Yogayātrā

यश् चक्षुर् जगतः सहस्रकरवद् धाम्नां च धामा ऽर्कवन् मोक्षद्वारम् अपावृतं च रविवद् ध्वान्तान्तकृत् सूर्यवत् । आत्मा सर्वशरीरिणां सवितृवत् तिग्मांशुवत् कालकृत् साध्वीं नः स गिरं करोतु सविता यो ऽअन्यैर् अतुल्योपमः ॥

yaś cakṣur jagataḥ sahasrakaravad dhāmnāṃ ca dhāmā 'rkavan mokṣadvāram apāvṛtaṃ ca ravivad dhvāntāntakṛt sūryavat | ātmā sarvaśarīriṇāṃ savitṛvat tigmāṃśuvat kālakṛt sādhvīṃ naḥ sa giraṃ karotu savitā yo 'anyair atulyopamaḥ ||

He who is the eye of the world, as the thousand-rayed one is; the light of lights, as Arka is; the opened door of liberation, as Ravi is; the ender of darkness, as Sūrya is; the soul of all embodied beings, as Savitṛ is; the maker of time, as the sharp-rayed one is — may that Savitṛ make our speech sound, he whose likeness no other can equal.

वक्ष्यामि भूपम् अधिकृत्य गुणोपपन्नं विज्ञातजन्मसमयं प्रविभक्तभाग्यम् । अज्ञातसूतिम् अथवा ऽविदितैष्य भाग्यं सामुद्रयात्रिकनिमित्तशतैः पृथूक्तैः ॥

vakṣyāmi bhūpam adhikṛtya guṇopapannaṃ vijñātajanmasamayaṃ pravibhaktabhāgyam | ajñātasūtim athavā 'viditaiṣya bhāgyaṃ sāmudrayātrikanimittaśataiḥ pṛthūktaiḥ ||

I shall speak with reference to a king endowed with good qualities, whose time of birth is known and whose destiny is ⟨thereby⟩ apportioned in detail — or else ⟨to a king⟩ whose birth is unknown and whose coming fortune is undiscerned — by means of the hundreds of omens (nimitta) belonging to the sea-voyage and the march, which have been amply declared.

कर्म ऽन्यजन्मजनितं सद् असच् च दैवं तत् केवलं भवति जन्मनि सत्कुलाद्ये । बाल्यात् परं विनयसौष्ठवपात्रता च पुंदैवजा कृषिवद् इत्य् उपपाद्यम् एतत् ॥

karma 'nyajanmajanitaṃ sad asac ca daivaṃ tat kevalaṃ bhavati janmani satkulādye | bālyāt paraṃ vinayasauṣṭhavapātratā ca puṃdaivajā kṛṣivad ity upapādyam etat ||

Action done in another birth, good and bad alike, is fate (daiva); that alone operates in the matter of birth — in a good family and the rest. After childhood, fitness ⟨arising⟩ from excellence in discipline is born of a man's own effort together with fate, as in husbandry: thus is this to be accounted for.

सामन्तकालवसुधोद्यममन्त्रभृत्यैर् दैवेन चेति कृषिवन् नृपतेः फलाप्तिः । स्याच् छिद्रम् एकम् अपि चेत् तत एव सर्वं नाशं प्रयाति हि दृतेः स्रवणाद् इव ऽम्भः ॥

sāmantakālavasudhodyamamantrabhṛtyair daivena ceti kṛṣivan nṛpateḥ phalāptiḥ | syāc chidram ekam api cet tata eva sarvaṃ nāśaṃ prayāti hi dṛteḥ sravaṇād iva 'mbhaḥ ||

By vassals, by time, by land, by exertion, by counsel and by servants, and by fate as well — thus, as in husbandry, comes a king's obtaining of fruit. And should there be even a single flaw, from that alone the whole goes to ruin, as water ⟨is lost⟩ from a leather bag through a leak.

ग्रहर्क्षतिथ्युद्गमराशिहोरा द्रेष्काणभागाद्यनुकूलमात्रम् । भवेद् यियासोर् यदि सिद्धिहेतुः स्वयं भवेद् दैवविद् एव राजा ॥

graharkṣatithyudgamarāśihorā dreṣkāṇabhāgādyanukūlamātram | bhaved yiyāsor yadi siddhihetuḥ svayaṃ bhaved daivavid eva rājā ||

If the mere favourableness of the graha, the nakṣatra, the tithi, the rising sign, the horā, the drekkāṇa, the degree and the rest were the cause of success for one who wishes to march, then the astrologer (daiva-vid) himself would be the king.

मन्त्राभिषेकमणिबन्धनशान्तिकर्म होमोपवाससुरयागजपादिमात्रम् । स्यात् सिद्धिहेतुर् अथ चेद् विजिगीषतो ऽरीन् कस्मात् तदा नरपतिर् न भवेत् पुरोधाः ॥

mantrābhiṣekamaṇibandhanaśāntikarma homopavāsasurayāgajapādimātram | syāt siddhihetur atha ced vijigīṣato 'rīn kasmāt tadā narapatir na bhavet purodhāḥ ||

And if mantra, consecration, the binding on of gems, propitiatory rites, oblation, fasting, sacrifice to the gods, muttered prayer and the like were by themselves the cause of success for one who wishes to conquer his enemies — why then would the purohita not become the king?

बुधार्थशास्त्राण्य् अपि मन्त्रिणो ऽपि कुर्युः प्रणामं न नरेश्वराणाम् । यद्य् आभिजात्यद्विपवाजिपत्ति कोशाद्यपेक्षा न भवेत् प्रधाना ॥

budhārthaśāstrāṇy api mantriṇo 'pi kuryuḥ praṇāmaṃ na nareśvarāṇām | yady ābhijātyadvipavājipatti kośādyapekṣā na bhavet pradhānā ||

Ministers too, for all that they have mastered the arthaśāstras, would make no obeisance to kings, if dependence upon noble birth, elephants, horses, foot-soldiers, treasury and the rest were not the chief thing.

स्वदेशे सन्तुष्टः करितुरगकोशे सति न यो भवेद् यायी सैन्यैः कृतपरिभवो याति विलयम् । स्वचक्रेणैव ऽसौ क्षपितधनराष्ट्रो भवति वा । गतो यो नादत्ते सुनयचरितो नीतिविधुरान् ॥

svadeśe santuṣṭaḥ karituragakośe sati na yo bhaved yāyī sainyaiḥ kṛtaparibhavo yāti vilayam | svacakreṇaiva 'sau kṣapitadhanarāṣṭro bhavati vā | gato yo nādatte sunayacarito nītividhurān ||

He who, content in his own country, does not become a marcher though elephants, horses and treasury are his, is humiliated by ⟨enemy⟩ armies and goes to dissolution; or else he becomes one whose wealth and realm are consumed by his own circle. ⟨Whereas⟩ he who marches out, conducting himself by sound policy, takes for his own those who are destitute of policy.

उलूकस्य ध्वांक्षो निशि बलिभुजां सो ऽह्नि वशगः स्थले नक्रं सिंहो मृगपम् उदके हन्ति जलजः । अबुद्ध्वा यः कालं व्रजति नृपतिर् देशम् अथवा हते दर्पे वाक्यं स्मरति विदुषां सो ऽरिवशगः ॥

ulūkasya dhvāṃkṣo niśi balibhujāṃ so 'hni vaśagaḥ sthale nakraṃ siṃho mṛgapam udake hanti jalajaḥ | abuddhvā yaḥ kālaṃ vrajati nṛpatir deśam athavā hate darpe vākyaṃ smarati viduṣāṃ so 'rivaśagaḥ ||

By night the crow is in the owl's power; by day that ⟨owl⟩ is in the power of the crows. On land the lion kills the crocodile; in the water the water-born one kills the lord of beasts. The king who without understanding moves against a ⟨wrong⟩ time, or a ⟨wrong⟩ country, and remembers the words of the learned only when his pride has been struck down — he falls into his enemy's power.

रिपोः कृत्वा ऽवज्ञां जितम् इति विदित्वा मदबलान् न यत्नो हातव्यः शिखिविषसमो ऽल्पो ऽपि हि रिपुः । प्रमत्तो ऽद्रेः कुञ्जाद् अयुतबलभागैर् अपि नरैर् हतो बद्धस्तम्भे कषति मदलेखां द्विपपतिः ॥

ripoḥ kṛtvā 'vajñāṃ jitam iti viditvā madabalān na yatno hātavyaḥ śikhiviṣasamo 'lpo 'pi hi ripuḥ | pramatto 'dreḥ kuñjād ayutabalabhāgair api narair hato baddhastambhe kaṣati madalekhāṃ dvipapatiḥ ||

Making light of the enemy, thinking 'he is beaten' out of the strength of pride — effort must not be given up; for even a small enemy is like fire or poison. The lord of elephants, grown heedless, struck down and driven from the mountain thicket by men who have but a ten-thousandth part of his strength, ⟨stands⟩ bound to a post and rubs away the streak of his rut-fluid.

वप्रप्राकारयन्त्रप्रहरणपरिखातोयमेयेन्धनाढ्यं दुर्गं कृत्वा ऽऽत्मगुप्तं द्विपतुरगभिषक्शिल्पिविप्राभ्युपेतम् । लुब्धत्रस्ताभिमानिप्रकुपितकुभृतां ज्ञातशीलैर् विहीनं कृत्वा शूराप्तसंस्थं परविषयम् इयाच् छुद्धपार्ष्णिर् नरेन्द्रः ॥

vapraprākārayantrapraharaṇaparikhātoyameyendhanāḍhyaṃ durgaṃ kṛtvā ''tmaguptaṃ dvipaturagabhiṣakśilpiviprābhyupetam | lubdhatrastābhimāniprakupitakubhṛtāṃ jñātaśīlair vihīnaṃ kṛtvā śūrāptasaṃsthaṃ paraviṣayam iyāc chuddhapārṣṇir narendraḥ ||

Having made a fort rich in ramparts, walls, engines, weapons, moat, water, stores and fuel, and guarded for his own protection; provided with elephants, horses, physicians, artisans and brāhmaṇas; having made it free of men known by their character to belong to the greedy, the frightened, the arrogant and the enraged among the lesser kings; and having placed it in the keeping of brave and trusted men — the king, his rear secure, should march upon the enemy's territory.

बुद्ध्वा शक्तिं स्वपरबलयोः सामभेदप्रदानैः कृत्वोपायैर् व्यसनसमरोपायसंरक्षणैश् च । भक्त्या साधून् धनविरहितान् अर्थलुब्धांश् च दानैर् नेयाद् भेदैस् त्रिभिर् अपि न ये साधयेत् तांश् च दण्डैः ॥

buddhvā śaktiṃ svaparabalayoḥ sāmabhedapradānaiḥ kṛtvopāyair vyasanasamaropāyasaṃrakṣaṇaiś ca | bhaktyā sādhūn dhanavirahitān arthalubdhāṃś ca dānair neyād bhedais tribhir api na ye sādhayet tāṃś ca daṇḍaiḥ ||

Having gauged the strength of his own and the other's forces, and having acted by the expedients — conciliation, dissension and gifts — and by the measures for ⟨the enemy's⟩ calamity, for battle, for stratagem and for his own defence: the good he should win by loyalty, the destitute and the money-greedy by gifts, ⟨and others⟩ he should draw over by sowing dissension; and those who cannot be gained by all three, those he should subdue by force (daṇḍa).

साम्नो जीवः सभृगुतनयो दण्डनाथौ कुजार्कौ दानस्येन्दुः शिखियमबुधाः सासुरा भेदनाथाः । वीर्योपेतैर् उपचयकरैर् लग्नगैर् वीर्यगैर् वा तत् तत् सिद्धिं व्रजति तद् अहःस्व् आंशकैर् वापि तेषां ॥

sāmno jīvaḥ sabhṛgutanayo daṇḍanāthau kujārkau dānasyenduḥ śikhiyamabudhāḥ sāsurā bhedanāthāḥ | vīryopetair upacayakarair lagnagair vīryagair vā tat tat siddhiṃ vrajati tad ahaḥsv āṃśakair vāpi teṣāṃ ||

Of sāma the lord is Jupiter with Venus; of daṇḍa the two lords are Mars and the Sun; of dāna, the Moon; Ketu, Saturn and Mercury, together with the asura ⟨Rāhu⟩, are the lords of bheda. When ⟨the grahas of an expedient⟩ are possessed of strength, standing in the upacaya houses, in the lagna, or in ⟨places of⟩ strength, that expedient goes to success; and so too on their weekdays, or in their aṃśas.

षाड्गुण्ये सन्धिर् आदौ परिपणरचितो विग्रहो ऽस्यापकारी नैतौ चेद् आसनं तत् परपुरगमनं सर्वसैन्येन यानम् । सैन्यार्द्धेनाभियुक्ते परपुरम् अपि यत् तद् द्विधायानम् उक्तं संश्लेषो ऽन्यत्र यः स्यात् स खलु निगदितः संश्रयो ऽन्यो गुणानाम् ॥

ṣāḍguṇye sandhir ādau paripaṇaracito vigraho 'syāpakārī naitau ced āsanaṃ tat parapuragamanaṃ sarvasainyena yānam | sainyārddhenābhiyukte parapuram api yat tad dvidhāyānam uktaṃ saṃśleṣo 'nyatra yaḥ syāt sa khalu nigaditaḥ saṃśrayo 'nyo guṇānām ||

In the sixfold policy (ṣāḍguṇya): first is sandhi, a treaty framed with stipulated terms; vigraha is what does him ⟨the enemy⟩ harm; if neither of these two ⟨is taken up⟩, that is āsana; going to the enemy's city with the whole army is yāna; and going against the enemy's city with half the army while ⟨he is⟩ engaged ⟨elsewhere⟩ — that is called the divided march (dvidhāyāna); and the joining that takes place elsewhere ⟨with another power⟩ — that indeed is declared to be saṃśraya, the remaining one of the measures.

मध्याह्ने ऽर्कस् तुहिनकिरणो नित्यम् आक्रन्दसंज्ञः पौरः पूर्वे भवति दिनकृद् यायिसंज्ञो ऽन्त्यसंस्थः । जीवः सौरिस् तुहिनकिरणस्यात्मजश् चेति पौराः केतुर् यायी सभृगुजकुजः सिंहिकानन्दनश् च ॥

madhyāhne 'rkas tuhinakiraṇo nityam ākrandasaṃjñaḥ pauraḥ pūrve bhavati dinakṛd yāyisaṃjño 'ntyasaṃsthaḥ | jīvaḥ sauris tuhinakiraṇasyātmajaś ceti paurāḥ ketur yāyī sabhṛgujakujaḥ siṃhikānandanaś ca ||

The Sun at midday, and the Moon always, bear the name ākranda; in the east ⟨the earlier part of the day⟩ the day-maker is paura, and when he stands at the last ⟨part⟩ he is called yāyin. Jupiter, Saturn, and the Moon's son ⟨Mercury⟩ — these are paura; Ketu is yāyin, together with Venus and Mars, and the son of Siṃhikā ⟨Rāhu⟩.

यानं यायिभिर् आसनं शुभकरैर् वीर्यान्वितैर् नागरैर् द्वैधीभावम् इयाद् यदा शुभकराः पौराः सयायिग्रहाः । सौम्यैः सन्धिर् असद्ग्रहैश् च बलिभिर् युद्धे ऽनुकूलैर् जयः सर्वैर् अप्य् अशुभप्रदैर् नरपतिर् दैवान्वितं संश्रयेत् ॥

yānaṃ yāyibhir āsanaṃ śubhakarair vīryānvitair nāgarair dvaidhībhāvam iyād yadā śubhakarāḥ paurāḥ sayāyigrahāḥ | saumyaiḥ sandhir asadgrahaiś ca balibhir yuddhe 'nukūlair jayaḥ sarvair apy aśubhapradair narapatir daivānvitaṃ saṃśrayet ||

⟨Let there be⟩ the march (yāna) when the yāyin ⟨grahas are favourable⟩; halting (āsana) when the city's grahas are benefic and endowed with strength; let him take to the twofold course (dvaidhībhāva) when the paura grahas are benefic together with the yāyin grahas. With benefics ⟨strong⟩, a treaty; and with the malefics strong and favourable, victory in battle. But when all alike give inauspicious results, let the king resort to saṃśraya, ⟨his cause⟩ then bound to fate.

कोशो हि राज्यतरुमूलम् अतो ऽस्य शाखाः पक्षी विपक्ष इव किं निधनः करोति । अन्नाद् इवेन्द्रियगणो वसुतस् तथा ऽन्नं तत्प्राप्तिरक्षणविवृद्धिषु यत्नवान् स्यात् ॥

kośo hi rājyatarumūlam ato 'sya śākhāḥ pakṣī vipakṣa iva kiṃ nidhanaḥ karoti | annād ivendriyagaṇo vasutas tathā 'nnaṃ tatprāptirakṣaṇavivṛddhiṣu yatnavān syāt ||

The treasury is the root of the tree that is the kingdom, and from it come its branches; what can a man without wealth do, any more than a bird without wings? As the host of the senses ⟨is sustained⟩ by food, so food itself ⟨comes⟩ from wealth; therefore let ⟨the king⟩ be diligent in getting it, in guarding it, and in increasing it.

नीचाचिराढ्यनृपवल्लभतस्करेभ्यो राष्ट्रं नृपेण परिरक्ष्यम् अतो ऽस्य कोशः । काले करप्रणयनं च यथोचितानां तन् नार्थयेद् भवति येन जनापवादः ॥

nīcācirāḍhyanṛpavallabhataskarebhyo rāṣṭraṃ nṛpeṇa parirakṣyam ato 'sya kośaḥ | kāle karapraṇayanaṃ ca yathocitānāṃ tan nārthayed bhavati yena janāpavādaḥ ||

The realm must be guarded by the king from the base, from the newly rich, from the king's own favourites, and from thieves — for from the realm comes his treasury. And the levying of taxes ⟨is to be made⟩ in season, upon those from whom it is fitting; he should not demand that by which public reproach arises.

यात्रा नृपस्य शरदीष्टफला मधौ च छिद्रे रिपोर् न नियमो ऽस्ति च केचिद् आहुः । छिद्रे ऽप्य् अरेर् भवति दैवयुतस्य सिद्धिः सामान्यम् आमिषम् इदं प्रतिभूमिपानाम् ॥

yātrā nṛpasya śaradīṣṭaphalā madhau ca chidre ripor na niyamo 'sti ca kecid āhuḥ | chidre 'py arer bhavati daivayutasya siddhiḥ sāmānyam āmiṣam idaṃ pratibhūmipānām ||

A king's expedition bears the desired fruit in autumn and in spring; and some say there is no rule ⟨of season⟩ where the enemy has a weak point (chidra). ⟨Yet⟩ even where the enemy has a weak point, success belongs to him who is joined with fate; for this is meat common to all the rival kings.

शत्रोर् वधाय सचिवं शुभदैवयुक्तम् आज्ञापयेन् नृपतिर् आत्मनि दैवहीने । जह्यान् न चार्थम् अति दैवपरो ऽपि भूत्वा दृष्टे द्विपे द्विपपदानुसृतिः किम् अर्थम् ॥

śatror vadhāya sacivaṃ śubhadaivayuktam ājñāpayen nṛpatir ātmani daivahīne | jahyān na cārtham ati daivaparo 'pi bhūtvā dṛṣṭe dvipe dvipapadānusṛtiḥ kim artham ||

When his own fate is deficient, let the king order a minister who is joined with auspicious fate to the slaying of the enemy. And he should not abandon his object even by becoming excessively devoted to fate: when the elephant itself has been sighted, to what end is the following of the elephant's footprints?

कालो ऽभ्युपैति सकृद् एव नरं कथंचित् प्राप्नोति तन् न समयं खलु कालकांक्षी । कालेन गोचरगतान् अनपेक्ष्य भक्ष्यान् मन्दक्रमो ऽप्य् अजगरः समुपैति सिद्धिम् ॥

kālo 'bhyupaiti sakṛd eva naraṃ kathaṃcit prāpnoti tan na samayaṃ khalu kālakāṃkṣī | kālena gocaragatān anapekṣya bhakṣyān mandakramo 'py ajagaraḥ samupaiti siddhim ||

The ⟨right⟩ time comes to a man but once, and that somehow; he who ⟨merely⟩ hankers after the time does not get that moment. ⟨And yet⟩ in ⟨due⟩ time, without concerning itself over the prey that has come within its range, even the python, slow of gait as it is, attains its end.

दुर्गस्थितं फलम् अपक्वम् अनल्पयत्नात् संसिद्धम् अप्य् उपकरोति गुणं न पुंसाम् । साधारणं स्वपतितं च भवेद् यतो ऽतः काले ऽभियुक्तपतितं रसवत् सुखाय ॥

durgasthitaṃ phalam apakvam analpayatnāt saṃsiddham apy upakaroti guṇaṃ na puṃsām | sādhāraṇaṃ svapatitaṃ ca bhaved yato 'taḥ kāle 'bhiyuktapatitaṃ rasavat sukhāya ||

Unripe fruit lodged in a stronghold, ⟨got⟩ by no small effort, even when fully obtained confers no benefit on men; and since what has fallen of itself becomes common ⟨to all⟩ — therefore what falls in season, when it is pressed for, is juicy and gives pleasure.

रक्तासिताद्या हि यथाम्बरस्य वर्णाः सितस्यैव भवन्ति सम्यक् । विलग्नतिथ्यादिगुणास् तथैव विशुद्धदोषस्य भवन्ति यातुः ॥

raktāsitādyā hi yathāmbarasya varṇāḥ sitasyaiva bhavanti samyak | vilagnatithyādiguṇās tathaiva viśuddhadoṣasya bhavanti yātuḥ ||

Just as the colours — red, black and the rest — take properly upon a cloth ⟨only⟩ when it is white, so too do the merits of lagna, tithi and the rest belong to a traveller ⟨only⟩ when his faults have been washed clean.

मद्याङ्गनावादितनृत्यगीतान्य् अक्षा वृथाट्या मृगया द्युनिद्रा । परोक्षनिन्देति च कामजानि दशैव विन्द्याद् व्यसनानि पुंसाम् ॥

madyāṅganāvāditanṛtyagītāny akṣā vṛthāṭyā mṛgayā dyunidrā | parokṣanindeti ca kāmajāni daśaiva vindyād vyasanāni puṃsām ||

Drink, women, instrumental music, dance and song; dice; aimless roaming; hunting; sleep by day; and slander behind a man's back — just these ten one should know as the vices of men born of desire.

वाक्पारुष्यं दण्डपारुष्यम् ईर्ष्या द्रोहो ऽसूया पैशुनं साहसञ् च । अर्थस्योक्तं दूषणं च ऽष्टसंख्यः क्रोधोद्भूतो वर्ग एष प्रदिष्टः ।

vākpāruṣyaṃ daṇḍapāruṣyam īrṣyā droho 'sūyā paiśunaṃ sāhasañ ca | arthasyoktaṃ dūṣaṇaṃ ca 'ṣṭasaṃkhyaḥ krodhodbhūto varga eṣa pradiṣṭaḥ |

Harshness of speech, harshness of the rod, envy, treachery, spite, calumny, rashness, and what is called the misuse of wealth — this group, eight in number, is declared to arise from anger.

महद् इदम् अनयानाम् आस्पदं मद्यम् आहुस् तनुधनमतिसत्त्वश्रेयसां कर्षणाय । समुपहतमतिः सन् तत्प्रधानेन्द्रियत्वाद् गणयति न हि भक्ष्याभक्ष्यम् अन्यानि चैवम् ॥

mahad idam anayānām āspadaṃ madyam āhus tanudhanamatisattvaśreyasāṃ karṣaṇāya | samupahatamatiḥ san tatpradhānendriyatvād gaṇayati na hi bhakṣyābhakṣyam anyāni caivam ||

Drink, they say, is the great seat of all misconduct, and it works to the wasting of body, wealth, intelligence, vigour and welfare. His understanding wholly struck down, his senses ruled by it, a man does not reckon at all what may be eaten and what may not — and so with everything else.

पत्नीयत्य् अपि मातरं मदवशात् पत्नीं च मात्रीयति श्वभ्रीयत्य् अपि मन्दिरं श्लथशिलं कूपं च गेहीयति । स्वल्पं वार्य् उदधीयतीश्वरम् अपां मोहात् स्थलीयत्य् अपि मित्रीयत्य् अपि पार्थिवं किम् अपरं कुर्यान् न यन् मद्यपः ॥

patnīyaty api mātaraṃ madavaśāt patnīṃ ca mātrīyati śvabhrīyaty api mandiraṃ ślathaśilaṃ kūpaṃ ca gehīyati | svalpaṃ vāry udadhīyatīśvaram apāṃ mohāt sthalīyaty api mitrīyaty api pārthivaṃ kim aparaṃ kuryān na yan madyapaḥ ||

In the grip of drink he makes a wife of his mother and a mother of his wife; he takes the mansion for a pit and a well of loose stones for a house; a little water he takes for the ocean, and in his delusion takes the lord of waters for dry ground; even a king he treats as a comrade — what is there that a drunkard would not do?

भूयो ऽपि दीव्यति जितो जयलिप्सयैव प्राप्नोति तच् च सविशेषतरं कदाचित् । कृत्वा ऽप्रियाणि मदतः परितो ऽप्य् अटन्ति भूयः पिबेत् किम् अपि दोषविशेषकांक्षी ॥

bhūyo 'pi dīvyati jito jayalipsayaiva prāpnoti tac ca saviśeṣataraṃ kadācit | kṛtvā 'priyāṇi madataḥ parito 'py aṭanti bhūyaḥ pibet kim api doṣaviśeṣakāṃkṣī ||

Beaten, he gambles again out of the very craving to win, and sometimes gets that ⟨defeat⟩ in worse measure still. Having done disagreeable things in his drunkenness, ⟨such men⟩ roam about on every side; and he would drink yet again, as one who positively courts a further helping of harm.

अभ्यागमोत्सवभिषग्वचनोपदेशैः कामं पिबेद् अमतिलोपकृद् अप्रकाशम् । द्यूतं विनेन्द्रियसुखानि हितानि युक्त्या विज्ञस्य जीवितफलं विषयैर् विना किम् ॥

abhyāgamotsavabhiṣagvacanopadeśaiḥ kāmaṃ pibed amatilopakṛd aprakāśam | dyūtaṃ vinendriyasukhāni hitāni yuktyā vijñasya jīvitaphalaṃ viṣayair vinā kim ||

On the arrival of a guest, at a festival, or on a physician's word and direction, let him drink as he pleases — ⟨but⟩ not so as to destroy his judgement, and not in the open. Gambling apart, the pleasures of the senses, taken with measure, are wholesome; for a discerning man, what is the fruit of life without the objects of sense?

शौचाचारविवर्जितः शव इव त्यक्तः सुहृद्बान्धवैर् निश्शङ्को निरपत्रपो गतघृणः कृच्छ्राद् अवाप्ताशनः । बन्धुर् नास्य निबन्धनं न शपथो लोकद्वयं नेक्ष्यते मायावी कुलपांशुलश् च कितवो दोषाकरो निःसुखः ॥

śaucācāravivarjitaḥ śava iva tyaktaḥ suhṛdbāndhavair niśśaṅko nirapatrapo gataghṛṇaḥ kṛcchrād avāptāśanaḥ | bandhur nāsya nibandhanaṃ na śapatho lokadvayaṃ nekṣyate māyāvī kulapāṃśulaś ca kitavo doṣākaro niḥsukhaḥ ||

Stripped of purity and of good conduct, cast off like a corpse by friends and kinsmen, without scruple, without shame, without pity, getting his food only with difficulty; no kinsman is his, no bond holds him, no oath — he looks to neither world: a deceiver and the defiler of his family, the gambler is a mine of faults, and without happiness.

दैवज्ञमन्त्रिसुहृदाप्तवचांसि राजा यो न ऽऽद्रियेन् निजविचेष्टितदुष्टबुद्धिः । सो ऽग्रेसरेण रहितो ऽन्ध इव ऽचिरेण हास्यत्वम् एति पतितो विषये रिपूणाम् ॥

daivajñamantrisuhṛdāptavacāṃsi rājā yo na ''driyen nijaviceṣṭitaduṣṭabuddhiḥ | so 'gresareṇa rahito 'ndha iva 'cireṇa hāsyatvam eti patito viṣaye ripūṇām ||

The king who holds in no regard the words of the astrologer (daivajña), the minister, his friends and trusted men, his judgement corrupted by his own conduct — he, bereft of one who walks before him ⟨as a guide⟩, like a blind man, comes before long to be an object of derision, fallen into the domain of his enemies.

मेधावी मतिमान् अदीनवचनो दक्षः क्षमावान् ऋजुर् धर्मात्माप्य् अनसूयको लघुकरः षाड्गुण्यविच् छक्तिमान् । उत्साही पररन्ध्रवित् कृतधृतिर् वृद्धिक्षयस्थानवित् शूरो न व्यसनी स्मरत्य् उपकृतिं वृद्धोपसेवी च यः ॥

medhāvī matimān adīnavacano dakṣaḥ kṣamāvān ṛjur dharmātmāpy anasūyako laghukaraḥ ṣāḍguṇyavic chaktimān | utsāhī pararandhravit kṛtadhṛtir vṛddhikṣayasthānavit śūro na vyasanī smaraty upakṛtiṃ vṛddhopasevī ca yaḥ ||

Retentive of mind, of sound judgement, never abject in speech, capable, forbearing, upright, righteous besides, free of spite, light in his exactions, knowing the sixfold policy, possessed of power; energetic, knowing the weak points of others, of settled resolve, knowing the conditions of increase, decline and standstill, brave, given to no vice, one who remembers a service done him, and who waits upon his elders —

परीक्ष्यकारी न विकत्थनश् च दृढप्रतिज्ञो ऽतिदृढप्रहारी । जितेन्द्रियः स्याज् जितकोपलोभनिद्रालसस्थानपरिग्रहश् च ॥

parīkṣyakārī na vikatthanaś ca dṛḍhapratijño 'tidṛḍhaprahārī | jitendriyaḥ syāj jitakopalobhanidrālasasthānaparigrahaś ca ||

acting only after examination, no boaster, firm in his promise, striking exceedingly hard ⟨when he strikes⟩ — let him be master of his senses, and one who has conquered anger, greed, sleep and the hold of sloth.

त्यागी विनीतः प्रियदर्शनश् च व्यपेतमोहः प्रतिपत्तियुक्तः । देशस्य कालस्य च भागविज्ञः स्वयं च यः स्याद् व्यवहारदर्शी ॥

tyāgī vinītaḥ priyadarśanaś ca vyapetamohaḥ pratipattiyuktaḥ | deśasya kālasya ca bhāgavijñaḥ svayaṃ ca yaḥ syād vyavahāradarśī ||

liberal, well-disciplined, pleasing to look upon, free of delusion, possessed of decision, knowing the divisions of place and of time, and one who himself looks into legal business (vyavahāra) —

शब्दार्थविन् न्यायपटुः प्रगल्भः संग्रामविद्याकुशलो ऽभिजातः । स्मिताभिभाषी मितसत्यवक्ता दैवान्वितो यश् च स धाम लक्ष्म्याः ॥

śabdārthavin nyāyapaṭuḥ pragalbhaḥ saṃgrāmavidyākuśalo 'bhijātaḥ | smitābhibhāṣī mitasatyavaktā daivānvito yaś ca sa dhāma lakṣmyāḥ ||

knowing words and their meanings, adept in law, bold of address, skilled in the science of war, well-born, speaking with a smile, uttering measured truth, and who is attended by destiny — he is the abode of Lakṣmī.

गुणैः समस्तैर् अपि संप्रयुक्ता कन्येव यात्रा विगुणाय दत्ता । करोत्य् अकीर्तिं सुखवित्तहानिं यात्रान्तरज्ञानजडस्य दातुः ।

guṇaiḥ samastair api saṃprayuktā kanyeva yātrā viguṇāya dattā | karoty akīrtiṃ sukhavittahāniṃ yātrāntarajñānajaḍasya dātuḥ |

An expedition (yātrā), though furnished with every merit, when handed over to a man without merit — as a maiden might be — brings disgrace and the loss of comfort and wealth upon the giver, who is dull in the knowledge of what lies within the expedition.

गुणान्वितस्यैव गुणं करोति यात्रा शुभर्क्षग्रहलग्नयोगात् । व्यर्था सदोषस्य गुणान्विता ऽपि वीणेव शब्दाश्रयवर्जितस्य ॥

guṇānvitasyaiva guṇaṃ karoti yātrā śubharkṣagrahalagnayogāt | vyarthā sadoṣasya guṇānvitā 'pi vīṇeva śabdāśrayavarjitasya ||

Only for a man endowed with merit does an expedition produce merit, through the conjunction of an auspicious nakṣatra, graha and lagna. For a man full of faults it is useless, even when furnished with every merit — as a vīṇā is to one who has no seat for sound ⟨in him⟩.

यात्रा विशुद्धा ऽपि समं प्रवृत्ता पात्रानुरूपाणि फलानि धत्ते । जगत्य् उदीर्णा ऽपि हि कौशिकस्य भा भानवी नैव तमः प्रमार्ष्टि ॥

yātrā viśuddhā 'pi samaṃ pravṛttā pātrānurūpāṇi phalāni dhatte | jagaty udīrṇā 'pi hi kauśikasya bhā bhānavī naiva tamaḥ pramārṣṭi ||

An expedition, though faultless and set out upon alike ⟨by all⟩, bears fruits according to the vessel that receives them: the sun's light, though risen over the world, does not sweep away the darkness for the owl.

विचिन्त्य कार्याणि निशावसाने द्विषत्सुहृन्मण्डलसंश्रितानाम् । बलार्थदेशेषु नियोजितानां समाश्रितानां च कृताकृतानि ॥

vicintya kāryāṇi niśāvasāne dviṣatsuhṛnmaṇḍalasaṃśritānām | balārthadeśeṣu niyojitānāṃ samāśritānāṃ ca kṛtākṛtāni ||

At the end of night, having considered the matters of those attached to the circle of enemies and of friends, and what has been done and left undone by those appointed over ⟨the departments of⟩ force, revenue and territory, and by his dependants —

अनाश्रितः ख्यातगुणः परो ऽपि शूरो ऽथवा साधुजनः प्रशस्तः । सम्पूजनीयो जनसंग्रहार्थम् ममेति देशोपगतो विचिन्त्य ॥

anāśritaḥ khyātaguṇaḥ paro 'pi śūro 'thavā sādhujanaḥ praśastaḥ | sampūjanīyo janasaṃgrahārtham mameti deśopagato vicintya ||

One of famed merit who is attached to no one — even though he belongs to another — or a brave man, or a good man of high repute, who has come into ⟨the king's⟩ country: reflecting "he is mine", he is to be honoured, for the winning over of men.

सवेणुवीणापणवस्वनेन गीतेन पूर्वं व्यपनीतनिद्रः । शय्यां त्यजेत् तूर्यरवावसाने शृण्वन् गिरो मङ्गलपाठकानाम् ॥

saveṇuvīṇāpaṇavasvanena gītena pūrvaṃ vyapanītanidraḥ | śayyāṃ tyajet tūryaravāvasāne śṛṇvan giro maṅgalapāṭhakānām ||

His sleep first dispelled by song together with the sound of flute, vīṇā and paṇava drum, let him leave his bed at the close of the instruments' sounding, hearing the voices of the reciters of benedictions.

अज्ञातपूर्वाणि न दन्तकाष्ठान्य् अद्यान् न पत्रैश् च समन्वितानि । न चोर्ध्वशुष्काणि न पाटितानि न युग्मपर्वाणि विना त्वचा च ॥

ajñātapūrvāṇi na dantakāṣṭhāny adyān na patraiś ca samanvitāni | na cordhvaśuṣkāṇi na pāṭitāni na yugmaparvāṇi vinā tvacā ca ||

He should not chew tooth-sticks previously unknown ⟨to him⟩, nor ones that still have leaves on them, nor those dried while standing, nor split ones, nor those with an even number of joints, nor ones without bark.

उदङ्मुखः प्राङ्मुखसंस्थितो वा ऋज्व् अब्रणं तच् च वितस्तिमात्रम् । अद्यान् नरेन्द्रो विनियम्य वाचं प्रक्षाल्य जह्याच् च शुभप्रदेशे ॥

udaṅmukhaḥ prāṅmukhasaṃsthito vā ṛjv abraṇaṃ tac ca vitastimātram | adyān narendro viniyamya vācaṃ prakṣālya jahyāc ca śubhapradeśe ||

Facing north, or seated facing east, the king should chew it — straight, unblemished, and a vitasti (a span) in measure — restraining his speech; and having washed it, he should cast it away in an auspicious spot.

अभिमुखपतितं प्रशान्तदिक्स्थं शुभम् अतिशोभनम् ऊर्ध्वसंस्थितं च । अशुभकरम् अतो ऽन्यथा प्रदिष्टं स्थितपतितं च करोति मिष्टम् अन्नम् ॥

abhimukhapatitaṃ praśāntadiksthaṃ śubham atiśobhanam ūrdhvasaṃsthitaṃ ca | aśubhakaram ato 'nyathā pradiṣṭaṃ sthitapatitaṃ ca karoti miṣṭam annam ||

⟨The cast-away stick⟩ fallen facing him, or lying toward a quiet quarter, is auspicious; and standing upright, exceedingly fine. Otherwise it is declared to work ill; and one that falls after having stood ⟨upright⟩ brings sweet food.

प्रणम्य देवांश् च गुरूंश् च पूर्वं दत्वा च गां वत्सयुतां द्विजाय । दृष्ट्वा मुखं सर्पिषि दर्पणे च नक्षत्रम् आदौ शृणुयात् तिथिं च ॥

praṇamya devāṃś ca gurūṃś ca pūrvaṃ datvā ca gāṃ vatsayutāṃ dvijāya | dṛṣṭvā mukhaṃ sarpiṣi darpaṇe ca nakṣatram ādau śṛṇuyāt tithiṃ ca ||

Having first bowed to the gods and to his teachers, and given a cow with its calf to a twice-born, and looked at his face in ghee and in a mirror, let him at the outset hear the nakṣatra and the tithi.

श्रुत्वा तिथिं भग्रहवासरं च प्राप्नोति धर्मार्थयशांसि सौख्यम् । आरोग्यम् आयुर् विजयं सुतांश् च दुःस्वप्नघातं प्रियतां च लोके ॥

śrutvā tithiṃ bhagrahavāsaraṃ ca prāpnoti dharmārthayaśāṃsi saukhyam | ārogyam āyur vijayaṃ sutāṃś ca duḥsvapnaghātaṃ priyatāṃ ca loke ||

By hearing the tithi, the nakṣatra, the graha and the weekday, he gains dharma, wealth and fame, comfort, health, long life, victory and sons, the undoing of bad dreams, and to be held dear in the world.

दूर्वेभदानाञ्जनतीर्थतोयमृद्रोचनासर्षपपुष्पगन्धान् । सिताम्बरोष्णीषसुवर्णरत्नान्य् आसेव्य कुर्याद् भिषजां वचांसि ॥

dūrvebhadānāñjanatīrthatoyamṛdrocanāsarṣapapuṣpagandhān | sitāmbaroṣṇīṣasuvarṇaratnāny āsevya kuryād bhiṣajāṃ vacāṃsi ||

Having resorted to dūrvā grass, an elephant's ichor, collyrium, water from a tīrtha, earth, rocanā pigment, mustard seed, flowers and perfumes, and to white garments, a turban, gold and jewels, let him carry out the words of the physicians.

स्मितप्रसन्नप्रथमाभिभाषितैः प्रसाददृष्ट्या करसंपरिग्रहैः । यथाभिरूपं हृदयान्य् अपि द्विषां प्रसादयन् धर्मसभां समाश्रयेत् ॥

smitaprasannaprathamābhibhāṣitaiḥ prasādadṛṣṭyā karasaṃparigrahaiḥ | yathābhirūpaṃ hṛdayāny api dviṣāṃ prasādayan dharmasabhāṃ samāśrayet ||

With smiling, gracious words spoken first ⟨by himself⟩, with a look of favour, and by clasping their hands, winning over as befits each even the hearts of his enemies, let him betake himself to the hall of justice.

विनीतवेषाभरणः सदक्षिणं करं समुद्यम्य विचक्षणान्वितः । सुखोपविष्टः स्थित एव वा नृपः समारिमित्रो व्यवहारदर्शने ॥

vinītaveṣābharaṇaḥ sadakṣiṇaṃ karaṃ samudyamya vicakṣaṇānvitaḥ | sukhopaviṣṭaḥ sthita eva vā nṛpaḥ samārimitro vyavahāradarśane ||

Of modest dress and ornament, raising his right hand, attended by men of discernment, comfortably seated or else standing, the king ⟨is to be⟩ alike toward enemy and friend at the hearing of lawsuits.

क्षमान्वितो ऽस्मीति विचिन्त्यम् एतद् दण्ड्येषु दण्डक्षमणं न धर्मः । दण्डप्रभावो हि स दुर्जनस्य हस्ते न यो जीवति साधुवर्गः ॥

kṣamānvito 'smīti vicintyam etad daṇḍyeṣu daṇḍakṣamaṇaṃ na dharmaḥ | daṇḍaprabhāvo hi sa durjanasya haste na yo jīvati sādhuvargaḥ ||

"I am a forbearing man" — this is to be weighed: sparing the rod upon those who deserve it is not dharma. That force of the rod belongs to the wicked man ⟨precisely⟩ in whose hand the company of the good cannot live.

सुतराम् अभिवर्द्धते ऽभिमानो नीचानां क्षमया ऽन्वितेषु यस्मात् । अत उग्रतरेण ते निवर्त्त्या येना ऽन्ये ऽपि खलास् तथा न भूयः ॥

sutarām abhivarddhate 'bhimāno nīcānāṃ kṣamayā 'nviteṣu yasmāt | ata ugratareṇa te nivarttyā yenā 'nye 'pi khalās tathā na bhūyaḥ ||

Since the arrogance of base men grows all the greater toward those who are forbearing, they are therefore to be turned back by something harsher still — by which other villains too may not do the like again.

यस्मिन् गृहीतः सदृशापराधो महाजनस् त्रासम् उपैति तस्मिन् । दण्डो निपात्यो मनुजेश्वरेण कालान्तरे ऽन्यद् व्यपदिश्य कार्यम् ॥

yasmin gṛhītaḥ sadṛśāparādho mahājanas trāsam upaiti tasmin | daṇḍo nipātyo manujeśvareṇa kālāntare 'nyad vyapadiśya kāryam ||

When one guilty of a like offence has been seized, and the great body of the people is struck with terror at it — upon that man the lord of men should let the rod fall at another time, alleging some other matter ⟨as the cause⟩.

द्विरद इव मदेन विप्रयुक्तो विषरहितो भुजगो व्यसिश् च कोशः । परिभवम् उपयाति ना ऽपराधे यदि मनुजाधिपतिः करोति दण्डम् ॥

dvirada iva madena viprayukto viṣarahito bhujago vyasiś ca kośaḥ | paribhavam upayāti nā 'parādhe yadi manujādhipatiḥ karoti daṇḍam ||

Like an elephant parted from its rut, like a serpent stripped of its venom, like a scabbard without a sword — the lord of men comes to contempt if he does not lay down punishment upon an offence.

