire destruction of the initiate's wealth, of his vrata and of his learning. ॥53॥

लग्नषष्ठाष्टमान्त्यस्थः करोति च निशाकरः। व्रतिनो रोगमधनं निर्धनं दुःख सञ्चयम्॥५४॥

lagnaṣaṣṭhāṣṭamāntyasthaḥ karoti ca niśākaraḥ| vratino rogamadhanaṃ nirdhanaṃ duḥkha sañcayam||54||

The maker of night ⟨the Moon⟩, standing in the lagna, the sixth, the eighth or the last ⟨the twelfth⟩, brings the initiate disease, want of wealth, poverty and a heap of sorrow. ॥54॥

बुधो लग्नगतो जीवः शुक्रो वाप्यथ शाखपः। करोति व्रतिनं नूनं व्रत विद्या विशारदम्॥५५॥

budho lagnagato jīvaḥ śukro vāpyatha śākhapaḥ| karoti vratinaṃ nūnaṃ vrata vidyā viśāradam||55||

Budha ⟨Mercury⟩ gone to the lagna, or Jīva ⟨Jupiter⟩, or Śukra ⟨Venus⟩, or again the lord of the śākhā, assuredly makes the initiate accomplished in his vrata ⟨his vow of studentship⟩ and in learning. ॥55॥

द्वितीयस्था ग्रहाः सौम्याः सौख्यारोग्यबलप्रदाः। तत्र पापग्रहाः सर्वे नूनं तत्फल नाशदाः॥५६॥

dvitīyasthā grahāḥ saumyāḥ saukhyārogyabalapradāḥ| tatra pāpagrahāḥ sarve nūnaṃ tatphala nāśadāḥ||56||

Benefic grahas standing in the second give happiness, freedom from disease, and strength. All malefic grahas there assuredly destroy that fruit. ॥56॥

तृतीयस्थाः शुभाः पापा व्रतविद्याधनप्रदाः। चतुर्थस्थानगाः सौम्याः सम्पद्भोगधनप्रदाः॥५७॥

tṛtīyasthāḥ śubhāḥ pāpā vratavidyādhanapradāḥ| caturthasthānagāḥ saumyāḥ sampadbhogadhanapradāḥ||57||

Standing in the third, benefics and malefics ⟨alike⟩ give the vrata, learning and wealth. Benefics gone to the fourth place give prosperity, enjoyment and wealth. ॥57॥

पञ्चमस्थानगाः सौम्या नृपपूजार्थसिद्धिदाः। तत्र पाप ग्रहाः सर्वे सदा सत्फल नाशदाः॥५८॥

pañcamasthānagāḥ saumyā nṛpapūjārthasiddhidāḥ| tatra pāpa grahāḥ sarve sadā satphala nāśadāḥ||58||

Benefics gone to the fifth place give honour from the king and the gaining of wealth. All malefic grahas there always destroy the good fruit. ॥58॥

षष्ठस्थाः खचराः सौम्या दुःखशोक भयप्रदाः। तत्रस्थाः क्रूरखचराः सदा तत्फलनाशदाः॥५९॥

ṣaṣṭhasthāḥ khacarāḥ saumyā duḥkhaśoka bhayapradāḥ| tatrasthāḥ krūrakhacarāḥ sadā tatphalanāśadāḥ||59||

Benefic sky-goers standing in the sixth give sorrow, grief and fear. Cruel sky-goers standing there always destroy that fruit. ॥59॥

लग्नात्सप्तमगाः सौम्या व्रतविद्यासुखप्रदाः। सर्वे ग्रहाश्चाष्टमस्था निधनाधनशोकदाः॥६०॥

lagnātsaptamagāḥ saumyā vratavidyāsukhapradāḥ| sarve grahāścāṣṭamasthā nidhanādhanaśokadāḥ||60||

Benefics gone to the seventh from the lagna give the vrata, learning and happiness. All grahas standing in the eighth give death, want of wealth and grief. ॥60॥

नवमे सौम्यखचरा वित्तायुष्य शुभप्रदाः। तत्र पापाः सौम्यखेटकृततत्फलनाशकाः॥६१॥

navame saumyakhacarā vittāyuṣya śubhapradāḥ| tatra pāpāḥ saumyakheṭakṛtatatphalanāśakāḥ||61||

Benefic sky-goers in the ninth give wealth, length of life and good fortune. Malefics there destroy that fruit which the benefic grahas have made. ॥61॥

सौम्याः कुर्वन्ति दशमे वृत्तिविद्याधनान्वितम्। सर्वे ग्रहाश्च लाभस्थाः कुर्वन्त्यभिमतं फलम्॥६२॥

saumyāḥ kurvanti daśame vṛttividyādhanānvitam| sarve grahāśca lābhasthāḥ kurvantyabhimataṃ phalam||62||

Benefics in the tenth make ⟨him⟩ possessed of a livelihood, of learning and of wealth. And all grahas standing in the lābha ⟨the eleventh, the house of gain⟩ bring about the fruit that is wished for. ॥62॥

व्ययस्थानस्थिताः सर्वे कुर्वन्ति व्ययशीलिनम्। खलं नीचं पापरतं बुद्धिहीनं विदेशगम्॥६३॥

vyayasthānasthitāḥ sarve kurvanti vyayaśīlinam| khalaṃ nīcaṃ pāparataṃ buddhihīnaṃ videśagam||63||

All ⟨grahas⟩ standing in the place of expense ⟨the twelfth⟩ make ⟨him⟩ a spender, a knave, low, given to sin, without understanding, and one who goes away to a foreign land. ॥63॥

द्वादशस्थं रविभौमः पश्यन्नाचार्यनेत्रहा। बलिनं बलवान्नूनमचिरात्तु न संशयः॥६४॥

dvādaśasthaṃ ravibhaumaḥ paśyannācāryanetrahā| balinaṃ balavānnūnamacirāttu na saṃśayaḥ||64||

Mars, looking upon the Sun as it stands in the twelfth, destroys the eye of the ācārya — the strong ⟨Mars⟩ upon the strong ⟨Sun⟩, and that before long; there is no doubt. ॥64॥

दोषोऽप्येको गुणान्हन्ति तद्विरोधी गुणे न चेत्। पञ्चगव्ययुतं पूर्णं कुम्भं मद्यलवो यथा॥६५॥

doṣo'pyeko guṇānhanti tadvirodhī guṇe na cet| pañcagavyayutaṃ pūrṇaṃ kumbhaṃ madyalavo yathā||65||

Even one fault destroys the merits, if among the merits there is none that opposes it — as a drop of liquor ⟨destroys⟩ a full jar mixed with the pañcagavya ⟨the five products of the cow⟩. ॥65॥

लग्नं सर्वगुणोपेतं दोषेणैकेनदूषितम्। त्यजेत्तदंगुलिमिव ह्युरगक्षतदूषितम्॥६६॥

lagnaṃ sarvaguṇopetaṃ doṣeṇaikenadūṣitam| tyajettadaṃgulimiva hyuragakṣatadūṣitam||66||

A lagna furnished with every merit but spoiled by a single fault — let him cast it off, as ⟨one casts off⟩ a finger spoiled by the bite of a snake. ॥66॥

दोषोऽप्येको निहन्त्येव सकलं गुणसञ्चयम्। लग्नोत्थं शुभखेटोत्थमनृतं सुकृतं यथा॥६७॥

doṣo'pyeko nihantyeva sakalaṃ guṇasañcayam| lagnotthaṃ śubhakheṭotthamanṛtaṃ sukṛtaṃ yathā||67||

Even a single fault destroys outright the whole gathering of merits, whether it has arisen from the lagna or from the benefic grahas — as a lie ⟨destroys⟩ a good deed. ॥67॥

पञ्चाङ्गलग्नलग्नांश शुभग्रहकृतान्गुणान्। दोषोऽप्येको गुणान्हन्ति स्वैरिणी स्वजनानिव॥६८॥

pañcāṅgalagnalagnāṃśa śubhagrahakṛtānguṇān| doṣo'pyeko guṇānhanti svairiṇī svajanāniva||68||

Even a single fault kills the merits made by the pañcāṅga ⟨the five limbs of the almanac⟩, by the lagna, by the lagna's aṃśa and by the benefic grahas — as a wanton woman ⟨destroys⟩ her own people. ॥68॥

निहन्ति सिद्धामृतयोगजातान्पञ्चाङ्गजातानपि लग्नजातान्। शुभग्रहोत्थानखिलान्गुणौघानेकोऽपि दोषो हि यथा वृकोऽजान्॥६९॥

nihanti siddhāmṛtayogajātānpañcāṅgajātānapi lagnajātān| śubhagrahotthānakhilānguṇaughāneko'pi doṣo hi yathā vṛko'jān||69||

Even a single fault destroys the whole flood of merits born of the siddha and amṛta yogas, born of the pañcāṅga, born of the lagna, and arisen from the benefic grahas — as a wolf ⟨destroys⟩ goats. ॥69॥

गुणाननेकाञ्छुभखेटजातान् पञ्चाङ्गलग्नामृतयोगजातान्। एकोऽपि दोषः सुतरां निहन्ति सुपुण्यराशीनिवकूटसाक्षी॥७०॥

guṇānanekāñchubhakheṭajātān pañcāṅgalagnāmṛtayogajātān| eko'pi doṣaḥ sutarāṃ nihanti supuṇyarāśīnivakūṭasākṣī||70||

The many merits born of the benefic grahas, born of the pañcāṅga, of the lagna and of the amṛta yoga — even a single fault destroys them the more surely, as a false witness ⟨destroys⟩ heaps of hard-won merit. ॥70॥

एकस्मिन् कूटगे दोषे नाशयत्यखिलान्गुणान्। शरीरस्थे क्षये रोगे यथा द्राक्सप्त धातवः॥७१॥

ekasmin kūṭage doṣe nāśayatyakhilānguṇān| śarīrasthe kṣaye roge yathā drāksapta dhātavaḥ||71||

When a single fault has gone to a kūṭa ⟨a hidden, treacherous point⟩, it destroys all the merits — as, when the wasting disease is in the body, the seven dhātus ⟨the bodily constituents⟩ are destroyed at once. ॥71॥

सर्वानिमानतिबलाः स्फुरदंशुजालो लग्नोपगः प्रशमयेत्सुरराजमन्त्री। एको बहूनि दुरितानि सुदुस्तराणि भक्त्या प्रयुक्त इव शूलधरे प्रणामः॥७२॥

sarvānimānatibalāḥ sphuradaṃśujālo lagnopagaḥ praśamayetsurarājamantrī| eko bahūni duritāni sudustarāṇi bhaktyā prayukta iva śūladhare praṇāmaḥ||72||

The counsellor of the king of the gods ⟨Jupiter⟩, his net of rays ablaze, come to the lagna, quiets all these faults, exceedingly strong though they are — one alone quieting many evils that are very hard to cross, as a single bow made in devotion before the bearer of the trident ⟨Śiva⟩ ⟨wipes out many sins⟩. ॥72॥

एकोऽपि केन्द्रगः सौम्यः सकलं दोषसञ्चयम्। विनाशयति धर्मांशुरुदितस्तिमिरं यथा॥७३॥

eko'pi kendragaḥ saumyaḥ sakalaṃ doṣasañcayam| vināśayati dharmāṃśuruditastimiraṃ yathā||73||

Even a single benefic gone to a kendra destroys the whole heap of faults, as the risen sun ⟨he whose rays are heat⟩ destroys the darkness. ॥73॥

शुभग्रहः स्वोच्चसंस्थो लग्नं पश्यति चेद्यदा। तदा दोषलयं प्राप्ता ग्रीष्मे कुसरितो यथा॥७४॥

śubhagrahaḥ svoccasaṃstho lagnaṃ paśyati cedyadā| tadā doṣalayaṃ prāptā grīṣme kusarito yathā||74||

When a benefic graha standing in its own exaltation looks upon the lagna, then the faults come to dissolution, as small streams ⟨dry away⟩ in the hot season. ॥74॥

निरीक्ष्यमाणे लग्ने तु मित्रसंस्थे शुभग्रहे। दोषालयं ययुः सर्वे लग्नलग्नांश सम्भवा॥७५॥

nirīkṣyamāṇe lagne tu mitrasaṃsthe śubhagrahe| doṣālayaṃ yayuḥ sarve lagnalagnāṃśa sambhavā||75||

When the lagna is looked upon by a benefic graha standing in a friend's ⟨sign⟩, all the faults that arise from the lagna and from the lagna's aṃśa go to dissolution. ॥75॥

स्वोच्चांशगे शुभे लग्ने दृष्टे युक्ते तदा तदा। लग्नलग्नांशसम्भूताः सर्वदोषो लयं गताः॥७६॥

svoccāṃśage śubhe lagne dṛṣṭe yukte tadā tadā| lagnalagnāṃśasambhūtāḥ sarvadoṣo layaṃ gatāḥ||76||

When a benefic that has gone to the aṃśa of its own exaltation looks upon the lagna or is joined with it, then and there all the faults sprung from the lagna and from the lagna's aṃśa go to dissolution. ॥76॥

एकोऽपि सौम्यखचरः स्वाधिमित्रगृहस्थितः। आलोकयति चेल्लग्नं सर्वदोष विनाशकृत्॥७७॥

eko'pi saumyakhacaraḥ svādhimitragṛhasthitaḥ| ālokayati cellagnaṃ sarvadoṣa vināśakṛt||77||

If even a single benefic sky-goer, standing in the house of its own great friend ⟨adhimitra⟩, looks upon the lagna, it works the destruction of every fault. ॥77॥

मित्राधिमित्रस्वक्षेत्र संस्थे सति शुभग्रहे। वीक्ष्यमाणे यदा लग्ने तदा दोषा लयं ययुः॥७८॥

mitrādhimitrasvakṣetra saṃsthe sati śubhagrahe| vīkṣyamāṇe yadā lagne tadā doṣā layaṃ yayuḥ||78||

When the lagna is looked upon, a benefic graha standing in the field of a friend, of a great friend, or in its own, then the faults go to dissolution. ॥78॥

ये पापखेटप्रभवाश्च दोषा विलग्नलग्नांशक सम्भवा ये। केन्द्रे गुरुस्तान्विमलान्करोति फलं यथांभः कतकद्रुमस्य॥७९॥

ye pāpakheṭaprabhavāśca doṣā vilagnalagnāṃśaka sambhavā ye| kendre gurustānvimalānkaroti phalaṃ yathāṃbhaḥ katakadrumasya||79||

Those faults which spring from the malefic grahas, and those which spring from the lagna and from the lagna's aṃśa — Jupiter in a kendra makes them all clean, as the fruit of the kataka tree ⟨the clearing-nut⟩ makes water clear. ॥79॥

इति श्री ब्रह्मर्षि वृद्धवसिष्ठ विरचितायां संहितायामुपनयनाध्याय एकोनत्रिंशः॥२९॥

iti śrī brahmarṣi vṛddhavasiṣṭha viracitāyāṃ saṃhitāyāmupanayanādhyāya ekonatriṃśaḥ||29||

Thus the twenty-ninth chapter, that on the upanayana, in the Saṃhitā composed by the illustrious brahmarṣi Vṛddha Vasiṣṭha. ॥29॥

अधीत्य वेदांश्च तदर्थशास्त्राण्यभ्यस्य लब्ध्वा स्वगुरोरनुज्ञाम्। कुर्यात्समावर्त्तनकर्म पश्चाद्गोदानतः पाणि निपीडनात्प्राक्॥१॥

adhītya vedāṃśca tadarthaśāstrāṇyabhyasya labdhvā svaguroranujñām| kuryātsamāvarttanakarma paścādgodānataḥ pāṇi nipīḍanātprāk||1||

Having studied the Vedas and having practised the śāstras that set out their meaning, and having obtained the permission of his own guru, ⟨the student⟩ should afterwards perform the rite of samāvartana ⟨the return home from the teacher's house⟩ — after the godāna ⟨the rite at the cutting of the hair, at which a cow is given⟩ and before the pressing of the hand ⟨marriage⟩. ॥1॥

सौम्यायने निर्मलयोः सुरेज्यदैत्यज्ययोर्व्योम्नि बलक्षपक्षे। संत्यज्य रिक्तामवमाष्टमीं च वैनाशिकाख्याखिलऋक्षवृन्दम्॥२॥

saumyāyane nirmalayoḥ surejyadaityajyayorvyomni balakṣapakṣe| saṃtyajya riktāmavamāṣṭamīṃ ca vaināśikākhyākhilaṛkṣavṛndam||2||

In the northern course ⟨uttarāyaṇa, the Sun's saumya half-year⟩, when Jupiter ⟨the preceptor of the gods⟩ and Venus ⟨the preceptor of the daityas⟩ stand unclouded in the sky ⟨not burnt up by the Sun⟩, in the white fortnight ⟨śukla pakṣa⟩, leaving aside the riktā tithi ⟨the fourth, ninth and fourteenth⟩, the avama tithi ⟨the one that is lost in the reckoning⟩ and the eighth, and leaving aside the whole company of nakṣatras called vaināśika ⟨the destroying ones, counted from the birth star⟩ — ⟨at such a time the rite is commended: the sentence runs on into the next verse⟩. ॥2॥

करादिपञ्चस्वदितिद्वयाश्विविष्णुत्रये त्र्युत्तरधातृभेषु। सपौष्णचान्द्रेषु शुभग्रहर्क्षवारेषु यत्स्नातक कर्म शस्तम्॥३॥

karādipañcasvaditidvayāśviviṣṇutraye tryuttaradhātṛbheṣu| sapauṣṇacāndreṣu śubhagraharkṣavāreṣu yatsnātaka karma śastam||3||

In the five beginning with Hasta ⟨Hasta, Citrā, Svātī, Viśākhā, Anurādhā⟩, in the two of Aditi ⟨Punarvasu and Puṣya⟩, in Aśvinī, in the three of Viṣṇu ⟨Śravaṇa, Dhaniṣṭhā, Śatabhiṣaj⟩, in the three Uttarās and in the star of Dhātṛ ⟨Rohiṇī⟩, together with the star of Pūṣan ⟨Revatī⟩ and the star of the Moon ⟨Mṛgaśiras⟩, and on the ṛkṣas ⟨signs⟩ and weekdays of the benefic grahas — the rite of the snātaka ⟨the graduate who bathes at the end of his studentship⟩ is commended. ॥3॥

इति ब्रह्मर्षिवृद्धवसिष्ठ विरचितायां संहितायां समावर्त्तनाध्यायस्त्रिंशः॥३०॥

iti brahmarṣivṛddhavasiṣṭha viracitāyāṃ saṃhitāyāṃ samāvarttanādhyāyastriṃśaḥ||30||

Thus the thirtieth chapter, that on samāvartana, in the Saṃhitā composed by the brahmarṣi Vṛddha Vasiṣṭha. ॥30॥

शुभे दिने दैवविदं त्वभिज्ञं ताम्बूलपुष्पाक्षतपूर्णपाणिः। कर्त्ता च गत्वा प्रणिपत्य पृच्छेन्निवेद्य तस्मै वरकन्ययोर्मे॥१॥

śubhe dine daivavidaṃ tvabhijñaṃ tāmbūlapuṣpākṣatapūrṇapāṇiḥ| karttā ca gatvā praṇipatya pṛcchennivedya tasmai varakanyayorme||1||

On an auspicious day the patron ⟨the man for whom the match is made⟩, his hands full of tāmbūla ⟨betel⟩, flowers and akṣata ⟨unbroken rice⟩, should go to a learned knower of fate ⟨an astrologer⟩, bow down before him, lay his business before him, and ask him — 'concerning my bridegroom and bride ⟨what will be⟩?' ॥1॥

प्रष्टुर्विलग्नात्प्रबलः शशाङ्कः शत्रुस्थितो मृत्युगृहस्थितो वा। यथाष्टमाब्दात्परतो विवाहं करोति मृत्युं वरकन्ययोश्च॥२॥

praṣṭurvilagnātprabalaḥ śaśāṅkaḥ śatrusthito mṛtyugṛhasthito vā| yathāṣṭamābdātparato vivāhaṃ karoti mṛtyuṃ varakanyayośca||2||

If the Moon, very strong, reckoned from the ascendant ⟨lagna⟩ of the questioner, stands in the house of enemies ⟨the sixth⟩, or stands in the house of death ⟨the eighth⟩, then it puts the marriage off beyond the eighth year and brings about the death of the bridegroom and of the bride. ॥2॥

एकोऽपि लग्नोपगतश्च पापः पापस्ततोऽन्यः खलु सप्तमस्थः। आसप्तमाब्दान्निधनं वरस्य बलान्वितौ तौ कुरुतस्त्ववश्यम्॥२॥

eko'pi lagnopagataśca pāpaḥ pāpastato'nyaḥ khalu saptamasthaḥ| āsaptamābdānnidhanaṃ varasya balānvitau tau kurutastvavaśyam||2||

Even a single malefic come to the lagna, and another malefic besides it standing in the seventh — those two, when they are possessed of strength, assuredly bring about the death of the bridegroom within the seventh year. ॥2॥

प्रालेयरश्मौ यदि लग्नसंस्थे तस्मात्कुजः सप्तमराशि संस्थः। तदाष्टमाब्दात्कुरुतस्त्ववश्यं वरस्य मृत्युंत्वथ वाङ्गनायाः॥३॥

prāleyaraśmau yadi lagnasaṃsthe tasmātkujaḥ saptamarāśi saṃsthaḥ| tadāṣṭamābdātkurutastvavaśyaṃ varasya mṛtyuṃtvatha vāṅganāyāḥ||3||

If the Moon ⟨he whose rays are cool as frost⟩ stands in the lagna and Mars stands in the seventh sign from it, then those two assuredly bring about, from the eighth year onward, the death of the bridegroom, or else of the woman. ॥3॥

स्वनीचगः शत्रुनिरीक्षितश्च पापो विलग्नाद्यदि सप्तमस्थः। विवाहिता सा मृतपुत्रिणी स्याद्वन्ध्याऽथवाभर्तृविवर्जिता वा॥४॥

svanīcagaḥ śatrunirīkṣitaśca pāpo vilagnādyadi saptamasthaḥ| vivāhitā sā mṛtaputriṇī syādvandhyā'thavābhartṛvivarjitā vā||4||

If a malefic gone to its own place of fall ⟨debilitation⟩ and looked upon by an enemy stands in the seventh from the lagna, then she, once married, becomes a woman whose sons die, or barren, or bereft of her husband. ॥4॥

लग्नात्त्रिपञ्चास्तदशायगेषु हिमद्युतिर्जीव निरीक्षितश्च। तयोस्तु सम्बन्धकरस्तदानीं नार्कांशुलुप्तो न च नीचगश्चेत्॥५॥

lagnāttripañcāstadaśāyageṣu himadyutirjīva nirīkṣitaśca| tayostu sambandhakarastadānīṃ nārkāṃśulupto na ca nīcagaścet||5||

If the Moon ⟨of frost-cool rays⟩, looked upon by Jupiter, occupies from the lagna the third, the fifth, the seventh ⟨asta⟩, the tenth or the eleventh ⟨āya⟩, and if it is neither swallowed by the Sun's rays ⟨combust⟩ nor gone to its fall, then at that very time it makes the alliance of those two ⟨the bridegroom and the bride⟩. ॥5॥

विलग्नगा गोघटकर्कटाश्च हिमांशुदैत्येज्य समन्वितास्ते। संवीक्षिता वा यदि कन्यकाया लाभं भवेदत्र च पृच्छकस्य॥६॥

vilagnagā goghaṭakarkaṭāśca himāṃśudaityejya samanvitāste| saṃvīkṣitā vā yadi kanyakāyā lābhaṃ bhavedatra ca pṛcchakasya||6||

If Go ⟨Vṛṣabha, Taurus⟩, Ghaṭa ⟨Kumbha, Aquarius⟩ or Karkaṭa ⟨Cancer⟩ has gone to the lagna, and these are joined with Himāṃśu ⟨the Moon, whose rays are cool as frost⟩ and Daityejya ⟨Śukra, the preceptor of the daityas⟩, or else are looked upon ⟨by them⟩, then here there is the gaining of a girl for the questioner. ॥6॥

अन्योऽन्यराश्यंशगतौ सितेन्दू निरीक्षितौ तौ बलिनौ विलग्नम् तयोस्तदानीं कुरुतस्त्ववश्यं सम्बन्धमाजीवित शर्मदं स्यात्॥७॥

anyo'nyarāśyaṃśagatau sitendū nirīkṣitau tau balinau vilagnam tayostadānīṃ kurutastvavaśyaṃ sambandhamājīvita śarmadaṃ syāt||7||

If Venus and the Moon, each gone to the other's rāśi and aṃśa ⟨sign and ninth part⟩, are strong and ⟨look upon⟩ the ascendant, then at that time they assuredly bring about the alliance of those two, and it will be one that gives happiness for as long as they live. ॥7॥

अयुग्मराश्यंशगते विलग्ने निरीक्षिते पुंखचरैर्दृकाणे। तथाविधे तस्य वरस्य लाभं वदेत्तदानीं खलु कन्यकायाः॥८॥

ayugmarāśyaṃśagate vilagne nirīkṣite puṃkhacarairdṛkāṇe| tathāvidhe tasya varasya lābhaṃ vadettadānīṃ khalu kanyakāyāḥ||8||

When the ascendant has gone to an odd rāśi and an odd aṃśa, is looked upon by male grahas, and the drekkāṇa ⟨the third part of a sign⟩ is of the same kind, then at that time one should declare the gaining of a bridegroom for the girl. ॥8॥

इति श्री ब्रह्मर्षि वृद्धवसिष्ठ विरचितायां संहितायां विवाह प्रश्नाध्याय एकत्रिंशः॥३१॥

iti śrī brahmarṣi vṛddhavasiṣṭha viracitāyāṃ saṃhitāyāṃ vivāha praśnādhyāya ekatriṃśaḥ||31||

Thus the thirty-first chapter, that on the praśna ⟨the horary question⟩ concerning marriage, in the Saṃhitā composed by the illustrious brahmarṣi Vṛddha Vasiṣṭha. ॥31॥

कश्चिद् गृहाश्रमसमो न परोऽस्ति धर्मः। सोऽपि स्थितः सुगुणवृत्तयुतांगनासु॥ उद्वाहलग्नवशतो गुणवृत्तलब्धिस्तासां तथाविधसुलग्नमतः प्रवच्मि॥१॥

kaścid gṛhāśramasamo na paro'sti dharmaḥ| so'pi sthitaḥ suguṇavṛttayutāṃganāsu|| udvāhalagnavaśato guṇavṛttalabdhistāsāṃ tathāvidhasulagnamataḥ pravacmi||1||

There is no dharma at all that is the equal of the householder's āśrama ⟨stage of life⟩; and that too rests upon women furnished with good qualities and good conduct. The obtaining of qualities and of conduct by those women comes by force of the marriage lagna ⟨ascendant⟩. Therefore I now declare the good lagna of that kind. ॥1॥

अब्देषु युग्मेष्वपि कन्यकानां स्वजन्मवर्षाच्छुभदो विवाहः। अयुग्मवर्षेषु शुभो नराणां विपर्यये दुःखगदप्रदः सः॥२॥

abdeṣu yugmeṣvapi kanyakānāṃ svajanmavarṣācchubhado vivāhaḥ| ayugmavarṣeṣu śubho narāṇāṃ viparyaye duḥkhagadapradaḥ saḥ||2||

Marriage in even years reckoned from her own year of birth gives good to girls; in odd years it is good for men. Reversed, it gives sorrow and disease. ॥2॥

दिनाधिपे मेषवृषालिकुम्भनृयुङ्मृगाख्येषु गृहेषुसंस्थे। माघद्वये माधवशुक्रयोस्तु मुख्योऽथवा कार्त्तिकसौम्ययोश्च॥३॥

dinādhipe meṣavṛṣālikumbhanṛyuṅmṛgākhyeṣu gṛheṣusaṃsthe| māghadvaye mādhavaśukrayostu mukhyo'thavā kārttikasaumyayośca||3||

⟨Marriage is⟩ chief when the lord of day ⟨the Sun⟩ stands in the houses named Meṣa ⟨Aries⟩, Vṛṣa ⟨Taurus⟩, Ali ⟨Vṛścika, Scorpio⟩, Kumbha ⟨Aquarius⟩, Nṛyuj ⟨Mithuna, Gemini, the human pair⟩ and Mṛga ⟨Makara, Capricorn⟩ — that is, in the two beginning with Māgha ⟨Māgha and Phālguna⟩, in Mādhava ⟨Vaiśākha⟩ and Śukra ⟨Jyeṣṭha⟩, or else in Kārttika and Saumya ⟨Mārgaśīrṣa⟩. ॥3॥

शुक्ले द्वितीयादित एव कृष्णपक्षे दशम्यन्तगताः शुभाः स्युः। तास्वष्टमीस्कन्दगणेशदुर्गा चतुर्दशी चापि तिथिविवर्ज्याः॥४॥

śukle dvitīyādita eva kṛṣṇapakṣe daśamyantagatāḥ śubhāḥ syuḥ| tāsvaṣṭamīskandagaṇeśadurgā caturdaśī cāpi tithivivarjyāḥ||4||

In the bright fortnight, ⟨the tithis⟩ from the second onward; in the dark fortnight, those falling up to the end of the tenth — these are auspicious. Among them the eighth, Skanda's ⟨the sixth⟩, Gaṇeśa's ⟨the fourth⟩, Durgā's ⟨the ninth⟩ and the fourteenth are tithis to be shunned. ॥4॥

दिने दिने वृद्धिमुपागतत्वाद्वली हि चन्द्रः शुभमेव शुक्ले। तथैव कृष्णे विलयं गतत्वात्पक्षापरार्द्धात्खलु पाप एव॥५॥

dine dine vṛddhimupāgatatvādvalī hi candraḥ śubhameva śukle| tathaiva kṛṣṇe vilayaṃ gatatvātpakṣāparārddhātkhalu pāpa eva||5||

Because it comes to increase day by day, the Moon is strong in the bright fortnight and is simply a benefic. Just so in the dark fortnight: because it has gone to dissolution, from the latter half of the fortnight it is simply a malefic. ॥5॥

वाराः प्रशस्ताः शुभखेचराणां सूर्यार्किवारौ खलु मध्यमौ तौ। त्याज्यः सदा भूमिसुतस्य वारः कामार्कतिथ्योरपि तौ प्रदोषौ॥६॥

vārāḥ praśastāḥ śubhakhecarāṇāṃ sūryārkivārau khalu madhyamau tau| tyājyaḥ sadā bhūmisutasya vāraḥ kāmārkatithyorapi tau pradoṣau||6||

The week-days of the benefic sky-goers ⟨grahas⟩ are commended; the days of the Sun and of Ārki ⟨Saturn, the son of the Sun⟩ are middling. The day of Bhūmisuta ⟨Mars, the son of the Earth⟩ is always to be cast out. And on the tithis of Kāma ⟨the thirteenth⟩ and of Arka ⟨the seventh⟩ those two ⟨days⟩ are faulty. ॥6॥

तिस्रोत्तरामूलमघान्त्यमैत्रप्राजेशचन्द्रार्कसमीरभेषु । सदा प्रशस्तः खलु कन्यकायाः पाणिग्रहो वेधविवर्जितेषु॥७॥

tisrottarāmūlamaghāntyamaitraprājeśacandrārkasamīrabheṣu | sadā praśastaḥ khalu kanyakāyāḥ pāṇigraho vedhavivarjiteṣu||7||

In the three Uttarās, in Mūla, in Maghā, in the last ⟨Revatī⟩, in the star of Mitra ⟨Anurādhā⟩, of Prājeśa ⟨Rohiṇī, Prajāpati's⟩, of the Moon ⟨Mṛgaśiras⟩, of the Sun ⟨Hasta⟩ and of Samīra ⟨Vāyu's star, Svātī⟩ — when these are free from vedha ⟨piercing⟩ — the taking of the girl's hand is always commended. ॥7॥

रेखाश्चोर्ध्वाः पञ्च तिर्यक् च पञ्च द्वे द्वे रेखे कोणयोरत्र चक्रे। क्रमान्न्यसेच्छंभुकोणे द्वितीये रेखायां भान्यग्निभात्साभिजित्च॥८॥

rekhāścordhvāḥ pañca tiryak ca pañca dve dve rekhe koṇayoratra cakre| kramānnyasecchaṃbhukoṇe dvitīye rekhāyāṃ bhānyagnibhātsābhijitca||8||

Five lines upright and five across, and in this cakra ⟨diagram⟩ two lines at each of the corners. In the corner of Śambhu ⟨the north-east⟩, on the second line, he should set down in order the nakṣatras beginning with the star of Agni ⟨Kṛttikā⟩, Abhijit included. ॥8॥

चक्रे तस्मिन्नेकरेखास्थितेन तद्विद्धर्क्षं खेचरेण प्रदिष्टम्। क्रूरैर्विद्धं सर्वधिष्ण्यं विवर्ज्यं सौम्यैर्विद्धं नाखिलं पादमेव॥९॥

cakre tasminnekarekhāsthitena tadviddharkṣaṃ khecareṇa pradiṣṭam| krūrairviddhaṃ sarvadhiṣṇyaṃ vivarjyaṃ saumyairviddhaṃ nākhilaṃ pādameva||9||

In that cakra a nakṣatra is declared pierced when a graha stands on the one line ⟨with it⟩. A whole nakṣatra pierced by malefics is to be cast out; one pierced by benefics is not wholly ⟨rejected⟩ — only the ⟨affected⟩ quarter. ॥9॥

आर्द्रोदयादूर्ध्वमिनस्य कार्यं नक्षत्रवृन्दे दशके कदाचित्। मासोक्तकर्मान्तरमङ्गलाद्यं न बोधनेऽह्नि प्रकटं मुरारेः॥१०॥

ārdrodayādūrdhvaminasya kāryaṃ nakṣatravṛnde daśake kadācit| māsoktakarmāntaramaṅgalādyaṃ na bodhane'hni prakaṭaṃ murāreḥ||10||

From the Sun's rising in Ārdrā onward, through a group of ten nakṣatras, ⟨the marriage⟩ is never to be performed; nor any auspicious act other than the rites enjoined for the month — not until the day of Murāri's ⟨Viṣṇu's⟩ awakening is manifest. ॥10॥

आर्द्रादिक स्वातिविरामकाले नक्षत्रवृन्दे दशके तथैव। विवाहचौलव्रतबन्धनाद्यं सुरप्रतिष्ठा न च कार्यमेव॥११॥

ārdrādika svātivirāmakāle nakṣatravṛnde daśake tathaiva| vivāhacaulavratabandhanādyaṃ surapratiṣṭhā na ca kāryameva||11||

Likewise, in the time of the group of ten nakṣatras that begins with Ārdrā and ends with Svātī, marriage, the caula ⟨first tonsure⟩, the tying on of the vrata ⟨the upanayana⟩ and the rest, and the installing of a god, are simply not to be done. ॥11॥

प्रागुद्गतोऽहस्त्रितयं शिशुः स्याद्वृद्धो दशाहं दिशि तत्र शुक्रः। पश्चाद्दशाहं शिशुरत्र वृद्धः पञ्चाहमार्योभयतस्तु पक्षम्॥१२॥

prāgudgato'hastritayaṃ śiśuḥ syādvṛddho daśāhaṃ diśi tatra śukraḥ| paścāddaśāhaṃ śiśuratra vṛddhaḥ pañcāhamāryobhayatastu pakṣam||12||

Risen first ⟨in the east⟩, Śukra ⟨Venus⟩ is a child for three days and old for ten days in that quarter; risen afterwards ⟨in the west⟩, he is here a child for ten days and old for five. But Ārya ⟨Jupiter⟩ ⟨is so⟩ on both sides for a fortnight. ॥12॥

वृद्धत्वमिन्दोस्त्रिदिनं दिनार्द्धं बालत्वमस्तत्वमहर्द्वयं च। अस्ते विधौ मृत्युमुपैति कन्या वालेऽन्यसक्ता विधवा च वृद्धे॥१३॥

vṛddhatvamindostridinaṃ dinārddhaṃ bālatvamastatvamahardvayaṃ ca| aste vidhau mṛtyumupaiti kanyā vāle'nyasaktā vidhavā ca vṛddhe||13||

The Moon's old age is three days, its childhood half a day, and its being set ⟨combust⟩ two days. When the Moon is set, the girl meets death; when it is a child, she is attached to another; and when it is old, she is a widow. ॥13॥

येनोक्तमेकं दिवसं शिशुत्वमित्येतदिन्दोस्तदयुक्तमत्र। महत्त्वशीघ्रत्वसुधामयत्वाद्दिनार्द्धमित्यब्जजनिष्ठितत्वात्॥१४॥

yenoktamekaṃ divasaṃ śiśutvamityetadindostadayuktamatra| mahattvaśīghratvasudhāmayatvāddinārddhamityabjajaniṣṭhitatvāt||14||

He by whom it was said that the Moon's childhood is one day — that of his is not right here. By reason of its greatness, its swiftness and its being made of nectar, and because the lotus-born ⟨Brahmā⟩ has settled it, ⟨it is⟩ half a day. ॥14॥

स्वजन्ममासर्क्षतिथिक्षयेषु वैनाशिकाद्यृक्षगणेषु भेषु। नोद्वाहमात्माभ्युदयाभिलाषी नैवाद्यगर्भं द्वितयं कदाचित्॥१५॥

svajanmamāsarkṣatithikṣayeṣu vaināśikādyṛkṣagaṇeṣu bheṣu| nodvāhamātmābhyudayābhilāṣī naivādyagarbhaṃ dvitayaṃ kadācit||15||

In one's own birth month, birth star and ⟨on⟩ kṣaya tithis ⟨days that are lost⟩, and in the star-groups beginning with the vaināśika ⟨the destroying star⟩, he who desires his own prosperity should perform neither the marriage nor ever the first conception — neither of the two. ॥15॥

दम्पत्योर्जन्मभे चैक्ये राशौ च निधनं तयोः। एकस्य च तथोद्वाहे किञ्चिद् भेदेऽपि वा न च॥१६॥

dampatyorjanmabhe caikye rāśau ca nidhanaṃ tayoḥ| ekasya ca tathodvāhe kiñcid bhede'pi vā na ca||16||

If the birth star of the couple is one and the same, and the rāśi ⟨sign⟩ too, there is death for the two of them; and for one of them, in a marriage so made. But if there is even some little difference, then not. ॥16॥

ज्येष्ठे मासे ज्येष्ठयोर्वा नृनार्योर्नैवोद्वाहो नोपरागाद्भुतेषु। सर्वग्रासे सप्तरात्रं तदर्द्धं खण्डे त्याज्यं चाद्भुते सप्तरात्रम्॥१७॥

jyeṣṭhe māse jyeṣṭhayorvā nṛnāryornaivodvāho noparāgādbhuteṣu| sarvagrāse saptarātraṃ tadarddhaṃ khaṇḍe tyājyaṃ cādbhute saptarātram||17||

In the month of Jyeṣṭha, or for a man and a woman who are both eldest-born, there is no marriage at all; nor at eclipses and at portents. At a total swallowing seven nights ⟨are to be cast out⟩, at a partial one half of that, and at a portent seven nights. ॥17॥

ग्रस्तौदये चोर्द्धमनिष्टमादौ ग्रस्तास्तमानेऽप्युडुमासषट्कम्। नाड्यश्चतस्रस्तिथिरृक्षयोगे सन्धिर्द्विपादं करणस्य सन्धिः॥१८॥

grastaudaye corddhamaniṣṭamādau grastāstamāne'pyuḍumāsaṣaṭkam| nāḍyaścatasrastithirṛkṣayoge sandhirdvipādaṃ karaṇasya sandhiḥ||18||

When ⟨a luminary⟩ rises already swallowed, what comes after is unwanted; when it sets swallowed, ⟨what went⟩ before — and that for six lunar months. The junction of a tithi, of a nakṣatra and of a yoga is four nāḍīs; the junction of a karaṇa is two quarters ⟨of that, half as much⟩. ॥18॥

पक्षोऽब्दसन्धिस्त्रिदिनं च माससन्धिस्त्रिनाड्योभयसन्ध्योश्च। सवैधृता विष्टिरथाष्टमेन्दुःसपापयोगः परिघार्द्धमाद्यम्॥१९॥

pakṣo'bdasandhistridinaṃ ca māsasandhistrināḍyobhayasandhyośca| savaidhṛtā viṣṭirathāṣṭamenduḥsapāpayogaḥ parighārddhamādyam||19||

The junction of the year is a fortnight, the junction of the month three days, and three nāḍīs at both junctions. Viṣṭi ⟨the Bhadrā karaṇa⟩ together with Vaidhṛti, then the Moon in the eighth, a conjunction with malefics, and the first half of Parigha ⟨are faulty⟩. ॥19॥

तिस्रोऽष्टकाश्चोक्तनिसर्गदोषाः सर्वत्र वर्ज्याः खलु मङ्गलेषु। निमित्तसंयोगनिसर्गजानां मध्ये महादोषचयं ब्रवीमि॥२०॥

tisro'ṣṭakāścoktanisargadoṣāḥ sarvatra varjyāḥ khalu maṅgaleṣu| nimittasaṃyoganisargajānāṃ madhye mahādoṣacayaṃ bravīmi||20||

The three sets of eight, the natural faults that have been stated, are everywhere to be cast out in auspicious rites. Among ⟨the faults⟩ born of omen, of conjunction and of nature, I now declare the mass of the great faults. ॥20॥

पञ्चाङ्गदोषो रविसंक्रमश्च ससंग्रहः कर्तरिकांशदोषौ। चन्द्रोऽरिरिष्फाष्टमपापवर्गौ कुजोऽष्टमस्थो भृगुः षट्कसंस्थः॥२१॥

pañcāṅgadoṣo ravisaṃkramaśca sasaṃgrahaḥ kartarikāṃśadoṣau| candro'ririṣphāṣṭamapāpavargau kujo'ṣṭamastho bhṛguḥ ṣaṭkasaṃsthaḥ||21||

The fault of the pañcāṅga; the Sun's saṅkramaṇa ⟨its passage into a sign⟩ together with the saṅgraha; the two faults of the kartarī ⟨the shears⟩ and of the aṃśa ⟨the division⟩; the Moon in the sixth, the twelfth or the eighth, and a malefic ṣaḍvarga; Mars standing in the eighth; Bhṛgu ⟨Venus⟩ standing in the sixth; ॥21॥

गण्डान्त खार्ज्जुरिकवारदोषविषाख्यनाड्योऽष्टमलग्नराशी। तस्मिन्महादोषचयेऽपि कार्यं कृतं च तन्नाशमुपैत्यवश्यम्॥२२॥

gaṇḍānta khārjjurikavāradoṣaviṣākhyanāḍyo'ṣṭamalagnarāśī| tasminmahādoṣacaye'pi kāryaṃ kṛtaṃ ca tannāśamupaityavaśyam||22||

the gaṇḍānta ⟨the end-knot of a star or sign⟩, the khārjūrika, the fault of the week-day, the nāḍīs called viṣa ⟨poison⟩, and the eighth lagna and rāśi. In that mass of great faults no rite is to be done; and one that is done assuredly goes to ruin. ॥22॥

अकालवृष्टिः कुमुहूर्तदोषो महाव्यतीपातज वैधृतोत्थः। लग्नास्तजाता ग्रहणर्क्षजाता पापर्क्षविद्धर्क्ष समुद्भवा ये॥२३॥

akālavṛṣṭiḥ kumuhūrtadoṣo mahāvyatīpātaja vaidhṛtotthaḥ| lagnāstajātā grahaṇarkṣajātā pāparkṣaviddharkṣa samudbhavā ye||23||

Rain out of season; the fault of a bad muhūrta; that born of the great Vyatīpāta and that arisen from Vaidhṛti; those born of the lagna and of the setting point ⟨the seventh⟩; those born of the star of an eclipse; those that spring from a star pierced by a malefic star — ॥23॥

उत्पातभोल्कामहदाख्यदोषाः सर्वेषु देशेषु सदा विवर्ज्याः। एकोत्तरा विंशतिरत्र दोषाः स्वसंहितायां च पितामहेन॥२४॥

utpātabholkāmahadākhyadoṣāḥ sarveṣu deśeṣu sadā vivarjyāḥ| ekottarā viṃśatiratra doṣāḥ svasaṃhitāyāṃ ca pitāmahena||24||

the faults called the portent-star, the meteor and the great ones — these are always to be cast out in all countries. Here the faults are twenty-one, ⟨so declared⟩ by Pitāmaha ⟨Brahmā, the grandsire⟩ in his own saṃhitā. ॥24॥

उपग्रहोल्तभयातिर्क्षै उपग्रहैर्विद्धविदूषितं यत्। विरुद्धयोगेषु विरुद्धनाड्यो द्युराशयश्च ग्रहजन्मधिष्ण्यम्॥२५॥

upagraholtabhayātirkṣai upagrahairviddhavidūṣitaṃ yat| viruddhayogeṣu viruddhanāḍyo dyurāśayaśca grahajanmadhiṣṇyam||25||

The upagraha star; ⟨the star struck by⟩ ulkā ⟨a meteor⟩ and the rest; whatever star is pierced and spoiled by the upagrahas; contrary nāḍīs in contrary yogas; the day-rāśis; and the star of a graha's rising. ॥25॥

या मासदग्धास्तिथयो विलग्नान्यन्धानि शून्यानि च वाधिराणि। द्युदग्धलग्नानि सपङ्ककाण ज्वालामुखोद्वन्धन मासतिथ्यः॥२६॥

yā māsadagdhāstithayo vilagnānyandhāni śūnyāni ca vādhirāṇi| dyudagdhalagnāni sapaṅkakāṇa jvālāmukhodvandhana māsatithyaḥ||26||

The tithis that are burnt by the month; the lagnas that are blind, empty and deaf; the lagnas burnt by the day, together with the mire and the one-eyed; and the months and tithis of the flame-mouth and of the hanging — ॥26॥

प्रत्यर्कनीहारमहेन्द्रचापविद्युत्वता भूभ्रमणाभ्रदोषाः। मरुत्प्रचारः परिवेषकम्पः प्रतीन्दुवैवर्णमथेन्दुभान्वोः॥२७॥

pratyarkanīhāramahendracāpavidyutvatā bhūbhramaṇābhradoṣāḥ| marutpracāraḥ pariveṣakampaḥ pratīnduvaivarṇamathendubhānvoḥ||27||

the mock sun, fog, the bow of Mahendra ⟨the rainbow⟩, lightning and gale, the faults of the earth's trembling and of cloud; the coursing of the winds; the halo; the quaking; the mock moon; and then the change of colour of the Moon and of the Sun — ॥27॥

द्युवारवारर्क्षजमृत्युघातहालाहलोत्था तु महानलाद्याः। एतेऽल्पदोषाः क्रमशस्तथैषां देश व्यवस्था क्रियते सुसम्यक्॥२८॥

dyuvāravārarkṣajamṛtyughātahālāhalotthā tu mahānalādyāḥ| ete'lpadoṣāḥ kramaśastathaiṣāṃ deśa vyavasthā kriyate susamyak||28||

those born of the day and the week-day, those born of the week-day and the star, the mṛtyu ⟨death⟩, the ghāta ⟨the blow⟩, that arisen from the hālāhala ⟨the poison⟩, and the great fire and the rest. These are the lesser faults, in their order; and now the settling of their countries is made quite exactly. ॥28॥

उपग्रहर्क्षं कुरुबाह्लिकेषु कलिङ्गवङ्गेषु च पातितं भम्। सौराष्ट्र शाल्वेषु च लत्तितं भं देशेषु वर्ज्यंशुभविद्धभं च॥२९॥

upagraharkṣaṃ kurubāhlikeṣu kaliṅgavaṅgeṣu ca pātitaṃ bham| saurāṣṭra śālveṣu ca lattitaṃ bhaṃ deśeṣu varjyaṃśubhaviddhabhaṃ ca||29||

The upagraha star ⟨is cast out⟩ among the Kurus and the Bāhlīkas; the fallen star among the Kaliṅgas and the Vaṅgas; the kicked star in Saurāṣṭra and among the Śālvas; and in ⟨these⟩ countries the star pierced by a benefic is to be shunned as well. ॥29॥

निषिद्धयोगद्युनराशिजाता निषिद्धनाड्यो ग्रहजन्मभं च। निशासु वार प्रभवादिदोषास्त्याज्याः सदा कौङ्कणसंज्ञदेशे॥३०॥

niṣiddhayogadyunarāśijātā niṣiddhanāḍyo grahajanmabhaṃ ca| niśāsu vāra prabhavādidoṣāstyājyāḥ sadā kauṅkaṇasaṃjñadeśe||30||

Those born of forbidden yogas and of the day-and-man rāśis; forbidden nāḍīs; the star of a graha's birth; and the faults arising from the week-day at night and the rest — these are always to be cast out in the country named Kauṅkaṇa. ॥30॥

ये मासदग्धादिदशैव दोषा विवर्जनीया खलु मध्यदेशे। दुःस्वप्नदुर्दर्शनदुर्निमित्तं दुःशाकुनाद्यास्त्वपि यत्र तत्र॥३१॥

ye māsadagdhādidaśaiva doṣā vivarjanīyā khalu madhyadeśe| duḥsvapnadurdarśanadurnimittaṃ duḥśākunādyāstvapi yatra tatra||31||

The ten faults beginning with 'burnt by the month' are to be cast out in the Madhyadeśa ⟨the middle country⟩. But a bad dream, a bad sight, a bad omen, a bad augury and the like ⟨are to be shunned⟩ wherever one may be. ॥31॥

प्रत्यर्कपूर्वा दशपूर्वदोषास्त्याज्याः सदा मागधगौडयोश्च। नानाभिधानास्तिथिवारजाता नक्षत्रवारप्रभवाश्च दोषाः॥३२॥

pratyarkapūrvā daśapūrvadoṣāstyājyāḥ sadā māgadhagauḍayośca| nānābhidhānāstithivārajātā nakṣatravāraprabhavāśca doṣāḥ||32||

The ten earlier faults beginning with the mock sun are always to be cast out in Magadha and in Gauḍa. And the faults of many names that are born of tithi and week-day, and those that arise from nakṣatra and week-day — ॥32॥

ते हूणवङ्गाङ्गखशेषु वर्ज्याः शेषेषु देशेषु न ते निषिद्धाः। तस्मात्तु तेष्वेव विवर्जितास्ते देशेषु चान्येषु न दोषदाः स्युः॥३३॥

te hūṇavaṅgāṅgakhaśeṣu varjyāḥ śeṣeṣu deśeṣu na te niṣiddhāḥ| tasmāttu teṣveva vivarjitāste deśeṣu cānyeṣu na doṣadāḥ syuḥ||33||

these are to be shunned among the Hūṇas, the Vaṅgas, the Aṅgas and the Khaśas; in the remaining countries they are not forbidden. Therefore they are cast out in those countries alone, and in other countries they do not give fault. ॥33॥

कृत्वाधुनैषां विषयव्यवस्थां तान्पूर्वशास्त्रानुसरेण सम्यक्। ततो महादोष निरूपणं च फलं तथा विस्तरतोऽभिधास्ये॥३४॥

kṛtvādhunaiṣāṃ viṣayavyavasthāṃ tānpūrvaśāstrānusareṇa samyak| tato mahādoṣa nirūpaṇaṃ ca phalaṃ tathā vistarato'bhidhāsye||34||

Having now made the settling of their provinces, exactly by following the earlier śāstra, I shall thereafter set forth the great faults, and their fruit as well, at length. ॥34॥

क्रमशस्तिथिवारर्क्षं योगतिथ्यर्द्धसंज्ञकम्। तत्पञ्चाङ्गमिति प्रोक्तं पुण्यमर्केन्दुसम्भवाः॥३५॥

kramaśastithivārarkṣaṃ yogatithyarddhasaṃjñakam| tatpañcāṅgamiti proktaṃ puṇyamarkendusambhavāḥ||35||

In order: the tithi, the week-day, the nakṣatra, the yoga, and that which is named half a tithi ⟨the karaṇa⟩ — that is declared to be the pañcāṅga, and it is holy; ⟨its limbs⟩ arise from the Sun and the Moon. ॥35॥

पञ्चाङ्गसंज्ञाप्रभवः सदोषस्तस्मिन्कृतं मङ्गलसञ्चयं यत्। दहत्यमोघं निखिलं च यद्वद्दावानलो विस्तृतकाननं यत्॥३६॥

pañcāṅgasaṃjñāprabhavaḥ sadoṣastasminkṛtaṃ maṅgalasañcayaṃ yat| dahatyamoghaṃ nikhilaṃ ca yadvaddāvānalo vistṛtakānanaṃ yat||36||

The fault that arises in what bears the name pañcāṅga — whatever mass of auspicious work is done under it, that fault burns the whole of it unfailingly, as a forest fire ⟨burns⟩ a wide wood. ॥36॥

विषुवतोऽयनतोऽपि दिनत्रयं हरिपदे षडशीतिमुखेषु च। पूर्वतोऽपि परतोऽपि सङ्क्रमान्नाडिकाश्च खलु षोडश षोडश॥३७॥

viṣuvato'yanato'pi dinatrayaṃ haripade ṣaḍaśītimukheṣu ca| pūrvato'pi parato'pi saṅkramānnāḍikāśca khalu ṣoḍaśa ṣoḍaśa||37||

Three days from an equinox and from a solstice as well; and at a Haripada and at the ṣaḍaśīti mouths, sixteen nāḍīs before the saṅkramaṇa ⟨the Sun's passage⟩ and sixteen after. ॥37॥

सङ्क्रान्ति दोषे त्वचिरात्कृतं यदुद्वाह पूर्वाखिलमङ्गलौघम्। लाक्षासमूहं ज्वलिताग्निमध्ये विलीयते यद्वदशेषकोटिः॥३८॥

saṅkrānti doṣe tvacirātkṛtaṃ yadudvāha pūrvākhilamaṅgalaugham| lākṣāsamūhaṃ jvalitāgnimadhye vilīyate yadvadaśeṣakoṭiḥ||38||

Whatever whole flood of auspicious work, the marriage at its head, is done under a saṅkrānti fault, it melts away before long — as a heap of lac in the midst of a blazing fire, down to its last particle. ॥38॥

यदा यत्र प्रवेशः स्यात्तदा तद्राशिसंक्रमः। तस्मिन्नपि तदा त्याज्या नाड्यः षोडश षोडश॥३९॥

yadā yatra praveśaḥ syāttadā tadrāśisaṃkramaḥ| tasminnapi tadā tyājyā nāḍyaḥ ṣoḍaśa ṣoḍaśa||39||

Whenever ⟨the Sun's⟩ entry into a sign takes place, that is the saṅkrama of that rāśi; and then too sixteen nāḍīs ⟨before⟩ and sixteen ⟨after⟩ are to be cast out. ॥39॥

आदित्यभूमिपुत्राद्यैः सञ्युक्तश्चन्द्रमा यदा। संग्रहाख्यो महादोषो हालाहल विषोपमः॥४०॥

ādityabhūmiputrādyaiḥ sañyuktaścandramā yadā| saṃgrahākhyo mahādoṣo hālāhala viṣopamaḥ||40||

When the Moon is joined with the Sun, with Bhūmiputra ⟨Mars, the son of the Earth⟩ and the rest, that is the great fault called saṅgraha, like unto the hālāhala poison. ॥40॥

यः पापखेटोद्भवसंग्रहाख्यो दोषः सलग्नोत्थगुणान्समस्तान्। निहन्ति मत्तेभगणाननेकानेकोऽपि सिंहः प्रबलश्च यद्वत्॥४१॥

yaḥ pāpakheṭodbhavasaṃgrahākhyo doṣaḥ salagnotthaguṇānsamastān| nihanti mattebhagaṇānanekāneko'pi siṃhaḥ prabalaśca yadvat||41||

The fault named saṅgraha, which arises from a malefic sky-goer ⟨graha⟩, destroys all the merits that arise together with the lagna — as one lion, and that a strong one, ⟨destroys⟩ many herds of rutting elephants. ॥41॥

दारिद्र्यं रविणा कुजेन मरणं सौम्येन न स्युः प्रजाः। दौर्भाग्यं गुरुणा सितेन सहिते चन्द्रे समापत्यकम्। प्रव्रज्यार्कसुतेन सेन्दुजगुरौ वाच्छन्ति केचिच्छुभम्। व्याध्यैर्मृत्युसद्ग्रहैः शशियुतैर्दीर्घः प्रवासः शुभैः॥४२॥

dāridryaṃ raviṇā kujena maraṇaṃ saumyena na syuḥ prajāḥ| daurbhāgyaṃ guruṇā sitena sahite candre samāpatyakam| pravrajyārkasutena sendujagurau vācchanti kecicchubham| vyādhyairmṛtyusadgrahaiḥ śaśiyutairdīrghaḥ pravāsaḥ śubhaiḥ||42||

When the Moon is joined with the Sun, poverty; with Kuja ⟨Mars⟩, death; with Saumya ⟨Mercury⟩, there will be no offspring; with Guru ⟨Jupiter⟩, ill fortune; with Sita ⟨Venus⟩, offspring in equal measure; with Arkasuta ⟨Saturn, the Sun's son⟩, the going forth ⟨as a renunciate⟩. When Mercury and Jupiter are with it, some wish it good. ⟨With malefics⟩ disease and death; and when good grahas are joined with the Moon, a long sojourn abroad — by those very benefics. ॥42॥

लग्नस्य पृष्ठाग्रगयोरसाध्वोः सा कर्त्तरी स्याद् ऋजुवक्रगत्योः। तावेव शीघ्रौ यदि वक्रचारौ न कर्त्तरी चेति पितामहोक्तिः॥४३॥

lagnasya pṛṣṭhāgragayorasādhvoḥ sā karttarī syād ṛjuvakragatyoḥ| tāveva śīghrau yadi vakracārau na karttarī ceti pitāmahoktiḥ||43||

When two malefics, the one moving direct and the other retrograde, stand behind the lagna and before it, that is the kartarī ⟨the shears⟩. But if those same two are swift, or if they go by retrograde course, there is no kartarī — such is the word of Pitāmaha ⟨Brahmā⟩. ॥43॥

यः कर्त्तरी नाम महान्हि दोषो लग्नोद्भवानेकशुभग्रहोत्थान्। गुणान्निहन्ति प्रबलानशेषान्व्याघ्रो यथा गोसमितिं समस्ताम्॥४४॥

yaḥ karttarī nāma mahānhi doṣo lagnodbhavānekaśubhagrahotthān| guṇānnihanti prabalānaśeṣānvyāghro yathā gosamitiṃ samastām||44||

The great fault that bears the name kartarī destroys, to the last of them, the strong merits that arise from the lagna and from many benefic grahas — as a tiger ⟨destroys⟩ a whole herd of cattle. ॥44॥

क्रूरग्रहमध्यगते लग्ने चन्द्रेऽथवा करग्रहणम्। ये यमसदनाभिमुखं गमनं चेच्छन्ति कन्यायाः॥४५॥

krūragrahamadhyagate lagne candre'thavā karagrahaṇam| ye yamasadanābhimukhaṃ gamanaṃ cecchanti kanyāyāḥ||45||

When the lagna, or else the Moon, has gone between malefic grahas, they who still desire the taking of the hand desire the girl's going towards the house of Yama. ॥45॥

पापयोः कर्त्तरीकर्त्रोर्नीचशत्रुगृहस्थयोः। यदा चास्तगयोर्वापि कर्त्तरी नैवदोषदा॥४६॥

pāpayoḥ karttarīkartrornīcaśatrugṛhasthayoḥ| yadā cāstagayorvāpi karttarī naivadoṣadā||46||

When the two malefics that make the kartarī stand in their fall or in an enemy's house, or when the two are set ⟨combust⟩, then the kartarī gives no fault at all. ॥46॥

लग्नादि सर्वे खलु राशयश्च शुभेक्षिताश्चाथ युताः शुभाः स्युः। नवांशकास्तौलिनृयुग्मवत्यश्चापार्द्धभागः शुभदो न चान्ये॥४७॥

lagnādi sarve khalu rāśayaśca śubhekṣitāścātha yutāḥ śubhāḥ syuḥ| navāṃśakāstaulinṛyugmavatyaścāpārddhabhāgaḥ śubhado na cānye||47||

All the rāśis beginning with the lagna, when looked upon by benefics and joined with them, are auspicious. Among the navāṃśas ⟨the ninth divisions⟩, those of Taulī ⟨Tulā, Libra⟩, of Nṛyugma ⟨Mithuna, Gemini⟩ and of Vatī ⟨Kanyā, Virgo, the maiden⟩, and the half-part of Cāpa ⟨Dhanus, Sagittarius⟩, give good — and no others. ॥47॥

द्विभर्तृका मेषनवांशके स्याद् वृषांशके सापि सुशीलयुक्ता। धनान्विता पुत्रवती तृतीये कुलीरकांशे कुलटाप्यजस्रम्॥४८॥

dvibhartṛkā meṣanavāṃśake syād vṛṣāṃśake sāpi suśīlayuktā| dhanānvitā putravatī tṛtīye kulīrakāṃśe kulaṭāpyajasram||48||

In the navāṃśa of Meṣa ⟨Aries⟩ she has two husbands; in the aṃśa of Vṛṣa ⟨Taurus⟩ she too is furnished with good conduct; in the third ⟨that of Mithuna, Gemini⟩ she is possessed of wealth and has sons; in the aṃśa of Kulīraka ⟨Karka, Cancer⟩ she is a wanton, and that without ceasing. ॥48॥

सिंहांशके सा पितृमन्दिरस्था कन्यांशके वित्तयुतासुशीला। तुलांशके सर्वगुणास्पदा सा कीटांशके निःस्वतरा विशीला॥४९॥

siṃhāṃśake sā pitṛmandirasthā kanyāṃśake vittayutāsuśīlā| tulāṃśake sarvaguṇāspadā sā kīṭāṃśake niḥsvatarā viśīlā||49||

In the aṃśa of Siṃha ⟨Leo⟩ she stays in her father's house; in the aṃśa of Kanyā ⟨Virgo⟩ she is joined with wealth and of good conduct; in the aṃśa of Tulā ⟨Libra⟩ she is the seat of every merit; in the aṃśa of Kīṭa ⟨Vṛścika, Scorpio⟩ she is more than destitute and of bad conduct. ॥49॥

चापांशकाद्ये धनिनी द्वितीये भागेऽन्यसक्ता मलिनो गदाढ्या। निःस्वा मृगांशे विगुणा घटांशे विभर्तृका योगरता विशीर्णा॥५०॥

cāpāṃśakādye dhaninī dvitīye bhāge'nyasaktā malino gadāḍhyā| niḥsvā mṛgāṃśe viguṇā ghaṭāṃśe vibhartṛkā yogaratā viśīrṇā||50||

In the first part of the aṃśa of Cāpa ⟨Sagittarius⟩ she is wealthy; in the second part she is attached to another, unclean and full of disease. In the aṃśa of Mṛga ⟨Makara, Capricorn⟩ she is destitute; in the aṃśa of Ghaṭa ⟨Kumbha, Aquarius⟩ she is without merit, without a husband, given to ⟨illicit⟩ union, and broken down. ॥50॥

मीनांशके भर्तृसुतार्थहीना शुभग्रहैर्युक्तनिरीक्षितेऽपि। तस्मात्सदैवोक्त नवांशकेषु कुर्याद्विवाहं गुणसम्प्रवृद्ध्यै॥५१॥

mīnāṃśake bhartṛsutārthahīnā śubhagrahairyuktanirīkṣite'pi| tasmātsadaivokta navāṃśakeṣu kuryādvivāhaṃ guṇasampravṛddhyai||51||

In the aṃśa of Mīna ⟨Pisces⟩ she is bereft of husband, of sons and of wealth, even though that aṃśa be joined with and looked upon by benefic grahas. Therefore one should always make the marriage in the navāṃśas that have been stated, for the full increase of merit. ॥51॥

अन्त्यांशकश्चेद्विशुभांशकानां मध्ये य एको न शुभप्रदः सः। स एव वर्गोत्तमसंज्ञितश्चेच्छुभप्रदश्चाखिल मङ्गलेषु॥५२॥

antyāṃśakaścedviśubhāṃśakānāṃ madhye ya eko na śubhapradaḥ saḥ| sa eva vargottamasaṃjñitaścecchubhapradaścākhila maṅgaleṣu||52||

If the last navāṃśa be the one among the auspicious aṃśas, it alone does not give good. But if that same one is called vargottama ⟨highest of the divisions⟩, then it gives good in all auspicious rites. ॥52॥

वर्गोत्तमं विनान्त्यांशो विवाहे न शुभप्रदः। वर्गोत्तमश्चेदन्यांशः पुत्रपौत्राभिवृद्धिदः॥५३॥

vargottamaṃ vināntyāṃśo vivāhe na śubhapradaḥ| vargottamaścedanyāṃśaḥ putrapautrābhivṛddhidaḥ||53||

Without the vargottama, the last aṃśa does not give good at a marriage. But if another aṃśa is vargottama, it gives increase of sons and of grandsons. ॥53॥

नवांशदोषः सकलं गुणौघं लग्नोत्थ सौम्यग्रह सम्भवं च। दत्तं निहन्तीव वृकोऽजसंघं षड्वर्गजं सौम्यवियच्चराणाम्॥५४॥

navāṃśadoṣaḥ sakalaṃ guṇaughaṃ lagnottha saumyagraha sambhavaṃ ca| dattaṃ nihantīva vṛko'jasaṃghaṃ ṣaḍvargajaṃ saumyaviyaccarāṇām||54||

The fault of the navāṃśa destroys the whole flood of merit that arises from the lagna and from the benefic grahas, and that which is born of the ṣaḍvarga ⟨the six divisions⟩ of the benefic sky-goers, as a wolf ⟨destroys⟩ a flock of goats. ॥54॥

विधोस्तु षष्ठाष्टमरिष्फदोषः करोति नाशं विविधं गुणौघम्। लग्नांशसौम्यग्रहजं च तद्वत्सुरालवः पावन पञ्चगव्यम्॥५५॥

vidhostu ṣaṣṭhāṣṭamariṣphadoṣaḥ karoti nāśaṃ vividhaṃ guṇaugham| lagnāṃśasaumyagrahajaṃ ca tadvatsurālavaḥ pāvana pañcagavyam||55||

The fault of the Moon in the sixth, the eighth and the twelfth ⟨riṣpha⟩ works the destruction of the manifold flood of merit born of the lagna, of the aṃśa and of the benefic grahas — just as a drop of liquor ⟨destroys⟩ the purifying pañcagavya ⟨the five products of the cow⟩. ॥55॥

षष्ठाष्टमद्वादशके शशांके स्थिते ग्रहा वर्द्धयितुं न शक्ता। विवाहमुत्पन्नजमित्रमुच्चैर्वत्सं यथा वत्सलवत्सकीयम्॥५६॥

ṣaṣṭhāṣṭamadvādaśake śaśāṃke sthite grahā varddhayituṃ na śaktā| vivāhamutpannajamitramuccairvatsaṃ yathā vatsalavatsakīyam||56||

When the Moon stands in the sixth, the eighth or the twelfth, the grahas are not able to make the marriage grow — as ⟨one cannot rear⟩ a calf up high, the calf of a fond ⟨cow⟩. ॥56॥

यः पापषड्वर्गमहान्सदोषः पञ्चाङ्गसौम्य ग्रहलग्नजातम्। गुणौघमम्भोधिममोघवाणः शुष्यत्यशेषं त्विवराघवस्य॥५७॥

yaḥ pāpaṣaḍvargamahānsadoṣaḥ pañcāṅgasaumya grahalagnajātam| guṇaughamambhodhimamoghavāṇaḥ śuṣyatyaśeṣaṃ tvivarāghavasya||57||

The great fault of a malefic ṣaḍvarga dries up, to the very last of it, the flood of merit born of the pañcāṅga, of the benefic grahas and of the lagna — as the unfailing arrow of Rāghava ⟨Rāma⟩ ⟨dried up⟩ the ocean. ॥57॥

पाप षड्वर्गजो दोषो सकलं गुणसञ्चयम्। हन्ति यद्वदघानीक हरिरित्यक्षरद्वयम्॥५८॥

pāpa ṣaḍvargajo doṣo sakalaṃ guṇasañcayam| hanti yadvadaghānīka harirityakṣaradvayam||58||

The fault born of a malefic ṣaḍvarga destroys the whole gathering of merit, as the two syllables 'Hari' ⟨destroy⟩ an army of sins. ॥58॥

लग्नस्थभौमाष्टमसंस्थदोषो निहन्ति तत्सर्वगुणान्विशिष्टान्। यथाऽनृतं धर्मचयानशेषानतः परं किं च बधूवरौ च॥५९॥

lagnasthabhaumāṣṭamasaṃsthadoṣo nihanti tatsarvaguṇānviśiṣṭān| yathā'nṛtaṃ dharmacayānaśeṣānataḥ paraṃ kiṃ ca badhūvarau ca||59||

The fault of Mars standing in the lagna or in the eighth destroys all those distinguished merits, as a lie ⟨destroys⟩ heaps of dharma entire. And what more than this? — ⟨it destroys⟩ the bride and the bridegroom as well. ॥59॥

लग्नात्कुजाष्टमो दोषो नाशयत्यखिलान्गुणान्। यथा लग्नांश सम्भूतान्कलुषं धर्मसञ्चयम्॥६०॥

lagnātkujāṣṭamo doṣo nāśayatyakhilānguṇān| yathā lagnāṃśa sambhūtānkaluṣaṃ dharmasañcayam||60||

The fault of Mars in the eighth from the lagna destroys all the merits, as sin ⟨destroys⟩ the gathering of dharma — ⟨all the merits⟩ that are born of the lagna and of the aṃśa. ॥60॥

तनुजातान्गुणनिचयान्निहन्ति भौमाष्टदोषः सः। दम्पत्योरपि मरणं करोति यद्वत्परांगना योगः॥६१॥

tanujātānguṇanicayānnihanti bhaumāṣṭadoṣaḥ saḥ| dampatyorapi maraṇaṃ karoti yadvatparāṃganā yogaḥ||61||

That fault of Mars in the eighth destroys the heaps of merit born of the tanu ⟨the first house, the body⟩; and it works the death of the couple as well, as does union with another man's wife. ॥61॥

विलग्नराशेर्भृगुषट्कदोषः करोति नाशं विविधगुणौघान्। आधिः क्रमाद्यद्वदशेषधातून् मित्राधिमित्रग्रहजान शेषान्॥६२॥

vilagnarāśerbhṛguṣaṭkadoṣaḥ karoti nāśaṃ vividhaguṇaughān| ādhiḥ kramādyadvadaśeṣadhātūn mitrādhimitragrahajāna śeṣān||62||

The fault of Bhṛgu ⟨Venus⟩ in the sixth from the lagna-rāśi works the destruction of the manifold floods of merit — all of them, born of friendly and of more-than-friendly grahas — as mental anguish ⟨wastes⟩ all the bodily elements, one after another. ॥62॥

भृगुषट्काख्यो दोषो वरवध्वोर्द्राग्वियोगकृन्नूनम्। कन्यां विवाहितां तां भर्तृघ्नीं वा करोत्यचिरात्॥६३॥

bhṛguṣaṭkākhyo doṣo varavadhvordrāgviyogakṛnnūnam| kanyāṃ vivāhitāṃ tāṃ bhartṛghnīṃ vā karotyacirāt||63||

The fault named 'Bhṛgu in the sixth' assuredly works a swift parting of bridegroom and bride; or it makes that girl, once married, a slayer of her husband before long. ॥63॥

यदन्तरालं पितृसार्पधिष्ण्ये मूलेन्द्रयोरश्विनपौष्णयोश्च। भसन्धिगण्डान्तमिति द्वयं तन्नाड्यः प्रमाणं शुभकर्म हन्ति॥६४॥

yadantarālaṃ pitṛsārpadhiṣṇye mūlendrayoraśvinapauṣṇayośca| bhasandhigaṇḍāntamiti dvayaṃ tannāḍyaḥ pramāṇaṃ śubhakarma hanti||64||

The interval between the star of the ancestors ⟨Maghā⟩ and the serpent's star ⟨Āśleṣā⟩, between Mūla and Indra's star ⟨Jyeṣṭhā⟩, and between the Aśvins' star ⟨Aśvinī⟩ and Pūṣan's star ⟨Revatī⟩ — that is the pair, the bhasandhi ⟨the junction of stars⟩ and the gaṇḍānta ⟨the end-knot⟩. Its measure is reckoned in nāḍīs, and it destroys auspicious work. ॥64॥

अहिवासवपौष्णानामन्त्ययामार्द्धमृक्षसन्धिः स्यात्। पितृमूलाश्विभानामादौ यामार्द्धमृक्षगण्डान्तम्॥६५॥

ahivāsavapauṣṇānāmantyayāmārddhamṛkṣasandhiḥ syāt| pitṛmūlāśvibhānāmādau yāmārddhamṛkṣagaṇḍāntam||65||

Of the stars of the serpent ⟨Āśleṣā⟩, of Vāsava ⟨Indra's star, Jyeṣṭhā⟩ and of Pūṣan ⟨Revatī⟩, the last half-yāma ⟨half of a three-hour watch⟩ is the star-junction. Of the stars of the ancestors ⟨Maghā⟩, of Mūla and of the Aśvins ⟨Aśvinī⟩, the half-yāma at the beginning is the star's gaṇḍānta. ॥65॥

पुनः पुनः पञ्चमषष्ठतिथ्योर्यदन्तरालं प्रहरार्द्धकालः। तल्लग्नजातं गुणसञ्चयं यत्क्ष्वेडं यथाहन्तिनरं हि नूनम्॥६६॥

punaḥ punaḥ pañcamaṣaṣṭhatithyoryadantarālaṃ praharārddhakālaḥ| tallagnajātaṃ guṇasañcayaṃ yatkṣveḍaṃ yathāhantinaraṃ hi nūnam||66||

Again and again, the interval between the fifth and the sixth tithis is the time of half a prahara ⟨half of a three-hour watch⟩. Whatever gathering of merit is born of that lagna, it assuredly destroys — as poison destroys a man. ॥66॥

लग्नान्तरालं घटिकार्द्धमेतत्कुलीरहर्योरलि चापयोश्च। मीनाजयोः सर्वगुणान्निहन्ति लोभो यथा सर्वगुणान्नरस्य॥६७॥

lagnāntarālaṃ ghaṭikārddhametatkulīraharyorali cāpayośca| mīnājayoḥ sarvaguṇānnihanti lobho yathā sarvaguṇānnarasya||67||

The interval between the lagnas — this half-ghaṭikā — of Kulīra ⟨Karka, Cancer⟩ and Hari ⟨Siṃha, Leo⟩, of Ali ⟨Vṛścika, Scorpio⟩ and Cāpa ⟨Dhanus, Sagittarius⟩, and of Mīna ⟨Pisces⟩ and Aja ⟨Meṣa, Aries⟩, destroys all merits, as greed ⟨destroys⟩ all the merits of a man. ॥67॥

खार्जूर चक्रस्य समांघ्रिदोषो विलग्नसम्भूतगुणानशेषान्। शुभग्रहोत्थानपि तान्निहन्ति दारिद्र्यमेकं गुणसंहतिं यत्॥६८॥

khārjūra cakrasya samāṃghridoṣo vilagnasambhūtaguṇānaśeṣān| śubhagrahotthānapi tānnihanti dāridryamekaṃ guṇasaṃhatiṃ yat||68||

The samāṅghri ⟨equal-footed⟩ fault of the khārjūra cakra destroys, to the last of them, the merits born of the lagna and those arisen from benefic grahas too — as poverty alone ⟨destroys⟩ a whole mass of merits. ॥68॥

पादेन पादं विनिहन्ति तस्य राशेर्नवांशं हि नवांशकेन। ग्रहोऽपि पादेन न कृत्स्नधिष्ण्यं नवांशकेनापि न कृत्स्नधिष्ण्यम्॥६९॥

pādena pādaṃ vinihanti tasya rāśernavāṃśaṃ hi navāṃśakena| graho'pi pādena na kṛtsnadhiṣṇyaṃ navāṃśakenāpi na kṛtsnadhiṣṇyam||69||

By a quarter it destroys a quarter, and by a navāṃśa the navāṃśa of that sign. A graha too does not, by a quarter, ⟨destroy⟩ the whole star; nor by a navāṃśa the whole star. ॥69॥

न सर्वराशेरुदयो विलग्नं वेधो न सर्वर्क्षभवः कदाचित्। इष्टांशकं लग्नमुशन्ति तज्ज्ञा विरुद्धपादा अपि भस्य शस्ताः॥७०॥

na sarvarāśerudayo vilagnaṃ vedho na sarvarkṣabhavaḥ kadācit| iṣṭāṃśakaṃ lagnamuśanti tajjñā viruddhapādā api bhasya śastāḥ||70||

The rising of a whole rāśi is not the lagna, nor is the vedha ever one that springs from a whole star. Those who know this call the desired aṃśa the lagna; and even the contrary quarters of a star are commended. ॥70॥

पादेन दूष्यं सकलं च धिष्ण्यं चेद्धिष्ण्यदोषाद्भगणं च कृत्स्नम्। गणस्य दोषात्सकलं च दूष्यमिति प्रसङ्गस्थित पाद एव॥७१॥

pādena dūṣyaṃ sakalaṃ ca dhiṣṇyaṃ ceddhiṣṇyadoṣādbhagaṇaṃ ca kṛtsnam| gaṇasya doṣātsakalaṃ ca dūṣyamiti prasaṅgasthita pāda eva||71||

If by ⟨the fault of⟩ a single pāda ⟨a quarter of an asterism⟩ the whole asterism is to be vitiated, then by the fault of the asterism the entire bhagaṇa ⟨the whole circle of the asterisms⟩ ⟨would be vitiated⟩, and by the fault of the ⟨bha⟩gaṇa everything whatever would be vitiated. Since such an over-extension ⟨prasaṅga⟩ stands ⟨against that view⟩, it is the pāda alone ⟨that is spoiled⟩. ॥71॥

विषप्रदग्धेन हतस्य पत्रिणा मृगस्य मांसं शुभदं क्षतादृते। तथैव पादो न शुभोऽवशिष्टाः पादाः शुभाश्चेति पितामहेन॥७२॥

viṣapradagdhena hatasya patriṇā mṛgasya māṃsaṃ śubhadaṃ kṣatādṛte| tathaiva pādo na śubho'vaśiṣṭāḥ pādāḥ śubhāśceti pitāmahena||72||

The flesh of a deer struck down by an arrow smeared with poison is wholesome, save at the wound. Just so that quarter is not auspicious, and the remaining quarters are auspicious — so ⟨it is declared⟩ by Pitāmaha ⟨Brahmā⟩. ॥72॥

अतोऽन्त्यपादमादिगो द्वितीयगस्तृतीयकम्। तृतीयगो द्वितीयकं चतुर्थगस्तु चादिमम्॥७३॥

ato'ntyapādamādigo dvitīyagastṛtīyakam| tṛtīyago dvitīyakaṃ caturthagastu cādimam||73||

Hence ⟨a graha⟩ standing in the first quarter ⟨pierces⟩ the last quarter; one in the second, the third; one in the third, the second; and one in the fourth, the first. ॥73॥

भिनत्ति वेधकृद्ग्रहो न चाऽन्यपादमादरात्। असम्भवाच्छशीनयोर्दृशोः समत्वमत्र वै॥७४॥

bhinatti vedhakṛdgraho na cā'nyapādamādarāt| asambhavācchaśīnayordṛśoḥ samatvamatra vai||74||

The graha that makes the vedha pierces ⟨that quarter⟩, and of set purpose no other quarter. Because it cannot be otherwise, here there is an equality in the sight of the Moon and of the Sun. ॥74॥

पाद एव न शुभः शुभ ग्रहैर्विद्ध इत्यखिलशास्त्रमतं हि। क्रूरविद्धमशुभं न शोभनं शोभनेषु सकलं न पादतः॥७५॥

pāda eva na śubhaḥ śubha grahairviddha ityakhilaśāstramataṃ hi| krūraviddhamaśubhaṃ na śobhanaṃ śobhaneṣu sakalaṃ na pādataḥ||75||

'It is the quarter alone that is not auspicious when pierced by benefic grahas' — such indeed is the opinion of every śāstra. What is pierced by a malefic is inauspicious and not fair; and in auspicious rites the whole ⟨star is not spoiled⟩ by reason of a quarter. ॥75॥

खार्जूरं यमघण्टकश्च कुलिकश्चेत्येव वारोद्भवा। दोषा लग्नतदंश सौम्य खचरप्रोद्भूतसर्वान्गुणान्। निघ्नन्त्येव यथा शरीरमखिलं दोषत्रयः प्रोत्कटाश्चान्योऽन्यागुणसञ्चयानपि महान्यामार्द्धतुल्याः पृथक्॥७६॥

khārjūraṃ yamaghaṇṭakaśca kulikaścetyeva vārodbhavā| doṣā lagnatadaṃśa saumya khacaraprodbhūtasarvānguṇān| nighnantyeva yathā śarīramakhilaṃ doṣatrayaḥ protkaṭāścānyo'nyāguṇasañcayānapi mahānyāmārddhatulyāḥ pṛthak||76||

Khārjūra, Yamaghaṇṭaka and Kulika — these are the faults that arise from the week-day. They destroy outright all the merits that have arisen from the lagna, from its aṃśa and from the benefic sky-goers, as the three doṣas ⟨wind, bile and phlegm⟩, greatly excited and at strife with one another, ⟨destroy⟩ the whole body; and they destroy the gatherings of merit too — great faults, each of them equal to half a yāma, and each taken by itself. ॥76॥

निधनं प्रहरार्द्धेषु निःसत्वं यमघण्टके। कुलिके सर्वनाशः स्याद्रात्रावेते न दोषदाः॥७७॥

nidhanaṃ praharārddheṣu niḥsatvaṃ yamaghaṇṭake| kulike sarvanāśaḥ syādrātrāvete na doṣadāḥ||77||

In the half-praharas ⟨of Khārjūra⟩, death; in Yamaghaṇṭaka, loss of strength; in Kulika there is the destruction of all. By night these do not give fault. ॥77॥

खाक्षा ५० जिना २४ व्योमगुणा ३० खवेदा ४०। इन्द्राः १४ कुदस्त्राः २१ खगुणा ३० नखाश्च २०॥ दन्ताः ३२ खरामाः ३० खयमाः २० पुराणाः १८। क्ष्माबाहवो २१ विंशति २० रब्धिचन्द्राः १४॥७८॥

khākṣā 50 jinā 24 vyomaguṇā 30 khavedā 40| indrāḥ 14 kudastrāḥ 21 khaguṇā 30 nakhāśca 20|| dantāḥ 32 kharāmāḥ 30 khayamāḥ 20 purāṇāḥ 18| kṣmābāhavo 21 viṃśati 20 rabdhicandrāḥ 14||78||

Kha-akṣa ⟨50⟩, jina ⟨24⟩, vyoma-guṇa ⟨30⟩, kha-veda ⟨40⟩; Indra ⟨14⟩, ku-dasra ⟨21⟩, kha-guṇa ⟨30⟩ and nakha ⟨20⟩; danta ⟨32⟩, kha-rāma ⟨30⟩, kha-yama ⟨20⟩, purāṇa ⟨18⟩; kṣmā-bāhu ⟨21⟩, twenty ⟨20⟩, abdhi-candra ⟨14⟩. ॥78॥

इन्द्रा १४स्तु काष्ठा १० मनवः १४ षडक्षा ५६। वेदाश्विनो २४ व्योमभुजा २० दशा १०ऽऽशाः १०॥ नागेन्दवो १८ भूपतयो १६ऽब्धिदस्त्रा २४। व्योमाग्नयो ३० दस्त्रमुखर्क्षकाणाम्॥७९॥

indrā 14stu kāṣṭhā 10 manavaḥ 14 ṣaḍakṣā 56| vedāśvino 24 vyomabhujā 20 daśā 10''śāḥ 10|| nāgendavo 18 bhūpatayo 16'bdhidastrā 24| vyomāgnayo 30 dastramukharkṣakāṇām||79||

Indra ⟨14⟩, kāṣṭhā ⟨10⟩, manu ⟨14⟩, ṣaḍ-akṣa ⟨56⟩; veda-aśvin ⟨24⟩, vyoma-bhuja ⟨20⟩, ten ⟨10⟩, āśā ⟨10⟩; nāga-indu ⟨18⟩, bhūpati ⟨16⟩, abdhi-dasra ⟨24⟩, vyoma-agni ⟨30⟩ — ⟨these are the measures⟩ of the nakṣatras beginning with the star of the Dasras ⟨Aśvinī⟩. ॥79॥

आभ्यः परस्ताद्विषनाडिकाख्यास्त्याज्याश्चतस्रः खलु शोभनेषु। विषाख्यनाडीषु कृतं शुभं यद्विनाशमायात्यचिराच्च सर्वे॥८०॥

ābhyaḥ parastādviṣanāḍikākhyāstyājyāścatasraḥ khalu śobhaneṣu| viṣākhyanāḍīṣu kṛtaṃ śubhaṃ yadvināśamāyātyacirācca sarve||80||

Beyond these, four ⟨nāḍīs⟩ called viṣa-nāḍikās ⟨poison-nāḍīs⟩ are to be cast out in auspicious rites. Whatever good work is done in the nāḍīs named viṣa goes to ruin before long, and all of it. ॥80॥

कुर्वन्ति नाशं विषनाडिकास्ता लग्नाश्रितानंशगुणान्विशेषान्। जन्तून्यथा कुष्ठभगन्दरार्श व्याघातशूलक्षयवातरोगाः॥८१॥

kurvanti nāśaṃ viṣanāḍikāstā lagnāśritānaṃśaguṇānviśeṣān| jantūnyathā kuṣṭhabhagandarārśa vyāghātaśūlakṣayavātarogāḥ||81||

Those viṣa-nāḍikās work the destruction of the special merits of the aṃśa that rest upon the lagna, as leprosy, fistula, piles, vyāghāta ⟨the racking blow⟩, colic, consumption and the diseases of wind ⟨destroy⟩ living creatures. ॥81॥

कुर्वन्त्युद्वाहितां कन्यां विधवांवत्सरत्रयात्। अन्यस्मिन्मङ्गले ताश्च निधनं वाऽथनिर्धनम्॥८२॥

kurvantyudvāhitāṃ kanyāṃ vidhavāṃvatsaratrayāt| anyasminmaṅgale tāśca nidhanaṃ vā'thanirdhanam||82||

They make a girl who has been married a widow within three years. And in another auspicious rite they ⟨work⟩ death, or else loss of wealth. ॥82॥

यस्यास्तु लग्ने तदधीश्वरे वा राशौ तदीशेऽथ विलग्नगे वा। स मृत्युमाप्नोति तदा मनोजस्त्रिनेत्रभालाम्बकवह्निनेव॥८३॥

yasyāstu lagne tadadhīśvare vā rāśau tadīśe'tha vilagnage vā| sa mṛtyumāpnoti tadā manojastrinetrabhālāmbakavahnineva||83||

But for whatever ⟨girl such a nāḍī falls⟩ on the lagna, or on its lord, or on the rāśi, or on the lord of that, or on ⟨one of these⟩ standing in the lagna — then he meets death, as Manoja ⟨Kāma, the mind-born⟩ ⟨met it⟩ by the fire of the eye in the forehead of the three-eyed one ⟨Śiva⟩. ॥83॥

द्वादशं भवति जन्मलग्नतो लग्नमर्थहरमत्र योषिताम्। अष्टमं पुनरतोऽपि मृत्यवे राशितोऽपि फलमेतदेव च॥८४॥

dvādaśaṃ bhavati janmalagnato lagnamarthaharamatra yoṣitām| aṣṭamaṃ punarato'pi mṛtyave rāśito'pi phalametadeva ca||84||

The twelfth from the birth lagna, ⟨when it is⟩ the lagna, takes away the wealth of women in this matter; the eighth, again, leads to death. From the rāśi also this same result ⟨follows⟩. ॥84॥

जन्मोदयर्क्षान्निधने विलग्ने तदीश्वरेणोपगतेऽथवा स्यात्। कृतो विवाहो भयमृत्युकारी त्रातुं विधाताऽपि न तां समर्थः॥८५॥

janmodayarkṣānnidhane vilagne tadīśvareṇopagate'thavā syāt| kṛto vivāho bhayamṛtyukārī trātuṃ vidhātā'pi na tāṃ samarthaḥ||85||

If the lagna stands in the eighth from the star of the birth ascendant, or is occupied by the lord of that ⟨eighth⟩, a marriage made ⟨then⟩ works fear and death; not even Vidhātṛ ⟨Brahmā, the ordainer⟩ is able to save her. ॥85॥

त्याज्यं तयोर्नैधनभं विलग्नं तदंशके वाऽथ तदीश्वरं च। तस्मात्स्वजन्मर्क्षनवांशयोश्च लग्नांशकौ नैधनगौ विवर्ज्यौ॥८६॥

tyājyaṃ tayornaidhanabhaṃ vilagnaṃ tadaṃśake vā'tha tadīśvaraṃ ca| tasmātsvajanmarkṣanavāṃśayośca lagnāṃśakau naidhanagau vivarjyau||86||

The lagna which is the eighth star of those two is to be cast out, or ⟨a lagna⟩ in its aṃśa, and its lord as well. Therefore the lagna and the aṃśa that stand in the eighth from one's own birth star and birth navāṃśa are to be shunned. ॥86॥

जन्मेशाष्टमलग्नेशौ मिथो मित्रे व्यवस्थितौ। जन्मराश्यष्टमर्क्षोत्थदोषो नश्यति भावतः॥८७॥

janmeśāṣṭamalagneśau mitho mitre vyavasthitau| janmarāśyaṣṭamarkṣotthadoṣo naśyati bhāvataḥ||87||

If the lord of the birth ⟨sign⟩ and the lord of the eighth lagna stand each in the other's friendly ⟨sign⟩, the fault arising from the eighth star from the birth rāśi perishes of its own nature. ॥87॥

अकालवृष्टिः प्रभवः सदोषः करोति मृत्युं शुभकार्यकर्तुः। त्रातुं यथा सर्वगुणास्त्वशक्तास्तां बन्धुवर्गा विषवह्निदग्धम्॥८८॥

akālavṛṣṭiḥ prabhavaḥ sadoṣaḥ karoti mṛtyuṃ śubhakāryakartuḥ| trātuṃ yathā sarvaguṇāstvaśaktāstāṃ bandhuvargā viṣavahnidagdham||88||

The fault that arises from rain out of season works the death of him who performs the auspicious rite; and all the merits are as powerless to save her as her kinsfolk ⟨are to save⟩ one burnt by the fire of poison. ॥88॥

