Vivāhapaṭala

अज्ञातमध्यान्तसमुद्भवाय सर्वात्मने सर्वगताय तस्मै । प्रणम्य देवाय मनोभवाय खलीकृतं येन जगत् समग्रम् ॥

ajñātamadhyāntasamudbhavāya sarvātmane sarvagatāya tasmai | praṇamya devāya manobhavāya khalīkṛtaṃ yena jagat samagram ||

Having bowed to that god Manobhava ⟨Love, the mind-born⟩ — whose middle, end and arising are unknown, the Self of all, gone everywhere — by whom the entire world has been made abject ⟨I begin⟩.

प्रजापतिर् मन्मथ एव यस्मात् कामाद् विना न प्रभवः प्रजानाम् । महत्सु सूक्ष्मेषु च सो ऽस्ति देवः सर्वात्मकः सर्वगतश् च यस्मात् ॥

prajāpatir manmatha eva yasmāt kāmād vinā na prabhavaḥ prajānām | mahatsu sūkṣmeṣu ca so 'sti devaḥ sarvātmakaḥ sarvagataś ca yasmāt ||

Manmatha alone is Prajāpati, since without desire ⟨kāma⟩ there is no bringing forth of creatures; and since that god abides in things great and in things minute, he is the Self of all and all-pervading.

यस्मात् परन् नापरम् अस्ति किञ्चित् सौक्ष्म्यान् महत्वाच् च यतश् च नान्यत् । तेनेदम् एकेन मनोभवेन व्याप्तं जगच् छार्ङ्गभृतेव सर्वम् ॥

yasmāt paran nāparam asti kiñcit saukṣmyān mahatvāc ca yataś ca nānyat | tenedam ekena manobhavena vyāptaṃ jagac chārṅgabhṛteva sarvam ||

Since there is nothing else beyond him, and since by reason of ⟨his⟩ subtlety and ⟨his⟩ greatness there is nothing other ⟨than him⟩, therefore by that one Manobhava this whole world is pervaded, as ⟨it is⟩ by the bearer of the Śārṅga bow ⟨Viṣṇu⟩.

अगम्यगामी भगवान् प्रजेशः श्रोणीसहस्राङ्कतनुश् च शक्रः । चतुर्मुखो येन कृतश् च शम्भु समन्मथो मङ्गलम् आदधातु ॥

agamyagāmī bhagavān prajeśaḥ śroṇīsahasrāṅkatanuś ca śakraḥ | caturmukho yena kṛtaś ca śambhu samanmatho maṅgalam ādadhātu ||

Lord Prajeśa ⟨Brahmā⟩ ⟨was made⟩ a goer to the ungoable, and Śakra ⟨Indra⟩ one whose body is stamped with a thousand yoni-marks, and Śambhu ⟨Śiva⟩ was made four-faced by him — may that Śambhu, together with Manmatha, confer auspiciousness.

भगवान् अपि शार्ङ्गरथाङ्गधरो भगवत्त्वम् अवाप यतः । बहवो ऽस्य भगा इति तेन कृतं भगवान् इति नाम जगत् प्रथितम् ॥

bhagavān api śārṅgarathāṅgadharo bhagavattvam avāpa yataḥ | bahavo 'sya bhagā iti tena kṛtaṃ bhagavān iti nāma jagat prathitam ||

Even the Blessed One, bearer of the Śārṅga bow and the discus, attained his blessedness from this: 'many are his bhagas'. Thereby was made the name 'Bhagavān', renowned throughout the world.

सीतावियोगेन बहूनि दुःखान्य् आप्तानि रामेण सलक्ष्मणेन । तानीह संस्मृत्य कलौ सहस्राण्य् अष्टौ तथाष्टौ च विवाहितानि ॥

sītāviyogena bahūni duḥkhāny āptāni rāmeṇa salakṣmaṇena | tānīha saṃsmṛtya kalau sahasrāṇy aṣṭau tathāṣṭau ca vivāhitāni ||

Through separation from Sītā many sorrows were suffered by Rāma along with Lakṣmaṇa. Remembering those here, in the Kali ⟨age⟩ eight thousand and eight ⟨more⟩ were wedded.

दुर्भगास् तनयवर्जिताश् च या निःश्वसन्ति वनिताः पतिव्रता । ताः कुदैवविनिपातयन्त्रिता नान्यजन्मजनितैः सुदुष्कृतैः ॥

durbhagās tanayavarjitāś ca yā niḥśvasanti vanitāḥ pativratā | tāḥ kudaivavinipātayantritā nānyajanmajanitaiḥ suduṣkṛtaiḥ ||

Those husband-devoted women who sigh, ill-fortuned and bereft of sons — they are shackled by the ruin brought by an evil daiva, not by grievous misdeeds committed in another birth.

सुरभिकुसुमगन्धैस् तर्पयित्वा द्विजेन्द्रान् शुभतिथिदिवसर्क्षे दैववित्संप्रदिष्टे । उभयकुलविशुद्धे ज्ञातशीले सुरूपे प्रथमवयसि दद्यात् कन्यकां यौवनस्थे ॥

surabhikusumagandhais tarpayitvā dvijendrān śubhatithidivasarkṣe daivavitsaṃpradiṣṭe | ubhayakulaviśuddhe jñātaśīle surūpe prathamavayasi dadyāt kanyakāṃ yauvanasthe ||

Having gratified the foremost of the twice-born with fragrant flowers and perfumes, on an auspicious tithi, weekday and nakṣatra prescribed by one who knows daiva ⟨the astrologer⟩, one should give the maiden ⟨to a man⟩ pure in both lines, of known character, handsome, in his first age, standing in youth.

पुण्ये दिवसे ऽथवा क्षणे वैवाह्येषु च भेषु कारयेत् । घटकारमृदा सुलक्षणाम् इन्द्राणीं कुशलेन शिल्पिना ॥

puṇye divase 'thavā kṣaṇe vaivāhyeṣu ca bheṣu kārayet | ghaṭakāramṛdā sulakṣaṇām indrāṇīṃ kuśalena śilpinā ||

On an auspicious day, or at an auspicious moment, and in the nakṣatras fit for marriage, one should have an Indrāṇī ⟨image⟩ of good marks made by a skilled craftsman out of potter's clay.

कुसुम्भरक्ताम्बरभूषणोज्ज्वलाः साध्व्यः सुरूपाः सुभगाः कुलोद्भवाः । नदीं नयेयुः सरसो ऽथवा तटं कन्याम् अलङ्कृत्य सहेन्द्र जायया ॥

kusumbharaktāmbarabhūṣaṇojjvalāḥ sādhvyaḥ surūpāḥ subhagāḥ kulodbhavāḥ | nadīṃ nayeyuḥ saraso 'thavā taṭaṃ kanyām alaṅkṛtya sahendra jāyayā ||

Women resplendent in ornaments and garments dyed red with safflower — virtuous, fair of form, fortunate, born of good family — should adorn the maiden and lead her, together with Indra's consort ⟨the image⟩, to a river, or to the bank of a lake.

सूर्पेणदिक्षु प्रमदा बलिं ता दत्वा सकालीयकगन्धदिग्धाम् । कुसुम्भरक्ताम्बरवेष्टिताङ्गीं शचीसकाशं प्रमदा नयेयुः ॥

sūrpeṇadikṣu pramadā baliṃ tā datvā sakālīyakagandhadigdhām | kusumbharaktāmbaraveṣṭitāṅgīṃ śacīsakāśaṃ pramadā nayeyuḥ ||

Those women, having offered bali in the directions with a winnowing-fan, should lead ⟨the maiden⟩ — her limbs smeared with kālīyaka perfume and wrapped in safflower-red cloth — into the presence of Śacī ⟨Indrāṇī⟩.

दध्योदनेन हविषा मधुना च कन्या संपूज्य शक्रदयितां च सलोहहस्ता । तूष्णीं प्रणम्य शिरसा गृहम् एव यायाद् देवीं प्रगृह्य मुदिता नियतैश् च केशैः ॥

dadhyodanena haviṣā madhunā ca kanyā saṃpūjya śakradayitāṃ ca salohahastā | tūṣṇīṃ praṇamya śirasā gṛham eva yāyād devīṃ pragṛhya muditā niyataiś ca keśaiḥ ||

The maiden, iron in her hand, having worshipped Śakra's beloved ⟨Indrāṇī⟩ with curd-rice, with oblation and with honey, bowing silently with her head, should take up the goddess and go to the house itself, glad, her hair bound.

