Vivāha Vṛndāvana

श्रीशार्ङ्गिणोः सृजतु वो नवसन्निवेशः क्लेशव्ययं चलवलन्नयनाञ्चलश्रीः । यत्राञ्चल - ग्रथन - मङ्गल - माचचार शृङ्गारहारमणिकौस्तुभरश्मिगुम्फः

śrīśārṅgiṇoḥ sṛjatu vo navasanniveśaḥ kleśavyayaṃ calavalannayanāñcalaśrīḥ | yatrāñcala - grathana - maṅgala - mācacāra śṛṅgārahāramaṇikaustubharaśmigumphaḥ

May the new union of Śrī (Lakṣmī) and Śārṅgin (Viṣṇu, bearer of the bow Śārṅga), whose beauty lies in the corners of their moving, turning eyes, bring about the end of your distress: that union in which the mass of rays from the Kaustubha gem on the necklace of love performed the auspicious rite of tying their garment-ends together.

संवर्ग्य गर्गभृगुभागुरिरैभ्यगीर्भ्यः सारं वराहमिहिरादिमतानुसारम् । स्फारत्स्फुरत्परिमलाढ्यफलं विवाहवृन्दावनं विरचयामि विचाररम्यम्

saṃvargya gargabhṛgubhāguriraibhyagīrbhyaḥ sāraṃ varāhamihirādimatānusāram | sphāratsphuratparimalāḍhyaphalaṃ vivāhavṛndāvanaṃ viracayāmi vicāraramyam

Gathering the essence from the words of Garga, Bhṛgu, Bhāguri and Raibhya, and following the views of Varāhamihira and others, I compose the Vivāha-vṛndāvana ('the Vṛndāvana grove of marriage'), delightful in its reasoning and rich in fruit, with a fragrance that spreads and shimmers.

ध्रुवानुराधामृगमूलरेवती-करं मघास्वातिरदूषणो गणः । रवेरमीना मकरादिषड्गृही करग्रहे मङ्गलकृन्मृगीदृशाम्

dhruvānurādhāmṛgamūlarevatī-karaṃ maghāsvātiradūṣaṇo gaṇaḥ | raveramīnā makarādiṣaḍgṛhī karagrahe maṅgalakṛnmṛgīdṛśām

The dhruva ('fixed') nakṣatras (lunar mansions) ⟨Rohiṇī and the three Uttaras⟩, Anurādhā, Mṛgaśiras, Mūla, Revatī, Kara (Hasta), Maghā and Svātī: this is the faultless group. The Sun in the six signs from Makara (Capricorn), leaving out Mīna (Pisces), is auspicious for the marriage of doe-eyed women.

प्राचेतसः प्राह शुभं भगर्क्षं सीता तदूढा न सुखं सिषेवे । पुष्यस्तु पुष्यत्यतिकाममेव प्रजापतेराप स शापमस्मात्

prācetasaḥ prāha śubhaṃ bhagarkṣaṃ sītā tadūḍhā na sukhaṃ siṣeve | puṣyastu puṣyatyatikāmameva prajāpaterāpa sa śāpamasmāt

Prācetasa (Vālmīki) declared Bhaga's nakṣatra (Pūrva Phalgunī) auspicious; yet Sītā, married under it, did not enjoy happiness. Puṣya, for its part, nourishes nothing but excessive desire; for this it received a curse from Prajāpati.

प्रावृड्वसन्तोर्जसहःकरग्रहः परैरुदाहारि न हारि तन्मतम् । रवेरवैसारिणमुत्तरायणं पुरन्ध्रिपाणिग्रहणे परायणम्

prāvṛḍvasantorjasahaḥkaragrahaḥ parairudāhāri na hāri tanmatam | raveravaisāriṇamuttarāyaṇaṃ purandhripāṇigrahaṇe parāyaṇam

Others have declared marriage ⟨allowed⟩ in the rains (prāvṛṭ), in spring (vasanta), and in the months Ūrja (Kārttika) and Sahas (Mārgaśīrṣa); that view does not attract. The Sun's northern course (uttarāyaṇa), leaving out ⟨its time in⟩ the Fish (Mīna), is the best refuge for taking a woman's hand in marriage.

याम्योत्तराः प्रागपराश्च पञ्च द्वे द्वे च रेखे रचयेद्विदिक्षु । विदिग्द्वितीयार्गलिताग्नितारः सहाभिजित् तत्र भवेद्भवर्गः

yāmyottarāḥ prāgaparāśca pañca dve dve ca rekhe racayedvidikṣu | vidigdvitīyārgalitāgnitāraḥ sahābhijit tatra bhavedbhavargaḥ

Draw five lines running south to north and five running east to west, and two lines at each intermediate direction. Place Agni's star (Kṛttikā) on the second ⟨line⟩ of an intermediate direction; with Abhijit included, the group of nakṣatras is ⟨laid out⟩ there. [This is the diagram for vedha, 'piercing'.]

तस्मिन्नभिन्नाग्रगतं भिनत्ति ग्रहो विवाहर्क्षमशेषमेव । स्त्रीपुंसयोरायुरसौम्यवेधः सौम्यव्यधो हन्ति सुखानि शश्वत्

tasminnabhinnāgragataṃ bhinatti graho vivāharkṣamaśeṣameva | strīpuṃsayorāyurasaumyavedhaḥ saumyavyadho hanti sukhāni śaśvat

In that ⟨diagram⟩, a graha (planet) standing at the far end of the same line pierces (vedha) the marriage nakṣatra entirely. A malefic's vedha ⟨destroys⟩ the life of the woman and the man; a benefic's vedha destroys their happiness for ever. [The reader read saumya-vyadho; the alternative saumya-vedho means the same, 'a benefic's piercing'.]

वैश्वदैवतचतुर्लवः श्रवःपञ्चभूलव इहाभिजिन्मितिः । अन्यतः परिणयादयं व्यधः सप्तरेखवलये विलोक्यते

vaiśvadaivatacaturlavaḥ śravaḥpañcabhūlava ihābhijinmitiḥ | anyataḥ pariṇayādayaṃ vyadhaḥ saptarekhavalaye vilokyate

Here the measure of Abhijit is the fourth quarter of Vaiśvadeva (Uttarāṣāḍhā) and the first fifteenth part (pañca-bhū, 'five-one', read right to left as 15) of Śravas (Śravaṇa). For ⟨rites⟩ other than marriage, this vedha is examined in the seven-line circle. [The reader read pariṇayād ayam, 'other than marriage, this'; the alternative pariṇayādyam would make it 'marriage and the like' and reverse the rule.]

स किल वेधविधिर्द्वितृतीययोश्चरणयोर्मिथ आदिचतुर्थयोः । अशुभविद्धमशेषमुडु त्यजेत् चरणगं शुभवेधमसंपदि

sa kila vedhavidhirdvitṛtīyayoścaraṇayormitha ādicaturthayoḥ | aśubhaviddhamaśeṣamuḍu tyajet caraṇagaṃ śubhavedhamasaṃpadi

That rule of vedha, they say, works between the 2nd and 3rd quarters (pādas) mutually, and between the 1st and 4th. A nakṣatra pierced by a malefic should be abandoned entirely; when a benefic pierces, and no other ⟨choice⟩ is available, ⟨abandon⟩ only the quarter it falls in.

यदशुभैर्गतगम्यमधिष्ठितं यदपि च त्रिविधाद्भुतदूषितम्। तरणितारकतोऽपि चतुर्दशं तदखिलेपि खलं शुभकर्मणि

yadaśubhairgatagamyamadhiṣṭhitaṃ yadapi ca trividhādbhutadūṣitam| taraṇitārakato'pi caturdaśaṃ tadakhilepi khalaṃ śubhakarmaṇi

The nakṣatra that malefics have passed, will enter, or now occupy; the one defiled by the three kinds of portent ⟨celestial, atmospheric, terrestrial⟩; and also the 14th from the Sun's nakṣatra: all of these are bad for an auspicious act.

रविनखैर्मितमर्कविधुन्तुदौ मुनिभिरिन्दुरखण्डलमण्डलः। हुतवहाकृतिषड्जिनदन्तिभिः क्षितिसुतादभिलत्तयति ग्रहः

ravinakhairmitamarkavidhuntudau munibhirindurakhaṇḍalamaṇḍalaḥ| hutavahākṛtiṣaḍjinadantibhiḥ kṣitisutādabhilattayati grahaḥ

Lattā ('the kick'): the Sun and Rāhu (vidhuntuda) kick ⟨the nakṣatra⟩ counted 12th (ravi) and 20th (nakha) ⟨from their own, respectively⟩; the Moon with its disc unbroken (full) kicks the 7th (muni); and ⟨the planets⟩ from Mars onward kick the 3rd (hutavaha), 22nd (ākṛti), 6th, 24th (jina) and 8th (dantin) ⟨respectively⟩.

इति सति द्युसदामभिलत्तने यदनुलत्तनमुक्तमृषिव्रजैः। तदुडुपश्चिमपूर्वविभागयोरनधिकाधिकदोषविवक्षया

iti sati dyusadāmabhilattane yadanulattanamuktamṛṣivrajaiḥ| taduḍupaścimapūrvavibhāgayoranadhikādhikadoṣavivakṣayā

The kick of the planets being thus, the anulattana ('back-kick') that the hosts of sages spoke of is meant to express a lesser and a greater fault in the rear and front portions of the nakṣatra.

उडुनि निर्दलिते शुभलत्तया न फलमस्ति बलस्य गलत्तया। अशुभलत्तितमत्ति तदूढयो-र्धनसुतानसुतापकरं परम्

uḍuni nirdalite śubhalattayā na phalamasti balasya galattayā| aśubhalattitamatti tadūḍhayo-rdhanasutānasutāpakaraṃ param

When a nakṣatra is crushed by a benefic's kick, there is no fruit, because its strength drains away. A nakṣatra kicked by a malefic devours the wealth and the sons of the couple married under it, and torments their life severely.

विद्धा त्रयोदशभिरूर्ध्वगतैकरेखा खार्जूरिकं तदिह शीर्षभतो भचक्रे । न्यस्ते सहाभिजिति तारकराजभान्वोस्तुल्यर्क्षगम्यगतयोर्नयनार्गलेयम्

viddhā trayodaśabhirūrdhvagataikarekhā khārjūrikaṃ tadiha śīrṣabhato bhacakre | nyaste sahābhijiti tārakarājabhānvostulyarkṣagamyagatayornayanārgaleyam

A single upright line crossed by thirteen ⟨lines⟩: that here is the kharjūrika ('date-palm' figure). When the circle of nakṣatras, with Abhijit, is laid on it starting from the head nakṣatra (śīrṣa-bha), and the Moon (lord of the stars) and the Sun stand in nakṣatras level with one another, this is the nayanārgalā ('eye-bolt'). [This is the ekārgala fault; argala means 'bolt'.]

शीर्षभं भवति रूपसंयुता दुष्टयोगमितिरर्द्धिता सती । शेषिणी यदि च सार्द्धविश्वयुङ्मङ्गलङ्गलति सार्गले विधौ

śīrṣabhaṃ bhavati rūpasaṃyutā duṣṭayogamitirarddhitā satī | śeṣiṇī yadi ca sārddhaviśvayuṅmaṅgalaṅgalati sārgale vidhau

The count of the bad yoga ⟨in force⟩, halved, with one added, gives the head nakṣatra (śīrṣa-bha); and if ⟨the halving⟩ leaves a remainder, ⟨it is taken⟩ with thirteen and a half (sārdha-viśva) added. When the Moon is under argala, auspiciousness drains away. [Yoga here is the daily yoga, one of the 27 divisions of the Sun's and Moon's combined motion. The syntax does not fix whether the one is added before or after halving.]

त्यक्त्वा गतैष्यस्य परे तु हेतुमुज्झन्ति नक्षत्रमशेषमेव । एकार्गलस्यैव हि सा च भङ्गी सन्ध्यागतं यद्गलहस्तयन्ति

tyaktvā gataiṣyasya pare tu hetumujjhanti nakṣatramaśeṣameva | ekārgalasyaiva hi sā ca bhaṅgī sandhyāgataṃ yadgalahastayanti

But others, setting aside the reason of 'passed or yet to come', reject the whole nakṣatra. That manner belongs only to the ekārgala, in that they throw out (lit. seize by the throat) whatever lies at the junction. [The print sets gaitaṣyasya, with the ai-sign misplaced; the text is corrected to gataiṣyasya, 'of passed and coming', which the edition's own Sanskrit gloss reads.]

क्रूरस्य भार्धान्तरमृक्षमेवमनिष्टमित्येष विशेषवादः । पापाच्चतुःपञ्चलवेषु चान्द्रं जामित्रमस्मात् खलु पर्यणंसीत्

krūrasya bhārdhāntaramṛkṣamevamaniṣṭamityeṣa viśeṣavādaḥ | pāpāccatuḥpañcalaveṣu cāndraṃ jāmitramasmāt khalu paryaṇaṃsīt

In the same way, the nakṣatra at half the circle's distance from a malefic is inauspicious; this is a special teaching. From this, indeed, grew the jāmitra ⟨fault⟩ (the 7th place): the Moon standing at 54 navāṃśas (catuḥ-pañca, 'four-five', read right to left) from a malefic. [We read catuḥ-pañca as the number 54; 54 navāṃśas, ninth-parts of a sign, make 6 signs, the opposite point.]

क्षतादृते दिग्धशरार्दितस्य शस्तं मृगस्यामिषमेवमन्ये । क्रूराङ्घ्रिवेधाय पदं वदन्ति तेनैव तेषां निजपक्षहानिः

kṣatādṛte digdhaśarārditasya śastaṃ mṛgasyāmiṣamevamanye | krūrāṅghrivedhāya padaṃ vadanti tenaiva teṣāṃ nijapakṣahāniḥ

Others say that, just as the flesh of a deer struck by a poisoned arrow is approved except at the wound, so for a malefic's vedha on a quarter only the quarter ⟨is to be abandoned⟩. By that very ⟨example⟩ their own position is lost.

विश्लेषमायाति यथासुभिः स्वैरेणः शरेणैकदिशि क्षतोपि । तथाङ्घ्रिवेधादपि तारकाणां क्रूरस्य नश्येद्बलरूपसम्पत्

viśleṣamāyāti yathāsubhiḥ svaireṇaḥ śareṇaikadiśi kṣatopi | tathāṅghrivedhādapi tārakāṇāṃ krūrasya naśyedbalarūpasampat

For just as a deer, though wounded by an arrow in one place only, is parted from its life-breaths, so, even from a malefic's vedha on one quarter, the wealth of strength and form of the nakṣatras is destroyed.

यदन्तगं हर्षणसाध्यशूलगण्डव्यतीपातकवैधृतीनाम् । तत्रैव चन्द्रोडुनि चण्डमैशमस्त्रं पतेन्मङ्गलभङ्गलक्ष्म

yadantagaṃ harṣaṇasādhyaśūlagaṇḍavyatīpātakavaidhṛtīnām | tatraiva candroḍuni caṇḍamaiśamastraṃ patenmaṅgalabhaṅgalakṣma

In the Moon's nakṣatra in which the end of the yoga Harṣaṇa, Sādhya, Śūla, Gaṇḍa, Vyatīpāta or Vaidhṛti falls, there falls Īśa's (Śiva's) fierce weapon, the mark of broken auspiciousness. [This is the fault called pāta, 'falling'.]

गं-शू-वि-व-व्याऽतिषु षट्शरत्रित्रिनन्दषट्का घटिकाः क्रमेण । द्व्यंशं त्यजेत्पारिघमिन्दुभान्वोः पर्वण्यतीते दिनसप्तकं च

gaṃ-śū-vi-va-vyā'tiṣu ṣaṭśaratritrinandaṣaṭkā ghaṭikāḥ krameṇa | dvyaṃśaṃ tyajetpārighamindubhānvoḥ parvaṇyatīte dinasaptakaṃ ca

In Gaṇḍa, Śūla, Vi(ṣkambha), Va(jra), Vyā(ghāta) and Ati(gaṇḍa), ⟨avoid⟩ 6, 5 (śara), 3, 3, 9 (nanda) and 6 ghaṭikās (periods of 24 minutes) respectively. One should avoid half of Parigha; and, after an eclipse (parvan) of the Moon or the Sun has passed, seven days.

यस्मिन्नृक्षे वीक्ष्यते सैंहिकेयो भेदस्ताराखेटयोर्यत्र वा स्यात् । आषण्मासन्तत्र लग्नेन्दुभाजि भ्राजिष्णु स्यान्नो शुभंकर्म किञ्चित्

yasminnṛkṣe vīkṣyate saiṃhikeyo bhedastārākheṭayoryatra vā syāt | āṣaṇmāsantatra lagnendubhāji bhrājiṣṇu syānno śubhaṃkarma kiñcit

In the nakṣatra in which Saiṃhikeya (Rāhu, son of Siṃhikā) is seen ⟨that is, where an eclipse takes place⟩, or where a planet splits a star, there, for six months, when the lagna (rising sign) or the Moon occupies it, no auspicious act whatever will shine.

उत्पातपापग्रहमुक्तमृक्षं यदीन्दुराक्रम्य पुनर्भुनक्ति । तदा तदर्हं सकलेषु कर्मसु त्यजेत्समक्रान्तितनू रवीन्द्वोः

utpātapāpagrahamuktamṛkṣaṃ yadīndurākramya punarbhunakti | tadā tadarhaṃ sakaleṣu karmasu tyajetsamakrāntitanū ravīndvoḥ

If the Moon, after passing over a nakṣatra once it is freed of a portent or a malefic planet, occupies it again, then it is fit for all acts. One should avoid ⟨the moment⟩ when the bodies of the Sun and Moon are at equal declination (samakrānti).

त्रिभागशेषे ध्रुवनाम्नि चैन्द्रे त्र्यंशे गते सम्प्रति सम्भवोऽस्य । मानार्धयोगाधिकमिन्दुभान्वोः क्रान्त्यन्तरं चेन्न तदैष दोषः

tribhāgaśeṣe dhruvanāmni caindre tryaṃśe gate samprati sambhavo'sya | mānārdhayogādhikamindubhānvoḥ krāntyantaraṃ cenna tadaiṣa doṣaḥ

When a third of the yoga called Dhruva remains, or a third of Aindra has passed, it (the equal-declination fault) can arise at present. If the difference between the declinations of the Moon and the Sun is greater than the sum of their half-diameters, then this fault does not exist.

स्फुरददूषणभूषणकान्तयो यदि भवन्ति मृगाङ्कमृगीदृशः । करमवाप्य वरः सुतनोस्तदा शुभरसं भरसम्भृतमश्नुते

sphuradadūṣaṇabhūṣaṇakāntayo yadi bhavanti mṛgāṅkamṛgīdṛśaḥ | karamavāpya varaḥ sutanostadā śubharasaṃ bharasambhṛtamaśnute

If both the Moon and the doe-eyed bride shine with faultlessness as the ornament of their beauty, then the groom, having won the hand of the fair-limbed one, enjoys auspicious delight filled to the brim.

जन्मलग्नमिदमङ्गमङ्गिनां मेनिरे मन इतीन्दुमन्दिरम् । सौहृदं हि मनसोर्न देहयोर्मेलकस्तदयमिन्दुगेहयोः

janmalagnamidamaṅgamaṅgināṃ menire mana itīndumandiram | sauhṛdaṃ hi manasorna dehayormelakastadayamindugehayoḥ

The janma-lagna (the rising sign at birth) is the body of embodied beings; the mind, they held, is the Moon's house (the sign the Moon occupies at birth). Friendship belongs to minds, not to bodies; therefore this matching (melaka) is ⟨done⟩ between the two Moon-signs. [The print sets tadyam; the text is corrected to tad ayam, 'therefore this', which the metre requires (the print is a syllable short) and the edition's own Sanskrit gloss reads.]

चन्द्रराशिवशमेव सौहृदं सूक्ष्मयोरपि न किं नवांशयोः । एवमस्तु मकरांशगे रवौ कर्कटेऽपि किमु नोत्तरायणम्

candrarāśivaśameva sauhṛdaṃ sūkṣmayorapi na kiṃ navāṃśayoḥ | evamastu makarāṃśage ravau karkaṭe'pi kimu nottarāyaṇam

⟨Objection:⟩ If friendship depends on the Moon's sign alone, why not also on the subtler navāṃśas (ninth-parts of a sign)? ⟨Reply:⟩ Let it be so; ⟨but then⟩, when the Sun stands in a Makara (Capricorn) navāṃśa, would it not be uttarāyaṇa (the Sun's northern course) even while it is in Karkaṭa (Cancer)?

मासषट्कमयनं च दक्षिणादित्य एति तदिति श्रुतिर्जगौ । मूलसंक्रमसमां विवस्वतः स्वस्वभङ्गिमृतवोऽपि बिभ्रति

māsaṣaṭkamayanaṃ ca dakṣiṇāditya eti taditi śrutirjagau | mūlasaṃkramasamāṃ vivasvataḥ svasvabhaṅgimṛtavo'pi bibhrati

The śruti (Veda) has sung: 'For six months the Sun goes on the southern course (ayana).' And the seasons too carry each their own character in step with the Sun's gross (mūla) ingress ⟨into the signs⟩.

किं दिनर्क्षविरहे करग्रहो नेष्यते तदुदयक्षणेष्वपि । स्थूलमेवमखिलं जगत्फलं तद्विशेषयति सूक्ष्मतागतिः

kiṃ dinarkṣavirahe karagraho neṣyate tadudayakṣaṇeṣvapi | sthūlamevamakhilaṃ jagatphalaṃ tadviśeṣayati sūkṣmatāgatiḥ

Why is marriage not accepted, when the day's nakṣatra (lunar mansion) is absent, even at the moments when that ⟨nakṣatra⟩ is rising? So the whole of worldly result is gross; the path of subtlety only makes it more particular.

अव्यवस्थितिरिति प्रतिवेलं तत्तदूहनविकल्पसमूहैः । स्थूलमप्यनुसरन्ति कृतीन्द्राः केवलं न रमणीयमणीयः

avyavasthitiriti prativelaṃ tattadūhanavikalpasamūhaiḥ | sthūlamapyanusaranti kṛtīndrāḥ kevalaṃ na ramaṇīyamaṇīyaḥ

Because, at every moment, the many alternatives of this and that line of reasoning leave nothing settled, the foremost of the learned follow even the gross; the subtle alone is not what pleases.

भिन्नभिन्नफलभाग्भुवि भूयानेकधिष्ण्यदिनजोऽपि जनोऽयम् । सूक्ष्मताऽपि ननु तेन गरिष्ठा सा च मूलमनुरुध्य विधेया

bhinnabhinnaphalabhāgbhuvi bhūyānekadhiṣṇyadinajo'pi jano'yam | sūkṣmatā'pi nanu tena gariṣṭhā sā ca mūlamanurudhya vidheyā

Many people in this world, though born on the same nakṣatra and the same day, meet very different results. So subtlety too is surely of great weight; but it must be applied in keeping with the root (mūla, the gross basis).

सूक्ष्मो नवांशाद् द्विरसांश एवं त्रिंशल्लवस्तल्लवतोऽपि सूक्ष्मः । ततोऽपि लिप्तेत्यवलिप्तवाचां दृगेतु कस्यां नियतौ समस्याम्

sūkṣmo navāṃśād dvirasāṃśa evaṃ triṃśallavastallavato'pi sūkṣmaḥ | tato'pi liptetyavaliptavācāṃ dṛgetu kasyāṃ niyatau samasyām

Subtler than the navāṃśa is the dvi-rasa part (taken here as the dvādaśāṃśa, the twelfth-part); subtler than that is the thirtieth-part (triṃśāṃśa); subtler still the liptā (a minute of arc). On which fixed ⟨division⟩ in this puzzle is the sight of those of boastful speech to come to rest? [The print sets triśaṃl-lava, with the anusvāra misplaced; the text is corrected to triṃśal-lava, 'thirtieth-part'.]

अत्यन्तसूक्ष्मः स किलैकदेशो येनाखिलानां भिदुरा फलर्द्धिः । नास्मादृशां दृग्विषयः स तस्मान्मूलानुकूला व्यवहारसिद्धिः

atyantasūkṣmaḥ sa kilaikadeśo yenākhilānāṃ bhidurā phalarddhiḥ | nāsmādṛśāṃ dṛgviṣayaḥ sa tasmānmūlānukūlā vyavahārasiddhiḥ

Most subtle indeed is that single part by which the flourishing of results is split apart for everyone. It is not within the sight of people like us; therefore success in practice is what accords with the root (the gross basis).

इति सति यदि मूले सूक्ष्मभावांशलब्धिस्तदखिलमपि सिद्धं नास्ति चेन्मूलसम्पत् । तदुभयलवनाशो दुर्गमत्वादणूनां परिणतिरिति रूढा कालमीमांसया नः

iti sati yadi mūle sūkṣmabhāvāṃśalabdhistadakhilamapi siddhaṃ nāsti cenmūlasampat | tadubhayalavanāśo durgamatvādaṇūnāṃ pariṇatiriti rūḍhā kālamīmāṃsayā naḥ

This being so: if, together with a sound root, the subtle portion of the bhāva (house) is also obtained, then everything is accomplished. If the root's soundness is lacking, then both portions are lost, because the minute parts are hard to reach. This is the conclusion settled by our Examination of Time (kāla-mīmāṃsā).

व्यये न वित्तं न तपस्यपत्यं नायुर्द्विषत्येव वधूवराणाम् । द्विर्द्वादशः पञ्चनवाष्टषष्ठो जन्मर्क्षयोः सख्यविधिर्न दृष्टः

vyaye na vittaṃ na tapasyapatyaṃ nāyurdviṣatyeva vadhūvarāṇām | dvirdvādaśaḥ pañcanavāṣṭaṣaṣṭho janmarkṣayoḥ sakhyavidhirna dṛṣṭaḥ

For bride and groom: ⟨where one sign is⟩ the 12th (vyaya, 'loss') ⟨from the other⟩ there is no wealth; ⟨where it is⟩ the 9th (tapas) there are no children; ⟨where it is⟩ the 6th (dviṣat, 'the enemy') there is no life-span. Two-and-twelve, five-and-nine, eight-and-six: for the two birth ⟨Moon-signs⟩ (janmarkṣa) in these relations no rule of friendship has been seen. [This is bhakūṭa, the relation between the couple's Moon-signs.]

दृश्यते सुहृदभिन्नपतित्वं क्षेत्रयोस्तदखिलेष्वपि मेलः ॥ भीरुभादचल-पञ्च-तृतीया शोक-वैर-विपदे वरतारा

dṛśyate suhṛdabhinnapatitvaṃ kṣetrayostadakhileṣvapi melaḥ || bhīrubhādacala-pañca-tṛtīyā śoka-vaira-vipade varatārā

Where the lords of the two signs are friends, or are one and the same, matching is seen in all these ⟨cases⟩ too. The groom's tārā (the count of his nakṣatra from the bride's nakṣatra) being the 7th (acala, 'the mountains'), the 5th or the 3rd leads, ⟨in that order⟩, to grief, enmity and calamity. [The reader read vipade, 'calamity', from a broken letter; the alternative vimade gives no clear sense.]