अकालवृष्टिप्रभवः स दोषः करोति मृत्युं वरकन्ययोश्च। सीतावियोगप्रभवः सुदीर्घः कोपो यथा दाशरथेर्दशास्यम्॥८९॥

akālavṛṣṭiprabhavaḥ sa doṣaḥ karoti mṛtyuṃ varakanyayośca| sītāviyogaprabhavaḥ sudīrghaḥ kopo yathā dāśaratherdaśāsyam||89||

That fault which arises from rain out of season works the death of the bridegroom and of the girl — as the very long wrath of Dāśarathi ⟨Rāma, the son of Daśaratha⟩, sprung from his parting with Sītā, ⟨worked the death of⟩ the ten-faced one ⟨Rāvaṇa⟩. ॥89॥

करोति निःस्वं कुमुहूर्त्तदोषः कुमारमुद्वाहितमाशु नूनम्। सप्ताङ्गराज्योद्धतराजरत्नं नलं यथा द्यूतमिवात्मकर्म॥९०॥

karoti niḥsvaṃ kumuhūrttadoṣaḥ kumāramudvāhitamāśu nūnam| saptāṅgarājyoddhatarājaratnaṃ nalaṃ yathā dyūtamivātmakarma||90||

The fault of a bad muhūrta assuredly makes a young man who has been married destitute, and that quickly — as the dice, like a man's own deed, ⟨made⟩ Nala destitute, jewel among kings though he was, raised high by a kingdom of seven limbs. ॥90॥

वरस्य लक्ष्मीं निखिलं निहन्ति संवत्सरार्द्धात्कुमुहूर्त्तदोषः। दुर्वाससः शाप इव प्रमत्तमहेन्द्रलक्ष्मीमसमां समग्राम्॥९१॥

varasya lakṣmīṃ nikhilaṃ nihanti saṃvatsarārddhātkumuhūrttadoṣaḥ| durvāsasaḥ śāpa iva pramattamahendralakṣmīmasamāṃ samagrām||91||

The fault of a bad muhūrta destroys the bridegroom's whole fortune within half a year — as the curse of Durvāsas ⟨destroyed⟩ the matchless fortune of the heedless Mahendra, and that entire. ॥91॥

अर्यम्णो भानुवारे शशधरदिवसे राक्षस ब्रह्मसंज्ञौ। पित्रग्नी द्वौ कुजाहे शशिसुतदिवसेऽथाभिजित्संज्ञकः सः। जीवाहे राक्षसाख्यो भृगुसुतदिवसे ब्रह्ममैत्रावहीशौ। सौरावेते विवर्ज्यास्त्वधननिधनदा मङ्गले दुर्मुहूर्त्ताः॥९२॥

aryamṇo bhānuvāre śaśadharadivase rākṣasa brahmasaṃjñau| pitragnī dvau kujāhe śaśisutadivase'thābhijitsaṃjñakaḥ saḥ| jīvāhe rākṣasākhyo bhṛgusutadivase brahmamaitrāvahīśau| saurāvete vivarjyāstvadhananidhanadā maṅgale durmuhūrttāḥ||92||

On the Sun's day, Aryaman's ⟨muhūrta⟩; on the day of the hare-marked one ⟨the Moon⟩, those named Rākṣasa and Brahma; on Mars's day the two, Pitṛ and Agni; on the day of the Moon's son ⟨Mercury⟩, that one named Abhijit; on Jīva's day ⟨Jupiter's⟩, the one called Rākṣasa; on the day of Bhṛgu's son ⟨Venus⟩, Brahma and Maitra; and on Saturn's day, Ahi and Īśa. These bad muhūrtas are to be cast out at an auspicious rite, for they give loss of wealth and death. ॥92॥

दोषो महापात इति प्रसिद्धः स वैधृतो हन्ति बधूं वरं च। तं रक्षितुं लग्नगुणा अशक्ताः स्वबान्धवास्तेऽशनिनोपघातम्॥९३।

doṣo mahāpāta iti prasiddhaḥ sa vaidhṛto hanti badhūṃ varaṃ ca| taṃ rakṣituṃ lagnaguṇā aśaktāḥ svabāndhavāste'śaninopaghātam||93|

The fault renowned as Mahāpāta ⟨the great fall⟩ — that is, the Vaidhṛti — destroys both the bride and the bridegroom. The merits of the lagna ⟨the ascendant⟩ are powerless to protect him, and so are his own kinsmen: the stroke is as of a thunderbolt. ॥93॥

शास्त्रात्समानीतमहातिपातः सवैधृतो हन्तिबधूं वरं च। त्रिसप्तवाराणि च जामदग्न्यो क्रोधोऽचिरात्क्षत्र कुलं समस्तम्॥९४॥

śāstrātsamānītamahātipātaḥ savaidhṛto hantibadhūṃ varaṃ ca| trisaptavārāṇi ca jāmadagnyo krodho'cirātkṣatra kulaṃ samastam||94||

The great Vyatīpāta brought in from the śāstra, together with Vaidhṛti, slays the bride and the bridegroom — as the wrath of Jāmadagnya ⟨Paraśurāma, the son of Jamadagni⟩ ⟨slew⟩ the whole kṣatriya race thrice seven times, and that before long. ॥94॥

लग्नास्तशुद्धिस्तु महान्सदोषः करोति मृत्युं वरकन्ययोश्च। त्रातुं यथा लग्नगुणास्त्वशक्तास्तं बन्धुवर्गा इव सर्पदष्टम्॥९५॥

lagnāstaśuddhistu mahānsadoṣaḥ karoti mṛtyuṃ varakanyayośca| trātuṃ yathā lagnaguṇāstvaśaktāstaṃ bandhuvargā iva sarpadaṣṭam||95||

But the impurity of the lagna and of the setting point ⟨the seventh⟩ is a great fault: it works the death of bridegroom and girl; and the merits of the lagna are as powerless to save him as kinsfolk ⟨are to save⟩ one bitten by a snake. ॥95॥

इष्टोदयांशे निजपत्यदृष्टे वरस्य मृत्युस्तदसञ्युते वा। अस्तांशकेऽप्येवमदृष्ट युक्ते स्वस्वामिना नाशमुपैति कन्या॥९६॥

iṣṭodayāṃśe nijapatyadṛṣṭe varasya mṛtyustadasañyute vā| astāṃśake'pyevamadṛṣṭa yukte svasvāminā nāśamupaiti kanyā||96||

When the desired rising aṃśa is not looked upon by its own lord, or is not joined with him, there is death for the bridegroom. So too, when the setting aṃśa is unlooked-upon by, and unjoined with, its own lord, the girl goes to ruin. ॥96॥

उदयांशः स्वनाथेन मित्रसौम्येन सञ्युतः। प्रेक्षितो वा तथास्तांशो दम्पत्योः पुत्रपौत्रदः॥९७॥

udayāṃśaḥ svanāthena mitrasaumyena sañyutaḥ| prekṣito vā tathāstāṃśo dampatyoḥ putrapautradaḥ||97||

The rising aṃśa joined with, or looked upon by, its own lord or by a friendly or benefic ⟨graha⟩ — and the setting aṃśa likewise — gives the couple sons and grandsons. ॥97॥

उत्पातभोपप्लवभोग्रखेटविद्धर्क्षतद्वंद्वं वर कन्ययोस्तु। विनाशदं लग्नगुणास्त्वशक्तास्त्रातुं यथा पातकिनं स्वकीयाः॥९८॥

utpātabhopaplavabhograkheṭaviddharkṣatadvaṃdvaṃ vara kanyayostu| vināśadaṃ lagnaguṇāstvaśaktāstrātuṃ yathā pātakinaṃ svakīyāḥ||98||

The portent-star, the star of an eclipse, and the pair of stars pierced by a fierce graha give destruction to the bridegroom and the girl; and the merits of the lagna are as powerless to save them as a man's own people ⟨are to save⟩ a sinner. ॥98॥

उत्पातभं ग्रहणभं क्रूरविद्धं स्थितं च भम्। दहतीव शुभं कर्म राघवाग्निशरोऽम्बुधिम्॥९९॥

utpātabhaṃ grahaṇabhaṃ krūraviddhaṃ sthitaṃ ca bham| dahatīva śubhaṃ karma rāghavāgniśaro'mbudhim||99||

The portent-star, the eclipse-star, and a star that stands pierced by a malefic, burn up the auspicious rite, as Rāghava's ⟨Rāma's⟩ fire-arrow ⟨burnt⟩ the ocean. ॥99॥

लग्नं महादोष विदूषितं यन्न तद् गुणास्त्राण विधौ समर्थाः। राज्ञा धृतं तं पुरुषं च यद्वदन्ये जना बन्धुजनाश्च सर्वे॥१००॥

lagnaṃ mahādoṣa vidūṣitaṃ yanna tad guṇāstrāṇa vidhau samarthāḥ| rājñā dhṛtaṃ taṃ puruṣaṃ ca yadvadanye janā bandhujanāśca sarve||100||

A lagna that is spoiled by a great fault — its merits are not able to save it, as other people and all his kinsfolk ⟨cannot save⟩ a man whom the king has seized. ॥100॥

लग्नस्थजीवज्ञसितप्रयाता गुणाः परित्रातुमशंकुरेव। लग्नं महादोषविदूषितं यद्भ्रष्टं द्विजं बन्धुजना यथैव॥१०१॥

lagnasthajīvajñasitaprayātā guṇāḥ paritrātumaśaṃkureva| lagnaṃ mahādoṣavidūṣitaṃ yadbhraṣṭaṃ dvijaṃ bandhujanā yathaiva||101||

The merits that proceed from Jīva ⟨Jupiter⟩, Jña ⟨Mercury⟩ and Sita ⟨Venus⟩ standing in the lagna are simply unable to save a lagna that is spoiled by a great fault — just as kinsfolk ⟨cannot save⟩ a twice-born man who has fallen from his estate. ॥101॥

लग्नांशसौम्यग्रहवर्गजा ये गुणा समर्था न च रक्षितुं तत्। लग्नं महादोष विदूषितं यच्छूद्रार्थयज्ञा इव यायजूकम्॥१०२॥

lagnāṃśasaumyagrahavargajā ye guṇā samarthā na ca rakṣituṃ tat| lagnaṃ mahādoṣa vidūṣitaṃ yacchūdrārthayajñā iva yāyajūkam||102||

The merits born of the lagna, of the aṃśa, of the benefic grahas and of the vargas are not able to guard a lagna that is spoiled by a great fault — as sacrifices performed for a śūdra ⟨cannot guard⟩ a devoted sacrificer. ॥102॥

मित्रादिमित्रोच्चगृहांश जाता गुणास्त्वशक्ताः परिरक्षितुं यत्। लग्नं महादोष विदूषितं यद्धर्मा यथाऽधर्मपरं द्विजेन्द्रम्॥१०३॥

mitrādimitroccagṛhāṃśa jātā guṇāstvaśaktāḥ parirakṣituṃ yat| lagnaṃ mahādoṣa vidūṣitaṃ yaddharmā yathā'dharmaparaṃ dvijendram||103||

The merits born of the houses and aṃśas of friends, of more-than-friends and of exaltation are powerless to guard a lagna that is spoiled by a great fault — as dharma ⟨cannot guard⟩ a chief among the twice-born who is given over to adharma. ॥103॥

वर्गोत्तमांशोद्भवचन्द्रजाता गुणास्तदुद्धर्तुमिवासमर्थाः। लग्नं महादोषविदूषितं यद्गुणा यथा निर्गुणिनं च सर्वे॥१०४॥

vargottamāṃśodbhavacandrajātā guṇāstaduddhartumivāsamarthāḥ| lagnaṃ mahādoṣavidūṣitaṃ yadguṇā yathā nirguṇinaṃ ca sarve||104||

The merits born of the Moon arisen in a vargottama aṃśa are, as it were, unable to lift up a lagna that is spoiled by a great fault — as all merits ⟨cannot lift up⟩ a man who has none. ॥104॥

लग्नं महादोषविदूषितं यदवाप्य सौम्यग्रहकेन्द्र जाताः। व्यर्था गुणाः पूर्णसुधाकरस्य करा जनानन्दकरा इवान्धम्॥१०५॥

lagnaṃ mahādoṣavidūṣitaṃ yadavāpya saumyagrahakendra jātāḥ| vyarthā guṇāḥ pūrṇasudhākarasya karā janānandakarā ivāndham||105||

When the lagna ⟨the rising sign⟩ is one fouled by a great defect, the merits born of benefic grahas ⟨planets⟩ standing in the kendras ⟨the angles⟩ are, on meeting it, of no use — like the rays of the full moon, which give men joy, ⟨falling⟩ upon a blind man. ॥105॥

अवाप्यवन्ध्याः सुगुणास्तदग्धं लाभस्थखेटस्य गृहोच्चजाताः। लग्नं महादोषविदूषितं यत्कटाक्षपाता इव सुन्दरीणाम्॥१०६॥

avāpyavandhyāḥ suguṇāstadagdhaṃ lābhasthakheṭasya gṛhoccajātāḥ| lagnaṃ mahādoṣavidūṣitaṃ yatkaṭākṣapātā iva sundarīṇām||106||

The fine qualities born of the own house or the exaltation of a graha standing in the eleventh ⟨the house of gain⟩, on meeting a lagna that is fouled by a great defect, are barren and burnt away — like the sidelong glances of beautiful women ⟨cast upon a man who cannot see them⟩. ॥106॥

धनत्रिकोणस्थ शुभग्रहोत्थगुणा निरर्थास्तदवाप्य सर्वे। लग्नं महादोष विदूषितं यद्विबीजिनं यद्वदपत्ययोगः॥१०७॥

dhanatrikoṇastha śubhagrahotthaguṇā nirarthāstadavāpya sarve| lagnaṃ mahādoṣa vidūṣitaṃ yadvibījinaṃ yadvadapatyayogaḥ||107||

All the merits arising from benefic grahas standing in the house of wealth ⟨the second⟩ and in the trines become pointless on meeting a lagna fouled by a great defect — as a yoga ⟨combination⟩ for offspring is pointless for a seedless man. ॥107॥

अयं गुणो दोषममुं निहन्तीत्युक्तं हि यत्रोभयनामपूर्वम्। गुणः स एवान्यगुणो न शक्तो दोषोऽपि तद्वद् गुणघातुकः सः॥१०८॥

ayaṃ guṇo doṣamamuṃ nihantītyuktaṃ hi yatrobhayanāmapūrvam| guṇaḥ sa evānyaguṇo na śakto doṣo'pi tadvad guṇaghātukaḥ saḥ||108||

Where it has been said, both being named beforehand, 'this merit kills that defect' — it is that merit alone ⟨that kills it⟩; another merit has not the power. And so too with the defect: it is that defect ⟨alone⟩ that is the slayer of ⟨that⟩ merit. ॥108॥

गन्तव्यधिष्ण्यं खलु मुक्तभं यत्क्रूरैर्महोत्पात विदूषितं तत्। चन्द्रोपभोगादमलं तदानीं शुभेषु कार्येषु शुभप्रदं च॥१०९॥

gantavyadhiṣṇyaṃ khalu muktabhaṃ yatkrūrairmahotpāta vidūṣitaṃ tat| candropabhogādamalaṃ tadānīṃ śubheṣu kāryeṣu śubhapradaṃ ca||109||

The nakṣatra ⟨lunar mansion⟩ that is yet to be entered, and the nakṣatra already quitted — the one of these that is fouled by malefics and by a great portent — becomes spotless at that time through the Moon's enjoyment of it, and gives auspicious result in auspicious undertakings. ॥109॥

द्युरात्रिमध्येऽखिलमङ्गलेषु यदार्द्धकालः परिवर्जनीयः। तदाऽभिजिद्ब्राह्ममुहूर्त्तकत्वाददोषदः सोऽपि शुभप्रदः सः॥११०॥

dyurātrimadhye'khilamaṅgaleṣu yadārddhakālaḥ parivarjanīyaḥ| tadā'bhijidbrāhmamuhūrttakatvādadoṣadaḥ so'pi śubhapradaḥ saḥ||110||

In every auspicious rite the mid-time — the midpoint of day and of night — is to be shunned; yet at that very time, because it is the Abhijit muhūrta ⟨the eighth muhūrta, straddling midday⟩ and the Brāhma muhūrta ⟨the last watch of night⟩, that same time gives no defect, and it too is a giver of good. ॥110॥

उक्ताखिलं दोषनिरूपणं यन्निरूपणं स्वल्पमहागुणानाम्। वक्ष्येऽन्य पक्षस्य विदूषणार्थं स्वपक्षसंस्थापन निर्णयार्थम्॥१११॥

uktākhilaṃ doṣanirūpaṇaṃ yannirūpaṇaṃ svalpamahāguṇānām| vakṣye'nya pakṣasya vidūṣaṇārthaṃ svapakṣasaṃsthāpana nirṇayārtham||111||

The whole exposition of the defects has been stated. ⟨Now⟩ I shall state the exposition of the merits, the small and the great, so as to refute the other side and so as to settle the establishing of our own side. ॥111॥

मित्राधिमित्रस्वगृहोच्चमूलत्रिकोणवर्गोत्तमगग्रहोत्थाः। तदंशकेन्द्रोपचयत्रिकोणमहादशाधीशबलाधिकोत्थाः॥११२॥

mitrādhimitrasvagṛhoccamūlatrikoṇavargottamagagrahotthāḥ| tadaṃśakendropacayatrikoṇamahādaśādhīśabalādhikotthāḥ||112||

⟨Merits⟩ that arise from grahas gone to the sign of a friend, of a great friend, to their own house, their exaltation, their mūlatrikoṇa ⟨the graha's own 'root-trine' sign⟩ or to vargottama ⟨the same sign in rāśi and in navāṃśa⟩; and those that arise from ⟨grahas⟩ in the aṃśa ⟨navāṃśa division⟩ of these, in the kendras, in the upacayas ⟨the third, sixth, tenth and eleventh⟩ and in the trines, and from the lord of the mahādaśā ⟨the great planetary period⟩ being abundant in strength — ॥112॥

लग्नांशकाधीशशुभावलोकसंयोगतद्वर्गजतद्गुणोत्थाः । ये सिद्धयोगामृत सिद्धयोगास्थिति प्रयाताश्च महागुणाः स्युः॥११३॥

lagnāṃśakādhīśaśubhāvalokasaṃyogatadvargajatadguṇotthāḥ | ye siddhayogāmṛta siddhayogāsthiti prayātāśca mahāguṇāḥ syuḥ||113||

⟨and those⟩ that arise from the benefic aspect upon, and the conjunction with, the lord of the lagna and the lord of the lagna's aṃśa, and those born of their vargas ⟨divisional charts⟩ and their qualities; and those that have attained the standing of the Siddhi-yoga and the Amṛtasiddhi-yoga — these are the great merits. ॥113॥

ये चान्यसामान्यगुणाः सदैव स्वभावसंसिद्धगुणा यदास्ते। किं चाल्पदोषानपि लग्नजातान्हन्तुं न शक्ताश्च कदाचिदेव॥११४॥

ye cānyasāmānyaguṇāḥ sadaiva svabhāvasaṃsiddhaguṇā yadāste| kiṃ cālpadoṣānapi lagnajātānhantuṃ na śaktāśca kadācideva||114||

And the other, ordinary merits, which are merits established by their own nature and stand so always — these are never at any time able to kill even the small defects that are born of the lagna. ॥114॥

मित्रर्क्षगो मित्रनवांशगो वा शुभग्रहस्तेन निरीक्षितो वा। यदा विलग्नोपगतः स खेटश्चेद् हन्तिदोषानपि लग्नजातान्॥११५॥

mitrarkṣago mitranavāṃśago vā śubhagrahastena nirīkṣito vā| yadā vilagnopagataḥ sa kheṭaśced hantidoṣānapi lagnajātān||115||

A benefic graha gone to a friend's sign, or to a friend's navāṃśa, or looked upon by such a one — when that graha has come to the lagna, it kills even the defects that are born of the lagna. ॥115॥

शुभोऽधिमित्रर्क्षगतस्तदंशसंस्थोऽपि वा तेन निरीक्षितो वा। सलग्नगो दोषचयं निहन्ति रामो यथा रावणदैत्यवृन्दम्॥११६॥

śubho'dhimitrarkṣagatastadaṃśasaṃstho'pi vā tena nirīkṣito vā| salagnago doṣacayaṃ nihanti rāmo yathā rāvaṇadaityavṛndam||116||

A benefic gone to the sign of a great friend, or standing in that one's aṃśa, or looked upon by it — that one, standing in the lagna, kills the heap of defects, as Rāma killed Rāvaṇa and the host of daityas ⟨demons⟩. ॥116॥

स्वक्षेत्रगः स्वस्य नवांशगो वा शुभग्रहः सौम्यनिरीक्षितो वा। सलग्नगो यत्र निहन्ति दोषान्पञ्चाननो यद्वदिभेन्द्रवृन्दान्॥११७॥

svakṣetragaḥ svasya navāṃśago vā śubhagrahaḥ saumyanirīkṣito vā| salagnago yatra nihanti doṣānpañcānano yadvadibhendravṛndān||117||

A benefic graha gone to its own sign, or to its own navāṃśa, or looked upon by a benefic — standing in the lagna, it kills the defects there, as the five-faced one ⟨the lion⟩ kills herds of lordly elephants. ॥117॥

उच्चस्थितः स्वोच्चनवांशगो वा शुभः स्वमित्रेण निरीक्षितो वा। स केन्द्रगो यत्र निहन्ति दोषान्हरिस्मृतिर्यद्वदशेषपापान्॥११८॥

uccasthitaḥ svoccanavāṃśago vā śubhaḥ svamitreṇa nirīkṣito vā| sa kendrago yatra nihanti doṣānharismṛtiryadvadaśeṣapāpān||118||

A benefic standing in exaltation, or gone to the navāṃśa of its own exaltation, or looked upon by its own friend — that one, standing in a kendra, kills the defects there, as the remembrance of Hari ⟨Viṣṇu⟩ kills every sin. ॥118॥

मूलत्रिकोणर्क्षगतस्तदंश संस्थः शुभो वाप्यथ मित्रदृष्टः। लग्नगो यत्र निहन्ति दोषान्पापं यथा चन्द्रधरे प्रणामः॥११९॥

mūlatrikoṇarkṣagatastadaṃśa saṃsthaḥ śubho vāpyatha mitradṛṣṭaḥ| lagnago yatra nihanti doṣānpāpaṃ yathā candradhare praṇāmaḥ||119||

A benefic gone to its mūlatrikoṇa sign, or standing in that sign's aṃśa, or looked upon by a friend — standing in the lagna it kills the defects there, as obeisance to the Moon-bearer ⟨Śiva⟩ kills sin. ॥119॥

वर्गोत्तमस्थ-शुभखेचर-सञ्युतं वा। लग्नं च तेन खचरेण निरीक्षितं यत्॥ तत्सर्वदोषनिचयं विनिहन्ति सद्यस्तार्क्ष्यः समस्तमहिसंघमिव प्रतापात्॥१२०॥

vargottamastha-śubhakhecara-sañyutaṃ vā| lagnaṃ ca tena khacareṇa nirīkṣitaṃ yat|| tatsarvadoṣanicayaṃ vinihanti sadyastārkṣyaḥ samastamahisaṃghamiva pratāpāt||120||

The lagna joined with a benefic graha that stands in vargottama, or the lagna looked upon by that graha — that kills at once the whole heap of defects, as Tārkṣya ⟨Garuḍa⟩ by his fierce power kills the entire host of serpents. ॥120॥

लग्नं स्वनाथशुभमित्रनवांशगं च। तस्याधिमित्र-शुभखेटनवांशगं वा॥ तत्तुङ्गसंज्ञितनवांशकगं यदा वा। हन्तीव दोषनिचयं कुलिशं नगौघम्॥१२१॥

lagnaṃ svanāthaśubhamitranavāṃśagaṃ ca| tasyādhimitra-śubhakheṭanavāṃśagaṃ vā|| tattuṅgasaṃjñitanavāṃśakagaṃ yadā vā| hantīva doṣanicayaṃ kuliśaṃ nagaugham||121||

The lagna gone to the navāṃśa of a benefic that is a friend of its own lord, or to the navāṃśa of a benefic graha that is a great friend of that ⟨lord⟩, or gone to the navāṃśa named as its exaltation — it fairly shatters the heap of defects, as the thunderbolt shatters the mass of mountains. ॥121॥

लग्नेशसौम्यखचरोऽस्तग्रहं विहाय। केन्द्रस्थितो यदि गतोऽखिलदोष वृन्दम्॥ एकोऽपि हन्त्युपचयोपगतस्त्रिकोणसंस्थोऽपि यद्वदनिलोऽभ्रचयं समस्तम्॥१२२॥

lagneśasaumyakhacaro'stagrahaṃ vihāya| kendrasthito yadi gato'khiladoṣa vṛndam|| eko'pi hantyupacayopagatastrikoṇasaṃstho'pi yadvadanilo'bhracayaṃ samastam||122||

If the lord of the lagna, being a benefic graha, stands in a kendra — the seventh ⟨the setting place⟩ excepted — or has gone to an upacaya, or stands in a trine, then even alone it kills the whole troop of defects, as the wind kills the entire mass of cloud. ॥122॥

पापोऽपिलग्नाधिपतिस्त्रिषष्ठलाभस्थितः स्थानबलाधिकश्च॥ लग्नोत्थदोषान्निखिलान्निहन्ति। पापानि यद्वत्परमाक्षरज्ञः॥१२३॥

pāpo'pilagnādhipatistriṣaṣṭhalābhasthitaḥ sthānabalādhikaśca|| lagnotthadoṣānnikhilānnihanti| pāpāni yadvatparamākṣarajñaḥ||123||

Even a malefic, if it is lord of the lagna and stands in the third, the sixth or the eleventh and is abundant in positional strength, kills all the defects that arise from the lagna, as the knower of the supreme syllable ⟨Oṃ⟩ kills sins. ॥123॥

त्यक्त्वास्तकेन्द्रे स्थित सौम्यखेटस्त्रिकोणगो वाप्यथलाभसंस्थः। दोषानशेषांनुदयांशजातान्निहन्ति यद्वत्तिमिरं दिनेशः॥१२४॥

tyaktvāstakendre sthita saumyakheṭastrikoṇago vāpyathalābhasaṃsthaḥ| doṣānaśeṣāṃnudayāṃśajātānnihanti yadvattimiraṃ dineśaḥ||124||

A benefic graha standing in a kendra, the seventh excepted, or gone to a trine, or standing in the eleventh, kills without remainder the defects born of the rising aṃśa, as the lord of the day ⟨the Sun⟩ kills the darkness. ॥124॥

बलाधिकः सौम्यनभश्चरो यः कुटुम्ब संस्थोऽपि निहन्ति दोषान्। लग्नोद्भवं विष्णुपदाब्जतोयं यथाघसंघं शुभवर्गोऽपि॥१२५॥

balādhikaḥ saumyanabhaścaro yaḥ kuṭumba saṃstho'pi nihanti doṣān| lagnodbhavaṃ viṣṇupadābjatoyaṃ yathāghasaṃghaṃ śubhavargo'pi||125||

A benefic graha abundant in strength kills the defects that arise from the lagna even when it stands in the second ⟨the house of the family⟩ — as the water from the lotus-foot of Viṣṇu ⟨the Gaṅgā⟩ kills the mass of sin; and a benefic varga does so as well. ॥125॥

यः सिद्धियोगो विनिहन्ति दोषान्यापेक्षितोपग्रहलत्तपातान्। लग्नेन्दुजामित्रधनप्रचारनीहार-विद्युत्-परिवेषजांश्च॥१२६॥

yaḥ siddhiyogo vinihanti doṣānyāpekṣitopagrahalattapātān| lagnendujāmitradhanapracāranīhāra-vidyut-pariveṣajāṃśca||126||

The Siddhi-yoga kills the defects — those of the upagrahas ⟨the shadowy sub-planets⟩ that are reckoned, of the lattā ⟨a graha's 'kick' upon a nakṣatra⟩ and of the pāta; and those born of the lagna, of the Moon, of the jāmitra ⟨the seventh⟩, of the movement in the house of wealth, and those born of mist, of lightning and of a halo ⟨round sun or moon⟩. ॥126॥

दोषानशेषानमृताख्ययोगो निहन्ति लोभो गुणवृन्दमेकः। प्रत्यर्कयोगर्क्षतिथीन्द्र चापकुवार पंग्वन्धवांश्च तद्वत्॥१२७॥

doṣānaśeṣānamṛtākhyayogo nihanti lobho guṇavṛndamekaḥ| pratyarkayogarkṣatithīndra cāpakuvāra paṃgvandhavāṃśca tadvat||127||

The yoga named Amṛta kills the defects without remainder, as greed alone kills the whole troop of virtues; and in the same way ⟨it kills the defects⟩ of the pratyarka-yoga, of the nakṣatra and the tithi ⟨lunar day⟩, of Indra's bow ⟨the rainbow⟩, of Tuesday, and of the lame and the blind ⟨yogas⟩. ॥127॥

सिद्धा तिथिर्हन्ति समस्तदोषान्यान्मासशून्यानपि मासदग्धान्। दिनप्रदग्धानपि चान्यदोषानेकादशी यद्वदशेष पापान्॥१२८॥

siddhā tithirhanti samastadoṣānyānmāsaśūnyānapi māsadagdhān| dinapradagdhānapi cānyadoṣānekādaśī yadvadaśeṣa pāpān||128||

A siddhā tithi kills all defects — the month-void days and the month-burnt days too, the day-burnt ones as well, and the other defects — as the eleventh ⟨Ekādaśī⟩ kills every sin. ॥128॥

एकार्गलोपग्रहपातलत्ताजामित्रकर्त्तर्युदयादिदोषाः । नश्यन्ति चन्द्रार्कबलोपपन्ने लग्ने यथार्काभ्युदये तु दोषाः॥१२९॥

ekārgalopagrahapātalattājāmitrakarttaryudayādidoṣāḥ | naśyanti candrārkabalopapanne lagne yathārkābhyudaye tu doṣāḥ||129||

The defects of ekārgala, of the upagrahas, of the pāta, of the lattā, of the jāmitra, of the kartarī ⟨the 'shears', malefics on either side⟩, of the rising and the rest, all perish when the lagna is endowed with the strength of the Moon and the Sun — as defects perish at the rising of the sun. ॥129॥

ये लग्नदोषाः कुनवांशदोषाः पापग्रहैर्दृष्टिनिपातदोषाः। लग्ने गुरुस्तान्विमली करोति फलं यथाम्भः कतकद्रुमस्य॥१३०॥

ye lagnadoṣāḥ kunavāṃśadoṣāḥ pāpagrahairdṛṣṭinipātadoṣāḥ| lagne gurustānvimalī karoti phalaṃ yathāmbhaḥ katakadrumasya||130||

Whatever defects there are of the lagna, defects of a bad navāṃśa, defects from the fall of the gaze of malefic grahas — Jupiter in the lagna makes them all clean, as the fruit of the kataka tree ⟨the clearing-nut⟩ makes water clean. ॥130॥

गुणाधिकं दोष विहीनकालं ज्ञात्वा विलग्नेशनवांशपस्य। बलाबलं खेचरिणां सुसम्यग्विचार्य लग्नं प्रवदेदभिज्ञः॥१३१॥

guṇādhikaṃ doṣa vihīnakālaṃ jñātvā vilagneśanavāṃśapasya| balābalaṃ khecariṇāṃ susamyagvicārya lagnaṃ pravadedabhijñaḥ||131||

Having found the time that is abundant in merit and free of defect, and having very carefully weighed the strength and the weakness of the lord of the lagna, of the lord of the lagna's navāṃśa and of the grahas, the knowing man should then declare the lagna. ॥131॥

बलेन्द्नार्योरिनजीवयोश्च तारेन्दुवीर्ये सुदिने सुलग्ने। पञ्चेष्टकेऽर्केन्दुसुरेज्यमुख्ये जामित्रशुद्धौ हिमदीधितेश्च॥१३२॥

balendnāryorinajīvayośca tārenduvīrye sudine sulagne| pañceṣṭake'rkendusurejyamukhye jāmitraśuddhau himadīdhiteśca||132||

When there is strength ⟨in the grahas⟩ and in the Sun and Jupiter; when the tārā-strength ⟨the reckoning from the birth star⟩ and the Moon's strength are present; on a good day and in a good lagna; in the fivefold favourable reckoning in which the Sun, the Moon and Jupiter are foremost; and when the jāmitra ⟨the seventh⟩ from the Moon ⟨of frost-cool rays⟩ is clean — ॥132॥

यत्रार्कगुर्वोरपि नैधनान्त्यजन्मादिदुस्थानगयोर्द्वयोर्वा। एकस्य पूजामपि तत्र कृत्वा पाणिग्रहं कार्यगतः सुसम्यक्॥१३३॥

yatrārkagurvorapi naidhanāntyajanmādidusthānagayordvayorvā| ekasya pūjāmapi tatra kṛtvā pāṇigrahaṃ kāryagataḥ susamyak||133||

— and where the Sun and Jupiter, both of them or one of them, have gone to an evil house, the eighth, the twelfth, the first and so forth: there, having performed the worship of that one ⟨graha⟩ as well, the man set upon the business should carry out the taking of the hand ⟨the marriage⟩ quite properly. ॥133॥

स्वनीचगाः शत्रुगृहस्थिताश्च तदंशगाश्चास्तमिता ग्रहेन्द्राः। दातुं न शक्ताः स्वफलं विलग्ने दष्टुं भुजङ्गा इव मन्त्रविद्धाः॥१३४॥

svanīcagāḥ śatrugṛhasthitāśca tadaṃśagāścāstamitā grahendrāḥ| dātuṃ na śaktāḥ svaphalaṃ vilagne daṣṭuṃ bhujaṅgā iva mantraviddhāḥ||134||

Lordly grahas gone to their own place of fall ⟨debilitation⟩, standing in an enemy's house, gone to the aṃśa of such a house, or set ⟨combust⟩, are not able to give their own fruit in the lagna — as serpents pierced by a mantra are not able to bite. ॥134॥

लग्नं तदर्द्धं च ततस्त्रिभागो नवांशकश्च द्विरसांशकश्च। त्रिंशांशकश्चेति हि वर्गषट्कं शुभाशुभं व्योम चराधिपत्यम्॥१३५॥

lagnaṃ tadarddhaṃ ca tatastribhāgo navāṃśakaśca dvirasāṃśakaśca| triṃśāṃśakaśceti hi vargaṣaṭkaṃ śubhāśubhaṃ vyoma carādhipatyam||135||

The lagna ⟨the sign itself⟩, its half ⟨the horā⟩, then its third part ⟨the drekkāṇa⟩, the navāṃśa ⟨the ninth part⟩, the twice-six part ⟨the dvādaśāṃśa, the twelfth⟩ and the triṃśāṃśa ⟨the thirtieth part⟩ — this indeed is the set of six vargas; and the lordship of the sky-goers ⟨the grahas⟩ over them is auspicious or inauspicious. ॥135॥

शास्त्रोक्तमार्गेण सुलग्नकालं स्फुटं समानीय जलादियन्त्रैः। संलभ्य तन्मङ्गलसूक्ष्मकालं संवीक्षयेत्तत्र मिथोर्द्धदृष्ट्या॥१३६॥

śāstroktamārgeṇa sulagnakālaṃ sphuṭaṃ samānīya jalādiyantraiḥ| saṃlabhya tanmaṅgalasūkṣmakālaṃ saṃvīkṣayettatra mithorddhadṛṣṭyā||136||

Having brought out exactly, by the path the śāstra states, the time of the good lagna by means of water-instruments and the rest, and having got that fine-measured time of the auspicious rite, ⟨the officiant⟩ should there have the two look upon each other with the half-glance. ॥136॥

अर्द्धोदयं चास्तमिनस्य वीक्ष्य यन्त्रं प्रदद्याज्जलपूर्णपात्रे। अलङ्कृते गन्धसुपुष्पवस्त्रफलाक्षतैर्दैवविदं च पूज्य॥१३७॥

arddhodayaṃ cāstaminasya vīkṣya yantraṃ pradadyājjalapūrṇapātre| alaṅkṛte gandhasupuṣpavastraphalākṣatairdaivavidaṃ ca pūjya||137||

And having observed the half-rising and the setting of the sun, he should set the instrument in a vessel full of water, the vessel adorned with perfume, fine flowers, cloth, fruit and akṣata ⟨unbroken rice⟩; and he should worship the knower of fate ⟨the astrologer⟩. ॥137॥

षडङ्गुलोत्सेधसमं सुवृत्तं कृतं मुखं सद्विरसाङ्गुलं यत्। पलैस्तु शुल्बैर्दशभिर्जलस्य पूर्णं पलैः षष्टिभिरम्बुयन्त्रम्॥१३८॥

ṣaḍaṅgulotsedhasamaṃ suvṛttaṃ kṛtaṃ mukhaṃ sadvirasāṅgulaṃ yat| palaistu śulbairdaśabhirjalasya pūrṇaṃ palaiḥ ṣaṣṭibhirambuyantram||138||

The water-instrument: made well-rounded, with a height equal to six aṅgulas, its mouth twice six ⟨twelve⟩ aṅgulas, ⟨fashioned⟩ of ten palas of copper, and filled with sixty palas of water. ॥138॥

यत्त्र्यंशमाद्यत्रय एव वृत्तां शलाकया मध्यभागविद्धाम्। समुद्रसंख्याङ्गुलदीर्घपात्रे दद्यान्मयूरं नरवानराद्यम्॥१३९॥

yattryaṃśamādyatraya eva vṛttāṃ śalākayā madhyabhāgaviddhām| samudrasaṃkhyāṅguladīrghapātre dadyānmayūraṃ naravānarādyam||139||

That ⟨plate⟩ which is a third part, round in its first three ⟨aṅgulas⟩, pierced through its middle part by a rod — and in the vessel four ⟨'the number of the oceans'⟩ aṅgulas long he should set a peacock, a man, a monkey and the like. ॥139॥

व्यासाङ्गुलत्रिगुणमायतमिष्टशङ्कोर्वृतं तदेव परिधिश्च तदेव तस्य। व्यासाङ्गुलार्द्धदलमङ्गुलमानमिष्टं सर्वत्र शङ्कुपरिकल्पनमेवमेव॥१४०॥

vyāsāṅgulatriguṇamāyatamiṣṭaśaṅkorvṛtaṃ tadeva paridhiśca tadeva tasya| vyāsāṅgulārddhadalamaṅgulamānamiṣṭaṃ sarvatra śaṅkuparikalpanamevameva||140||

The length of the gnomon ⟨śaṅku⟩ one wants is three times the aṅgulas of its diameter; that same is its round, and that same is its circumference. Half of the half of the diameter's aṅgulas is the measure in aṅgulas wanted everywhere; the fashioning of the gnomon is in just this way. ॥140॥

तुल्यां समन्ताद् गृहवामभागे हस्तोच्छ्रितायुक्त शुभाययुक्ताम्। समण्डपां प्राक् प्रवणामुदग्वासोपानरम्यां निविडां ककुप्सु॥१४१॥

tulyāṃ samantād gṛhavāmabhāge hastocchritāyukta śubhāyayuktām| samaṇḍapāṃ prāk pravaṇāmudagvāsopānaramyāṃ niviḍāṃ kakupsu||141||

⟨He should make an altar⟩ equal on every side, on the left part of the house, raised a hasta ⟨cubit⟩ high, endowed with an auspicious āya ⟨the favourable remainder in the reckoning of a building⟩, furnished with a maṇḍapa ⟨pavilion⟩, sloping to the east, lovely with a stairway on the north, and firm-packed at the quarters; ॥141॥

विचित्रितामङ्कुरचित्रकुम्भविताननानाविधतोरणाद्यैः । भृङ्गारपुष्पाङ्गणविप्रपीठपुण्याङ्गनानृत्यसुगीतवाद्यैः ॥१४२॥

vicitritāmaṅkuracitrakumbhavitānanānāvidhatoraṇādyaiḥ | bhṛṅgārapuṣpāṅgaṇaviprapīṭhapuṇyāṅganānṛtyasugītavādyaiḥ ||142||

— made brilliant with sprouted grain, painted jars, an awning and gateways of many kinds; with ewers, with a flowered court, with seats for the brāhmaṇas, and with the dancing, the fine singing and the music of auspicious women; ॥142॥

ताम्बूलपुष्पाक्षतगन्धवस्त्रमाङ्गल्यसूत्रैः फलपूर्णपात्रैः। धान्याकहारिद्रगुडैः सलाजैर्दीपैरनेकैर्नयनाभिरामाम्॥१४३॥

tāmbūlapuṣpākṣatagandhavastramāṅgalyasūtraiḥ phalapūrṇapātraiḥ| dhānyākahāridraguḍaiḥ salājairdīpairanekairnayanābhirāmām||143||

— delightful to the eye with tāmbūla ⟨betel⟩, flowers, akṣata, perfume, cloth and the auspicious thread, with vessels full of fruit, with coriander, turmeric and jaggery together with parched grain, and with many lamps; ॥143॥

सवेणुवीणामधुरस्वरेण मनोरमां मङ्गलवेदघोषैः। प्रदक्षिणप्रक्रमणाद्युपेतां तामारुरोहेन्मिथुनं च वेदीम्॥१४४॥

saveṇuvīṇāmadhurasvareṇa manoramāṃ maṅgalavedaghoṣaiḥ| pradakṣiṇaprakramaṇādyupetāṃ tāmārurohenmithunaṃ ca vedīm||144||

— charming with the sweet note of flute and vīṇā and with the auspicious chanting of the Veda, and furnished with the circumambulation to the right, the stepping forth and the rest: that altar the couple should mount. ॥144॥

मृत्युर्नैःस्वं बहुविधधनं भ्रातृहानिः प्रजानाम्। व्याधिः सौख्यं बहुविधमनो भर्तृहानिश्चिरायुः॥ श्रेयो हानिर्भवति हृदये व्याधिरर्थागमश्च। भानौ स्त्रीणामतिशयरुजा लग्नभावादि संस्थे॥१४५॥

mṛtyurnaiḥsvaṃ bahuvidhadhanaṃ bhrātṛhāniḥ prajānām| vyādhiḥ saukhyaṃ bahuvidhamano bhartṛhāniścirāyuḥ|| śreyo hānirbhavati hṛdaye vyādhirarthāgamaśca| bhānau strīṇāmatiśayarujā lagnabhāvādi saṃsthe||145||

When the Sun stands in the bhāvas ⟨houses⟩ beginning with the lagna, ⟨the results for women are, in order⟩: death; destitution; wealth of many kinds; loss of brothers; illness of the children; comfort; a mind of many turns; loss of the husband; long life; welfare; loss, and disease in the heart; and gain of wealth — for women, exceeding sickness. ॥145॥

नाशः सम्पद्बहुविधयशो बन्धुवृद्धिः प्रजातिः। शस्त्रान्मृत्युर्भवति न चिराद्दीर्घसापत्न्यबाधा॥ प्रव्रज्यत्वं दुहितृजनितात्वं धनं भोगभाक्त्वम्। दास्यं स्त्रीणां तुहिनकिरणे लग्नभावादिसंस्थे॥१४६॥

nāśaḥ sampadbahuvidhayaśo bandhuvṛddhiḥ prajātiḥ| śastrānmṛtyurbhavati na cirāddīrghasāpatnyabādhā|| pravrajyatvaṃ duhitṛjanitātvaṃ dhanaṃ bhogabhāktvam| dāsyaṃ strīṇāṃ tuhinakiraṇe lagnabhāvādisaṃsthe||146||

When the Moon ⟨of frost-cool rays⟩ stands in the bhāvas beginning with the lagna, for women ⟨the results, in order, are⟩: destruction; prosperity; fame of many kinds; increase of kinsfolk; the bearing of children; death by the weapon, and that before long; long affliction from co-wives; the state of a wandering ascetic; the bearing of daughters; wealth; a share in enjoyments; servitude. ॥146॥

मृत्युः शोको बहुविधधनं भ्रातृवैरं कुबुद्धिर्लक्ष्मीप्राप्तिर्भवतिमरणं चोभयोर्वित्तनाशः॥ स्त्रीणां द्वेष्यं व्यसननिरतिः पुत्रपौत्रार्थसिद्धिर्भीतिर्भूमेर्बलिनि तनये लग्नभावादि संस्थे॥१४७॥

mṛtyuḥ śoko bahuvidhadhanaṃ bhrātṛvairaṃ kubuddhirlakṣmīprāptirbhavatimaraṇaṃ cobhayorvittanāśaḥ|| strīṇāṃ dveṣyaṃ vyasananiratiḥ putrapautrārthasiddhirbhītirbhūmerbalini tanaye lagnabhāvādi saṃsthe||147||

When the son ⟨of the Earth, Mars⟩, being strong, stands in the bhāvas beginning with the lagna, ⟨the results, in order, are⟩: death; grief; wealth of many kinds; enmity with brothers; bad judgement; the winning of Lakṣmī ⟨fortune⟩; the death of both ⟨husband and wife⟩; loss of property; being hateful to women; addiction to vice; the gaining of sons, grandsons and wealth; and fear from the land. ॥147॥

प्रीतिर्बुद्धिः सुगुणनिरतिर्बन्धुपूजासुताप्तिनिर्वैपक्ष्यं तनयरहितत्वं तनुत्यागचिन्ता॥ धर्मे बुद्धिर्भवति धरणीलाभमत्यन्तवृद्धिर्हानिः स्त्रीणां हिमकरसुते लग्नभावादिसंस्थे॥१४८॥

prītirbuddhiḥ suguṇaniratirbandhupūjāsutāptinirvaipakṣyaṃ tanayarahitatvaṃ tanutyāgacintā|| dharme buddhirbhavati dharaṇīlābhamatyantavṛddhirhāniḥ strīṇāṃ himakarasute lagnabhāvādisaṃsthe||148||

When the son of the frost-rayed one ⟨Mercury⟩ stands in the bhāvas beginning with the lagna, for women ⟨the results, in order, are⟩: affection; understanding; attachment to good qualities; honour from kinsfolk; the gaining of sons; freedom from the enemy's side; being without sons; the thought of giving up the body; a mind set on dharma; the gaining of land; utmost increase; and loss. ॥148॥

लक्ष्मीप्रीतिर्भवति सुयशः प्रीतिरन्योन्यवृद्धिरिष्टावाप्तिः बहुविधभयं चाश्रमाणां विरक्तिः॥ पापाशक्तिः सुकृतनिरतिर्भूरिलाभः सुरेज्ये। स्त्रीणां सौख्यं रिपुकृतभयं लग्नभावादिसंस्थे॥१४९॥

lakṣmīprītirbhavati suyaśaḥ prītiranyonyavṛddhiriṣṭāvāptiḥ bahuvidhabhayaṃ cāśramāṇāṃ viraktiḥ|| pāpāśaktiḥ sukṛtaniratirbhūrilābhaḥ surejye| strīṇāṃ saukhyaṃ ripukṛtabhayaṃ lagnabhāvādisaṃsthe||149||

When the one worshipped by the gods ⟨Jupiter⟩ stands in the bhāvas beginning with the lagna, for women ⟨the results, in order, are⟩: the love of Lakṣmī ⟨wealth⟩; good fame; affection; mutual increase; the winning of what is wished; fear of many kinds; aversion to the āśramas ⟨the ordered stages of life⟩; incapacity for sin; devotion to good works; abundant gain; comfort; and fear caused by enemies. ॥149॥

भोगप्राप्तिर्विविधविभवः स्वैरवृत्तिर्महत्त्वम्। पुण्याधिक्यं भवति निधनं सर्वनाशो व्यसुत्वम्॥ पत्युः प्रीतिर्बहुविधगुणः सर्वसम्पत्समृद्धिरस्वं स्त्रीणामुशनसि तदा लग्नभावादिसंस्थे॥१५०॥

bhogaprāptirvividhavibhavaḥ svairavṛttirmahattvam| puṇyādhikyaṃ bhavati nidhanaṃ sarvanāśo vyasutvam|| patyuḥ prītirbahuvidhaguṇaḥ sarvasampatsamṛddhirasvaṃ strīṇāmuśanasi tadā lagnabhāvādisaṃsthe||150||

When Uśanas ⟨Venus⟩ stands in the bhāvas beginning with the lagna, for women ⟨the results, in order, are⟩: the gaining of enjoyments; wealth of many kinds; a life of one's own will; greatness; abundance of merit; death; total ruin; the loss of life; the love of the husband; qualities of many kinds; the increase of every sort of prosperity; and destitution. ॥150॥

स्वच्छन्दत्वं कदशनरतिर्वल्लभत्वं विशील्यम्। व्याधिः सुश्रीर्मृतिरथ सुखंगर्भपातप्रवृत्तिः॥ द्यूतासक्तिर्भवति रविजे वैभवं वक्त्ररोगः। स्वर्भानौ वा शिखिनि च तथा लग्नभावादिसंस्थे॥१५१॥

svacchandatvaṃ kadaśanaratirvallabhatvaṃ viśīlyam| vyādhiḥ suśrīrmṛtiratha sukhaṃgarbhapātapravṛttiḥ|| dyūtāsaktirbhavati ravije vaibhavaṃ vaktrarogaḥ| svarbhānau vā śikhini ca tathā lagnabhāvādisaṃsthe||151||

When the son of the Sun ⟨Saturn⟩, or Svarbhānu ⟨Rāhu⟩, or the crested one ⟨Ketu⟩, stands in the bhāvas beginning with the lagna, ⟨the results, in order, are⟩: wilfulness; a liking for bad food; being beloved; want of good conduct; disease; fair fortune; death; happiness; a tendency to miscarriage; addiction to gambling; splendour; and disease of the mouth. ॥151॥

सर्वे जामित्रसंस्था विदधति मरणं सौरिसूर्यौ प्रशस्तौ। षष्ठाष्टत्र्यायसंस्थौ भवरिपुसहजस्थोऽपि भौमः शशाङ्कः॥ लग्नान्त्याष्टारिवर्ज्यः परिणयनविधौ ज्ञाऽन्त्यमृत्युर्विवर्ज्यम्। शुक्रेज्यौ वा सुतायास्पदनवमगतौ भातृशुक्रोऽपिनेष्टः॥१५२॥

sarve jāmitrasaṃsthā vidadhati maraṇaṃ saurisūryau praśastau| ṣaṣṭhāṣṭatryāyasaṃsthau bhavaripusahajastho'pi bhaumaḥ śaśāṅkaḥ|| lagnāntyāṣṭārivarjyaḥ pariṇayanavidhau jñā'ntyamṛtyurvivarjyam| śukrejyau vā sutāyāspadanavamagatau bhātṛśukro'pineṣṭaḥ||152||

All ⟨grahas⟩ standing in the jāmitra ⟨the seventh⟩ bring about death. Saturn and the Sun are commended when they stand in the sixth, the eighth, the third and the eleventh; Mars too when it stands in the first, the sixth or the third. The Moon is to be shunned in the lagna, the twelfth, the eighth and the sixth. In the rite of marriage, Mercury in the twelfth and the eighth is to be shunned. Venus and Jupiter ⟨are good⟩ gone to the fifth, the eleventh, the tenth and the ninth; and Venus in the third ⟨the house of brothers⟩ is likewise not desired. ॥152॥

लग्नावस्था शुभखचराः कुर्वन्ति विवाहितां सुपुत्रवतीम्। सप्तभिरब्दैः क्रूराश्चन्द्रश्च विलग्नगो विधवाम्॥१५३॥

lagnāvasthā śubhakhacarāḥ kurvanti vivāhitāṃ suputravatīm| saptabhirabdaiḥ krūrāścandraśca vilagnago vidhavām||153||

Benefic grahas standing in the lagna make the married woman one blessed with good sons; malefics, and the Moon gone to the lagna, make her a widow within seven years. ॥153॥

धनसौख्यवतीं सुभगां धनगाः सौम्यग्रहाः सचन्द्राश्च। क्रूरा द्वितीयसंस्था धनहीनां वत्सरैस्त्रिभिः कन्याम्॥१५४॥

dhanasaukhyavatīṃ subhagāṃ dhanagāḥ saumyagrahāḥ sacandrāśca| krūrā dvitīyasaṃsthā dhanahīnāṃ vatsaraistribhiḥ kanyām||154||

Benefic grahas gone to the house of wealth ⟨the second⟩ together with the Moon ⟨make her⟩ possessed of wealth and comfort and fortunate; malefics standing in the second make the girl bereft of wealth within three years. ॥154॥

विसिताः सचन्द्रसौम्यास्तृतीयगा वित्तसौख्यवतीम्। पापास्तृतीयसंस्थाः सततं सौभाग्यपुत्रवतीम्॥१५५॥

visitāḥ sacandrasaumyāstṛtīyagā vittasaukhyavatīm| pāpāstṛtīyasaṃsthāḥ satataṃ saubhāgyaputravatīm||155||

The benefics, Venus excepted, together with the Moon, gone to the third, ⟨make her⟩ possessed of wealth and comfort; malefics standing in the third ⟨make her⟩ constantly blessed with good fortune and with sons. ॥155॥

बन्धुस्थाश्चन्द्रयुताः शुभखचरा भर्तृवल्लभां साध्वीम्। अशुभाश्चतुर्थसंस्था दुःशीलां दुर्भगां च कुर्वन्ति॥१५६॥

bandhusthāścandrayutāḥ śubhakhacarā bhartṛvallabhāṃ sādhvīm| aśubhāścaturthasaṃsthā duḥśīlāṃ durbhagāṃ ca kurvanti||156||

Benefic grahas standing in the fourth ⟨the house of kinsfolk⟩ joined with the Moon ⟨make her⟩ dear to her husband and virtuous; inauspicious ones standing in the fourth make her ill-conducted and ill-fortuned. ॥156॥

तनयगता सेन्दुशुभा बहुतनयां मानिनीं सुशीलवतीम्। अशुभखगास्तनयगता विपुत्रवतीं वा विवादशीलवतीम्॥१५७॥

tanayagatā senduśubhā bahutanayāṃ māninīṃ suśīlavatīm| aśubhakhagāstanayagatā viputravatīṃ vā vivādaśīlavatīm||157||

Benefics with the Moon gone to the fifth ⟨the house of offspring⟩ ⟨make her⟩ blessed with many sons, honoured and of good conduct; inauspicious grahas gone to the fifth make her without sons, or of a quarrelsome disposition. ॥157॥

सप्तभिरब्दैर्विधवां शशिशुक्रौ षष्ठगौ कुरुतः। सततं पापासक्तां ज्ञेयाः पापाः प्रभूतशीलवतीम्॥१५८॥

saptabhirabdairvidhavāṃ śaśiśukrau ṣaṣṭhagau kurutaḥ| satataṃ pāpāsaktāṃ jñeyāḥ pāpāḥ prabhūtaśīlavatīm||158||

The Moon and Venus gone to the sixth make her a widow within seven years; malefics are to be known ⟨as making her⟩ constantly given to sin — ⟨and benefics as making her⟩ of abundant good conduct. ॥158॥

सप्तमगाः सकलखगाः सप्तभिरब्दैः ससप्तमासैश्च। दम्पत्योः सहमरणं यमरक्षितमपि च कुर्वन्ति॥१५९॥

saptamagāḥ sakalakhagāḥ saptabhirabdaiḥ sasaptamāsaiśca| dampatyoḥ sahamaraṇaṃ yamarakṣitamapi ca kurvanti||159||

All the grahas gone to the seventh bring about the death of the couple together within seven years and seven months, even when they are guarded. ॥159॥

अष्टमगौ शशिभौमौ धनरहितां तां च पञ्चभिर्वर्षैः। शुभखचराः कापटिकामितरे साध्वीं चिरञ्जीवीम्॥१६०॥

aṣṭamagau śaśibhaumau dhanarahitāṃ tāṃ ca pañcabhirvarṣaiḥ| śubhakhacarāḥ kāpaṭikāmitare sādhvīṃ cirañjīvīm||160||

The Moon and Mars gone to the eighth make her bereft of wealth within five years; benefic grahas ⟨there make her⟩ deceitful, and the others ⟨make her⟩ virtuous and long-lived. ॥160॥

नवमगताः शुभखचराः शशिसहिता भोगभाग्यसौख्यवतीम्। अशुभखगाः खलचित्तां पर निरतां पापवादिनीं चैव॥१६१॥

navamagatāḥ śubhakhacarāḥ śaśisahitā bhogabhāgyasaukhyavatīm| aśubhakhagāḥ khalacittāṃ para niratāṃ pāpavādinīṃ caiva||161||

Benefic grahas gone to the ninth together with the Moon ⟨make her⟩ possessed of enjoyment, good fortune and comfort; inauspicious grahas ⟨make her⟩ wicked-minded, given to another ⟨man⟩, and a speaker of evil. ॥161॥

दशमगताः शुभखेटाः शशिसहिता भर्तृपूजितां साध्वीम्। अशुभखगाः प्रतिकूलां मलिनाङ्गीं कर्कशां मृषाभिरताम्॥१६२॥

daśamagatāḥ śubhakheṭāḥ śaśisahitā bhartṛpūjitāṃ sādhvīm| aśubhakhagāḥ pratikūlāṃ malināṅgīṃ karkaśāṃ mṛṣābhiratām||162||

Benefic grahas gone to the tenth together with the Moon ⟨make her⟩ honoured by her husband and virtuous; inauspicious grahas ⟨make her⟩ contrary, unclean of body, harsh, and given to falsehood. ॥162॥

लाभगता निखिलखगा बहुविधधनधान्यपुत्रपौत्रवतीम्। पतिभक्तां शीलवतीं न नीचगास्तारिराशिगाश्च तथा॥१६३॥

lābhagatā nikhilakhagā bahuvidhadhanadhānyaputrapautravatīm| patibhaktāṃ śīlavatīṃ na nīcagāstārirāśigāśca tathā||163||

All the grahas gone to the eleventh ⟨the house of gain⟩ ⟨make her⟩ possessed of wealth, grain, sons and grandsons of many kinds, devoted to her husband and of good conduct — but not those gone to their fall, nor likewise those gone to an enemy's sign. ॥163॥

व्ययगो दुग्धाब्धिभवः करोति विधवां च पञ्चभिर्वर्षैः। मानविहीनां सौम्याः पापाः कुर्वन्ति नीचवृत्तवतीम्॥१६४॥

vyayago dugdhābdhibhavaḥ karoti vidhavāṃ ca pañcabhirvarṣaiḥ| mānavihīnāṃ saumyāḥ pāpāḥ kurvanti nīcavṛttavatīm||164||

The one born from the ocean of milk ⟨the Moon⟩, gone to the twelfth, makes her a widow within five years; benefics ⟨there⟩ make her bereft of honour, and malefics make her of low conduct. ॥164॥

सत्खचराः सदसच्च स्थान्स्वशुभफलान्यफलम्। सम्यग्ज्ञात्वाऽथ तयोः शुभफलमधिकं प्रगृह्णीयात्॥१६५॥

satkhacarāḥ sadasacca sthānsvaśubhaphalānyaphalam| samyagjñātvā'tha tayoḥ śubhaphalamadhikaṃ pragṛhṇīyāt||165||

Having rightly understood the benefic grahas, the good and the bad places, their own auspicious results and their fruitlessness, one should then take up whichever of the two auspicious results is the greater. ॥165॥

तत्राधिकफलवृन्दे विनाशमायाति दोषचयम्। यद्वच्छशांककिरणे कलङ्कमखिलं तथैव सदा॥१६६॥

tatrādhikaphalavṛnde vināśamāyāti doṣacayam| yadvacchaśāṃkakiraṇe kalaṅkamakhilaṃ tathaiva sadā||166||

There, when the mass of result is the greater, the heap of defects goes to destruction — just as the whole stain is lost in the rays of the moon; and so it always is. ॥166॥

देशे च काले च तथा शरीरे राज्येऽपि चापद्यपि यत्र तत्र। भावान्तरं तत्परिकल्पनीयं गान्धर्व वैवाहचतुष्टयार्थम्॥१६७॥

deśe ca kāle ca tathā śarīre rājye'pi cāpadyapi yatra tatra| bhāvāntaraṃ tatparikalpanīyaṃ gāndharva vaivāhacatuṣṭayārtham||167||

In respect of country and of time, and likewise of the body, of the kingdom, and of calamity too — wherever it may be — another bhāva is there to be reckoned, for the sake of the set of four marriages beginning with the gāndharva. ॥167॥

लग्ने भावाश्चोदितास्तेषु तिष्ठँल्लग्नस्थः संस्तानतीतो द्वितीयः। खेटैस्त्वेवं शेषराशिषु शेषा भावाः सम्यक् कल्पनीयाः क्रमेण॥१६८॥

lagne bhāvāścoditāsteṣu tiṣṭham̐llagnasthaḥ saṃstānatīto dvitīyaḥ| kheṭaistvevaṃ śeṣarāśiṣu śeṣā bhāvāḥ samyak kalpanīyāḥ krameṇa||168||

The bhāvas are declared with reference to the lagna. Standing among them, ⟨a graha⟩ in the lagna is lagna-placed; one that has passed beyond that station is in the second. In this manner the remaining bhāvas, with the grahas, are to be reckoned properly and in order through the remaining signs. ॥168॥

ब्राह्मोद्वाहः कायदैवार्षसंज्ञाश्चैते कार्याः प्रोक्तकाले विधेयाः। नूनं गान्धर्वासुरौ राक्षसाख्यः पैशाचो वा सर्वकाले विधेयाः॥१६९॥

brāhmodvāhaḥ kāyadaivārṣasaṃjñāścaite kāryāḥ proktakāle vidheyāḥ| nūnaṃ gāndharvāsurau rākṣasākhyaḥ paiśāco vā sarvakāle vidheyāḥ||169||

The brāhma marriage, and those named kāya ⟨prājāpatya⟩, daiva and ārṣa — these are to be performed, and are to be carried out at the time that has been stated. But the gāndharva and the āsura, the one named rākṣasa, and the paiśāca, are assuredly to be carried out at any time. ॥169॥

ब्राह्मो विवाहस्तज्जातः पुरूषानेकविंशतिम्। आहूय दीयते शक्त्या पुनात्युभयतः स्थितान्॥१७०॥

brāhmo vivāhastajjātaḥ purūṣānekaviṃśatim| āhūya dīyate śaktyā punātyubhayataḥ sthitān||170||

The brāhma marriage: ⟨the bridegroom⟩ having been invited, ⟨the girl⟩ is given according to ⟨the giver's⟩ power. The son born of it purifies twenty-one generations of men standing on both sides. ॥170॥

कायोद्वाहः पावयेत्षट् षड्वंश्यांस्तत्र सम्भवः। चरतामनया धर्ममित्युक्त्वा दीयतेऽर्थिने॥१७१॥

kāyodvāhaḥ pāvayetṣaṭ ṣaḍvaṃśyāṃstatra sambhavaḥ| caratāmanayā dharmamityuktvā dīyate'rthine||171||

The kāya ⟨prājāpatya⟩ marriage: ⟨the girl⟩ is given to the suitor with the words, 'may the two of you practise dharma together with her'. The offspring born of it purifies six and six of the line. ॥171॥

दैवोद्वाहो यज्ञवते ऋत्विजे दीयते सदा। पुनात्युभयतः सप्त पुरुषांश्चैव तत्रजः॥१७२॥

daivodvāho yajñavate ṛtvije dīyate sadā| punātyubhayataḥ sapta puruṣāṃścaiva tatrajaḥ||172||

The daiva marriage: ⟨the girl⟩ is always given to the ṛtvij ⟨the officiating priest⟩ who is engaged in the sacrifice. The one born of it purifies seven generations of men on both sides. ॥172॥

आर्षोद्वाहस्तथाऽऽदाय गोद्वयं दीयते सुता। पुनात्युभयतस्त्रींस्त्रीन्पुरुषांस्तत्र सम्भवः॥१७३॥

ārṣodvāhastathā''dāya godvayaṃ dīyate sutā| punātyubhayatastrīṃstrīnpuruṣāṃstatra sambhavaḥ||173||

The ārṣa marriage: the daughter is given after taking a pair of cows. The one born of it purifies three and three generations of men on both sides. ॥173॥

गान्धर्वः समयग्राह्य आसुरोऽर्थप्रदानतः। राक्षसो युद्धहरणात्पैशाचः कन्यकाच्छलात्॥१७४॥

gāndharvaḥ samayagrāhya āsuro'rthapradānataḥ| rākṣaso yuddhaharaṇātpaiśācaḥ kanyakācchalāt||174||

The gāndharva is to be taken as made by mutual agreement; the āsura by the giving of money; the rākṣasa by the carrying off in battle; the paiśāca by deceiving the girl. ॥174॥

वर्णा दिनं गणमहेन्द्रवधूविदूरयोन्याख्यराशितदधीशविवश्यनाड्यः। वेधाख्यभूतबहुलिङ्ग विजातिगोत्रपक्ष्यापयोगिनि सुधांशुयुजो दशाष्टौ॥१७५॥

varṇā dinaṃ gaṇamahendravadhūvidūrayonyākhyarāśitadadhīśavivaśyanāḍyaḥ| vedhākhyabhūtabahuliṅga vijātigotrapakṣyāpayogini sudhāṃśuyujo daśāṣṭau||175||

The eighteen ⟨kūṭas⟩, joined to the nectar-rayed one ⟨the Moon⟩, are these: varṇa ⟨class⟩, the day, gaṇa, mahendra, the bride's distance ⟨strī-dīrgha⟩, yoni, the sign called rāśi and the lord of that sign, vaśya, nāḍī, that called vedha, bhūta, bahu, liṅga, vijāti, gotra, pakṣī, āya and yoginī. ॥175॥

नवर्क्षपर्यायवशाद्वधूभादां वरक्षान्तमथो विगणय्य। जन्मत्रिभं पञ्चमसप्तमं भं त्यक्त्वान्यभं शोभनमामनन्ति॥१७६॥

navarkṣaparyāyavaśādvadhūbhādāṃ varakṣāntamatho vigaṇayya| janmatribhaṃ pañcamasaptamaṃ bhaṃ tyaktvānyabhaṃ śobhanamāmananti||176||

Counting from the bride's star up to the bridegroom's star, by the sequence of the sets of nine stars, they declare that any star is auspicious except the birth star and the third, the fifth and the seventh ⟨from it⟩. ॥176॥

दस्रादितीज्यमृगमैत्रकरानिलान्त्य लक्ष्मीशभानि नव देवगणः प्रदिष्टः। पूर्वात्रयान्तक विधातृहरौत्तराणि धिष्ण्यानि मानुष गणोऽत्र नव प्रदिष्टः॥१७७॥

dasrāditījyamṛgamaitrakarānilāntya lakṣmīśabhāni nava devagaṇaḥ pradiṣṭaḥ| pūrvātrayāntaka vidhātṛharauttarāṇi dhiṣṇyāni mānuṣa gaṇo'tra nava pradiṣṭaḥ||177||

Dasra ⟨Aśvinī⟩, Aditi ⟨Punarvasu⟩, Ijya ⟨Puṣya⟩, Mṛga ⟨Mṛgaśirā⟩, Maitra ⟨Anurādhā⟩, Kara ⟨Hasta⟩, Anila ⟨Svātī⟩, Antya ⟨Revatī⟩ and the star of Lakṣmī's lord ⟨Śravaṇa⟩ — these nine are declared the deva-gaṇa. The three Pūrvā stars, Antaka ⟨Bharaṇī⟩, Vidhātṛ ⟨Rohiṇī⟩, Hara ⟨Ārdrā⟩ and the Uttarā stars — these nine stars are here declared the manuṣya-gaṇa. ॥177॥

पितृद्विदैवाग्निशतेन्द्रमूलवस्वाहिचित्रर्क्षगणोऽसुराख्यः। देवासुराणां मनुजासुराणां वैरं महास्नेहमथेतरेषाम्॥१७८॥

pitṛdvidaivāgniśatendramūlavasvāhicitrarkṣagaṇo'surākhyaḥ| devāsurāṇāṃ manujāsurāṇāṃ vairaṃ mahāsnehamathetareṣām||178||

Pitṛ ⟨Maghā⟩, the star of two deities ⟨Viśākhā⟩, Agni ⟨Kṛttikā⟩, Śata ⟨Śatabhiṣā⟩, Indra ⟨Jyeṣṭhā⟩, Mūla, Vasu ⟨Dhaniṣṭhā⟩, Ahi ⟨Āśleṣā⟩ and Citrā — this group of stars is called asura. Between devas and asuras, and between men and asuras, there is enmity; but among the others there is great affection. ॥178॥

स्त्रीधिष्ण्यातो वेद ४ दिगा १० दि १ विश्वा १३। नृपा १६ तिधृत्या १९ कृति २२ तत्व २५ तुल्ये॥ पुंभे सति प्रीतिरतीव शश्वन्महेन्द्रवर्गश्च वधूवरस्य॥१७९॥

strīdhiṣṇyāto veda 4 digā 10 di 1 viśvā 13| nṛpā 16 tidhṛtyā 19 kṛti 22 tatva 25 tulye|| puṃbhe sati prītiratīva śaśvanmahendravargaśca vadhūvarasya||179||

Reckoned from the woman's star, when the man's star falls at the Vedas ⟨4⟩, the directions ⟨10⟩, di ⟨printed as 1⟩, the Viśve ⟨13⟩, the kings ⟨16⟩, the atidhṛti ⟨19⟩, the kṛti ⟨22⟩ or the tattvas ⟨25⟩, there is exceeding and unbroken affection, and the mahendra group belongs to the bride and bridegroom. ॥179॥

स्त्रीधिष्ण्यातो भे नवके वरस्य चाद्ये तयोर्वैरमथ द्वितीये। सामान्येतच्च वधूविदूषितं तस्मात्तृतीये नवके विवाहः॥१८०॥

strīdhiṣṇyāto bhe navake varasya cādye tayorvairamatha dvitīye| sāmānyetacca vadhūvidūṣitaṃ tasmāttṛtīye navake vivāhaḥ||180||

Reckoned from the woman's star, if the bridegroom's star falls in the first set of nine, there is enmity between the two; if in the second, this is only middling, and it is spoiled for the bride. Therefore let the marriage be when it falls in the third set of nine. ॥180॥

अश्वेभमेषभुजगद्वयकुक्कुरौ तु मेषौ तु मूषकमथोंदुरुगोलुलायाः। शार्दूलमाहिषगवारिमृगद्वयाश्वशाखामृगोक्षकपि पञ्चमुखाश्च सिंहाः॥१८१॥

aśvebhameṣabhujagadvayakukkurau tu meṣau tu mūṣakamathoṃdurugolulāyāḥ| śārdūlamāhiṣagavārimṛgadvayāśvaśākhāmṛgokṣakapi pañcamukhāśca siṃhāḥ||181||

The horse, the elephant, the ram, two serpents, the dog and the cat, the ram and the cat, the rat, then the mouse, the cow and the buffalo; the tiger, the buffalo, the cow's foe ⟨the tiger⟩, two deer, the dog, the branch-ranger ⟨the monkey⟩, the bull, the ape, the five-faced ones and the lions — ॥181॥

गोकुञ्जराविति यथाक्रममाश्विनादिभानां भवन्ति खलु कल्पितयोनिरूपाः। एतद्विचार्यमखिलं सदसद् ग्रहज्ञस्त्रिस्कन्धवित्प्रवरधीर्विबुधां वरिष्ठः॥१८२॥

gokuñjarāviti yathākramamāśvinādibhānāṃ bhavanti khalu kalpitayonirūpāḥ| etadvicāryamakhilaṃ sadasad grahajñastriskandhavitpravaradhīrvibudhāṃ variṣṭhaḥ||182||

— the cow and the elephant: such, in their order, are the yoni-forms assigned to the stars beginning with Aśvinī. All this, the good and the bad, is to be weighed by one who knows the grahas, who knows the three skandhas ⟨the three branches of jyotiṣa⟩, of excellent understanding, the foremost of the learned. ॥182॥

बभ्रुरगं श्वैणमिभेंद्र सिंहमोत्वाखुसंज्ञं त्वजवानरं च। गोव्याघ्रमश्वोत्तममाहिषं च वैरं नृनार्योर्नृपभृत्ययोश्च॥१८३॥

babhruragaṃ śvaiṇamibheṃdra siṃhamotvākhusaṃjñaṃ tvajavānaraṃ ca| govyāghramaśvottamamāhiṣaṃ ca vairaṃ nṛnāryornṛpabhṛtyayośca||183||

The mongoose and the serpent, the dog and the deer, the lordly elephant and the lion, those named the cat and the rat, the goat and the monkey, the cow and the tiger, and the horse and the buffalo — this is enmity, for a man and a woman, and for a king and a servant. ॥183॥

षडाष्टके मृत्यु रथाङ्गनाया राशौ नृनार्योर्नवपञ्चमेऽपि। अपत्यहानिर्नियतं च नैःस्वं द्विर्द्वादशे प्रीतिरतः परेषाम्॥१८४॥

ṣaḍāṣṭake mṛtyu rathāṅganāyā rāśau nṛnāryornavapañcame'pi| apatyahānirniyataṃ ca naiḥsvaṃ dvirdvādaśe prītirataḥ pareṣām||184||

When the signs of a man and a woman stand in the six-eight relation there is death; in the nine-five, loss of offspring; and certain destitution in the two-twelve. For the rest there is affection. ॥184॥

कनिष्ठं राशिकूटं यदेतच्च त्रिविधं स्मृतम्। व्यत्ययान्मध्यमं चैतदपरं मध्यमं सदा॥१८५॥

kaniṣṭhaṃ rāśikūṭaṃ yadetacca trividhaṃ smṛtam| vyatyayānmadhyamaṃ caitadaparaṃ madhyamaṃ sadā||185||

This rāśikūṭa ⟨just described⟩ is the lowest, and it is held to be of three kinds. Taken the other way about it is middling, and this other one is always middling. ॥185॥

एकाऽधिपत्ये त्वथ मित्रभावे स्त्रीपुंसराश्योर्नव रज्जुदोषे। षट्काष्टकादिष्वपि शर्मदं स्यादुद्वाहकर्माचरतोस्तयोश्च॥१८६॥

ekā'dhipatye tvatha mitrabhāve strīpuṃsarāśyornava rajjudoṣe| ṣaṭkāṣṭakādiṣvapi śarmadaṃ syādudvāhakarmācaratostayośca||186||

But when there is a single lordship, or friendship, between the signs of the woman and the man, then even in the nine ⟨-five⟩, in the rajju defect, in the six-eight and the rest, the act of marriage carried out by those two would be a giver of happiness. ॥186॥

एकाधिये मित्रभावेऽप्युद्वाहः शर्मदः सदा। द्विर्द्वादशे त्रिकोणे च न कदाचित्षडष्टके॥१८७॥

ekādhiye mitrabhāve'pyudvāhaḥ śarmadaḥ sadā| dvirdvādaśe trikoṇe ca na kadācitṣaḍaṣṭake||187||

When there is a single lordship, and in friendship too, the marriage is always a giver of happiness; and so in the two-twelve and in the trine ⟨relation⟩ — but never in the six-eight. ॥187॥

अन्योऽन्यशात्रवे त्याज्यस्त्याज्यः षट्काष्टकेऽपि च । नाडीदोषे भवेन्मृत्युर्गुणैः सर्वैः समन्वितः ॥१८८॥

anyo'nyaśātrave tyājyastyājyaḥ ṣaṭkāṣṭake'pi ca | nāḍīdoṣe bhavenmṛtyurguṇaiḥ sarvaiḥ samanvitaḥ ||188||

⟨The marriage⟩ is to be rejected where there is mutual enmity, and it is to be rejected in the six-eight as well. In the nāḍī defect there would be death, even though ⟨the match⟩ be furnished with every merit. ॥188॥

मध्यनाडी पतिं हन्ति पार्श्वे नाड्यौ तु कन्यकाम्। तस्मान्नाडी सदा त्याज्या दम्पत्योः शुभमिच्छता॥१८९॥

madhyanāḍī patiṃ hanti pārśve nāḍyau tu kanyakām| tasmānnāḍī sadā tyājyā dampatyoḥ śubhamicchatā||189||

The middle nāḍī kills the husband, and the two nāḍīs at the sides kill the girl. Therefore one who wishes good for the couple should always avoid ⟨sameness of⟩ nāḍī. ॥189॥

उत्तमे राशिकूटेऽपि समं शात्रवमेव वा। विवाहः शुभदो ज्ञेयो नापि मध्यकनिष्ठयोः॥१९०॥

uttame rāśikūṭe'pi samaṃ śātravameva vā| vivāhaḥ śubhado jñeyo nāpi madhyakaniṣṭhayoḥ||190||

Even when the rāśikūṭa is of the best, and ⟨the relation of the lords⟩ is only neutral or downright hostile, the marriage is to be known as giving good — but it is not so in the middling and the lowest ⟨rāśikūṭas⟩. ॥190॥

स्त्रीदूरे समजामित्रे सहजाय सुहृद्दशे। शत्रुः समः समो मित्रं मित्रं चेत्परमं सुहृत्॥१९१॥

strīdūre samajāmitre sahajāya suhṛddaśe| śatruḥ samaḥ samo mitraṃ mitraṃ cetparamaṃ suhṛt||191||

In the bride's-distance ⟨reckoning⟩, in an even jāmitra, in the third and the eleventh, and in the friendly tenth — an enemy becomes a neutral, a neutral becomes a friend, and a friend becomes the highest of well-wishers. ॥191॥

नृयुक्तुलामेषघटाश्वसिंहाः कुर्वन्त्यजस्त्रं खलु मित्रभावम्। स्वषष्ठसंख्याभवनैश्च तेऽपि स्वस्वाष्टसंख्याभवनैकता वा॥१९२॥

nṛyuktulāmeṣaghaṭāśvasiṃhāḥ kurvantyajastraṃ khalu mitrabhāvam| svaṣaṣṭhasaṃkhyābhavanaiśca te'pi svasvāṣṭasaṃkhyābhavanaikatā vā||192||

The man-pair ⟨Gemini⟩, the balance ⟨Libra⟩, the ram ⟨Aries⟩, the jar ⟨Aquarius⟩, the horse ⟨Sagittarius⟩ and the lion ⟨Leo⟩ produce unbroken friendship; and so do they with the signs that stand at the count of six from themselves, or by being one with the sign at the count of eight from each. ॥192॥

अन्योऽन्यं शात्रवं यत्र दम्पत्योर्जन्मतस्तयोः। प्रीतिषडाष्टमं त्याज्यमपि नूनं करग्रहे॥१९३॥

anyo'nyaṃ śātravaṃ yatra dampatyorjanmatastayoḥ| prītiṣaḍāṣṭamaṃ tyājyamapi nūnaṃ karagrahe||193||

Where there is mutual enmity between the couple by reason of their birth ⟨stars⟩, there even the six-eight that would give affection is assuredly to be rejected in the taking of the hand. ॥193॥

एकराशिपृथक्धिष्ण्येऽप्युत्तमं पाणिपीडनम्। एकधिष्ण्ये पृथग्राशौ सर्वैक्येऽपि च मृत्युदम्॥१९४॥

ekarāśipṛthakdhiṣṇye'pyuttamaṃ pāṇipīḍanam| ekadhiṣṇye pṛthagrāśau sarvaikye'pi ca mṛtyudam||194||

Even when the sign is one and the same and the stars are different, the taking of the hand is of the best; but when the star is one and the same and the signs are different, and even when everything is identical, it gives death. ॥194॥

जन्मभं जन्मधिष्ण्येन नामधिष्ण्येन नामभम्। व्यत्ययेन यदा योज्यं दम्पत्योर्निधनप्रदम्॥१९५॥

janmabhaṃ janmadhiṣṇyena nāmadhiṣṇyena nāmabham| vyatyayena yadā yojyaṃ dampatyornidhanapradam||195||

The birth star ⟨is to be matched⟩ with the birth star, and the name star with the name star. When they are to be joined the other way about, it gives death to the couple. ॥195॥

अज्ञातजन्मनां नृणां नामभं परिकल्पयेत्। तेनैव चिन्तयेत्सर्वं राशिकूटादि पूर्ववत्॥१९६॥

ajñātajanmanāṃ nṛṇāṃ nāmabhaṃ parikalpayet| tenaiva cintayetsarvaṃ rāśikūṭādi pūrvavat||196||

For men whose birth is not known, one should reckon the name star; by that alone one should consider everything — the rāśikūṭa and the rest — as before. ॥196॥

रवेः समोज्ञः सितसूर्यपुत्रावरी परेऽन्ये सुहृदोऽम्बराटाः। चन्द्रस्य नारि रविचन्द्रपुत्रौ मित्रे समाः शेषनभश्चराः स्युः॥१९७॥

raveḥ samojñaḥ sitasūryaputrāvarī pare'nye suhṛdo'mbarāṭāḥ| candrasya nāri ravicandraputrau mitre samāḥ śeṣanabhaścarāḥ syuḥ||197||

For the Sun, Mercury is neutral; Venus and the son of the Sun ⟨Saturn⟩ are enemies; the remaining sky-goers are friends. For the Moon there is no enemy; the Sun and the son of the Moon ⟨Mercury⟩ are friends; the remaining sky-goers are neutral. ॥197॥

समौ सितार्की शशिजश्च शत्रुर्मित्राणि शेषाः पृथिवीसुतस्य। शत्रुःशशी सूर्यसितौ च मित्रे समाः परे स्युः शशिनन्दनस्य॥१९८॥

samau sitārkī śaśijaśca śatrurmitrāṇi śeṣāḥ pṛthivīsutasya| śatruḥśaśī sūryasitau ca mitre samāḥ pare syuḥ śaśinandanasya||198||

For the son of the Earth ⟨Mars⟩, Venus and Saturn are neutral, Mercury is an enemy, and the rest are friends. For the son of the Moon ⟨Mercury⟩, the Moon is an enemy, the Sun and Venus are friends, and the others are neutral. ॥198॥

गुरोर्ज्ञशुक्रौ रिपुसंज्ञकौ तु शनिः समोऽन्ये सुहृदो भवन्ति। शुक्रस्य मित्रे बुध सूर्यपुत्रौ समौ कुजेज्यावितरावरी तौ॥१९९॥

gurorjñaśukrau ripusaṃjñakau tu śaniḥ samo'nye suhṛdo bhavanti| śukrasya mitre budha sūryaputrau samau kujejyāvitarāvarī tau||199||

For Jupiter, Mercury and Venus are named enemies, Saturn is neutral, and the others are friends. For Venus, Mercury and the son of the Sun ⟨Saturn⟩ are friends, Mars and Jupiter are neutral, and the other two are enemies. ॥199॥

शनेः सम वाक्पतिरिन्दुसूनुशुक्रौ च मित्रे रिपवः परेऽपि। ध्रुवं ग्रहाणां चतुराननोऽपि शत्रुत्व मित्रत्व समत्वमुक्तम्॥२००॥

śaneḥ sama vākpatirindusūnuśukrau ca mitre ripavaḥ pare'pi| dhruvaṃ grahāṇāṃ caturānano'pi śatrutva mitratva samatvamuktam||200||

For Saturn, the lord of speech ⟨Jupiter⟩ is neutral, the son of the Moon ⟨Mercury⟩ and Venus are friends, and the others are enemies. Thus the enmity, the friendship and the neutrality of the grahas has been declared as fixed, even by the four-faced one ⟨Brahmā⟩. ॥200॥

वश्यास्त्यक्त्वा राशयोऽन्ये नराणां। सिंहं तस्याप्येकमन्ये विधेयाः॥ कीटं त्यक्त्वा लोकतोऽन्यत्रसिद्धं। वश्यावश्यं नैव तोयालयाश्च॥२०१॥

vaśyāstyaktvā rāśayo'nye narāṇāṃ| siṃhaṃ tasyāpyekamanye vidheyāḥ|| kīṭaṃ tyaktvā lokato'nyatrasiddhaṃ| vaśyāvaśyaṃ naiva toyālayāśca||201||

For the human ⟨signs⟩, the other signs, the lion ⟨Leo⟩ excepted, are vaśya ⟨under their sway⟩; and for that one too there is one ⟨such sign⟩, the others being made so. The insect ⟨Scorpio⟩ excepted, what is established elsewhere in the world ⟨holds⟩; and the water-houses ⟨the water signs⟩ are neither vaśya nor non-vaśya. ॥201॥

आवृत्तिभिर्भैस्त्रिभिरश्विभाद्यं क्रमोत्क्रमात्सङ्गणयेच्च भानि। यद्येकपर्वण्युभयोश्च धिष्ण्ये नेष्टा नृनार्योर्भृशमेकनाडी॥२०२॥

āvṛttibhirbhaistribhiraśvibhādyaṃ kramotkramātsaṅgaṇayecca bhāni| yadyekaparvaṇyubhayośca dhiṣṇye neṣṭā nṛnāryorbhṛśamekanāḍī||202||

With three turnings of the stars beginning from Aśvinī, one should count the stars in the direct and in the reverse order. If the stars of both fall in one and the same joint, then one and the same nāḍī is exceedingly undesirable for a man and a woman. ॥202॥

सा मध्यनाडी पुरुषं निहन्ति तत्पार्श्वनाडी खलु कन्यकां च। आसन्नपर्यायसमागता चेद्वर्षेण साभ्यन्तरिता त्रिवर्षैः॥२०३॥

sā madhyanāḍī puruṣaṃ nihanti tatpārśvanāḍī khalu kanyakāṃ ca| āsannaparyāyasamāgatā cedvarṣeṇa sābhyantaritā trivarṣaiḥ||203||

That middle nāḍī kills the man, and the nāḍī at its side kills the girl. If it comes about in the adjacent round, ⟨it kills⟩ within a year; if it is separated by an interval, within three years. ॥203॥

पूर्वाश्विन्योर्याम्यमैत्राख्ययोश्च वह्नीन्द्राग्न्योर्वायुतोयेशयोश्च। विश्वेंद्वोर्वै त्वाष्ट्रजाङ्गन्त्योर्हुताश विष्णवोर्विश्वादित्ययोर्जीववाय्वोः॥२०४॥

pūrvāśvinyoryāmyamaitrākhyayośca vahnīndrāgnyorvāyutoyeśayośca| viśveṃdvorvai tvāṣṭrajāṅgantyorhutāśa viṣṇavorviśvādityayorjīvavāyvoḥ||204||

Of Pūrvā and Aśvinī; of those named Yāmya ⟨Bharaṇī⟩ and Maitra ⟨Anurādhā⟩; of Vahni ⟨Kṛttikā⟩ and Indrāgni ⟨Viśākhā⟩; of Vāyu ⟨Svātī⟩ and the lord of waters ⟨Śatabhiṣā⟩; of Viśve ⟨Uttarāṣāḍhā⟩ and Indu ⟨Mṛgaśirā⟩; of Tvāṣṭra ⟨Citrā⟩ and Antya ⟨Revatī⟩; of Hutāśa ⟨Kṛttikā⟩ and Viṣṇu ⟨Śravaṇa⟩; of Viśva ⟨Uttarāṣāḍhā⟩ and Āditya ⟨Punarvasu⟩; of Jīva ⟨Puṣya⟩ and Vāyu ⟨Svātī⟩ — ॥204॥

मूलाश्लेषातारयोः पौष्णापित्रोर्भाग्यर्क्षाहिर्बुध्न्ययोर्वे विवाहे। तोयेशाहिर्बुध्न्ययोराजपादर्यम्णोर्वैरं सर्वदा वर्जनीयम्॥२०५॥

mūlāśleṣātārayoḥ pauṣṇāpitrorbhāgyarkṣāhirbudhnyayorve vivāhe| toyeśāhirbudhnyayorājapādaryamṇorvairaṃ sarvadā varjanīyam||205||

— of Mūla and Āśleṣā; of Pauṣṇa ⟨Revatī⟩ and Paitra ⟨Maghā⟩; of the star of Bhaga ⟨Pūrvā-phalgunī⟩ and Ahirbudhnya ⟨Uttarā-bhādrapadā⟩ — in marriage; of the lord of waters ⟨Śatabhiṣā⟩ and Ahirbudhnya; of Aja-pāda ⟨Pūrvā-bhādrapadā⟩ and Aryaman ⟨Uttarā-phalgunī⟩ — the enmity is always to be shunned. ॥205॥

दस्त्रर्क्षतो भानि भवन्ति पञ्चगणा धराम्ब्वग्न्यनिलाम्बराणाम्। पञ्चर्तुभूतर्त्विषुभिः क्रमेण वैरं जलाग्न्योरितरत्र वृद्धिः॥२०६॥

dastrarkṣato bhāni bhavanti pañcagaṇā dharāmbvagnyanilāmbarāṇām| pañcartubhūtartviṣubhiḥ krameṇa vairaṃ jalāgnyoritaratra vṛddhiḥ||206||

Counting from the asterism of the Aśvins ⟨Aśvinī⟩, the asterisms make five gaṇas ⟨groups⟩ — those of earth, water, fire, wind and ether — by five, six, five, six and five ⟨asterisms⟩ in order. Between water and fire there is enmity; in every other ⟨pairing⟩ there is increase. ॥206॥

सर्पाच्चतुष्कं वसुवारिरुद्रत्वाष्ट्रत्रयं विश्वयमान्त्यशक्राः। स्त्रीलिङ्गताराः श्रवणेन्दुमूलतारा नपुंसाः पुरुषाः परेस्युः॥२०७॥

sarpāccatuṣkaṃ vasuvārirudratvāṣṭratrayaṃ viśvayamāntyaśakrāḥ| strīliṅgatārāḥ śravaṇendumūlatārā napuṃsāḥ puruṣāḥ paresyuḥ||207||

The tetrad from Sarpa ⟨Āśleṣā⟩; Vasu ⟨Dhaniṣṭhā⟩, Vāri ⟨Pūrvāṣāḍhā⟩ and Rudra ⟨Ārdrā⟩; the triad from Tvāṣṭra ⟨Citrā, Svātī and Viśākhā⟩; and Viśva ⟨Uttarāṣāḍhā⟩, Yama ⟨Bharaṇī⟩, Antya ⟨Revatī⟩ and Śakra ⟨Jyeṣṭhā⟩ — these are the stars of feminine gender. The stars Śravaṇa, Indu ⟨Mṛgaśiras⟩ and Mūla are neuter. The rest are masculine. ॥207॥

स्वकीयलिङ्गेषु तयोः स्वजन्मधिष्ण्येषुसम्प्रीतिरतीव नित्यम्। युद्धं भवेद्व्युत्क्रमलिङ्गकेषु सामान्यमन्यत्र नपुंसकेषु॥२०८॥

svakīyaliṅgeṣu tayoḥ svajanmadhiṣṇyeṣusamprītiratīva nityam| yuddhaṃ bhavedvyutkramaliṅgakeṣu sāmānyamanyatra napuṃsakeṣu||208||