गृहे स्थितां तां पुरुहूतपत्नीं प्राङ्मध्यास्तमयेषु कन्या । स्रग्गन्धधूपैः प्रतिपूजयेच् च पाणीग्रहं यावद् उपागतेति ॥

gṛhe sthitāṃ tāṃ puruhūtapatnīṃ prāṅmadhyāstamayeṣu kanyā | sraggandhadhūpaiḥ pratipūjayec ca pāṇīgrahaṃ yāvad upāgateti ||

The maiden should worship with garlands, perfumes and incense that consort of Puruhūta ⟨Indrāṇī⟩ established in the house, at forenoon, midday and sunset, until she has come to the taking of the hand ⟨the wedding⟩.

रत्नानीन्दुकरः स्रजः शुभगता हर्म्योत्पलान्य् आसवः तांबूलं प्रवराम्बराणि रुचिरं गीतं विभूत्यश् चया । यस्मान् न स्त्रियम् अन्तरेण हि नृणां सर्वाण्य् अभिप्रीतये तस्माद् वच्मि तदाप्तियोग्यसमयो धर्मार्थकामाय च ॥ उक्तं जन्मनि यत् तद् एव भविता यद्य् अङ्गनानां फलम् । व्यर्थो न त्वयम् आदरं परिणये तत्काललग्नादिगः ॥

ratnānīndukaraḥ srajaḥ śubhagatā harmyotpalāny āsavaḥ tāṃbūlaṃ pravarāmbarāṇi ruciraṃ gītaṃ vibhūtyaś cayā | yasmān na striyam antareṇa hi nṛṇāṃ sarvāṇy abhiprītaye tasmād vacmi tadāptiyogyasamayo dharmārthakāmāya ca || uktaṃ janmani yat tad eva bhavitā yady aṅganānāṃ phalam | vyartho na tvayam ādaraṃ pariṇaye tatkālalagnādigaḥ ||

Jewels, the moon's rays, garlands, an auspicious gait, mansions, lotuses, wine, betel, the finest garments, lovely song, and whatever splendours there are — since for men none of these is a delight apart from a woman, therefore I declare the time fit for winning her, and for dharma, artha and kāma too. ⟨If it be said⟩ that the fruit of women will be only that which was declared at birth — still this regard for the lagna and the rest of that ⟨wedding⟩ moment is not in vain at the marriage.

अज्ञातं प्रथमं प्रधानम् अपरं तद्व्यञ्जकं योषिताम् । उद्वाहे नियति नयत्य् अतिबलाद् वेलासमायुक् फलैः ॥

ajñātaṃ prathamaṃ pradhānam aparaṃ tadvyañjakaṃ yoṣitām | udvāhe niyati nayaty atibalād velāsamāyuk phalaiḥ ||

The first ⟨the nativity⟩ is unknown, though it is the primary thing; the other ⟨the wedding moment⟩ is what makes it manifest, in the case of women. At the marriage, the ⟨configuration⟩ conjoined with the hour leads ⟨her⟩, by its overwhelming strength, to a fixed destiny along with its fruits.

वात्स्यो वर्षम् अनोजम् इच्छति तथा एभ्यो जनश् चोत्तरं स्त्रीणां मानम् ऋतुं विहाय मुनयो माण्डव्यशिष्या जगुः । चैत्रं प्रोज्झ्य पराशरो कथयते दुर्भाग्यदं योषितां आषाढादिचतुष्टयेन शुभदं कैश् चित् प्रदिष्टं द्विजैः ॥

vātsyo varṣam anojam icchati tathā ebhyo janaś cottaraṃ strīṇāṃ mānam ṛtuṃ vihāya munayo māṇḍavyaśiṣyā jaguḥ | caitraṃ projjhya parāśaro kathayate durbhāgyadaṃ yoṣitāṃ āṣāḍhādicatuṣṭayena śubhadaṃ kaiś cit pradiṣṭaṃ dvijaiḥ ||

Vātsya wants a not-odd — an even — year ⟨for the bride⟩; and folk ⟨want⟩ the one after these. The sages who are Māṇḍavya's pupils declared the reckoning for women leaving the ṛtu aside. Parāśara, setting Caitra apart as giving ill fortune to women, declares ⟨the rest⟩; and by some twice-born the four ⟨months⟩ beginning with Āṣāḍha are prescribed as bestowing auspiciousness.

श्रेष्ठं पक्षम् उषन्ति शुक्लम् असितस्याद्यं त्रिभागं तथा । रिक्तां प्रोज्झ्य तिथिं तथा त्वयनयोः सन्धिं च शेषाः शुभाः ॥

śreṣṭhaṃ pakṣam uṣanti śuklam asitasyādyaṃ tribhāgaṃ tathā | riktāṃ projjhya tithiṃ tathā tvayanayoḥ sandhiṃ ca śeṣāḥ śubhāḥ ||

They hold the bright ⟨śukla⟩ pakṣa to be best, and likewise the first third of the dark. Leaving aside the riktā tithi, and also the junction of the two ayanas, the rest are auspicious.

आग्नेयग्रहवासरेषु कलहः प्रीतिस् तु सत्सूत्तमान् । कैश्चित् स्थैर्यम् उषन्ति सौरदिवसे चान्द्रे ससापत्निकम् ॥

āgneyagrahavāsareṣu kalahaḥ prītis tu satsūttamān | kaiścit sthairyam uṣanti sauradivase cāndre sasāpatnikam ||

On the weekdays of the fiery grahas ⟨the Sun and Mars⟩, quarrel; but among the benefics ⟨their days give⟩ affection at its best. Some hold that on Saturn's day ⟨there is⟩ stability, and on the Moon's, a co-wife.

मृगशिरसि मघायां हस्तमित्रोत्तरासु स्वसननिर्ऋतिपूषाधातृदेवेषु चोढा । बहुसुतसुख दासीवित्तसौभाग्ययुक्ता जनयति परितोषं कन्यका बान्धवानाम् ॥

mṛgaśirasi maghāyāṃ hastamitrottarāsu svasananirṛtipūṣādhātṛdeveṣu coḍhā | bahusutasukha dāsīvittasaubhāgyayuktā janayati paritoṣaṃ kanyakā bāndhavānām ||

A maiden wedded in Mṛgaśiras, in Maghā, in Hasta, in Mitra ⟨Anurādhā⟩, in the Uttarās, and in ⟨the nakṣatras⟩ whose deities are Svasana ⟨Vāyu — Svātī⟩, Nirṛti ⟨Mūla⟩, Pūṣan ⟨Revatī⟩ and Dhātṛ ⟨Rohiṇī⟩ — endowed with many sons, happiness, maidservants, wealth and good fortune, gives contentment to her kinsfolk.

आर्द्राद्ये भचतुष्टये विधवता साग्नेययाम्ये स्मृता । शेषेष्व् अक्षयदोषशोकमरणं व्याध्याद्यनिष्टं बहुः ॥

ārdrādye bhacatuṣṭaye vidhavatā sāgneyayāmye smṛtā | śeṣeṣv akṣayadoṣaśokamaraṇaṃ vyādhyādyaniṣṭaṃ bahuḥ ||

In the tetrad of nakṣatras beginning with Ārdrā, together with the Āgneya ⟨Kṛttikā⟩ and the Yāmya ⟨Bharaṇī⟩, widowhood is recorded. In the remaining ones, unfailing blemish, sorrow and death, and much that is unwanted beginning with disease.

प्रीतिर् जन्मसु तारकासु परतः सञ्ज्ञानुरूपं फलम् । चन्द्रे चोपचया ऽऽद्यसप्तमगते सौभाग्यसौख्याप्तयः ॥

prītir janmasu tārakāsu parataḥ sañjñānurūpaṃ phalam | candre copacayā ''dyasaptamagate saubhāgyasaukhyāptayaḥ ||

Affection in the janma tārās; beyond that, the fruit accords with the name ⟨of each tārā⟩. And when the Moon has gone to an upacaya, or to the first or the seventh, ⟨there are⟩ attainments of good fortune and of ease.