नक्षत्रमेकं यदि भिन्नराश्यो-रभिन्नराश्योर्यदि भिन्नमृक्षम् । प्रीतिस्तदानीं निविडा नृनार्योश्चेत्कृत्तिकारोहिणिवन्न नाडी

nakṣatramekaṃ yadi bhinnarāśyo-rabhinnarāśyoryadi bhinnamṛkṣam | prītistadānīṃ niviḍā nṛnāryoścetkṛttikārohiṇivanna nāḍī

If the nakṣatra is one while the signs (rāśi) are different, or the signs are one while the nakṣatras are different, then the love between the man and the woman is close — provided there is no nāḍī ⟨fault⟩, as ⟨there is⟩ between Kṛttikā and Rohiṇī. [Nāḍī: the 'pulse', the three groups into which the 27 nakṣatras are divided; see verse 6.]

पराशरः प्राह नवांशभेदादेकर्क्षराश्योरपि सौमनस्यम् । एकांशकत्वेपि वसिष्ठशिष्यो नैकत्र पिण्डे किल नाडिवेधः

parāśaraḥ prāha navāṃśabhedādekarkṣarāśyorapi saumanasyam | ekāṃśakatvepi vasiṣṭhaśiṣyo naikatra piṇḍe kila nāḍivedhaḥ

Parāśara says: because their navāṃśas (ninth-parts of a sign) differ, there is harmony even for ⟨a couple⟩ whose nakṣatra and sign are the same. The pupil of Vasiṣṭha ⟨holds⟩ that even when the navāṃśa too is the same, there is no nāḍī-vedha (nāḍī affliction) within a single body.

नाग्निर्दहत्यात्मतनुं तथा हि द्रष्टा स्वदृष्टेर्न हि दर्शनीयः । एकांशकत्वेपि समप्रभावान्न भर्तृभार्याव्यवहारसिद्धिः

nāgnirdahatyātmatanuṃ tathā hi draṣṭā svadṛṣṭerna hi darśanīyaḥ | ekāṃśakatvepi samaprabhāvānna bhartṛbhāryāvyavahārasiddhiḥ

Fire does not burn its own body; so too the seer is not an object of his own sight. Even when ⟨the two⟩ share one navāṃśa, because their influence is the same, no dealing ⟨between them⟩ as husband and wife is established. [The verse gives analogies of a thing that cannot act on itself. Read with verse 4, it seems to mean that a couple identical in nakṣatra, sign and navāṃśa count as one body, so the nāḍī fault has nothing to act on. The Sanskrit does not state that conclusion outright.]

रुद्रार्यमेन्द्रवरुणद्वयमश्विनी च विश्वाग्निवायुफणिनां युगमन्त्यभश्च । शेषाणि चेति नवकत्रयमेकयाते जन्मोडुनी वरवधूनिधनाय नाडी

rudrāryamendravaruṇadvayamaśvinī ca viśvāgnivāyuphaṇināṃ yugamantyabhaśca | śeṣāṇi ceti navakatrayamekayāte janmoḍunī varavadhūnidhanāya nāḍī

The pairs of Rudra (Ārdrā and Punarvasu), Aryaman (Uttara Phalgunī and Hasta), Indra (Jyeṣṭhā and Mūla) and Varuṇa (Śatabhiṣaj and Pūrva Bhādrapadā), and Aśvinī; the pairs of the Viśvedevas (Uttarāṣāḍhā and Śravaṇa), Agni (Kṛttikā and Rohiṇī), Vāyu (Svātī and Viśākhā) and the Serpents (Āśleṣā and Maghā), and the last nakṣatra (Revatī); and the rest: these are the three groups of nine. If the two birth nakṣatras fall in one ⟨group⟩, the nāḍī is for the death (nidhana) of the groom and the bride. [The nakṣatras in round brackets are the ones each deity's pair covers; the verse names only the deities. It does not name the three groups as ādi, madhya and antya.]

प्रमीयमाणोऽपि मतैर्मुनीनां त्रिद्व्यङ्घ्रिनक्षत्रभुवः कुमार्याः । नाडीचतुःपञ्चतयस्य पक्षो न क्षोदवीथीविषयत्वमेति

pramīyamāṇo'pi matairmunīnāṃ tridvyaṅghrinakṣatrabhuvaḥ kumāryāḥ | nāḍīcatuḥpañcatayasya pakṣo na kṣodavīthīviṣayatvameti

Though it is supported by the opinions of sages, the position that there are four or five nāḍīs, for a maiden born in a nakṣatra of three or two quarters (pādas), does not stand up to close examination (lit. does not come onto the path of scrutiny). [The verse does not say which nakṣatras 'of three or two quarters' are meant. Its verdict is plain: the four- and five-nāḍī schemes are rejected.]

अश्वेभाजोरगाहिश्वखनकरिपवो मेष ओतुर्द्विराखुर्गोकाल्यौ व्याघ्रकालीपशुरिपुहरिणैणश्वकीशाः क्रमेण । द्वौ बभ्रू कीशसिंहौ तुरगमृगपतिच्छागमातङ्गमेवं नेष्टा योनिः सवैरा वरयुवतिनृपामात्ययोरश्विनीतः

aśvebhājoragāhiśvakhanakaripavo meṣa oturdvirākhurgokālyau vyāghrakālīpaśuripuhariṇaiṇaśvakīśāḥ krameṇa | dvau babhrū kīśasiṃhau turagamṛgapaticchāgamātaṅgamevaṃ neṣṭā yoniḥ savairā varayuvatinṛpāmātyayoraśvinītaḥ

In order from Aśvinī, the yonis (the animal natures of the nakṣatras) are: horse, elephant, goat, serpent, serpent, dog, the rat's enemy (the cat), ram, cat (otu), the rat twice, cow and ⟨buffalo⟩, tiger, kālī ('the dark female', the she-buffalo), the enemy of cattle (the tiger), deer, antelope, dog, monkey, two mongooses, monkey and lion, horse, lion, goat and elephant. A yoni that is hostile is not wanted between groom and young bride, or between king and minister. [The print sets gokānyau (न्य, seen on the ink); that yields no animal for the 13th place (Hasta). The text is corrected to gokālyau, 'cow and she-buffalo', as the edition's own Sanskrit gloss lists them (gauḥ; kālī, the she-buffalo); kālī appears again later in the same verse. This count includes Abhijit, 28 places in all; Uttara Bhādrapadā here is chāga, 'goat'.]

त्रियुग्मी रोहिण्या सह शिवयमर्क्षे नरि सुरे श्रुतिस्वातीमित्रादितिगुरुकरान्त्याश्विशशिभम् । परं दैत्ये मृत्युर्दनुजमनुजानामनिमिषैः सह स्वैरं वैरं निर्ऋतितनयानां परिणये

triyugmī rohiṇyā saha śivayamarkṣe nari sure śrutisvātīmitrāditigurukarāntyāśviśaśibham | paraṃ daitye mṛtyurdanujamanujānāmanimiṣaiḥ saha svairaṃ vairaṃ nirṛtitanayānāṃ pariṇaye

The three pairs ⟨of Pūrva and Uttara nakṣatras: Phalgunī, Āṣāḍhā, Bhādrapadā⟩, together with Rohiṇī and the nakṣatras of Śiva (Ārdrā) and Yama (Bharaṇī), are in the human (manuṣya) gaṇa. In the divine (deva) gaṇa are Śruti (Śravaṇa), Svātī, Mitra (Anurādhā), Aditi (Punarvasu), Guru (Puṣya), Kara (Hasta), the last (Revatī), Aśvinī and the Moon's nakṣatra (Mṛgaśiras). The rest are in the demonic (rākṣasa) gaṇa. In the marriage of a rākṣasa with a human there is death; with the gods, the sons of Nirṛti (the rākṣasas) have open enmity. [Gaṇa: the 'class' of a nakṣatra.]

चापाजौ वृषभेण कुम्भमिथुनौ कर्केण मेषः स्त्रिया शैलाग्नो सविषेण कार्मुकहरी नक्रेण नित्यद्विषौ । तद्वत् कुम्भतुले झषेण, वशगा सिंहं विनाऽन्ये नृणां तद्भोज्या जलचारिणो हरिवशाः सर्वे विना वृश्चिकम्

cāpājau vṛṣabheṇa kumbhamithunau karkeṇa meṣaḥ striyā śailāgno saviṣeṇa kārmukaharī nakreṇa nityadviṣau | tadvat kumbhatule jhaṣeṇa, vaśagā siṃhaṃ vinā'nye nṛṇāṃ tadbhojyā jalacāriṇo harivaśāḥ sarve vinā vṛścikam

Dhanus (Sagittarius) and Meṣa (Aries) with Vṛṣabha (Taurus); Kumbha (Aquarius) and Mithuna (Gemini) with Karka (Cancer); Meṣa with the Maiden (Kanyā, Virgo); the 'mountain-and-fire' pair (7 and 3: Tulā and Mithuna) with the poisonous one (Vṛścika, Scorpio); the Bow and the Lion (Dhanus and Siṃha) with Nakra (Makara, Capricorn) — these are always hostile; likewise Kumbha and Tulā with Jhaṣa (Mīna, Pisces). Vaśya (control): all others except Siṃha are subject to the human signs; the water signs are their food; all are under the Lion's sway except Vṛścika. [The print shows śailāgno; the rendering takes it as the dual śailāgnau, which the grammar needs.]

स्याद्राशिमैत्रीधुरि कुम्भहर्योः करग्रहस्तद्ग्रहविग्रहेऽपि । तस्यामसत्यां मृगराजमीनावप्यादृतौ तद्ग्रहयोः सुहृत्त्वे

syādrāśimaitrīdhuri kumbhaharyoḥ karagrahastadgrahavigrahe'pi | tasyāmasatyāṃ mṛgarājamīnāvapyādṛtau tadgrahayoḥ suhṛttve

When the sign-relationship leads, the marriage of Kumbha (Aquarius) and Siṃha (Leo) may take place even though the lords of those signs are at war. When that ⟨good sign-relationship⟩ is absent, Siṃha and Mīna (Pisces) too are accepted, if the lords of those signs are friends.

पत्योर्विरोधे सति भृत्ययोः स्यान्मेलेप्यमेलस्तदलं भमैत्र्या । अत्रोच्यते किं न मिथो वधः स्यादेकस्य सेनानरयोर्विरोधात्

patyorvirodhe sati bhṛtyayoḥ syānmelepyamelastadalaṃ bhamaitryā | atrocyate kiṃ na mitho vadhaḥ syādekasya senānarayorvirodhāt

⟨Objection:⟩ If the two lords are hostile, then even where their two servants (the signs) agree there would be no agreement; so enough of sign-friendship! ⟨Reply:⟩ To this it is said: would not two soldiers of one ⟨master⟩ kill each other if they are hostile?

अपश्यति स्वामिनि तद्वधश्चेद् गृहेश्वराणां किमदृष्टमस्ति । अतोऽधिकं चेत्प्रभुसख्यमेव ततो गतिः का समसप्तकस्य

apaśyati svāmini tadvadhaśced gṛheśvarāṇāṃ kimadṛṣṭamasti | ato'dhikaṃ cetprabhusakhyameva tato gatiḥ kā samasaptakasya

⟨If it is said that⟩ their killing happens when the master does not see it, what is unseen by the lords of the houses? And if the friendship of the lords alone counts for more than this ⟨sign-relationship⟩, then what becomes of the samasaptaka (the pair of signs 7th from each other)?

स्वभावमैत्री सखिता स्वपत्योर्वशित्वमन्योन्यभयोनिशुद्धिः । परः परः पूर्वगमे गवेष्यो हस्ते त्रिवर्गी युगपद्युतिश्चेत्

svabhāvamaitrī sakhitā svapatyorvaśitvamanyonyabhayoniśuddhiḥ | paraḥ paraḥ pūrvagame gaveṣyo haste trivargī yugapadyutiścet

Natural friendship; friendship between their own lords; vaśya (one being under the other's control); and purity of the mutual nakṣatra-yoni: when the earlier one is lacking, the next is to be sought, one after another. If all are joined at once, the trivarga (the three aims of life: dharma, artha, kāma) is in hand.

आपार्श्वकेन्द्रद्वयगाः प्रसूतौ तत्कालमित्राणि मिथः खपान्थाः । न्यूनामपि स्त्रीनरभृत्यराज्ञां तत्कालसख्यं विशिनष्टि मैत्रीम्

āpārśvakendradvayagāḥ prasūtau tatkālamitrāṇi mithaḥ khapānthāḥ | nyūnāmapi strīnarabhṛtyarājñāṃ tatkālasakhyaṃ viśinaṣṭi maitrīm

At a birth, the planets standing from the two flanking houses as far as the two kendras ⟨from one another, that is in the 2nd, 3rd, 4th, 10th, 11th and 12th⟩ are temporary friends (tatkāla-mitra) to each other. Temporary friendship improves even a weak friendship, between woman and man or between servant and king.

षट्कर्मणां शासितदेवदैत्यौ राजन्यकस्याधिपती कुजार्कौ । विट्-शूद्रयोश्चन्द्र-बुधौ शनिश्च संकीर्णपः स्त्रीनृषु वर्णमैत्री

ṣaṭkarmaṇāṃ śāsitadevadaityau rājanyakasyādhipatī kujārkau | viṭ-śūdrayoścandra-budhau śaniśca saṃkīrṇapaḥ strīnṛṣu varṇamaitrī

The instructors of the gods and of the daityas (Jupiter and Venus) rule those of the six duties (the Brahmins); Mars and the Sun rule the warrior class (kṣatriya); the Moon and Mercury ⟨rule⟩ the vaiśya and the śūdra ⟨respectively⟩; and Saturn is lord of the mixed ⟨classes⟩. This is varṇa-maitrī (agreement of class) between women and men.

सुरगुरुर्ज्ञगुरू कविकोविदौ विरवयो विकुजा विरवीन्दवः । अशशिसूर्यकुजाः सुहृदो रवेर्यवनयुक्तिरियं न यवीयसी

suragururjñagurū kavikovidau viravayo vikujā viravīndavaḥ | aśaśisūryakujāḥ suhṛdo raveryavanayuktiriyaṃ na yavīyasī

⟨In order, beginning⟩ from the Sun, the friends ⟨of each planet⟩ are: ⟨of the Sun⟩ Jupiter (suraguru, preceptor of the gods); ⟨of the Moon⟩ Mercury (jña) and Jupiter; ⟨of Mars⟩ Venus (kavi) and Mercury (kovida, 'the wise'); ⟨of Mercury⟩ all except the Sun; ⟨of Jupiter⟩ all except Mars; ⟨of Venus⟩ all except the Sun and the Moon; ⟨of Saturn⟩ all except the Moon, the Sun and Mars. This reasoning of the Yavanas (the Greeks) is not the lesser one. [The assignment of each group to a planet in order is our reading of 'from the Sun'; the verse lists seven groups and names no planet but the Sun.]

इदमुदीर्य वराहविरोचनो निजमतेऽपि न दूषितवान्पुनः । स बहु मन्यत एव यथातथं जयति शास्त्रमिदं यवनेष्वपि

idamudīrya varāhavirocano nijamate'pi na dūṣitavānpunaḥ | sa bahu manyata eva yathātathaṃ jayati śāstramidaṃ yavaneṣvapi

Having stated this, Varāhamihira, the sun ⟨among astronomers⟩, did not refute it afterwards even in his own view; he values it highly as correct. This science prevails even among the Yavanas.

परमतं स्वमते विनिवेशितं यदि न दूषितमादृतमेव तत् । कलितकेवलसत्यमतः स तद्यवनयुक्तिषु नूनमनिस्पृहः

paramataṃ svamate viniveśitaṃ yadi na dūṣitamādṛtameva tat | kalitakevalasatyamataḥ sa tadyavanayuktiṣu nūnamanispṛhaḥ

Another's view, placed within one's own and not refuted, is accepted. Therefore he, whose view had grasped the one truth, was surely not indifferent to the reasoning of the Yavanas.

किमबहुत्वमयं मिहिरो दिशन्ग्रहसुहृत्त्वमिदं जगृहे हृदि । उभयथापि समं सति तन्मते महति केऽपि भवेम वयं यतः

kimabahutvamayaṃ mihiro diśangrahasuhṛttvamidaṃ jagṛhe hṛdi | ubhayathāpi samaṃ sati tanmate mahati ke'pi bhavema vayaṃ yataḥ

When Mihira taught planetary friendship, did he take this ⟨Yavana view⟩ to heart as a view of the few (abahutva)? Either way it comes to the same. When his view is so great, who are we ⟨to set it aside⟩?

बहुतरैः कृतमेव कृती स चेदनुससर्ति तदप्ययथातथम् । पृथगपि द्विगुणे त्रिगुणे सकृत्त्रिगुणमित्यबहूक्तिरियं यतः

bahutaraiḥ kṛtameva kṛtī sa cedanusasarti tadapyayathātatham | pṛthagapi dviguṇe triguṇe sakṛttriguṇamityabahūktiriyaṃ yataḥ

If that learned man simply follows what the greater number did, that too is not correct; for 'separately in the twofold and the threefold, once threefold' — this is a statement of the few. [The second half is a compressed argument about counting views; the rendering is literal and does not claim to have recovered its full sense.]

अभिदुरावधिपौ सृजतः शुभं शशिनवांशकयोरिति देवलः । तदपि चारु न चारुषितैर्मुखैर्व्यवहरन्ति तथा वितथाशयाः

abhidurāvadhipau sṛjataḥ śubhaṃ śaśinavāṃśakayoriti devalaḥ | tadapi cāru na cāruṣitairmukhairvyavaharanti tathā vitathāśayāḥ

Devala says: when the two lords of the Moon's navāṃśas ⟨in the two charts⟩ are not at variance, they produce good. That too is fine; yet people of false intent, with angry mouths, do not follow it in practice. [The print as read gives mukhair nyavaharanti, which yields no clear sense; the text is corrected to mukhair vyavaharanti, 'follow in practice', which the edition's own Sanskrit gloss reads and the metre allows. The 'not' is the na earlier in the line (na ca āruṣitaiḥ, 'and not, with angered ⟨faces⟩').]

लवदृशैव हि लग्नदृशं विना फलममंसत येऽपि करग्रहे । शशिनवांशसखित्वपराङ्मुखाः किमलमस्तु गतानुगतं जगत्

lavadṛśaiva hi lagnadṛśaṃ vinā phalamamaṃsata ye'pi karagrahe | śaśinavāṃśasakhitvaparāṅmukhāḥ kimalamastu gatānugataṃ jagat

Those who, in marriage, judged the result from the aspect on the navāṃśa alone, without the aspect on the lagna (the rising sign), turned away from the friendship of the Moon's navāṃśas. What more ⟨is to be said⟩? Enough: let the world go on following the beaten track.

नवलवाधिपती उदयास्तयो-रनिमिषार्चितचान्द्रमसायनौ। वरपतिंवरयोः समवैरिणौ यदि तदिष्टफलेष्वपि फल्गुता

navalavādhipatī udayāstayo-ranimiṣārcitacāndramasāyanau| varapatiṃvarayoḥ samavairiṇau yadi tadiṣṭaphaleṣvapi phalgutā

If the lords of the navāṃśas (the ninth-parts of a sign) of the rising and the setting ⟨points⟩, that is, of the lagna (rising sign) and the 7th, are neutral and hostile ⟨to each other⟩ for the groom and the bride, as Jupiter (the one honoured by the unwinking gods) and Mercury (the Moon's son) are, then even the desired results turn hollow. [The print reads वरपपतिंवरयोः, with प doubled; the text is corrected to वरपतिंवरयोः, 'for the groom and the bride', which the metre requires.]

तदुदयद्विपदांशनियामको यवनसौहृदमाद्रियतां जनः। इतरथा कथमस्तु करग्रहस्तनुफलं हि लवानवलम्बते

tadudayadvipadāṃśaniyāmako yavanasauhṛdamādriyatāṃ janaḥ| itarathā kathamastu karagrahastanuphalaṃ hi lavānavalambate

Therefore let whoever prescribes that a two-footed (dvipada, human) navāṃśa rise at that lagna also honour the Yavanas' ⟨rule of⟩ friendship ⟨between the navāṃśa lords⟩. Otherwise how could the hand-taking (karagraha, the marriage) stand? For the result of the lagna (tanu) rests on its navāṃśas.

अथ रिपू यदि नोभयसप्तमौ तदयशः कलशस्य किमागतम्। द्विपदतां दधतोऽथ शुभर्क्षता यदि वृषानिमिषौ किमुपेक्षितौ

atha ripū yadi nobhayasaptamau tadayaśaḥ kalaśasya kimāgatam| dvipadatāṃ dadhato'tha śubharkṣatā yadi vṛṣānimiṣau kimupekṣitau

⟨Objection:⟩ Now, if ⟨the fault is only that the two lords are⟩ enemies, and not ⟨anything about⟩ the two 7ths, then what disgrace has come upon Kalaśa (Aquarius) ⟨that it is left out⟩? And if ⟨the test is⟩ being two-footed or being a benefic's sign, why are Taurus and Pisces passed over?

अमनुजाविति चेत्किमु शौनको नवलवं झषमादृतवान्मुनिः। शुभगृहद्विपदास्तलवः स चेद् भवतु तत्र किमस्तु तुलाधरः

amanujāviti cetkimu śaunako navalavaṃ jhaṣamādṛtavānmuniḥ| śubhagṛhadvipadāstalavaḥ sa ced bhavatu tatra kimastu tulādharaḥ

If ⟨you answer that those two are rejected because⟩ they are not human, why then did the sage Śaunaka accept the navāṃśa of Jhaṣa (Pisces)? And if ⟨the rule is⟩ that navāṃśa which is a benefic's house, two-footed, and ⟨sound in its⟩ 7th, let it be so; but then what becomes of Tulā (Libra) there?

द्विचरणः शुभभं च नवांशकस्तदयमेकतरः परिगृह्यते । इदमसंगतमंग तवेरितं जगति नैकवशात् किल सौहृदम्

dvicaraṇaḥ śubhabhaṃ ca navāṃśakastadayamekataraḥ parigṛhyate | idamasaṃgatamaṃga taveritaṃ jagati naikavaśāt kila sauhṛdam

⟨Objection:⟩ 'A two-footed ⟨sign⟩ and a benefic's sign: the navāṃśa is accepted if it is either one of these.' ⟨Reply:⟩ What you have said, friend, does not hold together. In this world friendship does not come about from one side alone.

खचरयोः सखिता यदि कारणं ध्वनति सा नितरां यवनाध्वनि । कलशसिंहनवांशपशत्रुता परिणमत्युभयोरपि शास्त्रयोः

khacarayoḥ sakhitā yadi kāraṇaṃ dhvanati sā nitarāṃ yavanādhvani | kalaśasiṃhanavāṃśapaśatrutā pariṇamatyubhayorapi śāstrayoḥ

If the friendship of the two planets ⟨that rule the navāṃśas⟩ is the reason, that resounds most strongly on the Yavanas' path. And the enmity between the lords of the Aquarius and Leo navāṃśas ⟨Saturn and the Sun⟩ holds good in both systems (śāstras).

अथ तयोः समसप्तसुहृत्पथः कथमसूक्ष्मगतिः स च नैकधा । इह हि लग्नगतान्यनुमेनिरे तदखिलैः खलखेटगृहाण्यपि

atha tayoḥ samasaptasuhṛtpathaḥ kathamasūkṣmagatiḥ sa ca naikadhā | iha hi lagnagatānyanumenire tadakhilaiḥ khalakheṭagṛhāṇyapi

Now how does the path of friendship of those two in mutual-7th (samasaptaka) positions run? Its application is broad, not fine, and it is not of one kind. For here all ⟨the authorities⟩ have accepted even the houses of malefic planets when they occupy the lagna.

इति तुलाजितुमप्रमदाधनुः-प्रथमखण्डमखण्डफलं जगुः । सततमस्तपतिद्विषदीश्वरं नवलवं बलवन्ध्यपतिं त्यजेत्

iti tulājitumapramadādhanuḥ-prathamakhaṇḍamakhaṇḍaphalaṃ jaguḥ | satatamastapatidviṣadīśvaraṃ navalavaṃ balavandhyapatiṃ tyajet

Thus they declared Libra, Jituma (Gemini), Pramadā (Virgo) and the first half of Sagittarius to give undivided (full) results. One should always reject a navāṃśa whose lord is hostile to the lord of the 7th, and one whose lord is devoid of strength.

लवपतिः कुरुते लवलग्नयोः पतिमृतिं त्रिवसुव्ययवित्तगः । नवलवास्तपतिः प्रतिहन्त्यसून् मृगदृशश्च तदस्तभयोस्तथा

lavapatiḥ kurute lavalagnayoḥ patimṛtiṃ trivasuvyayavittagaḥ | navalavāstapatiḥ pratihantyasūn mṛgadṛśaśca tadastabhayostathā

The lord of the navāṃśa, if placed in the 3rd, 8th, 12th or 2nd from the navāṃśa and from the lagna, causes the death of the husband. The lord of the 7th from the navāṃśa, placed in the same way (3rd, 8th, 12th or 2nd) from the 7th signs of those two, destroys the life of the doe-eyed ⟨bride⟩.

उभयदृक् फलदा बलदार्ढ्यतो लवदृगुद्वहते कियदूनताम् । तदिह केवललग्नदृशः फलं शकलितं कलितं यवनेश्वरैः

ubhayadṛk phaladā baladārḍhyato lavadṛgudvahate kiyadūnatām | tadiha kevalalagnadṛśaḥ phalaṃ śakalitaṃ kalitaṃ yavaneśvaraiḥ

An aspect on both ⟨the lagna and its navāṃśa⟩ gives results through firmness of strength. An aspect on the navāṃśa ⟨alone⟩ carries some deficiency. Therefore the Yavana masters have reckoned the result of an aspect on the lagna alone as broken ⟨only in part⟩.

स्पृशति किं न कदाचिददृश्यतामवयवोऽवयविन्यवलोकिते । अमतकेवललग्नदृशां न तन्मतमतर्कसहं समुपास्महे

spṛśati kiṃ na kadācidadṛśyatāmavayavo'vayavinyavalokite | amatakevalalagnadṛśāṃ na tanmatamatarkasahaṃ samupāsmahe

When the whole is looked upon, does a part ever pass into being unseen? We do not follow the view of those who do not accept an aspect on the lagna alone; that view cannot bear reasoning.

ननु नवांशकमंशपतिर्निजं कलयतीह विलग्नविलोकने । यमवलोकयते स तनोः पृथग्यदि तदिष्टफलाय जलाञ्जलिः

nanu navāṃśakamaṃśapatirnijaṃ kalayatīha vilagnavilokane | yamavalokayate sa tanoḥ pṛthagyadi tadiṣṭaphalāya jalāñjaliḥ

⟨Objection:⟩ Surely, in this matter of aspecting the lagna, the navāṃśa lord takes account of its own navāṃśa. If the ⟨navāṃśa⟩ it looks upon is separate from the lagna (tanu), then offer the farewell handful of water to the desired result.