एकस्य तुल्योदरपाणिपादा दण्डात् प्रभीताः प्रणमन्ति मर्त्याः । अत्युग्रदण्डाद् अपि चोद्विजन्ते दण्डो ऽपराधप्रतिमः शिवाय ॥

ekasya tulyodarapāṇipādā daṇḍāt prabhītāḥ praṇamanti martyāḥ | atyugradaṇḍād api codvijante daṇḍo 'parādhapratimaḥ śivāya ||

Mortals, equal to him in belly, hands and feet, bow down to one man in sheer dread of punishment; yet from punishment that is over-harsh they likewise shrink away. Punishment matched to the offence is what makes for weal.

दुष्टस्य दण्डः सुजनस्य पूजा न्यायेन कोशस्य च संप्रवृद्धिः । अपक्षपातो ऽर्थिषु राष्ट्ररक्षा पञ्चैव यज्ञाः कथिता नृपाणाम् ॥

duṣṭasya daṇḍaḥ sujanasya pūjā nyāyena kośasya ca saṃpravṛddhiḥ | apakṣapāto 'rthiṣu rāṣṭrarakṣā pañcaiva yajñāḥ kathitā nṛpāṇām ||

Punishment of the wicked, honour to the good, the increase of the treasury by lawful means, freedom from partiality among suitors, and the guarding of the realm — these five, and no others, are declared to be the sacrifices of kings.

श्रान्तश् च तस्मिन् विनियुज्य साधून् संग्रामविद्यादिविभक्तकालः । सर्वाणि कार्याणि यथाक्रमेण कुर्यान् नृपः प्रत्यहम् आत्मवांश् च ॥

śrāntaś ca tasmin viniyujya sādhūn saṃgrāmavidyādivibhaktakālaḥ | sarvāṇi kāryāṇi yathākrameṇa kuryān nṛpaḥ pratyaham ātmavāṃś ca ||

And when he is wearied, having set upright men over that ⟨business⟩, with his time divided out among warfare, the sciences and the rest, let the king, master of himself, carry out all his tasks in their due order, day by day.

राज्ञा कार्यं पञ्चमे पञ्चमे ऽह्नि क्षौरर्क्षे वा श्मश्रु भस्योदये वा । त्यक्त्वा ताराः पञ्चसप्तत्रिपूर्वा यात्राकाले नैव कार्यं न युद्धे ॥

rājñā kāryaṃ pañcame pañcame 'hni kṣaurarkṣe vā śmaśru bhasyodaye vā | tyaktvā tārāḥ pañcasaptatripūrvā yātrākāle naiva kāryaṃ na yuddhe ||

The king should have his beard ⟨shaved⟩ on every fifth day, or in a nakṣatra fit for shaving, or at the rising of that asterism — leaving out the tārās that stand fifth, seventh and third; but at the time of a yātrā ⟨a march⟩ it is not to be done at all, nor in war.

आचारस्थः सागरान्तां धरित्रीं भुङ्क्ते दीर्घं कालम् उत्खातशत्रुः । यत्रा ऽऽचारस् तत्र धर्मस्य वृद्धिर् धर्माद् भोगान् देहभेदे ऽपि भुङ्क्ते ॥

ācārasthaḥ sāgarāntāṃ dharitrīṃ bhuṅkte dīrghaṃ kālam utkhātaśatruḥ | yatrā ''cāras tatra dharmasya vṛddhir dharmād bhogān dehabhede 'pi bhuṅkte ||

He who stands fast in right observance, his enemies uprooted, enjoys for a long time the earth to the ocean's ends. Where observance is, there is the increase of dharma; and by dharma he enjoys enjoyments even when the body breaks apart.

अभिहितगुणसंयुतेन राज्ञा कथितगुणात्ययसंस्थितो ऽभियोज्यः । उपहतम् उपलभ्य चास्य देशं बलम् अथवा निरुपद्रुतो ऽभियुञ्ज्यात् ॥

abhihitaguṇasaṃyutena rājñā kathitaguṇātyayasaṃsthito 'bhiyojyaḥ | upahatam upalabhya cāsya deśaṃ balam athavā nirupadruto 'bhiyuñjyāt ||

A king endowed with the qualities already stated ⟨above⟩ should march against one who stands in the lapse of those qualities; and, finding that ⟨enemy's⟩ country or army stricken, let him — himself untouched by calamity — attack.

प्रचुरमशकयूकं मक्षिकादंशपूर्णं बलम् अजलदवृष्ट्या पांशुवाताहतं वा । पिशितरुधिरधान्यप्राणिवृष्ट्या हतम् वा करितुरगमनुष्या यत्र वा ध्यानदीनाः ॥

pracuramaśakayūkaṃ makṣikādaṃśapūrṇaṃ balam ajaladavṛṣṭyā pāṃśuvātāhataṃ vā | piśitarudhiradhānyaprāṇivṛṣṭyā hatam vā karituragamanuṣyā yatra vā dhyānadīnāḥ ||

⟨He⟩ whose army swarms with mosquitoes and lice and is full of flies and gadflies; ⟨whose army⟩ is struck by rain from a cloudless sky, or beaten by dust-laden wind, or smitten by a rain of flesh, blood, grain and living creatures; or where the elephants, horses and men are cast down with brooding ⟨— he is to be attacked⟩.

शब्दायन्ते मुहुर् अपि शिवा गर्दभध्वानतुल्यं त्यक्तस्नेहाः परिजनसुहृद्वाहनोपस्करेषु । कष्टं को नः शरणम् इति वा वादिनो यस्य सैन्ये विद्विष्टा वा प्रवरपुरुषाः सो ऽभियोज्यो नृपेण ॥

śabdāyante muhur api śivā gardabhadhvānatulyaṃ tyaktasnehāḥ parijanasuhṛdvāhanopaskareṣu | kaṣṭaṃ ko naḥ śaraṇam iti vā vādino yasya sainye vidviṣṭā vā pravarapuruṣāḥ so 'bhiyojyo nṛpeṇa ||

Jackals cry out again and again with a sound like the braying of an ass; ⟨his men⟩ have cast off all affection for retinue, friends, mounts and equipment; in whose army they say, 'Alas! who is our refuge?', or whose foremost men are set at enmity — he is to be attacked by the king.

निद्रालस्यावनतवदनाः केतनस्वप्नशीला भ्रष्टाचारा मलिनपुरुषच्छायया ऽऽक्रान्तदेहाः । दीर्घश्वासाः सजलनयनाः शोकलोभाभिभूताः सैन्ये यस्य द्विजगुरुसुहृद्द्वेषिणश् चैव योधाः ॥

nidrālasyāvanatavadanāḥ ketanasvapnaśīlā bhraṣṭācārā malinapuruṣacchāyayā ''krāntadehāḥ | dīrghaśvāsāḥ sajalanayanāḥ śokalobhābhibhūtāḥ sainye yasya dvijagurusuhṛddveṣiṇaś caiva yodhāḥ ||

Whose warriors have their faces bowed down by sleep and sloth, given to sleeping in their quarters; fallen from right conduct, their bodies overspread by the shadow of an unclean man; sighing long, their eyes wet, overcome by grief and greed, and hating brahmins, elders and friends ⟨— he is to be attacked⟩.

अकारणप्रोद्गतरोमकूपा जये निराशाः प्रकृतेर् अपेताः । अमङ्गलाचेष्टितजातहासाः सैन्ये नरा यस्य स चाभियोज्यः ॥

akāraṇaprodgataromakūpā jaye nirāśāḥ prakṛter apetāḥ | amaṅgalāceṣṭitajātahāsāḥ sainye narā yasya sa cābhiyojyaḥ ||

Whose men in the army have the pores of their skin bristling without cause, despair of victory, have fallen away from their own nature, and break into laughter at ill-omened acts — he too is to be attacked.

कपोतकोलूकमधूनि यस्य समाश्रयन्ते ध्वजचामराणि । छत्रायुधादीनि च सो ऽभियोज्यो यस्याथवा ऽनाहततूर्यशब्दाः ।

kapotakolūkamadhūni yasya samāśrayante dhvajacāmarāṇi | chatrāyudhādīni ca so 'bhiyojyo yasyāthavā 'nāhatatūryaśabdāḥ |

He on whose banners and chowries, on whose parasols, weapons and the rest, doves, owls and honeycombs settle — he is to be attacked; or he whose war-drums sound without being struck.

प्रतीपगत्वं सरिताम् इषोश् च शोषो ऽथवा ऽशोष्यजलाशयानाम् । अवारिदेशे सलिलप्रवृत्तिर् अहैतुकं चाप्सु तरेच् छिला वा ॥

pratīpagatvaṃ saritām iṣoś ca śoṣo 'thavā 'śoṣyajalāśayānām | avārideśe salilapravṛttir ahaitukaṃ cāpsu tarec chilā vā ||

Rivers, and an arrow, travelling backwards; or the drying up of reservoirs that ought never to dry; water rising in a waterless region; or a stone floating in water for no cause.

भङ्गपातचलनान्य् अनिमित्तं रोदनानि च सुरप्रतिमानाम् । अग्निरूपम् अनलेन विना वा निश्चलानि च यदा प्रचलन्ति ॥

bhaṅgapātacalanāny animittaṃ rodanāni ca surapratimānām | agnirūpam analena vinā vā niścalāni ca yadā pracalanti ||

The breaking, the falling, the stirring of images of the gods, and their weeping without cause; ⟨their taking on⟩ the appearance of fire without ⟨any⟩ fire; or when things motionless begin to move.

प्रसूतिवैकृत्यम् अकालपुष्पाण्य् आरण्यसत्त्वस्य पुरप्रवेशः । प्रदोषकाले कृकवाकुशब्दा हिमागमे चा ऽन्यभृतः प्रलापाः ॥

prasūtivaikṛtyam akālapuṣpāṇy āraṇyasattvasya purapraveśaḥ | pradoṣakāle kṛkavākuśabdā himāgame cā 'nyabhṛtaḥ pralāpāḥ ||

Deformity in birth; flowers out of season; a forest creature entering the city; the crowing of cocks at the fall of night; and the cries of the cuckoo at the coming of the cold.

दीर्घं दीनं संहताः सारमेयाः क्रोशन्त्य् उच्चैर् नित्यम् एवा ऽनृतौ च । हन्युर् योषा योषितो निर्घृणाश् च दृश्यं नित्यं नक्तम् इन्द्रायुधं वा ॥

dīrghaṃ dīnaṃ saṃhatāḥ sārameyāḥ krośanty uccair nityam evā 'nṛtau ca | hanyur yoṣā yoṣito nirghṛṇāś ca dṛśyaṃ nityaṃ naktam indrāyudhaṃ vā ||

Dogs in packs howl aloud, long and piteously, at all times and out of season; women, pitiless, kill women; or Indra's bow ⟨the rainbow⟩ is seen constantly at night.

तिला वितैला यदि वा ऽर्द्धतैला सस्यस्य वृद्धिर् यदि वा ऽतिरिक्ता । अन्नस्य वैरस्यम् असृक् तरूणां शुष्कप्ररोहो विरुजां प्रणाशः ॥

tilā vitailā yadi vā 'rddhatailā sasyasya vṛddhir yadi vā 'tiriktā | annasya vairasyam asṛk tarūṇāṃ śuṣkapraroho virujāṃ praṇāśaḥ ||

Sesame seeds without oil, or with only half their oil; the growth of the crop excessive; food gone tasteless; blood ⟨flowing⟩ from trees; sprouting from what is dry; the perishing of those who were free from disease.

विहाय सर्पाखुविडालमत्स्यान् स्वजातिमांसान्य् उपभुञ्जते वा । व्रजन्ति वा मैथुनम् अन्यजात्यां दीप्ताश् च नित्यं विहगा मृगाश् च ॥

vihāya sarpākhuviḍālamatsyān svajātimāṃsāny upabhuñjate vā | vrajanti vā maithunam anyajātyāṃ dīptāś ca nityaṃ vihagā mṛgāś ca ||

Or when ⟨birds and beasts⟩, leaving aside snakes, mice, cats and fish, feed upon the flesh of their own kind; or go to mating with another species; and when birds and beasts are constantly ablaze.

भङ्गः पातस् तोरणेन्द्रध्वजानां शीतोष्णानां व्यत्ययो भूविदारः । निम्नोच्चानां तुङ्गता निम्नता च छाया चा ऽर्कस्या ऽऽभिमुख्येन याता ॥

bhaṅgaḥ pātas toraṇendradhvajānāṃ śītoṣṇānāṃ vyatyayo bhūvidāraḥ | nimnoccānāṃ tuṅgatā nimnatā ca chāyā cā 'rkasyā ''bhimukhyena yātā ||

The breaking or falling of archways and of Indra-banners; the reversal of cold and heat; the cleaving of the earth; low ground grown high and high ground low; and the Sun's shadow going toward ⟨the Sun⟩ itself.

त्र्यहातिरिक्तः पवनो ऽतिचण्डो गन्धर्वसंज्ञस्य भवेत् पुरस्य । व्यक्तिर् भवेच् चा ऽहनि तारकाणां नक्तं च तारागणसंप्रणाशः ॥

tryahātiriktaḥ pavano 'ticaṇḍo gandharvasaṃjñasya bhavet purasya | vyaktir bhavec cā 'hani tārakāṇāṃ naktaṃ ca tārāgaṇasaṃpraṇāśaḥ ||

A wind of extreme violence lasting more than three days; the appearance of the city called Gandharva ⟨the mirage-city in the sky⟩; stars becoming visible by day, and the whole host of stars vanishing by night.

प्रासादवेश्मवसुधाशरगुल्मनिम्नेष्व् आवासका बलिभुजाम् अनपत्यता वा । एकाण्डजत्वम् अथवा भुवि मण्डलानि कुर्वन्ति चक्रकम् इवोपरि वा भ्रमन्तः ॥

prāsādaveśmavasudhāśaragulmanimneṣv āvāsakā balibhujām anapatyatā vā | ekāṇḍajatvam athavā bhuvi maṇḍalāni kurvanti cakrakam ivopari vā bhramantaḥ ||

Crows nesting in palaces, in houses, on the bare earth, in reeds, in thickets and in hollows; or their failing to breed; or their laying but a single egg; or when they trace circles on the ground, or wheel above like a turning wheel.

उल्का ऽभिघातेन तमो ऽतिदीप्त्या वक्रातिवक्रेण सुतो धरित्र्याः । केतुर् गतिस्पर्शनधूपनेन चारेण पीडां कुरुते ऽर्कपुत्रः ॥

ulkā 'bhighātena tamo 'tidīptyā vakrātivakreṇa suto dharitryāḥ | ketur gatisparśanadhūpanena cāreṇa pīḍāṃ kurute 'rkaputraḥ ||

A meteor by its striking; Rāhu ⟨tamas⟩ by excessive blazing; the Earth's son ⟨Mars⟩ by retrogression and deep retrogression; a comet by its motion, its touching ⟨of the asterisms⟩ and its smoky glow; and the Sun's son ⟨Saturn⟩ by his transit — ⟨each⟩ inflicts affliction.

त्रिभिस् त्रिभिर् भैर् अथ कृत्तिकाद्यैर् निपीडितैर् भूपतयो ऽभियोज्याः । पाञ्चालनाथो मगधाधिपश् च कलिङ्गराड् उज्जयिनीपतिश् च ॥

tribhis tribhir bhair atha kṛttikādyair nipīḍitair bhūpatayo 'bhiyojyāḥ | pāñcālanātho magadhādhipaś ca kaliṅgarāḍ ujjayinīpatiś ca ||

When the asterisms, taken three by three beginning from Kṛttikā, are afflicted, then these kings are to be attacked: the lord of Pāñcāla, the ruler of Magadha, the king of Kaliṅga, and the lord of Ujjayinī.

आनर्त्तराट् सैन्धवहारहोरौ मद्रेश्वरो ऽन्यश् च कुरङ्गनाथः । एते हि कूर्माङ्गसमाश्रितानां विशेषपीडाम् उपयान्ति भूपाः ॥

ānarttarāṭ saindhavahārahorau madreśvaro 'nyaś ca kuraṅganāthaḥ | ete hi kūrmāṅgasamāśritānāṃ viśeṣapīḍām upayānti bhūpāḥ ||

The king of Ānarta, the ⟨lords⟩ of Saindhava and Hārahaura, the lord of Madra, and one more, the lord of Kuraṅga: these kings, among those lodged in the limbs of the Tortoise, undergo especial affliction.

अङ्गेषु सूर्यो यवनेषु चन्द्रो भौमो ह्य् अवन्त्यां मगधेषु सौम्यः । सिन्धौ गुरुर् भोजकटे च शुक्रः सौरः सुराष्ट्रे विषये बभूव ॥

aṅgeṣu sūryo yavaneṣu candro bhaumo hy avantyāṃ magadheṣu saumyaḥ | sindhau gurur bhojakaṭe ca śukraḥ sauraḥ surāṣṭre viṣaye babhūva ||

The Sun arose in Aṅga, the Moon among the Yavanas, Mars in Avantī, Mercury in Magadha, Jupiter in Sindhu, Venus in Bhojakaṭa, and Saturn in the country of Surāṣṭra.

म्लेच्छेषु केतुश् च तमः कलिङ्गे यातो यतो ऽतः परिपीडयन्ति । स्वजन्मदेशान् परिपीडयन्ति ततो ऽभियोज्याः क्षितिपेन देशाः ॥

mleccheṣu ketuś ca tamaḥ kaliṅge yāto yato 'taḥ paripīḍayanti | svajanmadeśān paripīḍayanti tato 'bhiyojyāḥ kṣitipena deśāḥ ||

And Ketu ⟨arose⟩ among the Mlecchas, and Rāhu in Kaliṅga. Since ⟨each⟩ went forth from there, for that reason they afflict; they afflict their own countries of birth; and therefore those countries are to be attacked by the king.

सम्पूज्यन्ते भैरवोच्चानुनादै रक्तैर् मांसैस् तालजङ्घादयो वा । दृश्यन्ते वा यातुधानाः प्रभूता भ्रष्टश्रीकः सो ऽपि देशो ऽभियोज्यः ॥

sampūjyante bhairavoccānunādai raktair māṃsais tālajaṅghādayo vā | dṛśyante vā yātudhānāḥ prabhūtā bhraṣṭaśrīkaḥ so 'pi deśo 'bhiyojyaḥ ||

Where Tālajaṅgha and the rest are worshipped with dreadful loud howling and with blood and flesh, or where yātudhānas ⟨demons⟩ are seen in numbers — that country too, its fortune fallen from it, is to be attacked.

देशभ्रंशो यैर् निमित्तैः प्रदिष्टस् तास् ता वार्त्ता वक्ति लोके विशङ्कः । त्यक्त्वा देशं यान्ति यं भिक्षुका वा गम्यो देशः सो ऽप्य् असाधुप्रवृत्तः ॥

deśabhraṃśo yair nimittaiḥ pradiṣṭas tās tā vārttā vakti loke viśaṅkaḥ | tyaktvā deśaṃ yānti yaṃ bhikṣukā vā gamyo deśaḥ so 'py asādhupravṛttaḥ ||

The omens by which the ruin of a country is foretold — ⟨when⟩ a man in alarm repeats such and such reports of them among the people; or the country which mendicants forsake and depart from — that country too, given over to evil conduct, may be marched upon.

रोगाभिभूतं विषदूषितं वा यथा विनाशाभिमुखं शरीरम् । वैद्यः प्रयोगैः सुदृढं करोति राष्ट्रं तथा शान्तिभिर् अग्रजन्मा ॥

rogābhibhūtaṃ viṣadūṣitaṃ vā yathā vināśābhimukhaṃ śarīram | vaidyaḥ prayogaiḥ sudṛḍhaṃ karoti rāṣṭraṃ tathā śāntibhir agrajanmā ||

As a physician by his treatments makes firm again a body overcome by disease or corrupted by poison and already set toward destruction, so does the brahmin make the realm firm by rites of śānti.

देहः कोशो योद्धा वाह्यं मन्त्रः शत्रुर् मार्गो ऽप्य् आयुः । चित्तं कर्म प्राप्तिर् मन्त्री प्राग्लग्नाद्या भावाश् चिन्त्याः ॥

dehaḥ kośo yoddhā vāhyaṃ mantraḥ śatrur mārgo 'py āyuḥ | cittaṃ karma prāptir mantrī prāglagnādyā bhāvāś cintyāḥ ||

The body, the treasury, the warriors, the conveyance, counsel, the enemy, the road, and lifespan; the mind, action, gain, the minister — these are the bhāvas to be examined, beginning with the ascendant (lagna).

त्रिलाभवर्जं रविसौरिभौमा निघ्नन्ति नो कर्मणि सूर्यभौमौ । पुष्णन्ति सौम्या रिपुराशिवर्ज्यम् अस्तं भृगुर् मृत्युविलग्नम् इन्दुः ॥

trilābhavarjaṃ ravisauribhaumā nighnanti no karmaṇi sūryabhaumau | puṣṇanti saumyā ripurāśivarjyam astaṃ bhṛgur mṛtyuvilagnam induḥ ||

Excepting the 3rd and the 11th (lābha), the Sun, Saturn and Mars destroy ⟨the bhāva they stand in⟩; but in the 10th (karman) the Sun and Mars do not. The benefics nourish ⟨it⟩, save in the 6th sign (ripu); Venus, save in the 7th (asta); the Moon, save in the 8th (mṛtyu) and the ascendant.

तिथ्युद्गमेन्दुकरणर्क्षदिनक्षणेषु शुद्धेष्व् अभीष्टफलदा नृपतेर् यथा स्यात् । यात्रा तथा परम् इदं कथयामि गुह्यं शिष्याय नै ऽतद् अचिराद् ह्य् उषिताय दद्यात् ॥

tithyudgamendukaraṇarkṣadinakṣaṇeṣu śuddheṣv abhīṣṭaphaladā nṛpater yathā syāt | yātrā tathā param idaṃ kathayāmi guhyaṃ śiṣyāya nai 'tad acirād hy uṣitāya dadyāt ||

As the king's expedition yields the desired fruit when the tithi, the rising ⟨lagna⟩, the Moon, the karaṇa, the nakṣatra, the weekday and the moment (kṣaṇa) are unblemished — so, ⟨to that same end,⟩ I declare this further secret; and one should not give it to a pupil who has dwelt ⟨with his teacher⟩ but a short while.

योगैः क्षितिपा विनिर्गताः शकुनैस् तस्करचारणादयः । नक्षत्रबलैर् द्विजातयः क्षणवीर्याद् इतरो जनो ऽर्थभाक् ॥

yogaiḥ kṣitipā vinirgatāḥ śakunais taskaracāraṇādayaḥ | nakṣatrabalair dvijātayaḥ kṣaṇavīryād itaro jano 'rthabhāk ||

Kings who set forth ⟨gain their object⟩ by the yogas; thieves, wandering bards and the like by omens; the twice-born by the strengths of the nakṣatras; and the rest of mankind get their gain from the strength of the moment (kṣaṇa).

यद् यद् योगवशाद् व्रजत्य् अगदतां द्रव्यैर् विषं योजितम् संयुक्तं मधुना घृतं च विषतां गच्छेद् यथा दृश्यते । तद्वद् योगसमुद्भवं प्रकुरुते हित्वा ग्रहः स्वं फलं यस्मात् तेन समुद्यतो ऽस्मि गदितुं योगान् विचित्रान् इमान् ॥

yad yad yogavaśād vrajaty agadatāṃ dravyair viṣaṃ yojitam saṃyuktaṃ madhunā ghṛtaṃ ca viṣatāṃ gacched yathā dṛśyate | tadvad yogasamudbhavaṃ prakurute hitvā grahaḥ svaṃ phalaṃ yasmāt tena samudyato 'smi gadituṃ yogān vicitrān imān ||

Whatever poison, compounded with ⟨other⟩ substances, passes by force of the combination into a healing drug, and as ghee joined with honey is seen to pass into poison — even so a graha, forsaking its own fruit, brings about the fruit that arises from the combination (yoga). For that reason I have set myself to declare these manifold yogas.

लग्ने गुरुर् बुधभृगू हिबुकात्मजस्थौ षष्ठौ कुजार्कतनयौ दिनकृत् तृतीयः । चन्द्रश् च यस्य दशमो भवति प्रयाणे तस्य ऽभिवाञ्छितफलाप्तिर् अलं नृपस्य ॥

lagne gurur budhabhṛgū hibukātmajasthau ṣaṣṭhau kujārkatanayau dinakṛt tṛtīyaḥ | candraś ca yasya daśamo bhavati prayāṇe tasya 'bhivāñchitaphalāptir alaṃ nṛpasya ||

Jupiter in the ascendant; Mercury and Venus in the 4th (hibuka) and the 5th; Mars and Saturn in the 6th; the Sun in the 3rd; and the Moon in the 10th — for the king who has these at his setting out, the attainment of the wished-for fruit is assured in full.

होरातृतीयरिपुलाभगतैः क्रमेण जीवार्किभौमरविभिर् भृगुजे ऽनुकूले । यातो ऽतिदृप्तम् अपि शत्रुबलं निहन्ति नैशं तमिस्रम् इव तिग्ममयूखमाली ॥

horātṛtīyaripulābhagataiḥ krameṇa jīvārkibhaumaravibhir bhṛguje 'nukūle | yāto 'tidṛptam api śatrubalaṃ nihanti naiśaṃ tamisram iva tigmamayūkhamālī ||

Jupiter, Saturn, Mars and the Sun standing in order in the horā ⟨the ascendant⟩, the 3rd, the 6th (ripu) and the 11th (lābha), with Venus favourable — he who marches strikes down the enemy's host, however swollen with pride, as the fierce-rayed ⟨Sun⟩ strikes down the darkness of night.

उदयारिनभः स्थलगैर् दिनकृद्यमशीतकरैः । न भवन्त्य् अरयो ऽभिमुखा हरिणा इव केशरिणः ॥

udayārinabhaḥ sthalagair dinakṛdyamaśītakaraiḥ | na bhavanty arayo 'bhimukhā hariṇā iva keśariṇaḥ ||

With the Sun, Saturn and the Moon standing in the ascendant (udaya), the 6th (ari) and the mid-heaven ⟨the 10th⟩, enemies do not come face to face ⟨with him⟩, as deer do not with a lion.

गुरुर् उदये रिपुराशिगतो ऽर्को यदि निधने न च शीतमयूखः । भवति गतो ऽत्र शशी ऽव नरेन्द्रो रिपुवनिताननतामरसानाम् ॥

gurur udaye ripurāśigato 'rko yadi nidhane na ca śītamayūkhaḥ | bhavati gato 'tra śaśī 'va narendro ripuvanitānanatāmarasānām ||

If Jupiter is in the ascendant, the Sun gone to the 6th sign (ripurāśi), and the Moon not in the 8th (nidhana) — then the king who marches becomes, in this ⟨expedition⟩, as the moon is to the lotuses that are the faces of the enemies' women.

शुक्रवाक्पतिबुधैर् धनसंस्थैः सप्तमे शशिनि लग्नगते ऽर्के । निर्गतो नृपतिर् एति कृतार्थो वैनतेयवद् अहिं विनिगृह्य ॥

śukravākpatibudhair dhanasaṃsthaiḥ saptame śaśini lagnagate 'rke | nirgato nṛpatir eti kṛtārtho vainateyavad ahiṃ vinigṛhya ||

With Venus, Jupiter and Mercury placed in the 2nd (dhana), the Moon in the 7th and the Sun in the ascendant, the king who has set out comes ⟨back⟩ with his purpose achieved, having seized ⟨the foe⟩ as Vainateya ⟨Garuḍa⟩ seizes a serpent.

मूर्त्तिवित्तसहजेषु संस्थिताः शुक्रचन्द्रसुततिग्मरश्मयः । यस्य यानसमये रणानले तस्य यान्ति शलभा इव ऽरयः ॥

mūrttivittasahajeṣu saṃsthitāḥ śukracandrasutatigmaraśmayaḥ | yasya yānasamaye raṇānale tasya yānti śalabhā iva 'rayaḥ ||

Venus, Mercury and the Sun standing in the 1st (mūrti), the 2nd (vitta) and the 3rd (sahaja) — at whose time of marching this is so, his enemies go into the fire of battle like moths.

सूर्येन्दू बलवर्जितौ बलयुतौ जन्मेशलग्नेश्वरौ पाताले दशमे ऽपि वा शशिसुतो लग्नस्थितो वाक्पतिः । षट्सप्ताष्टमवर्जितेषु भृगुजः स्थानेषु यस्य स्थितो यातुस् तस्य न विद्विषो रणमुखे तिष्ठन्ति योषा इव ॥

sūryendū balavarjitau balayutau janmeśalagneśvarau pātāle daśame 'pi vā śaśisuto lagnasthito vākpatiḥ | ṣaṭsaptāṣṭamavarjiteṣu bhṛgujaḥ sthāneṣu yasya sthito yātus tasya na vidviṣo raṇamukhe tiṣṭhanti yoṣā iva ||

The Sun and Moon bereft of strength; the lord of the natal ⟨sign⟩ and the lord of the ascendant endowed with strength; Mercury in the 4th (pātāla) or else the 10th; Jupiter standing in the ascendant; and Venus placed in houses other than the 6th, 7th and 8th — for the man who marches with these, his foes do not stand at the battle-front, ⟨but give way⟩ like women.

सौरे भौमे लग्नगे ऽर्के खमध्ये कर्मण्य् आये भार्गवे चन्द्रजे च । यायाद् भूपः शत्रुदेशं निहन्तुं दृप्तं शत्रुं कालवत् क्रूरचेष्टः ॥

saure bhaume lagnage 'rke khamadhye karmaṇy āye bhārgave candraje ca | yāyād bhūpaḥ śatrudeśaṃ nihantuṃ dṛptaṃ śatruṃ kālavat krūraceṣṭaḥ ||

Saturn and Mars standing in the ascendant, the Sun in the mid-heaven (khamadhya), and Venus and Mercury in the 10th (karman) and the 11th (āya) — the king should march upon the enemy's country to strike him down, cruel in act as Kāla ⟨Death⟩ against the enemy swollen with pride.

लाभशत्रुसहजेषु यमारौ सौम्यशुक्रगुरवो बलयुक्ताः । गच्छतो यदि ततो ऽस्य धरित्री सागराम्बुरसना वशम् एति ॥

lābhaśatrusahajeṣu yamārau saumyaśukraguravo balayuktāḥ | gacchato yadi tato 'sya dharitrī sāgarāmburasanā vaśam eti ||

Saturn and Mars in the 11th (lābha), the 6th (śatru) and the 3rd (sahaja), and Mercury, Venus and Jupiter endowed with strength — if it be so for one who marches, then the earth, girdled by the waters of the ocean, comes under his sway.

पापास् तृतीये हिबुके सितज्ञौ जीवो विलग्ने शशलाञ्छनो ऽस्ते । यस्योद्यमे तस्य बलं रिपूणां कृतं कृतघ्नेष्व् इव याति नाशम् ॥

pāpās tṛtīye hibuke sitajñau jīvo vilagne śaśalāñchano 'ste | yasyodyame tasya balaṃ ripūṇāṃ kṛtaṃ kṛtaghneṣv iva yāti nāśam ||

Malefics in the 3rd, Venus and Mercury (sita, jña) in the 4th (hibuka), Jupiter in the ascendant, the Moon in the 7th (asta) — at whose setting out ⟨this stands so⟩, the strength of his enemies goes to destruction, as a kindness done to the ungrateful ⟨goes for nothing⟩.

चन्द्रे ऽस्तगे देवगुरौ विलग्ने ज्ञशुक्रयोः कर्मणि लाभगे ऽर्के । सौरारयोर् भ्रातृगयोश् च यातो नृपः स्वभृत्यान् इव शास्ति शत्रून् ॥

candre 'stage devagurau vilagne jñaśukrayoḥ karmaṇi lābhage 'rke | saurārayor bhrātṛgayoś ca yāto nṛpaḥ svabhṛtyān iva śāsti śatrūn ||

The Moon in the 7th (asta), Jupiter in the ascendant, Mercury and Venus in the 10th (karman), the Sun in the 11th (lābha), and Saturn and Mars in the 3rd — the king who marches commands his enemies as he commands his own servants.

गुरौ विलग्ने यदि वा शशाङ्के षष्ठे रवौ कर्मगते ऽर्कपुत्रे । सितज्ञयोर् बन्धुसुतस्थयोश् च यात्रा जनित्री ऽव हितानि धत्ते ॥

gurau vilagne yadi vā śaśāṅke ṣaṣṭhe ravau karmagate 'rkaputre | sitajñayor bandhusutasthayoś ca yātrā janitrī 'va hitāni dhatte ||

Jupiter in the ascendant, or else the Moon; the Sun in the 6th; Saturn gone to the 10th (karman); and Venus and Mercury standing in the 4th (bandhu) and the 5th (suta) — the expedition bestows benefits like a mother.

पत्यौ गिरां लग्नगते ऽवशेषैर् एकादशार्थोपगतैर् यियासोः । विदार्यते शत्रुबलं समन्ताद् धर्मो यथा हेतुशतैर् युगान्ते ॥

patyau girāṃ lagnagate 'vaśeṣair ekādaśārthopagatair yiyāsoḥ | vidāryate śatrubalaṃ samantād dharmo yathā hetuśatair yugānte ||

The lord of speech ⟨Jupiter⟩ gone to the ascendant and the remaining ⟨grahas⟩ gone to the 11th and the 2nd (artha) — for one who would march, the enemy's force is torn apart on every side, as dharma is at the end of an age by a hundred sophistries.

त्रिषण्णवान्त्येष्व् अबलः शशाङ्कश् चान्द्रिर् बली यस्य गुरुश् च केन्द्रे । तस्य ऽरियोषाभरणैः प्रियाणि प्रियाः प्रियाणां जनयन्ति सैन्ये ॥

triṣaṇṇavāntyeṣv abalaḥ śaśāṅkaś cāndrir balī yasya guruś ca kendre | tasya 'riyoṣābharaṇaiḥ priyāṇi priyāḥ priyāṇāṃ janayanti sainye ||

The Moon weak in the 3rd, 6th, 9th or 12th (antya), Mercury strong, and Jupiter in a kendra — then in his army the beloved women of his dear ⟨soldiers⟩ make delights out of the ornaments of the enemies' women.

केन्द्रोपगतेन वीक्षिते गुरुणा त्र्यायचतुर्थगे सिते । पापैर् अनवाष्टसप्तमैर् वसु किं तन् न यद् आप्नुयाद् गतः ॥

kendropagatena vīkṣite guruṇā tryāyacaturthage site | pāpair anavāṣṭasaptamair vasu kiṃ tan na yad āpnuyād gataḥ ||

Venus gone to the 3rd, the 11th (āya) or the 4th and aspected by Jupiter placed in a kendra, and the malefics not in the 9th, the 8th or the 7th — what wealth is there that the one who marches would not obtain?

लग्नारिकर्महिबुकेषु शुभेक्षिते ज्ञे द्यूनान्त्यलग्नरहितेष्व् अशुभग्रहेषु । यातुर् भयं न भवति प्रतरेत् समुद्रं यद्य् अश्मना किम् उत शत्रुसमागमेषु ॥

lagnārikarmahibukeṣu śubhekṣite jñe dyūnāntyalagnarahiteṣv aśubhagraheṣu | yātur bhayaṃ na bhavati prataret samudraṃ yady aśmanā kim uta śatrusamāgameṣu ||

Mercury in the ascendant, the 6th (ari), the 10th (karman) or the 4th (hibuka) and aspected by a benefic, and the malefic grahas absent from the 7th (dyūna), the 12th (antya) and the ascendant — the marcher has no fear: he would cross the sea upon a stone, how much more ⟨will he prevail⟩ in encounters with the enemy.

यस्यो ऽदयास्तारिचतुस्त्रिसंस्थाः शुक्राङ्गिरो ऽङ्गारक सौम्यसौराः । द्विषद्बलस्त्रीवदनानि तस्य क्लान्तानि कान्तान् अवलोकयन्ति ॥

yasyo 'dayāstāricatustrisaṃsthāḥ śukrāṅgiro 'ṅgāraka saumyasaurāḥ | dviṣadbalastrīvadanāni tasya klāntāni kāntān avalokayanti ||

Venus, Jupiter, Mars, Mercury and Saturn standing ⟨in order⟩ in the ascendant (udaya), the 7th (asta), the 6th (ari), the 4th and the 3rd — the faces of the women of his foe's army, grown wan, gaze upon ⟨their⟩ lovers.

पूर्वोक्तयोगे धनगो बुधश् चेच् छशाङ्कसूर्यौ च दशायसंस्थौ । अस्मिन् गतस्य ऽलिकुलोपगीता नानावनोत्था द्विरदा भवन्ति ॥

pūrvoktayoge dhanago budhaś cec chaśāṅkasūryau ca daśāyasaṃsthau | asmin gatasya 'likulopagītā nānāvanotthā dviradā bhavanti ||

In the yoga stated before, if Mercury has gone to the 2nd (dhana) and the Moon and the Sun stand in the 10th and the 11th (āya) — then he who marches under this ⟨combination⟩ comes by elephants risen from many forests and sung over by swarms of bees.

सूर्यादयो ऽरिसहजाम्बरशत्रुलग्नबन्ध्वायगाः सुरगुरोर् दिवसश् च यस्य । याने ऽरिसैन्यम् उपगच्छति तस्य नाशं मीमांसकश्रवणकेष्व् इव तीर्थपुण्यम् ॥

sūryādayo 'risahajāmbaraśatrulagnabandhvāyagāḥ suraguror divasaś ca yasya | yāne 'risainyam upagacchati tasya nāśaṃ mīmāṃsakaśravaṇakeṣv iva tīrthapuṇyam ||

The Sun and the rest ⟨in their order⟩ gone to the 6th (ari), the 3rd (sahaja), the 10th (ambara), the 6th (śatru), the ascendant, the 4th (bandhu) and the 11th (āya), and the day being the preceptor of the gods' ⟨Thursday⟩ — at his march the enemy's army goes to destruction, as the merit of a sacred ford ⟨is destroyed⟩ in the hearing of Mīmāṃsakas.

त्रिनिधनतनुसप्तमारिसंस्थाः कुजसितजीवबुधा रविश् च यस्य । खलजनजनिते ऽव लोकयात्रा न भवति तस्य चिराय शत्रुसेना ॥

trinidhanatanusaptamārisaṃsthāḥ kujasitajīvabudhā raviś ca yasya | khalajanajanite 'va lokayātrā na bhavati tasya cirāya śatrusenā ||

Mars, Venus, Jupiter, Mercury and the Sun standing ⟨in order⟩ in the 3rd, the 8th (nidhana), the 1st (tanu), the 7th and the 6th (ari) — for him the enemy's army does not last long, as the course of the world does not last where wicked men have brought it about.

कुजरविजयुते ऽरिभे गतानां सुखसहजोपगतिः सितार्कजीवैः । रिपुबलम् उपयाति नाशम् आशु श्रुतम् अधनस्य कुटुम्बचिन्तयैव ॥

kujaravijayute 'ribhe gatānāṃ sukhasahajopagatiḥ sitārkajīvaiḥ | ripubalam upayāti nāśam āśu śrutam adhanasya kuṭumbacintayaiva ||

The 6th sign (aribha) joined by Mars and Saturn, and Venus, the Sun and Jupiter come to the 4th (sukha) and the 3rd (sahaja), for those who march — the enemy's force swiftly goes to destruction, as a poor man's learning ⟨is destroyed⟩ by the mere care of his household.

लग्नत्रिधर्मारिदशायगेषु सितार्किजीवेन्दुकुजेन्दुजेषु । सार्के बुधे च ऽरिबलं विनाशम् आयाति गुह्यं पिशुनेष्व् इवो ऽक्तम् ॥

lagnatridharmāridaśāyageṣu sitārkijīvendukujendujeṣu | sārke budhe ca 'ribalaṃ vināśam āyāti guhyaṃ piśuneṣv ivo 'ktam ||

Venus, Saturn, Jupiter, the Moon, Mars and Mercury ⟨in order⟩ in the ascendant, the 3rd, the 9th (dharma), the 6th (ari), the 10th and the 11th (āya), and Mercury together with the Sun — the enemy's force goes to destruction, as a secret spoken among slanderers.

एकान्तरर्क्षे भृगुजात् कुजाद् वा सौम्ये स्थिते सूर्यसुताद् गुरोर् वा । प्रध्वस्यते ऽरिर् न चिराद् गतस्य वेषाधिको भृत्य इवे ऽऽश्वरस्य ॥

ekāntararkṣe bhṛgujāt kujād vā saumye sthite sūryasutād guror vā | pradhvasyate 'rir na cirād gatasya veṣādhiko bhṛtya ive ''śvarasya ||

Mercury standing in the sign one removed from Venus, or from Mars, or from Saturn, or from Jupiter — the enemy of him who has marched is destroyed before long, as a servant who overdresses ⟨his station is destroyed⟩ by his master.

एकान्तरा यदि गता भवनेषु षट्सु पृष्ठस्थितस्य सुरशत्रुगुरोः प्रयाणे । यातस्य नात्र रिपवो विषहन्ति वीर्यं विष्णोर् इवोद्धृतगदारथपादपाणेः ॥

ekāntarā yadi gatā bhavaneṣu ṣaṭsu pṛṣṭhasthitasya suraśatruguroḥ prayāṇe | yātasya nātra ripavo viṣahanti vīryaṃ viṣṇor ivoddhṛtagadārathapādapāṇeḥ ||

If ⟨the grahas⟩ have gone with one house between them into six houses, and Venus, the preceptor of the gods' foes, stands behind at the departure — the enemies cannot here withstand the valour of him who has marched, ⟨a valour⟩ like Viṣṇu's, whose hand bears the uplifted mace and the discus (rathapāda).

निरन्तरम् यदि भवनेषु पञ्चसु ग्रहाः स्थिता दिवसकरेण वर्जिताः । यियासतो यदि च भवन्ति पृष्ठतस् तदा परान् बलभिद् इव ऽवकृन्तति ॥

nirantaram yadi bhavaneṣu pañcasu grahāḥ sthitā divasakareṇa varjitāḥ | yiyāsato yadi ca bhavanti pṛṣṭhatas tadā parān balabhid iva 'vakṛntati ||

If the grahas, the Sun excepted, stand without a gap in five houses, and if they lie behind for one who would set out — then he cuts his foes down as Balabhid ⟨Indra⟩ ⟨cut down the wings of the mountains⟩.

भृगुपुत्रमहेन्द्रगुरू गमने सहितौ यदि भं युगपत् त्यजतः । ज्ञगुरू यदि वा ऽंशकम् एकगतौ समरे सुरराड् इव भाति तदा ॥

bhṛguputramahendragurū gamane sahitau yadi bhaṃ yugapat tyajataḥ | jñagurū yadi vā 'ṃśakam ekagatau samare surarāḍ iva bhāti tadā ||

If at the setting out Venus and Jupiter, standing together, quit a nakṣatra at one and the same moment — or if Mercury and Jupiter have gone together into one aṃśa ⟨navāṃśa⟩ — then ⟨the king⟩ shines in battle like the lord of the gods.