When the birth-stars of the two ⟨the bride and the bridegroom⟩ fall within their own genders, there is always exceeding affection between them. When the genders run in reverse order there is war; in the other cases, among the neuters, it is indifferent. ॥208॥

विप्रक्षमाधीश्वरविट् चतुर्था ये पञ्चमाः संकरजाश्च षष्ठाः। जातिप्रभेदा इति दस्त्रभादित्र्यक्षाण्यपि ब्राह्मणपूर्वकाणि॥२०९॥

viprakṣamādhīśvaraviṭ caturthā ye pañcamāḥ saṃkarajāśca ṣaṣṭhāḥ| jātiprabhedā iti dastrabhāditryakṣāṇyapi brāhmaṇapūrvakāṇi||209||

The vipra ⟨the brāhmaṇa⟩, the lord of the earth ⟨the kṣatriya⟩, the viṭ ⟨the vaiśya⟩, those who are fourth, those who are fifth, and the mixed-born who are sixth — these are the divisions of jāti ⟨birth-class⟩. And the stars too, taken three by three from the star of the Dasras ⟨Aśvinī⟩, begin with the brāhmaṇa. ॥209॥

क्रमादजांघ्रित्रितयं च शिष्टं त्रैवर्णिकानां निखिलानि भानि। सम्यग्विचार्यैवमनुक्रमेण जात्याख्यकूटे च फलं ब्रवीमि॥२१०॥

kramādajāṃghritritayaṃ ca śiṣṭaṃ traivarṇikānāṃ nikhilāni bhāni| samyagvicāryaivamanukrameṇa jātyākhyakūṭe ca phalaṃ bravīmi||210||

And the triad ⟨beginning⟩ with Ajāṅghri ⟨Pūrvabhādrapadā, whose deity is Ajaikapād⟩, which is left over in that order, and all the ⟨remaining⟩ stars, belong to the men of the three varṇas. Having considered ⟨the matter⟩ well in this way, in due order, I declare the result in the kūṭa ⟨the matching group⟩ named jāti. ॥210॥

प्रीतिर्नृनार्योस्तुलैक्य जात्यां पुंजातितो हीनकुला समा स्त्री। स्त्रीजातितो हीनकुलः पुमांश्चेद्विलोमजात्यामपि तीव्रवैरम्॥२११॥

prītirnṛnāryostulaikya jātyāṃ puṃjātito hīnakulā samā strī| strījātito hīnakulaḥ pumāṃścedvilomajātyāmapi tīvravairam||211||

There is affection between man and woman when the jāti is equal and one. A woman of a family lower than the man's jāti is ⟨still⟩ his equal. But if the man is of a family lower than the woman's jāti, that is, in an inverse jāti-match, there is fierce enmity. ॥211॥

स्युः सप्तगोत्रा भचतुष्टयेन गजाश्विसंख्याऽश्विमुखानिभानि। मरीचिवासिष्ठमहांगिरोऽत्रिर्पौलस्तिसंज्ञाः पुलहः क्रतुश्च॥२१२॥

syuḥ saptagotrā bhacatuṣṭayena gajāśvisaṃkhyā'śvimukhānibhāni| marīcivāsiṣṭhamahāṃgiro'trirpaulastisaṃjñāḥ pulahaḥ kratuśca||212||

There are seven gotras ⟨lines of descent⟩, by a tetrad of stars each; the stars beginning with Aśvinī are gaja-aśvi ⟨eight and two, read backwards: 28⟩ in number. They are named Marīci, Vāsiṣṭha, Mahāṅgiras, Atri, Paulastya, Pulaha and Kratu. ॥212॥

यदैक गोत्रे कलहस्त्वजस्त्रं सम्प्रीतिवृद्धिर्यदि भिन्नगोत्रे। एषु प्रधानः खलु गोत्रवर्गः संचिन्तनीयः सततं नृनार्योः॥२१३॥

yadaika gotre kalahastvajastraṃ samprītivṛddhiryadi bhinnagotre| eṣu pradhānaḥ khalu gotravargaḥ saṃcintanīyaḥ satataṃ nṛnāryoḥ||213||

When ⟨the two are⟩ in one gotra there is quarrel without end; if they are in different gotras, there is increase of affection. Among these ⟨matching groups⟩ the gotra group is indeed the chief, and it is always to be weighed for the man and the woman. ॥213॥

भेरुण्डपिङ्गलककाकसुकुक्कुटानां बर्हि तथाश्विमुखभानि गुणांश्च पञ्च। बाणर्तुषट्शरशरैः क्रमशो विवाहे भिन्ने गणे कलहमेकगणे प्रवृद्धिः॥२१४॥

bheruṇḍapiṅgalakakākasukukkuṭānāṃ barhi tathāśvimukhabhāni guṇāṃśca pañca| bāṇartuṣaṭśaraśaraiḥ kramaśo vivāhe bhinne gaṇe kalahamekagaṇe pravṛddhiḥ||214||

The stars of the bheruṇḍa ⟨the two-headed bird⟩, of the piṅgalaka ⟨the owl⟩, of the crow, of the fine cock and of the peacock, and likewise the stars headed by Aśvinī, together with their five merit-counts, ⟨are allotted⟩ by the arrows ⟨5⟩, the seasons ⟨6⟩, six ⟨6⟩, the arrows ⟨5⟩ and the arrows ⟨5⟩, in order. In marriage, when the group is different there is quarrel; when the group is one there is increase. ॥214॥

आया ध्वजाद्याः क्रमशोऽश्विपूर्वभान्यष्टभिर्भैश्च पुनः पुनः स्युः। त्रैवर्णिकं भत्रितयं च शिष्टं प्रद्वेषमेषां खलु पञ्चमेन॥२१५॥

āyā dhvajādyāḥ kramaśo'śvipūrvabhānyaṣṭabhirbhaiśca punaḥ punaḥ syuḥ| traivarṇikaṃ bhatritayaṃ ca śiṣṭaṃ pradveṣameṣāṃ khalu pañcamena||215||

The āyas, beginning with the banner, fall in order upon the stars beginning with Aśvinī, in eights, again and again. Three stars are left over, belonging to the three varṇas. For these there is strong enmity with the fifth. ॥215॥

ब्रह्माणी कौमारी वाराही वैष्णवी च माहेन्द्री। चामुण्डा माहेरी श्रीलक्ष्मीश्चाष्टयोगिन्यः॥२१६॥

brahmāṇī kaumārī vārāhī vaiṣṇavī ca māhendrī| cāmuṇḍā māherī śrīlakṣmīścāṣṭayoginyaḥ||216||

Brahmāṇī, Kaumārī, Vārāhī, Vaiṣṇavī, Māhendrī, Cāmuṇḍā, Māheśvarī and Lakṣmī — these are the eight yoginīs. ॥216॥

पूर्ववदूर्ध्वं सर्वं योगिन्यैक्ये शुभोऽन्यथात्वशुभः। वर्गो मुख्यतरः स्यात्सर्वेषां सर्वदा करग्रहणे॥२१७॥

pūrvavadūrdhvaṃ sarvaṃ yoginyaikye śubho'nyathātvaśubhaḥ| vargo mukhyataraḥ syātsarveṣāṃ sarvadā karagrahaṇe||217||

All that follows is as before. When the yoginī is one and the same it is auspicious; otherwise it is inauspicious. Of them all, the varga is always the more important in the taking of the hand. ॥217॥

पावकदुर्गादिवसौ रविरमरपतिश्च सुरपदिशि। धर्मचतुर्मुखदिवसौ भूत नयः पावकश्च वह्नि दिशि॥२१८॥

pāvakadurgādivasau raviramarapatiśca surapadiśi| dharmacaturmukhadivasau bhūta nayaḥ pāvakaśca vahni diśi||218||

The days of Pāvaka ⟨Agni, the first tithi⟩ and of Durgā ⟨the ninth⟩, the Sun and the lord of the immortals ⟨Indra⟩ — in the quarter of the gods ⟨the east⟩. The days of Dharma ⟨Yama, the tenth⟩ and of the four-faced one ⟨Brahmā, the second⟩, the son of the Earth ⟨Mars⟩ and Pāvaka ⟨Agni⟩ — in the quarter of fire ⟨the south-east⟩. ॥218॥

गिरिसुताविश्वेदिवसौ वां सुरगुरुः प्रेतयश्च याम्यायाम्। गणपति हरि दिवसौ दिशि रवितनयः कोणयश्च नैर्ऋत्याम्॥२१९॥

girisutāviśvedivasau vāṃ suraguruḥ pretayaśca yāmyāyām| gaṇapati hari divasau diśi ravitanayaḥ koṇayaśca nairṛtyām||219||

The days of the mountain's daughter ⟨Gaurī, the third⟩ and of the Viśvedevas ⟨the eleventh⟩, the guru of the gods ⟨Jupiter⟩ and the lord of the departed ⟨Yama⟩ — in the southern quarter. The days of Gaṇapati ⟨the fourth⟩ and of Hari ⟨Viṣṇu, the twelfth⟩, the son of the Sun ⟨Saturn⟩ and the lord of the corner ⟨Nirṛti⟩ — in the south-west. ॥219॥

कामभुजङ्गमदिवसौ असुरगुरुवारिपश्च वारुण्याम्। शिवगिरिजात्मजदिवसौ प्रभञ्जनः शीतरुक्च वायव्याम्॥२२०॥

kāmabhujaṅgamadivasau asuraguruvāripaśca vāruṇyām| śivagirijātmajadivasau prabhañjanaḥ śītarukca vāyavyām||220||

The days of Kāma ⟨the thirteenth⟩ and of the serpent ⟨the fifth⟩, the guru of the asuras ⟨Venus⟩ and the lord of the waters ⟨Varuṇa⟩ — in the western quarter. The days of Śiva ⟨the fourteenth⟩ and of the mountain-born one's son ⟨Kārttikeya, the sixth⟩, Prabhañjana ⟨the Wind⟩ and the cool-rayed one ⟨the Moon⟩ — in the north-west. ॥220॥

दिनपति निशिपतिदिवसौ दिनपसुतो यक्षराडुदीच्यां च। वसुपितृदिवसौ नूनं स्वर्भानुरथ चन्द्रमौलिरैशान्याम्॥२२१॥

dinapati niśipatidivasau dinapasuto yakṣarāḍudīcyāṃ ca| vasupitṛdivasau nūnaṃ svarbhānuratha candramauliraiśānyām||221||

The days of the lord of day ⟨the Sun, the seventh⟩ and of the lord of night ⟨the Moon, the full moon⟩, the son of the lord of day ⟨Saturn⟩ and the king of the yakṣas ⟨Kubera⟩ — in the north. The days of the Vasus ⟨the eighth⟩ and of the Pitṛs ⟨the new moon⟩, then assuredly Svarbhānu ⟨Rāhu⟩ and the Moon-crested one ⟨Śiva⟩ — in the north-east. ॥221॥

अश्विन्याद्यास्ताराः पर्यायैरष्टभिश्च विज्ञात्वा। दम्पत्योर्दिगधीशग्रहनाथानां तिथीशानाम्॥२२२॥

aśvinyādyāstārāḥ paryāyairaṣṭabhiśca vijñātvā| dampatyordigadhīśagrahanāthānāṃ tithīśānām||222||

Having known the stars beginning with Aśvinī by eight turns, ⟨then⟩ of the couple: of the lords of the quarters, of the lords of the grahas ⟨the planets⟩, and of the lords of the tithis — ॥222॥

मित्रत्वे मित्रत्वं शत्रुत्वे शात्रवं च वैवाहे। ज्ञातव्याश्चाष्टादश वर्गाः सम्यक् सदैव विदा॥२२३॥

mitratve mitratvaṃ śatrutve śātravaṃ ca vaivāhe| jñātavyāścāṣṭādaśa vargāḥ samyak sadaiva vidā||223||

… when there is friendship, ⟨there is⟩ friendship, and when there is enmity, enmity — in the marriage. And the eighteen vargas ⟨matching groups⟩ are always to be rightly known by one who knows. ॥223॥

मुख्योऽग्रजानां ग्रहमित्रवर्गः क्षमाधिपानां ग्रहसंज्ञकं च। विशां प्रधानं वनिता विदूरं योन्याख्यवर्गं सततं परेषाम्॥२२४॥

mukhyo'grajānāṃ grahamitravargaḥ kṣamādhipānāṃ grahasaṃjñakaṃ ca| viśāṃ pradhānaṃ vanitā vidūraṃ yonyākhyavargaṃ satataṃ pareṣām||224||

For the first-born ⟨the brāhmaṇas⟩ the chief is the graha-maitrī group ⟨the friendship of the lords⟩; for the lords of the earth ⟨the kṣatriyas⟩ the one named graha; for the vaiśyas the chief is the strī-vidūra ⟨the woman's distance⟩; and for the rest ⟨the śūdras⟩ always the group named yoni. ॥224॥

राशिकूट तदधीशमैत्रता स्त्रीविदूर गणयोनिनाडिकाः। दैवयोगवरगोत्रसमेताः पाणि पीडन विधौ परिचिन्त्याः॥२२५॥

rāśikūṭa tadadhīśamaitratā strīvidūra gaṇayonināḍikāḥ| daivayogavaragotrasametāḥ pāṇi pīḍana vidhau paricintyāḥ||225||

The rāśi-kūṭa ⟨the sign group⟩, the friendship of the lords of those ⟨signs⟩, the strī-vidūra, the gaṇa, the yoni and the nāḍī, together with the daiva ⟨the presiding deity⟩, the yoga and the bridegroom's gotra, are to be weighed in the rite of the taking of the hand. ॥225॥

मध्यं दिनगते भानौ मुहूर्त्तोऽभिजिदाह्वयः। योऽष्टमः सर्वदोषघ्नस्त्वन्धकारं यथा रविः॥२२६॥

madhyaṃ dinagate bhānau muhūrtto'bhijidāhvayaḥ| yo'ṣṭamaḥ sarvadoṣaghnastvandhakāraṃ yathā raviḥ||226||

When the Sun has come to the middle of the day, the muhūrta named Abhijit ⟨occurs⟩ — the eighth, which destroys every defect, as the Sun destroys darkness. ॥226॥

सूर्याच्चतुर्थं यल्लग्नमभिजित्संज्ञकं तु तत्। सर्वदोषं निहन्त्याशु पिनाकी त्रिपुरं यथा॥२२७॥

sūryāccaturthaṃ yallagnamabhijitsaṃjñakaṃ tu tat| sarvadoṣaṃ nihantyāśu pinākī tripuraṃ yathā||227||

The lagna that is the fourth from the Sun is the one named Abhijit. It swiftly kills every defect, as the bearer of the Pināka ⟨Śiva⟩ killed Tripura. ॥227॥

सर्वदेशेष्विदं मुख्यं सर्ववर्णेषु सर्वदा। सर्वदोषहरं यद्वद् हरिरित्यक्षरद्वयम्॥२२८॥

sarvadeśeṣvidaṃ mukhyaṃ sarvavarṇeṣu sarvadā| sarvadoṣaharaṃ yadvad harirityakṣaradvayam||228||

This is foremost in every country and among all the varṇas at all times; it takes away every defect, as do the two syllables 'Hari'. ॥228॥

सूर्यात्सप्तमलग्नं यद् गोधूलिकमिति स्मृतम्। सर्वदोषहरं यद्वत्पापं गङ्गाजलं यथा॥२२९॥

sūryātsaptamalagnaṃ yad godhūlikamiti smṛtam| sarvadoṣaharaṃ yadvatpāpaṃ gaṅgājalaṃ yathā||229||

The lagna that is the seventh from the Sun is held to be godhūlika ⟨the cow-dust hour⟩. It takes away every defect, as the water of the Gaṅgā takes away sin. ॥229॥

गोधूलिकं योगलग्नं भावलग्नं च कल्पितम्। गान्धर्वादि विवाहेषु वैश्योद्वाहेषु योजयेत्॥२३०॥

godhūlikaṃ yogalagnaṃ bhāvalagnaṃ ca kalpitam| gāndharvādi vivāheṣu vaiśyodvāheṣu yojayet||230||

Godhūlika, the yoga-lagna and the bhāva-lagna are things devised. One should apply them in the gāndharva and the other ⟨irregular⟩ marriages, and in the marriages of vaiśyas. ॥230॥

पुत्रोद्वाहान्नैव पुत्र्याः कदाचिदपि षण्मासात्कार्यमुद्वाहकर्म। ऊर्ध्वंतद्वन्मुण्डनान्मुण्डनं च प्रत्युद्वाहं नैव पुण्यद्वयं च॥२३१॥

putrodvāhānnaiva putryāḥ kadācidapi ṣaṇmāsātkāryamudvāhakarma| ūrdhvaṃtadvanmuṇḍanānmuṇḍanaṃ ca pratyudvāhaṃ naiva puṇyadvayaṃ ca||231||

After a son's marriage, the marriage rite of a daughter is never to be performed within six months; ⟨only⟩ after that. In the same way a tonsure after a tonsure. And there is to be no counter-marriage, nor a pair of auspicious rites ⟨together⟩. ॥231॥

निर्गमात्पूर्वतो न प्रवेशः शुभस्तत्र संवत्सरान्तावधिः कथ्यते। निर्गमस्त्री विवाहः पुनः पुंविवाहप्रवेशो न वै मुण्डनान्मुण्डनम्॥२३२॥

nirgamātpūrvato na praveśaḥ śubhastatra saṃvatsarāntāvadhiḥ kathyate| nirgamastrī vivāhaḥ punaḥ puṃvivāhapraveśo na vai muṇḍanānmuṇḍanam||232||

An entering ⟨into a house⟩ before a going-out ⟨from it⟩ is not auspicious; there the limit is stated to be the end of a year. A going-out, a woman's marriage, then a man's marriage, an entering ⟨are each subject to this⟩; and a tonsure after a tonsure is certainly not ⟨to be done⟩. ॥232॥

पुत्रीविवाहात्परतः सदैव शुभप्रदं पुत्रविवाहकर्म। पुत्रद्वयं नैव ऋतुद्वयेऽपि पुत्रीद्वयं वापि कदाचिदेव॥२३३॥

putrīvivāhātparataḥ sadaiva śubhapradaṃ putravivāhakarma| putradvayaṃ naiva ṛtudvaye'pi putrīdvayaṃ vāpi kadācideva||233||

After a daughter's marriage, the rite of a son's marriage is always a giver of good. But two sons are never ⟨to be married⟩ even in two ṛtus ⟨seasons⟩, nor two daughters at any time whatever. ॥233॥

एकोदरप्रसूतानामेकस्मिन्वत्सरे यदि। पाणिग्रहो भवेन्नूनं तत्रैका विधवा भवेत्॥२३४॥

ekodaraprasūtānāmekasminvatsare yadi| pāṇigraho bhavennūnaṃ tatraikā vidhavā bhavet||234||

If the taking of the hand of those born from one womb should fall in one and the same year, then assuredly one of them becomes a widow. ॥234॥

उद्वाहश्चैकजन्यानां न विधेय ऋतुत्रये। सोऽपि हन्ति तयोरेकं पक्षमब्दत्रयाद्भृशम्॥२३५॥

udvāhaścaikajanyānāṃ na vidheya ṛtutraye| so'pi hanti tayorekaṃ pakṣamabdatrayādbhṛśam||235||

The marriage of those of one birth is not to be performed within three ṛtus. Even that ⟨so performed⟩ severely destroys one of the two sides within three years. ॥235॥

विवाहश्चैकजन्यानामेकस्मिन्नुदये कुले। नाशं करोत्येव वर्षे स्यादेका विधवाऽथवा॥२३६॥

vivāhaścaikajanyānāmekasminnudaye kule| nāśaṃ karotyeva varṣe syādekā vidhavā'thavā||236||

The marriage of those of one birth in one and the same rising ⟨lagna⟩ assuredly brings destruction upon the family; or else, within a year, one of them becomes a widow. ॥236॥

पुत्रोद्वाहान्नैव पुत्री विवाहोऽपि ऋतुत्रये। अब्दान्तरे मुण्डनं च न कदा मुण्डनद्वयम्॥२३७॥

putrodvāhānnaiva putrī vivāho'pi ṛtutraye| abdāntare muṇḍanaṃ ca na kadā muṇḍanadvayam||237||

After a son's marriage a daughter's marriage is not ⟨to be done⟩ within three ṛtus. A tonsure ⟨is to be done⟩ after an interval of a year; two tonsures never. ॥237॥

एकजन्ये तु कन्ये द्वे पुत्रयोर्नैकजन्ययोः। पुत्रिकाद्वयमेकस्मै न दद्यात्तु कदाचन॥२३८॥

ekajanye tu kanye dve putrayornaikajanyayoḥ| putrikādvayamekasmai na dadyāttu kadācana||238||

Two girls of one birth ⟨are not to be given⟩ to two sons of one birth; and two daughters should never be given to one and the same man. ॥238॥

नैर्ऋत्यभोद्भूतसुतः सुता वा क्षिप्रादवश्यं श्वसुरं निहन्ति। तदन्त्यपादाज्जनितो निहन्ति नैवोत्क्रमेणाहिभवः कलत्रम्॥२३९॥

nairṛtyabhodbhūtasutaḥ sutā vā kṣiprādavaśyaṃ śvasuraṃ nihanti| tadantyapādājjanito nihanti naivotkrameṇāhibhavaḥ kalatram||239||

A son or a daughter born under the star of Nirṛti ⟨Mūla⟩ assuredly and swiftly kills the father-in-law. But one born in its last pāda ⟨quarter⟩ does not kill; nor does one born under Ahi ⟨Āśleṣā⟩ in the reverse reckoning kill the wife. ॥239॥

सुरेशताराजनिता धवाग्रजं द्विदैवताराजनिता च देवरम्। पुरन्दरर्क्षाज्जनितः सुतस्तदा स्वस्याग्रजं हन्ति न कन्यका यदि॥२४०॥

sureśatārājanitā dhavāgrajaṃ dvidaivatārājanitā ca devaram| purandararkṣājjanitaḥ sutastadā svasyāgrajaṃ hanti na kanyakā yadi||240||

A girl born under the star of the lord of the gods ⟨Jyeṣṭhā, whose deity is Indra⟩ kills the husband's elder brother, and one born under the star of the two deities ⟨Viśākhā⟩ kills the husband's younger brother. A son born under the star of Purandara ⟨Jyeṣṭhā⟩ then kills his own elder brother — but not if it is a girl. ॥240॥

महर्षिभिः शास्त्रवितर्कबुद्ध्या न दूषणीयाः कुलदेश धर्माः। तन्मूलमज्ञातसमस्तवेदास्तस्मात्प्रमुख्या प्रथमं हितेऽपि॥२४१॥

maharṣibhiḥ śāstravitarkabuddhyā na dūṣaṇīyāḥ kuladeśa dharmāḥ| tanmūlamajñātasamastavedāstasmātpramukhyā prathamaṃ hite'pi||241||

The customs of a family and of a country are not to be faulted by the great ṛṣis with a mind that reasons from the śāstra. Their root is the whole Veda, which is not known ⟨to us⟩; therefore they come first, foremost even in what is beneficial. ॥241॥

जनकं जननीं हन्ति भर्तुर्मूलाहिधिष्ण्यजा। मूलान्त्यपादजा नैव तथाऽश्लेषाद्यपादजा॥२४२॥

janakaṃ jananīṃ hanti bharturmūlāhidhiṣṇyajā| mūlāntyapādajā naiva tathā'śleṣādyapādajā||242||

A girl born under the star Mūla or under Ahi ⟨Āśleṣā⟩ kills the husband's father and mother. But one born in the last pāda of Mūla does not, nor does one born in the first pāda of Āśleṣā. ॥242॥

षष्ठाष्टमे वा दशमे दिने वा विवाहमारभ्य वधूप्रवेशः। पञ्चाङ्ग संशुद्धिदिनं विनाऽपि विधावसद् गोचरगेऽपिकार्यः॥२४३॥

ṣaṣṭhāṣṭame vā daśame dine vā vivāhamārabhya vadhūpraveśaḥ| pañcāṅga saṃśuddhidinaṃ vinā'pi vidhāvasad gocarage'pikāryaḥ||243||

Beginning from the marriage, the bride's entry ⟨into her husband's house should fall⟩ on the sixth, the eighth or the tenth day. It is to be made even without a day on which the pañcāṅga ⟨the fivefold almanac⟩ is clear, and even when the Moon stands in an unfavourable gocara ⟨transit⟩. ॥243॥

प्रायश्चित्तं चिकित्सां च ज्योतिषं धर्मनिर्णयम्। विना शास्त्रेण यो ब्रूयात्तमाहुर्ब्रह्मघातकम्॥२४४॥

prāyaścittaṃ cikitsāṃ ca jyotiṣaṃ dharmanirṇayam| vinā śāstreṇa yo brūyāttamāhurbrahmaghātakam||244||

Whoever should pronounce upon expiation, upon medicine, upon jyotiṣa and upon the settling of dharma without the śāstra — him they call a slayer of a brāhmaṇa. ॥244॥

इति श्री ब्रह्मर्षि वृद्धवसिष्ठ विरचितायां संहितायां विवाहाध्यायो द्वात्रिंशः॥३२॥

iti śrī brahmarṣi vṛddhavasiṣṭha viracitāyāṃ saṃhitāyāṃ vivāhādhyāyo dvātriṃśaḥ||32||

Thus, in the Saṃhitā composed by the venerable brahmarṣi Vṛddha-Vasiṣṭha, the thirty-second adhyāya, on marriage. ॥32॥

आधानजन्मेशदशाधिनाथरवीन्दुभौमेज्यसितैर्बलस्थैः। उत्पातदोषादिविवर्जितेषु धराधिपानामभिषेक इष्टः॥१॥

ādhānajanmeśadaśādhinātharavīndubhaumejyasitairbalasthaiḥ| utpātadoṣādivivarjiteṣu dharādhipānāmabhiṣeka iṣṭaḥ||1||

When the lord of the ādhāna ⟨the conception⟩, the lord of the birth, the lord of the daśā ⟨the running planetary period⟩, and the Sun, the Moon, Mars, Jupiter and Venus stand in strength, and in ⟨times⟩ free of portents, defects and the rest, the consecration of the rulers of the earth is desired. ॥1॥

मूलत्रिकोणस्वगृहोच्चमित्रगृहस्थितैर्वाऽपितदंशसंस्थैः। शुभे विलग्ने सततं ग्रहेन्द्रा दिशन्तिलक्ष्मीं विपुलां च कीर्तितम्॥२॥

mūlatrikoṇasvagṛhoccamitragṛhasthitairvā'pitadaṃśasaṃsthaiḥ| śubhe vilagne satataṃ grahendrā diśantilakṣmīṃ vipulāṃ ca kīrtitam||2||

When the lordly grahas stand in their mūlatrikoṇa, their own house, their exaltation or a friend's house, or stand in the aṃśa of these, and the lagna is auspicious, they constantly bestow Lakṣmī ⟨fortune⟩ and abundant fame. ॥2॥

स्वनीचगैर्वैरिगृहादिगैर्वा ह्यस्तंगतैर्वक्रमुपागतैर्वा। पापोदय शोकभयं त्वकीर्ति दिशन्तिराज्ञां भृशमम्बराटाः॥३॥

svanīcagairvairigṛhādigairvā hyastaṃgatairvakramupāgatairvā| pāpodaya śokabhayaṃ tvakīrti diśantirājñāṃ bhṛśamambarāṭāḥ||3||

But when the sky-rangers ⟨the grahas⟩ are gone to their own fall, or to an enemy's house and the like, or are set ⟨combust⟩, or have come to retrogression, they bestow upon kings, in full measure, the rising of evil, grief, fear and ill fame. ॥3॥

शीर्षोदये चोपचये गृहे वा स्वजन्मलग्नादथ लग्नगेऽपि। शुभग्रहैर्युक्तनिरीक्षिते वा पदं स्थिरं स्यात्सततं च राज्ञाम्॥४॥

śīrṣodaye copacaye gṛhe vā svajanmalagnādatha lagnage'pi| śubhagrahairyuktanirīkṣite vā padaṃ sthiraṃ syātsatataṃ ca rājñām||4||

In a sign of head-rising ⟨śīrṣodaya⟩, or in an upacaya house reckoned from his own birth lagna, or when ⟨a benefic⟩ stands in the lagna, or when ⟨the lagna⟩ is joined with or looked upon by benefic grahas, the station of kings would be firm and lasting. ॥4॥

रिक्तास्वमायां बुधभौमवार विवर्जिते वारदिनेषु चैव। खले दिने ऋक्षनिशीशयोश्च न नैधनेभेत्वभिषेक इष्टः॥५॥

riktāsvamāyāṃ budhabhaumavāra vivarjite vāradineṣu caiva| khale dine ṛkṣaniśīśayośca na naidhanebhetvabhiṣeka iṣṭaḥ||5||

On days of the week that leave out the riktā tithis ⟨the fourth, ninth and fourteenth⟩, the new moon, and the days of Mercury and Mars ⟨is the consecration desired⟩; and it is not desired on an evil day, nor in respect of the star and of the lord of night ⟨the Moon⟩, nor in the star of death. ॥5॥

पापग्रहैः स्वान्त्यगतैश्च निःस्वो रोगी विलग्नोपगतैर्भवेत्सः। पदच्युतः सप्तचतुर्थसंस्थैः पुत्रस्थितैः सर्वसुखैर्विहीनः॥६॥

pāpagrahaiḥ svāntyagataiśca niḥsvo rogī vilagnopagatairbhavetsaḥ| padacyutaḥ saptacaturthasaṃsthaiḥ putrasthitaiḥ sarvasukhairvihīnaḥ||6||

With malefic grahas gone to his own ⟨house⟩ and to the twelfth he becomes destitute; with them come to the lagna, diseased; with them standing in the seventh and the fourth, fallen from his station; with them standing in the fifth, bereft of every comfort. ॥6॥

भ्रष्टोत्सुकः कर्मगतैरनायुर्मृत्यु स्थितैर्वीर्ययुतैश्च पापैः। लग्नव्ययाष्टारिगतः शशांकः क्षितीश्वरं हन्ति तदा बली चेत्॥७॥

bhraṣṭotsukaḥ karmagatairanāyurmṛtyu sthitairvīryayutaiśca pāpaiḥ| lagnavyayāṣṭārigataḥ śaśāṃkaḥ kṣitīśvaraṃ hanti tadā balī cet||7||

With them gone to the tenth ⟨the house of works⟩ he is fallen and restless; with malefics endowed with strength standing in the eighth, short-lived. The Moon gone to the lagna, the twelfth, the eighth or the sixth kills the lord of the earth, if it is then strong. ॥7॥

केन्द्रत्रिकोणत्रिधनायसौम्यैस्त्रिषष्ठलाभारिगतैश्च पापैः। षष्ठाष्टलग्नव्ययवर्जितेन चन्द्रेण राज्ञां शुभदोऽभिषेकः॥८॥

kendratrikoṇatridhanāyasaumyaistriṣaṣṭhalābhārigataiśca pāpaiḥ| ṣaṣṭhāṣṭalagnavyayavarjitena candreṇa rājñāṃ śubhado'bhiṣekaḥ||8||

With benefics in the kendras, the trines, the third, the second and the eleventh, and with malefics gone to the third, the sixth and the eleventh, and with the Moon avoiding the sixth, the eighth, the lagna and the twelfth, the consecration of kings is a giver of good. ॥8॥

यस्याभिषेक पुरूहूतमन्त्री लग्ने त्रिकोणे यदि वा भवेत्सः। षष्ठे कुजः कर्मगतश्च शुक्रः स मोदते विक्रमराज्यलक्ष्म्या॥९॥

yasyābhiṣeka purūhūtamantrī lagne trikoṇe yadi vā bhavetsaḥ| ṣaṣṭhe kujaḥ karmagataśca śukraḥ sa modate vikramarājyalakṣmyā||9||

He at whose consecration the counsellor of Purūhūta ⟨Indra — that is Jupiter⟩ stands in the lagna or in a trine, and Mars in the sixth and Venus gone to the tenth — he rejoices in the fortune of valour and of kingdom. ॥9॥

दुश्चिक्यलाभारिगता विनार्की खस्थेऽमरेज्ये यदि बन्धुगेज्ञे। यस्यात्र गोत्रे क्रियतेऽभिषेकश्चिरायुषस्त्वस्य पदं स्थिरं स्यात्॥१०॥

duścikyalābhārigatā vinārkī khasthe'marejye yadi bandhugejñe| yasyātra gotre kriyate'bhiṣekaścirāyuṣastvasya padaṃ sthiraṃ syāt||10||

⟨The grahas⟩ gone to the third, the eleventh and the sixth, Saturn excepted; Jupiter standing in the tenth; and Mercury gone to the fourth — he in whose line the consecration is performed at such a time is long-lived, and his station would be firm. ॥10॥

शुभेषुचन्द्रयोगेषु स्वयोगेषु शुभेषु च। राजयोगेषु यो राजा ह्यभिषिक्तः क्षितीश्वरः॥११॥

śubheṣucandrayogeṣu svayogeṣu śubheṣu ca| rājayogeṣu yo rājā hyabhiṣiktaḥ kṣitīśvaraḥ||11||

The king, the lord of the earth, who is consecrated in auspicious lunar yogas, in auspicious yogas of his own, and in rāja-yogas ⟨prospers⟩. ॥11॥

प्राग्भागे मन्दिरस्याथ गोमयेन तु कारयेत्। मण्डलं चतुरस्त्रं तद्वर्णकैः समलङ्कृतम्॥१२॥

prāgbhāge mandirasyātha gomayena tu kārayet| maṇḍalaṃ caturastraṃ tadvarṇakaiḥ samalaṅkṛtam||12||

Then in the eastern part of the palace he should have a four-cornered maṇḍala ⟨sacred diagram⟩ made with cow-dung, adorned with coloured powders. ॥12॥

तत्र भद्रासनं सम्यगर्चयेत्सुमनोहरम् गङ्गातोयसुसम्पूर्णस्वर्णकुंभोदकैः सह॥१३॥

tatra bhadrāsanaṃ samyagarcayetsumanoharam gaṅgātoyasusampūrṇasvarṇakuṃbhodakaiḥ saha||13||

There he should duly worship a most beautiful bhadrāsana ⟨throne⟩, together with the waters of golden jars filled full with the water of the Gaṅgā — ॥13॥

दिग्विदिक्षु स्थितैः शुक्लगन्धमाल्याम्बरार्चितैः। शतौषधीमूलहेमरत्नसद्बीजपल्लवैः ॥१४॥

digvidikṣu sthitaiḥ śuklagandhamālyāmbarārcitaiḥ| śatauṣadhīmūlahemaratnasadbījapallavaiḥ ||14||

— ⟨the jars⟩ standing in the quarters and the intermediate quarters, honoured with white perfume, garlands and cloth, ⟨and charged⟩ with a hundred herbs, roots, gold, gems, good seed and sprouts; ॥14॥

मृत्तिका वृषशृङ्गं च गजदन्तं च रोचनम्। उत्पलं पद्मकं पद्मं मुस्तरेणुकुंकुमम्॥१५॥

mṛttikā vṛṣaśṛṅgaṃ ca gajadantaṃ ca rocanam| utpalaṃ padmakaṃ padmaṃ mustareṇukuṃkumam||15||

— with earth, a bull's horn, an elephant's tusk, rocanā ⟨the yellow pigment gorocanā⟩, the blue lotus, padmaka ⟨the wood of the padmaka tree⟩, the lotus, mustā ⟨nut-grass⟩, reṇukā and saffron; ॥15॥

राजसर्षपमुस्तं च देवदारु समन्वितैः। देवस्यत्वेति मन्त्रेण आयुः पुष्टियशस्करैः॥१६॥

rājasarṣapamustaṃ ca devadāru samanvitaiḥ| devasyatveti mantreṇa āyuḥ puṣṭiyaśaskaraiḥ||16||

— and with black mustard, mustā and devadāru ⟨the deodar⟩: with these, which make for long life, thriving and fame, and with the mantra 'devasya tvā…', ॥16॥

अब्लिङ्गैर्वेदमन्त्रैश्च शुभलग्ने शुभान्विते। भद्रासने स नृपतिरभिषेकं च कारयेत्॥१७॥

abliṅgairvedamantraiśca śubhalagne śubhānvite| bhadrāsane sa nṛpatirabhiṣekaṃ ca kārayet||17||

— and with the Vedic mantras that bear the marks of water, in an auspicious lagna furnished with auspicious ⟨grahas⟩, that king should have the consecration performed upon the bhadrāsana. ॥17॥

नीराञ्जनं च कर्त्तव्यं शङ्खवादित्रनिःस्वनैः। आशिषो वाचनं कृत्वा चार्चयेच्च सुरान्पितॄन्॥१८॥

nīrāñjanaṃ ca karttavyaṃ śaṅkhavāditraniḥsvanaiḥ| āśiṣo vācanaṃ kṛtvā cārcayecca surānpitṝn||18||

And the nīrājana ⟨the waving of lamps⟩ is to be performed, with the sounding of conches and instruments; and having had the benedictions recited, he should worship the gods and the ancestors. ॥18॥

आयुधानि च पट्टं च विप्रान्गन्धादिनाऽर्चयेत्। शुक्लमाल्याम्बर धृतः प्राङ्मुखस्य महीपतेः॥१९॥

āyudhāni ca paṭṭaṃ ca viprāngandhādinā'rcayet| śuklamālyāmbara dhṛtaḥ prāṅmukhasya mahīpateḥ||19||

He should honour the weapons, the paṭṭa ⟨the fillet of royalty⟩ and the brāhmaṇas with perfume and the rest. ⟨Then⟩ of the lord of the earth, who wears white garlands and cloth and faces the east — ॥19॥

पट्टं शिरसि बध्नीयात्सिंहासनगतस्य च। विप्रेभ्यो दक्षिणां दद्यान्मानयेन्मन्त्रपूर्वकम्॥२०॥

paṭṭaṃ śirasi badhnīyātsiṃhāsanagatasya ca| viprebhyo dakṣiṇāṃ dadyānmānayenmantrapūrvakam||20||

— seated upon the lion-throne — he should bind the paṭṭa on his head. He should give the dakṣiṇā ⟨the priestly fee⟩ to the brāhmaṇas and honour them with mantras. ॥20॥

ब्रूयात्प्रत्यङ्मुखो राजा नमामि त्वां धरेति च। प्राच्यां मामभिषिंचन्तु वसवस्तेजसे श्रियै॥२१॥

brūyātpratyaṅmukho rājā namāmi tvāṃ dhareti ca| prācyāṃ māmabhiṣiṃcantu vasavastejase śriyai||21||

The king, facing west, should say: 'I bow to you, O Earth. In the east let the Vasus consecrate me, for splendour and for prosperity.' ॥21॥

याम्यायामभिषिंचन्तु मां रुद्रा विजयाय च। आदित्यास्त्वभिषिंचन्तु प्रतीच्यां दिशि वृद्धये॥२२॥

yāmyāyāmabhiṣiṃcantu māṃ rudrā vijayāya ca| ādityāstvabhiṣiṃcantu pratīcyāṃ diśi vṛddhaye||22||

'In the south let the Rudras consecrate me, and for victory. And in the western quarter let the Ādityas consecrate me, for increase.' ॥22॥

विश्वेदेवास्तथोदीच्यामभिषिंचन्तु तुष्टये। दिगीशास्त्वभिषिंचन्तु मां सदा विजयाय च॥२३॥

viśvedevāstathodīcyāmabhiṣiṃcantu tuṣṭaye| digīśāstvabhiṣiṃcantu māṃ sadā vijayāya ca||23||

'And in the north let the Viśvedevas consecrate me, for contentment. And let the lords of the quarters consecrate me always, and for victory.' ॥23॥

साम्राज्यमितिमन्त्रेण राजानं सम्यगर्चयेत्। व्याघ्रचर्मण्यथासीनं नवालङ्कारभूषितम्॥२४॥

sāmrājyamitimantreṇa rājānaṃ samyagarcayet| vyāghracarmaṇyathāsīnaṃ navālaṅkārabhūṣitam||24||

With the mantra beginning 'sāmrājyam…' he should duly honour the king, who is seated upon a tiger's skin and adorned with new ornaments, ॥24॥

छत्रचामरसंयुक्तं राज्यचिह्नसमन्वितम्। पुरोहितश्च जुहुयात्सावित्राऽग्नौ प्रयत्नतः॥२५॥

chatracāmarasaṃyuktaṃ rājyacihnasamanvitam| purohitaśca juhuyātsāvitrā'gnau prayatnataḥ||25||

— furnished with parasol and chowries and endowed with the marks of kingship. And the purohita ⟨the household priest⟩ should carefully make the oblation in the fire with the Sāvitrī ⟨the Gāyatrī verse⟩, ॥25॥

उदुम्बरसमिद्भिश्च आज्येनाष्टोत्तरं शतम्। विद्वत्पुरोहितामात्यवृद्ध-बन्धु-समन्वितैः॥२६॥

udumbarasamidbhiśca ājyenāṣṭottaraṃ śatam| vidvatpurohitāmātyavṛddha-bandhu-samanvitaiḥ||26||

— with sticks of udumbara ⟨the cluster-fig⟩ and with ghee, one hundred and eight ⟨oblations⟩, in the company of learned men, purohitas, ministers, elders and kinsmen. ॥26॥

तदा संचिन्त्य सप्ताङ्गं प्रजाधर्मेण पालयेत्। एवं यः कुरुते सम्यक्स राजा वर्द्धते चिरम्॥२७॥

tadā saṃcintya saptāṅgaṃ prajādharmeṇa pālayet| evaṃ yaḥ kurute samyaksa rājā varddhate ciram||27||

Then, having reflected upon the seven limbs ⟨of the kingdom⟩, he should protect the people according to dharma. The king who does this rightly prospers for long. ॥27॥

अभिषेकविधिं चोक्त्वा तदाचारः प्रवक्ष्यते। अभिषेकगुणोपेतं राजानं धर्मशीलिनम्॥२८॥

abhiṣekavidhiṃ coktvā tadācāraḥ pravakṣyate| abhiṣekaguṇopetaṃ rājānaṃ dharmaśīlinam||28||

The rite of consecration having been stated, his conduct is now to be declared — of the king who is endowed with the merits of consecration and is of righteous conduct: ॥28॥

श्रीमान्कुलीनोऽव्यसनोऽतिशूरः श्रुतिस्मृतिज्ञः स्मृतिमान् सुदक्षः। धर्मस्वरूपित्वगदस्त्वलुब्धः शुचिः स्थिरो नीतिपरः सुरूपः॥२९॥

śrīmānkulīno'vyasano'tiśūraḥ śrutismṛtijñaḥ smṛtimān sudakṣaḥ| dharmasvarūpitvagadastvalubdhaḥ śuciḥ sthiro nītiparaḥ surūpaḥ||29||

⟨Let him be⟩ prosperous, well-born, free of vice, exceedingly brave, a knower of the śruti and the smṛti, of good memory, very able, of the very form of dharma, free of disease, without greed, pure, steady, devoted to polity, of fine form; ॥29॥

पथ्याभिलाषी निपुणः कलासु वक्ता सुवेषः प्रियवाक्कृतज्ञः। वृद्धोपसेवी गुणवानाम्भीरः स्वरन्ध्रगोप्ता पररन्ध्रवेत्ता॥३०॥

pathyābhilāṣī nipuṇaḥ kalāsu vaktā suveṣaḥ priyavākkṛtajñaḥ| vṛddhopasevī guṇavānāmbhīraḥ svarandhragoptā pararandhravettā||30||

— desiring what is wholesome, skilled in the arts, a good speaker, well-dressed, of pleasant speech, grateful, a servant of elders, full of good qualities, deep, a guarder of his own weak points and a knower of another's; ॥30॥

दातासहिष्णुर्विजितेन्द्रियश्च मानी सुसप्ताङ्गयुतो विनीतः। उत्साहमन्त्रः प्रभुशक्तियुक्तश्चतुर्विधोपाययुतस्त्वभीतः॥३१॥

dātāsahiṣṇurvijitendriyaśca mānī susaptāṅgayuto vinītaḥ| utsāhamantraḥ prabhuśaktiyuktaścaturvidhopāyayutastvabhītaḥ||31||

— a giver, forbearing, one who has conquered his senses, self-respecting, furnished with the seven good limbs ⟨of the kingdom⟩, well-disciplined, possessed of the power of energy and of counsel, endowed with the power of lordship, provided with the fourfold expedient, and fearless; ॥31॥

पञ्चाङ्गमन्त्रे कुशलः प्रगल्भः षाड्गुण्यवृन्दे विजयी सदा सः। पञ्चाङ्गमन्त्रं त्वथ षड्गुणानां नामानि वक्ष्ये च पृथक् पृथग्वै॥३२॥

pañcāṅgamantre kuśalaḥ pragalbhaḥ ṣāḍguṇyavṛnde vijayī sadā saḥ| pañcāṅgamantraṃ tvatha ṣaḍguṇānāṃ nāmāni vakṣye ca pṛthak pṛthagvai||32||

— skilled in the fivefold counsel and bold in the group of the six measures ⟨of policy⟩: such a one is always victorious. Now I shall state the fivefold counsel, and the names of the six measures, each separately. ॥32॥

आद्योपायः सुप्रारम्भस्त्वर्थाप्तिर्गुणपूर्णता। देशकाल विभागश्च विनिपातविचारणम्॥३३॥

ādyopāyaḥ suprārambhastvarthāptirguṇapūrṇatā| deśakāla vibhāgaśca vinipātavicāraṇam||33||

The expedient at the outset, which is a good beginning; the gaining of the means and fullness of resource; the division of place and time; the weighing of mishap; ॥33॥

स्वकार्यसिद्धिरित्येवं मन्त्रः पञ्चाङ्गसंज्ञकः। सामभेद प्रदानाख्या दण्डोपायश्चतुर्विधः॥३४॥

svakāryasiddhirityevaṃ mantraḥ pañcāṅgasaṃjñakaḥ| sāmabheda pradānākhyā daṇḍopāyaścaturvidhaḥ||34||

— and the accomplishment of one's own business: such is the counsel named fivefold. Conciliation, the sowing of dissension, that called giving, and the expedient of force — the expedient is of four kinds. ॥34॥

सन्धिविग्रहायानाख्यद्वैधीभावसमन्वितः। संश्रयश्चेति नीतिज्ञैः षड्गुणाः परिकीर्तिताः॥३५॥

sandhivigrahāyānākhyadvaidhībhāvasamanvitaḥ| saṃśrayaśceti nītijñaiḥ ṣaḍguṇāḥ parikīrtitāḥ||35||

Joined with peace, war, the march, and that called the double policy, and with taking refuge — these are proclaimed by the knowers of polity as the six measures. ॥35॥

एवं लक्षण सम्पूर्णः सेव्यः सेवकसज्जनैः। वृद्धविद्वज्जनामात्यैः सर्वदा परिसेवितः॥३६॥

evaṃ lakṣaṇa sampūrṇaḥ sevyaḥ sevakasajjanaiḥ| vṛddhavidvajjanāmātyaiḥ sarvadā parisevitaḥ||36||

Thus complete in the marks ⟨of a king⟩, he is to be served by good men who are his servants, and is at all times attended by elders, learned men and ministers. ॥36॥

भक्त्यारविरुदयात्पूर्वं चिन्तयेदात्मनो हितम्। गीततूर्यरवैः सार्द्धं त्यजेच्छय्यां नृपोत्तमः॥३७॥

bhaktyāravirudayātpūrvaṃ cintayedātmano hitam| gītatūryaravaiḥ sārddhaṃ tyajecchayyāṃ nṛpottamaḥ||37||

With devotion, before the rising of the sun, he should reflect upon his own good; and to the sound of song and of trumpets the best of kings should leave his bed. ॥37॥

शृण्वन्मङ्गलवाक्यानि गृहान्निर्गव्य वीक्षयेत्। गोहेमाग्निद्विजघृततोयसूर्यधराधिपान् ॥३८॥

śṛṇvanmaṅgalavākyāni gṛhānnirgavya vīkṣayet| gohemāgnidvijaghṛtatoyasūryadharādhipān ||38||

Hearing auspicious words, he should go out from the house and look upon a cow, gold, fire, a brāhmaṇa, ghee, water, the sun, and rulers of the earth. ॥38॥

मौनी मूत्रपुरीषेषु ततः कुर्यादुदङ्मुखः। गन्धलेपक्षयकरं शौचं कुर्याद्विधानतः॥३९॥

maunī mūtrapurīṣeṣu tataḥ kuryādudaṅmukhaḥ| gandhalepakṣayakaraṃ śaucaṃ kuryādvidhānataḥ||39||

Keeping silence and facing north, he should then void urine and faeces; and he should perform the cleansing according to the rule, such as takes away the smell and the smear. ॥39॥

प्राङ्मुखोदङ्मुखो भूत्वा दन्तधावनमाचरेत्। वितस्तिदीर्घकाष्ठेन सत्वगापाटितेन च॥४०॥

prāṅmukhodaṅmukho bhūtvā dantadhāvanamācaret| vitastidīrghakāṣṭhena satvagāpāṭitena ca||40||

Facing east or facing north, he should clean his teeth with a stick a vitasti ⟨a span⟩ long, one that has its bark on and is split ⟨at the end⟩. ॥40॥

शिरीषलोध्रपनसनिम्बजम्बूकन्दबकैः । कुटजांकोलवकुलैर्लक्ष्मीवृद्धिर्भवेत्सदा॥४१॥

śirīṣalodhrapanasanimbajambūkandabakaiḥ | kuṭajāṃkolavakulairlakṣmīvṛddhirbhavetsadā||41||

With ⟨tooth-sticks of⟩ śirīṣa, lodhra, panasa ⟨the jackfruit⟩, nimba ⟨the neem⟩, jambū, kanda, baka, kuṭaja, aṅkola and bakula, there is always increase of fortune. ॥41॥

भाण्डीरकरवीराम्लैर्नीपक्रमुकदाडिमैः। करञ्जकोविदाराकैरन्नवृद्धिर्भवेदिह॥४२॥

bhāṇḍīrakaravīrāmlairnīpakramukadāḍimaiḥ| karañjakovidārākairannavṛddhirbhavediha||42||

With bhāṇḍīra, karavīra ⟨the oleander⟩, the sour one ⟨the tamarind⟩, nīpa ⟨the kadamba⟩, kramuka ⟨the areca⟩, dāḍima ⟨the pomegranate⟩, karañja, kovidāra and arka ⟨the milkweed⟩, there is increase of food here. ॥42॥

अपामार्गवटप्लक्षखदिरोदुम्बरार्जुनैः । विल्वपुन्नागककुभैरायुर्वृद्धिर्भवेद्ध्रुवम् ॥४३॥

apāmārgavaṭaplakṣakhadirodumbarārjunaiḥ | vilvapunnāgakakubhairāyurvṛddhirbhaveddhruvam ||43||

With apāmārga, vaṭa ⟨the banyan⟩, plakṣa, khadira, udumbara, arjuna, bilva, punnāga and kakubha, there is assuredly increase of life. ॥43॥

श्रीखण्डचम्पकाम्बष्ठनारिकेल विभीतकैः। कंकुष्ठशालनारङ्गनिचुलैरतुलं यशः॥४४॥

śrīkhaṇḍacampakāmbaṣṭhanārikela vibhītakaiḥ| kaṃkuṣṭhaśālanāraṅganiculairatulaṃ yaśaḥ||44||

With śrīkhaṇḍa ⟨sandal⟩, campaka, ambaṣṭha, nārikela ⟨the coconut⟩, vibhītaka, kaṅkuṣṭha, śāla, nāraṅga ⟨the orange⟩ and nicula, ⟨there is⟩ fame beyond compare. ॥44॥

पालाशाश्वत्थजम्बीरमातुलुङ्गकुलाम्बकैः। अगस्तितालहिन्तालकङ्ककाष्ठैश्च निस्वता॥४५॥

pālāśāśvatthajambīramātuluṅgakulāmbakaiḥ| agastitālahintālakaṅkakāṣṭhaiśca nisvatā||45||

With palāśa, aśvattha, jambīra, mātuluṅga ⟨the citron⟩, kulāmbaka, agasti, tāla ⟨the palmyra⟩, hintāla and kaṅka wood, ⟨there is⟩ destitution. ॥45॥

तन्त्रणीकशमीवेणुमध्वामलकवंजुलैः। विकङ्कतव्याघ्रपादसर्जकृष्णैर्यशः क्षयः॥४६॥

tantraṇīkaśamīveṇumadhvāmalakavaṃjulaiḥ| vikaṅkatavyāghrapādasarjakṛṣṇairyaśaḥ kṣayaḥ||46||

With tantraṇīka, śamī, veṇu ⟨bamboo⟩, madhu, āmalaka, vañjula, vikaṅkata, vyāghrapāda, sarja and kṛṣṇa, ⟨there is⟩ the decay of fame. ॥46॥

हरीतकीविष्ठिनागकेतकोद्दाल तापसैः। कार्पासाटकिवागूचीबलाश्लेष्मान्तकैर्गदाः॥४७॥

harītakīviṣṭhināgaketakoddāla tāpasaiḥ| kārpāsāṭakivāgūcībalāśleṣmāntakairgadāḥ||47||

With harītakī, viṣṭhi, nāga, ketaka, uddāla, tāpasa, kārpāsa ⟨cotton⟩, aṭaki, vāgūcī, balā and śleṣmāntaka, ⟨there are⟩ diseases. ॥47॥

भल्लातको देवदारुमदयन्तीक्षुवालकैः। त्रिणांगुलाश्मलोहाद्यैः शत्रुभ्यः साध्वसंततः॥४८॥

bhallātako devadārumadayantīkṣuvālakaiḥ| triṇāṃgulāśmalohādyaiḥ śatrubhyaḥ sādhvasaṃtataḥ||48||

With bhallātaka, devadāru, madayantī, ikṣu ⟨sugarcane⟩ and vālaka, and with grass, the finger, stone, iron and the like, there is thereafter fear from enemies. ॥48॥

शृण्वन्हरिकथालापान्सन्ध्यादि नियमं चरेत्। राजसर्षपदूर्वेभदाकतीर्थाम्बुमृत्तिकाः ॥४९॥

śṛṇvanharikathālāpānsandhyādi niyamaṃ caret| rājasarṣapadūrvebhadākatīrthāmbumṛttikāḥ ||49||

Listening to the telling of the tales of Hari, he should carry out the sandhyā ⟨the twilight worship⟩ and the other observances. Black mustard, dūrvā grass, ibhadāka, the water of a tīrtha ⟨a holy ford⟩ and earth — ॥49॥

धारयित्वा सहेमाज्यावेक्षणं दर्पणेऽपि वा। नत्वा देवद्विजगुरून्दद्याद्गां वत्ससंयुताम्॥५०॥

dhārayitvā sahemājyāvekṣaṇaṃ darpaṇe'pi vā| natvā devadvijagurūndadyādgāṃ vatsasaṃyutām||50||

— having worn these together with gold, ⟨he should make⟩ the looking into ghee, or else into a mirror; and having bowed to the gods, the brāhmaṇas and his teachers, he should give a cow together with its calf. ॥50॥

लब्ध्वा तेभ्यः स्वस्तिवाक्यं तिथिश्रवणपूर्वकम्। कुर्याद्वचांसि भिषजां सम्यग्ज्ञाप्य तनुः स्थितिम्॥५१॥

labdhvā tebhyaḥ svastivākyaṃ tithiśravaṇapūrvakam| kuryādvacāṃsi bhiṣajāṃ samyagjñāpya tanuḥ sthitim||51||

Having received from them the word of blessing, preceded by the hearing of the tithi ⟨the day's reckoning⟩, he should carry out the words of the physicians, after making the condition of his body rightly known ⟨to them⟩. ॥51॥

शुक्लमाल्याम्बरधरः सर्वाभरणभूषितः। भृत्यशिष्टाप्तकाव्यज्ञैर्मन्त्रिर्नैयायिकैः सह॥५२॥

śuklamālyāmbaradharaḥ sarvābharaṇabhūṣitaḥ| bhṛtyaśiṣṭāptakāvyajñairmantrirnaiyāyikaiḥ saha||52||

Wearing white garlands and cloth, adorned with every ornament, together with servants, men of learning, trusted friends, knowers of poetry, ministers and logicians — ॥52॥

सभां प्रविश्य राज्याभिवृद्धि धर्मेण चिन्तयेत्। ततो माध्याह्निकं कृत्यं कृत्वा ग्रसनपूर्वकम्॥५३॥

sabhāṃ praviśya rājyābhivṛddhi dharmeṇa cintayet| tato mādhyāhnikaṃ kṛtyaṃ kṛtvā grasanapūrvakam||53||

— he should enter the assembly and consider the increase of the kingdom according to dharma. Then, having performed the midday rite, preceded by the ⟨ritual⟩ mouthful, ॥53॥

पुत्राद्यैः सह भुञ्जीत शृण्वन्गाथां हरेशयोः। इष्टालापांश्च निर्वर्त्य गजाश्वादींश्च वीक्षयेत्॥५४॥

putrādyaiḥ saha bhuñjīta śṛṇvangāthāṃ hareśayoḥ| iṣṭālāpāṃśca nirvartya gajāśvādīṃśca vīkṣayet||54||

— he should eat together with his sons and the rest, listening to the song of Hari and Īśa ⟨Viṣṇu and Śiva⟩. And having finished the talk he likes, he should inspect the elephants, the horses and the rest. ॥54॥

सायं सन्ध्यादिकं कृत्वा सभां प्राग्वत्प्रवेशयेत्। ततो राज्ञो विलासिन्यः कुर्यात्सन्ध्याबलिक्रियाम्॥५५॥

sāyaṃ sandhyādikaṃ kṛtvā sabhāṃ prāgvatpraveśayet| tato rājño vilāsinyaḥ kuryātsandhyābalikriyām||55||

In the evening, having performed the sandhyā and the rest, he should enter the assembly as before. Then the women of pleasure of the king should perform the evening bali ⟨food-offering⟩ rite. ॥55॥

तैजसेषु च पात्रेषु नैकस्मिन्नथ वा त्रिषु। तत्तद्राज्यानुसारेण पञ्चस्वपि च सप्तसु॥५६॥

taijaseṣu ca pātreṣu naikasminnatha vā triṣu| tattadrājyānusāreṇa pañcasvapi ca saptasu||56||

⟨The lamps are to be set⟩ in vessels of metal — not in one, but in three, or in five, or even in seven, each according to the standing of its kingdom; ॥56॥

तेषु कार्याण्यष्टदलपद्मान्यन्यैर्विचित्रितैः। दलेषु कर्णिकायां च दीपैर्बहुभिरुज्ज्वलैः॥५७॥

teṣu kāryāṇyaṣṭadalapadmānyanyairvicitritaiḥ| daleṣu karṇikāyāṃ ca dīpairbahubhirujjvalaiḥ||57||

— in them eight-petalled lotuses are to be made, variegated with other ⟨colours⟩, with many bright lamps upon the petals and upon the pericarp. ॥57॥

नीराजयेद्रक्षमन्त्रैः सह मङ्गलपाठकैः। पूर्ववच्चिन्तयेद्राज्यं प्रेषयेद् गुप्तचारकान्॥५८॥

nīrājayedrakṣamantraiḥ saha maṅgalapāṭhakaiḥ| pūrvavaccintayedrājyaṃ preṣayed guptacārakān||58||

He should wave the lamps with the mantras of protection, together with the reciters of auspicious verses. He should consider the kingdom as before, and should send out secret agents. ॥58॥

अन्तःपुरं सम्प्रविशेन्नियम्यत्वंगरक्षकान्। तासां मनोरथान्कृत्वा प्राग्वृत्तं समनुस्मरेत्॥५९॥

antaḥpuraṃ sampraviśenniyamyatvaṃgarakṣakān| tāsāṃ manorathānkṛtvā prāgvṛttaṃ samanusmaret||59||

He should enter the inner apartments, having posted the bodyguards. Having fulfilled the wishes of the women there, he should call to mind what has passed before. ॥59॥

एवं समाचरेन्नित्यं सदा सत्कीर्तिमाप्नुयात्। तस्मात्सर्वप्रयत्नेन राज्यं धर्मेण पालयेत्॥६०॥

evaṃ samācarennityaṃ sadā satkīrtimāpnuyāt| tasmātsarvaprayatnena rājyaṃ dharmeṇa pālayet||60||

Acting in this way every day, he would always win good fame. Therefore with every effort let him protect the kingdom according to dharma. ॥60॥

इति श्री ब्रह्मर्षि वृद्धवसिष्ठ विरचितायां संहितायां राजाभिषेकाध्यायस्त्रस्त्रिंशः॥३३॥

iti śrī brahmarṣi vṛddhavasiṣṭha viracitāyāṃ saṃhitāyāṃ rājābhiṣekādhyāyastrastriṃśaḥ||33||

Thus, in the Saṃhitā composed by the venerable brahmarṣi Vṛddha-Vasiṣṭha, the thirty-third adhyāya, on the consecration of a king. ॥33॥

भूपतेर्यस्य सन्त्यश्वाः स एव विजयी रणे। श्रीमान्स एव तस्माद् हि कार्यमश्वाभिरक्षणम्॥१॥

bhūpateryasya santyaśvāḥ sa eva vijayī raṇe| śrīmānsa eva tasmād hi kāryamaśvābhirakṣaṇam||1||

That lord of the earth who has horses — he alone is victorious in battle, and he alone is a man of fortune. Therefore the guarding of horses on every side must be undertaken. ॥1॥

सूर्ये स्वात्यर्क्षसञ्जाते जायन्ते बहवो गदाः। यदा यदा रोगजननमश्वानामथवा तदा॥२॥

sūrye svātyarkṣasañjāte jāyante bahavo gadāḥ| yadā yadā rogajananamaśvānāmathavā tadā||2||

When the Sun has come to stand in the ṛkṣa ⟨asterism⟩ of Svātī, many diseases arise; and whenever there is a breeding of disease among horses, then ⟨the rite that follows is to be done — the sentence runs on into the next verse⟩. ॥2॥

सलोकपाल हेरम्बपूजां होमं च कारयेत्। भानुवारे च सङ्क्रान्तावयने विषुवद्वयोः॥३॥

salokapāla herambapūjāṃ homaṃ ca kārayet| bhānuvāre ca saṅkrāntāvayane viṣuvadvayoḥ||3||

He should have the worship of Heramba ⟨Gaṇeśa⟩ together with the lokapālas ⟨the guardians of the quarters⟩ performed, and the homa ⟨fire offering⟩ as well: on a Sunday, at a saṅkrānti ⟨the Sun's passage into a sign⟩, at a solstice ⟨ayana⟩, and at the two equinoxes. ॥3॥

दिनक्षये व्यतीपाते द्वादश्यामश्वभेऽपि वा। ऐशान्यामष्टभिर्हस्तैश्चतुर्भिर्वाथ मण्डपम्॥४॥

dinakṣaye vyatīpāte dvādaśyāmaśvabhe'pi vā| aiśānyāmaṣṭabhirhastaiścaturbhirvātha maṇḍapam||4||

…on a dinakṣaya ⟨the day on which a tithi is lost⟩, at a vyatīpāta, on the dvādaśī ⟨the twelfth⟩, or indeed on the horse-star ⟨Aśvinī⟩. In the northeast ⟨he should raise⟩ a maṇḍapa ⟨pavilion⟩ of eight hastas ⟨cubits⟩, or else of four. ॥4॥

चतुर्द्वारवितानस्रक्तोरणाद्यैरलङ्कृतम् । तन्मध्ये वेदिका तस्य पञ्चविंशतिमानतः॥५॥

caturdvāravitānasraktoraṇādyairalaṅkṛtam | tanmadhye vedikā tasya pañcaviṃśatimānataḥ||5||

…⟨a maṇḍapa⟩ with four doors, adorned with a canopy, garlands, a toraṇa ⟨archway⟩ and the rest; and in the middle of it its vedikā ⟨altar⟩, by the measure of twenty-five ⟨parts⟩. ॥5॥

मण्डपस्य बहिः कुण्डं प्राच्यां पूर्वोक्तलक्षणम्। वरयेत्पूर्ववद्विप्रान्स्वस्तिवाचनपूर्वकम् ॥६॥

maṇḍapasya bahiḥ kuṇḍaṃ prācyāṃ pūrvoktalakṣaṇam| varayetpūrvavadviprānsvastivācanapūrvakam ||6||

Outside the maṇḍapa, in the east, ⟨he should make⟩ a kuṇḍa ⟨fire pit⟩ having the marks stated before. He should choose brāhmaṇas as before, preceded by the svastivācana ⟨the recitation of blessings⟩. ॥6॥

सूर्यपुत्रं हयारूढं पञ्चवक्त्रं दशाम्बकम्। रक्तवर्णं कशाखड्गं रेवन्तं द्विभुजं स्मरेत्॥७॥

sūryaputraṃ hayārūḍhaṃ pañcavaktraṃ daśāmbakam| raktavarṇaṃ kaśākhaḍgaṃ revantaṃ dvibhujaṃ smaret||7||

He should call to mind Revanta — the son of the Sun, mounted upon a horse, five-faced, ten-eyed, red of colour, holding the whip and the sword, and two-armed. ॥7॥

सूर्यपुत्र नमस्तेऽस्तु नमस्ते पञ्चवक्त्रक। नमो गन्धर्वदेवाय रेवन्ताय नमो नमः॥८॥

sūryaputra namaste'stu namaste pañcavaktraka| namo gandharvadevāya revantāya namo namaḥ||8||

O son of the Sun, salutation be to thee; salutation to thee, O five-faced one. Salutation to the god of the Gandharvas; to Revanta, salutation and salutation. ॥8॥

मन्त्रेणानेन रेवन्तं गन्धवस्त्राक्षतादिभिः। विधिवद्वेदिकामध्ये तण्डुलोपरि पूजयेत्॥९॥

mantreṇānena revantaṃ gandhavastrākṣatādibhiḥ| vidhivadvedikāmadhye taṇḍulopari pūjayet||9||

With this mantra he should worship Revanta duly, with scent, cloth, unbroken rice and the rest, in the middle of the vedikā ⟨altar⟩, upon the rice. ॥9॥

परितः स्वस्वमन्त्रैस्ताँल्लोकपालांश्च पूजयेत्। प्राग्वद्गजाः पञ्च षड्वै रेवन्तस्य समीपतः॥१०॥

paritaḥ svasvamantraistām̐llokapālāṃśca pūjayet| prāgvadgajāḥ pañca ṣaḍvai revantasya samīpataḥ||10||

All about, he should worship those lokapālas ⟨the guardians of the quarters⟩, each with its own mantra. As before, five elephants — or six — ⟨are to be set⟩ near Revanta. ॥10॥

ऋग्वेदादि चतुर्वेदाञ्जपेद् द्वारेषु पूर्वतः। पूर्णकुम्भान् रक्तवर्णान् गन्धवस्त्राद्यलङ्कृतान्॥११॥

ṛgvedādi caturvedāñjaped dvāreṣu pūrvataḥ| pūrṇakumbhān raktavarṇān gandhavastrādyalaṅkṛtān||11||

At the doors, beginning from the east, he should recite the four Vedas beginning with the Ṛgveda. Full jars, red of colour, adorned with scent, cloth and the rest — ⟨the sentence runs on into the next verse⟩. ॥11॥

पञ्चत्वक्पल्लवोपेतानष्टमृद्भिः सुसंयुतान्। द्वारेषु स्थाप्य चाब्लिङ्गमन्त्रैः कार्यं समर्चनम्॥१२॥

pañcatvakpallavopetānaṣṭamṛdbhiḥ susaṃyutān| dvāreṣu sthāpya cābliṅgamantraiḥ kāryaṃ samarcanam||12||

…⟨jars⟩ furnished with the five barks and with sprouts, and well provided with the eight earths: having set them at the doors, the worship is to be done with the ab-liṅga mantras ⟨the Vedic verses that bear the mark of water⟩. ॥12॥

रेवन्तपूजामाचार्यः कृत्वा गृह्यविधानतः। स्थापयेत्तं व्याहृतिभिस्तस्मिन्कुण्डे हुताशनम्॥१३॥

revantapūjāmācāryaḥ kṛtvā gṛhyavidhānataḥ| sthāpayettaṃ vyāhṛtibhistasminkuṇḍe hutāśanam||13||

The ācārya ⟨the officiating teacher⟩, having performed the worship of Revanta according to the gṛhya rule ⟨the rule of his own domestic ritual⟩, should establish the fire in that kuṇḍa with the vyāhṛtis ⟨the calls bhūḥ, bhuvaḥ, svaḥ⟩. ॥13॥

ततस्तत्राज्यभागान्ते मुखाहुतिमतन्द्रितः। अग्नये स्वाहेति हुत्वा घृतेनादौ प्रयत्नतः॥१४॥

tatastatrājyabhāgānte mukhāhutimatandritaḥ| agnaye svāheti hutvā ghṛtenādau prayatnataḥ||14||

Then there, at the close of the ājyabhāgas ⟨the portions of clarified butter⟩, unwearied and with care, having first offered with ghee, saying 'agnaye svāhā', ⟨he should make⟩ the mukhāhuti ⟨the mouth-oblation⟩. ॥14॥

रेवन्त पूजा मन्त्रेण आद्यन्तप्रणवेन च। पलाशसमिधाज्यान्नैः पृथगष्टोत्तरशतम्॥१५॥

revanta pūjā mantreṇa ādyantapraṇavena ca| palāśasamidhājyānnaiḥ pṛthagaṣṭottaraśatam||15||

With the mantra of the worship of Revanta, with the praṇava ⟨oṃ⟩ at its beginning and at its end, ⟨he should offer⟩ with palāśa sticks, with ghee and with food-grains, one hundred and eight of each separately. ॥15॥

आचार्यो जुहुयाद् व्रीहींस्तिलान्व्याहृतिभिस्ततः। एकरात्रं त्रिरात्रं वा नवरात्रमथापि वा॥१६॥

ācāryo juhuyād vrīhīṃstilānvyāhṛtibhistataḥ| ekarātraṃ trirātraṃ vā navarātramathāpi vā||16||

Then the ācārya should offer rice-grains and sesame with the vyāhṛtis ⟨the calls bhūḥ, bhuvaḥ, svaḥ⟩. For one night, or for three nights, or else for nine nights — ⟨the sentence runs on into the next verse⟩. ॥16॥

अनेन विधिना कुर्यादेक भुक्तो जितेन्द्रियः। जपादिपूर्वकं सम्यक्कर्त्ता पूर्णाहुतिं चरेत्॥१७॥

anena vidhinā kuryādeka bhukto jitendriyaḥ| japādipūrvakaṃ samyakkarttā pūrṇāhutiṃ caret||17||

…he should perform ⟨the rite⟩ by this rule, eating but once ⟨a day⟩ and with his senses subdued. The patron, duly and preceded by japa ⟨the muttering of the mantra⟩ and the rest, should make the pūrṇāhuti ⟨the full and final oblation⟩. ॥17॥

ततो मङ्गलघोषैश्च नैवेद्यं च समर्पयेत्। ततस्तद् हुतशेषेण सह कुंभोदकेन च॥१८॥

tato maṅgalaghoṣaiśca naivedyaṃ ca samarpayet| tatastad hutaśeṣeṇa saha kuṃbhodakena ca||18||

Then, to the sound of auspicious music, he should present the naivedya ⟨the food offered to the deity⟩. Then, with that remnant of the oblation together with the jar-water — ⟨the sentence runs on into the next verse⟩. ॥18॥

प्रदक्षिणां व्रजन्त्यश्वान्सुप्रीतो बलिमुत्तमम्। जीमूतस्येत्यनुवाकान् चतुरो दिक्षु निक्षिपेत्॥१९॥

pradakṣiṇāṃ vrajantyaśvānsuprīto balimuttamam| jīmūtasyetyanuvākān caturo dikṣu nikṣipet||19||

…⟨the brāhmaṇas⟩ walk the pradakṣiṇā ⟨the circuit kept to the right⟩ about the horses; and, well pleased, ⟨the patron⟩ should cast an excellent bali ⟨offering of food⟩ into the ⟨four⟩ quarters with the four anuvākas beginning 'jīmūtasya'. ॥19॥

आचार्याय ततो दद्याद्दक्षिणां गोचतुष्टयम्। तदर्धं वा तदर्धं वा यथावित्तानुसारतः॥२०॥

ācāryāya tato dadyāddakṣiṇāṃ gocatuṣṭayam| tadardhaṃ vā tadardhaṃ vā yathāvittānusārataḥ||20||

Then he should give the ācārya as dakṣiṇā ⟨the priest's fee⟩ four cows; or half of that, or half of that again, according as his wealth allows. ॥20॥

ब्राह्मणेभ्यो जापकेभ्यस्त्वाचार्यार्द्धं प्रदापयेत्। ब्राह्मणान्भोजयेत् पश्चाच्छान्तिवाचनपूर्वकम्॥२१॥

brāhmaṇebhyo jāpakebhyastvācāryārddhaṃ pradāpayet| brāhmaṇānbhojayet paścācchāntivācanapūrvakam||21||

To the brāhmaṇas who are the reciters he should have half of the ācārya's ⟨fee⟩ given. Afterwards he should feed brāhmaṇas, preceded by the recitation of the śānti ⟨the appeasing benediction⟩. ॥21॥

एवं यः कुरुते सम्यगश्वशान्तिमनुत्तमाम्। मुच्यते सर्वरोगेभ्यो वर्द्धन्ते नात्र संशयः॥२२॥

evaṃ yaḥ kurute samyagaśvaśāntimanuttamām| mucyate sarvarogebhyo varddhante nātra saṃśayaḥ||22||

He who thus duly performs this unsurpassed quieting-rite for horses — ⟨his horses⟩ are freed from all diseases and they increase; there is no doubt in this. ॥22॥

ऐश्वर्यं वीरलक्ष्मीं च लभते सर्वदा नृपः। तस्मात्सर्वप्रयत्नेन त्विमां शान्तिं समाचरेत्॥२३॥

aiśvaryaṃ vīralakṣmīṃ ca labhate sarvadā nṛpaḥ| tasmātsarvaprayatnena tvimāṃ śāntiṃ samācaret||23||

The king always obtains lordship and the fortune of heroes. Therefore with every effort he should perform this śānti. ॥23॥

इति श्रीब्रह्मर्षि वृद्धवसिष्ठ विरचितायां संहितायां अश्वारिष्टशान्त्याध्यायश्चतुस्त्रिंशः॥३४॥

iti śrībrahmarṣi vṛddhavasiṣṭha viracitāyāṃ saṃhitāyāṃ aśvāriṣṭaśāntyādhyāyaścatustriṃśaḥ||34||

Thus the thirty-fourth chapter, that on the quieting of ill-omen among horses, in the Saṃhitā composed by the brahmarṣi Śrī Vṛddha Vasiṣṭha. ॥34॥

यस्य राज्ञो गजाः सन्ति तदधीनाऽखिलाधरा। तस्माद्गजाः कल्पनीयाः पौषणीयाश्च सर्वदा॥१॥

yasya rājño gajāḥ santi tadadhīnā'khilādharā| tasmādgajāḥ kalpanīyāḥ pauṣaṇīyāśca sarvadā||1||

The whole earth is subject to that king who has elephants. Therefore elephants are always to be provided for and to be nourished. ॥1॥

कल्पनं पौषणं तेषां गजवक्त्रप्रसादतः। तस्माद्गजाननो राज्ञां पूजनीयः प्रयत्नतः॥२॥

kalpanaṃ pauṣaṇaṃ teṣāṃ gajavaktraprasādataḥ| tasmādgajānano rājñāṃ pūjanīyaḥ prayatnataḥ||2||

Their providing and their nourishing come by the grace of Gajavaktra ⟨the elephant-faced one, Gaṇeśa⟩. Therefore Gajānana is to be worshipped by kings with all effort. ॥2॥

तस्मिन्सम्पूजिते प्रीता ब्रह्मविष्णुमहेश्वराः। इन्द्रादिलोकपालश्च वस्वादित्यमरुद्गणाः॥३॥

tasminsampūjite prītā brahmaviṣṇumaheśvarāḥ| indrādilokapālaśca vasvādityamarudgaṇāḥ||3||

When he is well worshipped, Brahmā, Viṣṇu and Maheśvara are pleased, and the lokapālas ⟨the guardians of the quarters⟩ beginning with Indra, and the hosts of the Vasus, the Ādityas and the Maruts. ॥3॥

सुरासुरा ग्रहाः सर्वे गन्धर्वोरगराक्षसाः। सिद्धविद्याधरा यक्षपिशाचाः सप्तमातृकाः॥४॥

surāsurā grahāḥ sarve gandharvoragarākṣasāḥ| siddhavidyādharā yakṣapiśācāḥ saptamātṛkāḥ||4||

…gods and asuras, all the grahas ⟨the planets⟩, gandharvas, uragas ⟨serpents⟩ and rākṣasas, siddhas, vidyādharas, yakṣas, piśācas and the seven mātṛkās ⟨the mother goddesses⟩ — ⟨the sentence runs on into the next verse⟩. ॥4॥

वेतालडाकिनी भूता दिशन्त्वपि मनोरथान्। गजाननो गजपतिर्गजसूक्तं जपेत्सदा॥५॥

vetālaḍākinī bhūtā diśantvapi manorathān| gajānano gajapatirgajasūktaṃ japetsadā||5||

…vetālas, ḍākinīs and bhūtas ⟨the spirits that animate corpses, female demons, and beings of the unseen world⟩ — may these too grant the desires of the heart. Gajānana is the lord of elephants; one should always recite the Gaja-sūkta ⟨the hymn of the elephant⟩. ॥5॥

असावेव प्रभुस्तेषां पोषणे शोषणे सदा। पुरा महेश्वरो देव उक्तवानस्य जन्मनि॥६॥

asāveva prabhusteṣāṃ poṣaṇe śoṣaṇe sadā| purā maheśvaro deva uktavānasya janmani||6||

He alone is ever master in their nourishing and in their withering away. Of old the god Maheśvara spoke ⟨thus⟩ at his ⟨Gajānana's⟩ birth. ॥6॥

यदा यदा गजानां च जायन्ते व्याधयस्तदा। तदा शान्तिं प्रकुर्वन्ति पूजा होमजपादिभिः॥७॥

yadā yadā gajānāṃ ca jāyante vyādhayastadā| tadā śāntiṃ prakurvanti pūjā homajapādibhiḥ||7||

Whenever diseases arise among elephants, then ⟨men⟩ perform the śānti ⟨the quieting rite⟩ with worship, with homa ⟨fire offering⟩, with japa ⟨the muttering of mantras⟩ and the rest. ॥7॥

भानुवारे च सङ्क्रान्तौ ग्रहणे चन्द्रसूर्ययोः। विषुवत्ययने चैव व्यतीपाते दिनक्षये॥८॥

bhānuvāre ca saṅkrāntau grahaṇe candrasūryayoḥ| viṣuvatyayane caiva vyatīpāte dinakṣaye||8||

On a Sunday, at a saṅkrānti ⟨the Sun's passage into a sign⟩, at an eclipse of the Moon or of the Sun, at an equinox and at a solstice ⟨ayana⟩, at a vyatīpāta, on a dinakṣaya ⟨the day on which a tithi is lost⟩ — ⟨the sentence runs on⟩. ॥8॥

अन्ये च पुण्यदिवसे चन्द्रतारा बलेष्वपि। दिक्साधनं समभुवि चैशान्ये च सुरालये॥९॥

anye ca puṇyadivase candratārā baleṣvapi| diksādhanaṃ samabhuvi caiśānye ca surālaye||9||

…and on other holy days, and when the Moon and the stars are strong as well. ⟨He should perform⟩ the determining of the directions on level ground, and in the northeast, and at a temple. ॥9॥

मध्याद्विनिर्गतैः सूत्रैश्चतुरस्त्रं च कारयेत्। मण्डपं त्वष्टभिर्हस्तैः सूत्रमार्गेण कारयेत्॥१०॥

madhyādvinirgataiḥ sūtraiścaturastraṃ ca kārayet| maṇḍapaṃ tvaṣṭabhirhastaiḥ sūtramārgeṇa kārayet||10||

With cords drawn out from the centre he should make a square; and by the line of the cord he should make the maṇḍapa ⟨pavilion⟩ of eight hastas ⟨cubits⟩. ॥10॥

चतुष्षष्टिदलं कृत्वा मण्डपान्तःक्ष्मातलम्। मध्ये चतुष्पदं व्योममण्डलं वेदिकास्थलम्॥११॥

catuṣṣaṣṭidalaṃ kṛtvā maṇḍapāntaḥkṣmātalam| madhye catuṣpadaṃ vyomamaṇḍalaṃ vedikāsthalam||11||

Having made the ground within the maṇḍapa into sixty-four cells, ⟨he should set⟩ in the middle the four-celled circle of ether, which is the place of the vedikā ⟨altar⟩. ॥11॥

द्वादशांशात्मकं वायुमण्डलं व्योमवेष्टितम्। विंशांशकात्मकं वह्निमण्डलं व्योमवेष्टितम्॥१२॥

dvādaśāṃśātmakaṃ vāyumaṇḍalaṃ vyomaveṣṭitam| viṃśāṃśakātmakaṃ vahnimaṇḍalaṃ vyomaveṣṭitam||12||

The circle of air, consisting of twelve cells, enclosing the ether; the circle of fire, consisting of twenty cells, enclosing the ether ⟨so printed⟩. ॥12॥

निखिलान्मण्डलान्वेष्ट्य महीमण्डलमास्थितम्। ज्ञात्वाग्निमण्डलं तत्र दिक्षु कुण्डचतुष्टयम्॥१३॥

nikhilānmaṇḍalānveṣṭya mahīmaṇḍalamāsthitam| jñātvāgnimaṇḍalaṃ tatra dikṣu kuṇḍacatuṣṭayam||13||

Enclosing all the circles, the circle of earth stands ⟨outermost⟩. Having marked out the circle of fire there, ⟨he should set⟩ four kuṇḍas ⟨fire pits⟩ in the ⟨four⟩ directions. ॥13॥

प्राग्रेखामध्यमं कुण्डं द्वारं चैकांशमानतः। तथैव कुण्डद्वारं च शेषदिक्षु प्रकल्पयेत्॥१४॥

prāgrekhāmadhyamaṃ kuṇḍaṃ dvāraṃ caikāṃśamānataḥ| tathaiva kuṇḍadvāraṃ ca śeṣadikṣu prakalpayet||14||

The kuṇḍa in the middle of the eastern line, and its door of the measure of one cell. In the same way he should lay out the kuṇḍa and its door in the remaining directions. ॥14॥

पूर्वोक्तलक्षणोपेतं मेखलावस्त्रसंयुतम्। तोरणाद्यैरलंकृत्य वितानं वेदिकोपरि॥१५॥

pūrvoktalakṣaṇopetaṃ mekhalāvastrasaṃyutam| toraṇādyairalaṃkṛtya vitānaṃ vedikopari||15||

⟨Each is to be⟩ furnished with the marks stated before, and provided with mekhalās ⟨the girdling ledges of the pit⟩ and with cloth. Having adorned ⟨the place⟩ with toraṇas ⟨archways⟩ and the rest, ⟨he should spread⟩ the canopy above the vedikā ⟨altar⟩. ॥15॥

आशिषो वाचनं कुर्यात्सम्यक्सङ्कल्पपूर्वकम्। ऋत्विजो वरयेत्पश्चाच्चतुर्विंशति संख्यकान्॥१६॥

āśiṣo vācanaṃ kuryātsamyaksaṅkalpapūrvakam| ṛtvijo varayetpaścāccaturviṃśati saṃkhyakān||16||

He should have the benedictions recited, preceded by a proper saṅkalpa ⟨the formal declaration of intent⟩. Afterwards he should choose ṛtvijes ⟨officiating priests⟩ twenty-four in number. ॥16॥

विद्यातपोव्रत युतान्विधिज्ञान्कुशलाञ्छुभान्। तेषां मध्ये शिष्टतममाचार्यं तं प्रकल्पयेत्॥१७॥

vidyātapovrata yutānvidhijñānkuśalāñchubhān| teṣāṃ madhye śiṣṭatamamācāryaṃ taṃ prakalpayet||17||

…⟨men⟩ endowed with learning, austerity and vows, knowing the rule, skilled and auspicious. Among them he should appoint as ācārya ⟨the officiating teacher⟩ him who is the most learned. ॥17॥

मधुपर्कादिकं कुर्यात्तत्र कार्ये नियोजयेत्। ब्राह्मणाँश्चतुरो होतृन्कुण्डेषु च नियोजयेत्॥१८॥

madhuparkādikaṃ kuryāttatra kārye niyojayet| brāhmaṇām̐ścaturo hotṛnkuṇḍeṣu ca niyojayet||18||

He should perform the madhuparka ⟨the honey-mixture offered to an honoured guest⟩ and the rest, and appoint him to that work. And he should appoint four brāhmaṇas as hotṛs ⟨the priests who pour the oblation⟩ at the kuṇḍas. ॥18॥

द्वारेषु जापकानष्टौ षड्संख्यानंगजापकान्। गन्धपुष्पादिकं दत्त्वा तत्तत्कार्ये विनियोजयेत्॥१९॥

dvāreṣu jāpakānaṣṭau ṣaḍsaṃkhyānaṃgajāpakān| gandhapuṣpādikaṃ dattvā tattatkārye viniyojayet||19||

Eight reciters at the doors, and six reciters of the aṅgas ⟨the limbs of the Veda⟩. Having given scent, flowers and the rest, he should appoint each to his own work. ॥19॥

ब्राह्मणाँस्तत्त्वसंख्याकान् भोजयेच्च यथाविधि। कारयेत्तु सुवर्णेन गजवक्त्रं चतुर्भुजम्॥२०॥

brāhmaṇām̐stattvasaṃkhyākān bhojayecca yathāvidhi| kārayettu suvarṇena gajavaktraṃ caturbhujam||20||

And he should feed brāhmaṇas to the number of the tattvas ⟨the principles, twenty-five in the usual reckoning⟩ according to rule. And he should have made of gold a four-armed Gajavaktra ⟨image of the elephant-faced god⟩. ॥20॥

अक्षमालाधरं चाब्जबीजदण्डधरं क्रमात्। वाहनायुधवर्णादीन्सर्वेषां कथितं पुरा॥२१॥

akṣamālādharaṃ cābjabījadaṇḍadharaṃ kramāt| vāhanāyudhavarṇādīnsarveṣāṃ kathitaṃ purā||21||

…bearing in order the akṣamālā ⟨rosary⟩, the lotus, the seed and the staff. The mounts, weapons, colours and the rest of all ⟨these deities⟩ have been told before. ॥21॥

तत्पुरुषाय विद्महे वक्रतुण्डाय धीमहि। तन्नो दन्तिः प्रचोदयात् वामदेवाह्वयो ऋषिः॥२२॥

tatpuruṣāya vidmahe vakratuṇḍāya dhīmahi| tanno dantiḥ pracodayāt vāmadevāhvayo ṛṣiḥ||22||

'We know that Puruṣa; we meditate upon him of the curved trunk; may that tusked one impel us.' The ṛṣi ⟨of this mantra⟩ is he who is called Vāmadeva. ॥22॥

छन्दोऽसौ तत्र गायत्री गजवक्त्रो हि देवता। कुम्भाष्टकं चतुर्द्वारि पूर्वोक्त द्रव्यसंयुतम्॥२३॥

chando'sau tatra gāyatrī gajavaktro hi devatā| kumbhāṣṭakaṃ caturdvāri pūrvokta dravyasaṃyutam||23||

The metre there is that Gāyatrī, and Gajavaktra indeed is the deity. Eight jars at the four doors, furnished with the materials stated before. ॥23॥

लिखेदष्टदलं पद्मं वेदिकां तण्डुलोपरि। गजवक्त्रं कर्णिकायां लोकपालान्दलेषु च॥२४॥

likhedaṣṭadalaṃ padmaṃ vedikāṃ taṇḍulopari| gajavaktraṃ karṇikāyāṃ lokapālāndaleṣu ca||24||

He should draw an eight-petalled lotus upon the vedikā ⟨altar⟩, on the rice: Gajavaktra in the pericarp and the lokapālas ⟨the guardians of the quarters⟩ in the petals. ॥24॥

गणेशशक्रयोर्मध्ये पद्ममष्टदलं लिखेत्। आदित्यादिग्रहांस्तत्र पूजयेत्पूर्ववत्क्रमात्॥२५॥

gaṇeśaśakrayormadhye padmamaṣṭadalaṃ likhet| ādityādigrahāṃstatra pūjayetpūrvavatkramāt||25||

Between Gaṇeśa and Śakra ⟨Indra, who holds the east⟩ he should draw an eight-petalled lotus. There he should worship the grahas ⟨the planets⟩ beginning with Āditya ⟨the Sun⟩, in order, as before. ॥25॥

गणेश यमयोर्मध्ये पञ्चकोणं प्रकल्पयेत्। तत्र पञ्चमहाभूतानर्चयेत्पूर्ववत्तदा॥२६॥

gaṇeśa yamayormadhye pañcakoṇaṃ prakalpayet| tatra pañcamahābhūtānarcayetpūrvavattadā||26||

Between Gaṇeśa and Yama ⟨who holds the south⟩ he should lay out a five-cornered figure. There he should then worship the five great elements, as before. ॥26॥

गणेशाम्बुपयोर्मध्ये वर्तुलं मण्डलं लिखेत्। तत्रार्चयेदष्टभुजां महिषासुरमर्दिनीम्॥२७॥

gaṇeśāmbupayormadhye vartulaṃ maṇḍalaṃ likhet| tatrārcayedaṣṭabhujāṃ mahiṣāsuramardinīm||27||

Between Gaṇeśa and the lord of waters ⟨Varuṇa, who holds the west⟩ he should draw a round circle. There he should worship the eight-armed Mahiṣāsuramardinī ⟨Durgā, who crushed the buffalo demon⟩. ॥27॥

गणेशसोमयोर्मध्ये मण्डले वर्तुलं लिखेत्। तत्रार्चयेत्प्रयत्नेन चाश्विनीदेवताद्वयम्॥२८॥

gaṇeśasomayormadhye maṇḍale vartulaṃ likhet| tatrārcayetprayatnena cāśvinīdevatādvayam||28||

Between Gaṇeśa and Soma ⟨the Moon, who holds the north⟩ he should draw a round ⟨figure⟩ within the maṇḍala. There he should with effort worship the two Aśvinī deities ⟨the twin Aśvins⟩. ॥28॥