अपृथगस्ति स चेन्ननु पश्यता तनुमसावधिपेन निरूपितः । हृदयहारदृशेव मृगीदृशः प्रणयिना तरलस्तरलद्युतिः

apṛthagasti sa cennanu paśyatā tanumasāvadhipena nirūpitaḥ | hṛdayahāradṛśeva mṛgīdṛśaḥ praṇayinā taralastaraladyutiḥ

⟨Reply:⟩ If it is not separate, then surely the lord looking at the lagna has taken it in too, just as a lover whose eyes rest on the necklace at a doe-eyed woman's heart takes in its trembling, glittering central gem.

तनुपतिस्तनुमस्तमथास्तपो यदि न पश्यति नश्यति तत्कृतम् । इति परः परमत्र मते पतेल्लवतरौ वत रौद्र इवाशनिः

tanupatistanumastamathāstapo yadi na paśyati naśyati tatkṛtam | iti paraḥ paramatra mate patellavatarau vata raudra ivāśaniḥ

'If the lord of the lagna does not see the lagna, and the lord of the 7th does not see the 7th, then what they produce is destroyed': so says another. But alas, on this view a thunderbolt as fierce as Rudra's would fall on the whole tree of the navāṃśas.

जननलग्नभयोर्मृतिशासितुर्मृतिगतस्य च राशिनवांशकाः । तनुगता यदि तत्तनुते वधूरतिलका तिलकाय जलाञ्जलिम्

jananalagnabhayormṛtiśāsiturmṛtigatasya ca rāśinavāṃśakāḥ | tanugatā yadi tattanute vadhūratilakā tilakāya jalāñjalim

If the signs or navāṃśas of the lord of the 8th (mṛti) counted from the birth lagna and from the birth sign, and of the planet occupying that 8th, stand in the ⟨marriage⟩ lagna, then the bride, left without her tilaka (the forehead mark of a wife whose husband lives), pours the funeral handful of water for the one who was her tilaka ⟨her husband⟩. [The print reads मृतिशाशितुः, which is not a word; the text is corrected to मृतिशासितुः, 'of the ruler of the 8th'.]

व्यलिवृषं जननर्क्षविलग्नयोर्भवनमष्टममभ्युदितं त्यजेत् । सितपुलस्तिमतेन तदीशता तनुसमेति समेति न दूषणम्

vyalivṛṣaṃ jananarkṣavilagnayorbhavanamaṣṭamamabhyuditaṃ tyajet | sitapulastimatena tadīśatā tanusameti sameti na dūṣaṇam

One should reject the 8th house from the birth nakṣatra's ⟨sign⟩ and from the birth lagna when it rises ⟨as the marriage lagna⟩, except Scorpio and Taurus. In the view of Sita (Śukra) and Paulastya, when its lordship is the same as the lagna's, the fault does not arise.

चरलवश्चरवेश्मगमुत्सृजेन्मृगतुलाधरगे मृगलक्ष्मणि । युवतिरत्र भवेत्कृतकौतुका मदनवत्यनवत्यजनोन्मुखी

caralavaścaraveśmagamutsṛjenmṛgatulādharage mṛgalakṣmaṇi | yuvatiratra bhavetkṛtakautukā madanavatyanavatyajanonmukhī

When the Moon (the deer-marked) is in Capricorn (Mṛga) or Libra, one should reject a movable (cara) navāṃśa standing in a movable house (lagna). ⟨Married⟩ at such a time the young woman, though her marriage rites are done, becomes full of desire and bent on abandoning her former husband. [अनवत्यजनोन्मुखी divides अनव + त्यजन + उन्मुखी; the edition's own Sanskrit gloss on the same leaf explains it as अनवस्य पुरातनस्य भर्तुः त्यजने उन्मुखी उत्सुका, and both commentaries add that she then turns to other men. The print also has the nominative चरलवः where the object of 'reject' is expected.]

सुखगृहं सुखहृत्तनुजन्मनोरबलताशबलैः सुखकर्तृभिः । अपि तयोर्व्ययभं व्ययभंक्तृ चेद्विगतवाधनका धनकारिणः

sukhagṛhaṃ sukhahṛttanujanmanorabalatāśabalaiḥ sukhakartṛbhiḥ | api tayorvyayabhaṃ vyayabhaṃktṛ cedvigatavādhanakā dhanakāriṇaḥ

The 4th house (sukha) from the birth lagna and from the birth ⟨sign⟩ ⟨rising as the marriage lagna⟩ takes away happiness, when the planets that make happiness are streaked with weakness. And the 12th sign (vyaya) from those two, if ⟨it rises⟩, breaks the flow of loss, provided the planets that give wealth are free of affliction. [विगतवाधनकाः is read as विगतबाधनकाः, 'free of affliction'.]

अशुभकृत्खलगः खलु योंशको जनुरनेहसि नेह सितांशुगे । तनुगतेपि शिवं युवयोषयोर्बलवतो लवतो न भयं क्वचित्

aśubhakṛtkhalagaḥ khalu yoṃśako januranehasi neha sitāṃśuge | tanugatepi śivaṃ yuvayoṣayorbalavato lavato na bhayaṃ kvacit

The navāṃśa that was occupied by a malefic at the time of birth is indeed harmful; but not so here, when the Moon (the white-rayed) is in it. Even when it stands in the lagna there is welfare for the young man and the young woman: from a strong navāṃśa there is no fear at any time. [The page prints युवयोषयोबलवतो, without the r that joins युवयोषयोः to बलवतः; the text is corrected to युवयोषयोर्बलवतो. युवयोषयोः means 'for the young man and the young woman'.]

अनुजनुर्मृतिगो मृतिपश्च यः स तनुगस्तनुते न शिवं क्वचित् । इति विविक्तिरियं फलदा सदा स इह सिद्ध्यति चेत्समयः स्फुटः

anujanurmṛtigo mṛtipaśca yaḥ sa tanugastanute na śivaṃ kvacit | iti viviktiriyaṃ phaladā sadā sa iha siddhyati cetsamayaḥ sphuṭaḥ

The planet that stands in the 8th (mṛti) of the birth ⟨chart⟩, and the planet that is lord of the 8th: when that one is in the ⟨marriage⟩ lagna it never brings good. This distinction always yields its results, provided the ⟨birth⟩ time has here been established exactly.

अरिपराक्रमलाभविनाशगो रविरविश्रमसौख्यसुतार्थदः । मदनमूर्तिशयः शयसंग्रहे मृगदृशामशनिः शनिराहुवत्

ariparākramalābhavināśago raviraviśramasaukhyasutārthadaḥ | madanamūrtiśayaḥ śayasaṃgrahe mṛgadṛśāmaśaniḥ śanirāhuvat

The Sun, placed in the 6th (ari), 3rd (parākrama), 11th (lābha) or 8th (vināśa) ⟨from the marriage lagna, the rising sign⟩, gives unbroken happiness, sons and wealth. Lying in the 7th (madana) or the 1st (mūrti) at the hand-taking (the marriage), it is a thunderbolt to doe-eyed women, as Saturn and Rāhu ⟨are there⟩.

त्रिधनलाभसुखेषु शुभः शशी निधनमूर्तिरिपुष्वतिगर्हितः । अशुभशुक्रसखः स खनत्यसून् दिनकरोनकरो न करोति शम्

tridhanalābhasukheṣu śubhaḥ śaśī nidhanamūrtiripuṣvatigarhitaḥ | aśubhaśukrasakhaḥ sa khanatyasūn dinakaronakaro na karoti śam

The Moon is auspicious in the 3rd, 2nd, 11th and 4th ⟨from the lagna⟩; in the 8th, the 1st and the 6th it is strongly condemned. As the companion of a malefic or of Venus (aśubha-śukra-sakhaḥ) it digs out the life-breaths. With its rays diminished by the Sun, it does not bring welfare.

अवनिजस्त्रिभवारिषु वृद्धये मृतिकरो मृतिमूर्तिमदाश्रितः । इह नभोयुजि जीवदृशं विना च्युतनया तनयामिषभुग्वधूः

avanijastribhavāriṣu vṛddhaye mṛtikaro mṛtimūrtimadāśritaḥ | iha nabhoyuji jīvadṛśaṃ vinā cyutanayā tanayāmiṣabhugvadhūḥ

Mars (the earth-born) in the 3rd, 11th (bhava) or 6th is for increase. Occupying the 8th, 1st or 7th (mada), it causes death. When it is here in the 10th (nabhas, 'sky') without Jupiter's aspect, the bride falls from right conduct and becomes a devourer of her children's flesh.

व्ययगृहं विरहय्य हिमांशुजः सकलवेश्मसु वेश्मसुतार्थदः । स नियतं विदधाति वधूवरं यमकरे मकरेङ्कितमृत्युगः

vyayagṛhaṃ virahayya himāṃśujaḥ sakalaveśmasu veśmasutārthadaḥ | sa niyataṃ vidadhāti vadhūvaraṃ yamakare makareṅkitamṛtyugaḥ

Mercury (the Moon's son), leaving aside the 12th house, gives house, sons and wealth in every house. But placed in the 8th (mṛtyu) when that 8th is marked by Capricorn, it certainly puts the bride and groom into Yama's hand ⟨death⟩.

गुरुरनन्त्यमदेषु मुदं श्रियं सृजति कालगृहे गृहभङ्गदः । अशुभकृन्मकरेपि करग्रहे न मृगराजगतो जगतो हितः

gururanantyamadeṣu mudaṃ śriyaṃ sṛjati kālagṛhe gṛhabhaṅgadaḥ | aśubhakṛnmakarepi karagrahe na mṛgarājagato jagato hitaḥ

Jupiter in houses other than the 12th (antya) and the 7th (mada) creates joy and prosperity; in the 8th (kāla, the house of death) it gives the breaking of the household. At the hand-taking it does harm also in Capricorn, and placed in Leo (mṛgarāja, 'king of beasts') it is no good to the world.

सहसपत्ननिमीलनमन्मथे प्रथमदेवगुरुर्गुरुभीतिकृत् । वहति शेषगृहेषु महोत्सवं व्ययगतः समतां स मतान्तरात्

sahasapatnanimīlanamanmathe prathamadevagururgurubhītikṛt | vahati śeṣagṛheṣu mahotsavaṃ vyayagataḥ samatāṃ sa matāntarāt

Venus (the teacher of the first gods, the asuras), in the 3rd (saha), 6th (sapatna), 8th (nimīlana, 'the closing of the eyes') or 7th (manmatha), causes great fear. In the remaining houses it brings a great festival. Placed in the 12th, it gives an even ⟨middling⟩ result, according to another opinion.

खलकृता तनुरोहिणिमित्रयोर्दुरधरा विधुरां कुरुते वधूम् । श्रुतिशरांशमितं स्मरभे तयोर्ग्रहमपुण्यमपुण्यमिव त्यजेत्

khalakṛtā tanurohiṇimitrayorduradharā vidhurāṃ kurute vadhūm | śrutiśarāṃśamitaṃ smarabhe tayorgrahamapuṇyamapuṇyamiva tyajet

A durudharā (a hemming-in from both sides) formed by malefics about the lagna (tanu) and the Moon (Rohiṇī's friend) makes the bride a widow. A planet in the 7th sign (smara) from those two that stands at the aṃśa measured as śruti-śara, one should shun as one shuns sin. [śruti = 4 and śara = 5; read right to left as a number this gives 54, i.e. the 54th aṃśa (part), but the words could also be read as '4 or 5 aṃśas'. The text does not say which.]

क्षिपति सप्त दिनान्युदयास्तयोः सुरगुरुश्च भृगुश्च गतैष्ययोः । इह युगेपि युगस्य करग्रहः स्फुटममङ्गलदो गलदोजसि

kṣipati sapta dinānyudayāstayoḥ suraguruśca bhṛguśca gataiṣyayoḥ | iha yugepi yugasya karagrahaḥ sphuṭamamaṅgalado galadojasi

Jupiter (the gods' teacher) and Venus (Bhṛgu) cast off seven days, before and after, at their rising and their setting. Within these two ⟨spans⟩, the hand-taking of a couple clearly brings misfortune, while ⟨the planet's⟩ vigour is draining away.

शिशुजरत्वमहान्युदयास्तयोर्दश चतुर्दश चाङ्गिरसः स्फुटम् । उशनसो दश पञ्च च पश्चिमे गतिवशात्त्रिदशाहमपश्चिमे

śiśujaratvamahānyudayāstayordaśa caturdaśa cāṅgirasaḥ sphuṭam | uśanaso daśa pañca ca paścime gativaśāttridaśāhamapaścime

The days of childhood and of old age at rising and at setting are, for Jupiter (Āṅgirasa), clearly ten and fourteen ⟨respectively⟩; for Venus (Uśanas), ten and five in the west, and, owing to its motion, tri-daśa days in the east. [tri-daśa is read as 'three and ten', parallel to 'ten and five'; it could also be read as 'thirteen'. The print's पञ्च is read as पञ्च, not पश्च.]

द्युमणिजीवलवोदयशासिनामुडुपतेरिति पञ्चबलीं विना । परिणमन्ति फलानि चलभ्रुवां फलविरिञ्चि विरिञ्चिकृतान्यपि

dyumaṇijīvalavodayaśāsināmuḍupateriti pañcabalīṃ vinā | pariṇamanti phalāni calabhruvāṃ phalaviriñci viriñcikṛtānyapi

Without this fivefold strength, that of the Sun (the sky-jewel), Jupiter, the lord of the navāṃśa (the ninth-part of a sign), the lord of the rising sign, and the Moon (the lord of the stars), the results for women (the tremulous-browed), even those that Viriñci (Brahmā) has ordained, ripen empty of fruit.

व्ययगृहं बुधभार्गवजीवयुग्यदि न तत्कुलमित्रजनेष्वपि । कृपणता नरनीरजनेत्रयोरिति न शक्रमते क्रमते मतिः

vyayagṛhaṃ budhabhārgavajīvayugyadi na tatkulamitrajaneṣvapi | kṛpaṇatā naranīrajanetrayoriti na śakramate kramate matiḥ

'If the 12th house is not joined with Mercury, Venus and Jupiter, then the man and the lotus-eyed woman are miserly even toward their family and friends.' My mind does not walk along with this view of Śakra.

कन्यकावितरणाय पूरुषः पात्रमात्रमिति नैन्दवम्बलम् । केचिदस्य वितरन्ति कोविदाः कोविदां किल करोतु तन्मनः

kanyakāvitaraṇāya pūruṣaḥ pātramātramiti naindavambalam | kecidasya vitaranti kovidāḥ kovidāṃ kila karotu tanmanaḥ

'In the giving away of a maiden the man is a mere vessel ⟨who receives⟩; so ⟨he needs⟩ no strength of the Moon (candra-bala).' Some experts, ⟨on the other hand⟩, grant that strength to him. Who among the knowing should set his mind on that ⟨first view⟩?

ईदृशं यदि ततः प्रतिग्रहग्राहिणोऽस्य किमभिप्रपञ्चितैः । सांशनाडिगणयोनिशुद्धिभिर्जन्मलग्नभवनव्ययाष्टगैः

īdṛśaṃ yadi tataḥ pratigrahagrāhiṇo'sya kimabhiprapañcitaiḥ | sāṃśanāḍigaṇayoniśuddhibhirjanmalagnabhavanavyayāṣṭagaiḥ

If it is so, then for this man who receives the gift what is the use of all the elaborate purity-tests: of the navāṃśa (the ninth-part of a sign), of nāḍī (the three 'pulses', ādi, madhya and antya), of gaṇa (the temperament class, deva, manuṣya or rākṣasa) and of yoni (the animal class of the nakṣatra, the lunar mansion), and of ⟨signs⟩ falling in the 12th and the 8th from his birth lagna (rising sign) and birth sign?

लाग्निको नवलवः पुमन्तकृत् स्वामिना यदि न युक्तवीक्षितः । सङ्गमं दिशति दीर्घनिद्रया पत्युरिन्दुतनुकामगो ग्रहः

lāgniko navalavaḥ pumantakṛt svāminā yadi na yuktavīkṣitaḥ | saṅgamaṃ diśati dīrghanidrayā patyurindutanukāmago grahaḥ

The navāṃśa of the lagna causes the man's end if it is neither joined with nor aspected by its own lord. A planet in the 7th (kāma) from the Moon or from the lagna (tanu) gives the husband a union with the long sleep ⟨death⟩.

चन्द्रमस्युपचयात्परिच्युते चारुगोचरचरैः परैरपि । कर्तुरायतिशुभं सभंगुरं निर्दिशन्ति सितशौनकादयः

candramasyupacayātparicyute cārugocaracaraiḥ parairapi | karturāyatiśubhaṃ sabhaṃguraṃ nirdiśanti sitaśaunakādayaḥ

When the Moon has fallen out of the upacaya (the 'growing' houses, the 3rd, 6th, 10th and 11th), then even if the other planets move through good transits (gocara), Sita (Śukra), Śaunaka and others declare that the doer's ⟨the groom's⟩ future good is liable to break.

एवमादिफलवादिनो नृणामैन्दवं बलमुशन्ति किं न ते । भानुरप्युपचये नृजन्मतो यन्मतोक्तिषु तदिष्टमेव नः

evamādiphalavādino nṛṇāmaindavaṃ balamuśanti kiṃ na te | bhānurapyupacaye nṛjanmato yanmatoktiṣu tadiṣṭameva naḥ

Those who state results such as these: do they not desire the Moon's strength for men? And the view in whose statements the Sun too ⟨must stand⟩ in the upacaya from the man's birth ⟨sign⟩: that is exactly what we accept.

न त्रिवर्गपतिना नरेण चेत् कन्यया शशिबलं समाप्यते । दीयते यदिह गोमहीमहिष्यादि तर्हि दिश तस्य तद्बलम्

na trivargapatinā nareṇa cet kanyayā śaśibalaṃ samāpyate | dīyate yadiha gomahīmahiṣyādi tarhi diśa tasya tadbalam

If the Moon's strength is to be secured not by the man, the lord of the three aims of life (trivarga: dharma, artha and kāma), but by the maiden ⟨alone, because she is the thing given⟩, then for whatever else is given here, a cow, land, a she-buffalo and so on, tell me the strength of that!

इन्दुरिन्दुवदनानुगं बलं यच्छतीह युवतिग्रहो यतः । सन्नृणामपि कथं षडष्टगः खण्डयत्ययमसून् प्रसूतिषु

indurinduvadanānugaṃ balaṃ yacchatīha yuvatigraho yataḥ | sannṛṇāmapi kathaṃ ṣaḍaṣṭagaḥ khaṇḍayatyayamasūn prasūtiṣu

⟨Objection:⟩ 'Since the Moon, being the young woman's planet, gives here a strength that follows the moon-faced ⟨bride⟩.' ⟨Reply:⟩ If so, how does this same Moon, placed in the 6th or the 8th, cut off the life-breaths of men too at their births?

होरयापि हिमरश्मिरादृतः पुंस्फलेषु सुनफानफादिषु । अत्रिराह बहुलेपि तारकां तारकापतिबले बलीयसीम्

horayāpi himaraśmirādṛtaḥ puṃsphaleṣu sunaphānaphādiṣu | atrirāha bahulepi tārakāṃ tārakāpatibale balīyasīm

In Horā (the science of nativities) too the cool-rayed Moon is honoured in men's results, in sunaphā, anaphā and the rest (yogas made by planets in the 2nd or 12th from the Moon). Atri says that even in the dark fortnight (bahula) the tārā (the count of nakṣatras from the birth star) is stronger than the strength of the Moon, the lord of the stars.

प्रोषिते विकलवर्ष्मणि प्रिये तोलिलिः स्त्रियमियेष कार्यिणीम् । अस्तु किन्तु न पतिप्रतीपतां साऽन्यथा घटयितुं पटीयसी

proṣite vikalavarṣmaṇi priye toliliḥ striyamiyeṣa kāryiṇīm | astu kintu na patipratīpatāṃ sā'nyathā ghaṭayituṃ paṭīyasī

When the husband is away from home or disabled in body, Tolili held the woman to be the one whose ⟨strength⟩ acts. Let it be so; but otherwise she is not able to set herself against her husband. [Tolili is taken as the name of an authority; the word is not otherwise known.]

क्रौर्यमेति बहुले स केवलं नैव नश्यति तमाममां वसन् । नास्ति चैष यदि तत्र तत्कथं तत्कृता जनिषु रिष्टरौद्रता

krauryameti bahule sa kevalaṃ naiva naśyati tamāmamāṃ vasan | nāsti caiṣa yadi tatra tatkathaṃ tatkṛtā janiṣu riṣṭaraudratā

In the dark fortnight the Moon only turns cruel; it does not perish altogether, even while it dwells at the new moon (amā). And if it did not exist there, how could the fierceness of the dangers to life (riṣṭa) that it causes at births come about?

पार्श्वगे निजपतौ कुटुम्बिनी दुर्बलेऽपि तदभीष्टकार्यकृत् । तारकाऽपि शशिनोऽनुकूलतासम्भवे भवति पक्षपातिनी

pārśvage nijapatau kuṭumbinī durbale'pi tadabhīṣṭakāryakṛt | tārakā'pi śaśino'nukūlatāsambhave bhavati pakṣapātinī

When her own husband is at her side, a housewife carries out what he wishes even if he is weak. In the same way the tārā too takes the Moon's side when the Moon can be favourable.

यद्वराहमिहिरो न राहुरित्याह ताण्डवितबाहुरुच्चकैः । संहितास्मृतिसहायिनी वहत्यत्र तत्पथविमाथिनी श्रुतिः

yadvarāhamihiro na rāhurityāha tāṇḍavitabāhuruccakaiḥ | saṃhitāsmṛtisahāyinī vahatyatra tatpathavimāthinī śrutiḥ

Varāhamihira declared loudly, arms flung up as in a dance, that 'there is no Rāhu'. Against that, the Veda (śruti), the ally of the saṃhitā and the smṛti, flows on here and overturns his path.

नैर्ऋती दिगियमस्य दिक्पतेर्ध्यानदानवलिभिः फलाप्तये । वेश्म चास्य शशभृद्विमण्डलक्रान्तिमण्डलमिथश्चतुष्पथम्

nairṛtī digiyamasya dikpaterdhyānadānavalibhiḥ phalāptaye | veśma cāsya śaśabhṛdvimaṇḍalakrāntimaṇḍalamithaścatuṣpatham

The south-west (nairṛtī) is the quarter of this lord of a quarter ⟨Rāhu⟩; for gaining results ⟨he is served⟩ with meditation, gifts and offerings (bali; our mūla writes वलिभिः with व, and ba and va are one spelling class in this corpus). And his abode is the crossroads where the Moon’s inclined orbit (śaśabhṛd-vimaṇḍala, that is the vikṣepamaṇḍala) and the ecliptic (krāntimaṇḍala) meet each other.

सोन्धकारचरतां वहन्महीच्छायया विशति सोममण्डलम्। दीपितापरदलेन्दुमण्डलच्छायया सह च सूर्यमण्डलम्

sondhakāracaratāṃ vahanmahīcchāyayā viśati somamaṇḍalam| dīpitāparadalendumaṇḍalacchāyayā saha ca sūryamaṇḍalam

Carrying the nature of one who moves in darkness, he enters the Moon's disc with the Earth's shadow; and he enters the Sun's disc along with the shadow of the Moon's disc, whose other half is lit.

वृत्तयोः पतनमेव पात इत्याहुरत्र किल राहुरीक्षते। आपतन्तममृतद्युतिं सुधा-स्नानदानहवनांशलालसः

vṛttayoḥ patanameva pāta ityāhuratra kila rāhurīkṣate| āpatantamamṛtadyutiṃ sudhā-snānadānahavanāṃśalālasaḥ

The meeting-point where two circles cross is itself what they call pāta (the node). There, indeed, Rāhu watches the approaching nectar-rayed Moon, greedy for a share of the nectar (sudhā) and of the bathing, gifts and fire-offerings ⟨made at an eclipse⟩.

सैंहिकेयगृहतामुपेयुषोर्दूरगो वियति वृत्तपातयोः। ग्रासमेति न रविर्न चन्द्रमा गृह्यते स खलु पार्श्वगस्तयोः

saiṃhikeyagṛhatāmupeyuṣordūrago viyati vṛttapātayoḥ| grāsameti na ravirna candramā gṛhyate sa khalu pārśvagastayoḥ

When ⟨a luminary⟩ is far off in the sky from the two orbital nodes, which have become the abodes of Saiṃhikeya (Rāhu, the son of Siṃhikā), the Sun does not go into eclipse and the Moon is not seized, for he ⟨Rāhu⟩ is off to their side.

राशिवृत्तवसतिः स सूर्यवद्भावगोचरफलैर्न हीयते। रिष्टभङ्गजननैकनायको हौरिकैरपि स कैर्न कीर्त्यते

rāśivṛttavasatiḥ sa sūryavadbhāvagocaraphalairna hīyate| riṣṭabhaṅgajananaikanāyako haurikairapi sa kairna kīrtyate

Dwelling on the circle of the signs (rāśivṛtta, the zodiac), he, like the Sun, does not lack results by bhāva (house) and by gocara (transit). The one chief producer of riṣṭa-bhaṅga (the cancelling of evil omens), by which of the horā-experts (haurika) is he not praised?

एष शेषखगपाततुल्यतां नैति चन्द्ररविपर्वगर्वितः । जातकादिषु यथेन्दुमन्दिरात्किं तथा न फलमन्यराशितः ।

eṣa śeṣakhagapātatulyatāṃ naiti candraraviparvagarvitaḥ | jātakādiṣu yathendumandirātkiṃ tathā na phalamanyarāśitaḥ |

This one, proud of ⟨causing⟩ the parvans (eclipse-junctions) of the Moon and the Sun, does not become the equal of the nodes of the remaining planets. As in the jātaka ⟨texts⟩ and the rest ⟨results are read⟩ from the Moon's sign, why would there not likewise be a result ⟨from Rāhu⟩ from another sign?

। वृत्तपातमपरं स्वपाततो राहुरेति समयात्स्वयंभुवः । मन्दिरं तदपि तस्य तद्गतस्त्यज्यते जगति दिव्यरिष्टवत् ।

| vṛttapātamaparaṃ svapātato rāhureti samayātsvayaṃbhuvaḥ | mandiraṃ tadapi tasya tadgatastyajyate jagati divyariṣṭavat |

By the ordinance of the Self-born (Brahmā), Rāhu passes from his own node to the other orbital node. That too is his abode; ⟨a planet⟩ standing there is shunned in the world like a heavenly evil omen (divya-riṣṭa). ⟨Our mūla now reads svayaṃbhuvaḥ, 'of the Self-born', in place of syayaṃbhuvaḥ, which is not a word.⟩

। पातवद्गतिवशेन शीतगोरुच्चमस्तु फलदं किलेति चेत् । अस्तु किन्तु नहि तन्निवेशितं राहुवद् ग्रहपदे विरिञ्चिना ।

| pātavadgativaśena śītagoruccamastu phaladaṃ kileti cet | astu kintu nahi tanniveśitaṃ rāhuvad grahapade viriñcinā |

If ⟨one objects⟩: 'Then let the Moon's apogee (ucca) also give results, since by its motion it is like a node' — let it be so; but Viriñci (Brahmā) did not install it in the rank of a graha, as ⟨he installed⟩ Rāhu.