निस्त्रिंशवक्रोपगते च वक्रे वक्रेण वक्रं नृपतिं निहन्यात् । पानप्रसक्तं निशि वा प्रसुप्तं तस्यै ऽव च ऽस्ते यदि वा ऽंशकः स्यात् ॥

nistriṃśavakropagate ca vakre vakreṇa vakraṃ nṛpatiṃ nihanyāt | pānaprasaktaṃ niśi vā prasuptaṃ tasyai 'va ca 'ste yadi vā 'ṃśakaḥ syāt ||

And when Mars, retrograde, has come upon a merciless crooked ⟨graha⟩, one would slay by crooked means the crooked king — sunk in drink, or asleep at night; ⟨and so too⟩ if the aṃśaka of that same ⟨graha⟩ should fall in the seventh (asta).

पुत्रो धरित्र्या दिनकृत् सुतश् च यदा त्यजेतां युगपन् नवांशम् । तदा ह्य् अवस्कन्दगतो नरेन्द्रो भुङ्क्ते रिपून् तार्क्ष्य इव द्विजिह्वान् ॥

putro dharitryā dinakṛt sutaś ca yadā tyajetāṃ yugapan navāṃśam | tadā hy avaskandagato narendro bhuṅkte ripūn tārkṣya iva dvijihvān ||

When the son of Earth ⟨Mars⟩ and the son of the day-maker ⟨Saturn⟩ quit a navāṃśa at one and the same moment, then the king gone out upon a sudden raid devours his enemies as Garuḍa ⟨devours⟩ the two-tongued ⟨serpents⟩.

बुधभार्गवमध्यगते हिमगौ हिबुकोपगते च नृपः प्रविशन् । पुरुहूतदिशं यदि वा ऽन्तकृतः पुरुहूतयमप्रतिमो भवति ॥

budhabhārgavamadhyagate himagau hibukopagate ca nṛpaḥ praviśan | puruhūtadiśaṃ yadi vā 'ntakṛtaḥ puruhūtayamapratimo bhavati ||

When the cold-rayed ⟨Moon⟩ has gone between Mercury and Venus and reached the fourth house (hibuka), the king who marches into the quarter of Puruhūta ⟨Indra: the east⟩ or of the Ender ⟨Yama: the south⟩ becomes the peer of Indra and of Yama.

सितेन्दुजौ चतुर्थगौ निशाकरश् च सप्तमे । यदा तदा गतो नृपः प्रशास्त्य् अरीन् विना रणान् ॥

sitendujau caturthagau niśākaraś ca saptame | yadā tadā gato nṛpaḥ praśāsty arīn vinā raṇān ||

When Venus and Mercury, the Moon's son, stand in the fourth and the Moon in the seventh, then the king who has marched rules his enemies without battles.

शशिनि चतुर्थगृहं समुपेते बुधसहिते ऽस्तगते भृगुपुत्रे । गमनम् अवाप्य पतिर् मनुजानां जयति रिपून् समरेण विनै ऽव ॥

śaśini caturthagṛhaṃ samupete budhasahite 'stagate bhṛguputre | gamanam avāpya patir manujānāṃ jayati ripūn samareṇa vinai 'va ||

When the Moon has reached the fourth house and Venus, joined with Mercury, stands in the seventh (asta, the setting place), the lord of men, having obtained his march, conquers his enemies without battle at all.

क्षितितनययुतान् नवांशकाद् यदि शतमे भृगुजो ऽथवा गुरुः । शतगुणम् अपि हन्त्य् अरेर् बलं विषम् इव कायम् असृक्पथोपपन्नम् ॥

kṣititanayayutān navāṃśakād yadi śatame bhṛgujo 'thavā guruḥ | śataguṇam api hanty arer balaṃ viṣam iva kāyam asṛkpathopapannam ||

If Venus or Jupiter stands in the hundredth navāṃśa ⟨reckoned⟩ from the navāṃśa occupied by the son of Earth ⟨Mars⟩, ⟨the king⟩ destroys the enemy's force even were it a hundredfold — as poison destroys the body once it has got into the channels of the blood.

शतांशकाद् ऊर्ध्वम् अवस्थिते बुधे यमारयोस् तत्र गतस्य भूभृतः । प्रयाति नाशं समरे द्विषद्बलं यथा ऽर्थिभावोपगतस्य गौरवम् ॥

śatāṃśakād ūrdhvam avasthite budhe yamārayos tatra gatasya bhūbhṛtaḥ | prayāti nāśaṃ samare dviṣadbalaṃ yathā 'rthibhāvopagatasya gauravam ||

When Mercury stands beyond the hundredth aṃśa ⟨reckoned⟩ from Saturn and Mars, then for the king who has marched at that ⟨time⟩ the enemy's force goes to destruction in battle, as the standing of a man fallen into the condition of a beggar ⟨goes to destruction⟩.

नक्षत्रम् एकं युगपत् प्रविष्टौ यदा धरित्रीतनयामरेज्यौ । कुर्यात् तदा ऽन्तं द्विषतां बलस्य द्रौणिर् यथा ऽरेर् निशि सौप्तिकेन ॥

nakṣatram ekaṃ yugapat praviṣṭau yadā dharitrītanayāmarejyau | kuryāt tadā 'ntaṃ dviṣatāṃ balasya drauṇir yathā 'rer niśi sauptikena ||

When the son of Earth ⟨Mars⟩ and the one worshipped by the immortals ⟨Jupiter⟩ have entered one nakṣatra at the same moment, then ⟨the king⟩ would make an end of the enemies' force, as Drauṇi ⟨made an end⟩ of the foe by night with the slaughter of the sleeping.

ऋक्षं गुरुज्ञौ बुधभार्गवौ वा यदा प्रविष्टौ युगपत् समेतौ । अर्थान् अवाप्नोति तदा विचित्रान् छात्रः सुतीर्थान् गुरुपूजयैव ॥

ṛkṣaṃ gurujñau budhabhārgavau vā yadā praviṣṭau yugapat sametau | arthān avāpnoti tadā vicitrān chātraḥ sutīrthān gurupūjayaiva ||

When Jupiter and Mercury, or Mercury and Venus, having come together, enter one asterism (ṛkṣa) at the same moment, then ⟨the marcher⟩ obtains riches of every kind — as a pupil ⟨obtains⟩ excellent fords ⟨of learning⟩ by the worship of his teacher alone.

यात्रादिगीशाद् यदि पञ्चमे ऽन्यो गृहे ग्रहो वीर्ययुतो ऽवतिष्ठेत् । समुद्यताशाकथितानि भङ्क्त्वा फलानि वीर्यान् नयति स्वकाष्ठाम् ॥

yātrādigīśād yadi pañcame 'nyo gṛhe graho vīryayuto 'vatiṣṭhet | samudyatāśākathitāni bhaṅktvā phalāni vīryān nayati svakāṣṭhām ||

If another graha, possessed of strength, should stand in the fifth house from the lord of the direction of the march, it breaks the results declared for the quarter set out upon, and by its strength carries ⟨the outcome⟩ to its own quarter.

एको ऽपि जीवज्ञसितासितानां कुजात् त्रिकोणे रवितो ऽथ वे ऽन्दुः । यत्रो ऽद्यतस् तत्र न याति याता तयोर् बलीयान् नयति स्वकाष्ठाम् ॥

eko 'pi jīvajñasitāsitānāṃ kujāt trikoṇe ravito 'tha ve 'nduḥ | yatro 'dyatas tatra na yāti yātā tayor balīyān nayati svakāṣṭhām ||

Even one of Jupiter, Mercury, Venus and Saturn ⟨standing⟩ in a trikoṇa from Mars, or the Moon ⟨so standing⟩ from the Sun — ⟨then⟩ where he was ready to go the marcher does not go; the stronger of the two carries ⟨the matter⟩ to its own quarter.

जन्मोदयर्क्षं हिबुकास्तसंस्थं यस्या ऽशुभैर् दृष्टयुतं न सौम्यैः । स शाण्डिलीं प्राप्य यथा गरुत्मान् दैन्यं गतो ऽभ्येति हतस्वपक्षः ॥

janmodayarkṣaṃ hibukāstasaṃsthaṃ yasyā 'śubhair dṛṣṭayutaṃ na saumyaiḥ | sa śāṇḍilīṃ prāpya yathā garutmān dainyaṃ gato 'bhyeti hatasvapakṣaḥ ||

He whose natal or rising sign, standing in the fourth (hibuka) or the seventh (asta), is aspected and joined by malefics and not by benefics — he, having marched out, comes to wretchedness with his own side struck down, as Garuḍa ⟨came to grief⟩ on meeting Śāṇḍilī, his own wings destroyed.

होराष्टमे जन्मगृहाष्टमे वा स्वाच् छत्रुभाच् छत्रुगृहोदये वा । तद्राशिपैर् वा गमनं विलग्ने तुल्यं नराणां विषभक्षणेन ॥

horāṣṭame janmagṛhāṣṭame vā svāc chatrubhāc chatrugṛhodaye vā | tadrāśipair vā gamanaṃ vilagne tulyaṃ narāṇāṃ viṣabhakṣaṇena ||

A setting-out at a lagna that is the eighth from the horā ⟨the ascendant⟩, or the eighth from the natal sign, or an enemy's sign ⟨counted⟩ from one's own, or one at which an enemy's sign rises — or ⟨at a lagna held⟩ by the lords of those rāśis — is for men the equal of eating poison.

रिपुनिधनविलग्ने स्वात् त्रिषड्लाभगे वा बलवति भवनेशे स्वे कृशे शत्रुपक्षे । अनभिमुखदिगीशे दिक्पतौ सुस्थिते च व्रजति यदि यथेष्टं प्राप्नुयात् तत्र याता ॥

ripunidhanavilagne svāt triṣaḍlābhage vā balavati bhavaneśe sve kṛśe śatrupakṣe | anabhimukhadigīśe dikpatau susthite ca vrajati yadi yatheṣṭaṃ prāpnuyāt tatra yātā ||

When the lord of the house, strong, is in its own ⟨sign⟩ — in the sixth (ripu), the eighth (nidhana) or the lagna, or in the third, sixth or eleventh from its own; when the enemy's party is lean, and the lord of the quarter not faced ⟨is lean likewise⟩, and the lord of the ⟨chosen⟩ quarter is well placed — then, if he sets out, the marcher obtains there whatever he wishes.

केन्द्रत्रिकोणेषु शुभाः प्रशस्तास् तेष्व् एव पापा न शुभप्रदाः स्युः । पापो ऽपि कामं बलवान् नियोज्यः केन्द्रेषु शून्यं न शिवाय केन्द्रम् ॥

kendratrikoṇeṣu śubhāḥ praśastās teṣv eva pāpā na śubhapradāḥ syuḥ | pāpo 'pi kāmaṃ balavān niyojyaḥ kendreṣu śūnyaṃ na śivāya kendram ||

Benefics in the kendras and trikoṇas are commended; malefics in those very ⟨places⟩ would not be givers of good. Yet even a malefic, if strong, may by all means be set ⟨there⟩: among the kendras, an empty kendra is not for weal.

सौम्यैश् च पापैश् च चतुष्टयस्थैः कृच्छ्रेण सिद्धिं समुपैति याता । प्रपातपातप्रतिघातवक्रैर् नदी ऽव धात्रीधरकन्दरेषु ॥

saumyaiś ca pāpaiś ca catuṣṭayasthaiḥ kṛcchreṇa siddhiṃ samupaiti yātā | prapātapātapratighātavakrair nadī 'va dhātrīdharakandareṣu ||

When benefics and malefics alike stand in the four ⟨angles⟩, the marcher attains his end only with difficulty — as a river ⟨makes its way⟩ among the gorges of the earth-bearing ⟨mountains⟩, by precipices, falls, checks and windings.

गुरौ विलग्ने भृगुजे ऽरिसंस्थे चन्द्रे ऽष्टमे हन्ति गतो ऽरिसेनाम् । विष्टं यथा दक्षिणमार्गचारी रूक्षो ऽथवा ह्रस्वतनुश् च शुक्रः ॥

gurau vilagne bhṛguje 'risaṃsthe candre 'ṣṭame hanti gato 'risenām | viṣṭaṃ yathā dakṣiṇamārgacārī rūkṣo 'thavā hrasvatanuś ca śukraḥ ||

With Jupiter in the lagna, Venus in the sixth (ari) and the Moon in the eighth, ⟨the king⟩ who has marched destroys the enemy's army — as the harsh ⟨graha⟩ travelling the southern path destroys ⟨rain⟩, or Venus of shrunken body.

सिंहाजतौलिमिथुना मृगकर्कटौ च स्वेशान्विता यदि भवन्ति शनिश् च लग्ने । तत्सैनिकाः परबलं क्षपयन्ति यातुर् मूर्खस्य वित्तम् इव चारणचाटुकाराः ॥

siṃhājataulimithunā mṛgakarkaṭau ca sveśānvitā yadi bhavanti śaniś ca lagne | tatsainikāḥ parabalaṃ kṣapayanti yātur mūrkhasya vittam iva cāraṇacāṭukārāḥ ||

Leo, Aries, Libra and Gemini, and Capricorn and Cancer, joined with their own lords, and Saturn in the lagna — the soldiers of the man who so marches waste the enemy's force as flattering bards ⟨waste⟩ a fool's wealth.

उदये गुरुसौम्यभार्गवैः सहजे ऽर्कार्किकुजैश् च गच्छतः । न भवन्त्य् अरयो रणे स्थिराः कितवानाम् इव वित्तसंचयाः ॥

udaye gurusaumyabhārgavaiḥ sahaje 'rkārkikujaiś ca gacchataḥ | na bhavanty arayo raṇe sthirāḥ kitavānām iva vittasaṃcayāḥ ||

With Jupiter, Mercury and Venus in the ascendant and the Sun, Saturn and Mars in the third (sahaja), for the one who marches the enemies do not stand firm in battle — like the hoarded wealth of gamblers.

जातकोक्तनृपयोगगतानाम् प्रत्यहं भवति राज्यविवृद्धिः । वातघूर्णितम् इवा ऽर्णवयानम् परबलं हि समुपैति विनाशम् ॥

jātakoktanṛpayogagatānām pratyahaṃ bhavati rājyavivṛddhiḥ | vātaghūrṇitam ivā 'rṇavayānam parabalaṃ hi samupaiti vināśam ||

For those in whom the royal yogas declared in the jātaka ⟨nativity texts⟩ are present, there is day by day an increase of kingdom; and the enemy's force comes to destruction like a sea-going vessel whirled about by the wind.

होराऽऽश्रिते देवगुरौ प्रयाता क्रूरग्रहैः कर्मणि लाभगैर् वा । कृत्वा रिपूणां क्षयम् अक्षताङ्गः स्वयं क्षितीशो ऽक्षयकोशम् एति ॥

horā''śrite devagurau prayātā krūragrahaiḥ karmaṇi lābhagair vā | kṛtvā ripūṇāṃ kṣayam akṣatāṅgaḥ svayaṃ kṣitīśo 'kṣayakośam eti ||

With Jupiter, the preceptor of the gods, seated in the horā ⟨the ascendant⟩ and the cruel grahas in the tenth (karman) or the eleventh (lābha), the king who has marched, having wrought the destruction of his foes, himself comes unwounded in body to an inexhaustible treasury.

लाभार्थलग्नेषु शुभा रविः खे यस्या ऽऽरसौरौ सहजे ऽरिभे वा । तस्या ऽर्थकोशः समुपैति वृद्धिं लाभो यथा प्रत्यहम् अर्थवृद्ध्या ॥

lābhārthalagneṣu śubhā raviḥ khe yasyā ''rasaurau sahaje 'ribhe vā | tasyā 'rthakośaḥ samupaiti vṛddhiṃ lābho yathā pratyaham arthavṛddhyā ||

He who has benefics in the eleventh (lābha), the second (artha) and the lagna, the Sun in the tenth (kha), and Mars and Saturn in the third (sahaja) or the sixth sign (ari) — his treasury of wealth comes to increase, as gain ⟨increases⟩ day by day with the growth of capital.

स्वोच्चोपगैर् जीवकुजार्कजार्कैर् एभ्यस् त्रिभिर् वा कथितैकलग्ने । राज्ञः प्रणाशं समुपैति शत्रुः सौख्यं द्विभार्यस्य यथा ऽधनस्य ॥

svoccopagair jīvakujārkajārkair ebhyas tribhir vā kathitaikalagne | rājñaḥ praṇāśaṃ samupaiti śatruḥ saukhyaṃ dvibhāryasya yathā 'dhanasya ||

When Jupiter, Mars, Saturn and the Sun stand in their own exaltations, or when three out of these ⟨stand⟩ in the one lagna spoken of, the king's enemy comes to ruin — as the comfort of a penniless man with two wives ⟨comes to ruin⟩.

एको ऽपि जीवार्ककुजार्कजानां स्वोच्चे विलग्ने स्वगृहे यदी ऽन्दुः । जातस्य यान्त्य् अत्र पराः प्रणाशम् महाकुलानी ऽव कुटुम्बभेदैः ॥

eko 'pi jīvārkakujārkajānāṃ svocce vilagne svagṛhe yadī 'nduḥ | jātasya yānty atra parāḥ praṇāśam mahākulānī 'va kuṭumbabhedaiḥ ||

If even one of Jupiter, the Sun, Mars and Saturn stands in its exaltation in the ascendant, and if the Moon is in its own house, then here the adversaries of the one born ⟨under it⟩ go to ruin, as great families ⟨are ruined⟩ by splits within the household.

लग्नाच् चतुर्थे ऽतिबले शशाङ्के योगाद् विना चन्द्रबलेन याता । लब्धा ऽपि लक्ष्मीं बहुरत्नपूर्णां क्षिप्रं क्षयं याति यथा शशाङ्कः ॥

lagnāc caturthe 'tibale śaśāṅke yogād vinā candrabalena yātā | labdhā 'pi lakṣmīṃ bahuratnapūrṇāṃ kṣipraṃ kṣayaṃ yāti yathā śaśāṅkaḥ ||

With the Moon exceedingly strong in the fourth from the lagna, one who marches on the Moon's strength alone, without a ⟨proper⟩ yoga — though he win a fortune full of many jewels — swiftly comes to waning, as the moon does.

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

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

Those at whose setting out the benefics stand in the ninth, the fifth and the kendras (kaṇṭaka), and the malefics have gone to the third, the sixth and the eleventh — they come back again to their own homes with their purpose accomplished, as ⟨gifts⟩ given of old to the twice-born by rule and according to their worth ⟨come back⟩.

पूर्वादितस् त्रिपरिवर्तगतैर् अजाद्यैर् भैः सप्तकैर् अनलभाच् च गमो जयाय । वाय्वग्निदिक्स्थपरिघस्य समार्द्धगैश् च मैत्राश्विहस्तगुरुभेषु च सर्वदिक्षु ॥

pūrvāditas triparivartagatair ajādyair bhaiḥ saptakair analabhāc ca gamo jayāya | vāyvagnidiksthaparighasya samārddhagaiś ca maitrāśvihastagurubheṣu ca sarvadikṣu ||

Beginning from the east, ⟨the quarters are assigned⟩ by the asterisms taken in sevens starting from Aja ⟨Pūrvabhādrapadā⟩ and running through three rounds; and a march from the fire-asterism ⟨Kṛttikā⟩ is for victory. So too by those ⟨asterisms⟩ that reach the equal half of the parigha standing in the wind ⟨north-west⟩ and fire ⟨south-east⟩ quarters; and in Maitra ⟨Anurādhā⟩, Aśvinī, Hasta and Guru ⟨Puṣya⟩ ⟨a march is good⟩ in all directions.

पूर्वेणैन्द्रं दक्षिणेना ऽऽजपादं रोहिण्यो ऽतश् चा ऽर्यमाख्यं च शूलम् । कामं यायात् साम्परायेषु कार्येष्व् एवं द्वारे प्रोज्झ्य शूलानि तानि ॥

pūrveṇaindraṃ dakṣiṇenā ''japādaṃ rohiṇyo 'taś cā 'ryamākhyaṃ ca śūlam | kāmaṃ yāyāt sāmparāyeṣu kāryeṣv evaṃ dvāre projjhya śūlāni tāni ||

In the east the Aindra ⟨Jyeṣṭhā⟩, in the south the Ajapāda ⟨Pūrvabhādrapadā⟩, then Rohiṇī ⟨in the west⟩, and the one named after Aryaman ⟨Uttaraphalgunī, in the north⟩ — these are the śūla ⟨the spike⟩. Discarding those śūlas at the gate ⟨of departure⟩, one may march at will in the affairs of war.

विवर्जयेत् त्वाष्ट्रयमोरगाणाम् अर्धम् द्वितीयं गमने जयेप्सुः । पूर्वार्धम् आग्नेयमघानिलानां स्वातीम् मघां चो ऽशनसः समस्ताम् ॥

vivarjayet tvāṣṭrayamoragāṇām ardham dvitīyaṃ gamane jayepsuḥ | pūrvārdham āgneyamaghānilānāṃ svātīm maghāṃ co 'śanasaḥ samastām ||

One who desires victory should avoid, on a march, the second half of Tvāṣṭra ⟨Citrā⟩, Yama ⟨Bharaṇī⟩ and Uraga ⟨Āśleṣā⟩; the first half of Āgneya ⟨Kṛttikā⟩, Maghā and Anila ⟨Svātī⟩; and, ⟨according⟩ to Uśanas, the whole of Svātī and Maghā.

उत्पातपापग्रहपीडिते भे ये यान्ति भूरिग्रहसंयुते वा । ते पूर्ववित्तान्य् अपि नाशयन्ति धातुप्रसक्ता इव मूर्त्तिकेन्द्राः ॥

utpātapāpagrahapīḍite bhe ye yānti bhūrigrahasaṃyute vā | te pūrvavittāny api nāśayanti dhātuprasaktā iva mūrttikendrāḥ ||

Those who march under an asterism afflicted by portents or by malefic grahas, or one joined with many grahas, destroy even the wealth they had won before — like master workers in clay who have taken to alchemy.

रविसितकुजराहुसौरिचन्द्रा ज्ञगुरुयुताः पुरतः क्रमाद् दिगीशाः । व्रजति यदि ललाटगे दिगीशे पतति ततो द्रुमवत् सरित्तटात्सः ॥

ravisitakujarāhusauricandrā jñaguruyutāḥ purataḥ kramād digīśāḥ | vrajati yadi lalāṭage digīśe patati tato drumavat sarittaṭātsaḥ ||

The Sun, Venus, Mars, Rāhu, Saturn and the Moon, together with Mercury and Jupiter, are in order the lords of the quarters lying ahead ⟨east, south-east, south, south-west, west, north-west, north, north-east⟩. If a man marches while the lord of the quarter stands on his forehead ⟨full in his face⟩, he falls from it as a tree falls from a river-bank.

यातो ऽयनस्य प्रतिलोमकाष्ठां यः स्यात् स्वतन्त्रो ऽपि जितः परेषां । स केवलव्याकरणाभियुक्तः काव्यज्ञगोष्ठ्याम् इव हास्यम् एति ॥

yāto 'yanasya pratilomakāṣṭhāṃ yaḥ syāt svatantro 'pi jitaḥ pareṣāṃ | sa kevalavyākaraṇābhiyuktaḥ kāvyajñagoṣṭhyām iva hāsyam eti ||

He who has marched toward the quarter contrary to the ⟨Sun's⟩ ayana, though he be his own master, is vanquished by others; he meets with ridicule as a man versed in grammar alone ⟨does⟩ in an assembly of poets.

अयनेन गतो ऽर्कसोमयोर् द्युनिशं वा स्थितयोः पृथक् पृथक् । विदुषाम् इव सर्वशास्त्रवित् समवाये द्विषतां विराजते ॥

ayanena gato 'rkasomayor dyuniśaṃ vā sthitayoḥ pṛthak pṛthak | viduṣām iva sarvaśāstravit samavāye dviṣatāṃ virājate ||

One who marches in accord with the ayana of the Sun and Moon, or when those two stand severally by day and by night, shines out in the gathering of his foes as a knower of all the śāstras ⟨shines⟩ among the learned.

तिथिं चतुर्थीं नवमीं चतुर्दशीं विहाय विष्टिं करणं च गच्छतः । भवन्ति चामीकरवाजिवारणाश् चतुर्थिपूर्वाश् च तदाप्तिवारणाः ॥

tithiṃ caturthīṃ navamīṃ caturdaśīṃ vihāya viṣṭiṃ karaṇaṃ ca gacchataḥ | bhavanti cāmīkaravājivāraṇāś caturthipūrvāś ca tadāptivāraṇāḥ ||

For one who marches leaving aside the fourth, the ninth and the fourteenth tithi, and the karaṇa Viṣṭi ⟨Bhadrā⟩, there come gold, horses and elephants; and the ⟨tithis⟩ beginning with the fourth are the barriers to obtaining them.

ऋक्षे तिथौ वा व्यतिपातदुष्टे यो याति मोहात् खलु वैधृते वा । स नाशम् आयात्य् अचिरेण याता राजे ऽव दैवज्ञविलोमचेष्टः ॥

ṛkṣe tithau vā vyatipātaduṣṭe yo yāti mohāt khalu vaidhṛte vā | sa nāśam āyāty acireṇa yātā rāje 'va daivajñavilomaceṣṭaḥ ||

He who out of delusion marches on an asterism or a tithi vitiated by Vyatīpāta, or indeed by Vaidhṛti — that traveller comes to ruin before long, like a king whose conduct runs contrary to his astrologer.

आरोग्यम् ऋक्षेण धनं क्षणेन कार्यस्य सिद्धिस् तिथिना शुभेन । राश्युद्गमेना ऽध्वनि सिद्धिम् आहुः प्रायः शुभानि क्षणदाकरेण ॥

ārogyam ṛkṣeṇa dhanaṃ kṣaṇena kāryasya siddhis tithinā śubhena | rāśyudgamenā 'dhvani siddhim āhuḥ prāyaḥ śubhāni kṣaṇadākareṇa ||

Health ⟨comes⟩ by the asterism, wealth by the kṣaṇa ⟨the muhūrta⟩, the accomplishment of the undertaking by an auspicious tithi; by the rising of the rāśi ⟨the lagna⟩ they declare success upon the road; and auspicious things generally by the maker of night ⟨the Moon⟩.

न राजते भूरिगुणान्विता ऽपि व्यर्थव्ययस्य क्षितिपस्य यात्रा ।शुक्रे प्रणष्टे धनदर्पितस्य विवाहयात्रेव जरार्द्दितस्य ॥

na rājate bhūriguṇānvitā 'pi vyarthavyayasya kṣitipasya yātrā |śukre praṇaṣṭe dhanadarpitasya vivāhayātreva jarārdditasya ||

The march of a king whose expenditure is ⟨thus⟩ wasted does not shine, though it be endowed with abundant merits — as the wedding-journey of a man puffed up with wealth but worn by old age ⟨does not shine⟩ when his śukra is gone.

प्रतिशुक्रबुधाशनिवृष्टिहता दिग् अधः कुरुते नृपतिं गमने । मदिरामुदिता मदनाकुलिता प्रमदे ऽव कुलम् परवेश्मरता ॥

pratiśukrabudhāśanivṛṣṭihatā dig adhaḥ kurute nṛpatiṃ gamane | madirāmuditā madanākulitā pramade 'va kulam paraveśmaratā ||

A quarter struck by adverse Venus and Mercury, by lightning and by rain lays the king low on his march — as a woman elated with wine, distraught with lust and given to another man's house ⟨lays low⟩ her family.

वीर्यान्वितैर् यायिभिर् आत्मभद्रैः क्लेशं विना हन्ति चमूम् अरीणाम् । त्रैलोक्यलाभे ऽप्य् असमाप्तकार्यां तृष्णां यथा चीरफलाम्बुतुष्टः ॥

vīryānvitair yāyibhir ātmabhadraiḥ kleśaṃ vinā hanti camūm arīṇām | trailokyalābhe 'py asamāptakāryāṃ tṛṣṇāṃ yathā cīraphalāmbutuṣṭaḥ ||

With valorous companions on the march who are loyal to himself, he destroys the army of his enemies without distress — as one content with bark-cloth, fruit and water ⟨destroys⟩ craving, whose business is not finished even by the gaining of the three worlds.

सर्पिस् तिलौदनझषैः पयसा च भुक्त्वा पूर्वादि वारणरथाश्वनरैर् गतस्य । सोढुम् प्रतापम् अरयो न नृपस्य शक्ता गन्धद्विपस्य कलभा इव गन्धदानम् ॥

sarpis tilaudanajhaṣaiḥ payasā ca bhuktvā pūrvādi vāraṇarathāśvanarair gatasya | soḍhum pratāpam arayo na nṛpasya śaktā gandhadvipasya kalabhā iva gandhadānam ||

Having eaten ghee, sesame, boiled rice and fish, and milk ⟨respectively⟩, and having set out eastward and so on with elephants, chariots, horses and men ⟨respectively⟩ — the enemies cannot bear that king's blazing force, as young elephants cannot bear the rut-scent of a scent-elephant.

एकतश् च सकलानि निमित्तान्य् एकतश् च मनसः परिशुद्धिः । चेतसो ऽस्ति सहसा न रणे भीर् मारुतो ऽपि विजयाजयहेतुः ॥

ekataś ca sakalāni nimittāny ekataś ca manasaḥ pariśuddhiḥ | cetaso 'sti sahasā na raṇe bhīr māruto 'pi vijayājayahetuḥ ||

On the one side stand all the omens together, and on the other the purity of the mind: ⟨when⟩ the heart has no sudden fear in battle. The wind too is a cause of victory or defeat.

भूरिशूरवरवाजिकुञ्जरा ज्ञातयुद्धगतयो ऽभिमानिनः । क्वा ऽपि यान्ति घनतूलराशिवन् मारुताभिहतवक्षसो ऽरयः ॥

bhūriśūravaravājikuñjarā jñātayuddhagatayo 'bhimāninaḥ | kvā 'pi yānti ghanatūlarāśivan mārutābhihatavakṣaso 'rayaḥ ||

Enemies with many heroes, fine horses and elephants, versed in the ways of war and full of self-regard, are blown away somewhere or other, like a mass of thick cotton, their chests struck by the wind.

अनुलोमगते प्रदक्षिणे सुरभौ देहसुखे ऽनिले गतः । तिमिराणि गभस्तिमान् इव प्रसभं हन्ति बलानि विद्विषाम् ॥

anulomagate pradakṣiṇe surabhau dehasukhe 'nile gataḥ | timirāṇi gabhastimān iva prasabhaṃ hanti balāni vidviṣām ||

When the wind moves with him, on his right, fragrant and pleasant to the body, the man who marches destroys by main force the forces of his foes, as the sun ⟨destroys⟩ the darkness.

उपपत्तिर् अयत्नतो यदा तृणपानाशनरत्नवाससाम् । प्रमदाक्षितिनागवाजिनां विजयद्वारम् अपावृतं तदा ॥

upapattir ayatnato yadā tṛṇapānāśanaratnavāsasām | pramadākṣitināgavājināṃ vijayadvāram apāvṛtaṃ tadā ||

When grass, drink, food, jewels and garments, women, land, elephants and horses come to hand without effort, then the door of victory stands open.

लग्नस्य ये ऽंशा ह्य् उदिता ग्रहो यस् तेषु स्थितो लग्नफलं स धत्ते । यस् तान् अतीतः स भवेद् द्वितीयः स्थानेषु शेषेष्व् अपि चिन्त्यम् एतत् ॥

lagnasya ye 'ṃśā hy uditā graho yas teṣu sthito lagnaphalaṃ sa dhatte | yas tān atītaḥ sa bhaved dvitīyaḥ sthāneṣu śeṣeṣv api cintyam etat ||

Whatever degrees of the lagna have already risen — the graha standing in them bears the fruit of the lagna; the one that has passed beyond them becomes the second. This is to be reckoned in the remaining houses as well.

गतो ऽनुकूलैर् ग्रहभाग्निमारुतैर् मनो ऽब्दविद्युत्स्वनवृष्टिकार्मुकैः । रिपोः प्रमथ्नाति रणाजिरे चमूं द्विपः समूलां सरसी ऽव पद्मिनीम् ॥

gato 'nukūlair grahabhāgnimārutair mano 'bdavidyutsvanavṛṣṭikārmukaiḥ | ripoḥ pramathnāti raṇājire camūṃ dvipaḥ samūlāṃ sarasī 'va padminīm ||

He who marches with the grahas, asterisms, fire and winds favourable, and mind, clouds, lightning, thunder, rain and rainbow favourable too, crushes the enemy's army on the field of battle, as an elephant ⟨tears up⟩ a lotus-plant, root and all, from a pool.

दैवेन हीनः परभीषणार्थं यातो ऽतिकृच्छ्रेण नयत्य् अहानि । स्वशक्त्यतीतो नृपवेश्मनी ऽव कृत्वा प्रतिज्ञाम् प्रतिवादिभीतः ॥

daivena hīnaḥ parabhīṣaṇārthaṃ yāto 'tikṛcchreṇa nayaty ahāni | svaśaktyatīto nṛpaveśmanī 'va kṛtvā pratijñām prativādibhītaḥ ||

A man bereft of ⟨favourable⟩ fate who has marched out to terrify his enemy passes his days in extreme distress — like one who, having given a pledge in the king's house beyond his own power, goes in fear of the opposing litigant.

दैवान्वितः साधुजनोपकारी प्रभावमन्त्रोद्यमशक्तियुक्तः । भुङ्क्ते महीं सम्यग् अवाप्य यात्रां ससह्यविन्ध्याचलपारियात्राम् ॥

daivānvitaḥ sādhujanopakārī prabhāvamantrodyamaśaktiyuktaḥ | bhuṅkte mahīṃ samyag avāpya yātrāṃ sasahyavindhyācalapāriyātrām ||

Attended by ⟨favourable⟩ fate, a benefactor of good men, endowed with majesty, counsel, exertion and power — having duly obtained his march, he enjoys the earth together with the Sahya, the Vindhya and the Pāriyātra ranges.

गोचरेण शुभदः शशी न चेद् अष्टवर्गपरिशोधितो ऽपि वा । पूर्ववायुर् इव पुष्पकालजो यायिनाम् फलविनाशकृद् भवेत् ॥

gocareṇa śubhadaḥ śaśī na ced aṣṭavargapariśodhito 'pi vā | pūrvavāyur iva puṣpakālajo yāyinām phalavināśakṛd bhavet ||

If the Moon is not a giver of good by gocara ⟨transit⟩, or is not purified by the aṣṭakavarga either, he becomes for those who march a destroyer of the fruit — like an east wind at the season of flowering.

आश्रित्य चन्द्रस्य बलाबलानि ग्रहाः प्रयच्छन्ति शुभाशुभानि । मनःसमेतानि यथेन्द्रियाणि कर्मार्हतां यान्ति न केवलानि ॥

āśritya candrasya balābalāni grahāḥ prayacchanti śubhāśubhāni | manaḥsametāni yathendriyāṇi karmārhatāṃ yānti na kevalāni ||

Resting upon the strength or weakness of the Moon, the grahas dispense their auspicious and inauspicious results — as the senses, only when joined with the mind, attain fitness for action, and not alone.

सर्वतः क्षुतम् अशोभनम् उक्तं गोः क्षुतं मरणम् एव करोति । केचिद् आहुर् अफलं च बलाद् यद् वृद्धपीनसितबालकृतं च ॥

sarvataḥ kṣutam aśobhanam uktaṃ goḥ kṣutaṃ maraṇam eva karoti | kecid āhur aphalaṃ ca balād yad vṛddhapīnasitabālakṛtaṃ ca ||

A sneeze is declared inauspicious from every quarter; the sneeze of a cow causes death outright. Some say that ⟨a sneeze⟩ made by force is without effect, and so is one made by the aged, the corpulent, the white-haired and children.

शकुनतिथिभलाभे छत्त्रशय्यासनाद्यं पदम् अपि विजिगीषुश् चालयेच् छ्रद्दधानः । यदि शकुननिमित्तस्वप्नचेतोविशुद्धिर् न भवति तद् अनिष्टं सर्वकार्येषु यानम् ॥

śakunatithibhalābhe chattraśayyāsanādyaṃ padam api vijigīṣuś cālayec chraddadhānaḥ | yadi śakunanimittasvapnacetoviśuddhir na bhavati tad aniṣṭaṃ sarvakāryeṣu yānam ||

When a ⟨good⟩ omen, tithi and asterism are obtained, let the would-be conqueror, in full faith, move his parasol, bed, seat and the rest even by a single step. If there is no purity of omen, portent, dream and mind, then the march is unwanted for every undertaking.

दिनकृद्दिवसे तथा ऽंशके यात्रा लग्नगते ऽथवा रवौ । संतापयति स्मरातुरा वेश्ये ऽवा ऽर्थविवर्जितं नरम् ॥

dinakṛddivase tathā 'ṃśake yātrā lagnagate 'thavā ravau | saṃtāpayati smarāturā veśye 'vā 'rthavivarjitaṃ naram ||

A march on the Sun's day, or in his aṃśaka, or when the Sun has gone to the lagna, torments a man — as a courtesan sick with love ⟨torments⟩ a man stripped of money.

उदये शशिनो ऽंशके ऽह्नि वा भवति गतो न चिरेण दुर्मनाः ॥ प्रमदाम् इव जातयौवनां रत्यर्थं समवाप्य कर्कशः ॥

udaye śaśino 'ṃśake 'hni vā bhavati gato na cireṇa durmanāḥ || pramadām iva jātayauvanāṃ ratyarthaṃ samavāpya karkaśaḥ ||

One who marches at the Moon's rising ⟨her lagna⟩, or in her aṃśaka, or on her day, becomes downcast before long — as a harsh man does, having got for his pleasure a woman just come into her youth.

भौमोदये ऽंशे ऽहनि वा ऽस्य यात्रा करोति बन्धं वधम् अर्थनाशम् । संसेविता ऽपापपराङ्मुखेन मनोभवान्धेन पराङ्गने ऽव ॥

bhaumodaye 'ṃśe 'hani vā 'sya yātrā karoti bandhaṃ vadham arthanāśam | saṃsevitā 'pāpaparāṅmukhena manobhavāndhena parāṅgane 'va ||

A march at the rising of Mars, or in his aṃśa, or on his day, brings a man bondage, slaughter and loss of wealth — as another man's wife does when she is resorted to by one blind with lust and not averse from sin.

बुधस्य लग्नांशकवासरेषु यात्रा नरं प्रीणयति प्रकामम् । भावानुरक्ता प्रवराङ्गने ऽव विदग्धचेष्टा मदनाभितप्तम् ॥

budhasya lagnāṃśakavāsareṣu yātrā naraṃ prīṇayati prakāmam | bhāvānuraktā pravarāṅgane 'va vidagdhaceṣṭā madanābhitaptam ||

A march in Mercury's lagna, aṃśaka or weekday gladdens a man to the full — as an excellent woman does, attached to him in feeling and adroit in her ways, ⟨gladdening⟩ one scorched by love.

गुरोर् विलग्नांशदिनेषु यात्रा शुभानुबन्धेप्सितकामदा च । जाये ऽव भर्तुर् मनसो ऽनुकूला कुलाभिवृद्ध्यै रतिदा हिता च ॥

guror vilagnāṃśadineṣu yātrā śubhānubandhepsitakāmadā ca | jāye 'va bhartur manaso 'nukūlā kulābhivṛddhyai ratidā hitā ca ||

A journey in the ascendant (vilagna), the aṃśa and the weekday of Jupiter (guru) draws auspicious consequences after it and grants the objects desired — like a wife to her husband: attuned to his mind, ⟨tending⟩ to the increase of the family, giving delight, and doing him good.

यात्रा भृगोर् अंशदिनोदयेषु प्रीणाति कामैर् विविधैर् यियासुम् ॥ विलासिनी कामवशोपयातम् भावैर् अनेकैर् मदनातुरे ऽव ॥

yātrā bhṛgor aṃśadinodayeṣu prīṇāti kāmair vividhair yiyāsum || vilāsinī kāmavaśopayātam bhāvair anekair madanāture 'va ||

A journey in the aṃśa, the weekday and the rising ⟨sign⟩ of Bhṛgu (Venus) gladdens the would-be traveller with pleasures of many kinds — as a wanton woman (vilāsinī), sick with love, ⟨gladdens⟩ with her many gestures the man who has come ⟨to her⟩ in the power of desire.

द्युलग्नभागेषु शनेश् च यात्रा प्राणच्छिदादीन् प्रचिनोति दोषान् । अन्यप्रसक्ता वनिते ऽव मोहात् संसेविता मन्मथमोहितेन ॥

dyulagnabhāgeṣu śaneś ca yātrā prāṇacchidādīn pracinoti doṣān | anyaprasaktā vanite 'va mohāt saṃsevitā manmathamohitena ||

A journey in the weekday (dyu), the ascendant (lagna) and the degree-portion (bhāga) of Saturn heaps up faults beginning with the cutting-off of life — like a woman attached to another, courted out of infatuation by a man deluded by love (manmatha).

लग्नेन हीना ऽन्यगुणान्वितापि प्रीतिं न यात्रा मनसः करोति । स्वलङ्कृता रूपसमन्विता ऽपि प्रभ्रष्टशीला वनिते ऽव पुंसः ॥

lagnena hīnā 'nyaguṇānvitāpi prītiṃ na yātrā manasaḥ karoti | svalaṅkṛtā rūpasamanvitā 'pi prabhraṣṭaśīlā vanite 'va puṃsaḥ ||

A journey wanting in ⟨a sound⟩ ascendant (lagna), though furnished with the other merits, gives the mind no delight — like a woman well adorned and possessed of beauty, but fallen from good conduct, ⟨gives none⟩ to a man.

लग्नस्य शुद्धिः शकुनैर् निमित्तैर् विज्ञायते ऽन्तःकरणेन सम्यक् । अनन्यभावाश्रयसंप्रवृत्तैः कौली ऽव पुंसश् चरितैर् विदेशे ॥

lagnasya śuddhiḥ śakunair nimittair vijñāyate 'ntaḥkaraṇena samyak | ananyabhāvāśrayasaṃpravṛttaiḥ kaulī 'va puṃsaś caritair videśe ||

The purity (śuddhi) of the ascendant (lagna) is rightly ascertained by omens (śakuna), by portents (nimitta), and by the inner faculty (antaḥkaraṇa) — as, in a foreign land, a man's well-born wife (kaulī) ⟨is known⟩ by deeds that proceed from a devotion resting on no other.

छाया शुभाशुभफलानि निवेदयन्ती लक्ष्या मनुष्यपशुपक्षिषु लक्षणज्ञैः । तेजोगुणान् बहिर् अपि प्रविकाशयन्ती दीपप्रभा स्फटिकरत्नघटस्थितेव ॥

chāyā śubhāśubhaphalāni nivedayantī lakṣyā manuṣyapaśupakṣiṣu lakṣaṇajñaiḥ | tejoguṇān bahir api pravikāśayantī dīpaprabhā sphaṭikaratnaghaṭasthiteva ||

The chāyā, announcing fruits auspicious and inauspicious, is to be marked in men, beasts and birds by those who know the marks (lakṣaṇa) — as the light of a lamp set within a jar of crystal gem displays its qualities of brilliance even outside.