ऐशान्यामर्चयेद्रुद्रमण्डलं तेजसां निधिम्। आग्नेय्यामर्चयेद्विष्णु मण्डलं हाटकात्मकम्॥२९॥

aiśānyāmarcayedrudramaṇḍalaṃ tejasāṃ nidhim| āgneyyāmarcayedviṣṇu maṇḍalaṃ hāṭakātmakam||29||

In the northeast he should worship the circle of Rudra, the treasury of all splendours. In the southeast he should worship the circle of Viṣṇu, which consists of hāṭaka ⟨gold⟩. ॥29॥

वेदात्मकं च नैर्ऋत्यामर्चयेद्ब्रह्ममण्डलम्। वायव्यामर्चयेत्सम्यङ्मण्डलं प्रणवात्मकम्॥३०॥

vedātmakaṃ ca nairṛtyāmarcayedbrahmamaṇḍalam| vāyavyāmarcayetsamyaṅmaṇḍalaṃ praṇavātmakam||30||

And in the southwest he should worship the circle of Brahmā, which consists of the Vedas. In the northwest he should duly worship the circle which consists of the praṇava ⟨oṃ⟩. ॥30॥

रुद्रेण पुरुषसूक्तेन चतुर्वेदादिमन्त्रकैः। प्रणवस्थ ऋषिच्छन्दो देवताः कथिताः पुरा॥३१॥

rudreṇa puruṣasūktena caturvedādimantrakaiḥ| praṇavastha ṛṣicchando devatāḥ kathitāḥ purā||31||

⟨He should worship them⟩ with the Rudra ⟨hymn⟩, with the Puruṣasūkta, and with the opening mantras of the four Vedas. The ṛṣi, the metre and the deities of the praṇava ⟨oṃ⟩ have been told before. ॥31॥

तत्तद्वर्णैर्गन्धपुष्पैर्वस्त्रधूपैश्च दीपकैः। सम्यक्कृत्वोपचाराणि रक्त वस्त्रैर्गजाननम्॥३२॥

tattadvarṇairgandhapuṣpairvastradhūpaiśca dīpakaiḥ| samyakkṛtvopacārāṇi rakta vastrairgajānanam||32||

With scents and flowers of their several colours, with garments, incense and lamps, having duly performed the upacāras ⟨the services of worship⟩, ⟨he should honour⟩ Gajānana with red garments. ॥32॥

प्राक् कुण्डं गजवक्त्रस्य पञ्चभूतात्मकं यमः। दुर्गाकुण्डं प्रतीच्यां च ह्युदक्कुण्डं ग्रहात्मकम्॥३३॥

prāk kuṇḍaṃ gajavaktrasya pañcabhūtātmakaṃ yamaḥ| durgākuṇḍaṃ pratīcyāṃ ca hyudakkuṇḍaṃ grahātmakam||33||

The eastern kuṇḍa is Gajavaktra's; ⟨the southern, that of⟩ Yama, consists of the five elements; in the west is the kuṇḍa of Durgā; and the northern kuṇḍa is that of the grahas ⟨the planets⟩. ॥33॥

तदेवाश्विनकुण्डं च ग्रहहोममतः परम्। दिक्कुण्डैर्दिक्षु दिग्होमः कर्त्तव्यः स्वस्वमन्त्रकैः॥३४॥

tadevāśvinakuṇḍaṃ ca grahahomamataḥ param| dikkuṇḍairdikṣu dighomaḥ karttavyaḥ svasvamantrakaiḥ||34||

That same is also the kuṇḍa of the Aśvins; after this ⟨comes⟩ the homa of the grahas. With the kuṇḍas of the quarters the homa of the quarters is to be performed in the ⟨four⟩ directions, each with its own mantras. ॥34॥

स्वगृहविधिना कुण्डे स्थापयेच्च हुताशनम्। मुखान्ते स्वस्वकुण्डे च जुहुयात्तन्मुखाहुतिम्॥३५॥

svagṛhavidhinā kuṇḍe sthāpayecca hutāśanam| mukhānte svasvakuṇḍe ca juhuyāttanmukhāhutim||35||

By the rule of his own gṛhya ⟨domestic ritual⟩ he should establish the fire in the kuṇḍa. And at the close of the mukha ⟨the opening rite of the fire⟩ he should offer that mukhāhuti ⟨mouth-oblation⟩ in each one's own kuṇḍa. ॥35॥

पालाशसमिधाज्यान्नैः पृथगष्टोत्तरं शतम्। ग्रहहोमैः समिद्भिश्च होमं पूर्ववदाचरेत्॥३६॥

pālāśasamidhājyānnaiḥ pṛthagaṣṭottaraṃ śatam| grahahomaiḥ samidbhiśca homaṃ pūrvavadācaret||36||

With palāśa sticks, with ghee and with food-grains, one hundred and eight of each separately; and with the oblations to the grahas and with the ⟨proper⟩ sticks he should perform the homa as before. ॥36॥

चतुर्दिक्षु चतुर्वेदपरायणपरा द्विजाः। अब्लिङ्गैर्वारुणैः सूक्तैः कलशार्चनपराश्चते॥३७॥

caturdikṣu caturvedaparāyaṇaparā dvijāḥ| abliṅgairvāruṇaiḥ sūktaiḥ kalaśārcanaparāścate||37||

In the four directions ⟨let there stand⟩ brāhmaṇas given to reciting the four Vedas through; with the ab-liṅga ⟨the Vedic verses that bear the mark of water⟩ and the Vāruṇa sūktas they are given to the worship of the jars. ॥37॥

नैवेद्यं विविधान्नेन बहुवाद्यैः समर्चयेत्। ताम्बुलानि ततो दद्याच्छान्तिवाचनपूर्वकम्॥३८॥

naivedyaṃ vividhānnena bahuvādyaiḥ samarcayet| tāmbulāni tato dadyācchāntivācanapūrvakam||38||

He should make the offering of naivedya ⟨food presented to the deity⟩ with food of many kinds and with much music. Then he should give the tāmbūlas ⟨betel⟩, preceded by the recitation of the śānti ⟨the appeasing benediction⟩. ॥38॥

एकरात्रं त्रिरात्रं वा नवरात्रमथापि च। अनेन विधिना कुर्यादेकभुक्तो जितेन्द्रियः॥३९॥

ekarātraṃ trirātraṃ vā navarātramathāpi ca| anena vidhinā kuryādekabhukto jitendriyaḥ||39||

For one night, or for three nights, or else for nine nights, he should perform ⟨the rite⟩ by this rule, eating but once ⟨a day⟩ and with his senses subdued. ॥39॥

तिलहोमं व्याहृतिभिः सहस्रं चाष्टसंयुतम्। एवं प्रतिदिनं सम्यग्व्रीहिभिश्च यथा पुरा॥४०॥

tilahomaṃ vyāhṛtibhiḥ sahasraṃ cāṣṭasaṃyutam| evaṃ pratidinaṃ samyagvrīhibhiśca yathā purā||40||

The homa of sesame with the vyāhṛtis ⟨the calls bhūḥ, bhuvaḥ, svaḥ⟩, a thousand joined with eight ⟨1008⟩. Thus duly on every day, and with rice-grains as before. ॥40॥

सम्पूर्णदिवसे कर्ता कुर्यात्पूर्णाहुतिं ततः। मन्त्रपूतौदकैः कर्त्ता गजानां मार्जयेत्ततः॥४१॥

sampūrṇadivase kartā kuryātpūrṇāhutiṃ tataḥ| mantrapūtaudakaiḥ karttā gajānāṃ mārjayettataḥ||41||

On the day of completion the patron should then make the pūrṇāhuti ⟨the full and final oblation⟩. Then the patron should sprinkle the elephants with waters purified by mantra. ॥41॥

अलङ्कृत्य पुनः सम्यग्गन्धपुष्पादिभिस्ततः। हुतशेषं ततो दद्यादौपनायनिकं गजे॥४२॥

alaṅkṛtya punaḥ samyaggandhapuṣpādibhistataḥ| hutaśeṣaṃ tato dadyādaupanāyanikaṃ gaje||42||

Having again duly adorned ⟨them⟩ with scents, flowers and the rest, he should then give to the elephant the remnant of the oblation, as the aupanāyanika ⟨what belongs to the leading-near⟩. ॥42॥

दोषशान्तिपञ्चदुर्गां रुद्रं पुरुषसूक्तकम्। पञ्चब्रह्मादिभिर्मन्त्रैर्गजशालासुमार्जयेत्॥४३॥

doṣaśāntipañcadurgāṃ rudraṃ puruṣasūktakam| pañcabrahmādibhirmantrairgajaśālāsumārjayet||43||

With the doṣaśānti ⟨the quieting of the fault⟩, the Pañcadurgā, the Rudra ⟨hymn⟩ and the Puruṣasūkta, and with the mantras beginning with the Pañcabrahma, he should cleanse the elephant stables ⟨by sprinkling⟩. ॥43॥

गृहीत्वा सुकृतं तेभ्यो दक्षिणां च समर्पयेत्। आचार्याय ततो दद्यान्निष्काणामेकविंशतिम्॥४४॥

gṛhītvā sukṛtaṃ tebhyo dakṣiṇāṃ ca samarpayet| ācāryāya tato dadyānniṣkāṇāmekaviṃśatim||44||

Having received from them the merit ⟨of the rite⟩, he should present the dakṣiṇā ⟨the priests' fee⟩. Then he should give the ācārya twenty-one niṣkas ⟨gold coins⟩. ॥44॥

तदर्द्धमितरेभ्यश्च यजेच्छेषान्स्वशक्तितः। ब्राह्मणान्भोजयेत्पश्चात्स्वयं भुञ्जीत बन्धुभिः॥४५॥

tadarddhamitarebhyaśca yajeccheṣānsvaśaktitaḥ| brāhmaṇānbhojayetpaścātsvayaṃ bhuñjīta bandhubhiḥ||45||

Half of that to the others; and he should reward the rest according to his power. Afterwards he should feed brāhmaṇas, and himself eat with his kinsfolk. ॥45॥

एवं यः कुरुते सम्यग्गजशान्तिं नृपोत्तमः। सर्वान्कामानवाप्नोति गजवृद्धिं लभेत सः॥४६॥

evaṃ yaḥ kurute samyaggajaśāntiṃ nṛpottamaḥ| sarvānkāmānavāpnoti gajavṛddhiṃ labheta saḥ||46||

That best of kings who thus duly performs the gaja-śānti ⟨the quieting-rite for elephants⟩ obtains all his desires, and he gains increase of elephants. ॥46॥

इति श्री ब्रह्मर्षिवृद्धवसिष्ठविरचितायां महासंहितायां गजशान्त्यध्यायः पञ्चत्रिंशः॥३५॥

iti śrī brahmarṣivṛddhavasiṣṭhaviracitāyāṃ mahāsaṃhitāyāṃ gajaśāntyadhyāyaḥ pañcatriṃśaḥ||35||

Thus the thirty-fifth chapter, that on the quieting-rite for elephants, in the Mahāsaṃhitā composed by the brahmarṣi Śrī Vṛddha Vasiṣṭha. ॥35॥

यस्य वै जन्मनक्षत्रे ग्रस्येते शशिभास्करौ। तस्य व्याधिभयं घोरं जन्मराशौ धनक्षयः॥१॥

yasya vai janmanakṣatre grasyete śaśibhāskarau| tasya vyādhibhayaṃ ghoraṃ janmarāśau dhanakṣayaḥ||1||

He in whose birth-nakṣatra ⟨the star under which he was born⟩ the Moon and the Sun are eclipsed — for him there is dreadful fear of disease; and ⟨when it falls⟩ in his birth-rāśi ⟨the sign of his birth⟩, loss of wealth. ॥1॥

द्रव्यमन्त्रविधानेन तस्य दोषापनुत्तये। उपरागस्नानविधिं सम्यग्वक्ष्ये समासतः॥२॥

dravyamantravidhānena tasya doṣāpanuttaye| uparāgasnānavidhiṃ samyagvakṣye samāsataḥ||2||

For the removal of that fault, by the rule of the materials and of the mantras, I shall duly declare in brief the rule of the bathing at an uparāga ⟨an eclipse⟩. ॥2॥

मण्डलं चतुरस्त्रं तु गोमयेन विलेपयेत्। गृहस्येशान भागे तु वर्णकैः समलङ्कृतम्॥३॥

maṇḍalaṃ caturastraṃ tu gomayena vilepayet| gṛhasyeśāna bhāge tu varṇakaiḥ samalaṅkṛtam||3||

He should smear a square maṇḍala with cow-dung in the northeast part of the house, adorned with coloured powders. ॥3॥

स्थापयेच्चतुरः कुम्भास्तत्र तान्सागरात्मकान्। सर्वदेवात्मकान्स्मृत्वा सर्वतीर्थात्मकाञ्छुभान्॥४॥

sthāpayeccaturaḥ kumbhāstatra tānsāgarātmakān| sarvadevātmakānsmṛtvā sarvatīrthātmakāñchubhān||4||

He should set four jars there, ⟨holding⟩ them to be the oceans, having called them to mind as containing all the gods and all the tīrthas ⟨holy fords⟩, and auspicious. ॥4॥

पञ्चत्वक्पल्लवोशीर शतौषधिसमन्वितान्। मृत्तिकारत्नहेमेभदन्तगुग्गुलुचन्दनैः ॥५॥

pañcatvakpallavośīra śatauṣadhisamanvitān| mṛttikāratnahemebhadantaguggulucandanaiḥ ||5||

…⟨jars⟩ furnished with the five barks, with sprouts, with uśīra ⟨the fragrant root of khas grass⟩ and with the hundred herbs; with earth, jewels, gold, the tusk of an elephant, guggulu ⟨bdellium resin⟩ and sandal — ⟨the sentence runs on⟩. ॥5॥

पञ्चगव्यामृतभ्राजत्स्फटिकैः सर्षपाम्बरैः। शंखकुंकुमतीर्थाम्बुरोचनैः पद्मकैर्युतान्॥६॥

pañcagavyāmṛtabhrājatsphaṭikaiḥ sarṣapāmbaraiḥ| śaṃkhakuṃkumatīrthāmburocanaiḥ padmakairyutān||6||

…joined with pañcagavya ⟨the five products of the cow⟩, with amṛta, with gleaming crystal, with mustard and cloth, with conch, saffron, tīrtha-water ⟨water from a holy ford⟩, rocanā ⟨the yellow pigment got from a cow⟩ and padmaka. ॥6॥

चत्वारः प्राङ्मुखा विप्राः प्रार्थयेयुः पृथक् पृथक्। अब्लिङ्गैर्वारुणैः सूक्तैः स्वस्तिवाचनपूर्वकम्॥७॥

catvāraḥ prāṅmukhā viprāḥ prārthayeyuḥ pṛthak pṛthak| abliṅgairvāruṇaiḥ sūktaiḥ svastivācanapūrvakam||7||

Four brāhmaṇas facing east should make the prayer, each separately, with the ab-liṅga ⟨the Vedic verses that bear the mark of water⟩ and the Vāruṇa sūktas, preceded by the svastivācana ⟨the recitation of blessings⟩. ॥7॥

तिलहोमं व्याहृतिभिः सहस्रं चाष्टसंयुतम्। एवं कृत्वा प्रयत्नेन स्नानकर्म समाचरेत्॥८॥

tilahomaṃ vyāhṛtibhiḥ sahasraṃ cāṣṭasaṃyutam| evaṃ kṛtvā prayatnena snānakarma samācaret||8||

The homa of sesame with the vyāhṛtis ⟨the calls bhūḥ, bhuvaḥ, svaḥ⟩, a thousand joined with eight ⟨1008⟩. Having done this with care, he should perform the rite of bathing. ॥8॥

आमन्त्र्य नवभिर्मन्त्रैः कुम्भान्सङ्कल्पपूर्वकान्। एतानेव ततो मन्त्रान्स्वर्णपट्टे ततो लिखेत्॥९॥

āmantrya navabhirmantraiḥ kumbhānsaṅkalpapūrvakān| etāneva tato mantrānsvarṇapaṭṭe tato likhet||9||

Having invoked the jars with nine mantras, preceded by the saṅkalpa ⟨the formal declaration of intent⟩, he should then write these same mantras upon a plate of gold. ॥9॥

कर्तुः शिरसि तान्बध्वा वाब्लिङ्गैर्वेदमन्त्रकैः। सुमन्त्रितैः कुम्भजलैः स्नाप्य नीराजयेत्ततः॥१०॥

kartuḥ śirasi tānbadhvā vābliṅgairvedamantrakaiḥ| sumantritaiḥ kumbhajalaiḥ snāpya nīrājayettataḥ||10||

Having bound them on the head of the patron ⟨the man for whom the rite is done⟩ with the Vedic mantras that bear the marks of water, and having bathed him with the jar-water over which the mantras have been well recited, ⟨the officiant⟩ should then wave the lamp before him. ॥10॥

दद्यात्पट्टं ग्रहज्ञेभ्यः शुक्लमाल्याम्बरः शुचिः। ऋत्विग्भ्यो दक्षिणां दद्याच्छिष्टेभ्यश्च स्वशक्तितः॥११॥

dadyātpaṭṭaṃ grahajñebhyaḥ śuklamālyāmbaraḥ śuciḥ| ṛtvigbhyo dakṣiṇāṃ dadyācchiṣṭebhyaśca svaśaktitaḥ||11||

Wearing white garlands and white garments and pure, he should give the plate to those who know the grahas ⟨the planets⟩. He should give the dakṣiṇā ⟨the fee⟩ to the ṛtvijes ⟨the officiating priests⟩ and to the rest, according to his power. ॥11॥

योऽसौ वज्रधरो देव आदित्यानां प्रभुर्मतः। सहस्रनयनः शक्रो ग्रहपीडां व्यपोहतु॥१२॥

yo'sau vajradharo deva ādityānāṃ prabhurmataḥ| sahasranayanaḥ śakro grahapīḍāṃ vyapohatu||12||

May that god who bears the thunderbolt, who is held to be the lord of the Ādityas, the thousand-eyed Śakra ⟨Indra⟩, drive away the affliction of the grahas ⟨the planets⟩. ॥12॥

चतुःशृङ्गः सप्तहस्तस्त्रिपादो मेषवाहनः। अग्निश्चन्द्रोपरागोत्थां ग्रहपीडां व्यपोहतु॥१३॥

catuḥśṛṅgaḥ saptahastastripādo meṣavāhanaḥ| agniścandroparāgotthāṃ grahapīḍāṃ vyapohatu||13||

Four-horned, seven-handed, three-footed and riding the ram — may Agni drive away the affliction of the grahas ⟨the planets⟩ that has arisen from the eclipse of the Moon. ॥13॥

मुखं यः सर्वदेवानां सप्तार्चिरमितद्युतिः। चन्द्रोपराग सम्भूतामग्निः पीडां व्यपोहतु॥१४॥

mukhaṃ yaḥ sarvadevānāṃ saptārciramitadyutiḥ| candroparāga sambhūtāmagniḥ pīḍāṃ vyapohatu||14||

He who is the mouth of all the gods, seven-flamed and of measureless brightness — may Agni drive away the affliction born of the eclipse of the Moon. ॥14॥

यः कर्मसाक्षी लोकानां धर्मोमहिषवाहनः। यमश्चन्द्रोपरागोत्थां ग्रहपीडां व्यपोहतु॥१५॥

yaḥ karmasākṣī lokānāṃ dharmomahiṣavāhanaḥ| yamaścandroparāgotthāṃ grahapīḍāṃ vyapohatu||15||

He who is the witness of the deeds of the worlds, who is Dharma and rides the buffalo — may Yama drive away the affliction of the grahas ⟨the planets⟩ that has arisen from the eclipse of the Moon. ॥15॥

रक्षोगणाधिपः साक्षात्प्रलयानलसन्निभः। खड्गव्यग्रोऽतिकायश्च रक्षः पीडां व्यपोहतु॥१६॥

rakṣogaṇādhipaḥ sākṣātpralayānalasannibhaḥ| khaḍgavyagro'tikāyaśca rakṣaḥ pīḍāṃ vyapohatu||16||

The very lord of the host of rākṣasas, like unto the fire of the dissolution, busied with the sword and huge of body — may that Rakṣas drive away the affliction. ॥16॥

नागपाशधरो देवः सदा मकरवाहनः। वरुणोऽम्बुपतिः साक्षाद् ग्रहपीडां व्यपोहतु॥१७॥

nāgapāśadharo devaḥ sadā makaravāhanaḥ| varuṇo'mbupatiḥ sākṣād grahapīḍāṃ vyapohatu||17||

The god who holds the serpent-noose, who ever rides the makara ⟨the sea-monster⟩ — may Varuṇa, the very lord of the waters, drive away the affliction of the grahas ⟨the planets⟩. ॥17॥

प्राणरूपो हि यो लोकान्याति कृष्णमृगप्रियः। वायुश्चन्द्रोपरागोत्थां ग्रहपीडां व्यपोहतु॥१८॥

prāṇarūpo hi yo lokānyāti kṛṣṇamṛgapriyaḥ| vāyuścandroparāgotthāṃ grahapīḍāṃ vyapohatu||18||

He who, having the form of breath, moves through the worlds, and to whom the black antelope is dear — may Vāyu drive away the affliction of the grahas ⟨the planets⟩ that has arisen from the eclipse of the Moon. ॥18॥

योऽसौ निधिपतिर्देवः खड्गशूलगदाधरः। चन्द्रोपरागकलुषं पीडां चापि व्यपोहतु॥१९॥

yo'sau nidhipatirdevaḥ khaḍgaśūlagadādharaḥ| candroparāgakaluṣaṃ pīḍāṃ cāpi vyapohatu||19||

That god who is the lord of the treasures ⟨Kubera⟩, who holds sword, spear and mace — may he too drive away the affliction, foul with the eclipse of the Moon. ॥19॥

योऽसाविन्दुधरो रुद्रः पिनाकी वृषवाहनः। चन्द्रोपराग पापानि स नाशयतु शङ्करः॥२०॥

yo'sāvindudharo rudraḥ pinākī vṛṣavāhanaḥ| candroparāga pāpāni sa nāśayatu śaṅkaraḥ||20||

That Rudra who bears the moon ⟨upon his head⟩, who holds the Pināka ⟨his bow⟩ and rides the bull — may that Śaṅkara destroy the evils of the eclipse of the Moon. ॥20॥

त्रैलोक्ये यानि भूतानि चराणि स्थावराणि च। ब्रह्मार्कविष्णुयुक्तानि तानि पापं दहन्तु मे॥२१॥

trailokye yāni bhūtāni carāṇi sthāvarāṇi ca| brahmārkaviṣṇuyuktāni tāni pāpaṃ dahantu me||21||

Whatever beings there are in the three worlds, moving and unmoving, that are joined with Brahmā, the Sun and Viṣṇu — may they burn up my sin. ॥21॥

आमन्त्रणे लेखकोक्तास्त्वेते वै नवमन्त्रकाः। अर्चयित्वा पितृन्देवान्गोभूस्वर्णाम्बरादिभिः॥२२॥

āmantraṇe lekhakoktāstvete vai navamantrakāḥ| arcayitvā pitṛndevāngobhūsvarṇāmbarādibhiḥ||22||

These indeed are the nine mantras stated for the invocation and for the writing ⟨on the gold plate⟩. Having worshipped the pitṛs ⟨the fathers⟩ and the gods, with cows, land, gold, garments and the rest — ⟨the sentence runs on into the next verse⟩. ॥22॥

अनेन विधिना यत्नाद् ग्रहस्नानं समाचरेत्। न तस्य ग्रहपीडा वा न च बन्धुधनक्षयः॥२३॥

anena vidhinā yatnād grahasnānaṃ samācaret| na tasya grahapīḍā vā na ca bandhudhanakṣayaḥ||23||

By this rule he should carefully perform the graha-bathing ⟨the bath that quiets the planets⟩. For him there is no affliction of the grahas, nor any loss of kinsfolk and of wealth. ॥23॥

परमां सिद्धिमाप्नोति पुनरावृत्तिदुर्लभाम्। सूर्यग्रहेऽप्येवमेव सूर्यनाम्ना विधीयते॥२४॥

paramāṃ siddhimāpnoti punarāvṛttidurlabhām| sūryagrahe'pyevameva sūryanāmnā vidhīyate||24||

He attains the highest siddhi ⟨perfection⟩, that from which return is hard to come by ⟨whence there is no coming back to birth⟩. At an eclipse of the Sun too it is enjoined in just this way, with the name of Sūrya ⟨put in the place of the Moon's⟩. ॥24॥

इति श्री ब्रह्मर्षि वृद्धवसिष्ठ विरचितायां संहितायां ग्रहणशान्त्यध्यायः षट्त्रिंशः॥३६॥

iti śrī brahmarṣi vṛddhavasiṣṭha viracitāyāṃ saṃhitāyāṃ grahaṇaśāntyadhyāyaḥ ṣaṭtriṃśaḥ||36||

Thus the thirty-sixth chapter, that on the quieting-rite at an eclipse, in the Saṃhitā composed by the brahmarṣi Śrī Vṛddha Vasiṣṭha. ॥36॥

निखिलगुणयुतानां राज्ञां कथयामि विधानमत्रयात्रायाः। जातकभवलोक्य तदेतत्फलसिद्धिस्त्वन्यथा मृषा भवति॥१॥

nikhilaguṇayutānāṃ rājñāṃ kathayāmi vidhānamatrayātrāyāḥ| jātakabhavalokya tadetatphalasiddhistvanyathā mṛṣā bhavati||1||

For kings endowed with every merit I declare here the rule of the journey ⟨yātrā⟩. Having looked into the birth-chart ⟨jātaka⟩, ⟨one should declare⟩ this; the accomplishment of the result ⟨follows⟩ thus, and otherwise it turns out false. ॥1॥

अज्ञातजातकनामपि यात्रां प्रवदेन्निमित्तशकुनाद्यैः। शुभशकुनैः शुभदा स्यादशुभैरैतस्तदन्यथा भवति॥२॥

ajñātajātakanāmapi yātrāṃ pravadennimittaśakunādyaiḥ| śubhaśakunaiḥ śubhadā syādaśubhairaitastadanyathā bhavati||2||

Even for those whose birth-chart is unknown one may pronounce upon the journey by means of portents ⟨nimitta⟩, omens ⟨śakuna⟩ and the like. By auspicious omens it will be a giver of good; by inauspicious ones it turns out otherwise. ॥2॥

परविषयं विजयार्थं गन्तुर्वा समरयात्राख्या। निखिला परयात्रा या सामान्या भुवि भवेद्द्विविधा॥३॥

paraviṣayaṃ vijayārthaṃ ganturvā samarayātrākhyā| nikhilā parayātrā yā sāmānyā bhuvi bhaveddvividhā||3||

The journey of one who goes for the sake of conquering another's territory is called the samara-yātrā ⟨the war-march⟩; and that other, entire ⟨journey⟩ which is the common one ⟨sāmānyā⟩ — thus upon earth it is of two kinds. ॥3॥

कथित तिथिवारसर्क्षेष्वभिमतफलदा भवेच्च सामान्या। समराह्वया च यात्रा योगविलग्नक्षितीशयोगेषु॥४॥

kathita tithivārasarkṣeṣvabhimataphaladā bhavecca sāmānyā| samarāhvayā ca yātrā yogavilagnakṣitīśayogeṣu||4||

The common ⟨journey⟩ becomes a giver of the desired fruit on the tithis ⟨lunar days⟩, week-days and asterisms that have been declared; and the journey called samara ⟨the war-march⟩ ⟨is to be made⟩ in the yogas ⟨conjunctions⟩, in the lagna ⟨the rising sign⟩ and in the conjunctions of the lord of the earth. ॥4॥

प्रच्छकविलग्नसमये शकुननिमित्तैः शुभावहं वाच्यम्। अक्षतफलताम्बूलकरः प्रणम्य दैवज्ञमथ पृच्छेत्॥५॥

pracchakavilagnasamaye śakunanimittaiḥ śubhāvahaṃ vācyam| akṣataphalatāmbūlakaraḥ praṇamya daivajñamatha pṛcchet||5||

At the time of the questioner's ⟨praṣṭṛ's⟩ lagna, by omens and portents what brings good is to be declared. With unbroken rice-grains, fruit and betel in his hand, and having bowed, he should then ask the daivajña ⟨the astrologer⟩. ॥5॥

राज्ञोपकरणवाहनमङ्गलवाक्यादिमङ्गलैर्घोषैः। सितवस्त्रपुष्पगन्धश्रुतिघोषाम्बुजेक्षुफलरत्नैः ॥६॥

rājñopakaraṇavāhanamaṅgalavākyādimaṅgalairghoṣaiḥ| sitavastrapuṣpagandhaśrutighoṣāmbujekṣuphalaratnaiḥ ||6||

⟨The journey is made auspicious⟩ by the king's equipment and vehicle, by auspicious words and the like, by auspicious sounds; by white garments, flowers and perfume, by the sound of recitation, by lotuses, sugar-cane, fruit and jewels — ॥6॥

वत्सयुता गोवनिता ज्वलितानलपूर्णकुम्भदुग्धैश्च। दधिमधुपिशिताज्योदनवेश्यावृषभाद्यभूषणैर्जयदा॥७॥

vatsayutā govanitā jvalitānalapūrṇakumbhadugdhaiśca| dadhimadhupiśitājyodanaveśyāvṛṣabhādyabhūṣaṇairjayadā||7||

— a cow with her calf, a woman, blazing fire, a full jar, and milk; curds, honey, flesh, ghee, boiled rice, a courtesan, a bull and the rest, and ornaments: ⟨these⟩ give victory. ॥7॥

स्तनचरणगलोष्ठाङ्गुष्ठहस्तौत्तमाङ्गश्रवणवदननासागुह्यरन्ध्राणि भूयः। स्पृशति यदि कराग्रैर्गण्डकाद्यंसकं वा। समर भुवि तदानीं शत्रुसेनां निहन्ति॥८॥

stanacaraṇagaloṣṭhāṅguṣṭhahastauttamāṅgaśravaṇavadananāsāguhyarandhrāṇi bhūyaḥ| spṛśati yadi karāgrairgaṇḍakādyaṃsakaṃ vā| samara bhuvi tadānīṃ śatrusenāṃ nihanti||8||

If ⟨the questioner⟩ touches again and again with his finger-tips the breast, the feet, the throat, the lip, the thumb, the hand, the head, the ear, the mouth, the nose, the private parts and the orifices, or the cheek and the rest, or the shoulder — then on the field of battle he destroys the enemy's army. ॥8॥

प्रच्छकयात्रासमये शकुनं प्रास्थानिकं भवति। स्वगृहं पुनरागमने प्रवेशशकुनं जयप्रदं नृपतेः॥९॥

pracchakayātrāsamaye śakunaṃ prāsthānikaṃ bhavati| svagṛhaṃ punarāgamane praveśaśakunaṃ jayapradaṃ nṛpateḥ||9||

The omen at the time of the questioner's journey is the prāsthānika ⟨the omen of setting out⟩. On his coming back again to his own house, the omen of entering ⟨praveśa⟩ is what gives the king victory. ॥9॥

तृणतुषफणिचर्माङ्गारकार्पासपङ्कैर्लवणगुडवसास्थिक्लीबतैलोषधैश्च॥ रिपुविडसितधान्यव्याधिताभ्यक्ततक्रैः। पतितजटिलमुण्डोन्मत्तवान्तैर्न सिद्धिः॥१०॥

tṛṇatuṣaphaṇicarmāṅgārakārpāsapaṅkairlavaṇaguḍavasāsthiklībatailoṣadhaiśca|| ripuviḍasitadhānyavyādhitābhyaktatakraiḥ| patitajaṭilamuṇḍonmattavāntairna siddhiḥ||10||

With grass, chaff, a snake, hide, charcoal, cotton and mud; with salt, molasses, fat, bone, a eunuch, oil and drugs; with an enemy, ordure, parched grain, a sick man, one smeared with oil, and butter-milk; with an outcaste, a matted-haired ascetic, a shaven-headed man, a madman and one who has vomited — there is no success. ॥10॥

प्रच्छक लग्नादशुभो निधनंगो वा विलग्नगः प्रबलः। गुरुसितदृष्टिविहीनः प्रभङ्गदो वा निधनदोऽपि॥११॥

pracchaka lagnādaśubho nidhanaṃgo vā vilagnagaḥ prabalaḥ| gurusitadṛṣṭivihīnaḥ prabhaṅgado vā nidhanado'pi||11||

If from the questioner's lagna a malefic stands in the eighth ⟨house of death⟩, or a strong one stands in the lagna itself, and it is bereft of the aspect of Jupiter and Venus, it is a giver of ruin, and a giver of death as well. ॥11॥

शुभखचरस्त्वशुभो वा वक्रगतो लग्नगो यदि भवति। लग्नगतस्तद्वर्गः प्रभङ्गदो भवति भूमिपतेः॥१२॥

śubhakhacarastvaśubho vā vakragato lagnago yadi bhavati| lagnagatastadvargaḥ prabhaṅgado bhavati bhūmipateḥ||12||

If a benefic graha ⟨planet⟩, or a malefic, being retrograde ⟨vakra⟩, stands in the lagna — and ⟨likewise⟩ its varga ⟨divisional portion⟩ when that stands in the lagna — it becomes a giver of ruin to the lord of the earth. ॥12॥

प्रच्छकनिधनविलग्नं लग्नगतं वाऽपि नैधनोपगतम्। तत्पतिरष्टमगो वा यदि लग्नगतः प्रभङ्गदा शीघ्रम्॥१३॥

pracchakanidhanavilagnaṃ lagnagataṃ vā'pi naidhanopagatam| tatpatiraṣṭamago vā yadi lagnagataḥ prabhaṅgadā śīghram||13||

If the questioner's eighth sign stands as the lagna, or a planet in the lagna has gone to the eighth, or the lord of that ⟨eighth⟩ is in the eighth — or if it stands in the lagna — ⟨the journey⟩ is a giver of ruin, and quickly. ॥13॥

प्रच्छकलग्नाद्धिमगुर्निधनगतो वारिराशिगो वाऽपि। शुभखचरदृष्टिहीनः प्रभङ्गदो नैव निधनराशिस्थः॥१४॥

pracchakalagnāddhimagurnidhanagato vārirāśigo vā'pi| śubhakhacaradṛṣṭihīnaḥ prabhaṅgado naiva nidhanarāśisthaḥ||14||

If from the questioner's lagna the cold-rayed one ⟨the Moon⟩ has gone to the eighth, or stands in a watery sign, and is without the aspect of a benefic graha, it is a giver of ruin; but not so when it stands in the sign of death itself. ॥14॥

शुभखचरस्त्वेको वा विलग्नगस्तुङ्गराशिगो वा चेत्। जयति तदारिचक्रं स्वराशिगो वाधिमित्रगेहस्थः॥१५॥

śubhakhacarastveko vā vilagnagastuṅgarāśigo vā cet| jayati tadāricakraṃ svarāśigo vādhimitragehasthaḥ||15||

If even a single benefic graha stands in the lagna, or stands in its sign of exaltation, or in its own sign, or in the house of a great friend, then ⟨the king⟩ conquers the circle of his enemies. ॥15॥

शुभखचरौ द्वौ बलिनौ प्रच्छकलग्नस्थितौ यदा भवतः। बहुविधलाभं विजयं कुरुतस्त्वतिशीघ्रमादिशेत्प्रष्टुः॥१६॥

śubhakhacarau dvau balinau pracchakalagnasthitau yadā bhavataḥ| bahuvidhalābhaṃ vijayaṃ kurutastvatiśīghramādiśetpraṣṭuḥ||16||

When two strong benefic grahas stand in the questioner's lagna, they make manifold gain and victory: one should declare it to the questioner as coming very swiftly. ॥16॥

बलक्षपक्षे प्रतिपत्प्रयाणे भङ्गप्रदा वा निधनप्रदा वा। यातुर्मनोभीष्टकरा द्वितीया सम्पूर्णयात्रा फलदा तृतीया॥१७॥

balakṣapakṣe pratipatprayāṇe bhaṅgapradā vā nidhanapradā vā| yāturmanobhīṣṭakarā dvitīyā sampūrṇayātrā phaladā tṛtīyā||17||

In the dark fortnight, on the first tithi, setting out is a giver of ruin or a giver of death. The second does what is in the traveller's heart; the third gives the fruit of a journey complete. ॥17॥

तिस्रोऽपि रिक्तास्तिथयः प्रयातुर्मृत्युप्रदाश्चार्थ विनाशदा वा। यशस्करी भूरिधनप्रदा च या पञ्चमी मृत्युकरी च षष्ठी॥१८॥

tisro'pi riktāstithayaḥ prayāturmṛtyupradāścārtha vināśadā vā| yaśaskarī bhūridhanapradā ca yā pañcamī mṛtyukarī ca ṣaṣṭhī||18||

All three riktā tithis ⟨the 4th, 9th and 14th⟩ are givers of death to one setting out, or destroyers of his wealth. But the fifth is a maker of fame and a giver of abundant wealth; and the sixth is a maker of death. ॥18॥

सप्तमी विजयदा तथाऽष्टमी शोकदुःखभयदामयप्रदा। सर्वदुःखशमनी यशस्करी लाभदा च दशमी निरन्तरम्॥१९॥

saptamī vijayadā tathā'ṣṭamī śokaduḥkhabhayadāmayapradā| sarvaduḥkhaśamanī yaśaskarī lābhadā ca daśamī nirantaram||19||

The seventh is a giver of victory, and likewise the eighth is a giver of grief, sorrow, fear and disease. The ninth is the queller of every sorrow and a maker of fame; and the tenth is a giver of gain without cease. ॥19॥

पशुप्रदा मानकरी सुगन्धरक्ताम्बरानैकशुभप्रदा स्यात्। एकादशी चित्रमृगप्रभूतधान्याकराद्युत्तमवस्तुदा स्यात्॥२०॥

paśupradā mānakarī sugandharaktāmbarānaikaśubhapradā syāt| ekādaśī citramṛgaprabhūtadhānyākarādyuttamavastudā syāt||20||

⟨The tithi⟩ shall be a giver of cattle, a maker of honour, and a giver of perfume, red garments and many an auspicious thing. The eleventh shall be a giver of the choicest things — varied ⟨cloths⟩, deer, abundant grain, mines and the rest. ॥20॥

भूरिभूतिनाशिनी भूरिधर्महारिणी। भूरिभीतिदायिनी द्वादशी प्रभङ्गदा॥२१॥

bhūribhūtināśinī bhūridharmahāriṇī| bhūribhītidāyinī dvādaśī prabhaṅgadā||21||

Destroyer of much prosperity, carrier-off of much merit, giver of much fear — the twelfth is a giver of ruin. ॥21॥

त्रयोदशी सुभोगदा विपक्षपक्षनाशिनी। विनाशदाथ पूर्णिमा यशःक्षयं करोति वा॥२२॥

trayodaśī subhogadā vipakṣapakṣanāśinī| vināśadātha pūrṇimā yaśaḥkṣayaṃ karoti vā||22||

The thirteenth is a giver of good enjoyment and a destroyer of the adversary's party. ⟨The fourteenth⟩ is a giver of destruction; then the full-moon day works the wasting of fame. ॥22॥

सितराद्यवासरो विभूतिसौख्यभोगदः। सितेतरे जघन्यके फलप्रदाश्च वासराः॥२३॥

sitarādyavāsaro vibhūtisaukhyabhogadaḥ| sitetare jaghanyake phalapradāśca vāsarāḥ||23||

In the bright ⟨fortnight⟩ the first day is a giver of prosperity, comfort and enjoyment; in the other than the bright ⟨the dark fortnight⟩, in its last part, the days are givers of fruit. ॥23॥

सुरेज्यदैत्येज्यशशीन्दुजानां वाराश्च वर्गाः शुभदाः प्रयाणे। आदित्यभूसूनुशनैश्चराणां वाराश्च वर्गा न शुभप्रदा स्युः॥२४॥

surejyadaityejyaśaśīndujānāṃ vārāśca vargāḥ śubhadāḥ prayāṇe| ādityabhūsūnuśanaiścarāṇāṃ vārāśca vargā na śubhapradā syuḥ||24||

The week-days and the vargas ⟨divisional portions⟩ of Surejya ⟨Jupiter, whom the gods worship⟩, Daityejya ⟨Venus, whom the daityas worship⟩, Śaśin ⟨the Moon⟩ and Induja ⟨Mercury, the Moon's son⟩ are givers of good in setting out. The week-days and vargas of Āditya ⟨the Sun⟩, Bhūsūnu ⟨Mars, the Earth's son⟩ and Śanaiścara ⟨Saturn⟩ shall not be givers of good. ॥24॥

पौष्णाद्वयादित्यकरेज्यमित्रविष्णुवन्दुवस्वाह्यभानि यानि। श्रेष्ठानि यात्रासु नवैव तानि मुक्त्वा त्रिपञ्चादिमसप्तभानि॥२५॥

pauṣṇādvayādityakarejyamitraviṣṇuvanduvasvāhyabhāni yāni| śreṣṭhāni yātrāsu navaiva tāni muktvā tripañcādimasaptabhāni||25||

Those asterisms which are Pauṣṇa ⟨Revatī, Pūṣan's⟩, Ādya ⟨Aśvinī, the first⟩, Āditya ⟨Punarvasu, Aditi's⟩, Kara ⟨Hasta, 'the hand'⟩, Ijya ⟨Puṣya⟩, Mitra ⟨Anurādhā⟩, Viṣṇu ⟨Śravaṇa⟩, Indu ⟨Mṛgaśiras, the Moon's⟩ and Vasu ⟨Dhaniṣṭhā⟩ — those nine alone are the best in journeys, leaving aside the third, the fifth and the seventh asterisms ⟨counted from the first, the birth-asterism⟩. ॥25॥

तिस्रोत्तरा वारुणनैर्ऋतेन्द्र पूर्वात्रयब्राह्मदशैव भानि। मध्यानि कष्टान्यनिलानलेशाद्विदैवचित्राहिमघान्तकानि॥२६॥

tisrottarā vāruṇanairṛtendra pūrvātrayabrāhmadaśaiva bhāni| madhyāni kaṣṭānyanilānaleśādvidaivacitrāhimaghāntakāni||26||

The three uttarās ⟨Uttara Phalgunī, Uttarāṣāḍhā and Uttara Bhādrapadā⟩, Vāruṇa ⟨Śatabhiṣā⟩, Nairṛta ⟨Mūla⟩, Indra ⟨Jyeṣṭhā⟩, the three pūrvās ⟨Pūrva Phalgunī, Pūrvāṣāḍhā and Pūrva Bhādrapadā⟩ and Brāhma ⟨Rohiṇī⟩ — these ten asterisms are the middling ones. Bad are Anila ⟨Svātī, Vāyu's⟩, Anala ⟨Kṛttikā, Agni's⟩, Īśa ⟨Ārdrā, Rudra's⟩, Dvidaiva ⟨Viśākhā, of the two deities⟩, Citrā, Ahi ⟨Āśleṣā, the serpents'⟩, Maghā and Antaka ⟨Bharaṇī, Yama's⟩. ॥26॥

पुरुहूतदिशं पुरन्दरर्क्षे नेयाद्याम्यदिशंत्वजाङ्घ्रिधिष्ण्ये। जलनाथदिशं पितामहर्क्षे शूलाख्यान्यथ सौम्ययमर्क्षे॥२७॥

puruhūtadiśaṃ purandararkṣe neyādyāmyadiśaṃtvajāṅghridhiṣṇye| jalanāthadiśaṃ pitāmaharkṣe śūlākhyānyatha saumyayamarkṣe||27||

In Purandara's asterism ⟨Jyeṣṭhā, Indra's⟩ one should not go to Puruhūta's quarter ⟨the east, Indra's⟩; in the asterism of the goat-footed one ⟨Pūrva Bhādrapadā, Aja Ekapād's⟩, not to the southern quarter; in Pitāmaha's asterism ⟨Rohiṇī, Brahmā's⟩, not to the quarter of the lord of waters ⟨the west, Varuṇa's⟩; and then ⟨not to⟩ the north in Yama's asterism ⟨Bharaṇī⟩. These are the ones called śūla ⟨the spikes⟩. ॥27॥

तुहिनकिरणमन्दवारे शक्रदिशं न च व्रजेद् गुरौ च याम्यायाम्। रविसितदिने प्रतीच्यां सौम्यदिशं ज्ञारयोश्च वारशूलाः स्युः॥२८॥

tuhinakiraṇamandavāre śakradiśaṃ na ca vrajed gurau ca yāmyāyām| ravisitadine pratīcyāṃ saumyadiśaṃ jñārayośca vāraśūlāḥ syuḥ||28||

On the day of the frost-rayed one ⟨the Moon, Monday⟩ and on Saturn's day one should not go to Śakra's quarter ⟨the east, Indra's⟩, and on Jupiter's day not to the south; on the Sun's day and on Venus's day not to the west, and on the days of Jña ⟨Mercury⟩ and Ara ⟨Mars⟩ not to the northern quarter. These are the vāra-śūlas ⟨the week-day spikes⟩. ॥28॥

मेषादिमीनपर्यन्तं पश्चिमादिप्रदक्षिणम्। चन्द्रकण्टकमित्याहुर्गमनं कार्यनाशनम्॥२९॥

meṣādimīnaparyantaṃ paścimādipradakṣiṇam| candrakaṇṭakamityāhurgamanaṃ kāryanāśanam||29||

From Aries as far as Pisces, clockwise beginning with the west — this they call the candra-kaṇṭaka ⟨the Moon's thorn⟩; going ⟨then⟩ destroys the undertaking. ॥29॥

शूलाख्यानि च धिष्ण्यानि शूलसंज्ञाश्च वासराः। यायिनां मृत्युदाः शीघ्रमथवाऽश्वादि हानिदाः॥३०॥

śūlākhyāni ca dhiṣṇyāni śūlasaṃjñāśca vāsarāḥ| yāyināṃ mṛtyudāḥ śīghramathavā'śvādi hānidāḥ||30||

The asterisms called śūla and the week-days named śūla are swift givers of death to those who go, or else givers of the loss of horses and the like. ॥30॥

पूर्वादिषु चतुर्दिक्षु वह्निधिष्ण्यान्निरन्तरम्। सप्तसप्तक्रमेणैव दिग्द्वाराख्यानि भानि वै॥३१॥

pūrvādiṣu caturdikṣu vahnidhiṣṇyānnirantaram| saptasaptakrameṇaiva digdvārākhyāni bhāni vai||31||

In the four directions beginning with the east, ⟨counting⟩ without a break from the asterism of Vahni ⟨Kṛttikā, Agni's⟩, by sevens and sevens in order, are the asterisms called dig-dvāra ⟨the doors of the directions⟩. ॥31॥

न लंघ्यः परिघो दण्डस्त्वग्निवायुदिगाश्रितः। पुण्यार्काश्विनमैत्राणि सर्वदिग्द्वारकाणि च॥३२॥

na laṃghyaḥ parigho daṇḍastvagnivāyudigāśritaḥ| puṇyārkāśvinamaitrāṇi sarvadigdvārakāṇi ca||32||

The parigha ⟨the cross-bar⟩ and the daṇḍa ⟨the staff⟩, which rest upon the quarters of Agni ⟨south-east⟩ and Vāyu ⟨north-west⟩, are not to be crossed. And Puṇya ⟨Puṣya⟩, Arka ⟨Hasta, the Sun's⟩, Aśvinī and Maitra ⟨Anurādhā, Mitra's⟩ are doors to every direction — ॥32॥

सर्वदिक्ष्वपि यातॄणां सर्वकामार्थदानि च। पूर्वादिदिक्षु मेषाद्याः क्रमाद्दिग्द्वारराशयः॥३३॥

sarvadikṣvapi yātṝṇāṃ sarvakāmārthadāni ca| pūrvādidikṣu meṣādyāḥ kramāddigdvārarāśayaḥ||33||

— and they give every desire and every object to those who go in any direction whatever. In the directions beginning with the east, the signs beginning with Aries are, in order, the dig-dvāra signs. ॥33॥

सर्वदिक्षु प्रशस्तोऽपि पुष्यः सर्वार्थसाधकः। प्रतीच्यां गमने त्याज्यः सौख्यसम्पदमिच्छता॥३४॥

sarvadikṣu praśasto'pi puṣyaḥ sarvārthasādhakaḥ| pratīcyāṃ gamane tyājyaḥ saukhyasampadamicchatā||34||

Though Puṣya is commended in every direction and accomplishes every object, it is to be avoided when going west by one who desires comfort and prosperity. ॥34॥

दिग्द्वारराशयः सर्वे तद्दिग्यातुर्जयप्रदाः। तद्वर्गाश्च तदंशाश्च लग्नाधिपस्तथाविधः॥३५॥

digdvārarāśayaḥ sarve taddigyāturjayapradāḥ| tadvargāśca tadaṃśāśca lagnādhipastathāvidhaḥ||35||

All the dig-dvāra signs are givers of victory to one who goes in that direction; and so are their vargas ⟨divisional portions⟩ and their aṃśas ⟨ninth parts⟩, and the lord of the lagna when it is of that kind. ॥35॥

एकोऽपि वक्रगः खेटो लग्नस्थश्चारिराशिगः। नीचस्थो वा तदंशस्थो यात्राकाले विनाशदः॥३६॥

eko'pi vakragaḥ kheṭo lagnasthaścārirāśigaḥ| nīcastho vā tadaṃśastho yātrākāle vināśadaḥ||36||

Even a single graha that is retrograde ⟨vakra⟩ and stands in the lagna, or stands in an enemy's sign, or stands in its fall or in the aṃśa of that ⟨fall⟩, is a giver of destruction at the time of the journey. ॥36॥

यात्रायां यस्य वा शुक्रः सम्मुखो दक्षिणस्थितः। करोति बहुधा नाशं बुधश्चेन्निधनप्रदः॥३७॥

yātrāyāṃ yasya vā śukraḥ sammukho dakṣiṇasthitaḥ| karoti bahudhā nāśaṃ budhaścennidhanapradaḥ||37||

And he in whose journey Venus stands facing him, ⟨or⟩ stands on his right, — ⟨that Venus⟩ works destruction in many ways; and if it be Mercury, he is a giver of death. ॥37॥

दिगीश्वरा भास्कर शुक्रभौमराहार्किचन्द्रज्ञसुरार्चिताः स्युः। दिगीश्वरे यत्र ललाटसंस्थे यात्रा न कार्या न च सन्निवेशः॥३८॥

digīśvarā bhāskara śukrabhaumarāhārkicandrajñasurārcitāḥ syuḥ| digīśvare yatra lalāṭasaṃsthe yātrā na kāryā na ca sanniveśaḥ||38||

The lords of the directions shall be the Sun, Venus, Mars, Rāhu, Arki ⟨Saturn, the Sun's son⟩, the Moon, Jña ⟨Mercury⟩ and the one whom the gods worship ⟨Jupiter⟩. In whatever ⟨direction⟩ the lord of the direction stands upon the forehead, there the journey must not be made, nor a halt. ॥38॥

राशीनेकं द्वाविनाक्रान्तराशेरप्रादक्षिण्यान्यसेद् दिग्विदिक्षुः। यद्दिग्राशौ लग्नगे सम्मुखत्वे तद्दिग्यातुर्मृत्युदस्तद्दिगीशः॥३९॥

rāśīnekaṃ dvāvinākrāntarāśeraprādakṣiṇyānyased digvidikṣuḥ| yaddigrāśau lagnage sammukhatve taddigyāturmṛtyudastaddigīśaḥ||39||

One should set down one sign, or two, in the directions and the intermediate directions, reckoning anti-clockwise from the sign that is occupied. In whatever direction's sign stands in the lagna and faces ⟨the traveller⟩, the lord of that direction is a giver of death to one who goes that way. ॥39॥

प्रायणसमये यस्य विद्युन्नीहारवृष्टयः। अकालजा भवन्त्येते सदा भङ्गकरा नृणाम्॥४०॥

prāyaṇasamaye yasya vidyunnīhāravṛṣṭayaḥ| akālajā bhavantyete sadā bhaṅgakarā nṛṇām||40||

He at whose time of setting out there are lightning, mist and rains — these, when they come out of season, are always makers of ruin for men. ॥40॥

शुभाशुभनिमित्तानि ह्युत्पातशकुनानि च। यात्राकाले नृणां तेषां निधनायाधनाय च॥४१॥

śubhāśubhanimittāni hyutpātaśakunāni ca| yātrākāle nṛṇāṃ teṣāṃ nidhanāyādhanāya ca||41||

Portents ⟨nimitta⟩ auspicious and inauspicious, and prodigies ⟨utpāta⟩ and omens ⟨śakuna⟩, at the time of men's journey — ⟨those of them that are evil⟩ make for their death and for their impoverishment. ॥41॥

वस्तूनां च शुभानां च पूर्वोक्तानां च वीक्षणम्। प्रयाण समये यस्य तस्य भङ्गो भवेत्तदा॥४२॥

vastūnāṃ ca śubhānāṃ ca pūrvoktānāṃ ca vīkṣaṇam| prayāṇa samaye yasya tasya bhaṅgo bhavettadā||42||

The sighting of the auspicious objects, those mentioned before ⟨as omens of entering⟩, at the time of setting out — for him there is ruin then. ॥42॥

यात्रायां शकुनं यस्य यदि प्रावेशिकं भवेत्। शोकदुःखं भवेत्तस्य गदो भवति निश्चयात्॥४३॥

yātrāyāṃ śakunaṃ yasya yadi prāveśikaṃ bhavet| śokaduḥkhaṃ bhavettasya gado bhavati niścayāt||43||

If a man's omen in a journey should be a prāveśika ⟨one belonging to entering⟩, he shall have grief and sorrow, and disease comes to him for certain. ॥43॥

पूर्वं प्रवेशिकं भूत्वा पश्चात्प्रास्थानिकं भवेत्। सुखेन सिद्ध्यते कार्यं विपरीतं प्रवेशने॥४४॥

pūrvaṃ praveśikaṃ bhūtvā paścātprāsthānikaṃ bhavet| sukhena siddhyate kāryaṃ viparītaṃ praveśane||44||

If ⟨the omen⟩ first becomes one of entering and afterwards one of setting out, the business is accomplished with ease; in entering, the reverse. ॥44॥

शस्तावाग्वामभागे शिवगुरुरुच्छुच्छुन्दरी कुम्भकाकस्वर्णाक्षीणां प्रयाणे विहगगणपतिर्दक्षिणाः क्षीरवृक्षाः॥ कृष्णादन्यच्चतुष्पादाति शुभकरो दक्षिणाद्वामभागे। व्यस्तं सर्वं प्रवेशे खरदिन विद्वशोः पूर्ववद् वाक्प्रशस्ताः॥४५॥

śastāvāgvāmabhāge śivagururucchucchundarī kumbhakākasvarṇākṣīṇāṃ prayāṇe vihagagaṇapatirdakṣiṇāḥ kṣīravṛkṣāḥ|| kṛṣṇādanyaccatuṣpādāti śubhakaro dakṣiṇādvāmabhāge| vyastaṃ sarvaṃ praveśe kharadina vidvaśoḥ pūrvavad vākpraśastāḥ||45||

Commended on the left side ⟨are the cries⟩ of the śivā ⟨the jackal⟩, the guru, the ruru ⟨deer⟩, the chucchundarī ⟨musk-shrew⟩, the kumbha, the crow and the golden-eyed one when one is setting out; the lord of the flock of birds and the milk-trees ⟨are commended⟩ on the right. A four-footed creature other than a black one, ⟨passing⟩ from the right to the left side, is a maker of good. In entering, all is reversed. On the ass's day ... ; and the cries are commended as before. ॥45॥

चाषबच्चभरद्वाजाश्छागो बर्ही तथैव च। एतेषां दर्शनात्सिद्धिर्विजयश्च प्रदक्षिणात्॥४६॥

cāṣabaccabharadvājāśchāgo barhī tathaiva ca| eteṣāṃ darśanātsiddhirvijayaśca pradakṣiṇāt||46||

The cāṣa ⟨the blue jay⟩, the vaka ⟨the heron⟩ and the bharadvāja ⟨the lark⟩, the goat and likewise the peacock — from the sight of these comes success, and from their going by on the right, victory. ॥46॥

अर्चास्त्वभिमुखं यान्तिच्छत्रचामरदीपकैः। नृत्यमङ्गलघोषाद्यैः सहिता राज्यलाभदाः॥४७॥

arcāstvabhimukhaṃ yānticchatracāmaradīpakaiḥ| nṛtyamaṅgalaghoṣādyaiḥ sahitā rājyalābhadāḥ||47||

But images ⟨of the gods⟩ coming to meet ⟨the traveller⟩, attended by parasols, fly-whisks and lamps, by dancing, auspicious sounds and the like, are givers of the winning of a kingdom. ॥47॥

दृष्टे शवे रोदनवर्जिते च सम्पूर्णयात्राफलमेव तत्र। प्रवेश काले तु शवः शवत्वं करोति तद्रोदन वर्जितोऽपि॥४८॥

dṛṣṭe śave rodanavarjite ca sampūrṇayātrāphalameva tatra| praveśa kāle tu śavaḥ śavatvaṃ karoti tadrodana varjito'pi||48||

When a corpse is seen and it is without weeping, there is in that case the very fruit of a journey complete. But at the time of entering a corpse works corpse-hood ⟨death⟩, even that one which is without weeping. ॥48॥

बिडालसर्पशशकागोधाशूकर कीर्तनम्। शुभमालोकनं नेष्टं तदुक्तं वाऽशुभप्रदम्॥४९॥

biḍālasarpaśaśakāgodhāśūkara kīrtanam| śubhamālokanaṃ neṣṭaṃ taduktaṃ vā'śubhapradam||49||

The mentioning of cat, snake, hare, monitor-lizard and boar is auspicious; the seeing ⟨of them⟩ is not desired, or, as has been said, gives what is inauspicious. ॥49॥

कन्यागोवाद्यशंखं दधिफल कुसुमं पावकं दीप्यमानं। यानं वा गोप्रयुक्तं हयगजवृषभं पूर्णकुम्भं द्विजं वा॥ उद्धृत्याज्यं च मांसं जलचरयुगलं सिद्धमन्नं शवं वा। वेश्यास्त्री मद्यभाण्डं प्रियहित वचनं मङ्गलं प्रस्थितानाम्॥५०॥

kanyāgovādyaśaṃkhaṃ dadhiphala kusumaṃ pāvakaṃ dīpyamānaṃ| yānaṃ vā goprayuktaṃ hayagajavṛṣabhaṃ pūrṇakumbhaṃ dvijaṃ vā|| uddhṛtyājyaṃ ca māṃsaṃ jalacarayugalaṃ siddhamannaṃ śavaṃ vā| veśyāstrī madyabhāṇḍaṃ priyahita vacanaṃ maṅgalaṃ prasthitānām||50||

A maiden, a cow, a musical instrument, a conch, curds, fruit, a flower, blazing fire; or a carriage yoked with oxen, a horse, an elephant, a bull, a full jar, or a twice-born; ghee lifted out ⟨of its vessel⟩ and flesh, a pair of water-creatures, cooked food, or a corpse; a courtesan, a vessel of liquor, a dear and kindly word — ⟨these are⟩ auspicious for those who have set out. ॥50॥

गुडलवणवसास्थि क्लीब कार्पास पंकप्रहरणरिपुमत्तोन्मत्तपङ्ग्वङ्गहीनः ॥ पतितजटिलमुण्डैर्व्याधिताभ्यक्त तेलैरखिल कुल विनाशः क्षुत्पिपासार्तभूतैः॥५१॥

guḍalavaṇavasāsthi klība kārpāsa paṃkapraharaṇaripumattonmattapaṅgvaṅgahīnaḥ || patitajaṭilamuṇḍairvyādhitābhyakta telairakhila kula vināśaḥ kṣutpipāsārtabhūtaiḥ||51||

Molasses, salt, fat, bone, a eunuch, cotton, mud, a weapon, an enemy, a drunkard, a madman, a lame man, one lacking a limb; by outcastes, matted-haired ascetics and shaven-headed men, by the sick, by those smeared with oil — ⟨comes⟩ the destruction of the entire family; and ⟨so⟩ by beings afflicted with hunger and thirst. ॥51॥

शाखामृगाख्यभल्लूकदर्शनं स्वरमिष्टदम्। एतयोः कीर्तनं यत्र यातुः कार्यविनाशनम्॥५२॥

śākhāmṛgākhyabhallūkadarśanaṃ svaramiṣṭadam| etayoḥ kīrtanaṃ yatra yātuḥ kāryavināśanam||52||

The sight of the one called 'branch-goer' ⟨the monkey⟩ and of the bear, and their cry, gives what is desired. But where there is a mentioning of these two, it is the destruction of the traveller's business. ॥52॥

जन्मान्धमुक्तकेशास्थिकुब्जवन्ध्याविरूपकैः। कषायेन्धननास्तिक्य रजकैः कार्यनाशनम्॥५३॥

janmāndhamuktakeśāsthikubjavandhyāvirūpakaiḥ| kaṣāyendhananāstikya rajakaiḥ kāryanāśanam||53||

By one blind from birth, by one with loosened hair, by a bone, by a hunchback, by a barren woman, by the deformed; by ochre ⟨robes⟩, by fuel, by unbelief and by washermen — the destruction of the undertaking. ॥53॥

राहुस्थितर्क्षं तस्यास्यं पुच्छं पञ्चदशं ततः। तदेव केतुभं ज्ञेयं सदा राहुः प्रतीपगः॥५४॥

rāhusthitarkṣaṃ tasyāsyaṃ pucchaṃ pañcadaśaṃ tataḥ| tadeva ketubhaṃ jñeyaṃ sadā rāhuḥ pratīpagaḥ||54||

The asterism in which Rāhu stands is his mouth; the fifteenth from it is his tail. That same is to be known as Ketu's asterism. Rāhu always moves backwards. ॥54॥

त्रयोदश त्रयोदश धिष्ण्यान्युभय पार्श्वयोः। मुखभागो मृतपक्षो जीवपक्षस्तु पृष्ठगः॥५५॥

trayodaśa trayodaśa dhiṣṇyānyubhaya pārśvayoḥ| mukhabhāgo mṛtapakṣo jīvapakṣastu pṛṣṭhagaḥ||55||

Thirteen and thirteen asterisms ⟨lie⟩ on the two sides. The part at the mouth is the mṛta-pakṣa ⟨the dead side⟩; the jīva-pakṣa ⟨the living side⟩ is that which lies behind. ॥55॥

रविः स्थायी शशी यायी तद्वशाच्च जयाजयौ। जीवपक्षस्थिते सूर्ये मृतपक्षगते विधौ॥५६॥

raviḥ sthāyī śaśī yāyī tadvaśācca jayājayau| jīvapakṣasthite sūrye mṛtapakṣagate vidhau||56||

The Sun is the one who stays ⟨the defender⟩, the Moon the one who goes ⟨the invader⟩; and by their power come victory and defeat. When the Sun stands in the jīva-pakṣa and the Moon has gone into the mṛta-pakṣa — ॥56॥

स्थायिनां विजयस्तत्र यायिनां च पराजयः। मृतपक्षगते भानौ जीवपक्षगते विधौ॥५७॥

sthāyināṃ vijayastatra yāyināṃ ca parājayaḥ| mṛtapakṣagate bhānau jīvapakṣagate vidhau||57||

— then there is victory for those who stay and defeat for those who go. When the Sun has gone into the mṛta-pakṣa and the Moon into the jīva-pakṣa — ॥57॥

यायिनां विजयस्तत्र स्थायिनां च पराजयः। जीवपक्षगयोः सूर्य चन्द्रयोः सन्धिमादिशेत्॥५८॥

yāyināṃ vijayastatra sthāyināṃ ca parājayaḥ| jīvapakṣagayoḥ sūrya candrayoḥ sandhimādiśet||58||

— then there is victory for those who go and defeat for those who stay. When both Sun and Moon have gone into the jīva-pakṣa, one should declare a drawn issue ⟨sandhi⟩. ॥58॥

उभौ पराजितौ ज्ञेयौ मृतपक्षगयोस्तयोः। चन्द्रे पुच्छे मुखे सूर्ये जयः स्वल्पोऽपि यायिनाम्॥५९॥

ubhau parājitau jñeyau mṛtapakṣagayostayoḥ| candre pucche mukhe sūrye jayaḥ svalpo'pi yāyinām||59||

Both are to be known as defeated when the two of them have gone into the mṛta-pakṣa. When the Moon is at the tail and the Sun at the mouth, there is victory for those who go, though a small one. ॥59॥

व्यत्यये व्यत्ययफलं युद्धेष्वेव विचिन्तयेत्। यात्रायामपि सर्वत्र चिन्तनीयं प्रयत्नतः॥६०॥

vyatyaye vyatyayaphalaṃ yuddheṣveva vicintayet| yātrāyāmapi sarvatra cintanīyaṃ prayatnataḥ||60||

In the reverse ⟨case⟩ the reverse result: this is to be considered in battles above all. And in a journey too it is everywhere to be considered with care. ॥60॥

यात्रेष्ट सिद्धिदार्केन्दोरेकायनगयोस्तयोः। भिन्नायनगयोरह्नि निशि चेदन्यथा वधः॥६१॥

yātreṣṭa siddhidārkendorekāyanagayostayoḥ| bhinnāyanagayorahni niśi cedanyathā vadhaḥ||61||

The journey is a giver of the desired success when the Sun and the Moon, those two, stand in one and the same ayana ⟨half-year, the northward or the southward course⟩. When they stand in different ayanas, ⟨let it be⟩ by day or by night ⟨accordingly⟩; otherwise, slaughter. ॥61॥

स्वाष्टलग्ने लग्नगते राशौ वा लग्नगे सति। यातुर्भङ्गो भवेत्तत्र द्वादशे वान्यलग्नगे॥६२॥

svāṣṭalagne lagnagate rāśau vā lagnage sati| yāturbhaṅgo bhavettatra dvādaśe vānyalagnage||62||

When one's own eighth sign stands as the lagna, or when ⟨that⟩ sign stands in the lagna, there is ruin for the traveller; and so too when the twelfth, or another lagna, stands ⟨there⟩. ॥62॥

स्वशत्रुलग्नराशौ वा यदा लग्नगते तदा। यातुर्भङ्गप्रदा नित्यं तदीशे वाथ लग्नगे॥६३॥

svaśatrulagnarāśau vā yadā lagnagate tadā| yāturbhaṅgapradā nityaṃ tadīśe vātha lagnage||63||

Or when the lagna-sign of one's own enemy stands in the lagna, then ⟨the journey⟩ is always a giver of ruin to the traveller; or ⟨so it is⟩ when the lord of that stands in the lagna. ॥63॥

अष्टलग्नाधिपे यत्र लग्नगे राशिगेऽथवा। दुःखशोकभयं यातुरथवा निधनं भवेत्॥६४॥

aṣṭalagnādhipe yatra lagnage rāśige'thavā| duḥkhaśokabhayaṃ yāturathavā nidhanaṃ bhavet||64||

Where the lord of the eighth from the lagna stands in the lagna, or in the ⟨birth-⟩sign, there shall be grief, sorrow and fear for the traveller, or else death. ॥64॥

जन्मराशौ लग्नगते तदीशे वा विलग्नगे। अभीष्टफलदा यात्रा राशीशश्चेच्छुभग्रहः॥६५॥

janmarāśau lagnagate tadīśe vā vilagnage| abhīṣṭaphaladā yātrā rāśīśaścecchubhagrahaḥ||65||

When the birth-sign stands as the lagna, or the lord of it stands in the lagna, the journey is a giver of the desired fruit — if the lord of the sign be a benefic graha. ॥65॥

चरराशौ लग्नगते स्थिरे वा सौम्यवीक्षिते। यातुरिष्टार्थदा यात्रा द्विस्वभावेत्वनिष्टदा॥६६॥

cararāśau lagnagate sthire vā saumyavīkṣite| yāturiṣṭārthadā yātrā dvisvabhāvetvaniṣṭadā||66||

When a movable sign ⟨cara⟩ stands as the lagna, or a fixed one ⟨sthira⟩ aspected by a benefic, the journey gives the traveller the object he desires; but in a dual sign ⟨dvisvabhāva⟩ it gives what is not desired. ॥66॥

शीर्षोदये लग्नगते तदीशे वाथलग्नगे। अत्यन्तफलदा यात्रा तदीशश्चेच्छुभग्रहः॥६७॥

śīrṣodaye lagnagate tadīśe vāthalagnage| atyantaphaladā yātrā tadīśaścecchubhagrahaḥ||67||

When a head-rising sign ⟨śīrṣodaya — Gemini, Leo, Virgo, Libra, Scorpio and Aquarius⟩ stands as the lagna, or the lord of it stands in the lagna, the journey is an exceeding giver of fruit — if the lord of it be a benefic graha. ॥67॥

जन्मलग्ने लग्नगते तद्वर्गे वा विलग्नगे। अत्यन्तफलदा यात्रा तदीशश्चेच्छुभग्रहः॥६८॥

janmalagne lagnagate tadvarge vā vilagnage| atyantaphaladā yātrā tadīśaścecchubhagrahaḥ||68||

When the birth-lagna stands as the lagna, or its varga ⟨divisional portion⟩ stands in the lagna, the journey is an exceeding giver of fruit — if the lord of it be a benefic graha. ॥68॥

शुभग्रहे लग्नगते तद्वर्गे वा विलग्नगे। धनधान्यप्रदा यात्रा त्वथवा विजयप्रदा॥६९॥

śubhagrahe lagnagate tadvarge vā vilagnage| dhanadhānyapradā yātrā tvathavā vijayapradā||69||

When a benefic graha stands in the lagna, or its varga stands in the lagna, the journey is a giver of wealth and grain, or else a giver of victory. ॥69॥

दिग्द्वारभे लग्नगते तदंशे वा तदीश्वरे। अर्थलाभप्रदा यातुरथवा विजयप्रदा॥७०॥

digdvārabhe lagnagate tadaṃśe vā tadīśvare| arthalābhapradā yāturathavā vijayapradā||70||

When a dig-dvāra asterism ⟨a 'door of the direction'⟩ stands in the lagna, or its aṃśa ⟨ninth part⟩, or its lord, ⟨the journey⟩ is a giver of gain of wealth to the traveller, or else a giver of victory. ॥70॥

जन्मराशि विलग्नाभ्यां लग्ने चोपचये गृहे। सम्पूर्णफलदा यात्रात्वथवा विजयप्रदा॥७१॥

janmarāśi vilagnābhyāṃ lagne copacaye gṛhe| sampūrṇaphaladā yātrātvathavā vijayapradā||71||

When the lagna stands in an upacaya house ⟨the 3rd, 6th, 10th and 11th⟩ from the birth-sign and from the ⟨birth-⟩lagna, the journey is a giver of the complete fruit, or else a giver of victory. ॥71॥

वर्गोत्तमांशगे लग्ने त्वथवापि सुधाकरे। यात्रा कामदुघा यातुर्माता पुत्रस्य वै यथा॥७२॥

vargottamāṃśage lagne tvathavāpi sudhākare| yātrā kāmadughā yāturmātā putrasya vai yathā||72||

When the lagna stands in a vargottama aṃśa ⟨the ninth part that matches its own sign⟩, or else when the nectar-maker ⟨the Moon⟩ does, the journey is a wish-yielding cow to the traveller, just as a mother is to her son. ॥72॥

दिग्द्वारभेषु यात्रोक्तेष्वथवा सर्वभेषु च। यात्रा रक्षति कर्तारं माता पुत्रमिवानिशम्॥७३॥

digdvārabheṣu yātrokteṣvathavā sarvabheṣu ca| yātrā rakṣati kartāraṃ mātā putramivāniśam||73||

In the dig-dvāra asterisms declared for the journey, or in all the ⟨all-door⟩ asterisms, the journey guards the doer ceaselessly, as a mother guards her son. ॥73॥

स्वराशिगे शुभे लग्ने स्वांशगे मित्रगेऽपि वा। यात्रा रक्षति कर्तारं पितेवानुगतं सुतम्॥७४॥

svarāśige śubhe lagne svāṃśage mitrage'pi vā| yātrā rakṣati kartāraṃ pitevānugataṃ sutam||74||

When a benefic in the lagna stands in its own sign, or in its own aṃśa, or in a friend's, the journey guards the doer as a father guards the son who walks behind him. ॥74॥

स्वाधिमित्रगते सौम्ये लग्नगे वा तदंशगे। यात्रा रक्षति कर्तारं सुविद्येवातुरं द्विजम्॥७५॥

svādhimitragate saumye lagnage vā tadaṃśage| yātrā rakṣati kartāraṃ suvidyevāturaṃ dvijam||75||

When a benefic that has gone to its own or to a great friend's ⟨house⟩ stands in the lagna or in its aṃśa, the journey guards the doer as good learning guards a sick twice-born. ॥75॥

वसुभस्योत्तरार्द्धाच्च पञ्चधिष्ण्येषु सर्वदा। याम्यदिग्यायिनां नृणां दुःखदा भङ्गदाऽपि वा॥७६॥

vasubhasyottarārddhācca pañcadhiṣṇyeṣu sarvadā| yāmyadigyāyināṃ nṛṇāṃ duḥkhadā bhaṅgadā'pi vā||76||

From the latter half of the asterism of the Vasus ⟨Dhaniṣṭhā⟩ onward, in five asterisms, ⟨the journey⟩ is always a giver of grief, or else of ruin, to men who go in the southern direction. ॥76॥

अष्टमस्त्वभिजित्नाममुहूर्तो भङ्गदा सदा। याम्यदिग्यायिनां सन्ति गुणाश्च बहवो यदि॥७७॥

aṣṭamastvabhijitnāmamuhūrto bhaṅgadā sadā| yāmyadigyāyināṃ santi guṇāśca bahavo yadi||77||

But the eighth muhūrta, named Abhijit, is always a giver of ruin to those who go in the southern direction, even if many merits be present. ॥77॥

अन्यदिक्षु प्रयातॄणां स मुहूर्तो जयप्रदः। प्राक्तनं सुकृतं यद्वन्नराणां पुण्यकर्मणाम्॥७८॥

anyadikṣu prayātṝṇāṃ sa muhūrto jayapradaḥ| prāktanaṃ sukṛtaṃ yadvannarāṇāṃ puṇyakarmaṇām||78||

For those setting out in the other directions that muhūrta is a giver of victory, as the merit earned in a former ⟨birth⟩ is to men of meritorious deeds. ॥78॥

यात्रा सम्पूर्णफलदा शुभैस्तुङ्गत्रिकोणगैः। मध्यमा स्वसुहृद् भागैरधमा शत्रुनीचगैः॥७९॥

yātrā sampūrṇaphaladā śubhaistuṅgatrikoṇagaiḥ| madhyamā svasuhṛd bhāgairadhamā śatrunīcagaiḥ||79||

The journey gives the complete fruit when the benefics stand in exaltation or in a trine; it is middling when they stand in the portions of their own ⟨house⟩ or of a friend; and it is lowest when they stand in an enemy's ⟨house⟩ or in their fall. ॥79॥

बलप्रदस्य खेटस्य वारवर्गः शुभप्रदः। इतरग्रहवारादिर्यात्रायामशुभप्रदः ॥८०॥

balapradasya kheṭasya vāravargaḥ śubhapradaḥ| itaragrahavārādiryātrāyāmaśubhapradaḥ ||80||

The week-day and varga of the graha that gives strength are givers of good; the week-day and the rest belonging to any other graha are givers of evil in a journey. ॥80॥

एकार्गलहतं धिष्ण्यं क्रूराक्रान्तं च विद्धभम्। उत्पातदूषितं यत्र यात्रा भङ्गप्रदा सदा॥८१॥

ekārgalahataṃ dhiṣṇyaṃ krūrākrāntaṃ ca viddhabham| utpātadūṣitaṃ yatra yātrā bhaṅgapradā sadā||81||

An asterism struck by the ekārgala ⟨'the single bolt'⟩, one overrun by a malefic, an asterism that is pierced ⟨viddha⟩, and one vitiated by a prodigy — wherever ⟨such an asterism stands⟩, the journey is always a giver of ruin. ॥81॥

तिथिनक्षत्रलग्नानामन्तरालं च रुक्प्रदम्। गण्डान्तं त्रिविधं तेषां यात्रायां निधनप्रदम्॥८२॥

tithinakṣatralagnānāmantarālaṃ ca rukpradam| gaṇḍāntaṃ trividhaṃ teṣāṃ yātrāyāṃ nidhanapradam||82||

And the junction ⟨antarāla⟩ of tithi, nakṣatra and lagna is a giver of disease. Their gaṇḍānta ⟨'the junction-end'⟩, which is of three kinds, is a giver of death in a journey. ॥82॥

वैनाशिकादि ऋक्षेषु विषनाडीषु सर्वदा। यातुर्मृत्युप्रदा यात्रा कालकूटविषोपमा॥८३॥

vaināśikādi ṛkṣeṣu viṣanāḍīṣu sarvadā| yāturmṛtyupradā yātrā kālakūṭaviṣopamā||83||

In the asterisms beginning with the vaināśika ⟨the asterism of destruction, reckoned from the birth-asterism⟩, and in the viṣa-nāḍīs ⟨the 'poison' hours⟩, the journey is always a giver of death to the traveller, like the kālakūṭa poison. ॥83॥

महागणितमार्गेण त्वानीतौ पातवैधृतौ। यो यात्यागमनं तस्य खवृक्षः पुष्पितो यदा॥८४॥

mahāgaṇitamārgeṇa tvānītau pātavaidhṛtau| yo yātyāgamanaṃ tasya khavṛkṣaḥ puṣpito yadā||84||

⟨When⟩ Vyatīpāta and Vaidhṛti have been brought out by the way of the great computation — he who goes ⟨then⟩, his coming back is as when the sky-tree has flowered. ॥84॥

कर्तरी दूषिते लग्ने चन्द्रे वापि षडष्टगे। यातुर्भङ्गप्रदा यात्रा लग्ने बहुगुणान्विते॥८५॥

kartarī dūṣite lagne candre vāpi ṣaḍaṣṭage| yāturbhaṅgapradā yātrā lagne bahuguṇānvite||85||

When the lagna is vitiated by the kartarī ⟨'the scissors', malefics standing on both sides of it⟩, or when the Moon stands in the sixth or the eighth, the journey is a giver of ruin to the traveller, even though the lagna be furnished with many merits. ॥85॥

पञ्चाङ्गदुष्टदिवसे लग्ने वा दोषदूषिते। सा यात्रा भङ्गदा यातुश्चौरभीति प्रदाथवा॥८६॥

pañcāṅgaduṣṭadivase lagne vā doṣadūṣite| sā yātrā bhaṅgadā yātuścaurabhīti pradāthavā||86||

On a day spoiled in ⟨one of⟩ the five limbs of the pañcāṅga ⟨the almanac — tithi, vāra, nakṣatra, yoga and karaṇa⟩, or when the lagna is vitiated by a fault, that journey is a giver of ruin to the traveller, or else a giver of fear of thieves. ॥86॥

शुक्रे चास्तंगते यत्र चन्द्रे वास्तमुपागते। तयोर्बाल्ये च वार्द्धक्ये सा यात्रा भयरोगदा॥८७॥

śukre cāstaṃgate yatra candre vāstamupāgate| tayorbālye ca vārddhakye sā yātrā bhayarogadā||87||

Where Venus has gone to setting, or the Moon has gone to setting, and in the childhood and the old age of those two, that journey is a giver of fear and of disease. ॥87॥

यात्रा लग्नेऽर्क संक्रान्तिदूषिते त्वयनेन वा। यातुर्मासत्रयादेव शत्रुरोगभयप्रदा॥८८॥

yātrā lagne'rka saṃkrāntidūṣite tvayanena vā| yāturmāsatrayādeva śatrurogabhayapradā||88||

When the lagna of the journey is vitiated by the Sun's saṃkrānti ⟨his passage into a new sign⟩, or by an ayana ⟨a solstice⟩, it is a giver to the traveller of fear from enemies and from disease, within three months at the most. ॥88॥

केन्द्रत्रिकोणगैः सौम्यैस्त्रिभवारिगतैः परैः। अलग्नरिपुचन्द्रेण यात्राभीष्टफलप्रदा॥८९॥

kendratrikoṇagaiḥ saumyaistribhavārigataiḥ paraiḥ| alagnaripucandreṇa yātrābhīṣṭaphalapradā||89||

With the benefics standing in the kendras ⟨the angles⟩ and the trines, with the others ⟨the malefics⟩ gone to the third house and the sixth, and with the Moon standing neither in the lagna nor in the sixth, the journey is a giver of the desired fruit. ॥89॥

यात्रालग्नस्य केन्द्रेषु शून्येषु शुभखेचरैः। निष्फलं गमनं तस्य जारजातस्य पिण्डवत्॥९०॥

yātrālagnasya kendreṣu śūnyeṣu śubhakhecaraiḥ| niṣphalaṃ gamanaṃ tasya jārajātasya piṇḍavat||90||

When the kendras of the journey's lagna are empty of the benefic grahas, his going is fruitless, like the funeral rice-ball of a man begotten by an adulterer. ॥90॥

त्रिकोणे द्वित्रिराशौ वा शून्ये यस्य शुभग्रहैः। निष्फला तस्य यात्रा स्यान्मिथ्यावादस्य वाग्यथा॥९१॥

trikoṇe dvitrirāśau vā śūnye yasya śubhagrahaiḥ| niṣphalā tasya yātrā syānmithyāvādasya vāgyathā||91||

He whose trine, or whose second and third signs, are empty of the benefic grahas — his journey shall be fruitless, as the word of a liar is. ॥91॥

यस्मिन्वारे दुर्मुहूर्तलग्नं भङ्गप्रदं नृणाम्। रुक्प्रदं वारदोषं च तस्मात्तत्त्रितयं त्यजेत्॥९२॥

yasminvāre durmuhūrtalagnaṃ bhaṅgapradaṃ nṛṇām| rukpradaṃ vāradoṣaṃ ca tasmāttattritayaṃ tyajet||92||

On whatever week-day an evil muhūrta's lagna ⟨falls⟩, it is a giver of ruin to men; and the fault of the week-day is a giver of disease. Therefore one should abandon those three. ॥92॥

पश्चादभ्युदिते शुक्रे यायात्प्राचीं तथोत्तराम्। प्राच्यामभ्युदिते तस्मिन्प्रतीचीं दक्षिणां दिशम्॥९३॥

paścādabhyudite śukre yāyātprācīṃ tathottarām| prācyāmabhyudite tasminpratīcīṃ dakṣiṇāṃ diśam||93||

When Venus has risen in the west, one should go to the east and likewise to the north; when that ⟨same Venus⟩ has risen in the east, ⟨one should go⟩ to the west and to the southern quarter. ॥93॥

सम्मुखे चन्द्रजे यत्र मार्गमध्योदिते यदि। यावदस्तमिते तस्मिंस्तावत्तत्रैव संवसेत्॥९४॥

sammukhe candraje yatra mārgamadhyodite yadi| yāvadastamite tasmiṃstāvattatraiva saṃvaset||94||

Where Mercury ⟨the Moon's son⟩ stands facing ⟨the traveller⟩, if it has risen in the middle of the road, then so long as it has not set, so long should he dwell in that very place. ॥94॥

प्रतिशुक्रं प्रतिबुधं प्रतिभौमं गतो नरः। बलेन शक्र तुल्योऽपि हतसैन्यो निवर्तते॥९५॥

pratiśukraṃ pratibudhaṃ pratibhaumaṃ gato naraḥ| balena śakra tulyo'pi hatasainyo nivartate||95||

The man who goes against Venus ⟨pratiśukra⟩, against Mercury, against Mars — though he be the equal in strength of Śakra ⟨Indra⟩ — turns back with his army slain. ॥95॥

प्रवेशे स्वगृहे ग्रामे विवाहे देशविभ्रमे। प्रतिशुक्रोद्भवो दोषो नैव भौमज्ञयोरपि। "तीर्थयात्रा विधौ तेषां प्रतिशुक्रं न विद्यते"॥९६॥

praveśe svagṛhe grāme vivāhe deśavibhrame| pratiśukrodbhavo doṣo naiva bhaumajñayorapi| "tīrthayātrā vidhau teṣāṃ pratiśukraṃ na vidyate"||96||

In entering one's own house, in a village, in a marriage, in a disturbance of the country — the fault that arises from pratiśukra does not exist at all, nor that of Mars and of Mercury either. 'In the rite of a pilgrimage there is for them no pratiśukra.' ॥96॥

काश्यपेषु वसिष्ठेषु भृग्वत्र्यंगिरसेषु च। भरद्वाजेषु वत्सेषु प्रतिशुक्रं न विद्यते॥९७॥

kāśyapeṣu vasiṣṭheṣu bhṛgvatryaṃgiraseṣu ca| bharadvājeṣu vatseṣu pratiśukraṃ na vidyate||97||

Among the Kāśyapas, among the Vasiṣṭhas, among the Bhṛgus, the Atris and the Āṅgirasas, among the Bharadvājas and the Vatsas, there is no pratiśukra. ॥97॥

इदमर्थमनुक्तत्वाच्छास्त्रे पैतामहे क्वचित्। तस्मात्सम्मुखदोषोऽस्ति प्रतिशुक्रस्य सर्वदा॥९८॥

idamarthamanuktatvācchāstre paitāmahe kvacit| tasmātsammukhadoṣo'sti pratiśukrasya sarvadā||98||

This matter, because it is nowhere stated in Pitāmaha's ⟨Brahmā's⟩ śāstra ⟨is not to be accepted⟩; therefore the fault of facing — that of pratiśukra — exists always. ॥98॥

तद्दोष शमनार्थाय शान्तिं वक्ष्ये समासतः। कृत्वा शान्तिं प्रयत्नेन पश्चात्कार्यं समाचरेत्॥९९॥

taddoṣa śamanārthāya śāntiṃ vakṣye samāsataḥ| kṛtvā śāntiṃ prayatnena paścātkāryaṃ samācaret||99||

For the quieting of that fault I shall declare the śānti ⟨the appeasing rite⟩ in brief. Having performed the śānti with care, he should afterwards carry out his business. ॥99॥

भृगोर्लग्ने भृगोर्वर्गे भृगोर्वारि भृगूदये। उपोष्य भृगु वारेऽपि यावच्छुक्रोदयं व्रती॥१००॥

bhṛgorlagne bhṛgorvarge bhṛgorvāri bhṛgūdaye| upoṣya bhṛgu vāre'pi yāvacchukrodayaṃ vratī||100||

In the lagna of Bhṛgu ⟨Venus⟩, in the varga of Bhṛgu, on the day of Bhṛgu, at the rising of Bhṛgu — having fasted on Venus's day as well, the keeper of the vow ⟨should hold to it⟩ until the rising of Venus. ॥100॥

रजतेन सुशुद्धेन प्रतिमां कारयेद् भृगोः। लिखेदष्टदलं पद्मं कांस्यपात्रे च तण्डुलैः॥१०१॥

rajatena suśuddhena pratimāṃ kārayed bhṛgoḥ| likhedaṣṭadalaṃ padmaṃ kāṃsyapātre ca taṇḍulaiḥ||101||

With well-purified silver he should have an image of Bhṛgu ⟨Venus⟩ made. And he should draw an eight-petalled lotus with rice-grains in a bronze vessel. ॥101॥

शुक्लसूक्ष्माम्बरैर्वेष्ट्य प्रतिमां तत्र पूजयेत्। शुक्ल पुष्पाक्षतैर्गन्धैर्मुक्ताहारैर्विचित्रितैः॥१०२॥

śuklasūkṣmāmbarairveṣṭya pratimāṃ tatra pūjayet| śukla puṣpākṣatairgandhairmuktāhārairvicitritaiḥ||102||

Having wrapped the image in fine white cloths, he should worship it there with white flowers, with unbroken rice-grains, with perfumes, and with pearl necklaces of varied work. ॥102॥

उपचाराणि कार्याणि शुक्रं ते अन्यदित्यृचा। तन्मन्त्रेण जपं कुर्यात्सम्यगष्टोत्तरं शतम्॥१०३॥

upacārāṇi kāryāṇi śukraṃ te anyadityṛcā| tanmantreṇa japaṃ kuryātsamyagaṣṭottaraṃ śatam||103||

The services ⟨upacāra⟩ are to be performed with the ṛc that begins 'śukraṃ te anyat'. With that mantra he should duly make the japa ⟨muttered recitation⟩ one hundred and eight times. ॥103॥

कर्मान्ते तेन मन्त्रेण भक्त्या चार्घ्यं प्रदापयेत्। श्वेतगन्धाक्षतैः पुष्पैः क्षीरमिश्रितवारिभिः॥१०४॥

karmānte tena mantreṇa bhaktyā cārghyaṃ pradāpayet| śvetagandhākṣataiḥ puṣpaiḥ kṣīramiśritavāribhiḥ||104||

At the end of the rite he should have the arghya ⟨the offering of water⟩ given with that mantra and with devotion — with white perfume, unbroken rice-grains and flowers, with water mixed with milk. ॥104॥

दैत्यमन्त्री दिवादर्शी चोशना भार्गवः कविः। श्वेतोऽथ मण्डली काव्यो विधिस्थो भृगवे नमः॥१०५॥

daityamantrī divādarśī cośanā bhārgavaḥ kaviḥ| śveto'tha maṇḍalī kāvyo vidhistho bhṛgave namaḥ||105||

O counsellor of the daityas, O seer by day, O Uśanas, Bhārgava, Kavi, O White One, O ringed one, O Kāvya, O abider in the rule — homage to Bhṛgu! ॥105॥

दत्त्वा ह्यर्घं प्रयत्नेन प्रार्थयेद्देव भक्तितः। अनेनैव च मन्त्रेण प्राञ्जलिः प्रणतः स्थितः॥१०६॥

dattvā hyarghaṃ prayatnena prārthayeddeva bhaktitaḥ| anenaiva ca mantreṇa prāñjaliḥ praṇataḥ sthitaḥ||106||

Having given the arghya with care, he should make his petition to the god with devotion, by this very mantra, standing bowed with joined palms. ॥106॥

त्वत् पूजयाऽनया शुक्र मे सम्मुखसमुद्भवम्। दोषं विनाशय क्षिप्रं रक्ष मां तेजसां निधे॥१०७॥

tvat pūjayā'nayā śukra me sammukhasamudbhavam| doṣaṃ vināśaya kṣipraṃ rakṣa māṃ tejasāṃ nidhe||107||

'By this worship of thee, O Śukra, destroy swiftly for me the fault that has arisen from thy facing ⟨me⟩; guard me, O treasury of splendours!' ॥107॥