नक्षत्रतुल्यं फलम् आह गर्गः क्षणेषु नक्षत्रपसञ्ज्ञितेषु हारीतबभ्रू द्विजदेवलश् च विष्टि विना ऽन्यत् करणं प्रशस्तम् ॥

nakṣatratulyaṃ phalam āha gargaḥ kṣaṇeṣu nakṣatrapasañjñiteṣu hārītababhrū dvijadevalaś ca viṣṭi vinā 'nyat karaṇaṃ praśastam ||

Garga says the fruit is equal to that of the nakṣatra in the ⟨moments⟩ that bear the names of the nakṣatra-lords. Hārīta and Babhru, and Devala the twice-born, ⟨say that⟩ any karaṇa other than Viṣṭi is commended.

तिथिदिनकरणर्क्षलग्नवीर्यं परिचयम् आह पराशरः क्रमेण । तिथिर् इति बलबान् वदन्ति गर्गाः करणबलाद् दिवसो ऽपि भागुरिश् च । दिनकरणबलाद् भृगुर् भवीर्यं बलम् उदयस्य जगाद जीवशर्मा ॥

tithidinakaraṇarkṣalagnavīryaṃ paricayam āha parāśaraḥ krameṇa | tithir iti balabān vadanti gargāḥ karaṇabalād divaso 'pi bhāguriś ca | dinakaraṇabalād bhṛgur bhavīryaṃ balam udayasya jagāda jīvaśarmā ||

Parāśara declares the strength of tithi, weekday, karaṇa, nakṣatra and lagna to increase in that order. The Gargas say the tithi is the strong one; and Bhāguri ⟨says⟩ the weekday too ⟨is stronger⟩ than the strength of the karaṇa. Bhṛgu ⟨holds⟩ the nakṣatra's strength ⟨greater⟩ than the strength of weekday and karaṇa; Jīvaśarman declared the strength of the rising ⟨lagna⟩ ⟨greatest of all⟩.

करणभतिथयो ऽर्धभुक्तभोगाः स्वफलकरा न भवन्ति तत्र साम्ये । करणतिथिवासरोदयानां चरणविवृद्धिर् अनुक्रमात् फलानाम् ॥

karaṇabhatithayo 'rdhabhuktabhogāḥ svaphalakarā na bhavanti tatra sāmye | karaṇatithivāsarodayānāṃ caraṇavivṛddhir anukramāt phalānām ||

Karaṇa, nakṣatra and tithi whose span is half enjoyed do not produce their own fruit; there ⟨they stand⟩ in balance. Of karaṇa, tithi, weekday and the rising ⟨lagna⟩, ⟨there is⟩ an increase of the fruits by a quarter, in that order.

षट्काष्टके मरणवैरवियोगदोषा द्विर् द्वादशे निधनता ऽप्रजाता त्रिकोणे । प्रीतिः परा निगदिता समसप्तकेषु शेषेष्व् अनेकविधसौख्यसुतार्थसंपत् ॥

ṣaṭkāṣṭake maraṇavairaviyogadoṣā dvir dvādaśe nidhanatā 'prajātā trikoṇe | prītiḥ parā nigaditā samasaptakeṣu śeṣeṣv anekavidhasaukhyasutārthasaṃpat ||

In the ṣaṭ-aṣṭaka ⟨6th–8th⟩ the faults of death, enmity and separation; in the dvir-dvādaśa ⟨2nd–12th⟩, deathliness; in the trikoṇa, childlessness. In the sama-saptaka ⟨mutual 7th⟩ supreme affection is declared; in the rest, manifold ease, sons, wealth and prosperity.

षट्काष्टके ऽपि भवनाधिपम् एव भाव एकाधिपत्यम् अवलोक्य च वश्यराशिम् । कार्यो विवाहसमयः शुभकृत् सदुक्तस् तारा भवेद् यदि परस्परतो ऽनुकूला ॥

ṣaṭkāṣṭake 'pi bhavanādhipam eva bhāva ekādhipatyam avalokya ca vaśyarāśim | kāryo vivāhasamayaḥ śubhakṛt saduktas tārā bhaved yadi parasparato 'nukūlā ||

Even in a ṣaṭ-aṣṭaka, having regarded the sign-lord itself — a single lordship over the bhāvas — and the vaśya rāśi, the time of marriage may be made; it is called good and auspicious-making, if the tārās be mutually favourable.

दारिद्र्यं रविणा कुजेन मरणं सौम्येन नस्युः प्रजाः दौर्भाग्यं गुरुणा सितेन सहिते चन्द्रेण सापत्निका । प्रव्रज्यार्कसुतेन सेन्दुजगुरौ वाञ्छन्ति केचिच् छुभम् व्याध्यैर् मृत्युर् अणंग्रहैर् बहुविधा दीक्षा प्रवासाः शुभैः ॥

dāridryaṃ raviṇā kujena maraṇaṃ saumyena nasyuḥ prajāḥ daurbhāgyaṃ guruṇā sitena sahite candreṇa sāpatnikā | pravrajyārkasutena sendujagurau vāñchanti kecic chubham vyādhyair mṛtyur aṇaṃgrahair bahuvidhā dīkṣā pravāsāḥ śubhaiḥ ||

⟨When joined with the Moon:⟩ with the Sun, poverty; with Mars, death; with Mercury, the offspring perish; with Jupiter, ill fortune; with Venus joined to the Moon, a woman with a co-wife; with the Sun's son ⟨Saturn⟩, renunciation. Some wish for auspiciousness when ⟨the Moon is⟩ with Mercury and Jupiter. From the ⟨malefic⟩ grahas, death by diseases; from the benefics, consecration of many kinds, and journeys abroad.

क्रिये कुमारेष्व् अनुरक्तचित्ता विहीनवित्ता गवि गोव्रता च । कुलद्वयानन्दकरी तृतीये कुलीरलग्ने कुलटा नृशंसा ॥

kriye kumāreṣv anuraktacittā vihīnavittā gavi govratā ca | kuladvayānandakarī tṛtīye kulīralagne kulaṭā nṛśaṃsā ||

In Kriya ⟨Aries⟩ her heart is attached to young men, and she is destitute of wealth; in Go ⟨Taurus⟩ she keeps a cow's vow; in the third ⟨Gemini⟩ she gives joy to both families; in the Kulīra ⟨Cancer⟩ lagna she is a wanton and cruel.

हरौ प्रसूता सकृद् आश्रिता पितुः पतिप्रिया ऽति श्वशुरस्य षष्ठभे । तुलादिमानार्थवती तुलाधरे तथालिनि क्रन्दति नित्यम् अस्थिरा ॥

harau prasūtā sakṛd āśritā pituḥ patipriyā 'ti śvaśurasya ṣaṣṭhabhe | tulādimānārthavatī tulādhare tathālini krandati nityam asthirā ||

In Hari ⟨Leo⟩ she bears children but once, dependent on her father; in the sixth sign ⟨Virgo⟩ exceedingly dear to her husband and to her father-in-law; in Tulādhara ⟨Libra⟩ she has wealth from the balance and ⟨other⟩ measures; and in Ali ⟨Scorpio⟩ she weeps constantly, unsteady.

धनुषि कुलटा तत्पूर्वार्द्धे सतीत्य् अपरे जगुः । मृगझषघटेष्व् अन्याशक्ता जराम् उपगच्छति ॥

dhanuṣi kulaṭā tatpūrvārddhe satīty apare jaguḥ | mṛgajhaṣaghaṭeṣv anyāśaktā jarām upagacchati ||

In Dhanus ⟨Sagittarius⟩ a wanton — but in its first half chaste, so others have sung. In Mṛga ⟨Capricorn⟩, Jhaṣa ⟨Pisces⟩ and Ghaṭa ⟨Aquarius⟩, attached to another ⟨man⟩, she comes to old age.

द्विपदभवनप्रापी यो ऽंशः स शुभो ऽन्यगृहोदये । द्विपदभवनेष्व् अप्य् अन्यांशा न भवन्ति शुभावहा ॥

dvipadabhavanaprāpī yo 'ṃśaḥ sa śubho 'nyagṛhodaye | dvipadabhavaneṣv apy anyāṃśā na bhavanti śubhāvahā ||

The aṃśa that falls in a biped ⟨human⟩ sign is auspicious when some other sign is rising; but even in biped signs, aṃśas ⟨of the other classes⟩ do not bring auspiciousness.