स्निग्धद्विजत्वङ्नखरोमकेशा छाया सुगन्धा च महीसमुत्था । तुष्ट्यर्थलाभाभ्युदयान् करोति धर्मस्य च ऽहन्य् अहनि प्रवृद्धिम् ॥

snigdhadvijatvaṅnakharomakeśā chāyā sugandhā ca mahīsamutthā | tuṣṭyarthalābhābhyudayān karoti dharmasya ca 'hany ahani pravṛddhim ||

The chāyā that rises from earth — with teeth (dvija), skin, nails, body-hair and hair glossy, and fragrant — brings contentment, gain of wealth and prosperity, and day by day an increase of dharma.

स्निग्धा सिता च हरिता नयनाभिरामा सौभाग्यमार्दवसुखाभ्युदयान् करोति । सर्वार्थसिद्धिजननी जननी ऽव चाप्या छाया फलं तनुभृतां शुभम् आदधाति ॥

snigdhā sitā ca haritā nayanābhirāmā saubhāgyamārdavasukhābhyudayān karoti | sarvārthasiddhijananī jananī 'va cāpyā chāyā phalaṃ tanubhṛtāṃ śubham ādadhāti ||

Glossy, white and green, delighting the eye, ⟨the chāyā⟩ brings good fortune, gentleness, happiness and prosperity; and the watery (āpyā) chāyā, mother of the achievement of every object, like a mother lays an auspicious fruit upon embodied beings.

चण्डा ऽधृष्या पद्महेमाग्निवर्णा युक्ता तेजोविक्रमैः सप्रतापैः । आग्नेयी ऽति प्राणिनां स्याज् जयाय क्षिप्रं सिद्धिं वाञ्छितार्थस्य धत्ते ॥

caṇḍā 'dhṛṣyā padmahemāgnivarṇā yuktā tejovikramaiḥ sapratāpaiḥ | āgneyī 'ti prāṇināṃ syāj jayāya kṣipraṃ siddhiṃ vāñchitārthasya dhatte ||

Fierce, not to be faced, of the hue of the lotus, of gold and of fire, joined with brilliance and valour and with burning majesty — such is the fiery (āgneyī) ⟨chāyā⟩: it makes for the victory of living beings and swiftly confers the accomplishment of the wished-for object.

मलिनपरुषकृष्णा पापगन्धा ऽनिलोत्था जनयति वधबन्धव्याध्यनर्थार्थनाशान् । स्फटिकसदृशरूपा भाग्ययुक्ता ऽत्युदारा निधिर् इव गगनोत्था श्रेयसां स्वच्छवर्णा ॥

malinaparuṣakṛṣṇā pāpagandhā 'nilotthā janayati vadhabandhavyādhyanarthārthanāśān | sphaṭikasadṛśarūpā bhāgyayuktā 'tyudārā nidhir iva gaganotthā śreyasāṃ svacchavarṇā ||

Soiled, harsh and black, of foul smell, arisen from wind — ⟨that chāyā⟩ engenders violence and bondage, disease, calamity and the loss of wealth. Of a form like crystal, attended by good fortune, exceedingly noble, of clear hue, the chāyā arisen from the sky is like a treasure-house of blessings.

पुरुहूतहुताशयमा निर्ऋतिर् वरुणानिलयक्षशिवाश् च दिशाम् । पुनर् अर्कसितारतमोरविजाः शशिसौम्यबृहस्पतयः पतयः ॥

puruhūtahutāśayamā nirṛtir varuṇānilayakṣaśivāś ca diśām | punar arkasitāratamoravijāḥ śaśisaumyabṛhaspatayaḥ patayaḥ ||

Puruhūta ⟨Indra⟩, Hutāśa ⟨Agni⟩, Yama, Nirṛti, Varuṇa, Anila ⟨Vāyu⟩, the Yakṣa ⟨Kubera⟩ and Śiva are the lords of the directions; and again ⟨the lords of those same directions are⟩ Arka ⟨the Sun⟩, Sita ⟨Venus⟩, Āra ⟨Mars⟩, Tamas ⟨Rāhu⟩, the Sun's son ⟨Saturn⟩, Śaśin ⟨the Moon⟩, Saumya ⟨Mercury⟩ and Bṛhaspati ⟨Jupiter⟩.

शच्या सहैरावणगः सवज्रो हैमो ऽथवा दारुमयो महेन्द्रः । विचित्रमाल्यध्वजरक्तचन्दनैः सौम्योपहारेण च पूजनीयः ॥

śacyā sahairāvaṇagaḥ savajro haimo 'thavā dārumayo mahendraḥ | vicitramālyadhvajaraktacandanaiḥ saumyopahāreṇa ca pūjanīyaḥ ||

Mahendra ⟨Indra⟩, mounted on Airāvata together with Śacī and holding the vajra, made of gold or else of wood, is to be worshipped with variegated garlands, banners and red sandal, and with a mild offering.

अथ मन्त्रम् अभी षु णः सखीनाम् इति जप्त्वा पुरतः पुरन्दरस्य । पुरुहूतदिशं नृपो ऽभियुञ्ज्यात् पुरुहूतं हृदये निवेश्य सम्यक् ॥

atha mantram abhī ṣu ṇaḥ sakhīnām iti japtvā purataḥ purandarasya | puruhūtadiśaṃ nṛpo 'bhiyuñjyāt puruhūtaṃ hṛdaye niveśya samyak ||

Then, having muttered before Purandara ⟨Indra⟩ the mantra 'abhī ṣu ṇaḥ sakhīnām', and having duly established Puruhūta ⟨Indra⟩ in his heart, the king should march against Puruhūta's direction ⟨the east⟩.

ताम्रजा प्रतिकृतिः सहस्रगो रक्तचन्दनकृतानुलेपना । रक्तवस्त्रकुसुमध्वजार्चिता सूर्यकान्तमणिभिर् विभूषिता ॥

tāmrajā pratikṛtiḥ sahasrago raktacandanakṛtānulepanā | raktavastrakusumadhvajārcitā sūryakāntamaṇibhir vibhūṣitā ||

The image of the Thousand-rayed ⟨Sun⟩ is made of copper, anointed with a paste of red sandal, honoured with red garments, flowers and banners, and adorned with sun-stone gems.

आ कृष्ण पूर्वं यदिवा ऽप्य् उद् उ त्यं मन्त्रं समावर्त्य रवेः पुरस्तात् । क्षीरौदनेन प्रतिपूज्य यायात् प्राचीम् पुरस्कृत्य दिनेशशक्रौ ॥

ā kṛṣṇa pūrvaṃ yadivā 'py ud u tyaṃ mantraṃ samāvartya raveḥ purastāt | kṣīraudanena pratipūjya yāyāt prācīm puraskṛtya dineśaśakrau ||

Having recited before the Sun the mantra 'ā kṛṣṇa⟨-ena rajasā⟩' first, or else 'ud u tyam', and having worshipped him with milk-rice, he should march to the east, placing the Lord of Day ⟨the Sun⟩ and Śakra ⟨Indra⟩ before him.

अग्नेस् तनुः कनकेनैव कार्या रक्तं ध्वजं कुसुमं चन्दनं च । आज्यम् बलिर् हुतभुग्विजिगीषोर् मन्त्रो घृतं घृतयोनं पिबेति ॥

agnes tanuḥ kanakenaiva kāryā raktaṃ dhvajaṃ kusumaṃ candanaṃ ca | ājyam balir hutabhugvijigīṣor mantro ghṛtaṃ ghṛtayonaṃ pibeti ||

The body ⟨image⟩ of Agni is to be made of gold alone; the banner, flower and sandal red. For one who seeks victory the offering to Hutabhuj ⟨Agni⟩ is clarified butter, and the mantra is 'ghṛtaṃ ghṛtayonaṃ piba' ⟨'drink the ghee, O ghee-born'⟩.

कार्यश् चित्रो दितिसुतगुरुर् वामयोर्षाद्धकायो नानारूपाः कुसुमवलयस् तस्य चित्रो ध्वजश् च । शुक्रज्योतिः प्रभृति च जपेन् मन्त्रम् अस्य ऽग्रतस् तौ कृत्वा यायाद् भृगुजदहनौ जेतुम् इच्छुस् तद् आशाम् ॥

kāryaś citro ditisutagurur vāmayorṣāddhakāyo nānārūpāḥ kusumavalayas tasya citro dhvajaś ca | śukrajyotiḥ prabhṛti ca japen mantram asya 'gratas tau kṛtvā yāyād bhṛgujadahanau jetum icchus tad āśām ||

The preceptor of Diti's sons ⟨Śukra, Venus⟩ is to be made variegated and half-bodied; his flower-wreaths of many kinds, and his banner too variegated. And one should mutter as his mantra that which begins 'śukraṃ jyotiḥ'. Placing those two — Bhṛgu's son ⟨Venus⟩ and the Fire ⟨Agni⟩ — before him, one who wishes to conquer that quarter ⟨the south-east⟩ should march.

अयोमयम् प्रोद्यतदण्डहस्तं यमं सकृष्णध्वजपुष्पगन्धम् । तिलौदनैर् अर्च्य समांसमद्यैर् यमेन दत्तं च जपो ऽस्य कार्यः ॥

ayomayam prodyatadaṇḍahastaṃ yamaṃ sakṛṣṇadhvajapuṣpagandham | tilaudanair arcya samāṃsamadyair yamena dattaṃ ca japo 'sya kāryaḥ ||

Yama, made of iron, an upraised staff in his hand, with black banner, flowers and perfume — having worshipped him with sesame-rice together with flesh and liquor, the japa 'yamena dattam' is to be performed for him.

मूर्त्तिः स्याद् रुधिराख्यसंज्ञमणिना भौमस्य रक्ताः स्रजो रक्तानि ध्वजचन्दनानि कुसुमैः पक्वान्नमांसैर् बलिः । अग्निर् मूर्धपदैः स्तुतिः क्षितिसुतस्यैवं यमाङ्गारकौ दिङ्नाथौ गमने ऽग्रतो नरपतिः कृत्वा व्रजेद् दक्षिणम् ॥

mūrttiḥ syād rudhirākhyasaṃjñamaṇinā bhaumasya raktāḥ srajo raktāni dhvajacandanāni kusumaiḥ pakvānnamāṃsair baliḥ | agnir mūrdhapadaiḥ stutiḥ kṣitisutasyaivaṃ yamāṅgārakau diṅnāthau gamane 'grato narapatiḥ kṛtvā vrajed dakṣiṇam ||

The image of Bhauma ⟨Mars⟩ should be of the gem named rudhira ⟨'blood' — the ruby⟩; red garlands, red banners and sandal; the offering with flowers, cooked food and flesh. The praise of the Earth's son ⟨Mars⟩ is with the words 'agnir mūrdhā ⟨divaḥ⟩'. Thus, placing Yama and Aṅgāraka ⟨Mars⟩, the two lords of that quarter, before him at his march, the king should proceed south.

भैरवाप्रतिकृतिः पटे कृता सर्वगन्धफलपुष्पपूजिता । एष ते निर्ऋतिमन्त्रचोदना कृष्णरक्तकुसुमध्वजाम्बरा ॥

bhairavāpratikṛtiḥ paṭe kṛtā sarvagandhaphalapuṣpapūjitā | eṣa te nirṛtimantracodanā kṛṣṇaraktakusumadhvajāmbarā ||

A fearsome image ⟨of Nirṛti⟩, made on cloth and worshipped with all perfumes, fruits and flowers, ⟨set about⟩ with black and red flowers, banner and garments: 'eṣa te ⟨nirṛte bhāgaḥ⟩' is the mantra here enjoined for Nirṛti.

सुरदारुमयः शशाङ्कशत्रुः कुसुमाद्यैर् असितैः कृतोपहारः । निर्ऋतिसहितः स्वदिक्प्रयाणे स्तुतिमन्त्रो ऽस्य च कीर्तितः कया नः ॥

suradārumayaḥ śaśāṅkaśatruḥ kusumādyair asitaiḥ kṛtopahāraḥ | nirṛtisahitaḥ svadikprayāṇe stutimantro 'sya ca kīrtitaḥ kayā naḥ ||

The Moon's enemy ⟨Rāhu⟩ is made of deodar, his offering made with black flowers and the rest; ⟨he is worshipped⟩ together with Nirṛti when one marches in his own quarter ⟨the south-west⟩; and his praise-mantra is declared to be 'kayā naḥ'.

पश्चाद् व्रजेद् रजतमयं जलेश्वरं पाशान्वितम् सह गदया ऽब्जपूजितम् । कृत्वौदनैर् बलिम् अपि यावकान्वितं ये ते शतं वरुण इति स्तुयाद् द्विजः ॥

paścād vrajed rajatamayaṃ jaleśvaraṃ pāśānvitam saha gadayā 'bjapūjitam | kṛtvaudanair balim api yāvakānvitaṃ ye te śataṃ varuṇa iti stuyād dvijaḥ ||

He should march west, having made the Lord of Waters ⟨Varuṇa⟩ of silver, furnished with the noose and with the mace, worshipped with lotuses; and having made the offering also of boiled rice together with yāvaka ⟨barley-gruel⟩, the twice-born should praise ⟨him⟩ with 'ye te śataṃ varuṇa'.

सौरेर् अर्चा नीलकाचा कृशाङ्गी पूज्या कृष्णैर् वस्त्रमाल्योपहारैः । शं नो देवी ऽत्य् एष मन्त्रो ऽपराशां जेतुं यायात् तौ पुरस्कृत्य देवौ ॥

saurer arcā nīlakācā kṛśāṅgī pūjyā kṛṣṇair vastramālyopahāraiḥ | śaṃ no devī 'ty eṣa mantro 'parāśāṃ jetuṃ yāyāt tau puraskṛtya devau ||

The image of Saura ⟨Saturn⟩ is of blue glass, lean-limbed, to be worshipped with black garments, garlands and offerings. 'śaṃ no devīḥ' — this is the mantra. To conquer the western quarter he should march, placing those two gods ⟨Varuṇa and Saturn⟩ before him.

वायोर् मूर्त्तिः श्वेतमृद्भिर् विधेया पूज्या श्वेतैः पुष्पवस्त्रध्वजाद्यैः । मन्त्रो वातो वा मनो वे ऽति जाप्यो वायव्याशाम् प्रस्थितस्ये ऽऽश्वरस्य ॥

vāyor mūrttiḥ śvetamṛdbhir vidheyā pūjyā śvetaiḥ puṣpavastradhvajādyaiḥ | mantro vāto vā mano ve 'ti jāpyo vāyavyāśām prasthitasye ''śvarasya ||

The image of Vāyu should be fashioned of white clay, to be worshipped with white flowers, garments, banners and the rest; and the mantra 'vāto vā mano vā' is to be muttered by the ruler who has set out for the north-western quarter.

मन्त्रः सोमस्याऽऽप्यायस्वे ऽत्य् अन्यच् छ्वेतं स्रग्वस्त्राद्यम् । वायुं सोमं च ऽग्रे कृत्वा यायाद् राजा वायोः काष्ठाम् ॥

mantraḥ somasyā''pyāyasve 'ty anyac chvetaṃ sragvastrādyam | vāyuṃ somaṃ ca 'gre kṛtvā yāyād rājā vāyoḥ kāṣṭhām ||

The mantra of Soma ⟨the Moon⟩ is 'āpyāyasva'; the rest — garland, garments and so on — white. Placing Vāyu and Soma before him, the king should march to Vāyu's quarter ⟨the north-west⟩.

हाटकमूर्तिं कुर्याद् धनदस्य विभूषितां रत्नैः सगदाञ् च । पूजितां स्रग्वस्त्राद्यैश् च विचित्रै रक्षसाम् भागो ऽसि ऽत्य् एष हि मन्त्रः ॥

hāṭakamūrtiṃ kuryād dhanadasya vibhūṣitāṃ ratnaiḥ sagadāñ ca | pūjitāṃ sragvastrādyaiś ca vicitrai rakṣasām bhāgo 'si 'ty eṣa hi mantraḥ ||

He should make the image of Dhanada ⟨Kubera⟩ of gold, adorned with gems and holding a mace, worshipped with garlands, garments and the rest, of many colours; 'rakṣasāṃ bhāgo 'si' — this indeed is the mantra.

सौवर्णं रजतासने नृमिथुनं चन्द्रात्मजस्येष्यते हारिद्रौदनमिष्टगन्धकुसुमैर् गन्धैश् च संपूजितम् । उद्बुध्यस्व जपश् च तस्य कथितः स्याद् ब्रह्मयज्ञेति च गच्छेद् उत्तरतो धनेश्वरबुधौ ध्यायन् पुरस्कृत्य च ॥

sauvarṇaṃ rajatāsane nṛmithunaṃ candrātmajasyeṣyate hāridraudanamiṣṭagandhakusumair gandhaiś ca saṃpūjitam | udbudhyasva japaś ca tasya kathitaḥ syād brahmayajñeti ca gacched uttarato dhaneśvarabudhau dhyāyan puraskṛtya ca ||

For Candrātmaja ⟨Mercury, the Moon's son⟩ a golden human pair ⟨man and woman⟩ on a silver seat is prescribed, well worshipped with turmeric-rice and with the desired perfumes and flowers, and with scents. And his japa is declared to be 'udbudhyasva' and 'brahmayajña…'. And, meditating on Dhaneśvara ⟨Kubera⟩ and Budha ⟨Mercury⟩ and placing them before him, he should go northward.

गोत्वग्जाप्यति भैरवा प्रतिकृतिर् भस्मोत्कटा शूलिनो दध्ना चौदनसंयुतेन च बलिर् मन्त्रो नमः शम्भवे । मूर्त्तिः स्यान् मणितो गुरोर् विमलिका पीतं तु वस्त्रादिकं मन्त्रश् च ऽस्यबृहस्पतेर् इति तयोर् यायाद् दिशम् पूज्य तौ ॥

gotvagjāpyati bhairavā pratikṛtir bhasmotkaṭā śūlino dadhnā caudanasaṃyutena ca balir mantro namaḥ śambhave | mūrttiḥ syān maṇito guror vimalikā pītaṃ tu vastrādikaṃ mantraś ca 'syabṛhaspater iti tayor yāyād diśam pūjya tau ||

The image of the Trident-bearer ⟨Śiva⟩, made on cowhide and exceedingly terrible, is thick with ashes; the offering is with curds mixed with boiled rice; the mantra is 'namaḥ śambhave'. The image of Guru ⟨Jupiter⟩ should be of the gem vimalikā, but the garments and the rest yellow; and his mantra is 'bṛhaspate…'. Having worshipped those two, he should march to their quarter ⟨the north-east⟩.

दिङ्नाथं कुलदेवतां स्वनगरे येषां कृताश् च ऽऽलयास् तान् सम्पूज्य यथानुरूपबलिभिर् दद्याद् बलिम् भौतिकीम् । कृत्वा पायसमद्यमांसपललैर् भक्ष्यैश् च नानाविधैर् बालक्रीडनकैः सुगन्धकुसुमैर् मूलैः फलैः स्वादुभिः ॥

diṅnāthaṃ kuladevatāṃ svanagare yeṣāṃ kṛtāś ca ''layās tān sampūjya yathānurūpabalibhir dadyād balim bhautikīm | kṛtvā pāyasamadyamāṃsapalalair bhakṣyaiś ca nānāvidhair bālakrīḍanakaiḥ sugandhakusumair mūlaiḥ phalaiḥ svādubhiḥ ||

Having duly worshipped, with offerings suited to each, the lord of the quarter, the family deity, and those ⟨deities⟩ whose shrines have been built in his own city, he should give the bhautika offering ⟨the bali to the bhūtas⟩ — having made it with milk-pudding, liquor, flesh and sesame-meal, with edibles of many kinds, with children's toys, with fragrant flowers, with roots and with sweet fruits.

रथ्यापुरद्वारनदीतटेषु चतुष्पथाट्टालकनिष्कुटेषु । गुहैकवृक्षादिषु ये वसन्ति ते पूजनीयाः प्रमथा यथावत् ॥

rathyāpuradvāranadītaṭeṣu catuṣpathāṭṭālakaniṣkuṭeṣu | guhaikavṛkṣādiṣu ye vasanti te pūjanīyāḥ pramathā yathāvat ||

Those who dwell in the streets, at the city gates, on riverbanks, at crossroads, in watchtowers and pleasure-groves, in caves, at solitary trees and the like — those pramathas are to be worshipped in due form.

नमो ऽस्तु वः शक्रहुताशदण्डभृत्क्षपाचराम्भःपतिमातरिश्वनाम् कुबेररुद्राहिसुपर्णशक्तिभृत्पिशाचदैत्यानुचराश् च ये गणाः ॥

namo 'stu vaḥ śakrahutāśadaṇḍabhṛtkṣapācarāmbhaḥpatimātariśvanām kuberarudrāhisuparṇaśaktibhṛtpiśācadaityānucarāś ca ye gaṇāḥ ||

Homage be to you — the troops who are the followers of Śakra ⟨Indra⟩, Hutāśa ⟨Agni⟩, the Staff-bearer ⟨Yama⟩, the night-walkers ⟨Nirṛti's rākṣasas⟩, the Lord of Waters ⟨Varuṇa⟩ and Mātariśvan ⟨Vāyu⟩, and of Kubera, Rudra, the serpents, Suparṇa ⟨Garuḍa⟩, the Spear-bearer ⟨Skanda⟩, the piśācas and the daityas.

कुसुमशरशरीरस्पर्धिनः कामरूपा विविधसुरभिवस्त्राः स्रग्विणो ऽसह्यवीर्याः । पवनसदृशवेगा मानिनो नित्यहृष्टास् तरुणदिनकरत्विट्स्पर्धितेजोदधानाः ॥

kusumaśaraśarīraspardhinaḥ kāmarūpā vividhasurabhivastrāḥ sragviṇo 'sahyavīryāḥ | pavanasadṛśavegā mānino nityahṛṣṭās taruṇadinakaratviṭspardhitejodadhānāḥ ||

⟨Some⟩ rival in body the Flower-arrowed one ⟨Kāma⟩, take what form they will, wear fragrant garments of many kinds and garlands, and are of irresistible might; swift as the wind, proud, ever exultant, bearing a splendour that vies with the radiance of the young sun.

लम्बक्रोडा ह्रस्वा दीर्घाः खञ्जैकाक्षाः शुष्काः स्थूलाः । नानापक्षिव्यालोष्ट्रास्या वक्त्रैर् हीनाः क्रोडास्याश् च ॥

lambakroḍā hrasvā dīrghāḥ khañjaikākṣāḥ śuṣkāḥ sthūlāḥ | nānāpakṣivyāloṣṭrāsyā vaktrair hīnāḥ kroḍāsyāś ca ||

⟨Others are⟩ hanging-bellied, short, tall, lame, one-eyed, shrivelled, gross; faced like the various birds, beasts of prey and camels; ⟨some⟩ without faces at all, and ⟨some⟩ boar-faced.

बहुवक्त्रशिरोभुजपाददृशः कृकलासभुजंगकृताभरणाः । विकटा मुकुटोत्कटरत्नभृतस् तरुणार्कतडिद्धुतभुक्कपिलाः ॥

bahuvaktraśirobhujapādadṛśaḥ kṛkalāsabhujaṃgakṛtābharaṇāḥ | vikaṭā mukuṭotkaṭaratnabhṛtas taruṇārkataḍiddhutabhukkapilāḥ ||

With many mouths, heads, arms, feet and eyes; wearing chameleons and serpents for ornaments; hideous, bearing huge gems in their crowns; tawny as the young sun, the lightning and the fire.

भ्रमरतमालद्विपगवलाभाः क्षितिधरमेघप्रतिमशरीराः । अशनिनिपातस्वनसनिनादा द्रुतगमने च श्वसनमनोगाः ॥

bhramaratamāladvipagavalābhāḥ kṣitidharameghapratimaśarīrāḥ | aśaninipātasvanasaninādā drutagamane ca śvasanamanogāḥ ||

Dark as the bee, the tamāla, the elephant and the buffalo's horn; with bodies like mountains and clouds; ⟨crying⟩ with the noise of a falling thunderbolt; and, in swift motion, going like the wind and like thought.

असिमुशलगदाश्मशक्तिशूलद्रुमसशरासनबाणचक्रहस्ताः । कणयपरिघकुन्तमुष्टिमाया लगुडकुठारशतघ्निधारिणश् च ॥

asimuśalagadāśmaśaktiśūladrumasaśarāsanabāṇacakrahastāḥ | kaṇayaparighakuntamuṣṭimāyā laguḍakuṭhāraśataghnidhāriṇaś ca ||

With sword, pestle, mace, stone, spear, trident and tree in their hands, together with bow, arrow and discus; armed with kaṇaya-darts, iron bludgeons, lances and fists; and bearing clubs, axes and śataghnīs ⟨spiked 'hundred-slayers'⟩.

गृह्णन्तु प्रमथगणा बलिं सभूता भूभर्त्रा विजिगीषुणा निवेदितं वः । जित्वा ऽरीन् द्विगुणम् अतो बलिं विचित्रं दास्यामः स्वविषयम् एत्य वः प्रसादात् ॥

gṛhṇantu pramathagaṇā baliṃ sabhūtā bhūbhartrā vijigīṣuṇā niveditaṃ vaḥ | jitvā 'rīn dviguṇam ato baliṃ vicitraṃ dāsyāmaḥ svaviṣayam etya vaḥ prasādāt ||

Let the hosts of pramathas together with the bhūtas receive the offering presented to you by the king who seeks conquest. 'Having conquered our enemies, on reaching our own country by your favour, we shall give you an offering twice this, and of many kinds.'

राजा वः शरणम् उपागतः सभृत्यः सामात्यः ससुतकलत्रमित्रबन्धुः । रक्षार्थम् मनुजपतेः सहायकृत्यं कुर्वीध्वं रिपुबलसंक्षयाय च ऽस्य ॥

rājā vaḥ śaraṇam upāgataḥ sabhṛtyaḥ sāmātyaḥ sasutakalatramitrabandhuḥ | rakṣārtham manujapateḥ sahāyakṛtyaṃ kurvīdhvaṃ ripubalasaṃkṣayāya ca 'sya ||

'The king has come to you for refuge, with his servants, with his ministers, with his sons, wife, friends and kinsmen. Do the office of an ally, for the protection of the lord of men and for the destruction of his enemy's army.'

स्वप्ने निमित्तम् अथवा मनुजेश्वरस्य यच् छब्दम् एकतमम् अस्य जयाजयाय । एवं भवत्य् उपकृतं सुमहद् भवद्भिः कार्यं करिष्यति यथा भवतां प्रसादात् ॥

svapne nimittam athavā manujeśvarasya yac chabdam ekatamam asya jayājayāya | evaṃ bhavaty upakṛtaṃ sumahad bhavadbhiḥ kāryaṃ kariṣyati yathā bhavatāṃ prasādāt ||

'In a dream, or by an omen, grant the lord of men some one ⟨sign⟩ of his victory or defeat. Thus a very great service will have been done by you, so that he may accomplish his task by your favour.'

मदयन्तिका ऽश्वगन्धा मदनफलवचामधूनि शस्यन्ते । प्रथमर्क्षे भरणीषु च सिद्धार्थकभद्रदारुवचाः ॥

madayantikā 'śvagandhā madanaphalavacāmadhūni śasyante | prathamarkṣe bharaṇīṣu ca siddhārthakabhadradāruvacāḥ ||

Madayantikā, aśvagandhā, madanaphala, vacā and honey are commended ⟨for the bath⟩ in the first asterism ⟨Aśvinī⟩; and in Bharaṇī, white mustard ⟨siddhārthaka⟩, deodar ⟨bhadradāru⟩ and sweet flag ⟨vacā⟩.

न्यग्रोधशिरीषाश्वत्थपत्रगन्धाश् च कृत्तिकास्नाने । बहुबीजशस्ततोयैर् जयार्थिनो रोहिणीस्नानम् ॥

nyagrodhaśirīṣāśvatthapatragandhāś ca kṛttikāsnāne | bahubījaśastatoyair jayārthino rohiṇīsnānam ||

For the bath at Kṛttikā, the leaves and fragrances of banyan ⟨nyagrodha⟩, śirīṣa and pipal ⟨aśvattha⟩; for one who seeks victory, the bath at Rohiṇī is with waters made excellent by many seeds.

मुक्ताकाञ्चनमणिसंयुक्तेन ऽम्भसा मृगाङ्कर्क्षे । रौद्रे वचाश्वगन्धाप्रियंगुमिश्रैर् जलैः कथितम् ॥

muktākāñcanamaṇisaṃyuktena 'mbhasā mṛgāṅkarkṣe | raudre vacāśvagandhāpriyaṃgumiśrair jalaiḥ kathitam ||

In the deer's asterism ⟨Mṛgaśiras⟩, with water in which pearl, gold and gems have been placed; in Rudra's ⟨Ārdrā⟩ it is declared to be with waters mixed with vacā, aśvagandhā and priyaṅgu.

आदित्ये गोमयगोष्ठमृद्भिर् अथ गौरशालिभिः पुष्ये । सिद्धार्थद्विसहस्रैः प्रियंगुमदयन्तिकाभिश् च ॥

āditye gomayagoṣṭhamṛdbhir atha gauraśālibhiḥ puṣye | siddhārthadvisahasraiḥ priyaṃgumadayantikābhiś ca ||

In Aditi's ⟨Punarvasu⟩, with cow-dung and earth from the cow-pen; then in Puṣya with white śāli rice, and with two thousand white mustard seeds, priyaṅgu and madayantikā.

वल्मीकशतान् मृद्भिर् नागे पित्र्ये च देवनिर्माल्यैः । पूर्वासु फल्गुनीषु च सलवणघृतशाड्वलैः प्रोक्तम् ॥

valmīkaśatān mṛdbhir nāge pitrye ca devanirmālyaiḥ | pūrvāsu phalgunīṣu ca salavaṇaghṛtaśāḍvalaiḥ proktam ||

With earths from a hundred anthills in the Serpent's ⟨Āśleṣā⟩; in the Fathers' ⟨Maghā⟩ with flowers left over from the worship of the gods ⟨devanirmālya⟩; and in Pūrva Phalgunī it is declared to be with salt, ghee and green turf ⟨śāḍvala⟩.

शतपुष्पया प्रियंग्वा मुस्ताभिश् चोत्तरासु कुर्वीत । हस्ते सरोगिरिमृदा चित्रायां देवनिर्माल्यैः ॥

śatapuṣpayā priyaṃgvā mustābhiś cottarāsu kurvīta | haste sarogirimṛdā citrāyāṃ devanirmālyaiḥ ||

In Uttara ⟨Phalgunī⟩ let him perform ⟨the bath⟩ with śatapuṣpā ⟨dill⟩, priyaṅgu and mustā; in Hasta with earth from a lake and a mountain; in Citrā with flowers left over from the worship of the gods.

स्वातौ जलरुहकुसुमैर् ऐन्द्राग्न्ये मत्स्यपद्मकक्षौद्रैः । मैत्रे सरिदुभयमृदा हरितालमृदा च माहेन्द्रे ॥

svātau jalaruhakusumair aindrāgnye matsyapadmakakṣaudraiḥ | maitre saridubhayamṛdā haritālamṛdā ca māhendre ||

In Svātī with water-born flowers ⟨lotuses⟩; in Indra-and-Agni's ⟨Viśākhā⟩ with fish, padmaka and honey; in Mitra's ⟨Anurādhā⟩ with earth from both banks of a river; and in the Great Indra's ⟨Jyeṣṭhā⟩ with orpiment-earth ⟨haritāla⟩.

भद्रासने शमीमयपत्रसहस्रद्वयाम्बुभिर् मूले । समधूकपद्ममत्स्यैः स्नानम् अषाढासु पूर्वासु ॥

bhadrāsane śamīmayapatrasahasradvayāmbubhir mūle | samadhūkapadmamatsyaiḥ snānam aṣāḍhāsu pūrvāsu ||

On an auspicious seat ⟨bhadrāsana⟩, in Mūla with waters ⟨holding⟩ two thousand śamī leaves; in Pūrvāṣāḍhā the bath is with madhūka, lotus and fish.

कुर्याद् उशीरचन्दनपद्मकमिश्रेण वारिणा वैश्वे । नद्युभयकूलसंगममृत्कनकैः कीर्त्यते श्रवणे ॥

kuryād uśīracandanapadmakamiśreṇa vāriṇā vaiśve | nadyubhayakūlasaṃgamamṛtkanakaiḥ kīrtyate śravaṇe ||

In the All-gods' ⟨Uttarāṣāḍhā⟩ let him ⟨bathe⟩ with water mixed with uśīra, sandal and padmaka; in Śravaṇa it is declared to be with earth from both banks and from the confluence of a river, together with gold.

घृतभद्रदारुमधुभिश् च वासवे वारुणे घृतक्षौद्रैः । समदनफलसहदेवाम्बुशूकमदयन्तिकामिश्रैः ॥

ghṛtabhadradārumadhubhiś ca vāsave vāruṇe ghṛtakṣaudraiḥ | samadanaphalasahadevāmbuśūkamadayantikāmiśraiḥ ||

And in the Vasus' ⟨Dhaniṣṭhā⟩ with ghee, deodar and honey; in Varuṇa's ⟨Śatabhiṣaj⟩ with ghee and honey mixed with madanaphala, sahadevā, ambuśūka and madayantikā.

श्रीवासकः प्रियंगुश् च ऽऽजे स्याद् उत्तरास्व् अगुरुगन्धाः । शस्ताः सपद्मकोशीरचन्दना मानवेन्द्राणाम् ॥

śrīvāsakaḥ priyaṃguś ca ''je syād uttarāsv agurugandhāḥ | śastāḥ sapadmakośīracandanā mānavendrāṇām ||

In Aja's ⟨Pūrva Bhādrapadā⟩ it should be śrīvāsaka ⟨pine resin⟩ and priyaṅgu; in Uttara ⟨Bhādrapadā⟩ the fragrances of aguru, together with padmaka, uśīra and sandal, are commended for lords of men.

रेवत्यां वृषभद्विपविषाणकोशैश् च सर्पिमधुपूर्णैः । गोरोचनाञ्जनयुतैः सलिलैश् च यियासतः पुंसः ॥

revatyāṃ vṛṣabhadvipaviṣāṇakośaiś ca sarpimadhupūrṇaiḥ | gorocanāñjanayutaiḥ salilaiś ca yiyāsataḥ puṃsaḥ ||

In Revatī, with the hollow horns of a bull and an elephant filled with ghee and honey, and with waters to which gorocanā and collyrium ⟨añjana⟩ have been added — for the man who would set out.

गिरिवल्मीकनदीमुखकूलद्वयशक्रपादमृद्भिर् अतः । द्विपवृषविषाणपार्थिवगणिकाद्वाराहृताभिश् च ॥

girivalmīkanadīmukhakūladvayaśakrapādamṛdbhir ataḥ | dvipavṛṣaviṣāṇapārthivagaṇikādvārāhṛtābhiś ca ||

Next, with earths from a mountain, an anthill, a river-mouth, the two banks, and the foot of Indra's ⟨standard⟩; and with those brought from the tusk of an elephant and the horn of a bull, and from a king's door and a courtesan's door.

गिरिशिखरान् मूर्धानं वल्मीकमृदा च शोधयेत् कर्णौ । नद्युभयकूलसंगममृद्भिः प्रक्षालयेत् पार्श्वे ॥

giriśikharān mūrdhānaṃ valmīkamṛdā ca śodhayet karṇau | nadyubhayakūlasaṃgamamṛdbhiḥ prakṣālayet pārśve ||

He should cleanse the head with ⟨earth⟩ from a mountain peak, and the two ears with anthill earth; with earths from both banks and from the confluence of a river he should wash the two flanks.

इन्द्रस्थानाद् ग्रीवां बाहू करिवृषभयोर् विषाणाग्रात् । हृदयं च नृपद्वारात् कटिम् अपि वेश्यागृहद्वारात् ॥

indrasthānād grīvāṃ bāhū karivṛṣabhayor viṣāṇāgrāt | hṛdayaṃ ca nṛpadvārāt kaṭim api veśyāgṛhadvārāt ||

The neck from Indra's place; the two arms from the tips of the tusk and horn of elephant and bull; the heart from a king's door; and the waist too from the door of a courtesan's house.

अक्षतमाषाः स्विन्नास्तिलसहितास् तण्डुला दधि च गव्यम् । वृषभपिशितं मृगस्य च पञ्चानाम् आश्विनादीनाम् ॥

akṣatamāṣāḥ svinnāstilasahitās taṇḍulā dadhi ca gavyam | vṛṣabhapiśitaṃ mṛgasya ca pañcānām āśvinādīnām ||

Whole māṣa beans steamed, rice with sesame, cow's curd, the flesh of a bull, and the flesh of a deer — ⟨these⟩ for the five ⟨asterisms⟩ beginning with Aśvinī.

रुधिरविलापनपायसविहङ्गमांसानि शांकरादीनाम् । पित्र्ये तिलौदनं षष्टिकान्नम् ऋक्षद्वये परतः ॥

rudhiravilāpanapāyasavihaṅgamāṃsāni śāṃkarādīnām | pitrye tilaudanaṃ ṣaṣṭikānnam ṛkṣadvaye parataḥ ||

Blood, vilāpana, pāyasa ⟨milk-rice⟩ and the flesh of birds for ⟨the asterisms⟩ beginning with Śaṅkara's ⟨Ārdrā⟩; in the Fathers' ⟨Maghā⟩ sesame-rice, and ṣaṣṭika rice in the two asterisms that follow.

प्राश्याः प्रियंगुचित्राण्डजफलं यावकं कुलत्थाश् च । मधुसर्पिषी च हस्तान् मूलान्य् आपः सक्तवो ऽपि मूलात् ॥

prāśyāḥ priyaṃgucitrāṇḍajaphalaṃ yāvakaṃ kulatthāś ca | madhusarpiṣī ca hastān mūlāny āpaḥ saktavo 'pi mūlāt ||

From Hasta ⟨onward⟩ are to be eaten priyaṅgu, citrā, the egg-born ⟨birds⟩, fruit, yāvaka ⟨barley gruel⟩, horse-gram ⟨kulattha⟩, and honey with ghee; and from Mūla ⟨onward⟩, roots, water, and barley-meal ⟨saktu⟩ as well.

श्रवणादीनाम् अद्यात् शालिशाकं बिडालमांसं च । आजं यथेष्टमांसं च शक्तवो माषसंपृक्ताः ॥

śravaṇādīnām adyāt śāliśākaṃ biḍālamāṃsaṃ ca | ājaṃ yatheṣṭamāṃsaṃ ca śaktavo māṣasaṃpṛktāḥ ||

For ⟨the asterisms⟩ beginning with Śravaṇa he should eat śāli rice, vegetables, the flesh of a cat, the flesh of a goat, flesh at will, and barley-meal mixed with māṣa beans.

प्राचीं गजेन यायाद् रथेन याम्यां हयेन वारुण्याम् । नरयानेनोदीचीं सर्वं दत्त्वा दिगीशाय ॥

prācīṃ gajena yāyād rathena yāmyāṃ hayena vāruṇyām | narayānenodīcīṃ sarvaṃ dattvā digīśāya ||

He should go east by elephant, south by chariot, west by horse, north by a man-borne conveyance ⟨palanquin⟩ — having given everything to the lord of the direction.

प्राच्यादि घृतं तिलौदनं मत्स्यान् क्षीरम् इति प्रदक्षिणम् । अद्यान् नृपतिर् यथादिशं नक्षत्राभिहितं च सिद्धये ॥

prācyādi ghṛtaṃ tilaudanaṃ matsyān kṣīram iti pradakṣiṇam | adyān nṛpatir yathādiśaṃ nakṣatrābhihitaṃ ca siddhaye ||

Ghee, sesame-rice, fish, milk — thus in clockwise order beginning from the east: the king should eat according to the direction, and also what has been prescribed for the nakṣatra, for success.

अस्वादु च्युतकचमक्षिकानुविद्धं दुर्गन्धि क्षयकृद् अभूरि यच् च दग्धम् । सुस्विन्नं शुचि रुचिरं मनो ऽनुकूलं स्वाद्व् अन्नं बहु विजयाय यानकाले ॥

asvādu cyutakacamakṣikānuviddhaṃ durgandhi kṣayakṛd abhūri yac ca dagdham | susvinnaṃ śuci ruciraṃ mano 'nukūlaṃ svādv annaṃ bahu vijayāya yānakāle ||

Food that is unsavoury, riddled with fallen hair and flies, foul-smelling, wasting, scanty, or burnt ⟨is to be shunned⟩; well-steamed, clean, pleasing, agreeable to the mind, tasty and abundant food ⟨makes⟩ for victory at the time of setting out.

वेदी शुभा शुल्वविधानदृष्टा दिक्स्थानमानाभ्यधिका न हीना । भ्रष्टप्रमाणा प्रकरोति भङ्गं दिग्वक्रसंस्था च न सिद्धिदा स्यात् ॥

vedī śubhā śulvavidhānadṛṣṭā diksthānamānābhyadhikā na hīnā | bhraṣṭapramāṇā prakaroti bhaṅgaṃ digvakrasaṃsthā ca na siddhidā syāt ||

The altar (vedī) is auspicious when it has been laid out as the śulva rule prescribes, neither exceeding nor falling short in direction, in position and in measure. One whose measure has gone astray brings about breaking ⟨of the undertaking⟩, and one set crooked to the quarters will not be a giver of success (siddhi).

प्राग्भागहीना नगरस्य नेष्टा पुरोधसां दक्षिणभागवक्रा । नरेन्द्रजायाशुभदा परस्याम् उदग् बलेशस्य नृपस्य मध्ये ॥

prāgbhāgahīnā nagarasya neṣṭā purodhasāṃ dakṣiṇabhāgavakrā | narendrajāyāśubhadā parasyām udag baleśasya nṛpasya madhye ||

⟨An altar⟩ deficient in its eastern part is not desired — ⟨that harms⟩ the city; crooked in its southern part, the purohitas; in the west it gives misfortune to the king's wife; in the north, to the lord of the army; and in the middle, to the king himself.

सत्त्वैर् अलीढं न पिपीलमक्षिकामलाविलं वा विजयप्रदं हविः । द्रव्याण्य् अनूनानि पटुः पुरोहितो जुहोति सम्यग् विजयाय भूभृताम् ॥

sattvair alīḍhaṃ na pipīlamakṣikāmalāvilaṃ vā vijayapradaṃ haviḥ | dravyāṇy anūnāni paṭuḥ purohito juhoti samyag vijayāya bhūbhṛtām ||

The oblation (havis) that has not been licked by creatures, nor fouled by ants, flies or dirt, is what gives victory. With the substances undiminished, a skilled purohita offers it rightly for the victory of kings.