। किंच गोलगणितानि यन्महीमध्यकेन्द्रमधिकृत्य तेनिरे । तद्गतः शशिनमीक्षते स्फुटं व्युच्चहेतुमपि पातवर्त्मनि ।

| kiṃca golagaṇitāni yanmahīmadhyakendramadhikṛtya tenire | tadgataḥ śaśinamīkṣate sphuṭaṃ vyuccahetumapi pātavartmani |

Moreover, the computations of spherical astronomy (golagaṇita) were developed taking the centre of the Earth as their reference. ⟨Rāhu,⟩ standing there, clearly watches the Moon on the path of the node, and ⟨is⟩ also the cause of ⟨her⟩ departure from the apogee (vyucca). ⟨The second half is compressed and our construal of it is tentative.⟩

। अत्र ये न विकलादलार्द्धमप्यह्नि यान्ति फलमस्तु किं ततः । तावदेव फलगौरवं गतिर्यावतीत्यधिफलः कलानिधिः

| atra ye na vikalādalārddhamapyahni yānti phalamastu kiṃ tataḥ | tāvadeva phalagauravaṃ gatiryāvatītyadhiphalaḥ kalānidhiḥ

Here, those ⟨bodies⟩ that do not move even half of half a vikalā (a quarter of an arc-second) in a day — what result could come from them? The weight of a result is as great as the motion; hence the Moon (kalānidhi, 'store of digits') is the greatest giver of results.

किंच गोलगणितेषु जिष्णुजः सोमरोमकमयादयोऽपि च । पर्ययेण ननु राहुपातयोर्नामनी विदधुरेव तान्त्रिकाः

kiṃca golagaṇiteṣu jiṣṇujaḥ somaromakamayādayo'pi ca | paryayeṇa nanu rāhupātayornāmanī vidadhureva tāntrikāḥ

Moreover, in the works on spherical astronomy, Jiṣṇuja (Brahmagupta, son of Jiṣṇu), Soma, Romaka, Maya and others too, the authors of tantras (astronomical treatises), have used the names 'Rāhu' and 'pāta' as synonyms.

अर्कमर्कजकुजार्यतुङ्गतां किं नयन्ति यदि तत्पृथग्भवेत् । कल्पना तदियमुच्चमुच्चरन् कोपि रोपितफलं न च श्रुतः

arkamarkajakujāryatuṅgatāṃ kiṃ nayanti yadi tatpṛthagbhavet | kalpanā tadiyamuccamuccaran kopi ropitaphalaṃ na ca śrutaḥ

If that ⟨ucca, the apogee⟩ were a separate ⟨body⟩, would they ⟨the uccas⟩ carry the Sun, Saturn, Mars and Jupiter into exaltation? This is a mere supposition: no one who speaks of the ucca has been heard to assign it a result. ⟨The first half is elliptical; this construal is ours.⟩

राहोर्नाहोरात्रवर्षाधिपत्यं सत्यं सर्वव्योमगानामधीशौ । यस्य च्छाया पुष्पवन्तौ पिनष्टि कास्ते तस्य स्वामिताया विनष्टिः

rāhornāhorātravarṣādhipatyaṃ satyaṃ sarvavyomagānāmadhīśau | yasya cchāyā puṣpavantau pinaṣṭi kāste tasya svāmitāyā vinaṣṭiḥ

True, Rāhu has no lordship over a day-and-night or a year. But the two lords of all who move in the sky, the Puṣpavantau (the Sun and the Moon), are crushed by his shadow — what loss of lordship is there for him?

प्रतिदिनं खचरः प्रचरन्फलं किमपि यच्छति चारफलो हि सः । ग्रहणऋक्षग एव स चेन्न किं चलति किंचिदुपप्लव एव तत्

pratidinaṃ khacaraḥ pracaranphalaṃ kimapi yacchati cāraphalo hi saḥ | grahaṇaṛkṣaga eva sa cenna kiṃ calati kiṃcidupaplava eva tat

A planet (khacara) moving each day gives some result, for its results come from its motion (cāra). If he ⟨Rāhu⟩ counted only when standing in the nakṣatra (lunar mansion) of an eclipse, does he not move? ⟨If he did not,⟩ that would be merely some portent (upaplava) ⟨and not a graha⟩.

उदयमेति यदा दिवि तत्परं चरति केतुरपि प्रतिवासरम् । भवति न ग्रह एव गतिं विना जगति कर्मविपाकवदावदः

udayameti yadā divi tatparaṃ carati keturapi prativāsaram | bhavati na graha eva gatiṃ vinā jagati karmavipākavadāvadaḥ

When he rises in the sky, after that Ketu too moves day by day. Without motion there is no graha at all; ⟨Rāhu⟩ declares ⟨results⟩ in the world like the ripening of karma. ⟨The last words, karmavipākavad āvadaḥ, are compressed; this construal is ours.⟩

परिहरन्त्युपरागपरागतं तम उपप्लव एव स किं ग्रहः । इति मणित्थवचांसि विवृण्वता मतमतक्ष्यत भोजमहीभुजा

pariharantyuparāgaparāgataṃ tama upaplava eva sa kiṃ grahaḥ | iti maṇitthavacāṃsi vivṛṇvatā matamatakṣyata bhojamahībhujā

'They avoid the darkness (tamas) that comes with an eclipse (uparāga): is it only a portent (upaplava), or is it a graha?' — explaining the words of Maṇittha in this way, King Bhoja fashioned ⟨this⟩ view.

अथाप्यसौ केवलवासनायां नायाति सिद्धिं तदपि प्रियं नः । अवासनं किं न सुरद्युरात्रमर्कायनाभ्यां भवतैव भेजे

athāpyasau kevalavāsanāyāṃ nāyāti siddhiṃ tadapi priyaṃ naḥ | avāsanaṃ kiṃ na suradyurātramarkāyanābhyāṃ bhavataiva bheje

Even if this ⟨Rāhu⟩ is not established by pure demonstration (vāsanā, the geometrical rationale), still it is dear to us. Did not you yourself accept, through the Sun's two ayanas (half-years), the day-and-night of the gods, which has no demonstration?

सिद्धान्तपक्षस्तु परं दिनार्द्धान्निशा निशार्धात्परतो दिनश्रीः । एवं पुराणे गणिते च साम्यमर्कायनाभ्यां सदसत्फलेषु

siddhāntapakṣastu paraṃ dinārddhānniśā niśārdhātparato dinaśrīḥ | evaṃ purāṇe gaṇite ca sāmyamarkāyanābhyāṃ sadasatphaleṣu

The Siddhānta view, however, is this: after the middle of ⟨the gods'⟩ day comes night, and after the middle of the night comes the splendour of day. So in the Purāṇa and in gaṇita (astronomical calculation) there is agreement about good and bad results through the Sun's two ayanas.

कर्कंगतेऽर्के हि सुरापराह्णः फलं पुना रात्रिवदाहुरस्य । नक्रंगते चापररात्रमेषामेतत्परं वासरवत्स्मरन्ति

karkaṃgate'rke hi surāparāhṇaḥ phalaṃ punā rātrivadāhurasya | nakraṃgate cāpararātrameṣāmetatparaṃ vāsaravatsmaranti

When the Sun has entered Karka (Cancer), it is the afternoon of the gods, and they say its result is again like night. And when ⟨the Sun⟩ has entered Nakra (Makara, Capricorn), it is the last part of their night; after that they regard it as like day. ⟨The page prints punā; we read punaḥ, 'again'. The sense is the same.⟩

अतश्च कैश्चिद्दशमीष्वपि प्राक्कापालिको वेधविधिः किलोक्तः । मासोऽन्य एवं नियमव्रतादौ पित्र्ये निशार्द्धे सति पौर्णमास्याम्

ataśca kaiściddaśamīṣvapi prākkāpāliko vedhavidhiḥ kiloktaḥ | māso'nya evaṃ niyamavratādau pitrye niśārddhe sati paurṇamāsyām

And for this reason some, long ago, laid down the Kāpālika rule of vedha (the 'piercing' of one tithi by the next) even for the daśamīs (tenth lunar days). In the same way the month is different in vows, observances and the like, in rites for the ancestors, and when the full moon falls at midnight. ⟨The second half is compressed; this construal of māso'nya evaṃ is ours.⟩

तदिति विद्यत एव स किं परै रुधिरबिन्दुवपुर्विलसन्ति ये । त इह तामसकीलककेतवः स्वपितृराहुसमर्थनहेतवः

taditi vidyata eva sa kiṃ parai rudhirabinduvapurvilasanti ye | ta iha tāmasakīlakaketavaḥ svapitṛrāhusamarthanahetavaḥ

So he does exist. What need to speak of the others, who shine with bodies like drops of blood? They here are the tāmasa, kīlaka and ketu ⟨bodies⟩, the arguments that support Rāhu, their father.

यः पर्वगस्तस्य गतिर्न दृष्टा सैव ग्रहत्वेपि महत्प्रमाणम् । विलोमगामी विधुपात एव तस्माद्ग्रहो राहुरिति प्रतीतः

yaḥ parvagastasya gatirna dṛṣṭā saiva grahatvepi mahatpramāṇam | vilomagāmī vidhupāta eva tasmādgraho rāhuriti pratītaḥ

The one who is present at the parvan (eclipse), whose motion is not seen — that very ⟨motion⟩ is great proof of his being a graha as well: the Moon's node itself moves retrograde. Therefore Rāhu is known as a graha.

कृत्वा लग्नादर्कवद्रात्रिखण्डं भूयो व्यक्षैस्तद्घटीभिर्विलग्नम् । चक्रार्धोने ते च तत्काल एव जायेयातामस्तमध्याह्नलग्ने

kṛtvā lagnādarkavadrātrikhaṇḍaṃ bhūyo vyakṣaistadghaṭībhirvilagnam | cakrārdhone te ca tatkāla eva jāyeyātāmastamadhyāhnalagne

Work out the half-night from the lagna (the rising sign) as ⟨one does⟩ from the Sun; then again ⟨compute⟩ a lagna from those ghaṭīs (24-minute units) with the vyakṣa (equatorial, 'Laṅkā') rising-times. These two, each lessened by half the circle (six signs), become at that very time the lagnas of setting (asta, the 7th) and of midday (madhya, the 10th).

लग्नन्तुर्यात्तुर्यमस्ताद्विशोध्यं मध्यादस्तं मध्यमैन्द्रीविलग्नात् । शेषत्र्यंशान्द्विर्द्विराद्येषु दद्यादेवं भावाः सन्धिरेतद्दलैक्यम्

lagnanturyātturyamastādviśodhyaṃ madhyādastaṃ madhyamaindrīvilagnāt | śeṣatryaṃśāndvirdvirādyeṣu dadyādevaṃ bhāvāḥ sandhiretaddalaikyam

Subtract the lagna from the 4th (turya), the 4th from the 7th (asta), the 7th from the 10th (madhya), and the 10th from the eastern lagna (aindrī, the ascendant). Take a third of each remainder and add it twice over, one after another, to the first ⟨cusp of each quarter⟩: so the bhāvas (houses) are found. The sandhi (junction between two houses) is half the sum of ⟨two adjacent bhāvas⟩.

सन्धौ खेटो निःफलो भावभागैस्तुल्यः सम्यग्भावपक्तिं व्यनक्ति । सन्धेरूनाधिक्यमाप्तो गतैष्यभावाधीनं संदधाति स्वपाकम्

sandhau kheṭo niḥphalo bhāvabhāgaistulyaḥ samyagbhāvapaktiṃ vyanakti | sandherūnādhikyamāpto gataiṣyabhāvādhīnaṃ saṃdadhāti svapākam

A planet at a sandhi (house-junction) gives no result. One equal in degrees to the bhāva (the house-point) fully shows the ripening of that house. One that is short of the sandhi or past it produces its own ripening under the house it has left or the house it is entering.

नाङ्गीकारो भावजानां गुणानां तद्दोषाणां तत्त्वतस्त्याग एव । भावव्यक्तावष्टमत्वं गतोऽपि त्याज्यो लग्नात्सप्तमः सप्तसप्तिः

nāṅgīkāro bhāvajānāṃ guṇānāṃ taddoṣāṇāṃ tattvatastyāga eva | bhāvavyaktāvaṣṭamatvaṃ gato'pi tyājyo lagnātsaptamaḥ saptasaptiḥ

The good qualities that arise from the bhāvas ⟨the house-division⟩ are not accepted; their faults, in truth, are simply to be avoided. ⟨For example,⟩ the Sun (saptasapti, 'the seven-horsed') standing 7th from the lagna must be rejected even if, in the reckoning of bhāvas, it has passed into the 8th.

प्रत्याख्येयः पाक्षिकोपीह दोषः सम्यग्व्यापी यो गुणः सोनुगम्यः । यस्मादंशैर्गेहभावाधिकः सन्न स्याद् भूत्यै भार्गवः पञ्चमोऽपि

pratyākhyeyaḥ pākṣikopīha doṣaḥ samyagvyāpī yo guṇaḥ sonugamyaḥ | yasmādaṃśairgehabhāvādhikaḥ sanna syād bhūtyai bhārgavaḥ pañcamo'pi

Here even a partial fault must be rejected, and a good quality is to be followed only when it is complete. For Venus (Bhārgava), even in the 5th, does not bring prosperity if by degrees it is beyond the bhāva of that house.

सन्क्रान्त्यन्तर्वासरैर्यद्द्युवृन्दाल्लब्धं भानुर्भादि मेषादिमिश्रम् । भक्ता रामैर्लग्नभुक्ता नवांशा दिग्भिर्निघ्नास्ते तदंशा भवेयुः

sankrāntyantarvāsarairyaddyuvṛndāllabdhaṃ bhānurbhādi meṣādimiśram | bhaktā rāmairlagnabhuktā navāṃśā digbhirnighnāste tadaṃśā bhaveyuḥ

What is obtained from the count of days ⟨elapsed⟩ by the days between saṅkrāntis (the Sun's entries into signs) is the Sun, in signs and ⟨degrees⟩, counted from Aries. The navāṃśas (ninth-parts of a sign, each 3° 20′) that the lagna has passed, divided by three (rāma) and multiplied by ten (diś), become its degrees.

रात्रौ भानुर्भार्धयुक्सायनांशस्तन्वर्कांशाः स्वोदयघ्नाः पृथक्ते । त्रिंशद्भक्ता भुक्तभोग्याः पलादिस्तादृक्कालो मध्यगस्वोदयाढ्यः

rātrau bhānurbhārdhayuksāyanāṃśastanvarkāṃśāḥ svodayaghnāḥ pṛthakte | triṃśadbhaktā bhuktabhogyāḥ palādistādṛkkālo madhyagasvodayāḍhyaḥ

At night ⟨use⟩ the Sun with half a circle (six signs) added. ⟨Take⟩ the sāyana (precession-corrected) degrees of the lagna and of the Sun, multiply each separately by its own rising-time, and divide by thirty: these are the passed and the remaining ⟨portions⟩, in palas and so on. Such is the time, with the rising-times of the signs in between added.

तत्कालार्कन्यूनलग्नांशपिण्डो भक्तः पञ्चक्षोणिभिर्भुक्तहोराः । भास्वच्छुक्रज्ञेन्दुसौरार्यभौमाः संख्यायेरन्वारतस्ते तदीशाः

tatkālārkanyūnalagnāṃśapiṇḍo bhaktaḥ pañcakṣoṇibhirbhuktahorāḥ | bhāsvacchukrajñendusaurāryabhaumāḥ saṃkhyāyeranvārataste tadīśāḥ

The degrees of the lagna minus the Sun at that moment, divided by fifteen (pañca-kṣoṇi, the digits 5 and 1 read right to left), give the horās (planetary hours) that have passed. The Sun, Venus, Mercury, the Moon, Saturn, Jupiter and Mars, counted from the weekday ⟨lord⟩, are their lords.

होराः क्रूराः सौम्यवर्गाधिके स्युर्लग्ने मोघाः सौम्यवारे च रात्र्याम् । पापारिष्टं निष्फलं शक्तिभाजां स्यात्षड्वर्गे लग्नगे सद्ग्रहाणाम्

horāḥ krūrāḥ saumyavargādhike syurlagne moghāḥ saumyavāre ca rātryām | pāpāriṣṭaṃ niṣphalaṃ śaktibhājāṃ syātṣaḍvarge lagnage sadgrahāṇām

The horās of malefics become fruitless when the benefic vargas (divisional placements) predominate in the lagna, and on a benefic's weekday, and at night. The evil (riṣṭa) from malefics is without effect when the lagna falls in the ṣaḍvarga (the six divisions) of strong benefics.

चरार्धदेशान्तरयुग्वियोगौ क्रमेण याम्योत्तरगोलगेऽर्के । योगे पुरा रव्युदयाद्वियोगे पश्चात्प्रवृत्तिर्दिनवारकर्तुः

carārdhadeśāntarayugviyogau krameṇa yāmyottaragolage'rke | yoge purā ravyudayādviyoge paścātpravṛttirdinavārakartuḥ

The carārdha (ascensional difference) and the deśāntara (longitude correction) are to be added together or taken as a difference, according as the Sun is in the southern or the northern hemisphere. If the result is additive, the rule of the weekday's lord begins before sunrise; if subtractive, after it.

द्विघ्नेष्टनाडीशरलब्धतुल्या वारप्रवेशादपि कालहोराः । संख्योक्तवत्तास्वथ यद्युभाभ्यां क्रूराः कुवर्गश्च तदातिदोषः

dvighneṣṭanāḍīśaralabdhatulyā vārapraveśādapi kālahorāḥ | saṃkhyoktavattāsvatha yadyubhābhyāṃ krūrāḥ kuvargaśca tadātidoṣaḥ

From the entry of the weekday, too, the kāla-horās (hours of time) equal ⟨the quotient⟩ obtained by doubling the elapsed nāḍīs and dividing by five (śara). Their lords are as stated in the count ⟨of verse 8⟩. Now if in these, on both counts, ⟨the horā lords⟩ are malefics and the varga is bad, then it is a great fault.

गण्डान्तेष्वपि वैधृतावुभयतः संक्रान्तियामद्वये यामार्द्धव्यतिपातविष्टिकुलिकैर्भग्नं विलग्नं जगुः । द्विद्व्यूना मनवोऽर्कतः कुलिकिनो व्येका मुहूर्ता निशि त्याज्यास्तिथ्युडुवारजाश्च न परे दोषाः खशादीन्विना

gaṇḍānteṣvapi vaidhṛtāvubhayataḥ saṃkrāntiyāmadvaye yāmārddhavyatipātaviṣṭikulikairbhagnaṃ vilagnaṃ jaguḥ | dvidvyūnā manavo'rkataḥ kulikino vyekā muhūrtā niśi tyājyāstithyuḍuvārajāśca na pare doṣāḥ khaśādīnvinā

They declare the lagna 'broken' at gaṇḍānta (the junction of a water sign or nakṣatra with the next), at vaidhṛti, in the two yāmas (watches) on either side of a saṅkrānti, and by yāmārdha, vyatipāta, viṣṭi and kulika. The kulika ⟨muhūrtas⟩, counted from Sunday, are fourteen (manu) less two at each step ⟨14, 12, 10, 8, 6, 4, 2⟩; at night they are one less ⟨13, 11, 9 …⟩. The faults born of the tithi (lunar day), the nakṣatra (lunar mansion) and the weekday are to be avoided; not other faults, apart from kha-śa and the rest ⟨a term the verse does not explain⟩.

राश्यंशाः शशिभूगुणेक्षणहतास्तिथ्यभ्रभूदिक्शरैर्भक्ता भार्धदृकाणनन्ददिनकृद्भागा गृहं यस्य यत् । त्रिंशांशाः सितसौम्यजीवरविजक्ष्माजन्मनां व्युत्क्रमादोजर्क्षेषु शराश्वसर्पमरुतः पञ्चेति षड्वर्गिका

rāśyaṃśāḥ śaśibhūguṇekṣaṇahatāstithyabhrabhūdikśarairbhaktā bhārdhadṛkāṇanandadinakṛdbhāgā gṛhaṃ yasya yat | triṃśāṃśāḥ sitasaumyajīvaravijakṣmājanmanāṃ vyutkramādojarkṣeṣu śarāśvasarpamarutaḥ pañceti ṣaḍvargikā

The degrees in a sign, multiplied by 1 (śaśi), 1 (bhū), 3 (guṇa) and 2 (īkṣaṇa) and divided by 15 (tithi), 10 (abhra-bhū, the digits 0 and 1 read right to left), 10 (diś) and 5 (śara), give the parts of the horā (half-sign), the dṛkāṇa (third), the nanda (ninth, the navāṃśa) and the dinakṛt (twelfth, the dvādaśāṃśa). The house (gṛha) ⟨belongs to⟩ whichever ⟨planet⟩ owns it. The triṃśāṃśas (thirtieth-parts) belong to Venus, Mercury, Jupiter, Saturn and Mars, of 5 (śara), 7 (aśva), 8 (sarpa), 5 (marut) and 5 ⟨degrees, in even signs⟩, and in reverse order in the odd signs. These are the six vargas (ṣaḍvarga). ⟨We take marut as 5: the five parts must total 30 degrees, and 5 + 7 + 8 + 5 + 5 = 30.⟩

कुजकवीन्दुजचन्द्ररवीन्दुजाः सितकुजेज्ययमार्कजसूरयः । भवनपा लवपाश्च तदादयस्त्वजमृगाननतौलिकुलीरकाः

kujakavīndujacandraravīndujāḥ sitakujejyayamārkajasūrayaḥ | bhavanapā lavapāśca tadādayastvajamṛgānanataulikulīrakāḥ

Mars, Venus, Mercury, the Moon, the Sun, Mercury; Venus, Mars, Jupiter, Saturn (Yama), Saturn (son of the Sun) and Jupiter (Sūri) are the lords of the signs ⟨from Aries to Pisces⟩. And the lords of the aṃśas (navāṃśa parts) begin from Aries, Capricorn, Libra and Cancer ⟨for the fiery, earthy, airy and watery signs in turn⟩.

होरे समेऽब्जखगयोर्विषमे रवीन्द्वोर्दृक्काणकाः प्रथमपञ्चनवेश्वराणाम् । स्युर्द्वादशांशपतयः स्वगृहाच्छुभानि भानि ग्रहाश्च निजमित्रशुभांशभाजः

hore same'bjakhagayorviṣame ravīndvordṛkkāṇakāḥ prathamapañcanaveśvarāṇām | syurdvādaśāṃśapatayaḥ svagṛhācchubhāni bhāni grahāśca nijamitraśubhāṃśabhājaḥ

In an even sign the horās belong to the Moon and the Sun; in an odd sign, to the Sun and the Moon. The dṛkāṇas (drekkāṇas, thirds of a sign) belong to the lords of the 1st, 5th and 9th ⟨signs from it⟩. The lords of the dvādaśāṃśas (twelfth-parts) ⟨are counted⟩ from the sign itself. Signs and planets are auspicious when they occupy their own, a friend's or a benefic's divisions.

भजेत्तु भुक्त्यन्तरभुक्तियोगैः पृथक्पृथक् षष्टिगुणान् गुणाग्नीन् । तिथीभयोगान्तरनाड्य इन्दोः पुण्या रवेः पुण्यतमास्त्विमाः स्युः

bhajettu bhuktyantarabhuktiyogaiḥ pṛthakpṛthak ṣaṣṭiguṇān guṇāgnīn | tithībhayogāntaranāḍya indoḥ puṇyā raveḥ puṇyatamāstvimāḥ syuḥ

Divide thirty-three (guṇāgni, the digits 3 and 3) multiplied by sixty, separately, by the difference of the daily motions ⟨of Moon and Sun⟩, by ⟨the Moon's⟩ daily motion, and by the sum of the daily motions. ⟨The results are⟩ the nāḍīs of the junctions of tithi (lunar day), nakṣatra (lunar mansion) and yoga ⟨respectively⟩. These ⟨junctions⟩ of the Moon are holy; those of the Sun are holiest.

कुजादिकानामपि विम्बलिप्ताः खषड्गुणाः स्वस्वजवेन भाज्याः । नाड्यादिकः संक्रमणान्तरालकालः स्फुटस्तत्स्फुटभुक्तिविम्बैः

kujādikānāmapi vimbaliptāḥ khaṣaḍguṇāḥ svasvajavena bhājyāḥ | nāḍyādikaḥ saṃkramaṇāntarālakālaḥ sphuṭastatsphuṭabhuktivimbaiḥ

For Mars and the others too, the minutes of the disc (bimba-liptā), multiplied by sixty (kha-ṣaḍ, the digits 0 and 6), are to be divided by each planet's own speed. ⟨The result,⟩ in nāḍīs and so on, is the interval of the saṅkramaṇa (the entry into a sign); it is exact when found with their true daily motions and discs. ⟨The page prints spuṭa; we read sphuṭa, 'exact', as in the next word.⟩

रवेर्भवेदेकगृहाधिकस्य यदंशवृन्दं खलु सायनस्य । यदत्र राशिद्वयभागतष्टलब्धं वसन्तादृतवो भवन्ति

raverbhavedekagṛhādhikasya yadaṃśavṛndaṃ khalu sāyanasya | yadatra rāśidvayabhāgataṣṭalabdhaṃ vasantādṛtavo bhavanti

Take the sum of degrees of the sāyana (precession-corrected) Sun increased by one sign. What is obtained here on dividing it by the degrees of two signs ⟨sixty⟩ gives the seasons (ṛtu), counted from Vasanta (spring).