भानुर् मृत्युर् न बहुधनतां भर्तृदायाद् अवित्तं बन्धुध्वंसं तनयविरहं भर्तृवृद्धिं परां च । वैधव्यं स्यान् न लघुमरणं धर्महानिं विशीलं लाभानेकान् व्ययम् अपि ददात्य् उद्गमर्क्षात् क्रमेण ॥

bhānur mṛtyur na bahudhanatāṃ bhartṛdāyād avittaṃ bandhudhvaṃsaṃ tanayavirahaṃ bhartṛvṛddhiṃ parāṃ ca | vaidhavyaṃ syān na laghumaraṇaṃ dharmahāniṃ viśīlaṃ lābhānekān vyayam api dadāty udgamarkṣāt krameṇa ||

The Sun, ⟨reckoned⟩ from the rising sign onward in order, gives: death; not much wealth; want of wealth though there be a husband's inheritance; ruin of kinsmen; loss of sons; the husband's supreme prosperity; widowhood; no easy death; loss of dharma; bad character; manifold gains; and expenditure as well.

शशिन्य् अश्वा सार्था तद् अनु शुभता बान्धवहिता विपुत्रा बन्ध्यार्ता भवति ससपत्ना ऽऽशुनिधना । जनित्री कन्यानाम् अथ विहतकर्मा ऽतिधनिनी व्ययाशक्तेत्य् एके जगुर् अशुभदा बन्धुषु जले ॥

śaśiny aśvā sārthā tad anu śubhatā bāndhavahitā viputrā bandhyārtā bhavati sasapatnā ''śunidhanā | janitrī kanyānām atha vihatakarmā 'tidhaninī vyayāśaktety eke jagur aśubhadā bandhuṣu jale ||

With the Moon ⟨so placed⟩: she loses her life ⟨aśvā⟩; wealthy; thereafter auspiciousness; a benefactor of her kinsfolk; sonless; barren and afflicted; having a co-wife; a swift death; a bearer of daughters; her work undone; exceedingly rich; powerless through expenditure — so some have declared; ⟨and it is⟩ a giver of inauspicious results in the fourth, the watery house of kinsmen.

मृत्युर् नैःस्वं सार्थता बन्धुवैरं न स्युः पुत्रा भर्तृवृद्धिं कुमैत्रीम् । रक्तस्रावो नानुकुल्ये च भर्तुः क्रव्याच्छैल्यं स्वाप्तिनाशं च भौमे ॥

mṛtyur naiḥsvaṃ sārthatā bandhuvairaṃ na syuḥ putrā bhartṛvṛddhiṃ kumaitrīm | raktasrāvo nānukulye ca bhartuḥ kravyācchailyaṃ svāptināśaṃ ca bhaume ||

Death; destitution; wealthiness; enmity with kinsmen; no sons; the husband's prosperity; ill friendship; flow of blood; no favour from the husband; flesh-eating ⟨ways⟩; hardness ⟨of nature⟩; and the destruction of what she herself has won — ⟨such are the results⟩ with Mars.

भर्तृव्रता सुगृहिणी पतिपक्षपूज्या बन्ध्वर्चिता बहुसुता विजितारिपक्षा । बन्ध्या व्यसुर् नियमदानकृशाङ्गवित्ता मायावती धनवती व्ययनीय सौम्ये ॥

bhartṛvratā sugṛhiṇī patipakṣapūjyā bandhvarcitā bahusutā vijitāripakṣā | bandhyā vyasur niyamadānakṛśāṅgavittā māyāvatī dhanavatī vyayanīya saumye ||

Devoted to her husband; a good housewife; honoured by her husband's people; revered by her kinsfolk; blessed with many sons; conqueror of the enemy's party; barren; lifeless; her body and her wealth worn thin by vows and giving; full of guile; wealthy; a spender — ⟨such are the results⟩ with Mercury.

पत्युः प्रिया ऽति धनिनी मुदिता धन्याढ्या पुत्रान्विता हतपरा न समेति भर्ता । क्षीणायुषा शुभरता शुभसिद्धकार्या स्वायान्विता तदुभयोपकृता च जीवे ॥

patyuḥ priyā 'ti dhaninī muditā dhanyāḍhyā putrānvitā hataparā na sameti bhartā | kṣīṇāyuṣā śubharatā śubhasiddhakāryā svāyānvitā tadubhayopakṛtā ca jīve ||

Dear to her husband; very wealthy; joyful; abounding in fortune; endowed with sons; destroyer of her adversaries; the husband does not come together ⟨with her⟩; of diminished lifespan; devoted to auspicious ⟨works⟩; her undertakings auspiciously accomplished; possessed of her own income; and benefited by both of those — ⟨such are the results⟩ with Jupiter.

प्रिया पत्युर् लुब्धा पतिसहजशक्ता कुलहिता सुपुत्रा वैराढ्या तद् अनु कुलटा क्षिप्रनिधना । रता नित्यं धर्मे बहुकुशलकर्मण्य् अभिरता भवत्य् आयप्राया क्षपितविभवा चेति भृगुणा ॥

priyā patyur lubdhā patisahajaśaktā kulahitā suputrā vairāḍhyā tad anu kulaṭā kṣipranidhanā | ratā nityaṃ dharme bahukuśalakarmaṇy abhiratā bhavaty āyaprāyā kṣapitavibhavā ceti bhṛguṇā ||

Dear to her husband; greedy; attached to her husband's brother; a benefactor of the family; blessed with good sons; full of enmity; thereafter a wanton; a swift death; ever devoted to dharma; delighting in many meritorious works; abounding in income; her fortune wasted away — thus ⟨says Bhṛgu⟩, by Venus.

पुंश्चल्य् अस्वा बहुधनवती स्वल्पदुग्धार्कपुत्रे हृद्रोगाऽऽर्ता विनिहतपरा गर्भविस्रावशीला ॥ रोगान् मुक्ता स्खलितनियमा पापशीला ऽतिवित्ता पानैर् अर्थान् नयति विलयं प्राविलग्नात् क्रमेण ॥

puṃścaly asvā bahudhanavatī svalpadugdhārkaputre hṛdrogā''rtā vinihataparā garbhavisrāvaśīlā || rogān muktā skhalitaniyamā pāpaśīlā 'tivittā pānair arthān nayati vilayaṃ prāvilagnāt krameṇa ||

Unchaste; without property; possessed of much wealth; scant of milk; afflicted with heart disease; destroying her adversaries; given to miscarriage; freed from diseases; lapsed in her observances; of sinful conduct; exceedingly wealthy; she brings her wealth to ruin through drink — ⟨such are the results⟩ with Saturn, the Sun's son, from the ascendant onward in order.

सौम्या व्ययास्तनिधनं त्र्यरिभं च शुक्रे हित्वा स्थितस् त्रिधनलाभगतः शशाङ्कः । पापा त्रिषड्निधनलाभगता विवाहे हित्वा ऽष्टमं क्षितिजम् इष्टफलानि दद्युः ॥

saumyā vyayāstanidhanaṃ tryaribhaṃ ca śukre hitvā sthitas tridhanalābhagataḥ śaśāṅkaḥ | pāpā triṣaḍnidhanalābhagatā vivāhe hitvā 'ṣṭamaṃ kṣitijam iṣṭaphalāni dadyuḥ ||

Benefics — and Venus — stationed anywhere save the 12th, the 7th, the 8th, and the 3rd and 6th signs; the Moon gone to the 3rd, the 2nd or the 11th; and malefics gone to the 3rd, 6th, 8th or 11th, Mars excepting the 8th — these give the desired results at a marriage.

सुतहिबुकवियद्विलग्नधर्मेष्व् अमरगुरुर् यदि दानवार्चितो वा । यद् अशुभम् उपयाति तच् छुभत्वं शुभम् अपि वृद्धिम् उपैति तत्प्रभावात् ॥

sutahibukaviyadvilagnadharmeṣv amaragurur yadi dānavārcito vā | yad aśubham upayāti tac chubhatvaṃ śubham api vṛddhim upaiti tatprabhāvāt ||

If the guru of the gods ⟨Jupiter⟩, or he who is worshipped by the dānavas ⟨Venus⟩, is in the 5th, the 4th (hibuka), the 10th, the lagna, or the 9th, then whatever is inauspicious turns to auspiciousness, and what is auspicious attains increase, by his power.