गन्धमाल्यचरुकुम्भभाजनस्रुक्कुशव्यजनसर्पिषां यदा । भङ्गविस्मृतिनिपातहीनता पार्थिवस्य न भवेत् तदा शुभम् ॥

gandhamālyacarukumbhabhājanasrukkuśavyajanasarpiṣāṃ yadā | bhaṅgavismṛtinipātahīnatā pārthivasya na bhavet tadā śubham ||

When of the scents, the garlands, the caru, the pitcher, the vessels, the sruk-ladle, the kuśa grass, the fan and the clarified butter there occurs no breaking, no forgetting, no falling and no shortfall — then it is auspicious for the king.

शान्तायां दिशि यदि शङ्खतूर्यशब्दाः सप्तीनां प्लुतमिभबृंहितानि वा स्युः । पुंसां वा प्रमुदितचेष्टितप्रलापाः श्रूयन्ते यदि च जयो ऽस्ति होमकाले ॥

śāntāyāṃ diśi yadi śaṅkhatūryaśabdāḥ saptīnāṃ plutamibhabṛṃhitāni vā syuḥ | puṃsāṃ vā pramuditaceṣṭitapralāpāḥ śrūyante yadi ca jayo 'sti homakāle ||

If in the quarter that is at peace there are sounds of conch and trumpet, or the bounding of horses and the trumpeting of elephants, or if the delighted movements and talk of men are heard at the time of the homa — then there is victory.

अप्रतिरथः समस्तो यात्रालिङ्गस् तथा ऽभयश् च गणः । स्वस्त्ययनशर्मवर्मा ऽपराजिताः पुष्पसंज्ञाश् च ॥

apratirathaḥ samasto yātrāliṅgas tathā 'bhayaś ca gaṇaḥ | svastyayanaśarmavarmā 'parājitāḥ puṣpasaṃjñāś ca ||

The Apratiratha ⟨hymn⟩ entire, the group marked by ⟨the word⟩ yātrā, and likewise the abhaya group; the svastyayana, the śarman and varman ⟨hymns⟩, the aparājita ones, and those named puṣpa —

इन्द्रश् चन्द्रेति गणो यत् ते चन्द्रश् च भूतभूतेति । सूक्तमहाव्याहृतयो मन्त्राशीर्वैष्णवा मन्त्राः ॥

indraś candreti gaṇo yat te candraś ca bhūtabhūteti | sūktamahāvyāhṛtayo mantrāśīrvaiṣṇavā mantrāḥ ||

⟨the hymns beginning⟩ 'indraś candra', ⟨which form⟩ a group, 'yat te', 'candraś ca', 'bhūtaṃ bhūtam'; the sūktas, the mahāvyāhṛtis, the mantra-benediction and the Vaiṣṇava mantras —

प्राजापत्याश् चोक्ता होमे निर्गच्छतो ऽनु गमने च । अग्निपुरोहितसंस्थान्य् अतो निमित्तानि वक्ष्यामि ॥

prājāpatyāś coktā home nirgacchato 'nu gamane ca | agnipurohitasaṃsthāny ato nimittāni vakṣyāmi ||

— and the Prājāpatya ⟨mantras⟩ are prescribed at the homa, for the king setting out, and in the march that follows. Now I shall state the omens that stand in the fire and in the purohita.

कृते ऽपि यत्ने ऽतिकृशः कृशानुर् यातव्यकाष्ठाविमुखो नतार्चिः । वामीकृतावर्तशिखो ऽतिधूमो विच्छिन्नसाकम्पविलीनमूर्तिः ॥

kṛte 'pi yatne 'tikṛśaḥ kṛśānur yātavyakāṣṭhāvimukho natārciḥ | vāmīkṛtāvartaśikho 'tidhūmo vicchinnasākampavilīnamūrtiḥ ||

A fire (kṛśānu) that, even when effort has been made ⟨to raise it⟩, is very thin; that turns away from the quarter to be marched upon; whose flame droops; whose whirling crest is bent to the left; that is exceedingly smoky; whose body is broken, trembling or melting away ⟨— such a fire is not auspicious⟩;

शिमशिमायति यस्य हविर् हुतं सुरधनुःसदृशः कपिशो ऽथवा । रुधिरपीतकबभ्रुहरिच्छविः परुषमूर्त्तिर् अनिष्टकरो ऽनलः ॥

śimaśimāyati yasya havir hutaṃ suradhanuḥsadṛśaḥ kapiśo 'thavā | rudhirapītakababhruharicchaviḥ paruṣamūrttir aniṣṭakaro 'nalaḥ ||

the fire in which the offered oblation hisses; or which is like the rainbow, or tawny; whose hue is blood-red, yellow, brown or green; whose form is harsh — that fire is a worker of ill.

श्वखरकरभ वानरानुरूपो निगडविभीषणशस्त्ररूपभृद् वा । शवरुधिरवसास्थिवस्तगन्धो हुतभुग् अनिष्टफलः स्फुलिङ्गकृच् च ॥

śvakharakarabha vānarānurūpo nigaḍavibhīṣaṇaśastrarūpabhṛd vā | śavarudhiravasāsthivastagandho hutabhug aniṣṭaphalaḥ sphuliṅgakṛc ca ||

The fire that takes the likeness of a dog, an ass, a camel or a monkey, or bears the shape of fetters, of a thing of terror, or of weapons; that smells of corpse, blood, fat, bone or goat; and that throws off sparks — is of ill fruit.

चर्मविपाटनतुल्यनिनादो जर्जरमन्दविरूक्षरवो वा । आकुलयंश् च पुरोहितसभ्यान् धूमचयैर् अशिवाय हुताशः ॥

carmavipāṭanatulyaninādo jarjaramandavirūkṣaravo vā | ākulayaṃś ca purohitasabhyān dhūmacayair aśivāya hutāśaḥ ||

The fire whose noise is like the tearing of hide, or whose sound is cracked, low and very harsh, and which distresses the purohita and those seated in the assembly with masses of smoke — is for ill-fortune.

स्वाहावसानसमये स्वयम् उज्ज्वलार्चिः स्निग्धप्रदक्षिणशिखो हुतभुग् नृपस्य ।गङ्गादिवाकरसुताजलचारुहारां धात्रीं समुद्ररसनां वशगां करोति ॥

svāhāvasānasamaye svayam ujjvalārciḥ snigdhapradakṣiṇaśikho hutabhug nṛpasya |gaṅgādivākarasutājalacāruhārāṃ dhātrīṃ samudrarasanāṃ vaśagāṃ karoti ||

The fire that at the moment when the ⟨utterance of⟩ svāhā ends blazes up of itself with brilliant flame, its crest glossy and turning to the right — that fire makes subject to the king the earth whose lovely necklace is the water of the Gaṅgā and of the Sun's daughter, and whose girdle is the ocean.

हारकुन्दकुसुमेन्दुसंनिभः संहतो ऽङ्गसुखदो महोदयः । अङ्कुशाब्जजलवारणच्छविर् हूयते ऽल्पतपसां न हव्यभुक् ॥

hārakundakusumendusaṃnibhaḥ saṃhato 'ṅgasukhado mahodayaḥ | aṅkuśābjajalavāraṇacchavir hūyate 'lpatapasāṃ na havyabhuk ||

⟨A fire⟩ like a pearl-necklace, a kunda flower or the moon; compact; giving ease to the body; rising high; with the look of an elephant-goad, a lotus, water or an elephant — such an oblation-eater does not receive the offering of men of little austerity.

चामीकराशोककिरीटरत्नवैदूर्यनीलोत्पलसंनिभे ऽग्नौ । न ध्वान्तम् अन्तर् भवने ऽवकाशं करोति रत्नांशुहृतं नृपस्य ॥

cāmīkarāśokakirīṭaratnavaidūryanīlotpalasaṃnibhe 'gnau | na dhvāntam antar bhavane 'vakāśaṃ karoti ratnāṃśuhṛtaṃ nṛpasya ||

When the fire resembles gold, the aśoka ⟨blossom⟩, a crown-jewel, a vaidūrya gem or a blue lotus, darkness — carried off by the rays of ⟨his⟩ jewels — finds no room within the king's palace.

येषां रथौघार्णवमेघदन्तिनां समः स्वनो ऽग्निर् यदि वा ऽपि दुन्दुभेः । तेषां मदान्धेभघटावघट्टिता भवन्ति याने तिमिराबिला दिशः ॥

yeṣāṃ rathaughārṇavameghadantināṃ samaḥ svano 'gnir yadi vā 'pi dundubheḥ | teṣāṃ madāndhebhaghaṭāvaghaṭṭitā bhavanti yāne timirābilā diśaḥ ||

Those whose fire has a sound equal to that of a flood of chariots, of the ocean, of thunderclouds or of elephants, or even of the war-drum — for them, when they march, the quarters become turbid with darkness, churned up by troops of elephants blind with rut.

ध्वजकुम्भहयेभभूभृताम् अनुरूपे वशम् एति भूभृताम् । उदयास्तधराधराधरा हिमवद्विन्ध्यपयोधरा धरा ॥

dhvajakumbhahayebhabhūbhṛtām anurūpe vaśam eti bhūbhṛtām | udayāstadharādharādharā himavadvindhyapayodharā dharā ||

When ⟨the fire⟩ is in the likeness of a banner, a jar, a horse, an elephant or a mountain, the earth comes under the sway of kings — the earth that bears the mountains of rising and of setting, and whose breasts are Himavat and Vindhya.

द्विरदमदमहीसरोजलाजैर् घृतमधुना च हुताशने सगन्धे । प्रणतनृपशिरोमणिप्रभाभिर् भवति पुरश् छुरिता नृपस्य दीप्तिः ॥

dviradamadamahīsarojalājair ghṛtamadhunā ca hutāśane sagandhe | praṇatanṛpaśiromaṇiprabhābhir bhavati puraś churitā nṛpasya dīptiḥ ||

When the rut-fluid of elephants, earth, lotuses, parched grain, ghee and honey are ⟨offered⟩ with fragrance into the fire, the king's splendour before him becomes inlaid with the lustre of the crest-jewels of bowing kings.

अग्न्याश्रितं यत् फलम् उक्तम् अस्मिन् नृजातकर्मादिषु पौष्टिकेषु । यज्ञेषु सर्वेषु च वह्निकार्येष्व् एवं वदेद् यस्य यथानुरूपम् ॥

agnyāśritaṃ yat phalam uktam asmin nṛjātakarmādiṣu pauṣṭikeṣu | yajñeṣu sarveṣu ca vahnikāryeṣv evaṃ vaded yasya yathānurūpam ||

Whatever fruit resting on the fire has been stated in this ⟨chapter⟩, just so should one declare it in the birth-rite of men and the rest, in the pauṣṭika rites, in all sacrifices and in every act of fire — for each ⟨person⟩ as befits him.

जन्मर्क्षम् आद्यं दशमन् तु कर्म सांघातिकं षोडशम् ऋक्षम् आद्यात् । अष्टादशं स्यात् समुदायसंज्ञं वैनाशिकं विंशतिभात् तृतीयम् ॥

janmarkṣam ādyaṃ daśaman tu karma sāṃghātikaṃ ṣoḍaśam ṛkṣam ādyāt | aṣṭādaśaṃ syāt samudāyasaṃjñaṃ vaināśikaṃ viṃśatibhāt tṛtīyam ||

The birth star (janma-nakṣatra) is the first; the tenth is karma; the sixteenth star counted from the first is sāṃghātika; the eighteenth is that named samudāya; the vaināśika is the third from the twentieth star ⟨that is, the twenty-third⟩.

यत् पञ्चविंशं खलु मानसं तत् षडृक्ष एवं पुरुषस् तु सर्वः । राज्ञो नवर्क्षाणि वदन्ति जातिदेशाभिषेकैः सहितानि तानि ॥

yat pañcaviṃśaṃ khalu mānasaṃ tat ṣaḍṛkṣa evaṃ puruṣas tu sarvaḥ | rājño navarkṣāṇi vadanti jātideśābhiṣekaiḥ sahitāni tāni ||

That which is the twenty-fifth is mānasa. Thus every man ⟨is reckoned⟩ by six stars. For a king they declare nine stars — those ⟨six⟩ together with the stars of caste, of country and of consecration.

राज्ञो ऽभिषेकर्क्षम् उशन्त्य् अमिश्रं साधारणे द्वे सह षड्भिर् आद्यैः । किन्त्व् अत्र दोषाश् च गुणाश् च सर्वे प्रधानम् एकं पुरुषं भजन्ते ॥

rājño 'bhiṣekarkṣam uśanty amiśraṃ sādhāraṇe dve saha ṣaḍbhir ādyaiḥ | kintv atra doṣāś ca guṇāś ca sarve pradhānam ekaṃ puruṣaṃ bhajante ||

The king's consecration-star they hold to be unmixed ⟨his alone⟩; the two ⟨others, of caste and of country⟩, along with the first six, are held in common ⟨with many others⟩. But here all the faults and all the merits attach to the one principal person ⟨the king himself⟩.

कूर्मोपदिष्टानि हि देशभानि राज्ञो ऽभिषेकाहनि च ऽऽभिषेकम् । या जातयो भस्य भवन्त्य् अतस् ता वर्गांश् च वक्ष्यामि यथाक्रमेण ॥

kūrmopadiṣṭāni hi deśabhāni rājño 'bhiṣekāhani ca ''bhiṣekam | yā jātayo bhasya bhavanty atas tā vargāṃś ca vakṣyāmi yathākrameṇa ||

For the country-stars have been taught in the Kūrma ⟨-division⟩; and the king's consecration-⟨star is the star⟩ on the day of his consecration. What castes belong to a ⟨given⟩ star — those, and ⟨their⟩ classes, I shall declare in due order.

पूर्वात्रयं सानलम् अग्रजानां राज्ञां तु पुष्येण सहोत्तराणि । सपौष्णमैत्रं पितृदैवतं च प्रजापतेर् भं च कृषीवलानाम् ॥

pūrvātrayaṃ sānalam agrajānāṃ rājñāṃ tu puṣyeṇa sahottarāṇi | sapauṣṇamaitraṃ pitṛdaivataṃ ca prajāpater bhaṃ ca kṛṣīvalānām ||

The three Pūrvā ⟨stars⟩ together with the star of Fire ⟨Kṛttikā⟩ belong to the first-born ⟨brāhmaṇas⟩; the Uttarā ⟨stars⟩ with Puṣya to kings; and ⟨the star⟩ whose deity is the Fathers ⟨Maghā⟩, together with the Pauṣṇa ⟨Revatī⟩ and the Maitra ⟨Anurādhā⟩, and the star of Prajāpati ⟨Rohiṇī⟩, to husbandmen.

आदित्यहस्ताभिजिदाश्विनानि वणिग्जनानां प्रवदन्ति भानि । मूलत्रिनेत्रानिलवारुणानि भान्य् उग्रजातेः प्रभविष्णुतायाः ॥

ādityahastābhijidāśvināni vaṇigjanānāṃ pravadanti bhāni | mūlatrinetrānilavāruṇāni bhāny ugrajāteḥ prabhaviṣṇutāyāḥ ||

Āditya's star ⟨Punarvasu⟩, Hasta, Abhijit and Aśvinī — these stars they declare to be the merchants'. Mūla, the three-eyed one's ⟨Ārdrā⟩, the Wind's ⟨Svātī⟩ and Varuṇa's ⟨Śatabhiṣaj⟩ are the stars of the fierce caste, ⟨the caste⟩ of overbearing power.

सौम्येन्द्रचित्रावसुदैवतानि सेवाजनस्वाम्यम् उपागतानि । सार्पं विशाखाश्रवणे भरण्यश् चाण्डालजातेर् अभिनिर्दिशन्ति ॥

saumyendracitrāvasudaivatāni sevājanasvāmyam upāgatāni | sārpaṃ viśākhāśravaṇe bharaṇyaś cāṇḍālajāter abhinirdiśanti ||

Soma's star ⟨Mṛgaśiras⟩, Indra's ⟨Jyeṣṭhā⟩, Citrā and the Vasus' ⟨Dhaniṣṭhā⟩ have come to lordship over the serving folk. The Serpent's ⟨Āśleṣā⟩, Viśākhā, Śravaṇa and Bharaṇī they assign to the caṇḍāla caste.

रविरविसुतभोगम् आगतं क्षितिसुतभेदनवक्रदूषितं । ग्रहणगतम् अथो ऽल्कया हतं नियतमुखाकरपीडितं च यत् ॥

raviravisutabhogam āgataṃ kṣitisutabhedanavakradūṣitaṃ | grahaṇagatam atho 'lkayā hataṃ niyatamukhākarapīḍitaṃ ca yat ||

⟨A star⟩ that has come into the arc of the Sun or of Saturn, the Sun's son; that is vitiated by Mars' piercing of it or by retrogression; in which an eclipse has fallen; that is struck by a meteor; and that is invariably afflicted by the mukhākara —

तद् उपहतम् इति प्रचक्षते प्रकृतिविपर्ययजातम् एव वा । निगदितपरवर्गदूषितं कथितविपर्ययगं समृद्धये ॥

tad upahatam iti pracakṣate prakṛtiviparyayajātam eva vā | nigaditaparavargadūṣitaṃ kathitaviparyayagaṃ samṛddhaye ||

That they call 'stricken' (upahata) — or else ⟨a star⟩ that has come to a reversal of its own nature, or one vitiated by ⟨belonging to⟩ another of the classes just stated. ⟨A star⟩ standing in the reverse of what has been described ⟨is⟩ for prosperity.

रोगाभ्यागमवित्तनाशकलहा सम्पीडिते जन्मभे सिद्धिं कर्म न याति कर्मणि हते भेदास् तु सांघातिके । द्रव्यस्योपचितस्य सामुदयिके संपीडिते संक्षयो वैनाशे तु भवन्ति कायविपदश् चित्तासुखं मानसे ॥

rogābhyāgamavittanāśakalahā sampīḍite janmabhe siddhiṃ karma na yāti karmaṇi hate bhedās tu sāṃghātike | dravyasyopacitasya sāmudayike saṃpīḍite saṃkṣayo vaināśe tu bhavanti kāyavipadaś cittāsukhaṃ mānase ||

Disease, hostile visitation, loss of wealth and quarrels ⟨come⟩ when the birth star is afflicted; when the karma ⟨star⟩ is struck, one's work does not reach accomplishment; when the sāṃghātika ⟨is struck⟩, ruptures ⟨among one's people⟩; when the sāmudayika is afflicted, the utter loss of goods that have been amassed; but in the case of the vaināśa, bodily calamities occur, and in the case of the mānasa, unhappiness of mind.

निरुपद्रुतभो निरामयः सुखभाक् पुष्टतनुर् धनान्वितः । षडुपद्रुतभो विनश्यति त्रिभिर् अन्यैश् च सह ऽवनीश्वरः ॥

nirupadrutabho nirāmayaḥ sukhabhāk puṣṭatanur dhanānvitaḥ | ṣaḍupadrutabho vinaśyati tribhir anyaiś ca saha 'vanīśvaraḥ ||

He whose stars are free of affliction is without disease, has a share of happiness, is of well-nourished body and is possessed of wealth. He whose six stars are afflicted perishes; and the lord of the earth ⟨perishes⟩ when they are afflicted together with the other three.

न भवति शरीरपीडा यस्य विना शान्तिभिर् भपीडायाम् । तस्य शरीरविपत्तिः पाकान्ते देवलः प्राह ॥

na bhavati śarīrapīḍā yasya vinā śāntibhir bhapīḍāyām | tasya śarīravipattiḥ pākānte devalaḥ prāha ||

The man to whom, when his star is afflicted, no bodily suffering comes even without ⟨his performing⟩ the propitiatory rites — his bodily ruin comes at the end of the ripening: so Devala has declared.

सर्वेषां पीडायां दिनम् एकम् उपोषितो ऽनलं जुहुयात् । सावित्र्या क्षीरतरोः समिद्भिर् अमरद्विजानुरतः ॥

sarveṣāṃ pīḍāyāṃ dinam ekam upoṣito 'nalaṃ juhuyāt | sāvitryā kṣīrataroḥ samidbhir amaradvijānurataḥ ||

When all ⟨the stars⟩ are afflicted, one should fast for a single day and offer oblation into the fire with the Sāvitrī ⟨verse⟩, using the kindling-sticks of a milk-tree, being devoted to the gods and to the twice-born.

गोक्षीरसितवृषशकृन्मूत्रैः पत्रैश् च पूर्णकोशायाः । स्नानं जन्मनि दुष्टे स्वाचारवतां हरति पापम् ॥

gokṣīrasitavṛṣaśakṛnmūtraiḥ patraiś ca pūrṇakośāyāḥ | snānaṃ janmani duṣṭe svācāravatāṃ harati pāpam ||

When the birth ⟨star⟩ is spoilt, a bath with cow's milk, with the dung and urine of a white bull, and with the leaves of the pūrṇakośā, carries off the evil of those who are of good conduct.

कर्मणि मधुघृतहोमो दशाहम् अक्षारमद्यमांसादः । दूर्वाप्रियंगुसर्षपशतपुष्पशतावरीस्नानम् ॥

karmaṇi madhughṛtahomo daśāham akṣāramadyamāṃsādaḥ | dūrvāpriyaṃgusarṣapaśatapuṣpaśatāvarīsnānam ||

For the karma ⟨star: an⟩ oblation of honey and ghee; for ten days one is to eat neither alkali nor wine nor meat; and a bath with dūrvā grass, priyaṅgu, mustard, śatapuṣpā and śatāvarī.

सांघातिके ऽभितप्ते मांसमधुक्रौर्यमन्मथांस् त्यक्त्वा । स्नातो दूर्वां जुहुयाद् दानं दद्याद् यथाशक्ति ॥

sāṃghātike 'bhitapte māṃsamadhukrauryamanmathāṃs tyaktvā | snāto dūrvāṃ juhuyād dānaṃ dadyād yathāśakti ||

When the sāṃghātika ⟨star⟩ is scorched, having given up meat, honey, cruelty and sexual passion, one should bathe, offer dūrvā grass ⟨into the fire⟩, and give a gift according to his ability.

सामुदयिके ऽपि दद्यात् काञ्चनरजतान्य् उपहते धिष्ण्ये । वैनाशिके ऽन्नपानं वसुधां च गुणान्विते दद्यात् ॥

sāmudayike 'pi dadyāt kāñcanarajatāny upahate dhiṣṇye | vaināśike 'nnapānaṃ vasudhāṃ ca guṇānvite dadyāt ||

When the sāmudayika star too is stricken, one should give gold and silver; when the vaināśika ⟨is stricken⟩, one should give food and drink, and land, to a man endowed with merit.

मानसतापे होमः सरोरुहैः पायसैर् द्विजाः पूज्याः । गजमदशिरीषचन्दनबलातिबलवारिणा स्नानम् ॥

mānasatāpe homaḥ saroruhaiḥ pāyasair dvijāḥ pūjyāḥ | gajamadaśirīṣacandanabalātibalavāriṇā snānam ||

When the mānasa ⟨star⟩ is scorched: an oblation with lotuses; the twice-born are to be honoured with milk-rice; and a bath with water ⟨infused⟩ with elephant-ichor, śirīṣa, sandal, balā and atibalā.

आरिराधयिषुणा नराधिपं वारणाश्रितम् इदं शुभाशुभम् । ज्ञेयम् आदरवता विपश्चिता वारणेषु नृपतेर् जयस्थितिः ॥

ārirādhayiṣuṇā narādhipaṃ vāraṇāśritam idaṃ śubhāśubham | jñeyam ādaravatā vipaścitā vāraṇeṣu nṛpater jayasthitiḥ ||

By one who would win the favour of the king, this ⟨lore⟩ of the auspicious and the inauspicious that rests upon elephants is to be known — by a learned man, and with care; for upon elephants stands the king's hold on victory.

सार्द्धं हस्तशतं दैर्घ्या सविंशं विपुला शतम् । चतुरस्रा ऽथवा वृत्ता वारी वारणवृद्धिदा ॥

sārddhaṃ hastaśataṃ dairghyā saviṃśaṃ vipulā śatam | caturasrā 'thavā vṛttā vārī vāraṇavṛddhidā ||

A hundred and fifty hastas in length, a hundred and twenty in breadth, square or else round — such a vārī ⟨elephant-enclosure⟩ makes elephants thrive.

दशावगाहेन करा विस्तीर्णा दश चोपरि । अधःखातस्य पदवी हस्तमात्रा प्रकीर्तिता ॥

daśāvagāhena karā vistīrṇā daśa copari | adhaḥkhātasya padavī hastamātrā prakīrtitā ||

Ten hastas in depth, and ten broad above; the track at the bottom of the excavation is declared to be but one hasta ⟨across⟩.

कर्त्तव्यं पूर्वतो द्वारम् उत्तरं वा शुभावहम् । दक्षिणं पश्चिमं वा ऽपि न कर्त्तव्यं कथञ् चन ॥

karttavyaṃ pūrvato dvāram uttaraṃ vā śubhāvaham | dakṣiṇaṃ paścimaṃ vā 'pi na karttavyaṃ kathañ cana ||

The gate is to be made toward the east, or a northern one — that brings good fortune; a southern or a western one is not to be made on any account.

मेढकस्तम्भमातृणां वृक्षाग्रं नावनौ क्षिपेत् । पूर्वाग्राच् चोत्तराग्राच् च संयोज्या नित्यम् अर्गला ॥

meḍhakastambhamātṛṇāṃ vṛkṣāgraṃ nāvanau kṣipet | pūrvāgrāc cottarāgrāc ca saṃyojyā nityam argalā ||

Of the tethering-posts (meḍhaka), the pillars (stambha) and the mātṛ-posts, one should not cast the tree's top end into the ground; and the bar (argalā) is always to be fitted with its point to the east and its point to the north.

दश विस्तारतो द्वारं पार्श्वयोस् तस्य मातृकाः । चतुर्दश करोत्सेधा निःखात्य चतुरः करान् ॥

daśa vistārato dvāraṃ pārśvayos tasya mātṛkāḥ | caturdaśa karotsedhā niḥkhātya caturaḥ karān ||

The gate is ten ⟨hastas⟩ in breadth; on its two sides ⟨stand⟩ the mātṛkās ⟨jamb-posts⟩, fourteen hastas in height, four hastas having been dug out ⟨for them⟩.

षट् षण्मेढान्तरस्थाश् च मेढकाः पञ्च पञ्च च । चतुर्हस्तनिखातास् ते समुच्छ्रायान् वदाम्य् अतः ॥

ṣaṭ ṣaṇmeḍhāntarasthāś ca meḍhakāḥ pañca pañca ca | caturhastanikhātās te samucchrāyān vadāmy ataḥ ||

And the tethering-posts (meḍhaka), standing at intervals of six by six ⟨hastas⟩, are five and five; they are sunk four hastas ⟨into the ground⟩. Their heights I state next.

षट् सप्ताष्टनवोत्सेधा दश चेति यथाक्रमम् । नव वा दश वा वेधा मातृका याः षडङ्गुलाः ॥

ṣaṭ saptāṣṭanavotsedhā daśa ceti yathākramam | nava vā daśa vā vedhā mātṛkā yāḥ ṣaḍaṅgulāḥ ||

Six, seven, eight, nine and ten ⟨hastas⟩ in height, in that order. The mātṛkās, which are six aṅgulas ⟨thick⟩, ⟨carry⟩ nine or ten perforations.

वेधहान्यावशेषाः स्युर् मातृकाः क्रमशो ऽपराः । इति द्वारसमासो ऽयं वार्य्यास् संपरिकीर्त्तितः ॥

vedhahānyāvaśeṣāḥ syur mātṛkāḥ kramaśo 'parāḥ | iti dvārasamāso 'yaṃ vāryyās saṃparikīrttitaḥ ||

The remaining mātṛkās are, one after another, ⟨those⟩ left with one perforation less. Thus this summary of the gate of the vārī has been fully declared.

मध्वाभदन्ताः सुविभक्तदेहा न चोपदिग्धा न कृशाः क्षमाश् च । गात्रैः समैश् चापसमानवंशा वाराहतुल्यैर् जघनैश् च भद्राः ॥

madhvābhadantāḥ suvibhaktadehā na copadigdhā na kṛśāḥ kṣamāś ca | gātraiḥ samaiś cāpasamānavaṃśā vārāhatulyair jaghanaiś ca bhadrāḥ ||

Tusks the colour of honey, well-articulated bodies, neither over-fleshed nor lean, and enduring; with even limbs, a spine ⟨curved⟩ like a bow, and haunches like a boar's — such are the bhadra ⟨elephants⟩.

वक्षो ऽथ कक्षा वलयः श्लथश् च लम्बोदरस् त्वग्वृहती गलश् च । स्थूला च कुक्षिः सह मेचकेन सैंही च दृग्मन्दमतङ्गजस्य ॥

vakṣo 'tha kakṣā valayaḥ ślathaś ca lambodaras tvagvṛhatī galaś ca | sthūlā ca kukṣiḥ saha mecakena saiṃhī ca dṛgmandamataṅgajasya ||

Chest, flank and the folds ⟨of hide⟩ loose; a pendulous belly; a coarse hide and neck; a stout belly with a dark ⟨cast⟩; and a lion's eye — ⟨such⟩ is the manda elephant's.

मृगास् तु ह्रस्वाधरबालमेढ्रास् तन्वङ्घ्रिकण्ठद्विजहस्तकर्णाः । स्थूलेक्षणाश् चेति यथोक्तचिह्नैः सङ्कीर्णनागा व्यतिमिश्रचिह्नाः ॥

mṛgās tu hrasvādharabālameḍhrās tanvaṅghrikaṇṭhadvijahastakarṇāḥ | sthūlekṣaṇāś ceti yathoktacihnaiḥ saṅkīrṇanāgā vyatimiśracihnāḥ ||

The mṛgas have short lower lip, tail and member; slender feet, throat, tusks, trunk and ears; and thick eyes. The saṅkīrṇa (mixed) elephants ⟨bear⟩ the marks just stated intermingled.

पञ्चोन्नतिः सप्त मृगस्य दैर्घ्यम् अष्टौ च हस्ताः परिणाहमानम् । एकद्विवृद्धाव् अथ मन्दभद्रौ संकीर्णनागो ऽनियतप्रमाणः ॥

pañconnatiḥ sapta mṛgasya dairghyam aṣṭau ca hastāḥ pariṇāhamānam | ekadvivṛddhāv atha mandabhadrau saṃkīrṇanāgo 'niyatapramāṇaḥ ||

The mṛga's height is five, its length seven, and its girth-measure eight hastas. The manda and the bhadra ⟨exceed these⟩ by one and by two ⟨respectively⟩. The saṅkīrṇa elephant is of no fixed measure.

भद्रस्य वर्णो हरितो मदस्य मन्दस्य हारिद्रिकसन्निकाशः । कृष्णो मदश् चाभिहितो मृगस्य संकीर्णनागस्य मदो विमिश्रः ॥

bhadrasya varṇo harito madasya mandasya hāridrikasannikāśaḥ | kṛṣṇo madaś cābhihito mṛgasya saṃkīrṇanāgasya mado vimiśraḥ ||

The colour of the bhadra's ichor (mada) is green; the manda's resembles turmeric; the mṛga's ichor is declared black; the saṅkīrṇa elephant's ichor is mixed.

स्थपतिर् अतः प्रयतो गजशालां नरपतिमन्दिरदक्षिणभागे । अवनिगुणान् अवलोक्य विदध्यात् कृतबलिहोमसुरार्चनशान्तिः ॥

sthapatir ataḥ prayato gajaśālāṃ narapatimandiradakṣiṇabhāge | avaniguṇān avalokya vidadhyāt kṛtabalihomasurārcanaśāntiḥ ||

Thereafter let the architect (sthapati), self-restrained, having performed the bali offering, the homa, the worship of the gods and the propitiatory rite, examine the qualities of the ground and lay out the elephant-hall in the southern quarter of the king's palace.

यातुधानदितिसर्पसङ्कुला सन्निकृष्टविबुधद्विजालया । शर्करास्थिचयभस्मदूषिता पार्थिवद्विरददोषदा मही ॥

yātudhānaditisarpasaṅkulā sannikṛṣṭavibudhadvijālayā | śarkarāsthicayabhasmadūṣitā pārthivadviradadoṣadā mahī ||

Ground thronged with rākṣasas, with the sons of Diti and with serpents; having the dwellings of gods and of brahmins close by; defiled by gravel, by heaps of bone and by ashes — such ground brings harm to the king and to his elephants.

किञ्चिद् अभ्युन्नता भूः प्रशस्तद्रुमा गोभिर् अध्यासिता साधु मध्ये समा । भूरितोया ऽघना हृद्दृगाह्लादिनी शल्यदोषैर् विना सानुनादस्वना ॥

kiñcid abhyunnatā bhūḥ praśastadrumā gobhir adhyāsitā sādhu madhye samā | bhūritoyā 'ghanā hṛddṛgāhlādinī śalyadoṣair vinā sānunādasvanā ||

Ground a little raised, with commended trees, settled by cattle, well level in the middle, abundant in water, not hard-packed, gladdening to heart and eye, free of the fault of buried bone (śalya), and answering with a resonant sound ⟨is fit⟩.

स्निग्धपल्लवद्रुमा प्रदक्षिणाम्बुवाहिनी । स्वराष्ट्रवृद्धिदा मही हिता ऽथ नागवाजिनाम् ॥

snigdhapallavadrumā pradakṣiṇāmbuvāhinī | svarāṣṭravṛddhidā mahī hitā 'tha nāgavājinām ||

Land whose trees have glossy shoots and whose waters flow round it to the right (pradakṣiṇa) increases one's own realm, and is besides wholesome for elephants and horses.

भद्रमन्दमृगमिश्रदन्तिनां श्वेतरक्तकनकोपमासिताः । भूमयो द्विरदपुष्टिवृद्धिदा भूभृताम् अपि यशः सुखावहाः ॥

bhadramandamṛgamiśradantināṃ śvetaraktakanakopamāsitāḥ | bhūmayo dviradapuṣṭivṛddhidā bhūbhṛtām api yaśaḥ sukhāvahāḥ ||

For bhadra, manda, mṛga and mixed elephants, lands white, red, gold-like and black ⟨respectively⟩ give elephants nourishment and increase, and bring kings too fame and ease.

ज्येष्ठा चतुर्विंशतिर् एव हस्ता द्विद्व्यूनिते मध्यजघन्यशाले । विस्तारतस् तद्द्विगुणाश् च दीर्घास्तम्भाश् च विस्तारसमुच्छ्रिताः स्युः ॥

jyeṣṭhā caturviṃśatir eva hastā dvidvyūnite madhyajaghanyaśāle | vistāratas taddviguṇāś ca dīrghāstambhāś ca vistārasamucchritāḥ syuḥ ||

The greatest ⟨hall is⟩ twenty-four hastas ⟨in breadth⟩; the middling and the lowest halls ⟨are⟩ less by two and by two. In length they are twice that breadth, and the posts should stand as high as the breadth.

ज्येष्ठो ऽङ्गुलानि बहुलो दशषड्युतानि मध्यस् तु पञ्चदश कन्यसको ऽङ्गुलोनः । स्तम्भप्रमाणविपुलाः क्रमशो निषङ्गाः प्रोक्ताङ्गुलार्द्धसदृशं बहुलत्वम् एषाम् ॥

jyeṣṭho 'ṅgulāni bahulo daśaṣaḍyutāni madhyas tu pañcadaśa kanyasako 'ṅgulonaḥ | stambhapramāṇavipulāḥ kramaśo niṣaṅgāḥ proktāṅgulārddhasadṛśaṃ bahulatvam eṣām ||

The greatest ⟨post⟩ is thick by sixteen aṅgulas, the middling by fifteen, and the least is one aṅgula less ⟨again⟩. The braces (niṣaṅga) are broad in the measure of the posts, in the same order; their thickness equals half the aṅgulas stated.

सर्वासु शालासु च कण्टकस्य हस्तो ऽर्धयुक्तः परिणाह उक्तः । कण्टप्रमाणेन समुन्नतश् च तलप्रबन्धो दृढदारुबन्धः ॥

sarvāsu śālāsu ca kaṇṭakasya hasto 'rdhayuktaḥ pariṇāha uktaḥ | kaṇṭapramāṇena samunnataś ca talaprabandho dṛḍhadārubandhaḥ ||

In all the halls the girth of the kaṇṭaka ⟨stake⟩ is said to be a hasta and a half; and the floor-platform, firmly bound with timber, is raised to the measure of the kaṇṭa⟨ka⟩.

अलिन्दभित्तौ तु गवाक्षकेषु कुर्याद् गुणद्वारकजालकांश् च । निर्व्यूहयुक्तासु च वेदिकासु कार्या विभूषा परितो मयोक्ता ॥

alindabhittau tu gavākṣakeṣu kuryād guṇadvārakajālakāṃś ca | nirvyūhayuktāsu ca vedikāsu kāryā vibhūṣā parito mayoktā ||

In the wall of the verandah (alinda) and in the windows one should make lattices with openings for cords; and on the railings furnished with pinnacles, the ornament I have described is to be wrought all round.

कमलोत्पलहंसयुगप्रमथैः प्रमदायुगपत्रविहङ्गघटैः । विविधैस् तरुभिः सशुकभ्रमरैः फलपल्लवपुष्पभरावनतैः ॥

kamalotpalahaṃsayugapramathaiḥ pramadāyugapatravihaṅgaghaṭaiḥ | vividhais tarubhiḥ saśukabhramaraiḥ phalapallavapuṣpabharāvanataiḥ ||

With lotuses, blue lotuses, pairs of geese and pramathas; with pairs of young women, with leaves, birds and pots; with trees of many kinds, bearing parrots and bees, bowed down under a load of fruit, shoot and flower —

व्यालककुञ्जरमत्स्यमृगेन्द्रैः कन्दमृणाललतांकुरशोभैः । वारिचरैश् च चिता मकराद्यैः शिक्षितशिल्पिविनिर्मितरूपा ॥

vyālakakuñjaramatsyamṛgendraiḥ kandamṛṇālalatāṃkuraśobhaiḥ | vāricaraiś ca citā makarādyaiḥ śikṣitaśilpivinirmitarūpā ||

— with vyālakas, elephants, fish and lions; with the beauty of bulbs, lotus-stalks, creepers and sprouts; and packed with water-creatures beginning with the makara: ⟨such is the hall⟩, its figures fashioned by trained craftsmen.

द्वारोच्छ्रायाः कुञ्जराणाम् अतुल्या विस्तारो ऽस्य त्र्यंशहीनः स एव । हीनो भूयश् चात्मषष्ठांशकेन शालाद् द्वारं प्रागुदक् च प्रशस्तम् ॥

dvārocchrāyāḥ kuñjarāṇām atulyā vistāro 'sya tryaṃśahīnaḥ sa eva | hīno bhūyaś cātmaṣaṣṭhāṃśakena śālād dvāraṃ prāgudak ca praśastam ||

The height of the doorway is not to be equal to the elephants' ⟨own⟩; its breadth is that same ⟨height⟩ less a third, and less again by a sixth part of itself. A door ⟨set⟩ to the east or the north of the hall is commended.

विचित्रनिर्व्यूहमृगेन्द्रपञ्जरं कपाटमेढार्गलसुप्रयोजितम् । सुवेदिकालङ्कृतम् ईक्षणप्रियं प्रवेशनं निर्गमनाय चापरम् ॥

vicitranirvyūhamṛgendrapañjaraṃ kapāṭameḍhārgalasuprayojitam | suvedikālaṅkṛtam īkṣaṇapriyaṃ praveśanaṃ nirgamanāya cāparam ||

⟨The entrance⟩ has varied pinnacles and a lion-lattice, is well fitted with door-leaves, posts (meḍha) and bolt-bar (argalā), adorned with fine railings and a pleasure to look at; and another ⟨such⟩ ⟨is made⟩ for going out.

चन्दनार्जुनशिरीषमधूका देवदारुसरलाञ्जनशालाः । रोहिणीखदिरचम्पकशाकाः स्यन्दनश् च सकदम्बविशोकाः ॥

candanārjunaśirīṣamadhūkā devadārusaralāñjanaśālāḥ | rohiṇīkhadiracampakaśākāḥ syandanaś ca sakadambaviśokāḥ ||

Sandal, arjuna, śirīṣa, madhūka; devadāru, sarala, añjana, śāla; rohiṇī, khadira, campaka, teak (śāka); syandana, and with them kadamba and aśoka —

शीताः शिवाश् च द्विपबन्धनार्थम् एते द्रुमाः पुष्टिकरा द्विपानाम् । स्तम्भार्थम् अन्ये ऽपि हि सारवन्तः कार्याः प्रशस्ता गुणसंप्रयुक्ताः ॥

śītāḥ śivāś ca dvipabandhanārtham ete drumāḥ puṣṭikarā dvipānām | stambhārtham anye 'pi hi sāravantaḥ kāryāḥ praśastā guṇasaṃprayuktāḥ ||

— these trees, cool and auspicious, are for the tethering of elephants, and they make elephants thrive. For posts, other trees too may be used, provided they are full of heartwood, commended, and endowed with the ⟨required⟩ qualities.

पूर्वाभिमुखो निबध्यते यः क्षिप्रं स करोति विक्रमम् । राज्ञस् समरेष्व् अनिर्जितो दीर्घं चायुर् अवाप्नुयाद् गजः ॥

pūrvābhimukho nibadhyate yaḥ kṣipraṃ sa karoti vikramam | rājñas samareṣv anirjito dīrghaṃ cāyur avāpnuyād gajaḥ ||

The elephant that is tethered facing east is swift to show valour; unvanquished in the king's battles, it attains a long life.

दक्षिणदिग्वदनस्य च बन्धो जीवितनाशकरो द्विरदस्य । धान्यधनक्षयम् आशु च कुर्यान् मन्त्रिजनस्य नराधिपतेश् च ॥

dakṣiṇadigvadanasya ca bandho jīvitanāśakaro dviradasya | dhānyadhanakṣayam āśu ca kuryān mantrijanasya narādhipateś ca ||

And the tethering of a two-tusker whose face is toward the southern quarter is destructive of life; and it swiftly brings about the loss of grain and wealth of the ministers and of the king.

पश्चान् मुखं बन्धम् अवाप्य नागो नित्यं भवेद् रोगनिपीडिताङ्गः । नाशञ् च वित्तस्य करोति राज्ञस् तस्मात् स याम्यापरदिग्विवर्ज्यः ॥

paścān mukhaṃ bandham avāpya nāgo nityaṃ bhaved roganipīḍitāṅgaḥ | nāśañ ca vittasya karoti rājñas tasmāt sa yāmyāparadigvivarjyaḥ ||

An elephant that gets its tethering facing west becomes forever afflicted in its limbs by disease, and it works the destruction of the king's wealth; therefore that ⟨tethering⟩ is to be shunned in the southern and the western quarters.