तत्सन्धयोऽङ्गाङ्गघटीसमाः स्युर्द्विसंगुणाश्चेद्विषुवायनीयाः । स सन्धिसन्धिः खलु यत्र शेषः शून्यं भवेदेष विशेषपुण्यः

tatsandhayo'ṅgāṅgaghaṭīsamāḥ syurdvisaṃguṇāścedviṣuvāyanīyāḥ | sa sandhisandhiḥ khalu yatra śeṣaḥ śūnyaṃ bhavedeṣa viśeṣapuṇyaḥ

Their ⟨the seasons'⟩ junctions (sandhi) are equal to aṅgāṅga ghaṭīs — 66 if the two sixes are read as digits, or six ⟨on each side⟩ if read as a pair. If doubled, they are those of the equinoxes (viṣuva) and solstices (ayana). That is the sandhi-sandhi, 'the junction of junctions', where the remainder becomes zero; it is especially holy. ⟨The page prints vipuva-; we read viṣuva-, 'equinox'. The reader saw no inner stroke of ṣ.⟩

सन्धौ पुरन्ध्री शुचमेति वन्ध्या मृतप्रजा वा यदि सन्धिसन्धिः । वदन्ति वात्स्या ऋतुना विमूढां निशीथमध्यंदिनसन्धिषूढाम्

sandhau purandhrī śucameti vandhyā mṛtaprajā vā yadi sandhisandhiḥ | vadanti vātsyā ṛtunā vimūḍhāṃ niśīthamadhyaṃdinasandhiṣūḍhām

⟨Married⟩ at a sandhi (a junction of seasons), a wife comes to grief; if it is the sandhi-sandhi (the junction of junctions), ⟨she becomes⟩ barren or one whose children die. The Vātsyas say that a woman married at the junctions of midnight and midday is deranged in her menstrual season (ṛtu). ⟨The page prints niśīthamandhyaṃdina; we read niśīthamadhyaṃdina, 'midnight and midday'. The printed form is not a word. The result here belongs to the time of the wedding, not to the couple's matching.⟩

शूलवैधृतवरीयसां च यत्पञ्चमेषु च तिथिष्ववान्तरम् । रेवतीन्द्रफणिभोद्भवन्तदप्यागताद्द्विगुणमुत्सृजेत्सुधीः

śūlavaidhṛtavarīyasāṃ ca yatpañcameṣu ca tithiṣvavāntaram | revatīndraphaṇibhodbhavantadapyāgatāddviguṇamutsṛjetsudhīḥ

And the interval of the Śūla, Vaidhṛti and Varīyān yogas, and the interval in the fifth tithis (pañcamī and its multiples), and that arising in the nakṣatras Revatī, Indra's ⟨Jyeṣṭhā⟩ and the Serpent's ⟨Āśleṣā⟩ — the wise man should give up twice what was obtained ⟨for these junctions⟩.

नक्षत्रयोगतिथिसन्धिषु नाडिकैका तिथ्यष्टविंशतिपलैः सहितोभयत्र । कर्कालिमीनतनुसन्धिषु दिक्पलानि त्याज्यानि शेषविवरेष्वपि पञ्च पञ्च

nakṣatrayogatithisandhiṣu nāḍikaikā tithyaṣṭaviṃśatipalaiḥ sahitobhayatra | karkālimīnatanusandhiṣu dikpalāni tyājyāni śeṣavivareṣvapi pañca pañca

At the junctions of nakṣatra, yoga and tithi, one nāḍikā (ghaṭī, 24 minutes) on each side ⟨is to be avoided⟩, with twenty-eight palas added for the tithi. At the junctions of the lagnas Cancer, Scorpio and Pisces, ten palas are to be avoided; in the remaining intervals, five palas each. ⟨Our construal: 'tithi' could also be read as the number 15, which would change the lengths.⟩

अमातिथिः पार्श्वतिथिद्वयेन समं न माङ्गल्यमुपादधाति । लोकंपृणस्तत्र तिथेः प्रणेता यस्मान्न पीयूषवपुर्वपुष्मान्

amātithiḥ pārśvatithidvayena samaṃ na māṅgalyamupādadhāti | lokaṃpṛṇastatra titheḥ praṇetā yasmānna pīyūṣavapurvapuṣmān

The amā-tithi (new-moon day), together with the two tithis on either side of it, does not bestow auspiciousness. For then the maker of the tithi, the world-filling nectar-bodied ⟨Moon⟩, is not embodied ⟨is not visible⟩.

उदेति चायं प्रतिपत्समाप्तौ कृशोपि वर्धिष्णुतया प्रशस्तः । द्वीपान्तरस्थो विफलोपि तावद्यावन्न पृथ्वीनयनाध्वनीनः

udeti cāyaṃ pratipatsamāptau kṛśopi vardhiṣṇutayā praśastaḥ | dvīpāntarastho viphalopi tāvadyāvanna pṛthvīnayanādhvanīnaḥ

And he rises at the end of the pratipad (the first tithi); though thin, he is praised because he is waxing. While he stands in another dvīpa (continent) he gives no result, but only until he comes onto the path of the eyes of the earth ⟨until he becomes visible⟩.

नो जन्ममासतिथिभेषु न चाधिकोने मासे तिथौ च पृथुमङ्गलमामनन्ति । यज्ज्येष्ठगर्भजमपत्यमुपेतमेतज् ज्येष्ठे महोत्सवमवश्यमियान्न वृद्धिम्

no janmamāsatithibheṣu na cādhikone māse tithau ca pṛthumaṅgalamāmananti | yajjyeṣṭhagarbhajamapatyamupetametaj jyeṣṭhe mahotsavamavaśyamiyānna vṛddhim

They do not approve a great auspicious rite in the birth month, the birth tithi or the birth nakṣatra, nor in an adhika (intercalary) or ūna (deficient) month or tithi. A child born of the eldest pregnancy (the firstborn) who undergoes this great festival ⟨the wedding⟩ in the month of Jyeṣṭha will certainly not prosper.

इत्यतीन्द्रियदृशो निरूचिरे यद्गुणागुणमयं मुनीश्वराः । दैवविद्विदितजन्मतन्मतः कीर्तिभाग्भवति लग्नलग्नधीः

ityatīndriyadṛśo nirūcire yadguṇāguṇamayaṃ munīśvarāḥ | daivavidviditajanmatanmataḥ kīrtibhāgbhavati lagnalagnadhīḥ

Thus the great sages, whose sight goes beyond the senses, declared what is made of good and bad qualities. The daivavid (astrologer) who has learned their doctrine, and whose mind is fixed on the lagna, becomes a sharer in fame. ⟨The last words pun on lagna: 'whose mind clings (lagna) to the lagna'. The page prints nirūcire; grammar wants nirucire, with the same meaning.⟩

प्राचीं कुंकुमचर्चितामिव दिशं मुक्ताफलस्रग्विणीं कौसुम्भांशुकभासिनीमिव दिशं प्राचेतसीं दर्शयन् । यावद्याति करग्रहं सह रविः सन्ध्याकुरङ्गीदृशा तावन्मङ्गलमङ्गलग्नसुरभीरेणोः करं गृह्णतः

prācīṃ kuṃkumacarcitāmiva diśaṃ muktāphalasragviṇīṃ kausumbhāṃśukabhāsinīmiva diśaṃ prācetasīṃ darśayan | yāvadyāti karagrahaṃ saha raviḥ sandhyākuraṅgīdṛśā tāvanmaṅgalamaṅgalagnasurabhīreṇoḥ karaṃ gṛhṇataḥ

⟨At sunset⟩ the Sun shows the eastern quarter as if smeared with saffron (kuṅkuma) and wearing a garland of pearls ⟨the first stars⟩, and the western quarter (prācetasī, the quarter of Varuṇa) as if shining in a garment dyed with safflower. For as long as the Sun goes to take the hand (karagraha, the marriage rite) of doe-eyed Twilight (sandhyā), for so long there is auspiciousness for a man who takes a ⟨bride's⟩ hand while the dust of the cows clings to his limbs. ⟨This is godhūli, 'the cow-dust hour' at sunset. The word 'lagna' in the compound also means the rising sign, so the line also says the auspicious lagna lasts that long.⟩

उत्कर्णतर्णकविलोकनवल्गुवल्गत्पीनस्तनोद्धृषितदुर्धरधेनुधूलिः । गोधूलिकं सृजति गोपपृथग्जनानां दोषैर्महद्भिरपि लग्नमनूनमन्यैः

utkarṇatarṇakavilokanavalguvalgatpīnastanoddhṛṣitadurdharadhenudhūliḥ | godhūlikaṃ sṛjati gopapṛthagjanānāṃ doṣairmahadbhirapi lagnamanūnamanyaiḥ

The dust raised by the cows, hard to hold back, as they bound along eagerly, their full udders swelling at the sight of their calves with pricked-up ears, makes the godhūlika ⟨lagna, the cow-dust moment⟩. For cowherds and common people (pṛthagjana) it is a lagna (the rising sign chosen for the rite) not diminished even by other great faults.

गोधूलिकेपि विधुमष्टमषष्ठमूर्तिं यन्मोचयन्ति तदयं स्वरुचिप्रपञ्चः । पञ्चाङ्गशुद्धिमयमेव विवाहधिष्ण्यैर्यस्मादिदं सततमस्तगते पतङ्गे

godhūlikepi vidhumaṣṭamaṣaṣṭhamūrtiṃ yanmocayanti tadayaṃ svaruciprapañcaḥ | pañcāṅgaśuddhimayameva vivāhadhiṣṇyairyasmādidaṃ satatamastagate pataṅge

That some, even in the godhūlika, set aside the Moon when it stands in the 8th, the 6th or the 1st (mūrti, the lagna itself) — that is their own fancy's elaboration. For this ⟨godhūlika⟩ consists only of the purity of the pañcāṅga (the five limbs of the day: tithi or lunar day, vāra or weekday, nakṣatra or lunar mansion, yoga and karaṇa) together with the wedding nakṣatras, always, once the Sun has set.

नांशो न लग्नमिह दृष्टयुतं स्वभर्त्रा नार्कारसौरतमसामपि सङ्गभङ्गः । किं चन्द्रचारभयमेकमिहास्तु किंचिन्नात्र प्रमाणवचनं किमपि श्रुतं नः

nāṃśo na lagnamiha dṛṣṭayutaṃ svabhartrā nārkārasauratamasāmapi saṅgabhaṅgaḥ | kiṃ candracārabhayamekamihāstu kiṃcinnātra pramāṇavacanaṃ kimapi śrutaṃ naḥ

Here ⟨in the godhūlika⟩ neither the navāṃśa (the ninth-part of a sign) nor the lagna ⟨need be⟩ aspected by or joined with its own lord; nor is there the ⟨fault of⟩ spoiling by association with the Sun, Mars, Saturn or Rāhu (tamas). Should the fear of the Moon's placement alone be kept here, at least a little? We have heard no authoritative statement whatever on that point here.

सार्के शनौ विरवि चित्रशिखण्डिसूनौ तत्केवलं कुलिकयामदलोपलम्भात् । प्रायेण शङ्करभुवामशुभर्क्षपक्षक्रूरक्षणेषु शुभकृत्करपीडनं स्यात्

sārke śanau viravi citraśikhaṇḍisūnau tatkevalaṃ kulikayāmadalopalambhāt | prāyeṇa śaṅkarabhuvāmaśubharkṣapakṣakrūrakṣaṇeṣu śubhakṛtkarapīḍanaṃ syāt

On Saturday while the Sun is still up (sārke), and on Thursday (the day of the son of Citraśikhaṇḍin, i.e. Jupiter) after the Sun has gone (viravi), that ⟨godhūlika is to be avoided⟩ only because it meets the kulika and the yāmārdha ⟨fault-periods of the weekday⟩. Generally, for those born of Śaṅkara, the taking of the hand (marriage) is auspicious even in inauspicious nakṣatras, fortnights and cruel moments. ⟨The page prints śaṅkara with श. If the word is read saṅkara, 'of mixed birth', the rule concerns people of mixed caste, which fits verse 2's 'cowherds and common people'; as printed it reads 'born of Śaṅkara (Śiva)'. The weekday reading of sārke śanau and viravi citraśikhaṇḍisūnau is ours: the words could also be taken as 'Saturn with the Sun' and 'Jupiter apart from the Sun'.⟩

अत्रोभयत्र घटिकादलमिष्टमाहुर्ग्राह्यस्तदम्बरमणेरपि नार्धविम्बः । कालार्गलानियतये तपनार्धविम्बवेलाव्यवस्थितिरियं रचयां बभूवे

atrobhayatra ghaṭikādalamiṣṭamāhurgrāhyastadambaramaṇerapi nārdhavimbaḥ | kālārgalāniyataye tapanārdhavimbavelāvyavasthitiriyaṃ racayāṃ babhūve

Here they call half a ghaṭikā (half of a 24-minute unit) on both sides ⟨of sunset⟩ the desired ⟨span⟩; therefore not even the half-disc of the Sun, the jewel of the sky, is to be taken ⟨as the measure⟩. This rule, placing ⟨godhūli⟩ at the time of the Sun's half-disc, was framed to fix a bolt (argalā, a limit) on the time. ⟨The reader was unsure whether the press sets an avagraha before vyavasthiti. If it does, the word becomes avyavasthiti, and the last line says instead that this placement at the half-disc leaves the time unfixed.⟩

चैत्रे मासि प्रतिपदि तिथौ वासरेऽर्कस्य सर्वैर्मेषादिस्थै-र्गगनगतिभि-र्भूर्भुवःस्वःप्रवृत्तिः । एवं पौषे मृगमुखगते भास्वति स्यान्न चासावुक्तः श्रेयान्परिणयविधाविन्दुमासोऽस्ति तस्मात्

caitre māsi pratipadi tithau vāsare'rkasya sarvairmeṣādisthai-rgaganagatibhi-rbhūrbhuvaḥsvaḥpravṛttiḥ | evaṃ pauṣe mṛgamukhagate bhāsvati syānna cāsāvuktaḥ śreyānpariṇayavidhāvindumāso'sti tasmāt

In the month of Caitra, on the tithi (lunar day) pratipad (the first), on the vāra (weekday) of the Sun, with all the planets ('sky-goers') standing at the start of Meṣa (Aries), bhūr, bhuvaḥ and svaḥ ⟨the three worlds⟩ came into being. In the same way, ⟨the month⟩ Pauṣa would ⟨fall⟩ when the Sun has gone into Mṛgamukha (Makara, Capricorn); and that ⟨month⟩ is not declared auspicious in the rite of marriage. Therefore ⟨a reckoning by⟩ the lunar month exists ⟨for this rite⟩.

नेष्टः पौषो मृगयुजि रवावादृतश्चेत्प्रवीणैश्चारुश्चैत्रोप्यजसहचरे भास्करे सुन्दरीणाम् । माण्डव्याद्यैः स्मृतशुभफलस्यास्य किं नोपयामे मीनोपि स्यादविकृतफलः फाल्गुनस्य प्रसङ्गात्

neṣṭaḥ pauṣo mṛgayuji ravāvādṛtaścetpravīṇaiścāruścaitropyajasahacare bhāskare sundarīṇām | māṇḍavyādyaiḥ smṛtaśubhaphalasyāsya kiṃ nopayāme mīnopi syādavikṛtaphalaḥ phālgunasya prasaṅgāt

Pauṣa is not desired; ⟨but⟩ if the experts accept it when the Sun is in Mṛga (Makara, Capricorn), and if Caitra too is fine for beautiful women when the Sun is joined with Aja (Meṣa, Aries), ⟨then⟩ why not ⟨accept⟩ in marriage this ⟨month, Phālguna⟩, whose auspicious result Māṇḍavya and others have recorded? ⟨The Sun in⟩ Mīna (Pisces) too would give an unspoiled result, through its association with Phālguna.

झषो न निन्द्यो यदि फाल्गुने स्यादजस्तु वैशाखगतो न निन्द्यः । मध्वाश्रितौ द्वावपि वर्जनीयावित्यादिवाचामियमेव युक्तिः

jhaṣo na nindyo yadi phālgune syādajastu vaiśākhagato na nindyaḥ | madhvāśritau dvāvapi varjanīyāvityādivācāmiyameva yuktiḥ

⟨The Sun in⟩ Jhaṣa (Mīna, Pisces) is not to be blamed if it falls in Phālguna, and ⟨the Sun in⟩ Aja (Meṣa, Aries) is not to be blamed when it falls in Vaiśākha. Of statements such as 'both, when they fall in Madhu (Caitra), are to be avoided', this alone is the reasoning.

प्रायः सौरं मानमिष्टं विवाहे तत्किं चान्द्रं मासमाहुः फलेन । यस्मात्सम्यक्तत्फलाप्तिस्तदैक्ये सौरो मासः केवलः किञ्चिदूनः

prāyaḥ sauraṃ mānamiṣṭaṃ vivāhe tatkiṃ cāndraṃ māsamāhuḥ phalena | yasmātsamyaktatphalāptistadaikye sauro māsaḥ kevalaḥ kiñcidūnaḥ

In marriage the solar measure (saura māna, the month counted by the Sun's sign) is generally preferred; why then do they speak of the lunar month when it comes to the result? Because the result is obtained in full when the two coincide; the solar month alone falls somewhat short.

योषितां गुरुपतङ्गगोचरे शोभने शुभकरः करग्रहः । अष्टवर्गविधिना तदत्यये सूर्यशुद्धिमपरे नृणां जगुः

yoṣitāṃ gurupataṅgagocare śobhane śubhakaraḥ karagrahaḥ | aṣṭavargavidhinā tadatyaye sūryaśuddhimapare nṛṇāṃ jaguḥ

For women, marriage (karagraha, 'taking of the hand') brings good when the gocara (transit, the planets' movement counted from the birth sign) of Guru (Jupiter) and Pataṅga (the Sun) is favourable. When that fails, ⟨it is judged⟩ by the method of aṣṭavarga (the system of benefic points from eight sources). For men, others have prescribed the śuddhi (purity, i.e. favourable position) of the Sun.

अष्टवर्गफलमेव जातके नास्य किं परिणयेपि मुख्यता । सत्यमुद्वहनजन्मशास्त्रयोरन्यथा मुनिभिरेव संस्मरे

aṣṭavargaphalameva jātake nāsya kiṃ pariṇayepi mukhyatā | satyamudvahanajanmaśāstrayoranyathā munibhireva saṃsmare

In a jātaka (the science of the birth chart) the result of aṣṭavarga alone ⟨is decisive⟩; why is it not the chief thing in marriage too? True; but the sages themselves have taught ⟨the matter⟩ differently for the science of marriage and the science of birth, as I recall.

क्रूरमष्टममरिष्टमिष्टदं सप्तमं शुभमुशन्ति जन्मनि । नेयमुद्वहनरीतिरित्यसावत्र गोचरपथो रथोद्धतः

krūramaṣṭamamariṣṭamiṣṭadaṃ saptamaṃ śubhamuśanti janmani | neyamudvahanarītirityasāvatra gocarapatho rathoddhataḥ

In the birth ⟨chart⟩ they declare the 8th cruel and harmful (ariṣṭa), and the 7th auspicious and giving what one wants. That is not the method for marriage; so the course of gocara (transit) here is 'rathoddhata'. [The word plays on the name of this verse's own metre, rathoddhatā. Literally it means 'raised on a chariot'; its exact sense here is not certain, most likely 'turned about, set on a different course'.]

चक्रस्यार्धे प्राचि पश्चात्क्रमेण क्रूराक्रूरैश्चक्रमित्यामनन्ति । अत्रोढायाः सुभ्रुवः स्वैरिणीत्वे भ्राम्यत्युच्चैश्चक्रवच्चित्तवृत्तिः

cakrasyārdhe prāci paścātkrameṇa krūrākrūraiścakramityāmananti | atroḍhāyāḥ subhruvaḥ svairiṇītve bhrāmyatyuccaiścakravaccittavṛttiḥ

When the eastern half of the wheel (cakra, the circle of houses) and the western half are ⟨occupied⟩ in that order by cruel and non-cruel ⟨planets⟩, they call it the Cakra ('wheel') yoga (planetary combination). When a fair-browed bride is married in it, her mind spins hard like a wheel toward wantonness (svairiṇī, a woman who goes with whom she pleases).

तनुनिमीलनगैश्च शुभाशुभैर्ध्वज इतीह कृतोद्वहना वधूः । सगुणलाभवती भवतीङ्गितैः प्रियमनोयमनोन्मुखविभ्रमा

tanunimīlanagaiśca śubhāśubhairdhvaja itīha kṛtodvahanā vadhūḥ | saguṇalābhavatī bhavatīṅgitaiḥ priyamanoyamanonmukhavibhramā

When benefics and malefics stand ⟨respectively⟩ in the tanu (the 1st, the lagna or rising sign) and in the nimīlana ('eye-closing' house, ⟨most likely the 8th, of death⟩), it is here called Dhvaja ('banner'). A bride married in it gains good qualities and prosperity, and by her gestures her playful charm is bent on winning control of her beloved's mind.

अखिलकेन्द्रसखैः खलखेचरैर्भवति वापिरिहार्पितपुंस्करा । युवतिरुज्झितकान्तगृहा गृहे जनयितुः कुरुते कुरतोत्सवान्

akhilakendrasakhaiḥ khalakhecarairbhavati vāpirihārpitapuṃskarā | yuvatirujjhitakāntagṛhā gṛhe janayituḥ kurute kuratotsavān

When malefic planets occupy all the kendras (the angular houses: 1st, 4th, 7th and 10th), it is the Vāpī ('well') yoga. A young woman who has given her hand to a man in this ⟨yoga⟩ abandons her husband's house and makes festivals of illicit pleasure (kurata) in her father's house.

गगनतोयतपस्सु शुभैर्भृगुर्गदति शंखमशंस्खलयत्यसौ । धनयशोनयशोभितनुश्रियां परिणयेन पयोरुहचक्षुषाम्

gaganatoyatapassu śubhairbhṛgurgadati śaṃkhamaśaṃskhalayatyasau | dhanayaśonayaśobhitanuśriyāṃ pariṇayena payoruhacakṣuṣām

When benefics stand in gagana (the 10th, 'sky'), toya (the 4th, 'water') and tapas (the 9th, 'austerity'), Bhṛgu calls it Śaṅkha ('conch'). It drives away misfortune for lotus-eyed women, whose bodies through the marriage shine with the splendour of wealth, fame and good conduct.

एकादशे कुजरवी रविजः सपत्ने वित्ते विधुस्तपसि शेषनभश्चराश्चेत् । श्रीवत्स एष सुखयत्यपि रूपरिक्तां सौभाग्यभोगभरभङ्गितरङ्गिताङ्गीम्

ekādaśe kujaravī ravijaḥ sapatne vitte vidhustapasi śeṣanabhaścarāścet | śrīvatsa eṣa sukhayatyapi rūpariktāṃ saubhāgyabhogabharabhaṅgitaraṅgitāṅgīm

If Kuja (Mars) and Ravi (the Sun) are in the 11th, Ravija (Saturn, son of the Sun) in sapatna (the 6th, 'enemy'), the Moon in vitta (the 2nd, 'wealth'), and the remaining planets ⟨Mercury, Jupiter and Venus⟩ in tapas (the 9th), this is Śrīvatsa. It makes happy even a woman devoid of beauty, her limbs rippling with waves of good fortune and abundant enjoyment.

सौम्या मूर्तौ स्वान्तराश्योरसौम्याः कुर्युर्योगं कार्मुकं कन्यकास्मिन् । हत्वा कान्तं कान्तवेषा विषाद्यैर्वेश्यारामं रंरमीति स्वरत्या

saumyā mūrtau svāntarāśyorasaumyāḥ kuryuryogaṃ kārmukaṃ kanyakāsmin | hatvā kāntaṃ kāntaveṣā viṣādyairveśyārāmaṃ raṃramīti svaratyā

If benefics are in the mūrti (the 1st) and malefics in the sva (the 2nd) and antya (the 12th) signs, they make the Kārmuka ('bow') yoga. A girl married in it kills her husband with poison and the like, and, dressed to allure, sports again and again, by her own lust, in the pleasure-grove of harlots.

सूनौ शुक्रः साङ्गिरा गौररश्मिर्दुश्चिक्ये स्यादङ्गनाभ्युद्गमश्चेत् । आनन्दोऽयं सुन्दरी सान्द्रसौख्या तेनानन्दं वंशयोर्विस्तृणाति

sūnau śukraḥ sāṅgirā gauraraśmirduścikye syādaṅganābhyudgamaścet | ānando'yaṃ sundarī sāndrasaukhyā tenānandaṃ vaṃśayorvistṛṇāti

If Śukra (Venus) together with Āṅgiras (Jupiter) is in sūnu (the 5th, 'son'), the white-rayed ⟨Moon⟩ in duścikya (the 3rd), and Aṅganā ('the woman', ⟨most likely the sign Kanyā, Virgo⟩) is rising, this is Ānanda ('joy'). The beautiful woman, full of deep happiness, thereby spreads joy through both families.

व्ययरिपुहिबुकेषु वक्रशुक्रद्युमणिसुतैः क्रमशः कुठार एषः । इह विहरति संहृतस्ववंशा विटपटले पटलेखिताभिसारा

vyayaripuhibukeṣu vakraśukradyumaṇisutaiḥ kramaśaḥ kuṭhāra eṣaḥ | iha viharati saṃhṛtasvavaṃśā viṭapaṭale paṭalekhitābhisārā

With Vakra (Mars), Śukra (Venus) and Dyumaṇisuta (Saturn, son of the Sun) in vyaya (the 12th), ripu (the 6th) and hibuka (the 4th) respectively, this is Kuṭhāra ('axe'). Married in it, she destroys her own family and sports among crowds of rakes, her trysts arranged in writing on cloth ⟨i.e. by letter⟩.

रविकविरविजेन्दुभिः क्रमेण व्ययधनषण्निधनेषु कूर्म एषः । इह विहितकरग्रहा गृहाणि भ्रमति भुजिष्यतया परःशतानि

ravikaviravijendubhiḥ krameṇa vyayadhanaṣaṇnidhaneṣu kūrma eṣaḥ | iha vihitakaragrahā gṛhāṇi bhramati bhujiṣyatayā paraḥśatāni

With Ravi (the Sun), Kavi (Venus), Ravija (Saturn) and the Moon in vyaya (the 12th), dhana (the 2nd), ṣaṭ (the 6th) and nidhana (the 8th) respectively, this is Kūrma ('tortoise'). A bride whose hand is taken in it wanders as a serving-maid through hundreds of houses.

भवपरिभवविक्रमैः क्रमेण द्युमणिमहीसुतसौरिभिः सनाथैः । परिणमति दलेन्दुरिन्दुमुख्याः कुलयुगलोद्धृतिधुर्यतां विधास्यन्

bhavaparibhavavikramaiḥ krameṇa dyumaṇimahīsutasauribhiḥ sanāthaiḥ | pariṇamati dalendurindumukhyāḥ kulayugaloddhṛtidhuryatāṃ vidhāsyan

When bhava (the 11th), paribhava ('defeat', ⟨the 6th⟩) and vikrama (the 3rd, 'valour') are occupied respectively by Dyumaṇi (the Sun), Mahīsuta (Mars) and Sauri (Saturn), it becomes Dalendu ('half-moon'), and it will make the moon-faced woman able to bear the burden of raising up both families.

व्ययनिधनतनूषु मन्दचन्द्रारुणकिरणैर्मुशलं जगुर्मुनीन्द्राः । इह वृष्णिकुलान्तके कुमारी कुलमारी न च कापि कार्यसिद्धिः

vyayanidhanatanūṣu mandacandrāruṇakiraṇairmuśalaṃ jagurmunīndrāḥ | iha vṛṣṇikulāntake kumārī kulamārī na ca kāpi kāryasiddhiḥ

With Manda (Saturn), the Moon and the red-rayed ⟨Sun⟩ in vyaya (the 12th), nidhana (the 8th) and tanu (the 1st) respectively, the great sages call it Muśala ('pestle'). In this ⟨yoga⟩, the destroyer of the Vṛṣṇi clan, the maiden becomes a plague (mārī) to the family, and no undertaking succeeds at all.