इति प्रार्थ्य प्रयत्नेन प्रतिमा भूषणान्विता। दैवज्ञायैव दातव्या श्वेताश्वसहितेन च॥१०८॥

iti prārthya prayatnena pratimā bhūṣaṇānvitā| daivajñāyaiva dātavyā śvetāśvasahitena ca||108||

Having thus petitioned with care, the image, furnished with its ornaments, is to be given to the daivajña ⟨the astrologer⟩ himself, and together with a white horse. ॥108॥

शिष्टेभ्यो दक्षिणां दद्याद्यथावित्तानुसारतः। ब्राह्मणान्भोजयेत् पश्चात्स्वयं भुञ्जीत बन्धुभिः॥१०९॥

śiṣṭebhyo dakṣiṇāṃ dadyādyathāvittānusārataḥ| brāhmaṇānbhojayet paścātsvayaṃ bhuñjīta bandhubhiḥ||109||

To the rest ⟨the other officiants⟩ he should give the dakṣiṇā ⟨the priests' fee⟩ according to his wealth. Afterwards he should feed brāhmaṇas, and himself eat with his kinsmen. ॥109॥

एवं यः कुरुते सम्यक् प्रतिशुक्रपूजनम्। न तस्य सम्मुखो दोषो विजयी चार्थवान्भवेत्॥११०॥

evaṃ yaḥ kurute samyak pratiśukrapūjanam| na tasya sammukho doṣo vijayī cārthavānbhavet||110||

He who thus duly performs the worship for the pratiśukra — for him there is no fault of facing, and he becomes victorious and possessed of wealth. ॥110॥

इतरेषां ग्रहाणां च पूजां कुर्यात्प्रयत्नतः। तत्तत्सम्मुखजं दोषं तत्क्षणादेव नश्यति॥१११॥

itareṣāṃ grahāṇāṃ ca pūjāṃ kuryātprayatnataḥ| tattatsammukhajaṃ doṣaṃ tatkṣaṇādeva naśyati||111||

And of the other grahas too he should perform the worship with care; the fault born of the facing of each of them perishes that very instant. ॥111॥

सूर्याय कपिलां दद्याच्छंखं चन्द्रमसेऽपि च। कुजाय वृषभं दद्यात्स्वर्णं दद्याद् बुधाय च॥११२॥

sūryāya kapilāṃ dadyācchaṃkhaṃ candramase'pi ca| kujāya vṛṣabhaṃ dadyātsvarṇaṃ dadyād budhāya ca||112||

To the Sun he should give a tawny cow, and to the Moon a conch; to Kuja ⟨Mars⟩ he should give a bull, and to Budha ⟨Mercury⟩ he should give gold. ॥112॥

गुरवे पीतवस्त्रं चाश्वं सितायासिताय गाम्। एवं प्रयत्नतः कृत्वा सर्वान्कामानवाप्स्यति॥११३॥

gurave pītavastraṃ cāśvaṃ sitāyāsitāya gām| evaṃ prayatnataḥ kṛtvā sarvānkāmānavāpsyati||113||

To Guru ⟨Jupiter⟩ a yellow garment, and a horse to the White one ⟨Venus⟩, a cow to the Black one ⟨Saturn⟩. Doing thus with care, he will obtain all his desires. ॥113॥

क्षुते मार्जारसमरे गृहदाहे ऋतौ स्त्रियः। दुरुक्ते माहिषे युद्धे कुटुम्बे कलहादिके॥११४॥

kṣute mārjārasamare gṛhadāhe ṛtau striyaḥ| durukte māhiṣe yuddhe kuṭumbe kalahādike||114||

At a sneeze, at a fight of cats, at the burning of a house, at the season of a woman, at an ill-spoken word, at a fight of buffaloes, at a quarrel and the like in the household — ॥114॥

स्खलिते चाम्बरादीनां प्रत्याह्वाने च मैथुने। वृषाश्वकुक्कुटादीनां युद्धे यात्रात्वनिष्टदा॥११५॥

skhalite cāmbarādīnāṃ pratyāhvāne ca maithune| vṛṣāśvakukkuṭādīnāṃ yuddhe yātrātvaniṣṭadā||115||

— and at the slipping of a garment and the like, at a calling-back, at sexual union, at a fight of bulls, horses, cocks and the like — the journey gives what is not desired. ॥115॥

विविधानि निमित्तानि बहूनि शकुनानि च। एतेषामधिका यातुर्मनः शुद्धिर्जयप्रदा॥११६॥

vividhāni nimittāni bahūni śakunāni ca| eteṣāmadhikā yāturmanaḥ śuddhirjayapradā||116||

Portents ⟨nimitta⟩ are of many kinds and omens ⟨śakuna⟩ are many. Greater than all of these, for the traveller, is purity of mind: that is what gives victory. ॥116॥

उद्वाहे व्रतबन्धे च प्रतिष्ठायां महोत्सवे। असमाप्ते न गन्तव्यं मृतके सूतकेऽपि च॥११७॥

udvāhe vratabandhe ca pratiṣṭhāyāṃ mahotsave| asamāpte na gantavyaṃ mṛtake sūtake'pi ca||117||

At a marriage, at the binding of the vow ⟨the upanayana, the thread-investiture⟩, at an installation ⟨pratiṣṭhā, the setting up of an image⟩, at a great festival — while these are unfinished one must not go; nor in a death-impurity, nor in a birth-impurity either. ॥117॥

घृतान्नं कृशारान्नं च मत्स्यान्नं घृतपायसम्। पूर्वादिषु क्रमाद् भुक्त्वा यात्रासिद्धिमवाप्नुयात्॥११८॥

ghṛtānnaṃ kṛśārānnaṃ ca matsyānnaṃ ghṛtapāyasam| pūrvādiṣu kramād bhuktvā yātrāsiddhimavāpnuyāt||118||

Rice with ghee, rice with kṛśara ⟨sesame and pulse boiled with rice⟩, rice with fish, and milk-rice with ghee — having eaten ⟨these⟩ in the directions beginning with the east, in order, he would win the success of the journey. ॥118॥

मार्जितापरमान्नं च कांजिकं च पयो दधि। क्षीरं तिलोदनं भुक्त्वा रविवारादिषु व्रजेत्॥११९॥

mārjitāparamānnaṃ ca kāṃjikaṃ ca payo dadhi| kṣīraṃ tilodanaṃ bhuktvā ravivārādiṣu vrajet||119||

Seasoned curds, the finest rice-dish, kāñjika ⟨sour rice-gruel⟩, and milk, curds, milk ⟨again⟩ and sesame-rice — having eaten ⟨these⟩ he should set out on the days beginning with Sunday. ॥119॥

कुल्माषांश्च तिलान्साज्यांस्तण्डुलान्दधि गोघृतम्। पायसं मृगमांसं च तत्क्षीरघृतपायसम्॥१२०॥

kulmāṣāṃśca tilānsājyāṃstaṇḍulāndadhi goghṛtam| pāyasaṃ mṛgamāṃsaṃ ca tatkṣīraghṛtapāyasam||120||

Kulmāṣa ⟨half-ripe barley or beans⟩, sesame with ghee, rice, curds, cow's ghee, milk-rice, deer's flesh, and milk-rice made with the milk and ghee of that ⟨same cow⟩ — ॥120॥

चणको मृगिणीमांसं शशमांसं च पौष्टिकम्। प्रियङ्गुकमपूपं च मण्डकान्कदलीफलम्॥१२१॥

caṇako mṛgiṇīmāṃsaṃ śaśamāṃsaṃ ca pauṣṭikam| priyaṅgukamapūpaṃ ca maṇḍakānkadalīphalam||121||

— chick-pea, the flesh of a doe, the nourishing flesh of a hare, priyaṅgu-grain, a sweet cake, maṇḍakas ⟨thin flour-cakes⟩ and the plantain fruit — ॥121॥

कूर्मश्वावित्ततो गोधाशालनीवारकोद्रवम्। कृशरान्नं मौद्रिकान्नं पाकान्नं मत्स्यभोजनम्॥१२२॥

kūrmaśvāvittato godhāśālanīvārakodravam| kṛśarānnaṃ maudrikānnaṃ pākānnaṃ matsyabhojanam||122||

— a turtle, a porcupine, then a monitor-lizard, śāli rice, wild nīvāra rice, kodrava millet, rice boiled with sesame and pulse, a dish of mung beans, a cooked dish, and a meal of fish — ॥122॥

चित्रान्नं च सदध्यन्नमश्विभाश्च यथाक्रमात्। भुक्त्वा सम्यग्व्रजेद्याता यात्राफलमवाप्स्यति॥१२३॥

citrānnaṃ ca sadadhyannamaśvibhāśca yathākramāt| bhuktvā samyagvrajedyātā yātrāphalamavāpsyati||123||

— a dish of mixed rice, and rice with curds: ⟨these belong⟩ to the asterisms beginning with Aśvinī, in order. Having eaten ⟨them⟩ duly, the traveller who goes will obtain the fruit of the journey. ॥123॥

ग्रहयज्ञं ततः कृत्वा पूर्वोक्त विधिना ततः। दिगीश्वरा कृतिं कृत्वा सुवर्णेन स्वमन्त्रकैः॥१२४॥

grahayajñaṃ tataḥ kṛtvā pūrvokta vidhinā tataḥ| digīśvarā kṛtiṃ kṛtvā suvarṇena svamantrakaiḥ||124||

Then, having performed the graha-yajña ⟨the sacrifice to the planets⟩ by the rule stated before, and having then made an image of the lords of the directions in gold, with their own mantras — ॥124॥

स्वस्ववर्णैः सुगन्धाद्यैर्दीपधूपैर्मनोरमैः। तद्वर्णवस्त्रैर्नैवेद्यैर्भक्त्या सम्यक् प्रपूजयेत्॥१२५॥

svasvavarṇaiḥ sugandhādyairdīpadhūpairmanoramaiḥ| tadvarṇavastrairnaivedyairbhaktyā samyak prapūjayet||125||

— with their own several colours, with perfumes and the like, with lamps and incense that delight the mind, with garments of that ⟨same⟩ colour and with food-offerings, he should worship them well and with devotion. ॥125॥

ऐरावतस्थं देवेन्द्रं वज्रपाणिं शचीपतिम्। स्वर्णवर्णं सहस्राक्षं दिव्याभरणभूषितम्॥१२६॥

airāvatasthaṃ devendraṃ vajrapāṇiṃ śacīpatim| svarṇavarṇaṃ sahasrākṣaṃ divyābharaṇabhūṣitam||126||

⟨He should worship⟩ Devendra ⟨Indra, the lord of the gods⟩, seated on Airāvata, the thunderbolt in his hand, the lord of Śacī, golden in colour, thousand-eyed, adorned with divine ornaments; ॥126॥

स्वाहा प्रियं मेषसंस्थं षडक्षं स्रुक्स्रुवायुधम्। सप्तजिह्वं सप्तहस्तं रक्तवर्णं हुताशनम्॥१ २७॥

svāhā priyaṃ meṣasaṃsthaṃ ṣaḍakṣaṃ sruksruvāyudham| saptajihvaṃ saptahastaṃ raktavarṇaṃ hutāśanam||1 27||

— the eater of oblations ⟨Agni⟩, dear to Svāhā, seated on a ram, six-eyed, whose weapons are the sruk and the sruva ⟨the two sacrificial ladles⟩, seven-tongued, seven-handed, red in colour; ॥127॥

रक्तवर्णं श्यामलेशं यमं महिषवाहनम्। दण्डपाणिं लोहिताक्षं सर्वाभरणभूषितम्॥१ २८॥

raktavarṇaṃ śyāmaleśaṃ yamaṃ mahiṣavāhanam| daṇḍapāṇiṃ lohitākṣaṃ sarvābharaṇabhūṣitam||1 28||

— Yama, red in colour, the dark lord, whose vehicle is the buffalo, the staff in his hand, red-eyed, adorned with every ornament; ॥128॥

दीर्घग्रीवापतिं नीलं निरृतिंनरवाहनम्। ऊर्ध्वकेशं विरूपाक्षं खड्गचर्मधरं प्रभुम्॥१ २९॥

dīrghagrīvāpatiṃ nīlaṃ nirṛtiṃnaravāhanam| ūrdhvakeśaṃ virūpākṣaṃ khaḍgacarmadharaṃ prabhum||1 29||

— Nirṛti, blue-black, the long-necked lord, whose vehicle is a man, his hair standing upright, of misshapen eyes, bearing sword and shield, the mighty one; ॥129॥

वरुणं कालिकानाथमनर्घ्यमणिभूषितम्। नागपाशधरं पीतवर्णं मकरवाहनम्॥१ ३०॥

varuṇaṃ kālikānāthamanarghyamaṇibhūṣitam| nāgapāśadharaṃ pītavarṇaṃ makaravāhanam||1 30||

— Varuṇa, the lord of Kālikā, adorned with priceless gems, bearing the serpent-noose, yellow in colour, whose vehicle is the makara ⟨the sea-monster⟩; ॥130॥

वायुं कृष्णमृगासीनमञ्जनीपतिमव्ययम्। दण्डपाणिं शुक्लवर्णं जन्तूनामन्तरात्मकम्॥१ ३१॥

vāyuṃ kṛṣṇamṛgāsīnamañjanīpatimavyayam| daṇḍapāṇiṃ śuklavarṇaṃ jantūnāmantarātmakam||1 31||

— Vāyu, seated on a black antelope, the lord of Añjanī, the imperishable, the staff in his hand, white in colour, the inner self of ⟨all⟩ creatures; ॥131॥

अश्वरूढं कुन्तपाणिं चित्ररेखापतिं प्रभुम्। धनाधीशं स्वर्णवर्णं यक्षगन्धर्वनायकम्॥१ ३२॥

aśvarūḍhaṃ kuntapāṇiṃ citrarekhāpatiṃ prabhum| dhanādhīśaṃ svarṇavarṇaṃ yakṣagandharvanāyakam||1 32||

— mounted on a horse, the lance in his hand, the lord of Citrarekhā, the mighty one, the lord of wealth ⟨Kubera⟩, golden in colour, the chief of the yakṣas and the gandharvas; ॥132॥

गौरीपतिं चन्द्रमौलिं शुद्ध स्फटिक सन्निभम्। पिनाकिनं वृषारूढं सर्वाभरणभूषितम्॥१ ३३॥

gaurīpatiṃ candramauliṃ śuddha sphaṭika sannibham| pinākinaṃ vṛṣārūḍhaṃ sarvābharaṇabhūṣitam||1 33||

— the lord of Gaurī, the moon-crested, like pure crystal ⟨in hue⟩, bearing the Pināka ⟨Śiva's bow⟩, mounted on the bull, adorned with every ornament. ॥133॥

तद्दिगीशं सुसम्पूज्य तिलहोमं च कारयेत्। दैवज्ञाय ततो दद्यात्प्रतिमां दक्षिणान्विताम्॥१३४॥

taddigīśaṃ susampūjya tilahomaṃ ca kārayet| daivajñāya tato dadyātpratimāṃ dakṣiṇānvitām||134||

Having worshipped well the lord of that direction, ⟨the officiant⟩ should also have the sesame-homa ⟨the fire offering of sesame⟩ performed; then he should give the image, together with the dakṣiṇā ⟨the priest's fee⟩, to the daivajña ⟨the astrologer⟩. ॥134॥

देवान्गुरून्पितृन्विप्रान्स्वस्ति वाचनपूर्वकम्। नत्वा तुष्टः प्रीतिमना व्रजेन्मङ्गलनिःस्वनैः॥१३५॥

devāngurūnpitṛnviprānsvasti vācanapūrvakam| natvā tuṣṭaḥ prītimanā vrajenmaṅgalaniḥsvanaiḥ||135||

Having bowed to the gods, the gurus, the fathers and the brahmins, with the svasti-vācana ⟨the recitation of benedictions⟩ first, content and glad at heart, he should set out amid auspicious sounds. ॥135॥

तस्मिन् मुहूर्ते स्वयमप्रयाणे प्रयोजनापेक्षतया च दैवात्। तत्रैव तन्निर्गमनं च कार्यं स्वात्मासमानं च यदुक्तभानाम्॥१३६॥

tasmin muhūrte svayamaprayāṇe prayojanāpekṣatayā ca daivāt| tatraiva tannirgamanaṃ ca kāryaṃ svātmāsamānaṃ ca yaduktabhānām||136||

If at that muhūrta ⟨the chosen moment⟩ he does not himself set out — from regard to his business, or by fate — the going-out must be made at that very ⟨moment⟩ all the same, ⟨by one⟩ equal to his own self and under the asterisms that have been named. ॥136॥

श्वेतातपत्रध्वजचामरश्वविभूषणोष्णीषगजाम्बराणि । आन्दोलिकारत्नरथास्त्रशस्त्रशय्यासनाद्यं मनसस्त्वभीष्टम्॥१३७॥

śvetātapatradhvajacāmaraśvavibhūṣaṇoṣṇīṣagajāmbarāṇi | āndolikāratnarathāstraśastraśayyāsanādyaṃ manasastvabhīṣṭam||137||

The white parasol, the banner, the yak-tail whisk, the horse, the ornaments, the turban, the elephant and the garments; the palanquin, the jewels, the chariot, the missiles and weapons, the bed, the seat and the rest — whatever the mind desires: ॥137॥

कस्तूरिकागन्धफलाक्षतौघकर्पूरताम्बूलसुभक्षणानि। विचित्रपारावतपक्षिसङ्घं प्रचालयेद् गन्धचयं प्रबन्धम्॥१३८॥

kastūrikāgandhaphalākṣataughakarpūratāmbūlasubhakṣaṇāni| vicitrapārāvatapakṣisaṅghaṃ pracālayed gandhacayaṃ prabandham||138||

Musk, perfumes, fruits, heaps of unbroken rice, camphor, betel and good things to eat, and a flock of many-coloured doves and ⟨other⟩ birds — he should set ⟨all this⟩ in motion, and a mass of fragrances in due arrangement. ॥138॥

विचित्ररम्याणि गृहाणि हेममयानि रौप्याणि घटानि यानि। प्रचालयेद्गायकवाचकाख्यभिषग्ग्रहज्ञं च पुरोहितं च॥१३९॥

vicitraramyāṇi gṛhāṇi hemamayāni raupyāṇi ghaṭāni yāni| pracālayedgāyakavācakākhyabhiṣaggrahajñaṃ ca purohitaṃ ca||139||

Houses of varied beauty, and what jars there are of gold and of silver, he should set in motion; and the singer, the reciter, the physician, the astrologer and the purohita ⟨the household priest⟩ as well. ॥139॥

प्रस्थानं धनुषां पञ्चशतान्युत शतद्वयम्। स्वदेवसदनाद्यद्वा दशभिः प्रस्थितो मतः॥१४०॥

prasthānaṃ dhanuṣāṃ pañcaśatānyuta śatadvayam| svadevasadanādyadvā daśabhiḥ prasthito mataḥ||140||

The prasthāna ⟨the setting-forth⟩ is five hundred bow-lengths, or else two hundred; or from the temple of one's own god one is held to have set forth by ten. ॥140॥

आरभ्य निर्गमाद्यायाक्षितिपो दशवासरान्। मण्डलीकः सप्तरात्रात्प्राकृतः पञ्चरात्रतः॥१४१॥

ārabhya nirgamādyāyākṣitipo daśavāsarān| maṇḍalīkaḥ saptarātrātprākṛtaḥ pañcarātrataḥ||141||

Beginning from the going-out, a lord of the earth ⟨may wait⟩ ten days; a maṇḍalīka ⟨a provincial chief⟩ within seven nights, an ordinary man within five nights. ॥141॥

अत ऊर्ध्वं व्रजेद्भूयो भद्रे वा दिवसे नृपः। राज्ञोऽन्यः प्राकृतो ज्ञेयो विप्रवैश्यादयोभुवि॥१४२॥

ata ūrdhvaṃ vrajedbhūyo bhadre vā divase nṛpaḥ| rājño'nyaḥ prākṛto jñeyo vipravaiśyādayobhuvi||142||

After that the king should go again, or on an auspicious day. Other than a king, the ordinary man is to be understood ⟨to mean⟩ brahmins, vaiśyas and the rest upon the earth. ॥142॥

झषलग्ने झषांशे च पन्था वक्रश्च यायिनाम्। जलराशौ जलांशे च जलयात्रार्थसिद्धिदा॥१४३॥

jhaṣalagne jhaṣāṃśe ca panthā vakraśca yāyinām| jalarāśau jalāṃśe ca jalayātrārthasiddhidā||143||

When the lagna ⟨the rising sign⟩ is a fish ⟨Pisces⟩ and the aṃśa ⟨the divisional portion⟩ is a fish, the road of travellers is crooked; but in a watery sign and a watery aṃśa a water-journey gives the accomplishment of one's object. ॥143॥

तनुरर्थाह्वयो धन्वी वाहनो मन्त्रसंज्ञकः। शत्रुमार्गस्तथायुश्च मनोव्यापारसंज्ञकः॥१४४॥

tanurarthāhvayo dhanvī vāhano mantrasaṃjñakaḥ| śatrumārgastathāyuśca manovyāpārasaṃjñakaḥ||144||

The tanu ⟨the first⟩, the one called artha ⟨wealth⟩, the dhanvin ⟨the archer⟩, the vāhana ⟨the vehicle⟩, the one named mantra ⟨counsel⟩; the śatru ⟨the enemy⟩, the mārga ⟨the road⟩, and likewise the āyus ⟨the life-span⟩, and the ones named manas ⟨mind⟩ and vyāpāra ⟨occupation⟩; ॥144॥

लाभश्च व्ययसंज्ञश्च तन्वादीनां च संज्ञकाः। खेटे तन्वादिभावेषु ज्ञेयं यातुः फलं त्विदम्॥१४५॥

lābhaśca vyayasaṃjñaśca tanvādīnāṃ ca saṃjñakāḥ| kheṭe tanvādibhāveṣu jñeyaṃ yātuḥ phalaṃ tvidam||145||

— and the lābha ⟨gain⟩ and the one named vyaya ⟨loss⟩: these are the names of the tanu and the rest. When a graha ⟨planet⟩ stands in the bhāvas beginning with the tanu, this is the fruit to be known for the traveller. ॥145॥

हनन्ति क्रूरास्त्रिषष्ठायभावाहित्वा परान्सदा। पुष्णन्ति सौम्यखचराः षष्ठाष्टान्त्यविना परान्॥१४६॥

hananti krūrāstriṣaṣṭhāyabhāvāhitvā parānsadā| puṣṇanti saumyakhacarāḥ ṣaṣṭhāṣṭāntyavinā parān||146||

Cruel ⟨planets⟩, leaving aside the houses that are the third, the sixth and the eleventh, always destroy others; the benefic sky-goers nourish others, except in the sixth, the eighth and the last ⟨the twelfth⟩. ॥146॥

लग्ने षष्ठाष्टमं हन्ति चन्द्रः शुक्रोऽस्तगः सदा। मृत्युलग्नस्थितश्चन्द्रो यातुर्मृत्युप्रदः सदा॥१४७॥

lagne ṣaṣṭhāṣṭamaṃ hanti candraḥ śukro'stagaḥ sadā| mṛtyulagnasthitaścandro yāturmṛtyupradaḥ sadā||147||

The Moon in the lagna, in the sixth or in the eighth kills; so does Venus when he has set ⟨stands in the seventh⟩, always. The Moon standing in the death-lagna ⟨the eighth⟩ always gives death to the traveller. ॥147॥

एवमुक्तप्रकारेण यात्रां नूनं करोति यः। सर्वान्कामानवाप्नोति त्वरितन्तु न संशयः॥१४८॥

evamuktaprakāreṇa yātrāṃ nūnaṃ karoti yaḥ| sarvānkāmānavāpnoti tvaritantu na saṃśayaḥ||148||

He who surely makes the journey in the manner thus stated obtains all his desires, and quickly at that — there is no doubt. ॥148॥

उक्त्वा साधारणां यात्रां युद्धयात्रां ब्रबीमिताम्। व्रजन्ति ये नृपाः सूक्ष्मलग्ने ते यायिनः सदा॥१४९॥

uktvā sādhāraṇāṃ yātrāṃ yuddhayātrāṃ brabīmitām| vrajanti ye nṛpāḥ sūkṣmalagne te yāyinaḥ sadā||149||

Having told the common journey, I now tell the war-journey. Those kings who go at a finely determined lagna are ever travellers ⟨that reach their end⟩. ॥149॥

फलसिद्धिर्धिष्ण्यगुणैरग्रजानां भवेत्सदा। योगलग्ने क्षितीशानां चौराणां शकुनैर्भृशम्॥१५०॥

phalasiddhirdhiṣṇyaguṇairagrajānāṃ bhavetsadā| yogalagne kṣitīśānāṃ caurāṇāṃ śakunairbhṛśam||150||

For the first-born ⟨the brahmins⟩ the accomplishment of the fruit always comes by the qualities of the asterism; for lords of the earth it lies in the yoga-lagna, and for thieves abundantly in omens. ॥150॥

मुहूर्त्तशक्तितोऽन्येषां निमित्तैश्च फलोदयः। तत्तदुक्तप्रकारेण तस्माद्यात्रां करिष्यति॥१५१॥

muhūrttaśaktito'nyeṣāṃ nimittaiśca phalodayaḥ| tattaduktaprakāreṇa tasmādyātrāṃ kariṣyati||151||

For others the fruit arises from the power of the muhūrta and from portents. Therefore one should make the journey by each of the ways that have been stated. ॥151॥

तिथिवारसनक्षत्रयोगेषु करणेषु च। यात्रानुक्तेष्वथैतेषु चन्द्रताराबलेऽपि च॥१५२॥

tithivārasanakṣatrayogeṣu karaṇeṣu ca| yātrānukteṣvathaiteṣu candratārābale'pi ca||152||

Among the tithis ⟨lunar days⟩, the vāras ⟨week-days⟩, the nakṣatras ⟨lunar asterisms⟩, the yogas and the karaṇas — when these are not prescribed for a journey, and the strength of the Moon and of the tārā ⟨the asterism reckoned from one's birth star⟩ ⟨is wanting⟩ too — ॥152॥

योगलग्नयुता राज्ञां यात्रा न विजयप्रदा। विचित्रान्यो गलग्नांस्तान्सम्यग्वक्ष्ये समासतः॥१५३॥

yogalagnayutā rājñāṃ yātrā na vijayapradā| vicitrānyo galagnāṃstānsamyagvakṣye samāsataḥ||153||

— a king's journey, ⟨though⟩ joined with a yoga-lagna, is not victory-giving. Those varied yoga-lagnas I shall now tell rightly and in brief. ॥153॥

गुरौ वीर्ये केन्द्रगते बुधे वा भृगुनन्दने। विजयो नामयोगोऽयं यातुर्विजयदः सदा॥१५४॥

gurau vīrye kendragate budhe vā bhṛgunandane| vijayo nāmayogo'yaṃ yāturvijayadaḥ sadā||154||

When Jupiter in strength has gone to a kendra ⟨an angle⟩, or Mercury, or the son of Bhṛgu ⟨Venus⟩, this is the yoga named Vijaya ⟨Victory⟩, always victory-giving to the traveller. ॥154॥

लक्षदोषान्बुधो हन्ति सितो लक्षद्वयं बली। कोटिदोषान्गुरुर्हन्ति एको वा केन्द्रगो यदि॥१५५॥

lakṣadoṣānbudho hanti sito lakṣadvayaṃ balī| koṭidoṣāngururhanti eko vā kendrago yadi||155||

Mercury destroys a hundred thousand faults; strong Venus two hundred thousand; Jupiter destroys ten million faults — if even one of them stands in a kendra. ॥155॥

स्वराशिगे बुधे लग्ने सिते वा सुरवन्दिते। नद्यावर्ताह्वयो योगो यातुरिष्टार्थसिद्धिदः॥१५६॥

svarāśige budhe lagne site vā suravandite| nadyāvartāhvayo yogo yāturiṣṭārthasiddhidaḥ||156||

When Mercury in his own sign stands in the lagna, or Venus, or he whom the gods revere ⟨Jupiter⟩, that is the yoga called Nadyāvarta ⟨the river's eddy⟩; it gives the traveller the accomplishment of his desired object. ॥156॥

स्वांशसंस्थे बुधे लग्ने शुक्रे वा देवपूजिते। शङ्खसंज्ञो महायोगो यातुः कीर्तिप्रदः सदा॥१५७॥

svāṃśasaṃsthe budhe lagne śukre vā devapūjite| śaṅkhasaṃjño mahāyogo yātuḥ kīrtipradaḥ sadā||157||

When Mercury standing in his own aṃśa ⟨divisional portion⟩ is in the lagna, or Venus, or he whom the gods worship ⟨Jupiter⟩, that is the great yoga named Śaṅkha ⟨the conch⟩; it always gives the traveller fame. ॥157॥

स्वराशिस्वांशगे सौम्ये लग्नस्थे वा भृगोः सुते। जीवे वा पद्मयोगोऽयं यातुः कल्याणदः सदा॥१५८॥

svarāśisvāṃśage saumye lagnasthe vā bhṛgoḥ sute| jīve vā padmayogo'yaṃ yātuḥ kalyāṇadaḥ sadā||158||

When Mercury stands in his own sign and his own aṃśa in the lagna, or the son of Bhṛgu ⟨Venus⟩, or Jupiter, this is the Padma ⟨lotus⟩ yoga; it always gives the traveller welfare. ॥158॥

अधिमित्रगृहस्थे ज्ञे लग्नगे वा भृगोः सुते। जीवे वा वज्रयोगोऽयं यातुः शत्रुविनाशकृत्॥१५९॥

adhimitragṛhasthe jñe lagnage vā bhṛgoḥ sute| jīve vā vajrayogo'yaṃ yātuḥ śatruvināśakṛt||159||

When Mercury stands in the house of a great friend and is in the lagna, or the son of Bhṛgu ⟨Venus⟩, or Jupiter, this is the Vajra ⟨thunderbolt⟩ yoga; it works the destruction of the traveller's enemy. ॥159॥

अधिमित्रांशगे सौम्ये सिते वाथ सुरार्चिते। लग्नगे मित्रयोगोऽयं शत्रूणां सन्धिकृत्सदा॥१६०॥

adhimitrāṃśage saumye site vātha surārcite| lagnage mitrayogo'yaṃ śatrūṇāṃ sandhikṛtsadā||160||

When Mercury stands in the aṃśa of a great friend, or Venus, or he whom the gods honour ⟨Jupiter⟩, and is in the lagna, this is the Mitra ⟨friend⟩ yoga; it always brings the enemy to terms. ॥160॥

अधिमित्रगृहे स्वाधिमित्रांशस्थे भृगोः सुते। गुरौ चानन्दयोगोऽयं सौम्ये चानन्ददः सदा॥१६१॥

adhimitragṛhe svādhimitrāṃśasthe bhṛgoḥ sute| gurau cānandayogo'yaṃ saumye cānandadaḥ sadā||161||

When the son of Bhṛgu ⟨Venus⟩ is in the house of a great friend and stands in his own or a great friend's aṃśa, or Jupiter ⟨so stands⟩, this is the Ānanda ⟨joy⟩ yoga; and with Mercury too it always gives joy. ॥161॥

स्वोच्चगे लग्नगे सौम्ये शुक्रे वा देवपूजिते। अमृतनामयोगोऽयं यातुरायुःप्रदः सदा॥१६२॥

svoccage lagnage saumye śukre vā devapūjite| amṛtanāmayogo'yaṃ yāturāyuḥpradaḥ sadā||162||

When Mercury in his own exaltation is in the lagna, or Venus, or he whom the gods worship ⟨Jupiter⟩, this is the yoga named Amṛta ⟨the nectar of deathlessness⟩; it always gives the traveller long life. ॥162॥

उच्चगे लग्नसंस्थेषु बुधे वाऽथ गुरौ सिते। शुभसंज्ञो महायोगो यायिनां शुभदः सदा॥१६३॥

uccage lagnasaṃstheṣu budhe vā'tha gurau site| śubhasaṃjño mahāyogo yāyināṃ śubhadaḥ sadā||163||

When Mercury, or Jupiter, or Venus, exalted, stand in the lagna, that is the great yoga named Śubha ⟨the auspicious⟩; it always gives travellers good. ॥163॥

स्वोच्चे स्वोच्चांशगे सौम्ये लग्नगे वा भृगोः सुते। आये वा कीर्तियोगोऽयं यायिनां श्रीप्रदः सदा॥१६४॥

svocce svoccāṃśage saumye lagnage vā bhṛgoḥ sute| āye vā kīrtiyogo'yaṃ yāyināṃ śrīpradaḥ sadā||164||

When Mercury stands in his own exaltation and in the aṃśa of his own exaltation and is in the lagna, or the son of Bhṛgu ⟨Venus⟩, or ⟨either of them⟩ in the eleventh, this is the Kīrti ⟨fame⟩ yoga; it always gives travellers prosperity. ॥164॥

शुभग्रहे द्वये लग्नसंस्थे वा त्रितयेऽपि वा। योगोऽतियोगसंज्ञोऽयं विजयोऽखिलभूप्रदः॥१६५॥

śubhagrahe dvaye lagnasaṃsthe vā tritaye'pi vā| yogo'tiyogasaṃjño'yaṃ vijayo'khilabhūpradaḥ||165||

When two benefic planets stand in the lagna, or even three, this is the yoga named Atiyoga ⟨the surpassing conjunction⟩; ⟨it is⟩ victory, and it gives the whole earth. ॥165॥

त्रिषष्ठलाभगेष्वेषु रविमन्दकुजेषु च। पूर्णचन्द्रो महायोगः पूर्णराज्यप्रदः सदा॥१६६॥

triṣaṣṭhalābhageṣveṣu ravimandakujeṣu ca| pūrṇacandro mahāyogaḥ pūrṇarājyapradaḥ sadā||166||

When these — the Sun, Saturn and Mars — are in the third, the sixth and the eleventh, that is the great yoga Pūrṇacandra ⟨the full moon⟩; it always gives a kingdom entire. ॥166॥

यत्रैकादशगे चन्द्रे भानौ वा प्रबले शुभे। अभयो नाम योगोऽयं भवत्यरिविनाशकृत्॥१६७॥

yatraikādaśage candre bhānau vā prabale śubhe| abhayo nāma yogo'yaṃ bhavatyarivināśakṛt||167||

Where the Moon is in the eleventh, or the Sun, strong and auspicious, this is the yoga named Abhaya ⟨fearlessness⟩; it works the destruction of the foe. ॥167॥

त्रिकोणगे शुभे खेटे सुबले वा द्वितीयगे। कल्याणसंज्ञो योगोऽयं यायिनां मङ्गलप्रदः॥१६८॥

trikoṇage śubhe kheṭe subale vā dvitīyage| kalyāṇasaṃjño yogo'yaṃ yāyināṃ maṅgalapradaḥ||168||

When a benefic planet, well-strengthened, is in a trikoṇa ⟨a trine⟩, or is in the second, this is the yoga named Kalyāṇa ⟨welfare⟩; it gives travellers auspiciousness. ॥168॥

यत्र स्वोच्चगते चन्द्रे लग्नादेकादशस्थिते। जयन्तनामयोगोऽयं शत्रुपक्ष विनाशकृत्॥१६९॥

yatra svoccagate candre lagnādekādaśasthite| jayantanāmayogo'yaṃ śatrupakṣa vināśakṛt||169||

Where the Moon, gone to his own exaltation, stands in the eleventh from the lagna, this is the yoga named Jayanta ⟨the victorious⟩; it works the destruction of the enemy's party. ॥169॥

वर्गोत्तमगते लग्ने शुभे वा प्रबलान्विते। सिद्धिसंज्ञो महायोगो यायिनां कार्य्यसिद्धिदः॥१७०॥

vargottamagate lagne śubhe vā prabalānvite| siddhisaṃjño mahāyogo yāyināṃ kāryyasiddhidaḥ||170||

When the lagna is in vargottama ⟨the same sign in the rāśi and in the navāṃśa⟩, or a benefic ⟨is there⟩ endowed with great strength, that is the great yoga named Siddhi ⟨accomplishment⟩; it gives travellers the accomplishment of their business. ॥170॥

लग्ने गुरौ विधौ खस्थे शनौ षष्ठेऽथवा रवौ। पद्मयोगः शत्रुपक्षक्षयकारी रणे सदा॥१७१॥

lagne gurau vidhau khasthe śanau ṣaṣṭhe'thavā ravau| padmayogaḥ śatrupakṣakṣayakārī raṇe sadā||171||

Jupiter in the lagna, the Moon standing in the sky-place ⟨the tenth⟩, Saturn in the sixth, or else the Sun ⟨there⟩ — the Padma ⟨lotus⟩ yoga, always working the ruin of the enemy's party in battle. ॥171॥

गुरौ कण्टकगे लग्ने भानावेकादशस्थिते। पुण्डरीको महायोगः शत्रुपक्षविनाशकृत्॥१७२॥

gurau kaṇṭakage lagne bhānāvekādaśasthite| puṇḍarīko mahāyogaḥ śatrupakṣavināśakṛt||172||

Jupiter gone to a kaṇṭaka ⟨an angle⟩, in the lagna, the Sun standing in the eleventh — the great yoga Puṇḍarīka ⟨the white lotus⟩, working the destruction of the enemy's party. ॥172॥

चन्द्रे लाभस्थिते सौम्ये लग्नगे वज्रसंज्ञकः। योगो वज्रनिभोयुद्धे यातृणामिष्टसिद्धिदः॥१७३॥

candre lābhasthite saumye lagnage vajrasaṃjñakaḥ| yogo vajranibhoyuddhe yātṛṇāmiṣṭasiddhidaḥ||173||

The Moon standing in the eleventh, Mercury in the lagna — the yoga named Vajra ⟨the thunderbolt⟩; like a thunderbolt in battle, it gives travellers the accomplishment of their desire. ॥173॥

वृषराशिगते चन्द्रे लाभगे केन्द्रगे गुरौ। कामधेनुरयं योगः कामदो यायिनां रणे॥१७४॥

vṛṣarāśigate candre lābhage kendrage gurau| kāmadhenurayaṃ yogaḥ kāmado yāyināṃ raṇe||174||

The Moon gone to the Bull ⟨Taurus⟩ and in the eleventh, Jupiter in a kendra — this is the Kāmadhenu ⟨the wish-granting cow⟩ yoga; it grants travellers their wish in battle. ॥174॥

सिते केन्द्रगते सूर्ये लाभगे घोरसंज्ञकः। योगस्तद्वद्रणे शत्रुपक्षच्छेदकरस्तथा॥१७५॥

site kendragate sūrye lābhage ghorasaṃjñakaḥ| yogastadvadraṇe śatrupakṣacchedakarastathā||175||

Venus gone to a kendra, the Sun in the eleventh — the yoga named Ghora ⟨the terrible⟩; likewise it cuts down the enemy's party in battle. ॥175॥

लग्ने सौम्ये रवौ षष्ठे लाभगे देवपूजिते। महापाशुपतो योगः शत्रुवर्गविनाशकृत्॥१७६॥

lagne saumye ravau ṣaṣṭhe lābhage devapūjite| mahāpāśupato yogaḥ śatruvargavināśakṛt||176||

Mercury in the lagna, the Sun in the sixth, and he whom the gods worship ⟨Jupiter⟩ in the eleventh — the Mahāpāśupata yoga ⟨named for Paśupati's great weapon⟩, working the destruction of the enemy's host. ॥176॥

स्वराशिसंस्थिते शुक्रे लग्नगे लाभगे विधौ। ललाटलोचनं शम्भोस्तद्वद् दहन्त्यरीनलम्॥१७७॥

svarāśisaṃsthite śukre lagnage lābhage vidhau| lalāṭalocanaṃ śambhostadvad dahantyarīnalam||177||

Venus standing in his own sign and in the lagna, the Moon in the eleventh — ⟨that is⟩ the forehead-eye of Śambhu ⟨Śiva's third eye⟩; just so does it burn the enemies utterly. ॥177॥

उच्चस्थे लाभगे शुक्रे त्रिषष्ठेषु शुभग्रहे। सुदर्शनो महायोगः शत्रु ध्वंस करोरणे॥१७८॥

uccasthe lābhage śukre triṣaṣṭheṣu śubhagrahe| sudarśano mahāyogaḥ śatru dhvaṃsa karoraṇe||178||

Venus exalted and in the eleventh, a benefic planet in the third and the sixth — the great yoga Sudarśana ⟨Viṣṇu's discus⟩, making destruction of the enemy in battle. ॥178॥

शुभद्वयान्तरगते चन्द्रे शुक्रेऽथवागुरौ। लग्नगे चक्रयोगोऽयं शत्रुसंघविनाशकृत्॥१७९॥

śubhadvayāntaragate candre śukre'thavāgurau| lagnage cakrayogo'yaṃ śatrusaṃghavināśakṛt||179||

The Moon gone between two benefics, or Venus, or Jupiter, being in the lagna — this is the Cakra ⟨wheel⟩ yoga, working the destruction of the enemy's host. ॥179॥

लग्नात्केन्द्रगते चन्द्रे लग्नस्थे देवपूजिते। महाशङ्खाह्वयो योगः शत्रुसंघं निहन्त्यलम्॥१८०॥

lagnātkendragate candre lagnasthe devapūjite| mahāśaṅkhāhvayo yogaḥ śatrusaṃghaṃ nihantyalam||180||

The Moon gone to a kendra from the lagna, he whom the gods worship ⟨Jupiter⟩ standing in the lagna — the yoga called Mahāśaṅkha ⟨the great conch⟩; it slays the enemy's host outright. ॥180॥

केन्द्रत्रिकोणगे जीवे लाभगे स्वोच्चगे यमे। कौस्तुभो नामयोगोऽयं रणे शत्रुनिबर्हणः॥१८१॥

kendratrikoṇage jīve lābhage svoccage yame| kaustubho nāmayogo'yaṃ raṇe śatrunibarhaṇaḥ||181||

Jupiter gone to a kendra or a trikoṇa ⟨a trine⟩, Saturn in the eleventh and gone to his own exaltation — this is the yoga named Kaustubha ⟨Viṣṇu's gem⟩, crushing the enemy in battle. ॥181॥

त्रिधनाय त्रिकोणस्थे जीवे भृगुनन्दने। वर्द्धमानाह्वयो योगः प्रतिपक्षापनोदनः॥१८२॥

tridhanāya trikoṇasthe jīve bhṛgunandane| varddhamānāhvayo yogaḥ pratipakṣāpanodanaḥ||182||

Jupiter standing in the third, the second or the eleventh, or in a trikoṇa, ⟨or⟩ the son of Bhṛgu ⟨Venus⟩ — the yoga called Vardhamāna ⟨the increasing⟩, driving off the adversary. ॥182॥

भूसुते स्वोच्चगे लाभे मृगकुम्भगते यमे। नद्यावर्त्ताह्वयो योगः शत्रुतूलानिलो रणे॥१८३॥

bhūsute svoccage lābhe mṛgakumbhagate yame| nadyāvarttāhvayo yogaḥ śatrutūlānilo raṇe||183||

Mars ⟨the Earth's son⟩ gone to his own exaltation in the eleventh, Saturn gone to the Deer ⟨Capricorn⟩ or the Jar ⟨Aquarius⟩ — the yoga called Nadyāvarta ⟨the river's eddy⟩; in battle it is the wind to the cotton that is the enemy. ॥183॥

मेषगे भास्करे षष्ठे लाभगे स्वोच्चगे यमे। नक्षत्रपदयोगोऽयं शत्रुमेघाऽनलो रणे॥१८४॥

meṣage bhāskare ṣaṣṭhe lābhage svoccage yame| nakṣatrapadayogo'yaṃ śatrumeghā'nalo raṇe||184||

The Sun gone to the Ram ⟨Aries⟩ in the sixth, Saturn in the eleventh and gone to his own exaltation — this is the Nakṣatrapada yoga; in battle it is fire to the cloud that is the enemy. ॥184॥

भौमे स्वराशिगे लग्ने सौम्ये केन्द्रत्रिकोणगे। पुष्पयोगो रिपुवने कुठारः सङ्गराङ्गणे॥१८५॥

bhaume svarāśige lagne saumye kendratrikoṇage| puṣpayogo ripuvane kuṭhāraḥ saṅgarāṅgaṇe||185||

Mars in his own sign in the lagna, Mercury gone to a kendra or a trikoṇa — the Puṣpa ⟨flower⟩ yoga; on the field of battle it is the axe in the enemy's forest. ॥185॥

चतुष्टयगते सौम्ये स्वतुङ्गे वा स्ववर्गगे। रत्नयोगः शत्रुवनं महादावानलः स्वयम्॥१८६॥

catuṣṭayagate saumye svatuṅge vā svavargage| ratnayogaḥ śatruvanaṃ mahādāvānalaḥ svayam||186||

Mercury gone to a quadrant, or to his own exaltation, or to his own varga ⟨divisional portion⟩ — the Ratna ⟨jewel⟩ yoga; it is itself the great forest-fire to the wood that is the enemy. ॥186॥

मित्रवर्गगते सौम्ये केन्द्रवर्गगतेऽपि वा। कल्याणयोगो वै पक्षलाक्षारसहुताशनः॥१८७॥

mitravargagate saumye kendravargagate'pi vā| kalyāṇayogo vai pakṣalākṣārasahutāśanaḥ||187||

Mercury gone to a friend's varga, or gone to the varga of a kendra — the Kalyāṇa ⟨welfare⟩ yoga indeed; it is fire to the lac-resin that is the adversary. ॥187॥

शुभग्रहेषु केन्द्रेषु पापेषु त्रिभवारिषु। कुमुदो नामयोगोऽयं शत्रुद्विरदकेसरी॥१८८॥

śubhagraheṣu kendreṣu pāpeṣu tribhavāriṣu| kumudo nāmayogo'yaṃ śatrudviradakesarī||188||

When benefic planets are in the kendras and malefics in the third, the bhava ⟨a house this chapter names and never numbers⟩ and the sixth — this is the yoga named Kumuda ⟨the white water-lily⟩; it is the lion to the elephant that is the enemy. ॥188॥

पूर्वार्द्धगेषु सौम्येषु पापेष्विंदावुपान्त्यगे। चक्राख्ययोगः सापत्न्यत्रिपुराणां त्रिलोचनः॥१८९॥

pūrvārddhageṣu saumyeṣu pāpeṣviṃdāvupāntyage| cakrākhyayogaḥ sāpatnyatripurāṇāṃ trilocanaḥ||189||

When benefics are gone to the first half ⟨the six houses from the lagna⟩ and the malefics and the Moon are in the next-to-last ⟨the eleventh⟩ — the yoga called Cakra ⟨the wheel⟩; it is the three-eyed one ⟨Śiva⟩ to the Tripuras that are the rivals. ॥189॥

परार्द्धगेषु सौम्येषु पापेष्विन्दौ भवस्थिति। शूलयोगस्त्वरिव्रातपूतना केशवः स्वयम्॥१९०॥

parārddhageṣu saumyeṣu pāpeṣvindau bhavasthiti| śūlayogastvarivrātapūtanā keśavaḥ svayam||190||

When benefics are gone to the further half ⟨the six houses from the seventh⟩ and the malefics and the Moon stand in the bhava — the Śūla ⟨spike⟩ yoga; it is Keśava ⟨Kṛṣṇa⟩ himself to the Pūtanā that is the swarm of enemies. ॥190॥

एकान्तरगते लग्नाच्छुभखेटेऽथवा शुभे। वापीयोगस्त्वरिव्रात तिमिरौघदिवाकरः॥१९१॥

ekāntaragate lagnācchubhakheṭe'thavā śubhe| vāpīyogastvarivrāta timiraughadivākaraḥ||191||

When a benefic planet goes one house apart from the lagna, or ⟨stands⟩ in a benefic ⟨portion⟩ — the Vāpī ⟨the step-well⟩ yoga; it is the day-maker ⟨the sun⟩ to the mass of darkness that is the swarm of enemies. ॥191॥

द्व्यन्तरान्तरिते सौम्ये पापे वाऽधिविलग्नगे। वल्लकी योगसंज्ञोऽयं विपक्षपुरपावकः॥१९२॥

dvyantarāntarite saumye pāpe vā'dhivilagnage| vallakī yogasaṃjño'yaṃ vipakṣapurapāvakaḥ||192||

When Mercury is set apart by two intervals, or if a malefic is gone to the lagna — this is the yoga named Vallakī ⟨the lute⟩; it is the fire to the city that is the adversary. ॥192॥

अन्तरान्तरिते सौम्ये पापे वा हिमदीधितौ। लाभगे चाप योगोऽयं शत्रुभोगी भुजङ्गभुक्॥१९३॥

antarāntarite saumye pāpe vā himadīdhitau| lābhage cāpa yogo'yaṃ śatrubhogī bhujaṅgabhuk||193||

When Mercury is set apart by an interval, or a malefic, ⟨or when⟩ the cold-rayed one ⟨the Moon⟩ is in the eleventh — this is the Cāpa ⟨bow⟩ yoga; it is the serpent-eater ⟨Garuḍa⟩ to the enemy that is a serpent. ॥193॥

चन्द्रेऽप्येकादशे संस्थे येषु केषु परेषु च। मुशलो नाम योगोऽयं शत्रुदैत्यौघराघवः॥१९४॥

candre'pyekādaśe saṃsthe yeṣu keṣu pareṣu ca| muśalo nāma yogo'yaṃ śatrudaityaugharāghavaḥ||194||

When the Moon too stands in the eleventh and the others in whatever ⟨houses⟩ they may be — this is the yoga named Muśala ⟨the pestle⟩; it is Rāghava ⟨Rāma⟩ to the horde of demons that is the enemy. ॥194॥

सौम्ये लग्नगते चन्द्रे लाभगे सुतगे शनौ। अन्य स्थानेषु सर्वेषु शुभपक्षाशनिःस्वयम्॥१९५॥

saumye lagnagate candre lābhage sutage śanau| anya sthāneṣu sarveṣu śubhapakṣāśaniḥsvayam||195||

Mercury gone to the lagna, the Moon in the eleventh, Saturn in the fifth, and ⟨the rest⟩ in all the other places — it is auspicious, itself the thunderbolt to the ⟨enemy's⟩ party. ॥195॥

चरराशिषु संस्थेषु निखिलेषु ग्रहेषु च। लग्ने च रज्जुयोगोऽयं शत्रूणामशनिःस्वयम्॥१९६॥

cararāśiṣu saṃstheṣu nikhileṣu graheṣu ca| lagne ca rajjuyogo'yaṃ śatrūṇāmaśaniḥsvayam||196||

When all the planets stand in movable signs, and the lagna too ⟨is movable⟩ — this is the Rajju ⟨rope⟩ yoga; it is itself the thunderbolt to the enemies. ॥196॥

स्थिरराशिषु संस्थेषु खचरेष्वखिलेष्वपि। लग्ने वाऽनल योगोऽयं प्रतिपक्षकुलान्तकः॥१९७॥

sthirarāśiṣu saṃstheṣu khacareṣvakhileṣvapi| lagne vā'nala yogo'yaṃ pratipakṣakulāntakaḥ||197||

When all the sky-goers stand in fixed signs, or the lagna ⟨is fixed⟩ — this is the Anala ⟨fire⟩ yoga, the ender of the adversary's line. ॥197॥

द्विस्वभावेषु सर्वेषु ग्रहेष्विन्दौ विलग्नगे। संवर्त्तयोगः सापत्न्य गोवृन्दे द्वीपि विक्रमः॥१९८॥

dvisvabhāveṣu sarveṣu graheṣvindau vilagnage| saṃvarttayogaḥ sāpatnya govṛnde dvīpi vikramaḥ||198||

When all the planets and the Moon are in dual signs and ⟨the Moon⟩ has gone to the lagna — the Saṃvarta ⟨the world-consuming fire⟩ yoga; it is the leopard's onslaught upon the herd of cattle that is the rival. ॥198॥

लग्ने चन्द्रे च चरभे खेटेषु स्थिरभेषु च। यमदण्डो महायोगो नीयतेऽरीन्यमालयम्॥१९९॥

lagne candre ca carabhe kheṭeṣu sthirabheṣu ca| yamadaṇḍo mahāyogo nīyate'rīnyamālayam||199||

When the lagna and the Moon are in a movable sign and the planets in fixed signs — the great yoga Yamadaṇḍa ⟨Yama's staff⟩; by it the enemies are led to Yama's house. ॥199॥

चरराशौ लग्नगते ग्रहेषु स्थिरभेषु च। ब्रह्मदण्डो महायोगः शत्रुप्राणापहारकः॥२००॥

cararāśau lagnagate graheṣu sthirabheṣu ca| brahmadaṇḍo mahāyogaḥ śatruprāṇāpahārakaḥ||200||

When the lagna is gone to a movable sign and the planets are in fixed signs — the great yoga Brahmadaṇḍa ⟨Brahmā's staff⟩, the taker of the enemy's life. ॥200॥

स्थिरराशौ लग्नगते ग्रहेषु चरभेषु च। योगः सञ्जीवनी ज्ञेयो विपक्षान्धकशूलभृत्॥२०१॥

sthirarāśau lagnagate graheṣu carabheṣu ca| yogaḥ sañjīvanī jñeyo vipakṣāndhakaśūlabhṛt||201||

When the lagna is gone to a fixed sign and the planets are in movable signs — the yoga is to be known as Sañjīvanī ⟨the herb that restores life⟩; it is the trident-bearer ⟨Śiva⟩ to the Andhaka that is the adversary. ॥201॥

स्थिरभेषु च पापेषु चरभेष्वितरेषु च। द्विस्वभावे लग्नगते योगः शत्रुविनाशकृत्॥२०२॥

sthirabheṣu ca pāpeṣu carabheṣvitareṣu ca| dvisvabhāve lagnagate yogaḥ śatruvināśakṛt||202||

When the malefics are in fixed signs and the others in movable signs, and the lagna is gone to a dual sign — the yoga works the destruction of the enemy. ॥202॥

केन्द्रद्वितीययोः सौम्येष्वितरेषु स्थिरेषु च। केदारयोगः सापत्न्यमेषसंघवृकः स्वयम्॥२०३॥

kendradvitīyayoḥ saumyeṣvitareṣu sthireṣu ca| kedārayogaḥ sāpatnyameṣasaṃghavṛkaḥ svayam||203||

When benefics are in the kendras and the second, and the others in fixed ⟨signs⟩ — the Kedāra ⟨the tilled field⟩ yoga; it is itself the wolf to the flock of sheep that is the rival. ॥203॥

केन्द्रद्वित्रिषु सर्वेषु सत्सु खेटेषु यत्र वै। वीणायोगस्त्वरिव्रातमृत्यु केतूरणाङ्गणे॥२०४॥

kendradvitriṣu sarveṣu satsu kheṭeṣu yatra vai| vīṇāyogastvarivrātamṛtyu ketūraṇāṅgaṇe||204||

Where all the planets are present in the kendras, the second and the third — the Vīṇā ⟨lute⟩ yoga; on the field of battle it is the banner of death to the swarm of enemies. ॥204॥

त्रिषष्ठगेषु पापेषु लाभगौ जीवभार्गवौ। सिद्धियोगः सपत्नौघमूषकानां च जाहकः॥२०५॥

triṣaṣṭhageṣu pāpeṣu lābhagau jīvabhārgavau| siddhiyogaḥ sapatnaughamūṣakānāṃ ca jāhakaḥ||205||

When malefics are gone to the third and the sixth and Jupiter and Venus are in the eleventh — the Siddhi ⟨accomplishment⟩ yoga; it is the hedgehog to the mice that are the horde of rivals. ॥205॥

सहजैकादशे पापे केन्द्रगेष्वितरेषु च। कुम्भयोगस्त्वरिव्राततारकासुरषण्मुखः॥२०६॥

sahajaikādaśe pāpe kendrageṣvitareṣu ca| kumbhayogastvarivrātatārakāsuraṣaṇmukhaḥ||206||

When a malefic is in the third and the eleventh and the others are gone to the kendras — the Kumbha ⟨jar⟩ yoga; it is the six-faced one ⟨Skanda⟩ to the Tāraka-demon that is the swarm of enemies. ॥206॥

केन्द्रद्वयेषु सौम्येषु चान्येष्वापोक्लिमेषु च। अरविन्दो महायोगस्त्वरिसंघाहि नाकुलः॥२०७॥

kendradvayeṣu saumyeṣu cānyeṣvāpoklimeṣu ca| aravindo mahāyogastvarisaṃghāhi nākulaḥ||207||

When benefics are in two kendras and the others are in the āpoklimas ⟨the cadent houses, the third, sixth, ninth and twelfth⟩ — the great yoga Aravinda ⟨the lotus⟩; it is the mongoose to the snake that is the enemy host. ॥207॥

दशमस्थे शुभे लाभे चन्द्रेऽन्येषु च बन्धुषु। गोत्रयोगः शत्रुपक्षगोत्राणां गोत्रभित्स्वयम्॥२०८॥

daśamasthe śubhe lābhe candre'nyeṣu ca bandhuṣu| gotrayogaḥ śatrupakṣagotrāṇāṃ gotrabhitsvayam||208||

A benefic standing in the tenth, the Moon in the eleventh, and the others in the fourth — the Gotra yoga; it is itself the cleaver of mountains ⟨Indra⟩ to the mountains that are the enemy's clans. ॥208॥

तन्वन्त्यगेषु सौम्येषु परेष्वरिभवेषु च। जीमूतयोगो वैपक्षपावके सप्तसागराः॥२०९॥

tanvantyageṣu saumyeṣu pareṣvaribhaveṣu ca| jīmūtayogo vaipakṣapāvake saptasāgarāḥ||209||

When benefics are gone to the first and the last ⟨the twelfth⟩ and the others to the sixth and the bhava — the Jīmūta ⟨rain-cloud⟩ yoga; ⟨it is⟩ the seven seas upon the fire that is the adversary. ॥209॥

सौम्येष्वाद्यन्तकेन्द्रेषु परेष्वायधनत्रिषु। प्रभञ्जनो महायोगः शत्रुपादप्रभञ्जनः॥२१०॥

saumyeṣvādyantakendreṣu pareṣvāyadhanatriṣu| prabhañjano mahāyogaḥ śatrupādaprabhañjanaḥ||210||

When benefics are in the first and the last kendras and the others in the eleventh, the second and the third — the great yoga Prabhañjana ⟨the storm-wind⟩, the shatterer of the enemy's footing. ॥210॥

धर्मायगेषु पापेषु त्रिबन्धुष्वपरेषु च। त्रक्कचो नामयोगोऽयं शत्रुमस्तकभेदकृत्॥२११॥

dharmāyageṣu pāpeṣu tribandhuṣvapareṣu ca| trakkaco nāmayogo'yaṃ śatrumastakabhedakṛt||211||

When malefics are gone to the ninth and the eleventh and the others to the third and the fourth — this is the yoga named Krakaca ⟨the saw⟩, working the cleaving of the enemy's head. ॥211॥

त्रिकोणान्त्येषु सौम्येषु त्रिषष्ठेषु परेषु च। दंशयोगः शत्रुजिह्वोत्पाटने दीर्घदंशनः॥२१२॥

trikoṇāntyeṣu saumyeṣu triṣaṣṭheṣu pareṣu ca| daṃśayogaḥ śatrujihvotpāṭane dīrghadaṃśanaḥ||212||

When benefics are in the trikoṇas and the last ⟨the twelfth⟩ and the others in the third and the sixth — the Daṃśa ⟨the pincer-bite⟩ yoga; it is the long-fanged one in the tearing out of the enemy's tongue. ॥212॥

भवरिष्फेषु सौम्येषु त्रिबन्धुषु परेषु च। सृणियोगः शत्रुपक्षमत्तेभेन्द्रसृणिः स्वयम्॥२१३॥

bhavariṣpheṣu saumyeṣu tribandhuṣu pareṣu ca| sṛṇiyogaḥ śatrupakṣamattebhendrasṛṇiḥ svayam||213||

When benefics are in the bhava and the twelfth and the others in the third and the fourth — the Sṛṇi ⟨elephant-goad⟩ yoga; it is itself the goad to the rutting lord of elephants that is the enemy's party. ॥213॥

शुभेनैकेन योगः स्यात्केन्द्रधर्मात्मजेषु च। तस्मिन्यातुरतिक्षेमं गमनागमनं सदा॥२१४॥

śubhenaikena yogaḥ syātkendradharmātmajeṣu ca| tasminyāturatikṣemaṃ gamanāgamanaṃ sadā||214||

With a single benefic there is a yoga, ⟨when it stands⟩ in the kendras, the ninth or the fifth; in it the traveller's going and coming is always most secure. ॥214॥

त्रिकोणकेन्द्र संस्थाभ्यां शुभाभ्यां मतिसंज्ञकः। योगस्तस्मिन्सदा याता जित्वा शत्रून्रणाङ्गणे॥२१५॥

trikoṇakendra saṃsthābhyāṃ śubhābhyāṃ matisaṃjñakaḥ| yogastasminsadā yātā jitvā śatrūnraṇāṅgaṇe||215||

By two benefics standing in a trikoṇa and a kendra there is the yoga named Mati ⟨understanding⟩; in it the traveller always conquers his enemies on the field of battle. ॥215॥

योगातियोगः केन्द्राङ्कसुतस्थाः शुभखेचराः। याता शत्रून्निहन्त्याजौ सप्ताङ्गेन समागतः॥२१६॥

yogātiyogaḥ kendrāṅkasutasthāḥ śubhakhecarāḥ| yātā śatrūnnihantyājau saptāṅgena samāgataḥ||216||

The Yogātiyoga: the benefic sky-goers standing in a kendra, the ninth and the fifth. The traveller slays his enemies in the fray and comes home with his seven limbs ⟨of sovereignty⟩ entire. ॥216॥

जन्मभे जन्मलग्ने वा तयोरीशे विलग्नगे। ताभ्यां केन्द्रत्रिषष्ठे वा यातुः शत्रुक्षयस्तदा॥२१७॥

janmabhe janmalagne vā tayorīśe vilagnage| tābhyāṃ kendratriṣaṣṭhe vā yātuḥ śatrukṣayastadā||217||

When the birth-asterism or the birth-lagna, or the lord of those two, is in the rising sign, or ⟨stands⟩ in a kendra or in the third or sixth from those two — then the traveller's enemy is destroyed. ॥217॥

शत्रोरष्टमलग्ने वा राशौ वा यदि लग्नगे। तदीशस्थितलग्ने वा यातुः शत्रुक्षयस्तदा॥२१८॥

śatroraṣṭamalagne vā rāśau vā yadi lagnage| tadīśasthitalagne vā yātuḥ śatrukṣayastadā||218||

If the eighth from the enemy's ⟨lagna⟩ is the lagna, or if ⟨his⟩ sign is in the lagna, or if the lagna is the one in which its lord stands — then the traveller's enemy is destroyed. ॥218॥

लग्नकेन्द्रे जन्मपतौ धनायस्थैः परैर्ग्रहैः। गतो राजा त्वरेः सेनां नीयते यममन्दिरम्॥२१९॥

lagnakendre janmapatau dhanāyasthaiḥ parairgrahaiḥ| gato rājā tvareḥ senāṃ nīyate yamamandiram||219||

The lord of the birth ⟨sign⟩ in the lagna or a kendra, and the other planets standing in the second and the eleventh — the king who goes ⟨then⟩ leads the enemy's army to Yama's mansion. ॥219॥

शुक्रे केन्द्रे लग्नसंस्थे चन्द्रे बन्धु स्थिते यदा। गतो राजा रिपून्हन्ति केशवो दनुजानिव॥२२०॥

śukre kendre lagnasaṃsthe candre bandhu sthite yadā| gato rājā ripūnhanti keśavo danujāniva||220||

When Venus is in a kendra, standing in the lagna, and the Moon stands in the fourth — the king who goes then slays his foes as Keśava ⟨Viṣṇu⟩ slew the sons of Danu. ॥220॥

षष्ठाष्टमेषु पापेषु लग्नेष्वन्येषु तत्र तु। गतस्य रिपुसेनेयं तमुपेत्यभिसारिका॥२२१॥

ṣaṣṭhāṣṭameṣu pāpeṣu lagneṣvanyeṣu tatra tu| gatasya ripuseneyaṃ tamupetyabhisārikā||221||

When malefics are in the sixth and the eighth and the others in the other lagnas there — for him who goes, this enemy army comes to him as a woman goes out to her lover. ॥221॥

लग्ने सौम्येऽष्टमे चन्द्रे लाभगेषु परेषु च। गतस्याग्रे वैरिचमूः खलमैत्रीव न स्थिरा॥२२२॥

lagne saumye'ṣṭame candre lābhageṣu pareṣu ca| gatasyāgre vairicamūḥ khalamaitrīva na sthirā||222||

Mercury in the lagna, the Moon in the eighth, and the others in the eleventh — before him who goes, the enemy's host does not stand firm, as friendship with a scoundrel does not. ॥222॥

यमे तृतीयगे लाभे कुजे चन्द्रे शुभस्थिते। गतस्य शत्रुधरणी हस्तस्था निखिला तदा॥२२३॥

yame tṛtīyage lābhe kuje candre śubhasthite| gatasya śatrudharaṇī hastasthā nikhilā tadā||223||

Saturn gone to the third, Mars in the eleventh, the Moon standing in an auspicious ⟨place⟩ — then the whole of the enemy's land is in the hand of him who goes. ॥223॥

दिग्राशिलग्नगे जीवे शुक्रे वाप्यथवा बुधे। दहत्यरीन्गतो राजा कृष्णवर्त्मा यथेन्धनम्॥२२४॥

digrāśilagnage jīve śukre vāpyathavā budhe| dahatyarīngato rājā kṛṣṇavartmā yathendhanam||224||

Jupiter, or Venus, or else Mercury being in the lagna that is the sign of the direction — the king who goes burns his enemies as the black-pathed one ⟨Fire⟩ burns fuel. ॥224॥

धिष्ण्ये चोपकुले लग्ने शुभे लाभस्थिते शनौ। शुष्यत्यरीन्गतो राजा त्वर्करश्मिर्यथा ह्रदम्॥२२५॥

dhiṣṇye copakule lagne śubhe lābhasthite śanau| śuṣyatyarīngato rājā tvarkaraśmiryathā hradam||225||

The asterism being an upakula, the lagna auspicious, Saturn standing in the eleventh — the king who goes dries up his enemies as the sun's ray dries a pool. ॥225॥

दिग्वर्गराशिलग्नस्थे दिगीशे वा भवस्थिते। गतो राजा रिपून्हन्ति पापं यद्वद्धरेः स्मृतिः॥२२६॥

digvargarāśilagnasthe digīśe vā bhavasthite| gato rājā ripūnhanti pāpaṃ yadvaddhareḥ smṛtiḥ||226||

When the lord of the direction stands in the lagna that is the varga-sign of the direction, or stands in the bhava — the king who goes slays his foes as the remembrance of Hari slays sin. ॥226॥

इन्दौ स्वक्षेत्रगे लाभे स्वोच्चगे लग्नगे बुधे। गतो राजा रिपून्हन्ति पापं पञ्चाक्षरी यथा॥२२७॥

indau svakṣetrage lābhe svoccage lagnage budhe| gato rājā ripūnhanti pāpaṃ pañcākṣarī yathā||227||

The Moon gone to his own sign in the eleventh, Mercury exalted and in the lagna — the king who goes slays his foes as the five-syllabled ⟨mantra⟩ slays sin. ॥227॥

स्वाधिमित्रगते सौम्ये लग्नस्थे वा भवान्विते। गतो राजा रिपून्हन्ति कर्म ज्ञानोदये यथा॥२२८॥

svādhimitragate saumye lagnasthe vā bhavānvite| gato rājā ripūnhanti karma jñānodaye yathā||228||

Mercury gone to his own or a great friend's ⟨sign⟩ and standing in the lagna, or joined with the bhava — the king who goes slays his foes as karma ⟨is destroyed⟩ at the dawn of knowledge. ॥228॥

एकस्मिन्नैव मित्रर्क्षे स्वोच्चगे लग्नगे गुरौ। गतो राजा रिपून्हन्ति पापं भागीरथी यथा॥२२९॥

ekasminnaiva mitrarkṣe svoccage lagnage gurau| gato rājā ripūnhanti pāpaṃ bhāgīrathī yathā||229||

Jupiter in one and the same friendly asterism, exalted and in the lagna — the king who goes slays his foes as the Bhāgīrathī ⟨the Ganges⟩ destroys sin. ॥229॥

विगततुरगभीतान्पुण्यलोकाभिलाषी। विरथशिथिलवस्त्रान्मुक्तशस्त्रास्त्र केशान्॥ नृपमुखगतसत्वान्प्राञ्जलीन्युध्यमानः। क्षितिपतिरिति वीरान्युद्धभूमौ न हन्यात्॥२३०॥

vigataturagabhītānpuṇyalokābhilāṣī| virathaśithilavastrānmuktaśastrāstra keśān|| nṛpamukhagatasatvānprāñjalīnyudhyamānaḥ| kṣitipatiriti vīrānyuddhabhūmau na hanyāt||230||

Those whose horses are gone and who are afraid; those without a chariot, their garments loosened, who have let fall weapon and missile and whose hair hangs free; those whose spirit has gone out to the king's face, with folded hands — such heroes the lord of the earth, longing for the world of merit, should not slay on the field of battle while he fights. ॥230॥

सापत्नदेशान्नगरं प्रविश्य महीपतिर्देवगुरुद्विजार्थे। कुर्यान्न वाञ्छा न कुलाङ्गनासु प्राणाभिलाषी न कदाचिदेव॥२३१॥

sāpatnadeśānnagaraṃ praviśya mahīpatirdevagurudvijārthe| kuryānna vāñchā na kulāṅganāsu prāṇābhilāṣī na kadācideva||231||

Having entered the city from the enemy's country, the lord of the earth should form no desire upon what belongs to the gods, to gurus and to the twice-born, nor upon the women of good family — never at all, if he loves his life. ॥231॥

सापत्न सप्ताङ्ग समस्तवीरलक्ष्मीं गृहीत्वा निखिलप्रजानाम्। दत्त्वाऽभयं पूर्ववदेव सर्वं संस्थाप्य लग्ने स्वपुरीं विशेच्च॥२३२॥

sāpatna saptāṅga samastavīralakṣmīṃ gṛhītvā nikhilaprajānām| dattvā'bhayaṃ pūrvavadeva sarvaṃ saṃsthāpya lagne svapurīṃ viśecca||232||

Having taken the enemy's seven limbs ⟨of sovereignty⟩ and the whole fortune of his heroes, having given safety to all the people, and having settled everything just as it was before, let him enter his own city at ⟨an auspicious⟩ lagna. ॥232॥

तस्माद्विवाहे यात्रायामाधाने जातकेऽपि वा। ग्रहयोगात्फलं वाच्यं शेषमन्यद् हि निष्फलम्॥२३३॥

tasmādvivāhe yātrāyāmādhāne jātake'pi vā| grahayogātphalaṃ vācyaṃ śeṣamanyad hi niṣphalam||233||

Therefore in marriage, in a journey, in the ādhāna ⟨the laying of the sacred fire⟩ and in a nativity too, the fruit is to be declared from the conjunction of the grahas; all the rest is fruitless. ॥233॥

इति श्री ब्रह्मर्षि वृद्धवसिष्ठ विरचितायां संहितायां यात्राध्यायः सप्तत्रिंशः॥३७॥

iti śrī brahmarṣi vṛddhavasiṣṭha viracitāyāṃ saṃhitāyāṃ yātrādhyāyaḥ saptatriṃśaḥ||37||

Thus ⟨ends⟩, in the Saṃhitā composed by the brahmarṣi Śrī Vṛddha-Vasiṣṭha, the chapter on the journey, the thirty-seventh. ॥37॥

अथ प्रवेशो नवसद्मनश्च सौम्यायने जीवसिते बलाख्ये। सिते च पक्षे शुभवासरे च वास्त्वर्चनं भूतबलिं च कृत्वा॥१॥

atha praveśo navasadmanaśca saumyāyane jīvasite balākhye| site ca pakṣe śubhavāsare ca vāstvarcanaṃ bhūtabaliṃ ca kṛtvā||1||

Now the entry into a new house: in the northern course ⟨of the sun, uttarāyaṇa⟩, when Jupiter and Venus are in what is called strength, in the bright fortnight and on an auspicious weekday — having first performed the worship of Vāstu ⟨the house-spirit of the site⟩ and the bhūtabali ⟨the offering set out for the spirits⟩. ॥1॥

नवप्रवेशोऽप्यथ कालशुद्धिर्न द्वंद्वसौपूर्वकयोः कदाचित्। प्रवेश पञ्चाङ्गदिने सुलग्ने वास्त्वर्चनं पूर्ववदत्र कार्य्यम्॥२॥

navapraveśo'pyatha kālaśuddhirna dvaṃdvasaupūrvakayoḥ kadācit| praveśa pañcāṅgadine sulagne vāstvarcanaṃ pūrvavadatra kāryyam||2||

For the new entry too there is purity of time ⟨kālaśuddhi⟩; for the dvandva and the supūrva ⟨kinds of entry⟩ there is never ⟨any such requirement⟩. Entry ⟨is to be made⟩ on a day pure by the pañcāṅga ⟨the five limbs of the almanac⟩ and in a good lagna ⟨rising sign⟩; the worship of Vāstu is to be done here as before. ॥2॥

अपूर्वसंज्ञः प्रथमप्रवेशो यात्रावसाने च सुपूर्वसंज्ञः। द्वंद्वाह्वयस्त्वग्निभयादिजातस्त्वेवं प्रवेशो त्रिविधः प्रदिष्टः॥३॥

apūrvasaṃjñaḥ prathamapraveśo yātrāvasāne ca supūrvasaṃjñaḥ| dvaṃdvāhvayastvagnibhayādijātastvevaṃ praveśo trividhaḥ pradiṣṭaḥ||3||

The first entry is named apūrva ⟨'not before'⟩; the one at the end of a journey is named supūrva ⟨'well before'⟩; the one occasioned by fire, danger and the like is called dvandva. Thus entry is declared to be of three kinds. ॥3॥

दिवा प्रवेशः शुभदः सुपुत्रपौत्राभिवृद्धिं निशि भास्करेन्दोः। बलेन मध्येन्दुज वासरस्य रात्रिं विना पूर्वतिथेश्च रात्रिं॥४॥

divā praveśaḥ śubhadaḥ suputrapautrābhivṛddhiṃ niśi bhāskarendoḥ| balena madhyenduja vāsarasya rātriṃ vinā pūrvatitheśca rātriṃ||4||

Entry by day gives what is auspicious; by night, through the strength of the Sun and the Moon, it gives increase of good sons and grandsons. ⟨Entry is to be made⟩ in the middle ⟨part⟩ of Mercury's day ⟨Wednesday⟩, leaving out its night, and leaving out the night of the preceding tithi. ॥4॥

दह्यते प्रविशतां च मन्दिरं वह्निभे नियतमेव वह्निना। ब्रध्नभूमिसुतवासरे तथा शीतरश्मिदिवसे च वृद्धिम्॥५॥

dahyate praviśatāṃ ca mandiraṃ vahnibhe niyatameva vahninā| bradhnabhūmisutavāsare tathā śītaraśmidivase ca vṛddhim||5||

The house of those who enter in the fire-asterism ⟨Kṛttikā, whose deity is Agni⟩ is certainly burnt by fire. And on the day of the Sun ⟨bradhna⟩ and of the Earth's son ⟨Mars⟩, and likewise on the day of the cool-rayed one ⟨the Moon⟩, ⟨there is⟩ increase. ॥5॥

चन्द्रजार्य्यसितवासरेषु तु श्रीकरं सुतमहार्थलाभदम्। सूर्यसूनुदिवसे स्थिरप्रदं किन्तु चौरभयमत्र विद्यते॥६॥

candrajāryyasitavāsareṣu tu śrīkaraṃ sutamahārthalābhadam| sūryasūnudivase sthirapradaṃ kintu caurabhayamatra vidyate||6||

On the weekdays of Mercury ⟨the Moon's son⟩, Jupiter and Venus ⟨entry⟩ brings prosperity and gives sons and great wealth. On the day of the Sun's son ⟨Saturn⟩ it gives stability, but here there is danger from thieves. ॥6॥

रिक्ताममां दग्धतिथिं दिनेशभूसूनुषड्वर्गमिनेन्दुदृष्टिम्। क्रूरग्रहाधिष्ठितविद्धभं च विवर्ज्जनीयं त्रिविधप्रवेशे॥७॥

riktāmamāṃ dagdhatithiṃ dineśabhūsūnuṣaḍvargaminendudṛṣṭim| krūragrahādhiṣṭhitaviddhabhaṃ ca vivarjjanīyaṃ trividhapraveśe||7||

A riktā tithi ⟨the 4th, 9th and 14th⟩, the new moon, a burnt tithi ⟨dagdhā⟩, the ṣaḍvarga ⟨the six divisions⟩ of the Sun and of Mars, the aspect of Pisces and the Moon, and an asterism occupied by a cruel graha ⟨malefic planet⟩ or pierced ⟨viddha⟩ — these are to be shunned in the threefold entry. ॥7॥

माघेऽर्थलाभः प्रथमप्रवेशे पुत्रार्थलाभः खलुफाल्गुने च। चैत्रेऽर्थहानिर्धनधान्यलाभो वैशाखमासे पशुपुत्रलाभः॥८॥

māghe'rthalābhaḥ prathamapraveśe putrārthalābhaḥ khaluphālgune ca| caitre'rthahānirdhanadhānyalābho vaiśākhamāse paśuputralābhaḥ||8||

At the first entry: in Māgha, gain of wealth; in Phālguna indeed, gain of sons and wealth; in Caitra, loss of wealth; in the month of Vaiśākha, gain of wealth and grain, and gain of cattle and sons. ॥8॥

ज्येष्ठेषु मासेषु परेषु नूनं हानिप्रदः शत्रुभयप्रदश्च। शुक्ले च पक्षे सुतरां प्रवृद्ध्यै कृष्णो च यावद्दशमी च तावत्॥९॥

jyeṣṭheṣu māseṣu pareṣu nūnaṃ hānipradaḥ śatrubhayapradaśca| śukle ca pakṣe sutarāṃ pravṛddhyai kṛṣṇo ca yāvaddaśamī ca tāvat||9||

In Jyeṣṭha and the remaining months ⟨entry⟩ surely brings loss and fear from enemies. In the bright fortnight it makes far more for increase; and in the dark fortnight, only so far as the tenth ⟨tithi⟩. ॥9॥

चित्रोत्तराधातृशशांकमित्रवस्वन्त्यवारीश्वरभेषु नूनम्। आयुर्धनारोग्यसुपुत्रपौत्रसुकीर्तिदः स्यात्त्रिविधः प्रवेशः॥१०॥

citrottarādhātṛśaśāṃkamitravasvantyavārīśvarabheṣu nūnam| āyurdhanārogyasuputrapautrasukīrtidaḥ syāttrividhaḥ praveśaḥ||10||

In the asterisms of Citrā, the three Uttarās, Dhātṛ's ⟨Rohiṇī⟩, the Moon's ⟨Mṛgaśiras⟩, Mitra's ⟨Anurādhā⟩, the Vasus' ⟨Dhaniṣṭhā⟩, the last ⟨Revatī⟩ and the lord of waters' ⟨Varuṇa's, Śatabhiṣaj⟩, the threefold entry surely gives long life, wealth, health, good sons and grandsons, and fair fame. ॥10॥

अर्कानिलार्यादितिदस्त्रविष्णुऋक्षे प्रविष्टं नवमन्दिरं यत्। अब्दत्रयात्तत्परहस्तया तं शेषेषु धिष्ण्येषु च मृत्युदं स्यात्॥११॥

arkānilāryāditidastraviṣṇuṛkṣe praviṣṭaṃ navamandiraṃ yat| abdatrayāttatparahastayā taṃ śeṣeṣu dhiṣṇyeṣu ca mṛtyudaṃ syāt||11||

A new house that has been entered in the asterism of the Sun ⟨Hasta⟩, of Vāyu ⟨Svātī⟩, of Aryaman ⟨Uttaraphālgunī⟩, of Aditi ⟨Punarvasu⟩, of the Aśvins ⟨Aśvinī⟩ or of Viṣṇu ⟨Śravaṇa⟩ passes into another's hand within three years; and in the remaining asterisms it becomes a giver of death. ॥11॥

पञ्चाङ्गसंशुद्धदिने निशीशताराबले चाष्टकवर्गयुक्ते। सौम्ये स्थिरे भे शुभदृष्टियुक्ते लग्नेऽथवा द्व्यंगगृहे विलग्ने॥१२॥

pañcāṅgasaṃśuddhadine niśīśatārābale cāṣṭakavargayukte| saumye sthire bhe śubhadṛṣṭiyukte lagne'thavā dvyaṃgagṛhe vilagne||12||

On a day wholly pure by the pañcāṅga, when the lord of night ⟨the Moon⟩ and the tārā ⟨the asterism reckoned from the birth star⟩ have strength and the aṣṭakavarga ⟨the eightfold strength-reckoning⟩ is favourable; in a benefic and fixed sign as lagna, joined with an auspicious aspect, or else with a dual sign as the lagna — ॥12॥

न नैधनेभेऽपि न वाष्टलग्नेपञ्चेष्टिकेऽप्यष्टमशुद्धियुक्ते। कार्यः प्रवेशो न चरांशलग्ने शुभेक्षिते वाप्यऽथ सञ्युते वा॥१३॥

na naidhanebhe'pi na vāṣṭalagnepañceṣṭike'pyaṣṭamaśuddhiyukte| kāryaḥ praveśo na carāṃśalagne śubhekṣite vāpya'tha sañyute vā||13||

— not in the asterism of death, nor when the eighth ⟨sign⟩ is the lagna; ⟨but⟩ when the five iṣṭis ⟨the five required favourable factors⟩ are present and the eighth is pure, entry is to be made. It is not to be made in a movable navāṃśa ⟨ninth-part⟩ as lagna, even if that be aspected or conjoined by benefics. ॥13॥

कर्तुर्विलग्नाच्च हि जन्मराशेर्लग्नस्थितो राशिरिति प्रदिष्टः। निर्व्याधिदारिद्र्ययशस्करश्च सुहृत्सुतघ्नो रिपुनाशदः सः॥१४॥

karturvilagnācca hi janmarāśerlagnasthito rāśiriti pradiṣṭaḥ| nirvyādhidāridryayaśaskaraśca suhṛtsutaghno ripunāśadaḥ saḥ||14||

The sign standing in the lagna, reckoned from the patron's own lagna and from his birth-sign, is declared thus: ⟨the first⟩ frees from disease, ⟨the second⟩ brings poverty, ⟨the third⟩ makes fame, ⟨the fourth and fifth⟩ destroy friends and sons, ⟨the sixth⟩ destroys enemies. ॥14॥

कलत्रहन्ता निधनप्रदश्च रोगप्रदः सिद्धिकरोऽर्थदश्च। क्रमाच्च वैरीभयदः प्रवेशे सदैव नूनं त्रिविधे विचिन्त्यम्॥१५॥

kalatrahantā nidhanapradaśca rogapradaḥ siddhikaro'rthadaśca| kramācca vairībhayadaḥ praveśe sadaiva nūnaṃ trividhe vicintyam||15||

⟨The seventh⟩ kills the wife, ⟨the eighth⟩ gives death, ⟨the ninth⟩ gives disease, ⟨the tenth⟩ brings success, ⟨the eleventh⟩ gives wealth, and ⟨the twelfth⟩ gives fear from foes — in that order. In the threefold entry this must always and without fail be considered. ॥15॥

केन्द्रत्रिकोणत्रिधनायसंस्थैः शुभैस्त्रिषष्ठायगतैः खलैश्च। लग्नान्त्यषष्ठाष्टमवर्जितेन चन्द्रेण लक्ष्मीनिलयः प्रवेशः॥१६॥

kendratrikoṇatridhanāyasaṃsthaiḥ śubhaistriṣaṣṭhāyagataiḥ khalaiśca| lagnāntyaṣaṣṭhāṣṭamavarjitena candreṇa lakṣmīnilayaḥ praveśaḥ||16||

With benefics standing in the kendras ⟨angles⟩, the trikoṇas ⟨trines⟩, the third, the second and the eleventh, and with malefics gone to the third, sixth and eleventh, and with the Moon free of the lagna, the twelfth, the sixth and the eighth — such an entry is an abode of Lakṣmī. ॥16॥

यद्दिग्द्वारं मन्दिरं तद्दिगृक्षैरुक्तर्क्षैः स्यात्सन्निवेशो न सर्वैः। पुष्यो मध्यः सन्निवेशोऽप्युडूनां वाराणां स्यात्सूर्यसूनोश्च वारः॥१७॥

yaddigdvāraṃ mandiraṃ taddigṛkṣairuktarkṣaiḥ syātsanniveśo na sarvaiḥ| puṣyo madhyaḥ sanniveśo'pyuḍūnāṃ vārāṇāṃ syātsūryasūnośca vāraḥ||17||

In whatever direction a house has its door, the settling in ⟨sanniveśa⟩ is to be made with the asterisms of that direction — those that have been named — and not with all of them. Among the asterisms Puṣya is middling for settling in, and among the weekdays the day of the Sun's son ⟨Saturday⟩ ⟨is middling⟩. ॥17॥

मृगादिषड्राशिषु संस्थितेऽर्के नवप्रवेशः शुभदः सदैव। कुम्भं विनान्येष्वपि केचिदूचुर्न सौरमिष्टं खलु सन्निवेशे॥१८॥

mṛgādiṣaḍrāśiṣu saṃsthite'rke navapraveśaḥ śubhadaḥ sadaiva| kumbhaṃ vinānyeṣvapi kecidūcurna sauramiṣṭaṃ khalu sanniveśe||18||

When the Sun stands in the six signs beginning with Capricorn ⟨Makara⟩, entry into a new house is always auspicious. Some have said ⟨it is so⟩ in the others as well, except Aquarius ⟨Kumbha⟩; for Saturn's ⟨sign⟩ is certainly not approved at the settling in. ॥18॥

प्रवेशलग्नान्निधनस्थितो यः क्रूरग्रहः क्रूरगृहे यदि स्यात्। प्रवेशकर्त्तारमथ त्रिवर्षाद्दहन्यष्टवर्षैः शुभराशिगश्चेत्॥१९॥

praveśalagnānnidhanasthito yaḥ krūragrahaḥ krūragṛhe yadi syāt| praveśakarttāramatha trivarṣāddahanyaṣṭavarṣaiḥ śubharāśigaścet||19||

If a cruel graha standing in the eighth from the entry-lagna is in a cruel sign, it burns up the man who made the entry within three years; if it is in an auspicious sign, in eight years. ॥19॥

यः क्षीणचन्द्रोऽन्त्यषडष्टसंस्थः पापेक्षितः पापयुतोऽथवा स्यात्। कर्त्तुः स्त्रियं हन्ति स वत्सरेण त्रिवर्षतः सौम्यनिरीक्षितश्चेत्॥२०॥

yaḥ kṣīṇacandro'ntyaṣaḍaṣṭasaṃsthaḥ pāpekṣitaḥ pāpayuto'thavā syāt| karttuḥ striyaṃ hanti sa vatsareṇa trivarṣataḥ saumyanirīkṣitaścet||20||

A waned Moon standing in the twelfth, the sixth or the eighth, aspected by malefics or conjoined with a malefic, kills the patron's wife within a year — and within three years if it is aspected by benefics. ॥20॥

एको ग्रहेन्द्रः परभागवर्त्ती जायास्थितः कर्मगतोऽथ वा स्यात्। प्रविष्टगेहं परहस्तजातं करोति वर्षाद्विवलः स खेटः॥२१॥

eko grahendraḥ parabhāgavarttī jāyāsthitaḥ karmagato'tha vā syāt| praviṣṭagehaṃ parahastajātaṃ karoti varṣādvivalaḥ sa kheṭaḥ||21||

A single lord among the grahas that stands in another's portion ⟨parabhāga, another planet's division⟩ and is placed in the seventh ⟨the wife's house⟩ or in the tenth ⟨the house of works⟩ — that planet, being without strength, makes the house that has been entered pass into another's hand within a year. ॥21॥

गजाश्वशालादिषु सन्निवेशस्त्वेवं पशूनां पशुयोनिराशौ। शुभग्रहैर्युक्तिनिरीक्षिते च प्रवेशतः शोभनमामनन्ति॥२२॥

gajāśvaśālādiṣu sanniveśastvevaṃ paśūnāṃ paśuyonirāśau| śubhagrahairyuktinirīkṣite ca praveśataḥ śobhanamāmananti||22||

The settling of animals into elephant-stalls, horse-stalls and the like is likewise ⟨to be done⟩, in a sign of animal form ⟨paśuyoni⟩; and when that is conjoined with and aspected by benefic grahas, they hold the entry to be excellent. ॥22॥

यद्वास्तुपूजारहितं तदत्र बलिं विना छत्रगृहं विरूपम्। कपाटहीनं न विशेद्यतस्तत्सर्वापदामालयमेतदेव॥२३॥

yadvāstupūjārahitaṃ tadatra baliṃ vinā chatragṛhaṃ virūpam| kapāṭahīnaṃ na viśedyatastatsarvāpadāmālayametadeva||23||

A house here that is without the worship of Vāstu, that is without the bali ⟨offering⟩, that is a mere umbrella of a house, misshapen, and lacking door-leaves — one should not enter it, since that very thing is the dwelling of all calamities. ॥23॥

कृत्वा शुक्रं पृष्ठतो वामतोऽर्कं विप्रान्पूज्यानग्रतः पूर्णकुम्भम्। हर्म्यं रम्यं तोरणैः स्रग्वितानैः स्त्रीभिः स्रग्वी गीतवाद्यैर्विशेत्तत्॥२४॥

kṛtvā śukraṃ pṛṣṭhato vāmato'rkaṃ viprānpūjyānagrataḥ pūrṇakumbham| harmyaṃ ramyaṃ toraṇaiḥ sragvitānaiḥ strībhiḥ sragvī gītavādyairviśettat||24||

Having put Venus behind him and the Sun on his left, and the brāhmaṇas who are to be honoured and a full jar in front, let him — himself wearing a garland — enter that fair mansion, ⟨decked⟩ with festal arches, garlands and awnings, together with the women, and with song and instrumental music. ॥24॥

इति श्रीब्रह्मर्षि वृद्धवसिष्ठ विरचितायां संहितायां गृहप्रवेशाध्यायोऽष्टत्रिंशः॥३८॥

iti śrībrahmarṣi vṛddhavasiṣṭha viracitāyāṃ saṃhitāyāṃ gṛhapraveśādhyāyo'ṣṭatriṃśaḥ||38||