अनिष्टस्थानसंस्थो ऽपि प्रशस्तफलदः शशिः । सौम्यभागे ऽधिमित्रण बलिना चेन् निरीक्षितः ॥

aniṣṭasthānasaṃstho 'pi praśastaphaladaḥ śaśiḥ | saumyabhāge 'dhimitraṇa balinā cen nirīkṣitaḥ ||

Even the Moon placed in an undesirable house gives excellent results, if it stands in a benefic's division and is aspected by a strong great friend ⟨adhimitra⟩.

नरग्रहबले स्त्रीणां पुमान् भवति बल्लभः । विपरीते ऽङ्गना भर्तुर् अर्थाद् अन्यत् प्रकल्पयेत् ॥

naragrahabale strīṇāṃ pumān bhavati ballabhaḥ | viparīte 'ṅganā bhartur arthād anyat prakalpayet ||

When the male grahas are strong in women's ⟨charts⟩, the man becomes the beloved; in the contrary case the woman ⟨does⟩. For the husband one should, by implication, reckon the opposite.

शुक्रसूर्यास्तपतिषु शत्रुभे वा तदंशके । विरोधमूढा यात्य् आशु श्वश्रूश्वसुरभर्तृषु ॥

śukrasūryāstapatiṣu śatrubhe vā tadaṃśake | virodhamūḍhā yāty āśu śvaśrūśvasurabhartṛṣu ||

When Venus, the Sun and the lord of the 7th (asta) are in an enemy's sign or in its aṃśa, she swiftly comes, bewildered by strife, into conflict with mother-in-law, father-in-law and husband.

विलग्नांशः स्वनाथेन यद्य् उद्वाहे न दृश्यते । पुंविनाशस् ततो ऽस्तांशे यद्य् एवं योषितस् तथा ॥

vilagnāṃśaḥ svanāthena yady udvāhe na dṛśyate | puṃvināśas tato 'stāṃśe yady evaṃ yoṣitas tathā ||

If at a marriage the aṃśa of the lagna is not aspected by its own lord, thence comes the destruction of the man; if it is so with the aṃśa of the 7th (asta), then likewise ⟨the destruction⟩ of the woman.

गुरुसितयोर् उच्चगयोर् एकतमे वा विलग्नगे कन्या । राज्ञी भवत्य् असंशयम् एव गुरुसौम्ययोश् चोढा ॥

gurusitayor uccagayor ekatame vā vilagnage kanyā | rājñī bhavaty asaṃśayam eva gurusaumyayoś coḍhā ||

If Jupiter and Venus, ⟨both⟩ exalted, or one of the two, occupy the lagna, the girl becomes a queen — beyond all doubt; and so too ⟨does⟩ she who is wedded ⟨when⟩ Jupiter and Mercury ⟨are so placed⟩.

स्वजामित्रोदये लग्ने शुभे कार्या चतुर्थिका । स्ववर्णसदृशा जारास् त्र्याद्यैर् एकर्क्षसंस्थितैः ॥

svajāmitrodaye lagne śubhe kāryā caturthikā | svavarṇasadṛśā jārās tryādyair ekarkṣasaṃsthitaiḥ ||

When the lagna and its own 7th (jāmitra) are auspicious at the rising, the caturthikā ⟨rite⟩ is to be performed; ⟨but⟩ with three or more ⟨grahas⟩ standing together in one sign, ⟨she will have⟩ paramours of her own varṇa.

चरभवनगतं विहाय सत्यः शशिनम् उवाच शुभप्रदं विवाहे । मुनिवचनविरोधि तच् च सूत्रे न तु कथिते पवनर्क्षवैश्वदेवे ॥

carabhavanagataṃ vihāya satyaḥ śaśinam uvāca śubhapradaṃ vivāhe | munivacanavirodhi tac ca sūtre na tu kathite pavanarkṣavaiśvadeve ||

Satya declared the Moon — excepting one placed in a movable sign — to be a giver of auspicious results at a marriage; but that contradicts the sage's word, and in the sūtra the ⟨nakṣatras⟩ of the Wind and of the Viśvedevas are not spoken of.

राश्युद्गमद्वादशराशिचक्रे युक्ता विवाहा मुनिभिः प्रदिष्टा । नामानि चक्रे ग्रहयोगलग्ने श्रीदेवकीर्तिः शृणु तस्य च ऽऽर्या ॥

rāśyudgamadvādaśarāśicakre yuktā vivāhā munibhiḥ pradiṣṭā | nāmāni cakre grahayogalagne śrīdevakīrtiḥ śṛṇu tasya ca ''ryā ||

In the twelve-sign cakra reckoned from the rising sign, the suitable marriages have been taught by the sages. Śrīdevakīrti assigned the names for the graha-combinations at the lagna; hear now his āryā ⟨verses⟩ on that.

नन्दो भद्रो जीवो जीमूतः स्थावरो जयो विजयः । व्यालो रसातलमुखः क्षयस् तमो ऽन्त्यो विवाहगणः ॥

nando bhadro jīvo jīmūtaḥ sthāvaro jayo vijayaḥ | vyālo rasātalamukhaḥ kṣayas tamo 'ntyo vivāhagaṇaḥ ||

Nanda, Bhadra, Jīva, Jīmūta, Sthāvara, Jaya, Vijaya, Vyāla, Rasātala at the head ⟨of the rest⟩, Kṣaya, Tamas, and last ⟨of all⟩ — ⟨such is⟩ the series of marriage-gaṇas.

सौम्ये विलग्ने नन्दः शुक्रे भद्रस् तथा गुरौ जीवः । आद्यन्तौ जीमूतः स्थावर इति मध्यमान्त्याभ्याम् ॥

saumye vilagne nandaḥ śukre bhadras tathā gurau jīvaḥ | ādyantau jīmūtaḥ sthāvara iti madhyamāntyābhyām ||

With Mercury in the lagna ⟨the yoga is⟩ Nanda, with Venus Bhadra, and with Jupiter Jīva. From the first and the last ⟨together⟩ comes Jīmūta; Sthāvara from the middle one and the last.

सौम्यैर् अथ तैर् वा रविभौमशनैश्चरैः क्रमशः । सौम्यैः ज्ञेया सौम्या क्रूराः क्रुरैः समाख्याता ॥

saumyair atha tair vā ravibhaumaśanaiścaraiḥ kramaśaḥ | saumyaiḥ jñeyā saumyā krūrāḥ kruraiḥ samākhyātā ||

Then ⟨Jaya and Vijaya arise⟩ from the benefics, or from those same ⟨benefics⟩ with the Sun, Mars and Saturn respectively. From benefics benefic ⟨gaṇas⟩ are to be known; malefic ones are declared from malefics.

दिनकरयोगाद् व्यालो भौमेन रसातलः क्षयः शनिना । तमसा तमो निरुक्तो ऽथान्त्ये केतो कृतान्तश् च ॥

dinakarayogād vyālo bhaumena rasātalaḥ kṣayaḥ śaninā | tamasā tamo nirukto 'thāntye keto kṛtāntaś ca ||

From conjunction with the Sun ⟨comes⟩ Vyāla; by Mars, Rasātala; Kṣaya by Saturn; by Tamas ⟨Rāhu⟩, Tamas is declared; and at the end, with Ketu, Kṛtānta.

त्रिषु नन्दादिषु राज्ञी चतुर्षु चातः परं महादेवी । व्यालाद्येषु च पञ्चषु विधवाः शोच्या दरिद्राश् च ॥

triṣu nandādiṣu rājñī caturṣu cātaḥ paraṃ mahādevī | vyālādyeṣu ca pañcaṣu vidhavāḥ śocyā daridrāś ca ||

In the three beginning with Nanda ⟨the bride becomes⟩ a queen; in the four next after these, a mahādevī; and in the five beginning with Vyāla ⟨brides become⟩ widows, pitiable, and poor.

अनधिकृतः शुभकृत् स्याद् एते चन्द्रो ऽन्यथा ऽधिकृतः । तस्मात् विवाहसमये न केन चित् सङ्गतः शशी धन्यः ॥

anadhikṛtaḥ śubhakṛt syād ete candro 'nyathā 'dhikṛtaḥ | tasmāt vivāhasamaye na kena cit saṅgataḥ śaśī dhanyaḥ ||

The Moon not taken over ⟨by these⟩ is a doer of good; otherwise, taken over by them, ⟨it is not⟩. Therefore at the time of marriage the Moon joined with none ⟨of them⟩ is the blessed one.