उदङ्मुखं बन्धम् उपैति नागो यो ऽर्थस्य वृद्धिं स करोति भर्तुः । प्राप्नोति पुष्टिं चिरजीविताञ् च संग्रामकालेष्व् अपराजयञ् च ॥

udaṅmukhaṃ bandham upaiti nāgo yo 'rthasya vṛddhiṃ sa karoti bhartuḥ | prāpnoti puṣṭiṃ cirajīvitāñ ca saṃgrāmakāleṣv aparājayañ ca ||

The elephant that comes to a tethering facing north — it works the increase of its master's wealth; and it attains vigour and long life, and undefeatedness at the times of battle.

सुषिरोर्ध्वशुष्ककोटरकोलाक्षग्रन्थिबहुलशूलाग्राः । मधुनिलयमूलहीनाग्रकुञ्जवल्लीव्रणानुगताः ॥

suṣirordhvaśuṣkakoṭarakolākṣagranthibahulaśūlāgrāḥ | madhunilayamūlahīnāgrakuñjavallīvraṇānugatāḥ ||

⟨Posts that are⟩ hollow, dry at the top, holed, boar-eyed, thick with knots, spike-tipped; ⟨those⟩ that are the abode of honey ⟨-bees⟩, deficient or crooked at root or tip, overrun with creepers, and beset with scars —

वामावर्त्तः शृङ्गी कुणिलो ऽवनतो ऽनुजातविद्धश् च । पितृवनजः स्थूलाग्रस्त्रिकुब्जको द्रोणिकाबहुलः ॥

vāmāvarttaḥ śṛṅgī kuṇilo 'vanato 'nujātaviddhaś ca | pitṛvanajaḥ sthūlāgrastrikubjako droṇikābahulaḥ ||

⟨A post that is⟩ left-whorled, horned, bent, sloping down, and pierced by a secondary shoot; grown in a cremation-ground, thick at the tip, thrice-hunched, ⟨or⟩ full of trough-like hollows —

स्थूलग्रन्थिर् वज्रेण चूर्णितश् चाशुभप्रदाः । सर्वे बन्धार्थे नागानाम् अतः फलानि प्रवक्ष्यामि ॥

sthūlagranthir vajreṇa cūrṇitaś cāśubhapradāḥ | sarve bandhārthe nāgānām ataḥ phalāni pravakṣyāmi ||

⟨A post with⟩ a thick knot, and one pulverised by a thunderbolt — all these are givers of ill for the tethering of elephants. Hence I shall now declare the results.

मासान् षडूर्ध्वसुषिरे स्तम्भे च बन्धमासाद्य । मरणम् उपयाति नागो निपीडितो वातरोगेण ॥

māsān ṣaḍūrdhvasuṣire stambhe ca bandhamāsādya | maraṇam upayāti nāgo nipīḍito vātarogeṇa ||

Having got its tethering at a post hollow above, the elephant goes to death after six months, tormented by wind-disease.

म्रियते कोटरविद्धे कोलाक्षे ऽन्धत्वम् आप्नुयाद् नागः । क्षुत्पीडां ग्रन्थिचिते मृत्युं शूलेन शूलाग्रे ॥

mriyate koṭaraviddhe kolākṣe 'ndhatvam āpnuyād nāgaḥ | kṣutpīḍāṃ granthicite mṛtyuṃ śūlena śūlāgre ||

At one pierced with a hollow ⟨the elephant⟩ dies; at a boar-eyed one the elephant would meet with blindness; at one heaped with knots, the torment of hunger; at a spike-tipped one, death by colic.

मूलाग्रकुब्जहीनेषु मरणम् अब्दात् सहैव हस्तिन्याः । शृङ्गिणि मृत्युर् मधुदूषिते च मरणं कृमिगदेन ॥

mūlāgrakubjahīneṣu maraṇam abdāt sahaiva hastinyāḥ | śṛṅgiṇi mṛtyur madhudūṣite ca maraṇaṃ kṛmigadena ||

At ⟨posts⟩ crooked or deficient at root or tip, death within a year, and the she-elephant's along with it. At a horned one, death; and at one fouled by honey ⟨-comb⟩, death by worm-disease.

गात्रस्य भवति भङ्गो वल्लीदुष्टे व्रणावकीर्णे च । वामावर्त्ते नृपतेर् विनश्यते वाहनं सर्वम् ।

gātrasya bhavati bhaṅgo vallīduṣṭe vraṇāvakīrṇe ca | vāmāvartte nṛpater vinaśyate vāhanaṃ sarvam |

There is fracture of the ⟨elephant's⟩ body at one spoiled with creepers and at one strewn over with scars (vraṇa). At a left-whorled one, the king's whole ⟨stock of⟩ mounts perishes.

मृद्गर्भे कुणिलाख्ये नृपतेः समहाजनस्य मरणाय । नागस्य तु त्रिकुब्जे भवति वधो युध्यतः स्तम्भे ॥

mṛdgarbhe kuṇilākhye nṛpateḥ samahājanasya maraṇāya | nāgasya tu trikubje bhavati vadho yudhyataḥ stambhe ||

At one with earth in its core, ⟨and⟩ at the one called kuṇila (bent), ⟨the tethering makes⟩ for the death of the king together with his great retinue. But at a thrice-hunched post there is the slaying of the elephant as it fights.

अनुजातविद्धबद्धः सुकुमारो वारणो मरणम् एति । वर्षद्वयेन मृत्युः पितृवनजाते निबद्धस्य ॥

anujātaviddhabaddhaḥ sukumāro vāraṇo maraṇam eti | varṣadvayena mṛtyuḥ pitṛvanajāte nibaddhasya ||

A tender elephant bound at ⟨a post⟩ pierced by a secondary shoot goes to death. For one bound at ⟨a post⟩ grown in a cremation-ground, death within two years.

स्थूलाग्रानतयोर् मरणम् एति मासे ऽष्टमे महामात्रः । द्विरदस्य क्षुत्पीडा बद्धस्य द्रोणिकाबहुले ॥

sthūlāgrānatayor maraṇam eti māse 'ṣṭame mahāmātraḥ | dviradasya kṣutpīḍā baddhasya droṇikābahule ||

At the two ⟨posts⟩ thick at the tip and sloping down, the mahāmātra ⟨the elephant-keeper⟩ goes to death in the eighth month. For a two-tusker bound at one full of trough-like hollows, the torment of hunger.

स्थूलग्रन्थिर् विस्फोटमृत्युकृद् दन्तिनो द्वितीये ऽब्दे । अशनिहते विज्ञेयः षण्मासाद् दन्तिनां मृत्युः ॥

sthūlagranthir visphoṭamṛtyukṛd dantino dvitīye 'bde | aśanihate vijñeyaḥ ṣaṇmāsād dantināṃ mṛtyuḥ ||

⟨A post with⟩ a thick knot causes the tusker's death by eruptive sores in the second year. At one struck by the thunderbolt, the death of tuskers is to be known after six months.

प्रदक्षिणावर्त्तमनोज्ञवृत्तसुस्निग्धऋज्वव्रणसारवन्तः । दोषैर् विहीना विजयाय शुद्धाः स्तम्भा द्विपानां बलपुष्टिदाः स्युः ॥

pradakṣiṇāvarttamanojñavṛttasusnigdhaṛjvavraṇasāravantaḥ | doṣair vihīnā vijayāya śuddhāḥ stambhā dvipānāṃ balapuṣṭidāḥ syuḥ ||

Posts right-whorled, comely, well-rounded, very smooth, straight, unscarred and full of heartwood — free of defects and clean — make for victory, and would be givers of strength and vigour to the elephants.

यः सम्पातः कर्णसूत्रद्वयस्य तस्माद् धस्तं सार्द्धम् उत्सृज्य कार्यः । दिश्य् ऐशान्यां बन्धनार्थं द्विपानां स्तम्भो राज्ञः श्रेयसे दन्तिनश् च ॥

yaḥ sampātaḥ karṇasūtradvayasya tasmād dhastaṃ sārddham utsṛjya kāryaḥ | diśy aiśānyāṃ bandhanārthaṃ dvipānāṃ stambho rājñaḥ śreyase dantinaś ca ||

Where the two ear-lines meet — from that point, leaving off a hand and a half, in the north-east quarter the post for tethering elephants is to be made, for the welfare of the king and of the tusker.

आग्नेय्यां द्विपमरणं नृपार्थहानिर् नैर्ऋत्यां समरपराभवार्थनाशौ । मारुत्यां भवति मतङ्गजस्य रोगः स्तम्भो ऽतः शिवदिशि रोपितः शिवाय ॥

āgneyyāṃ dvipamaraṇaṃ nṛpārthahānir nairṛtyāṃ samaraparābhavārthanāśau | mārutyāṃ bhavati mataṅgajasya rogaḥ stambho 'taḥ śivadiśi ropitaḥ śivāya ||

In the south-east, the elephant's death and loss of the king's wealth; in the south-west, defeat in battle and destruction of wealth; in the north-west there is disease of the elephant. Hence a post planted in Śiva's quarter ⟨the north-east⟩ is for well-being.

ज्येष्ठो दशोच्चो नव मध्यमश् च स्तम्भो ऽष्टहस्तः कथितः कनीयान् । सर्वे निखाताश् चतुरश् च हस्तान् मानाधिकोनाश् च शिवाय न स्युः ॥

jyeṣṭho daśocco nava madhyamaś ca stambho 'ṣṭahastaḥ kathitaḥ kanīyān | sarve nikhātāś caturaś ca hastān mānādhikonāś ca śivāya na syuḥ ||

The greatest post is ten ⟨hasta⟩ high, the middling nine, and the least is said to be eight hasta. All are sunk four hasta ⟨into the ground⟩; and ⟨posts⟩ over or under the measure would not be for well-being.

स्याद् विंशतिर् द्वित्रिचतुर्विहीना मूले ऽङ्गुलानां पृथुता क्रमेण । द्व्यूनानि तान्य् एव हि मस्तके स्युः पर्यन्तवेष्टा त्रिगुणानि तानि ॥

syād viṃśatir dvitricaturvihīnā mūle 'ṅgulānāṃ pṛthutā krameṇa | dvyūnāni tāny eva hi mastake syuḥ paryantaveṣṭā triguṇāni tāni ||

At the root the breadth in aṅgulas should be twenty less two, three and four respectively ⟨eighteen, seventeen, sixteen⟩. Those same, less two, would be at the head; and the girth all round is three times those.

ताम्रौष्ठतालुवदनाः कलविङ्कनेत्राः स्निग्धोन्नताग्रदशनाः पृथुलायतास्याः । चापोन्नतायतनिगूढनिमग्नवंशास् तन्वेकरोमचितकूर्मसमानकुम्भाः ॥

tāmrauṣṭhatāluvadanāḥ kalaviṅkanetrāḥ snigdhonnatāgradaśanāḥ pṛthulāyatāsyāḥ | cāponnatāyatanigūḍhanimagnavaṃśās tanvekaromacitakūrmasamānakumbhāḥ ||

⟨Elephants⟩ with lips, palate and face copper-red; with eyes like a sparrow's; with tusks smooth and raised at the tip; with broad, long mouths; arched like a bow, their backbone long, hidden and sunk; covered with fine single hairs, their frontal globes like a tortoise —

विस्तीर्णकर्णहनुनाभिललाटगुह्याः कूर्मोन्नतैर् द्विनवविंशतिभिर् नखैश् च । रेखात्रयोपचितवृत्तकराः सुवाला धन्याः सुगन्धिमदपुष्करमारुताश् च ॥

vistīrṇakarṇahanunābhilalāṭaguhyāḥ kūrmonnatair dvinavaviṃśatibhir nakhaiś ca | rekhātrayopacitavṛttakarāḥ suvālā dhanyāḥ sugandhimadapuṣkaramārutāś ca ||

⟨Elephants⟩ broad in ear, jaw, navel, forehead and privities; with nails tortoise-raised, eighteen or twenty of them; with round trunks thickened by three lines, with fine tail-hair, blessed, and with rut-fluid and trunk-breath sweet-scented —

दीर्घाङ्गुलिरक्तपुष्कराः सजलाम्भोदनिनादवृंहिणः । बृहदायतवृत्तकन्धरा धन्या भूमिपतेर् मतङ्गजाः ॥

dīrghāṅguliraktapuṣkarāḥ sajalāmbhodaninādavṛṃhiṇaḥ | bṛhadāyatavṛttakandharā dhanyā bhūmipater mataṅgajāḥ ||

With long ⟨trunk-⟩fingers and red trunk-tips; trumpeting with the roar of a water-laden cloud; with a neck big, long and round — such elephants are blessed for the lord of the earth.

निर्मदाभ्यधिकहीननखाङ्गान् कुब्जवामनकमेषविषाणान् । दृश्यकोशफलपुष्करदीनान् श्यावनीलशवलासिततालून् ॥

nirmadābhyadhikahīnanakhāṅgān kubjavāmanakameṣaviṣāṇān | dṛśyakośaphalapuṣkaradīnān śyāvanīlaśavalāsitatālūn ||

⟨Elephants⟩ without rut, with nails and limbs in excess or wanting; hunchbacked, dwarfish, with tusks like a ram's ⟨horns⟩; with the sheath exposed and poor in testicle and trunk-tip; with palates dusky, dark-blue, dappled or black —

स्वल्पवक्त्ररुहमत्कुणषण्ढान् हस्तिनीञ् च गजलक्षणयुक्ताम् । गर्भिणीञ् च नृपतिः परदेशं प्रापयेद् अतिविरूपफलास् ते ॥

svalpavaktraruhamatkuṇaṣaṇḍhān hastinīñ ca gajalakṣaṇayuktām | garbhiṇīñ ca nṛpatiḥ paradeśaṃ prāpayed ativirūpaphalās te ||

⟨Those⟩ with scant hair on the face, the tuskless and the eunuch; and a she-elephant furnished with the marks of a bull-elephant; and a pregnant ⟨she-elephant⟩ — these the king should send off to another country: their results are exceedingly ill-favoured.

दन्तमूलपरिणाहदीर्घतां द्विःप्रमुच्य परतो ऽस्य कल्पयेत् । श्यावपूतिमलरक्तदर्शनं पापसत्त्वसदृशं च पापदम् ॥

dantamūlapariṇāhadīrghatāṃ dviḥpramucya parato 'sya kalpayet | śyāvapūtimalaraktadarśanaṃ pāpasattvasadṛśaṃ ca pāpadam ||

Having let go twice the girth-length at the tusk's root, beyond that one should shape ⟨the tusk⟩. One dusky, putrid, of dirty and blood-red look, and one resembling an evil creature, is a giver of evil.

पार्थिवोपकरणाकृतिं यदा चिह्नम् उद्वहति कल्पिते रदे । श्रीजयार्थबलवृद्धयस् तदा स्निग्धशुक्लरुचिराश् च शोभनाः ॥

pārthivopakaraṇākṛtiṃ yadā cihnam udvahati kalpite rade | śrījayārthabalavṛddhayas tadā snigdhaśuklarucirāś ca śobhanāḥ ||

When, on the tusk once shaped, it bears a mark having the form of a royal implement, then there are increases of fortune, victory, wealth and strength; and ⟨tusks⟩ smooth, white and lovely are auspicious.

दक्षिणे शुभम् अतीवशोभनं पापम् अप्य् अतिविरूपम् अन्यतः । जाप्यता भवति तद् विपर्यये विस्तरो ऽन्यमुनिभिः प्रकीर्त्तितः ॥

dakṣiṇe śubham atīvaśobhanaṃ pāpam apy ativirūpam anyataḥ | jāpyatā bhavati tad viparyaye vistaro 'nyamunibhiḥ prakīrttitaḥ ||

On the right ⟨tusk⟩ an exceedingly beautiful ⟨mark⟩ is auspicious, and an exceedingly ill-shaped one is evil — so too from the other side. In the reverse of that there is jāpyatā ⟨the state calling for expiatory muttering⟩. The detail has been proclaimed by other sages.

मूलमध्यदशनाग्रसंस्थिता देवदैत्यमनुजाः क्रमात् ततः । स्फीतमध्यपरिपेलवं फलं शीघ्रमध्यचिरकालसंभवम् ॥

mūlamadhyadaśanāgrasaṃsthitā devadaityamanujāḥ kramāt tataḥ | sphītamadhyaparipelavaṃ phalaṃ śīghramadhyacirakālasaṃbhavam ||

Stationed at the root, the middle and the tip of the tusk are, in order, the gods, the daityas and men; hence the result is abundant, middling or very slight, and arising quickly, in a middling time, or after a long time.

दन्तभङ्गफलम् अत्र दक्षिणे भूपदेशबलविद्रवप्रदम् । वामतः सुतपुरोहिते भयं हन्ति भृत्यजनदारनायकान् ॥

dantabhaṅgaphalam atra dakṣiṇe bhūpadeśabalavidravapradam | vāmataḥ sutapurohite bhayaṃ hanti bhṛtyajanadāranāyakān ||

Here the result of a tusk's breaking: on the right, it gives the rout of the king, the country and the army; on the left, danger to the son and the purohita — it destroys the servant-folk, the wives and the leaders.

आदिशेद् उभयभङ्गदर्शनात् पार्थिवस्य सकलं कुलक्षयम् । सौम्यलग्नतिथिभादिभिः शुभं वर्द्धते शुभम् अतो ऽन्यथापरम् ॥

ādiśed ubhayabhaṅgadarśanāt pārthivasya sakalaṃ kulakṣayam | saumyalagnatithibhādibhiḥ śubhaṃ varddhate śubham ato 'nyathāparam ||

From the sight of both ⟨tusks⟩ broken one should declare the whole ruin of the king's line. By a benefic lagna, tithi, nakṣatra and the rest, the auspicious ⟨result⟩ grows the more auspicious; otherwise than this, the contrary.

क्षीरमिष्टफलपुष्पपादपैश् चापगातटविघट्टनेन वा । वाममध्यरदभङ्गखण्डनं शत्रुनाशकृद् अतो ऽन्यथापरम् ॥

kṣīramiṣṭaphalapuṣpapādapaiś cāpagātaṭavighaṭṭanena vā | vāmamadhyaradabhaṅgakhaṇḍanaṃ śatrunāśakṛd ato 'nyathāparam ||

⟨When an elephant⟩ breaks or splinters his left tusk (rada) in the middle against latex-bearing trees, or against trees of pleasing fruit and flower, or by battering the bank of a river, it works the destruction of the enemy; ⟨when it happens⟩ otherwise than this, the opposite ⟨follows⟩.

स्खलितगतिर् अकस्मात् त्रस्तकर्णो ऽतिदीनः श्वसिति मृदु सुदीर्घं न्यस्तहस्तः पृथिव्याम् । द्रुतमुकुलितदृष्टिः स्वप्नशीलो विलोमो भयकृद् अहितभक्षी नैकशो ऽसृक् शकृत्कृत् ॥

skhalitagatir akasmāt trastakarṇo 'tidīnaḥ śvasiti mṛdu sudīrghaṃ nyastahastaḥ pṛthivyām | drutamukulitadṛṣṭiḥ svapnaśīlo vilomo bhayakṛd ahitabhakṣī naikaśo 'sṛk śakṛtkṛt ||

⟨The elephant⟩ whose gait stumbles for no cause, whose ears are startled, who is utterly dejected, who breathes softly and very long, who lays his trunk down upon the earth, whose gaze quickly closes ⟨in drowsiness⟩, who is given to sleep, who moves contrary ⟨to the line of march⟩ — he portends danger; and ⟨so does he⟩ who eats what is unwholesome and who voids blood and dung again and again.

वल्मीकस्थाणुगुल्मेक्षुतरुविमथनः स्वेच्छया हृष्टदृष्टिर् यायाद् यात्रानुलोमं त्वरितपदगतिर् वक्त्रम् उन्नाम्य चोच्चैः । कक्ष्यासन्नाहकाले जनयति च मुहुः शीकरं बृंहते वा तत्कालं वा मदाप्तिर् जयकृद् अथ रदं वेष्टयन् दक्षिणश् च ॥

valmīkasthāṇugulmekṣutaruvimathanaḥ svecchayā hṛṣṭadṛṣṭir yāyād yātrānulomaṃ tvaritapadagatir vaktram unnāmya coccaiḥ | kakṣyāsannāhakāle janayati ca muhuḥ śīkaraṃ bṛṃhate vā tatkālaṃ vā madāptir jayakṛd atha radaṃ veṣṭayan dakṣiṇaś ca ||

⟨The elephant⟩ who of his own will churns up anthills, stumps, thickets, sugarcane and trees, whose look is delighted, who would go forward along with the march, quick-footed, and lifting his face high; and who, at the time of being girthed and harnessed, again and again throws out a spray, or trumpets, or comes into musth (mada) at that very moment — ⟨he⟩ brings victory; and so ⟨does he⟩ who coils ⟨his trunk⟩ about his tusk, and that the right one.

प्रवेशनं वारिणि वारणस्य ग्राहेण नाशाय भवेन् नृपस्य । ग्राहं गृहीत्वोत्तरणं द्विपस्य तोयात् स्थले वृद्धिकरं नृभर्तुः ॥

praveśanaṃ vāriṇi vāraṇasya grāheṇa nāśāya bhaven nṛpasya | grāhaṃ gṛhītvottaraṇaṃ dvipasya toyāt sthale vṛddhikaraṃ nṛbhartuḥ ||

An elephant's entering into water ⟨and his being taken⟩ by a crocodile (grāha) tends to the ruin of the king; but the elephant's coming up out of the water onto dry land after seizing the crocodile brings increase to the lord of men.

रणे जित्वा शत्रून् भवति नृपलक्ष्मीः क्षितिभृतां जयस् तेषां येषां मदमलिनगण्डाः करिवराः । भिनत्त्य् एको मत्तः परबलममत्तेभबहुलं यतो ऽतो ऽहं वक्ष्ये करिमदकरं द्रव्यनिचयम् ॥

raṇe jitvā śatrūn bhavati nṛpalakṣmīḥ kṣitibhṛtāṃ jayas teṣāṃ yeṣāṃ madamalinagaṇḍāḥ karivarāḥ | bhinatty eko mattaḥ parabalamamattebhabahulaṃ yato 'to 'haṃ vakṣye karimadakaraṃ dravyanicayam ||

Royal fortune comes of conquering enemies in battle; and victory belongs to those kings whose finest elephants have their temples dark with musth (mada). Since one elephant in rut breaks an enemy force ⟨though it be⟩ thick with elephants that are not in rut — therefore I shall now declare the store of substances that bring musth upon an elephant.

जातीगुडूचीकदलीतिलानाम् आस्फोतकर्पासबलान्वितानाम् । भार्गी सनीलीगिरिकर्णिकानां धत्तूरकस्यन्दनमाषभागः ॥

jātīguḍūcīkadalītilānām āsphotakarpāsabalānvitānām | bhārgī sanīlīgirikarṇikānāṃ dhattūrakasyandanamāṣabhāgaḥ ||

⟨A dose is made⟩ of jātī, guḍūcī, kadalī and tila, attended by āsphota, karpāsa and balā; ⟨of⟩ bhārgī, with nīlī and girikarṇikā; ⟨and⟩ a portion of dhattūraka, syandana and māṣa.

कलम्बुका कर्णकमाषपर्णी पुनर्नवा भृङ्गरजो ऽश्वगन्धाः । शेफालिकांसोटककच्छुराश् च कोशातकी गोक्षुरकं विदारी ॥

kalambukā karṇakamāṣaparṇī punarnavā bhṛṅgarajo 'śvagandhāḥ | śephālikāṃsoṭakakacchurāś ca kośātakī gokṣurakaṃ vidārī ||

kalambukā, karṇaka, māṣaparṇī, punarnavā, bhṛṅgarāja and aśvagandhā; śephālikā, aṃsoṭaka and kacchurā; kośātakī, gokṣuraka, vidārī —

विष्णुक्रान्ता दुग्धिका शालपर्णी खट्वापादी वाकुची वस्तगन्धा । व्याघ्री च स्यात् पृश्निपर्णी मृणालं पटोरकः सल्लकी तण्डुलीयः ॥

viṣṇukrāntā dugdhikā śālaparṇī khaṭvāpādī vākucī vastagandhā | vyāghrī ca syāt pṛśniparṇī mṛṇālaṃ paṭorakaḥ sallakī taṇḍulīyaḥ ||

viṣṇukrāntā, dugdhikā, śālaparṇī, khaṭvāpādī, vākucī, vastagandhā; and let there be vyāghrī, pṛśniparṇī, lotus-fibre (mṛṇāla), paṭoraka, sallakī, taṇḍulīya —

एतैर् यथासंभवसम्प्रयुक्तैर् मत्तस्य नागस्य मदाभिवृद्धिः । दानप्रभेदश् च मदोज्झितस्य सर्वाङ्गशोभा च मुखे ऽतिरिक्ता ॥

etair yathāsaṃbhavasamprayuktair mattasya nāgasya madābhivṛddhiḥ | dānaprabhedaś ca madojjhitasya sarvāṅgaśobhā ca mukhe 'tiriktā ||

By these, compounded so far as they may be had, there is a swelling of musth in an elephant already in rut; and in one whose musth has left him, a breaking forth of the ichor (dāna); and beauty over all his limbs, and beyond measure upon his face.

जीवकमधूकधन्वनपटेरकङ्कोलकदलिऋषभाणाम् । सौभाञ्जननिम्बेङ्गुदपरूषकाणाञ् च मूलानि ॥

jīvakamadhūkadhanvanapaṭerakaṅkolakadaliṛṣabhāṇām | saubhāñjananimbeṅgudaparūṣakāṇāñ ca mūlāni ||

the roots of jīvaka, madhūka, dhanvana, paṭera, kaṅkola, kadalī and ṛṣabha, and of saubhāñjana, nimba, iṅguda and parūṣaka;

मूलानि शतावर्याः काकोली क्षीरसंज्ञकाकोली । श्लेष्मान्तकशाल्मलिशल्लकीजटाः स्युर् विदार्यश् च ॥

mūlāni śatāvaryāḥ kākolī kṣīrasaṃjñakākolī | śleṣmāntakaśālmaliśallakījaṭāḥ syur vidāryaś ca ||

the roots of śatāvarī; kākolī, and the kākolī called kṣīra ⟨kṣīra-kākolī⟩; and let there be the root-fibres of śleṣmāntaka, śālmali and śallakī, and ⟨those⟩ of vidārī.

काशीसाश्मन्तकराजमाषमूलानि चैवम् एतानि । सर्वाणि वक्त्रशोभां जनयन्ति सदैव नागानाम् ॥

kāśīsāśmantakarājamāṣamūlāni caivam etāni | sarvāṇi vaktraśobhāṃ janayanti sadaiva nāgānām ||

and kāśīsa, aśmantaka and the roots of rājamāṣa — all these likewise always produce beauty in the face of elephants.

नीलीपत्रैश् चूर्णितैर् माषचूर्णो दध्ना युक्तो माहिषेणैव पिण्डः । नागेन्द्राणाम् आशु धत्ते मदाप्तिं नील्येकैव द्रव्यवर्गे प्रधाना ॥

nīlīpatraiś cūrṇitair māṣacūrṇo dadhnā yukto māhiṣeṇaiva piṇḍaḥ | nāgendrāṇām āśu dhatte madāptiṃ nīlyekaiva dravyavarge pradhānā ||

Black-gram flour with powdered indigo leaves, mixed with buffalo curds — such a ball swiftly confers musth on lordly elephants. Indigo (nīlī), she alone, is foremost in the class of substances.

एकैव करोति काकजङ्घा ह्य् एकैकैव च माषमुद्गपर्णी । ताम्बूलवनार्द्रवृश्चिकाल्षश् चैकैका मददास् तथैव मुस्ताः ॥

ekaiva karoti kākajaṅghā hy ekaikaiva ca māṣamudgaparṇī | tāmbūlavanārdravṛścikālṣaś caikaikā madadās tathaiva mustāḥ ||

kākajaṅghā alone does it, and māṣaparṇī and mudgaparṇī, each one alone; tāmbūla, wild ginger (vanārdra) and vṛścikālī, each singly, are givers of musth, and so likewise are the mustā ⟨tubers⟩.

कार्पास्येका चञ्चुसंयोजिता वा ज्ञेया चैका कण्टकी शैलिकाख्या । एकः शस्तो वल्कलः स्फूर्जकस्य जाती भृङ्गेनान्वितो वा कुठेरः ॥

kārpāsyekā cañcusaṃyojitā vā jñeyā caikā kaṇṭakī śailikākhyā | ekaḥ śasto valkalaḥ sphūrjakasya jātī bhṛṅgenānvito vā kuṭheraḥ ||

Cotton (kārpāsī) alone, or joined with cañcu; and the thorny ⟨plant⟩ called śailikā is to be known as ⟨sufficient⟩ by itself; the bark of sphūrjaka alone is commended; ⟨so is⟩ jātī, or kuṭhera joined with bhṛṅga.

एकम् एवेङ्गुदीमूलं मदप्राचुर्यकारकम् । एका च श्वेतकाम्बोजी श्वेता चैका ऽपराजिता ॥

ekam eveṅgudīmūlaṃ madaprācuryakārakam | ekā ca śvetakāmbojī śvetā caikā 'parājitā ||

The root of iṅgudī alone is a maker of abundant musth; and white kāmbojī alone, and white aparājitā alone.

समूलो वीरणस्तम्बः समूला मल्लिका तथा । मदप्राचुर्यसौरम्यं कुर्वन्तीन्दीवराणि च ॥

samūlo vīraṇastambaḥ samūlā mallikā tathā | madaprācuryasauramyaṃ kurvantīndīvarāṇi ca ||

A clump of vīraṇa grass with its root, and mallikā likewise with its root, and blue lotuses (indīvara) — ⟨these⟩ make abundance of musth and sweetness of scent.

सुरसा गुडसंयुक्ता पुनर् नवा गोमये ऽथवा स्विन्ना । वाराहीमूलानि च निन्दन्ति गुडेन युक्तानि ॥

surasā guḍasaṃyuktā punar navā gomaye 'thavā svinnā | vārāhīmūlāni ca nindanti guḍena yuktāni ||

surasā joined with jaggery (guḍa), or punarnavā steamed in cow-dung ⟨are approved⟩; but they condemn the roots of vārāhī given with jaggery.

मध्वालुका मधुयुता मुखशोभाम् आतनोति नागानाम् । नेक्ष्वाहारस्य हितो गुडेन पिण्डो हितो दध्ना ॥

madhvālukā madhuyutā mukhaśobhām ātanoti nāgānām | nekṣvāhārasya hito guḍena piṇḍo hito dadhnā ||

madhvālukā mixed with honey spreads beauty over the face of elephants. For one whose food is sugarcane a ball ⟨made⟩ with jaggery is not wholesome; one ⟨made⟩ with curds is wholesome.

माषाशिनां गुडयुतस्तृणाशिनां शस्यते वसायुक्तः । व्यतिमिश्राहाराणां विज्ञाय बलाबलं दद्यात् ॥

māṣāśināṃ guḍayutastṛṇāśināṃ śasyate vasāyuktaḥ | vyatimiśrāhārāṇāṃ vijñāya balābalaṃ dadyāt ||

For those that feed on black gram (māṣa) the one mixed with jaggery is commended, for grass-feeders the one mixed with fat (vasā); for those of mixed feeding he should give ⟨it⟩ after judging their strength and weakness.

प्रायो मदस्य पवनः कुरुते विघातं स्रोतांस्य् अतो घृतयुतैर् बहुशो ऽस्य पिण्डैः । स स्वेदयेद् भवति येन मदप्रवृद्धिर् भिन्नस्य चापि मदवृद्धिकराणि दद्यात् ॥

prāyo madasya pavanaḥ kurute vighātaṃ srotāṃsy ato ghṛtayutair bahuśo 'sya piṇḍaiḥ | sa svedayed bhavati yena madapravṛddhir bhinnasya cāpi madavṛddhikarāṇi dadyāt ||

For the most part it is wind that works the obstruction of musth; therefore he should foment its channels (srotas) many times over with balls compounded with ghee, by which increase of musth comes about; and even to one in whom ⟨the musth⟩ has already broken forth he should give the things that increase musth.

दीर्घग्रीवाक्षिकूटस् त्रिकहृदयपृथुस् ताम्रताल्वोष्ठजिह्वः सूक्ष्मत्वक्केशवालः सुशफगतिमुखो ह्रस्वकर्णोष्ठपुच्छः । जंघाजानूरुवृत्तः समसितदशनश् चारुसंस्थानरूपो वाजी सर्वाङ्गशुद्धो भवति नरपतेः शत्रुनाशाय नित्यम् ॥

dīrghagrīvākṣikūṭas trikahṛdayapṛthus tāmratālvoṣṭhajihvaḥ sūkṣmatvakkeśavālaḥ suśaphagatimukho hrasvakarṇoṣṭhapucchaḥ | jaṃghājānūruvṛttaḥ samasitadaśanaś cārusaṃsthānarūpo vājī sarvāṅgaśuddho bhavati narapateḥ śatrunāśāya nityam ||

Long in neck and in the ridges above the eyes, broad at the croup ⟨trika⟩ and the chest, copper-hued in palate, lips and tongue; fine of skin, of coat and of tail-hair; excellent in hoof, in gait and in muzzle; short in ears, lips and tail; rounded in shanks, knees and thighs; with teeth even and white; of graceful frame and figure — a horse flawless in every limb is always ⟨born⟩ for the destruction of the king's enemies.

उत्सर्गान् न शुभदम् आसनापरस्थं वामे च ज्वलनम् अतो ऽपरं प्रशस्तम् । सर्वाङ्गज्वलनम् अवृद्धिदं हयानां द्वे वर्षे दहनकणाश् च धूपनं वा ॥

utsargān na śubhadam āsanāparasthaṃ vāme ca jvalanam ato 'paraṃ praśastam | sarvāṅgajvalanam avṛddhidaṃ hayānāṃ dve varṣe dahanakaṇāś ca dhūpanaṃ vā ||

As a general rule ⟨a blaze⟩ is not auspicious when it stands behind the saddle, or on the left; other than that it is commended. Blazing over the whole body brings horses no increase for two years — and so do sparks of fire, or smoking.

अन्तःपुरं नाशम् उपैति मेढ्रे कोशः क्षयं यात्य् उदरे प्रदीप्ते । पायौ च पुच्छे च पराजयः स्याद् वक्त्रोत्तमाङ्गज्वलने जयश् च ॥

antaḥpuraṃ nāśam upaiti meḍhre kośaḥ kṣayaṃ yāty udare pradīpte | pāyau ca pucche ca parājayaḥ syād vaktrottamāṅgajvalane jayaś ca ||

⟨A blaze⟩ on the penis: the inner apartments come to ruin; when the belly is alight, the treasury wastes away. At the anus and at the tail there is defeat; and when mouth and head blaze, victory.

स्कन्धासनांशज्वलनं जयाय बन्धाय पादज्वलनं प्रदिष्टम् । ललाटवक्षोऽक्षिभुजे च धूमः पराभवाय ज्वलनं जयाय ॥

skandhāsanāṃśajvalanaṃ jayāya bandhāya pādajvalanaṃ pradiṣṭam | lalāṭavakṣo'kṣibhuje ca dhūmaḥ parābhavāya jvalanaṃ jayāya ||

Blazing at the shoulder, the saddle-seat and the withers is for victory; blazing of the feet is declared to bring bondage. Smoke at the forehead, the chest, the eye and the foreleg makes for humiliating defeat, but a blaze ⟨there⟩ for victory.

नासापुटप्रोथशिरोऽश्रुपातनेत्रे च रात्रौ ज्वलनं जयाय । पालाशताम्रासितकर्बुराणां नित्यं शुकाभस्य सितस्य चेष्टम् ॥

nāsāpuṭaprothaśiro'śrupātanetre ca rātrau jvalanaṃ jayāya | pālāśatāmrāsitakarburāṇāṃ nityaṃ śukābhasya sitasya ceṣṭam ||

At the nostrils, the muzzle, the head, and the tear-shedding eye, a blaze by night is for victory. It is always desirable for ⟨horses⟩ of palāśa-red, of copper, of black and of dappled hue, and for the parrot-hued and the white.

प्रद्वेषो यवसाम्भसां प्रपतनं स्वेदो निमित्ताद् विना कम्पो वा वदनाच् च रक्तपतनं धूमस्य वा संभवः । अस्वप्नश् च विरुध्यता निशि दिवा निद्रालसध्यानता सादो ऽधोमुखता विचेष्टितम् इदं नेष्टं स्मृतं वाजिनाम् ॥

pradveṣo yavasāmbhasāṃ prapatanaṃ svedo nimittād vinā kampo vā vadanāc ca raktapatanaṃ dhūmasya vā saṃbhavaḥ | asvapnaś ca virudhyatā niśi divā nidrālasadhyānatā sādo 'dhomukhatā viceṣṭitam idaṃ neṣṭaṃ smṛtaṃ vājinām ||

Aversion to fodder and water; falling down; sweating without cause, or trembling; the fall of blood from the mouth, or the rising of smoke ⟨from it⟩; sleeplessness and refractoriness by night, and by day drowsiness, sluggishness and brooding; exhaustion; holding the head down — this behaviour is held to be unwished-for in horses.

आरोहणम् अन्यवाजिनां पर्याणादियुतस्य वाजिनः । उपवाह्य तुरङ्गमस्य वा कल्पस्यैव विपन्न शोभना ॥

ārohaṇam anyavājināṃ paryāṇādiyutasya vājinaḥ | upavāhya turaṅgamasya vā kalpasyaiva vipanna śobhanā ||

The mounting by other horses of a horse that has been fitted with saddle and the rest, or of the led ⟨relief⟩ horse — ⟨that is⟩ a wrecking of the very equipping: such a mishap is not auspicious.

क्रौञ्चवद् रिपुवधाय ह्रेषितं ग्रीवया त्व् अचलया च सोन्मुखम् । स्निग्धम् उच्चम् अनुनादि हृष्टवद् ग्रासरुद्धवदनैश् च वाजिभिः ॥

krauñcavad ripuvadhāya hreṣitaṃ grīvayā tv acalayā ca sonmukham | snigdham uccam anunādi hṛṣṭavad grāsaruddhavadanaiś ca vājibhiḥ ||

Neighing by horses like the cry of a krauñca bird is for the slaying of the enemy; so too ⟨neighing⟩ with the neck held unmoving and the face raised, ⟨neighing⟩ that is smooth, high, resonant and as if joyful, and ⟨neighing⟩ by horses whose mouths are stopped with a mouthful.

पूर्णपात्रदधिविप्रदेवता गन्धपुष्पफलकाञ्चनादि च । द्रव्यमिष्टम् अथवापरं भवेद् ह्रेषता यदि समीपतो जयः ॥

pūrṇapātradadhivipradevatā gandhapuṣpaphalakāñcanādi ca | dravyamiṣṭam athavāparaṃ bhaved hreṣatā yadi samīpato jayaḥ ||

A full vessel, curds, a brahmin, a deity, perfume, flowers, fruit, gold and the like — or any other desirable object: if ⟨the horse⟩ neighs near ⟨it⟩, there is victory.

भक्ष्यपानखलिनाभिनन्दिनः पत्युर् औपयिकनन्दिनो ऽथवा । सव्यपार्श्वगतदृष्टयो ऽथवा वाञ्छितार्थफलदास् तुरङ्गमाः ॥

bhakṣyapānakhalinābhinandinaḥ patyur aupayikanandino 'thavā | savyapārśvagatadṛṣṭayo 'thavā vāñchitārthaphaladās turaṅgamāḥ ||

Horses that take delight in food, in drink and in the bit, or that rejoice in what is fitting for their master, or whose gaze goes to their own left side — such horses yield the fruit of the desired end.

वामैश् च पादैर् अभिताडयन्तो महीं प्रवासाय भवन्ति भर्त्तुः । सन्ध्यासु दीप्ताम् अवलोकयन्तो ह्रेषन्ति चेद् बन्धपराजयाय ॥

vāmaiś ca pādair abhitāḍayanto mahīṃ pravāsāya bhavanti bharttuḥ | sandhyāsu dīptām avalokayanto hreṣanti ced bandhaparājayāya ||

Striking the earth with their left feet, they make for their master's going abroad. And if at the twilights they gaze upon the blazing quarter ⟨dīptā diś⟩ and neigh, it makes for bondage and defeat.

अतीव ह्रेषन्ति किरन्ति बालान् निद्रारताश् च प्रवदन्ति यात्राम् । रोमत्यजा दीनखरस्वराश् च पांशून् ग्रसन्तश् च भयाय दिष्टाः ॥

atīva hreṣanti kiranti bālān nidrāratāś ca pravadanti yātrām | romatyajā dīnakharasvarāś ca pāṃśūn grasantaś ca bhayāya diṣṭāḥ ||

Horses that neigh excessively, that scatter their tail-hairs, that are sunk in sleep and cry out ⟨during⟩ the march, that shed their coat and utter piteous, harsh cries, and that swallow dust — these are declared to portend fear.

समुद्गवद् दक्षिणपार्श्वशायिनः पादं समुत्क्षिप्य च दक्षिणं स्थिताः । जयाय शेषेष्व् अपि वाहनेष्व् इदं फलं यथासंभवम् आदिशेद् बुधः ॥

samudgavad dakṣiṇapārśvaśāyinaḥ pādaṃ samutkṣipya ca dakṣiṇaṃ sthitāḥ | jayāya śeṣeṣv api vāhaneṣv idaṃ phalaṃ yathāsaṃbhavam ādiśed budhaḥ ||

Horses that lie on their right side curled like a closed casket, and that stand with the right foot lifted, make for victory. For the remaining mounts as well let the wise man declare this result, so far as it applies.

आरोहति क्षितिपतौ विनयोपपन्नो यात्रा ऽनुगो ऽन्यतुरगं प्रति ह्रेषितश् च । वक्त्रेण वा स्पृशति दक्षिणम् आत्मपार्श्वं यो ऽश्वः स भर्तुर् अचिरात् प्रचिनोति लक्ष्मीम् ॥

ārohati kṣitipatau vinayopapanno yātrā 'nugo 'nyaturagaṃ prati hreṣitaś ca | vaktreṇa vā spṛśati dakṣiṇam ātmapārśvaṃ yo 'śvaḥ sa bhartur acirāt pracinoti lakṣmīm ||

The horse that, when the king mounts, is furnished with good training, that follows on the march, that neighs towards another horse, or that touches its own right flank with its mouth — that horse before long heaps up fortune for its master.

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

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

The horse that passes urine and dung again and again, that even when beaten will not go forward, that takes fright without cause and has tears in its eyes — such a horse does not declare well-being for its master.

अङ्गुलशतार्द्धम् उत्तम ऊनः स्यात् पञ्चविंशतिः खड्गः । अंगुलमानाज् ज्ञेयः समांगुलस्थो व्रणः शुभदः ॥

aṅgulaśatārddham uttama ūnaḥ syāt pañcaviṃśatiḥ khaḍgaḥ | aṃgulamānāj jñeyaḥ samāṃgulastho vraṇaḥ śubhadaḥ ||

Half a hundred aṅgulas ⟨in length⟩ is the best sword; the deficient one would be twenty-five. ⟨The result⟩ is to be known from the measure in aṅgulas: a mark (vraṇa) standing at an even aṅgula is auspicious.