Thus, in the Saṃhitā composed by the venerable brahmarṣi Vṛddha-Vasiṣṭha, the thirty-eighth chapter, that on entering a house. ॥38॥

वास्तुज्ञानं प्रवक्ष्यामि यदुक्तं ब्रह्मणा पुरा। ग्रामसप्तपुरादीनां निर्माणं सूक्ष्मतोऽधुना॥१॥

vāstujñānaṃ pravakṣyāmi yaduktaṃ brahmaṇā purā| grāmasaptapurādīnāṃ nirmāṇaṃ sūkṣmato'dhunā||1||

I shall declare the knowledge of vāstu ⟨the science of laying out and building⟩, which was spoken by Brahmā of old — the building of villages, of the seven ⟨kinds of settlement⟩, of cities and the rest, now in fine detail. ॥1॥

क्षेत्रमादौ परीक्षेत गन्धवर्णरसादिना। श्वेतस्थानं द्विजातीनामीषद्रक्तं महीभुजाम्॥२॥

kṣetramādau parīkṣeta gandhavarṇarasādinā| śvetasthānaṃ dvijātīnāmīṣadraktaṃ mahībhujām||2||

First let him examine the plot by its smell, its colour, its taste and the rest. A white ground is for the twice-born ⟨brāhmaṇas⟩, a slightly red one for kings. ॥2॥

विशां पीतं चतुर्थानां कृष्णवर्णं शुभप्रदम्। मधुपुष्पाम्लपिशितं गन्धवर्णानुरूपतः॥३॥

viśāṃ pītaṃ caturthānāṃ kṛṣṇavarṇaṃ śubhapradam| madhupuṣpāmlapiśitaṃ gandhavarṇānurūpataḥ||3||

A yellow one is for the vaiśyas, and for those of the fourth ⟨varṇa⟩ the black colour gives good. ⟨The smells are⟩ of honey, of flowers, sour, and of raw flesh, answering to the colours ⟨in that same order⟩. ॥3॥

मधुरं कटुकं त्वम्लं तिक्तं तत्क्रमशो रसम्। खातं कृत्वा रत्निमात्रं खनयेत्तत्समंततः॥४॥

madhuraṃ kaṭukaṃ tvamlaṃ tiktaṃ tatkramaśo rasam| khātaṃ kṛtvā ratnimātraṃ khanayettatsamaṃtataḥ||4||

Sweet, pungent, sour, bitter — such is the taste ⟨of each⟩ in that order. Having made a pit of one ratni ⟨a cubit, from the elbow to the closed fist⟩, let him dig it out on every side. ॥4॥

रात्रादौ तज्जलैः पूर्य प्रातः सम्यङ्निरीक्षयेत्। जलयुक्तं वृद्धिकरं पङ्कयुक्तं तु मध्यमम्॥५॥

rātrādau tajjalaiḥ pūrya prātaḥ samyaṅnirīkṣayet| jalayuktaṃ vṛddhikaraṃ paṅkayuktaṃ tu madhyamam||5||

At nightfall let him fill it with that water and at dawn look at it carefully. Holding water ⟨still⟩, it makes increase; holding mud, it is middling. ॥5॥

व्रणयुक्ते भवेद्धानिः शुष्के मृत्युं समादिशेत्। तथैव तन्मृदं कृत्वा तद्गर्तं परिपूरयेत्॥६॥

vraṇayukte bhaveddhāniḥ śuṣke mṛtyuṃ samādiśet| tathaiva tanmṛdaṃ kṛtvā tadgartaṃ paripūrayet||6||

If it is cracked there will be loss; if dry, let him declare death. And in that same way, taking that ⟨very⟩ earth, let him fill the pit up again. ॥6॥

अधिके वृद्धिमाप्नोति समे साम्यं क्षये क्षयम्। प्रागुत्तरप्लवं वृद्धिरैशान्यं प्लवमिष्टदम्॥७॥

adhike vṛddhimāpnoti same sāmyaṃ kṣaye kṣayam| prāguttaraplavaṃ vṛddhiraiśānyaṃ plavamiṣṭadam||7||

If ⟨the earth is⟩ more ⟨than fills the pit⟩ he obtains increase; if equal, equality; if it falls short, loss. A slope to the east or the north is increase, and a slope to the north-east gives what is wished for. ॥7॥

कीलकेशास्थिशुद्ध्यर्थं पुरुषत्रयमानतः। खनित्वा पूरयेत्तं च पाषाणसिकताम्बुभिः॥८॥

kīlakeśāsthiśuddhyarthaṃ puruṣatrayamānataḥ| khanitvā pūrayettaṃ ca pāṣāṇasikatāmbubhiḥ||8||

To clear ⟨the ground⟩ of stakes, hair and bone, having dug to the measure of three puruṣas ⟨a man's height⟩, let him fill it up with stone, sand and water. ॥8॥

एवं परीक्षितं क्षेत्रं कृत्वा दिक्साधनं ततः। सलिलेन समीकृत्यत्वथवापि शिलातले॥९॥

evaṃ parīkṣitaṃ kṣetraṃ kṛtvā diksādhanaṃ tataḥ| salilena samīkṛtyatvathavāpi śilātale||9||

The plot having been tested in this way, let him then make the fixing of the directions, after levelling it with water, or else upon a slab of stone. ॥9॥

शङ्कुमानेन सूत्रेण लिखेद् वृत्तं समस्थले। आद्वादशाङ्गुलं शङ्कुं वृत्तमध्ये समं न्यसेत्॥१०॥

śaṅkumānena sūtreṇa likhed vṛttaṃ samasthale| ādvādaśāṅgulaṃ śaṅkuṃ vṛttamadhye samaṃ nyaset||10||

With a cord of the śaṅku's ⟨gnomon's⟩ own length let him draw a circle on the level ground, and set a śaṅku of up to twelve aṅgulas ⟨finger-breadths⟩ upright in the middle of the circle. ॥10॥

तच्छायाग्रं यत्र वृत्ते स्पृशेत्पूर्वापराह्वयोः। कार्यौ विन्दू तत्र वृत्ते यत्र पूर्वापराभिधौ॥११॥

tacchāyāgraṃ yatra vṛtte spṛśetpūrvāparāhvayoḥ| kāryau vindū tatra vṛtte yatra pūrvāparābhidhau||11||

Where the tip of its shadow touches the circle in the forenoon and in the afternoon, two points are to be made upon the circle there, called the eastern and the western. ॥11॥

तयोर्मध्ये हि मत्स्येन रेखा स्याद् दक्षिणोत्तरा। दक्षिणोत्तरदिङ्मध्ये मत्स्येनापरपूर्विका॥१२॥

tayormadhye hi matsyena rekhā syād dakṣiṇottarā| dakṣiṇottaradiṅmadhye matsyenāparapūrvikā||12||

Between those two, by means of the matsya ⟨the 'fish', the lens-shaped figure that two crossing arcs cut out⟩, comes the south–north line; and in the middle of the south and north directions, by a matsya, the west–east line. ॥12॥

दिङ्मध्योद्भवमत्स्यौ च विदिशश्चोपदेशतः। चतुरस्रं बहिश्चात्र मूढा ज्यौतिषिका भुवि॥१३॥

diṅmadhyodbhavamatsyau ca vidiśaścopadeśataḥ| caturasraṃ bahiścātra mūḍhā jyautiṣikā bhuvi||13||

And the two matsyas that arise in the middle of the ⟨cardinal⟩ directions give the intermediate directions, by ⟨the teacher's⟩ instruction. And here the square ⟨is drawn⟩ outside — ⟨those who do not do this are⟩ deluded astrologers upon the earth. ॥13॥

अल्पाधिकं चतुरस्त्रं कार्य्यं षड्वर्गशुद्धितः। चतुरस्त्रेण मार्गेण प्राकारं कल्पयेद्भुवि॥१४॥

alpādhikaṃ caturastraṃ kāryyaṃ ṣaḍvargaśuddhitaḥ| caturastreṇa mārgeṇa prākāraṃ kalpayedbhuvi||14||

The square is to be made a little larger or a little smaller according to the purity of the ṣaḍvarga ⟨the six-fold reckoning of a site⟩. Along the line of the square let him lay out the enclosing wall upon the ground. ॥14॥

द्वारमायामतः कार्यं पुत्रपौत्रधनप्रदम्। विस्तारकोणद्वारं यद्दुःखशोकभयप्रदम्॥१५॥

dvāramāyāmataḥ kāryaṃ putrapautradhanapradam| vistārakoṇadvāraṃ yadduḥkhaśokabhayapradam||15||

The door is to be made on the long side; ⟨so made⟩ it gives sons, grandsons and wealth. A door on the broad side or at a corner is one that gives sorrow, grief and fear. ॥15॥

तस्मात्कृत्वाष्टधा यामं दिक्षुद्वारेषु सत्स्वपि। प्रादक्षिण्यात्फलान्यष्टावैकैकस्यामिति क्रमात्॥१६॥

tasmātkṛtvāṣṭadhā yāmaṃ dikṣudvāreṣu satsvapi| prādakṣiṇyātphalānyaṣṭāvaikaikasyāmiti kramāt||16||

Therefore, having divided the side eightfold, even when there are doors in ⟨all⟩ the directions, ⟨there are⟩ eight fruits for each single one, taken clockwise and in order. ॥16॥

दुःखशोकौ धनप्राप्तिर्नृपपूजा महद्धनम्। स्त्रीजन्म पुत्रता हानिः प्राचीद्वारफलानि वै॥१७॥

duḥkhaśokau dhanaprāptirnṛpapūjā mahaddhanam| strījanma putratā hāniḥ prācīdvāraphalāni vai||17||

Sorrow and grief; the getting of wealth; honour from the king; great wealth; the birth of a daughter; the having of a son; loss — these truly are the fruits of a door on the east. ॥17॥

निधनं बन्धनं भीतिः पुत्रावाप्तिर्धनागमः। यशोलाभश्चौरभयं व्याधिभीतिश्च दक्षिणे॥१८॥

nidhanaṃ bandhanaṃ bhītiḥ putrāvāptirdhanāgamaḥ| yaśolābhaścaurabhayaṃ vyādhibhītiśca dakṣiṇe||18||

Death; imprisonment; fear; the obtaining of a son; the coming of wealth; the winning of fame; danger from thieves; and the dread of disease — on the south. ॥18॥

शत्रुवृद्धिः पुत्रहानिर्लक्ष्मी प्राप्तिर्धनागमः। सौभाग्यं धनलाभश्च दुःखं शोकश्च पश्चिमे॥१९॥

śatruvṛddhiḥ putrahānirlakṣmī prāptirdhanāgamaḥ| saubhāgyaṃ dhanalābhaśca duḥkhaṃ śokaśca paścime||19||

Increase of enemies; the loss of a son; the gaining of Lakṣmī ⟨fortune⟩; the coming of wealth; good fortune; gain of wealth; sorrow; and grief — on the west. ॥19॥

निःस्वं स्त्रीदूषणं हानिः सम्पत्प्राप्तिः सुखागमः। दुःखागमः शत्रुबाधा चोत्तरस्यां दिशि क्रमात्॥२०॥

niḥsvaṃ strīdūṣaṇaṃ hāniḥ sampatprāptiḥ sukhāgamaḥ| duḥkhāgamaḥ śatrubādhā cottarasyāṃ diśi kramāt||20||

Destitution; the corrupting of women; loss; the winning of prosperity; the coming of happiness; the coming of sorrow; and harassment by enemies — in the northern direction, in order. ॥20॥

विस्तारद्विगुणोत्सेधं द्वारं तद्विषमायतम्। पश्चिमे दक्षिणे चापि कपाटं च शुभप्रदम्॥२१॥

vistāradviguṇotsedhaṃ dvāraṃ tadviṣamāyatam| paścime dakṣiṇe cāpi kapāṭaṃ ca śubhapradam||21||

The door is to be twice as high as it is broad, and of an uneven length. And a door-leaf on the west and on the south too gives good. ॥21॥

एकाशीतिपदं कुर्य्यात्प्राकाराधिष्ठितां क्षितिम्। मध्येन च पदं ब्रह्मस्थानं तन्निधनप्रदम्॥२२॥

ekāśītipadaṃ kuryyātprākārādhiṣṭhitāṃ kṣitim| madhyena ca padaṃ brahmasthānaṃ tannidhanapradam||22||

Let him make the ground that the enclosing wall stands upon into eighty-one padas ⟨squares⟩. And the pada in the middle is the Brahmā-sthāna ⟨Brahmā's place⟩; that gives death. ॥22॥

द्वात्रिंशदंशा पैशाच्याः प्राकाराय समीपगाः। एतेषु गृहनिर्माणं शोकरोगभयप्रदम्॥२३॥

dvātriṃśadaṃśā paiśācyāḥ prākārāya samīpagāḥ| eteṣu gṛhanirmāṇaṃ śokarogabhayapradam||23||

The thirty-two portions that lie next to the enclosing wall are the piśāca ⟨goblin⟩ portions. Building a house upon these gives grief, disease and fear. ॥23॥

दिग्विदिक्षु स्थिता रेखा शिराः स्युर्वास्तुनः सदा। ब्रह्ममार्ग पिशाचांश-शिराणां पुत्रसंयुतिः॥२४॥

digvidikṣu sthitā rekhā śirāḥ syurvāstunaḥ sadā| brahmamārga piśācāṃśa-śirāṇāṃ putrasaṃyutiḥ||24||

The lines that stand along the directions and the intermediate directions are always the śirās ⟨the 'veins' of the ground-plan⟩ of the vāstu. Where the path of Brahmā and the piśāca portion ⟨meet⟩, there is the joining of the offspring of those veins. ॥24॥

मर्माणि सन्धयो ज्ञेया वास्तुनस्तत्र तत्र तु। मर्मसन्धिषु कालेषु कुड्यपादं न कारयेत्॥२५॥

marmāṇi sandhayo jñeyā vāstunastatra tatra tu| marmasandhiṣu kāleṣu kuḍyapādaṃ na kārayet||25||

The marmas ⟨vital points⟩ and the joints of the vāstu are to be known at each of those places. Upon the marmas, upon the joints and upon the kālas one must not set the foot of a wall. ॥25॥

शेषस्थानेषु निर्माणं पुत्रपौत्रप्रवर्द्धनम्। स्वे स्वे निवेशनेऽप्येवमेतत्सर्वं विचिन्तयेत्॥२६॥

śeṣasthāneṣu nirmāṇaṃ putrapautrapravarddhanam| sve sve niveśane'pyevametatsarvaṃ vicintayet||26||

Building upon the remaining places increases sons and grandsons. In each man's own dwelling too let all this be considered in the same way. ॥26॥

पितृमूलेज्यभाग्यार्कपौष्णभेषु च यत्कृतम्। कुजेन सहितेष्वेवं गृहं तद्दह्यतेऽग्निना॥२७॥

pitṛmūlejyabhāgyārkapauṣṇabheṣu ca yatkṛtam| kujena sahiteṣvevaṃ gṛhaṃ taddahyate'gninā||27||

What is built on the asterisms of the Fathers ⟨Maghā⟩, of Mūla, of Ijya ⟨Puṣya⟩, of Bhaga ⟨Pūrvā Phālgunī⟩, of Arka ⟨Hasta, Savitṛ's⟩ and of Pūṣan ⟨Revatī⟩ — when Mars stands together with them — that house is burnt by fire. ॥27॥

अग्निनक्षत्रगे सूर्य्ये चन्द्रे वा संस्थिते यदि। निर्मितं मन्दिरं नूनमग्निना दह्यतेऽचिरात्॥२८॥

agninakṣatrage sūryye candre vā saṃsthite yadi| nirmitaṃ mandiraṃ nūnamagninā dahyate'cirāt||28||

If the Sun, or the Moon, stands in the asterism of Agni ⟨Kṛttikā⟩, a temple or house built ⟨at that time⟩ is surely burnt by fire before long. ॥28॥

अजपाद्वितये याम्यमित्रेन्द्रानिलभेषु च। यत्कृतं शनिसञ्युक्तं गृह्यते यक्षराक्षसैः॥२९॥

ajapādvitaye yāmyamitrendrānilabheṣu ca| yatkṛtaṃ śanisañyuktaṃ gṛhyate yakṣarākṣasaiḥ||29||

On the pair of Ajapāda ⟨Pūrva and Uttara Bhādrapadā⟩, and on the asterisms of Yama ⟨Bharaṇī⟩, of Mitra ⟨Anurādhā⟩, of Indra ⟨Jyeṣṭhā⟩ and of Anila ⟨Svātī, Vāyu's⟩ — what is built ⟨then⟩ with Saturn joined ⟨to them⟩ is taken over by yakṣas and rākṣasas ⟨spirits and demons⟩. ॥29॥

परवर्गगतस्त्वेकः खस्थो वा द्यूनगो ग्रहः। परहस्तगतं गेहं करोति स्वगृहेऽबली॥३०॥

paravargagatastvekaḥ khastho vā dyūnago grahaḥ| parahastagataṃ gehaṃ karoti svagṛhe'balī||30||

A single graha ⟨planet⟩ gone into another's varga, or standing in the kha ⟨the tenth place⟩ or in the dyūna ⟨the seventh⟩, makes the house pass into another's hand — ⟨its lord⟩ being without strength in its own house. ॥30॥

नीचशत्रुगते जीवे शुक्रे वा ज्ञेऽथवा रवौ। निर्मितं सदनं शश्वदतिनिस्वत्वतां गतम्॥३१॥

nīcaśatrugate jīve śukre vā jñe'thavā ravau| nirmitaṃ sadanaṃ śaśvadatinisvatvatāṃ gatam||31||

When Jupiter, or Venus, or Mercury, or the Sun has gone into debilitation or into an enemy's ⟨sign⟩, a house built ⟨then⟩ comes for ever to utter destitution. ॥31॥

इज्योत्तरात्रयाहीन्दु विष्णुधातृजलोडुषु। गुरुणा सहितेष्वेषु कृतं गेहं श्रियायुतम्॥३२॥

ijyottarātrayāhīndu viṣṇudhātṛjaloḍuṣu| guruṇā sahiteṣveṣu kṛtaṃ gehaṃ śriyāyutam||32||

On the asterisms of Ijya ⟨Puṣya⟩, the three uttarās ⟨Uttarā Phālgunī, Uttarāṣāḍhā and Uttara Bhādrapadā⟩, of Ahi ⟨Āśleṣā, the serpents'⟩, of Indu ⟨Mṛgaśiras, the Moon's⟩, of Viṣṇu ⟨Śravaṇa⟩, of Dhātṛ ⟨Rohiṇī⟩ and of the Waters ⟨Pūrvāṣāḍhā⟩ — when Jupiter stands together with these, a house built ⟨then⟩ is endowed with prosperity. ॥32॥

द्विदैवत्वाष्ट्रवारीशरुद्रादितिवसूडुषु । शुक्रेण सहितेष्वेषु कृतं धान्यप्रदं गृहम्॥३३॥

dvidaivatvāṣṭravārīśarudrāditivasūḍuṣu | śukreṇa sahiteṣveṣu kṛtaṃ dhānyapradaṃ gṛham||33||

On the asterisms of the Two Deities ⟨Viśākhā, Indra's and Agni's⟩, of Tvaṣṭṛ ⟨Citrā⟩, of the Water-lord ⟨Śatabhiṣā, Varuṇa's⟩, of Rudra ⟨Ārdrā⟩, of Aditi ⟨Punarvasu⟩ and of the Vasus ⟨Dhaniṣṭhā⟩ — when Venus stands together with these, the house built ⟨then⟩ gives grain. ॥33॥

हस्तार्यमभत्वाष्ट्रदस्त्रचतुरास्येन्दुभेषु च। बुधेन सहितेष्वेषु धनपुत्रसुखप्रदम्॥३४॥

hastāryamabhatvāṣṭradastracaturāsyendubheṣu ca| budhena sahiteṣveṣu dhanaputrasukhapradam||34||

And on Hasta, on the asterisms of Aryaman ⟨Uttarā Phālgunī⟩, of Tvaṣṭṛ ⟨Citrā⟩, of the Dastras ⟨Aśvinī, the Aśvins'⟩, of the Four-faced one ⟨Rohiṇī, Brahmā's⟩ and of Indu ⟨Mṛgaśiras⟩ — when Mercury stands together with these, ⟨the house built then⟩ gives wealth, sons and happiness. ॥34॥

गुरौ सिते वा सौम्ये वा गृहनिर्माणलग्नगे। तद्वर्गे वा कृतं गेहं धनधान्य सुखप्रदम्॥३५॥

gurau site vā saumye vā gṛhanirmāṇalagnage| tadvarge vā kṛtaṃ gehaṃ dhanadhānya sukhapradam||35||

When Jupiter, or Venus, or Mercury is in the lagna ⟨the rising sign⟩ of the house-building, or ⟨the lagna falls⟩ in that ⟨planet's⟩ varga, the house built ⟨then⟩ gives wealth, grain and happiness. ॥35॥

स्वर्क्षतुङ्गे गुरौ शुक्रे बुधे वा यदि लग्नगे। तद्वर्गे वा कृतं गेहं सर्वसम्पत्प्रदं सदा॥३६॥

svarkṣatuṅge gurau śukre budhe vā yadi lagnage| tadvarge vā kṛtaṃ gehaṃ sarvasampatpradaṃ sadā||36||

If Jupiter, Venus or Mercury is in its own sign or exaltation and stands in the lagna, or ⟨the lagna falls⟩ in that ⟨planet's⟩ varga, the house built ⟨then⟩ always gives every prosperity. ॥36॥

यत्रैकादशगे सौम्ये खेटे चन्द्रेऽथवा रवौ। अशत्रुनीचराशौ चेत्तद्गृहं भूरिधान्यदम्॥३७॥

yatraikādaśage saumye kheṭe candre'thavā ravau| aśatrunīcarāśau cettadgṛhaṃ bhūridhānyadam||37||

Where a benefic planet, or the Moon, or the Sun stands in the eleventh, and that in a sign which is not an enemy's and not one of debilitation, that house gives abundant grain. ॥37॥

शुभकेन्द्रत्रिकोणस्थे शत्रुनीचांश वर्जिते। सदालाभप्रदं गेहमुच्चगे भूरिधान्यदम्॥३८॥

śubhakendratrikoṇasthe śatrunīcāṃśa varjite| sadālābhapradaṃ gehamuccage bhūridhānyadam||38||

When a benefic stands in a kendra ⟨an angle from the lagna⟩ or a trikoṇa ⟨a trine⟩, free of an enemy's aṃśa ⟨divisional portion⟩ and of a debilitated one, the house always gives gain; and when ⟨the benefic is⟩ exalted, abundant grain. ॥38॥

शुभद्वये त्रये वापि यस्मिन्निर्माणलग्नगे। बहुकालस्थितं गेहं पुत्रपौत्र धनप्रदम्॥३९॥

śubhadvaye traye vāpi yasminnirmāṇalagnage| bahukālasthitaṃ gehaṃ putrapautra dhanapradam||39||

In whatever ⟨lagna⟩ two, or even three, benefics stand at the lagna of the building, that house stands for a long time and gives sons, grandsons and wealth. ॥39॥

स्थिर राशि गते सूर्ये चरराशिगतेऽपि वा। गृहारम्भः सदा कार्यो न कार्यो द्विस्वभावगे॥४०॥

sthira rāśi gate sūrye cararāśigate'pi vā| gṛhārambhaḥ sadā kāryo na kāryo dvisvabhāvage||40||

When the Sun has gone into a fixed sign, or even into a movable sign, the beginning of a house is always to be made; it is not to be made when ⟨the Sun⟩ is in a dual sign. ॥40॥

मासे तपस्ये तपसि माधवे नभसि त्विषे। ऊर्जे च गृहनिर्माणं पुत्रपौत्रप्रवर्द्धनम्॥४१॥

māse tapasye tapasi mādhave nabhasi tviṣe| ūrje ca gṛhanirmāṇaṃ putrapautrapravarddhanam||41||

In the month of Tapasya ⟨Phālguna⟩, in Tapas ⟨Māgha⟩, in Mādhava ⟨Vaiśākha⟩, in Nabhas ⟨Śrāvaṇa⟩, in Tviṣ ⟨the bright month, that is Jyeṣṭha⟩ and in Ūrj ⟨Kārttika⟩, the building of a house increases sons and grandsons. ॥41॥

गीर्वाणपूर्वगीर्वाणमन्त्रिणोर्दृश्यमानयोः । शुक्लपक्षे दिवा कार्यं न निर्माणं च रात्रिषु॥४२॥

gīrvāṇapūrvagīrvāṇamantriṇordṛśyamānayoḥ | śuklapakṣe divā kāryaṃ na nirmāṇaṃ ca rātriṣu||42||

When the two counsellors — of the gods ⟨Bṛhaspati, Jupiter⟩ and of the former gods ⟨Śukra, Venus⟩ — are both visible, ⟨the work⟩ is to be done by day and in the bright fortnight; and there is to be no building at night. ॥42॥

अकारादिषु वर्गेषु दिक्ष्वष्टसु यथाक्रमम्। गृध्रमार्जरसिंहश्वसर्पाखु गजशाशकाः॥४३॥

akārādiṣu vargeṣu dikṣvaṣṭasu yathākramam| gṛdhramārjarasiṃhaśvasarpākhu gajaśāśakāḥ||43||

In the vargas ⟨classes of letters⟩ beginning with a, and in the eight directions respectively: the vulture, the cat, the lion, the dog, the serpent, the mouse, the elephant and the hare. ॥43॥

दिग्वर्गाणामियं योनिः स्ववर्गात्पञ्चमो रिपुः। रिपुवर्गं परित्यज्य शेषवर्गः शुभप्रदः॥४४॥

digvargāṇāmiyaṃ yoniḥ svavargātpañcamo ripuḥ| ripuvargaṃ parityajya śeṣavargaḥ śubhapradaḥ||44||

This is the yoni ⟨the 'womb', the animal class⟩ of the directions' vargas. The fifth from one's own varga is the enemy. Leaving the enemy's varga aside, the remaining vargas give good. ॥44॥

साध्यवर्गं पुरः स्थाप्य पृष्ठतः साधकस्य च। विभजेदष्टभिः शेषं साधकस्य धनं स्मृतम्॥४५॥

sādhyavargaṃ puraḥ sthāpya pṛṣṭhataḥ sādhakasya ca| vibhajedaṣṭabhiḥ śeṣaṃ sādhakasya dhanaṃ smṛtam||45||

Having set the sādhya ⟨the thing sought⟩ varga in front and the sādhaka's ⟨the doer's⟩ behind, let him divide ⟨the count⟩ by eight; the remainder is called the sādhaka's dhana ⟨wealth⟩. ॥45॥

व्यत्ययेनागतं शेषं साधकस्य ऋणं स्मृतम्। धनाधिकं ऋणं स्वल्पं सर्वसम्पत्प्रदं स्मृतम्॥४६॥

vyatyayenāgataṃ śeṣaṃ sādhakasya ṛṇaṃ smṛtam| dhanādhikaṃ ṛṇaṃ svalpaṃ sarvasampatpradaṃ smṛtam||46||

The remainder that comes out in the reverse order is called the sādhaka's ṛṇa ⟨debt⟩. When the dhana is the greater and the ṛṇa small, it is said to give every prosperity. ॥46॥

विस्तारायामगुणितं गृहस्य पदमुच्यते। तस्माद्धनऋणान्यर्क्षवासराख्य नवांशकाः॥४७॥

vistārāyāmaguṇitaṃ gṛhasya padamucyate| tasmāddhanaṛṇānyarkṣavāsarākhya navāṃśakāḥ||47||

Breadth multiplied by length is called the pada ⟨the area⟩ of the house. From that ⟨are found⟩ the dhana and the ṛṇa, the ṛkṣa ⟨asterism⟩, what is named the vāsara ⟨weekday⟩, and the navāṃśas ⟨ninth-parts⟩. ॥47॥

गृहस्यागतभं यत्र तद्वि राश्यात्मकं यदि। तन्नवांशवशात्तत्र ज्ञातव्यं सर्वदा गृहे॥४८॥

gṛhasyāgatabhaṃ yatra tadvi rāśyātmakaṃ yadi| tannavāṃśavaśāttatra jñātavyaṃ sarvadā gṛhe||48||

Where the asterism that comes out for the house ⟨is found⟩, if it is of the nature of a rāśi ⟨zodiacal sign⟩, then it is always to be known there, in that house, by force of its navāṃśa ⟨ninth-part⟩. ॥48॥

गजरामाङ्कवस्वङ्क ऋतुभिर्गुणितात्पदात्। सूर्याष्टाष्टर्क्षशैलाङ्क विभक्तादवशिष्टकाः॥४९॥

gajarāmāṅkavasvaṅka ṛtubhirguṇitātpadāt| sūryāṣṭāṣṭarkṣaśailāṅka vibhaktādavaśiṣṭakāḥ||49||

From the pada ⟨the area⟩ multiplied by eight, by three, by nine, by eight, by nine and by six ⟨gaja 8, rāma 3, aṅka 9, vasu 8, aṅka 9, ṛtu 6⟩, and divided by twelve, by eight, by eight, by twenty-seven, by seven and by nine ⟨sūrya 12, aṣṭa 8, aṣṭa 8, ṛkṣa 27, śaila 7, aṅka 9⟩, come the remainders. ॥49॥

सम्पूर्णा शुभदास्त्वेते त्वसम्पूर्णास्त्वनिष्टदाः। धनादिकं गृहं वृद्ध्यै निधनाय ऋणाधिकम्॥५०॥

sampūrṇā śubhadāstvete tvasampūrṇāstvaniṣṭadāḥ| dhanādikaṃ gṛhaṃ vṛddhyai nidhanāya ṛṇādhikam||50||

These, when they come out complete, give good; when they come out incomplete, they give what is unwanted. A house with dhana ⟨wealth⟩ in excess is for increase; one with ṛṇa ⟨debt⟩ in excess is for death. ॥50॥

विषमाय शुभायैव समायः शोकदुःखदः। गृहस्य तत्पतेस्त्वेक धिष्ण्यं च निधनप्रदम्॥५१॥

viṣamāya śubhāyaiva samāyaḥ śokaduḥkhadaḥ| gṛhasya tatpatestveka dhiṣṇyaṃ ca nidhanapradam||51||

An odd āya ⟨income-remainder⟩ is for good alone; an even āya gives grief and sorrow. And one and the same asterism for the house and for its master gives death. ॥51॥

विपत्प्रदा विपत्तारा प्रत्यरा प्रतिकूलदा। निधनाख्या तारका या सर्वदा निधनप्रदा॥५२॥

vipatpradā vipattārā pratyarā pratikūladā| nidhanākhyā tārakā yā sarvadā nidhanapradā||52||

The vipat-tārā ⟨the 'calamity' asterism-count⟩ gives calamity; the pratyarā ⟨the 'counter-enemy'⟩ gives what runs against ⟨one⟩; and the tārā called nidhana ⟨'death'⟩ always gives death. ॥52॥

विवर्ज्यास्तारकास्त्वेता निर्माणं शोभनप्रदम्। कुर्वन्नज्ञानतो मूढो दुःखभाग्व्याधिभाग्यदि॥५३॥

vivarjyāstārakāstvetā nirmāṇaṃ śobhanapradam| kurvannajñānato mūḍho duḥkhabhāgvyādhibhāgyadi||53||

These tārās are to be shunned; ⟨then⟩ the building gives what is fair. A fool who builds in ignorance ⟨of them⟩ takes sorrow for his share and disease for his share. ॥53॥

राशिकूटादिकं सर्वं दम्पत्योरिव चिन्तयेत्। वैनाशिकादिरृक्षं यद्वर्जयेत्सर्वदा गृहे॥५४॥

rāśikūṭādikaṃ sarvaṃ dampatyoriva cintayet| vaināśikādirṛkṣaṃ yadvarjayetsarvadā gṛhe||54||

Let him consider the rāśikūṭa ⟨the agreement of the signs⟩ and all the rest just as for a bride and bridegroom. The asterism that is vaināśika ⟨destructive⟩, and the rest ⟨of that kind⟩, he should always avoid for a house. ॥54॥

निःस्वं द्विर्द्वादशे नूनं त्रिकोणेत्वनपत्यता। षष्ठाष्टके नैधनं स्याद्व्यत्यये मध्यमं फलम्॥५५॥

niḥsvaṃ dvirdvādaśe nūnaṃ trikoṇetvanapatyatā| ṣaṣṭhāṣṭake naidhanaṃ syādvyatyaye madhyamaṃ phalam||55||

In the dvirdvādaśa ⟨the second-and-twelfth relation between two signs⟩ there is surely destitution; in the trikoṇa ⟨the trine⟩, childlessness; in the ṣaṣṭhāṣṭaka ⟨the sixth-and-eighth relation⟩ there will be death; and in the reverse ⟨of these⟩, a middling fruit. ॥55॥

परेषु शुभदं गेहं सर्वं तत्कर्तृराशितः। सूर्यारवारराश्यंशाः सदा वह्निभयप्रदाः॥५६॥

pareṣu śubhadaṃ gehaṃ sarvaṃ tatkartṛrāśitaḥ| sūryāravārarāśyaṃśāḥ sadā vahnibhayapradāḥ||56||

In the others the house gives good — and all this ⟨is reckoned⟩ from the patron's own sign. The rāśi-aṃśas ⟨sign-portions⟩ of the Sun's day and of Mars's day always give danger from fire. ॥56॥

शेषा ग्रहाणां राश्यंशाः कर्तुरिष्टार्थसिद्धिदाः। तस्मात्सर्वं परीक्ष्यैतद्वदेज्ज्योतिषिकः सदा॥५७॥

śeṣā grahāṇāṃ rāśyaṃśāḥ karturiṣṭārthasiddhidāḥ| tasmātsarvaṃ parīkṣyaitadvadejjyotiṣikaḥ sadā||57||

The rāśi-aṃśas of the remaining grahas give the patron the fulfilment of the thing he wishes. Therefore the astrologer should always examine all this and ⟨only then⟩ speak. ॥57॥

गृहात्मको वास्तु पुरुषस्त्रिनेत्रः स्वेदसम्भवः। पूर्वादिदिक्शिरोवामपार्श्वशायी प्रदक्षिणम्॥५८॥

gṛhātmako vāstu puruṣastrinetraḥ svedasambhavaḥ| pūrvādidikśirovāmapārśvaśāyī pradakṣiṇam||58||

The Vāstu-puruṣa ⟨the 'man of the site'⟩ has the house for his body; he is three-eyed, and born of sweat. He lies with his head towards the east and the other ⟨directions in turn⟩, upon his left side, ⟨moving⟩ clockwise. ॥58॥

चरवास्तु चरत्येवं पूजनीयो गृहाधिपैः। त्रिषु त्रिषु च मासेषु नभस्यादिषु च क्रमात्॥५९॥

caravāstu caratyevaṃ pūjanīyo gṛhādhipaiḥ| triṣu triṣu ca māseṣu nabhasyādiṣu ca kramāt||59||

Thus the cara-vāstu ⟨the moving site-spirit⟩ moves, and he is to be worshipped by the masters of houses — in each group of three months, beginning with Nabhasya ⟨Bhādrapada⟩, in order. ॥59॥

यद्दिङ्मुखो वास्तुपुरुषः सदनं तन्मुखं शुभम्। अन्यदिग्वक्त्रगेहं तु दुःखशोक भयावहम्॥६०॥

yaddiṅmukho vāstupuruṣaḥ sadanaṃ tanmukhaṃ śubham| anyadigvaktragehaṃ tu duḥkhaśoka bhayāvaham||60||

In whatever direction the Vāstu-puruṣa faces, a house whose face is that way is auspicious; but a house whose face is in another direction brings on sorrow, grief and fear. ॥60॥

चतुर्द्वित्र्यादिशालानामेषदोषो न विद्यते। प्रधानसदनं वीक्ष्य शङ्कुं तत्रैव विन्यसेत्॥६१॥

caturdvitryādiśālānāmeṣadoṣo na vidyate| pradhānasadanaṃ vīkṣya śaṅkuṃ tatraiva vinyaset||61||

For houses of four halls, of two, of three and the rest this fault does not arise. Having looked to which is the principal building, let him set the gnomon in that very one. ॥61॥

अनुकूले ग्रहे वाऽपि वास्तुं तत्र च विन्यसेत्। चतुःशालादिषु त्वेवं स्थापयेच्छंकुमुत्तमम्॥६२॥

anukūle grahe vā'pi vāstuṃ tatra ca vinyaset| catuḥśālādiṣu tvevaṃ sthāpayecchaṃkumuttamam||62||

Or, when the graha is favourable, let him set the vāstu ⟨the site-offering⟩ down there; and in the four-halled houses and the rest, in just this way, let him plant the excellent gnomon. ॥62॥

धान्यरत्नस्वर्णयुतां मृन्मयां स्फाटिकां शुभाम्। गृहमध्ये हस्तमात्रे गर्त्ते न्यासाय विन्यसेत्॥६३॥

dhānyaratnasvarṇayutāṃ mṛnmayāṃ sphāṭikāṃ śubhām| gṛhamadhye hastamātre gartte nyāsāya vinyaset||63||

⟨A casket⟩ of clay, ⟨or⟩ of crystal, auspicious, filled with grain, gems and gold, he should set down as the deposit in a pit of one hasta ⟨a cubit, twenty-four aṅgulas⟩ in the middle of the house. ॥63॥

वास्त्वायामदलं नाभिस्तस्मादध्यङ्गुलत्रयम्। कुक्षिस्तस्मिन्न्यसेच्छंकुं पुत्रपौत्रधनप्रदम्॥६४॥

vāstvāyāmadalaṃ nābhistasmādadhyaṅgulatrayam| kukṣistasminnyasecchaṃkuṃ putrapautradhanapradam||64||

Half the length of the vāstu is the navel; three aṅgulas above that is the kukṣi ⟨the belly⟩. In that let him set the gnomon; it gives sons, grandsons and wealth. ॥64॥

वितस्तिमात्रं शंकुः स्यात्सर्वेषां सर्वदा शुभम्। गन्धपुष्पाम्बरस्वर्ण धूपदीपैरलङ्कृतम्॥६५॥

vitastimātraṃ śaṃkuḥ syātsarveṣāṃ sarvadā śubham| gandhapuṣpāmbarasvarṇa dhūpadīpairalaṅkṛtam||65||

The gnomon should be of one vitasti ⟨a span, twelve aṅgulas⟩; that is always auspicious for all men. ⟨It is⟩ adorned with scent, flowers, cloth, gold, incense and lamps. ॥65॥

रक्तचन्दनविल्वाम्रखदिरार्जुनवैणवम्। नीपकारंजकुटजसाल-निम्बतरूद्भवम्॥६६॥

raktacandanavilvāmrakhadirārjunavaiṇavam| nīpakāraṃjakuṭajasāla-nimbatarūdbhavam||66||

⟨The gnomon is made⟩ of red sandal, of bilva, of mango, of khadira, of arjuna, of bamboo, of nīpa, of karañja, of kuṭaja, of sāla, or of nimba wood. ॥66॥

युग्मपत्रं महापत्रं गोरत्वक्कपजापकम्। रक्तसारविशालत्वक्चन्दनागुरुसम्भवम्॥६७॥

yugmapatraṃ mahāpatraṃ goratvakkapajāpakam| raktasāraviśālatvakcandanāgurusambhavam||67||

⟨Or of a tree⟩ of paired leaves, of great leaves, ⟨and of the kind called⟩ gorat-vak-kapajāpaka; of red heartwood, of broad bark, and arising from sandal and from aguru. ॥67॥

शङ्कुं त्रिधा विभज्याद्यं चतुरस्त्रं द्वितीयकम्। अष्टास्त्रकं तृतीयांशं लिङ्गाकारमृजुं शुभम्॥६८॥

śaṅkuṃ tridhā vibhajyādyaṃ caturastraṃ dvitīyakam| aṣṭāstrakaṃ tṛtīyāṃśaṃ liṅgākāramṛjuṃ śubham||68||

Dividing the gnomon in three: the first ⟨part⟩ four-cornered, the second eight-cornered, and the third part shaped like a liṅga, straight and auspicious. ॥68॥

मृदुध्रुवक्षिप्रभेषु रिक्तामावर्जितेषु च। व्यर्कारवारलग्नेषु क्रूरे चाष्टमवर्जिते॥६९॥

mṛdudhruvakṣiprabheṣu riktāmāvarjiteṣu ca| vyarkāravāralagneṣu krūre cāṣṭamavarjite||69||

On the mṛdu ⟨soft⟩, the dhruva ⟨fixed⟩ and the kṣipra ⟨swift⟩ asterisms, on ⟨days⟩ from which the riktā tithis ⟨the fourth, ninth and fourteenth lunar days⟩ and the new moon have been excluded, at lagnas ⟨rising signs⟩ other than the Sun's and Mars's, and with a malefic kept out of the eighth — ॥69॥

न नैधनोदये कर्तुरष्टमे शुद्धिसंयुते। स्थिरोदये स्थिरांशे च ग्रहज्ञार्चनपूर्वकम्॥७०॥

na naidhanodaye karturaṣṭame śuddhisaṃyute| sthirodaye sthirāṃśe ca grahajñārcanapūrvakam||70||

not at the rising of the patron's death-sign, and with his eighth joined to purity; at a fixed lagna and in a fixed aṃśa ⟨divisional portion⟩; and preceded by the worship of the grahas and of the knower ⟨the astrologer⟩ — ॥70॥

शुभवारे शुभांशे च महादोषविवर्जिते। पुण्याहघोषैर्वादित्रैर्विप्राशीर्वचनैः सदा॥७१॥

śubhavāre śubhāṃśe ca mahādoṣavivarjite| puṇyāhaghoṣairvāditrairviprāśīrvacanaiḥ sadā||71||

on an auspicious weekday and in an auspicious aṃśa, free from the great faults; always with cries of 'a holy day!', with musical instruments and with the blessings uttered by brāhmaṇas — ॥71॥

त्रिकोणकेन्द्रस्वत्र्यायशुभैः षट्त्र्यायगैः परैः। आलग्नान्त्यारि चन्द्रेण स्थापयेच्छंकुमुत्तमम्॥७२॥

trikoṇakendrasvatryāyaśubhaiḥ ṣaṭtryāyagaiḥ paraiḥ| ālagnāntyāri candreṇa sthāpayecchaṃkumuttamam||72||

with benefics in the trines, in the kendras ⟨the angles⟩, in their own ⟨signs⟩, in the third and in the eleventh, and the malefics in the sixth, the third and the eleventh, and with the Moon ⟨reckoned⟩ from the lagna, ⟨avoiding⟩ the last ⟨the twelfth⟩ and the enemy-place ⟨the sixth⟩ — let him plant the excellent gnomon. ॥72॥

शुभैर्यात्रोक्तशकुनैर्निमित्तैर्मङ्गलस्वनैः । षड्वर्ग शुद्धिसूत्रेण सूत्रिते धरणीतले॥७३॥

śubhairyātroktaśakunairnimittairmaṅgalasvanaiḥ | ṣaḍvarga śuddhisūtreṇa sūtrite dharaṇītale||73||

With the auspicious omens declared for a journey, with portents and with sounds of good augury — when the surface of the ground has been marked out with the cord of the ṣaḍvarga purity — ॥73॥

सूत्रिते समये तस्मिन्सूत्रं केनापि लंघितम्। तदाऽस्थि तत्र जानीयात्पुरुषस्य प्रमाणतः॥७४॥

sūtrite samaye tasminsūtraṃ kenāpi laṃghitam| tadā'sthi tatra jānīyātpuruṣasya pramāṇataḥ||74||

If at that time of the cording the cord is crossed over by anyone, then one should know that a bone lies there, at the measure of a puruṣa ⟨a man's height⟩. ॥74॥

( स्वयोनित्वं तथा तारा व्ययोऽथ भवनांशकम्। आयोऽथ गृहनामानि करणानि षडेवहि॥ गृहस्यैतानि चिन्त्यानि प्रयत्नेन च धीमता।) अभ्यागतो दृश्यते यस्यां दिशि शल्यं समादिशेत्। तस्यामेव तदास्थीनि सप्तत्यङ्गुलमानतः॥७५॥

( svayonitvaṃ tathā tārā vyayo'tha bhavanāṃśakam| āyo'tha gṛhanāmāni karaṇāni ṣaḍevahi|| gṛhasyaitāni cintyāni prayatnena ca dhīmatā|) abhyāgato dṛśyate yasyāṃ diśi śalyaṃ samādiśet| tasyāmeva tadāsthīni saptatyaṅgulamānataḥ||75||

⟨The edition prints three lines here inside round brackets: 'One's own yoni ⟨the animal class⟩, then the tārā ⟨the asterism-count⟩, then the vyaya ⟨expenditure⟩, the bhavanāṃśaka ⟨the house's divisional portion⟩, then the āya ⟨income⟩, and the names of the house — these are just six operations. A wise man should consider these of a house, and with effort.'⟩ In whatever quarter a visitor is seen ⟨at that moment⟩, let him declare a śalya ⟨a buried bone or splinter⟩ there; in that very quarter the bones ⟨lie⟩, at a measure of seventy aṅgulas. ॥75॥

सूत्रिते समये यत्र श्वासूत्रोपरि संस्थितः। तदाऽस्थि तत्र जानीयात्षष्ठ्यंगुलमिते क्षितौ॥७६॥

sūtrite samaye yatra śvāsūtropari saṃsthitaḥ| tadā'sthi tatra jānīyātṣaṣṭhyaṃgulamite kṣitau||76||

If at the time of the cording a dog sits upon the cord anywhere, then one should know that a bone is there, in ground measured at sixty aṅgulas. ॥76॥

उन्मादेवागते तस्मिन्समये यत्र संस्थिते। तदाऽस्थि तत्र जानीयाद्धस्तद्वयमिते क्षितौ॥७७॥

unmādevāgate tasminsamaye yatra saṃsthite| tadā'sthi tatra jānīyāddhastadvayamite kṣitau||77||

If a madman comes at that time and stands anywhere, then one should know that a bone is there, in ground measured at two hastas ⟨forty-eight aṅgulas⟩. ॥77॥

चाण्डाले जटिले वापि तदा यस्यां दिशि स्थिते। तदास्थि तत्र जानीयादशीत्यङ्गुलमानतः॥७८॥

cāṇḍāle jaṭile vāpi tadā yasyāṃ diśi sthite| tadāsthi tatra jānīyādaśītyaṅgulamānataḥ||78||

If a cāṇḍāla ⟨an outcaste⟩, or else a matted-haired ascetic, stands then in any direction, one should know that a bone is there, at the measure of eighty aṅgulas. ॥78॥

नृगजाश्वपशूनां हि त्वेकस्मिन्यत्र संस्थितिः। सदास्थि तत्र जानीयाद् हस्तत्रयमिते क्षितौ॥७९॥

nṛgajāśvapaśūnāṃ hi tvekasminyatra saṃsthitiḥ| sadāsthi tatra jānīyād hastatrayamite kṣitau||79||

Where a man, an elephant, a horse or a beast — any one ⟨of them⟩ — takes its stand, there one should always know that a bone is there, in ground measured at three hastas ⟨seventy-two aṅgulas⟩. ॥79॥

तस्मिन्नवसरे यत्र गृहदाहो भवेद्यदि। मेषाऽस्थि तत्र जानीयात्पुरुषस्य प्रमाणतः॥८०॥

tasminnavasare yatra gṛhadāho bhavedyadi| meṣā'sthi tatra jānīyātpuruṣasya pramāṇataḥ||80||

If on that occasion a house-fire breaks out anywhere, one should know that a ram's bone is there, at the measure of a puruṣa ⟨a man's height⟩. ॥80॥

सूत्रे विसूत्रिते तस्मिन् भिन्ने कुम्भेऽथवा यदि। आदिशे निधनं तत्र दम्पत्योः क्रमशस्तदा॥८१॥

sūtre visūtrite tasmin bhinne kumbhe'thavā yadi| ādiśe nidhanaṃ tatra dampatyoḥ kramaśastadā||81||

If at that ⟨same time⟩ the cord comes undone, or if a jar is broken, let him then declare the death of the husband and the wife there, in that order. ॥81॥

षट्पदालयमादित्यस्यायस्कारगृहं शशी। कुजस्थानानि शल्यानि तयोर्मध्ये करत्रये॥८२॥

ṣaṭpadālayamādityasyāyaskāragṛhaṃ śaśī| kujasthānāni śalyāni tayormadhye karatraye||82||

A bee-hive ⟨the dwelling of the six-footed⟩ is the Sun's; an iron-worker's house is the Moon; the places of Mars are the śalyas ⟨the buried bones⟩ — between those two, at three hastas. ॥82॥

अवर्गोच्चारिते प्रश्ने प्राच्यां दिशि समादिशेत्। कुञ्जरास्थीनि पक्षैर्वा पुरुषस्य प्रमाणतः॥८३॥

avargoccārite praśne prācyāṃ diśi samādiśet| kuñjarāsthīni pakṣairvā puruṣasya pramāṇataḥ||83||

When the question is uttered with a letter of the a-varga, let him declare ⟨the śalya⟩ in the eastern quarter: elephant-bones, or those of winged creatures, at the measure of a puruṣa. ॥83॥

कवर्गोच्चारिते प्रश्ने त्वाग्नेय्यामादिशेद्दिशि। मार्जारस्याजशल्यं वा हस्तमात्र प्रमाणतः॥८४॥

kavargoccārite praśne tvāgneyyāmādiśeddiśi| mārjārasyājaśalyaṃ vā hastamātra pramāṇataḥ||84||

When the question is uttered with a letter of the ka-varga, let him declare ⟨it⟩ in the south-eastern quarter: a cat's, or a goat's śalya, at the measure of one hasta. ॥84॥

चवर्गोच्चारिते प्रश्ने याम्यायां च समादिशेत्। हरेर्लुलायशल्यं वा हस्तमात्र प्रमाणतः॥८५॥

cavargoccārite praśne yāmyāyāṃ ca samādiśet| harerlulāyaśalyaṃ vā hastamātra pramāṇataḥ||85||

When the question is uttered with a letter of the ca-varga, let him declare ⟨it⟩ in the southern quarter: a lion's, or a buffalo's śalya, at the measure of one hasta. ॥85॥

टवर्गोच्चारिते प्रश्ने नैर्ऋत्यां च समादिशेत्। शुनः शल्यं नृशल्यं वा सार्द्धहस्त प्रमाणतः॥८६॥

ṭavargoccārite praśne nairṛtyāṃ ca samādiśet| śunaḥ śalyaṃ nṛśalyaṃ vā sārddhahasta pramāṇataḥ||86||

When the question is uttered with a letter of the ṭa-varga, let him declare ⟨it⟩ in the south-western quarter: a dog's śalya, or a man's, at the measure of one and a half hastas. ॥86॥

तवर्गोच्चारिते प्रश्ने प्रतीच्यां च समादिशेत्। सर्पस्याण्डजशल्यं वा हस्तद्वयमिते क्षितौ॥८७॥

tavargoccārite praśne pratīcyāṃ ca samādiśet| sarpasyāṇḍajaśalyaṃ vā hastadvayamite kṣitau||87||

When the question is uttered with a letter of the ta-varga, let him declare ⟨it⟩ in the western quarter: a serpent's śalya, or an egg-born creature's, in ground measured at two hastas. ॥87॥

पवर्गोच्चारिते प्रश्ने वायव्यां शल्यमादिशेत्। आखोर्मेषस्य वा नूनं हस्तखातप्रमाणतः॥८८॥

pavargoccārite praśne vāyavyāṃ śalyamādiśet| ākhormeṣasya vā nūnaṃ hastakhātapramāṇataḥ||88||

When the question is uttered with a letter of the pa-varga, let him declare the śalya in the north-western quarter: a mouse's, or surely a ram's, at the measure of a hasta's digging. ॥88॥

यवर्गोच्चारिते प्रश्ने ह्युदीच्यामादिशेत्तदा। गजस्याश्वस्य वा शल्यं पूर्वखातप्रमाणतः॥८९॥

yavargoccārite praśne hyudīcyāmādiśettadā| gajasyāśvasya vā śalyaṃ pūrvakhātapramāṇataḥ||89||

When the question is uttered with a letter of the ya-varga, let him then declare ⟨it⟩ in the northern quarter: an elephant's or a horse's śalya, at the measure of the earlier digging. ॥89॥

शवर्गोच्चारिते प्रश्ने त्वैशान्यां च समादिशेत्। शशकस्योक्षशल्यं वा हस्तद्वयमिते क्षितौ॥९०॥

śavargoccārite praśne tvaiśānyāṃ ca samādiśet| śaśakasyokṣaśalyaṃ vā hastadvayamite kṣitau||90||

When the question is uttered with a letter of the śa-varga, let him declare ⟨it⟩ in the north-eastern quarter: a hare's śalya, or an ox's, in ground measured at two hastas. ॥90॥

प्रश्नेत्युच्चारिते वेधे ब्रह्मस्थाने समादिशेत्। नृशल्यं गजशल्यं वा नरखातप्रमाणतः॥९१॥

praśnetyuccārite vedhe brahmasthāne samādiśet| nṛśalyaṃ gajaśalyaṃ vā narakhātapramāṇataḥ||91||

When the word 'praśna' ⟨question⟩ itself is uttered, let him declare ⟨it⟩ in the Brahmā-sthāna ⟨the centre of the plot⟩ at the piercing: a man's śalya or an elephant's, at the measure of a man's digging. ॥91॥

प्रश्नेऽप्युच्चारिते यत्र नूनं वर्गस्य पञ्चमे। न विद्यते तत्र शल्यं ब्रह्मोक्तत्वान्न संशयः॥९२॥

praśne'pyuccārite yatra nūnaṃ vargasya pañcame| na vidyate tatra śalyaṃ brahmoktatvānna saṃśayaḥ||92||

And where the question is uttered with the fifth ⟨letter⟩ of a varga, there is surely no śalya there; there is no doubt of it, because Brahmā has said so. ॥92॥

एकद्वित्रिचतुः पञ्चषट् सप्ताष्टदशाह्वयाः। शालाः स्युर्दशभेदास्ताः सहिता नवशालयः॥९३॥

ekadvitricatuḥ pañcaṣaṭ saptāṣṭadaśāhvayāḥ| śālāḥ syurdaśabhedāstāḥ sahitā navaśālayaḥ||93||

Named one, two, three, four, five, six, seven, eight and ten, the śālās ⟨halls⟩ are of ten kinds — those, together with the nine-śālā. ॥93॥

आलिन्द भेदैरेताः स्युः प्रत्येकं दशषड्विधाः। षष्टिभिः सहिताः शतमिताः शालाः प्रकीर्तिताः॥९४॥

ālinda bhedairetāḥ syuḥ pratyekaṃ daśaṣaḍvidhāḥ| ṣaṣṭibhiḥ sahitāḥ śatamitāḥ śālāḥ prakīrtitāḥ||94||

By the varieties of the ālinda ⟨the verandah⟩ these become sixteen kinds each. Together with sixty, the śālās are declared to be reckoned as a hundred ⟨160 in all⟩. ॥94॥

ताश्चापि रूपादिग्रामप्रस्तारैर्विविधाः स्मृताः। तेषां समस्तभेदानां प्रस्तारमधुनोच्यते॥९५॥

tāścāpi rūpādigrāmaprastārairvividhāḥ smṛtāḥ| teṣāṃ samastabhedānāṃ prastāramadhunocyate||95||

And those too are held to be of many sorts, by the prastāras ⟨the systematic enumerations⟩ of form and of village and the rest. The prastāra of all their varieties is now declared. ॥95॥

गुरोरधो लघुः स्थाप्यः पुरस्तादूर्ध्ववन्यसेत्। गुरुभिः पश्चिमं पूर्वं सर्वलब्धविधिर्विधिः॥९६॥

guroradho laghuḥ sthāpyaḥ purastādūrdhvavanyaset| gurubhiḥ paścimaṃ pūrvaṃ sarvalabdhavidhirvidhiḥ||96||

Beneath a guru ⟨a 'heavy'⟩ a laghu ⟨a 'light'⟩ is to be placed; in front ⟨the rest are to be set down⟩ as they stood above; ⟨and⟩ behind, with gurus — this is the rule by which every ⟨arrangement⟩ is obtained. ॥96॥

स्यादलिन्दं लघुस्थाने नालिन्दं गुरुमाश्रितम्। गृहद्वारादलिन्देषु भवेयुर्दशषड्विधाः॥९७॥

syādalindaṃ laghusthāne nālindaṃ gurumāśritam| gṛhadvārādalindeṣu bhaveyurdaśaṣaḍvidhāḥ||97||

There is an ālinda ⟨verandah⟩ in the place of a laghu, and no ālinda where a guru stands. In the ālindas ⟨counted⟩ from the house-door there come to be sixteen kinds. ॥97॥

ध्रुवं धान्यं जयं नन्दं खरं कान्तं मनोरमम्। सुवक्त्रं दुर्मुखं क्रूरं विपक्षं धनदक्षयम्॥९८॥

dhruvaṃ dhānyaṃ jayaṃ nandaṃ kharaṃ kāntaṃ manoramam| suvaktraṃ durmukhaṃ krūraṃ vipakṣaṃ dhanadakṣayam||98||

Dhruva ⟨the fixed⟩, Dhānya ⟨the grain-house⟩, Jaya ⟨victory⟩, Nanda ⟨joy⟩, Khara ⟨the harsh⟩, Kānta ⟨the lovely⟩, Manorama ⟨the delightful⟩, Suvaktra ⟨fair-faced⟩, Durmukha ⟨foul-faced⟩, Krūra ⟨the cruel⟩, Vipakṣa ⟨the adversary⟩, Dhanada ⟨the wealth-giver⟩, Kṣaya ⟨ruin⟩ — ॥98॥

आक्रन्दं विपुलं चैव षोडशं विजयं गृहम्। इत्येवं शालभेदानि शेषाणामेवमेव हि॥९९॥

ākrandaṃ vipulaṃ caiva ṣoḍaśaṃ vijayaṃ gṛham| ityevaṃ śālabhedāni śeṣāṇāmevameva hi||99||

Ākranda ⟨the wailing⟩, Vipula ⟨the ample⟩, and Vijaya ⟨conquest⟩ as the sixteenth house. Such are the varieties of the ⟨one-⟩śālā; of the rest it is just the same. ॥99॥

ध्रुवसंज्ञं गृहं त्वाद्यं धनधान्यसुखप्रदम्। धनधान्यप्रदं नृणां जयं तद्विजयप्रदम्॥१००॥

dhruvasaṃjñaṃ gṛhaṃ tvādyaṃ dhanadhānyasukhapradam| dhanadhānyapradaṃ nṛṇāṃ jayaṃ tadvijayapradam||100||

The first, named Dhruva, gives wealth, grain and happiness. ⟨The second, Dhānya,⟩ gives men wealth and grain; and Jaya gives victory. ॥100॥

नन्दं स्त्रीहानिदं नूनं खरं सम्पद् विनाशनम्। पुत्रपौत्रप्रदं कान्तं श्रीप्रदं यन्मनोरमम्॥१०१॥

nandaṃ strīhānidaṃ nūnaṃ kharaṃ sampad vināśanam| putrapautrapradaṃ kāntaṃ śrīpradaṃ yanmanoramam||101||

Nanda surely gives the loss of a wife; Khara is the destroyer of prosperity; Kānta gives sons and grandsons; and Manorama gives Śrī ⟨fortune⟩. ॥101॥

सुवक्त्रं भोगदं नूनं दुर्मुखं विसुखप्रदम्। सर्वदुःखप्रदं क्रूरं विपक्षं शत्रुभीतिदम्॥१०२॥

suvaktraṃ bhogadaṃ nūnaṃ durmukhaṃ visukhapradam| sarvaduḥkhapradaṃ krūraṃ vipakṣaṃ śatrubhītidam||102||

Suvaktra surely gives enjoyment; Durmukha gives the want of happiness; Krūra gives every sorrow; Vipakṣa gives fear from enemies. ॥102॥

धनदं धनदं गेहं क्षयं सर्वक्षयप्रदम्। विजयं नाम सदनं धनदं विजयप्रदम्॥१०३॥

dhanadaṃ dhanadaṃ gehaṃ kṣayaṃ sarvakṣayapradam| vijayaṃ nāma sadanaṃ dhanadaṃ vijayapradam||103||

The house Dhanada gives wealth; Kṣaya gives ruin of every kind; the house named Vijaya gives wealth and gives victory. ॥103॥

ध्रुवाख्यं द्वित्रिभूमायं सौधसंज्ञं धरातलम्। सुवर्णशिखरः सोऽपि प्रासादः सर्वभूभुजाम्॥१०४॥

dhruvākhyaṃ dvitribhūmāyaṃ saudhasaṃjñaṃ dharātalam| suvarṇaśikharaḥ so'pi prāsādaḥ sarvabhūbhujām||104||

The one named Dhruva, having two or three storeys ⟨above⟩ the ground level, is called a saudha ⟨a great mansion⟩; and that same one, with a golden spire, is a prāsāda ⟨a palace⟩ for all kings. ॥104॥

सौधाख्यं सदनं शश्वद्धनधान्यप्रदं सदा। प्रासादसदनं शश्वद्धनारोग्य सुखप्रदम्॥१०५॥

saudhākhyaṃ sadanaṃ śaśvaddhanadhānyapradaṃ sadā| prāsādasadanaṃ śaśvaddhanārogya sukhapradam||105||

The house called a saudha for ever and always gives wealth and grain; the prāsāda house for ever gives wealth, health and happiness. ॥105॥

पुरतो मण्डपं चास्य तदेव भुवनेश्वरम्। तद्गृहं विश्वरूपाख्यं सर्वसम्पत्प्रदं सदा॥१०६॥

purato maṇḍapaṃ cāsya tadeva bhuvaneśvaram| tadgṛhaṃ viśvarūpākhyaṃ sarvasampatpradaṃ sadā||106||

And with a maṇḍapa ⟨a pillared open hall⟩ in front of it, that same one becomes Bhuvaneśvara ⟨lord of the world⟩; that house, called Viśvarūpa ⟨of every form⟩, always gives every prosperity. ॥106॥

धनाख्यं सदनं द्वित्रिचतुःपञ्चादि भूमिकम्। भूरिचन्द्रं महीपानां वित्तवृत्तसुखप्रदम्॥१०७॥

dhanākhyaṃ sadanaṃ dvitricatuḥpañcādi bhūmikam| bhūricandraṃ mahīpānāṃ vittavṛttasukhapradam||107||

The house named Dhana, having two, three, four, five or more storeys, is ⟨called⟩ Bhūricandra ⟨abundant as the moon⟩; for kings it gives wealth, livelihood and happiness. ॥107॥

जयाख्यनामसदनं द्वितीयाद्यं तु भूमिकम्। विमुखं नाम तद्गेहं भार्यानाशप्रदं सदा॥१०८॥

jayākhyanāmasadanaṃ dvitīyādyaṃ tu bhūmikam| vimukhaṃ nāma tadgehaṃ bhāryānāśapradaṃ sadā||108||

The house bearing the name Jaya, when it has a second storey and upward, is that house named Vimukha ⟨turned away⟩; it always brings about the destruction of the wife. ॥108॥

नन्दाख्यं सदनं यत्र द्वितीयाद्यं तु भूमिकम्। पूर्णचन्द्रं महद्गेहं सुखदं सर्वभूभुजाम्॥१०९॥

nandākhyaṃ sadanaṃ yatra dvitīyādyaṃ tu bhūmikam| pūrṇacandraṃ mahadgehaṃ sukhadaṃ sarvabhūbhujām||109||

Where the house named Nanda has a second storey and upward, that great house is Pūrṇacandra ⟨the full moon⟩; it gives happiness to all kings. ॥109॥

खरं गेहं यदा यत्र द्वितीयाद्यं तु भूमिकम्। आसुरं नाम सदनं दुःखशोकभयप्रदम्॥११०॥

kharaṃ gehaṃ yadā yatra dvitīyādyaṃ tu bhūmikam| āsuraṃ nāma sadanaṃ duḥkhaśokabhayapradam||110||

When and where the house Khara has a second storey and upward, that house is named Āsura ⟨demonic⟩; it gives sorrow, grief and fear. ॥110॥

प्रासादो वाऽथ सौधो वा मनोरम गृहं यदा। आनन्दसदनं नाम चित्तानन्दप्रदं सदा॥१११॥

prāsādo vā'tha saudho vā manorama gṛhaṃ yadā| ānandasadanaṃ nāma cittānandapradaṃ sadā||111||

When a prāsāda, or else a saudha, is a Manorama house, ⟨it is⟩ named Ānandasadana ⟨the house of bliss⟩; it always gives delight to the mind. ॥111॥

प्रासादो वाऽथ सौधो वा सुवक्त्रसदनं यदा। हाटकं नामक सदनं हाटकदं शुभम्॥११२॥

prāsādo vā'tha saudho vā suvaktrasadanaṃ yadā| hāṭakaṃ nāmaka sadanaṃ hāṭakadaṃ śubham||112||

When a prāsāda, or else a saudha, is a Suvaktra house, that house is named Hāṭaka ⟨gold⟩; it gives gold and is auspicious. ॥112॥

प्रासादो वाऽथ सौधो वा दुर्मुखं सदनं यदा। दुर्मुखं नामसदनं सर्वकार्यविनाशनम्॥११३॥

prāsādo vā'tha saudho vā durmukhaṃ sadanaṃ yadā| durmukhaṃ nāmasadanaṃ sarvakāryavināśanam||113||

When a prāsāda, or else a saudha, is a Durmukha house, that house is named Durmukha; it destroys every undertaking. ॥113॥

प्रासादो वाऽथ सौधो वा क्रूराख्यं सदनं यदा। क्रूराख्यं सदनं नाम दुःखशोक भयप्रदम्॥११४॥

prāsādo vā'tha saudho vā krūrākhyaṃ sadanaṃ yadā| krūrākhyaṃ sadanaṃ nāma duḥkhaśoka bhayapradam||114||

When a prāsāda, or else a saudha, is the house named Krūra, that house named Krūra gives sorrow, grief and fear. ॥114॥

प्रासादो वाऽथ सौधो वा विपक्षसदनं यदा। शत्रुसंज्ञं च तद्गेहं सर्वदा शत्रुभीतिदम्॥११५॥

prāsādo vā'tha saudho vā vipakṣasadanaṃ yadā| śatrusaṃjñaṃ ca tadgehaṃ sarvadā śatrubhītidam||115||

When a prāsāda, or else a saudha, is a Vipakṣa house, that house is called Śatru ⟨the enemy⟩; it always gives fear from enemies. ॥115॥

प्रासादो वाऽथ सौधो वा धनदाख्यं गृहं भवेत्। धनधान्यप्रदंगेहं धनधान्यसुखावहम्॥११६॥

prāsādo vā'tha saudho vā dhanadākhyaṃ gṛhaṃ bhavet| dhanadhānyapradaṃgehaṃ dhanadhānyasukhāvaham||116||

When it is a prāsāda, or else a saudha, the house named Dhanada comes to be a house that gives wealth and grain, and brings wealth, grain and happiness. ॥116॥

प्रासादो वाऽथ सौधो वा क्षयाख्यं सदनं यदा। आयुक्षयं नाम गृहं सर्वदा तत्प्रदं ततः॥११७॥

prāsādo vā'tha saudho vā kṣayākhyaṃ sadanaṃ yadā| āyukṣayaṃ nāma gṛhaṃ sarvadā tatpradaṃ tataḥ||117||

When a prāsāda, or else a saudha, is the house named Kṣaya, that house is named Āyukṣaya ⟨the wasting of life⟩, and it gives that for ever. ॥117॥

प्रासादो वाऽथ सौधो वा त्वाक्रन्दं सदनं यदा। आक्रन्दं नाम सदनं वह्निभीतिप्रदं सदा॥११८॥

prāsādo vā'tha saudho vā tvākrandaṃ sadanaṃ yadā| ākrandaṃ nāma sadanaṃ vahnibhītipradaṃ sadā||118||

When a prāsāda, or else a saudha, is an Ākranda house, that house named Ākranda always gives the fear of fire. ॥118॥

विपुलाख्यं यदा यत्र सौधः प्रासाद एव वा। विपुलं नाम सदनं विपुलं धनधान्यदम्॥११९॥

vipulākhyaṃ yadā yatra saudhaḥ prāsāda eva vā| vipulaṃ nāma sadanaṃ vipulaṃ dhanadhānyadam||119||

When and where a saudha, or else a prāsāda, is named Vipula, that house named Vipula gives ample wealth and grain. ॥119॥

विजयाख्यं यदा नूनं सौधः प्रासाद एव च। विजयं नाम सदनं सर्वदा विजयप्रदम्॥१२०॥

vijayākhyaṃ yadā nūnaṃ saudhaḥ prāsāda eva ca| vijayaṃ nāma sadanaṃ sarvadā vijayapradam||120||

When surely a saudha, or else a prāsāda, is named Vijaya, that house named Vijaya always gives victory. ॥120॥

विजयं नाम भवति सदनं सहितं यदा। तद्भवं विजयं नाम स्मरणाद्विजयप्रदम्॥१२१॥

vijayaṃ nāma bhavati sadanaṃ sahitaṃ yadā| tadbhavaṃ vijayaṃ nāma smaraṇādvijayapradam||121||

When a house comes to be named Vijaya and is joined ⟨with another⟩, the ⟨house⟩ arising from that is named Vijaya; by the mere remembering of it, it gives victory. ॥121॥

एकशाला यदा नूनं चतुर्द्वारसमन्वितम्। मनोरथप्रदं गेहं नाम्ना तद्विश्वतोमुखम्॥१२२॥

ekaśālā yadā nūnaṃ caturdvārasamanvitam| manorathapradaṃ gehaṃ nāmnā tadviśvatomukham||122||

When a one-śālā house is surely furnished with four doors, that house gives the wish of the heart, and by name it is Viśvatomukha ⟨facing every way⟩. ॥122॥

तदैव प्रवरैर्युक्तं कोणमध्येऽथ तद्गृहम्। पुण्डरीकं नाम भवेत्सर्वकामफलप्रदम्॥१२३॥

tadaiva pravarairyuktaṃ koṇamadhye'tha tadgṛham| puṇḍarīkaṃ nāma bhavetsarvakāmaphalapradam||123||

That same one, when furnished with pravaras ⟨projecting members⟩ in the middle of a corner, becomes the house named Puṇḍarīka ⟨the white lotus⟩; it gives the fruit of every desire. ॥123॥

पश्चिमद्वारहीनं तद्गृहं श्रीनिलयाह्वयम्। श्रीप्रदं सर्वदा राज्ञां पुत्रपौत्रप्रवर्द्धनम्॥१२४॥

paścimadvārahīnaṃ tadgṛhaṃ śrīnilayāhvayam| śrīpradaṃ sarvadā rājñāṃ putrapautrapravarddhanam||124||

That house lacking its western door is called Śrīnilaya ⟨the seat of Śrī⟩; it always gives kings prosperity and increases sons and grandsons. ॥124॥

उदग्द्वारविहीनं तच्छूकरस्य पदाह्वयम्। सूकराद्भयदं नूनमथवा भूपतेर्भयम्॥१२५॥

udagdvāravihīnaṃ tacchūkarasya padāhvayam| sūkarādbhayadaṃ nūnamathavā bhūpaterbhayam||125||

That ⟨house⟩ lacking its northern door bears the name of the boar's foot ⟨Śūkarapada⟩; it surely gives danger from a boar, or else fear from the king. ॥125॥

पूर्वद्वार विहीनं तद्व्याघ्रस्य पदसंज्ञकम्। चतुष्पाद्भयदं गेहमथवा तस्कराद्भयम्॥१२६॥

pūrvadvāra vihīnaṃ tadvyāghrasya padasaṃjñakam| catuṣpādbhayadaṃ gehamathavā taskarādbhayam||126||

That ⟨house⟩ lacking its eastern door is named the tiger's foot ⟨Vyāghrapada⟩; that house gives danger from four-footed beasts, or else fear from thieves. ॥126॥

दक्षिणद्वारहीनं तद्गृहं शेखर संज्ञकम्। सर्ववस्तुप्रदं गेहं सर्वरत्नप्रदं सदा॥१२७॥

dakṣiṇadvārahīnaṃ tadgṛhaṃ śekhara saṃjñakam| sarvavastupradaṃ gehaṃ sarvaratnapradaṃ sadā||127||

That house lacking its southern door is named Śekhara ⟨the crest⟩; that house gives every thing, and always gives every gem. ॥127॥

इत्येकशालाभेदानि द्विशालाभेदमुच्यते। द्विशालां कर्त्तुकामो यः कुर्यात्सम्यक् परीक्षणम्॥१२८॥

ityekaśālābhedāni dviśālābhedamucyate| dviśālāṃ karttukāmo yaḥ kuryātsamyak parīkṣaṇam||128||

Such are the varieties of the one-śālā; the varieties of the two-śālā are ⟨now⟩ declared. He who wishes to make a two-śālā should make a careful examination. ॥128॥

याम्यपश्चिमयोर्नूनं द्विशालं कमलाकरम्। नामतः सर्वदा नृणां श्रीप्रदं सर्वभोगदम्॥१२९॥

yāmyapaścimayornūnaṃ dviśālaṃ kamalākaram| nāmataḥ sarvadā nṛṇāṃ śrīpradaṃ sarvabhogadam||129||

A two-śālā in the south and the west is surely Kamalākara ⟨the lotus-pond⟩ by name; it always gives men prosperity and every enjoyment. ॥129॥

पश्चिमोत्तरयोः शाला श्वापदं नाम नामतः। हृद्रोगदुःखभयदमथवा चौरभीतिदम्॥१३०॥

paścimottarayoḥ śālā śvāpadaṃ nāma nāmataḥ| hṛdrogaduḥkhabhayadamathavā caurabhītidam||130||

A hall in the west and the north is Śvāpada ⟨the beast of prey⟩ by name; it gives heart-disease, sorrow and fear, or else fear from thieves. ॥130॥

प्राक्सौम्ययोर्द्विशाला सा विपक्ष दुःखकर्षिणी। शत्रुभ्यो भयदा शश्वदथवा चौरभीतिदा॥१३१॥

prāksaumyayordviśālā sā vipakṣa duḥkhakarṣiṇī| śatrubhyo bhayadā śaśvadathavā caurabhītidā||131||

A two-śālā in the east and the north is that Vipakṣa which draws sorrow on; it gives constant fear from enemies, or else fear from thieves. ॥131॥

पूर्वदक्षिणयोर्नूनं द्विशाला सर्पदंष्ट्रिका। आधि व्याधि व्याल चौर विशेषभयदा सदा॥१३२॥

pūrvadakṣiṇayornūnaṃ dviśālā sarpadaṃṣṭrikā| ādhi vyādhi vyāla caura viśeṣabhayadā sadā||132||

A two-śālā in the east and the south is surely Sarpadaṃṣṭrikā ⟨the serpent's fang⟩; it always gives especial fear of mental distress, of disease, of snakes and of thieves. ॥132॥

याम्यपश्चिमयोरेव द्विशाला मङ्गलाष्टदा। प्रासादो वाथ सौधो वा तस्यामेव तु कारयेत्॥१३३॥

yāmyapaścimayoreva dviśālā maṅgalāṣṭadā| prāsādo vātha saudho vā tasyāmeva tu kārayet||133||

A two-śālā in the south and the west alone is Maṅgalāṣṭadā ⟨the giver of the eight auspicious things⟩; a prāsāda, or else a saudha, should be built in that one only. ॥133॥

अन्यदिक्षु द्विशालासु नैस्वं शोकं लभेन्नरः। तस्माद्द्विशालां वाऽन्यत्र प्रयत्नात्परिवर्जयेत्॥१३४॥

anyadikṣu dviśālāsu naisvaṃ śokaṃ labhennaraḥ| tasmāddviśālāṃ vā'nyatra prayatnātparivarjayet||134||

In two-śālās in the other directions a man gets destitution and grief. Therefore let him take pains to avoid a two-śālā anywhere else. ॥134॥

द्विशालाद्यासु सर्वासु द्वित्रिपञ्चादिभूमिकैः। एवं षोडश सद्मानि भवन्त्यत्राप्यनुक्रमात्॥१३५॥

dviśālādyāsu sarvāsu dvitripañcādibhūmikaiḥ| evaṃ ṣoḍaśa sadmāni bhavantyatrāpyanukramāt||135||

In all ⟨the classes⟩ beginning with the two-śālā, by two, three, five and more storeys, there come to be sixteen houses here too, in due order. ॥135॥

खण्डेन्दुसंज्ञकं त्वाद्यं द्वितीयं बुद्धिवर्द्धनम्। तृतीयं शङ्खसंज्ञं तु धनायुः स्त्रीप्रदानि वै॥१३६॥

khaṇḍendusaṃjñakaṃ tvādyaṃ dvitīyaṃ buddhivarddhanam| tṛtīyaṃ śaṅkhasaṃjñaṃ tu dhanāyuḥ strīpradāni vai||136||

The first is named Khaṇḍendu ⟨the crescent moon⟩, the second Buddhivardhana ⟨the increaser of understanding⟩, and the third is named Śaṅkha ⟨the conch⟩; these indeed give wealth, long life and women. ॥136॥

चतुर्थपञ्चमं सद्म स्त्रीसौभाग्य विनाशदम्। षष्ठसप्ताष्टमं गेहं लाभायुः श्रीप्रदं सदा॥१३७॥

caturthapañcamaṃ sadma strīsaubhāgya vināśadam| ṣaṣṭhasaptāṣṭamaṃ gehaṃ lābhāyuḥ śrīpradaṃ sadā||137||

The fourth and the fifth house destroy a woman's good fortune. The sixth, seventh and eighth house always give gain, long life and prosperity. ॥137॥

नवैकादशमं दुःख रोगशोक भयप्रदम्। द्वादशं सदनं नूनं धनधान्यप्रदं सदा॥१३८॥

navaikādaśamaṃ duḥkha rogaśoka bhayapradam| dvādaśaṃ sadanaṃ nūnaṃ dhanadhānyapradaṃ sadā||138||

The ninth ⟨to the⟩ eleventh gives sorrow, disease, grief and fear. The twelfth dwelling surely gives wealth and grain always. ॥138॥

शोकदुःखप्रदं शश्वत्त्रयोदश चतुर्दशम्। षोडशं पञ्चदशमं त्वायुरारोग्यवृद्धिम्॥१३९॥

śokaduḥkhapradaṃ śaśvattrayodaśa caturdaśam| ṣoḍaśaṃ pañcadaśamaṃ tvāyurārogyavṛddhim||139||

The thirteenth and the fourteenth always give grief and sorrow; the sixteenth and the fifteenth ⟨give⟩ increase of life and of health. ॥139॥

उक्ता द्विशालाभेदानि नामरूपफलैः सह। त्रिशालानांभेदानि अधुना कथ्यते भृशम्॥१४०॥

uktā dviśālābhedāni nāmarūpaphalaiḥ saha| triśālānāṃbhedāni adhunā kathyate bhṛśam||140||

The varieties of the two-śālā have been told, together with their names, forms and fruits. Now the varieties of the three-śālā are told at length. ॥140॥

उदङ्मुखा त्रिशाला सा जयन्ती संज्ञिता त्वथ। विपुला कीर्तिदा राज्ञां पुत्रपौत्रधनप्रदा॥१४१॥

udaṅmukhā triśālā sā jayantī saṃjñitā tvatha| vipulā kīrtidā rājñāṃ putrapautradhanapradā||141||

That three-śālā which faces north is named Jayantī ⟨the victorious⟩; it gives kings abundant fame, and gives sons, grandsons and wealth. ॥141॥

प्राग्द्वारसहिता सा च नाम्ना हरिपदाह्वयम्। तदीप्सितार्थफलदं राज्ञां मुख्यतरं सदा॥१४२॥

prāgdvārasahitā sā ca nāmnā haripadāhvayam| tadīpsitārthaphaladaṃ rājñāṃ mukhyataraṃ sadā||142||

And that same one, having a door to the east, is by name called Haripada ⟨Viṣṇu's place⟩; it gives the fruit of the object desired and is always foremost for kings. ॥142॥

सा दक्षिणद्वारयुता चोष्ट्रदंष्ट्राह्वया भुवि। निःस्वप्रदा क्षितिशानामथवा शत्रुभीतिदा॥१४३॥

sā dakṣiṇadvārayutā coṣṭradaṃṣṭrāhvayā bhuvi| niḥsvapradā kṣitiśānāmathavā śatrubhītidā||143||

That same one, joined with a door to the south, is called Uṣṭradaṃṣṭrā ⟨the camel's tusk⟩ upon earth; it gives destitution to lords of the earth, or else fear of enemies. ॥143॥

पश्चिमद्वारसहिता सर्वदा कुसुमाह्वया। मित्रवृद्धिप्रदा नृणामथवा भ्रातृवृद्धिदा॥१४४॥

paścimadvārasahitā sarvadā kusumāhvayā| mitravṛddhipradā nṛṇāmathavā bhrātṛvṛddhidā||144||

Joined with a door to the west it is always called Kusumā ⟨the flower⟩; it gives men increase of friends, or else increase of brothers. ॥144॥

नानाकल्याणदाः शश्वत्पुत्रपौत्र प्रवर्द्धिनी। प्राङ्मुखा या त्रिशाला सा नक्षत्रपदसंज्ञिता॥१४५॥

nānākalyāṇadāḥ śaśvatputrapautra pravarddhinī| prāṅmukhā yā triśālā sā nakṣatrapadasaṃjñitā||145||

It always gives manifold welfare and increases sons and grandsons. The three-śālā which faces east is named Nakṣatrapada ⟨the asterism's place⟩. ॥145॥

सर्वदा धनदा नृणां दुःखशोक विनाशदा। उदग्द्वारयुता सा च स्वर्णगर्भाह्वया क्षितौ॥१४६॥

sarvadā dhanadā nṛṇāṃ duḥkhaśoka vināśadā| udagdvārayutā sā ca svarṇagarbhāhvayā kṣitau||146||

It always gives men wealth and destroys sorrow and grief. And that same one, joined with a door to the north, is called Svarṇagarbhā ⟨the golden-wombed⟩ upon earth. ॥146॥

स्वर्णदास्वपरं चोदङ्मुखायां यत्फलं तु तत्। कुलक्षयकरा सैव त्रिशाला दक्षिणामुखा॥१४७॥

svarṇadāsvaparaṃ codaṅmukhāyāṃ yatphalaṃ tu tat| kulakṣayakarā saiva triśālā dakṣiṇāmukhā||147||

Svarṇadā ⟨the gold-giver⟩ is another ⟨name⟩; and whatever fruit belongs to the north-facing one, that ⟨is hers⟩. That same three-śālā, facing south, works the destruction of the family. ॥147॥

शालानां पापसंज्ञानां दृष्ट्वा सूर्य्यं निरीक्षयेत्। प्रत्यङ्मुखा त्रिशाला सा क्षयाख्या नामतस्तथा॥१४८॥

śālānāṃ pāpasaṃjñānāṃ dṛṣṭvā sūryyaṃ nirīkṣayet| pratyaṅmukhā triśālā sā kṣayākhyā nāmatastathā||148||

Of the śālās that bear evil names, having looked ⟨at them⟩, one should observe the Sun. The three-śālā that faces west is by name Kṣayā ⟨the wasting⟩. ॥148॥

बहुव्ययकरी सैव पुत्रायुर्धननाशदा। गृहोपरि गृहाणां च सम्यक् संचिन्त्य बुद्धिमान्॥१४९॥

bahuvyayakarī saiva putrāyurdhananāśadā| gṛhopari gṛhāṇāṃ ca samyak saṃcintya buddhimān||149||

That same one causes great expense and gives the loss of sons, of life and of wealth. And the wise man, having well considered the houses ⟨built⟩ upon a house — ॥149॥

प्रस्तारं यन्मनोरम्यं नानारूप प्रभेदतः। उक्ता त्रिशाला भेदानि चतुःशालामथोऽच्यते॥१५०॥

prastāraṃ yanmanoramyaṃ nānārūpa prabhedataḥ| uktā triśālā bhedāni catuḥśālāmatho'cyate||150||

— ⟨should lay out⟩ the prastāra ⟨the enumeration by permutation⟩ that pleases the mind, by the distinctions of its many forms. The varieties of the three-śālā have been told; now the four-śālā is spoken of. ॥150॥

पितामहोक्तमार्गेण नामरूपफलैः पृथक्। चतुःशाला चतुर्भेदा सर्वतो भद्रसंज्ञिता॥१५१॥

pitāmahoktamārgeṇa nāmarūpaphalaiḥ pṛthak| catuḥśālā caturbhedā sarvato bhadrasaṃjñitā||151||

— by the way Pitāmaha ⟨Brahmā⟩ told, with names, forms and fruits severally. The four-śālā, which is named Sarvatobhadra ⟨auspicious on every side⟩, is of four kinds. ॥151॥

आयुरारोग्य विपुला कीर्तिसम्पत्प्रदा नृणाम्। पश्चिमद्वारसहिता नद्यावर्त्ताह्वया भृशम्॥१५२॥

āyurārogya vipulā kīrtisampatpradā nṛṇām| paścimadvārasahitā nadyāvarttāhvayā bhṛśam||152||

It gives men long life, health, abundance, fame and prosperity. Joined with a door to the west it is abundantly called Nadyāvartā ⟨the river's eddy⟩. ॥152॥

सुगन्धवस्तुनिचयवस्त्ररत्नप्रदा सदा। उत्तरद्वारसहिता शश्वत्सा रुचकाह्वया॥१५३॥

sugandhavastunicayavastraratnapradā sadā| uttaradvārasahitā śaśvatsā rucakāhvayā||153||

It always gives sweet-scented things, heaps of goods, garments and jewels. Joined with a door to the north it is ever called Rucakā ⟨the bright⟩. ॥153॥

अन्नपानादि निखिलभोगसौभाग्यपुत्रदा। प्राग्द्वार सहिता सैव स्वस्तिकेति प्रकीर्त्तिता॥१५४॥

annapānādi nikhilabhogasaubhāgyaputradā| prāgdvāra sahitā saiva svastiketi prakīrttitā||154||

It gives food and drink and every enjoyment, good fortune and sons. That same one, joined with a door to the east, is proclaimed as Svastikā ⟨the auspicious mark⟩. ॥154॥

गजाश्वपशुलोहादिभूषण श्रीप्रदा नृणाम्। दक्षिणद्वार सहिता वर्द्धमानाह्वया भुवि॥१५५॥

gajāśvapaśulohādibhūṣaṇa śrīpradā nṛṇām| dakṣiṇadvāra sahitā varddhamānāhvayā bhuvi||155||

It gives men elephants, horses, cattle, metals and the like, ornaments and prosperity. Joined with a door to the south it is called Vardhamānā ⟨the increasing⟩ upon earth. ॥155॥

तत्रस्थसर्ववस्तूनि वर्द्धन्ते वै श्रिया सह। चतुःशालामध्यभागे कुर्यात्पूर्वमुखं गृहम्॥१५६॥

tatrasthasarvavastūni varddhante vai śriyā saha| catuḥśālāmadhyabhāge kuryātpūrvamukhaṃ gṛham||156||

Everything that stands therein increases, together with prosperity. In the middle part of the four-śālā he should make an east-facing house. ॥156॥

गृहराडिति विख्यातं सर्व सम्पत्प्रदं सदा। तद्गृहं याम्यवक्त्रं चेत्कुबेर पदसंज्ञकम्॥१५७॥

gṛharāḍiti vikhyātaṃ sarva sampatpradaṃ sadā| tadgṛhaṃ yāmyavaktraṃ cetkubera padasaṃjñakam||157||

It is renowned as Gṛharāj ⟨the king of houses⟩ and always gives every prosperity. If that house faces south it is called Kuberapada ⟨Kubera's place⟩. ॥157॥

शश्वत्कुबेरगृहवदालये सर्वसम्पदाम्। प्रत्यग्वक्त्रं मन्दिरं वै महेन्द्रपदसंज्ञितम्॥१५८॥

śaśvatkuberagṛhavadālaye sarvasampadām| pratyagvaktraṃ mandiraṃ vai mahendrapadasaṃjñitam||158||

It is ever like Kubera's own house, a dwelling of all riches. A west-facing dwelling indeed is called Mahendrapada ⟨great Indra's place⟩. ॥158॥

इन्द्रवेश्म यथा सर्व सम्पद्युक्तं तथैव तत्। उदङ्मुख तत्सदनं वारुणं पदसंज्ञितम्। सर्वरत्नालयं गेहं सर्वभोगसुखावहम्॥१५९॥

indraveśma yathā sarva sampadyuktaṃ tathaiva tat| udaṅmukha tatsadanaṃ vāruṇaṃ padasaṃjñitam| sarvaratnālayaṃ gehaṃ sarvabhogasukhāvaham||159||

As Indra's house is furnished with every prosperity, just so is that one. That north-facing dwelling is called the Vāruṇa-pada ⟨Varuṇa's place⟩; a house that is a treasury of every jewel, and brings every enjoyment and ease. ॥159॥

प्रासादो वाथ सौधो वा तद्गृहे वै भवेद्यदि। तच्चन्द्रशेखरपदं निधीनामालयं भृशम्॥१६०॥

prāsādo vātha saudho vā tadgṛhe vai bhavedyadi| taccandraśekharapadaṃ nidhīnāmālayaṃ bhṛśam||160||

If there be a prāsāda ⟨a palace⟩ or a saudha ⟨a great mansion⟩ in that house, that is the Candraśekhara-pada ⟨the moon-crested one's place⟩, exceedingly a store of treasures. ॥160॥

कोणेष्वयचरं कुर्यान्महेन्द्र पदसंज्ञितम्। महेन्द्रनिलयं यद्वत्तद्वच्च सम्पदालयम्॥१६१॥

koṇeṣvayacaraṃ kuryānmahendra padasaṃjñitam| mahendranilayaṃ yadvattadvacca sampadālayam||161||

In the corners he should make an ayacara called Mahendrapada; as great Indra's dwelling ⟨is⟩, so is it a store of prosperity. ॥161॥

अस्यामपि द्वित्रिचतुःपञ्चषट्सप्तभूमिकैः। षोडशाख्यानि जातानि तानि प्रस्तारतः क्रमात्॥१६२॥

asyāmapi dvitricatuḥpañcaṣaṭsaptabhūmikaiḥ| ṣoḍaśākhyāni jātāni tāni prastārataḥ kramāt||162||

In this ⟨class⟩ too, with two, three, four, five, six and seven storeys, those sixteen named ⟨kinds⟩ arise, in order, by the prastāra ⟨the enumeration by permutation⟩. ॥162॥