सप्त ते शशियोगा सौम्या सह सर्वकर्मसिद्धिकराः । अशुभफलदास् तु पापैः पत्युद्वहने विवर्ज्यास् ते ॥ तस्माद् एतान् योगान् मतिमां सञ्चिन्त्य सर्वकार्येषु ।

sapta te śaśiyogā saumyā saha sarvakarmasiddhikarāḥ | aśubhaphaladās tu pāpaiḥ patyudvahane vivarjyās te || tasmād etān yogān matimāṃ sañcintya sarvakāryeṣu |

Those seven Moon-yogas, ⟨formed⟩ together with benefics, accomplish every undertaking; but with malefics they give inauspicious results, and are to be shunned at the taking of a husband. Therefore let the man of judgement consider these yogas in all undertakings ⟨and employ them⟩.

ऊढा नन्दे कन्या देवीशब्दं समाप्नुयाद् अचिरात् ॥ भवति नरेन्द्रजननी भर्तुः प्राणैः प्रिया चैव ।

ūḍhā nande kanyā devīśabdaṃ samāpnuyād acirāt || bhavati narendrajananī bhartuḥ prāṇaiḥ priyā caiva |

A girl wedded under Nanda soon attains the title of 'Devī'; she becomes the mother of a king, and is dear to her husband as his own breath.

भद्रे पाणिग्रहणे यदि नाम कुमारिका समुपयाति ॥ सा त्वरितान् नृपशब्दं करोति भर्तुः कुलस्यापि ।

bhadre pāṇigrahaṇe yadi nāma kumārikā samupayāti || sā tvaritān nṛpaśabdaṃ karoti bhartuḥ kulasyāpi |

If indeed a maiden comes to the taking of her hand under Bhadra, she swiftly brings the title of king to her husband and to his family too.

परिणीता जीवाख्ये कन्या विजयाय कीर्त्यते भर्तुः ॥ प्राप्नोति सा त्रिवर्गं कुलद्वयं चापि नन्दयति ।

pariṇītā jīvākhye kanyā vijayāya kīrtyate bhartuḥ || prāpnoti sā trivargaṃ kuladvayaṃ cāpi nandayati |

A girl wedded under the one called Jīva is declared ⟨to conduce⟩ to her husband's victory; she attains the trivarga, and gladdens both families.

जीमूते परिणीता विपुलान् भोगान् महाफलान् भुक्त्वा ॥ दृष्ट्वा च नप्तृतनयान् सहभर्ता देवत्वम् ।

jīmūte pariṇītā vipulān bhogān mahāphalān bhuktvā || dṛṣṭvā ca naptṛtanayān sahabhartā devatvam |

She who is wedded under Jīmūta, having enjoyed abundant pleasures of great fruit, and having seen grandsons and sons, ⟨attains⟩ godhood together with her husband.

स्थावरयोगे कन्या पाणिग्रहम् एत्य विपुलम् ऐश्वर्यम् ॥ भर्तुर् निधानलाभान् प्राप्य कुलस्योन्नतिं कुरुते ।

sthāvarayoge kanyā pāṇigraham etya vipulam aiśvaryam || bhartur nidhānalābhān prāpya kulasyonnatiṃ kurute |

A girl who comes to the taking of her hand under the Sthāvara yoga, having obtained vast lordship and her husband's gains of buried treasure, brings about the exaltation of the family.

पाणिग्रहम् एत्य जये जघन्यकुलजापि भर्तुर् ऐश्वर्यम् ॥ आवहति सदा कन्या निषेव्यमाना सपत्नीभिः ।

pāṇigraham etya jaye jaghanyakulajāpi bhartur aiśvaryam || āvahati sadā kanyā niṣevyamānā sapatnībhiḥ |

Coming to the taking of the hand ⟨in marriage⟩ in Jaya, a girl — even one born of the meanest family — always brings her husband lordship, and is waited upon by co-wives.

विजयां प्राप्योद्वाहं प्राप्नोति सुतान् यशो ऽर्थलाभं च ॥ वंशस्य च प्रतिष्ठां परतो मरणाच् च सुरलोकम् ।

vijayāṃ prāpyodvāhaṃ prāpnoti sutān yaśo 'rthalābhaṃ ca || vaṃśasya ca pratiṣṭhāṃ parato maraṇāc ca suralokam |

Having attained Vijayā ⟨for⟩ the wedding, ⟨the bridegroom⟩ obtains sons, fame and gain of wealth, and the establishing of the lineage — and, past death, the world of the gods.

व्याले व्यालाकारा पाणिग्रहम् एति कन्यका दैवात् ॥ दारिद्र्यामययुक्ता नैकस्मिन् पुंसि सा रमते ।

vyāle vyālākārā pāṇigraham eti kanyakā daivāt || dāridryāmayayuktā naikasmin puṃsi sā ramate |

In Vyāla, if by fate a girl comes to the taking of the hand, she is serpent-shaped ⟨in nature⟩, beset with poverty and disease; she takes her pleasure in no one man.

पातालनामनि गता पाणिग्रहणे च पञ्चमान् मासात् ॥ सा प्राप्य दोषम् अतुलं परः प्राणान् परित्यजति ।

pātālanāmani gatā pāṇigrahaṇe ca pañcamān māsāt || sā prāpya doṣam atulaṃ paraḥ prāṇān parityajati |

⟨A girl⟩ who has gone to the taking of the hand in the one named Pātāla — from the fifth month she, having incurred a matchless blemish, thereafter gives up her life-breaths.

क्षयम् आसाद्योद्वाहं कन्या पक्षद्वयात् पतिं हत्वा ॥ नीचेन तु सह भर्त्रा क्षपयति जाराग्निना गोत्रम् ।

kṣayam āsādyodvāhaṃ kanyā pakṣadvayāt patiṃ hatvā || nīcena tu saha bhartrā kṣapayati jārāgninā gotram |

A girl who gets her wedding in Kṣaya kills her husband within two fortnights; then, with a low-born man for husband, she consumes the lineage (gotra) by the fire of adultery.

पाणिग्रहस् तमसि चेल् लक्षणगुणवित्ततो ऽपि सम्पन्ना ॥ सप्तति रात्रात् क्षपयति यद्य् अपि जाता सुरेन्द्रेण ।

pāṇigrahas tamasi cel lakṣaṇaguṇavittato 'pi sampannā || saptati rātrāt kṣapayati yady api jātā surendreṇa |

If the taking of the hand falls in Tamas, then even a woman furnished with ⟨auspicious⟩ marks, virtues and wealth destroys ⟨her husband⟩ within seventy nights — even were she born of Indra himself.

यदि खलु कृतान्तयोगे परिणयम् आयति कन्यका दैवात् ॥ सा श्वसुरबन्धुवर्गं क्षपयत्य् अचिरेण कालेन ।

yadi khalu kṛtāntayoge pariṇayam āyati kanyakā daivāt || sā śvasurabandhuvargaṃ kṣapayaty acireṇa kālena |

If indeed by fate a girl comes to her wedding in the Kṛtānta yoga, she destroys her father-in-law's whole circle of kin in no long time.

आत्मोपेक्षकपोषकवधका इति राशयो ऽर्थतो ऽभिहितः ॥ एभ्यः शुभम् अशुभं वा निर्देश्या जन्मलग्नाभ्याम् ।

ātmopekṣakapoṣakavadhakā iti rāśayo 'rthato 'bhihitaḥ || ebhyaḥ śubham aśubhaṃ vā nirdeśyā janmalagnābhyām |

'Self' (ātman), 'indifferent' (upekṣaka), 'nourisher' (poṣaka) and 'slayer' (vadhaka) — thus are the rāśis named according to their sense. From these the auspicious or the inauspicious is to be pronounced by ⟨reckoning from⟩ the birth ⟨sign⟩ and the lagna.

आत्मेति जन्मलग्नं पञ्चम नवमं च कीर्तितं तस्मात् ॥ द्विषट्कदशमभवनम् उपेक्षकाख्यं विनिर्दिष्टम् ॥

ātmeti janmalagnaṃ pañcama navamaṃ ca kīrtitaṃ tasmāt || dviṣaṭkadaśamabhavanam upekṣakākhyaṃ vinirdiṣṭam ||

The birth ⟨sign⟩ and the lagna are called 'Self'; and the fifth and the ninth from it ⟨are so called too⟩. The second, sixth and tenth bhāvas are declared to bear the name upekṣaka, 'indifferent'.