तनुनवभवगैः क्रमेण योगो बुधविबुधार्चितपङ्गुभिर्गजः स्यात् । इह युवतिरहंकृता कृतार्थान्वितरति दैवतदैवतत्परा वा

tanunavabhavagaiḥ krameṇa yogo budhavibudhārcitapaṅgubhirgajaḥ syāt | iha yuvatirahaṃkṛtā kṛtārthānvitarati daivatadaivatatparā vā

With Budha (Mercury), the one worshipped by the gods ⟨Jupiter⟩ and Paṅgu ('the lame', Saturn) in tanu (the 1st), nava (the 9th) and bhava (the 11th) respectively, the yoga is Gaja ('elephant'). In it the young woman is proud (ahaṃkṛtā); she gives, and grants ⟨others⟩ the fulfilment of their aims, or ⟨she is⟩ devoted to the gods and to destiny. [The word division daivata-daiva-tatparā, 'devoted to gods and destiny', is ours; the compound is dense.]

चिरञ्जीवां जीवः कविरविरलानङ्गसुभगां शशाङ्कोर्वीपुत्रौ यमयुवतिपार्श्वप्रणयिनीम् । बुधो भर्तुर्भक्तां मृगदृशमशीलां शनिरपि त्रयीमूर्तिर्मूर्तौ सृजति शिखिशस्त्रादिनिधनाम्

cirañjīvāṃ jīvaḥ kaviraviralānaṅgasubhagāṃ śaśāṅkorvīputrau yamayuvatipārśvapraṇayinīm | budho bharturbhaktāṃ mṛgadṛśamaśīlāṃ śanirapi trayīmūrtirmūrtau sṛjati śikhiśastrādinidhanām

⟨Placed⟩ in the mūrti (the 1st bhāva or house, the lagna) ⟨at the wedding⟩: Jīva (Jupiter) makes ⟨the bride⟩ long-lived; Kavi (Venus) makes her lovely with unbroken love; the Moon and Urvīputra (Mars, son of the earth) make her one who longs for the side of Yama's consort ⟨i.e. close to death⟩; Budha (Mercury) makes her devoted to her husband; Śani (Saturn) makes the fawn-eyed one of bad character; and Trayīmūrti (the Sun, embodiment of the three Vedas) makes her one whose death comes by fire, weapons and the like. [The page prints भतुः, which is not a word; the text is corrected to भर्तुः, 'of the husband', as the edition's own Sanskrit gloss reads.]

नितान्तधनिनीं धने सितसितांशुजीवेन्दुजा रुजादहनदस्युभिर्विधुरितां धरानन्दनः । सुतेष्वपि मितम्पचां मलिनमूर्तिमर्कात्मजः स्त्रियं सहजदुर्भगां जनयति द्युतीनां पतिः

nitāntadhaninīṃ dhane sitasitāṃśujīvendujā rujādahanadasyubhirvidhuritāṃ dharānandanaḥ | suteṣvapi mitampacāṃ malinamūrtimarkātmajaḥ striyaṃ sahajadurbhagāṃ janayati dyutīnāṃ patiḥ

In dhana (the 2nd): Sita (Venus), Sitāṃśu (the white-rayed Moon), Jīva (Jupiter) and Induja (Mercury) make ⟨her⟩ exceedingly wealthy; Dharānandana (Mars) makes her harassed by disease, fire and robbers; Arkātmaja (Saturn) makes her stingy (mitampacā, 'cooking measured portions') even toward her sons, and dirty in body; and the lord of lights (the Sun) makes the woman ill-fated by nature (sahaja-durbhagā, 'unlucky, unloved, from birth').

इनशनी सहजे सधनां वधूं तनुधनां सचिवः सुभगां शशी । सुकृतिनीं कुरुतः कुजसोमजौ नयति देवरि देवरिपूपनीः

inaśanī sahaje sadhanāṃ vadhūṃ tanudhanāṃ sacivaḥ subhagāṃ śaśī | sukṛtinīṃ kurutaḥ kujasomajau nayati devari devaripūpanīḥ

In sahaja (the 3rd): Ina (the Sun) and Śani (Saturn) make the bride wealthy; Saciva ('the counsellor', Jupiter) makes her of little wealth; the Moon makes her fortunate (our text read शुभगां; corrected to सुभगां — the reads of the edition's own Sanskrit gloss on the same leaf and of the 1886 printing both give that form); Kuja (Mars) and Somaja (Mercury) make her virtuous; and the preceptor of the gods' enemies ⟨Venus⟩ leads ⟨her⟩ to the devara (her husband's younger brother).

दारिद्र्यं रविरवनीसुतो वराङ्गव्याघातं गुरुभृगुजेन्दुजाः प्रभुत्वम् । बाल्येऽब्जः प्रियवियुतिं शनिः स्तनाम्भःशून्यत्वं सृजति सुखे सुवासिनीनाम्

dāridryaṃ raviravanīsuto varāṅgavyāghātaṃ gurubhṛgujendujāḥ prabhutvam | bālye'bjaḥ priyaviyutiṃ śaniḥ stanāmbhaḥśūnyatvaṃ sṛjati sukhe suvāsinīnām

In sukha (the 4th), for wedded women (suvāsinī, a wife whose husband lives): Ravi (the Sun) brings poverty; Avanīsuta (Mars) injury to the varāṅga (the 'best limb': the head, or the private parts); Guru (Jupiter), Bhṛguja (Venus) and Induja (Mercury) bring authority; Abja (the Moon) separation from the beloved in youth; and Śani (Saturn) creates want of milk in the breasts.

सत्पुत्रामसुरसुरेज्यसोमपुत्राः पुत्रारिं रविरसुतप्रजां द्विजेन्द्रः । शोकार्तामवनिसुतः सुतस्थ ऐनिः सन्ताने सततरुजं सृजेत्कुमारीम्

satputrāmasurasurejyasomaputrāḥ putrāriṃ ravirasutaprajāṃ dvijendraḥ | śokārtāmavanisutaḥ sutastha ainiḥ santāne satatarujaṃ sṛjetkumārīm

⟨In the 5th⟩: Asura ⟨-guru, Venus⟩, Surejya (Jupiter) and Somaputra (Mercury) ⟨make her⟩ the mother of good sons; Ravi (the Sun) makes her putrāri, 'son-enemy' (at odds with her sons, or one whose sons are her enemies); Dvijendra (the Moon) makes her one whose offspring are not sons; Avanisuta (Mars) makes her stricken with grief; and Aini (Saturn, son of Ina the Sun), standing in suta (the 5th), makes the maiden constantly afflicted in the matter of her offspring (santāne satatarujā: or, 'whose children are always ill').

विधुर्निधनमिन्दुजः परभयं जयं भानुमान् कुजः कुशलमर्कभूर्विगतवैरितां वैरिगः । रिपुत्वमुशनाः समं सहचरेण चारुभ्रुवां व्यनक्ति वचसां पतिः पतिमजातशत्रुश्रुतिम्

vidhurnidhanamindujaḥ parabhayaṃ jayaṃ bhānumān kujaḥ kuśalamarkabhūrvigatavairitāṃ vairigaḥ | riputvamuśanāḥ samaṃ sahacareṇa cārubhruvāṃ vyanakti vacasāṃ patiḥ patimajātaśatruśrutim

In vairi (the 6th, 'enemy'), for fair-browed women: Vidhu (the Moon) reveals death; Induja (Mercury) fear from others; Bhānumān (the Sun) victory; Kuja (Mars) well-being; Arkabhū (Saturn) freedom from enemies; Uśanas (Venus) enmity together with the husband (sahacara, 'companion'); and Vacasāṃ Pati ('lord of speech', Jupiter) a husband renowned as Ajātaśatru ('one who has no enemy').

बुधो बन्ध्यामिन्दुः परिचितसपत्नीपरिभवां गलद्गर्भां पङ्गुः परनररतां दानवगुरुः । अवीरामस्तेऽर्को गुरुरमरसेवाव्यसनिनीं विवाहे माहेयः स्त्रियमतिरजस्कां जनयति

budho bandhyāminduḥ paricitasapatnīparibhavāṃ galadgarbhāṃ paṅguḥ paranararatāṃ dānavaguruḥ | avīrāmaste'rko gururamarasevāvyasaninīṃ vivāhe māheyaḥ striyamatirajaskāṃ janayati

In asta (the 7th) at the marriage: Budha (Mercury) makes the woman barren; the Moon makes her suffer humiliation from a co-wife she knows well; Paṅgu ('the lame', Saturn) makes her one whose pregnancies miscarry; Dānavaguru ('preceptor of the demons', Venus) makes her attached to other men; Arka (the Sun) makes her avīrā (a woman left with neither husband nor son); Guru (Jupiter) makes her devoted to the service of the gods; and Māheya (Mars, son of the earth) makes her excessively menstruous (atirajaskā).

सितसितकिरणेज्या मृत्यवे मृत्युवेश्मन्यनवरतसुखायुःसम्पदे सूर्यसौरी । भवति पतिशरीरद्रोहकृद्रौहिणेयो द्रुहिणगृहमुखीनां यक्ष्मणे क्षोणिजन्मा

sitasitakiraṇejyā mṛtyave mṛtyuveśmanyanavaratasukhāyuḥsampade sūryasaurī | bhavati patiśarīradrohakṛdrauhiṇeyo druhiṇagṛhamukhīnāṃ yakṣmaṇe kṣoṇijanmā

In mṛtyuveśman (the 8th, 'house of death'), for lotus-faced women (druhiṇa-gṛha-mukhī, 'faced like the house of Druhiṇa, Brahmā', that is, the lotus): Sita (Venus), Sitakiraṇa (the white-rayed Moon) and Ijya (Jupiter) are for death; Sūrya (the Sun) and Saurī (Saturn) are for unbroken happiness, long life and prosperity; Rauhiṇeya (Mercury, son of Rohiṇī) becomes one who does harm to the husband's body; and Kṣoṇijanmā (Mars, the earth-born) is for yakṣman (consumption, a wasting disease).

शशिसुतगुरुशुक्राः सान्द्रसौभाग्यलीलां सरलहसितकान्तस्वान्तकेलिं कुमारीम् । रविरविसुतवक्राः कैतवाक्रान्तशीलां तपसि तुहिनरश्मिः स्त्रीसवित्रीं करोति

śaśisutaguruśukrāḥ sāndrasaubhāgyalīlāṃ saralahasitakāntasvāntakeliṃ kumārīm | raviravisutavakrāḥ kaitavākrāntaśīlāṃ tapasi tuhinaraśmiḥ strīsavitrīṃ karoti

In tapas (the 9th): Śaśisuta (Mercury), Guru (Jupiter) and Śukra (Venus) make the maiden rich in the play of good fortune, her heart's sport with her beloved full of guileless smiles; Ravi (the Sun), Ravisuta (Saturn) and Vakra (Mars) make her of a character overrun by deceit; and Tuhinaraśmi (the cool-rayed Moon) in the 9th makes her a mother of daughters (strī-savitrī, 'bearer of females').

शनिरनियमशौचां कन्यकामन्यकार्यैर्विधुरतिविधुराङ्गीं शाकिनीं व्योम्नि वक्रः । रचयति रविरुग्रां कोविदः कार्मणज्ञामविकृतसुकृतश्रीमालिनीमार्यशुक्रौ

śaniraniyamaśaucāṃ kanyakāmanyakāryairvidhuratividhurāṅgīṃ śākinīṃ vyomni vakraḥ | racayati ravirugrāṃ kovidaḥ kārmaṇajñāmavikṛtasukṛtaśrīmālinīmāryaśukrau

In vyoman (the 10th, 'sky'): Śani (Saturn) makes the maiden lax in the rules of purity, through ⟨her⟩ other ⟨improper⟩ doings; Vidhu (the Moon) makes her sorely afflicted in body; Vakra (Mars) makes her a śākinī (a witch); Ravi (the Sun) makes her fierce; Kovida ('the wise', Mercury) makes her skilled in kārmaṇa (sorcery, spells); and Ārya (Jupiter) and Śukra (Venus) make her garlanded with unspoiled merit and prosperity. [The page prints विं at the start of the second line; the text is corrected to र्विधुः, 'the Moon', which the sandhi with the preceding कार्यैः requires. The printed mark stands where the repha belongs.]

एकादशे दशशतांशुमुखाः सुखानि रत्नाम्बरद्रविणभोगभरोन्मुखानि । पाणिग्रहे ददति दीर्घदृशां ग्रहेन्द्राः सर्वेपि सर्वभवनेष्वबला न किञ्चित्

ekādaśe daśaśatāṃśumukhāḥ sukhāni ratnāmbaradraviṇabhogabharonmukhāni | pāṇigrahe dadati dīrghadṛśāṃ grahendrāḥ sarvepi sarvabhavaneṣvabalā na kiñcit

In the 11th, all the lords among planets, headed by Daśaśatāṃśu (the thousand-rayed Sun), give long-eyed women at the marriage (pāṇigraha, 'taking of the hand') joys that bring abundant enjoyment of jewels, garments and wealth. All of them, when weak, give nothing in any house.

व्यये शुभाः सद्व्ययकर्षितां शनिः सुरारुचिं रचयति दुर्विधां विधुः । अदक्षिणावयवरुजं कुजो रविर्विरूपयत्यतिरुचिरामपि स्त्रियम्

vyaye śubhāḥ sadvyayakarṣitāṃ śaniḥ surāruciṃ racayati durvidhāṃ vidhuḥ | adakṣiṇāvayavarujaṃ kujo ravirvirūpayatyatirucirāmapi striyam

In vyaya (the 12th): benefics make ⟨her⟩ worn thin by spending on good causes; Śani (Saturn) makes her fond of liquor (surā); Vidhu (the Moon) makes her wretched (durvidhā, 'ill-circumstanced, poor'); Kuja (Mars) brings disease of the left-side limbs; and Ravi (the Sun) disfigures even a very beautiful woman. [The page prints विं at the start of the last line; the text is corrected to र्विरूपयति, 'disfigures', which the sandhi with the preceding रविः requires. The printed mark stands where the repha belongs.]

इति मुनिजनमतमतनुवितर्कं प्रतिगृहचरखचरोद्यदुदर्कम् । परिविगणय्य विशेषमशेषं फलमिदमूह्यमनुज्झितरेखम्

iti munijanamatamatanuvitarkaṃ pratigṛhacarakhacarodyadudarkam | parivigaṇayya viśeṣamaśeṣaṃ phalamidamūhyamanujjhitarekham

Thus, having weighed the opinion of the sages, with its ample reasoning, and the outcomes that arise from the planets moving through each house, and having reckoned every particular, this result is to be inferred without setting aside the rekhā ('line': most likely the rekhās or benefic points of aṣṭavarga; possibly simply 'the rule').

षट्त्र्यायेष्वशुभाः शुभाय निधनद्यूनान्त्यवर्जं परे त्र्यायार्थेषु शशी मृतौ शनिरवी भङ्गाय तत्रापरे । क्रूरद्यूनवृतान्विते शशितनू अस्ते सितज्ञौ विधुर्लग्ने सोमसिताधिपा द्विषि सितः सेन्दुर्विनष्टोंऽशपः

ṣaṭtryāyeṣvaśubhāḥ śubhāya nidhanadyūnāntyavarjaṃ pare tryāyārtheṣu śaśī mṛtau śaniravī bhaṅgāya tatrāpare | krūradyūnavṛtānvite śaśitanū aste sitajñau vidhurlagne somasitādhipā dviṣi sitaḥ sendurvinaṣṭoṃ'śapaḥ

⟨At the wedding moment⟩ malefics in the 6th, 3rd and 11th (āya, gain) ⟨houses from the lagna, the rising sign⟩ are for good; the others ⟨the benefics⟩ ⟨are good everywhere⟩ except the 8th (nidhana), the 7th (dyūna) and the 12th (antya). The Moon ⟨is good⟩ in the 3rd, 11th and 2nd (artha). In the 8th (mṛti), Saturn and the Sun ⟨work⟩ for the breaking (bhaṅga) ⟨of the marriage⟩. Other ⟨causes of breaking⟩ there are: the Moon and the lagna joined with a malefic (krūra), having ⟨a malefic⟩ in the 7th (dyūna), or hemmed in (vṛta, i.e. kartarī, 'scissors', malefics on both sides); Venus and Mercury set (asta, combust); the Moon in the lagna; the Moon, Venus or the lord ⟨of the lagna⟩ in the 6th (dviṣ, the enemy house); Venus together with the Moon; and the lord of the navāṃśa (the ninth-part division of a sign) destroyed ⟨i.e. weakened⟩. [The parse of the compact second half is ours: 'mṛtau' may instead go with 'śaśī' ('the Moon in the 8th'), and 'sitaḥ sendur' may be read with 'dviṣi' ('Venus with the Moon in the 6th').]

अतुर्यकायकेन्द्रगः सुहृत्स्वसौम्यवर्गयुक् । सुहृच्छुभेक्षितः शुभः शशी मयूखमांसलः ।

aturyakāyakendragaḥ suhṛtsvasaumyavargayuk | suhṛcchubhekṣitaḥ śubhaḥ śaśī mayūkhamāṃsalaḥ |

The Moon is auspicious (śubha) when it stands in a kendra (angle: 1st, 4th, 7th, 10th) other than the 4th (turya) and the 1st (kāya, 'the body'); is in the varga (division) of a friend, its own, or a benefic; is aspected by a friend or a benefic; and is full-bodied with rays (mayūkha-māṃsala, i.e. bright). [The compound 'aturyakāyakendragaḥ' can also be split 'not in the 4th; in the lagna or a kendra'; verse 1 counts the Moon in the lagna among the breaking yogas, so 'other than the 4th and the 1st' is followed here.]

। शशितनयसिताभ्यां नन्दभद्रावुभाभ्यां जय इति तनुयाते जीव इत्येष जीवे । असुरसुरगुरुभ्यां स्थावरो ज्ञेज्यशुक्रैर्विजय इति विशुक्रं तं च जीमूतमाहुः

| śaśitanayasitābhyāṃ nandabhadrāvubhābhyāṃ jaya iti tanuyāte jīva ityeṣa jīve | asurasuragurubhyāṃ sthāvaro jñejyaśukrairvijaya iti viśukraṃ taṃ ca jīmūtamāhuḥ

When ⟨a benefic⟩ goes to the lagna (tanu): with Mercury (the Moon's son) and with Venus ⟨singly⟩ ⟨the yogas are⟩ Nanda and Bhadra; with both, Jaya; with Jupiter, this ⟨yoga⟩ is Jīva; with Venus and Jupiter (the gurus of the asuras and of the gods), Sthāvara; with Mercury, Jupiter and Venus, Vijaya; and that same ⟨combination⟩ without Venus they call Jīmūta.

इति शुभफलयोगाः सप्त सप्तर्षिमुख्यैर्मुनिभिरभिहितास्ते जन्मयात्रास्वपि स्युः । भजति युवतिरेभिर्भूपसीमन्तिनीत्वं ग्रहयुतिबलयोगादुत्तराधर्यमस्मिन्

iti śubhaphalayogāḥ sapta saptarṣimukhyairmunibhirabhihitāste janmayātrāsvapi syuḥ | bhajati yuvatirebhirbhūpasīmantinītvaṃ grahayutibalayogāduttarādharyamasmin

These are the seven yogas of auspicious result, taught by the sages headed by the Seven Ṛṣis; they hold also in births and journeys. Through them a young woman attains the rank of a king's consort. Among them, higher and lower (uttarādharya) ⟨is judged⟩ from how many planets are joined ⟨in the lagna⟩ and from their strength.

दिनकररुधिराभ्यां व्यालपातालवक्त्रौ क्षय इति रविपुत्रे सैंहिकेये तमस्कम् । तनुगृहयुजि केतावन्तकस्तेषु शोकव्यसनविधनताभिस्तप्यते पङ्कजाक्षी

dinakararudhirābhyāṃ vyālapātālavaktrau kṣaya iti raviputre saiṃhikeye tamaskam | tanugṛhayuji ketāvantakasteṣu śokavyasanavidhanatābhistapyate paṅkajākṣī

⟨When the planet is joined with the lagna:⟩ with the Sun and with Mars ⟨the yogas are⟩ Vyāla and Pātālavaktra; with Saturn (the Sun's son) it is Kṣaya; with Rāhu (son of Siṃhikā), Tamaska; with Ketu joined to the house of the lagna (tanu-gṛha), Antaka. In these the lotus-eyed ⟨bride⟩ is tormented by grief, calamity and loss of wealth.

तनुतुहिनमरीच्योरङ्गनाखेटदृष्टौ चरगृहगतयोः स्यात्कान्तयुग्मं कुमार्याः । अविदिशि बलिनश्चेद्यायिनो युग्म इन्दावशुभदृशमुपेते कन्यका त्वन्यकाम्या

tanutuhinamarīcyoraṅganākheṭadṛṣṭau caragṛhagatayoḥ syātkāntayugmaṃ kumāryāḥ | avidiśi balinaścedyāyino yugma indāvaśubhadṛśamupete kanyakā tvanyakāmyā

When the lagna and the Moon (tuhina-marīci, 'cool-rayed') are aspected by female planets (aṅganā-kheṭa) and both stand in movable (cara) signs, the girl will have two husbands. If the yāyin ('marching') planets are strong in a cardinal direction (a-vidiś, not an intermediate quarter), ⟨and⟩ the Moon in an even sign receives the aspect of a malefic, the maiden will desire another ⟨man⟩. [The verse does not name which planets it counts as female or as yāyin; 'and' joining the last two conditions is supplied.]

नरः प्रियो नीरजलोचनानां नरग्रहैरुत्कटकान्तिवीर्य्यैः । नारी नृणां चित्तहरा स्वभोगैर्नारीनभोगैर्बलशालिभिस्तु

naraḥ priyo nīrajalocanānāṃ naragrahairutkaṭakāntivīryyaiḥ | nārī nṛṇāṃ cittaharā svabhogairnārīnabhogairbalaśālibhistu

With the male planets (nara-graha) intense in brightness and strength, a man is dear to lotus-eyed women; with the female planets (nārī-nabhoga) strong, a woman steals the hearts of men by the delights she gives (sva-bhoga).

पतिरस्तपतिर्विरोचनः श्वशुरस्तत्प्रमदा मदग्रहः । अबला बलिनो दिशन्त्यमी सुदृशां तेष्वशुभं शुभं क्रमात्

patirastapatirvirocanaḥ śvaśurastatpramadā madagrahaḥ | abalā balino diśantyamī sudṛśāṃ teṣvaśubhaṃ śubhaṃ kramāt

The husband is the lord of the 7th (asta-pati); the Sun (virocana) is the father-in-law; his wife ⟨the mother-in-law⟩ is the planet in the 7th (mada). When weak, these give the fair-eyed ⟨brides⟩ ill; when strong, good — in that order. [Reading 'mada-graha' as 'the planet in the 7th (mada)' is ours; the word could be taken otherwise.]

शशिसूर्यसुतावनीसुतैररिनीचास्तगतैः करग्रहे । अपि तन्वधिपेन तप्यते निरपत्या नियतं नितम्बिनी

śaśisūryasutāvanīsutairarinīcāstagataiḥ karagrahe | api tanvadhipena tapyate nirapatyā niyataṃ nitambinī

If at the hand-taking (kara-graha, the wedding) the Moon, Saturn (the Sun's son) and Mars (the Earth's son) are in an enemy's sign (ari, or the 6th house), in debilitation (nīca), or set (asta, combust; or in the 7th) — or even the lord of the lagna ⟨so placed⟩ — the woman is tormented and is certainly childless (nirapatyā).

कवेस्तृतीयस्य शुभाय रेखा लग्नं नभस्थो न भनक्ति भौमः । तद्वद्व्यये सौरिरपीति रीतिर्जनेषु जागर्तितरां कुतस्त्या

kavestṛtīyasya śubhāya rekhā lagnaṃ nabhastho na bhanakti bhaumaḥ | tadvadvyaye saurirapīti rītirjaneṣu jāgartitarāṃ kutastyā

'Venus in the 3rd earns a line (rekhā, a mark in the reckoning) for good; Mars in the 10th (nabhas) does not break the lagna; Saturn in the 12th likewise' — from where has this custom come, so wide awake among people? ⟨The question implies the author finds no authority for it.⟩

उशना गुरुरिन्दुनन्दनः शशिजामित्रगपापतापहृत् । नवपञ्चमकेन्द्रमित्रभप्रणयी पुष्टदृशा विधुं स्पृशन्

uśanā gururindunandanaḥ śaśijāmitragapāpatāpahṛt | navapañcamakendramitrabhapraṇayī puṣṭadṛśā vidhuṃ spṛśan

Venus (Uśanas), Jupiter ⟨or⟩ Mercury (the Moon's son) removes the torment of a malefic standing in the 7th (jāmitra) from the Moon, when it occupies the 9th, the 5th, a kendra, or a friend's sign, and touches the Moon with a full aspect.

हिमरश्मिनवांशकात् खलो यदि खेटः शरसायकांशके । अयमन्यगुणैर्न हन्यते निविडैरप्युपसर्गडम्बरः

himaraśminavāṃśakāt khalo yadi kheṭaḥ śarasāyakāṃśake | ayamanyaguṇairna hanyate niviḍairapyupasargaḍambaraḥ

If a malefic planet stands in the 55th navāṃśa (śara-sāyaka, 'arrow-arrow' = 5 and 5, read as 55) counted from the Moon's navāṃśa, this great affliction (upasarga) is not destroyed by other merits, however dense they are.

मोघाः शिखिदग्धबीजवद्योगाः केपि शरीरधारिणः । दृढगूढफलोदयाः परे पर्णाकीर्णहुताशराशिवत्

moghāḥ śikhidagdhabījavadyogāḥ kepi śarīradhāriṇaḥ | dṛḍhagūḍhaphalodayāḥ pare parṇākīrṇahutāśarāśivat

Some yogas are fruitless for embodied beings, like seeds burnt by fire; others hold a firm but hidden rising of fruit, like a heap of fire covered over with leaves.

इति यः प्रतिकूलकारकग्रहभावांशनिवेशदृष्टिभिः । तन्वादिफलेषु दत्तदृक्स प्राप्नोत्यवतंसतां सताम्

iti yaḥ pratikūlakārakagrahabhāvāṃśaniveśadṛṣṭibhiḥ | tanvādiphaleṣu dattadṛksa prāpnotyavataṃsatāṃ satām

Thus one who has given close attention to the results of the lagna and the other ⟨houses⟩ through the unfavourable ⟨factors⟩, the significators (kāraka), the planets, the houses (bhāva), the navāṃśas, their placements and their aspects, attains the rank of a crown-jewel among the learned.

उल्लिख्य सामुद्रिकलक्षणानि वरः कुमारीं वृणुयान्निमित्तैः । एवं कुमारी वरमप्युदर्को न ह्येकधारं निरधारि धीरैः

ullikhya sāmudrikalakṣaṇāni varaḥ kumārīṃ vṛṇuyānnimittaiḥ | evaṃ kumārī varamapyudarko na hyekadhāraṃ niradhāri dhīraiḥ

Having noted the sāmudrika marks (the signs read from the body), the groom should choose the girl, ⟨and also⟩ by omens (nimitta); in the same way ⟨the girl's side should choose⟩ the groom. For the wise have not settled the outcome (udarka) as resting on a single support (eka-dhāra).