पञ्चादिदशपर्यन्ताः शालास्त्वेवं प्रकल्पयेत्। प्रास्तारनामदिग्रूपफलैर्यो वास्तुकोविदः॥१६३॥

pañcādidaśaparyantāḥ śālāstvevaṃ prakalpayet| prāstāranāmadigrūpaphalairyo vāstukovidaḥ||163||

The śālās from five up to ten — he who is skilled in vāstu should lay them out thus, by their prastāra, name, direction, form and fruit. ॥163॥

ऐन्द्र्या दिशि स्नानगेहमाग्नेय्यां पचनालयम्। याम्यायां शयनं वेश्म नैर्ऋत्यां शस्त्रमन्दिरम्॥१६४॥

aindryā diśi snānagehamāgneyyāṃ pacanālayam| yāmyāyāṃ śayanaṃ veśma nairṛtyāṃ śastramandiram||164||

In Indra's direction ⟨the east⟩ the bath-house; in the Āgneyī ⟨the south-east⟩ the cooking-house; in the southern the sleeping chamber; in the Nairṛta ⟨the south-west⟩ the armoury. ॥164॥

वारुण्यां भोजनगृहं वायव्यां पशुमन्दिरम्। उदीच्यां हाटकं सद्म ऐशान्यां देवमन्दिरम्॥१६५॥

vāruṇyāṃ bhojanagṛhaṃ vāyavyāṃ paśumandiram| udīcyāṃ hāṭakaṃ sadma aiśānyāṃ devamandiram||165||

In the Vāruṇī ⟨the west⟩ the dining-house; in the Vāyavya ⟨the north-west⟩ the cattle-shed; in the northern the house of gold; in the Aiśānī ⟨the north-east⟩ the shrine of the gods. ॥165॥

ध्वजधूमहरिश्वाख्यवृषगर्दभकुञ्जराः । ध्वांक्षश्चैते क्रमादायाः स्वस्थाने स्वगृहे शुभाः॥१६६॥

dhvajadhūmahariśvākhyavṛṣagardabhakuñjarāḥ | dhvāṃkṣaścaite kramādāyāḥ svasthāne svagṛhe śubhāḥ||166||

Dhvaja ⟨the banner⟩, Dhūma ⟨smoke⟩, Hari ⟨the lion⟩, the one named Śvan ⟨the dog⟩, Vṛṣa ⟨the bull⟩, Gardabha ⟨the ass⟩, Kuñjara ⟨the elephant⟩ and Dhvāṅkṣa ⟨the crow⟩ — these are the āyas ⟨the reckonings of a building's yield⟩ in order; in their own place, in one's own house, they are auspicious. ॥166॥

ऐन्द्राग्न्योर्मन्थनं मध्ये याम्याग्न्यो रतिमन्दिरम्। याम्यराक्षसयोर्मध्ये पुरीषत्यागमन्दिरम्॥१६७॥

aindrāgnyormanthanaṃ madhye yāmyāgnyo ratimandiram| yāmyarākṣasayormadhye purīṣatyāgamandiram||167||

Between Indra's and Agni's ⟨corners⟩, in the middle, the churning-place; between Yama's and Agni's, the chamber of love. Between Yama's and the Rākṣasa's, the house for voiding excrement. ॥167॥

राक्षसाम्बुपयोर्मध्ये विद्याभवनमन्दिरम्। तोयेशानिलयोर्मध्ये सदनं रोदनं ततः॥१६८॥

rākṣasāmbupayormadhye vidyābhavanamandiram| toyeśānilayormadhye sadanaṃ rodanaṃ tataḥ||168||

Between the Rākṣasa's ⟨south-west⟩ and the water-lord's ⟨the west⟩, the house of learning; between the lord of waters' and the wind's ⟨the north-west⟩, then, the chamber of weeping. ॥168॥

कामोपभोगसदनं वायुकौबेरमध्ययोः। कौबेरेशानयोर्मध्ये चिकित्सासदनं सदा॥१६९॥

kāmopabhogasadanaṃ vāyukauberamadhyayoḥ| kaubereśānayormadhye cikitsāsadanaṃ sadā||169||

The chamber of love and enjoyment between the wind's ⟨north-west⟩ and Kubera's ⟨the north⟩; between Kubera's and Īśāna's ⟨the north-east⟩, always the house of healing. ॥169॥

पुरन्दरेशयोर्मध्ये सर्ववस्तुसुसंग्रहम्। सदनं कारयेदेवं क्रमादुक्तानि षोडश॥१७०॥

purandareśayormadhye sarvavastususaṃgraham| sadanaṃ kārayedevaṃ kramāduktāni ṣoḍaśa||170||

Between Purandara's ⟨the east⟩ and Īśa's ⟨the north-east⟩, the good store of all goods. Thus should he have the chambers made: sixteen have been stated in order. ॥170॥

ध्वजः सिंहे तौ च गजेत्वेते गवि शुभप्रदाः। वृषो न पूजितोऽन्यत्र ध्वजः सर्वत्र पूजितः॥१७१॥

dhvajaḥ siṃhe tau ca gajetvete gavi śubhapradāḥ| vṛṣo na pūjito'nyatra dhvajaḥ sarvatra pūjitaḥ||171||

The Dhvaja ⟨is auspicious⟩ for the lion, and those two for the elephant; these ⟨are⟩ auspicious for the cow. The bull is not honoured elsewhere; the banner is honoured everywhere. ॥171॥

गृहोपरि गृहादीनामायमात्रं प्रकल्पयेत्। न षड्वर्गशङ्कुमपि स्थापयेदायसद्मनि॥१७२॥

gṛhopari gṛhādīnāmāyamātraṃ prakalpayet| na ṣaḍvargaśaṅkumapi sthāpayedāyasadmani||172||

For houses ⟨built⟩ upon a house and the like he should reckon the āya alone; he should not set up even the ṣaḍvarga-gnomon in a house of āya. ॥172॥

मन्दिराणामष्टविधं जलस्रावं क्रमेण वै। पाञ्चालमानं वैदेहं कौरवं कौरजन्यकम्॥१७३॥

mandirāṇāmaṣṭavidhaṃ jalasrāvaṃ krameṇa vai| pāñcālamānaṃ vaidehaṃ kauravaṃ kaurajanyakam||173||

The eightfold water-flow of dwellings, in order indeed: the Pāñcāla measure, the Vaideha, the Kaurava, the Kaurajanyaka — ॥173॥

मागधं सूरसेनाख्यं गान्धारावन्तिसंज्ञकम्। एषामष्टविधानां च प्रमाणं सम्यगुच्यते॥१७४॥

māgadhaṃ sūrasenākhyaṃ gāndhārāvantisaṃjñakam| eṣāmaṣṭavidhānāṃ ca pramāṇaṃ samyagucyate||174||

— the Māgadha, the one named Sūrasena, and those called Gāndhāra and Āvanti. And of these eight kinds the measure is rightly told. ॥174॥

स्वचतुर्भाग विस्तारे सोत्सेधं यत्तदुच्यते। पाञ्चालमितरेषां च द्व्यङ्गुलोत्तरवृद्धिदः॥१७५॥

svacaturbhāga vistāre sotsedhaṃ yattaducyate| pāñcālamitareṣāṃ ca dvyaṅgulottaravṛddhidaḥ||175||

That which is said to have its height in a fourth part of its own breadth is the Pāñcāla; and for the others there is an increase of two aṅgulas each in succession. ॥175॥

वैदेहादीनि सर्वाणि मानानि स्युर्यथाक्रमात्। पाञ्चालः सर्ववर्णानां वैदेहः शूद्रजातिषु॥१७६॥

vaidehādīni sarvāṇi mānāni syuryathākramāt| pāñcālaḥ sarvavarṇānāṃ vaidehaḥ śūdrajātiṣu||176||

All the measures beginning with the Vaideha follow in due order. The Pāñcāla is for all varṇas, the Vaideha among the śūdra castes. ॥176॥

आवन्तिकं चाग्रजानां गान्धारः सर्वभूभुजाम्। विशां कौजन्यकं मानं वैदेहं शूद्रजातिषु॥१७७॥

āvantikaṃ cāgrajānāṃ gāndhāraḥ sarvabhūbhujām| viśāṃ kaujanyakaṃ mānaṃ vaidehaṃ śūdrajātiṣu||177||

The Āvantika is for the first-born ⟨the brahmins⟩, the Gāndhāra for all kings; for the vaiśyas the Kaujanyaka measure, the Vaideha among the śūdra castes. ॥177॥

सामान्यमन्यमानानि विप्रादीनां यथाक्रमात्। गृहोपरिगृहादीनां जलस्रावं यथोच्यते॥१७८॥

sāmānyamanyamānāni viprādīnāṃ yathākramāt| gṛhoparigṛhādīnāṃ jalasrāvaṃ yathocyate||178||

The other measures are common to brahmins and the rest, in due order. The water-flow of houses ⟨built⟩ upon a house and the like is now told. ॥178॥

नानाविधानि हर्म्याणि जालकाचित्रितानि च। पश्चिमेदक्षिणे चैव गवाक्षं मन्दिरस्य च॥१७९॥

nānāvidhāni harmyāṇi jālakācitritāni ca| paścimedakṣiṇe caiva gavākṣaṃ mandirasya ca||179||

Mansions of many kinds, and ones latticed and painted; and on the west and on the south, the round window of the dwelling. ॥179॥

गजाये वा ध्वजाये वा गजानां मन्दिरं शुभम्। अश्वालयं ध्वजाये वा खराये वा वृषेऽपि वा॥१८०॥

gajāye vā dhvajāye vā gajānāṃ mandiraṃ śubham| aśvālayaṃ dhvajāye vā kharāye vā vṛṣe'pi vā||180||

In the Gaja-āya or the Dhvaja-āya a house for elephants is auspicious; a horse-stable in the Dhvaja-āya, or in the Khara, or even in the Vṛṣa. ॥180॥

उष्ट्राणां मन्दिरं कार्यं गजाये वा वृष ध्वजे। पशुसङ्घ वृषाये वा ध्वजाये वा शुभप्रदम्॥१८१॥

uṣṭrāṇāṃ mandiraṃ kāryaṃ gajāye vā vṛṣa dhvaje| paśusaṅgha vṛṣāye vā dhvajāye vā śubhapradam||181||

A house for camels should be made in the Gaja-āya, or in the Vṛṣa or the Dhvaja. For a herd of cattle the Vṛṣa-āya or the Dhvaja-āya gives good. ॥181॥

शय्यासु वृषभः शस्तः पीठे सिंहः शुभप्रदः। अन्यत्रछत्रवस्त्राणां वृषभाये ध्वजेऽपि वा॥१८२॥

śayyāsu vṛṣabhaḥ śastaḥ pīṭhe siṃhaḥ śubhapradaḥ| anyatrachatravastrāṇāṃ vṛṣabhāye dhvaje'pi vā||182||

For beds the Vṛṣabha is commended; for a seat the Siṃha gives good. Elsewhere, for umbrellas and garments, the Vṛṣabha-āya, or the Dhvaja. ॥182॥

पादुकोपानहौ कार्यौ सिंहायेऽप्यथवा ध्वजे। उक्तानामप्यनुक्तानां मन्दिराणां ध्वजः शुभः॥१८३॥

pādukopānahau kāryau siṃhāye'pyathavā dhvaje| uktānāmapyanuktānāṃ mandirāṇāṃ dhvajaḥ śubhaḥ||183||

Wooden sandals and shoes should be made in the Siṃha-āya, or else in the Dhvaja. For dwellings both stated and unstated, the Dhvaja is auspicious. ॥183॥

उदुम्बरप्लक्षनिम्बचूतस्नुहि विभीतकः। बदरीखदिरं त्यक्त्वा निन्दिताः कण्टकद्रुमाः॥१८४॥

udumbaraplakṣanimbacūtasnuhi vibhītakaḥ| badarīkhadiraṃ tyaktvā ninditāḥ kaṇṭakadrumāḥ||184||

The udumbara, the plakṣa, the nimba, the cūta ⟨the mango⟩, the snuhi, the vibhītaka; and, leaving out the badarī and the khadira, thorny trees are censured. ॥184॥

वटाश्वत्थकपित्थाख्यतिन्तिणीकतकद्रुमाः। अगस्तिशिग्रुपालाशदुग्ध वृक्षाश्च निन्दिताः॥१८५॥

vaṭāśvatthakapitthākhyatintiṇīkatakadrumāḥ| agastiśigrupālāśadugdha vṛkṣāśca ninditāḥ||185||

The vaṭa, the aśvattha, the one called kapittha, the tintiṇīka and the kataka trees; the agasti, the śigru, the palāśa and the milk-trees are censured. ॥185॥

करञ्जैरण्डनिर्गुण्डी गृहशालाश्च निन्दिताः। स्वगृहात्पश्चिमे याम्ये पितुः स्वाग्रजमन्दिरम्॥१८६॥

karañjairaṇḍanirguṇḍī gṛhaśālāśca ninditāḥ| svagṛhātpaścime yāmye pituḥ svāgrajamandiram||186||

The karañja, the eraṇḍa, the nirguṇḍī and the house-śālās are censured. To the west and the south of one's own house ⟨should stand⟩ the dwelling of one's father and elder brother. ॥186॥

गृहपादा गृहस्तम्भा समाः कार्य्याश्च नाऽसमाः। नात्युच्छ्रितं नाति नीचं कुड्योत्सेधं यथा रुचिः॥१८७॥

gṛhapādā gṛhastambhā samāḥ kāryyāśca nā'samāḥ| nātyucchritaṃ nāti nīcaṃ kuḍyotsedhaṃ yathā ruciḥ||187||

The feet of the house and the pillars of the house should be made equal and not unequal. The height of the wall should be neither too lofty nor too low, but as one pleases. ॥187॥

भित्तिः पक्वेष्टकाभिर्वा दारुणाप्यथवा मृदा। कार्या चित्रपटैर्वापि तृणैः पर्णैश्च न क्वचित्॥१८८॥

bhittiḥ pakveṣṭakābhirvā dāruṇāpyathavā mṛdā| kāryā citrapaṭairvāpi tṛṇaiḥ parṇaiśca na kvacit||188||

The wall should be made with baked bricks, or with wood, or with clay, or even with painted cloths; but never with grass or with leaves. ॥188॥

ऐश्वर्यं पुत्रहानिश्च स्त्रीहानिर्निधनं भवेत्। सम्पच्छत्रुभयं सौख्यं पुष्टिः प्राच्यादितः क्रमात्॥१८९॥

aiśvaryaṃ putrahāniśca strīhānirnidhanaṃ bhavet| sampacchatrubhayaṃ saukhyaṃ puṣṭiḥ prācyāditaḥ kramāt||189||

Lordship; loss of sons; loss of a wife; death; wealth; fear of enemies; ease; nourishment — from the east onward, in order. ॥189॥

कूपे कृते मध्यमे तु धनहानिश्च वास्तुनः। तस्मात्सम्यग्विचार्याथ कूपं कुर्याच्च बुद्धिमान्॥१९०॥

kūpe kṛte madhyame tu dhanahāniśca vāstunaḥ| tasmātsamyagvicāryātha kūpaṃ kuryācca buddhimān||190||

But when a well is made in the middle, there is loss of wealth to the vāstu ⟨the building-ground⟩. Therefore the wise man should make a well only after considering it well. ॥190॥

पुन्नागशोकतिलकशमीबकुल चम्पकाः। दाडिमीपिप्पलीद्राक्षापिचुमन्दाजयामराः॥१९१॥

punnāgaśokatilakaśamībakula campakāḥ| dāḍimīpippalīdrākṣāpicumandājayāmarāḥ||191||

The punnāga, the aśoka, the tilaka, the śamī, the bakula and the campaka; the dāḍimī ⟨pomegranate⟩, the pippalī, the drākṣā ⟨vine⟩, the picumanda ⟨nimba⟩, the ajayā and the amarā — ॥191॥

बन्धूकपूगपनससरोजगृहमल्लिकाः । मल्लिकापाटलीजातीनालिकेरास्तृणद्रुमाः॥१९२॥

bandhūkapūgapanasasarojagṛhamallikāḥ | mallikāpāṭalījātīnālikerāstṛṇadrumāḥ||192||

— the bandhūka, the pūga ⟨areca⟩, the panasa ⟨jackfruit⟩, the saroja and the gṛhamallikā; the mallikā, the pāṭalī, the jātī, the nālikera ⟨coconut⟩ and the grass-trees. ॥192॥

एते गृहाङ्गणे वृक्षाः सर्वदामङ्गलप्रदाः। प्लक्षकर्कन्धुवृक्षौ द्वौ गृहस्योत्तरतः शुभौ॥१९३॥

ete gṛhāṅgaṇe vṛkṣāḥ sarvadāmaṅgalapradāḥ| plakṣakarkandhuvṛkṣau dvau gṛhasyottarataḥ śubhau||193||

These trees in the courtyard of a house always give what is inauspicious. The two trees plakṣa and karkandhu are good to the north of the house. ॥193॥

न्यग्रोधोदुम्बराश्वत्थाः प्रागादिषु शुभप्रदाः। अगस्तिमातुलिङ्गाख्या हरिद्राकदलीस्तथा॥१९४॥

nyagrodhodumbarāśvatthāḥ prāgādiṣu śubhapradāḥ| agastimātuliṅgākhyā haridrākadalīstathā||194||

The nyagrodha, the udumbara and the aśvattha give good in the east and the rest. The agasti, the one called mātuluṅga, and the haridrā and the kadalī likewise — ॥194॥

स्वयं प्रजाता अप्येते दुःखशोकभयप्रदाः। निर्माणे मन्दिराणां च प्रवेशे त्रिविधेऽपि च॥१९५॥

svayaṃ prajātā apyete duḥkhaśokabhayapradāḥ| nirmāṇe mandirāṇāṃ ca praveśe trividhe'pi ca||195||

— these, even when they have grown of themselves, give sorrow, grief and fear. And in the building of dwellings, and in the threefold entering too — ॥195॥

वास्तुपूजा च कर्त्तव्या तस्मात्तां कथयाम्यथ। गृहमध्ये हस्तमात्रं समन्तात्तण्डुलोपरि॥१९६॥

vāstupūjā ca karttavyā tasmāttāṃ kathayāmyatha| gṛhamadhye hastamātraṃ samantāttaṇḍulopari||196||

— the vāstu-pūjā ⟨the worship of the building-ground⟩ must be performed; therefore I now tell it. In the middle of the house, one hasta ⟨cubit⟩ square all round, upon rice — ॥196॥

एकाशीतिपदं कार्य्यं तिलैस्तुल्यं सुशोभनम्। एकद्वित्रिपदाः पञ्चचत्वारिंशत्सुरार्चिताः॥१९७॥

ekāśītipadaṃ kāryyaṃ tilaistulyaṃ suśobhanam| ekadvitripadāḥ pañcacatvāriṃśatsurārcitāḥ||197||

— the eighty-one-pada ⟨diagram⟩ should be made, well-formed, and marked out likewise with sesame. Forty-five gods, honoured, ⟨holding⟩ one, two or three padas — ॥197॥

द्वात्रिंशद्वाह्यतो वक्ष्यमाणाश्चान्तस्त्रयोदश। तेषां स्थानानि नामानि वक्ष्यामीश्वर कोणतः॥१९८॥

dvātriṃśadvāhyato vakṣyamāṇāścāntastrayodaśa| teṣāṃ sthānāni nāmāni vakṣyāmīśvara koṇataḥ||198||

— thirty-two on the outside, who will be told, and thirteen within. I shall tell their places and their names, beginning from Īśvara's corner ⟨the north-east⟩. ॥198॥

तत्राग्निशम्भुकोणस्थस्त्वसौ चैव पदेश्वरः। तस्माद्वितीयः पर्जन्यश्चासावेक पदेश्वरः॥१९९॥

tatrāgniśambhukoṇasthastvasau caiva padeśvaraḥ| tasmādvitīyaḥ parjanyaścāsāveka padeśvaraḥ||199||

There, he who stands in Agni's ⟨place⟩ in Śambhu's corner is indeed the lord of a pada; second from him is Parjanya, and he is lord of one pada. ॥199॥

जयन्तेन्द्रार्कसत्याख्या भृशाश्च द्विपदेश्वराः। आकाशवायूपरतः क्रमादेकपदेश्वराः॥२००॥

jayantendrārkasatyākhyā bhṛśāśca dvipadeśvarāḥ| ākāśavāyūparataḥ kramādekapadeśvarāḥ||200||

Jayanta, Indra, Arka ⟨the Sun⟩, the one named Satya, and Bhṛśa are lords of two padas; Ākāśa and Vāyu, at the end, are in order lords of one pada. ॥200॥

एवं प्राच्यां नव ज्ञात्वा नवमे वान्यदिक्षु च। आद्यश्चान्तावेक पादा द्विपादाः पञ्च मध्यमाः। पूषाद्यष्टौ यमान्ताः स्युरमरायाम्य भागगाः॥२०१॥

evaṃ prācyāṃ nava jñātvā navame vānyadikṣu ca| ādyaścāntāveka pādā dvipādāḥ pañca madhyamāḥ| pūṣādyaṣṭau yamāntāḥ syuramarāyāmya bhāgagāḥ||201||

Thus knowing nine in the east, and in the ninth, or in the other directions too: the two first and the two last are of one pada, the five in the middle of two padas. Pūṣan and the rest, eight, ending with Yama, are the gods that occupy the southern portion. ॥201॥

अष्टौ पितृगणाधीशा यमान्ताः पश्चिमे सुराः। आद्यन्तौ द्वौ चैकपदो द्विपदाः पञ्च मध्यगाः॥२०२॥

aṣṭau pitṛgaṇādhīśā yamāntāḥ paścime surāḥ| ādyantau dvau caikapado dvipadāḥ pañca madhyagāḥ||202||

Eight gods, ending with Pitṛgaṇādhīśa and Yama, are on the west. The two at the beginning and at the end are of one pada, the five that stand in the middle of two padas. ॥202॥

रोगादिदित्यन्तसुराः सप्त सौम्यादिशि क्रमात्। तदधस्थश्चतुष्कोणेष्वीशानादिषु च क्रमात्॥२०३॥

rogādidityantasurāḥ sapta saumyādiśi kramāt| tadadhasthaścatuṣkoṇeṣvīśānādiṣu ca kramāt||203||

Seven gods from Roga to Diti are on the northern side, in order; and below that, in the four corners beginning with the north-east, in order — ॥203॥

आपः सावित्रविजयरुद्राश्चैकपदेश्वराः। मध्ये नवपदो ब्रह्मा तस्येशानादिकोणगाः॥२०४॥

āpaḥ sāvitravijayarudrāścaikapadeśvarāḥ| madhye navapado brahmā tasyeśānādikoṇagāḥ||204||

— Āpaḥ, Sāvitra, Vijaya and Rudra, who are lords of one pada. In the middle is Brahmā with nine padas, and in his corners beginning with the north-east — ॥204॥

आपवत्सोऽथ सविता विबुधाधिपसंज्ञकाः। राजयक्ष्मा च चत्वारः सुराश्चैकपदेश्वराः॥२०५॥

āpavatso'tha savitā vibudhādhipasaṃjñakāḥ| rājayakṣmā ca catvāraḥ surāścaikapadeśvarāḥ||205||

— Āpavatsa, then Savitṛ, and the ones named Vibudhādhipa and Rājayakṣmā: four gods, lords of one pada each. ॥205॥

ब्रह्मणः पूर्वतो दिक्षु त्रिपदाश्चामरा अमी। अर्यमा च विवस्वांश्च मित्रः पृथ्वीधरः क्रमात्॥२०६॥

brahmaṇaḥ pūrvato dikṣu tripadāścāmarā amī| aryamā ca vivasvāṃśca mitraḥ pṛthvīdharaḥ kramāt||206||

East of Brahmā, in the directions, these gods have three padas: Aryaman, Vivasvat, Mitra and Pṛthvīdhara, in order. ॥206॥

स्वस्वस्थानेषु देवेषु स्थापितेष्वीदृशं भवेत्। कोणेषु पञ्च पञ्चैव चतुर्ष्वेक पदाः सुराः॥२०७॥

svasvasthāneṣu deveṣu sthāpiteṣvīdṛśaṃ bhavet| koṇeṣu pañca pañcaiva caturṣveka padāḥ surāḥ||207||

When the gods have been set in their own several places it becomes like this: in the corners, five and five; in the four ⟨corners⟩ the gods of one pada. ॥207॥

प्रागादिदिक्षु द्विपदाः पञ्चपञ्च यथा क्रमात्। ब्रह्मणः पूर्वतो दिक्षु द्विपदाः स्युः समीपगाः॥२०८॥

prāgādidikṣu dvipadāḥ pañcapañca yathā kramāt| brahmaṇaḥ pūrvato dikṣu dvipadāḥ syuḥ samīpagāḥ||208||

In the directions beginning with the east, the two-pada ⟨gods are⟩ five and five in due order. East of Brahmā, in the directions, those that stand near ⟨him⟩ are of two padas. ॥208॥

हिरण्यरेताः पर्जन्यो जयन्तः पाकशासनः। सूर्यसत्यौ भृशाकाशौ वायुः पूषा च वै तथा॥२०९॥

hiraṇyaretāḥ parjanyo jayantaḥ pākaśāsanaḥ| sūryasatyau bhṛśākāśau vāyuḥ pūṣā ca vai tathā||209||

Hiraṇyaretas ⟨Agni⟩, Parjanya, Jayanta, Pākaśāsana ⟨Indra⟩, Sūrya and Satya, Bhṛśa and Ākāśa, Vāyu and Pūṣan likewise; ॥209॥

गृहक्षतः पितृपतिर्गन्धर्वो भृङ्गराजकः। मृगः पितृगणाधीशः स्थाप्यो दौवारिकाह्वयः॥२१०॥

gṛhakṣataḥ pitṛpatirgandharvo bhṛṅgarājakaḥ| mṛgaḥ pitṛgaṇādhīśaḥ sthāpyo dauvārikāhvayaḥ||210||

Gṛhakṣata, Pitṛpati ⟨Yama⟩, Gandharva, Bhṛṅgarāja, Mṛga, Pitṛgaṇādhīśa, and the one called Dauvārika are to be set down; ॥210॥

सुग्रीवः पुष्पदन्तश्च जलाधीशो निशाचरः। शोषः पापश्च रोगोऽहि मुखो भल्लाट एव च॥२११॥

sugrīvaḥ puṣpadantaśca jalādhīśo niśācaraḥ| śoṣaḥ pāpaśca rogo'hi mukho bhallāṭa eva ca||211||

Sugrīva, and Puṣpadanta, Jalādhīśa ⟨Varuṇa⟩, Niśācara ⟨the demon⟩; Śoṣa, and Pāpa, and Roga, Ahi, Mukha, and Bhallāṭa too; ॥211॥

सोमसर्पौ दित्यदिती द्वात्रिंशदमराः स्मृताः। आपश्चैवापवत्सश्च जयो रन्ध्रस्तथैव च॥२१२॥

somasarpau dityaditī dvātriṃśadamarāḥ smṛtāḥ| āpaścaivāpavatsaśca jayo randhrastathaiva ca||212||

Soma and Sarpa, Diti and Aditi: thirty-two gods are declared. And Āpaḥ, and Āpavatsa, and Jaya, and Randhra likewise — ॥212॥

मध्ये नवपदो ब्रह्मा तस्याष्टौ च समीपगाः। प्रागाद्यन्तरिता देवाः परितो ब्रह्मणः स्मृताः॥२१३॥

madhye navapado brahmā tasyāṣṭau ca samīpagāḥ| prāgādyantaritā devāḥ parito brahmaṇaḥ smṛtāḥ||213||

In the middle is Brahmā with nine padas, and eight ⟨are⟩ near him. The gods set at intervals, beginning from the east, are declared ⟨to stand⟩ round about Brahmā. ॥213॥

अर्यमा सविता चैव विवस्वान्विबुधाधिपः। मित्रोऽथ राजयक्ष्मा च तथा पृथ्वीधरः क्रमात्॥२१४॥

aryamā savitā caiva vivasvānvibudhādhipaḥ| mitro'tha rājayakṣmā ca tathā pṛthvīdharaḥ kramāt||214||

Aryaman, and Savitṛ, Vivasvat, Vibudhādhipa, Mitra, then Rājayakṣmā, and likewise Pṛthvīdhara, in order — ॥214॥

आपवत्सोऽष्टमः पञ्चचत्वारिंशत्सुरोत्तमाः। ज्ञात्वैवं स्थाननामानि ब्रह्मणा सहितान्यसेत्॥२१५॥

āpavatso'ṣṭamaḥ pañcacatvāriṃśatsurottamāḥ| jñātvaivaṃ sthānanāmāni brahmaṇā sahitānyaset||215||

— Āpavatsa is the eighth. ⟨These are⟩ forty-five, the best of gods. Knowing their places and names thus, he should set them down together with Brahmā. ॥215॥

वास्तुज्ञो वास्तुमन्त्रेण गन्धपुष्पाक्षतादिभिः। प्रणवेनार्चयेद्वापि अथवा स्वस्व नामभिः॥२१६॥

vāstujño vāstumantreṇa gandhapuṣpākṣatādibhiḥ| praṇavenārcayedvāpi athavā svasva nāmabhiḥ||216||

One who knows vāstu should worship ⟨them⟩ with the vāstu-mantra and with perfumes, flowers, unbroken rice and the rest; or else with the praṇava ⟨the syllable oṃ⟩, or with their own several names. ॥216॥

शुक्लवस्त्रयुगं दद्याद्धूपदीपफलैः सह। अपूपैर्भूरिनैवेद्यैर्वाद्यैः सहसमर्पयेत्॥२१७॥

śuklavastrayugaṃ dadyāddhūpadīpaphalaiḥ saha| apūpairbhūrinaivedyairvādyaiḥ sahasamarpayet||217||

He should give a pair of white garments, together with incense, lamps and fruits; with cakes, with abundant food-offerings and with music he should present ⟨them⟩. ॥217॥

ताम्बूलं च ततो दद्याद् देवेभ्यश्च पृथक् पृथक्। दत्त्वा पुष्पाञ्जलिं कर्त्ता प्रार्थयेद्वास्तु पुरुषम्॥२१८॥

tāmbūlaṃ ca tato dadyād devebhyaśca pṛthak pṛthak| dattvā puṣpāñjaliṃ karttā prārthayedvāstu puruṣam||218||

And then he should give betel to the gods, to each one severally. Having given a handful of flowers, the patron should pray to the Vāstupuruṣa. ॥218॥

विप्रेभ्यो भोजनं दत्त्वा स्वयं भुञ्जीत बन्धुभिः। नमस्ते वास्तुपुरुष भूशय्यानिरत प्रभो॥२१९॥

viprebhyo bhojanaṃ dattvā svayaṃ bhuñjīta bandhubhiḥ| namaste vāstupuruṣa bhūśayyānirata prabho||219||

Having given food to the brahmins he should eat himself, with his kinsmen. 'Homage to thee, O Vāstupuruṣa, O lord who delightest in the earth for thy couch! ॥219॥

मद्गृहे धनधान्यादि समृद्धिं कुरु सर्वदा। इति प्रार्थ्य ततो दद्याद्दक्षिणामर्चकाय च॥२२०॥

madgṛhe dhanadhānyādi samṛddhiṃ kuru sarvadā| iti prārthya tato dadyāddakṣiṇāmarcakāya ca||220||

Make abundance of wealth and grain and the rest in my house always.' Having prayed thus, he should then give the dakṣiṇā ⟨the priest's fee⟩ to the worshipping priest. ॥220॥

एवं यः कुरुते सम्यग्वास्तु पूजां प्रयत्नतः। आरोग्यं पुत्रपौत्रादि धनधान्यं लभेन्नरः॥२२१॥

evaṃ yaḥ kurute samyagvāstu pūjāṃ prayatnataḥ| ārogyaṃ putrapautrādi dhanadhānyaṃ labhennaraḥ||221||

The man who thus performs the vāstu-pūjā rightly and with pains obtains health, sons and grandsons and the rest, and wealth and grain. ॥221॥

वास्तुपूजामकृत्वा यः प्रविशेन्नवमन्दिरे। रोगान्नानाविधान्क्लेशानश्नुते सर्वसंकटान्॥२२२॥

vāstupūjāmakṛtvā yaḥ praviśennavamandire| rogānnānāvidhānkleśānaśnute sarvasaṃkaṭān||222||

He who enters a new dwelling without having performed the vāstu-pūjā meets with diseases of many kinds, with afflictions, and with every calamity. ॥222॥

इति श्री ब्रह्मर्षि वृद्धवसिष्ठ विरचितायां संहितायां वास्त्वध्याय एकोनचत्वारिंशः॥३९॥

iti śrī brahmarṣi vṛddhavasiṣṭha viracitāyāṃ saṃhitāyāṃ vāstvadhyāya ekonacatvāriṃśaḥ||39||

Thus ⟨ends⟩, in the Saṃhitā composed by the brahmarṣi Śrī Vṛddha-Vasiṣṭha, the chapter on vāstu, the thirty-ninth. ॥39॥

अथ प्रतिष्ठां कथयामि सम्यक्शिवस्य विष्णोश्च तथापरेषाम्। सौम्यायने देवगुरौ च शुक्रे संदृश्यमाने यदि तारकाणाम्॥१॥

atha pratiṣṭhāṃ kathayāmi samyakśivasya viṣṇośca tathāpareṣām| saumyāyane devagurau ca śukre saṃdṛśyamāne yadi tārakāṇām||1||

Now I shall duly declare the pratiṣṭhā ⟨the consecration and installing of an image⟩ of Śiva, of Viṣṇu and likewise of the others: in the northern course ⟨of the sun, uttarāyaṇa⟩, when the gods' guru ⟨Jupiter⟩ and Venus are seen ⟨risen⟩, if the stars ⟨are favourable⟩. ॥1॥

मासे तपस्ये तपसि प्रतिष्ठा धनायुरारोग्यकरी च कर्तुः। चैत्रे महारुग्भयदा च शुक्रे समाधवे पुत्रधनप्रदा सा॥२॥

māse tapasye tapasi pratiṣṭhā dhanāyurārogyakarī ca kartuḥ| caitre mahārugbhayadā ca śukre samādhave putradhanapradā sā||2||

In the month Tapasya ⟨Phālguna⟩ and in Tapas ⟨Māgha⟩ the consecration gives the patron wealth, long life and health. In Caitra it brings great sickness and fear; and in Śukra ⟨Jyeṣṭha⟩ together with Mādhava ⟨Vaiśākha⟩ it gives sons and wealth. ॥2॥

आषाढमासादि चतुष्टये च कलत्रसन्तानविनाशदा च। ऊर्जे च कर्तुर्निधनप्रदा च सौम्ये सपौषेऽखिलदुःखदा सा॥३॥

āṣāḍhamāsādi catuṣṭaye ca kalatrasantānavināśadā ca| ūrje ca karturnidhanapradā ca saumye sapauṣe'khiladuḥkhadā sā||3||

In the four months beginning with Āṣāḍha it destroys wife and offspring. In Ūrja ⟨Kārttika⟩ it gives the patron death; and in the northern course, when it is Pauṣa, it gives sorrow of every kind. ॥3॥

बलक्षपक्षः शुभदः समस्तः सदैव तत्राद्यदिनं विहाय। अन्त्यत्रिभागं परिहृत्यकृष्णे पक्षोऽपि शस्तः खलुपक्षयोश्च॥४॥

balakṣapakṣaḥ śubhadaḥ samastaḥ sadaiva tatrādyadinaṃ vihāya| antyatribhāgaṃ parihṛtyakṛṣṇe pakṣo'pi śastaḥ khalupakṣayośca||4||

The whole bright fortnight is always auspicious, leaving out its first day there. And leaving out the last third part, the dark ⟨fortnight⟩ too is commended — indeed ⟨so much⟩ of both fortnights. ॥4॥

रिक्तावमान्यक्तदिनेष्वनिन्द्ययोगेषु वैनाशिक वर्जितेषु। दिने महादोषविवर्जिते च शशांकतारा बलसञ्युतेऽपि॥५॥

riktāvamānyaktadineṣvanindyayogeṣu vaināśika varjiteṣu| dine mahādoṣavivarjite ca śaśāṃkatārā balasañyute'pi||5||

Even on a day that falls in yogas that are not blameworthy, that is free of the vaināśika ⟨the destructive asterism counted from the birth star⟩, that is free of great fault, and that is furnished with the strength of the Moon and of the tārā — ⟨the consecration is not to be made⟩ on riktā tithis, on the avamā ⟨the omitted tithi⟩ or on rejected days. ॥5॥

देवस्य यस्योडुतिथिप्रशस्ते संस्थापने कर्मणि वासरश्च। कर्तुर्दिनेशस्य बलं सदैव ग्रामाधिपग्रामबलं विचार्यम्॥६॥

devasya yasyoḍutithipraśaste saṃsthāpane karmaṇi vāsaraśca| karturdineśasya balaṃ sadaiva grāmādhipagrāmabalaṃ vicāryam||6||

Whatever asterism, tithi and weekday is commended for a particular god, ⟨that is to be used⟩ in the act of installing. The strength of the patron's Sun must always be considered, and the strength of the village-lord and of the village. ॥6॥

हस्तत्रये मित्रहरित्रये च पौष्णाद्वयादित्यसुरेज्यभेषु। तिस्रोत्तराधातृशशांक भेषु सर्वामरस्थापनमुत्तमं स्यात्॥७॥

hastatraye mitraharitraye ca pauṣṇādvayādityasurejyabheṣu| tisrottarādhātṛśaśāṃka bheṣu sarvāmarasthāpanamuttamaṃ syāt||7||

In the three beginning with Hasta ⟨Hasta, Citrā, Svātī⟩, in Mitra's ⟨Anurādhā⟩ and the three beginning with Hari's ⟨Śravaṇa, Dhaniṣṭhā, Śatabhiṣaj⟩, in the two from Pūṣan's ⟨Revatī and Aśvinī⟩, in Āditya's ⟨Punarvasu⟩ and the gods' preceptor's ⟨Puṣya⟩, and in the three Uttarās, in Dhātṛ's ⟨Rohiṇī⟩ and the Moon's ⟨Mṛgaśiras⟩ — the installing of all the gods is best. ॥7॥

कीर्तिप्रदं क्षेमकरं कृशानोर्भयप्रदं वृद्धिकरं दृढं च। लक्ष्मीकरं सुस्थिरदंश्विनादिवारेषु संस्थापनमामनन्ति॥८॥

kīrtipradaṃ kṣemakaraṃ kṛśānorbhayapradaṃ vṛddhikaraṃ dṛḍhaṃ ca| lakṣmīkaraṃ susthiradaṃśvinādivāreṣu saṃsthāpanamāmananti||8||

On the weekdays beginning with the Aśvins' ⟨Sunday⟩ they hold the installing to be, in order: giving fame, making welfare, giving fear of fire, making increase, firm, making Lakṣmī, and giving good stability. ॥8॥

पञ्चाङ्ग शुद्धौ दिवसे दिनस्य पूर्वार्द्धभागे शुभदे मुहूर्त्ते। शुभग्रहैर्वीक्षितसंयुते वा न नैधने नैधनशुद्धिलग्ने॥९॥

pañcāṅga śuddhau divase dinasya pūrvārddhabhāge śubhade muhūrtte| śubhagrahairvīkṣitasaṃyute vā na naidhane naidhanaśuddhilagne||9||

On a day pure in the pañcāṅga, in the first half of the day, in an auspicious muhūrta ⟨a period of about forty-eight minutes⟩, in a lagna aspected by or conjoined with benefic grahas — but not when the eighth ⟨sign⟩ rises, and ⟨only⟩ in a lagna whose eighth is pure. ॥9॥

पञ्चेष्टिके जीवशशांक सूर्यमुख्यग्रहैः सौम्यनवांशयुक्तैः। लग्ने स्थिरे चोभयराशिलग्ने नवांशके चोभयभे स्थिरे वा॥१०॥

pañceṣṭike jīvaśaśāṃka sūryamukhyagrahaiḥ saumyanavāṃśayuktaiḥ| lagne sthire cobhayarāśilagne navāṃśake cobhayabhe sthire vā||10||

When the five iṣṭis ⟨the five required favourable factors⟩ are present, with the chief grahas — Jupiter, the Moon and the Sun — set in benefic navāṃśas ⟨ninth-parts⟩; in a fixed sign as lagna or in a dual sign as lagna; and in a dual or a fixed navāṃśa. ॥10॥

चरोदये लग्नगते न कार्यं संस्थापनं नैव चरांशकेऽपि। चरोऽपि मुख्यः स तुलांशकश्च सदा मृदुत्वात्सुरसन्निवेशे॥११॥

carodaye lagnagate na kāryaṃ saṃsthāpanaṃ naiva carāṃśake'pi| caro'pi mukhyaḥ sa tulāṃśakaśca sadā mṛdutvātsurasanniveśe||11||

When a movable sign rises in the lagna the installing is not to be done, nor indeed in a movable navāṃśa. Yet one movable ⟨sign⟩ is chief — Libra, and the Libra navāṃśa as well — always, because of its gentleness, at the settling in of a god. ॥11॥

सूर्येन्दुभौमार्क्यहिकेतवश्चलग्नस्थिता नैधनदाश्चकर्त्तुः। सौम्य ग्रहा लग्नगताः सदा ते त्वायुर्धनारोग्यकराश्च नूनम्॥१२॥

sūryendubhaumārkyahiketavaścalagnasthitā naidhanadāścakarttuḥ| saumya grahā lagnagatāḥ sadā te tvāyurdhanārogyakarāśca nūnam||12||

The Sun, the Moon, Mars, Saturn ⟨arki⟩, the Serpent ⟨Rāhu⟩ and Ketu, standing in the lagna, give the patron death. But benefic grahas gone to the lagna always and surely make long life, wealth and health. ॥12॥

लग्नाद् द्वितीये शुभखेचरेन्द्राश्चन्द्रश्च पुत्रार्थ शुभप्रदा स्युः। तत्रैव पापाः प्रतिपक्षदुःखशोकप्रदा व्याधिकराः सदैव॥१३॥

lagnād dvitīye śubhakhecarendrāścandraśca putrārtha śubhapradā syuḥ| tatraiva pāpāḥ pratipakṣaduḥkhaśokapradā vyādhikarāḥ sadaiva||13||

In the second from the lagna the best of the benefic planets, and the Moon, give sons, wealth and good. In that same place malefics always give opposition, pain and grief, and cause disease. ॥13॥

असौम्यसौम्या हिमदीधितिश्च तृतीयगालाभकरा नितान्तम्। चतुर्थगालाभकराश्च सौम्याश्चन्द्रश्च पापा विसुखप्रदाः स्युः॥१४॥

asaumyasaumyā himadīdhitiśca tṛtīyagālābhakarā nitāntam| caturthagālābhakarāśca saumyāścandraśca pāpā visukhapradāḥ syuḥ||14||

Malefics, benefics and the cool-rayed one ⟨the Moon⟩, gone to the third, are exceedingly gain-giving. Benefics and the Moon gone to the fourth also make gain; malefics ⟨there⟩ give the loss of happiness. ॥14॥

आनन्ददाः पञ्चमगाश्चसौम्याविधुश्चपाप रिपुभीतिदाः स्युः। शत्रुस्थिताः शत्रुविनाशदाः स्युः क्रूरासचन्द्राभयदास्तु सौम्याः॥१५॥

ānandadāḥ pañcamagāścasaumyāvidhuścapāpa ripubhītidāḥ syuḥ| śatrusthitāḥ śatruvināśadāḥ syuḥ krūrāsacandrābhayadāstu saumyāḥ||15||

Benefics gone to the fifth, and the Moon, give joy; malefics ⟨there⟩ give fear from enemies. Cruel ⟨planets⟩ standing in the enemy's house ⟨the sixth⟩ destroy enemies, but benefics with the Moon ⟨there⟩ give fear. ॥15॥

द्यूनस्थिताः सेन्दुशुभा दिशन्ति लाभं परे प्रीतिहराः सदैव। सर्वे ग्रहा नैधनदास्त्वजस्रं सौम्यास्त्वसौम्याः खलुमृत्युसंस्थाः॥१६॥

dyūnasthitāḥ senduśubhā diśanti lābhaṃ pare prītiharāḥ sadaiva| sarve grahā naidhanadāstvajasraṃ saumyāstvasaumyāḥ khalumṛtyusaṃsthāḥ||16||

Benefics with the Moon standing in the seventh ⟨dyūna⟩ bestow gain; the others there always take affection away. All the grahas standing in the house of death ⟨the eighth⟩ — benefic and malefic alike — give death unceasingly. ॥16॥

नवमस्थानगाः सौम्याः सेन्दवो विजयप्रदाः। असौम्या नवमस्थाने दुःखशोकभयप्रदाः॥१७॥

navamasthānagāḥ saumyāḥ sendavo vijayapradāḥ| asaumyā navamasthāne duḥkhaśokabhayapradāḥ||17||

Benefics with the Moon gone to the ninth house give victory. Malefics in the ninth house give sorrow, grief and fear. ॥17॥

दशमस्थानगाश्चन्द्रसहिताः शुभखेचराः। अर्थलाभकराः पापा व्याधिशत्रुभयप्रदाः॥१८॥

daśamasthānagāścandrasahitāḥ śubhakhecarāḥ| arthalābhakarāḥ pāpā vyādhiśatrubhayapradāḥ||18||

Benefic planets accompanied by the Moon and gone to the tenth house cause gain of wealth; malefics ⟨there⟩ give disease and fear from enemies. ॥18॥

लाभस्थानगताः सर्वे खेचरा बहुलाभदाः। व्ययदा व्ययगाः पापाः सेन्दवः शोकदाशुभाः॥१९॥

lābhasthānagatāḥ sarve khecarā bahulābhadāḥ| vyayadā vyayagāḥ pāpāḥ sendavaḥ śokadāśubhāḥ||19||

All planets gone to the house of gain ⟨the eleventh⟩ give much gain. Malefics gone to the house of expenditure ⟨the twelfth⟩ cause expense, and the inauspicious ones with the Moon give grief. ॥19॥

एकोऽपि जीवो बलवान्तनुस्थः सितोऽपि सौम्योऽप्यथवा बलीचेत्। दोषानशेषान्विनिहन्ति सद्यः स्कन्दो यथा तारकदैत्यवर्गम्॥२०॥

eko'pi jīvo balavāntanusthaḥ sito'pi saumyo'pyathavā balīcet| doṣānaśeṣānvinihanti sadyaḥ skando yathā tārakadaityavargam||20||

If even one of them be powerful — Jupiter, strong and standing in the body ⟨the lagna⟩, or Venus, or Mercury — it destroys all the faults without remainder on the instant, as Skanda destroyed the host of the demon Tāraka. ॥20॥

हन्त्यर्थहीनं त्वमरप्रतिष्ठा कर्त्तारमृत्विग्वरविप्रमुख्यम्। मन्त्रैर्विहीना त्वथ कर्तृभार्या यदा यदा लक्षणहानितश्च॥२१॥

hantyarthahīnaṃ tvamarapratiṣṭhā karttāramṛtvigvaravipramukhyam| mantrairvihīnā tvatha kartṛbhāryā yadā yadā lakṣaṇahānitaśca||21||

A consecration of the gods that falls short of wealth kills the patron; one bereft of the mantras kills the ṛtvij ⟨the officiating priest⟩, foremost among the best of brāhmaṇas; and one that falls short in the ⟨prescribed⟩ marks kills the patron's wife — whenever ⟨such a deficiency occurs⟩. ॥21॥

इति श्रीब्रह्मर्षिवृद्धवसिष्ठविरचितायां संहितायां सुरप्रतिष्ठाध्यायश्चत्वारिंशः॥४०॥

iti śrībrahmarṣivṛddhavasiṣṭhaviracitāyāṃ saṃhitāyāṃ surapratiṣṭhādhyāyaścatvāriṃśaḥ||40||

Thus, in the Saṃhitā composed by the venerable brahmarṣi Vṛddha-Vasiṣṭha, the fortieth chapter, that on the consecration of the gods. ॥40॥

काल एव ईश्वरः साक्षादीश्वरः काल एव सः। विद्यते चेश्वरज्ञानी चेत्कालज्ञः स एव वै॥१॥

kāla eva īśvaraḥ sākṣādīśvaraḥ kāla eva saḥ| vidyate ceśvarajñānī cetkālajñaḥ sa eva vai||1||

Time alone is verily the Lord himself, and that Lord is Time alone. And if there be one who knows the Lord, he alone is truly the knower of Time. ॥1॥

तस्मात्कालं न जानन्ति योगिनोऽपि महीतले। तथापि देहिनां नूनं हिताय कमलासनः॥२॥

tasmātkālaṃ na jānanti yogino'pi mahītale| tathāpi dehināṃ nūnaṃ hitāya kamalāsanaḥ||2||

Therefore even the yogins upon the face of the earth do not know Time. Even so, surely for the good of embodied beings, the lotus-seated one ⟨Brahmā⟩ ⟨did what the next verse tells⟩. ॥2॥

भचक्रभ्रमणात्स्थूलकालं कल्पितवान्प्रभुः। प्राणादिदिनमासादि युगान्तं चैव भग्रहैः॥३॥

bhacakrabhramaṇātsthūlakālaṃ kalpitavānprabhuḥ| prāṇādidinamāsādi yugāntaṃ caiva bhagrahaiḥ||3||

From the turning of the wheel of the asterisms the Lord fashioned gross Time — from the prāṇa ⟨one breath⟩ onward: the day, the month and the rest, up to the end of a yuga ⟨a world-age⟩ — by means of the asterisms and the grahas ⟨the planets⟩. ॥3॥

शुभाशुभग्रहोत्पातपञ्चाङ्गतिथिवारजैः। तिथिनक्षत्रवारोत्थवारनक्षत्रपूर्वकैः॥४॥

śubhāśubhagrahotpātapañcāṅgatithivārajaiḥ| tithinakṣatravārotthavāranakṣatrapūrvakaiḥ||4||

⟨Time is furnished⟩ with benefic and malefic grahas ⟨planets⟩, with portents, with the five limbs of the pañcāṅga ⟨the almanac⟩ and with what is born of tithi and week-day; with what arises from tithi, nakṣatra and week-day, and with what is headed by week-day and nakṣatra — ॥4॥

एवमाद्यैर्गुणैर्दोषैर्नित्यं कालः समन्वितः। तस्मात् कालगुणदोषान्कथयामि पृथक् पृथक्॥५॥

evamādyairguṇairdoṣairnityaṃ kālaḥ samanvitaḥ| tasmāt kālaguṇadoṣānkathayāmi pṛthak pṛthak||5||

With merits and faults such as these Time is at all times endowed. Therefore I shall declare the merits and the faults of Time, each one separately. ॥5॥

नन्दास्वम्बुपवित्राग्निरौद्रविष्णूत्तरात्रयम् । वारयोगा भवन्त्येते सर्वकार्ये शुभप्रदाः॥६॥

nandāsvambupavitrāgniraudraviṣṇūttarātrayam | vārayogā bhavantyete sarvakārye śubhapradāḥ||6||

On the nandā tithis ⟨the 1st, 6th and 11th⟩: the asterisms of Ambupa ⟨Śatabhiṣā, Varuṇa's⟩, Citrā, Agni ⟨Kṛttikā⟩, Raudra ⟨Ārdrā, Rudra's⟩ and Viṣṇu ⟨Śravaṇa⟩, and the three uttarās ⟨Uttara Phalgunī, Uttarāṣāḍhā and Uttara Bhādrapadā⟩ — these become the vāra-yogas, giving good in every undertaking. ॥6॥

भद्रास्वदितिदैत्येज्ये कमलासनतारकाः। श्रेष्ठयोगा भवन्त्येते सर्वदा मङ्गलप्रदाः॥७॥

bhadrāsvaditidaityejye kamalāsanatārakāḥ| śreṣṭhayogā bhavantyete sarvadā maṅgalapradāḥ||7||

On the bhadrā tithis ⟨the 2nd, 7th and 12th⟩: the asterisms of Aditi ⟨Punarvasu⟩, of the Daityas ⟨Mūla⟩, of Ijya ⟨Puṣya, the gods' preceptor's⟩ and of the lotus-seated one ⟨Rohiṇī, Brahmā's⟩ — these become the śreṣṭha ⟨best⟩ yogas, at all times giving good fortune. ॥7॥

जयासु वसुसोमार्कदस्त्रान्त्येज्यभत्र्युत्तराः। शुभयोगास्त्वमी नृणां मङ्गले मङ्गलप्रदाः॥८॥

jayāsu vasusomārkadastrāntyejyabhatryuttarāḥ| śubhayogāstvamī nṛṇāṃ maṅgale maṅgalapradāḥ||8||

On the jayā tithis ⟨the 3rd, 8th and 13th⟩: Vasu ⟨Dhaniṣṭhā⟩, Soma ⟨Mṛgaśiras⟩, Arka ⟨Hasta⟩, Dastra ⟨Aśvinī⟩, Antya ⟨Revatī, the last asterism⟩, the asterism of Ijya ⟨Puṣya⟩ and the three uttarās — these are men's auspicious yogas, giving good fortune in an auspicious rite. ॥8॥

रिक्तास्वीज्यद्विदैवेंद्रसार्प वायव्यतारकाः। तदा कल्याणयोगाः स्युः सर्वकार्येषु शोभनाः॥९॥

riktāsvījyadvidaiveṃdrasārpa vāyavyatārakāḥ| tadā kalyāṇayogāḥ syuḥ sarvakāryeṣu śobhanāḥ||9||

On the riktā tithis ⟨the 4th, 9th and 14th⟩: Ijya ⟨Puṣya⟩, the two-deitied one ⟨Viśākhā, whose deities are Indra and Agni⟩, Indra ⟨Jyeṣṭhā⟩, and the asterisms of the serpents ⟨Āśleṣā⟩ and of Vāyu ⟨Svāti⟩ — then they are the kalyāṇa yogas, good in every undertaking. ॥9॥

पूर्णासु पुष्यपौष्णाद्यवसुवारीशतारकाः। वर्द्धमानाह्वया योगाः शुभकार्यप्रवृद्धिकाः॥१०॥

pūrṇāsu puṣyapauṣṇādyavasuvārīśatārakāḥ| varddhamānāhvayā yogāḥ śubhakāryapravṛddhikāḥ||10||

On the pūrṇā tithis ⟨the 5th, 10th and 15th⟩: Puṣya, Pauṣṇa ⟨Revatī, Pūṣan's⟩, the first ⟨Aśvinī⟩, Vasu ⟨Dhaniṣṭhā⟩ and Vārīśa ⟨Śatabhiṣā, the water-lord's⟩ — ⟨these are⟩ the yogas named vardhamāna ⟨the growing⟩, which make an auspicious undertaking prosper. ॥10॥

उत्तरात्रयपौष्णेज्यमूलार्कहरितारकाः । चित्रेन्द्वदितयः सौम्या योगाः स्युर्भानुवासरे॥११॥

uttarātrayapauṣṇejyamūlārkaharitārakāḥ | citrendvaditayaḥ saumyā yogāḥ syurbhānuvāsare||11||

The three uttarās, Pauṣṇa ⟨Revatī⟩, Ijya ⟨Puṣya⟩, Mūla, Arka ⟨Hasta⟩, Hari ⟨Śravaṇa⟩, Citrā, Indu ⟨Mṛgaśiras⟩ and Aditi ⟨Punarvasu⟩ — these asterisms are the saumya ⟨gentle⟩ yogas on the Sun's day. ॥11॥

सोमवारेऽदितिमरुद्वैष्णवत्रयतारकाः। रोहिणीद्वयशाक्रेज्या महायोगाः प्रकीर्तिताः॥१२॥

somavāre'ditimarudvaiṣṇavatrayatārakāḥ| rohiṇīdvayaśākrejyā mahāyogāḥ prakīrtitāḥ||12||

On Monday: the three asterisms of Aditi ⟨Punarvasu⟩, Marut ⟨Svāti, Vāyu's⟩ and Vaiṣṇava ⟨Śravaṇa⟩; and Rohiṇī with the two, Śākra ⟨Jyeṣṭhā, Indra's⟩ and Ijyā ⟨Puṣya⟩ — these are proclaimed the mahāyogas ⟨the great yogas⟩. ॥12॥

उत्तरात्रयमैत्रेज्यदस्त्रांत्येंद्वग्नि तारकाः। भौमवारेण संयुक्ताः पूर्णयोगाः प्रकीर्तिताः॥१३॥

uttarātrayamaitrejyadastrāṃtyeṃdvagni tārakāḥ| bhaumavāreṇa saṃyuktāḥ pūrṇayogāḥ prakīrtitāḥ||13||

The three uttarās, Maitra ⟨Anurādhā, Mitra's⟩, Ijya ⟨Puṣya⟩, Dastra ⟨Aśvinī⟩, Antya ⟨Revatī⟩, Indu ⟨Mṛgaśiras⟩ and the asterism of Agni ⟨Kṛttikā⟩ — joined with Tuesday, these are proclaimed the pūrṇa ⟨full⟩ yogas. ॥13॥

बुधवारेऽसुरेज्येदुधातृवह्नित्रिरुत्तराः हस्तत्रयानलास्ताराः शङ्खयोगाः प्रकीर्तिताः॥१४॥

budhavāre'surejyedudhātṛvahnitriruttarāḥ hastatrayānalāstārāḥ śaṅkhayogāḥ prakīrtitāḥ||14||

On Wednesday: Asura ⟨Mūla, the asterism of Nirṛti⟩, Ijya ⟨Puṣya⟩, Indu ⟨Mṛgaśiras⟩, Dhātṛ ⟨Rohiṇī⟩, Vahni ⟨Kṛttikā⟩, the three uttarās, the three from Hasta ⟨Hasta, Citrā, Svātī⟩, and Anala ⟨Kṛttikā, Agni's⟩ — these asterisms are proclaimed the śaṅkha ⟨conch⟩ yogas. ॥14॥

गुरुवारेऽदितीज्यार्कत्रयमित्रान्त्यतारकाः । श्रवणत्रयमित्येते योगाश्चामृतसंज्ञकाः॥१५॥

guruvāre'ditījyārkatrayamitrāntyatārakāḥ | śravaṇatrayamityete yogāścāmṛtasaṃjñakāḥ||15||

On Thursday: Aditi ⟨Punarvasu⟩, Ijya ⟨Puṣya⟩ and Arka ⟨Hasta⟩ — these three; and the asterisms Mitra ⟨Anurādhā⟩, Antya ⟨Revatī⟩ and Śravaṇa — these three: these are the yogas named amṛta ⟨nectar⟩. ॥15॥

रेवतीद्वयहस्तेन्दुधातृमित्रत्रिरुत्तराः शुक्रवारेण संयुक्ताः पद्मयोगाः प्रकीर्तिताः॥१६॥

revatīdvayahastendudhātṛmitratriruttarāḥ śukravāreṇa saṃyuktāḥ padmayogāḥ prakīrtitāḥ||16||

Revatī, and the two Hasta and Indu ⟨Mṛgaśiras⟩; Dhātṛ ⟨Rohiṇī⟩, Mitra ⟨Anurādhā⟩ and the three uttarās — joined with Friday, these are proclaimed the padma ⟨lotus⟩ yogas. ॥16॥

रोहिणीद्वयपुष्येन्द्रविष्णुत्रयमघोत्तराः शनिवारेण संयुक्ता योगाश्चानन्दसंज्ञकाः॥१७॥

rohiṇīdvayapuṣyendraviṣṇutrayamaghottarāḥ śanivāreṇa saṃyuktā yogāścānandasaṃjñakāḥ||17||

Rohiṇī, and the two Puṣya and Indra ⟨Jyeṣṭhā⟩; Viṣṇu ⟨Śravaṇa⟩ — ⟨these⟩ three — Maghā and the uttarās: joined with Saturday, these are the yogas named ānanda ⟨joy⟩. ॥17॥

हस्तेन्दुदस्त्रमित्रेज्यपौष्णपद्मज तारकाः। आदित्यादिषु वारेषु सिद्धियोगः क्रमादमी॥१८॥

hastendudastramitrejyapauṣṇapadmaja tārakāḥ| ādityādiṣu vāreṣu siddhiyogaḥ kramādamī||18||

The asterisms Hasta, Indu ⟨Mṛgaśiras⟩, Dastra ⟨Aśvinī⟩, Mitra ⟨Anurādhā⟩, Ijya ⟨Puṣya⟩, Pauṣṇa ⟨Revatī⟩ and Padmaja ⟨Rohiṇī, the lotus-born Brahmā's⟩ — on the week-days beginning with the Sun's, these in order are the siddhi ⟨accomplishment⟩ yoga. ॥18॥

मूलहर्य्युत्तराभाद्रकृत्तिकादितयः क्रमात्। भाग्यानिलाख्याः पीयूषयोगा वारेष्विनादिषु॥१९॥

mūlaharyyuttarābhādrakṛttikāditayaḥ kramāt| bhāgyānilākhyāḥ pīyūṣayogā vāreṣvinādiṣu||19||

Mūla, Hari ⟨Śravaṇa⟩, Uttara Bhādrapadā, Kṛttikā, Aditi ⟨Punarvasu⟩, Bhāgya ⟨Pūrva Phalgunī, Bhaga's⟩ and the one named for Anila ⟨Svāti, Vāyu's⟩ — in order, these are the pīyūṣa ⟨nectar⟩ yogas on the week-days beginning with the Sun's. ॥19॥

स्वतुङ्गस्वांशगो जीवो यदि लग्नसमन्वितः। बलवान्वीक्षयेद्वापि योगः कपिलसंज्ञकः॥२०॥

svatuṅgasvāṃśago jīvo yadi lagnasamanvitaḥ| balavānvīkṣayedvāpi yogaḥ kapilasaṃjñakaḥ||20||

If Jīva ⟨Jupiter⟩, standing in his own exaltation or in his own navāṃśa ⟨the ninth part of a sign⟩, is joined with the lagna ⟨the ascendant⟩, or, being strong, aspects it — the yoga is called Kapila. ॥20॥

परमोच्चगतो जीवो वीक्षयेद्वा विलग्नगः। समुद्रयोगो विज्ञेयो योगसद्बलसंयुतः॥२१॥

paramoccagato jīvo vīkṣayedvā vilagnagaḥ| samudrayogo vijñeyo yogasadbalasaṃyutaḥ||21||

Jupiter gone to his deep exaltation ⟨paramocca⟩, standing in the lagna or aspecting it — this is to be known as the Samudra ⟨ocean⟩ yoga, joined with the full strength of a yoga. ॥21॥

लग्नमालोकयेज्जीवस्त्वथवा लग्नगो बली। वापीयोगः स विज्ञेयस्त्वधिमित्रगृहस्थितः॥२२॥

lagnamālokayejjīvastvathavā lagnago balī| vāpīyogaḥ sa vijñeyastvadhimitragṛhasthitaḥ||22||

Jupiter, standing in the house of a great friend ⟨adhimitra⟩, looks upon the lagna, or, being strong, stands in the lagna — that is to be known as the Vāpī ⟨step-well⟩ yoga. ॥22॥

वीक्षयेत्सञ्युतो वापि लग्नं देवेन्द्रपूजितः। स्वधिमित्रभभागस्थः स योगो मुसलाह्वयः॥२३॥

vīkṣayetsañyuto vāpi lagnaṃ devendrapūjitaḥ| svadhimitrabhabhāgasthaḥ sa yogo musalāhvayaḥ||23||

The one honoured by Devendra ⟨Bṛhaspati, Jupiter⟩, standing in the portion of his own or of a great friend's asterism, aspects the lagna or is joined with it — that yoga is called Musala ⟨the pestle⟩. ॥23॥

मित्रराशिगतो जीवो वीक्षयेद्वा विलग्नगः। वियद्योगः स विज्ञेयः कमलासन चोदितः॥२४॥

mitrarāśigato jīvo vīkṣayedvā vilagnagaḥ| viyadyogaḥ sa vijñeyaḥ kamalāsana coditaḥ||24||

Jupiter gone to a friend's sign, aspecting the lagna or standing in it — that is to be known as the Viyad ⟨sky⟩ yoga, declared by the lotus-seated one ⟨Brahmā⟩. ॥24॥

गुरुर्बली स्वलग्नस्थो वीक्षयेद्वा विलग्नगः। पुण्डरीको महायोगः सर्वदा योगनायकः॥२५॥

gururbalī svalagnastho vīkṣayedvā vilagnagaḥ| puṇḍarīko mahāyogaḥ sarvadā yoganāyakaḥ||25||

Jupiter, strong, standing in the lagna that is his own ⟨sign⟩, or aspecting the lagna ⟨from elsewhere⟩ — ⟨that is⟩ Puṇḍarīka, the great yoga, at all times the chief of yogas. ॥25॥

शुभवर्गस्थितो जीवः सुबली सौम्यवीक्षितः। गुणशेखरसंज्ञोऽयं योगो वा केवलं बली॥२६॥

śubhavargasthito jīvaḥ subalī saumyavīkṣitaḥ| guṇaśekharasaṃjño'yaṃ yogo vā kevalaṃ balī||26||

Jupiter standing in an auspicious varga ⟨divisional portion⟩, very strong, aspected by a benefic — this yoga is called Guṇaśekhara; or ⟨it holds⟩ where he is merely strong. ॥26॥

एवं शुक्रोऽपि सौम्योऽपि गुरुवद्योग कारकौ। ग्रन्थविस्तार भीत्यात्त्वेवं संक्षिप्य चोदितम्॥२७॥

evaṃ śukro'pi saumyo'pi guruvadyoga kārakau| granthavistāra bhītyāttvevaṃ saṃkṣipya coditam||27||

In the same way Venus too, and Saumya ⟨Mercury⟩ too, are makers of a yoga like Jupiter. For fear of swelling the book, it has been declared thus, in brief. ॥27॥

वर्गोत्तमगतो जीवः शुक्रो वा चन्द्रजोऽपि वा। गुणधूर्जटिसंज्ञोऽयं यदा ते बलिनस्तदा॥२८॥

vargottamagato jīvaḥ śukro vā candrajo'pi vā| guṇadhūrjaṭisaṃjño'yaṃ yadā te balinastadā||28||

Jupiter, or Venus, or Candraja ⟨Mercury, the son of the Moon⟩, gone to vargottama ⟨the navāṃśa of the same name as the sign⟩ — this is called Guṇadhūrjaṭi, ⟨and it holds⟩ when they are strong. ॥28॥

बलिनः केन्द्रगाः सौम्या भवन्ति च यदा तदा। गुणभास्करसंज्ञोऽयं यदि वा लाभसंस्थिताः॥२९॥

balinaḥ kendragāḥ saumyā bhavanti ca yadā tadā| guṇabhāskarasaṃjño'yaṃ yadi vā lābhasaṃsthitāḥ||29||

When the benefics, strong, stand in a kendra ⟨an angle from the lagna⟩, then this is called Guṇabhāskara; or if they stand in the lābha ⟨the eleventh house⟩. ॥29॥

त्रिकोणगा यदा सौम्याः सहोत्थ धनगाऽथवा। गुणकौस्तुभसंज्ञोऽयं यदि ते बलवत्तराः॥३०॥

trikoṇagā yadā saumyāḥ sahottha dhanagā'thavā| guṇakaustubhasaṃjño'yaṃ yadi te balavattarāḥ||30||

When the benefics stand in a trine, or in the sahottha ⟨the third house⟩ and the dhana ⟨the second⟩, and they are the stronger — this is called Guṇakaustubha. ॥30॥

वर्गोत्तमगतश्चन्द्रो बलवाञ्छुभवीक्षितः। लग्नमेवंविधं चेद्वा गुणानां चन्द्रशेखरः॥३१॥

vargottamagataścandro balavāñchubhavīkṣitaḥ| lagnamevaṃvidhaṃ cedvā guṇānāṃ candraśekharaḥ||31||

The Moon gone to vargottama, strong, aspected by a benefic; or if the lagna be of the same kind — ⟨that is⟩ the Candraśekhara ⟨moon-crested⟩ of the merits. ॥31॥

त्रिषष्ठलाभगाः पापा बलिनः शुभवीक्षिताः। भवन्ति यदि योगोऽयं श्रीवत्सो योगराट् प्रभुः॥३२॥

triṣaṣṭhalābhagāḥ pāpā balinaḥ śubhavīkṣitāḥ| bhavanti yadi yogo'yaṃ śrīvatso yogarāṭ prabhuḥ||32||

If the malefics, strong and aspected by benefics, stand in the third, the sixth and the lābha ⟨the eleventh⟩ — this yoga is Śrīvatsa, the sovereign king of yogas. ॥32॥

उच्चस्थो लाभगः सूर्यः षष्ठगो वा तृतीयगः। यदि स्यात्सिंहयोगोऽयं तुङ्गांशस्थोऽपि वायदि॥३३॥

uccastho lābhagaḥ sūryaḥ ṣaṣṭhago vā tṛtīyagaḥ| yadi syātsiṃhayogo'yaṃ tuṅgāṃśastho'pi vāyadi||33||

If the Sun be exalted, or stand in the lābha ⟨the eleventh⟩, or in the sixth or the third — this is the Siṃha ⟨lion⟩ yoga; or also if he stand in the navāṃśa of his exaltation. ॥33॥

अधिमित्रगृहस्थो वा मित्रराशिगतोऽपि वा। गुणशार्दूल संज्ञोऽयं ब्रह्मणा कथितः पुरा॥३४॥

adhimitragṛhastho vā mitrarāśigato'pi vā| guṇaśārdūla saṃjño'yaṃ brahmaṇā kathitaḥ purā||34||

Or ⟨the Sun⟩ standing in the house of a great friend, or gone to a friend's sign — this is called Guṇaśārdūla ⟨the tiger among merits⟩, declared of old by Brahmā. ॥34॥

स्वतुङ्गस्थः कुजः सौम्यवीक्षितो लाभगो यदि। दुश्चिक्यस्थो रिपुस्थो वा गुणानामिन्द्रसंज्ञकः॥३५॥

svatuṅgasthaḥ kujaḥ saumyavīkṣito lābhago yadi| duścikyastho ripustho vā guṇānāmindrasaṃjñakaḥ||35||

Mars, standing in his own exaltation and aspected by benefics, if he go to the lābha ⟨the eleventh⟩, or stand in the duścikya ⟨the third⟩ or in the ripu ⟨the sixth⟩ — ⟨that is⟩ called Indra among the merits. ॥35॥

शनि स्वतुङ्गगः सौम्यवीक्षितो लाभसंस्थितः। तृतीयगः षष्ठगो वा गुणानां रत्नमालिका॥३६॥

śani svatuṅgagaḥ saumyavīkṣito lābhasaṃsthitaḥ| tṛtīyagaḥ ṣaṣṭhago vā guṇānāṃ ratnamālikā||36||

Saturn, in his own exaltation, aspected by benefics, standing in the lābha ⟨the eleventh⟩, or going to the third or the sixth — ⟨that is⟩ the Ratnamālikā ⟨string of jewels⟩ of the merits. ॥36॥

अधिमित्रस्वराशिस्थावथवा मित्रराशिगौ। कुजार्कौ भवतो यत्र गुणो मकरतो भुवि॥३७॥

adhimitrasvarāśisthāvathavā mitrarāśigau| kujārkau bhavato yatra guṇo makarato bhuvi||37||

Where Mars and Saturn stand in the sign of a great friend or in their own sign, or else go to a friend's sign — ⟨there is⟩ on the earth the merit ⟨named⟩ after Makara ⟨the sea-monster⟩. ॥37॥

स्वतुङ्गः शशी यत्र लाभसंस्थो यदा भवेत्। अधिमित्रगृहस्थो वा गुणानां निर्मलो मणिः॥३८॥

svatuṅgaḥ śaśī yatra lābhasaṃstho yadā bhavet| adhimitragṛhastho vā guṇānāṃ nirmalo maṇiḥ||38||

Where the Moon, in his own exaltation, stands in the lābha ⟨the eleventh⟩, or stands in the house of a great friend — ⟨there is⟩ the spotless jewel ⟨nirmala maṇi⟩ of the merits. ॥38॥

चन्द्रार्कौ लाभगौ यत्र भवतो यदि केवलम्। गुणार्णवो महायोगो जनानामिष्टसिद्धिदः॥३९॥

candrārkau lābhagau yatra bhavato yadi kevalam| guṇārṇavo mahāyogo janānāmiṣṭasiddhidaḥ||39||

Where the Moon and the Sun both stand in the lābha ⟨the eleventh⟩, that alone — ⟨that is⟩ the great yoga Guṇārṇava ⟨the ocean of merits⟩, which gives men the accomplishment of what they desire. ॥39॥

धर्मकर्मद्वित्रिसंस्थः शशी यत्र भवेद्यदि। सुदर्शनो महायोगो दोषासुर विनाशनः॥४०॥

dharmakarmadvitrisaṃsthaḥ śaśī yatra bhavedyadi| sudarśano mahāyogo doṣāsura vināśanaḥ||40||

Where the Moon stands in the dharma ⟨the ninth⟩, the karma ⟨the tenth⟩, the second or the third — ⟨that is⟩ the great yoga Sudarśana, the destroyer of the demon of faults. ॥40॥

लाभस्थितो यदा सूर्य्यश्चन्द्रो वाप्येक एव सः। गुणसागरयोगोऽयं यदा भवति चेद्वली॥४१॥

lābhasthito yadā sūryyaścandro vāpyeka eva saḥ| guṇasāgarayogo'yaṃ yadā bhavati cedvalī||41||

When the Sun stands in the lābha ⟨the eleventh⟩, or the Moon — that one alone — and he is strong, this is the Guṇasāgara ⟨sea of merits⟩ yoga. ॥41॥

स्ववर्गस्थः शशी यत्र लग्नात्पञ्चमगो भवेत्। पुण्ययोगः स विज्ञेयो गुरुर्वायदि वा बुधः॥४२॥

svavargasthaḥ śaśī yatra lagnātpañcamago bhavet| puṇyayogaḥ sa vijñeyo gururvāyadi vā budhaḥ||42||

Where the Moon, standing in his own varga, goes to the fifth from the lagna — that is to be known as the Puṇya yoga; or Jupiter, or Mercury ⟨so placed⟩. ॥42॥

नन्दाभौमार्कयोर्भद्रा शुक्रेन्दोश्च जया बुधे। शुभयोगा गुरौ रिक्तापूर्णा मन्देऽमृताह्वया॥४३॥

nandābhaumārkayorbhadrā śukrendośca jayā budhe| śubhayogā gurau riktāpūrṇā mande'mṛtāhvayā||43||

The nandā ⟨tithis⟩ on the days of Mars and the Sun, the bhadrā on those of Venus and the Moon, the jayā on Mercury's, the riktā on Jupiter's, the pūrṇā on Saturn's — these auspicious yogas are called amṛta ⟨nectar⟩. ॥43॥

शुक्रज्ञकुजमन्देज्यवारा नन्दादिषु क्रमात्। सिद्धा तिथिः सिद्धिदा स्यात्सर्वकालेषु सर्वदा॥४४॥

śukrajñakujamandejyavārā nandādiṣu kramāt| siddhā tithiḥ siddhidā syātsarvakāleṣu sarvadā||44||

The days of Venus, of Jña ⟨Mercury⟩, of Mars, of Manda ⟨Saturn⟩ and of Ijya ⟨Jupiter⟩, on the nandā ⟨tithis⟩ and the rest in order — ⟨then⟩ the tithi is siddhā ⟨accomplished⟩ and gives success at all times, always. ॥44॥

पुष्यस्याद्यद्वितीयांश संस्थितौ चन्द्रवाक्पती। विजयो नाम योगोऽयं समरे विजयप्रदः॥४५॥

puṣyasyādyadvitīyāṃśa saṃsthitau candravākpatī| vijayo nāma yogo'yaṃ samare vijayapradaḥ||45||

The Moon and Vākpati ⟨Jupiter, the lord of speech⟩ standing in the first and the second portions ⟨navāṃśas⟩ of Puṣya — this yoga, named Vijaya ⟨victory⟩, gives victory in battle. ॥45॥

परमोच्चगतोऽप्येको जीवो वाज्ञः सितोऽपि वा। ब्रह्मदण्डो महायोगः सर्वदोष विनाशकृत्॥४६॥

paramoccagato'pyeko jīvo vājñaḥ sito'pi vā| brahmadaṇḍo mahāyogaḥ sarvadoṣa vināśakṛt||46||

Even one alone — Jupiter, or Jña ⟨Mercury⟩, or Sita ⟨Venus⟩ — gone to his deep exaltation ⟨paramocca⟩: ⟨that is⟩ the great yoga Brahmadaṇḍa ⟨Brahmā's staff⟩, which destroys every fault. ॥46॥

स्वतुङ्गांशस्थिताः सौम्या येषु केषु च राशिषु। कामधेनुरयं योगः चन्द्रो वा वृषभांशगः॥४७॥

svatuṅgāṃśasthitāḥ saumyā yeṣu keṣu ca rāśiṣu| kāmadhenurayaṃ yogaḥ candro vā vṛṣabhāṃśagaḥ||47||

The benefics standing in the navāṃśa of their own exaltation, in whatever signs — this yoga is Kāmadhenu ⟨the wish-granting cow⟩; or the Moon gone to the navāṃśa of Taurus. ॥47॥

मूलत्रिकोणगाः सौम्या भवन्ति यदि वा शशी। प्रभञ्जनो महायोगस्त्वथवापि तदंशगाः॥४८॥

mūlatrikoṇagāḥ saumyā bhavanti yadi vā śaśī| prabhañjano mahāyogastvathavāpi tadaṃśagāḥ||48||

If the benefics, or the Moon, stand in their mūlatrikoṇa ⟨the root-trine sign⟩ — ⟨that is⟩ the great yoga Prabhañjana ⟨the storm-wind⟩; or also if they stand in the navāṃśa of it. ॥48॥

मूलत्रिकोणगाः पापास्त्रिषष्ठायगता यदि। इन्द्रदण्डो महायोगस्तदंशकगता अपि॥४९॥

mūlatrikoṇagāḥ pāpāstriṣaṣṭhāyagatā yadi| indradaṇḍo mahāyogastadaṃśakagatā api||49||

If the malefics, standing in their mūlatrikoṇa, go to the third, the sixth or the āya ⟨the eleventh⟩ — ⟨that is⟩ the great yoga Indradaṇḍa ⟨Indra's staff⟩; and also if they stand in the navāṃśa of it. ॥49॥

चन्द्रः शुभांशको यत्र भवेच्छुभनिरीक्षितः। रुद्रदण्डो महायोगो दोषतूल प्रभञ्जनः॥५०॥

candraḥ śubhāṃśako yatra bhavecchubhanirīkṣitaḥ| rudradaṇḍo mahāyogo doṣatūla prabhañjanaḥ||50||

Where the Moon stands in a benefic's navāṃśa and is looked upon by a benefic — ⟨that is⟩ the great yoga Rudradaṇḍa ⟨Rudra's staff⟩, a storm-wind that scatters the cotton-down of faults. ॥50॥

मुहूर्त्तश्चाष्टमः शश्वदभिजिद्योगसंज्ञकः। गुणानामधिपः सोऽपि मध्यं दिनगते रवौ॥५१॥

muhūrttaścāṣṭamaḥ śaśvadabhijidyogasaṃjñakaḥ| guṇānāmadhipaḥ so'pi madhyaṃ dinagate ravau||51||

The eighth muhūrta ⟨the eighth of the day's fifteen divisions⟩ is at all times called the Abhijit yoga. It too is the lord of the merits, ⟨and it falls⟩ when the Sun has come to midday. ॥51॥

उक्तं निरूपणं सम्यग्गुणानामथ साम्प्रतम्। पितामहोक्तमार्गेण वक्ष्ये दोषनिरूपणम्॥५२॥

uktaṃ nirūpaṇaṃ samyagguṇānāmatha sāmpratam| pitāmahoktamārgeṇa vakṣye doṣanirūpaṇam||52||

The setting-out of the merits has now been fully told. Now, by the path declared by Pitāmaha ⟨Brahmā, the grandsire⟩, I shall tell the setting-out of the faults. ॥52॥

इति श्रीब्रह्मर्षिवृद्धवसिष्ठ विरचितायां संहितायां गुणनिरूपणाध्याय एकचत्वारिंशः॥४१॥

iti śrībrahmarṣivṛddhavasiṣṭha viracitāyāṃ saṃhitāyāṃ guṇanirūpaṇādhyāya ekacatvāriṃśaḥ||41||

Thus, in the Saṃhitā composed by the venerable brahmarṣi Vṛddha Vasiṣṭha, the forty-first chapter, on the setting-out of the merits. ॥41॥

द्विदैवजलवस्वन्त्य ब्रह्मेज्यार्यमतारकाः। उत्पातयोगा विज्ञेया भानुवारादिषु क्रमात्॥१॥

dvidaivajalavasvantya brahmejyāryamatārakāḥ| utpātayogā vijñeyā bhānuvārādiṣu kramāt||1||

The asterisms of the Two Gods ⟨Viśākhā⟩, of the Waters ⟨Pūrvāṣāḍhā⟩, of the Vasus ⟨Dhaniṣṭhā⟩, the last one ⟨Revatī⟩, of Brahmā ⟨Rohiṇī⟩, of Ijya ⟨Puṣya⟩ and of Aryaman ⟨Uttarā-Phālgunī⟩ are to be known as the utpāta-yogas ⟨'portent' conjunctions⟩ on the weekdays beginning with the Sun's, in order. ॥1॥

मैत्रविश्वाम्बुवाग्विन्दुसार्पसूर्याख्यातारकाः । मृत्युयोगा मृत्युकराः सूर्यवारादिषु क्रमात्॥२॥

maitraviśvāmbuvāgvindusārpasūryākhyātārakāḥ | mṛtyuyogā mṛtyukarāḥ sūryavārādiṣu kramāt||2||

The asterisms named of Mitra ⟨Anurādhā⟩, of the All-Gods ⟨Uttarāṣāḍhā⟩, of the Waters ⟨Pūrvāṣāḍhā⟩, of Speech ⟨Svātī⟩, of the Moon ⟨Mṛgaśiras⟩, of the Serpents ⟨Āśleṣā⟩ and of the Sun ⟨Hasta⟩ are the mṛtyu-yogas ⟨'death' conjunctions⟩, and they bring death, on the weekdays beginning with the Sun's, in order. ॥2॥

ब्रह्मेज्यार्यमवैशाखहरिवस्वन्त्यभेषु च। नन्दायामर्कवारादिष्वन्ध योगाः प्रकीर्तिताः॥३॥

brahmejyāryamavaiśākhaharivasvantyabheṣu ca| nandāyāmarkavārādiṣvandha yogāḥ prakīrtitāḥ||3||

On the asterisms of Brahmā ⟨Rohiṇī⟩, of Ijya ⟨Puṣya⟩, of Aryaman ⟨Uttarā-Phālgunī⟩, of Vaiśākha ⟨Viśākhā⟩, of Hari ⟨Śravaṇa⟩, of the Vasus ⟨Dhaniṣṭhā⟩ and the last ⟨Revatī⟩, and on a Nandā tithi ⟨lunar day — the 1st, 6th and 11th⟩, on the weekdays beginning with the Sun's, the andha-yogas ⟨'blind' conjunctions⟩ are declared. ॥3॥

रुद्रसर्पाम्बुनैर्ऋत्यपितृभाग्याग्निभेषु च। भद्रातिथौ काणयोगाः सूर्यवारादिषु क्रमात्॥४॥

rudrasarpāmbunairṛtyapitṛbhāgyāgnibheṣu ca| bhadrātithau kāṇayogāḥ sūryavārādiṣu kramāt||4||

And on the asterisms of Rudra ⟨Ārdrā⟩, of the Serpents ⟨Āśleṣā⟩, of the Waters ⟨Pūrvāṣāḍhā⟩, of Nirṛti ⟨Mūla⟩, of the Fathers ⟨Maghā⟩, of Bhaga ⟨Pūrvā-Phālgunī⟩ and of Agni ⟨Kṛttikā⟩, on a Bhadrā tithi ⟨the 2nd, 7th and 12th⟩, the kāṇa-yogas ⟨'one-eyed' conjunctions⟩ fall on the weekdays beginning with the Sun's, in order. ॥4॥

द्विदैवरौद्रमूलेन्द्रवारिविश्वपितृडुषु । जयासु पङ्गुयोगाः स्युरर्कवारादिषु क्रमात्॥५॥

dvidaivaraudramūlendravāriviśvapitṛḍuṣu | jayāsu paṅguyogāḥ syurarkavārādiṣu kramāt||5||

On the asterisms of the Two Gods ⟨Viśākhā⟩, of Rudra ⟨Ārdrā⟩, Mūla, of Indra ⟨Jyeṣṭhā⟩, of the Waters ⟨Pūrvāṣāḍhā⟩, of the All-Gods ⟨Uttarāṣāḍhā⟩ and of the Fathers ⟨Maghā⟩, on Jayā tithis ⟨the 3rd, 8th and 13th⟩, there are paṅgu-yogas ⟨'lame' conjunctions⟩ on the weekdays beginning with the Sun's, in order. ॥5॥

अजपात्पितृवह्नीशत्वाष्ट्रमित्रवसूडुषु । रिक्तासु बधिरयोगाः सूर्यवारादिषु क्रमात्॥६॥

ajapātpitṛvahnīśatvāṣṭramitravasūḍuṣu | riktāsu badhirayogāḥ sūryavārādiṣu kramāt||6||

On the asterisms of Aja-ekapād ⟨Pūrvā-Bhādrapadā⟩, of the Fathers ⟨Maghā⟩, of Agni ⟨Kṛttikā⟩, of Īśa ⟨Ārdrā⟩, of Tvaṣṭṛ ⟨Citrā⟩, of Mitra ⟨Anurādhā⟩ and of the Vasus ⟨Dhaniṣṭhā⟩, on Riktā tithis ⟨the 4th, 9th and 14th⟩, the badhira-yogas ⟨'deaf' conjunctions⟩ fall on the weekdays beginning with the Sun's, in order. ॥6॥

उद्वाहादिषु सर्वेषु मङ्गलेष्वपि निन्दिताः। एते स्युः षड्विधा योगाः स्वनामफलदायकाः॥७॥

udvāhādiṣu sarveṣu maṅgaleṣvapi ninditāḥ| ete syuḥ ṣaḍvidhā yogāḥ svanāmaphaladāyakāḥ||7||

These six kinds of yoga ⟨utpāta, mṛtyu, andha, kāṇa, paṅgu and badhira⟩ are censured in all marriages and in all auspicious rites too; they give the result that their own names say. ॥7॥

द्वादश्येकादशीनागगौरीस्कन्दवसुष्वपि । नवम्यां दग्धयोगाख्या भानुवारादितः क्रमात्॥८॥

dvādaśyekādaśīnāgagaurīskandavasuṣvapi | navamyāṃ dagdhayogākhyā bhānuvārāditaḥ kramāt||8||

On the twelfth, the eleventh, the Nāga ⟨fifth⟩, the Gaurī ⟨third⟩, the Skanda ⟨sixth⟩ and the Vasu ⟨eighth⟩, and on the ninth, are those named the dagdha-yogas ⟨'burnt' conjunctions⟩, ⟨reckoned⟩ from Sunday onward, in order. ॥8॥

भरणीचित्रविश्वाख्यवस्वर्यमनगारिषु । पौष्णभेष्वर्कवारादिष्वर्कादिग्रहजन्मभम् ॥९॥

bharaṇīcitraviśvākhyavasvaryamanagāriṣu | pauṣṇabheṣvarkavārādiṣvarkādigrahajanmabham ||9||

On Bharaṇī, Citrā, the one named Viśva ⟨Uttarāṣāḍhā⟩, the Vasus' asterism ⟨Dhaniṣṭhā⟩, Aryaman's ⟨Uttarā-Phālgunī⟩, the Mountain-foe's ⟨Jyeṣṭhā, whose deity is Indra⟩ and the Pūṣan asterism ⟨Revatī⟩, on the weekdays beginning with the Sun's ⟨in order⟩, falls the birth-asterism of the grahas ⟨planets⟩ beginning with the Sun. ॥9॥

अस्मिन्योगद्वये यत्तत्कृतं कर्म विनश्यति। तस्माद्योगद्वयं त्याज्यं मङ्गलेष्वपि सर्वदा॥१०॥

asminyogadvaye yattatkṛtaṃ karma vinaśyati| tasmādyogadvayaṃ tyājyaṃ maṅgaleṣvapi sarvadā||10||

Whatever act is done in these two yogas ⟨the dagdha-yoga and the graha's birth-asterism⟩ perishes. Therefore the pair of yogas is always to be shunned, in auspicious rites too. ॥10॥

कुजार्क्योः सप्तमी षष्ठी चन्द्रे भानौ चतुर्थिका। द्वितीया ज्ञेऽष्टमी जीवे नवमी शुक्रवासरे॥११॥

kujārkyoḥ saptamī ṣaṣṭhī candre bhānau caturthikā| dvitīyā jñe'ṣṭamī jīve navamī śukravāsare||11||

The seventh ⟨tithi⟩ on the days of Mars and of Saturn ⟨Arki, the Sun's son⟩; the sixth when the Moon ⟨rules the day⟩; the fourth on the Sun's; the second on Mercury's; the eighth on Jupiter's; the ninth on Friday. ॥11॥

अचिकित्सागदा योगा मङ्गलेष्वपि निन्दिताः। भगन्दराश्मरीकुष्ठक्षयरोग प्रदायकाः॥१२॥

acikitsāgadā yogā maṅgaleṣvapi ninditāḥ| bhagandarāśmarīkuṣṭhakṣayaroga pradāyakāḥ||12||

These are the acikitsā ⟨'no cure'⟩ and gada ⟨'disease'⟩ yogas, censured in auspicious rites too. They give fistula, the stone, leprosy and consumption. ॥12॥

लग्नात्षष्ठाष्टसंस्थे शशिनिसुरगुरौ चापि मन्दे सुतस्थे। भौमे रन्ध्रस्थितेऽर्के व्ययभवनगते मृत्युगे चन्द्रसूनौ। द्यूनस्थे दैत्यपूज्ये सति निखिलनृणां मृत्युयोगा भवन्ति। त्याज्या दावाग्निरूपा सततमवितथं मृत्युदा मङ्गलेषु॥१३॥

lagnātṣaṣṭhāṣṭasaṃsthe śaśinisuragurau cāpi mande sutasthe| bhaume randhrasthite'rke vyayabhavanagate mṛtyuge candrasūnau| dyūnasthe daityapūjye sati nikhilanṛṇāṃ mṛtyuyogā bhavanti| tyājyā dāvāgnirūpā satatamavitathaṃ mṛtyudā maṅgaleṣu||13||