दुश्चिक्यं जामित्रं चैकादशकं च पोषकं ज्ञेयम् ॥ द्वादशनिधनचतुर्थं वधकाख्यं शास्त्रनिर्दिष्टम् ।

duścikyaṃ jāmitraṃ caikādaśakaṃ ca poṣakaṃ jñeyam || dvādaśanidhanacaturthaṃ vadhakākhyaṃ śāstranirdiṣṭam |

The duścikya (the 3rd house), the jāmitra (the 7th house) and the eleventh are to be known as poṣaka, 'nourisher'; the twelfth, the nidhana (the 8th house) and the fourth are declared by the śāstra to bear the name vadhaka, 'slayer'.

हित्वा शशाङ्कं यदि सप्त सौम्यैः पञ्चाशुभैः किं कथिता न सप्त ॥ द्वित्र्यादियोगान् परिहृत्य कस्मान् नोक्तं शतं त्रिघनं विलग्ने ।

hitvā śaśāṅkaṃ yadi sapta saumyaiḥ pañcāśubhaiḥ kiṃ kathitā na sapta || dvitryādiyogān parihṛtya kasmān noktaṃ śataṃ trighanaṃ vilagne |

Leaving the Moon aside — if seven ⟨are told⟩ with the benefics and five with the malefics, why then have the seven not been told? And, passing over the combinations of two, of three and the rest, why has not the hundred ⟨together with⟩ the cube of three been stated for the lagna (vilagna)?

देशाचारस् तावद् आदौ विचिन्त्यो देशे देशे या स्थिति सैव कार्या ॥ लोकद्विष्टां पण्डिता वर्जयन्ति दैवज्ञो ऽपि लोकमार्गेण यायात् ।

deśācāras tāvad ādau vicintyo deśe deśe yā sthiti saiva kāryā || lokadviṣṭāṃ paṇḍitā varjayanti daivajño 'pi lokamārgeṇa yāyāt |

First of all the custom of the country is to be weighed: in each country whatever the standing practice is, that alone is to be followed. What the people detest the learned avoid; the astrologer (daivajña) too should walk by the world's road.

बृहस्पतौ गोचरशोभनस्थे विवाहम् इच्छन्ति च दक्षिणात्याः । रवौ शुभस्थे च वदन्ति गौडा न गोचरो मालवके प्रमाणम् ॥

bṛhaspatau gocaraśobhanasthe vivāham icchanti ca dakṣiṇātyāḥ | ravau śubhasthe ca vadanti gauḍā na gocaro mālavake pramāṇam ||

The southerners want the marriage when Bṛhaspati (Jupiter) stands well in transit (gocara); the Gauḍas say ⟨it should be⟩ when the Sun stands auspiciously; among the Mālavakas gocara is no authority.

हरौ प्रसुप्ते न च दक्षिणायने न चैत्रमासे न च पुष्यसंज्ञिते । तिथौ च रिक्ते शशिनि क्षयङ्गते रवीन्दुभौमार्किदिनेषु चाशुभम् ॥

harau prasupte na ca dakṣiṇāyane na caitramāse na ca puṣyasaṃjñite | tithau ca rikte śaśini kṣayaṅgate ravīndubhaumārkidineṣu cāśubham ||

When Hari ⟨Viṣṇu⟩ is asleep ⟨no marriage⟩; nor in the southern course ⟨of the Sun⟩; nor in the month Caitra; nor in the ⟨month⟩ named Pauṣa; and on a riktā tithi, and when the Moon has gone to waning, and on the days of the Sun, the Moon, Mars and Saturn — ⟨all this is⟩ inauspicious.

व्यतिपातहतं दिनत्रयं व्यतिपातेन समं च वैधृतिम् ॥ तद् अपि स्फुटपातदर्शने द्विगुणं यदि वा न निश्चितम् ।

vyatipātahataṃ dinatrayaṃ vyatipātena samaṃ ca vaidhṛtim || tad api sphuṭapātadarśane dviguṇaṃ yadi vā na niścitam |

Three days struck by Vyatīpāta ⟨are to be shunned⟩, and Vaidhṛti is on a par with Vyatīpāta. That too is doubled when the true ⟨moment of the⟩ pāta is observed — or else it is not settled.

व्यतिपातव्याघातः षष्ठे दशमे च वैधृतं धिष्ण्ये ॥ विक्षोभणगण्डान्ताव् अतिधृतिसंख्ये च व्याघातः ।

vyatipātavyāghātaḥ ṣaṣṭhe daśame ca vaidhṛtaṃ dhiṣṇye || vikṣobhaṇagaṇḍāntāv atidhṛtisaṃkhye ca vyāghātaḥ |

The stroke of Vyatipāta ⟨falls⟩ on the sixth and on the tenth, and Vaidhṛta on the ⟨last⟩ asterism (dhiṣṇya); Vikṣobhaṇa and Gaṇḍānta ⟨likewise⟩, and Vyāghāta at the number of atidhṛti ⟨= nineteen⟩.

तद् इदं व्यतिपातं च कथयन्ति उत्तरदिक्स्थिताजनाः ॥ व्यतिपातवद् आकुलस्थितं बहुसिद्धान्तविशेषकारणे ।

tad idaṃ vyatipātaṃ ca kathayanti uttaradiksthitājanāḥ || vyatipātavad ākulasthitaṃ bahusiddhāntaviśeṣakāraṇe |

And this the people settled in the northern quarter call vyatipāta; ⟨the matter⟩ stands as confused as vyatipāta itself, by reason of the differences among the many siddhāntas.

तथोत्तराः साकलसन्निकृष्टा माण्डव्यमातीयतुसार्द्धकेषु ॥ खशेषु हूणेषु न बाह्लिकेषु वा न, काणदेशेषु न गोपभोजाः ।

tathottarāḥ sākalasannikṛṣṭā māṇḍavyamātīyatusārddhakeṣu || khaśeṣu hūṇeṣu na bāhlikeṣu vā na, kāṇadeśeṣu na gopabhojāḥ |

So too the northerners, those close to Sākala, in the ⟨lands of the⟩ Māṇḍavyas ⟨…⟩; among the Khaśas, among the Hūṇas ⟨it is⟩ not ⟨so⟩, nor among the Bāhlikas; not in the Kāṇa countries; ⟨nor⟩ the Gopas and Bhojas.

एकादशोक्तानि शुभानि भानि शेषाण्य् अनिष्टानि विवाहकाले ॥ तत्राग्नि तारा शशिवीर्ययुक्ता त्रिंशन् मुहूर्ताश् च विचिन्तनीयाः ।

ekādaśoktāni śubhāni bhāni śeṣāṇy aniṣṭāni vivāhakāle || tatrāgni tārā śaśivīryayuktā triṃśan muhūrtāś ca vicintanīyāḥ |

Eleven asterisms are declared auspicious; the rest are unwanted at the time of marriage. Therein the star of Agni ⟨Kṛttikā⟩, the tārā joined with the Moon's strength, and the thirty muhūrtas are to be considered.

तुलाधरस्त्रीमिथुनाद् विवाह लग्ने स्थिता पापफला न चान्ये ॥ त्रिंशांशकद्वादशभागभेदैर् द्रेष्काणहोराप्रमुखैर् विचिन्त्यः ।

tulādharastrīmithunād vivāha lagne sthitā pāpaphalā na cānye || triṃśāṃśakadvādaśabhāgabhedair dreṣkāṇahorāpramukhair vicintyaḥ |

Apart from Tulādhara ⟨Libra⟩, Strī ⟨Virgo⟩ and Mithuna ⟨Gemini⟩, ⟨a sign⟩ standing as the marriage lagna is of evil fruit, and no others ⟨are approved⟩. ⟨It⟩ is to be considered through the divisions of the triṃśāṃśaka and the dvādaśabhāga, and through the dreṣkāṇa, the horā and the rest.