स्वप्नो निमित्तं शकुनाः स्वकर्म शरीरमागन्तुकमद्भुतानि । दोषाभिचारग्रहचारकालकाम्यानि चैवं विविधः फलाध्वा

svapno nimittaṃ śakunāḥ svakarma śarīramāgantukamadbhutāni | doṣābhicāragrahacārakālakāmyāni caivaṃ vividhaḥ phalādhvā

Dreams, portents (nimitta), omens (śakuna), one's own deeds, the body, chance events from outside (āgantuka), prodigies (adbhuta), faults (doṣa), sorcery (abhicāra), the motion of the planets, time, and rites done for a desired end (kāmya) — thus the road of results is manifold.

प्राक्कर्म बीजं सलिलानिलोर्वीसंस्कारवत्कर्म विधीयमानम् । शोषाय पोषाय च तस्य तस्मात्सदा सदाचारवतां न हानिः

prākkarma bījaṃ salilānilorvīsaṃskāravatkarma vidhīyamānam | śoṣāya poṣāya ca tasya tasmātsadā sadācāravatāṃ na hāniḥ

Past karma is the seed; the karma now being done is like the tending of it by water, wind and soil — for its withering or for its nourishing. Therefore those of good conduct never suffer loss.

फलेद्यदि प्राक्तनमेव तत्किं कृष्याद्युपायेषु परः प्रयत्नः । श्रुतिः स्मृतिश्चापि नृणां निषेधविध्यात्मके कर्मणि किं निषण्णा

phaledyadi prāktanameva tatkiṃ kṛṣyādyupāyeṣu paraḥ prayatnaḥ | śrutiḥ smṛtiścāpi nṛṇāṃ niṣedhavidhyātmake karmaṇi kiṃ niṣaṇṇā

If only what was done before bore fruit, why then the great effort in means such as farming? And why would śruti and smṛti (revealed and remembered scripture) concern themselves with human action made of prohibitions and injunctions? [The page prints no number after this verse.]

छायां विधोर्न ध्रुवमृक्षमालामालोकयेद्यो न च मातृचक्रम् । खण्डम्पदं यस्य च कर्दमादौ कफश्च्युतो मज्जति चाम्बुचुम्बी

chāyāṃ vidhorna dhruvamṛkṣamālāmālokayedyo na ca mātṛcakram | khaṇḍampadaṃ yasya ca kardamādau kaphaścyuto majjati cāmbucumbī

⟨Signs of a man near death:⟩ one who cannot see the Moon's shadow (chāyā), the pole star (dhruva), the garland of stars, nor the circle of the Mothers (mātṛ-cakra); whose footprint in mud and the like is broken (incomplete); and whose phlegm, spat out, sinks when it touches water.

उरः पुरः शुष्यति यस्य चार्द्रं न मान्ति तिस्रोऽङ्गुलयश्च वक्त्रे । स्नातस्य मूर्द्धन्यपि धूमवल्ली निलीयते रिक्तमुखः खगो वा

uraḥ puraḥ śuṣyati yasya cārdraṃ na mānti tisro'ṅgulayaśca vaktre | snātasya mūrddhanyapi dhūmavallī nilīyate riktamukhaḥ khago vā

Whose chest, when wet, dries before ⟨the rest of the body⟩; into whose mouth three fingers do not fit; on whose head, after he has bathed, a trail of smoke clings, or a bird with an empty beak settles.

नाकीर्णकर्णः शृणुयाच्च घोषं नो वा सुभुक्तोपि धृतिं विधत्ते । निश्रीरकस्मात्सुतरां च सुश्रीः कृशःस्थवीयानपि योप्यकस्मात्

nākīrṇakarṇaḥ śṛṇuyācca ghoṣaṃ no vā subhuktopi dhṛtiṃ vidhatte | niśrīrakasmātsutarāṃ ca suśrīḥ kṛśaḥsthavīyānapi yopyakasmāt

Who, with his ears stopped, does not hear the roar ⟨within⟩; or who, even well fed, finds no contentment; who suddenly loses his lustre, or suddenly becomes very lustrous; who, being lean, suddenly becomes stout.

अतीव तुच्छं बहु चात्त्यहेतोरतीतसात्म्यः सदसत्प्रवृत्तौ । अप्यंगुलिक्रान्तविलोचनान्तो न मेचकं चान्द्रकमीक्षते यः

atīva tucchaṃ bahu cāttyahetoratītasātmyaḥ sadasatpravṛttau | apyaṃgulikrāntavilocanānto na mecakaṃ cāndrakamīkṣate yaḥ

Who without cause eats very little or very much; who has departed from his settled nature in good and bad conduct; who, even with the corner of his eye pressed by a finger, does not see the dark moon-like spot (cāndraka).

मध्येललाटं मणिबन्धधारी न चाल्पिकां पश्यति यः कलावीम् । अहेतुकं यः शवगन्धिगात्रः सर्वत्र सीमन्तितमूर्धजो वा

madhyelalāṭaṃ maṇibandhadhārī na cālpikāṃ paśyati yaḥ kalāvīm | ahetukaṃ yaḥ śavagandhigātraḥ sarvatra sīmantitamūrdhajo vā

Who, holding his wrist (maṇibandha) to the middle of the forehead, does not see the small kalāvī [the sense of this phrase and of the word kalāvī is not certain to us]; who without cause ⟨has⟩ a body ⟨smelling of⟩ a corpse [the page prints śava-mandhi-gātraḥ, which gives no clear sense; the text is corrected to śava-gandhi-gātraḥ, 'whose body smells of a corpse', as the edition's own Sanskrit gloss reads: one letter, म for ग]; or whose hair is parted everywhere.

अपि क्षरद्रोमनखः शरीरात् स्वप्ने स्रवद्वामविलोचनो वा । निरीक्षते सत्त्वममानुषं वा विस्रस्तनासानयनश्रुतिर्वा

api kṣaradromanakhaḥ śarīrāt svapne sravadvāmavilocano vā | nirīkṣate sattvamamānuṣaṃ vā visrastanāsānayanaśrutirvā

Or whose body-hair and nails drop from his body; or whose left eye streams in sleep; or who sees a being that is not human; or whose nose, eyes and ears have slackened.

आक्षिप्यमाणो दिशि दक्षिणस्यां जागर्ति यानेऽधिकृतः खरादौ । नेदिष्ठदिष्टान्तममुं कुमार्या नाऽऽर्य्याः प्रदानाय वरं वृणीरन्

ākṣipyamāṇo diśi dakṣiṇasyāṃ jāgarti yāne'dhikṛtaḥ kharādau | nediṣṭhadiṣṭāntamamuṃ kumāryā nā''ryyāḥ pradānāya varaṃ vṛṇīran

Who is dragged away toward the southern quarter; ⟨or⟩ who wakes set upon a mount such as a donkey [the phrase 'jāgarti yāne 'dhikṛtaḥ kharādau' is rendered literally; it may describe a dream] — such a man, whose end is very near, the noble should not choose as groom for the giving of the girl.

छायां निरीक्ष्य क्षणमन्तरिक्षं पश्यन्न यो निश्चलनेत्रपातः । शुभ्राभ्रसच्छायमिह स्वकायं पश्येत्स नश्येद्विकृतौ विकारः

chāyāṃ nirīkṣya kṣaṇamantarikṣaṃ paśyanna yo niścalanetrapātaḥ | śubhrābhrasacchāyamiha svakāyaṃ paśyetsa naśyedvikṛtau vikāraḥ

Having gazed at ⟨his own⟩ shadow and then, for a moment, at the sky with unmoving eyes, one who does not see his own body there looking like a white cloud will perish; if ⟨the image is⟩ distorted, a disorder ⟨follows⟩.

प्रदक्षिणावर्तशरीररोमा वृषस्वनः फेनिलमूत्रपातः । नात्यल्पपार्ष्णिर्मनसा गभीरो धीरोन्नतारम्भरुचिर्यशस्वी

pradakṣiṇāvartaśarīraromā vṛṣasvanaḥ phenilamūtrapātaḥ | nātyalpapārṣṇirmanasā gabhīro dhīronnatārambharuciryaśasvī

⟨Marks of a good groom:⟩ whose body-hair whorls turn to the right (clockwise); whose voice is like a bull's; whose urine falls foaming; whose heel is not too small; who is deep in mind, steady, fond of lofty undertakings, and renowned.

स्निग्धेक्षणत्वङ्नखदन्तकेशो युवा सुवासाः परिवीतचेष्टः । न स्त्रीमुखो निप्रभशान्तमूर्तिर्न चातिकृष्णेक्षणतारको वा

snigdhekṣaṇatvaṅnakhadantakeśo yuvā suvāsāḥ parivītaceṣṭaḥ | na strīmukho niprabhaśāntamūrtirna cātikṛṣṇekṣaṇatārako vā

Whose eyes, skin, nails, teeth and hair are glossy; who is young, well dressed and restrained in his movements; whose face is not a woman's; whose form is tranquil and of abundant lustre (niprabha here is nitarāṃ prabhā, 'of exceeding radiance', as both commentaries we hold expand it, and not a defective niṣprabha); and whose pupils are not too black.

औचित्यचारी शुचिरिङ्गितज्ञो विशालहस्ताननबाहुवक्षाः । सर्वोपि सत्त्वाकृतिमान्कुलीनः कन्याप्रदानाय वरो न रोगी

aucityacārī śuciriṅgitajño viśālahastānanabāhuvakṣāḥ | sarvopi sattvākṛtimānkulīnaḥ kanyāpradānāya varo na rogī

Who acts with propriety, is pure, and understands hints; broad in hands, face, arms and chest — any such man, with inner strength and a good form, of good family, ⟨is fit as⟩ a groom for the giving of the girl; not a sick one.

श्मश्रुश्यामोन्नतोष्ठी पृथुकरचरणा ह्रस्वरूक्षाग्रकेशा निःशौचा रोमशांगी कृशकुटिलचलत्क्रूरसच्छद्मदृष्टिः । वामावर्ता विशालोन्नतविकटनटद्भ्रूललाटा स्पृशन्ती नोर्वीमन्त्यांगुलिभ्यामनियतबहुभुग्गेहिनी देहिनी रुक्

śmaśruśyāmonnatoṣṭhī pṛthukaracaraṇā hrasvarūkṣāgrakeśā niḥśaucā romaśāṃgī kṛśakuṭilacalatkrūrasacchadmadṛṣṭiḥ | vāmāvartā viśālonnatavikaṭanaṭadbhrūlalāṭā spṛśantī norvīmantyāṃgulibhyāmaniyatabahubhuggehinī dehinī ruk

⟨A woman⟩ whose raised lips are dark with a moustache; with broad hands and feet; with short hair, rough at the tips; unclean; hairy-limbed; with a thin, crooked, restless, cruel, deceitful gaze; with a leftward whorl; with a broad, raised, jutting, twitching brow and forehead; who does not touch the ground with her last toes; who eats much at no fixed time — such a housewife is disease in bodily form.

या स्फिग्ललाटोदरलम्बिनी सा स्यात्कान्तकान्तानुजतातहन्त्री । नितम्बिनी स्वल्पनितम्बगुह्या द्रुह्यात्पतिं दीर्घगला कुलघ्नी

yā sphiglalāṭodaralambinī sā syātkāntakāntānujatātahantrī | nitambinī svalpanitambaguhyā druhyātpatiṃ dīrghagalā kulaghnī

She whose buttocks, forehead and belly hang down would be the killer of her husband, of her husband's younger brother, and of the father (tāta). A woman with very small hips and private parts would betray her husband; one with a long neck destroys the family. [The verse does not say whether the three marks match the three victims in order.]

निःस्वातिह्रस्वा धमनौ पुरंध्री प्रायेण तत्रातिपृथुः प्रचण्डा । कपोलकूपा हसितेप्यशीला कूर्मोदरी दुःखदरी दुरात्मा

niḥsvātihrasvā dhamanau puraṃdhrī prāyeṇa tatrātipṛthuḥ pracaṇḍā | kapolakūpā hasitepyaśīlā kūrmodarī duḥkhadarī durātmā

A wife very short in the neck (dhamani) is poor; one very broad there is mostly fierce. One whose cheeks form wells (dimples) when she laughs is of bad character; one with a tortoise-like belly is a cavern of sorrow (duḥkha-darī), evil-natured.

रेखाभिरंगुष्ठतलेऽङ्गनानां पुंस्त्रीप्रसूतिर्विपुलाल्पिकाभिः । अच्छिन्नभिन्नाभिरखण्डमायुः खण्डन्तदन्याभिरमूभिरस्याः

rekhābhiraṃguṣṭhatale'ṅganānāṃ puṃstrīprasūtirvipulālpikābhiḥ | acchinnabhinnābhirakhaṇḍamāyuḥ khaṇḍantadanyābhiramūbhirasyāḥ

By the lines at the base of the thumb in women: broad ⟨lines⟩ ⟨show⟩ the birth of sons, thin ones of daughters; unbroken and unsplit ⟨lines⟩ ⟨show⟩ an unbroken life; the other ⟨kind⟩ of these ⟨lines⟩ ⟨show⟩ her life cut short.

एका तिर्यक्तर्जनीं याति रेखा तर्जन्यंगुष्ठान्तराले तदन्या । ते द्वे स्यातामायुरैश्वर्यरेखे तत्सौन्दर्य्ये सुन्दरत्वं तयोः स्यात्

ekā tiryaktarjanīṃ yāti rekhā tarjanyaṃguṣṭhāntarāle tadanyā | te dve syātāmāyuraiśvaryarekhe tatsaundaryye sundaratvaṃ tayoḥ syāt

One line runs slantwise to the index finger (tarjanī); another ⟨runs⟩ into the space between the index finger and the thumb. These two are the line of life and the line of prosperity; when they are well formed, their ⟨results⟩ are fine.

ऐश्वर्यरेखाशिखरेण मूलाद्युनक्ति याऽसौ पितृवंशरेखा । नीरन्ध्रबन्धा गृहबन्धनाय बंहीयसी वंशविवर्धनाय

aiśvaryarekhāśikhareṇa mūlādyunakti yā'sau pitṛvaṃśarekhā | nīrandhrabandhā gṛhabandhanāya baṃhīyasī vaṃśavivardhanāya

The line that, from the root ⟨of the palm⟩, joins the tip of the prosperity line is the line of the father's lineage (pitṛ-vaṃśa-rekhā). Joined without a gap, it ⟨makes⟩ for a settled household; very thick, it ⟨makes⟩ for the growth of the lineage.

कनिष्ठिकाजीवितरेखयोः स्यान्मध्ये मिथः कान्तकलत्ररेखा । अपत्यरीत्या करभे परस्मिन् भवन्ति सांमातुरवर्गरेखाः

kaniṣṭhikājīvitarekhayoḥ syānmadhye mithaḥ kāntakalatrarekhā | apatyarītyā karabhe parasmin bhavanti sāṃmāturavargarekhāḥ

Between the little finger (kaniṣṭhikā) and the life line lies the line of husband and wife (kānta-kalatra). On the other karabha (the outer edge of the palm below the little finger) are the lines of the sāṃmātura group (children of the same mother), read in the manner of ⟨the lines of⟩ children. [The sense of the second half is not certain to us.]

अनामिकामूलविभूषणं या पुण्यस्य रेखा तदवाप्तिहेतुः । निःसीमसीमन्तितपञ्चशाखा कस्योर्ध्वरेखा न करोति राज्यम्

anāmikāmūlavibhūṣaṇaṃ yā puṇyasya rekhā tadavāptihetuḥ | niḥsīmasīmantitapañcaśākhā kasyordhvarekhā na karoti rājyam

The line that adorns the root of the ring finger (anāmikā) is the line of merit (puṇya), the cause of gaining it. For whom does the upward line (ūrdhva-rekhā), parting the five-branched ⟨hand⟩ without any limit, not make kingship?

अरूक्षगम्भीरमनोहराभी रेखाभिरन्तर्मधुपिङ्गलाभिः । न चातिबह्वीभिरवामवामेष्वंगेषु पुंस्त्रीफलयोः स्फुटत्वम् ।

arūkṣagambhīramanoharābhī rekhābhirantarmadhupiṅgalābhiḥ | na cātibahvībhiravāmavāmeṣvaṃgeṣu puṃstrīphalayoḥ sphuṭatvam |

By lines that are not rough, that are deep and pleasing, honey-tawny within, and not too many — on the right and the left limbs — the results for men and for women ⟨respectively⟩ become clear.

। सरोजश्रीवृक्षध्वजगजतिमिस्तम्भकलशस्रगादर्शच्छत्रांकुशकुलिशभृङ्गारगिरिभिः । रथाश्वश्रीवत्सव्यजनयवयूपप्रभृतिभिर्नरा नार्यो राज्यं दधति पदपाणिप्रणयिभिः ।

| sarojaśrīvṛkṣadhvajagajatimistambhakalaśasragādarśacchatrāṃkuśakuliśabhṛṅgāragiribhiḥ | rathāśvaśrīvatsavyajanayavayūpaprabhṛtibhirnarā nāryo rājyaṃ dadhati padapāṇipraṇayibhiḥ |

By ⟨marks shaped like⟩ a lotus, the śrīvṛkṣa ('tree of fortune'), a banner, an elephant, a fish (timi), a pillar, a pot (kalaśa), a garland, a mirror, a parasol, a goad, a thunderbolt (kuliśa), a spouted jar (bhṛṅgāra), a mountain, a chariot, a horse, the śrīvatsa, a fan, a barley grain, a sacrificial post and the like, set on the feet and hands, men and women hold kingship.

। अर्चितं वचनमुन्नतं मनो निर्विशेषसुखदं वपुर्दृशाम् । अस्ति चेदघपराङ्मुखा मतिर्लक्षणैः किमपरैर्नृयोषिताम् ।

| arcitaṃ vacanamunnataṃ mano nirviśeṣasukhadaṃ vapurdṛśām | asti cedaghaparāṅmukhā matirlakṣaṇaiḥ kimaparairnṛyoṣitām |

If there is speech that is honoured, a lofty mind, a body that gives delight to all eyes alike, and an understanding turned away from sin — what need is there of other marks, for men or women?

। वरस्य कन्यावरणे वरेण्यो दुर्गेव यो दक्षिणचेष्टितश्च । अदक्षिणं चेष्टितमिष्टमाहुस्तयोः कुमारी वृणुयाद्वरं चेत् ।

| varasya kanyāvaraṇe vareṇyo durgeva yo dakṣiṇaceṣṭitaśca | adakṣiṇaṃ ceṣṭitamiṣṭamāhustayoḥ kumārī vṛṇuyādvaraṃ cet |

When the groom chooses a girl, the best ⟨omen⟩ is one that, like the durgā ⟨a creature of omen-lore⟩, moves on the right side. If the girl chooses the groom, they call the leftward movement of these two desirable.

। शुनो गतिर्दक्षिणेष्टा कुमारी यत्र कांक्षिणी । अदक्षिणा यत्र तत्र वर एतां वुवूर्षति

| śuno gatirdakṣiṇeṣṭā kumārī yatra kāṃkṣiṇī | adakṣiṇā yatra tatra vara etāṃ vuvūrṣati

A dog's course on the right is favourable where the girl is the one seeking; on the left, where the groom wishes to choose her. ⟨This is the reverse of the rule in verse 27.⟩

आरोप्याक्षतपूरिते गणपतिम्प्रस्थादिपात्रे शनैः संमार्जन्यववेष्टिते युवतयस्तिस्रः सकन्या निशि । निर्याता रजकादिवेश्मसु करे कृत्वा तमभ्यर्चितं यां वाचं शृणुयुस्तदर्थसदृशी सिद्धिः किलोपश्रुतौ

āropyākṣatapūrite gaṇapatimprasthādipātre śanaiḥ saṃmārjanyavaveṣṭite yuvatayastisraḥ sakanyā niśi | niryātā rajakādiveśmasu kare kṛtvā tamabhyarcitaṃ yāṃ vācaṃ śṛṇuyustadarthasadṛśī siddhiḥ kilopaśrutau

Having gently placed ⟨an image of⟩ Gaṇapati in a vessel such as a prastha measure filled with unbroken rice (akṣata) and wrapped with a broom, three young women together with the girl go out at night to the houses of washermen and others, holding him, worshipped, in their hands; whatever words they hear, the success will match their meaning — so it is in upaśruti (the omen of overheard speech).

श्रुतित्रिपूर्वावसुवह्निमित्रविश्वानिलर्क्षे वरणं कुमार्याः । तच्चावमन्येत न चेतसापि यदाचरेयुः स्वकुलोक्तमार्याः

śrutitripūrvāvasuvahnimitraviśvānilarkṣe varaṇaṃ kumāryāḥ | taccāvamanyeta na cetasāpi yadācareyuḥ svakuloktamāryāḥ

The choosing (varaṇa, betrothal) of the girl ⟨is done⟩ in the nakṣatras (lunar mansions) Śravaṇa (śruti), the three Pūrvas (Pūrvaphalgunī, Pūrvāṣāḍhā, Pūrvabhādrapadā), Dhaniṣṭhā (vasu), Kṛttikā (vahni), Anurādhā (mitra), Uttarāṣāḍhā (viśve) and Svātī (anila). And whatever the noble practise as taught in their own family, one should not disregard that even in thought.

वेदिकां विरचयेत्तथा यथा स्यादियं प्रविशतश्च दक्षिणे । स्युर्जनाश्रययवोप्तिवर्णिकाः षण्णवत्रिदिवसेषु नाग्रतः

vedikāṃ viracayettathā yathā syādiyaṃ praviśataśca dakṣiṇe | syurjanāśrayayavoptivarṇikāḥ ṣaṇṇavatridivaseṣu nāgrataḥ

One should build the altar (vedikā) so that it stands on the right of a person entering. The ⟨raising of the⟩ shelter for the people (janāśraya, the wedding pavilion), the sowing of barley (yavopti) and the varṇikā ⟨rite⟩ should fall on the 6th, 9th or 3rd day ⟨before the wedding⟩, not ahead ⟨of these⟩. [We render 'na agrataḥ' as 'not earlier'; it may instead mean 'not in front'. The verse does not say what the varṇikā rite is; the word means 'colouring'.]

कन्यकोक्तविधिवत्पुलोमजापूजनं सयुवतिः समाचरेत् । घ्नन्ति चाशुभमविघ्नमातरो मातृयज्ञकुलकर्मशान्तयः

kanyakoktavidhivatpulomajāpūjanaṃ sayuvatiḥ samācaret | ghnanti cāśubhamavighnamātaro mātṛyajñakulakarmaśāntayaḥ

⟨The girl⟩, together with young women, should perform the worship of Pulomajā (Śacī, Indra's consort) according to the rule stated for a maiden (kanyakā). And the Mothers who grant freedom from obstacles (avighna-mātaraḥ; or: Avighna and the Mothers), the sacrifice to the Mothers (mātṛ-yajña), the family rites (kula-karma) and the rites of pacification (śānti) destroy what is inauspicious.

कर्मायसूनुसहजस्मरगो मृगाङ्कः स्त्रीपुम्ससंगमयिता यदि जीवदृष्टः । स्वर्क्षाणि शुक्रशशिदृष्टयुतानि कन्यालब्ध्यै वधूगृहदृकाणनवांशका वा

karmāyasūnusahajasmarago mṛgāṅkaḥ strīpumsasaṃgamayitā yadi jīvadṛṣṭaḥ | svarkṣāṇi śukraśaśidṛṣṭayutāni kanyālabdhyai vadhūgṛhadṛkāṇanavāṃśakā vā

⟨In a query (praśna) about marriage:⟩ if the Moon (mṛgāṅka) stands in the 10th (karma), the 11th (āya), the 5th (sūnu), the 3rd (sahaja) or the 7th (smara) ⟨from the query lagna, the rising sign⟩ and is aspected by Jupiter (jīva), it brings about the union of woman and man. For obtaining a maiden (kanyā): the own signs ⟨of Venus and the Moon⟩, aspected by or joined with Venus and the Moon, ⟨rising⟩; or the feminine signs, drekkāṇas (thirds of a sign) and navāṃśas (ninths of a sign) ⟨rising⟩. [The print sets 'strīpumsa-' for 'strīpuṃsa-'; the sense, 'woman and man', is the same.]

युग्मर्क्षगौ शशिसितौ द्विपदाङ्गनांशे स्यातान्तदाप्तिपिशुनौ तनुमीक्षमाणौ । नारीनवांशमुदितं खचराः परेपि स्त्रैणर्क्षगा विलसदुज्ज्वलवीर्यभाजः

yugmarkṣagau śaśisitau dvipadāṅganāṃśe syātāntadāptipiśunau tanumīkṣamāṇau | nārīnavāṃśamuditaṃ khacarāḥ parepi straiṇarkṣagā vilasadujjvalavīryabhājaḥ

If the Moon and Venus (śaśi-sita) are in even signs, in a navāṃśa that is biped ⟨and⟩ feminine, and aspect the lagna (tanu), the two of them signal the gaining of her ⟨the bride⟩. ⟨Likewise⟩ if a feminine navāṃśa is rising, and the other planets too stand in feminine signs, possessed of bright, shining strength. [The compound 'dvipadāṅganāṃśe' may also be read 'in a biped or a feminine navāṃśa'; the Sanskrit does not settle which.]

एवं नरा नरदृकाणनवांशदृग्भिः पुंस्खेचरैरुपनमन्ति नितम्बिनीनाम् । यल्लिङ्गिबालकपशुप्रभृतीङ्गितं स्यात् प्रश्नक्षणे तदु तथैव वधूवरस्य

evaṃ narā naradṛkāṇanavāṃśadṛgbhiḥ puṃskhecarairupanamanti nitambinīnām | yalliṅgibālakapaśuprabhṛtīṅgitaṃ syāt praśnakṣaṇe tadu tathaiva vadhūvarasya

In the same way, men come to women through male drekkāṇas, male navāṃśas, and the aspects of male planets ⟨in the query chart⟩. Whatever sign or gesture comes from an ascetic bearing a sectarian mark (liṅgin), a boy, an animal and the like at the moment of the query, that ⟨is to be read⟩ in just the same way for the bride and groom.

प्रश्नोदयादमृतरोचिषि षण्मृतिस्थे मूर्तौ च तत्र मदनस्पृशि चावनेये । तन्वस्तयोरशुभसङ्गतयोर्वरस्य नाशः क्रमाद्वसुमहीमुनिसंमितेऽब्दे

praśnodayādamṛtarociṣi ṣaṇmṛtisthe mūrtau ca tatra madanaspṛśi cāvaneye | tanvastayoraśubhasaṅgatayorvarasya nāśaḥ kramādvasumahīmunisaṃmite'bde

From the query lagna: if the Moon (amṛtarocis, 'nectar-rayed') stands in the 6th or the 8th (mṛti); and if Mars (āvaneya, 'son of the earth') is there in the lagna (mūrti) and in the 7th (madana); and if the 1st and the 7th (tanu-asta) are joined with malefics — then the groom perishes (nāśa) in the 8th (vasu), the 1st (mahī) and the 7th (muni) year, respectively. [The verse joins the Mars clauses with 'and' (ca); read with three numbers, they form one condition, Mars in the lagna or the 7th.]