श्रीवृक्षवर्धमानातपत्रशिवलिङ्गकुण्डलाब्जानाम् । सदृशा व्रणाः प्रशस्ता ध्वजायुधस्वस्तिकानां च ॥

śrīvṛkṣavardhamānātapatraśivaliṅgakuṇḍalābjānām | sadṛśā vraṇāḥ praśastā dhvajāyudhasvastikānāṃ ca ||

Marks resembling the śrīvṛkṣa, the vardhamāna, a parasol, a śivaliṅga, an earring and a lotus are commended, and ⟨those resembling⟩ a banner, a weapon and a svastika.

कृकलासकाककङ्कक्रव्यादकबन्धवृश्चिकाकृतयः । खड्गे व्रणा न शुभदा वंशानुगताः प्रभूताश् च ॥

kṛkalāsakākakaṅkakravyādakabandhavṛścikākṛtayaḥ | khaḍge vraṇā na śubhadā vaṃśānugatāḥ prabhūtāś ca ||

Marks on a sword having the shapes of a chameleon, a crow, a heron, a carrion-eater, a headless trunk or a scorpion are not auspicious; nor ⟨are those⟩ that run along the ridge, nor ⟨those that are⟩ many.

स्फुटितो ह्रस्वः कुण्ठो वंशच्छिन्नो न दृङ्मनो ऽनुगतः । अस्वर इति चानिष्टः प्रोक्तविपर्यस्त इष्टफलः ॥

sphuṭito hrasvaḥ kuṇṭho vaṃśacchinno na dṛṅmano 'nugataḥ | asvara iti cāniṣṭaḥ proktaviparyasta iṣṭaphalaḥ ||

⟨A sword that is⟩ cracked, short, blunt, broken at the ridge, not agreeable to the eye and the mind, and soundless — such is undesirable; the reverse of what has been stated yields the desired result.

क्वणितं मरणायोक्तं पराजयायाप्रवर्त्तनम् कोशात् । स्वयम् उद्गीर्णे युद्धं ज्वलिते विजयो भवति खड्गे ॥

kvaṇitaṃ maraṇāyoktaṃ parājayāyāpravarttanam kośāt | svayam udgīrṇe yuddhaṃ jvalite vijayo bhavati khaḍge ||

A ringing ⟨of the sword⟩ is declared to portend death, and its not coming forth from the scabbard, defeat. When the sword leaps out of itself, battle ⟨follows⟩; when it blazes, victory.

नाकारणं विवृणुयान् न विघट्टयेच् च पश्येन् न तत्र वदनं न वदेच् च मूल्यम् । देशं न वास्य कथयेत् प्रतिमानयेच् च नैव स्पृशेन् नृपतिर् अप्रयतो ऽसियष्टिम् ॥

nākāraṇaṃ vivṛṇuyān na vighaṭṭayec ca paśyen na tatra vadanaṃ na vadec ca mūlyam | deśaṃ na vāsya kathayet pratimānayec ca naiva spṛśen nṛpatir aprayato 'siyaṣṭim ||

He should not bare ⟨the sword⟩ without cause, nor clash it, nor look at his face in it, nor speak its price; nor should he tell the country ⟨of its making⟩. He should hold it in honour; and a king, unpurified, must never touch the sword-blade.

गोजिह्वासंस्थानो नीलोत्पलवंशपत्रसदृशश् च । करवीरपत्रसदृशश् चन्द्रमण्डलाग्रः प्रशस्तश् च ॥

gojihvāsaṃsthāno nīlotpalavaṃśapatrasadṛśaś ca | karavīrapatrasadṛśaś candramaṇḍalāgraḥ praśastaś ca ||

A ⟨sword⟩ shaped like a cow's tongue, or resembling a blue-lotus ⟨petal⟩ or a bamboo leaf, or resembling an oleander leaf, or whose point is like the disc of the moon, is commended.

निष्पन्नो न छेद्यो निकषैः कार्यः प्रमाणयुक्तः सः । मूले म्रियते स्वामी जननी तस्याग्रतश् छिन्ने ॥

niṣpanno na chedyo nikaṣaiḥ kāryaḥ pramāṇayuktaḥ saḥ | mūle mriyate svāmī jananī tasyāgrataś chinne ||

Once finished it is not to be cut down with grindstones; it is to be made ⟨from the first⟩ endowed with the proper measure. When it is cut at the root, the owner dies; when its point is cut off, his mother ⟨dies⟩.

यस्मिन् त्सरुप्रदेशे व्रणो भवेत् तद्वद् एव खड्गस्य । वनितानाम् इव तिलकं गुह्ये वाच्यो मुखे दृष्ट्वा ॥

yasmin tsarupradeśe vraṇo bhavet tadvad eva khaḍgasya | vanitānām iva tilakaṃ guhye vācyo mukhe dṛṣṭvā ||

In whatever part of the hilt a mark occurs, ⟨its effect is⟩ just as it is for the sword ⟨blade⟩. As with women, ⟨the mark⟩ on the hidden part is to be pronounced from seeing the mole on the face.

अथवा स्पृशति यद् अङ्गं प्रष्टा निस्त्रिंशभृत् तद् अवधार्य । कोशस्थस्यादेश्यो व्रणो ऽसिशास्त्रं विदित्वेदम् ॥

athavā spṛśati yad aṅgaṃ praṣṭā nistriṃśabhṛt tad avadhārya | kośasthasyādeśyo vraṇo 'siśāstraṃ viditvedam ||

Or else, whatever limb the querent bearing the sword touches — determining that, the mark of ⟨the sword⟩ that is in the scabbard is to be declared, having known this science of the sword.

शिरसि स्पृष्टे प्रथमे ऽङ्गुले द्वितीये ललाटसंस्पर्शे । भ्रूमध्ये च तृतीये नेत्रे स्पृष्टे चतुर्थे च ॥

śirasi spṛṣṭe prathame 'ṅgule dvitīye lalāṭasaṃsparśe | bhrūmadhye ca tṛtīye netre spṛṣṭe caturthe ca ||

When the head is touched, ⟨the mark lies⟩ at the first aṅgula; at the touching of the forehead, at the second; between the brows, at the third; and when the eye is touched, at the fourth.

नासौष्ठकपोलहनुश्रवणग्रीवांशकेषु पञ्चाद्याः । उरसि द्वादशसंस्थः त्रयोदशे कक्षयोर् ज्ञेयः ॥

nāsauṣṭhakapolahanuśravaṇagrīvāṃśakeṣu pañcādyāḥ | urasi dvādaśasaṃsthaḥ trayodaśe kakṣayor jñeyaḥ ||

On the nose, lip, cheek, chin, ear, neck and shoulder, ⟨the marks are⟩ the fifth and those following ⟨i.e. the fifth to the eleventh⟩. On the chest it stands at the twelfth; at the thirteenth it is to be known ⟨as being⟩ at the two armpits.

स्तनहृदयोदरकुक्षौ नाभौ च चतुर्दशादयो ज्ञेयाः । नाभीमूले कट्यां गुह्ये चैकोनविंशतितः स्यात् ॥

stanahṛdayodarakukṣau nābhau ca caturdaśādayo jñeyāḥ | nābhīmūle kaṭyāṃ guhye caikonaviṃśatitaḥ syāt ||

On the breast, heart, belly, flank and navel, the fourteenth and those following are to be known. At the root of the navel, at the waist and at the private parts it would be from the nineteenth ⟨onward⟩.

ऊर्वोर् द्वाविंशे स्याद् ऊर्वोर् मध्ये व्रणस् त्रयोविंशे । जानुनि च चतुर्विंशे जङ्घायां पञ्चविंशे स्यात् ॥

ūrvor dvāviṃśe syād ūrvor madhye vraṇas trayoviṃśe | jānuni ca caturviṃśe jaṅghāyāṃ pañcaviṃśe syāt ||

At the thighs it would be at the twenty-second, the mark between the thighs at the twenty-third, at the knee at the twenty-fourth, and at the shank at the twenty-fifth.

जङ्घामध्ये गुल्फे पार्ष्ण्यां पादे तथाङ्गुलीष्व् अपि च । षड्विंशादिषु यावत् त्रिंशद् इति मतेन गर्गस्य ॥

jaṅghāmadhye gulphe pārṣṇyāṃ pāde tathāṅgulīṣv api ca | ṣaḍviṃśādiṣu yāvat triṃśad iti matena gargasya ||

In the middle of the shank, at the ankle, the heel, the foot and also the toes — at the twenty-sixth and following, as far as the thirtieth: so by the opinion of Garga.

पुत्रमरणं धनाप्तिर् धनहानिः सम्पदश् च बन्धश् च । एकाद्यंगुलसंस्थैर् व्रणैः फलं निर्दिशेत् क्रमशः ॥

putramaraṇaṃ dhanāptir dhanahāniḥ sampadaś ca bandhaś ca | ekādyaṃgulasaṃsthair vraṇaiḥ phalaṃ nirdiśet kramaśaḥ ||

Death of a son, gain of wealth, loss of wealth, prosperity, and imprisonment — from marks standing at the first and following aṅgulas one should declare the result in order.

सुतलाभः कलहो हस्तिलब्धयः पुत्रमरणधनलाभौ । क्रमशो विनाशवनिताप्तिचित्तदुःखानि षट्प्रभृति ॥

sutalābhaḥ kalaho hastilabdhayaḥ putramaraṇadhanalābhau | kramaśo vināśavanitāpticittaduḥkhāni ṣaṭprabhṛti ||

Gain of a son, quarrel, gain of elephants, death of a son and gain of wealth, ⟨then⟩ ruin, gain of a woman, and distress of mind — in order, from the sixth ⟨aṅgula⟩ onward.

लब्धिर् हानिस्त्रीलब्धयो वधो वृद्धिमरणपरितोषाः । ज्ञेयाश् चतुर्दशादिषु धनहानिश् चैकविंशे स्यात् ॥

labdhir hānistrīlabdhayo vadho vṛddhimaraṇaparitoṣāḥ | jñeyāś caturdaśādiṣu dhanahāniś caikaviṃśe syāt ||

Gain, loss, gain of a wife, slaughter, increase, death and satisfaction are to be known at the fourteenth and following; and loss of wealth would be at the twenty-first.

वित्ताप्तिर् अनिर्वाणं धनागमो मृत्युसम्पदो ऽस्वत्वम् । ऐश्वर्यमृत्युराज्यानि च क्रमात् त्रिंशद् इति यावत् ॥

vittāptir anirvāṇaṃ dhanāgamo mṛtyusampado 'svatvam | aiśvaryamṛtyurājyāni ca kramāt triṃśad iti yāvat ||

Gain of wealth, want of relief, coming of wealth, death, prosperity, loss of ownership, and lordship, death and kingdom — in order, as far as the thirtieth.

परतो न विशेषफलं विषमसमस्थाश् च पापशुभफलदाः । कैश् चिद् अफलाः प्रदिष्टास् त्रिंशत् परतो ऽग्रम् इति यावत् ॥

parato na viśeṣaphalaṃ viṣamasamasthāś ca pāpaśubhaphaladāḥ | kaiś cid aphalāḥ pradiṣṭās triṃśat parato 'gram iti yāvat ||

Beyond ⟨that⟩ there is no distinct result. ⟨Marks⟩ standing at odd and at even ⟨aṅgulas⟩ give evil and auspicious results ⟨respectively⟩. By some, ⟨the marks⟩ beyond the thirtieth, as far as the point, are declared fruitless.

करवीरोत्पलगजमदघृतकुंकुमकुन्दचम्पकसुगन्धिः । शुभदो ऽनिष्टो गोमूत्रपङ्कमेदःसदृशगन्धिः ॥

karavīrotpalagajamadaghṛtakuṃkumakundacampakasugandhiḥ | śubhado 'niṣṭo gomūtrapaṅkamedaḥsadṛśagandhiḥ ||

⟨A sword⟩ smelling of oleander, lotus, elephant-ichor, ghee, saffron, jasmine and campaka is a giver of good; inauspicious is ⟨one⟩ whose smell is like cow's urine, mire and fat —

कूर्मवसासृक्क्षारोपमश् च भयदुःखदो भवति गन्धः । वैदूर्यकनकविद्युत्प्रभो जयारोग्यवृद्धिकरः ॥

kūrmavasāsṛkkṣāropamaś ca bhayaduḥkhado bhavati gandhaḥ | vaidūryakanakavidyutprabho jayārogyavṛddhikaraḥ ||

— and like turtle-fat, blood and alkali: such a smell becomes a giver of fear and sorrow. ⟨A sword⟩ with the lustre of beryl, of gold, or of lightning is a maker of victory, health and increase.

इदम् औशनसञ् च शस्त्रपानं रुधिरेण श्रियम् इच्छतः प्रदीप्ताम् । हविषा गुणवत् सुताभिलिप्सोः सलिलेनाक्षयम् इच्छतश् च वित्तम् ॥

idam auśanasañ ca śastrapānaṃ rudhireṇa śriyam icchataḥ pradīptām | haviṣā guṇavat sutābhilipsoḥ salilenākṣayam icchataś ca vittam ||

And this is the teaching of Uśanas concerning the drinking of the weapon: with blood, for one who desires blazing fortune; with the ghee of oblation — and that is the excellent one — for him who longs for sons; and with water, for one who desires undiminishing wealth.

वडवोष्ट्रकरेणुदुग्धपानं यदि पापेन समीहते ऽर्थसिद्धिः । झषपित्तमृगाश्ववस्तदुग्धैः करिहस्तच्छिदये सतालगर्भैः ।

vaḍavoṣṭrakareṇudugdhapānaṃ yadi pāpena samīhate 'rthasiddhiḥ | jhaṣapittamṛgāśvavastadugdhaiḥ karihastacchidaye satālagarbhaiḥ |

The drinking of the milk of a mare, a camel or a she-elephant, if he seeks the accomplishment of his object by evil ⟨means⟩. With fish-bile and the milk of deer, horse and goat, together with the pith of the palmyra, ⟨the blade is quenched⟩ for the severing of an elephant's trunk.

आर्कं पयो हुडविषाणमषीसमेतं पारावताखुशकृता च युतं प्रलेपः । शस्त्रस्य तैलमथितस्य ततो ऽस्य पानं पश्चाच् छितस्य न शिलासु भवेद् विघातः ॥

ārkaṃ payo huḍaviṣāṇamaṣīsametaṃ pārāvatākhuśakṛtā ca yutaṃ pralepaḥ | śastrasya tailamathitasya tato 'sya pānaṃ paścāc chitasya na śilāsu bhaved vighātaḥ ||

The milk of the arka, together with the soot of a ram's horn and joined with the dung of pigeon and mouse — ⟨this is⟩ the paste (pralepa) for the weapon; then, when it has been worked up with oil, its drinking; and afterwards, of ⟨a blade⟩ so whetted there will be no breaking upon stones.

क्षारे कदल्या मथितेन युक्ते दिनोषिते पायितमायसं यत् । सम्यक् छितं चाश्मनि नैति भङ्गम् न चान्यलौहेष्व् अपि तस्य कौण्ठ्यम् ॥

kṣāre kadalyā mathitena yukte dinoṣite pāyitamāyasaṃ yat | samyak chitaṃ cāśmani naiti bhaṅgam na cānyalauheṣv api tasya kauṇṭhyam ||

The iron that has been made to drink an alkali of plantain (kadalī), combined with buttermilk and left standing a day, and that has been properly whetted, does not come to breaking upon stone, nor is there any bluntness of it even against other metals.

अन्तःपुराद् वा स्वनिवेशनाद् वा सिंहासनाद् अग्निपरिस्तराद् वा । कुर्यान् नरेन्द्रः प्रथमं प्रयाणं विप्रैः शताग्रैः कृतमङ्गलाशीः ॥

antaḥpurād vā svaniveśanād vā siṃhāsanād agniparistarād vā | kuryān narendraḥ prathamaṃ prayāṇaṃ vipraiḥ śatāgraiḥ kṛtamaṅgalāśīḥ ||

From the inner apartments, or from his own dwelling, or from the lion-throne, or from the strewn enclosure of the sacred fire — let the king make his first march, with the auspicious benedictions pronounced over him by brahmins a hundred and more.

द्विजो विष्णुक्रमाद् भूपं मन्त्रेणानेन दापयेत् । इदं विष्णुर् विचक्रम इत्य् एवं पादम् उद्धरेत् ॥

dvijo viṣṇukramād bhūpaṃ mantreṇānena dāpayet | idaṃ viṣṇur vicakrama ity evaṃ pādam uddharet ||

A twice-born ⟨priest⟩ should have the king perform the Viṣṇu-stride with this mantra: with the words 'Thus did Viṣṇu stride forth', let ⟨the king⟩ lift his foot.

अमुकस्य वधायेति दक्षिणं क्षितिपो न्यसेत् । मङ्गलानि ततः पश्यन् स्पृशन् शृण्वन् नृपो व्रजेत् ॥

amukasya vadhāyeti dakṣiṇaṃ kṣitipo nyaset | maṅgalāni tataḥ paśyan spṛśan śṛṇvan nṛpo vrajet ||

'For the slaying of so-and-so' — saying this, let the lord of the earth set down his right ⟨foot⟩. Then, seeing, touching and hearing auspicious things, let the king march out.

वेदाङ्गवेदध्वनिशङ्खभेरीमृदङ्गपुण्याहपुराणशब्दाः । धर्मार्थशास्त्राणि च भारतं च रामायणं मङ्गलकीर्त्तनानि ॥

vedāṅgavedadhvaniśaṅkhabherīmṛdaṅgapuṇyāhapurāṇaśabdāḥ | dharmārthaśāstrāṇi ca bhārataṃ ca rāmāyaṇaṃ maṅgalakīrttanāni ||

The sound of the Vedas and the Vedāṅgas, of conch, kettledrum and mṛdaṅga, the puṇyāha ⟨benediction⟩ and the recitation of the Purāṇas; the treatises on dharma and on artha, the Bhārata and the Rāmāyaṇa, and songs of blessing ⟨are auspicious⟩.

वाचः शुभाः सारसचाषवर्हिणः कादम्बहंसाश् च सजीवजीवकाः । काकश् च पङ्काक्तवराहपृष्ठगः श्रीवृक्षवालव्यजनानि चन्दनम् ॥

vācaḥ śubhāḥ sārasacāṣavarhiṇaḥ kādambahaṃsāś ca sajīvajīvakāḥ | kākaś ca paṅkāktavarāhapṛṣṭhagaḥ śrīvṛkṣavālavyajanāni candanam ||

Auspicious utterances; the sārasa crane, the blue jay, peacocks, the kādamba goose and swans, together with jīvajīvaka pheasants; a crow riding the back of a mud-smeared boar; the śrīvṛkṣa tree, yak-tail fans and sandalwood ⟨are auspicious⟩.

गौर्वत्सला ऽजो रुचकः प्रियङ्गुलाजा नृयुक्तश् च रथः पताका । सर्वौषधी स्वस्तिकपूर्णपात्राण्य् अश्वो ऽथ दूर्वार्द्रकगोमयं च ॥

gaurvatsalā 'jo rucakaḥ priyaṅgulājā nṛyuktaś ca rathaḥ patākā | sarvauṣadhī svastikapūrṇapātrāṇy aśvo 'tha dūrvārdrakagomayaṃ ca ||

A cow fond of her calf, a goat, rucaka, priyaṅgu and parched grain, a manned chariot, a banner; the all-herbs, svastikas and brimming vessels, a horse; and dūrvā grass, fresh ginger and cow-dung ⟨are auspicious⟩.

सरांस्य् अशोष्याणि सरित्समुद्रा रुद्रेन्द्रलोकेशमहीध्रनागाः । दिशो ग्रहर्क्षाणि शिवः सुपर्णः स्कन्दो विशाखो मरुतश् च साध्याः ॥

sarāṃsy aśoṣyāṇi saritsamudrā rudrendralokeśamahīdhranāgāḥ | diśo graharkṣāṇi śivaḥ suparṇaḥ skando viśākho marutaś ca sādhyāḥ ||

Lakes that never dry, rivers and oceans; Rudra, Indra, the guardians of the worlds, the mountains and the nāgas; the directions, the grahas (planets) and the nakṣatras; Śiva, Suparṇa, Skanda, Viśākha, the Maruts and the Sādhyas —

भूर् द्वादशार्का वसवो ऽश्विनौ च स्वाहा शची मातृगणो भवानी । पत्न्यो जनन्यश् च सुरासुराणां साध्योगणाश् चाप्सरसः सविद्याः ॥

bhūr dvādaśārkā vasavo 'śvinau ca svāhā śacī mātṛgaṇo bhavānī | patnyo jananyaś ca surāsurāṇāṃ sādhyogaṇāś cāpsarasaḥ savidyāḥ ||

the Earth, the twelve Ādityas, the Vasus and the two Aśvins, Svāhā, Śacī, the band of Mothers, Bhavānī; the wives and the mothers of gods and asuras, the troops of the Sādhyas, and the apsarases together with the Vidyās —

यक्षाः ससिद्धा मुनयः सजायाः पर्जन्यकल्पद्रुममारुताश् च । प्रजापतिः सर्वगतश् च विष्णुः शिवाय ते भूप भवन्तु याने ॥

yakṣāḥ sasiddhā munayaḥ sajāyāḥ parjanyakalpadrumamārutāś ca | prajāpatiḥ sarvagataś ca viṣṇuḥ śivāya te bhūpa bhavantu yāne ||

the yakṣas with the siddhas, the sages with their wives, Parjanya, the wish-granting tree and the winds, Prajāpati and the all-pervading Viṣṇu — may these be for your welfare, O king, upon the march.

सिद्धार्थकादर्शपयोञ्जनानि बद्धैकपश्वामिषपूर्णकुम्भाः । उष्णीषभृङ्गारनृवर्धमानपुंयानवीणातपवारणानि ॥

siddhārthakādarśapayoñjanāni baddhaikapaśvāmiṣapūrṇakumbhāḥ | uṣṇīṣabhṛṅgāranṛvardhamānapuṃyānavīṇātapavāraṇāni ||

White mustard, a mirror, milk and collyrium; a single tethered beast, meat, and brimming pitchers; a turban, a golden ewer, a man, a vardhamāna ⟨vessel⟩, a palanquin borne by men, a vīṇā and parasols ⟨are auspicious⟩.

दधि मधु घृत रोचना कुमारी ध्वजकनकाम्बुजभद्रपीठशङ्खाः । सितवृषकुसुमाम्बराणि मीनद्विजगणिकाप्तजनाश् च चारुवेषाः ॥

dadhi madhu ghṛta rocanā kumārī dhvajakanakāmbujabhadrapīṭhaśaṅkhāḥ | sitavṛṣakusumāmbarāṇi mīnadvijagaṇikāptajanāś ca cāruveṣāḥ ||

Curd, honey, ghee, gorocanā, a maiden; a banner, gold, a lotus, an auspicious seat and conches; a white bull, white flowers and white garments; fish, the twice-born, courtesans and trusted folk, ⟨all⟩ handsomely dressed ⟨are auspicious⟩.

ज्वलितशिखिफलाक्षतेक्षुभक्ष्या द्विरदमृदङ्कुशचामरायुधानि । मरकतकुरुविन्दपद्मरागाः स्फटिकमणिप्रमुखाश् च रत्नभेदाः ॥

jvalitaśikhiphalākṣatekṣubhakṣyā dviradamṛdaṅkuśacāmarāyudhāni | marakatakuruvindapadmarāgāḥ sphaṭikamaṇipramukhāś ca ratnabhedāḥ ||

Blazing fire, fruit, unbroken rice-grains, sugarcane and sweetmeats; an elephant, earth, a goad, a chowrie and weapons; emeralds, kuruvinda and padmarāga ⟨rubies⟩, and the kinds of gems headed by crystal ⟨are auspicious⟩.

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

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

Whether they are set out by himself or come without any contriving — if the auspicious things that have been described are present, then he conquers the whole earth, having honoured them by taking, seeing, touching and hearing.

कार्पासौषधकृष्णधान्यलवणक्लीवास्थितैलं वसा पङ्काङ्गारगुडाहिचर्मशकृतः केशायसव्याधिताः । वान्तोन्मत्तजडेन्धनतृणतुषक्षुत्क्षामतक्रारयो मुण्डाभ्यक्तविमुक्तकेशपतिताः काषायिनश् चाशुभाः ॥

kārpāsauṣadhakṛṣṇadhānyalavaṇaklīvāsthitailaṃ vasā paṅkāṅgāraguḍāhicarmaśakṛtaḥ keśāyasavyādhitāḥ | vāntonmattajaḍendhanatṛṇatuṣakṣutkṣāmatakrārayo muṇḍābhyaktavimuktakeśapatitāḥ kāṣāyinaś cāśubhāḥ ||

Cotton, medicinal herbs, black grain, salt, a eunuch, bone, oil, fat, mud, charcoal, molasses, snake-skin, dung, hair, iron, and the diseased; one who has vomited, a madman, an idiot, firewood, grass, chaff, one gaunt with hunger, buttermilk, enemies; a shaven head, a man smeared with oil, one with loosened hair, outcastes, and wearers of the ochre robe — ⟨these⟩ are inauspicious.

पटुपटहमृदङ्गशङ्खभेरीपणवरवं सपताकतोरणाग्रम् । प्रचुरकुसुमतोयशान्तरेणुं सुरभिसुवेषजनं व्रजेच् च मार्गम् ॥

paṭupaṭahamṛdaṅgaśaṅkhabherīpaṇavaravaṃ sapatākatoraṇāgram | pracurakusumatoyaśāntareṇuṃ surabhisuveṣajanaṃ vrajec ca mārgam ||

And let him proceed by a road filled with the loud sound of paṭaha and mṛdaṅga drums, of conch, kettledrum and paṇava drum, its approaches ⟨decked⟩ with banners and archways, thick with flowers, its dust laid with water, fragrant, and peopled with the well-dressed.

यान्य् अत्र मङ्गलामङ्गलानि निर्गच्छतां प्रदिष्टानि । स्वप्नेष्व् अप्य् एतानि शुभाशुभानि विड्लेपनं धन्यम् ॥

yāny atra maṅgalāmaṅgalāni nirgacchatāṃ pradiṣṭāni | svapneṣv apy etāni śubhāśubhāni viḍlepanaṃ dhanyam ||

Whatever auspicious and inauspicious things have here been declared for those setting out — these are auspicious and inauspicious in dreams as well; ⟨but⟩ being smeared with excrement ⟨in a dream⟩ is fortunate.

छुछुन्दरी शूकरिका शिवा च श्यामा रला पिङ्गलिका ऽन्यपुष्टा । वामा प्रशस्ता गृहगोधिका च पुंसंज्ञका ये च पतत्रिणः स्युः ॥

chuchundarī śūkarikā śivā ca śyāmā ralā piṅgalikā 'nyapuṣṭā | vāmā praśastā gṛhagodhikā ca puṃsaṃjñakā ye ca patatriṇaḥ syuḥ ||

The musk-shrew (chuchundarī), the śūkarikā, the she-jackal (śivā), the śyāmā, the ralā, the piṅgalikā and the cuckoo (anyapuṣṭā), and the house-lizard — and whatever birds bear a masculine name — are commended on the left.

श्येनो रुरुः पूर्णकुटः कपिश् च श्रीकर्णछिक्कारकपिप्पिका ऽजाः । स्त्रीसंज्ञका ये च शिखिद्विपौ च याने हिता दक्षिणभागसंस्थाः ॥

śyeno ruruḥ pūrṇakuṭaḥ kapiś ca śrīkarṇachikkārakapippikā 'jāḥ | strīsaṃjñakā ye ca śikhidvipau ca yāne hitā dakṣiṇabhāgasaṃsthāḥ ||

The hawk (śyena), the ruru deer, the pūrṇakuṭa, the monkey, the śrīkarṇa, the chikkāra ⟨antelope⟩, the kapippikā and goats; and those ⟨creatures⟩ that bear a feminine name, and the peacock and the elephant — these are favourable on a journey when standing on the right side.

आस्फोटिताक्ष्वेडितशङ्खतूर्यपुण्याहवेदध्वनिगीतशब्दाः । वामाः प्रयाणे शुभदा नराणाम् आक्रन्दितं दक्षिणतः परेषाम् ॥

āsphoṭitākṣveḍitaśaṅkhatūryapuṇyāhavedadhvanigītaśabdāḥ | vāmāḥ prayāṇe śubhadā narāṇām ākranditaṃ dakṣiṇataḥ pareṣām ||

The sounds of arm-slapping, of the war-shout, of the conch, of the trumpet, of the puṇyāha benediction and of Vedic recitation, and of song — these on the left are givers of good to men setting out; a cry of lamentation ⟨is so⟩ on the right — ⟨it belongs⟩ to the enemy.

भारद्वाज्यजवर्हिचाषनकुलाः सङ्कीर्त्तनाद् दर्शनात् क्रोशन्तश् च शुभप्रदा न सरटो दृष्टः शिवाय क्वचित् । गोधाशूकरजाहकाहिशशकाः पापा रुतालोकने धन्यं कीर्त्तनम् ऋक्षवानरफलं तद् व्यत्ययाच् छोभनम् ॥

bhāradvājyajavarhicāṣanakulāḥ saṅkīrttanād darśanāt krośantaś ca śubhapradā na saraṭo dṛṣṭaḥ śivāya kvacit | godhāśūkarajāhakāhiśaśakāḥ pāpā rutālokane dhanyaṃ kīrttanam ṛkṣavānaraphalaṃ tad vyatyayāc chobhanam ||

The bhāradvājī, the goat, the peacock (barhin), the blue jay (cāṣa) and the mongoose are givers of good by being named, by being seen, and when crying out; the chameleon (saraṭa), when seen, is nowhere conducive to well-being. The monitor lizard, the boar, the hedgehog, the snake and the hare are evil ⟨when⟩ heard crying or seen, ⟨though⟩ their naming is fortunate; for the bear and the monkey that result is auspicious by inversion.

नकुलस्य मृगस्य पक्षिणां वामाद् दक्षिणभागसेवनम् । शुभदं श्वशृगालयोर् इदं व्यत्यासेन फलं प्रशस्यते ॥

nakulasya mṛgasya pakṣiṇāṃ vāmād dakṣiṇabhāgasevanam | śubhadaṃ śvaśṛgālayor idaṃ vyatyāsena phalaṃ praśasyate ||

For the mongoose, the deer and birds, moving from the left to occupy the right side is a giver of good; for the dog and the jackal this result is commended by inversion.

चाषो नकुलश् च वामगौ दिवसार्धात् परतः शुभप्रदौ । मृगवच् च वनेषु कुक्कुराः शतपत्रो ऽस्तमये च दक्षिणः ॥

cāṣo nakulaś ca vāmagau divasārdhāt parataḥ śubhapradau | mṛgavac ca vaneṣu kukkurāḥ śatapatro 'stamaye ca dakṣiṇaḥ ||

The blue jay and the mongoose, moving on the left, are givers of good after midday; and in forests dogs ⟨are reckoned⟩ like deer; and the śatapatra on the right at sunset.

नष्टावलोकनसमागमयुद्धकर्मवेश्मप्रवेशम् अनुजेश्वरदर्शनेषु । यानप्रतीपविधिना शुभदा भवन्ति केचिज् जगुर् गमनवन् नृपदर्शनेषु ॥

naṣṭāvalokanasamāgamayuddhakarmaveśmapraveśam anujeśvaradarśaneṣu | yānapratīpavidhinā śubhadā bhavanti kecij jagur gamanavan nṛpadarśaneṣu ||

In searching for what is lost, in a meeting, in a work of battle, in entering a house, and in the sight of a younger kinsman and of one's lord, ⟨omens⟩ become givers of good by the rule contrary to that for a journey; some have declared that in the sight of a king it is as in setting out.

निरुपहतमनोज्ञवृक्षसंस्थः शुचिरुचिरावनिसस्यसंस्थिताश् च । शुभतिथिदिवसर्क्षलग्नकालेष्व् अशुभफलो ऽपि शुभप्रदः प्रदिष्टः ॥

nirupahatamanojñavṛkṣasaṃsthaḥ śucirucirāvanisasyasaṃsthitāś ca | śubhatithidivasarkṣalagnakāleṣv aśubhaphalo 'pi śubhapradaḥ pradiṣṭaḥ ||

⟨An omen-creature⟩ seated on an unblemished, pleasing tree, and ⟨those⟩ settled on clean and lovely ground or on standing crops, at the times of an auspicious tithi, weekday, nakṣatra and lagna (the ascendant) — even one of inauspicious result is declared a giver of good.

प्रभग्नशुष्कद्रुमकण्टकेषु श्मशानभस्मास्थितुषाकुलेषु । प्राकारशून्यालयदुर्दृशेषु सौम्यो ऽपि पापः शकुनः प्रदिष्टः ॥

prabhagnaśuṣkadrumakaṇṭakeṣu śmaśānabhasmāsthituṣākuleṣu | prākāraśūnyālayadurdṛśeṣu saumyo 'pi pāpaḥ śakunaḥ pradiṣṭaḥ ||

⟨Perched⟩ on broken and withered trees or on thorns, in places choked with cremation-ash, bones and husks, on ramparts, in empty houses and in ill-favoured spots, even a benefic (saumya) omen is declared malefic (pāpa).

अङ्गारिणी दिग् रविणा प्रमुक्ता यस्यां रविस् तिष्ठति सा प्रदीप्ता । प्रधूमिता यास्यति यां दिनेशः शेषाश् च शान्ताः शुभदाश् च ताः स्युः ॥

aṅgāriṇī dig raviṇā pramuktā yasyāṃ ravis tiṣṭhati sā pradīptā | pradhūmitā yāsyati yāṃ dineśaḥ śeṣāś ca śāntāḥ śubhadāś ca tāḥ syuḥ ||

The direction the Sun has quitted is aṅgāriṇī ⟨'ember-strewn'⟩; that in which the Sun stands is pradīptā ⟨'blazing'⟩; that to which the day-maker will go is pradhūmitā ⟨'smoking'⟩; the rest are śānta ⟨'quiet'⟩, and those are the givers of good.

यातं मुक्ता साम्प्रतं दीपितायाम् एष्यं ज्ञेयं धूमितायाम् अनिष्टम् । शान्तास्व् एवं दिक्षु तत्पञ्चमासु प्रत्यासन्नं शेषयोः शान्तदीप्तम् ॥

yātaṃ muktā sāmprataṃ dīpitāyām eṣyaṃ jñeyaṃ dhūmitāyām aniṣṭam | śāntāsv evaṃ dikṣu tatpañcamāsu pratyāsannaṃ śeṣayoḥ śāntadīptam ||

In the quitted ⟨direction⟩, what is past; in the blazing one, the present; in the smoking one, an evil yet to come — so it is to be known. So too among the quiet directions: in those that are fifth ⟨from these⟩, what is close at hand; in the remaining two, ⟨the indication is⟩ both quiet and blazing.

पिशिताशुचिभोजनः प्रदीप्तस् तृणफलभुक् च निसर्गतः प्रशान्तः । उभयः कथितस् तथान्नभोजी दिक्स्थानोदयकालतश् च चिन्त्याः ॥

piśitāśucibhojanaḥ pradīptas tṛṇaphalabhuk ca nisargataḥ praśāntaḥ | ubhayaḥ kathitas tathānnabhojī diksthānodayakālataś ca cintyāḥ ||

One that feeds on flesh and unclean things is 'blazing' (pradīpta); one that feeds on grass and fruit is by nature 'quiet' (praśānta); one that eats cooked food is said to be both; and they are to be reckoned by direction, station, rising and time.

द्वन्द्वार्त्तरोगार्दितभीतमत्तवैरार्त्तयुद्धामिषकांक्षिणश् च । सीमान्तनद्यन्तरिताश् च सर्वे न चिन्तनीयाः सदसत्फलेषु ॥

dvandvārttarogārditabhītamattavairārttayuddhāmiṣakāṃkṣiṇaś ca | sīmāntanadyantaritāś ca sarve na cintanīyāḥ sadasatphaleṣu ||

Those locked in a pair-fight, those in distress, those tormented by disease, the frightened, the rutting, those pained by enmity, those in battle, and those craving flesh; and those cut off by a boundary or a river — all these are not to be considered in ⟨judging⟩ good and bad results.

रिक्तो ऽनुकूलः कलशो जलार्थम् अभ्युद्यतः सिद्धिकरः प्रयाणे । विद्यार्थिनां चौर्यसमुद्यतानां वणिक्क्रियाभ्युद्यमिनाम् अतीव ॥

rikto 'nukūlaḥ kalaśo jalārtham abhyudyataḥ siddhikaraḥ prayāṇe | vidyārthināṃ cauryasamudyatānāṃ vaṇikkriyābhyudyaminām atīva ||

An empty pot is favourable ⟨when⟩ it is being carried out for water: it brings accomplishment on a journey — and exceedingly so for students, for those bent on theft, and for those setting out upon a merchant's business.

श्यामाश्येनशशघ्नवञ्जुलशिखिश्रीकर्णचक्राह्वयाश् चाषाण्डीरकखञ्जरीटकशुकाः ध्वांक्षः कपोतास् त्रयः । भारद्वाजकुलालकुक्कुटखरा हारीतगृध्रौ कपिस् फेटौ कुक्कुरपूर्णकूटचटकाश् चोक्ता दिवासंचराः ॥

śyāmāśyenaśaśaghnavañjulaśikhiśrīkarṇacakrāhvayāś cāṣāṇḍīrakakhañjarīṭakaśukāḥ dhvāṃkṣaḥ kapotās trayaḥ | bhāradvājakulālakukkuṭakharā hārītagṛdhrau kapis pheṭau kukkurapūrṇakūṭacaṭakāś coktā divāsaṃcarāḥ ||

The śyāmā, the hawk (śyena), the hare-killer (śaśaghna), the vañjula, the peacock (śikhi), the śrīkarṇa, the one named cakra ⟨the cakravāka⟩, the blue jay (cāṣa), the aṇḍīraka, the wagtail (khañjarīṭaka) and the parrot; the crow (dhvāṅkṣa) and the three ⟨kinds of⟩ pigeon; the bhāradvāja, the kulāla, the cock and the ass; the green pigeon and the vulture; the monkey and the spheṭa; the dog, the pūrṇakūṭa and the sparrow — these are declared rangers of the day.

लोमासिका पिङ्गलछप्पिकाख्यौ वल्गुल्युलूकौ शशकश् च रात्रौ । सर्वे स्वकालोत्क्रमचारिणः स्युर् देशस्य नाशाय नृपान् तदा वा ॥

lomāsikā piṅgalachappikākhyau valgulyulūkau śaśakaś ca rātrau | sarve svakālotkramacāriṇaḥ syur deśasya nāśāya nṛpān tadā vā ||

The vixen (lomāsikā), the two called piṅgala and chappikā, the flying-fox (valgulī) and the owl, and the hare ⟨range⟩ by night. All that move in violation of their own proper time work the ruin of the country — or of its kings then.

हयनरभुजगोष्ट्रद्वीपिसिंहर्क्षगोधावृकनकुलकुरङ्गश्वाजगोव्याघ्रहंसाः । पृषतमृगशृगालश्वाविधाख्या ऽन्यपुष्टा द्युनिशम् अपि विडालः सारसः शूकरश् च ॥

hayanarabhujagoṣṭradvīpisiṃharkṣagodhāvṛkanakulakuraṅgaśvājagovyāghrahaṃsāḥ | pṛṣatamṛgaśṛgālaśvāvidhākhyā 'nyapuṣṭā dyuniśam api viḍālaḥ sārasaḥ śūkaraś ca ||

The horse, man, snake, camel, leopard, lion, bear, monitor lizard, wolf, mongoose, antelope, dog, goat, cow, tiger and goose; those called pṛṣata, mṛga, jackal and porcupine (śvāvidh), and the cuckoo (anyapuṣṭā); the cat too, the sārasa crane and the boar — ⟨these range⟩ by day and by night alike.

द्युनिशोभयचारिणः स्वकाले पुरवनमिश्रचराः स्वभूमिसंस्थाः । सफला विफला विपर्ययस्था गमनेप्सोः पुरपार्थिवाशुभास् ते ॥

dyuniśobhayacāriṇaḥ svakāle puravanamiśracarāḥ svabhūmisaṃsthāḥ | saphalā viphalā viparyayasthā gamanepsoḥ purapārthivāśubhās te ||

Those that range by day, by night, or by both, ⟨seen⟩ at their own time; and the rangers of town, forest and mixed ground, ⟨seen⟩ standing on their own ground — these bear their fruit; standing contrariwise they are fruitless, and for one who wishes to set out they are inauspicious for the city and for the king.

यानं धुरेण पतितं बृहती च कन्या गर्भेण चातिमहता पुरतः स्थिता स्त्री । आगच्छ तिष्ठ विश गच्छसि वा किम् अर्थं शब्दाः स्थिरश् च गमनं प्रतिषेधयन्ति ॥

yānaṃ dhureṇa patitaṃ bṛhatī ca kanyā garbheṇa cātimahatā purataḥ sthitā strī | āgaccha tiṣṭha viśa gacchasi vā kim arthaṃ śabdāḥ sthiraś ca gamanaṃ pratiṣedhayanti ||

A vehicle fallen upon its pole; a tall maiden; a woman standing in front with a very great belly; the words 'Come!', 'Stay!', 'Enter!', or 'Why are you going?'; and one standing motionless — these forbid the journey.

गान्धारषड्जऋषभाः खलु मध्यमश् च याने स्वराः शुभकरा न तु ये ऽत्र शेषाः । ग्रामौ शुभाव् अपि च मध्यमषड्जसञ्ज्ञौ गान्धारगीतम् अपि भद्रम् उशन्ति देवाः ॥

gāndhāraṣaḍjaṛṣabhāḥ khalu madhyamaś ca yāne svarāḥ śubhakarā na tu ye 'tra śeṣāḥ | grāmau śubhāv api ca madhyamaṣaḍjasañjñau gāndhāragītam api bhadram uśanti devāḥ ||

Gāndhāra, Ṣaḍja, Ṛṣabha and Madhyama are indeed the notes (svara) that work good on a journey, but not the rest of them here. The two grāmas named madhyama and ṣaḍja are auspicious too; and the gods hold that a song in the gāndhāra ⟨mode⟩ is likewise fortunate.

सर्वत्र पापं क्षुतम् उद्दिशन्ति गोस् तु क्षुतं मृत्युकरं यियासोः । मार्जाररावस्खलनं च यातुर् वस्त्रस्य भङ्गश् च न शोभनानि ॥

sarvatra pāpaṃ kṣutam uddiśanti gos tu kṣutaṃ mṛtyukaraṃ yiyāsoḥ | mārjārarāvaskhalanaṃ ca yātur vastrasya bhaṅgaś ca na śobhanāni ||

A sneeze they declare malefic everywhere; but a cow's sneeze causes death for one wishing to set out. A cat's cry, a stumble, and the tearing of one's garment are not auspicious for the traveller.