मासे नाष्टौ विष्टिदुष्टानि भानि तत्राप्य् एके रात्रिम् आहुर् दिनं च ॥ तिथ्यर्द्धे ऽन्त्ये प्राप्तिनाशौ च विष्टे चान्द्रं मानं विष्टिहेतु न शेषम् ।

māse nāṣṭau viṣṭiduṣṭāni bhāni tatrāpy eke rātrim āhur dinaṃ ca || tithyarddhe 'ntye prāptināśau ca viṣṭe cāndraṃ mānaṃ viṣṭihetu na śeṣam |

In a month eight ⟨periods⟩ are spoiled by viṣṭi; and even there some say ⟨it holds by⟩ night and ⟨others by⟩ day. In the last half of a tithi ⟨come⟩ gain and loss when viṣṭi ⟨falls⟩; the lunar reckoning is the ground of viṣṭi, and not the rest.

प्राच्याः प्रायोः न्यूनवर्णाः सगोपाः संध्याकालं प्राहुर् इष्टं न शेषम् ॥ यावच् छान्तं गोरजो नाभ्युपेति तावत् तेषां चित्तशुद्धिर् विवाहे ।

prācyāḥ prāyoḥ nyūnavarṇāḥ sagopāḥ saṃdhyākālaṃ prāhur iṣṭaṃ na śeṣam || yāvac chāntaṃ gorajo nābhyupeti tāvat teṣāṃ cittaśuddhir vivāhe |

The easterners — mostly the lower castes, together with the cowherds — declare the twilight hour to be the wanted ⟨time⟩ and not the rest. So long as the settling cattle-dust has not come ⟨upon them⟩, so long they have ⟨no⟩ clearness of mind about the marriage.

गोपैर् यष्टयाहतानां खुरपुटदलिता या तु धूलिर् दिनान्ते सोद्वाहे सुन्दरीणां विपुलधनसुताश् चायुरारोग्यसंपत् ॥ तस्मिन् काले न चर्क्षं न च तिथिकरणं नैव लग्नं न योगः ख्यातः पुंसां सुखार्थं शमयति दुरितान्य् उत्थितं गोरजस् तु ।

gopair yaṣṭayāhatānāṃ khurapuṭadalitā yā tu dhūlir dinānte sodvāhe sundarīṇāṃ vipuladhanasutāś cāyurārogyasaṃpat || tasmin kāle na carkṣaṃ na ca tithikaraṇaṃ naiva lagnaṃ na yogaḥ khyātaḥ puṃsāṃ sukhārthaṃ śamayati duritāny utthitaṃ gorajas tu |

The dust crushed up by the hoof-cups of ⟨cattle⟩ struck with staves by the cowherds at the end of day — that ⟨dust⟩, at the wedding of fair maidens, ⟨gives⟩ abundant wealth and sons, and long life, health and prosperity. At that time neither the asterism (ṛkṣa), nor tithi and karaṇa, nor the lagna, nor the yoga ⟨is reckoned⟩: the risen cattle-dust is famed for men's happiness, and it quiets misfortunes.

कुलस्य देशस्य च चित्तवृत्तिर् न खण्डनिया विदुषा कदाचित् ॥ दोषः प्रतिस्यायकृतो ऽपि यो ऽत्र संभाव्यते ज्यौतिषिकस्य सो ऽज्ञैः ।

kulasya deśasya ca cittavṛttir na khaṇḍaniyā viduṣā kadācit || doṣaḥ pratisyāyakṛto 'pi yo 'tra saṃbhāvyate jyautiṣikasya so 'jñaiḥ |

The turn of mind of the family and of the country is never to be broken by a learned man. Even a fault produced by a head-cold is here imputed to the astrologer (jyautiṣika) — and that by the ignorant.

शास्त्रशरीरम् अबुध्वा बहुधा जल्पन्ति यद्य् अपि नानुमतम् ॥ काणानां विषयगतः प्राज्ञो निमिलयेन् नेत्रम् ।

śāstraśarīram abudhvā bahudhā jalpanti yady api nānumatam || kāṇānāṃ viṣayagataḥ prājño nimilayen netram |

Though, without grasping the body of the śāstra, they prattle in many ways what is not approved — the wise man who has come into the country of the one-eyed should shut ⟨one⟩ eye.

एवं विवाहसमये गमने प्रवेशे कार्येषु मङ्गलयुतेष्व् अथवा परेषु ॥ दोषं कुशिक्षितकुदैवविदो वदन्ति रागेण वा पटुधियो नमो ऽस्तु तेभ्यः ।

evaṃ vivāhasamaye gamane praveśe kāryeṣu maṅgalayuteṣv athavā pareṣu || doṣaṃ kuśikṣitakudaivavido vadanti rāgeṇa vā paṭudhiyo namo 'stu tebhyaḥ |

Thus at the time of marriage, in setting out, in entering ⟨a house⟩, in undertakings attended with auspicious rites or in the others, ill-taught knowers of bad astrology pronounce a fault — or the sharp-witted do so out of partiality. Homage be to them!

गोचरशुद्धाव् इन्दुं कन्याया यत्नतः शुभं वीक्ष्य ॥ तिग्मकिरणश् च पुंसः शेषैर् अवर्णैर् अपि विवाहः ।

gocaraśuddhāv induṃ kanyāyā yatnataḥ śubhaṃ vīkṣya || tigmakiraṇaś ca puṃsaḥ śeṣair avarṇair api vivāhaḥ |

For purity of transit (gocara), having carefully seen that the girl's Moon (indu) is auspicious and the man's sharp-rayed one (the Sun), the marriage ⟨may be held⟩ even with the remaining ⟨factors⟩ uncommended.

न सकलगुणसंपल् लभ्यते ऽल्पैर् अहोभिर् बहुतरगुणयोगं योजयेत् मङ्गलेषु ॥ प्रभवति न हि दोषो भूरिभावे गुणानां सलिललव इवाग्नेः संप्रदीप्तेन्धनस्य ।

na sakalaguṇasaṃpal labhyate 'lpair ahobhir bahutaraguṇayogaṃ yojayet maṅgaleṣu || prabhavati na hi doṣo bhūribhāve guṇānāṃ salilalava ivāgneḥ saṃpradīptendhanasya |

A full complement of every merit is not to be had in a few days: in auspicious rites one should put together the combination (yoga) that carries the greater number of merits. For a fault does not prevail where merits are abundant — like a drop of water against a fire whose fuel is well ablaze.

गुणशतम् अपि दोषः कश्चिद् एको ऽपि वृद्धः क्षपयति यदि नान्यत् तद्विरोधिगुणो ऽस्ति । घटम् अपि परिपूर्णं पञ्चगव्यस्य शक्त्या मलिनयति सुराया बिन्दुर् एको ऽपि सर्वम् ॥

guṇaśatam api doṣaḥ kaścid eko 'pi vṛddhaḥ kṣapayati yadi nānyat tadvirodhiguṇo 'sti | ghaṭam api paripūrṇaṃ pañcagavyasya śaktyā malinayati surāyā bindur eko 'pi sarvam ||

Yet some one grown fault destroys even a hundred merits, if there is no other merit opposed to it — just as a single drop of liquor by its power defiles a whole jar filled with the pañcagavya.

कृतकौतुकमङ्गलो वरो मधुपर्काद्यशनाद् अनन्तरम् ॥ ज्वलिताग्निसमक्षमङ्गलं यद् अवाप्नोति शुभाशुभं च तम् ॥

kṛtakautukamaṅgalo varo madhuparkādyaśanād anantaram || jvalitāgnisamakṣamaṅgalaṃ yad avāpnoti śubhāśubhaṃ ca tam ||

The bridegroom for whom the kautuka-maṅgala has been performed — immediately after the eating of the madhuparka and the rest, ⟨at⟩ the auspicious moment in the sight of the kindled fire: whatever good or ill he obtains, ⟨he obtains⟩ from that.

चक्रे वराहमिहिरः प्रणिपत्य साधून् सम्यक् विवाहपटलं पृथुतां विहाय । पूर्वं च यद् युवतिजन्मविधौ मयोक्तं संचिन्त्य तच् च सदसत्परिकल्पनीयम् ॥

cakre varāhamihiraḥ praṇipatya sādhūn samyak vivāhapaṭalaṃ pṛthutāṃ vihāya | pūrvaṃ ca yad yuvatijanmavidhau mayoktaṃ saṃcintya tac ca sadasatparikalpanīyam ||

Varāhamihira, having bowed to the good, has composed the Vivāhapaṭala properly, setting prolixity aside. And what was said by me earlier in the rules for a woman's nativity — reflecting upon that too, the good and the ill ⟨of a match⟩ are to be worked out.