जामित्रगौ विधुसितौ विधवामसाध्वीं सौरिः कुजः सुरमहेज्यबुधौ धनाढ्याम् । दीर्घायुषं वपुषि सुप्रसवां प्रसूतौ स्त्रीजातकोक्तमखिलं खलु चिन्त्यमत्र

jāmitragau vidhusitau vidhavāmasādhvīṃ sauriḥ kujaḥ suramahejyabudhau dhanāḍhyām | dīrghāyuṣaṃ vapuṣi suprasavāṃ prasūtau strījātakoktamakhilaṃ khalu cintyamatra

The Moon and Venus in the 7th (jāmitra) ⟨make the bride⟩ a widow ⟨and⟩ unchaste; ⟨so do⟩ Saturn ⟨and⟩ Mars. Jupiter (suramahejya) and Mercury ⟨in the 7th make her⟩ rich; ⟨the same planets⟩ in the lagna (vapus) ⟨make her⟩ long-lived; in the 5th (prasūti) ⟨they make her⟩ one who bears good children. Everything said in the strī-jātaka (the horoscopy of women) is to be considered here too. [The verse does not say which planet gives which result; it may mean the results go respectively.]

भतिथिवारफलानि पदे पदे विरचितानि परैरिति नोचिरे । सकलकर्मसु यस्तदुपक्रमः स हि विवाहभ एव शुभे दिने

bhatithivāraphalāni pade pade viracitāni parairiti nocire | sakalakarmasu yastadupakramaḥ sa hi vivāhabha eva śubhe dine

The results of the nakṣatra (bha, lunar mansion), the tithi (lunar day) and the vāra (weekday), which others have composed step by step, have not been told ⟨here⟩ for this reason: whatever undertaking ⟨is begun⟩ in any rite, it is ⟨to be begun⟩ in the marriage nakṣatras themselves, on an auspicious day.

प्रायो विवाहपटलं तटलम्बमानस्तंवोपमं न सहते नयचालनानि । वृन्दावने परमतातपपीड्यमानवृन्दावनेनुरमतामिहसन्मतिश्रीः

prāyo vivāhapaṭalaṃ taṭalambamānastaṃvopamaṃ na sahate nayacālanāni | vṛndāvane paramatātapapīḍyamānavṛndāvanenuramatāmihasanmatiśrīḥ

For the most part, a treatise on marriage is like a clump of grass hanging over a river-bank: it cannot bear being shaken by reasoning (naya). May the splendour of good minds take delight here, in this Vṛndāvana, which shelters the crowds scorched by the heat of other men's doctrines. [The print reads 'stamvopamaṃ', this press's spelling of stambopamaṃ ('like a clump of grass'), and 'anuramaratām', a syllable too many for the metre; the text is corrected to 'anuramatām' ('may it delight'), as the edition's own Sanskrit gloss reads. The verse puns on the book's name: vṛnda-avana, 'protection of the crowd'.]

अभूद्भरद्वाजमहर्षिवंशे विश्वावतंसे श्रुतितत्त्ववेदी । औदीच्यचारित्रपथप्रवर्ती जनार्दनो याज्ञिकचक्रवर्ती

abhūdbharadvājamaharṣivaṃśe viśvāvataṃse śrutitattvavedī | audīcyacāritrapathapravartī janārdano yājñikacakravartī

In the lineage of the great sage Bharadvāja, an ornament of the world, there was Janārdana: a knower of the true meaning of the Veda (śruti), one who walked the path of conduct of the Audīcya ⟨Brahmins⟩, a sovereign among sacrificial priests (yājñika). [The print reads 'pathamarvartī', which is not a word; the text is corrected to 'pathapravartī', 'one who walks the path', as the edition's own Sanskrit gloss reads.]

अस्ति श्रियादित्य इति स्म तस्य सूनुः श्रियादित्य इव द्वितीयः । त्रिस्कन्धपारङ्गतरङ्गमल्लस्तदात्मजो राणग इत्युदीर्ये

asti śriyāditya iti sma tasya sūnuḥ śriyāditya iva dvitīyaḥ | triskandhapāraṅgataraṅgamallastadātmajo rāṇaga ityudīrye

His son was the one called Śriyāditya, like a second sun of splendour (śrī-āditya). His son, who had crossed to the far shore of the three branches (triskandha) ⟨of jyotiṣa⟩ and was a wrestler in the arena ⟨of debate⟩, is named Rāṇaga.

श्रीकेशवः सुकविरध्ययनाध्वनीनव्यूहान्प्रतर्पयितुमर्थपयःप्रवाहैः । दैवज्ञराणगसुतः सुतपःश्रयेस्मिन्वृन्दावने मुनिगवीनिवहं दुदोह

śrīkeśavaḥ sukaviradhyayanādhvanīnavyūhānpratarpayitumarthapayaḥpravāhaiḥ | daivajñarāṇagasutaḥ sutapaḥśrayesminvṛndāvane munigavīnivahaṃ dudoha

Śrī Keśava, a good poet, son of the astrologer (daivajña) Rāṇaga, has milked the herd of the sages' cows ⟨that is, the sages' words⟩ in this Vṛndāvana, a refuge of good austerity, to satisfy the crowds of travellers on the road of study with streams of the milk of meaning. [Vṛndāvana is also the name of this book.]

अबहुदृष्टधियः कियदप्यदः पदगभीरमधीरभिरंस्यते । विशदशास्त्रधियां त्विदमेकदा श्रुतिगतं रसनासु विवृत्स्यति

abahudṛṣṭadhiyaḥ kiyadapyadaḥ padagabhīramadhīrabhiraṃsyate | viśadaśāstradhiyāṃ tvidamekadā śrutigataṃ rasanāsu vivṛtsyati

A person of little reading and little understanding will take only slight delight in this work, which is deep in its words. But for those whose understanding of the śāstra is clear, this ⟨work⟩, once heard, will turn itself out on their tongues ⟨that is, they will recite it readily⟩. [The division 'adhīr abhiraṃsyate' is one reading of a compressed phrase.]

ध्रुवानुराधामृगमूलरेवतीकरं मघास्वातिरदूषणो गणः । रवेरमीना मकरादिषड्गृही करग्रहे मङ्गलकृन्मृगीदृशाम्

dhruvānurādhāmṛgamūlarevatīkaraṃ maghāsvātiradūṣaṇo gaṇaḥ | raveramīnā makarādiṣaḍgṛhī karagrahe maṅgalakṛnmṛgīdṛśām

The group of the dhruva ('fixed') nakṣatras (lunar mansions) ⟨Rohiṇī and the three Uttaras⟩, Anurādhā, Mṛgaśiras, Mūla, Revatī, Hasta (kara), Maghā and Svāti is free of fault. The six houses of the Sun beginning with Makara, leaving out Mīna, bring good fortune at the hand-taking (marriage) of doe-eyed women.

क्रूरोज्झितं द्विः शशिभोगतोर्वाक्तदाप्यमाढ्यं च शुभं न भं स्यात् । त्र्यष्टार्कविंशं च कुजार्किभानुस्वर्भानुतः सत्रिविधाद्भुतं च

krūrojjhitaṃ dviḥ śaśibhogatorvāktadāpyamāḍhyaṃ ca śubhaṃ na bhaṃ syāt | tryaṣṭārkaviṃśaṃ ca kujārkibhānusvarbhānutaḥ satrividhādbhutaṃ ca

A nakṣatra that a malefic has left, until the Moon has passed through it twice; the one the malefic is about to reach; and the one it occupies — such a nakṣatra is not auspicious. So too the 3rd, the 8th, the 12th (arka) and the 20th ⟨nakṣatra⟩ counted from Mars, Saturn (ārki), the Sun and Rāhu (svarbhānu) ⟨respectively⟩, and a nakṣatra touched by any of the three kinds of portent (adbhuta). [The phrase 'dviḥ śaśibhogato 'rvāk' is compressed; 'until the Moon has passed through it twice' is one reading of it.]

वैसाहगंशूव्यसमाप्तिसाग्रं संक्रान्तिसाम्यं खलवेधवच्च । स्वाशश्रमो भान्वभिरोपुनर्मूश्च रेमृहाणां त्रिभिरुत्तरैः स्यात्

vaisāhagaṃśūvyasamāptisāgraṃ saṃkrāntisāmyaṃ khalavedhavacca | svāśaśramo bhānvabhiropunarmūśca remṛhāṇāṃ tribhiruttaraiḥ syāt

⟨Faults are:⟩ the ⟨nakṣatra of the⟩ ending, with the next, of ⟨the yogas⟩ vai-, sā-, ha-, gaṃ-, śū-, vya- ⟨Vaidhṛti, Sādhya, Harṣaṇa, Gaṇḍa, Śūla, Vyatīpāta: the pāta fault⟩; saṃkrānti-sāmya ('equality at the saṃkrānti', perhaps the fault elsewhere called krānti-sāmya, equal declination of Sun and Moon); and vedha ('piercing') by a malefic. Vedha is between svā–śa ⟨Svāti–Śatabhiṣā⟩, śra–ma ⟨Śravaṇa–Maghā⟩, bha–anu ⟨Bharaṇī–Anurādhā⟩, abhi–ro ⟨Abhijit–Rohiṇī⟩, punar–mū ⟨Punarvasu–Mūla⟩, and of re, mṛ, ha ⟨Revatī, Mṛgaśiras, Hasta⟩ with the three Uttaras. [The verse gives only first syllables; the full names in ⟨ ⟩ are this rendering's expansion. Our mūla carried 'khalavedhanac ca', which is no Sanskrit form; this pass corrects it to 'khalavedhavac ca' (khala-vedha-vat + ca), the form the 1886 printing's read and this edition's own Sanskrit gloss both give. The sense, 'piercing by a malefic', is unchanged.]

एकार्गलः साभिजितीन्दुतोर्कः समेस्ति योगेष्वशुभाह्वयेषु । चतुर्दशं चेन्दुभमर्कधिष्ण्यादितीयमुक्तोद्वहनर्क्षशुद्धिः

ekārgalaḥ sābhijitīndutorkaḥ samesti yogeṣvaśubhāhvayeṣu | caturdaśaṃ cendubhamarkadhiṣṇyāditīyamuktodvahanarkṣaśuddhiḥ

Ekārgala ⟨occurs⟩ when, counting with Abhijit included, the Sun stands at an even ⟨count⟩ from the Moon, during the yogas that bear inauspicious names. And ⟨it is a fault when⟩ the Moon's nakṣatra is the 14th from the Sun's nakṣatra. Thus the purity of the marriage nakṣatra has been told.

षट्त्र्यायेष्वशुभाः शुभाय निधनद्यूनान्त्यवर्ज्यं परे त्र्यायार्थेषु शशी मृतौ शनितमःसूर्याः परे भङ्गदाः । क्रूरद्यूनवृतान्विते शशितनू अस्ते सितज्ञौ विधुर्लग्ने सोमसिताधिपा द्विषि सितः सेन्दुर्विनष्टोंशपः

ṣaṭtryāyeṣvaśubhāḥ śubhāya nidhanadyūnāntyavarjyaṃ pare tryāyārtheṣu śaśī mṛtau śanitamaḥsūryāḥ pare bhaṅgadāḥ | krūradyūnavṛtānvite śaśitanū aste sitajñau vidhurlagne somasitādhipā dviṣi sitaḥ sendurvinaṣṭoṃśapaḥ

⟨At the wedding lagna,⟩ malefics in the 6th, 3rd and 11th (āya) give good; the others ⟨the benefics⟩ give good except in the 8th (nidhana), the 7th (dyūna) and the 12th (antya). The Moon ⟨gives good⟩ in the 3rd, 11th and 2nd (artha). In the 8th (mṛti), Saturn, Rāhu (tamas) and the Sun ⟨…⟩. [The verse gives no verb for this clause: read with what goes before, it lists them as acceptable in the 8th; read with what follows, as spoilers. The Sanskrit does not settle which.] The following are spoilers (bhaṅgada): the Moon and the lagna (śaśi-tanū) joined with a malefic, ⟨with a malefic in⟩ the 7th (dyūna), ⟨or⟩ hemmed in (vṛta) ⟨by malefics⟩; Venus and Mercury combust (asta); the Moon ⟨in⟩ the lagna; the Moon, Venus ⟨or⟩ the lord ⟨of the lagna⟩ in the 6th (dviṣ); Venus with the Moon; a lord of the navāṃśa that is destroyed (vinaṣṭa). [The second half is tightly compressed, and the grouping of 'vidhu-lagne somasitādhipā dviṣi sitaḥ sendur' is uncertain as printed; this is one reading.]

अंशाः षट्त्रिनवाद्रयस्तदधिपे लग्नांशयोर्द्वादशद्वित्र्यष्टासु न लग्नमस्तलवपे तत्सप्तमाभ्यां तथा । गण्डान्तेषु च वैधृतावुभयतः संक्रान्तियामद्वये यामार्धव्यतिपातविष्टिकुलिके मासेह्नि चोनाधिके

aṃśāḥ ṣaṭtrinavādrayastadadhipe lagnāṃśayordvādaśadvitryaṣṭāsu na lagnamastalavape tatsaptamābhyāṃ tathā | gaṇḍānteṣu ca vaidhṛtāvubhayataḥ saṃkrāntiyāmadvaye yāmārdhavyatipātaviṣṭikulike māsehni conādhike

The navāṃśas ⟨of the signs numbered⟩ 6, 3, 9 ⟨and⟩ 7 (adri) ⟨Kanyā, Mithuna, Dhanus, Tulā, are to be chosen⟩. ⟨The lagna is⟩ not ⟨fit⟩ when their lord stands in the 12th, 2nd, 3rd or 8th from the lagna and from the navāṃśa; nor when the lord of the navāṃśa of the 7th (asta) ⟨stands so⟩ from their 7ths likewise. Nor in the gaṇḍāntas (junction points); nor in Vaidhṛti; nor in the two yāmas (watches of about three hours) on either side of a saṃkrānti (the Sun's entry into a sign); nor in the half-yāma ⟨portions⟩ of Vyatīpāta, Viṣṭi and Kulika; nor in a month or day that is dropped or added (ūna-adhika).

जन्मर्क्षाज्जन्मलग्नान्निधनविधनते अष्टमद्वादशाभ्यां लग्ने तत्स्वामितत्स्थैरपि वपुषि खगैस्तद्ग्रहांशैश्च ते स्तः । अस्तेशारेर्नवांशे व्यसनमसुभयं नाडिवेधे षडष्टक्षेत्रेशानामसख्ये दनुजनरगणे वार्कजीवेन्द्वशुद्धौ

janmarkṣājjanmalagnānnidhanavidhanate aṣṭamadvādaśābhyāṃ lagne tatsvāmitatsthairapi vapuṣi khagaistadgrahāṃśaiśca te staḥ | asteśārernavāṃśe vyasanamasubhayaṃ nāḍivedhe ṣaḍaṣṭakṣetreśānāmasakhye danujanaragaṇe vārkajīvendvaśuddhau

When the lagna is the 8th or the 12th from the birth nakṣatra ⟨'s sign⟩ or from the birth lagna, these two ⟨results⟩ follow ⟨respectively⟩: death (nidhana) and loss of wealth (vidhanatā). They follow also from the lord of that ⟨8th or 12th⟩, from the planets in it, ⟨when these are⟩ in the lagna, and from their navāṃśas. In the navāṃśa of an enemy of the lord of the 7th (asta): calamity (vyasana). Danger to life (asu-bhaya, 'fear for the life-breaths'): in nāḍī-vedha ('piercing' of the nāḍī, ⟨the two birth nakṣatras falling in the same nāḍī⟩); when the lords of the signs that stand 6th and 8th ⟨from each other⟩ are not friends; in ⟨a match of⟩ rākṣasa (danuja) with manuṣya (nara) gaṇa; or when the Sun, Jupiter and the Moon are not pure (aśuddhi). [The verse does not mark which result goes with which condition. Read by word order, 'calamity' goes with the 7th-lord navāṃśa and 'danger to life' with everything after it; it may instead be meant as the joint result of all of them.]

वेदा इभाब्धय इयं किल नार्मदी भा तद्व्यङ्गुलं ह्रसति पुष्यति योजनेन । याम्योत्तरे पथि हता दशनागदिग्भिरन्त्या पुनर्दहनहृच्चरखण्डकानि

vedā ibhābdhaya iyaṃ kila nārmadī bhā tadvyaṅgulaṃ hrasati puṣyati yojanena | yāmyottare pathi hatā daśanāgadigbhirantyā punardahanahṛccarakhaṇḍakāni

4 ⟨aṅgulas⟩ ⟨and⟩ 48 (ibha-abdhayaḥ) ⟨vyaṅgulas⟩: this, it is said, is the equinoctial shadow (bhā) at the Narmadā. It decreases ⟨going⟩ south and grows ⟨going⟩ north by one vyaṅgula for every yojana. Multiplied by 10 (daśa), 8 (nāga) and 10 (diś), with the last ⟨product⟩ further divided by 3 (dahana), ⟨it gives⟩ the cara-khaṇḍas (the segments of ascensional difference).

लङ्कोदया भुजगभानि नवाङ्कदस्रा वह्निद्विकृष्णगतयश्चरखण्डकैः स्वैः । हीना विलोमविहिताः सहिता विलोमैर्व्यस्ताः पुनः स्वविषयोदयजा विनाड्यः

laṅkodayā bhujagabhāni navāṅkadasrā vahnidvikṛṣṇagatayaścarakhaṇḍakaiḥ svaiḥ | hīnā vilomavihitāḥ sahitā vilomairvyastāḥ punaḥ svaviṣayodayajā vināḍyaḥ

The rising times at Laṅkā (the equator) ⟨of the signs⟩ are 278 (bhujaga-bhāni, read right to left), 299 (nava-aṅka-dasrā) and 323 (vahni-dvi-kṛṣṇagati) ⟨vināḍīs⟩. Diminished by their own cara-khaṇḍas, ⟨they give the first three signs⟩; set in reverse order and increased by the reversed ⟨cara-khaṇḍas⟩ ⟨they give the next three⟩; and ⟨these six⟩ reversed again ⟨give the remaining six⟩. These are the vināḍīs of rising in one's own region.

अष्टाक्षाः नगपञ्च सप्तविषयाः सप्तेषवोऽष्टेषवो गोऽक्षाः शून्यरसाः कुषड्विधुरसाः कङ्गानि शून्यर्तवः । गोक्षा मेषमुखेषु भास्करगतिर्निघ्ना दिनाद्यैर्गतैः संक्रान्तेः खरसैर्हृताऽऽप्तलवयुग् यातर्क्षमिष्टो रविः

aṣṭākṣāḥ nagapañca saptaviṣayāḥ sapteṣavo'ṣṭeṣavo go'kṣāḥ śūnyarasāḥ kuṣaḍvidhurasāḥ kaṅgāni śūnyartavaḥ | gokṣā meṣamukheṣu bhāskaragatirnighnā dinādyairgataiḥ saṃkrānteḥ kharasairhṛtā''ptalavayug yātarkṣamiṣṭo raviḥ

The Sun's ⟨daily⟩ motion ⟨in kalās, minutes of arc⟩ in the signs beginning with Meṣa is: 58 (aṣṭa-akṣāḥ), 57 (naga-pañca), 57 (sapta-viṣayāḥ), 57 (sapta-iṣavaḥ), 58 (aṣṭa-iṣavaḥ), 59 (go-akṣāḥ), 60 (śūnya-rasāḥ), 61 (ku-ṣaṭ), 61 (vidhu-rasāḥ), 61 (ku-aṅgāni), 60 (śūnya-ṛtavaḥ), 59 (go-akṣāḥ) [each number-word read right to left]. This motion, multiplied by the days etc. that have passed since the saṃkrānti (the Sun's entry into the sign) and divided by 60 (kha-rasa), gives degrees; added to the signs already passed, it is the Sun ⟨at the desired time⟩.

रात्रौ भानुर्भार्धयुक्सायनांशस्तन्वर्कांशाः स्वोदयघ्नाः पृथक्कृते । त्रिंशद्भक्ताभुक्तभोग्याःपलादिस्तादृक्कालोमध्यगस्वोदयाढ्यः

rātrau bhānurbhārdhayuksāyanāṃśastanvarkāṃśāḥ svodayaghnāḥ pṛthakkṛte | triṃśadbhaktābhuktabhogyāḥpalādistādṛkkālomadhyagasvodayāḍhyaḥ

At night ⟨take⟩ the Sun increased by six signs (bhārdha, half the zodiac), with the ayanāṃśa (precession correction) added. The degrees of the lagna (tanu) and of the Sun, each multiplied separately by ⟨the rising time of⟩ its own sign and divided by 30, give the passed (bhukta) and the remaining (bhogya) ⟨time⟩ in palas etc. That time, with the rising times of the signs in between added, is the ⟨elapsed⟩ time.

भोग्यं रवेः समयमिष्टघटीपलेभ्यस्त्यक्त्वोदयैः सह पलानि तदुद्धृतानि । त्रिंशद्गुणान्यगलितोदयभाजितानि भागाद्यजादिगृहशेखरितं तनुः स्यात्

bhogyaṃ raveḥ samayamiṣṭaghaṭīpalebhyastyaktvodayaiḥ saha palāni taduddhṛtāni | triṃśadguṇānyagalitodayabhājitāni bhāgādyajādigṛhaśekharitaṃ tanuḥ syāt

From the desired ghaṭīs and palas (units of time), subtract the Sun's remaining (bhogya) time, together with the rising times ⟨of the following signs that can be subtracted⟩. Multiply the palas left over by 30 and divide by the rising time of the sign not yet passed (agalita). The result, degrees etc., crowned by the ⟨count of⟩ signs from Meṣa (aja), is the lagna (tanu).

नवांशमानं द्विशती कलानां सूर्योनलग्नस्य शरेन्दुभागे । वारादिहोरा विगता शरघ्ने षड्वर्गचिन्ता तु विनायनांशैः

navāṃśamānaṃ dviśatī kalānāṃ sūryonalagnasya śarendubhāge | vārādihorā vigatā śaraghne ṣaḍvargacintā tu vināyanāṃśaiḥ

The measure of a navāṃśa is 200 kalās (minutes of arc). Dividing the lagna diminished by the Sun into portions of 15 degrees (śara-indu, read right to left) ⟨gives⟩ the horās passed since the start of the weekday; ⟨their lords are found by⟩ multiplying by 5 (śara) ⟨and counting from the lord of the day⟩. But the ṣaḍvarga (the six divisions of a sign) is to be judged without the ayanāṃśa.

अवन्तिपूर्वापरयोजनानि स्वपादहीनानि ऋणानृणे स्तः । पलानि देशान्तरयोश्चरार्धं त्रिंशद्द्युमानान्तरमर्धितं स्यात्

avantipūrvāparayojanāni svapādahīnāni ṛṇānṛṇe staḥ | palāni deśāntarayoścarārdhaṃ triṃśaddyumānāntaramardhitaṃ syāt

The yojanas ⟨of a place⟩ east and west of Avanti (Ujjayinī), reduced by a quarter of themselves, are the palas of deśāntara (the longitude correction), negative and positive ⟨respectively⟩. The carārdha (half the ascensional difference) is half the difference between 30 ⟨ghaṭīs⟩ and the length of the day (dyumāna).

द्विघ्नेष्टनाडीशरलब्धितो वा स्युः कालहोरादिनपप्रवेशात् । प्राग्वच्छरघ्ना गणयेदनिंद्या क्रूरापि लग्ने शुभवेदवर्गे

dvighneṣṭanāḍīśaralabdhito vā syuḥ kālahorādinapapraveśāt | prāgvaccharaghnā gaṇayedaniṃdyā krūrāpi lagne śubhavedavarge

Or the kāla-horās are found from twice the desired nāḍīs (ghaṭīs) divided by 5 (śara), ⟨counted⟩ from the entry of the lord of the day. As before, one should count ⟨their lords⟩ by multiplying by 5 (śara). Even a malefic ⟨kāla-horā⟩ is blameless if the lagna stands in four (veda) auspicious vargas (divisions).

राश्यंशाः शशिभूगुणेक्षणहतास्तिथ्यभ्रभूदिक्शरैर्भक्ता भार्धदृकाणनन्ददिनकृद्भागा गृहं यस्य यत् । त्रिंशांशः सितसौम्यजीवरविजक्ष्माजन्मनां व्युत्क्रमादोजर्क्षेषु शरेषुसर्पमरुतः पञ्चेति षड्वर्गिका

rāśyaṃśāḥ śaśibhūguṇekṣaṇahatāstithyabhrabhūdikśarairbhaktā bhārdhadṛkāṇanandadinakṛdbhāgā gṛhaṃ yasya yat | triṃśāṃśaḥ sitasaumyajīvaravijakṣmājanmanāṃ vyutkramādojarkṣeṣu śareṣusarpamarutaḥ pañceti ṣaḍvargikā

The degrees within the sign, multiplied by 1 (śaśi), 1 (bhū), 3 (guṇa) and 2 (īkṣaṇa), and divided by 15 (tithi), 10 (abhra-bhū), 10 (diś) and khara, give the horā (bhārdha, half-sign), the drekkāṇa, the navāṃśa (nanda, 9) and the dvādaśāṃśa (dinakṛt, 12) portions; ⟨each belongs to the lord of⟩ whatever sign it falls in. [The arithmetic of the dvādaśāṃśa needs the last divisor to be 5; 'khara' is not a number-word this rendering can confirm, so its value is inferred. The print may instead read 'dikvaraiḥ'.] The triṃśāṃśas belong to Venus, Mercury, Jupiter, Saturn and Mars; in odd signs, in reverse order ⟨Mars, Saturn, Jupiter, Mercury, Venus⟩, ⟨spanning⟩ 5 (śara), 5 (iṣu), 8 (sarpa), 7 (marut) and 5 ⟨degrees⟩. Thus the ṣaḍvarga (six divisions). [The print reads 'triśāṃśa', without the anusvāra; the text is corrected to triṃśāṃśa, the thirtieth-part division.]

मध्योदये सायनसूर्यभोग्यं सषड्भभुक्तं च युतं द्युमानम् । इति स्मृतेयं शिशुबोधनाय श्रीकेशवार्केण विलग्नशुद्धिः

madhyodaye sāyanasūryabhogyaṃ saṣaḍbhabhuktaṃ ca yutaṃ dyumānam | iti smṛteyaṃ śiśubodhanāya śrīkeśavārkeṇa vilagnaśuddhiḥ

The remaining (bhogya) ⟨time⟩ of the sāyana Sun (the Sun with precession added) and the passed (bhukta) ⟨time⟩ of ⟨the Sun⟩ plus six signs, added together with the rising times of the signs in between (madhya-udaya), make the length of the day (dyumāna). Thus Śrī Keśavārka has set down this purity of the lagna (vilagna-śuddhi) for the instruction of beginners.