जालकरश्वकरौ न शुभौ प्राग्घातकशस्त्रकरौ यमदिक्स्थौ । षण्ढकमद्यकराव् अपि पश्चात् आसनसीरखलैः सह चोदक् ॥

jālakaraśvakarau na śubhau prāgghātakaśastrakarau yamadiksthau | ṣaṇḍhakamadyakarāv api paścāt āsanasīrakhalaiḥ saha codak ||

One carrying a net and one leading a dog are not auspicious in the east; the executioner and one bearing a weapon, standing in Yama's quarter ⟨the south⟩; a eunuch and one carrying liquor, in the west; and in the north, ⟨those⟩ together with a seat, a plough and a threshing-floor.

द्रव्याणि शुक्लानि तुरङ्गमश् च पूर्वेण याम्येन शवं समांसम् । पश्चात् कुमारी दधि चातिशस्तं सौम्येन गोब्राह्मणसाधवश् च ॥

dravyāṇi śuklāni turaṅgamaś ca pūrveṇa yāmyena śavaṃ samāṃsam | paścāt kumārī dadhi cātiśastaṃ saumyena gobrāhmaṇasādhavaś ca ||

White objects and a horse in the east; in the south, a corpse with its flesh; in the west a maiden, and curds, are exceedingly commended; in the north, cows, brahmins and holy men.

यः पूर्णकूटः सकरायिकाख्यो वामः प्रशस्तः स च पूर्वदेशे । काकः शुभो दक्षिणतश् च तेषाम् अन्येषु देशेषु विपर्ययेण ॥

yaḥ pūrṇakūṭaḥ sakarāyikākhyo vāmaḥ praśastaḥ sa ca pūrvadeśe | kākaḥ śubho dakṣiṇataś ca teṣām anyeṣu deśeṣu viparyayeṇa ||

The pūrṇakūṭa, which is called sakarāyikā, is commended on the left — and that ⟨holds⟩ in the eastern country; and among those ⟨peoples⟩ the crow is auspicious on the right. In other countries it is by inversion.

वामे शस्तो धन्वनः सिद्धिदाता प्रोत्तुङ्गश् चेद् धस्तमात्रम् जयाय । आकायश् चेद् उन्नतो वामभागे पृथ्वीलाभं धन्वनागः करोति ॥

vāme śasto dhanvanaḥ siddhidātā prottuṅgaś ced dhastamātram jayāya | ākāyaś ced unnato vāmabhāge pṛthvīlābhaṃ dhanvanāgaḥ karoti ||

The dhanvana ⟨tree⟩ on the left is commended, a giver of accomplishment; if it stands out tall by so much as a single hasta, ⟨that is⟩ for victory. If its trunk (ākāya) rises high on the left side, the dhanvana tree brings the gaining of the earth.

नरतुरगगजातपत्रकुम्भध्वजशयनासनपुष्पचामराणि । व्रजति यदि पुरो ऽवमूत्र्य यातुः क्षपयति शत्रुबलं ततो नरेन्द्रः ॥

naraturagagajātapatrakumbhadhvajaśayanāsanapuṣpacāmarāṇi | vrajati yadi puro 'vamūtrya yātuḥ kṣapayati śatrubalaṃ tato narendraḥ ||

If ⟨a dog⟩, having urinated upon a man, a horse, an elephant, a parasol, a jar, a banner, a bed, a seat, flowers or whisks, walks on ahead of the traveller, then the king wipes out the enemy's force.

विषकण्टकिशुष्कवृक्षलोष्टान् अवमूत्र्यास्थिचितेन याति चेच् छ्वा । न शुभो ऽभिमुखो भषन् विधुन्वन् युध्यन् गां विलिखन् नखैर् वमंश् च ॥

viṣakaṇṭakiśuṣkavṛkṣaloṣṭān avamūtryāsthicitena yāti cec chvā | na śubho 'bhimukho bhaṣan vidhunvan yudhyan gāṃ vilikhan nakhair vamaṃś ca ||

But if the dog goes having urinated on poison-plants, thorn-bushes, dry trees or clods, or by a place heaped with bones, it is not auspicious; nor when it faces ⟨the traveller⟩, barking, shaking itself, fighting, scratching the earth with its claws, or vomiting.

उत्तानपादः स्वपते च पापो विलोक्य सूर्यं विरुवंश् च दीनम् । शुष्कास्थिलाभाभिमुखश् च कष्टो मांसादिभिः पूर्णमुखश् च शस्तः ॥

uttānapādaḥ svapate ca pāpo vilokya sūryaṃ viruvaṃś ca dīnam | śuṣkāsthilābhābhimukhaś ca kaṣṭo māṃsādibhiḥ pūrṇamukhaś ca śastaḥ ||

One that sleeps with its feet turned upward is malefic; and one that howls piteously while looking at the sun; and one that comes to face ⟨the traveller⟩ having got a dry bone is grievous; but one whose mouth is full of meat and the like is commended.

पूर्णाननो यस्य करोति चाषः प्रदक्षिणं स्वस्तिकम् एव वा खे । लाभो महान्तस्य पराभवाय काकेन भङ्गो विजयो जयो ऽस्य ॥

pūrṇānano yasya karoti cāṣaḥ pradakṣiṇaṃ svastikam eva vā khe | lābho mahāntasya parābhavāya kākena bhaṅgo vijayo jayo 'sya ||

The blue jay with its beak full, that makes for a man a rightward circuit or a svastika in the sky — great is his gain; a defeat ⟨of the jay⟩ by a crow makes for his overthrow, and ⟨its⟩ victory is his victory.

कार्यन्तु मूलशकुने ऽन्तरजे तद् अह्नि विन्द्यात् फलं नियतम् एवम् इमे विचिन्त्याः । प्रारंभयानसमयेषु तथा प्रवेशे ग्राह्यं क्षुतन् न शुभदं क्वचिद् अप्य् उशन्ति ॥

kāryantu mūlaśakune 'ntaraje tad ahni vindyāt phalaṃ niyatam evam ime vicintyāḥ | prāraṃbhayānasamayeṣu tathā praveśe grāhyaṃ kṣutan na śubhadaṃ kvacid apy uśanti ||

But when a second omen arises within the root omen (mūla-śakuna), one should find the result of the undertaking settled for that very day. Thus are these to be considered: ⟨the omen⟩ is to be taken at the times of beginning ⟨a work⟩ and of setting out, and likewise at an entry. A sneeze, they hold, is nowhere at all a giver of good.

क्रोशाद् ऊर्ध्वं शकुनविरुतं निष्फलं प्राहुर् एके तत्रानिष्टे प्रथमशकुने मानयेत् पञ्च षट् च । प्राणायामान् नृपतिर् अशुभे षोडशैवं द्वितीये प्रत्यागच्छेत् स्वभवनम् अतो यद्य् अनिष्टस् तृतीयः ॥

krośād ūrdhvaṃ śakunavirutaṃ niṣphalaṃ prāhur eke tatrāniṣṭe prathamaśakune mānayet pañca ṣaṭ ca | prāṇāyāmān nṛpatir aśubhe ṣoḍaśaivaṃ dvitīye pratyāgacchet svabhavanam ato yady aniṣṭas tṛtīyaḥ ||

Some declare that the cry of an omen-bird ⟨heard⟩ from beyond a krośa is without effect. Among those ⟨that do count⟩, when the first omen is unfavourable the king should count out five and six prāṇāyāmas; when the second is inauspicious, sixteen in the same way; and after this, if the third is unfavourable, he should turn back to his own dwelling.

शुभं दशापाकम् अविघ्नसिद्धिं मूलाभिरक्षाम् अथवा सहायान् । दुष्टस्य संसिद्धिम् अनामयत्वं वदन्ति ते मानयितुर् नृपस्य ॥

śubhaṃ daśāpākam avighnasiddhiṃ mūlābhirakṣām athavā sahāyān | duṣṭasya saṃsiddhim anāmayatvaṃ vadanti te mānayitur nṛpasya ||

An auspicious ripening of the daśā, success free of obstacles, the guarding of his base, or else allies; the subduing of the wicked ⟨foe⟩, and freedom from disease — these, they say, belong to the king who counts ⟨the breaths⟩ out.

शूरकृतास्त्रमहाकुलजाताः स्वामिहिता बलिनः कृतयोग्याः । दृष्टगुणा बहुबान्धवमित्रा नागकरोरुभुजाः कठिनाङ्गाः ॥

śūrakṛtāstramahākulajātāḥ svāmihitā balinaḥ kṛtayogyāḥ | dṛṣṭaguṇā bahubāndhavamitrā nāgakarorubhujāḥ kaṭhināṅgāḥ ||

⟨Men⟩ who are heroes practised in weapons, born of great families, devoted to their lord, strong, well drilled, of proven worth, having many kinsmen and friends, with arms and thighs like an elephant's trunk, and hard-set limbs —

व्याघ्रमृगेश्वरगोवृषनादाः श्येनदृशः शुकसन्निभनासाः । केकरजिह्मनिमीलितनेत्राः पुण्यकृतां समरेषु सहायाः ॥

vyāghramṛgeśvaragovṛṣanādāḥ śyenadṛśaḥ śukasannibhanāsāḥ | kekarajihmanimīlitanetrāḥ puṇyakṛtāṃ samareṣu sahāyāḥ ||

whose voice is that of a tiger, a lion, a cow or a bull, whose sight is a hawk's, whose nose is like a parrot's ⟨beak⟩, whose eyes are squinting, oblique or half-closed — these are the helpers in battle of men who have done meritorious deeds.

देशगुणैः प्रथिताश् च पुरोगास् ते बहवो गुणलक्षणलक्ष्याः । कालभृतो भृकुटीकृतवक्रा वर्मभृतो विविधायुधहस्ताः ॥

deśaguṇaiḥ prathitāś ca purogās te bahavo guṇalakṣaṇalakṣyāḥ | kālabhṛto bhṛkuṭīkṛtavakrā varmabhṛto vividhāyudhahastāḥ ||

Renowned too for the qualities of their region, and going in the van — many such there are, marked out by their virtues and their bodily signs: bearers of Death ⟨itself⟩, made hostile by a frown, wearing armour, with weapons of every kind in their hands.

दण्डोरगौ रविसुतस्य रवेस् तु चक्रं शुक्रस्य पद्मशकटौ गरुडो बुधस्य । व्यूहौ तु सूचिमकरौ धरणीसुतस्य श्येनो गुरोः शिशिरगोर् अपि मण्डलाख्यः ॥

daṇḍoragau ravisutasya raves tu cakraṃ śukrasya padmaśakaṭau garuḍo budhasya | vyūhau tu sūcimakarau dharaṇīsutasya śyeno guroḥ śiśiragor api maṇḍalākhyaḥ ||

The staff (daṇḍa) and the serpent (uraga) belong to Saturn; the wheel (cakra) to the Sun; the lotus (padma) and the cart (śakaṭa) to Venus; the eagle (garuḍa) to Mercury; the two arrays needle (sūcī) and crocodile (makara) to Mars; the hawk (śyena) to Jupiter; and to the cool-rayed ⟨Moon⟩ the one called the circle (maṇḍala).

व्यूहम् आत्मशुभदग्रहस्य यद् विद्विषाम् अशुभसंस्थितस्य वा । तत्प्रयोज्यम् अरियोजितस्य वा घातनं तदरिभिर् बलोत्तरैः ॥

vyūham ātmaśubhadagrahasya yad vidviṣām aśubhasaṃsthitasya vā | tatprayojyam ariyojitasya vā ghātanaṃ tadaribhir balottaraiḥ ||

The array of the graha that gives good to oneself, or of the one that stands inauspicious for the foes — that is the one to be employed; ⟨the array⟩ of a graha allied with the enemy brings destruction at the hands of enemies superior in force.

रणे प्रत्यासन्ने सदसि नृपतिर् मन्त्रिविदितं बलोत्साहं कुर्याद् अहितवलविद्रावणकरम् । जयं नो दैवज्ञः कथयति जनः सत्यवचनो निमित्तानीष्टानि द्विपतुरगयोधादिषु च मे ॥

raṇe pratyāsanne sadasi nṛpatir mantrividitaṃ balotsāhaṃ kuryād ahitavalavidrāvaṇakaram | jayaṃ no daivajñaḥ kathayati janaḥ satyavacano nimittānīṣṭāni dvipaturagayodhādiṣu ca me ||

When battle is close at hand the king should, in the assembly, raise the spirit of the army — the thing being settled with his counsellors — in a manner that routs the hostile force: 'The astrologer (daivajña) declares victory for us, and the man speaks truth; and the omens among my elephants, horses, warriors and the rest are favourable to me.'

अभिजनयुता यूयं शौर्यं जनाः कथयन्ति वो धनुषि कणये चक्रे शक्त्याम् असौ च कृतश्रमाः । मयि च भवताम् अस्ति स्नेहः कथन् न जयो मम द्विरदतुरगं स्याद् आक्रान्तं भवद्भिर् इदं यदा ॥

abhijanayutā yūyaṃ śauryaṃ janāḥ kathayanti vo dhanuṣi kaṇaye cakre śaktyām asau ca kṛtaśramāḥ | mayi ca bhavatām asti snehaḥ kathan na jayo mama dviradaturagaṃ syād ākrāntaṃ bhavadbhir idaṃ yadā ||

'You are men of noble lineage; people tell of your valour; and you have laboured at the bow, the kaṇaya ⟨dart⟩, the discus, the śakti ⟨lance⟩ and the sword; and you bear affection towards me. How then should victory not be mine, when this ⟨host of⟩ elephants and horses is bestridden by you?'

बृंहन्ति हेषन्ति शिवं ब्रुवन्ति दीप्यन्ति शोचन्ति मुदान्विताश् च । नागाश्वविप्रानलशत्रुयोधाः कः संशयश् चात्र रणे जयस्य ॥

bṛṃhanti heṣanti śivaṃ bruvanti dīpyanti śocanti mudānvitāś ca | nāgāśvaviprānalaśatruyodhāḥ kaḥ saṃśayaś cātra raṇe jayasya ||

The elephants trumpet, the horses neigh, the brahmins pronounce blessings, the fires blaze, the enemy grieves, and the warriors are filled with joy — what doubt, then, is there of victory in this battle?

द्वैपायनेन मुनिना मनुना च धर्मा युद्धेषु ये निगदिता विदितास् तु ते वः । स्वाम्यर्थगोद्विजहिते त्यजतां शरीरं लोका भवन्ति सुलभा विपुलं यशश् च ॥

dvaipāyanena muninā manunā ca dharmā yuddheṣu ye nigaditā viditās tu te vaḥ | svāmyarthagodvijahite tyajatāṃ śarīraṃ lokā bhavanti sulabhā vipulaṃ yaśaś ca ||

The duties (dharma) declared for wars by the sage Dvaipāyana and by Manu are known to you: for those who lay down the body for their lord's sake and for the good of cattle and of the twice-born, the ⟨heavenly⟩ worlds come easily, and great fame besides.

तपस्विभिर् या सुचिरेण लभ्यते प्रयत्नतः सत्रिभिर् इज्यया च या । व्रजन्ति ताम् आशु गतिं मनस्विनो रणाश्वमेधे पशुताम् उपागताः ॥

tapasvibhir yā sucireṇa labhyate prayatnataḥ satribhir ijyayā ca yā | vrajanti tām āśu gatiṃ manasvino raṇāśvamedhe paśutām upāgatāḥ ||

That goal which ascetics win only after long ⟨striving⟩, and which the offerers of the sattra win by sacrifice and effort — resolute men reach that goal at once, having become the sacrificial beast in the horse-sacrifice that is battle.

यस्य तपो न जनाः कथयन्ति नो मरणं समरे विजयञ् च । न श्रुतदानमहाधनतां वा तस्य भवः कृमिकीटसमानः ॥

yasya tapo na janāḥ kathayanti no maraṇaṃ samare vijayañ ca | na śrutadānamahādhanatāṃ vā tasya bhavaḥ kṛmikīṭasamānaḥ ||

The man of whose austerity people tell nothing, nor of his death in battle and his victory, nor of his learning, his giving and his great wealth — his existence is the same as a worm's or an insect's.

संरक्ष्यमाणम् अपि नाशम् उपैत्य् अवश्यम् एतच् छरीरम् अपहाय सुहृत्सुतार्थान् । तत् किं वरं प्रलपतां सुहृदां समक्षं किं निघ्नतः परबलं भृकुटीमुखस्य ॥

saṃrakṣyamāṇam api nāśam upaity avaśyam etac charīram apahāya suhṛtsutārthān | tat kiṃ varaṃ pralapatāṃ suhṛdāṃ samakṣaṃ kiṃ nighnataḥ parabalaṃ bhṛkuṭīmukhasya ||

This body, however well guarded, must come to destruction, abandoning friends, sons and possessions. Which then is better — ⟨to die⟩ before the eyes of wailing friends, or ⟨to die⟩ with the brow knit, cutting down the enemy's force?

हा तात मातेति च वेदनार्तः कणञ् छकृन्मूत्रकफानुलिप्तः । वरं मृतः किं भवने किम् आजौ सन्दष्टदन्तच्छदभीमवक्त्रः ॥

hā tāta māteti ca vedanārtaḥ kaṇañ chakṛnmūtrakaphānuliptaḥ | varaṃ mṛtaḥ kiṃ bhavane kim ājau sandaṣṭadantacchadabhīmavaktraḥ ||

'Alas, father! Alas, mother!' — so ⟨a man⟩ moans, racked with pain, smeared with excrement, urine and phlegm. Which is the better death: in the house, or in the fight, with the lip bitten between the teeth and the face terrible ⟨to see⟩?

लोकः शुभस् तिष्ठतु तावद् अन्यः पराङ्मुखानां समरेषु पुंसाम् । पत्न्यो ऽपि तेषां न ह्रिया मुखानि पुरः सखीनाम् अवलोकयन्ति ॥

lokaḥ śubhas tiṣṭhatu tāvad anyaḥ parāṅmukhānāṃ samareṣu puṃsām | patnyo 'pi teṣāṃ na hriyā mukhāni puraḥ sakhīnām avalokayanti ||

Let the auspicious world beyond stand aside for the while, in the case of men who turn their backs in battle: even their own wives, for shame, do not look upon their faces before their companions.

शत्रुसैन्यम् अवदार्य वर्त्ततां यत् सुखन्तु कथयामि तादृशम् । शृण्वतां स्वयशसोग्रपल्लवान् दिग्बधूवदनकर्णपूरकान् ॥

śatrusainyam avadārya varttatāṃ yat sukhantu kathayāmi tādṛśam | śṛṇvatāṃ svayaśasograpallavān digbadhūvadanakarṇapūrakān ||

The happiness that belongs to those who live on after tearing the enemy's army open — such ⟨happiness⟩ I shall now tell. Let ⟨my men⟩ hear of the fierce shoots of their own fame, that become the ear-ornaments upon the faces of the brides of the quarters.

निपतति शिरसि द्विपस्य सिंहः स्वतनुशताधिकमांसराशिमूर्त्तेः । पिबति च तदसृग्मदेष्टगन्धं वदनगतांश् च शनैः प्रसृज्य मुक्तान् ॥

nipatati śirasi dvipasya siṃhaḥ svatanuśatādhikamāṃsarāśimūrtteḥ | pibati ca tadasṛgmadeṣṭagandhaṃ vadanagatāṃś ca śanaiḥ prasṛjya muktān ||

The lion falls upon the head of the elephant, whose bulk is a mass of flesh a hundred times more than his own; and he drinks that blood, sweet with the longed-for scent of the ichor, slowly letting fall the pearls that have come into his mouth.

मणिकनकविभूषिता युवत्यो द्विपतुरगं वसु चामरानिलश् च । अविरलशशिकान्ति चातपत्रं भवति न मातृमुखस्य युद्धभीरोः ॥

maṇikanakavibhūṣitā yuvatyo dvipaturagaṃ vasu cāmarānilaś ca | aviralaśaśikānti cātapatraṃ bhavati na mātṛmukhasya yuddhabhīroḥ ||

Young women adorned with gems and gold, elephants and horses, wealth, the breeze of the chowrie, and a parasol of unbroken moonlike radiance — none of this falls to the mother's-boy who is afraid of battle.

रुचिमत्कुचबाहुपञ्जरे हरिणाक्ष्यः प्रवरोरुपीडनम् । रमयन्ति विमानसंस्थिताः सुरबध्वो ऽतिमुदा रणार्जिताः ॥

rucimatkucabāhupañjare hariṇākṣyaḥ pravarorupīḍanam | ramayanti vimānasaṃsthitāḥ surabadhvo 'timudā raṇārjitāḥ ||

In the cage of their arms and their radiant breasts, doe-eyed ⟨women⟩ delight him with the pressure of their splendid thighs — the brides of the gods, won by battle, seated in celestial cars, with exceeding joy.

एकतो ऽस्य सुरसुन्दरीजनः श्रीः प्रतीच्छति युयुत्सुतो ऽन्यतः । पद्मया सह पलायते यशश् चैकतः कुलकलङ्ककारकम् ॥

ekato 'sya surasundarījanaḥ śrīḥ pratīcchati yuyutsuto 'nyataḥ | padmayā saha palāyate yaśaś caikataḥ kulakalaṅkakārakam ||

On the one side the throng of the beauties of heaven, and Śrī, receive him who is eager to fight; on the other, fame flees away together with Padmā ⟨Lakṣmī⟩, and on that side lies what brings a stain upon the family.

आरामदेवकुलकूपतडागयज्ञा ये वः कृता बिलसितञ् च नृपप्रसादात् । तद् वो वृथा यदि न निश्छलमाजिमध्ये विद्युल्लताविकसितानि करोति वो ऽसिः ॥

ārāmadevakulakūpataḍāgayajñā ye vaḥ kṛtā bilasitañ ca nṛpaprasādāt | tad vo vṛthā yadi na niśchalamājimadhye vidyullatāvikasitāni karoti vo 'siḥ ||

The pleasure-gardens, temples, wells, tanks and sacrifices you have made, and the enjoyment ⟨you have had⟩ by the king's favour — all that of yours is wasted, if in the midst of the fight your sword does not, unswervingly, open out flowerings like creepers of lightning.

चित्रं किम् अस्मिन् वद साहसं वा यत् स्वामिनो ऽर्थे गणयन्ति नासून् । युद्धात् प्रनष्टो विदितो ऽरिमध्ये यद्वालिशस् तिष्ठति साहसं तत् ॥

citraṃ kim asmin vada sāhasaṃ vā yat svāmino 'rthe gaṇayanti nāsūn | yuddhāt pranaṣṭo vidito 'rimadhye yadvāliśas tiṣṭhati sāhasaṃ tat ||

What is there to wonder at in this, tell me, or what daring — that men reckon their lives as nothing for their lord's sake? That a fool who has fled the battle should go on standing, marked out among the enemy — THAT is the daring.

न केवलं गात्रविभूषणानि क्षतानि शूरस्य रणे कृतानि । यशस्तरोर् मूलकृषिक्षतानि तान्य् एव वंशस्य विभूषणानि ॥

na kevalaṃ gātravibhūṣaṇāni kṣatāni śūrasya raṇe kṛtāni | yaśastaror mūlakṛṣikṣatāni tāny eva vaṃśasya vibhūṣaṇāni ||

The wounds made on a hero in battle are not ornaments of his body alone: they are the furrows cut about the root of the tree of fame — those very ⟨wounds⟩ are the ornaments of his line.

भग्नेषु योधेष्व् अवपूर्य शस्त्राण्य् आजौ प्रवृत्ता व्यसवः कृता ये । ऊर्ध्वानना वाजिमखाप्तलोकास् तेषां विमानान्य् अवलोकयन्ति ॥

bhagneṣu yodheṣv avapūrya śastrāṇy ājau pravṛttā vyasavaḥ kṛtā ye | ūrdhvānanā vājimakhāptalokās teṣāṃ vimānāny avalokayanti ||

Those who, when their warriors were broken, pressed on in the fight and filled it with weapons and were made lifeless — they have won the worlds of the horse-sacrifice, and ⟨men⟩ with faces turned upward gaze upon their celestial cars.

यैर् अश्वमेधे ऽभिहितं फलं वा देवैर् द्विजैर् वा श्रुतिशास्त्रकारैः । तैर् एव भङ्गे प्रतिलोमगस्य पदे पदे वाजिमखः प्रदिष्टः ॥

yair aśvamedhe 'bhihitaṃ phalaṃ vā devair dvijair vā śrutiśāstrakāraiḥ | tair eva bhaṅge pratilomagasya pade pade vājimakhaḥ pradiṣṭaḥ ||

The fruit declared for the horse-sacrifice by the gods, or by the twice-born, or by the makers of śruti and śāstra — by those same ⟨authorities⟩ a horse-sacrifice is assigned, at every single step, to the man who moves against the current when the army breaks.

स्वर्गस्य मार्गा बहवः प्रदिष्टास् ते कृच्छ्रसाध्याः कुटिलाः सविघ्नाः । निमेषमात्रेण महाफलो ऽयम् ऋजुश् च पन्थाः समरे व्यसुत्वम् ॥

svargasya mārgā bahavaḥ pradiṣṭās te kṛcchrasādhyāḥ kuṭilāḥ savighnāḥ | nimeṣamātreṇa mahāphalo 'yam ṛjuś ca panthāḥ samare vyasutvam ||

Many roads to heaven have been laid down, and they are hard to accomplish, crooked, beset with obstacles. This path is straight and of great fruit in the space of a blink: the giving up of the breath in battle.

दृष्ट्वैश्वर्यं स्वामिगोब्राह्मणार्थे त्यक्तासूनां सङ्गरे सङ्गतानाम् । कृच्छ्रोपायैर् अर्जितस्वर्गलोकाः जन्मेच्छन्ति क्षिप्रम् एवाजिलोभात् ॥

dṛṣṭvaiśvaryaṃ svāmigobrāhmaṇārthe tyaktāsūnāṃ saṅgare saṅgatānām | kṛcchropāyair arjitasvargalokāḥ janmecchanti kṣipram evājilobhāt ||

Seeing the lordly splendour of those who, closing in the fray, gave up their breath for their lord, for cattle and for brahmins, ⟨even⟩ they who have earned the heavenly worlds by hard means long at once for ⟨another⟩ birth, out of greed for battle.

संमूर्च्छितं संयुगसंप्रहारैः पश्यन्ति सुप्तप्रतिबुद्धतुल्यम् । आत्मानम् अङ्केषु सुराङ्गनानां मन्दाकिनीमारुतबीजिताङ्गाः ॥

saṃmūrcchitaṃ saṃyugasaṃprahāraiḥ paśyanti suptapratibuddhatulyam | ātmānam aṅkeṣu surāṅganānāṃ mandākinīmārutabījitāṅgāḥ ||

Swooned away under the blows of the fight, they see themselves — like a man who has slept and woken — in the laps of the women of the gods, their limbs fanned by the wind off the Mandākinī.

जीवितो ऽपि निहतस्य वा रणे धर्म एव हि नरस्य युध्यतः । निश्चयान् न मरणं हि सङ्गरे नैव भीरुर् अजरामरः क्वचित् ॥

jīvito 'pi nihatasya vā raṇe dharma eva hi narasya yudhyataḥ | niścayān na maraṇaṃ hi saṅgare naiva bhīrur ajarāmaraḥ kvacit ||

Whether he lives, or is slain in the battle, for the man who fights it is dharma all the same. For death in the fray is not a certainty — while nowhere is the coward free of old age and death.

मानमात्रम् अवलम्ब्य युध्यते कीटको ऽपि विहगो ऽथ वा पशुः । को हि नाम पुरुषस् त्यजेद् रणं स्वर्गमानसुखकीर्त्तिवित्तदम् ॥

mānamātram avalambya yudhyate kīṭako 'pi vihago 'tha vā paśuḥ | ko hi nāma puruṣas tyajed raṇaṃ svargamānasukhakīrttivittadam ||

Leaning on nothing but pride, even an insect fights, or a bird, or a beast. What man, then, would abandon a battle that gives heaven, honour, happiness, fame and wealth?

यद् अभावि न मे ऽस्ति तत् क्वचित् सदसद्भावि न मे क्व यास्यति । इति संपरिचिन्त्य पण्डिताः परसैन्यानि विशन्त्य् अविक्लवाः ॥

yad abhāvi na me 'sti tat kvacit sadasadbhāvi na me kva yāsyati | iti saṃparicintya paṇḍitāḥ parasainyāni viśanty aviklavāḥ ||

What was never to be is nowhere mine; and what is to be, be it good or ill — where can it go away from me? Having considered this well, the wise enter the enemy's armies undismayed.

उरः कृत्वा वेद्यां मणिफलकगाढस्थितकुचं भुजाव् आलम्ब्यैहीत्यमरवनिता व्योमगृहगाः । अपद्वारेणैवं त्वरितपदम् इत्याहुर् अपरा हतं हस्तालम्बैर् हरति सुरलोको रणमुखात् ॥

uraḥ kṛtvā vedyāṃ maṇiphalakagāḍhasthitakucaṃ bhujāv ālambyaihītyamaravanitā vyomagṛhagāḥ | apadvāreṇaivaṃ tvaritapadam ityāhur aparā hataṃ hastālambair harati suraloko raṇamukhāt ||

Laying ⟨their⟩ breast upon the terrace, their bosoms pressed hard against the jewelled panel, the women of the immortals who dwell in the sky-mansions let both arms hang down ⟨and cry⟩ “Come!”; and others say, “This way, through the side door, with hurried step!” — and with hands held out to hold, the world of the gods bears the slain man away from the front of battle.

हंसाढ्यं मणिवेदिकाकुहरकव्यालं बिहाराम्बरं निर्व्यूहस्थितरत्नचित्रकनकं स्तम्भाश्रितं व्यालकम् । घण्टाकिङ्किणिचारुचामरयुतस्त्रीगीतनृत्यान्वितं बालार्कोपमम् आविशन्त्य् अभिमुखा युद्धे विमानं हताः ॥

haṃsāḍhyaṃ maṇivedikākuharakavyālaṃ bihārāmbaraṃ nirvyūhasthitaratnacitrakanakaṃ stambhāśritaṃ vyālakam | ghaṇṭākiṅkiṇicārucāmarayutastrīgītanṛtyānvitaṃ bālārkopamam āviśanty abhimukhā yuddhe vimānaṃ hatāḥ ||

Rich with swans; with vyāla ⟨figures⟩ set in the hollows of its jewelled terraces; having the sky for its pleasure-ground; its gold picked out with gems mounted on its turrets; its vyālaka ⟨figures⟩ resting against its pillars; furnished with bells, with tinkling ornaments and lovely cāmaras, and filled with the song and dance of women; like the newly risen sun — such is the aerial car (vimāna) which those who are slain in battle facing ⟨the foe⟩ enter.

अत्र ध्वजप्रहरणान्य् अभिमन्त्रितानि कुर्वन्ति शत्रुकदनं रिपुवाहिनीनाम् । मन्त्रं जगाद भगवान् उशनाः स्वशास्त्रे यल् लिख्यते स इह पूर्वविधिक्रमेण ॥

atra dhvajapraharaṇāny abhimantritāni kurvanti śatrukadanaṃ ripuvāhinīnām | mantraṃ jagāda bhagavān uśanāḥ svaśāstre yal likhyate sa iha pūrvavidhikrameṇa ||

Here the banner and the weapons, consecrated with mantras, work the crushing of the foe — of the enemy's marching armies. The blessed Uśanas declared the mantra in his own śāstra; what is written down here ⟨follows⟩ it, in the order of the rule already laid out.

ओं इन्द्रो ऽग्निर् इन्द्रवज्रधरो ऽयं हरिणो ऽभिनिर्याय परं हन हन दह दह स्वाहा । प्रचलितगजवाजिशूरयोधं समभिमुखोद्यतशस्त्रम् अभ्युपेतम् । अभिमुखदिनकृत्प्रभञ्जनं च स्थिरहृदयो ऽरिबलं सुखं निहन्यात् ॥

oṃ indro 'gnir indravajradharo 'yaṃ hariṇo 'bhiniryāya paraṃ hana hana daha daha svāhā | pracalitagajavājiśūrayodhaṃ samabhimukhodyataśastram abhyupetam | abhimukhadinakṛtprabhañjanaṃ ca sthirahṛdayo 'ribalaṃ sukhaṃ nihanyāt ||

Oṃ! Indra, Agni, this bearer of Indra's vajra, the tawny one — having gone forth, slay, slay the foe; burn, burn — svāhā! The enemy force that comes on with its elephants, horses and brave fighters in motion, with weapons raised full against ⟨him⟩, arrived close at hand — and that has the sun and the wind in its face — a man of steady heart will strike down easily.

अशुभखगमृगं च दक्षिणे निपतति केतुपताकम् एव वा । परुषविषममन्दजर्जरो यदि खलु तूर्यरवो ऽस्य वामतः ॥

aśubhakhagamṛgaṃ ca dakṣiṇe nipatati ketupatākam eva vā | paruṣaviṣamamandajarjaro yadi khalu tūryaravo 'sya vāmataḥ ||

And ⟨if⟩ an inauspicious bird or beast alights on his right, or the standard-and-banner itself; if indeed the sound of his war-drums on the left is harsh, uneven, dull and cracked — ⟨it is against him⟩.

यत् पृष्ठतः सेषुगजाश्वयोधम् अनिष्ठितव्यूहमरातिसैन्यम् । यस्येन्द्रचापं च ललाटसंस्थं तत् पृष्ठभागः कुशलो ऽभिहन्यात् ॥

yat pṛṣṭhataḥ seṣugajāśvayodham aniṣṭhitavyūhamarātisainyam | yasyendracāpaṃ ca lalāṭasaṃsthaṃ tat pṛṣṭhabhāgaḥ kuśalo 'bhihanyāt ||

The hostile army that stands at ⟨his⟩ back with its arrows, elephants, horses and fighting men, its battle-array not yet complete, and upon whose forehead the rainbow (indracāpa) stands — that ⟨army⟩ one who is skilled should strike in its rear.

नार्त्ता न भीता न तृणाननाश् च विमुक्तशस्त्राः प्रपलायमानाः । क्षीणायुधा वाजिगजावतीर्णा ह्य् एते न बध्या न च पीडनीयाः ॥

nārttā na bhītā na tṛṇānanāś ca vimuktaśastrāḥ prapalāyamānāḥ | kṣīṇāyudhā vājigajāvatīrṇā hy ete na badhyā na ca pīḍanīyāḥ ||

Those in distress, those struck with fear, those with grass in their mouths, those who have let their weapons go, those running away, those whose weapons are spent, those come down from horse and elephant — these are not to be killed, nor to be tormented.

कुलैकतन्तुः शरणागतो वा कृताञ्जलिर्यश् च वदेत् तवास्मि । अयुध्यमानान् अवगम्य हन्यान् न पालकान् स्त्रीपरिरक्षितांश् च ॥

kulaikatantuḥ śaraṇāgato vā kṛtāñjaliryaś ca vadet tavāsmi | ayudhyamānān avagamya hanyān na pālakān strīparirakṣitāṃś ca ||

He who is the single thread of his family, or who has come for refuge, or who with folded hands says 'I am yours' — knowing them to be men not fighting, one should not slay ⟨them⟩; nor the keepers, nor those sheltered behind women.

दिग्दाहक्षितिजरजोश्मवृष्टिपातैर् निर्घातक्षितिचलनादिवैकृतैश् च । युद्धान्ते मृगशकुनैश् च दीप्तनादैर् नो भद्रं भवति जये ऽपि पार्थिवस्य ॥

digdāhakṣitijarajośmavṛṣṭipātair nirghātakṣiticalanādivaikṛtaiś ca | yuddhānte mṛgaśakunaiś ca dīptanādair no bhadraṃ bhavati jaye 'pi pārthivasya ||

By the burning of the quarters, by falls of earth-borne dust, of stones and of rain, by thunder-crashes, earth-tremors and other prodigies, and, at the battle's end, by beasts and birds with blazing cries — no good comes to the king, even in victory.

शुभा मृगपतत्रिणो मृदुसमीरणोह्लादकृद् ग्रहाः स्फुटमरीचयो विगतरेणुदिग्मण्डलम् । यद् अन्यद् अपि वैकृतन् न विजयावसाने यदा तदा सुखम् अकण्टकं नृपतिर् अत्ति देशं रिपोः ॥

śubhā mṛgapatatriṇo mṛdusamīraṇohlādakṛd grahāḥ sphuṭamarīcayo vigatareṇudigmaṇḍalam | yad anyad api vaikṛtan na vijayāvasāne yadā tadā sukham akaṇṭakaṃ nṛpatir atti deśaṃ ripoḥ ||

⟨When⟩ the beasts and birds are auspicious, the breeze soft and gladdening, the grahas of clear rays, the circle of the quarters free of dust, and when at the close of the victory there is no other prodigy either — then the king eats up the enemy's country in comfort and without a thorn.

परविषयपुराप्तौ साधुदेवद्विजस्वं कुलजनवनिताश् च क्ष्माधिपो नोपरुन्ध्यात् । जनपदहितयुक्तान् पूजयेत् पौरमुख्यान् शुभतिथिकरणर्क्षे हृष्टसैन्यो विशेच् च ॥

paraviṣayapurāptau sādhudevadvijasvaṃ kulajanavanitāś ca kṣmādhipo noparundhyāt | janapadahitayuktān pūjayet pauramukhyān śubhatithikaraṇarkṣe hṛṣṭasainyo viśec ca ||

On gaining the enemy's territory and city, the lord of the earth should not lay hold of the property of holy men, of the gods and of the twice-born, nor of the women and the people of good family; he should honour the chief citizens who are given to the country's welfare; and with his army rejoicing he should enter ⟨the city⟩ on an auspicious tithi, karaṇa and asterism.

इति मनुजपतिर् यथोपदेशं भगणविदां प्रकरोति यो वचांसि । स सकलमहिमण्डलाधिपत्यं व्रजति दिवीव पुरन्दरो ऽचिरेण ॥

iti manujapatir yathopadeśaṃ bhagaṇavidāṃ prakaroti yo vacāṃsi | sa sakalamahimaṇḍalādhipatyaṃ vrajati divīva purandaro 'cireṇa ||

Thus the lord of men who acts upon the words of those who know the courses of the heavenly bodies, following their instruction — he goes, before long, to lordship over the whole circle of the earth, as Purandara ⟨rules⟩ in heaven.

अलब्धलिप्सा प्रथमं नृपस्य लब्धस्य संरक्षणसम्प्रवृद्धी । सम्यक् प्रवृद्धस्य च लाभको ऽयं तीर्थेषु सम्यक् प्रतिपादनानि ॥

alabdhalipsā prathamaṃ nṛpasya labdhasya saṃrakṣaṇasampravṛddhī | samyak pravṛddhasya ca lābhako 'yaṃ tīrtheṣu samyak pratipādanāni ||

First, for a king, the longing for what is not yet gained; then the guarding and the full increase of what is gained; and of what has been well increased this is the profit — the right bestowal ⟨of it⟩ upon worthy recipients.

केन्द्रेषु सौम्यैर् गुरुशुक्रलग्ने पापेषु केन्द्राष्टमवर्जितेषु । ग्राम्ये स्थिरे वा ऽनिधने च लग्ने गृहं विशेच् छीतकरे ऽनुकूले ।

kendreṣu saumyair guruśukralagne pāpeṣu kendrāṣṭamavarjiteṣu | grāmye sthire vā 'nidhane ca lagne gṛhaṃ viśec chītakare 'nukūle |

With benefics in the kendras, with Jupiter or Venus in the lagna, with the malefics excluded from the kendras and the eighth, with the lagna in a domestic (grāmya) sign or in a fixed sign and not a sign of death — one should enter the house, the cool-rayed one (the Moon) being favourable.

पौष्णे धनिष्ठास्व् अथ वारुणेषु स्वायम्भुवर्क्षेषु त्रिषूत्तरासु । अक्षीणचन्द्रे शुभवासरे च तिथाव् अरिक्ते च गृहप्रवेशः ॥

pauṣṇe dhaniṣṭhāsv atha vāruṇeṣu svāyambhuvarkṣeṣu triṣūttarāsu | akṣīṇacandre śubhavāsare ca tithāv arikte ca gṛhapraveśaḥ ||

In Pauṣṇa ⟨Revatī⟩, in Dhaniṣṭhā, in the Vāruṇa ⟨asterisms — Śatabhiṣaj⟩, in the Svāyambhuva asterisms ⟨Rohiṇī⟩, in the three Uttarās, when the Moon is not waned, on an auspicious weekday and on a tithi that is not rikta — ⟨is⟩ the entry into the house.

धर्मेण पृथ्वीं किल पालयित्वा जलाशयारामसुरालयाढ्याम् । कृत्वा सकूपां चितिभिश् चिताञ् च जयन्ति लोकान् अमरेश्वरस्य ॥

dharmeṇa pṛthvīṃ kila pālayitvā jalāśayārāmasurālayāḍhyām | kṛtvā sakūpāṃ citibhiś citāñ ca jayanti lokān amareśvarasya ||

Having guarded the earth by dharma — the earth made rich with reservoirs, pleasure-groves and temples — having furnished it with wells and thick with fire-altars, ⟨such kings⟩ win the worlds of the lord of the immortals.

स्वविषयम् उपगम्य मानवेन्द्रो बलिम् उपयाचितकानि चाधिकानि । निगदितविधिनैव सम्प्रदद्यात् प्रमथगणासुरभूतदेवताभ्यः ॥

svaviṣayam upagamya mānavendro balim upayācitakāni cādhikāni | nigaditavidhinaiva sampradadyāt pramathagaṇāsurabhūtadevatābhyaḥ ||

Having reached his own country, the lord of men should duly bestow, by the rule already stated, the bali and the votive offerings promised, and more besides, upon the Pramatha hosts, the Asuras, the Bhūtas and the deities.

यात्रावतार आदाव् आचारश् चाभियोज्यको देशः । योगाध्यायो मिश्रकबल्युपहारौ तथा स्नानम् ॥

yātrāvatāra ādāv ācāraś cābhiyojyako deśaḥ | yogādhyāyo miśrakabalyupahārau tathā snānam ||

At the beginning, the Descent of the Yātrā; conduct; the country fit to be marched against; the chapter on the yogas; the miscellany ⟨miśraka⟩; the bali-offering and the oblation; and likewise the bath.

अग्निनिमित्तं नक्षत्रकैन्दुभं लक्षणं तथा वार्याः । शालाविधिर् गजेङ्गितमदकरणं वाजिचेष्टा च ॥

agninimittaṃ nakṣatrakaindubhaṃ lakṣaṇaṃ tathā vāryāḥ | śālāvidhir gajeṅgitamadakaraṇaṃ vājiceṣṭā ca ||

The omens of fire; the nakṣatra and the kaindubha ⟨what pertains to the Moon's asterism⟩; likewise the marks of water; the rule of the stable; the elephant's signs and the raising of its rut; and the horse's behaviour.

खड्गविधिः प्रस्थानं शाकुनम् उत्साहपुरनिवेशश् च । अध्यायसंग्रहो ऽयं समासतश् चात्र निर्दिष्टः ॥

khaḍgavidhiḥ prasthānaṃ śākunam utsāhapuraniveśaś ca | adhyāyasaṃgraho 'yaṃ samāsataś cātra nirdiṣṭaḥ ||

The rule of the sword; the setting out; the bird-omens; the rousing of spirit and the settling of the city — this summary of the chapters is set forth here in brief.