When the Moon stands in the sixth or the eighth from the lagna ⟨the rising sign⟩, and Jupiter ⟨the gods' preceptor⟩ likewise; when Saturn ⟨Manda⟩ is in the fifth ⟨the house of sons⟩; when Mars is in the eighth ⟨randhra⟩ and the Sun in the twelfth ⟨the house of loss⟩; when Mercury ⟨the Moon's son⟩ is in the house of death ⟨the eighth⟩; and when Venus ⟨whom the Daityas worship⟩ is in the seventh — then for all men the mṛtyu-yogas ⟨'death' conjunctions⟩ arise. They are to be shunned: they have the form of a forest fire, and in auspicious rites they are always and unfailingly death-dealing. ॥13॥

सप्तषष्ठ्यादि तिथयः सोमवारादिभिर्युताः। अग्निजिह्वाः सप्तयोगा मङ्गले कुलनाशदाः॥१४॥

saptaṣaṣṭhyādi tithayaḥ somavārādibhiryutāḥ| agnijihvāḥ saptayogā maṅgale kulanāśadāḥ||14||

The seven tithis beginning with the sixth, joined with the weekdays beginning with Monday's, are the seven Agni-jihvā ⟨'flame-tongue'⟩ yogas, and in an auspicious rite they destroy the family. ॥14॥

भानुवारादिभिर्युक्तास्त्वेताः स्युस्तिथयो यदा। विषयोगास्त्वमी सप्त कालकूट विषोपमाः॥१५॥

bhānuvārādibhiryuktāstvetāḥ syustithayo yadā| viṣayogāstvamī sapta kālakūṭa viṣopamāḥ||15||

But when these same tithis are joined with the weekdays beginning with the Sun's, then these seven are the viṣa-yogas ⟨'poison' conjunctions⟩, like the kālakūṭa ⟨the world-destroying poison⟩. ॥15॥

घटिकाद्वयमृक्षान्ते मासान्ते तु दिनत्रयम्। वर्षान्ते वर्जयेत्पक्षं ग्रहणे दिनसप्तकम्॥१६॥

ghaṭikādvayamṛkṣānte māsānte tu dinatrayam| varṣānte varjayetpakṣaṃ grahaṇe dinasaptakam||16||

At the end of an asterism ⟨let him avoid⟩ two ghaṭikās ⟨a ghaṭikā is 24 minutes⟩; at the end of a month, three days; at the end of a year let him avoid a fortnight; at an eclipse, seven days. ॥16॥

ऋक्षान्ते पुत्रनाशः स्यान्मासान्ते तु धनक्षयः। वर्षान्ते वर्गनाशः स्याद्ग्रहणे सर्वनाशनम्॥१७॥

ṛkṣānte putranāśaḥ syānmāsānte tu dhanakṣayaḥ| varṣānte varganāśaḥ syādgrahaṇe sarvanāśanam||17||

At an asterism's end there is the loss of a son; at a month's end, the loss of wealth; at a year's end there is the destruction of one's group ⟨varga — kin and dependants⟩; at an eclipse, the destruction of everything. ॥17॥

पश्चादुपप्लवादेव दोषः स्यान्नैव पूर्वतः। गृहदाहादयो दोषा यथा स्युर्दहनात्परम्॥१८॥

paścādupaplavādeva doṣaḥ syānnaiva pūrvataḥ| gṛhadāhādayo doṣā yathā syurdahanātparam||18||

The fault arises only after the calamity ⟨the eclipse⟩ and never before it — just as the faults such as the burning of a house come after the fire. ॥18॥

प्रतिपद्बुधवारे च सूर्यवारे च सप्तमी। महाशूलाह्वयो योगो वर्जनीयो शुभे सदा॥१९॥

pratipadbudhavāre ca sūryavāre ca saptamī| mahāśūlāhvayo yogo varjanīyo śubhe sadā||19||

The first tithi on a Wednesday, and the seventh on a Sunday: the yoga named Mahāśūla is always to be shunned in an auspicious rite. ॥19॥

त्रिपूर्वावह्निरौद्रादि याम्यपौरन्दरेन्दुषु। पापवारेषु युक्तेषु दुष्टयोगाः प्रकीर्तिताः॥२०॥

tripūrvāvahniraudrādi yāmyapaurandarenduṣu| pāpavāreṣu yukteṣu duṣṭayogāḥ prakīrtitāḥ||20||

On the three Pūrvas ⟨Pūrvā-Phālgunī, Pūrvāṣāḍhā, Pūrvā-Bhādrapadā⟩, on Agni's ⟨Kṛttikā⟩, on Rudra's ⟨Ārdrā⟩ and the rest, on Yama's ⟨Bharaṇī⟩, on Purandara's ⟨Jyeṣṭhā⟩ and on the Moon's ⟨Mṛgaśiras⟩ — when these are joined with the malefic weekdays ⟨the Sun's, Mars's and Saturn's⟩ — the duṣṭa-yogas are declared. ॥20॥

दुष्टयोगे कृतं कर्म त्वचिरादेव नश्यति। तस्माच्छुभेषु कार्येषु वर्जनीयाः प्रयत्नतः॥२१॥

duṣṭayoge kṛtaṃ karma tvacirādeva naśyati| tasmācchubheṣu kāryeṣu varjanīyāḥ prayatnataḥ||21||

An act done in a duṣṭa-yoga perishes before long. Therefore in auspicious undertakings these ⟨yogas⟩ are to be shunned with effort. ॥21॥

जीवस्थानात्तु शीतांशुर्निधनान्त्यारिसंस्थितः। योगोऽयं सङ्कटो नाम शोभने निधनप्रदः॥२२॥

jīvasthānāttu śītāṃśurnidhanāntyārisaṃsthitaḥ| yogo'yaṃ saṅkaṭo nāma śobhane nidhanapradaḥ||22||

When the cool-rayed one ⟨the Moon⟩ stands in the eighth, the twelfth or the sixth from Jupiter's place, this yoga is named Saṅkaṭa, and in an auspicious rite it deals death. ॥22॥

यममैत्रादिति भाजपादरुद्र त्वाष्ट्रविष्णुषु। सत्स्वर्कादिषु वारेषु मृत्युदस्त्वशनिः शुभे॥२३॥

yamamaitrāditi bhājapādarudra tvāṣṭraviṣṇuṣu| satsvarkādiṣu vāreṣu mṛtyudastvaśaniḥ śubhe||23||

On the asterisms of Yama ⟨Bharaṇī⟩, of Mitra ⟨Anurādhā⟩, of Aditi ⟨Punarvasu⟩, of Aja-ekapād ⟨Pūrvā-Bhādrapadā⟩, of Rudra ⟨Ārdrā⟩, of Tvaṣṭṛ ⟨Citrā⟩ and of Viṣṇu ⟨Śravaṇa⟩, when they fall on the weekdays beginning with the Sun's, the Aśani ⟨the thunderbolt⟩ deals death in an auspicious rite. ॥23॥

यदा वक्रौ गुरुसितौ परस्परनिरीक्षितौ। सप्तमस्थौ तदा दोषः साक्षादस्तमयः समः॥२४॥

yadā vakrau gurusitau parasparanirīkṣitau| saptamasthau tadā doṣaḥ sākṣādastamayaḥ samaḥ||24||

When Jupiter and Venus are both retrograde and aspect each other, standing in the seventh ⟨from one another⟩, then the fault is equal to an actual heliacal setting ⟨astamaya — a planet lost in the Sun's rays⟩. ॥24॥

दिवसस्याष्टमे भागे वारेशाद्याः क्रमाद् ग्रहाः। शन्यंशः कुलिको दोषो वारेशः पुनरष्टमः॥२५॥

divasasyāṣṭame bhāge vāreśādyāḥ kramād grahāḥ| śanyaṃśaḥ kuliko doṣo vāreśaḥ punaraṣṭamaḥ||25||

In the eighth part of the day the grahas ⟨planets⟩ follow in order, beginning with the lord of the weekday. Saturn's portion is the Kulika fault; and the lord of the weekday comes round again as the eighth. ॥25॥

मृगेन्द्रसंस्थिते जीवे मध्यदेशे करग्रहे। मृत्युयोगो मृत्युदः स्याद्दम्पत्योः पञ्चवर्षतः॥२६॥

mṛgendrasaṃsthite jīve madhyadeśe karagrahe| mṛtyuyogo mṛtyudaḥ syāddampatyoḥ pañcavarṣataḥ||26||

When Jupiter stands in Leo ⟨mṛgendra, the lion⟩, at a taking of the hand ⟨a marriage⟩ in the Madhyadeśa ⟨the Middle Country⟩, there is a death-dealing mṛtyu-yoga: it kills the married pair within five years. ॥26॥

सिंहे सिंहांशके जीवे कलिङ्गे गौडगुज्जरे। कालमृत्युरयं योगो दम्पत्योर्निधनप्रदः॥२७॥

siṃhe siṃhāṃśake jīve kaliṅge gauḍagujjare| kālamṛtyurayaṃ yogo dampatyornidhanapradaḥ||27||

When Jupiter is in Leo and in the Leo aṃśaka ⟨navāṃśa division⟩, in Kaliṅga, Gauḍa and Gujjara ⟨Gujarat⟩, this yoga is Kāla-mṛtyu, and it gives death to the married pair. ॥27॥

मृगेन्द्रमध्यमांशस्थे जीवे योगोऽशनिस्त्वयम्। गौतमीयाम्यभागे तु दम्पत्योर्निधनप्रदः॥२८॥

mṛgendramadhyamāṃśasthe jīve yogo'śanistvayam| gautamīyāmyabhāge tu dampatyornidhanapradaḥ||28||

When Jupiter stands in the middle aṃśa ⟨navāṃśa division⟩ of Leo, this same yoga is the Aśani ⟨thunderbolt⟩; and in the southern region of the Gautamī ⟨the Godāvarī⟩ it gives death to the married pair. ॥28॥

योगत्रयं वर्जनीयं चोक्तदेशेषु सर्वदा। उद्वाहेष्वन्यदेशेषु चात्यर्थं मङ्गलप्रदम्॥२९॥

yogatrayaṃ varjanīyaṃ coktadeśeṣu sarvadā| udvāheṣvanyadeśeṣu cātyarthaṃ maṅgalapradam||29||

This triad of yogas ⟨Mṛtyu, Kāla-mṛtyu and Aśani⟩ is always to be shunned in marriages in the countries named; in other countries it gives abundant good fortune. ॥29॥

अर्कवारेऽग्निपञ्चम्योः सोमे चित्राद्वितीययोः। कुजे पूर्णेन्दुरोहिण्योः सप्तमीयाम्ययोर्बुधे॥३०॥

arkavāre'gnipañcamyoḥ some citrādvitīyayoḥ| kuje pūrṇendurohiṇyoḥ saptamīyāmyayorbudhe||30||

On a Sunday, of Agni's asterism ⟨Kṛttikā⟩ and the fifth tithi; on a Monday, of Citrā and the second; on Mars's day, of the full-moon tithi and Rohiṇī; on Mercury's, of the seventh and Yama's asterism ⟨Bharaṇī⟩ — ॥30॥

गुरौ मित्रत्रयोदश्योः षष्ठश्रवणयोः सिते। पौष्णाष्टम्यां शनियुते योगा हालाहलाह्वयाः॥३१॥

gurau mitratrayodaśyoḥ ṣaṣṭhaśravaṇayoḥ site| pauṣṇāṣṭamyāṃ śaniyute yogā hālāhalāhvayāḥ||31||

— on Jupiter's day, of Mitra's asterism ⟨Anurādhā⟩ and the thirteenth; on Venus's, of the sixth and Śravaṇa; and on Pūṣan's asterism ⟨Revatī⟩ with the eighth when joined with Saturn: these are the yogas named Hālāhala ⟨after the deadly poison⟩. ॥31॥

एषु योगेषु कर्त्तव्यं मारणं शत्रुसंज्ञके। विवाहादिषु कार्येषु नियतं निधनप्रदम्॥३२॥

eṣu yogeṣu karttavyaṃ māraṇaṃ śatrusaṃjñake| vivāhādiṣu kāryeṣu niyataṃ nidhanapradam||32||

In these yogas the killing-rite should be performed upon one marked as an enemy; in marriages and the like acts it unfailingly brings death. ॥32॥

प्रतिपद्यम्बु नक्षत्रे पञ्चम्यां वह्निभे सति। अष्टम्यामजपाद्धिष्ण्ये दशम्यां ब्राह्मभे यदि॥३३॥

pratipadyambu nakṣatre pañcamyāṃ vahnibhe sati| aṣṭamyāmajapāddhiṣṇye daśamyāṃ brāhmabhe yadi||33||

If the first tithi falls on the Waters' asterism ⟨Pūrvāṣāḍhā⟩; the fifth on Agni's ⟨Kṛttikā⟩; the eighth on Aja-ekapād's asterism ⟨Pūrvā-Bhādrapadā⟩; the tenth on Brahmā's ⟨Rohiṇī⟩ — ॥33॥

द्वादश्यां सार्प नक्षत्रे त्रयोदश्यर्यमर्क्षयोः। नक्षत्र लांछितो योगो देवानामपि नाशकः॥३४॥

dvādaśyāṃ sārpa nakṣatre trayodaśyaryamarkṣayoḥ| nakṣatra lāṃchito yogo devānāmapi nāśakaḥ||34||

— the twelfth on the Serpents' asterism ⟨Āśleṣā⟩, and the thirteenth on Aryaman's asterism ⟨Uttarā-Phālgunī⟩ — that is the yoga marked by the asterism ⟨nakṣatra-lāñchita⟩, and it destroys even the gods. ॥34॥

चतुर्दशी चतुर्थी च अष्टमी नवमी तथा। षष्ठी च द्वादशी चैव पक्षछिद्राह्वयाः क्रमात्॥३५॥

caturdaśī caturthī ca aṣṭamī navamī tathā| ṣaṣṭhī ca dvādaśī caiva pakṣachidrāhvayāḥ kramāt||35||

The fourteenth and the fourth, the eighth and likewise the ninth, the sixth and also the twelfth: these, in order, are called the pakṣa-chidras ⟨'holes in the fortnight'⟩. ॥35॥

क्रमादेतासु तिथिषु वर्जनीयाश्च नाडिकाः। भूताष्टमनुतत्त्वांकदश शेषास्तु शोभनाः॥३६॥

kramādetāsu tithiṣu varjanīyāśca nāḍikāḥ| bhūtāṣṭamanutattvāṃkadaśa śeṣāstu śobhanāḥ||36||

And in these tithis, in order, these nāḍikās ⟨a nāḍikā is 24 minutes⟩ are to be avoided: the bhūta ⟨5th⟩, the aṣṭa ⟨8th⟩, the manu ⟨14th⟩, the tattva ⟨25th⟩, the aṅka ⟨9th⟩ and the daśa ⟨10th⟩; the remaining ones are auspicious. ॥36॥

दोषनाडीषु यत्कर्म शुभं सर्वं विनश्यति। विवाहे विधवा नारी व्रात्यः स्याच्चोपनायने॥३७॥

doṣanāḍīṣu yatkarma śubhaṃ sarvaṃ vinaśyati| vivāhe vidhavā nārī vrātyaḥ syāccopanāyane||37||

Every auspicious act done in the faulty nāḍīs ⟨24-minute units⟩ perishes: in a marriage the woman becomes a widow, and at an upanayana ⟨the thread-investiture⟩ the boy becomes a vrātya ⟨one who has lost caste by missing his initiation⟩. ॥37॥

सीमन्ते गर्भनाशः स्यात्प्राशने मरणं ध्रुवम्। अग्निना दह्यते क्षिप्रं गृहारम्भे विशेषतः॥३८॥

sīmante garbhanāśaḥ syātprāśane maraṇaṃ dhruvam| agninā dahyate kṣipraṃ gṛhārambhe viśeṣataḥ||38||

At the sīmanta ⟨the hair-parting rite performed on a pregnant wife⟩ the child in the womb is destroyed; at the prāśana ⟨the child's first feeding of solid food⟩ death is certain; and one is quickly burnt by fire — especially at the beginning of a house. ॥38॥

राजराष्ट्रविनाशः स्यात्प्रतिष्ठायां न संशयः। किमत्र बहुनोक्तेन कृतं कर्म विनश्यति॥३९॥

rājarāṣṭravināśaḥ syātpratiṣṭhāyāṃ na saṃśayaḥ| kimatra bahunoktena kṛtaṃ karma vinaśyati||39||

At a consecration ⟨pratiṣṭhā — the installing of an image⟩ there is the destruction of the king and of the realm, and of this there is no doubt. What is the use of many words here? The act that is done perishes. ॥39॥

द्विदैवमित्र-चान्द्रेन्द्र-वह्निसार्पभतारकाः। रविवारेण संयुक्ता वर्जनीयाः प्रयत्नतः॥४०॥

dvidaivamitra-cāndrendra-vahnisārpabhatārakāḥ| ravivāreṇa saṃyuktā varjanīyāḥ prayatnataḥ||40||

The asterisms of the Two Gods ⟨Viśākhā⟩, of Mitra ⟨Anurādhā⟩, of the Moon ⟨Mṛgaśiras⟩, of Indra ⟨Jyeṣṭhā⟩, of Agni ⟨Kṛttikā⟩ and of the Serpents ⟨Āśleṣā⟩, when joined with a Sunday, are to be shunned with effort. ॥40॥

आषाढद्वयवह्नीज्यद्विदैवपितृतारकाः । सोमवारेण संयुक्ताः शुभकर्म विनाशदाः॥४१॥

āṣāḍhadvayavahnījyadvidaivapitṛtārakāḥ | somavāreṇa saṃyuktāḥ śubhakarma vināśadāḥ||41||

The two Āṣāḍhās ⟨Pūrvāṣāḍhā and Uttarāṣāḍhā⟩, Agni's asterism ⟨Kṛttikā⟩, Ijya's ⟨Puṣya⟩, the Two Gods' ⟨Viśākhā⟩ and the Fathers' ⟨Maghā⟩, when joined with a Monday, destroy an auspicious act. ॥41॥

ज्येष्ठाजपादश्रवण धनिष्ठार्द्राहितोयपाः। भौमवारेण संयुक्ताः सर्वमङ्गलनाशदाः॥४२॥

jyeṣṭhājapādaśravaṇa dhaniṣṭhārdrāhitoyapāḥ| bhaumavāreṇa saṃyuktāḥ sarvamaṅgalanāśadāḥ||42||

Jyeṣṭhā, Aja-ekapād's asterism ⟨Pūrvā-Bhādrapadā⟩, Śravaṇa, Dhaniṣṭhā, Ārdrā and the Waters' lord's asterism ⟨Śatabhiṣā, whose deity is Varuṇa⟩, when joined with a Tuesday, destroy every auspicious thing. ॥42॥

अश्विनी भरणी मूल पौष्णवस्वार्द्रा तारकाः। बुधवारेण संयुक्ताः सर्वशोभननाशदाः॥४३॥

aśvinī bharaṇī mūla pauṣṇavasvārdrā tārakāḥ| budhavāreṇa saṃyuktāḥ sarvaśobhananāśadāḥ||43||

Aśvinī, Bharaṇī, Mūla, Pūṣan's asterism ⟨Revatī⟩, the Vasus' ⟨Dhaniṣṭhā⟩ and Ārdrā, when joined with a Wednesday, destroy every good thing. ॥43॥

अर्यमारोहिणी त्वाष्ट्र धातृचन्द्राख्य तारकाः। गुरुवारेण संयुक्ताः शोभने निधनप्रदाः॥४४॥

aryamārohiṇī tvāṣṭra dhātṛcandrākhya tārakāḥ| guruvāreṇa saṃyuktāḥ śobhane nidhanapradāḥ||44||

Aryaman's asterism ⟨Uttarā-Phālgunī⟩, Rohiṇī, Tvaṣṭṛ's ⟨Citrā⟩, Dhātṛ's, and the one named of the Moon ⟨Mṛgaśiras⟩, when joined with a Thursday, deal death in an auspicious rite. ॥44॥

सार्पद्विदैवमित्रेन्दुरोहिणी पितृतारकाः। शुक्रवारेण संयुक्ता वर्जनीयाश्च मङ्गले॥४५॥

sārpadvidaivamitrendurohiṇī pitṛtārakāḥ| śukravāreṇa saṃyuktā varjanīyāśca maṅgale||45||

The Serpents' asterism ⟨Āśleṣā⟩, the Two Gods' ⟨Viśākhā⟩, Mitra's ⟨Anurādhā⟩, the Moon's ⟨Mṛgaśiras⟩, Rohiṇī and the Fathers' ⟨Maghā⟩, when joined with a Friday, are to be shunned in an auspicious rite. ॥45॥

उत्तराफाल्गुनी पौष्णाभेज्यादित्यार्कवैष्णवाः। शनिवारेण संयुक्ताः सर्वशोभनगर्हिताः॥४६॥

uttarāphālgunī pauṣṇābhejyādityārkavaiṣṇavāḥ| śanivāreṇa saṃyuktāḥ sarvaśobhanagarhitāḥ||46||

Uttarā-Phālgunī, Pūṣan's asterism ⟨Revatī⟩, Ijya's ⟨Puṣya⟩, Aditi's ⟨Punarvasu⟩, the Sun's ⟨Hasta⟩ and Viṣṇu's ⟨Śravaṇa⟩, when joined with a Saturday, are condemned for every good thing. ॥46॥

एषु योगेषु तत्सर्वं कृतं कर्म विनश्यति। विवाहे विधवा नारी व्रती पातककृद्भवेत्॥४७॥

eṣu yogeṣu tatsarvaṃ kṛtaṃ karma vinaśyati| vivāhe vidhavā nārī vratī pātakakṛdbhavet||47||

In these yogas every act that is done perishes: in a marriage the woman becomes a widow, and one under a vow becomes a doer of sin. ॥47॥

वारेशे बलसंयुक्ते योगास्त्वेते बलप्रदाः। न किञ्चिद्दोषदास्तस्मिन्बलहीने न संशयः॥४८॥

vāreśe balasaṃyukte yogāstvete balapradāḥ| na kiñciddoṣadāstasminbalahīne na saṃśayaḥ||48||

When the lord of the weekday is endowed with strength, these very yogas give strength and cause no fault at all; when he is without strength, there is no doubt ⟨that they do harm⟩. ॥48॥

हस्तवासवयोराद्यं विशाखार्द्राद्वितीयकम्। तृतीयकमहिर्बुध्न्ये चान्त्यांशं यममूलयोः॥४९॥

hastavāsavayorādyaṃ viśākhārdrādvitīyakam| tṛtīyakamahirbudhnye cāntyāṃśaṃ yamamūlayoḥ||49||

The first ⟨pāda — quarter of an asterism⟩ of Hasta and of the Vasus' asterism ⟨Dhaniṣṭhā⟩; the second of Viśākhā and Ārdrā; the third of Ahirbudhnya's ⟨Uttarā-Bhādrapadā⟩; and the last quarter of Yama's ⟨Bharaṇī⟩ and of Mūla. ॥49॥

दिवा मृत्युप्रदाः पादा दोषास्त्वेते न रात्रिषु। शुभकार्य्ये प्रसूतौ च सर्वदा परिवर्जयेत्॥५०॥

divā mṛtyupradāḥ pādā doṣāstvete na rātriṣu| śubhakāryye prasūtau ca sarvadā parivarjayet||50||

By day these pādas ⟨quarters⟩ deal death; these faults do not hold at night. In an auspicious act and at a birth one should always avoid them. ॥50॥

अश्विसार्पभयोराद्यं द्वितीयं यममूलयोः। तृतीयं त्र्युत्तराह्व्योर्वाछिद्रोन्त्यपादकः॥५१॥

aśvisārpabhayorādyaṃ dvitīyaṃ yamamūlayoḥ| tṛtīyaṃ tryuttarāhvyorvāchidrontyapādakaḥ||51||

The first ⟨pāda⟩ of Aśvinī and of the Serpents' asterism ⟨Āśleṣā⟩; the second of Yama's ⟨Bharaṇī⟩ and of Mūla; the third of those called the three Uttarās ⟨Uttarā-Phālgunī, Uttarāṣāḍhā, Uttarā-Bhādrapadā⟩ — or else the chidra ⟨'gap'⟩ is the last pāda. ॥51॥

दिवायोगा इति ख्याताः शोभने रोगदाः सदा। दिवारोगप्रदास्त्वेते न तु रात्रौ कदाचन॥५२॥

divāyogā iti khyātāḥ śobhane rogadāḥ sadā| divārogapradāstvete na tu rātrau kadācana||52||

These are known as the divā-yogas ⟨'day conjunctions'⟩, and in an auspicious rite they always give disease. They give disease by day, and never at night. ॥52॥

तस्माद्दिवैव सन्त्याज्या रोगमृत्यु प्रदायकाः। दिवाऽपि दोषदा नैव रवीन्दोर्बलयुक्तयोः॥५३॥

tasmāddivaiva santyājyā rogamṛtyu pradāyakāḥ| divā'pi doṣadā naiva ravīndorbalayuktayoḥ||53||

Therefore they are to be wholly shunned by day, for they give disease and death. But even by day they cause no fault when the Sun and the Moon are endowed with strength. ॥53॥

वारानर्कादितस्त्रिघ्नाः शोधयेच्चक्र धिष्ण्यतः। ततो भवार्कषट्तारा क्रमात्काणान्धबाधिराः॥५४॥

vārānarkāditastrighnāḥ śodhayeccakra dhiṣṇyataḥ| tato bhavārkaṣaṭtārā kramātkāṇāndhabādhirāḥ||54||

⟨For the rule of computation:⟩ the weekdays reckoned from the Sun's, multiplied by three, one should clear away by the circle of asterisms; then the asterisms bhava ⟨11th⟩, arka ⟨12th⟩ and ṣaṭ ⟨6th⟩ are, in order, the kāṇa ⟨one-eyed⟩, the andha ⟨blind⟩ and the badhira ⟨deaf⟩. ॥54॥

द्विदैवधातृवह्न्यर्कवसुदैवत पैतृकाः। अर्कवारेण संयुक्ता हालाहल विषोपमाः॥५५॥

dvidaivadhātṛvahnyarkavasudaivata paitṛkāḥ| arkavāreṇa saṃyuktā hālāhala viṣopamāḥ||55||

The asterisms of the Two Gods ⟨Viśākhā⟩, of Dhātṛ, of Agni ⟨Kṛttikā⟩, of the Sun ⟨Hasta⟩, the one whose deity is the Vasus ⟨Dhaniṣṭhā⟩, and the Fathers' ⟨Maghā⟩, when joined with a Sunday, are like the hālāhala poison. ॥55॥

उत्तरात्रयचित्राख्य द्विदैवाह्वयतारकाः। सोमवारेण संयुक्ताः कालकूटविषोपमाः॥५६॥

uttarātrayacitrākhya dvidaivāhvayatārakāḥ| somavāreṇa saṃyuktāḥ kālakūṭaviṣopamāḥ||56||

The three Uttarās ⟨Uttarā-Phālgunī, Uttarāṣāḍhā, Uttarā-Bhādrapadā⟩, the one named Citrā, and the asterism called of the Two Gods ⟨Viśākhā⟩, when joined with a Monday, are like the kālakūṭa poison. ॥56॥

शतताराद्विदैवार्द्रा उत्तराषाढातारकाः। आरवारेण संयुक्ता गुणघ्ना विषसंज्ञकाः॥५७॥

śatatārādvidaivārdrā uttarāṣāḍhātārakāḥ| āravāreṇa saṃyuktā guṇaghnā viṣasaṃjñakāḥ||57||

Śatabhiṣā, the Two Gods' asterism ⟨Viśākhā⟩, Ārdrā and Uttarāṣāḍhā, when joined with a Tuesday, kill the good and bear the name poison. ॥57॥

अश्विनीभरणी वह्निवसुमूलाद्यतारकाः। बुधवारेण संयुक्ता दोषाः सर्वाह्वयास्त्वमी॥५८॥

aśvinībharaṇī vahnivasumūlādyatārakāḥ| budhavāreṇa saṃyuktā doṣāḥ sarvāhvayāstvamī||58||

Aśvinī, Bharaṇī, Agni's asterism ⟨Kṛttikā⟩, the Vasus' ⟨Dhaniṣṭhā⟩, Mūla and the first ⟨asterism⟩, when joined with a Wednesday — these are faults under every name. ॥58॥

भचतुष्कं वह्निधिष्ण्याद् वरुणार्यम तारकाः। गुरुवारेण संयुक्ता दोषा मङ्गलनाशदाः॥५९॥

bhacatuṣkaṃ vahnidhiṣṇyād varuṇāryama tārakāḥ| guruvāreṇa saṃyuktā doṣā maṅgalanāśadāḥ||59||

The set of four asterisms from Agni's ⟨Kṛttikā, Rohiṇī, Mṛgaśiras, Ārdrā⟩, and the asterisms of Varuṇa ⟨Śatabhiṣā⟩ and of Aryaman ⟨Uttarā-Phālgunī⟩, when joined with a Thursday, are faults that destroy auspicious acts. ॥59॥

शक्रसार्पमघावह्निद्विदैवालुप्ततारकाः । शुक्रवारेण संयुक्ता महादोषाह्वयास्त्वमी॥६०॥

śakrasārpamaghāvahnidvidaivāluptatārakāḥ | śukravāreṇa saṃyuktā mahādoṣāhvayāstvamī||60||

Śakra's asterism ⟨Jyeṣṭhā⟩, the Serpents' ⟨Āśleṣā⟩, Maghā, Agni's ⟨Kṛttikā⟩, the Two Gods' ⟨Viśākhā⟩ and the *alupta* asterism, when joined with a Friday — these are called the great fault. ॥60॥

अर्य्यमादिति पौष्णार्क विश्वाषाढाख्य तारकाः। शनिवारेण संयुक्ता दोषा गुणविमर्दनाः॥६१॥

aryyamāditi pauṣṇārka viśvāṣāḍhākhya tārakāḥ| śanivāreṇa saṃyuktā doṣā guṇavimardanāḥ||61||

The asterisms of Aryaman ⟨Uttarā-Phālgunī⟩, of Aditi ⟨Punarvasu⟩, of Pūṣan ⟨Revatī⟩, of the Sun ⟨Hasta⟩, the one named of the All-Gods ⟨Uttarāṣāḍhā⟩ and Āṣāḍhā, when joined with a Saturday, are faults that crush the good. ॥61॥

त्रयोदशलवैर्युक्तः सूर्यो राशिचतुष्टयः। तदा धूमाह्वयो योगः सर्वशोभननाशदः॥६२॥

trayodaśalavairyuktaḥ sūryo rāśicatuṣṭayaḥ| tadā dhūmāhvayo yogaḥ sarvaśobhananāśadaḥ||62||

When the Sun is joined with four rāśis ⟨zodiacal signs⟩ and thirteen lavas ⟨degrees⟩ — ⟨that is, 133 degrees added to his longitude⟩ — then there is the yoga named Dhūma ⟨'smoke'⟩, which destroys every good thing. ॥62॥

धूमे मण्डलतः शुद्धे व्यतीपातोऽपरोविषः। व्यतीपाते च षड्राशियुक्तोऽसौ परिवेषकः॥६३॥

dhūme maṇḍalataḥ śuddhe vyatīpāto'paroviṣaḥ| vyatīpāte ca ṣaḍrāśiyukto'sau pariveṣakaḥ||63||

When the Dhūma is cleared from the circle ⟨subtracted from 360 degrees⟩, ⟨the remainder⟩ is the Vyatīpāta, another poison. And the Vyatīpāta joined with six rāśis ⟨180 degrees⟩ is the Pariveṣaka ⟨'the halo'⟩. ॥63॥

परिवेषे चक्रहीने विषदोषो धनुर्द्धरः। अत्यष्टिभागयुक्तेऽस्मिन्केतुसंज्ञोऽपरो विषः॥६४॥

pariveṣe cakrahīne viṣadoṣo dhanurddharaḥ| atyaṣṭibhāgayukte'sminketusaṃjño'paro viṣaḥ||64||

When the circle is taken from the Pariveṣa, the poison-fault is the Dhanurdhara ⟨'bow-bearer', the Indra-dhanus⟩; and when this is joined with atyaṣṭi ⟨seventeen⟩ degrees, there is another poison named Ketu. ॥64॥

एवं पञ्चार्कदोषाः स्युश्चतुर्मुखमुखोदिताः। पञ्चदोषेषु सञ्युक्तेष्विनेन्दूदयराशिषु॥६५॥

evaṃ pañcārkadoṣāḥ syuścaturmukhamukhoditāḥ| pañcadoṣeṣu sañyukteṣvinendūdayarāśiṣu||65||

Thus there are the five solar faults, uttered from the mouth of the Four-faced One ⟨Brahmā⟩. When these five faults are joined with the rising signs of the Sun and the Moon — ॥65॥

विवाहे विधवा नारी प्रतिष्ठायां कुलक्षयः। द्वितीये जन्मनि व्रात्यः सीमन्ते गर्भनाशनम्॥६६॥

vivāhe vidhavā nārī pratiṣṭhāyāṃ kulakṣayaḥ| dvitīye janmani vrātyaḥ sīmante garbhanāśanam||66||

— in a marriage the woman becomes a widow; at a consecration ⟨pratiṣṭhā⟩, the ruin of the family; at the second birth ⟨the upanayana⟩, ⟨the boy becomes⟩ a vrātya ⟨one who has lost caste by missing his initiation⟩; at the sīmanta ⟨the hair-parting rite of pregnancy⟩, the destruction of the child in the womb. ॥66॥

नवान्नभोजने मृत्युश्चौले व्याधिर्भवेत्तदा। तस्मात्पञ्चार्कदोषास्ते वर्जनीयाश्च मङ्गले॥६७॥

navānnabhojane mṛtyuścaule vyādhirbhavettadā| tasmātpañcārkadoṣāste varjanīyāśca maṅgale||67||

At the eating of the new grain there is death, and at the cauḷa ⟨the child's first tonsure⟩ there is then disease. Therefore those five solar faults are to be shunned in an auspicious rite. ॥67॥

जीवराशिर्द्वितीयायां चतुर्थ्यां घटताबुरी। षष्ठ्यां च मेषसिंहाख्यावष्टम्यां बुधसद्मनि॥६८॥

jīvarāśirdvitīyāyāṃ caturthyāṃ ghaṭatāburī| ṣaṣṭhyāṃ ca meṣasiṃhākhyāvaṣṭamyāṃ budhasadmani||68||

Jupiter's sign ⟨Sagittarius or Pisces⟩ on the second tithi; Aquarius and Tāburi ⟨Taurus⟩ on the fourth; those named Aries and Leo on the sixth; on the eighth, Mercury's house ⟨Gemini or Virgo⟩ — ॥68॥

दशम्यां सिंह कीटाख्यौ द्वादश्यां मृगजूकभे। एते मृत्युप्रदा योगाः शोभनेष्वतिगर्हिताः॥६९॥

daśamyāṃ siṃha kīṭākhyau dvādaśyāṃ mṛgajūkabhe| ete mṛtyupradā yogāḥ śobhaneṣvatigarhitāḥ||69||

— on the tenth, those named Leo and Scorpio ⟨kīṭa⟩; on the twelfth, the signs Capricorn ⟨mṛga⟩ and Jūka ⟨Libra⟩. These yogas deal death and are utterly condemned in auspicious rites. ॥69॥

मृगसिंहौ तृतीयायां प्रथमायां तुलामृगौ। पञ्चम्यां बुधराशौ द्वौ सप्तम्यां चाप चन्द्रभे॥७०॥

mṛgasiṃhau tṛtīyāyāṃ prathamāyāṃ tulāmṛgau| pañcamyāṃ budharāśau dvau saptamyāṃ cāpa candrabhe||70||

Capricorn and Leo on the third; on the first, Libra and Capricorn; on the fifth, the two signs of Mercury ⟨Gemini and Virgo⟩; on the seventh, Sagittarius and the Moon's sign ⟨Cancer⟩. ॥70॥

नवम्यां सिंह कीटाख्यावेकादश्यां गुरोर्गृहे। वृषमीनौ त्रयोदश्यां दग्धसंज्ञास्त्वमी गृहाः॥७१॥

navamyāṃ siṃha kīṭākhyāvekādaśyāṃ gurorgṛhe| vṛṣamīnau trayodaśyāṃ dagdhasaṃjñāstvamī gṛhāḥ||71||

On the ninth, those named Leo and Scorpio; on the eleventh, in Jupiter's houses ⟨Sagittarius and Pisces⟩; on the thirteenth, Taurus and Pisces. These are the signs called dagdha ⟨'burnt'⟩. ॥71॥

दग्धसद्मनि यत्कर्म कृतं सर्वं विनश्यति। तस्माद्दग्धा गृहास्त्याज्याः शोभनेष्वखिलेष्वपि॥७२॥

dagdhasadmani yatkarma kṛtaṃ sarvaṃ vinaśyati| tasmāddagdhā gṛhāstyājyāḥ śobhaneṣvakhileṣvapi||72||

Every act done in a burnt sign perishes. Therefore the burnt signs are to be shunned in all auspicious rites without exception. ॥72॥

महागणितमार्गस्थो व्यतीपातोऽत्र दोषदः। बलवद्गणसम्पन्नोऽप्यसौ कुल विनाशदः॥७३॥

mahāgaṇitamārgastho vyatīpāto'tra doṣadaḥ| balavadgaṇasampanno'pyasau kula vināśadaḥ||73||

The Vyatīpāta that stands in the path of the great computation ⟨the exact astronomical reckoning⟩ is a giver of fault here. Even when it is furnished with a strong gaṇa ⟨class⟩, it destroys the family. ॥73॥

अश्विनी रोहिणी चैत्रे शून्यभे परिकीर्तिते। चित्रास्वाती च वैशाखे ज्येष्ठे विश्वाख्य तारकाः॥७४॥

aśvinī rohiṇī caitre śūnyabhe parikīrtite| citrāsvātī ca vaiśākhe jyeṣṭhe viśvākhya tārakāḥ||74||

Aśvinī and Rohiṇī are declared the empty asterisms in Caitra; Citrā and Svātī in Vaiśākha; in Jyeṣṭha, the asterisms named of the All-Gods ⟨Uttarāṣāḍhā⟩. ॥74॥

भगवासवमाषाढे श्रावणे हरिविश्वभम्। नभस्ये वारुणान्त्यर्क्षमजपादश्वयुज्यपि॥७५॥

bhagavāsavamāṣāḍhe śrāvaṇe hariviśvabham| nabhasye vāruṇāntyarkṣamajapādaśvayujyapi||75||

In Āṣāḍha, Bhaga's ⟨Pūrvā-Phālgunī⟩ and the Vasus' ⟨Dhaniṣṭhā⟩; in Śrāvaṇa, Hari's ⟨Śravaṇa⟩ and the All-Gods' ⟨Uttarāṣāḍhā⟩; in Nabhasya ⟨Bhādrapada⟩, Varuṇa's ⟨Śatabhiṣā⟩ and the last asterism ⟨Revatī⟩; and in Aśvayuj ⟨Āśvina⟩ too, Aja-ekapād's ⟨Pūrvā-Bhādrapadā⟩. ॥75॥

कार्तिके पितृवस्वृक्षे सौम्ये चित्राद्विदैवते। पौषे दस्त्रकरार्द्राः स्युर्माघे मूलं च विष्णुभम्॥७६॥

kārtike pitṛvasvṛkṣe saumye citrādvidaivate| pauṣe dastrakarārdrāḥ syurmāghe mūlaṃ ca viṣṇubham||76||

In Kārtika, the asterisms of the Fathers ⟨Maghā⟩ and of the Vasus ⟨Dhaniṣṭhā⟩; in Saumya ⟨Mārgaśīrṣa⟩, Citrā and the two-deity one ⟨Viśākhā⟩; in Pauṣa, Dasra's ⟨Aśvinī⟩, Hasta and Ārdrā; and in Māgha, Mūla and Viṣṇu's asterism ⟨Śravaṇa⟩. ॥76॥

तपस्ये शक्रभरणी शून्यभान्याहुरग्रजाः। एषु येन कृतं कर्म धनैः सह विनश्यति॥७७॥

tapasye śakrabharaṇī śūnyabhānyāhuragrajāḥ| eṣu yena kṛtaṃ karma dhanaiḥ saha vinaśyati||77||

In Tapasya ⟨Phālguna⟩, Śakra's asterism ⟨Jyeṣṭhā⟩ and Bharaṇī — these the elder-born ⟨the ancient teachers⟩ call the empty asterisms. Whatever act is done in these perishes, together with one's wealth. ॥77॥

अष्टमी नवमी चैत्रे पक्षयोरुभयोरपि। माधवे द्वादशी त्याज्या पक्षयोरुभयोरपि॥७८॥

aṣṭamī navamī caitre pakṣayorubhayorapi| mādhave dvādaśī tyājyā pakṣayorubhayorapi||78||

The eighth and the ninth in Caitra, in both fortnights; in Mādhava ⟨Vaiśākha⟩ the twelfth is to be shunned, in both fortnights as well. ॥78॥

ज्येष्ठे त्रयोदशी निंद्या सिते कृष्णे चतुर्दशी। आषाढे कृष्णपक्षे च षष्ठी सप्तम्यसत्प्रदा॥७९॥

jyeṣṭhe trayodaśī niṃdyā site kṛṣṇe caturdaśī| āṣāḍhe kṛṣṇapakṣe ca ṣaṣṭhī saptamyasatpradā||79||

In Jyeṣṭha the thirteenth is condemned in the bright fortnight and the fourteenth in the dark; and in Āṣāḍha, in the dark fortnight, the sixth and the seventh give what is bad. ॥79॥

द्वितीया च तृतीया च श्रावणे सितकृष्णयोः। प्रथमा च द्वितीया च नभस्ये मासि निन्दिता॥८०॥

dvitīyā ca tṛtīyā ca śrāvaṇe sitakṛṣṇayoḥ| prathamā ca dvitīyā ca nabhasye māsi ninditā||80||

The second and the third in Śrāvaṇa, in the bright and the dark fortnights; and the first and the second are condemned in the month Nabhasya ⟨Bhādrapada⟩. ॥80॥

दशम्येकादशी निन्द्या मासीषे शुक्लकृष्णयोः। ऊर्जे चतुर्दशी शुक्लकृष्णपक्षे च पञ्चमी॥८१॥

daśamyekādaśī nindyā māsīṣe śuklakṛṣṇayoḥ| ūrje caturdaśī śuklakṛṣṇapakṣe ca pañcamī||81||

The tenth and the eleventh are condemned in the month Iṣa ⟨Āśvina⟩, in the bright and the dark fortnights; in Ūrja ⟨Kārtika⟩, the fourteenth, and in the bright and dark fortnights also the fifth. ॥81॥

सप्तमी चाष्टमी सौम्ये पक्षयोरुभयोरपि। पौषे पक्षद्वये चैव चतुर्थी पञ्चमी तथा॥८२॥

saptamī cāṣṭamī saumye pakṣayorubhayorapi| pauṣe pakṣadvaye caiva caturthī pañcamī tathā||82||

The seventh and the eighth in Saumya ⟨Mārgaśīrṣa⟩, in both fortnights; and in Pauṣa, in both fortnights likewise, the fourth and the fifth. ॥82॥

माघे तु पञ्चमी षष्ठी शुक्ल कृष्णे यथाक्रमात्। तृतीया च चतुर्थी च फाल्गुने सितकृष्णयोः॥८३॥

māghe tu pañcamī ṣaṣṭhī śukla kṛṣṇe yathākramāt| tṛtīyā ca caturthī ca phālgune sitakṛṣṇayoḥ||83||

But in Māgha, the fifth and the sixth, in the bright and the dark fortnights respectively; and the third and the fourth in Phālguna, in the bright and the dark. ॥83॥

तिथयो मासशून्याख्याः शुभकर्मविनाशदाः। आसु श्राद्धादि कुर्वीत नैव मङ्गलमाचरेत्॥८४॥

tithayo māsaśūnyākhyāḥ śubhakarmavināśadāḥ| āsu śrāddhādi kurvīta naiva maṅgalamācaret||84||

These are the tithis called māsa-śūnya ⟨'empty for the month'⟩, and they destroy an auspicious act. On these let him perform the śrāddha ⟨the offering to the dead⟩ and the like; let him not carry out anything auspicious. ॥84॥

घटमत्स्यवृषा युग्ममेषकन्याः स वृश्चिकाः। तुला चापकुलीराख्य मृगसिंहाख्यराशयः॥८५॥

ghaṭamatsyavṛṣā yugmameṣakanyāḥ sa vṛścikāḥ| tulā cāpakulīrākhya mṛgasiṃhākhyarāśayaḥ||85||

Aquarius, Pisces, Taurus; Gemini, Aries, Virgo, together with Scorpio; Libra, Sagittarius, the sign named Kulīra ⟨Cancer⟩, and the signs named Capricorn ⟨mṛga⟩ and Leo — ॥85॥

चैत्राद्या मासशून्याख्या वंशवित्तविनाशदाः। तस्मात्तान्सम्परित्यज्य शोभनं कारयेत्सुधीः॥८६॥

caitrādyā māsaśūnyākhyā vaṃśavittavināśadāḥ| tasmāttānsamparityajya śobhanaṃ kārayetsudhīḥ||86||

— ⟨these,⟩ beginning from Caitra, are called māsa-śūnya ⟨'empty for the month'⟩, and they destroy lineage and wealth. Therefore, giving them up entirely, the wise man should have the auspicious rite performed. ॥86॥

दिव्यान्तरिक्ष भौमाश्च उत्पाताः त्रिविधाः स्मृताः। षण्मासं तदुडु त्याज्यं सप्ताहं च तदादितः॥८७॥

divyāntarikṣa bhaumāśca utpātāḥ trividhāḥ smṛtāḥ| ṣaṇmāsaṃ taduḍu tyājyaṃ saptāhaṃ ca tadāditaḥ||87||

Portents ⟨utpāta⟩ are remembered as of three kinds: of the sky, of the middle air and of the earth. The asterism ⟨on which one falls⟩ is to be shunned for six months, and for a week from that day. ॥87॥

उत्पातदिनं संत्याज्यं नवमं च विशेषतः। तयोः कृतं शुभं कर्म नाशमाप्नोति शीघ्रतः॥८८॥

utpātadinaṃ saṃtyājyaṃ navamaṃ ca viśeṣataḥ| tayoḥ kṛtaṃ śubhaṃ karma nāśamāpnoti śīghrataḥ||88||

The day of the portent is to be wholly shunned, and especially the ninth ⟨day from it⟩. An auspicious act done on either of those two swiftly meets with ruin. ॥88॥

त्रिद्युस्पृग्दिवसं त्याज्यमवमं च विशेषतः। तयोः कृतं शुभं सर्वं नाशमाप्नोति शीघ्रतः॥८९॥

tridyuspṛgdivasaṃ tyājyamavamaṃ ca viśeṣataḥ| tayoḥ kṛtaṃ śubhaṃ sarvaṃ nāśamāpnoti śīghrataḥ||89||

The day touched by three ⟨tithis⟩ is to be shunned, and especially the avama ⟨the omitted tithi, when one lunar day is lost⟩. Everything auspicious done on either of those two swiftly meets with ruin. ॥89॥

नृपसंन्यासि विद्वांसो यज्ञकृद्दैववित्तमाः। एतेषां मरणे त्याज्यं त्रिदिनं शोभनेषु च॥९०॥

nṛpasaṃnyāsi vidvāṃso yajñakṛddaivavittamāḥ| eteṣāṃ maraṇe tyājyaṃ tridinaṃ śobhaneṣu ca||90||

A king, a saṃnyāsin ⟨a renunciate⟩, the learned, a performer of sacrifice, and the foremost of those who know fate ⟨astrologers⟩ — on the death of any of these, three days are to be shunned for auspicious rites. ॥90॥

अब्दास्तु त्रिविधा जीवसौरचन्द्राह्वयाः सदा। तेषामादौ तथा चान्ते त्रिदिनं वर्जयेच्छुभे॥९१॥

abdāstu trividhā jīvasauracandrāhvayāḥ sadā| teṣāmādau tathā cānte tridinaṃ varjayecchubhe||91||

Years are always of three kinds: those named of Jupiter ⟨the bārhaspatya year⟩, solar, and lunar. At the beginning of each of these and likewise at its end, one should avoid three days for an auspicious rite. ॥91॥

पूर्वतः परतः सूर्य सङ्क्रान्तेश्च विवर्जयेत्। मङ्गलेषु सदा दुष्टा नाड्यः षोडश षोडश॥९२॥

pūrvataḥ parataḥ sūrya saṅkrānteśca vivarjayet| maṅgaleṣu sadā duṣṭā nāḍyaḥ ṣoḍaśa ṣoḍaśa||92||

Before and after the Sun's saṃkrānti ⟨his passage into a new sign⟩ one should avoid sixteen nāḍīs on each side; they are always spoilt for auspicious rites. ॥92॥

दिनमेकं सदा त्याज्यमयने विषुवद्वये। सङ्क्रान्तिदिनमप्येवं ज्ञातव्यं मङ्गलेष्वपि॥९३॥

dinamekaṃ sadā tyājyamayane viṣuvadvaye| saṅkrāntidinamapyevaṃ jñātavyaṃ maṅgaleṣvapi||93||

One day is always to be shunned at an ayana ⟨a solstice, the Sun's turning⟩ and at the two equinoxes ⟨viṣuvat⟩. The day of a saṃkrānti is to be known in the same way for auspicious rites too. ॥93॥

महापातौ वैधृतिश्च उपरागसमः सदा। तस्माद्दिनत्रयं त्याज्यं तच्च पूर्वापरं दिनम्॥९४॥

mahāpātau vaidhṛtiśca uparāgasamaḥ sadā| tasmāddinatrayaṃ tyājyaṃ tacca pūrvāparaṃ dinam||94||

The two mahāpātas ⟨the great 'falls', Vyatīpāta and Vaidhṛti⟩ and the Vaidhṛti are always equal to an eclipse. Therefore three days are to be shunned — that day and the day before and after it. ॥94॥

उपग्रहमहादोषा भूमिकंपादयश्च ते। मङ्गलेषु सदा त्याज्याः कालकूट विषोपमाः॥९५॥

upagrahamahādoṣā bhūmikaṃpādayaśca te| maṅgaleṣu sadā tyājyāḥ kālakūṭa viṣopamāḥ||95||

The upagrahas ⟨the shadowy 'sub-planets'⟩ are great faults, and so are earthquakes and the like. In auspicious rites they are always to be shunned, being like the kālakūṭa poison. ॥95॥

कम्पं कम्पयति स्थानमुल्कां दहति तत्कुलम्। दण्डे स्वामिविनाशः स्याद्ध्वजः सर्वविनाशकृत्॥९६॥

kampaṃ kampayati sthānamulkāṃ dahati tatkulam| daṇḍe svāmivināśaḥ syāddhvajaḥ sarvavināśakṛt||96||

An earthquake shakes the place; a meteor burns that family; at a daṇḍa ⟨a rod-shaped portent⟩ there is the destruction of the master; a dhvaja ⟨a banner-shaped portent⟩ works the destruction of everything. ॥96॥

ग्रहणं द्युनिशोर्मध्ये सन्ध्योर्वा भवेद्यदि। उभयत्रापि दोषः स्यात्पश्चादेव न तत्र तु॥९७॥

grahaṇaṃ dyuniśormadhye sandhyorvā bhavedyadi| ubhayatrāpi doṣaḥ syātpaścādeva na tatra tu||97||

If an eclipse falls in the middle of the day or of the night, or at the two twilights, then there is fault on both sides; the rule that ⟨the fault comes⟩ only afterwards does not hold there. ॥97॥

अर्कारसितसौम्यार्यमन्दा यद्येकराशिगाः। कण्टकाख्यो महादोषः सर्वकर्मविनाशकृत्॥९८॥

arkārasitasaumyāryamandā yadyekarāśigāḥ| kaṇṭakākhyo mahādoṣaḥ sarvakarmavināśakṛt||98||

If the Sun, Mars, Venus, Mercury, Jupiter ⟨ārya, 'the venerable'⟩ and Saturn go into one sign, there is the great fault named Kaṇṭaka ⟨'the thorn'⟩, and it destroys every act. ॥98॥

अकालवृष्टिनीहारपरिवेष शरासनाः। लत्तापातादयो दोषाः शुभकार्य विनाशदाः॥९९॥

akālavṛṣṭinīhārapariveṣa śarāsanāḥ| lattāpātādayo doṣāḥ śubhakārya vināśadāḥ||99||

Untimely rain, fog, a halo ⟨pariveṣa⟩ and the bow ⟨śarāsana, the rainbow⟩, and the faults beginning with lattā ⟨a graha's 'kick' upon an asterism⟩ and pāta ⟨the node-crossing⟩, destroy an auspicious act. ॥99॥

रूपादिबलसम्पूर्णा ग्रहेन्द्रा बलिनः सदा। शीघ्रगाश्चाग्रगा भानो रश्मिभिर्बलवत्तराः॥१००॥

rūpādibalasampūrṇā grahendrā balinaḥ sadā| śīghragāścāgragā bhāno raśmibhirbalavattarāḥ||100||

The lords among the grahas, full of the strengths beginning with rūpa ⟨the brightness of the orb⟩, are always strong; and those that move swiftly and go ahead of the Sun are stronger still by their rays. ॥100॥

पृष्ठतो रश्मिहीनाः स्युर्व्यत्ययान्मन्दचारिणः। शशितो बलवान्सूर्य्यः सर्वकार्येषु सर्वदा॥१०१॥

pṛṣṭhato raśmihīnāḥ syurvyatyayānmandacāriṇaḥ| śaśito balavānsūryyaḥ sarvakāryeṣu sarvadā||101||

Those behind ⟨the Sun⟩ are stripped of their rays, and so, conversely, are those that move slowly. The Sun is stronger than the Moon in all undertakings, always. ॥101॥

सूर्य्यस्य राशिर्ज्वलितो भस्मसंज्ञं तु पृष्ठभम्। अग्रभं धूमसंज्ञं तु तस्माद् भत्रितयं त्यजेत्॥१०२॥

sūryyasya rāśirjvalito bhasmasaṃjñaṃ tu pṛṣṭhabham| agrabhaṃ dhūmasaṃjñaṃ tu tasmād bhatritayaṃ tyajet||102||

The Sun's own sign is 'burning' ⟨jvalita⟩; the sign behind it is called bhasma ⟨'ash'⟩, and the sign ahead is called dhūma ⟨'smoke'⟩. Therefore one should give up the triad of signs. ॥102॥

यत्तद्राशिकृतं यत्तच्छुभं सर्वं विनश्यति। भस्मधूमाह्वयं राशिद्वयं श्रेष्ठं शुभैर्युतम्॥१०३॥

yattadrāśikṛtaṃ yattacchubhaṃ sarvaṃ vinaśyati| bhasmadhūmāhvayaṃ rāśidvayaṃ śreṣṭhaṃ śubhairyutam||103||

Whatever auspicious thing is done in that sign perishes entirely. ⟨Yet⟩ the two signs named bhasma and dhūma are excellent when joined with benefics. ॥103॥

शून्याधिमासद्वितयं गण्डान्तं त्रिविधं सदा। महापातत्रयं दुष्टं भसन्धित्रितयं भृशम्॥१०४॥

śūnyādhimāsadvitayaṃ gaṇḍāntaṃ trividhaṃ sadā| mahāpātatrayaṃ duṣṭaṃ bhasandhitritayaṃ bhṛśam||104||

The śūnya ⟨the 'empty' asterism or tithi⟩, the pair of intercalary months ⟨adhimāsa⟩, the gaṇḍānta ⟨the junction-end⟩ of three kinds always, the triad of mahāpātas ⟨the 'great falls'⟩ — all spoilt — and the three bha-sandhis ⟨the junctions of asterism with sign⟩ exceedingly so; ॥104॥

संग्रहः कर्त्तरी सूर्य सङ्क्रान्ति विषनाडिकाः। ग्रहणोभयतो दोषो दुःक्षणः कुनवांशकः॥१०५॥

saṃgrahaḥ karttarī sūrya saṅkrānti viṣanāḍikāḥ| grahaṇobhayato doṣo duḥkṣaṇaḥ kunavāṃśakaḥ||105||

the saṃgraha, the kartarī ⟨'the scissors', malefics on both sides⟩, the Sun's saṃkrānti, the poison-nāḍikās, the fault on both sides of an eclipse, the duḥkṣaṇa ⟨the evil moment⟩, the bad navāṃśa ⟨ninth part of a sign⟩; ॥105॥

पापविद्धाधिष्ठितभं खार्जूरिक समांघ्रिभम्। कुजाष्टमः सितारिस्थः चन्द्रः षष्ठाष्टरिःफगः॥१०६॥

pāpaviddhādhiṣṭhitabhaṃ khārjūrika samāṃghribham| kujāṣṭamaḥ sitāristhaḥ candraḥ ṣaṣṭhāṣṭariḥphagaḥ||106||

an asterism pierced or occupied by a malefic; the khārjūrika ⟨'the date-palm'⟩; the samāṅghribha ⟨the 'equal-footed' asterism, the samāṅghri fault named at 32.68⟩; Mars in the eighth; Venus standing in the sixth ⟨the house of enemies⟩; the Moon in the sixth, the eighth or the twelfth ⟨riḥpha⟩; ॥106॥

पञ्चाङ्गशुद्धिरहितश्चोत्पाताकालवृष्टिजाः। एकविंशन्महादोषास्त्वन्ते ब्रह्ममुखोदिताः॥१०७॥

pañcāṅgaśuddhirahitaścotpātākālavṛṣṭijāḥ| ekaviṃśanmahādoṣāstvante brahmamukhoditāḥ||107||

and ⟨a time⟩ that lacks the purity of the pañcāṅga ⟨the five limbs of the almanac — tithi, vāra, nakṣatra, yoga and karaṇa⟩, together with what is born of portents and of untimely rain. These are the twenty-one great faults, uttered at the end from Brahmā's mouth. ॥107॥

कदाचिन्नैव सीदन्ति गुणानां कोटि कोटिभिः। तस्मादेतेषु दोषेषु कदाचिन्नाचरेच्छुभम्॥१०८॥

kadācinnaiva sīdanti guṇānāṃ koṭi koṭibhiḥ| tasmādeteṣu doṣeṣu kadācinnācarecchubham||108||

They never give way, not for crores upon crores of good qualities. Therefore in these faults one should never perform an auspicious act. ॥108॥

विवाहे विधवा नारी मरणं व्रतबन्धने। ग्रामनाशः प्रतिष्ठायां सीमन्ते गर्भनाशनम्॥१०९॥

vivāhe vidhavā nārī maraṇaṃ vratabandhane| grāmanāśaḥ pratiṣṭhāyāṃ sīmante garbhanāśanam||109||

In a marriage the woman becomes a widow; at the binding of the vow ⟨the upanayana⟩, death; at a consecration, the ruin of the village; at the sīmanta ⟨the hair-parting rite of pregnancy⟩, the destruction of the child in the womb. ॥109॥

नवान्नभोजने मृत्युः कृषौ तत्फल नाशनम्। कर्तृनाशो गृहारम्भे प्रवेश पतिनाशनम्॥११०॥

navānnabhojane mṛtyuḥ kṛṣau tatphala nāśanam| kartṛnāśo gṛhārambhe praveśa patināśanam||110||

At the eating of the new grain, death; in ploughing, the destruction of its fruit; at the beginning of a house, the destruction of the builder; at the entering ⟨of a house⟩, the destruction of its master. ॥110॥

यात्रायां कर्तृनाशः स्याद्युद्धयाने विशेषतः। लभ्यते सुमहापुण्यमेषु श्राद्धादि कर्मभिः॥१११॥

yātrāyāṃ kartṛnāśaḥ syādyuddhayāne viśeṣataḥ| labhyate sumahāpuṇyameṣu śrāddhādi karmabhiḥ||111||

On a journey ⟨yātrā⟩ there is the destruction of the one who undertakes it, and especially in setting out for battle. ⟨Yet⟩ on these ⟨same days⟩ very great merit is gained by the śrāddha ⟨the offering to the dead⟩ and the like acts. ॥111॥

ज्येष्ठं ज्येष्ठाद्यजो हन्ति द्वितीयेऽप्यथ सोदरम्। तृतीये मातरं हन्ति स्वयं जातश्चतुर्थके॥११२॥

jyeṣṭhaṃ jyeṣṭhādyajo hanti dvitīye'pyatha sodaram| tṛtīye mātaraṃ hanti svayaṃ jātaścaturthake||112||

A child born in the first ⟨pāda⟩ of Jyeṣṭhā kills the eldest ⟨of the family⟩; in the second, then, his own brother; in the third he kills the mother; and one born in the fourth ⟨kills⟩ himself. ॥112॥

ज्येष्ठर्क्षे कन्यका जाता हन्ति शीघ्रं धवाग्रजम्। ज्येष्ठान्त्यपादजातस्तु पितृनाशाय जायते॥११३॥

jyeṣṭharkṣe kanyakā jātā hanti śīghraṃ dhavāgrajam| jyeṣṭhāntyapādajātastu pitṛnāśāya jāyate||113||

A girl born in the asterism Jyeṣṭhā swiftly kills her husband's elder brother; but one born in the last pāda of Jyeṣṭhā is born for the destruction of the father. ॥113॥

ज्येष्ठं ज्येष्ठाद्यपादे तु हन्ति वालो न बालिका। सा बालिका तु मूलर्क्षे पितरं मातरं तथा॥११४॥

jyeṣṭhaṃ jyeṣṭhādyapāde tu hanti vālo na bālikā| sā bālikā tu mūlarkṣe pitaraṃ mātaraṃ tathā||114||

In the first pāda of Jyeṣṭhā it is a boy who kills the eldest, not a girl. But that girl, ⟨if born⟩ in the asterism Mūla, ⟨kills⟩ the father and likewise the mother. ॥114॥

वासवे प्रथमे पादे द्वितीये च तृतीयके। स्वल्पदोष इति प्रोक्तं पितरं हन्ति तुर्यके॥११५॥

vāsave prathame pāde dvitīye ca tṛtīyake| svalpadoṣa iti proktaṃ pitaraṃ hanti turyake||115||

In the first pāda ⟨quarter⟩ of Vāsava's asterism ⟨Dhaniṣṭhā⟩, and in the second and the third, the fault is declared to be very slight; in the fourth ⟨a child so born⟩ kills its father. ॥115॥

वासवर्क्षचतुर्थांशे पुत्री पुत्रस्तु जायते। पीडारिष्ट निवृत्त्यर्थं शान्तिं कुर्याच्च मूलवत्॥११६॥

vāsavarkṣacaturthāṃśe putrī putrastu jāyate| pīḍāriṣṭa nivṛttyarthaṃ śāntiṃ kuryācca mūlavat||116||

In the fourth quarter of Vāsava's asterism ⟨Dhaniṣṭhā⟩ a daughter, or else a son, is born. To turn away the affliction and the ariṣṭa ⟨the evil that portends death⟩ he should perform the śānti ⟨the rite that quiets a fault⟩ just as for Mūla. ॥116॥

नैर्ऋत्यभोद्भूतसुतः सुता वा क्षिप्रं त्ववश्यं श्वसुरं निहन्ति। तदन्त्यपादाज्जनिता निहन्ति नैवोत्क्रमेणाहि भयः कलत्रम्॥११७॥

nairṛtyabhodbhūtasutaḥ sutā vā kṣipraṃ tvavaśyaṃ śvasuraṃ nihanti| tadantyapādājjanitā nihanti naivotkrameṇāhi bhayaḥ kalatram||117||

A son or a daughter born in Nirṛti's asterism ⟨Mūla⟩ quickly and without fail kills the father-in-law. One born from its last pāda kills ⟨him⟩; not so in the reverse order — there is no danger to the wife. ॥117॥

सर्पेशताराजनिता धवाग्रजं द्विदैवताराजनिता तु देवरम्। पुरन्दरर्क्षाज्जनितः सुतस्तदा स्वस्याग्रजं हन्ति न पुत्रिका यदि॥११८॥

sarpeśatārājanitā dhavāgrajaṃ dvidaivatārājanitā tu devaram| purandararkṣājjanitaḥ sutastadā svasyāgrajaṃ hanti na putrikā yadi||118||

A girl born in the serpent-lord's asterism ⟨Āśleṣā⟩ kills her husband's elder brother; one born in the two-deity asterism ⟨Viśākhā, whose deities are Indra and Agni⟩ kills the husband's younger brother ⟨devara⟩. A son born from Purandara's asterism ⟨Jyeṣṭhā⟩ then kills his own elder brother — but not if it is a girl. ॥118॥

हन्ति ज्येष्ठान्त्य पादोत्थः स्वज्येष्ठं नैव कन्यका। विप्रेभ्यो गोत्रयं दद्यात्तद्दोष शमनाय वै। “अशक्तो गोद्वयं दद्याद् गामेकां वापि भक्तितः”॥११९॥

hanti jyeṣṭhāntya pādotthaḥ svajyeṣṭhaṃ naiva kanyakā| viprebhyo gotrayaṃ dadyāttaddoṣa śamanāya vai| “aśakto godvayaṃ dadyād gāmekāṃ vāpi bhaktitaḥ”||119||

One arisen from the last pāda of Jyeṣṭhā kills his own eldest ⟨brother⟩; a girl does not. To quiet that fault he should give three cows to brāhmaṇas. “One who is unable should give two cows, or even a single one, out of devotion.” ॥119॥

भौजङ्ग पौरन्दरपौष्णभानां तदग्रभानां च यदन्तरालम्। अभुक्तसंज्ञं प्रहरप्रमाणं त्यजेत्सुतं तत्र भवां सुतां च॥१२०॥

bhaujaṅga paurandarapauṣṇabhānāṃ tadagrabhānāṃ ca yadantarālam| abhuktasaṃjñaṃ praharapramāṇaṃ tyajetsutaṃ tatra bhavāṃ sutāṃ ca||120||

The interval between the asterisms of the Serpent ⟨Āśleṣā⟩, of Purandara ⟨Jyeṣṭhā⟩ and of Pūṣan ⟨Revatī⟩ and the asterisms that stand in front of them is named abhukta ⟨'the unenjoyed'⟩ and measures one prahara ⟨a watch, three hours⟩. A son born there, and a daughter too, he should abandon. ॥120॥

मूलाद्यपादजनितः पितरं निहन्ति। द्वितीयतः स्वजननीं त्रिपदोऽर्थवृन्दम्। तुरीयजः शुभकरः फलमेतदेववैलोमतो भुजगधिष्ण्यभवस्य सर्वम्॥१२१॥

mūlādyapādajanitaḥ pitaraṃ nihanti| dvitīyataḥ svajananīṃ tripado'rthavṛndam| turīyajaḥ śubhakaraḥ phalametadevavailomato bhujagadhiṣṇyabhavasya sarvam||121||

One born from Mūla's first pāda kills his father; from the second, his own mother; the one of the third pāda, the store of wealth; one born in the fourth is a bringer of good. This very same result, all of it, ⟨holds⟩ in reversed order for one born in the Serpent's asterism ⟨Āśleṣā⟩. ॥121॥

नैर्ऋत्यभौजङ्गमगण्डदोषनिवारणायाभ्युदयाय नूनम्। पितामहोक्तां रुचिरां च शान्तिं प्रवच्मि दैवज्ञहिताय सम्यक्॥१२२॥

nairṛtyabhaujaṅgamagaṇḍadoṣanivāraṇāyābhyudayāya nūnam| pitāmahoktāṃ rucirāṃ ca śāntiṃ pravacmi daivajñahitāya samyak||122||

For the warding off of the gaṇḍa-fault of Nirṛti's ⟨Mūla⟩ and the Serpent's ⟨Āśleṣā⟩ asterisms, and surely for prosperity, I shall duly declare the beautiful śānti told by the Grandfather ⟨Brahmā⟩, for the good of the astrologer ⟨daivajña⟩. ॥122॥

चित्राद्यर्द्धेपुष्यमध्ये द्विपादे पूर्वाषाढाधिष्ण्यपादे तृतीये। जातः पुत्रश्चोत्तराद्ये विधत्ते मातापित्रोर्भ्रातरं चात्मनाशम्॥१२३॥

citrādyarddhepuṣyamadhye dvipāde pūrvāṣāḍhādhiṣṇyapāde tṛtīye| jātaḥ putraścottarādye vidhatte mātāpitrorbhrātaraṃ cātmanāśam||123||

A son born in the first half of Citrā, in the middle two pādas of Puṣya, in the third pāda of the Pūrvāṣāḍhā asterism, or in the first of the Uttarā — he brings about the destruction of his mother and father, of his brother, and of himself. ॥123॥

द्विमासस्योत्तरादोषः पुष्ये चैव त्रिमासकः। पूर्वाषाढाष्टमे मासि चित्राषाण्मासिकं फलम्॥१२४॥

dvimāsasyottarādoṣaḥ puṣye caiva trimāsakaḥ| pūrvāṣāḍhāṣṭame māsi citrāṣāṇmāsikaṃ phalam||124||

For Uttarā the fault runs two months; for Puṣya indeed three months; for Pūrvāṣāḍhā, in the eighth month; for Citrā the result is of six months. ॥124॥

नवमासं तथाश्लेषां मूले चाष्टमवर्षके। ज्येष्ठा पञ्चदशे मासि पुत्रदर्शनवर्जिताः॥१२५॥

navamāsaṃ tathāśleṣāṃ mūle cāṣṭamavarṣake| jyeṣṭhā pañcadaśe māsi putradarśanavarjitāḥ||125||

For Āśleṣā, nine months; for Mūla, in the eighth year; for Jyeṣṭhā, in the fifteenth month — ⟨for so long the parents⟩ are debarred from looking upon the son. ॥125॥

ज्येष्ठान्त्यपादघटिकामितमेव केचित्। मूलं ह्यभुक्तमपरे पुनरामनन्ति। मूलाद्यपादघटिकाद्वितयेन सार्द्धम्। अष्टौ समाः परिहरेदिह जन्मभाजम्॥१२६॥

jyeṣṭhāntyapādaghaṭikāmitameva kecit| mūlaṃ hyabhuktamapare punarāmananti| mūlādyapādaghaṭikādvitayena sārddham| aṣṭau samāḥ pariharediha janmabhājam||126||

Some hold the abhukta-mūla to be measured only by the ghaṭikās ⟨periods of twenty-four minutes⟩ of Jyeṣṭhā's last pāda; others again reckon it together with two ghaṭikās of Mūla's first pāda. One whose birth falls there, ⟨the father⟩ should keep away from for eight years. ॥126॥

अभुक्तमूलव्यतिरिक्तगण्डदोषेषु शान्तिं विदधीत धीमान्। शास्त्रोक्तरीत्या खलु सूतकान्ते मासे तृतीयेऽप्यथ वत्सरान्ते॥१२७॥

abhuktamūlavyatiriktagaṇḍadoṣeṣu śāntiṃ vidadhīta dhīmān| śāstroktarītyā khalu sūtakānte māse tṛtīye'pyatha vatsarānte||127||

In the gaṇḍa-faults other than the abhukta-mūla, let the wise man perform the śānti by the method laid down in the śāstra — at the end of the birth-impurity ⟨sūtaka⟩, or in the third month, or else at the end of the year. ॥127॥

मातृगण्डसुते ताते सूतकान्ते विचक्षणाः। कुर्याच्छान्तिं तादृशे वा तद्दोषस्यापनुत्तये॥१२८॥

mātṛgaṇḍasute tāte sūtakānte vicakṣaṇāḥ| kuryācchāntiṃ tādṛśe vā taddoṣasyāpanuttaye||128||

For a son ⟨born⟩ in the mother's gaṇḍa, and in the father's, the discerning ⟨direct⟩: at the end of the sūtaka, or at such ⟨a time⟩, he should perform the śānti to drive that fault away. ॥128॥

मूलाद्यपादो दिवसे यदि स्यात्तज्जः पितुर्नाशनकारणं स्यात्। द्वितीयपादो यदि रात्रिभागे तदुद्भवो मातृविनाशकः स्यात्॥१२९॥

mūlādyapādo divase yadi syāttajjaḥ piturnāśanakāraṇaṃ syāt| dvitīyapādo yadi rātribhāge tadudbhavo mātṛvināśakaḥ syāt||129||

If Mūla's first pāda falls in the daytime, one born in it becomes the cause of his father's destruction. If the second pāda falls in the night portion, one arising in it becomes the destroyer of his mother. ॥129॥

मूलाद्यपादो यदि रात्रिभागे तदात्मनो नास्ति पितुर्विनाशः। द्वितीयपादो दिनगो यदि स्यान्न मातुरल्पोऽपि तदास्ति दोषः॥१३०॥

mūlādyapādo yadi rātribhāge tadātmano nāsti piturvināśaḥ| dvitīyapādo dinago yadi syānna māturalpo'pi tadāsti doṣaḥ||130||

If Mūla's first pāda falls in the night portion, there is then no destruction of his own father. If the second pāda falls by day, then there is not even the slightest fault for the mother. ॥130॥

ईशान्यामथवा प्राच्यामुदीच्यां दिशि कल्पयेत्। मण्डपं चाष्टभिर्हस्तैश्चतुर्भिर्वासमन्ततः॥१३१॥

īśānyāmathavā prācyāmudīcyāṃ diśi kalpayet| maṇḍapaṃ cāṣṭabhirhastaiścaturbhirvāsamantataḥ||131||

In the north-east, or else in the east or in the north, let him lay out a maṇḍapa ⟨the pavilion raised for a rite⟩ of eight hastas, or of four, all round. ॥131॥

कदली स्तम्भसञ्युक्तमाम्रपल्लवराजितम्। पुष्पमालायुतं सम्यक् तूर्यघोषनिनादितम्॥१३२॥

kadalī stambhasañyuktamāmrapallavarājitam| puṣpamālāyutaṃ samyak tūryaghoṣanināditam||132||

⟨The maṇḍapa is to be⟩ furnished with plantain pillars, made bright with mango sprays, well hung about with garlands of flowers, and resounding with the noise of the tūrya ⟨the instruments of music⟩. ॥132॥

चतुर्द्वारसमायुक्तं तोरणाद्यैरलङ्कृतम्। पिष्टेन कल्पयेत्सर्वं तथा गोमयमण्डले॥१३३॥

caturdvārasamāyuktaṃ toraṇādyairalaṅkṛtam| piṣṭena kalpayetsarvaṃ tathā gomayamaṇḍale||133||

Provided with four doors and adorned with festal arches and the rest. He should fashion the whole of it with flour-paste, and likewise upon a circle of cow-dung. ॥133॥

कुण्डं च तद्बहिः कार्यं ग्रहयज्ञोक्तमार्गतः। पञ्चामृतं पञ्चगव्यं पञ्चत्वक्पल्लवानि च॥१३४॥

kuṇḍaṃ ca tadbahiḥ kāryaṃ grahayajñoktamārgataḥ| pañcāmṛtaṃ pañcagavyaṃ pañcatvakpallavāni ca||134||

And the kuṇḍa ⟨the pit for the fire⟩ is to be made outside it, by the way laid down for the graha-yajña ⟨the sacrifice to the planets⟩. The pañcāmṛta ⟨the five nectars⟩, the pañcagavya ⟨the five products of the cow⟩, the barks of five ⟨trees⟩ and their sprays — ॥134॥

रोचनं कुंकुमं शङ्खं गजदन्तं च गुग्गुलम्। सद्बीजाश्च शतौषध्यः सुगन्धसप्तमृत्तिकाः॥१३५॥

rocanaṃ kuṃkumaṃ śaṅkhaṃ gajadantaṃ ca guggulam| sadbījāśca śatauṣadhyaḥ sugandhasaptamṛttikāḥ||135||

— gorocanā ⟨the yellow pigment from a cow⟩, saffron, conch, ivory and guggulu ⟨the fragrant resin⟩; good seeds, the hundred herbs, and the fragrant seven earths. ॥135॥

शतच्छिद्रं बृहत्कुम्भं शिरोदेशे च धारयेत्। ततो राज्याभिषेकं च कुर्य्यादाचार्य कोविदः॥१३६॥

śatacchidraṃ bṛhatkumbhaṃ śirodeśe ca dhārayet| tato rājyābhiṣekaṃ ca kuryyādācārya kovidaḥ||136||

He should hold a great jar pierced with a hundred holes over the head ⟨of the child⟩; and then the learned ācārya should perform the royal consecration ⟨rājyābhiṣeka⟩. ॥136॥

आदाय चतुरः कुम्भानाचार्यो वेदपारगः। निनयेयुर्बृहत्कुम्भमब्लिङ्गैर्जलमन्त्रकैः ॥१३७॥

ādāya caturaḥ kumbhānācāryo vedapāragaḥ| ninayeyurbṛhatkumbhamabliṅgairjalamantrakaiḥ ||137||

The ācārya who has gone to the far shore of the Veda, taking up four jars — ⟨he and the priests⟩ should pour them into the great jar with the water-mantras that bear the marks of water ⟨abliṅga⟩. ॥137॥

स्नातुर्नीराजनं कुर्य्याच्चित्रान्नैर्दीपमालिकैः। कुम्कुमं माल्याम्बरौ दत्त्वा प्रार्थयेन्निर्ऋतिं द्विजान्॥१३८॥

snāturnīrājanaṃ kuryyāccitrānnairdīpamālikaiḥ| kumkumaṃ mālyāmbarau dattvā prārthayennirṛtiṃ dvijān||138||

He should perform the nīrājana ⟨the waving of lights⟩ before the one who has bathed, with varied food-offerings and rows of lamps. Having given saffron, a garland and a garment, he should make his petition to Nirṛti and to the twice-born. ॥138॥

अनेन सुकृतेनैव निर्ऋतिः प्रीयतामिति। गृहीत्वा सुकृतं तेभ्यः पूजाहोम जपादिकम्॥१३९॥

anena sukṛtenaiva nirṛtiḥ prīyatāmiti| gṛhītvā sukṛtaṃ tebhyaḥ pūjāhoma japādikam||139||

⟨saying⟩ “By this good deed alone may Nirṛti be pleased.” Having received the merit from them, ⟨he should perform⟩ the worship, the homa ⟨fire offering⟩, the japa ⟨the muttering of mantras⟩ and the rest. ॥139॥

आचार्याय वृषं दद्याल्लोहपिण्डं सदक्षिणम्। प्रतिमां वस्त्र संयुक्तां बीजान् शक्त्यनुसारतः॥१४०॥

ācāryāya vṛṣaṃ dadyāllohapiṇḍaṃ sadakṣiṇam| pratimāṃ vastra saṃyuktāṃ bījān śaktyanusārataḥ||140||

To the ācārya he should give a bull, a lump of iron together with the dakṣiṇā ⟨the fee paid to the priest⟩, an image furnished with a garment, and seeds according to his means. ॥140॥

आचार्य्येभ्यो ब्राह्मणेभ्यो दद्याद्वित्तानुसारतः। द्वाराङ्गजापकेभ्यश्च भयलोभविवर्जितः॥१४१॥

ācāryyebhyo brāhmaṇebhyo dadyādvittānusārataḥ| dvārāṅgajāpakebhyaśca bhayalobhavivarjitaḥ||141||

To the ācāryas and to the brāhmaṇas he should give according to his wealth, and to those who mutter ⟨the mantras⟩ at the doors and at the limbs ⟨of the maṇḍapa⟩ — being himself free of fear and of greed. ॥141॥

श्रोत्रियाय विशिष्टाय ब्राह्मणाय कुटुम्बिने। वस्त्रालङ्कारसंयुक्तां धेनुं दद्यात्सदक्षिणाम्॥१४२॥

śrotriyāya viśiṣṭāya brāhmaṇāya kuṭumbine| vastrālaṅkārasaṃyuktāṃ dhenuṃ dadyātsadakṣiṇām||142||

To a distinguished śrotriya ⟨a brāhmaṇa learned in the Veda⟩ who keeps a household, he should give a milch cow furnished with a garment and an ornament, together with the dakṣiṇā. ॥142॥

ब्राह्मणान्भोजयेत्पश्चादाशीर्वादपुरःसरम्। एवं यः कुरुते शान्तिं गण्डदोषात्प्रमुच्यते॥१४१॥

brāhmaṇānbhojayetpaścādāśīrvādapuraḥsaram| evaṃ yaḥ kurute śāntiṃ gaṇḍadoṣātpramucyate||141||

Afterwards he should feed the brāhmaṇas, their blessing going before. He who performs the śānti in this way is released from the gaṇḍa-fault. ॥141॥

एतत्सर्वं सार्पभेऽपि समानं किञ्चिदुच्यते। सार्पेभ्यः स्वाहेति मन्त्रमुखान्ते जुहुयात्ततः॥१४४॥

etatsarvaṃ sārpabhe'pi samānaṃ kiñciducyate| sārpebhyaḥ svāheti mantramukhānte juhuyāttataḥ||144||

All this is the same for the serpent-asterism ⟨Āśleṣā⟩ too; only a little is stated ⟨differently⟩. He should then make the offering with the mantra 'sārpebhyaḥ svāhā' ⟨'to the serpents, svāhā'⟩ at its opening and at its close. ॥144॥

आश्लेषाभ्यः स्वाहा दंदशूकेभ्यः स्वाहेति॥ “उपहोममन्त्रौ” इदं सर्पेभ्य ऋषि वाक्यैः पूर्ववदष्टभिः॥१४५॥

āśleṣābhyaḥ svāhā daṃdaśūkebhyaḥ svāheti|| “upahomamantrau” idaṃ sarpebhya ṛṣi vākyaiḥ pūrvavadaṣṭabhiḥ||145||

“To the Āśleṣās, svāhā; to the biting serpents ⟨daṃdaśūka⟩, svāhā” — ⟨these are⟩ the two upahoma mantras ⟨the mantras of the supplementary offering⟩. This ⟨offering is made⟩ to the serpents with the ṛṣi's utterances, eight of them, as before. ॥145॥

एषामास्तीकऋषिस्त्रिष्टुप्छन्दोऽस्य देवताः। नमोऽस्तु सर्पेभ्य इत्युपचाराश्च पूर्ववत्॥१४६॥

eṣāmāstīkaṛṣistriṣṭupchando'sya devatāḥ| namo'stu sarpebhya ityupacārāśca pūrvavat||146||

Of these ⟨mantras⟩ Āstīka is the ṛṣi, triṣṭubh is the metre, and the serpents are the deities. “Homage be to the serpents” — and the attendances ⟨upacāra⟩ are as before. ॥146॥

अस्य मन्त्रस्य बृहतीछन्दः सर्पाधिदेवता। आस्तीकऋषिमन्त्रोऽयं सर्वदुःखविनाशदः॥१४७॥

asya mantrasya bṛhatīchandaḥ sarpādhidevatā| āstīkaṛṣimantro'yaṃ sarvaduḥkhavināśadaḥ||147||

Of this mantra bṛhatī is the metre, the Serpent is the presiding deity, and Āstīka is the ṛṣi. This mantra destroys every sorrow. ॥147॥

पितामहानुसारेण चोक्तं दोषनिरूपणम्। गुणापवादमधुना कथ्यते च पृथक् पृथक्॥१४८॥

pitāmahānusāreṇa coktaṃ doṣanirūpaṇam| guṇāpavādamadhunā kathyate ca pṛthak pṛthak||148||

The setting forth of the faults has been declared following the Grandfather ⟨Brahmā⟩. Now the exceptions that set aside those merits are told, each one separately. ॥148॥

इति श्रीब्रह्मवृद्धवसिष्ठ विरचितायां संहितायां दोषनिरूपणाध्यायो द्वाचत्वारिंशः॥४२॥

iti śrībrahmavṛddhavasiṣṭha viracitāyāṃ saṃhitāyāṃ doṣanirūpaṇādhyāyo dvācatvāriṃśaḥ||42||

Thus, in the Saṃhitā composed by the venerable Brahmā-⟨rṣi⟩ Vṛddha-Vasiṣṭha, the forty-second chapter, that on the setting forth of the faults. ॥42॥

अथातः संप्रवक्ष्यामि दोषाणामपवादकम्। अध्यायं तं हितार्थाय दैवज्ञानां च सुन्दरम्॥१॥

athātaḥ saṃpravakṣyāmi doṣāṇāmapavādakam| adhyāyaṃ taṃ hitārthāya daivajñānāṃ ca sundaram||1||

Now, therefore, I shall fully declare that beautiful chapter which sets out the apavāda ⟨the overriding exception⟩ of the faults, for the benefit of the daivajñas ⟨the knowers of fate, the astrologers⟩. ॥1॥

अधर्मेण जितो धर्मः पुण्यं पापचयेन च। यद्वत्कलियुगे तद्वद्दोषेण गुणसञ्चयम्॥२॥

adharmeṇa jito dharmaḥ puṇyaṃ pāpacayena ca| yadvatkaliyuge tadvaddoṣeṇa guṇasañcayam||2||

Just as in the Kali age dharma is conquered by adharma and merit by a heap of sin, so is a heap of merits ⟨conquered⟩ by a fault. ॥2॥

नामनिर्देशतो यत्र चैव दोषस्त्विदं गुणम्। हन्ति तत्रैव नान्यत्र प्रशंसां परमस्य वै॥३॥

nāmanirdeśato yatra caiva doṣastvidaṃ guṇam| hanti tatraiva nānyatra praśaṃsāṃ paramasya vai||3||

Where a fault is specified by name ⟨as destroying⟩ this particular merit, it destroys it there alone and nowhere else; ⟨elsewhere⟩ the praise of the higher ⟨yoga⟩ indeed ⟨stands⟩. ॥3॥

वारयोगगुणं हन्ति योगश्चोत्पातसंज्ञितः। अतिसर्वगुणोपेतमाधिकार्यं यथा तथा॥४॥

vārayogaguṇaṃ hanti yogaścotpātasaṃjñitaḥ| atisarvaguṇopetamādhikāryaṃ yathā tathā||4||

The yoga named utpāta ⟨the 'portent' conjunction⟩ destroys the merit of the vāra-yoga ⟨the conjunction made by the weekday⟩, and so likewise the business in hand, exceedingly furnished though it be with every merit. ॥4॥

श्रेष्ठं योगं यथा हन्ति मृत्युयोगोमहाबलः। सम्पूर्णगुणिनं यद्वत्सर्पस्तु मूषकं यथा॥५॥

śreṣṭhaṃ yogaṃ yathā hanti mṛtyuyogomahābalaḥ| sampūrṇaguṇinaṃ yadvatsarpastu mūṣakaṃ yathā||5||

Just as the mighty Mṛtyu-yoga ⟨the 'death' conjunction⟩ destroys the śreṣṭha ⟨'best'⟩ yoga, complete in every merit — as a snake ⟨destroys⟩ a mouse. ॥5॥

शुभयोगं निहन्त्याशु त्वघयोगो महाबलः। यथा कृष्णमृगं साधु शार्दूलस्त्वतिगर्वितः॥६॥

śubhayogaṃ nihantyāśu tvaghayogo mahābalaḥ| yathā kṛṣṇamṛgaṃ sādhu śārdūlastvatigarvitaḥ||6||

The mighty Agha-yoga ⟨the 'sin' conjunction⟩ swiftly destroys the Śubha ⟨'auspicious'⟩ yoga, as a tiger swollen with pride ⟨destroys⟩ a fine black antelope. ॥6॥

हन्ति कल्याण योगाख्यं काणयोगो महाबलः। प्रभञ्जनो यथा तूलराशिं पटतरस्तथा॥७॥

hanti kalyāṇa yogākhyaṃ kāṇayogo mahābalaḥ| prabhañjano yathā tūlarāśiṃ paṭatarastathā||7||

The mighty Kāṇa-yoga ⟨the 'one-eyed' conjunction⟩ destroys the yoga named Kalyāṇa ⟨'welfare'⟩, as a storm-wind, and that a fierce one, ⟨scatters⟩ a heap of cotton. ॥7॥

वर्द्धमानाह्वयं योगं पङ्गुयोगो निहन्ति वै। अन्नं सुगुणसम्पन्नमुग्रा विषलवा यथा॥८॥

varddhamānāhvayaṃ yogaṃ paṅguyogo nihanti vai| annaṃ suguṇasampannamugrā viṣalavā yathā||8||

The Paṅgu-yoga ⟨the 'lame' conjunction⟩ destroys the yoga named Vardhamāna ⟨'the increasing'⟩, as fierce drops of poison ⟨destroy⟩ food furnished with every good quality. ॥8॥

सुधायोगान्निहन्त्येव बधिरो योग चञ्चलः। वृकोऽजसमितिं यद्वत्तद्वदेवाचिराद्भृशम्॥९॥

sudhāyogānnihantyeva badhiro yoga cañcalaḥ| vṛko'jasamitiṃ yadvattadvadevācirādbhṛśam||9||

The restless Badhira ⟨'deaf'⟩ yoga destroys the sudhā-yogas ⟨the 'nectar' conjunctions⟩, just as a wolf ⟨destroys⟩ a flock of goats — so indeed, and swiftly, and utterly. ॥9॥

बलिनं गुणसम्पन्नं महायोगं निहन्ति वै। दग्धयोगो यथा मेहः शरीरमचिराद्भृशम्॥१०॥

balinaṃ guṇasampannaṃ mahāyogaṃ nihanti vai| dagdhayogo yathā mehaḥ śarīramacirādbhṛśam||10||

The Dagdha ⟨'burnt'⟩ yoga destroys a mighty mahāyoga ⟨great conjunction⟩ endowed with merits, as the disease meha ⟨the urinary disease⟩ ⟨wastes⟩ the body, swiftly and utterly. ॥10॥

सुवर्णगन्धपुष्पाणि रक्तगन्धोदकानि च। सुवर्णेन प्रमाणेन तदर्द्धार्द्धेन वा पुनः॥११॥

suvarṇagandhapuṣpāṇi raktagandhodakāni ca| suvarṇena pramāṇena tadarddhārddhena vā punaḥ||11||

Gold, perfumes and flowers, and red perfume-water — by the measure of a gold ⟨piece⟩, or again by half of that, or by half of that half — ॥11॥

निर्ऋतिप्रतिमां कुर्य्याद्वित्तशाठ्य विवर्जितः। वस्त्राणि षोडशाष्टौ वा शुक्लसूक्ष्माण्य तन्द्रितः॥१२॥

nirṛtipratimāṃ kuryyādvittaśāṭhya vivarjitaḥ| vastrāṇi ṣoḍaśāṣṭau vā śuklasūkṣmāṇya tandritaḥ||12||

— ⟨the patron⟩, putting away all niggardliness with his wealth, should have an image of Nirṛti ⟨the goddess of the south-west, the deity of the Mūla asterism⟩ made; and, unwearying, ⟨he should provide⟩ sixteen garments, or eight, white and fine. ॥12॥